ईश्वरो वस्तुतत्त्वज्ञो न चाहं तेष्ववस्थितः ।न च मत्स्थानि भूतानीत्येवमेव व्यचीकथत् ॥ २३५ ॥
īśvaro vastutattvajño na cāhaṃ teṣvavasthitaḥ ;na ca matsthāni bhūtānītyevameva vyacīkathat . 235 .
Anvaya
ईश्वरःīśvaraḥ
Iswara
वस्तु–तत्त्वज्ञःvastu–tattvajñaḥ
the knower of reality
व्यचीकथत्vyacīkathat
has emphatically told
अहंahaṃ
I
न च तेषु अवस्थितःna ca teṣu avasthitaḥ
do not exist in them
भूतानि चbhūtāni ca
the beings too
न मत्–स्थानिna mat–sthāni
do not exist in me
इति एवम् एवiti evam eva
thus only
Translation
Iswara, the knower of reality has emphatically told – ‘I do not exist in them, nor the beings do exist in me’.
Annotation
1) Iswara refers to Lord Krishna in this context. 2) The lines referred to are from the Gita 9–4 and 9–5. 3) When a snake is visualised on a rope, the rope is called the substratum for the perception of the snake. Similarly, when the universe is visualised in Brahman, Brahman is said to be the substratum. Brahman pervades all. In other words, Brahman is said to exist in all. This is the perception at a lower level, which becomes untrue for the realised person. When the reality of the rope is realised, the snake is negated. Thus when Brahman is realised the world is negated. This is what is meant by the second line – ‘the beings do not exist in me’.