न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् | भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ||९-५||
na ca matsthāni bhūtāni paśya me yogamaiśvaram . bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ ||9-5||
Chapter 9 · Verse 5
Raja Vidya Raja Guhya Yoga
राजविद्याराजगुह्ययोग
In plain words
Brahman or the Self no connection with any object as It is very subtle and attributes and formless and so It is unattached (Asanga). There cannot be any real connection between matter and Spirit. Saakara (an object with form) can have no connection with Nirakara (the formless).
Translation
9.5 And yet beings do not abide in Me. Behold My divine Yoga. I am the upholder of all beings and yet I am not in them. My will alone causes their existence.
Meaning
Brahman or the Self no connection with any object as It is very subtle and attributes and formless and so It is unattached (Asanga). There cannot be any real connection between matter and Spirit. Saakara (an object with form) can have no connection with Nirakara (the formless). How could this be Devoid of attachment It is never attached. (Brihadaranyaka Upanishad. III.9.26) Though unattached. It supports all beings It is the efficient or instrumental cause It brings forth all beings but It does not dwell in them because It is unconnected with any object. This is a great mystery. Just as the dreamer has no connection with the dream object just as ether or air has no connection with the vessel so also Brahman has no connection with the objects or the body. The connection between the Self and the physical body is illusory. The Adhishthana or support (Brahman) for the illusory object (Kalpitam) superimposed on,Brahman has no connection whatsoever with the alities or the defects of the objects that are superimposed on the Absolute. The snake is superimposed on a rope. The rope is the support (Adhishthana) for the illusory snake (Kalpitam). This is an example of superimposition or Adhyasa. (Cf. VII.25X.7. XI.8)
Word by word
न not च and मत्स्थानि dwelling in Me भूतानि beings पश्य behold मे My योगम् Yoga ऐश्वरम् Divine भूतभृत् supporting the beings न not च and भूतस्थः dwelling in the beings मम My आत्मा Self भूतभावनः bringing forth beings.