पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु।।7.9।।
7.9 I am also the sweet fragrance in the earth; I am the brillinace in the fire, and the life in all beings; and I am the austerity of the ascetics.
7.9 I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity in ascetics.
7.9. I am the pure smell in the earth; I am also the brilliance in the sun; I am the life in al beings and austerity in the ascetics.
7.9 पुण्यः sweet? गन्धः fragrance? पृथिव्याम् in earth? च and? तेजः brilliance? च and? अस्मि am (I)? विभावसौ in fire? जीवनम् life? सर्वभूतेषु in all beings? तपः austerity? च and? अस्मि am (I)? तपस्विषु in ascetics.Commentary In Me as odour in the earth woven in Me as brilliance is the fire woven in Me as life all beings are woven in Me as austerity all ascetics are woven. I am the support (Adhishthanam or Asraya) for everything.I am the power or Sakti which helps the ascetics to control the mind and the senses.Krishna says? I am the agreeable odour. If Arjuna had asked Him? Then who is the disagreeable odour? He would have replied? It is also I.
7.9 I am also the punyah, sweet; gandhah, fragrance; prthivyam, in the earth. The earth is dependent on Me who am its fragrance. The natural sweetness of smell in the earth is cited by way of suggesting sweetness of taste of water etc. as well. But foulness of smell etc. is due to contact with particular things, resulting from nescience, unholiness, etc. of worldly people. Ca, and ; asmi, I am; the tejah, brilliance; vibhavasau, in fire; so also (I am) the jivanam, life-that by which all creatures live; sarva-bhutesu, in all beings. And I am the tapah, austerity; tapasvisu, of ascetics. Ascetics are established in Me who am that austerity.
7.9 Punyah etc. By its own nature pure is that smell which exists in the earth as its exclusive property. The foulness, the excessiveness [of th smell] are due to contamination of other elements. That has been stated [elsewhere] as : [A particular thing] becomes hard because of the excess of the properties of the earth; foul-smelling on account of the rise of the fire-properties; and stiff due to liberality (excess) of the properties of water and so on.
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.
Punya means “pleasing” or “natural” according to Amara Kosa. I am the natural fragrance of earth element. Ca indicates that this statement applies to all the elements. Thus I am the pleasing taste of water, the pleasing form of fire. I am the power of fire, the essence—that which can burn, illuminate, and relieve cold in all things. I am the life span of all entities—their essence. I am the toleration of suffering, the essence of those performing austerities.
Continuing further Lord Krishna describes how He is the essence of smell as the pure unadulterated odour which exists as the substratum of the Earth. It can also be interpreted that since the manifestations of the Supreme Lord as the substratum of everything has been confirmed and as only the sweet pure odour of the Earth in all its excellence can only emanate from Him it is being inculcated in these texts. Lord Krishna is the bright natural glow found in fire. He is the vital force of vitality which sustains and all life and animates all beings and He is tapas or austerities found in the yogis or one perfecting the science of the individual consciousness attaining communion with the ultimate consciouness, the ascetics, the hermits and the celibate monks; by which they have the capacity to withstand dualities such as heat and cold or pleasure and pain.
Punyo gandhah prithivyaam cha tejashchaasmi vibhaavasau; Jeevanam sarvabhooteshu tapashchaasmi tapaswishu.
puṇyaḥ—pure; gandhaḥ—fragrance; pṛithivyām—of the earth; cha—and; tejaḥ—brilliance; cha—and; asmi—I am; vibhāvasau—in the fire; jīvanam—the life-force; sarva—in all; bhūteṣhu—beings; tapaḥ—penance; cha—and; asmi—I am; tapasviṣhu—of the ascetics