In the previous section, Krishna introduced the knowledge to unfold as the greatest mystery. The mystery begins with the description of Krishna’s inconceivable relationship with His energetic manifestations.
This (idaṁ) entire (sarvaṁ) universe (jagad) is pervaded (tatam) by Krishna (mayā) in His unmanifested form (avyakta-mūrtinā). All beings (sarva-bhūtāni) are resting (sthāni) in Krishna (mat), but He (ahaṁ) is not (na) situated (avasthitaḥ) in them (teṣu). (BG 9.4) Then, Krishna goes on to apparently contradict His own statement – everything that is created does not (na) rest in Him (mat-sthāni). Krishna reveals His mystic opulence (yogam aiśvaram) – although He is the maintainer of all living entities (bhūta-bhṛn), He is not (na) a part of this cosmic manifestation (bhūta-stho), for He Himself (mamātmā) is the very source of everything (bhūta-bhāvanaḥ). (BG 9.5)
In order to help us understand this inconceivable truth, Krishna gives the analogy of a sky being the resting place for the wind. As the mighty (mahān) wind (vāyuḥ) going everywhere always (nityaṁ) rests in the sky (ākāśa-sthito) without the sky getting attached to the wind, likewise (tathā), all beings (sarvāṇi bhūtāni) rest in Krishna or depend on Krishna for their actions, but Krishna Himself remains aloof and detached from their individually enacted actions. (BG 9.6)
How is this a mystery anymore? Isn’t the mystery of Krishna’s mystic opulence resolved by this example? No. Both the sky and the wind are unconscious matter and therefore it is understandable that the sky is non-attached to the wind. So, this example merely serves as a starting point of our understanding. The following two points will remain a mystery forever: (i) The living entities are simultaneously fully dependent on Krishna (for their empowerment) and independent of Him (on account of their volition power). (ii) Krishna is simultaneously the cause of all causes of actions within the material world through His energies, but He Himself is completely aloof and unaffected by those actions.
Krishna is not only empowering His energy to maintain us but also creating and annihilating using His potencies. At the end of the millennium (kalpa-kṣaye), all material manifestations (sarva-bhūtāni) enter into Krishna’s nature (prakṛtiṁ yānti māmikām), and at the beginning of another millennium (kalpādau), by His potency, He (aham) creates (visṛjāmy) them again. (BG 9.7) The whole cosmic order (bhūta-grāmam imaṁ kṛtsnam) is under Krishna. Under His will (avaṣṭabhya), it is helplessly (avaśaṁ) manifested again and again (visṛjāmi punaḥ punaḥ). (BG 9.8)
