Bhagavad Gita 9.6

yathākāśa-sthito nityaḿ
vāyuḥ sarvatra-go mahān
tathā sarvāṇi bhūtāni
mat-sthānīty upadhāraya

Translation of Bhagavad Gita 9.6

Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me.

Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:

For the ordinary person it is almost inconceivable how the huge material creation is resting in Him. But the Lord is giving an example which may help us to understand. The sky may be the biggest manifestation we can conceive. And in that sky the wind or air is the biggest manifestation in the cosmic world. The movement of the air influences the movements of everything. But although the wind is great, it is still situated within the sky; the wind is not beyond the sky. Similarly, all the wonderful cosmic manifestations are existing by the supreme will of God, and all of them are subordinate to that supreme will. As we generally say, not a blade of grass moves without the will of the Supreme Personality of Godhead. Thus everything is moving under His will: by His will everything is being created, everything is being maintained, and everything is being annihilated. Still He is aloof from everything, as the sky is always aloof from the activities of the wind.

In the Upanishads it is stated, yad-bhisa vatah pavate: “It is out of the fear of the Supreme Lord that the wind is blowing.” (Taittiriya Upanishad 2.8.1) In the Brihad-aranyaka Upanishad (3.8.9) it is stated, etasya va aksharasya prasasane gargi surya-candramasau vidhrtau tisthata etasya va aksharasya prasasane gargi dyav-aprithivyau vidhrtau tisthatah. “By the supreme order, under the superintendence of the Supreme Personality of Godhead, the moon, the sun, and the other great planets are moving.” In the Brahma-samhita (5.52) also it is stated,

yac-caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusham tam aham bhajami

This is a description of the movement of the sun. It is said that the sun is considered to be one of the eyes of the Supreme Lord and that it has immense potency to diffuse heat and light. Still it is moving in its prescribed orbit by the order and the supreme will of Govinda. So, from the Vedic literature we can find evidence that this material manifestation, which appears to us to be very wonderful and great, is under the complete control of the Supreme Personality of Godhead. This will be further explained in the later verses of this chapter.

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

Though the living beings are in me, who remain detached, they art not in me; and though 1 am in them, I am not in them. An example is given in this verse to illustrate.

The wind remains always situated in the ether, which has a nature of being detached. The wind has a nature of being restless, going everywhere (sarvatra gah) and is great in size (mahan). Because of the detachment of the ether, the wind is situated in it, but not situated in it;   the ether, though in the wind, is not in the wind, because of detachment. Similarly all things such as ether, which are great in dimension and are moving everywhere, are situated in me, but 1 also have the nature of detachment. Please consider and accept this fact.

But the Lord has said that his powers are inconceivable: pasya me yogam aisvaram. How then can those powers remain inconceivable if they are just like common ether and wind? It is explained as follows. Ether has  detachment because it is unconsciouscious by its very nature. Among  conscious beings however, detachment does not exist anywhere, except in the Lord, even though he is at once the abode of everything and its controller. This establishes the inconceivability of the Lord. This example,   comparing ether to the Lord, is given for the understanding of the common man.

Commentary by Sri Ramanuja of Sri Sampradaya:

9.6 The ‘powerful air’ remains and moves everywhere in the ether (Akasa) without any perceivable support. So it has necessarily got to be admitted that the powerful air is dependent on Me for its existence and is being upheld by Me alone. Even so know that all entities abide in Me, who am invisible to them, and that they are upheld by Me alone. The knowers of the Veda declare thus: ‘The origin of clouds, the waters of the ocean remaining within bounds, the phases of the moon, the strong movements of the gale, the flash of lightning and the movements of the sun — all these are marvellous manifestations of the power of Visnu.’ The meaning is that they are all the marvellous miracles which are unique to Visnu. The Srutis and other texts also declare likewise: ‘Verily, O Gargi, at the command of that Imperishable One, the sun and the moon stand apart’ (Br. U., 3.8.9, and ‘Through the fear of Him the wind blows, through the fear of Him the sun rises, through the fear of Him Agni and Indra perform their duties’ (Tai. U., 2.8.1). It has been declared that the existence and acts of all beings originate by the will of the Lord, who is independent of all others. Now Sri Krsna declares that the origin and dissolution of all entities also are due to His will only:

Commentary by Sri Sridhara Swami of Rudra Sampradaya:

It has been stated that one thing may abide in another thing; but the attributes of one need not be possessed by the other. This is what Lord Krishna explains with the word vayuh or wind which abides in space as an example of how both the wind and the space are separate andor the source unaffected by each other, in order to show His relationship with the all things in material existence.

Commentary by Sri Madhvacharya of Brahma Sampradaya:

Now Lord Krishna gives an example regarding the support and the supported and how they are seperatly existing without contact. Just as the wind is moving upwards, downwards and crosswise through the ether of infinite space; yet never attached to the ether or the space. In a similar way the Supreme Lord is also not subject to any attachments although all living entities movable and non-movable abide and function within Him. It should be understood that although He is the underlying maintainer and sustainer of all creation, He is free from any attachment to the incessantly changing transitory forms of material nature.

Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

Nevertheless, as remarkable as it may seem, all created beings do not reside in the Supreme Lord like liquefied butter attached to ghee or clarified butter because it is stated so in the Vedic scriptures that the atma or soul is verily separate and not associated. So how can such contradiction be reconciled. Lord Krishna states: pasya me yogam aisvaram or behold my divine supernatural power which is extraordinarily phenomenal and which is beyond the scope of the human mind. So verily none can fathom the Supreme Lord even conceptually because He is factually beyond human conception. As for Him there is nothing beyond His scope because His divine supernatural power encompasses everything and is fully capable at all times in accomplishing the impossible and reconciling perfectly any contradictions. How can He who is bhuta-bhrt or the maintainer of all and He who is bhuta-bhavanah or the protector of all explain in what way existence is created? Lord Krishna states na bhuta-stah meaning He does all this without being associated with them. All this creation comes as a fiat of His will in the form of consciousness. This is corroborated in the Taittiriya Upanisad II.VI which states: He merely desired that there would be many and manifested creation.

Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:

9.6 Upadharaya, understand; iti, thus; that yatha, just as; in the world, the mahan, voluminous-in dimension; vayuh, wind; sarvatragah, moving everywhere; is nityam, ever; [During creation, continuance and dissolution] akasa-sthitah, present in space; tatha, similarly; (sarvani, all; bhutani, beings; matsthani,) abide in Me who am omnipresent like space-abide certainly without any contact.

Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:

9.6 Yatha etc. Evam etc. In spite of the concomitant connection between the ether and the wind, the touchability of the ether is never heard of. In the same manner the Absolute pervades the entire universe and yet remains not comprehended by all men.

Sanskrit Shloka Without Transliteration Marks:

yathakasa-sthito nityam
vayuh sarvatra-go mahan
tatha sarvani bhutani
mat-sthanity upadharaya

Sanskrit to English Word for Word Meanings:

yathā — just as; ākāśa-sthitaḥ — situated in the sky; nityam — always; vāyuḥ — the wind; sarvatra-gaḥ — blowing everywhere; mahān — great; tathā — similarly; sarvāṇi bhūtāni — all created beings; mat-sthāni — situated in Me; iti — thus; upadhāraya — try to understand.