🪷 Bhagavad-Gītā · 9.5

Chapter 9 · राजविद्याराजगुह्ययोग · Rāja-Vidyā-Rāja-Guhya-Yoga · "The Royal Knowledge & Royal Secret" · Verse 5 of 34

← BG 9.4↑ Chapter 9 hub · Bhagavad-Gītā indexBG 9.6 →

🪷 A foundational verse of the substrate

Na Ca Mat-sthāni Bhūtāni · The Bīja-Sūtra of Manifested Brahman

The compressed metaphysics of Manifested Brahman · 9 principles from 9 bīja-padas · the positive structural answer to śūnyavāda, nirviśeṣa-Brahman, Sāṅkhya-mechanism, deism, pantheism, monism, agnosticism, and atheism · Only Manifested Brahman (Krishna as Puruṣottama) fits all nine simultaneously. See /bija-sutras for the word-by-word exposition.

Themes: bīja-sūtra · manifested-brahman · aiśvara-yoga · puruṣottama · acintya-bhedābheda

🪷 Bīja-Sūtra Exposition · The Word-by-Word Tattva-Unfolding

BG 9.5 · 9 Bīja-Padas → 9 Principles

The bīja-sūtra of Manifested Brahman · 9 principles from 9 phrases · the complete causal structure of jīva-emergence

The verse, segmented at bīja-pada boundaries:

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥

Principle 1Srotas-Tattva · The Source Principle

Bīja-pada: bhūta-bhāvanaḥ (भूतभावनः) · "originator of beings"

Krishna is the nimitta-kāraṇa AND upādāna-kāraṇa of all jīvas. The word bhāvana is not "creation from nothing" — it is causing-to-be from His own Self. This single word annihilates śūnya-vāda: a void cannot bhāvayati (cause-to-be), only a conscious Source can.

What this principle refutes: śūnya-vāda · the void cannot cause-to-be · bhāvana requires a conscious Source

Cross-references: BG 14.4

Principle 2Dhāraṇa-Tattva · The Sustenance Principle

Bīja-pada: bhūta-bhṛt (भूतभृत्) · "sustainer of beings"

Origination alone is not enough — sustenance proves continuous causal dependence. Every jīva exists now only because Krishna holds it now. Withdraw the bhṛt, and the jīva collapses instantly. This is BG 15.13's gām āviśya... dhārayāmy aham ojasā in seed form.

What this principle refutes: deism (creator-then-absent) · the continuous-present-tense bhūta-bhṛt forbids any God-then-walked-away ontology

Cross-references: BG 15.13

Principle 3Svarūpa-Caitanya · The Personal-Self Principle

Bīja-pada: mama ātmā (ममात्मा) · "My Self"

This is the single most decisive phrase in the verse against nirviśeṣa-vāda. Krishna does not say "Brahman is the source" — He says MY ĀTMĀ is. The agent is a Self, a Puruṣa, with first-person identity. Śūnya has no mama. Impersonal Brahman has no ātmā in the personal sense. Only Manifested Bhagavān can say "My Self originates beings."

What this principle refutes: nirviśeṣa-Brahman (impersonal Absolute) · impersonal Brahman has no mama and no ātmā in the personal-Self sense

Principle 4Aiśvara-Yoga · The Sovereign-Will Principle

Bīja-pada: yogam aiśvaram (योगमैश्वरम्) · "divine sovereign Yoga"

How does Krishna sustain beings without being contained in them? Not by mechanical causation — by Yoga (binding-power) which is aiśvara (lordly, willed). The jīva-Brahman relationship is not substance-relation but saṅkalpa-relation. This is the technical answer Rāmānuja later expanded: jīvas are held by Īśvara-saṅkalpa, not by material containment.

What this principle refutes: Sāṅkhya-prakṛti-alone (pure mechanism) · the relationship is willed, not mechanical

Principle 5Antaryāmitva-Niṣedha · The Transcendence Principle

Bīja-pada: na ca bhūta-sthaḥ (न च भूतस्थः) · "not situated in beings"

Krishna refuses crude pantheism. He is not inside beings as their material substrate. This protects His paratva (transcendence). Without this, Bhagavān would be reduced to beings themselves, and there would be no One to surrender to. Bhakti requires bheda.

What this principle refutes: crude pantheism · Bhagavān is not reducible to beings · bhakti requires bheda (distinction-within-non-duality)

Principle 6Ādhāra-Niṣedha · The Non-Material-Container Principle

Bīja-pada: na ca mat-sthāni bhūtāni (न च मत्स्थानि भूतानि) · "nor are beings situated in Me"

The earlier verse (9.4) said beings ARE in Him. Now He says they are NOT. This is not contradiction — it is denial of material containment. Beings are not in Him as water in a pot. They are in Him only by His will (referring back to principle 4). This destroys the crude monistic reading.

What this principle refutes: crude monistic substance-monism · beings are not in Krishna as water in a pot · containment is willed, not material

Cross-references: BG 9.4

Principle 7Acintya-Tattva · The Inconceivability Principle

Bīja-pada: the whole verse-structure (the held paradox)

The verse simultaneously asserts and denies containment. This is not a logical failure — it is the deliberate acintya-bhedābheda structure. Caitanya Mahāprabhu later named what is already structurally present here. Manifested Brahman is precisely that reality which holds contradiction-pairs without collapse.

What this principle refutes: rationalism that demands non-contradiction · acintya-bhedābheda holds the paradox structurally

Principle 8Pratyakṣa-Darśana · The Direct-Vision Principle

Bīja-pada: paśya (पश्य) · "behold / SEE"

Krishna does not say "infer" or "believe" — He says see. This is the epistemological proof. Manifested Brahman is dṛśya (visible) to the yogic eye. Śūnya cannot be seen — it is by definition the absence of dṛśya. The very command paśya presupposes a Manifested Object of vision. Chapter 11 (Viśvarūpa-darśana) is this paśya fulfilled.

What this principle refutes: agnostic-empiricism (the "cannot be known" position) · paśya commands direct vision · BG 11 fulfills the command

Cross-references: BG 11

Principle 9Uttama-Puruṣa-Vācyatā · The First-Person-Lord Principle

Bīja-pada: me / mama (मे / मम) · "My, of Mine" · repeated twice

The entire verse is in uttama-puruṣa (first person). Krishna is not described — He speaks. Speech in first person requires a Speaker who is a Person. This is the linguistic-ontological proof of Puruṣottama (BG 15.18 — ato'smi loke vede ca prathitaḥ puruṣottamaḥ). Manifested Brahman is the One who can say aham.

What this principle refutes: atheism (no-Person ontology) · first-person speech presupposes a Speaker · the linguistic-ontological proof of Puruṣottama

Cross-references: BG 15.18

🪷 The Synthesis · Reading All 9 Principles Together

Read the nine together: A conscious Self (3), who has will (4), who originates (1) and sustains (2) beings through a sovereign Yoga (4) that is neither material containment (5, 6) nor exhausted by what it sustains, who holds the paradox inconceivably (7), is directly visible (8), and speaks in the first person as the Supreme Person (9). This is the complete causal structure of jīva-emergence. Every jīva is a bhāva (caused-to-be) of His bhāvana (causing). Every jīva is an aṁśa of His ātmā (BG 15.7 — mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ). The Father-principle (BG 9.17 pitāhamasya jagataḥ) is operationally compressed here.

What this verse-exposition refutes (by positive declaration · not polemic):

śūnya-vāda (the void cannot bhāvayati · only a conscious Source can cause-to-be)
nirviśeṣa-Brahman (impersonal Absolute has no mama ātmā · personal-Self is required)
Sāṅkhya-prakṛti-alone (no aiśvara-yoga · pure mechanism cannot will)
deism (no continuous-present bhūta-bhṛt · creator-then-absent ontology fails)
crude pantheism (Krishna explicitly says na bhūta-sthaḥ · not in beings materially)
crude monistic substance-monism (na mat-sthāni bhūtāni · not contained in Him as water in a pot)
rationalism-without-paradox-tolerance (the verse holds the paradox acintya-bhedābheda)
agnostic-empiricism (paśya commands direct vision · BG 11 fulfills it)
atheism (first-person speech requires a Person · the linguistic-ontological proof)

Only Manifested Brahman — Krishna as Puruṣottama — fits all nine simultaneously. Sarvam Krishnārpaṇam. 🪷

Bīja-Sūtra Detail Source-Anchor Spine

BG 9.5 is kept route-stable for readers and AI agents: the bīja-pada exposition, BG 9 rāja-vidyā context, direct Gītā cross-references, Viśvarūpa-darśana fulfillment, Bindu, and constitutional philosophy are all one click away.

/bija-sutrasmaster index for founder-curated bīja-sūtra expositions BG 9.5#bīja-sūtracurrent seeded exposition: 9 principles from 9 bīja-padas /raja-vidyaBG 9 chapter hub where rāja-vidyā frames the bīja-sūtra depth BG 9.2rāja-vidyā · rāja-guhya · directly apprehensible supreme knowledge BG 9.4all beings rest in Krishna before BG 9.5 denies material containment BG 9.5na ca mat-sthāni bhūtāni · the Manifested Brahman bīja-sūtra BG 9.10mayādhyakṣeṇa prakṛtiḥ · Prakṛti moves under Krishna supervision BG 10.8Krishna as source of all: ahaṁ sarvasya prabhavaḥ BG 11 hubViśvarūpa-darśana fulfills BG 9.5 paśya as direct vision BG 14.4Krishna as seed-giving father in every womb BG 15.13Krishna enters Bhūmi and sustains beings by His power BG 15.18Puruṣottama first-person Lord principle /binduDiamond of Darśanas frame for bīja-pada apertures /philosophyConstitutional Principles 20-25 and the Aṣṭapadī source walk

🪷 English Translations

Five authentic English voices · each from a distinct sampradāya · together revealing the verse's full śabda-tattva.

Shri Purohit Swami · Poetic English · 1935 · public domain · Cosmo Press tradition

9.5 Nevertheless, they do not consciously abide in Me. Such is My Divine Sovereignty that though I, the Supreme Self, am the cause and upholder of all, yet I remain outside.

Swami Sivananda · Direct prose · Divine Life Society

9.5 Nor do beings exist in Me (in reality); behold My divine Yoga, supporting all beings, but not dwelling in them, is My Self, the efficient cause of beings.

Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school

9.5 Na ca bhutani, nor do the beings, beginning from Brahma; matsthani, dwell in Me. Pasya, behold; me, My; aisvaram, divine; yogam, Yoga, action, performance, i.e. this real nature of Myself. The Upanisadic text, too, similarly shows the absence of association (of the Self) due to Its being free from contact: '৷৷.unattached, for It is never attached' (Br. 3.9.26). Behold this other wonder: I am the bhuta-bhrt, sustainer of beings, though I am unattached. Ca, but; mama atma, My Self; na bhutasthah, is not contained in the bengs. As it has been explained according to the logic stated above, there is no possibility of Its remaining contained in beings. How, again, is it said, 'It is My Self? Following human understanding, having separated the aggregate of body etc. (from the Self) and superimposing eoism of them, the Lord calls It 'My Self'. But not that He has said so by ignorantly thinking like ordinary mortals that the Self is different from Himself. So also, I am the bhuta-bhavanah, originator of beings, one who gives birth to or nourishes the beings. By way of establishing with the help of an illustration the subject-matter [Subject-matter-that the Self, which has no contact with anything, is the substratum of creation, continuance and dissolution.] dealt with in the aforesaid two verses, the Lord says:

Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school

9.5 And yet 'beings do not abide in Me,' as I do not support them as a jug or any kind of vessel supports the water contained in them. How then are they contained? By My will. Behold My divine Yoga power, namely, My wonderful divine modes, unie to Me alone and having no comparison elsewhere. What are these modes? 'I am the upholder of all beings and yet I am not in them - My will sustains all beings.' The meaning is I am the supporter of all beings, and yet I derive no help for Myself whatever from them. My will alone projects, sustains and controls all beings. He gives an illustration to show how all beings depend on His will for their being and acts:

Dr. S. Sankaranarayan · Academic precision · modern scholarly

9.5. Yet, the beings do not exist in Me. Look at the Sovereign Yoga of Mine. My Self is the sustainer of the beings, does not exist in beings, and cuases beings to be born.

🪷 Hindi Translation · हिन्दी अनुवाद

For the Hindi-aware seer · Pūjya Swami Rāmsukhdās ji's translation · a high-readability modern Hindi rendering · Gītā-Press Gorakhpur tradition. (→ Full Mahāpurusha-detail page for the 102-year-living Sādhaka-Sañjīvanī Mahātmā.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī tradition · Gītā-Press Gorakhpur · highest modern Hindi reading

।।9.4 -- 9.5।। यह सब संसार मेरे निराकार स्वरूपसे व्याप्त है। सम्पूर्ण प्राणी मुझ में स्थित हैं; परन्तु मैं उनमें स्थित नहीं हूँ तथा वे प्राणी भी मेरेमें स्थित नहीं हैं -- मेरे इस ईश्वर-सम्बन्धी योग-(सामर्थ्य-) को देख ! सम्पूर्ण प्राणियोंको उत्पन्न करनेवाला और उनका धारण, भरण-पोषण करनेवाला मेरा स्वरूप उन प्राणियोंमें स्थित नहीं है।

🪷 English Commentaries · The Ācārya Voices

The classical commentary tradition rendered in English · each ācārya speaks from their own sampradāya · the seer chooses the depth of darśana.

Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors

9.5 न not? च and? मत्स्थानि dwelling in Me? भूतानि beings? पश्य behold? मे My? योगम् Yoga? ऐश्वरम् Divine? भूतभृत् supporting the beings? न not? च and? भूतस्थः dwelling in the beings? मम My? आत्मा Self? भूतभावनः bringing forth beings.Commentary Brahman or the Self no connection with any object as It is very subtle and attributes and formless and so It is unattached (Asanga). There cannot be any real connection between matter and Spirit. Saakara (an object with form) can have no connection with Nirakara (the formless). How could this be Devoid of attachment It is never attached. (Brihadaranyaka Upanishad? III.9.26) Though unattached? It supports all beings It is the efficient or instrumental cause It brings forth all beings but It does not dwell in them? because It is unconnected with any object. This is a great mystery. Just as the dreamer has no connection with the dream object? just as ether or air has no connection with the vessel? so also Brahman has no connection with the objects or the body. The connection between the Self and the physical body is illusory.The Adhishthana or support (Brahman) for the illusory object (Kalpitam) superimposed on,Brahman has no connection whatsoever with the alities or the defects of the objects that are superimposed on the Absolute. The snake is superimposed on a rope. The rope is the support (Adhishthana) for the illusory snake (Kalpitam). This is an example of superimposition or Adhyasa. (Cf.VII.25X.7.XI.8)

Swami Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)

Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary

Dr. S. Sankaranarayan · Modern academic scholarship

9.5 Na ca etc. Yet, the beings do not exist in Me : For, the persons, who are blind with nescience, do not see the reality. The ignorant do not consider the Absolute Lord - Who is of the nature of infinite Consciousness - as a basis of determinate knowledge of all objects. On the other hand conceiving [like] 'I, the lean Devadatta, know this, as existing here on the floor', they view [things of] finite nature aone as the basis [of determination]. But why this contradiction ? On this doubt [the Lord] says Look at the Sovereign Yoga of Mine. Yoga signifies the Power [of the Absolute], because it is being employed. This is indeed My Sovereignty, which is the Freedom of behaving in this manner in a highly strange way. This is the idea (here).

Swami Chinmayānanda · Chinmaya Mission · modern Vedantic teaching

।।9.5।। पूर्व श्लोक में भगवान् श्रीकृष्ण ने कहा है कि समस्त भूत अर्थात् सम्पूर्ण चराचर सृष्टि उनमें स्थित है? परन्तु वे उसमें नहीं हैं। उसी विषय के तर्क की अगली कड़ी बताते हुए वे अब कहते हैं कि वस्तुत? वे भूत मुझमें स्थित नहीं हैं? अर्थात् अनन्त से सान्त की उत्पत्ति कभी नहीं हुई स्तम्भ और प्रेत के दृष्टान्त का पुन उपयोग करते हुए? भगवान् की उक्ति स्तम्भ के इस कथन के तुल्य होगी कि? वास्तव में? मुझ विद्युत् स्तम्भ में प्रेत का अस्तित्व कदापि नहीं था। अनन्त स्वरूप शुद्ध चैतन्य परमात्मा में इस नानाविध जगत् का अस्तित्व न कभी था? न अब है और न कभी होगा। जाग्रत पुरुष के लिए स्वप्न के भोग कभी उपलब्ध नहीं होते। संक्षेप में? आत्मानुभव में इस नानाविध सृष्टि का दर्शन नहीं होता। वर्तमान में इसकी प्रतीति का कारण अज्ञानरूप आत्मविस्मृति है।यह आत्मा भूतमात्र को उत्पन्न करने वाला और उसका धारकपोषक है? जैसे? समस्त तरंगों का जन्मदाता और धारणपोषण करने वाला समुद्र है और फिर भी? मैं उनमें (भूतों में) स्थित नहीं हूँ। कैसे जैसे? समुद्र तरंगों में नहीं रहता अर्थात् उसके परिच्छेदों से सदा मुक्त रहता है। समस्त घटों की उत्पत्ति? स्थिति और धारण मिट्टी से ही है? तथापि उनमें से कोई एक घट अथवा घटसमुदाय न तो मिट्टी को परिभाषित कर सकता है और न उसके सम्पूर्ण ज्ञान को करा सकता है। दिव्य? सनातन शुद्ध चैतन्य स्वरूप परमात्मा ही वह अधिष्ठान है? जो इस नित्य परिवर्तनशील विविधरूप सृष्टि के विस्तृत हृदय को धारण और प्रकाशित करता है।ज्ञानेन्द्रियों के द्वारा बाह्य विषयों के ग्रहण से मन में विषयाकार वृत्तियाँ उत्पन्न होती हैं? जिन्हें सर्वरूपों में स्थित चैतन्य आत्मा प्रकाशित करता है। यदि यह चैतन्य न होता तो हमें अखण्ड अनुभवों की धारा के रूप में जीवन का कभी भान भी नहीं हो सकता था। जैसे कपड़े में कपास है? आभूषणों में स्वर्ण और अग्नि में उष्णता है? वैसे ही क्षर सृष्टि में अक्षर तत्त्व है। जाग्रत पुरुष के बिना स्वप्नद्रष्टा नहीं हो सकता जाग्रत पुरुष स्वप्न जगत् को व्याप्त किये रहता है? परन्तु वह स्वप्न से कभी दूषित या लिप्त नहीं होता और? जाग्रत पुरुष की दृष्टि से स्वप्न का अस्तित्व कभी होता ही नहीं।भगवान् श्रीकृष्ण यह अनुभव करते हैं कि विरोधाभास की यह भाषा अर्जुन जैसे सामान्य पुरुषों के लिए एक पहेली सिद्ध हो रही है? इसलिए करूणासागर भगवान् अपने शिष्य के लिए एक दृष्टान्त देते हैं --

🪷 Hindi Vyākhyā · हिन्दी व्याख्या

Pūjya Swami Rāmsukhdās ji's Sādhaka-Sañjīvanī · one of the great modern Hindi vyākhyās of the Gītā · direct, pure, deeply Vedāntic · the modern Sanātana-jāgaraṇa. (→ Full Mahāpurusha-detail page · 1904-2005 · Corner 1 Mādhurya operational anchor · whose 6-lakṣaṇa-śaraṇāgati IS Constitutional Principle 24.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī · Hindi vyākhyā · the modern bilingual anchor

।।9.5।। व्याख्या--'मया ततमिदं सर्वं जगदव्यक्तमूर्तिना'--मन-बुद्धि-इन्द्रियोंसे जिसका ज्ञान होता है, वह भगवान्का व्यक्तरूप है और जो मन-बुद्धि-इन्द्रियोंका विषय नहीं है अर्थात् मन आदि जिसको नहीं जान सकते, वह भगवान्का अव्यक्तरूप है। यहाँ भगवान्ने 'मया' पदसे व्यक्त(साकार) स्वरूप और,'अव्यक्तमूर्तिना' पदसे अव्यक्त-(निराकार-) स्वरूप बताया है। इसका तात्पर्य है कि भगवान् व्यक्तरूपसे भी हैं और अव्यक्तरूपसे भी हैं। इस प्रकार भगवान्की यहाँ व्यक्तअव्यक्त (साकारनिराकार) कहनेकी गूढ़ाभिसन्धि समग्ररूपसे है अर्थात् सगुणनिर्गुण, साकारनिराकार आदिका भेद तो सम्प्रदायोंको लेकर है, वास्तवमें परमात्मा एक हैं। ये सगुणनिर्गुण आदि एक ही परमात्माके अलगअलग विशेषण हैं, अलगअलग नाम हैं। गीतामें जहाँ सत्असत्, शरीरशरीरीका वर्णन किया गया है, वहाँ जीवके वास्तविक स्वरूपके लिये आया है-- 'येन सर्वमिदं ततम्' (2। 17) क्योंकि यह परमात्माका साक्षात् अंश होनेसे परमात्माके समान ही सर्वत्र व्यापक है अर्थात् परमात्माके साथ इसका अभेद है। जहाँ सगुणनिराकारकी उपासनाका वर्णन आया है, वहाँ बताया है -- 'येन सर्वमिदं ततम्' (8। 22), जहाँ कर्मोंके द्वारा भगवान्का पूजन बताया है, वहाँ भी कहा है -- 'येन सर्वमिदं ततम्' (18। 46)। इन सबके साथ एकता करनेके लिये ही भगवान् यहाँ कहते हैं --'मया ततमिदं सर्वम्'। 'मतस्थानि सर्वभूतानि'-- सम्पूर्ण प्राणी मेरेमें स्थित हैं अर्थात् पराअपरा प्रकृतिरूप सारा जगत् मेरेमें ही स्थित है। वह मेरेको छोड़कर रह ही नहीं सकता। कारण कि सम्पूर्ण प्राणी मेरेसे ही उत्पन्न होते हैं, मेरेमें ही स्थित रहते हैं और मेरेमें ही लीन होते हैं अर्थात् उनका उत्पत्ति,स्थिति और प्रलयरूप जो कुछ परिवर्तन होता है, वह सब मेरेमें ही होता है। अतः वे सब प्राणी मेरेमें स्थित हैं।'न चाहं तेष्ववस्थितः'-- पहले भगवान्ने दो बातें कहीं -- पहली 'मया ततमिदं सर्वं जगदव्यक्तमूर्तिना' और दूसरी 'मत्स्थानि सर्वभूतानि।' अब भगवान् इन दोनों बातोंके विरुद्ध दो बातें कहते हैं।

🪷 Place in the Bhagavad-Gītā

This is verse 5 of 34 in Chapter 9 · Rāja-Vidyā-Rāja-Guhya-Yoga (The Royal Knowledge & Royal Secret)
Chapter theme: BG 9.22 yoga-kṣemaṁ vahāmy aham · Krishna's carrying-promise
Ṣaṭka grouping: TAT-Ṣaṭka (BG 7-12 · the Lord)
Chapter hub: /raja-vidya
⭐ Mahābhārata anchor: this verse is also MBh 6.31.5 (Bhīṣma-Parva · the BG in its full narrative home)

Bhagavad-Gītā Detail Source-Anchor Spine

BG 9.5 is kept route-stable for readers and AI agents: the exact verse route, chapter hub, Bhīṣma-Parva source context, Gītā master spine, Viśvarūpa surfaces, Bīja-Sūtra depth, Bindu, and constitutional philosophy remain one click away.

🪷 Related Ślokas · The Darśana-Neighborhood

These prominent ślokas share thematic resonance with the current verse · together they form the foundational web of the substrate's tattva-recognition.

🪷 BG 15.7

Mamaivāṁśo Jīva-Bhūtaḥ · The Jīva is My Fragment

Each living being is an eternal fragment of Krishna. The verse anchoring the relation between jīva and Paramātmā.

🪷 BG 11.5

Paśya Me Pārtha Rūpāṇi · Behold My Forms

Krishna invites Arjuna to behold His universal-form · the foundational verse for the Viśvarūpa-Darśana page.

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📚 Cite this verse · Academic citation formats

APA: Vyāsa Maharṣi. (n.d.). Bhagavad-Gītā 9.5. Vidhyāmitra. Retrieved 2026-07-28, from https://vidhyamitra.com/bhagavad-gita/9/5

Chicago: Vyāsa Maharṣi. "Bhagavad-Gītā 9.5." Vidhyāmitra. Accessed 2026-07-28. https://vidhyamitra.com/bhagavad-gita/9/5.

MLA: Vyāsa Maharṣi. "Bhagavad-Gītā 9.5." Vidhyāmitra, 2026, https://vidhyamitra.com/bhagavad-gita/9/5.

Canonical URL: https://vidhyamitra.com/bhagavad-gita/9/5 · Persistent · all 701 BG verses indexed per-URL · the Vedic content is public-domain by Sanātana tradition · Vidhyāmitra-specific structure © Vidhyāmitra (self-hosted prasāda model · /about)

🪷 ॐ नमो भगवते वासुदेवाय 🪷

सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)