Bhagavad Gita Chapter 10, Verse 33 (BG 10.33) — Meaning, Translation & Commentary

# BG 10.33 Among letters, I am the letter 'a'. It is a well-established fact that in language, words cannot be pronounced without the aid of vowels. The particular sweetness found in Sanskrit among all languages is due to the abundant use of the letter 'a' within it. In truth, every consonant is pronounced by adding 'a' to it. This 'a' functions as a lubricating substance, by which the harshness of sound is removed. Due to the natural flow of this 'a', a musical quality emerges between words and an echo-like resonance in sentences. After prolonged recitation of Sanskrit mantras in an assembly hall, sensitive individuals experience such a musical atmosphere as can calm all the distractions of the human mind. The essence of every letter is the letter 'a'—it resonates throughout the atmosphere, transcending the boundaries of words and sentences, and holds the first place in the alphabets of all languages. Recognizing this significance of 'a', the Upanishads have declared it to be the essence of all speech. Among compounds, I am the dvandva compound. In Sanskrit grammar, the rule that combines two or more words is called a compound, of which there are many types. The combination of two words in a compound creates an entirely new form. In the dvandva compound, both words hold equal importance, whereas in all other compounds, either the first or the second word is primary. Here, Lord Krishna makes the dvandva compound His manifestation because in it both words have equal significance and its construction is simple. In the context of spiritual knowledge, it may be said that the atman and the non-atman are so intermingled that we experience them as one form, and their distinction is not clearly known. Yet for the discerning person, they are as distinct as the two words of a dvandva compound are to a grammarian. I am imperishable time. It has been mentioned before that among those who measure, I am time. There, relative time was indicated, whereas here infinite, ultimate time is pointed to. Imperishable time is called mahakala. In brief, the meaning of both statements is this: the time experienced by the mind in limited form and infinite time—both have the atman as their substratum. Without the awareness of each moment, knowledge of all time is impossible. Therefore, I exist in every division of time, and in the same way, I am also the substratum of all time. I am the creator. Sri Shankara, in his commentary, explains this word by saying that God is the creator—the dispenser of the fruits of action. According to one's impressions and tendencies, a person acts, and according to law, receives the fruit of that action. I am the all-facing one. The extensive explanation of this word has been given before, where it was said that the atman is not only one in all, but is also unique and distinct from all, and dwelling in every being, sees everywhere. This entire meaning is expressed in the single word "all-facing." For all sensory, mental, and intellectual perceptions, the grace of the conscious atman is necessary, and therefore this word is full of meaning. Thus speaks the Blessed Lord.