बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
7.10 O Partha, know Me to be the eternal Seed of all beings. I am the intellect of the intelligent, I am the courage of the courageous.
7.10 Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent; the splendour of the splendid objects am I.
7.10. O son of Prtha ! Know Me as the eternal seed of all beings; I am the intellect of the intellectuals and the brillinace of the brilliant.
7.10 बीजम् seed? माम् Me? सर्वभूतानाम् of all beings? विद्धि know? पार्थ O Partha? सनातनम् eternal? बुद्धिः intelligence? बुद्धिमताम् of the intelligent? अस्मि am (I)? तेजः splendour? तेजस्विनाम् of the splendid? अहम् I.Commentary Seed means cause.Tejas also means heroism or bravery.Had Arjuna asked? Who is the seed for Thee? the Lord would have replied? There is no seed for Me. There is no cause for Me. I am the source of everything. I am the causeless Cause. I am the primeval Being.
7.10 O Partha, viddhi, know, mam, Me; to be the sanatanam, eternal; bijam, seed, the source of growth; sarva-bhutanam, of all beings. Besides, I am the buddhih, intellect, the power of discrimination of the mind; buddhimatam, of the intelligent, of people having the power of discrimination. I am the tejah, courage; tejasvinam, of the courageous, of those possessed of that.
7.10 See Comment under 7.11
7.8 - 7.11 All these entities with their peculiar characteristic are born from Me alone. They depend on Me; inasmuch as they constitute My body, they exist in Me alone. Thus I alone exist while all of them are only My modes.
Bija or seed means the cause before transformation, the pradhana. Sanatana means eternal. Intelligence is the essence of the intelligent persons. 1 am that intelligence.
Lord Krishna reveals that He is bijam mam sarva bhutanam or the original seed of all existence. This means that He manifest the original seed for all beings that posesses the potency for all species which are moving or stationary to produce effects in the same species uninterruptedly for all successive issues of procreation indefintely and not subject to any modification or decay nor is it ever destroyed with each individual being.
The pure fragrance is thus to show the pleasure of Lord Krishna as the origin of the wonderful scent of the Earth. The Vedic scriptures declare that merits alone rise to the Supreme Lord and that demerits lacking in purity never even reach the demi-gods. In the worlds of the meritorious and virtuous the creations law of eternal righteousness is enjoyed. The law of creation known as rita represents universal order, truth and righteousness as well as perennial principles from time immemorial which are auspicious activities for the benefit of all living entities. Due to such statements eternal righteous is known as an attribute of consciousness and truth is a condition of the mind which one actually lives. There is no contradiction in statements from the Vedic scriptures stating even while not enjoying the Supreme Lord is still illuminating or even though devoid of food He is still all regarding the Supreme Lord. These perceptions are extremely subtle and difficult to fathom. Even though the Supreme Lord does not enjoy material food like the jiva or embodied being He is more powerful then the atma or soul endowed with a physical body. In this verse the jiva is not mentioned because of reference earlier to the atma being endowed with a body as in a dream state. The Garuda Purana states: There are three different forms for the body one in sleeping, one in dreaming and one while awake. By the word asmi the Supreme Lord alone is referred too. Bodies are assumed by all the jivas as well as the Supreme Lord. The jivas body is material and thus in bondage being subjected to the cycle of birth and death. The Supreme Lords body is purely spiritual, eternally liberated and never in bondage. This statement is found in the Narada Purana and thus a definitive distinction between the Supreme Lord and the jivas is clarified in the Vedic scriptures. By such crystal clear statements a person of reason and understanding should see the difference between all embodied beings and the Supreme Lord and not harbour any conceptions concerning the external form of existence of a jiva. The Gita Kalpa has stated: The pleasures and enjoyments of the Supreme Lord are distinctly different and transcendental to those of the jiva. The Supreme Lord is a transcendental enjoyer, He is only enjoying the spiritual and never enjoying anything material. Now begins the summation. The Supreme Lord abides in the Earth as its fragrant essence which can only be meritorious; yet He awards all merits and demerits. Abiding in fire He is its brilliant energy, abiding in humans He is the atma the bequeather of life itself, abiding in the spiritually intelligent He is wisdom, abiding in the splendid He is exalted splendour and by the act of manifestation He is the eternal seed of all existence.
Beejam maam sarvabhootaanaam viddhi paartha sanaatanam; Buddhir buddhimataamasmi tejastejaswinaamaham.
bījam—the seed; mām—me; sarva-bhūtānām—of all beings; viddhi—know; pārtha—Arjun, the son of Pritha; sanātanam—the eternal; buddhiḥ—intellect; buddhi-matām—of the intelligent; asmi—(I) am; tejaḥ—splendor; tejasvinām—of the splendid; aham—I