In 7.8 and 7.9, Bhagavān taught Arjuna to recognize Him in the essential nature of things.

He said He is the taste in water, the radiance in the sun and moon, Oṃkāra in the Vedas, sound in space, humanness in human beings, pure fragrance in earth, heat in fire, life in all beings, and tapas in tapasvīs.

Now, in 7.10, He continues this vision.

He says, bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam — “O Arjuna, know Me to be the eternal seed of all beings.”

A seed is the source from which a plant emerges. A tiny seed may hold within it the potential for a great tree, branches, leaves, flowers, fruits, and many more seeds. The visible tree is large, but its beginning is hidden in the seed.

Bhagavān says that He is the seed of all beings.

This does not mean Bhagavān is one physical seed among other seeds. It means He is the ultimate source-principle from which all beings emerge. Every body, every form, every living being, and every possibility of life has its origin in Bhagavān’s order.

But Bhagavān adds an important word: sanātanam [eternal].

Ordinary seeds are temporary. A mango seed appears, sprouts, changes, and disappears into the tree. A rice seed is planted, grows, and is no longer seen in the same form. Every physical seed is subject to time.

Bhagavān is not like that. He is the sanātana bījam [eternal seed]. He is the beginningless source behind the whole chain of beings. A child comes from parents; parents came from grandparents; grandparents came from earlier ancestors. A plant comes from a seed; that seed came from a plant; that plant came from another seed. If we keep tracing the chain, Bhagavān is the ultimate source. He is the eternal seed from which the entire creation arises.

Then Bhagavān says, buddhir buddhimatām asmi — “I am the intelligence in intelligent people.”

Some people have extraordinary intelligence. They can understand difficult ideas, solve complex problems, remember deeply, discriminate clearly, teach beautifully, invent, organize, discover, or guide others with wisdom. Their glory appears as intelligence.

Bhagavān says that the intelligence-principle in such intelligent people is His manifestation.

This is a very important correction to ego.

An intelligent person may begin to think, “This brilliance is mine. I am superior. I understand what others cannot.” But Bhagavān teaches that intelligence is not ego’s private property. The person may use the intelligence, refine it, and express it, but the very capacity itself is Bhagavān’s blessing.

Then Bhagavān says, tejas tejasvinām aham — “I am the tejas in the tejasvīs.”

Here tejas means brilliance, boldness, courage, valor, and the capacity to overcome obstacles. Here tejas includes parākrama — the capacity to face and overcome obstacles rather than withdrawing at the first difficulty. Some people stop at the slightest difficulty. If one problem appears, they withdraw. But a tejasvī has the strength to face obstacles and move forward.

This boldness may appear in different fields. A student may persist through difficult study. A leader may face danger for dharma. A seeker may continue spiritual practice despite inner resistance. A person may speak truth even when it is uncomfortable. A tapasvī may continue discipline through hardship. That capacity to overcome obstacles is tejas.

Bhagavān says, “That tejas is Me.”

This teaching should not make a person passive. Kṛṣṇa is not saying, “Do not use your intelligence” or “Do not be bold.” He is saying, “Use these gifts, but know their source.” The more clearly we see Bhagavān as the source of intelligence and boldness, the more humble we become.

This is the important practical corollary.

If I have intelligence, the credit does not finally belong to my ego. If I have courage, the credit does not finally belong to my ego. If I have discipline, skill, strength, knowledge, beauty, wealth, or success, the glory belongs to Bhagavān, who manifests through these capacities.

This understanding produces real humility.

Without this understanding, humility may become only outer behavior. A person may speak softly outside but remain proud inside. True humility comes when one sees clearly: “Whatever excellence is functioning here is Bhagavān’s manifestation.”

This also protects us from jealousy.

When we see another person’s intelligence, success, courage, beauty, knowledge, or brilliance, we often compare. “Why do they have that? Why not me?” This comparison produces jealousy.

But if we understand this shloka, we see differently. The intelligence in that person also belongs to Bhagavān. The courage in that person also belongs to Bhagavān. The glory in that person also belongs to Bhagavān. Then admiration replaces jealousy.

Bhagavān is teaching Arjuna to see excellence correctly. Do not deny excellence. Do not become jealous of excellence. Do not become arrogant because of excellence. Recognize every excellence as Bhagavān’s manifestation.

This shloka therefore extends Īśvara-darśanam into human capacities. Bhagavān is the eternal source of all beings. Bhagavān is the intelligence shining in the intelligent. Bhagavān is the boldness shining in the bold. When this is understood, life becomes more reverential, more humble, and less competitive.