We learned in the previous section that Krishna is the ultimate cause (prabhavaḥ), the dissolution factor (pralayas), and the maintainer of all energetic manifestations (BG 7.6–7). In this way, Krishna is the unmanifest essence of everything manifested. Just like we cannot see the thread that holds the pearls in place, we cannot perceive the invisible hands of Krishna behind the seen realm. Krishna henceforward gives a few pieces of evidence on how He is the invisible essence of various objects because of which they are perceived as great.
Krishna is not only the source of the material element, water (BG 7.4) but also the essential quality of water, the taste, which quenches our thirst. The sunlight may be hot and the moonlight may be cold, but the essence of both, the light (prabhā), is Krishna. Krishna is oṁ (praṇavaḥ), the essence of all Vedic mantras and the sound (śabdaḥ), the essence of ether. The ability (pauruṣaṁ) of a man that makes him great is Krishna. (BG 7.8)
We learned that Krishna is the source of the element, earth (BG 7.4). Krishna is also the intrinsic quality of earth, i.e., its pure fragrance (puṇyo gandhaḥ). Likewise, He is also the heat (tejaś) within the element fire. Krishna is the life (jīvanaṁ) of every living object and the penance (tapaś) of all ascetics. (BG 7.9) In other words, Krishna adds a unique meaning to every single object, which translates into variety all around us.
Krishna is the original eternal seed (bījaṁ) of all existences, the intelligence (buddhir) of the intelligent, and the power (tejas) of the powerful. (BG 7.10) Of the strong, Krishna is the strength (balaṁ) that is free from desire and passion (kāma-rāga-vivarjitam). He is the desire (kāmo) that does not violate the well-established rules of conduct (dharmāviruddho). (BG 7.11)
In case we are wondering whether Krishna has diffused Himself within His creation by being the impersonal essence of everything, Krishna makes an important clarification. All the virtuous (sāttvikā), passionate (rājasās) and dark (tāmasāś) states of existence (bhāvā) are certainly sourced in Krishna (matta). But, He is not personally present within them (na tv ahaṁ teṣu). Rather, they are in turn resting in Krishna (te mayi), or their essential qualities are maintained by Krishna. In other words, everything is dependent upon Krishna for its essential sustenance. (BG 7.12)
