That is why in the 4th verse it is said: matsthāni sarvabhūtāni na cāhaṁ teṣvavasthitaḥ (IX, 4), ‘They are all in Me, but I am not in them’; and then Sri Krishna says that that Reality is such which itself becomes all, which itself becomes the universe. The Reality which is supra cosmic and which is not extra cosmic, becomes cosmic and it is omnipresent everywhere in the world including in every individual. That is present in every individual is given in verse n°11:
avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam |
paraṁ bhāvam ajānanto mama bhūtamaheśvaram ||11|| (IX)
“mūḍha, those who are dull minded; avajānanti, they ignore Me, (māṁ means Me), ‘the dull minded ignore Me’, even though mānuṣīṁ tanumāśritam, although I am seated in the body of every individual which is human: mānuṣīṁ tanumāśritam.”
Now, you have three statements: ‘I am above everything’, ‘Everything that is here is manifested by Me’ and ‘I am in everyone’. These three statements put together is a statement of integral knowledge. When these three statements are read together you have the right conception of what is called the supreme Lord. At one time earlier we had spoken of the supreme Reality as at once Brahman, Purusha, and Ishwara.
Brahman is that of which the world is made: that is the stuff of the world is the supreme Reality; supreme Reality as the stuff of the universe is termed ‘Brahman’ in all the Vedantic texts. Whenever the word Brahman occurs, Brahman is the supreme Reality that is the stuff of everything that is in the world. But this stuff is the result of the will; the supreme becoming all, is the decision of the Supreme to become all.
Now, the decider, Supreme as the decider to become the stuff of everything is called Purusha. Purusha always means the originator, the originator who can then look up on that which is originated: that which is originated the power of origination as distinguished from the originator is called Prakriti. So Purusha is always co–terminus with Prakriti.
So, supreme Purusha as the originator of the universe who is superior to everything that happens in the world, superior to Prakriti is also Ishwara: Ishwara is the Lord. The Reality not only originates all that is here, but also commands and rules everything and all that is here is itself Its own stuff. Therefore, these three words indicate the totality of the Reality: Reality is at once Brahman, Purusha and Ishwara. When these three are combined together you have the knowledge of the integral Reality. Now, these three statements you find right in verse n°11.
Now, let us go to verse n°6:
yathākāśasthito nityaṁ vāyuḥ sarvatrago mahān |
tathā sarvāṇi bhūtāni matshānīty upadhāraya ||6|| (IX)
There is an analogy given here to indicate the relationship between the Supreme and the world. The analogy is with yathākāśa–sthito nityaṁ vāyuḥ: ‘Just as the wind is always located in Akasha’, (in Ether)…vāyu itself is a manifestation of Ether. Now, Ether therefore is present everywhere; sarvatra–go, that which is moving everywhere, sarvatra_go, that which moves on, –gaḥ, gacchati, that which moves on, sarvatra–go, that which moves everywhere. Just as the vāyu is located, vāyu which is moving everywhere, is located in Ether, even so all the creatures of the world are all located in the Supreme: mat–shānīty upadhāraya, they are all seated in Me; sarvāṇi bhūtāni, all the creatures, mat–shānī, they are all located in Me.