BhG 9.5

syntax

bhūtāni ca (and beings) mat-sthāni (in me situated) na [asti] (they are not).
me (my) aiśvaram yogam (yogic power) paśya (you must see),
mama (my) ātmā (self) bhūta-bhṛt (who maintains beings) bhūta-bhāvanaḥ ca (and who creates beings),
[kintu] na (but not) bhūta-sthaḥ (situated in beings).

grammar

na	–	av. – not;
ca	–	av. – and;
mat-sthāni	–	mat-stha 1n.3 n.; mayi avasthitānīti – which are situated in me (from: mat – the basic form of a personal ponoun „I” singular used in compounds; √sthā – to stand, -stha – suffix: being in);
bhūtāni	–	bhūta 1n.3 n. – beings, creatures (from: √bhū – to be, PP bhūta – been, real, world);
paśya	–	√dṛś (to see) Imperat. P 2v.1 – you must see;
me	–	asmat sn. 6n.1 – my (shortened form of: mama);
yogam	–	yoga 2n.1 m. – yoga, yoking, application, a means, one of the schools of Hindu philosophy (from: √yuj – to yoke, to join, to engage);
aiśvaram	–	aiśvara 2n.1 m. – majesty, supremacy, might (from: √xīś – to own, to reign, īśa / īśvara – ruler, lord);
bhūta-bhṛt	–	bhūta-bhṛt 1n.1 m.; yo bhūtāni bibhrati saḥ – who maintains beings (from: √bhū – to be, PP bhūta – been, real, world; √bhṛ – to bear, to carry, to hold, bhṛt – suffix: bearer, holder);
na	–	av. – not;
ca	–	av. – and;
bhūta-sthaḥ	–	bhūta-stha 2n.1 m. – yo bhūteṣu tiṣṭhati saḥ – who is situated in beings (from: √bhū – to be, PP bhūta – been, real, world; √sthā – to stand, stha – suffix: being in);
mama	–	asmat sn. 6n.1 – my;
ātmā	–	ātman 1n.1 m. – self;
bhūta-bhāvanaḥ	–	bhūta-bhāvana 1n.1 m.; yo bhūtāni bhāvayati saḥ – who creates beings (from: √bhū – to be, PP bhūta – been, real, world; caus PP bhāvana – causing to be, creator, imagination);

textual variants

mamātmā → bhūtātmā / dharmātmā (self of beings / self of the law);

The second pada of verse 9.5 is the same as the fourth pada of verse BhG 11.8;

… → verse, not found in critical edition, after verse 9.5:
sarva-gaḥ sarva-vaś cādyaḥ sarva-kṛt sarva-darśanaḥ
sarva-jñaḥ sarva-darśī ca sarvātmā sarvato-mukhaḥ
[He] goes everywhere, can do everything, creates everything and shows everything,
knows everything, sees everything, his self is everywhere and his faces are everywhere.

Śāṃkara

ata evāsaṃsargitvān mama—

na ca mat-sthāni bhūtāni brahmādīni | paśya me yogaṃ yuktiṃ ghaṭānaṃ me mama aiśvaram īśvarasyemam aiśvaram, yogam ātmano yāthātmyam ity arthaḥ | tathā ca śrutir asaṃsargitvād asaṅgatāṃ darśayati—asaṅgo na hi sajjate [bhāvātmauttaṃ 3.9.26] iti | idaṃ cāścaryam anyat paśya—bhūta-bhṛd asaṅgo’pi san bhūtāni bibharti | na ca bhūta-sthaḥ | yathoktena nyāyena darśitatvāt bhūta-sthatvānupapatteḥ | kathaṃ punar ucyate’sau mamātmeti ? vibhajya dehādi-saṅghātaṃ tasminn ahaṃkāram adhyāropya loka-buddhim anusaran vyapadiśati mamātmeti, na punar ātmana ātmānya iti lokavad ajānan | tathā bhūta-bhāvano bhūtāni bhāvayaty utpādayati vardhayatīti vā bhūta-bhāvanaḥ

Rāmānuja

śṛṇu tāvat prāpyabhūtasya mamācintyamahimānam

idaṃ cetanācetanātmakaṃ kṛtsnaṃ jagad avyaktamūrtinā aprakāśitasvarūpeṇa mayā antaryāmiṇā, tatam asya jagato dhāraṇārthaṃ niyamanārthaṃ ca śeṣitvena vyāptam ityarthaḥ / yathāntaryāmibrāhmaṇe, „yaḥ pṛthivyāṃ tiṣṭhan … yaṃ pṛthivī na veda”, „ya ātmani tiṣṭhan … yam ātmā na veda” iti cetanācetanavastujātair adṛṣṭeṇāntaryāmiṇā tatra tatra vyāptir uktā / tato matsthāni sarvabhūtāni sarvāṇi bhūtāni mayy antaryāmiṇi sthitāni / tatraiva brāhmaṇe, „yasya pṛthivī śarīraṃ … yaḥ pṛthivīm antaro yamayati, yasyātmā śarīraṃ … ya ātmānam antaro yamayati” iti śarīratvena niyāmyatvapratipādanāt tadāyatte sthitiniyamane pratipādite; śeṣitvaṃ ca / na cāhaṃ teṣv avasthitaḥ ahaṃ tu na tadāyattasthitiḥ; matsthitau tair na kaścid upakāra ityathaḥ / na ca matsthāni bhūtāni na ghaṭādīnāṃ jalāder iva mama dhārakatvam / katham? matsaṅkalpena / paśya mamāiśvaraṃ yogam anyatra kutracid asaṃbhāvanīyaṃ madasādhāraṇam āścaryaṃ yogaṃ paśya / ko ‚sau yoga? bhūtabhṛn na ca bhūtastho mamātmā bhūtabhāvanaḥ / sarveṣāṃ bhūtānāṃ bhartāham; na ca taiḥ kaścid api mamopakāraḥ / mamātmaiva bhūtabhāvanaḥ mama manomayas saṅkalpa eva bhūtānāṃ bhāvayitā dhārayitā niyantā ca

Śrīdhara

kiṃ ca na ceti | na ca mayi sthitāni bhūtāni | asaṅgatvād eva mama | nanu tarhi vyāpakatvam āśrayatvaṃ ca pūrvoktaṃ viruddham ity āśaṅkyāha paśyeti | me mama aiśvaryam asādhāraṇaṃ yogaṃ yuktim aghaṭana-ghaṭanā-cāturyaṃ paśya | madīya-yoga-māyā-vaibhavasyāvirtarkyatvān na kiñcid viruddham ity arthaḥ | anyad apy āścaryaṃ paśyety āha bhūteti | bhūtāni bibharti dhārayatīti bhūta-bhṛt | bhūtāni bhāvayati pālayatīti bhūta-bhāvanaḥ | evaṃ bhūto ‚pi mamātmā paraṃ svarūpaṃ bhūtastho na bhavatīti | ayaṃ bhāvaḥ – yathā dehaṃ bibhrat pālayaṃś ca jīvo ‚haṅkāreṇa tat-saṃśliṣṭas tiṣṭhaty evam ahaṃ bhūtāni dhārayan pālayann api teṣu na tiṣṭhāmi | nirahaṅkāratvād iti

Madhusūdana

ataeva na ceti | diviṣṭha ivāditye kalpitāni jala-calanādīni mayi kalpitāni bhūtāni paramārthato mayi na santi | tvam arjunaḥ prākṛtīṃ manuṣya-buddhiṃ hitvā paśya paryālocaya me yogaṃ prabhāvam aiśvaram aghaṭana-ghaṭanā-cāturyaṃ māyāvina iva mamāvalokayety arthaḥ | nāhaṃ kasyacid ādheyo nāpi kaasyacid ādhāras tathāpy ahaṃ sarveṣu bhūteṣu mayi ca sarvāṇi bhūtānīti mahatīyaṃ māyā | yato bhūtāni sarvāṇi kāryāṇy upādānatayā bibharti dhārayati poṣayatīti ca bhūta-bhṛt | bhūtāni sarvāṇi kartṛtayotpādayatīti bhūta-bhāvanaḥ | evam abhinna-nimittopādāna-bhūto ‚pi mamātmā mama parmaārtha-svarūpa-bhūtaḥ sac-cid-ānanda-ghano ‚saṅgādvitīya-svarūpatvāc ca bhūtasthaḥ paramārthato na bhūta-sambandhī svapna-dṛg iva na paramārthataḥ sva-kalpita-sambandhīty arthaḥ | mamātmeti rāhoḥ śira itivat kalpanayā ṣaṣṭhī

Viśvanātha

tata eva mayi sthitāny api bhūtāni na mat-sthāni mamāsaṅgatvād eveti bhāvaḥ | nanu tarhi tava jagad-vyāpakatvam jagad-āśrayatvaṃ ca pūrvoktaṃ viruddham ity āha paśya me yogam aiśvaram asādhāraṇaṃ yogaiśvaryam aghaṭita-ghaṭanā-cāturya-mayam | anyad apy āścaryaṃ paśyety āha bhūtāni bibharti dhārayatīti bhūta-bhṛt | bhūtāni bhāvayati pālayatīti bhūta-bhāvanaḥ | evaṃ bhūto ‚pi mamātmā bhūta-stho na bhavatīti mameti bhagavati deha-dehi-vibhāgābhāvāt | rāhoḥ śiraḥ itivad abhede ‚pi ṣaṣṭhī | ayaṃ bhāvaḥ – yathā jīvo dehaṃ dadhat pālayann api tasmin āsaktyā deha-stha eva bhavati, evam ahaṃ bhūtāni dadhat pālayann api māyika-sarva-bhūta-śarīro ‚pi na tatrastho niḥsaṅgatvād iti

Baladeva

nanv atiguruṃ bhāraṃ vahatas te mahān khedaḥ syād iti cet tatrāha na ceti | ghaṭādāv udakādīnīva bhāra-bhūtāni cabhūtāni saṃsṛṣṭāni mayi na santi | tarhi mat-sthāni saarva-bhūtānīty-ukti-viruddheteti mayi na santi | tarhi mat-sthāni sarva-bhūtānīty-uktir viruddheteti cet tatraha paśyeti | mamaiśvaraṃ mad-asādhāraṇaṃ yogaṃ paśya jānīhi yujyate ‚nena durghaṭeṣu kāryeṣu iti nirukter yogo ‚vicintya-śakti-vapuḥ satya-saṅkalpatā-lakṣaṇo dharamas tam ity arthaḥ | etad eva visphuṭayati bhūta-bhṛd iti bhūta-bhṛt bhūtānāṃ dhārakaḥ pālakaś cāhaṃ bhūtastho bhūta-saṃpṛkto naiva bhavāmi | yato mām ātmā mana eva bhūta-bhāvanaḥ satya-saṅkalpatā -lakṣaṇenaiśvareṇa yogenaivāhaṃ bhūtānāṃ dhāraṇaṃ pālanaṃ ca karomi, na tu sva-mūrti-vyāpāreṇety arthaḥ | śrutiś caivam āha – etasya vā akṣarasya praśāsane gārgi sūryācandram asau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāv āpṛthivyau vidhṛte tiṣṭhataḥ [BAU 3.7.9] ity ādinā | yadyapi svarūpān na mano bhinnaṃ, tathāpi sattā satīty ādivad viśeṣād vāstavaṃ bheda-kāryam ādāyaiva tathoktaṃ bodhyam