FolioCorpusBhagavad-gītā

Bhagavad-gītā 7.8

రసోఽహమప్సు కౌన్తేయ ప్రభాస్మి శశిసూర్యయో: । ప్రణవ: సర్వవేదేషు శబ్ద: ఖే పౌరుషం నృషు ॥ ౮ ॥
raso ’ham apsu kaunteya
[raso ’ham apsu kaunteya]
prabhāsmi śaśi-sūryayoḥ
[prabhaasmi shashi-sooryayoh]
praṇavaḥ sarva-vedeṣu
[pranavah sarva-vedeshu]
śabdaḥ khe pauruṣaṁ nṛṣu
[shabdah khe paurusham nrishu]
Word-for-word
rasaḥ — taste aham — I apsu — in water kaunteya — O son of Kuntī prabhā — the light asmi — I am śaśi - sūryayoḥ — of the moon and the sun praṇavaḥ — the three letters a-u-m sarva — in all vedeṣu — the Vedas śabdaḥ — sound vibration khe — in the ether pauruṣam — ability nṛṣu — in men .
Blended reading (Sanskrit + English inline)
raso ’ham apsu kaunteya
rasaḥ
taste
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
aham
I
apsu
in water
kaunteya
O son of Kuntī
prabhā
the light
asmi
I am
śaśi - sūryayoḥ
of the moon and the sun
praṇavaḥ
the three letters a-u-m
śabdaḥ khe pauruṣaṁ nṛṣu
sarva
in all
vedeṣu
the Vedas
śabdaḥ
sound vibration
khe
in the ether
pauruṣam
ability
nṛṣu
in men .
Important Words
  • rasaḥ — taste
    rasa carries enormous range: taste, juice, essence, aesthetic mood. In bhakti theology rasa names the soul's relationship-flavor with Kṛṣṇa. The verse begins with rasa deliberately — the foundational sense, and the foundation of devotion.
  • praṇavaḥ — the three letters a-u-m, the syllable Om
    From pra + √nu (to sound forth). The seed-sound of the Vedas. Kṛṣṇa names Himself as Oṁ — claiming the sacred root of every mantra. The Vedas open with Him; He is not their topic alone, but their substance.
  • śabdaḥ — sound vibration
    Sound is the property of ether — the subtlest of the gross elements. By identifying with śabda, Kṛṣṇa reaches the threshold between subtle and gross, claiming the medium of all communication, scripture, and mantra.
  • pauruṣam — ability in man
    From puruṣa (man). The capacity-of-being-a-person. Kṛṣṇa locates Himself not in what people do, but in their power to do at all. Every flicker of human capability is borrowed from Him.
O son of Kuntī, I am the taste of water, the light of the sun and the moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man.
Purport

This verse explains how the Lord is all-pervasive by His diverse material and spiritual energies. The Supreme Lord can be preliminarily perceived by His different energies, and in this way He is realized impersonally. As the demigod in the sun is a person and is perceived by his all-pervading energy, the sunshine, so the Lord, although in His eternal abode, is perceived by His all-pervading diffusive energies. The taste of water is the active principle of water. No one likes to drink sea water, because the pure taste of water is mixed with salt. Attraction for water depends on the purity of the taste, and this pure taste is one of the energies of the Lord. The impersonalist perceives the presence of the Lord in water by its taste, and the personalist also glorifies the Lord for His kindly supplying tasty water to quench man’s thirst. That is the way of perceiving the Supreme. Practically speaking, there is no conflict between personalism and impersonalism. One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya bheda - and abheda-tattva – simultaneous oneness and difference. The light of the sun and the moon is also originally emanating from the brahma-jyotir, which is the impersonal effulgence of the Lord. And praṇava, or the oṁ-kāra transcendental sound in the beginning of every Vedic hymn, addresses the Supreme Lord. Because the impersonalists are very much afraid of addressing the Supreme Lord Kṛṣṇa by His innumerable names, they prefer to vibrate the transcendental sound oṁ-kāra. But they do not realize that oṁ-kāra is the sound representation of Kṛṣṇa. The jurisdiction of Kṛṣṇa consciousness extends everywhere, and one who knows Kṛṣṇa consciousness is blessed. Those who do not know Kṛṣṇa are in illusion, and so knowledge of Kṛṣṇa is liberation, and ignorance of Him is bondage.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
8. I am the taste of water, and the light of the sun and moon. I am praṇava in the Vedas, sound in the ether and successful efforts of men.
Commentary

Just as I have entered into the universe, My effect, in the form as Paramātmā, 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 (vibhūti). 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 oṁkāra, the source of the Vedas. I am sound in the ether, as sound is the cause of the ether. [Note: Sound gives rise to ether, touch gives rise to air, form gives rise to fire, taste gives rise to water, and smell gives rise to earth.] I am the distinguishing efforts (pauruṣam) of men, since effort is the essence of humans.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
8. I am the taste of water, the light of the sun and moon. I am praṇava in the Vedas, sound in the ether and successful efforts of men.
Commentary

Kṛṣṇa illustrates this truth (that he is the maintainer of the universe) in five verses. I am the taste in water. This means that I exist in the elements since I maintain them through the sense objects (taste for water), which are My vibhūtis. Without the sense object, the element cannot exist. [Note: The elements ether, air, fire, water and earth arise from their respective sense objects sound, touch, form, taste and smell.] I am the light in the moon and sun. Maintaining them through My vibhūti of light, in this way I am in them. In the same way, the other examples should be seen. I am praṇava in the all the Vedas, since praṇava is the root which finally manifests as the fourth stage of sound, vaikharī, full sentences heard as the Vedas. I am the sense object known as sound in the ether. I am the efforts which bring fruits to men, because only by those efforts do men continue to exist.

Bhūrijana Dāsa Gauḍīya
Commentary

We see water, we drink water ‑ and that taste is Krsna. Krsna has already explained that He is water but what we most appreciate about water is its taste. And that taste that quenches our thirst, is Krsna. He is that active ingredient, He is the essence. The light of the sun. The sun is so powerful, it gives off heat and light. And that light is Krsna. The light of the sun and the moon ‑ one is heating and the other is cooling. Both come from Krsna. The syllable OM in the Vedic mantras ‑ the very essence in the Vedic mantras ‑ this is Krsna. The sound of the ether. Ether is another one of Krsna's energies. And sound or the essential element of ether ‑ is Krsna. What to speak of the ability in man. We are very proud of our ability, we can do so many things, but that ability is given by Krsna and in one second it can be taken by Krsna.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Krishna is the essence and cause of everything within the modes of material nature as

follows:

1. Taste of Water – Taste is the active principle of water e.g. No-one likes seawater

Attraction of water depends on purity of water
Pure taste is one of the energies of the Lord
Impersonalists perceive the Lord as the taste; but the personalists glorify the Lord for supplying the water

2. Light of Sun and moon – Originally comes from Brahmajyoti (impersonal effulgence)

3. OM of Vedic mantras

Om is the transcendental sound in the beginning of every Vedic hymn
Addresses the Supreme Lord
Impersonalists prefer to vibrate Omkara because they are very much afraid of addressing Krishna by His innumerable names

4. Sound of Ether

5. Ability of Man

Texts 7.8 – 7.11 continued…

Focus of Learning

(c) Refutes “life comes from chemicals” – because Krishna is the source of material energy

(d) Absolute Truth is personal or impersonal – Text 7.7 helps to solves this controversy

Refutes “Brahman is superior to Krishna” – because Text 7.7 states “no truth is superior to Me”
Ref. Brahma Samhita 5.1: “ishvarah paramah Krishna...”
Impersonalists argue based on Svetasvatara Upanisad 3.10
Their argument – The Absolute Truth has no material form based on the word “arupam”
Our Response: Arupam indicates no material form but a transcendental form of eternity, bliss and knowledge as substantiated by Ref: ▪

Ref. Brahma Samhita

▪

Ref. Svetasvatara Upanisad 3.8-3.9

6. Fragrance of Earth – “Punya” refers to uncontaminated original flavor/smell/taste which permeates

everything

‘Punya’ means that which is not decomposed or that which is original

7. Heat of Fire (Vibhavasau) – Fire in factories/cooking/digestive fire

Indigestion is due to low temperature in the belly

8. Life of all living being – Duration of man’s life is also due to Krishna

By Krishna’s grace one can prolong or diminish it

9. Penance of Ascetics

10. Original seed (Bijam) of all existence (Source of everything)

Seed of all 8.4 million species
Ref. Vedic Literatures: Brahman is the source of everything
Krishna is Parabrahman – The Supreme Spirit
Impersonal Brahman is situated in the personal aspect
Krishna is the original root of all that exists and thus He is the maintainer for everything (Ref. Katha Upanisad 2.2.13)

11. Intelligence of Intelligent

12. Prowess of all Powerful men

13. Strength of Strong – Devoid of passion and desires (strength should be applied to protect the weak, not

for personal aggression)

14. Regulated Sex life of Religious Principles (Dharma) – used for propagation of Krishna conscious children

LINK BETWEEN TEXTS 7.11 & 7.12: Text 7.12 provides a summary that Krishna is the origin of all:

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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.
Śrī Rāmānujācārya Classical
Translation
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.
Śrī Abhinavagupta Classical
Translation
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.
Swami Sivananda Classical
Translation
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.
Commentary

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)

Swami Gambhīrānanda Classical
Translation
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.
Shri Purohit Swami Classical
Translation
7.8 O Arjuna! I am the Fluidity in water, the Light in the sun and in the moon. I am the mystic syllable Om in the Vedic scriptures, the Sound in ether, the Virility in man.
Related values & verses
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 10.21 BG 15.12 BG 9.17 SB 2.1.30 SB 11.16.13 SB 10.12.39 CC Madhya 24.77 CC Madhya 8.274 CC Ādi 5.69 Kaṭha Upaniṣad 2.2.15Muṇḍaka Upaniṣad 2.2.10
Study Q&A referencing this verse
Related lectures
Personal Guidance
I am the taste of water, the light of sun and moon, the syllable Om in the Vedas, the sound in ether, the ability in man.
Practical Applications
  • Notice Kṛṣṇa in ordinary sensations: taste, light, sound, ability.
  • Make daily sense-experience a recognition of Him.
  • Use this verse as portable contemplation.
Reflection Questions
  • When did I last taste water as Kṛṣṇa?
  • What ordinary perception could become recognition today?
Analogy

A lamp does not appear in the room — it appears as the room's becoming-visible. So Kṛṣṇa does not stand beside taste, sound, light; He is taste as taste, He is light as light. The verse trains the eye to find Him not in some other place but in the quality that makes places experienceable.

📝 My note

Source: vedabase.io

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