रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु।।7.8।।
7.8 O son of Kunti, I am the taste of water, I am the effulgence of the moon and the sun; (the letter) Om in all the Vedas, the sound in space, and manhood in men.
7.8 I am the sapidity in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in ether and virility in men.
7.8. O son of Kunti ! I am the taste in waters; the light in the moon and the sun; the best hymn (OM) in the entire Vedas; the sound that exists in the ether (or the mystic hymnal sound in the entire Vedas-a sound that is in the ether); and the manly vigour in men.
7.8 रसः sapidity? अहम् I? अप्सु in water? कौन्तेय O Kaunteya (son of Kunti)? प्रभा light? अस्मि am (I)? शशिसूर्ययोः in the moon and the sun? प्रणवः the syllable Om? सर्ववेदेषु in all the Vedas? शब्दः sound? खे in ether? पौरुषम् virility? नृषु in men.Commentary In Me all beings and the whole world are woven as a cloth in the warp. In Me as sapidity the water is woven in Me as light? the sun and the moon are woven in Me as the sacred syllable Om all the Vedas are woven in Me as virility all men are woven.The manifestations of the Lord are described in the verses 8? 9? 10 and 11. (Cf.XV.12)
7.8 Kaunteya, O son of Kunti, aham, I; am rasah, the taste, which is the essence of water. The idea is that water is depedent on Me who am its essence. This is how it is to be understood in every case. Just as I am the essence of water, similarly, asmi, I am; the prabha, effulgence; sasi-suryayoh, of the moon and the sun; pranavah, (the letter) Om; sarva-vedesu, in all the Vedas. All the Vedas are established on Me who am that Om. So also (I am) sabdah, the sound; khe, in space, as the essence. Space is established on Me who am that (sound). In the same way, nrsu, in men; (I am) paurusam, manhood- the ality of being man, from which arises the idea of manhood. Men are established on Me who am such.
7.8 Raso ham apsu etc. I am that [basic] taste which has not yet devolped as to have the classification of sweetness and so on, and which is being tasted in all waters. Similarly, the light : That [light] which is devoid of gentleness and fierceness etc. (The sound that exist] in the ether in the sky. The sound that etc. Here the emphasis is on all sounds, as they are attributes of the ether. Or, the passage denotes that empty basic sound which, being exclusively an attribute of th ether; which does not depend on any other external cuases like union and partition [of some objects]; which exists in the ether within the cave of the Brahman; which is ite intelligible to the groups of Yogins with attentive heart (mind); which bears the name Anahata; and which pervades the entire groups of the Vedas - that sound represents the Absolute. Manly vigour ; that lusture by means of which one is identified as a man throughout the earth.
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.
Just as I have entered into the universe, my effect, in the form as paramatma, also I exist in the form of the cause of those effects (as sound in ether), or in the form of the essence of those things (as in success in man). This is expressed in four verses. The water’s taste, which is its cause, is a manifestation of my power (vibhuti). Likewise one can find a similar meaning in the items following. I am light itself which gives light to the sun and moon. I am omkara, the source of the Vedas. I am sound in the ether, the cause of the ether. I am the distinguishing efforts (paurusam) of men, the essence of humans.
Exactly how Lord Krishna is the cause of the sustenance of creation is being described in five verses commencing here. His being the sapidity or essence in water means He exists in the molecular substratum of water as the essence of sapidity. Likewise He is the luster in the sun and moon, meaning He exists in them as there wonderful illuminating substratum. The other examples that follow are also to be explained in a similar manner. In all the Vedas representing enlightened and articulate sound, He is the root syllable OM which is His personal transcendental sound vibration. He is the essence of all sounds in ether and He is the potency of competence in man. Verily man excels and flourishes by the potency of competence.
Here we are receiving jnana or knowledge that Lord Krishna is the essence of specific things. Super sensory illuminating perception is vijnana. The greatness of the Supreme Lord is revealed later but now even the inherent nature of and His being the essence of along with the natural qualities and attributes of different substances are being described as being special potencies and representations of the Supreme Lord. The fact that these special essences and attributes do not manifest on their own is shown by the mentioning of special words such as rasoham apsu meaning He is the essence in water. This essence is to be understood in the case of upasana or spiritual practices. It has been mentioned in the Gita Kalpa that: The attribute of essence in various flavours and its inherent nature are basically due to the perennial principle of dharma or eternal righteousness. The provider and enjoyer of the essence is always solely the Supreme Lord Krishna, who as the essence resides in all living entities. All the empowered demigods are mere reflections of His splendour. The Supreme Lord is the essence of all and should be earnestly sought by those who seek the essence of life. The inherent energy of Prakriti or material nature and all jivas or embodied beings is all ordained by the Supreme Lord and all natural propensities and inherent tendencies are bequeathed by His grace alone. There is nothing whatsoever animate or inanimate throughout all of creation that does not contain the Supreme Lords essence. The Gita Kalpa has stated that: Desires not contrary to righteousness should be engaged in by an aspirant of moksa or liberation from the material existence. For the purpose of elevating ones spiritual development one should only perform activities which are not contradictory to dharma but even the renunciation of such authorised activities are recommended to be relinquished for advanced aspirants. Strength without the debilitating influence of desires and attachments should be achieved. Then by the grace of the Supreme Lord perfection will be attained and the desired goal will be reached. Now begins the summation. Residing in water as sapidity, the Supreme Lord is known as the essence. Residing in the sun and the moon as luster, He is known as illumination. Residing in the Vedas as His very self, He is known as the pranava original sound vibration OM. Residing in the ether as sound Lord Krishna is known as the word.
Raso’hamapsu kaunteya prabhaasmi shashisooryayoh; Pranavah sarvavedeshu shabdah khe paurusham nrishu.
rasaḥ—taste; aham—I; apsu—in water; kaunteya—Arjun, the son of Kunti; prabhā—the radiance; asmi—I am; śhaśhi-sūryayoḥ—of the moon and the sun; praṇavaḥ—the sacred syllable Om; sarva—in all; vedeṣhu—Vedas; śhabdaḥ—sound; khe—in ether; pauruṣham—ability; nṛiṣhu—in humans