Gitopadesh (Sanskrit: गीतोपदेश)
Introduction:
Chapter ten reveals Lord Krishna’s exalted position as the cause of all causes. Also specifying His special manifestations and opulences. Arjuna prays to the Lord to describe more of the opulences and the Lord describes those which are most prominent. Thus this chapter is entitled: The Infinite Glories of the Ultimate Truth.
श्रीभगवानुवाच |
भूय एव महाबाहो शृणु मे परमं वचः |
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ||१०- १||
bhUya eva mahAbAho shR^iNu me paramaM vachaH |
yatte.ahaM prIyamANAya vakShyAmi hitakAmyayA || 10-1 ||
Show Translation, Anvaya and Commentaries: Sloka 10.1
Anvaya: sri-bhagavan uvaca–the Supreme Personality of Godhead said; bhuyah–again; eva–certainly; maha-baho–O mighty-armed; srnu–just hear; me–My; paramam–supreme; vacah–information; yat–that which; te–to you; aham–I; priyamanaya–thinking you dear to Me; vaksyami–say; hita-kamyaya–for your benefit.
Translation: The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen again to My supreme word, which I shall impart to you for your benefit and which will give you great joy.
Commentaries of the four authorized Vaisnava Sampradayas
In the previous chapters seven and eight the opulence of the Supreme Lord has been touched upon in brief. In chapter nine Lord Krishna has established the sublime superiority of bhakti or pure loving devotion. Now in the tenth chapter He will expand the horizon of His opulence and glories to crystallise and make vivid the realisation of God for His devotees. In these three chapters the form of the Supreme Lord Krishna which is to be worshipped has been determined. Such as in VII.VIII Lord Krishna states He is the succulent flavor in water, the effulgence of the sun, the monosyllable OM. In VII.XXX He explains that He should be known as the sole controller and source of all creation. In VIII:IV He explains that He is the Supreme Soul residing within all sentient beings. In IX.XVI He declares He is the fire, the mantra, the ghee and the yagna or ceremony itself. Now in order to clearly delineate these glories and opulences Lord Krishna emphasises that loving devotion to the Supreme Lord must be performed. He calls Arjuna maha-baho or mighty armed one denoting one who is mightily able to dextrously perform one’s duty as battle for righteousness but also able to dextrously perform service to the Supreme Lord. He states bhuyah eva once again, hear my vacah words. What kind of words? He states paramam or supreme meaning words pertaining to the Supreme Absolute Truth which for Arjuna’s benefit and the benefit of His devotees who both take the words of the Supreme Lord to be just like immortal nectar.
Hari OM! This chapter is narrated by Lord Krishna for the benefit of increasing reflection and meditation on the Supreme Lord and for the special incentive of revealing His resplendent glories. Just by hearing or reading these pleasing and delightful verses gives one great satisfaction.
The science of bhakti or loving devotion with its requirements was revealed by Lord Krishna in chapter nine. In order to nourish and engender such loving devotion and increase it, Lord Krishna undertakes with compassion to discourse further and expatiate on the subject of the infinity of infinite glories of the Supreme Lord, such as unrivalled sovereignty, indomitable will, inviolable power, unparalleled compassion, paramatma or the Supreme soul within all sentient beings and all creation comprising His transcendental form.
Lord Krishna speaks the words te priyamanaya which can mean one who possesses divine love or one who is a beloved confidant. Because Arjuna became delighted by listening to the glories of the Supreme Lord to further increase his joy and to fan his ardour for loving devotion Lord Krishna once again reveals revelatory information regarding the sublime glories and incomparable attributes of the Supreme Lord. This He does desiring Arjuna’s highest good and ultimate benefit.
Thus Lord Krishna declared in the seventh and eighth chapters that the Supreme Lord is only accessible by bhakti or loving devotion. Then in the ninth chapter the greatness of this loving devotion to the Supreme Lord was revealed directly by the realisation of consciousness and indirectly by declaring the eternal, spiritual benefits gained for His devotees as opposed to the temporary, material benefits gained by the votaries of the demigods and all other gods. Now in order to induce the realisation of His infinite Supremacy over all to germinate and transform into loving devotion, He speaks this verse for Arjuna’s and devotees like him for their highest interests and best welfare. This is because although it was discoursed upon earlier the greatness and majesty of the Supreme Lord is so extraordinary and phenomenal that it is very difficult to be properly understood by most. So Lord Krishna shines light upon this theme reiterating it commencing with the words bhuyah eva meaning once again which emphasises that one should listen attentively to glean the essence and comprehend. The ultimate revelation which will enlighten the Supreme Reality in its entirety regarding the magnificence and glory of the Supreme Lord causing bhakti for Him to germinate and grow expeditiously for the highest good for Arjuna and the devotees.
न मे विदुः सुरगणाः प्रभवं न महर्षयः |
अहमादिर्हि देवानां महर्षीणां च सर्वशः ||१०- २||
ahamAdirhi devAnAM maharShINA.n cha sarvashaH || 10-2 ||
Show Translation, Anvaya and Commentaries: Sloka 10.2
Anvaya: na–never; me–My; viduh–knows; sura-ganah–demigods; prabhavam–opulences; na–never; maha-rsayah–great sages; aham–I am; adih–the origin; hi–certainly; devanam–of the demigods; maha-rsinam–of the great sages; ca–also; sarvasah–in all respects.
Translation: Neither the hosts of demigods nor the great sages know My origin, for, in every respect, I am the source of the demigods and the sages.
Commentaries of the four authorized Vaisnava Sampradayas
Incomprehensibility is being given as the reason for repeating what had already been stated previously. Neither the 330 million demigods who are Lord Krishna’s servants responsible for universal management throughout the total material existence; nor the great sages such as Bhrigu knowledgeable about the His divine appearances and disappearances. This is because He alone is the sole cause of all gods and demigods and sages and everything else in all respects as their creator and as the indwelling monitor directing their intelligence. Therefore without Lord Krishna bestowing His grace it is not possible to know Him.
The word prabhavam means supremely sublime divine appearance denoting the splendorous glory of Lord Krishna as the source of all creation and the origin of all beings. Therefore all principles spoken herein are the self- evident premises. If the demigods and all other gods existed previous to the Supreme Lord then they would have been aware of His manifestation or would have perceived Him through their comprehensive awareness. Hence it is self-evident that they were not existing previously. Lord Krishna states the words aham adih meaning He is the root origin of all. So it is self evident. How could other gods know of Him before when the entire material manifestation is subservient to Him? So it is only for the sake of remembrance that He again mentions that He is the origin of all. The Vedic scriptures state: Who verily knows the Supreme Lord and can state whence He became and where creation came from. The demigods and all other gods came subsequently after creation. So who can declare when creation came into existence.The Rig Veda X.CXXIX.VI declares: When His splendour is not even fathomable by the gods then how can mere mortals of limited knowledge know Him.
Now begins the summation.
The word sura-ganah is used to make reference to all other gods who are minor and lesser.
The myriad hosts of demigods totally 330 million in charge of universal management throughout all creation and even the great liberated sages who are highly illuminated and capable of super subtle perception knowing past, present and future are both not incognizant of the Supreme Lord Krishna’s prabhavam which is His supreme, sublime divine appearance. This means that they are not aware of the transcendental nature of His rupa or form, His guna or attributes, His lilas or pastimes, and His dhama or abode. In every way Lord Krishna is the cause and the source of the essence, intelligence and power possessed by all gods, demigods and sages. Whatever intelligence and power they have is limited corresponding to the measure of entitlement warranted and which is awarded solely by the Supreme Lord according to their merits. This is what makes them have their position and makes them demigods and great sages. Their consciousness being limited it is impossible for them to fathom Lord Krishna divine, transcendental nature which is inconceivable to comprehend with the mind. Yet now such knowledge although inconceivable will be revealed by Lord Krishna which will remove the irascible impediments and obnoxious obstacles that detrimentally impede bhakti or loving devotion to the Supreme Lord from germinating and growing.
One may wonder how to remedy the fact that there are so many philosophers, theosophical thinkers, and erudite scholars who are unable to realise Lord Krishna’s supreme, transcendental position as the cause, source and ultimate controller of all creation. To augment this view Lord Krishna referring to the demigods and the great liberated sages states the words na viduh which means that even they are unable to understand Him. Neither Indra the chief of the celestial demigods nor Bhrigu the crest jewel of sages are able to perceive beyond the parameters of their mind and senses and comprehend the divine reality of Lord Krishna’s transcendental appearance in human form endowed with supreme indomitable never ending glory. Saccidananda or eternal existence, unlimited consciousness and endless bliss. Unlike the jivas or embodied beings inhabiting various bodies throughout creation who take birth due to their actions and whom the Supreme Lord bestows upon them knowledge and power according to their merits. As the jivas are His creation arising from Him although eternal as well they are severely limited possessing only finite knowledge. Hence it is impossible to know the reality of the Supreme Absolute Truth without being properly instructed in parampara or disciplic succession from one of the four sampradayas or spiritual channels authorised in Vedic scriptures.
यो मामजमनादिं च वेत्ति लोकमहेश्वरम् |
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ||१०- ३||
asammUDhaH sa martyeShu sarvapApaiH pramuchyate || 10-3 ||
Show Translation, Anvaya and Commentaries: Sloka 10.3
Anvaya: yah–anyone who; mam–unto Me; ajam–unborn; anadim–without beginning; ca–also; vetti–knows; loka–the planets; maha-isvaram–the supreme master; asammudhah–without doubt; sah–he; martyesu–among those subject to death; sarva-papaih–from all sinful reactions; pramucyate–is delivered.
Translation: He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds–he, undeluded among men, is freed from all sins.
Commentaries of the four authorized Vaisnava Sampradayas
Here Lord Krishna is revealing the result of such realization of Him. One who realizes that the Supreme Lord Krishna is verily the origin of everything and the controller of everyone having no beginning or cause as He alone is the cause of all; is free from delusion and illusion and has absolved all reactions from their actions.
The word anadim meaning without beginning contains two root words within it. Ana which means that which energises everything and adi which means that which is the origin of everything. Therefore Lord Krishna is the energising cause of all without beginning. Thus the word ajam being unborn and anadim have both been established.
Now begins the summation.
Ana can also denote the original primal breath. Thus the Supreme Lord is even prior to it. It may appear to one not use to discriminating that anadim and ajam have similar meanings but that would be a misconception. While ajam means unborn, anadim denotes He existed before the manifestation of the primal breath of creation. At that time nothing else existed except the resonant sound of OM which was vibrating within the Supreme Lord’s transcendental heart. When the eternal, transcendental sound vibration OM manifested impulse in the primal breath that impulse manifested into the brahman the spiritual substratum pervading all existence and then into the phenomena of myriad effusions of variegated creations and diverse forms corresponding to the various and diverse parts of the anthropomorphic spiritual form of the Supreme Lord.
One who is never born is ajam or without birth. This attribute connotes the Supreme Lord Krishna as contra-distinguished from the transitory insentient matter and the sentient beings bound by samsara or the perpetual cycle of birth and death. The term anadim meaning without beginning differentiates the Supreme Lord from the muktas or liberated beings in the spiritual worlds who although having become birthless did have a beginning at the time of their liberation. The nature of liberation implies being freed from bondage at some time and is thus characterised by previously being associated with the material manifestation and duality. Hence the term anandi denotess that the Supreme Lord never had contact or association with duality and materialism due to the fact that He is transcendental to duality and everything material, The Svetasvatara Upanisad VI.XIX beginning niravadyam meaning the Supreme Lord is perfection, confirms this. it sometime had to be freed from a state of bondage. Thus the spiritually intelligent among mortals are those who realise that the Lord Krishna is the Supreme Lord over all other gods and lords being completely different from them in essence and in substance. The spiritually intelligent also realise that Lord Krishna is the antithesis and eternally contrary to anything associated with evil and unrighteousness. The word asammudhah means those who are not deluded, alluding to the spiritual intelligent which comprises being free from the illusion of perceiving anything as equal to the Supreme Lord, being free from the illusion of believing that anything is separate from the Supreme Lord and being free from the illusion of not identifying oneself as being an eternal, infinitesimal portion of the Supreme Lord. Thus one who is asammudhah is free from the defects and impediments of karma or reactions to sinful actions which is great obstacle in the development of bhakti or loving devotion to the Supreme Lord.
Another angle of vision is that as in the world the emperor although the most powerful monarch amongst humans, he still is like all others subject to old age, disease and death. Yet he has been awarded emperor by the Supreme Lord due to some act of merit. This holds true also for Indra the king of all the demigods and even higher with Brahma the architect of the material existence, both were also awarded their posts by the Supreme Lord as a result of great acts of merit. Although they live for millions of years by Earth time calculations for them it is as 100 years and at the end of that time they die also and transmigrate into another form in another existence. Even exalted beings come under the three-fold bhavanas of material existence being karma bhavana like Janaka and others, brahman bhavana like Sanaka and Sanatana and ubhaya bhavana like Brahma himself and are subject to birth and death according to their acts. The Vedic scriptures confirms this. In Vishnu Purana VI.VII.IIL it states that: Therefore they are all accountable for their acts. The Svetasvatara Upanisad VI.VIII states: Yo brahmanan vidadhati meaning He who creates Brahma. This also applies to any mortal who has acquired the eight main siddhis or perfections such as anima or manima etc.
But the Supreme Lord is loka-maheshvaram the Supreme Lord of all beings in all worlds.
Loka is the total cosmos being the aggregate total of all sentient and non-sentient categories in conditions of inactive latency or active patency. The sentient includes both muktas or liberated beings as well as baddhas or not liberated beings. So all this is under the Supreme Lord’s control and rule.
1) Maha is greatness and consists of the Supreme Lord being the storehouse of unlimited attributes of glorious qualities and His always being the eternal antithesis of all that is unrighteous, demoniac and evil. 2) Isvarah means Lord as being the supreme, sovereign ruler eternally, independent of all.
Thus the Supreme Lord is completely unlike all others, singular unto Himself alone, independent and superior to all. One who does not incur the error of including the Supreme Lord Krishna amongst all the various other lesser gods and who understands Him to be the sole cause, the sole source and the sole origin of all creation, verily realises Him and by His grace is relieved from all reactions to previous actions.
Thus by illustrating how meditation on the factual absolute nature of the Supreme Lord removes the obstacles impeding the blossoming of bhakti or loving devotion unto the Supreme Lord causing such bhakti to become inaugurated; Lord Krishna will next explain how bhakti may be activated by deep and profound meditation on His sublime transcendental divine qualities and attributes.
Lord Krishna confirms the fact that real knowledge about His transcendental rupa or form is difficult to be understood by even the demigods and great sages. Ignorance about Lord Krishna and His Supreme position as the prime cause and origin of all gods and great sages is the obstinate obstacle that limits and impedes the jivas or embodied beings from developing bhakti which is exclusive loving devotion to the Supreme Lord. Whoever knows Him in reality as the unborn without beginning as the Supreme Lord of all creation and the Supreme Controller of all existence. The Svetasvatara Upanisad III.IV states: He alone is the source and origin of all the demigods. Those lacking in knowledge may surmise that the Supreme Lord Krishna rulership is just localised of the complete cosmic manifestation and may hypothecate that His power is the same as any other god; but such offensive thinking is not productive and a foolish misnomer, so to neutralise any such concoctions Lord Krishna uses the words loka-mahesvaram or the Supreme controller of the complete cosmic manifestation throughout the entire realm of all creation. The Svetasvatara Upanisad VI.VII states: He who is the Supreme God of all gods, the Paramount Divinity of all divinities, the Ultimate Ruler of all rulers is to be known as the adorable Lord. Those who know Lord Krishna as the Supreme Lord of all lords are not deluded and do not possess the great delusion of considering any other god as being equal to or the same as Him. Such blessed beings become free from all reactions to all their past and present actions and have crossed all obstacles enabling them to develop bhakti or loving devotion to Him.
The conclusion is that by all means one should avoid such delusion because those who erroneously considers that any other god from any other belief is equal to or the same as the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures, are all greatly ignorant and sinful beings in whom loving devotion for the Supreme Lord will never germinate. The Pancaratra texts confirm: That one of deluded mind who foolishly speaks of the Supreme Lord Krishna as equal to any other god even once is an evil person from a sub-human class. There is no being more low than this being.
बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः |
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ||१०- ४||
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः |
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ||१०- ५||
sukhaM duHkhaM bhavo.abhAvo bhaya.n chAbhayameva cha || 10-4 ||
ahi.nsA samatA tuShTistapo dAnaM yasho.ayashaH |
bhavanti bhAvA bhUtAnAM matta eva pR^ithagvidhAH || 10-5 ||
Show Translation, Anvaya and Commentaries: Sloka 10.4, 10.5
Anvaya: buddhih–intelligence; jnanam–knowledge; asammohah–freedom from doubt; ksama–forgiveness; satyam–truthfulness; damah–control of the senses; samah–control of the mind; sukham–happiness; duhkham–distress; bhavah–birth; abhavah–death; bhayam–fear; ca–and; abhayam–without fear; eva–also; ca–and; ahimsa–nonviolence; samata–equilibrium; tustih–satisfaction; tapah–penance; danam–charity; yasah–fame; ayasah–infamy; bhavanti–become; bhavah–natures; bhutanam–of living entities; mattah–from Me; eva–certainly; prthak-vidhah–differently arranged.
Translation: Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.
Commentaries of the four authorized Vaisnava Sampradayas
Lord Krishna position as the Supreme Lord of all lords and the Supreme controller of all beings is made clear in this verse and the next two beginning with the words buddhir jnanam which is the ability to discriminate between the supra subtleties of eternal spirit in juxtaposition to temporary matter. Discrimination is a mental skill which allows one to differentiate between what has value and is essential and what is non-essential of no value. Absence of bewilderment regarding the Supreme Lord is not being deluded. The word ahimsa means non-violence to any living being. Refraining from causing injury to others by word, thought or actions is what is implied here. The word danam means charity and is the donation of wealth earned by honest means to a worthy person. All of the aforementioned qualities in these two verses are but different dispositions of human beings along with their opposites and arise solely from the potency of the Supreme Lord.
In these two verses Lord Krishna clarifies that everything manifests and evolves solely from Him alone. He begins this discourse with the words buddhir jnanam meaning the ability to discriminate between the supra subtleties of eternal spirit in juxtaposition to temporary matter. Jnanam indicates awareness. The Amarakosa dictionary states that discrimination between performance and non-performance of actions is spiritual intelligence and that awareness is the inner wisdom. The word damah is restraint of the senses. The word samah is control over the mind devoting it to the Supreme Lord. The word tustis means contentment. Contentment is satisfaction within. Also it is has been stated that contentment is understanding the transitory limitations of sense objects and the temporary nature of material existence.
The various moods, temperaments and dispositions of mankind all emanate from the Supreme Lord Krishna for He is the one who bestows them according to merit. 1) buddhi is the power of the mind to discriminate between the spiritual and the material 2) jnanam is exact knowledge relating to spiritual and non-spiritual matters. 3) asammohah is absence of false conceptions and correct perception of reality. 4) samah is maintaining equilibrium while amidst disturbing elements. 5) satyam is having the veracity to stand up and declare truth for the good of all beings. 6) damah is restraining the external organs from sense gratification. 7) samah is controlling the mind. 8) sukham is experiencing happiness and delightful emotions. 9) duhkham is experiencing affliction and unhappy emotions. 10) bhavah is birth of the blissful glow arising from a happy experience. 11) abhavam is the dire sorrow one feels which an unpleasant experience engenders. 12) bhayam is the dreadful fear one has in anticipation of some impending misfortune. 13) abhayam is the absence of fear for whatever may be impending. 14) ahimsa is non-violence to any being by thought, word, or deed. 15) samata is equanimity in whatever situation one finds their self whether good or bad. 16) tustis is contentment and amiability with all. 17) tapo is bodily austerities such as fasting for spiritual benefit according to the Vedas. 18) danam is beneficence or the giving in charity to one who is worthy. 19) yaso is fame and renown for possessing excellent qualities. 20) ayasyah is infamy and notoriety for possessing bad qualities.
The subjects discussed here are the descriptions of mental states and imply the state of mind arising from activities designated by these dispositions. Such temperaments are the active and passive expressions which give impetus to engage in activities or lethargy to remain passive and refrain from engaging in activities. Yet all these mental states are bequeathed by the Supreme Lord to each of them according to merit accrued. The next verse will explain the active agents involved in the creating, sustaining and preservation of all of creation as all beings in all existences derive their impulses solely from the will and desire of Lord Krishna.
Lord Krishna continues to confirm His Supreme Lordship and absolute dominion over all that exists in creation this verse and the next two beginning with the words buddhir jnanam asammohah. Buddhir spiritual intelligence to determine what is real and what is unreal. Jnanam is the power of discrimination regarding the atma or eternal soul and temporary physicality. Asammohah is the absence of illusion about the spiritual goal. Ksama is tolerance even in situations where agitation is natural. Satyam is the truthfulness of relating about something as it exactly is. Damah is restraint of the senses withdrawing the sense organs from sense objects. Samah is control of the mind keeping it away from unproductive unrighteous thinking and having it focused on the Supreme Lord. Sukham is joyful and duhkham is sorrowful. Bhavah is evolution and abhavah is dissolution. Bhayam is fear of oncoming difficulties and abhayam is free from fear. Ahimsa is abstaining from harming any being by mind, speech and body. Samata is not succumbing to passion and hatred. Tustih is feeling contentment from whatever comes on its own accord. Tapah is voluntary austerities for spiritual purposes according to the Vedic scriptures and will be more clearly enunciated in chapter VIII.XIV-XVII. Danah is offering honestly earned funds to an auspicious person, in an auspicious place at an auspicious time. Yaso is the recognition arising from appreciation of possessing righteous virtues like compassion and generosity. So like this these qualities and their opposites are the individual traits of all humans and which all emanate to them from the Supreme Lord alone, in accordance to their respective actions and merits.
महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा |
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ||१०- ६||
madbhAvA mAnasA jAtA yeShA.n loka imAH prajAH || 10-6 ||
Show Translation, Anvaya and Commentaries: Sloka 10.6
Anvaya: maha-rsayah–the great sages; sapta–seven; purve–before; catvarah–four; manavah–Manus; tatha–also; mat-bhavah–born of Me; manasah–from the mind; jatah–born; yesam–of them; loke–the planets; imah–all this; prajah–population.
Translation: The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] are born out of My mind, and all creatures in these planets descend from them.
Commentaries of the four authorized Vaisnava Sampradayas
Furthermore Lord Krishna explains that in the Puranas which are ancient Vedic literatures are many proofs concerning the great sage Bhrgu, the seven sages who are Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasistha and others such as the four Kumaras and the Svayambhuva Manu; all who are endowed by the Supreme Lords essence and in whom He has placed a portion of His power and potency. This very power is being illustrated as all of these great beings were manifested from the mind of the Supreme Lord as a mere desire of His and all of them are the factual grandsires of all progeny on Earth multiplying and multiplying in the worlds as sons, grandsons and great grandsons as well as disciples grand disciples and great grand disciples and so forth and so on as the case may be.
The seven great sages of an earlier age are Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasisitha of magnificent splendour. It is found in the Moksa Dharma abd throughout the Puranas. Among the Manus the first was Svayambhu and the others were Sarochisa, Raivata and Uttama of a previous age and from them came all humans and not from Bhrgu and others who came after and are from our present age. The words imah prajah spoken by Lord Krishna denotes the descending lineage of the four orders being brahmins, ksatriyas, vaisyas and sudras and does not refer to any beings born in the future. So these four Manus headed by Svayambhu are the primary ones and the otherss coming after are subsequent ones. Even in the Gautama text it has been mentioned: Those who are connected to Svayambhu, Svarochita, Raivata and Uttama have very good progeny.
Even though Tapasama is senior to Svarochita, his name is not mentioned here because he is one of the descendants of the Supreme Lord and so it would be incongruous with the words manasa jata referring to the mentally expanded forms from Brahma. This is recorded in the Bhagavat Purana where descriptions of the Manus have been enumerated, that Brahma created the Manus from his mind and it also states that without relinquishing the body given to them by Brahma it was possible for them to be born as Priyavrata’s sons. Both interpretations are capable to be accepted. This is proven by Lord Krishna using the word purve meaning their predecessors. The use of the word mad-bhava meaning from His energy confirms that even though they were created from the mind of Brahma, they are integrally endowed with Lord Krishna’s potency.
Now begins the summation.
The Brahma Purana states that Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vashistha of great splendour were earlier known as the seven sages Because of exceptional intelligence Brahma and other demigods were sometimes known as Manus. Even though the demigods were numerous they were sometimes referred to as Manus because of the divisions of the four orders. Because of weakness some of the demigods were known as dina or weak while other demigods such as Brahma and Rudra were known as strong. The demigods for whose favour worship was done not to propitiate Lord Krishna but instead to acquire some material benefits were known as dina. The worship and propitiation directed towards Lord Krishna was performed only by those demigods who were known as Manu and they did not direct their worship to any other source than Him. The Maha Vishnu Purana states: The progeny of Marici and others were known as manavas or human beings. Their sons and grandsons and great grandsons gradually populated part of the material creation of the Supreme Lord Krishna.
The word purve meaning predecessor establishes a link to the past. This past is the previous manvantara or age of Manu. From the mind of Brahma the seven great sages Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasistha were all born to inaugurate the day arising of Brahma. Although Bhrgu was also born from the mind of Brahma and a great sage, he was subsequent to the others. The four Manus named Savarnikas are Brahma, Rudra, Dharma and Daksa and they are responsible for overseeing the maintenance of creation. The fourteen Manus named Manvantaras are headed by Syambhuva Manu and are appointed to administrate the creation for their allotted time span. All the human beings in creation are descendants from these aforementioned. They materially create and materially sustain their descendants which includes the whole human population in creation every moment throughout time until the commencement of the cosmic dissolution. Lord Krishna states the words mad-bhava meaning of His nature, this confirms that Brahma, Rudra, the Manus, the seven sages, etc. are all endowed with His nature and imbued with a spark of His potency and are followers of His divine plan in all situations and circumstances.
Nevertheless the seven great sages being Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasistha followed later by Bhrgu and others sages. The four elder seers being the Kumaras: Sanaka, Sanandana, Sanat and Sanatana were born even earlier to these sages and the 14 Manus headed by Svayambhuva and also before Shivas 11 Rudras were manifested. All of the aforementioned fully consider the Supreme Lord Krishna to be the ultimate creator, preserver and destroyer of the complete material manifestation and all are completely devoted to the Supreme Lord without reservation following His direction in all situations and circumstances. Sometimes it may externally appear as if they are bewildered or belligerent as it sometimes appears in the case of Shiva; but these mirages are merely to enhance the lila or divine pastimes of Lord Krishna. His devotees to whom He grants moksa or liberation from material existence were originally created from His will, not from the womb of any female and from the seven great sages along with the four Kumaras, the 14 Manus and 11 Rudras have descended the entire human population producing sons, grandsons, great grandsons etc. all within the scope of the four orders being Brahmin, Ksatriya, Vaisya and sudra in accordance with their previous respective actions.
It should be understood that Brahma being empowered by the will of Lord Krishna manifested the four Kumara’s and the Rudra’s from his mind. While Svayambhuva Manu and his wife Satarupa were manifestations of the two halves of the golden egg from whence sprang creation in one age as willed by the Supreme Lord. The 13 subsequent Manus were born from a mothers womb. The four Kumara’s created earlier had no interest in producing progeny being indifferent to material nature. Thus the seven great sages were empowered with the task of procreation the population of humans and they also become world preceptors establishing and propagating the Vedic religion through the medium of actions. The Manu’s are empowered for universal protection. The Rudra’s are empowered for universal destruction. The four Kumara’s being themselves great liberated beings are empowered to liberate others from the cycle of birth and death throughout creation and to establish and propagate the path of detachment and renunciation from the material. In the Moksa Dharma it is stated after the origin of the seven great sages that they are knowers of the Vedas and are known as world preceptors appointed for begetting progeny. Similarly after the account of the Kumara’s it states that after attaining atma tattva or soul realisation they resorted to the path of renunciation and being experts in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, they are universally known as liberated holy preceptors.
Manu’s protect and Rudra’s destroy. In the Visnu Purana is stated: O’ brahmins, Visnu, Manu, Rudra and others as well as all beings exemplify the glory of the Supreme Lord Krishna. In the Bhagavat Purana, II.VII.V Brahma states: O’ ascetics I performed penance to create all the various and diverse beings. First arising from my penance Sana was produced which became Sanaka, Sanandana, Sanat and Sanantana known as the four Kumara’s. To them I gave instructions about the atma or eternal soul in all sentient beings and which became dormant at the end of the previous cycle of existence. Also in the Bhagavat Purana XI.XIII.XIV beginning etavan yoga adisto Lord Krishna states: The actual system of yoga taught by My devotees headed by Sanaka Kumara is to completely withdraw the mind from the external senses directly concentrating it on the Supreme Lord.
It should never mistakenly be considered that the seven great sages existed previously before the Manu’s and the Kumara’s as this would be erroneous. The Kumara’s are absolutely elder even to the Manu’s and their names and number equalling four does not include any of the 14 Manus who are enumerated in the Puranas as follows: Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Daksa Sarvani, Brahma Sarvani, Dharma Sarvani, Rudra Sarvani, Deva Sarvani and Indra Sarvani. Out of these 14 Manus the first six have already served out there appointed time and passed. We are presently protected by the seventh Manu known as Vaivasvata and the Markandaya Purana, Saptasati XIII.XXI confirms that the eighth Manu will be called Sarvani. So in conclusion it should be crystal clear that the Manu’s are elder to the seven great sages and that the four Kumara’s are even senior to the Manu’s.
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः |
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ||१०- ७||
so.avikampena yogena yujyate nAtra sa.nshayaH || 10-7 ||
Show Translation, Anvaya and Commentaries: Sloka 10.7
Anvaya: etam–all this; vibhutim–opulence; yogam ca–also mystic power; mama–of Mine; yah–anyone; vetti–knows; tattvatah–factual; sah–he; avikalpena–without division; yogena–in devotional service; yujyate–engaged; na–never; atra–here; samsayah–doubt.
Translation: He who knows in truth this glory and power of Mine engages in unalloyed devotional service; of this there is no doubt.
Commentaries of the four authorized Vaisnava Sampradayas
The result of actual knowledge about the glory, majesty and power of the Supreme Lord Krishna that has been expounded as well as rendering bhakti or loving devotion to Him is that one attains undeviating realization of His supreme absolute position and all that is related to it. There is no doubt about this.
The method by which one’s aspirations are made available is known as equanimity. The equanimity of the Supreme Lord is also known as sakti or power. A special manifestation of this sakti is called vibhuti or supernatural opulence. To attain this yogam or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord is also a manifestation of vibhuti.
The word vibhuti means transcendental potencies of majestic opulence such as displayed in all of the phenomenal activities manifest in creation, preservation and sustenance and all of the wondrous workings of unlimited universes. The word yogam or the science of the individual consciousness attaining communion with the ultimate consciousness denotes the consensus of all glorious attributes with the exemption of all that is evil and unrighteous. Whosoever comprehensively understands the preceding and realises the Supreme Lord Krishna through these two components of His character being vibhuti and yoga will succeed in acquiring unwavering and rapt bhakti or exclusive loving devotion. This means that the knowledge of respecting and honouring His vibhuti and yoga by observing, pondering and reflecting how they manifest and operate as phenomenal material activities and divine attributes will assist and facilitate the awakening of bhakti and this can be practically experienced by all who think of Lord Krishna in this way. Next will be explained how the development of bhakti is a direct result of knowledge of Lord Krishna’s vibhuti.
Now Lord Krishna speaks on the benefits of knowing Him in reality as the great sages spoken previously do, as the Supreme transcendental majestic Lord of all. This is stated with the words yo vetti tattvatah meaning those who know in truth, regarding His transcendental potencies and divine opulence and how they manifest, direst and sustain the whole creation. Such one’s like the great sages will undoubtedly become established in undeviating yoga or the science of the individual consciousness attaining communion with the Ultimate Consciousness of the Supreme Lord.
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते |
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ||१०- ८||
iti matvA bhajante mAM budhA bhAvasamanvitAH || 10-8 ||
Show Translation, Anvaya and Commentaries: Sloka 10.8
Anvaya: aham–I; sarvasya–of all; prabhavah–source of generation; mattah–from Me; sarvam–everything; pravartate–emanates; iti–thus; matva–knowing; bhajante–becomes devoted; mam–unto Me; budhah–learned; bhava-samanvitah–with great attention.
Translation: I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.
Commentaries of the four authorized Vaisnava Sampradayas
Thorough and complete knowledge of the Supreme Lord Krishna’s absolute power and glory bequeaths direct realisation of Him in their etheric heart. This is being expounded on in this verse and the next three. Lord Krishna begins with the words aham sarvasya prabhavo meaning He is the Supreme Ultimate Truth and the cause of all causes. By His vibhutis or transcendental opulence everything in the material manifestation emanated solely from Him. So spiritually intelligent beings endowed with the germinating seed of bhakti or loving devotion, worship Lord Krishna incessantly with mind, heart and actions.
Lord Krishna uses the word matva meaning realisation of His Supreme Absolute position inspires one to perform bhajante mam or perform loving devotion unto Him. This clears up any and all misconceptions regarding the presence of individuality with the Supreme Lord.
This confirms that Lord Krishna is the generating cause and origin of the all the wonderfully, marvellous and fascinatingly phenomenal displays of activity found abounding in all creation comprised of intelligent and non- intelligent beings and objects. He alone energises all of creation and manifests the impulses required for all actions. The spiritually intelligent are the mahatmanas or great illuminated beings who matva or realise His Supreme Absolute position as the ultimate controller of all existence. Who possesses all illustrious attributes such as compassion, affection, reciprocity, friendship, etc. These great beings are bhava- samanvitah or endowed with a wonderful way of serving Lord Krishna in bhakti or exclusive loving devotion according to their internal mood. The spiritually intelligent cultivate their minds in such a way as to acquire this mood and deeply immerse themselves in it. How this is accomplished Lord Krishna reveals next.
Lord Krishna expresses the immense devotion the great illuminated beings who matva or have realised His Supreme Absolute position and incomparable glories as the Ultimate Reality, the Ultimate Truth and the Ultimate Personality controlling all beings in all existences. He the sole object to be known and the goal o all knowledge. He is recognisable through external identifying manifestations such as the cause of creation, the origin of all living entities , the source of all existence etc. He is the prime cause of all created beings and all things sentient and insentient, movable and immovable. He also monitors the ascent and descent of all beings through higher and lower planetary species and up and down into higher and lower species of life including their internal growth and evolution. Everything is manifested, energised and activated because of Lord Krishna’s desire alone and the spiritually intelligent realising this continuously worship Him fully with devotion and love.
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् |
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ||१०- ९||
kathayantashcha mA.n nitya.n tuShyanti cha ramanti cha || 10-9 ||
Show Translation, Anvaya and Commentaries: Sloka 10.9
Anvaya: mat-cittah–minds fully engaged in Me; mat-gata-pranah–lives devoted to the service of Krsna; bodhayantah–preaching; parasparam–among themselves; kathayantah ca–talking also; mam–about Me; nityam–perpetually; tusyanti–are pleased; ca–also; ramanti–enjoy transcendental bliss; ca–also.
Translation: The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlightening one another and conversing about Me.
Commentaries of the four authorized Vaisnava Sampradayas
The worship being explained here is bhakti or exclusive loving devotion. The words mac-citta means those who hearts are dedicated unto the Supreme Lord alone. Whose mind and senses are also totally directed to Him solely. The word mad-gatah-pranah means those who have dedicated their lives to the Supreme Lord Krishna. Such spiritually intelligent beings reflect upon His phenomenal glories, incessantly relishing His lilas or divine pastimes and enlightening each other of their reflections and experiences in their internal mood of loving devotion to Him and enjoy sublime, transcendental bliss.
The words mad-gata-prana means that one surrenders their very life to Lord Krishna, meaning that all their thoughts and actions are directed for His satisfaction exclusively.
The words mac-citta means those who devote their hearts on Lord Krishna. The words mad-gata-prana means those whose lives cannot exist without Lord Krishna. Such great beings constantly enlighten each other about His transcendental attributes and extraordinary lila’s or divine pastimes and exchange bliss by relating the realisations they have experienced from such. The sense of satisfaction from the mere conversation about Lord Krishna makes them so blissful that there contentment is permanent and needs nothing else to complete it. Furthermore simply hearing about Lord Krishna’s lila’s causes these devotees to become ecstatic, exhibiting a rapturous and exultant glow of love.
Here Lord Krishna elaborates on the great souls method of worship with the words mac-citta or their minds dedicated to Him and mad-gata-prana or their life airs surrendered fully to Him inferring also the presiding demigods and their function over their respective sense organs such as ear and eye, etc. This denotes using the eyes to see the Supreme Lord, using the ear to hear His praises, using the tongue to chant His glories, etc. all for propitiating Him as the goal. Enlightening one another about their realisations about Him, exchanging ecstasies with each other about their realisations and experiences with Him. Also discoursing with the appropriates logical and introspective reasoning propounded in the Vedic scriptures and the commentaries of the previous acarya’s in disciplic succession about Lord Krishna’s supreme absolute position as the sole cause, maintainer and sustainer of all creation. Of one mind and heart discussing His transcendental qualities and attributes they grow in true friendship and admiration for each other relating whatever knowledge they have of Him, great or small it is all mutually relished whether they speak of His virtues, His mercy, His avatars or incarnations or His phenomenal extraordinary lila’s or divine pastimes or just by hearing about them. From both a wonderful feeling of indescribable contentment arises and they become completely satisfied within.
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् |
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ||१०- १०||
dadAmi buddhiyogaM taM yena mAmupayAnti te || 10-10 ||
Show Translation, Anvaya and Commentaries: Sloka 10.10
Anvaya: tesam–unto them; satata-yuktanam–always engaged; bhajatam–in devotional service; priti-purvakam–in loving ecstasy; dadami–I give; buddhi-yogam–real intelligence; tam–that; yena–by which; mam–unto Me; upayanti–come; te–they.
Translation: To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.
Commentaries of the four authorized Vaisnava Sampradayas
And to such persons so fully dedicated to the Supreme Lord Krishna out of great bhakti or exclusive loving devotion, He Himself bestows buddhi-yogam or the divine spark of spiritual intelligence allowing their individual consciousness to attain communion with His ultimate consciousness. This means that as paramatma the Supreme Soul within all living entities, He inspires them internally bequeathing the supra-subtle divine understanding by which they may come to Him eternally.
Here Lord Krishna verifies the reality that such great beings as His devotees, who worship Him out of great devotion with constant love, factually exist.
The words satata-yuktanam means those who constantly aspires for Lord Krishna’s association. They aspire by incessantly worshipping Him and intensely meditating for communion with Him. To such persons out of loving compassion, Lord Krishna gives them buddhi-yogam or spiritual intelligence so that their individual consciousness can attain communion with the ultimate consciousness of the Supreme Lord and come to Him.
Lord Krishna speaks of the results such devotees are benedicted by satata- yuktanam or constantly aspiring for communion with Him, through meditation and worship; He personally as paramatma the Supreme Soul within bequeaths the inner inspiration whereby they unfailingly come to Him.
तेषामेवानुकम्पार्थमहमज्ञानजं तमः |
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ||१०- ११||
nAshayAmyAtmabhAvastho GYAnadIpena bhAsvatA || 10-11 ||
Show Translation, Anvaya and Commentaries: Sloka 10.11
Anvaya: tesam–for them; eva–certainly; anukampa-artham–to show special mercy; aham–I; ajnana-jam–due to ignorance; tamah–darkness; nasayami–dispel; atma–within; bhavasthah–themselves; jnana–of knowledge; dipena–with the lamp; bhasvata–glowing.
Translation: Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
Commentaries of the four authorized Vaisnava Sampradayas
After bestowing the divine spark of spiritual intelligence the Supreme Lord Krishna residing within as paramatma the Supreme Soul makes sure it remains steady until His exclusive devotee eradicates all nescience and achieves atma tattva or realisation of their eternal soul and subsequent moksa or liberation from the material existence and samsara being the perpetual cycle of birth and death. This is what is meant by the words anukampa- artham which means He shows them special mercy out of great compassion for their devotion, the Supreme Lord blesses them and by His Grace all the darkness of material existence is illuminated. By what means is this accomplished and how is this done? Lord Krishna anticipating such a query speaks the words atma-bhava-stho meaning situated within their etheric heart as paratmatma, He illuminates their consciousness with the glowing radiance of spiritual knowledge.
There is no commentary for this verse. Awaiting contributions.
It is due to the loving compassion felt by the Supreme Lord Krishna for those persons who dedicate and devote their lives to Him that He is always manifest in their hearts and minds as the paramount object of their thoughts and plans and activities, accompanied by the realisation of His transcendental qualities and attributes. The words jnana-dipena meaning the radiant light of knowledge is verily Lord Krishna Himself in all their thoughts. Tamah or the darkness of ignorance to which beings are continuously subjected to is due to past and present karma or the reactions to one’s actions. This tamah and karma are extremely antagonistic to spiritual intelligence and produce the desire for things material and temporary instead of things spiritual and eternal which lead to Lord Krishna; but for His devotees He dispels their tamah and dissolves their karma. Having comprehended the qualities, attributes and character of the Supreme Lord Krishna regarding His vibhuti or phenomenal, transcendental potencies manifesting throughout all of creation and His yoga or the science of the individual consciousness attaining communion with His ultimate consciousness, eternally. This knowledge will mature into appreciation which will evolve into bhakti or exclusive loving devotion for Him and subsequently unlimited bliss will naturally arise within the hearts and minds of His devotees.
Nevertheless in order to shower His grace exclusively upon those who worship Him in bhakti or exclusive loving devotion, He atma-bhava-stho meaning manifests within their hearts jnana-dipena the radiant knowledge of enlightenment which completely dispels all tamah or darkness of ignorance due to unlimited karma or multitudinous reactions from actions since time immemorial.
अर्जुन उवाच |
परं ब्रह्म परं धाम पवित्रं परमं भवान् |
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ||१०- १२||
आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा |
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ||१०- १३||
paraM brahma paraM dhAma pavitraM paramaM bhavAn.h |
puruShaM shAshvataM divyamAdidevamajaM vibhum.h || 10-12 ||
AhustvAmR^iShayaH sarve devarShirnAradastathA |
asito devalo vyAsaH svaya.n chaiva bravIShi me || 10-13 ||
Show Translation, Anvaya and Commentaries: Sloka 10.12, 10.13
Anvaya: arjunah uvaca–Arjuna said; param–supreme; brahma–truth; param–supreme; dhama–sustenance; pavitram–purest; paramam–supreme; bhavan–Yourself; purusam–personality; sasvatam–original; divyam–transcendental; adi-devam–original Lord; ajam–unborn; vibhum–greatest; ahuh–say; tvam–unto You; rsayah–sages; sarve–all; deva-rsih–the sage among the demigods; naradah–Narada; tatha–also; asitah–Asita; devalah–Devala; vyasah–Vyasa; svayam–personally; ca–also; eva–certainly; bravisi–explaining; me–unto me.
Translation: Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Narada, Asita, Devala, and Vyasa proclaim this of You, and now You Yourself are declaring it to me.
Commentaries of the four authorized Vaisnava Sampradayas
Wishing to know in more and more detail about Lord Krishna’s vibhuti or phenomenal transcendental opulence which have briefly been stated previously, Arjuna praises the Supreme Lord Krishna in this verse and the next six specifying that He alone is param brahma the Supreme Ultimate Truth, the absolute Lord of all and param dhama the Supreme Ultimate Absolute Abode of all. The most holy, the most sacred, the most exalted, the pinnacle of attainment. Why is this so? Because the Vedas sing His glories and call Him resplendent, self-effulgent, eternal and everlasting. Without a beginning, omniscient, omnipotent and all pervading. The primeval Lord of all lords, the primordial God of all gods, the source of every and any and all conceivable divinity. Who claims this so? All the mahatmanas or great liberated sages such as Asita, Devala and Bhrgu as well as avatars or divine incarnations such as Narada and Vyasa. And now Lord Krishna is revealing this as well.
The brahman or spiritual substratum pervading all existence is entirely complete within itself. This is why the Supreme Lord is called param brahma or the Supreme Brahma because He is even more superior. Since it assumes unlimited forms it is known as omni-present. The Varuna Purana states: All pervading, the energiser, the first before all, the Supreme Lord verily expands Himself as unlimitedly and by His will He becomes the many.
The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed.
All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.
Listening attentively to the Supreme Lord Krishna’s unequivocal vibhuti or transcendental opulence, and unlimited supremacy in brief, Arjuna appetite for hearing more increased and he became enthusiastic to learn more and more about the infinite, divine glories of Lord Krishna and in order to assure the Lord that he was fully convinced of everything that was told to him, Arjuna first confirms Lord Krishna is the Supreme Absolute Truth with the words param brahma and then he confirms that Lord Krihsna is the shelter of all creation with the words param dhama and then he verifies these statements as being in total agreement with the mahatmanas or great liberated sages such as Narada and Vyasa who are able to perceive all truths and who can see the subtlest reality speak of Lord Krishna as the purest of the purest, the auspicious of the auspicious, self-manifest, self- effulgent, eternal, immutable, of unchangeable, divine form, the ultimate goal, residing in the highest, paramount spiritual abode as a personality with transcendental qualities, features and attributes. The prime cause of all causes, the source and origin of all that exists. omniscient, omnipotent, omnipresent and all pervading. The Vedic scriptures declare this to be the absolute truth, the mahatmanas proclaim this to be the absolute truth and Lord Krishna Himself also verifies that this is the absolute truth.
In Bhisma Parva of Mahabharata there is a hymn by Brahma that states: O king by brahmins, sages and demigods it was told in ancient times that the Supreme Lord Krishna is the God above all other gods such as myself and Shiva. The celestial sage Narada declared Lord Krishna as knowing the minds and hearts of all beings. The venerated sage Markandeya Rishi expressed Lord Krishna as embodying past, present and future. Venerable Bhrgu named Lord Krishna as the austerity of all austerities and the yagna or worshipful propitiation of all yagna. Vyasa proclaimed that Lord Krishna’s form is sac-cid-ananda unlimited knowledge, eternal existence and unending bliss. Lord Krishna is the bestower of moksa or liberation from material existence and He appoints Indra the ruler of the demigods on his throne in the heavenly worlds. Lord Krishna is the Supreme Lord of all lords and gods and every other conception of divinity.
The sage Angiras at the time of creation declared Lord Krishna as Daksa- Prajapati the creator of all lords, gods and demigods. The sage Devala proclaimed Lord Krishna was unmanifest in the body but manifest in the heart and mind of all beings. The sage Asita expressed Lord Krishna as pervading the sky with His head and the Earth with His chest while His stomach represents the three worlds. The four Kumaras headed by Sanat eulogise Lord Krishna as param brahma the supreme, eternal personality, parama dhama the supreme shelter, the ultimate goal for those endowed with the fruits of austerities, those who are self-satisfied and content through self-realisation and for those great, royal kings who are irrevocably committed to war and battle for the sake of establishing righteousness. So in all these various ways the Supreme Lord Krishna is worshipped and glorified by realised beings.
Also in the Bhishma Parva there is a dialogue between the Brahma and Narada and the Gandharvas who are celestial singers, musicians and dancers were extremely astonished to see Brahma exhibit great reverence and were eager to know who it was that he praised so wonderfully with such eloquent hymns. Being pleased Brahma stated: O best of beings I spoke with the Supreme Lord with joy who is neti neti or transcendental to this and that and beyond becoming and coming into being. The Supreme Lord Krishna is the atma or eternal soul of all beings and the Supreme Goal of all beings. I humbly prayed to Him to bless this world and evoked Him to come with the prayer: O Supreme Lord Krishna, I beseech you to bestow your causeless mercy and come to this world of mortals and appear on this Earth for the destruction of the demoniac. The demons such as the sons of Diti and Danu and the hosts of demoniac beings that were terminated by You in previous epochs, have now taken birth on Earth with terrible forms and great might. In order to eradicate the demoniac presence on Earth the Supreme Lord Krishna in association with Nara will manifest in His avatar or incarnation as Narayana and appearing in a human form will move about the Earth establishing righteousness. Those same two ancient and great sages of infallible lustre known as Nara-Narayana who were invincible in battle against all the demoniac hosts have appeared upon Earth again as Lord Krishna in His original form along with His friend and devotee Arjuna to destroy all the demoniac forces once more. The infatuated and deluded are unable to understand and perceive Him who is my eternal liege and Lord.
The Supreme Lord Krishna, the Paramount Lord of all creation and the ultimate goal of all beings should be the sole object of all endeavours and worship. The Supreme absolute ruler of all creation should never be forgotten or neglected. He is the highest reality, the Supreme glory, the ultimate destination, imperishable, eternal, the cause and the source of all that exists. Whose nama or name, rupa or transcendental form, lila or divine pastimes and dhama or eternal abode are sung and glorified throughout the Vedic scriptures. But who at the same time is beyond the scope of worldly knowledge. So all the demigods, humans and gods should never disregard Lord Krishna’s words which precisely presents the ultimate truth and one should never disrespect His activities which concisely represents the ultimate reality. Yet because His eternal, transcendental body appears in human form the foolish and deluded of wretched conception look at the infallible Supreme Lord as a mere human being and fallible like themselves.
In the Harivamsa there is a passage where Shiva instructs some brahmin sages stating: O’ devotees of the Supreme Lord Krishna who have realised the truth. He is the ultimate reality and propitiation unto Him is the ultimate austerity. As there is nothing higher or superior to Him one should always meditate upon Him with a controlled mind because He the best well wisher and the prime duty of human life to worship. He is eternal piety, the reward of all penance, the abode of all merit and the goal as well as the bestower of moksa or liberation from the material existence. It is to He alone that the knowers of the brahman the spiritual substratum pervading all existence and those who have achieved atma-tattva or realisation of the soul, pay homage too and eulogise proficiently. He is the sole destination prescribed in the Vedic scriptures so sought after by those even after attaining moksa. It is he whom the the scholars of Samkhya and Astanga glorify. The Vaisnavas declare him as the path and the goal for the knowers of the brahman. But there is no need O’ devotees to ponder and deliberate further the purpose of existence is to realise Him only. Being amply endowed with the qualities of sattva guna the mode of goodness one should always meditate upon the Supreme Lord Krishna and His incarnations and expansions as authorised by Vedic scriptures as there is no higher god and no worthier goal.
In closing Arjuna reaffirms Lord Krishna glories by stating that He Himself also previously expressed the same in X:VIII, X.II and VII.VII confirming respectively that He is the cause of all creation, the prime source of all gods and sages and that nothing exists without Him.
सर्वमेतदृतं मन्ये यन्मां वदसि केशव |
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ||१०- १४||
na hi te bhagavanvyakti.n vidurdevA na dAnavAH || 10-14 ||
Show Translation, Anvaya and Commentaries: Sloka 10.14
Anvaya: sarvam–all; etat–these; rtam–truths; manye–accept; yat–which; mam–unto me; vadasi–You tell; kesava–O Krsna; na–never; hi–certainly; te–Your; bhagavan–O Personality of Godhead; vyaktim–revelation; viduh–can know; devah–the demigods; na–nor; danavah–the demons.
Translation: O Krsna, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality.
Commentaries of the four authorized Vaisnava Sampradayas
Now Arjuna confesses that the ignorance he had concerning Lord Krishna’s transcendental potencies and absolute supremacy over all creation have been totally dispelled and that everything Lord Krishna has declared is absolute reality and the ultimate truth. Even the 330 million demi-gods, who are Lord Krishna’s empowered servitors administrating universal management in every aspect of material existence are unaware of His real identity, potencies and manifestations. In verse two Lord Krishna has already stated that the demi-gods are not able to fathom His divine appearance. The sense is that the demigods cannot fathom that Lord Krishna’s divine manifestations are for protecting them and the righteous and the demons are unable to fathom that these divine manifestations are for annihilating them and the unrighteous.
There is no commentary for this verse. Awaiting contributions.
Here Arjuna is asserting that all Lord Krishna is stating is absolutely factual and not any metaphorical description. This means that every word that Lord Krishna speaks is the absolute reality and His extraordinary and infinite glories and illustrious qualities and phenomenal attributes are always manifest and eternal. Thus Lord Krishna is known as Bhagavan the complete possessor of the six opulences: total power, total beauty, total wisdom, total wealth, total fame and total renunciation. Neither the devah or demigods nor the danavah or demons being of limited understanding have the ability to understand Him and perceive His identity in full.
Now it is being confirmed by Arjuna that all Lord Krishna states as well as all that the great sages have stated about Him is 100% correct and absolutely true. He addresses Lord Krishna as Bhagavan meaning the complete possessor of total power, total wisdom, total beauty, total wealth, total fame and total renunciation. He also asserts that neither the servitors of righteousness the demigods nor the opponents to righteousness the demons both of limited understanding are able to know the Supreme Lord who performs His phenomenal pastimes as though they are sport.
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम |
भूतभावन भूतेश देवदेव जगत्पते ||१०- १५||
bhUtabhAvana bhUtesha devadeva jagatpate || 10-15 ||
Show Translation, Anvaya and Commentaries: Sloka 10.15
Anvaya: svayam–personality; eva–certainly; atmana–by Yourself; atmanam–Yourself; vettha–know; tvam–You; purusa-uttama–O greatest of all persons; bhuta-bhavana–O origin of everything; bhuta-isa–O Lord of everything; deva-deva–O Lord of all demigods; jagat-pate–O Lord of the entire universe.
Translation: Indeed, You alone know Yourself by Your own potencies, O origin of all, Lord of all beings, God of gods, O Supreme Person, Lord of the universe!s desirous of battle and the sons of Pandu do after assembling at the holy land of righteousness Kuruksetra?
Commentaries of the four authorized Vaisnava Sampradayas
So it is clear that only the Supreme Lord Krishna can know Himself, only by Himself and no one else and nothing else is capable. Out of venerable and great reverence Arjuna addresses Lord Krishna with vocative epithets such as purusottama the greatest personality, bhutesa the Lord of all beings, deva-deva the God of Gods, jagat-pate the Lord of the universe protector of all the worlds.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna is being addressed here as Purusottama meaning the Supreme Personality and it is being confirmed that only He can be cognisant of His own Self by His own knowledge and none other. The words bhuta-bhavana means universal father denoting the progenitor of all beings. The word bhutesa means the Lord of all beings indicating the absolute controller. The words jagat-pate refers to Jagannatha the Lord and master of creation. The words deva-deva means God of gods and instructs that even as the demigods excel in innumerable auspicious qualities of form, beauty, aesthetics, etc. over lower and lower creations such as human, animal, birds and reptiles. In the same way the Supreme Lord excels over all of the demigods and any other conceivable god as well. The word
O’ Purusottama meaning the Supreme personality is being used to address Lord Krishna in the vocative case and is being elaborated further by four additional epithets describing His ultimate position as progenitor of all beings, Lord of all beings, Lord of lords and Lord of the universe. In conclusion it is stated that only the Supreme Lord knows Himself by the power of His Self and none else.
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः |
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ||१०- १६||
yAbhirvibhUtibhirlokAnimA.nstva.n vyApya tiShThasi || 10-16 ||
Show Translation, Anvaya and Commentaries: Sloka 10.16
Anvaya: vaktum–to say; arhasi–deserve; asesena–in detail; divyah–divine; hi–certainly; atma–Yourself; vibhutayah–opulences; yabhih–by which; vibhutibhih–opulences; lokan–all the planets; iman–these; tvam–You; vyapya–pervading; tisthasi–remain.
Translation: Please tell me in detail of Your divine powers by which You pervade all these worlds and abide in them.
Commentaries of the four authorized Vaisnava Sampradayas
Only Lord Krishna is known to Himself and able to elaborate upon His transcendental, majestic opulence and not the demi-gods or any other gods. Therefore all His divine attributes and phenomenal qualities which are pervading throughout all creation should mercifully be described by Him.
The word vibhutayah means transcendental opulence denoting vivida bhutayah or Lord Krishna’s multitudinous manifestations in many wonderful and phenomenal forms.
Whatever glories and wondrous phenomenal activities that manifest and exist as a result of the Supreme Lord Krishna; only He and He alone is able to describe and elaborate upon them as only He alone is capable of displaying them. His glories are unlimited and endless and as He is proficient in the governing of all creation through His all pervading aspect and the governing of all beings by His paramatma aspect within all beings as the Supreme soul.
Lord Krishna is being implored to elaborate upon His glorious vibhuti or transcendental opulence as only He is able to accurately describe in full His divinely supreme glories by which He pervades and controls all creation.
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् |
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ||१०- १७||
keShu keShu cha bhAveShu chintyo.asi bhagavanmayA || 10-17 ||
Show Translation, Anvaya and Commentaries: Sloka 10.17
Anvaya: katham–how; vidyam aham–shall I know; yogin–O supreme mystic; tvam–You; sada–always; paricintayan–thinking; kesu–in which; kesu–in which; ca–also; bhavesu–nature; cintyah asi–You are remembered; bhagavan–O Supreme; maya–by me.
Translation: How should I meditate on You? In what various forms are You to be contemplated, O Blessed Lord?
Commentaries of the four authorized Vaisnava Sampradayas
Expressing the need for Lord Krishna to definitively reveal precisely how He should be meditated upon; He is humbly beseeched in this verse and the next. Although the Supreme Lord can be meditated upon by focusing on His different potencies, qualities and glories, Arjuna’s concern was what was the best way for him to contemplate the Supreme Lord. In which way specifically should he always think of Lord Krishna throughout his life in order that he would most assuredly attain Him.
There is no commentary for this verse. Awaiting contributions.
These questions are asked to Lord Krishna by the words katham vidyam aham yogims meaning how to be able to know and follow yoga the science of the individual consciousness attaining communion with the ultimate consciousness, and engage in constant meditation on Him with devotion. Devotion knowing the Supreme Lord is endowed with the six opulences of total power, total beauty, total wisdom, total fame, total wealth and total renunciation which accompany His illustrious attributes of omniscience, perfection, eternity, sovereignty, majesty etc. Now Arjuna desires to know in what other ways yet untold is Lord Krishna’s vibhuti transcendental majestic opulence displayed throughout existence which exemplifies His Supreme eminence and paramount position as the ultimate controller of all creation.
The necessity of accurately and distinctly knowing the Supreme Lord Krishna’s vibhuti or divine, transcendental opulence is expressed by Arjuna with the word katham vidyam aham meaning how to know. The word yogim is expressing that Lord Krishna is the master of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Being inferior to the Supreme Lord it is not possible to fathom His glories, powers and paramount supremacy without His mercy so he is requesting Lord Krishna to explain His unimaginable glories that are beyond even elevated and advanced conceptions so he can get an idea how to correctly meditate upon the Supreme Lord and not imagine or concoct some ideas that have no validity to reality. Because only the Supreme Lord knows Himself and it is not possible to understand and meditate upon Him in full.
विस्तरेणात्मनो योगं विभूतिं च जनार्दन |
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ||१०- १८||
bhUyaH kathaya tR^iptirhi shR^iNvato nAsti me.amR^itam.h || 10-18 ||
Show Translation, Anvaya and Commentaries: Sloka 10.18
Anvaya: vistarena–in description; atmanah–of Yourself; yogam–mystic power; vibhutim–opulences; ca–also; jana-ardana–O killer of the atheists; bhuyah–again; kathaya–describe; trptih–satisfaction; hi–certainly; srnvatah–hearing; na asti–there is not; me–my; amrtam–nectar.
Translation: Tell me again in detail, O Janardana [Krsna], of Your mighty potencies and glories, for I never tire of hearing Your ambrosial words.
Commentaries of the four authorized Vaisnava Sampradayas
So again here Lord Krishna is being humbly beseeched to describe His transcendental, majestic opulence in detail as well as the process of devotion unto Him which insures and guarantees success. Arjuna who is a royal prince and ksatriya or warrior class requests kathaya meaning please describe. He wants Lord Krishna to advise a way that even for a mind like his who is always embroiled in politics, war and mundane worldly affairs and is seldom introspective can still contemplate the Supreme Lord in various ways through the medium of His vibhuti or transcendental, majestic opulence. Not only this but Arjuna wants to hear more and more about Lord Krishna’s divine glories and phenomenal powers for he finds the discourses of the Supreme Lord to be just like ambrosial nectar and states trptir hi srnvato nasti me meaning he is never satiated by hearing the instructions of Lord Krishna.
Although He is unborn yet the Supreme Lord Krishna removes the miseries for those who are born.Therefore He is known as Janardana the remover of afflictions. The Bavahraya text describes Janardana as the supreme unborn remover of affliction.
Previously in verse eight Lord Krishna revealed that He is the Supreme Absoulte Truth, the Ultimate Reality and the cause and origin of all. Now He is being requested to elaborate in more detail and supply further facts about His vibhuti or Supreme transcendental opulence and His Supreme yoga being the science of the individual consciousness attaining communion with the ultimate consciousness, in regard to His Supreme rulership throughout all creation. Arjuna confesses that listening to His unparalleled instructions is exactly like ambrosial nectar and he is never satiated by it.
It could be feasible that Lord Krishna might ask Arjuna why is he asking to repeat what was told already in VII.VIII that He is the flavour in water and in IX:IV that everything in creation is permeated by Him. The 7th chapter reveals some of His divine glories and the 9th chapter His Supreme Power. Earlier in this chapter verse VIII it is revealed that Lord Krishna is the Supreme Absolute Truth and the origin of everything animate and inanimate. What Lord Krishna spoke of previously was to concise and brief. Because of this Arjuna speaks the compound word vistarenatmano yogam meaning explain in detail the process of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of Lord Krishna. Arjuna is feeling that Lord Krishna’s unequivocal instructions are just like ambrosial nectar and to hear in detail about the power of His glorious vibhuti or divine, transcendental opulence along with His eternal power of yoga just increases this ambrosial nectar.
श्रीभगवानुवाच |
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः |
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ||१०- १९||
hanta te kathayiShyAmi divyA hyAtmavibhUtayaH |
prAdhAnyataH kurushreShTha nAstyanto vistarasya me || 10-19 ||
Show Translation, Anvaya and Commentaries: Sloka 10.19
Anvaya: sri-bhagavan uvaca–the Supreme Personality of Godhead said; hanta–yes; te–unto you; kathayisyami–I shall speak; divyah–divine; hi–certainly; atma-vibhutayah–personal opulences; pradhanyatah–principally; kuru-srestha–O best of the Kurus; na asti–there is no; antah–limit; vistarasya–to the extent; me–My.
Translation: The Blessed Lord said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.
Commentaries of the four authorized Vaisnava Sampradayas
Lord Krishna being so beseeched and entreated to reveal more about His vibhuti or divine, transcendental opulence speaks the word hanta which is a very affectionate term of address.
There is no commentary for this verse. Awaiting contributions.
The word Lord Krishna uses to describe His atma-vibhutayah or His personal divine transcendental opulence is pradhanyatah which means prominent, the most exalted of His manifestations for it would not be possible to recount them all as His glories are perpetual. Throughout this chapter the Supreme Lord Krishna has expressed His power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord. His yoga denotes the rulership as the creator of all and His vibhuti denotes the governance of all living entities as displayed by His residing in the etheric heart of every living entity. This also includes the functions of creator, preserver and destroyer of the total material manifestation.
So requested Lord Krishna agrees to reveal more about His vibhuti or divine, transcendental opulence; but only those most prominent as there is no limit to His opulence and His glories are endless. The use of vocative particle hanta inferring dear one is very personal and indicates compassionate affection.
अहमात्मा गुडाकेश सर्वभूताशयस्थितः |
अहमादिश्च मध्यं च भूतानामन्त एव च ||१०- २०||
ahamAdishcha madhya.n cha bhUtAnAmanta eva cha || 10-20 ||
Show Translation, Anvaya and Commentaries: Sloka 10.20
Anvaya: aham–I; atma–soul; gudakesa–O Arjuna; sarva-bhuta–all living entities; asaya-sthitah–situated within; aham–I am; adih–origin; ca–also; madhyam–middle; ca–also; bhutanam–all living entities; antah–end; eva–certainly; ca–and.
Translation: I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.
Commentaries of the four authorized Vaisnava Sampradayas
Now commencing Lord Krishna describes the nature of His Supreme Divinity commencing with the reality that He is the Supreme Soul residing in the etheric heart of all sentient beings as monitor of all their thought and actions. Then He reveals that He is the sole cause of all living entities in existence which includes their beginning or origin, their middle meaning their continuance and their ending which means dissolution.
There is no commentary for this verse. Awaiting contributions.
Within the etheric hearts of all living entities is enthroned the atma or eternal soul which comprises the spiritual body of the Supreme Lord Krishna. To be the eternal atma is to be in every respect the support, the ruler and controller of the living entities and to be blessed with the atma is to be eternally connected to the Supreme Lord lifetime after lifetime forever. The Brihadaranya Upanisad V.VII.XV beginning yas sarvashu bhuteshu tishthan sarvebhyo bhutebhyo states: He who is enthroned in the heart of all beings, Who is the innermost of all beings, Whom all the beings know not, Whom all beings form His spiritual body, Who rules the interior of all beings, is the atma, the antaryami the immortal inner ruler. In the same Upanisad V.VII.XXII beginning ya atmani tisthan atmano it states: He who is enthroned within the atma, Who resides within the interior of the atma, Whom even the atma does not know, Whom all atma’s are the spiritual body, Who rules the interior of the atma is paramatma the Supreme atma of all. So enthroned as such within the atma of all living entities as paramatma the Supreme Lord is the beginning, the middle and the end of all beings and their cause, their evolution and their dissolution.
So now that it has been shown how the Supreme Lord abides within all His manifested beings as the atma and how all terms regarding the atma in their ultimate reference samanadhi-karanya which means two or more terms signifying different ideas but referring to a singular object connotes the Supreme Lord Himself. Such references concerning the relationship between the Supreme Lord and His manifested creation will be illustrated by many notable examples. Verily only then do all such terms have the ultimate connotation as referring to the Supreme Lord when He is residing within as the eternal atma. For example the terms of demigod, human, animal, tree etc. although denotative of the corporeal exterior, is connotative of the eternal soul which indwells within those exterior forms. The same rule holds true in regard to terms ultimately connotative in referring to the Supreme Lord in His aspect as the eternal soul of all living things as well. Movable or immovable nothing exists without the Supreme Lord Krishna and so all are dependent upon the Him.
Before Lord Krishna commences speaking of His transcendental glories He describes His glorious divine spiritual form. The words sarva-bhutasaya- sthitah means abiding in the heart of all sentient beings. How? As paramatma the Supreme Soul residing within the atma or individual soul which all collectively comprise His transcendental, spiritual body. The Supreme Lord Krishna is the beginning meaning creation, the middle meaning sustenance and the end meaning destruction of all living entities along with all insentient elements. The Supreme Lord uses the address Gudakesa meaning one who has control over sleep which indicates that Arjuna has the ability to be ever wakeful and aware.
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् |
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ||१०- २१||
marIchirmarutAmasmi nakShatrANAmahaM shashI || 10-21 ||
Show Translation, Anvaya and Commentaries: Sloka 10.21
Anvaya: adityanam–of the Adityas; aham–I am; visnuh–the Supreme Lord; jyotisam–of all luminaries; ravih–the sun; amsu-man–radiant; maricih–Marici; marutam–of the Maruts; asmi–I am; naksatranam–of stars; aham–I am; sasi–the moon.
Translation: Of the Adityas I am Visnu, of lights I am the radiant sun, I am Marici of the Maruts, and among the stars I am the moon.
Commentaries of the four authorized Vaisnava Sampradayas
Commencing with this verse until the conclusion of this chapter Lord Krishna reveals His prominent vibhuti or divine, transcendental opulence beginning with of the 12 Adityas He manifests Himself as Visnu incarnation manifesting in the form of the brahmin dwarf Vamana. Of luminaries He is the solar orbs, the radiant suns whose shining rays illuminate the darkness of unlimited, innumerable universes. Of the Maruts the seven groups of winds which flow throughout all space atmosphere, Lord Krishna is the wind known as Parivaha which precedes all the others and bears the name Marici. It should not be misconstrued that Lord Krishna is talking about one of the six great sages who were mind born by Brahma also with the same name as that is not correct. The words naksatranam aham sasi means that as the moon He is Lord over the 27 constellations beginning with Ashvini and ending with Revati due to the moon having a stronger influence. In this verse the word Vishnur is in the partitive case whereas in others the case ending is possessive. Although form this verse onwards the meanings are quite clear we shall show at selective verses throughout this chapter that even with regard to incarnations of the Supreme Lord Krishna such as Vishnu, the intention of describing them shows that their superlative power is exemplified as also a part of His vibuti.
The Supreme Lord Krishna is called Vishnu who is one of His primary incarnations because He pervades all spaces. Vishva means all pervading and vish means entering into. The Moksa Dharma states: That the Supreme Lord is the goal for all creatures and conscious beings. By Him is the world and the sky enveloped and His glory is unlimited and immeasurable. Abiding within all living entities He desires their preservation and best welfare. Because of His strident all encompassing steps He is known as Trivikram another name for Vamanadeva an incarnation of Vishnu. It should be noted that His vibhuti or divine, transcendental opulence of Marici is not referring to one of the ancient sages of antiquity. His vibhuti of Marici is the primal breath that sweeps across all space preceding the Maruts which are the different types of powerful winds throughout the unlimited trillions of universes. The Rig Veda I.XXII.XVIII beginning trini pada vi chakrame vishnur gopa adabhyah ato dharmani dharayan states: In three great strides Vishnu the protecter, who is undefeatable upholds the perennial principles of sanatan dharma or eternal righteousness.
The 12 Adityas are revealed in the Vishnu Purana being Dhatri, Aryama, Mitra, Varuna, Indra, Vivasvan, Pushan, Parjanya, Amsu, Bhaga, Tvastri and Vishnu. The Supreme Lord Krishna’s vibhuti or divine transcendental opulence is the one bearing the name Vishnu who is chief of them all. Of the lights that shine in the countless universes Lord Krishna’s vibhuti is the solar group consisting of all suns. Of the 7 Maruts being Avaha, Prahava, Nivaha, Purvaha, Udvaha, Samvaha and Parivaha who are different varieties of winds blowing throughout space, Lord Krishna’s vibhuti is the chief wind known as Parivaha who bears the name Marici the primal wind which precedes all the others. Of all constellations Lord Krishna’s vibhuti is the moon. The genitive case of the word sasi meaning moon is not referring to one out of many but is specifying one over all. Thus naksatranam aham sasi refers to the moon as being the Lord over all the constellations. This will also be exemplified similarly in the next verse where He states His vibhuti is the consciousness in all beings which means that what exists as consciousness apart from intelligence is His vibhuti also.
From now until the end of the chapter the Supreme Lord Krishna enumerates His vibhuti or divine, transcendental opulence. He reveals He is Vishnu of the 12 Adityas, All solar orbs whose rays illuminates unlimited galaxies and universes. He is the Parivaha wind which precedes all the others throughout space bearing the name Marici and among naksatranams or different constellations exercising their sphere of influence Lord Krishna is the moon which is superior to all of them in influence.
वेदानां सामवेदोऽस्मि देवानामस्मि वासवः |
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ||१०- २२||
indriyANAM manashchAsmi bhUtAnAmasmi chetanA || 10-22 ||
Show Translation, Anvaya and Commentaries: Sloka 10.22
Anvaya: vedanam–of all the Vedas; sama-vedah–the Sama Veda; asmi–I am; devanam–of all the demigods; asmi–I am; vasavah–heavenly king; indriyanam–of all the senses; manah–the mind; ca–also; asmi–I am; bhutanam–of all living entities; asmi–I am; cetana–the living force.
Translation: Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the senses I am the mind, and in living beings I am the living force [knowledge].
Commentaries of the four authorized Vaisnava Sampradayas
Here Lord Krishna reveals His vibhuti or divine, transcendental opulence as the SamaVeda, the chief of all the demigods Indra, of the senses He is the mind and of living beings He is cetana or consciousness.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that among the four Vedas, His vibhuti or divine, transcendental opulence is the Sama Veda, of all the demigods His vibhuti is the celestial chief Indra. Of the 11 senses called indriyannam being seeing, hearing, tatsing, touching and smelling which corresponds respectively to the eyes, ears, tongue, skin and nose with the 11th being the mind which as the chief of them all is Lord Krishna vibhuti. Of all living beings whatever consciousness arises within them apart from intelligence that is also His vibhuti.
Among the four Vedas, Lord Krishna’s vibhuti or divine, transcendental opulence is found in the Sama Veda which excels the others by the sweetness of its melody. Among the demigods His vibhuti is Indra, the celestial chief of all the demigods. Among the 11 organs of perception His vibhuti the mind is master of them all and He is the cetana or consciousness in all living beings.
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् |
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ||१०- २३||
vasUnAM pAvakashchAsmi meruH shikhariNAmaham.h || 10-23 ||
Show Translation, Anvaya and Commentaries: Sloka 10.23
Anvaya: rudranam–of all the Rudras; sankarah–Lord Siva; ca–also; asmi–I am; vitta-isah–the lord of the treasury of the demigods; yaksa-raksasam–of the Yaksas and Raksasas; vasunam–of the Vasus; pavakah–fire; ca–also; asmi–I am; meruh–Meru; sikharinam–of all mountains; aham–I am.
Translation: Of all the Rudras I am Lord Siva; of the Yaksas and Raksasas I am the Lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of mountains I am Meru.
Commentaries of the four authorized Vaisnava Sampradayas
Of the 11 Rudras the vibhuti or divine, transcendental opulence of the Supreme Lord Krishna is Sankara which is synonymous with Shiva as given in Mahabharata. Although His vibhuti Kuvera, the lord of wealth being the treasurer of the demigods is a Yakshas and not a demonic Rakshasas they are included together because in regard to cruelty they are both alike. Among the eight Vasus His vibhuti is Pavaka the fire-god known as Agni. Of lofty mountains possessing peaks His vibhuti Mt. Sumeru.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals of the 11 Rudras or expansions of destruction, His vibhut or divine, transcendental opulence is Sankara a name for Shiva and of the 8 Vasus His vibhuti is Pavaka which is Agni the fire-god.
Among the 11 Rudras or demigods of destruction, Lord Krishna’s vibhuti or divine, transcendental opulence is Sankara which is synonymous with Shiva. Of the Yakshas and Rakshasas, His vibhuti is Kuvera the lord of wealth and treasurer of the demigods and of the 8 Vasus, His vibhuti is Pavaka the firegod Agni.
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् |
सेनानीनामहं स्कन्दः सरसामस्मि सागरः ||१०- २४||
senAnInAmahaM skandaH sarasAmasmi sAgaraH || 10-24 ||
Show Translation, Anvaya and Commentaries: Sloka 10.24
Anvaya: purodhasam–of all priests; ca–also; mukhyam–chief; mam–Me; viddhi–understand; partha–O son of Prtha; brhaspatim–Brhaspati; senaninam–of all commanders; aham–I am; skandah–Kartikeya; sarasam–of all reservoirs of water; asmi–I am; sagarah–the ocean.
Translation: Of priests, O Arjuna, know Me to be the chief, Brhaspati, the lord of devotion. Of generals I am Skanda, the lord of war; and of bodies of water I am the ocean.
Commentaries of the four authorized Vaisnava Sampradayas
Of priests Lord Krishna’s vibhuti divine, transcendental opulence is Brihaspati the priest of all the demigods, of generals His vibhuti is Skanda the commander of the demigods and who is also known as Kartikeya the son of Shiva and of fixed bodies of water His vibhuti is the mighty ocean.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that of priests His vibhuti or divine, transcendental opulence is Brihaspati the chief priest of all the demigods. The word senaninam means generals or commanders of armies of them all Lord Krishna’s vibhuti is Skanda who commands the armies of the demigods and is known as Kartikeya the son of Shiva.
Among priests know Lord Krishna’s vibhuti or divine, transcendental opulenceto be Brihaspati the chief priest of all the demigods and among warrior chiefs know His vibhuti to be Skandah the general and commander of the army of the demigods and is known as Kartikeya.
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् |
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ||१०- २५||
yaGYAnA.n japayaGYo.asmi sthAvarANA.n himAlayaH || 10-25 ||
Show Translation, Anvaya and Commentaries: Sloka 10.25
Anvaya: maha-rsinam–among the great sages; bhrguh–Bhrgu; aham–I am; giram–of vibrations; asmi–I am; ekam aksaram–pranava; yajnanam–of sacrifices; japa-yajnah–chanting; asmi–I am; sthavaranam–of immovable things; himalayah–the Himalayan mountains.
Translation: Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.
Commentaries of the four authorized Vaisnava Sampradayas
Of sound vibrations Lord Krishna’s vibhuti or divine, transcendental opulence manifests as the sacred monosyllable OM which is uttered before every Vedic ritual can begin. The words ekam aksaram directly refers to OM. Of all acts of worship and propitiation Lord Krishna’s vibhuti manifests as japa-yajno or the reverential chanting of the holy names of the Supreme Lord with bhakti or exclusive loving devotion. Of immovable things His vibhuti is the towering Himalaya’s, the highest mountains on Earth.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that of the holy sages His vibhuti is Bhrigu. The word giram means articulate sound vibrations of these Lord Krishna’s vibhuti is the all powerful monosyllable OM. Of all yagna or propitiation and worship to the Supreme Lord, the best and most elevated is japa-yagno the reverential and devotional chanting of the Supreme Lord Krishna holy names. Of terrestrial mountains His vibhuti is the mighty Himalayas.
Of articulate sound vibrations Lord Krishna’s vibhuti or divine, transcendental opulence is the monosyllable OM the root of all sound. Among yagna or propitiation and worship of the Supreme Lord, His vibhuti is japa- yagno or the devoted chanting of the Supreme Lord Krishna’s holy names. Of immovable mountains His vibhuti is the Himalaya mountains.
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः |
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ||१०- २६||
gandharvANA.n chitrarathaH siddhAnA.n kapilo muniH || 10-26 ||
Show Translation, Anvaya and Commentaries: Sloka 10.26
Anvaya: asvatthah–the banyan tree; sarva-vrksanam–of all trees; deva-rsinam–of all the sages amongst the demigods; ca–and; naradah–Narada; gandharvanam–the citizens of the Gandharva planet; citrarathah–Citraratha; siddhanam–of all those who are perfected; kapilah munih–Kapila Muni.
Translation: Of all trees I am the holy fig tree, and among sages and demigods I am Narada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila.
Commentaries of the four authorized Vaisnava Sampradayas
Of trees Lord Krishna’s vibhuti or divine, transcendental opulence is the Asvtthah or sacred Banyan tree. Of celestial sages being those who as demigods became proficient in singing Vedic hymns and promulgating bhakti or exclusive loving devotion to the Supreme Lord, His vibhuti is Narada. And among those who from their very birth were knowledgeable of the Ultimate Truth and perfected beings, His vibhuti is the saint known as Kapiladeva the son of Devahuti.
Lord Krishna states the word siddhanam meaning of perfected beings, His vibhuti is Kapila the son of Devahuti. The name Kapila is very interesting. Ka means of wonderful form, pi means to nuture and la means to absorb the worlds. The words priti or love, sukham or pleasure and ananda or bliss are corresponding words. The avatar Kapila having complete awareness knows past, present and future. In the Bavravya section is stated: Kapiladeva is aware of all that was born previously, all that is being born now and all that will be born subsequently. Through immeasurable pleasure, through nourishment, through bliss and through Kapiladeva can be known.
Of trees Lord Krishna’s vibhuti or divine, transcendental opulence is the sacred Asvattha worshippable by everyone. Of elevated sages His vibhuti is Narada because of his phenomenal level of bhakti or exclusive loving devotion unto the Supreme Lord.
Among trees Lord Krishna’s vibhuti or divine, transcendental opulence is the Asvattha or the sacred Banyan tree also called the holy fig tree and known as Ficus Bengalensis. Among celestial sages His vibhuti is Narada of exceptional bhakti or loving devotion. Of the Gandarvas or celestial singers and musicians His vibhuti is Citraratha of outstanding singing. Of perfected beings who have since inception acquired spiritual wisdom, dispassion, renunciation etc. and are endowed with great purity, holiness and enlightenment possessing all siddhis or supernatural powers, His vibhuti is Kapiladeva the son of Kardama Muni and Devahuti.
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् |
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ||१०- २७||
airAvataM gajendrANA.n narANA.n cha narAdhipam.h || 10-27 ||
Show Translation, Anvaya and Commentaries: Sloka 10.27
Anvaya: uccaihsravasam–Uccaihsrava; asvanam–among horses; viddhi–know; mam–Me; amrta-udbhavam–produced from the churning of the ocean; airavatam–Airavata; gaja-indranam–of elephants; naranam–among human beings; ca–and; nara-adhipam–the king.
Translation: Of horses know Me to be Uccaihsrava, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airavata, and among men I am the monarch.
Commentaries of the four authorized Vaisnava Sampradayas
Of powerful horses and mighty elephants, Lord Krishna’s vibhuti or divine, transcendental opulence is the horse Uccaihsrava and the elephant Airavata, who both were manifested by amrtodbhavam which was the churning of the ocean of milk into celestial nectar by the demigods and demons as revealed in the Puranas. And know that Lord Krishna’s vibhuti manifests amongst humans as the ruler of men being naradhipam the royal king.
There is no commentary for this verse. Awaiting contributions.
There is no commentary for this verse. Awaiting contributions.
Among horses and elephants Lord Krishna’s vibhuti or divine, transcendental opulence is Uccaihsrava and Airavata respectively who were both churned from the nectar by the demigods. Among humans His vibhuti is the royal king.
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् |
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ||१०- २८||
prajanashchAsmi kandarpaH sarpANAmasmi vAsukiH || 10-28 ||
Show Translation, Anvaya and Commentaries: Sloka 10.28
Anvaya: ayudhanam–of all weapons; aham–I am; vajram–the thunderbolt; dhenunam–of cows; asmi–I am; kama-dhuk–the surabhi cows; prajanah–for begetting children; ca–and; asmi–I am; kandarpah–Cupid; sarpanam–of all snakes; asmi–I am; vasukih–Vasuki.
Translation: Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Kandarpa, the god of love, and of serpents I am Vasuki, the chief.
Commentaries of the four authorized Vaisnava Sampradayas
Of weapons Lord Krishna’s vibhuti or divine, transcendental opulence is the vajram or thunderbolt. Of the blessed cows, Lord Krishna’s vibhuti is the kamadhuk the wish fulfilling cows known as Surabhi which yields all desired wishes. Lord Krishna is kandarpa or the procreation potency for begetting progeny. But whatever passion be it great or small that is not used for progeny but instead is used only for enjoying the senses and bodily delights is not a part of His vibhuti and cannot be construed as so, having no connection to it. Of poisonous snakes His vibhuti is Vasuki who was used as rope to pull the boat containing all species of life during Lord Krishna’s incarnation known as Matsya and Vasuki was also used as a rope to rap around the Mandara mountain to churn the nectar for the demigods during Lord Krishna’s incarnation as Kurma.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna’s vibhuti or divine, transcendental opulence known as kamadhuk refers to kamadhenu or the divine and sacred Surabhi cows the fulfiller of all desires. Kandarpa is His vibhuti which is the primal force that motivates procreation and causes progeny. Sarpaanam refers to poisonous single headed serpents of which Vasuki is king of them all.
Among weapons Lord Krishna’s vibhuti or divine, transcendental opulence is the vajram or thunderbolt the weapon of Indra, chief of the celestial demigods. Among all cows His vibhuti is the Kamadhenu or Surabhi cows which fulfill all desires. His vibhuti is kandarpah or the passionate desire which results in procreation of progeny. His vibhuti is not connected in any way to the desire for sense gratification and bodily enjoyments.
अनन्तश्चास्मि नागानां वरुणो यादसामहम् |
पितॄणामर्यमा चास्मि यमः संयमतामहम् ||१०- २९||
pitR^INAmaryamA chAsmi yamaH sa.nyamatAmaham.h || 10-29 ||
Show Translation, Anvaya and Commentaries: Sloka 10.29
Anvaya: anantah–Ananta; ca–also; asmi–I am; naganam–of all serpents; varunah–the demigod controlling the water; yadasam–of all aquatics; aham–I am; pitrnam–of the ancestors; aryama–Aryama; ca–also; asmi–I am; yamah–the controller of death; samyamatam–of all regulators; aham–I am.
Translation: Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am Yama, lord of death.
Commentaries of the four authorized Vaisnava Sampradayas
Of Nagas or non-poisonous snakes, Lord Krishna vibhuti or divine, transcendental opulence is Ananta the divine serpent upon whose head unlimited universes revolve resembling the size of a mustard seed. Of aquatics He is Varuna the ruler of the waters. Of the manes or ancestors His vibhuti is Aryaman the king of the manes and of chastisers or those who mete out punishment Lord Krishna’s vibhuti is Yamaraja the demigod in charge of death and punishment after death.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that His vibhuti or divine, transcendental opulence among naganam is Ananta. Naganam means non-poisonous serpents with many heads. The word yadasam means aquatics or inhabitants of water and of punishers and chastisers His vibhuti is Yamaraja.
Among non-poisonous serpents of many heads Lord Krishna’s vibhuti or divine, transcendental opulence is the divine snake Ananta endowed with the qualities of dispassion, mightiness, etc. Among the controllers of the demigods who direct universal management His vibhuti is Yamaraja the demigod in charge of death who blesses the righteous and punishes the unrighteous.
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् |
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ||१०- ३०||
mR^igANA.n cha mR^igendro.ahaM vainateyashcha pakShiNAm.h || 10-30 ||
Show Translation, Anvaya and Commentaries: Sloka 10.30
Anvaya: prahladah–Prahlada; ca–also; asmi–I am; daityanam–of the demons; kalah–time; kalayatam–of subduers; aham–I am; mrganam–of animals; ca–and; mrga-indrah–the lion; aham–I am; vainateyah–Garuda; ca–also; paksinam–of birds.
Translation: Among the Daitya demons I am the devoted Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda, the feathered carrier of Visnu.
Commentaries of the four authorized Vaisnava Sampradayas
Among those born in demoniac lines, Lord Krishna’s vibhuti or divine, transcendental opulence is the great devotee Prahlada who although in spite of being born from demonic parents was totally devoted to the Supreme Lord in loving devotion beginning when he was still in his mothers womb. Of all controllers His vibhuti is time. Of beasts His vibhuti is mrgendro the lion the king of all beasts and of birds His vibhuti is vainateyah or the son of Vinata known as Garuda the king of all birds and the Supreme Lords carrier.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna’s vibhuti or divine, transcendental opulence of subjugators is kalah or time. Kalah also denotes mrtyu or death which is the most powerful subjugator subduing all.
Among the Daityas or descendants of Diti who are of the demoniac line, Lord Krishna’s vibhuti is the great devotee Prahlad whose name literally means one who makes the righteous happy and who is surrendered fully to the Supreme Lord with bhakti or exclusive loving devotion. Among measurements His vibhuti or divine, transcendental opulence is time the prime cause of all results and comprised of divisions such as seconds, minutes, hours, days, months, years, millenniums etc. Among birds His vibhuti is Garuda the carrier of Vishnu.
पवनः पवतामस्मि रामः शस्त्रभृतामहम् |
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ||१०- ३१||
jhaShANAM makarashchAsmi srotasAmasmi jAhnavI || 10-31 ||
Show Translation, Anvaya and Commentaries: Sloka 10.31
Anvaya: pavanah–the wind; pavatam–of all that purifies; asmi–I am; ramah–Rama; sastra-bhrtam–of the carriers of weapons; aham–I am; jhasanam–of all aquatics; makarah–shark; ca asmi–I am also; srotasam–of flowing rivers; asmi–I am; jahnavi–the River Ganges.
Translation: Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of flowing rivers I am the Ganges.
Commentaries of the four authorized Vaisnava Sampradayas
Of purifiers Lord Krishna’s vibhuti or divine, transcendental opulence is the wind. Of wielders of weapons His vibhuti is Parasurama who slew in battle all the ksatriyas or warriors class 21 times with His mighty axe. Among fish His vibhuti is a particular fish that can swallow a whole whale and lives in the deepest part of the ocean known as Makara and amongst all rivers, Lord Krishna’s vibhuti is jahnavi a name of the holy Ganga.
Being of the form of ananda or bliss, being completely spiritual of Himself, being the delighter of the people Lord Krishna’s vibhuti or divine, transcendental opulence is known as Rama. In the Shandilya section it states: Of blissful form, unlimited, from whom the world revels is known as Rama. Ra and ama are the root and together as Rama mean exceedingly pleasing to all.
Lord Krishna reveals that of things that purify and things that are the swiftest His vibhuti or divine, transcendental opulence is the wind. The words sastra-bhrtam means weapon wielding heroes of which His vibhuti is Rama but unlike other vibhuti which are indirect. Rama is an avatar or direct incarnation of the Supreme Lord Krishna who manifests Himself as Rama the paragon of weapon wielding heroes. Indirect vibhutis such as the Maruts or the Vasus are still jivas or embodied souls even though imbued with a filament of the Supreme Lords potency. In relationship to the Supreme Lord they are exactly like potencies serving Him as the weapons wielded by Rama are likewise serving Him.
Among purifiers Lord Krishna’s vibhuti or divine, transcendental opulence is the swift moving wind. Among weapon wielding warriors His vibhuti is the valiant hero Rama who is a lila avatar or divine pastime incarnation of the Supreme Lord Krishna being His catur-vyuya expansion Vasudeva. One should never think that Rama born of King Dasaratha in the solar line of the exalted Raghu dynasty is non-different from the Supreme Lord Krishna except in rasa or mood. The word Rama may also be interpreted to be Parasurama the son of Jamadagni and Renuka, who was a sakyavesa avatar or empowered incarnation of Lord Krishna who slew all the ksatriyas 21 times with His mighty axe. Among rivers His vibhuti is jahnavi the daughter of the sage Jahnu known as the holy river Ganges.
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन |
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ||१०- ३२||
adhyAtmavidyA vidyAnA.n vAdaH pravadatAmaham.h || 10-32 ||
Show Translation, Anvaya and Commentaries: Sloka 10.32
Anvaya: sarganam–of all creations; adih–beginning; antah–end; ca–and; madhyam–middle; ca–also; eva–certainly; aham–I am; arjuna–O Arjuna; adhyatma-vidya–spiritual knowledge; vidyanam–of all education; vadah–natural conclusion; pravadatam–of arguments; aham–I am.
Translation: Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.
Commentaries of the four authorized Vaisnava Sampradayas
Lord Krishna uses the word sarganam meaning of all created things. Things that are created are creations. Starting with the ether in the sky, then air, then fire, then water, then earth. Of all these things which in different combinations comprise completely all material existence, Lord Krishna is their beginning, middle and end. In verse 20 of this chapter Lord Krishna revealed that He is the origin, the preservation and the dissolution of all living entities but here He reveals that He is the beginning, the maintenance and the dissolution of all creations as well and that creation, preservation and destruction should be meditated upon as His vibhuti or divine, transcendental opulence. The words adhyatma-vidya vidyanah are poignant and mean of all types of knowledge that exist Lord Krishna’s vibhuti is the paramount knowledge of the eternal soul which exists within all living entities. The three kinds of argumentation practised by the logicians and debaters are vada, jalpa and vitandi. Lord Krishna declares that His vibhuti is vadah which is the irrefutable, conclusive truth. When debating parties establish their individual hypothesis through direct and indirect proofs in the attempt to refute the hypothesis of each other through chhala or circumvention and jati or false generalisations is know as jalpa. When one party has an already established hypothesis and the opposing party ignoring truth and logic refutes it by superior arguments and faultfinding without establishing their own hypothesis is known as vitanda. Both jalpa and vitanda are nothing more then displays of mental gymnastics and do not determine what is the reality. But the result of vadah is the ascertaining of truth and an unbiased non-partisan agreement of reality.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that His vibhuti or divine, transcendental opulence is sarganam or creation. Creation is the total sum of all things in existence and the Supreme Lord Krishna is the beginning or origin of all, the middle or preservation of all and the end or dissolution of all being the creator of everything. Of the three forms of debate and arguement His vibhuti known as vadah is the discriminating debate that results in knowledge of the absolute conclusive truth. This is in opposition to the other two forms being jalpa which is an argument calculated to destroy the opposition at any cost even by deception and falsehood. The other is vintanda whose aim is to criticize and undermine the oppositions position without ever establishing any position.
Lord Krishna states that His vibhuti or divine, transcendental opulence is sarganam or creation as the beginning, middle and ending. In verse 20 of this chapter He revealed His vibhuti beginning, middle and ending of all living entitiess by the word bhutanam. But here He is referring to the insentient process that manifests as creation itself for the benefit and welfare for all sentient beings. Of all knowledge existing Lord Krishna’s vibhuti is adhyatma-vidya or the supreme knowledge of the eternal soul which includes the Supreme Lord who bestowed its eternality and how to attain His eternal association which is the paramount attainment.
Lord Krishna declares of the three methods of debate being vadah, jalpa and vitanda His vibhuti is vadah which is the absolute conclusive reality determined by the logical method of discussion and debate regarding the pro and cons of things by those who are established in satya guna or the mode of goodness in order to determine and ascertain the ultimate truth of any topic. Such beings are always free from passion and the duplicity of subterfuge and deception. Jalpa is the method of argument which uses calculated criticism and superficial suppositions to invalidate the opposition in an underhanded manner and is like a hedge of sharp thorns purposely keeping out any chance for a conclusive truth. Vitanda is the method of argument which uses false facts and absurd affirmations to destroy an opponents position without having ever established a position of their own. The fallacy of jalpa and vitanda is that they falsify facts, distort truth and misrepresent reality for the purpose of inserting their own deceptive hidden agenda.
अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च |
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ||१०- ३३||
ahamevAkShayaH kAlo dhAtAhaM vishvatomukhaH || 10-33 ||
Show Translation, Anvaya and Commentaries: Sloka 10.33
Anvaya: aksaranam–of letters; akarah–the first; asmi–I am; dvandvah–dual; samasikasya–compounds; ca–and; aham–I am; eva–certainly; aksayah–eternal; kalah–time; dhata–creator; aham–I am; visvatah-mukhah–Brahma.
Translation: Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustible time, and of creators I am Brahma, whose manifold faces turn everywhere.
Commentaries of the four authorized Vaisnava Sampradayas
Of letters of the alphabet, Lord Krishna’s vibhuti or divine, transcendental opulence is the letter A for it representing all speech is the foremost. The Vedic scriptures declare that the letter A is all speech and takes many various forms when manifested from different parts of the body such as throat, nose, palate, abdomen etc. Of compound words His vibhuti is the dual compound such as Rama-Krishna which exemplifies the prominence of both. Before in verse 30 He stated that His vibhuti was time in terms of controller regarding the longevity of all created beings lifespan, in the finite sense; but here He reveals another aspect of time being His vibhuti in the infinite sense as an eternal ever flowing constancy. That time determined the duration of a life and is terminated when the jiva or embodied being’s life is terminated. While this time flows uninterrupted as infinite time. Of creators His vibhuti is dhataham visvato- mukhah meaning the four faced Brahma who faces can see on all sides.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that of the letters of the alphabet His vibhuti or divine, transcendental opulence is the Sanskrit letter A-kara which is the root of all other letters. The Rig Veda, III.II.III in the Aitareya- Aranyaka section beginning akaro vai sarva-vak states that the letter A itself contains all speech. An example of His vibhuti of dvandva or compound words are Rama-Krishna. Samasikasya is the class of compound word forming in Sanskrit. Of the several ways to compound Lord Krishna is the dual compound of which both terms are substanative attributes of equal position with each other grammatically. His vibhuti is also expressed as ever flowing time composed of uninterupted divisions such as kala a measurement of 8 seconds and muhurta a period comprising 1/60th of a 24 hour day. Among secondary creators His vibhuti is the four headed dhataham known as Brahma.
Among the sounds of speech from the various letters of all languages Lord Krishna’s vibhuti or divine, transcendental opulence is the sound represented by the first letter of the alphabet known as A. Among different types of compounds in grammar His vibhuti is the dual compound whose both parts are complimentary yet independent. Among subjugators His vibhuti is all subjugating time terminating all existence in the form of Shiva at the time of universal destruction and of creators His vibhuti is visvato-mukhah the four- headed Brahma. The Svetara Upanisad VI.XVI states: He who is the knower and devourer of time the omniscient one possessing all auspicious attributes etc. In the Udyoga Parva of Mahabharta it states: Lord Krishna incessantly revolves the wheel of time, the wheel of the worlds and the wheel of all dimensions by His vibhuti. The Supreme Lord Krishna rules over all time, all death and all that is moving and non-moving. This is eternal truth.
मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् |
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ||१०- ३४||
kIrtiH shrIrvAkcha nArINA.n smR^itirmedhA dhR^itiH kShamA || 10-34 ||
Show Translation, Anvaya and Commentaries: Sloka 10.34
Anvaya: mrtyuh–death; sarva-harah–all-devouring; ca–also; aham–I am; udbhavah–generation; ca–also; bhavisyatam–of the future; kirtih–fame; srih vak–beautiful speech; ca–also; narinam–of women; smrtih–memory; medha–intelligence; dhrtih–faithfulness; ksama–patience.
Translation: I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.
Commentaries of the four authorized Vaisnava Sampradayas
Of annihilators Lord Krishna’s vibhuti or divine, transcendental opulence is mrtyah or death which annihilates all memories and remembrance. Of the six transformations of the body that lead up to death His vibhuti is birth the first. Of women Lord Krishna’s vibhuti is kirti meaning excellent reputation, srir means lustrous beauty, vak means articulate speech, smrtir means good memory, medha means discerning intelligence, dhritih is patient fortitude and ksama is causeless foregivness. These are the seven qualities of a virtuous and by just possessing even a reflection of these qualities one becomes praiseworthy.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that of destroyers His vibhuti or divine, transcendental opulence is mrtyuh or death, the great terminator of life in all material existences. Of the eight transformations of physical existence His vibhuti is the first known as birth. And His vibhuti is all of the seven feminine perfections being kirtih or exalted reputation, srir or lustrous beauty, vak or articulate speech, smrtih or excellent memory, medha or discerning intelligence, dhrtih or fortitude and kasma or forgiveness.
Among annihilators Lord Krishna’s vibhuti or divine, transcendental opulence is myrtuh or all devouring death. Of the seven transformations of the physical body His vibhuti is birth. Of the seven feminine qualities of utmost virtue His vibhuti comprises them all as described.
बृहत्साम तथा साम्नां गायत्री छन्दसामहम् |
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ||१०- ३५||
mAsAnAM mArgashIrSho.ahamR^itUnA.n kusumAkaraH || 10-35 ||
Show Translation, Anvaya and Commentaries: Sloka 10.35
Anvaya: brhat-sama–the Brhat-sama; tatha–also; samnam–of the Sama Veda songs; gayatri–the Gayatri hymns; chandasam–of all poetry; aham–I am; masanam–of months; marga-sirsah–the month of November-December; aham–I am; rtunam–of all seasons; kusuma-akarah–spring.
Translation: Of hymns I am the Brhat-sama sung to the Lord Indra, and of poetry I am the Gayatri verse, sung daily by Brahmanas. Of months I am November and December, and of seasons I am flower-bearing spring.
Commentaries of the four authorized Vaisnava Sampradayas
Lord Krishna has already revealed in verse 22 that of the four Vedas, His vibhuti ot divine, transcendental opulence is the Sama Veda. Now here in this verse He reveals that of all the hymns of all the Vedas, His vibhuti is the Brhad Sama. This hymn is chanted at the conclusion of auspicious Vedic ceremonies and praises Lord Krishna’s when He assumed the post of Indra the ruler of the demigods during His manvantara incarnation as Dharmasetu. Of chandasam or mantras composed in poetical meter Lord Krishna’s vibhuti is the Gayatri mantra which is the best as by its efficacy it confers Brahmin status on the qualified initiate. It is also sung at the time of picking the Soma plant by the demigods. Of months His vibhuti is Margasirsa when the grains are harvested and of seasons His vibhuti is the spring season.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that among the hymns in His vibhuti or His divine, transcendental opulence the Sama Veda, His foremost vibhuti is the Brihat- sama which is a special prayer that is indicated in the Rig Veda VI.XXXXVI.I beginning tvam rddhim havamahe and glorifies the post of Indra the ruler of all the demigods during the time when the Supreme Lord Himself assumes that position as He did in the case of His manavatara incarnation of Dharmasetu. The word marga-sirsah refers to harvesting month of grains which is His vibhuti and the word rtunam means season and the word kusumakarah means flowery which means His vibhuti is the springtime.
Previously in verse 22 Lord Krishna revealed that His vibhuti or divine, transcendental opulence from the Vedas is the Sama Veda. Now He specifies that His vibhuti within the Sama Veda is the hymn known as Brhat-Sama indicated in the Rig Veda VI.XXXXVI.I beginning tvam rddhim havamahe meaning O’Indra we invoke you. This hymn is a very wonderfully sublime auspicious hymn with a very beautiful melody glorifying the Supreme Lord when He assumed the position of Indra during His manvantara incarnation as Dharmasetu. Of mantras composed in long and short meters His vibhuti is the Gayatri mantras which Vedic initiates attain Brahmin status and who then by chanting in the three regulated periods of the day being before sunrise, midday and after sunset perform the three sacred sacrifices which are the lifetime duty of every Brahmin. It is also chanted while the Soma ritual is being performed by the demigods.
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् |
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ||१०- ३६||
jayo.asmi vyavasAyo.asmi sattvaM sattvavatAmaham.h || 10-36 ||
Show Translation, Anvaya and Commentaries: Sloka 10.36
Anvaya: dyutam–gambling; chalayatam–of all cheats; asmi–I am; tejah–splendid; tejasvinam–of everything splendid; aham–I am; jayah–victory; asmi–I am; vyavasayah–adventure; asmi–I am; sattvam–strength; sattva-vatam–of all the strong; aham–I am.
Translation: I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.
Commentaries of the four authorized Vaisnava Sampradayas
Of cheaters who defraud each other, Lord Krishna’s vibhuti or divine, transcendental opulence is dyutam or gambling. Of the powerful His vibhuti is the valiant, of the victorious His vibhuti is victory, of the energetic His vibhuti is the endeavour and His vibhuti is the strength of the mighty.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that of cheaters His vibhuti or divine, transcendental opulence is gambling the art of plundering those who cheat. His vibhuti is victory for the victorious and His vibhuti is perseverance for the enterprising . The word sattvam refers to goodness and of those who are good, His vibhuti is the magnanimity and goodness they possesses.
Among those practising fraud to deceive others Lord Krishna’s vibhuti or divine, transcendental opulence is dyutam or gambling. His vibhuti is the glory of the glorious, the victory of the victorious, the diligence of the diligent and the sattvam or goodness meaning pious conduct of the righteous characterised by knowledge and dispassion.
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः |
मुनीनामप्यहं व्यासः कवीनामुशना कविः ||१०- ३७||
munInAmapyahaM vyAsaH kavInAmushanA kaviH || 10-37 ||
Show Translation, Anvaya and Commentaries: Sloka 10.37
Anvaya: vrsninam–of the descendants of Vrsni; vasudevah–Krsna in Dvaraka; asmi–I am; pandavanam–of the Pandavas; dhananjayah–Arjuna; muninam–of the sages; api–also; aham–I am; vyasah–Vyasa, the compiler of all Vedic literature; kavinam–of all great thinkers; usana–Usana; kavih–the thinker.
Translation: Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.
Commentaries of the four authorized Vaisnava Sampradayas
Of the Vrishnis or His apparent lineage, Lord Krishna’s vibhuti or divine, transcendental opulence is Vasudeva which means the son of Vasudeva. It would not be acceptable for Lord Krishna to be naming Himself because He is describing His vibhuti and so the only other son of Vasudeva is Balarama who is Lord Krishna’s first and foremost expansion and who expands as all the other incarnations with the exception of Narayana the ruler of all the spiritual planets in the spiritual realm of Vaikuntha who is Lord Krishna’s direct expansion. Of holy sages or those who are knowledgeable of all the Vedic scriptures Lord Krishna’s vibhuti is Vyasadeva who divided the one Veda into four, wrote the Puranas and Brahma Sutras and compiled the historical treatise Mahabharata. Of exalted seers or those who are omniscient His vibhuti is Usanah the son of Brgu who is known as Sukracarya the guru of the asuras or those born in demonic lines.
Enveloping everything or containing all, abiding in all and the goal of all Lord Krishna is known as Vasu, Being the God of all gods He is known as deva. Thus He is Vasudeva and a vibhuti or divine, transcendental opulence of Lord Krishna. The Moksa Dharma scripture states: Enveloping all creation He illuminates it just like the rays of the sun as the indwelling monitor within all living entities, He is therefore known as Vasudeva. Being especially in all things as the best of them, His vibhuti is Vyasa. The Agniveshya section states: He is Vyasa. Vy means the best. He is above, He is below, He is in the east, He is in the west, He is in the north and He is in the south. Whatever we see or hear in any direction externally or internally in all dimensions is already established by the Supreme Lord.
The Vrishni lineage descends from King Yayati and Queen Devayani from which Vasudeva is the sixth generation of descendants. Lord Krishna’s vibhuti or divine, transcendental opulence cannot be referring to Himself as the son of Vasudeva because He is describing His vibhuti. The only other son of Vasudeva is Balarama who is Lord Krishna’s first expansion and manifests every incarnation including Vishnu. So Balarama is the vibhuti referred to here. Of sages or those who have realised the ultimate truth His vibhuti is Vedavyasa. Kavayah are those seers who are omniscient.
Among the descendants of the Vrishni lineage Lord Krishna’s vibhuti or divine, transcendental opulence is the son of Vasudeva. As Lord Krishna is describing His vibhuti it is not logical that He would be would be referring to Himself. The only other son of Vasudeva is Balarama who is the first expansion of Lord Krishna and the direct source of all other avataras or incarnations including Rama and Vishnu. So Lord Krishna’s vibhuti as the son of Vasudeva is the all powerful Balarama. Lord Krishna declares that among the Pandavas His vibhuti is Arjuna and among self-realised sages His vibhuti is Vedavyasa and among seers or those who are omniscient His vibhuti is Usanah better known as Sukracarya, the preceptor of those born in demoniac lines.
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् |
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ||१०- ३८||
mauna.n chaivAsmi guhyAnA.n GYAnaM GYAnavatAmaham.h || 10-38 ||
Show Translation, Anvaya and Commentaries: Sloka 10.38
Anvaya: dandah–punishment; damayatam–of all separation; asmi–I am; nitih–morality; asmi–I am; jigisatam–of the victorious; maunam–silence; ca–and; eva–also; asmi–I am; guhyanam–of secrets; jnanam–knowledge; jnana-vatam–of the wise; aham–I am.
Translation: Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom.
Commentaries of the four authorized Vaisnava Sampradayas
Of punishers Lord Krishna’s vibhuti or divine, transcendental opulence is the rod of chastisement, the force by which the unruly are controlled. Of those desirous for success against opponents His vibhuti is diplomacy using the expedients of reconciliation, dissension, bribery and punishment. Of secrets with regard to esoteric and confidential matters His vibhuti is maunam or silence by maintaining nothing is revealed for verily the intention of one who keeps silent cannot be deciphered. Of the wise His vibhuti is wisdom.
There is no commentary for this verse. Awaiting contributions.
Lord Krishna reveals that of damayatam or chastisers His vibhuti or divine, transcendental opulence is the rod of punishment that punishes those who are infringement of the law. Of those who seek to succeed in conflict His vibhuti is the expedient policy of reconciliation, dissension, bribery and dominance. Of all matters concerning secrecy His vibhuti is maunam or silence.
Among the subduing power of rulers, Lord Krishna’s vibhuti or divine, transcendental opulence is the power of punishment that keeps the wrongdoers in line. His vibhuti is that policy which leads to success. Of secrets His vibhuti is maunam or silence which is inviolable being the master of all secrecy and His vibhuti of the wise is the wisdom of those who are self-realised.
यच्चापि सर्वभूतानां बीजं तदहमर्जुन |
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ||१०- ३९||
na tadasti vinA yatsyAnmayA bhUta.n charAcharam.h || 10-39 ||
Show Translation, Anvaya and Commentaries: Sloka 10.39
Anvaya: yat–whatever; ca–also; api–may be; sarva-bhutanam–of all creations; bijam–the seed; tat–that; aham–I am; arjuna–O Arjuna; na–not; tat–that; asti–there is; vina–without; yat–that; syat–exists; maya–by Me; bhutam–created; cara-acaram–moving and unmoving.
Translation: Furthermore, O Arjuna, I am the generating seed of all existences. There is no being–moving or unmoving–that can exist without Me.
Commentaries of the four authorized Vaisnava Sampradayas
Lord Krishna reveals that He is the bijam or root seed and germinating origin of all living entities because there is no living entity moving or stationary that can exist without Him.
Lord Krishna is revealing that it is not possible for anything to exist without Him. The Moksa Dharma text reveals that the Supreme Lord who exhibited His universal form is of endless forms, of endless expansions, of endless manifestations, of endless incarnations and is verily the endless one.
The bijam or root seed in all things and all beings which causes their appearance in whatever condition they may exist are all manifested by the Supreme Lord Krishna. Whatever the composite total of all beings in all of existence without Lord Krishna’s manifestation as the atma or eternal soul within every living entity, there can be no possibility of existence in any manner of form. Lord Krishna exists in all things so this means that all things are always bonded to Him. It is evident from this that what is intended to be shown by samanadhi-karanya or co-existence of substance and attribute as one object is the reality of the Supreme Lord residing within all beings as the purely spiritual eternal soul. So it is apparent that all things have only their relative existences in relationship to the Supreme Lord.
Lord Krishna reveals that He is the bijam or root seed and origin of all beings existing in all situations and manifestations. There is nothing absolutely whatsoever animate or inanimate which can exist without Lord Krishna as He pervades the total material existence externally as the brahman or the spiritual substratum pervading all existence and internally as paramatma the Supreme Soul within the etheric heart of each and every living entity. From the primary creator Brahma above even the heavenly planets down to a blade of grass everything in existence is inseparably connected to Lord Krishna. As Lord Krishna is present within all causes He is naturally present in all results as well. He is the cause of all causes. The Svetavatara Upanisad VI.IX states: The Supreme Lord is the cause of the lord of all causes.
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप |
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ||१०- ४०||
eSha tUddeshataH prokto vibhUtervistaro mayA || 10-40 ||
Show Translation, Anvaya and Commentaries: Sloka 10.40
Anvaya: na–nor; antah–a limit; asti–is there; mama–My; divyanam–divine; vibhutinam–opulences; parantapa–O conqueror of the enemies; esah–all this; tu–that; uddesatah–examples; proktah–spoken; vibhuteh–opulences; vistarah–expanded; maya–by Me.
Translation: O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.
Commentaries of the four authorized Vaisnava Sampradayas
The subject matter of Lord Krishna’s vibhuti or divine, transcendental opulence is now being concluded. Lord Krishna informs that as His vibhuti is infinite and endless it is not possible to state them all and they only have been stated in brief.
In whatever forms the manifestations of majesty, greatness, beauty and power are seen, they should be known as minuscule fractions of Lord Krishna’s vibhuti or divine, transcendental opulence. Manifesting as the brahman He becomes the spiritual substratum pervading all existence. Manifesting as Brahma He becomes the ruler of the aggregate of the 330 million demigods. Having been established as the predominant goal in the Sama Veda, He is know as Sama, predominant in the Vedas. Similarly He is established as aswattha or immutable to bequeath eminence to the Aswattha Tree known as the Banyan Tree and He was called Aswattha and other names etc. to give recognition to their special qualities which manifest from Him. Thus the principle of manifesting vibhuti. It is clear and apparent that the Supreme Lord Krishna’s avatars or incarnations and expansions are different from His vibhuti and are also distinctly different from the demigods and any jiva or embodied being. Realisation of the Supreme Lord can manifest internally or externally in two ways as either direct perception or as supra-sensory illumination.
The realisation of Lord Krishna’s expansions such as Narayana, Rama or Vishnu are direct perception possessing transcendental qualities and attributes and eternal spiritual forms. They are completely above and beyond the demigods, the jivas or embodied beings and material nature. However abiding in material objects and energising the distinctive nature in them along with the complete material existence, when perceived is known as supra sensory illumination. Because Lord Krishna possesses all of the attributes of paramatma the Supreme Soul, He is known as Paramatma. Because He is self luminous like the rays of the sun, He is known as the sun. Since He causes rain laden clouds to shower He is known as Marici. Being in equanimity to all He is known as Sama. Being the bestower of pleasure He is known as the moon. Being the knower of everything He is the Vedas. Since He abides everywhere He is Vasu. Being conscious of all things He is cit. Being the purifier He is known as Pavana the wind which purifies. Being ever immutable He is Mt. Meru. Being the holder of all He is the ocean as all land floats upon it. He is Skanda who defeated all adversaries. He is Bhrigu being adorable. He is the recitation of Vedic mantras being gloified. He is Yagna the worship and propitiation. He is Hayagriva, the horse incarnation. He is Airavata, the lord of the elephants. He is the protector of the Sri the goddess of fortune. Since He grants all the desires of nara or man He is Narada. Being the guardian of Hri and Sri both dual forms of Laksmi, He is knownas Himalaya. Being unassailable by adversaries He is vajra the thunderbolt. Since He gives protection to the obedient He is Garuda. Because abiding in the heart of all beings He gives peace He is Vasuki. Being the enjoyer of all desires He is Kandarpa or Kamadeva the god of love. Since He is the knower of all that is to be known, He is Aryama. He is time the knower of all knowledge. Being pleased with the devotees He is Varuna. Having two forms one internal and one external He is known as dvanda or dual. Granting limited knowledge to the uninitiated He is the makara. Being the controller He is Yama the demigod in charge of death. Being extremely devoted He is Prahlad. Being the Lord of all seeking beings He is the Lord of all beings. Being the renunciate of samsara the perpetual cycle of birth and death He is Jahnavi or Ganga-devi. Being the Lord of the atma or soul He is Adhytma. Knowing all He is wisdom. In debates He is conclusive logic. Being eulogised He is fame, speech and wealth. Since He is always remembered He is memory. Being knowledgeable He is intellect. Being compassionate He is mercy. In sport He is gambling. Being the refuge of the singers He is the Gayatri. Being ever victorious He is vitue. Being the punisher He is the rod of chastisement. Since He has great attributes He is called Brihat Sama. Since He is omniscient He is Ushana.
Being the knower of all wisdom He is awareness. Being secretive He is silence. On the path to the final goal He is perseverance. Beings pleased with understanding He is Kaplia. Being the best among humans He is Vedavyasa. Being all pervasive He is Vishnu. Thus dwelling within all beings and having innumerable qualities the resplendent Lord Krishna is the glory of the glory. Among the constellations with different qualities Lord Krishna as the moon takes precedence over them such as the stars and other planets as the moon has the predominant influence over the Earth. Among those of similar attributes such as the demigods He takes predominance over them all as Shankara or Shiva who is more then all of them. Among the jivas or embodied being He bestows eminence only to very few such as Brihaspati, Bhrgu and Arjuna. Among the demigods the primary creator after Vishnu is Brahma and there is no jiva equal to Him. In the performance of yagnas conscious awareness is superior. Of weapons Sudarsan Cakra is superior and of the Vedas the Rig Veda is spoken of as Supreme. In other places it is stated the Sama Veda is Supreme but not because of its attributes but because of the divinty presiding over it. The presiding dieties of the Rig Veda are the saktis Laksmi, Sarsawati and Parvati. Whereas the presiding diety of the Sama Veda is Shiva. Still accordingly whatever is proper following the Vedic etiquette is to be accepted.
Knowledge that the Supreme Lord is everything verifies the reality that there is nothing which exits apart from Him. Conceptions of duality are strictly on the empirical platform of material existence. Once the Universal Form has been perceived by Arjuna’s consciousness and he has total awreness such conceptions of duality will cease to arise. Then he will see that everything existing is different manifestations of the Supreme Lord. As snow, ice and steam are nothing more then different manifestations of water.
om purnam adah purnam idam purnat purnam udacyate purnasya purnam adaya purnam evavasisyate
The Supreme Lord is perfect and complete and because He is perfect and complete all that emanates from Him are perfectly complete. Whatever is produced from the complete is complete in itself. Because He is complete even though unlimited completeness emantes from Him, He remains eternally complete.
Lord Krishna reveals that His vibhuti or divine, transcendental opulence is infinite without end and to account for them all is impossible as new ones are always manifesting. The ones that have been stated in this chapter are those that have manifested somehow or other with some restrictions and thus only give a limited perception.
Lord Krishna concludes the description of His vibhuti or divine, transcendental opulence with the words nanto’sti there is no limit to them and also there is no being in all existence that can account and describe them all. What Lord Krishna has given is only a very small partial description of His vibhuti.
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा |
तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||१०- ४१||
tattadevAvagachchha tvaM mama tejo.n.ashasambhavam.h || 10-41 ||
Show Translation, Anvaya and Commentaries: Sloka 10.41
Anvaya: yat yat–whatever; vibhuti–opulences; mat–having; sattvam–existence; sri-mat–beautiful; urjitam–glorious; eva–certainly; va–or; tat tat–all those; eva–certainly; avagaccha–you must know; tvam–you; mama–My; tejah–splendor; amsa–partly; sambhavam–born of.
Translation: Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.
Commentaries of the four authorized Vaisnava Sampradayas
Lord Krishna again explains in a sublime and incomparable way to Arjuna who is still eager to hear more about Lord Krishna’s vibhuti or divine, transcendental opulence. Lord Krishna reveals that whatever is glorious, wonderful and majestic that is pre-eminently distinguished by the qualities of grandeur, beauty and power should be known to arise from just a fraction of His almighty splendour.
Lord Krishna speaks in general about His vibhuti or divine, transcendental opulence. They all are verily manifestations of His spiritual form and are endowed with an infinitesimal measure of His power and splendour. In the Paingi scripture the same has been stated: In particular Brahma, Shiva, Garuda, Emperors of the whole Earth examples such as Bharata and Yudhisthira and great devotees of the Supreme Lord such as Hanuman and Arjuna are minute fractions of the Supreme Lords vibhuti. Narayana, Rama, Vishnu, Narasingha, etc. are avatars or direct incarnations and expansions of the Supreme Lord Krishna Himself. In the Gautama section it is mentioned that Krishna is the Supreme Lord in the maximum fullness and His other avatars are expansions of Him. The seers, sages, the munis, the enlightened, the self-realised, the powerful sons of Manu are all fragments of Lord Krishna’s vibhuti. Others are incarnations of Lord Krishna Humself. The Bhagavat Purana has declared that sages and seers such as Bhrigu and Brihaspati are fragments and others such as Vamana and Varaha, and Buddha and the like are His avatars with the same power, majesty and potency as Him. His avatars are transcendental and eternal exactly like Him in potency although of different forms. Lord Krishna speaks the words mama tejo’msa- sambhavan which means are born from a fraction of His power should be understood to be endowed with a fraction of His splendour and not born from it. Endowment due to association with His vibhuti creates a permanent effect which manifests as a fraction of His vibhuti.
Whatever there is in existence that is wonderful, glorious, majestic or magnificent. Wherever is seen in existence fantastic enthusiasm attended too with great pomp and eclat. Whoever and however there is in existence that manifests and broadcasts the phenomenal grandeur and sublime glory of the Supreme Lord should be known to be under His direction and an infinitesimal portion of the tejas or power of Lord Krishna’s vibhuti or divine, transcendental opulence. Out of His inconceivable potency all His vibhuti manifest from but a fraction of His power.
Although it is not possible to describe all Lord Krishna’s vibhuti or divine, transcendental opulence, still in order to please His devotees, Lord Krishna concisely reveals that whatever being or object that possesses brilliance, majesty and beauty and is excellently endowed with wisdom, power and might should be known surely to be but a spark of effulgence from Lord Krishna’s vibhuti.
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन |
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ||१०- ४२||
viShTabhyAhamidaM kR^itsnamekA.nshena sthito jagat.h || 10-42 ||
Show Translation, Anvaya and Commentaries: Sloka 10.42
Anvaya: atha va–or; bahuna–many; etena–by this kind; kim–what; jnatena–knowing; tava–you; arjuna–O Arjuna; vistabhya–entire; aham–I; idam–this; krtsnam–of all manifestations; eka–one; amsena–part; sthitah–situated; jagat–in the universe.
Translation: But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.
Commentaries of the four authorized Vaisnava Sampradayas
Lord Krishna states in conclusion. What is the necessity of this limited version of Himself? It is better to see Him existing everywhere within every living being. What purpose is served by knowing all these facts separately when He alone pervades and sustains the total material creation with just a fraction of Himself. There is nothing existing beyond Lord Krishna. The Rig Veda V.X.XC.III states: The complete cosmic creation is manifested from one quarter of Himself.
Because the mind continuously runs after external objects in its pursuit of pleasure through the senses, Lord Krishna enjoins everyone to try to see Him everywhere in everything and thus in this chapter He has magnanimously stated in brief His vibhuti or divine, transcendental opulence.
The words kim jnatena tava used by Lord Krishna meaning what is the necessity of all this knowledge is to recall the primary reason for revealing His vibhuti or divine, transcendental opulence and not to indicate that knowledge of them was not of great value. Since this is true He would never state anything that is unnecessary or unreal. The Rig Veda confirms stating: Who can possibly be liberated from the cycle of birth and death without knowledge of the Supreme Lord phenomenal attributes and vibhuti. The adjective tava is used for clarification and indicates that since Arjuna is already a qualified devotee of Lord Krishna. The knowledge that has been revealed previously is for other aspirants and votaries in various levels of development; but the knowledge that is instructed subsequently hereafter will be exclusively for Him. Again the word kim is used to emphasise the importance of other means to perceive Lord Krishna. If there is attachment and greed and no renunciation what is the use of penance? If there is anger and lust and no equanimity what is the use of penance? The purpose of using the word kim is to emphasise the removal of attachment, greed, anger and lust. It is for affirming that it is more important to perceive Lord Krishna’s presence in all places rather then to perceive Him in select differentiated places.
Now begins the summation.
The words kim jnatena also indicate that what is to be mentioned in the following chapters is more important then what has been previously related up till now. This does not mean that anything that Lord Krishna revealed previously is not important; but only that it is the foundation for what is yet to come. To be informed that what is to be told later is more important infers that what was told previously was more preparatory and denotes a connecting gradation in the information given. To be properly understood and assimilated knowledge must come in the proper sequence. Only by reflecting and meditating on Srimad Bhagavad-Gita as a collective whole will one come to realise its deeper purports and the ultimate truth.
Lord Krishna now informs that whatever has been confirmed as the reality regarding His vibhuti or divine, transcendental opulence is extremely minimal. In whatever condition the material creation may appear, be it the absolute reality of the supra subtle unmanifest state of the brahman being the spiritual substratum pervading all existence or be it the relative reality of the supra gross manifest state possessing the five elements. Whether existing temporarily or in perpetuity, the total creation comprised of cit or consciousness and acit or unconscious beings, objects and substances are structured in such a way as to not conflict with each other and never to go contrary against the Supreme Lord’s will. The blessed Parasara the father of Vedavyasa revealed in the Vishnu Purana that the whole creation is maintained by 110,000 part of 110,000 part of Lord Krishna’s inconceivable power.
Thus presenting His principle vibhuti or divine, transcendental opulence which relates to material existence in brief, Lord Krishna being more concise includes them all in the previous verse. Now He concludes this chapter with the words: kim jnatena tava meaning what is the need of knowing all these facts separately. It is sufficient to know the reality that Lord Krishna maintains the total material manifestation and upholds the complete cosmic creation with just an infinitesimal spark of His transcendental potency. The two particles in athava of atha and va in the first word of this verse meaning otherwise together express this point of view. The word ekamsena means infinitesimal fraction. As it is declared by Parasara in the Vishnu Purana: Lord Krishna from whom 1/10,000 part of 1/10,000 part which equals 1 percent of 100 million, maintains and sustains the whole creation and cosmic manifestation. The entire material creation containing the sentient and the non-sentient are all completely dependent on Lord Krishna for their very existence. The understanding is to meditate on everything as being a part of Him because nothing can exist without Him.
Taking complete refuge in the Supreme Lord Krishna who revealed His vibhuti out of compassion for all beings, may bhakti or exclusive loving devotion towards the Supreme Lord germinate and grow through the knowledge of such glories.
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