Bhagavad Gita- Chap 10 (Part-1) Vibhooti Yogah- Yoga of the Divine Manifestations


arjuna uvaacha
    param brahma param dhaama pavitram  paramam bhavaan
    purusham shaashvatam divyamaadidevamajam  vibhum  // 10.12 //

Arjuna  said
    You  are the Supreme Brahman, the Supreme Abode (or the Supreme Light), the Supreme  Purifier, the Eternal, Divine Person, the Primeval God, Unborn and Omnipresent.

aahustwaam rushayah sarve  devarshinaaradastathaa
    asito devalo vyaasah swayam chaiva  braveeshi me // 10.13 //

All  the sages have thus declared You as also the Devarshi Narada; so also Asita,  Devala and Vyasa and now the same You Yourself are telling me.

Arjuna  tells Sri Krishna that he was taught much earlier the same ideas as He has been  telling him now such as Supreme Brahman, Supreme Abode, Supreme Purifier,  Eternal, Self-luminous Purusha, First Deva, Birthless and All Pervading. These  were also declared by the ancient Rishis like Asita, Devala and Vyasa and by  the Deva Rishi Narada. Hence he wonders how Sri Krishna who is standing before  him be Himself the Infinite, the Supreme, the Birthless and the All pervading.

Param  Brahman - The highest Self, the pure and attributeless Absolute completely free  from the limiting adjuncts. Param Dhama - The Supreme Light, the Supreme Abode,  the substratum. Pavitram Paramam - He who destroys ignorance which is the very  cause for all dualities.

sarvametadritam manye yanmaam vadasi  keshava
    na hi te bhagavan vyaktim vidurdevaa na  daanavaah // 10.14 //

I  believe all this that You say to me as true, O Keshava, verily O Bhagavan,  neither the Devas nor the Danavas know your manifestation (identity).

In  Bhagavan exist in fullness all wisdom, dispassion, lordship, virtue, wealth and  omnipotence. He also knows the origin and dissolution and the future of all  beings. He is omniscient.

Arjuna  admits the truth of what has been declared and proclaims his conviction that  Sri Krishna who is speaking to him is the Supreme Godhead, the Absolute. He  confirms by his own experience to the truth revealed by the seers who have seen  It and become one with It. Abstract truths uttered by the sages become now  luminous intuitions and glowing experiences of one's own being.

swayamevaaatmanaa'tmaanam vettha twam  purushottama
    bhootabhaavana bhootesha devadeva  jagatpate // 10.15 //

Verily,  You Yourself know Yourself by Yourself, O Purushottama (Supreme Person), O  Source and Lord of all beings, O God of Gods, O Ruler of the world.

The  Self cannot be known as an object through the instruments of knowing. It cannot  be understood as an object either by the best or the worst in us. The Self  being itself Awareness or Knowledge no other knowledge is required to know It.  Thus Arjuna says `You Yourself know Yourself by Yourself'.

Purushottama:  The best or the most glorious among the Purushas who is the source of beings,  The Lord of the beings, God of the gods and the ruler of the world. It means  the Self of all the selves, the one without any second, the Supreme Self.

vaktumarhasyasheshena divyaa  hyaatmavibhootayah
    yaabhir vibhootibhir lokaanimaamstwam  vyaapya tishthasi // 10.16 //

You  should indeed tell, without reserve, of Your Divine glories by which You exist,  pervading all these worlds.

katham vidyaamaham yogimstwaam sadaa  parichintayan
    keshu keshu cha bhaaveshu chintyo'si  bhagavan mayaa // 10.17 //

How  shall I, ever meditating, know You O Yogin? In what aspects, O Blessed Lord,  are You to be thought of by me.

vistarenaaatmano  yogam vibhootim cha janaardana
    bhooyah kathaya triptirhi shrinvato  naasti me'mritam // 10.18 //

Tell  me again in detail, O Janardana, of your Yoga-power and Immanent glory; for I  am not satisfied in hearing your nectar-like speech.

After  expressing his wonder on what Sri Krishna was telling him all along Arjuna now  directly asks The Lord: What exactly are The Lord's divine manifestations in  the world of plurality? In what aspects of nature where The Lord's presence is  more clearly manifest? In what various aspects he should think of Him to help  his meditation?

Arjuna,  full of anxiety to listen (Jigyasa), tells The Lord that he is not satisfied  with His invigorating nectar-like words of Discourses and requests Him to tell  him in detail His Yogic power and eminent glory. This shows that Arjuna has  come to realize that the whole creation is nothing but the manifestation of the  Lord’s powers and no one but the Lord himself knows their mystery. So he  desires to learn about those powers from the Lord Himself.

By  divine glory or manifestation or Vibhooti is meant the formative forces or  spiritual powers which give to each object its essential nature. The Gita does  not set up an opposition between Brahman and the world, between the Ineffable  Reality and its inadequate expression. It gives a comprehensive spiritual view.  Worship of the Absolute is difficult for embodied beings. It is easier to  approach the Supreme through Its relations with the world and this method is  more natural. The nature of the Supreme in man and the universe is veiled by  the series of becomings. Man has to discover his spiritual unity with God and  so with all His creatures.

sri bhagavaan uvaacha
    hanta te kathayishyaami divyaa  hyaatmavibhootayah
    praadhaanyatah kurushreshtha naastyanto  vistarasya me // 10.19 //

Sri  Bhagavan said
    Very  well, now I will declare to you My divine glories but only of those which are  prominent, O the best of Kurus. There is no end to their detailed description.

Sri  Krishna in the rest of this Chapter explains to Arjuna exhaustively the  identity of the Self (i.e. His identity) in individual beings and things and in  their combinations. The Lord makes it clear His supreme importance in  individual beings and things and emphasizes the fact that without Him none of  the constituent members of a community will have any organized existence.

God  is infinite and His manifestation is infinite. He manifests Himself in the  universe through innumerable forms. Each form is a symbol of an attribute of  the Lord. The true seer finds each finite form carrying in it its own  revelation of the infinite.

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