11. yatanto yoginas cai 'nam
pasyanty atnmany avasthitam
yatanto 'py akrtatmano
nai 'nam pasyanty acetasah
(11) The sages also striving perceive Him as established in the self, but the unintelligent, whose souls are undisciplined, though striving, do not find Him.
12. yad adityagatam tejo
jagad bhasayate 'khilam
yac candramasi yac ca 'gnau
tat tejo vi d dhi mamakam
(12) That splendour of the sun that illumines this whole world, that which is in the moon, that which is in the fire, that splendour, know as Mine.
13. gam avisya ca bhutam
dhdrayamy aham ojasa
pusnam cau 'sadhill sarvah
somo bhutvn rasatmakah
(13) And entering the earth, I support all beings by My vital energy; and becoming the sapful soma (moon), I nourish all herbs (or plants)
14. aham vazvãnaro bhutva
pramnam deham asritah
prandpalnasamayuktah
pacamy annam caturvidliam
(14) Becoming the fire of life in the bodies of living creatures and mingling with the upward and downward breaths, I digest the four kinds of food.
pacamy: literally cook.
15. sarvasya ca 'ham hrdi samnivisto
mattah smrtir jnanam apohanam ca
vedai ca sarvam aham eva vedyo
vedntakrd vedavid eva ca 'ham
(15) And I am lodged in the hearts of all, from Me are memory and knowledge as well as their loss. I am indeed He who is to be known by all the Vedas I indeed (am) the author of the Vedanta and I too the knower of the Vedas.[1]
apohanam : loss, destruction, rejection. The Supreme Person
16. dvav imau purusau
Joke ksaras ca 'ksara eva ca
ksarah sarvam bhutam
kutastho 'ksara ucyate
(16) There are two persons in this world, the perishable and the imperishable, the perishable is all these existences and the unchanging is the imperishable,
17. uttamah purusa s tv anyah.
i aramãtme 'ty udahrtah yo
lokatrayam dvisya
bibharty avyaya isvarah
(17) But other than these, the Highest Spirit called the Supreme Self who, as the Undying Lord, enters the three worlds and sustains them.
The soul in the ever changing cosmos is aksara; aksara is the eternal spirit, unchanged and immobile, the immutable in the mutable.[2] When the soul turns to this immutable, the cosmic movement falls away from it and it reaches its unchanging eternal existence. These two are not irreconcilable opposites, for Brahman is both one and many, the eternal unborn as also the cosmic streaming forth.For the Gita, this moving world is a creation of the Lord. The Divine accepts the world and acts in it; varta eva ca karmani. From the cosmic end, the Supreme is Igvara, the Highest Person, Purusottama, the Lord of the universe who dwells in the heart of every creature.[3] pcaranuitmd: the Supreme Self. God in the soul. Gita refers here, not to the unknown abyss of the Godhead but to the Spirit, indwelling and moving creation. The Gild exalts the conception of the Personal God who combines in Himself the timeless existence (aksara) and the temporal beginning (ksara). S. interprets the mutable as the changing universe, the immutable as the mayagakti or the power of the Lord and the Supreme is said to be eternal, pure and intelligent and free from the limitations of the mutable and the immutable R takes aksara to be the emancipated soul. The universe consists of two essences distinguished as the self and the inanimate (jada) , the immutable and the mutable. Above them is the Supreme transcending the universe and yet at the same time permeating it. The two purusas may be interpreted as referring to the two natures, the one higher, His own essential nature, adhyatma, and the other lower, prakrti. Cp. 'Svetasvatara Up., 1, 10
