Vibhūti Yog
Yog through Appreciating the Infinite Opulences of God
This chapter is narrated by Lord Krishna to help Arjun meditate on God by reflecting upon his magnificent and resplendent glories. In chapter nine, Shree Krishna revealed the science of bhakti, or loving devotion, and described some of his opulences. Here, he expounds further on his infinite glories, with the desire to increase Arjun’s bhakti. These verses are pleasing to read and enchanting to hear.
Shree Krishna reveals that he is the source of everything that exists. The varieties of qualities of humans arise from him. The seven great Sages, the four great Saints, and the fourteen Manus were born from his mind, and from them all people in the world have descended. Those who know that everything proceeds from him engage in his devotion with great faith. Such devotees derive great satisfaction in conversing about his glories and enlightening others about him. Since their minds are united with him, he dwelling within their hearts gives the divine knowledge by which they can easily attain him.
Upon hearing him, Arjun declares that he is convinced entirely about Shree Krishna’s paramount position, and proclaims him to be the Supreme Divine Personality. He requests the Lord to further describe his divine glories that are like nectar to hear. Shree Krishna reveals that since he is the beginning, middle, and end of all things, everything that exists is a manifestation of his powers. He is the infinite reservoir of beauty, glory, power, knowledge, and opulence. Whenever we observe extraordinary splendor anywhere, whatever catches our imagination, sends us in raptures, and infuses us with bliss, we should know it to be but a spark of the opulence of God. He is the powerhouse from where all beings and things get their magnificence. For the remaining portion of the chapter, he goes on to describe the objects, personalities, and activities that best display his opulence. Finally, he concludes by saying that the magnitude of his glory cannot be judged by the sum total of what he has described, for he upholds unlimited universes in a fraction of his being. Thus, we must make God, who is the source of all glory, the object of our worship.
śhrī bhagavān uvācha
bhūya eva mahā-bāho śhṛiṇu me paramaṁ vachaḥ
yatte ’haṁ prīyamāṇāya vakṣhyāmi hita-kāmyayā
śhrī-bhagavān uvācha—the Blessed Lord said; bhūyaḥ—again; eva—verily; mahā-bāho—mighty armed one; śhṛiṇu—hear; me—my; paramam—divine; vachaḥ—teachings; yat—which; te—to you; aham—I; prīyamāṇāya—you are my beloved confidant; vakṣhyāmi—say; hita-kāmyayā—for desiring your welfare.
The Blessed Lord said: Listen again to my divine teachings, O mighty armed one. Desiring your welfare because you are my beloved friend, I shall reveal them to you.
Shree Krishna is delighted with Arjun’s keen interest in hearing his glories. Now, to further enhance his joy and fan his enthusiasm for loving devotion, Shree Krishna declares that he will narrate his sublime glories and incomparable attributes. He uses the words te prīyamāṇāya, implying “You are my beloved confidant, and so I am revealing this very special knowledge to you.”
na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣhayaḥ
aham ādir hi devānāṁ maharṣhīṇāṁ cha sarvaśhaḥ
na—neither; me—my; viduḥ—know; sura-gaṇāḥ—the celestial gods; prabhavam—origin; na—nor; mahā-ṛiṣhayaḥ—the great sages; aham—I; ādiḥ—the source; hi—certainly; devānām—of the celestial gods; mahā-ṛiṣhīṇām—of the great seers; cha—also; sarvaśhaḥ—in every way.
Neither celestial gods nor the great sages know my origin. I am the source from which the gods and great seers come.
A father knows about the birth and life of his son, because he witnesses it. But the birth and childhood of his father are beyond the ken of the son, because they occurred before he was born. Likewise, the devatās (celestial gods) and the ṛiṣhis (sages) cannot comprehend the real nature of the origin of God, who existed before they were even born. And so, the Rig Veda states:
ko addhā veda ka iha prāvochat, kuta ā jātā kuta iyaṁ viśhrutiḥ
arvāgdevā asya visarjanāya, athā ko veda yata ābabhūva (10.129.6) [v1]
“Who in the world can know clearly? Who can proclaim from where this universe was born? Who can state where this creation has come from? The devatās came after creation. Therefore, who knows from where the universe arose?” Again, the Īśhopaniṣhad states:
nainaddevā āpnuvan pūrvamarṣhat (Īśhopaniṣhad 4) [v2]
“God cannot be known by the celestial devatās, as he existed before them.” Yet, such inaccessible knowledge will now be given by Shree Krishna to nurture the devotion of his dear friend.
yo māmajam anādiṁ cha vetti loka-maheśhvaram
asammūḍhaḥ sa martyeṣhu sarva-pāpaiḥ pramuchyate
yaḥ—who; mām—me; ajam—unborn; anādim—beginningless; cha—and; vetti—know; loka—of the universe; mahā-īśhvaram—the Supreme Lord; asammūḍhaḥ—undeluded; saḥ—they; martyeṣhu—among mortals; sarva-pāpaiḥ—from all evils; pramuchyate—are freed from.
Those who know me as unborn and beginningless, and as the Supreme Lord of the universe, they among mortals are free from illusion and released from all evils.
Having said that no one can know him, Shree Krishna now states that some people do know him. Is he contradicting himself? No, he means that by self-efforts no one can know God, but if God himself bestows his grace upon someone, that fortunate soul gets to know him. Hence, all those who come to know God do so by virtue of his divine grace. As he mentions in verse 10 of this chapter: “To those whose minds are always united with me in devotion, I give the divine knowledge by which they may easily attain me.” Here, Shree Krishna says that those who know him as the Supreme Lord of all lords are not deluded. Such blessed souls become free from all reactions to their past and present actions, and develop loving devotion toward him.
To make the distinction between the souls and himself, Shree Krishna declares that he is loka maheśhwaram (the great Lord of all the abodes of existence). The same declaration has been made in the Śhwetāśhvatar Upaniṣhad:
tamīśhwarāṇāṁ paramaṁ maheśhwaraṁ
taṁ devatānāṁ paramaṁ cha daivataṁ
patiṁ patīnāṁ paramaṁ parastād
vidāma devaṁ bhuvaneśhmīḍyam (6.7) [v3]
“The Supreme Lord is the Controller of all controllers; he is the God of all gods. He is the Beloved of all beloveds; he is the Ruler of the world, and beyond the material energy.”
buddhir jñānam asammohaḥ kṣhamā satyaṁ damaḥ śhamaḥ
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ chābhayameva cha
ahinsā samatā tuṣhṭis tapo dānaṁ yaśho ’yaśhaḥ
bhavanti bhāvā bhūtānāṁ matta eva pṛithag-vidhāḥ
buddhiḥ—intellect; jñānam—knowledge; asammohaḥ—clarity of thought; kṣhamā—forgiveness; satyam—truthfulness; damaḥ—control over the senses; śhamaḥ—control of the mind; sukham—joy; duḥkham—sorrow; bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; cha—and; abhayam—courage; eva—certainly; cha—and; ahinsā—nonviolence; samatā—equanimity; tuṣhṭiḥ—contentment; tapaḥ—austerity; dānam—charity; yaśhaḥ—fame; ayaśhaḥ—infamy; bhavanti—arise; bhāvāḥ—qualities; bhūtānām—amongst humans; mattaḥ—from me; eva—alone; pṛithak-vidhāḥ—varieties of.
From me alone arise the varieties in the qualities amongst humans, such as intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy.
In these two verses, Lord Krishna continues to confirm his Supreme Lordship and absolute dominion over all that exists in creation. Here, he mentions twenty emotions that manifest in a variety of degrees and combinations in different people to form the individual fabric of human nature. He declares that the various moods, temperaments, and dispositions of humankind all emanate from him.
Buddhi is the ability to analyze things in their proper perspective.
Jñānam is the ability to discriminate spiritual from material.
Asammoham is the absence of confusion.
Kṣhamā is the ability to forgive those who have harmed us.
Satyam is the veracity to declare the truth for the benefit of all.
Dam means restraining the senses from the sense objects.
Śham is restraint and control of the mind.
Sukham is the emotion of joy and delight.
Duḥkham is the emotion of sorrow and affliction.
Bhavaḥ is the perception of one’s existence “I am.”
Abhāvaḥ is the experience of death.
Bhaya is the fear of oncoming difficulties.
Abhaya is freedom from fear.
Ahinsā is abstinence from harming any being through word, deed, or thought.
Samatā is equanimity in good and bad situations.
Tuṣhṭi is feeling content in whatever comes by ones karma.
Tapa is voluntary austerities for spiritual benefit, in accordance with the Vedas.
Dān is giving in charity to one who is worthy.
Yaśh is fame arising from possessing good qualities.
Ayaśh is infamy for possessing bad qualities.
Shree Krishna states that all these qualities manifest in individuals to the extent sanctioned by him alone. Hence, he is the source of all good and bad natures in living beings. This can be likened to the electric power supplied by the power house being used by various gadgets. The same electric power passing through different gadgets creates different effects. It creates sound in one, light in the other, and heat in the third. Although the manifestations are different, their source is the same electric supply from the powerhouse. Similarly, the energy of God manifests in us positively or negatively according to our puruṣhārth (the actions we perform by exercising our freedom of choice) in the present and past lives.
maharṣhayaḥ sapta pūrve chatvāro manavas tathā
mad-bhāvā mānasā jātā yeṣhāṁ loka imāḥ prajāḥ
mahā-ṛiṣhayaḥ—the great Sages; sapta—seven; pūrve—before; chatvāraḥ—four; manavaḥ—Manus; tathā—also; mat bhāvāḥ—are born from me; mānasāḥ—mind; jātāḥ—born; yeṣhām—from them; loke—in the world; imāḥ—all these; prajāḥ—people.
The seven great Sages, the four great Saints before them, and the fourteen Manus, are all born from my mind. From them, all the people in the world have descended.
Here, Shree Krishna continues explaining how he is the source of everything that exists. Previously, he mentioned twenty emotions; now, he mentions twenty-five elevated personalities. These are the seven great Sages, the four great Saints, and the fourteen Manus. He also gives a genealogical synopsis of the universe that is born of him.
Brahma was born from the Hiraṇyagarbh energy of Vishnu (the form of God that is responsible for administering the material creation). From Brahma were born the four great saints, who are Sanak, Sanandan, Sanat, Sanatan. They are also called the four Kumars. In our universe, the four Kumars are the eldest children of Brahma. Since theirs was an asexual birth from the mind of their father alone, they have no mother. Being eternally liberated souls and experts in the science of Yog, they were empowered to help others attain liberation through spiritual sādhanā. After the four Kumars, came the seven sages. These are Mareech, Angira, Atri, Pulastya, Pulaha, Kratu, and Vasishtha. They were empowered with the task of procreation of the human population. Then come the fourteen Manus, Svayambhuva, Swarochisha, Uttam, Tamas, Raivat, Chakshusha, Vaivasvat, Savarni, Dakshasavarni, Brahmasavarni, Dharmasavarni, Rudra-putra, Rochya, and Bhautyaka. They were empowered for the administration of humankind from the celestial abodes, and for the establishment and protection of Vedic dharma. We are presently in the era of the seventh Manu, who is called Vaivasvat Manu. This era is thus called Vaivasvat Manvantar. In the present kalp (day of Brahma), there will be seven more Manus.
In the celestial abodes, there are many devatās who are discharging the function of maintaining the universe. All these personalities are sons and grandsons of Brahma, who in turn was born from Lord Vishnu, who in turn is a non-different expansion of Shree Krishna. Therefore, we can say that Shree Krishna is the original forefather of all forefathers (prapitāmaha).
etāṁ vibhūtiṁ yogaṁ cha mama yo vetti tattvataḥ
so ’vikampena yogena yujyate nātra sanśhayaḥ
etām—these; vibhūtim—glories; yogam—divine powers; cha—and; mama—my; yaḥ—those who; vetti—know; tattvataḥ—in truth; saḥ—they; avikalpena—unwavering; yogena—in bhakti yog; yujyate—becomes united; na—never; atra—here; sanśhayaḥ—doubt.
Those who know in truth my glories and divine powers become united with me through unwavering bhakti yog. Of this there is no doubt.
The word vibhūti refers to the great śhaktis (powers) of God manifesting in the universe. The word yogam refers to God’s connection with these wonderful powers. In this verse, Shree Krishna explains that when we become aware of the magnificence of the Supreme Lord and become convinced about his glory, we naturally become inclined to engage in his devotion.
Knowledge of the greatness of God nourishes the love of the devotees and enhances their devotion. There is a direct relationship between knowledge and love, as the following example reveals. Let us say that your friend shows you a black pebble-like stone. You have no knowledge of its importance, and thus, you have no love for it either. Your friend says, “This is a śhāligrām, and a saintly personality has gifted it to me.” A śhāligrām is a special kind of fossil stone worshipped as a representation of Lord Vishnu. If you are aware of the significance of śhāligrāms, when you receive this knowledge that the stone is a śhāligrām, your appreciation for it will increase. Let us say your friend further adds, “Do you know it used to be worshipped five hundred years ago by the great saint, Swami Ramananda?” The moment you hear this piece of knowledge, your respect for the stone will increase further. Each time, it is the knowledge that is boosting your reverence for the stone. Similarly, proper knowledge of God enhances devotion toward him. Thus, having described God’s majestic splendors that manifest in the wondrous workings of unlimited universes, Shree Krishna states that those who become situated in this knowledge naturally become united with him through unflinching bhakti.
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
aham—I; sarvasya—of all cration; prabhavaḥ—the origin of; mattaḥ—from me; sarvam—everything; pravartate—proceeds; iti—thus; matvā—having known; bhajante—worship; mām—me; budhāḥ—the wise; bhāva-samanvitāḥ—endowed with great faith and devotion.
I am the origin of all creation. Everything proceeds from me. The wise who know this perfectly worship me with great faith and devotion.
Shree Krishna begins the verse by saying ahaṁ sarvasya prabhavo, meaning “I am the Supreme Ultimate Truth and the cause of all causes.” He has repeated this multiple times in the Bhagavad Gita, in verses 7.7, 7.12, 10.5, and 15.15. It is also strongly proclaimed in all the other scriptures. The Rig Veda states:
yaṁ kāmaye taṁ taṁ ugraṁ kṛiṣhṇomi taṁ brahmāṇaṁ taṁ ṛiṣhiṁ taṁ sumedhsam(10.125.5) [v4]
“I make the persons I love exceedingly mighty; I make them men or women; I make them wise sages; I make a soul empowered for the seat of Brahma.” The wise who comprehend this truth develop firm faith and worship him with loving devotion.
Thus, Shree Krishna is the Supreme Lord of both the material and spiritual creations. However, administering creation is not the primary work of God. Chaitanya Mahaprabhu states:
swayaṁ bhagavānera karma nahe bhāra-haraṇa
(Chaitanya Charitāmṛit, Ādi Leela 4.8) [v5]
“Shree Krishna does not directly involve himself in the works of creating, maintaining, and dissolving the material universes.” Shree Krishna’s primary activity is to engage in eternal loving pastimes with the liberated souls in Golok, his divine abode. For the purpose of material creation, he expands himself as Karanodakshayi Vishnu, who is also called Maha Vishnu.
Maha Vishnu is thus the form of the Lord that presides over the material realm, consisting of infinite material universes. Maha Vishnu is also known as Pratham Puruṣh (first expansion of God in the material realm). He resides in the divine water of the kāraṇ (causal) ocean and manifests innumerable material universes from the pores of his body. He then expands himself to reside at the bottom of each universe as Garbhodakshayi Vishnu, who is called Dwitīya Puruṣh (second expansion of God in the material realm).
From Garbhodakshayi Vishnu, Brahma is born. He guides the process of creation—creating the various gross and subtle elements of the universe, the laws of nature, the galaxies and planetary systems, the forms of life residing in them, etc. Hence, Brahma is often referred to as the creator of the universe. However, he is actually the secondary creator.
Garbhodakashayi Vishnu further expands himself as Kshirodakshayi Vishnu, and resides at the top of each universe, in a place called Kṣhīra Sāgar. Kshirodakshayi Vishnu is also known as Tṛitīya Puruṣh (third expansion of God in the material realm). He resides at the top of the universe, but he also resides as the Supreme soul, in the heart of all living beings in the universe, noting their karmas, keeping an account, and giving the results at the appropriate time. He is thus known as the maintainer of the universe.
All the three forms of Lord Vishnu mentioned here are non-different from Shree Krishna. Thus, in this verse, Shree Krishna states that all spiritual and material creation emanate from him. Shree Krishna is also called the Avatārī (the source of all the Avatārs). The Śhrīmad Bhāgvatam states: ete chāṁśha kalāḥ puṁsaḥ kṛiṣhṇas tu bhagavān svayam (1.3.28) [v6] “All the forms of God are the expansions, or the expansions of the expansions of Shree Krishna, who is the primordial form of God.” And so, the secondary creator Brahma prays to Shree Krishna:
yasyaikaniśhvasita kālamathāvalambya
jīvanti lomavilajā jagadaṇḍanāthāḥ
viṣhṇurmahān saihayasya kalāviśheṣho
govindamādi puruṣaṁ tamahaṁ bhajāmi
(Brahma Samhitā 5.48) [v7]
“Infinite universes—each having Shankar, Brahma, and Vishnu—manifest from the pores of Maha Vishnu’s body when he breathes in, and again dissolve into him when he breathes out. I worship Shree Krishna of whom Maha Vishnu is an expansion.” Shree Krishna now goes on to explain how devotees worship him.
mach-chittā mad-gata-prāṇā bodhayantaḥ parasparam
kathayantaśh cha māṁ nityaṁ tuṣhyanti cha ramanti cha
mat-chittāḥ—those with minds fixed on me; mat-gata-prāṇāḥ—those who have surrendered their lives to me; bodhayantaḥ—enlightening (with divine knowledge of God); parasparam—one another; kathayantaḥ—speaking; cha—and; mām—about me; nityam—continously; tuṣhyanti—satisfaction; cha—and; ramanti—(they) delight ; cha—also.
With their minds fixed on me and their lives surrendered to me, my devotees remain ever contented in me. They derive great satisfaction and bliss in enlightening one another about me, and conversing about my glories.
The nature of the mind is to become absorbed in what it likes most. Devotees of the Lord become absorbed in remembering him because they develop deep adoration for him. His devotion becomes the basis of their life, from which they derive meaning, purpose, and the strength to live. They feel it as essential to remember God as a fish feels it essential to have water.
What is most dear to people’s hearts can be determined by where they dedicate their mind, body, and wealth. The Bible states: “For where your treasure is, there your heart will also be.” (Matthew 6:21) [v8]. You can see where people’s hearts are by studying their checkbooks and credit card statements. If they are spending money on fancy cars, that’s where their heart is. If they are spending on luxurious holidays, that’s what is most dear to them. If they are donating in charity to African children with AIDS, that is what absorbs their attention the most. The love of parents for their children is visible in the fact that they are willing to sacrifice their time and wealth in their welfare. Likewise, the love of the devotees manifests in their dedicating themselves to God. Shree Krishna says: mad-gata-prāṇāḥ, implying, “My devotees surrender their lives to me.”
From such surrender, comes contentment. Since devotees offer the results of their activities to their beloved Lord, they see every situation as coming from him. Hence, they gladly accept both positive and negative circumstances as the will of God, and remain equipoised in both.
While the devotees’ love for God is displayed in the form of the above characteristics, it also manifests on their lips. They find great relish in conversing about the glories of God, and his names, forms, virtues, pastimes, abodes, and devotees. In this way, by engaging in kīrtan (chanting) and shravaṇa (hearing) regarding the glories of God, they relish his sweetness for themselves and share it with others as well. They contribute to one another’s progress by enlightening others about divine knowledge of God (bodhayanti). Speaking and singing about the glories of God gives the devotees great satisfaction (tuṣhyanti), and delight (ramanti). In this way, they worship him through the processes of remembering, hearing, and chanting. This is the threefold bhakti comprising of shravaṇa, kīrtan, and smaraṇa. This has previously been described in the commentary on verse 9.14.
Having described how his devotees worship him, Shree Krishna now explains how he responds to their devotional activities.
teṣhāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te
teṣhām—to them; satata-yuktānām—ever steadfast; bhajatām—who engage in devotion; prīti-pūrvakam—with love; dadāmi—I give; buddhi-yogam—divine knowledge; tam—that; yena—by which; mām—to me; upayānti—come; te—they.
To those whose minds are always united with me in loving devotion, I give the divine knowledge by which they can attain me.
Divine knowledge of God is not attained by the flight of our intellect. No matter how powerful a mental machine we may possess, we have to admit the fact that our intellect is made from the material energy. Hence, our thoughts, understanding, and wisdom are confined to the material realm; God and his divine realm remain entirely beyond the scope of our corporeal intellect. The Vedas emphatically declare:
yasyā mataṁ tasya mataṁ mataṁ yasya na veda saḥ
avijñātaṁ vijānatāṁ vijñātamavijānatām (Kenopaniṣhad 2.3) [v9]
“Those who think they can understand God with their intellects have no understanding of God. Only those who think that he is beyond the scope of their comprehension truly understand him.”
The Bṛihadāraṇyak Upaniṣhad states:
sa eṣha neti netyātmā agṛihyoḥ (3.9.26) [v10]
“One can never comprehend God by self-effort based upon the intellect.” The Ramayan states:
rāma atarkya buddhi mana bānī, mata hamāra asa sunahi sayānī. [v11]
“Lord Ram is beyond the scope of our intellect, mind, and words.” Now, if these statements on the topic of knowing God plainly declare that it is not possible to know him, how then can God-realization be possible for anyone? Shree Krishna reveals here how knowledge of God can be gained. He says that it is God who bestows divine knowledge upon the soul, and the fortunate soul who receives his grace is able to know him. The Yajur Veda states:
tasya no rāsva tasya no dhehī [v12]
“Without bathing oneself in the nectar emanating from the lotus feet of God, no one can know him.” Thus, true knowledge of God is not a result of intellectual gymnastics but a consequence of divine grace. Shree Krishna also mentions in this verse that he does not choose the recipient of his grace in a whimsical manner. Rather, he bestows it upon those who unite their minds with him in devotion. He next talks about what happens when we receive divine grace.
teṣhām evānukampārtham aham ajñāna-jaṁ tamaḥ
nāśhayāmyātma-bhāva-stho jñāna-dīpena bhāsvatā
teṣhām—for them; eva—only; anukampā-artham—out of compassion; aham—I; ajñāna-jam—born of ignorance; tamaḥ—darkness; nāśhayāmi—destroy; ātma-bhāva—within their hearts; sthaḥ—dwelling; jñāna—of knowledge; dīpena—with the lamp; bhāsvatā—luminous.
Out of compassion for them, I, who dwell within their hearts, destroy the darkness born of ignorance, with the luminous lamp of knowledge.
In this verse, Shree Krishna further elaborates the concept of grace. Previously, he had explained that he bestows it upon those who lovingly absorb their minds in him and make him the paramount object of their plans, thoughts, and activities. Now, he reveals what happens when someone receives his grace. He says that he destroys the darkness in their heart with the lamp of wisdom.
Ignorance is often symbolized as darkness, but what is this lamp of wisdom that God talks about? At present, our senses, mind, and intellect are all material, while God is divine. Hence, we are unable to see him, hear him, know him, or be united with him. When God bestows his grace, he confers his divine Yogmaya energy upon the soul. It is also called śhuddha sattva (divine mode of goodness), which is distinct from the sattva guṇa (mode of goodness) of Maya. When we receive that śhuddha sattva energy, our sense, mind, and intellect become divine. To put it simply, by his grace, God bestows his divine senses, divine mind, and divine intellect to the soul. Equipped with these divine instruments, the soul is able to see God, hear God, know God, and be united with God. Hence, the Vedānt Darśhan states: viśheṣhānugrahaśh cha (3.4.38) [v13] “Only by God’s grace does one gain divine knowledge.” In this way, the torchlight that Shree Krishna refers to is his divine power. By the light of God’s divine power the darkness of the material energy is dispelled.
arjuna uvācha
paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān
puruṣhaṁ śhāśhvataṁ divyam ādi-devam ajaṁ vibhum
āhus tvām ṛiṣhayaḥ sarve devarṣhir nāradas tathā
asito devalo vyāsaḥ svayaṁ chaiva bravīṣhi me
arjunaḥ uvācha—Arjun said; param—Supreme; brahma—Brahman; param—Supreme; dhāma—Abode; pavitram—purifier; paramam—Supreme; bhavān—you; puruṣham—personality; śhāśhvatam—Eternal; divyam—Divine; ādi-devam—the Primal Being; ajam—the Unborn; vibhum—the Great; āhuḥ—(they) declaire; tvām—you; ṛiṣhayaḥ—sages; sarve—all; deva-ṛiṣhiḥ-nāradaḥ—devarṣhi Narad; tathā—also; asitaḥ—Asit; devalaḥ—Deval; vyāsaḥ—Vyās; svayam—personally; cha—and; eva—even; bravīṣhī—you are declaring; me—to me.
Arjun said: You are the Supreme Divine Personality, the Supreme Abode, the Supreme Purifier, the Eternal God, the Primal Being, the Unborn, and the Greatest. The great sages, like Narad, Asit, Deval, and Vyas, proclaimed this, and now you are declaring it to me yourself.
Commentators on the Vedic scriptures are sometimes fond of saying that Shree Krishna, Shree Ram etc. are not the Supreme Entity. They claim that the Ultimate Reality is formless and without attributes it takes on forms and manifests as Avatārs, and thus these Avatārs are a step removed from God. However, Arjun refutes such viewpoints by declaring that Shree Krishna in his personal form is the supreme cause of all causes.
Upon hearing the previous four verses, Arjun is convinced entirely about the supreme position of Shree Krishna, and emphatically vents the deep conviction that he now feels within himself. When great authorities testify knowledge, its credibility gets established. The great saints are the authorities for spiritual knowledge. Thus, Arjun quotes the saints, such as Narad, Asit, Deval, and Vyas, who have proclaimed Shree Krishna as the Supreme Divine Personality and the cause of all causes. In the Bheeshma Parva of the Mahabharat, there is a poem in which many sages eulogize Shree Krishna. Sage Narad says: “Shree Krishna is the creator of all the worlds and the knower of all feelings. He is the Lord of the celestial gods, who administer the universe.” (Verse 68.2) Sage Markandeya states: “Lord Krishna is the goal of all religious sacrifices and the essence of austerities. He is the present, past, and future of everything.” (Verse 68.3) Sage Bhrigu says: “He is the God of gods and the first original form of Lord Vishnu.” (Verse 68.4) Sage Ved Vyas states: “O Lord Krishna, You are the Lord of the Vasus. You have conferred power on Indra and the other celestial gods.” (Verse 68.5) Sage Angira says: “Lord Krishna is the creator of all beings. All the three worlds exist in his stomach. He is the Supreme Personality of Godhead.” (Verse 68.6) Elsewhere in the Mahabharat, Sage Asit and Deval declare: “Shree Krishna is the creator of Brahma, who is the creator of the three worlds.” (Mahabharat Vana Parva 12.50) Quoting these great authorities, Arjun says that now Shree Krishna is himself reconfirming their statements by declaring that he is the supreme cause of all creation.
sarvam etad ṛitaṁ manye yan māṁ vadasi keśhava
na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ
sarvam—everything; etat—this; ṛitam—truth; manye—I accept; yat—which; mām—me; vadasi—you tell; keśhava—Shree Krishna, the killer of the demon named Keshi; na—neither; hi—verily; te—your; bhagavan—the Supreme Lord; vyaktim—personality; viduḥ—can understand; devāḥ—the celestial gods; na—nor; dānavāḥ—the demons.
O Krishna, I totally accept everything you have told me as the truth. O Lord, neither gods nor the demons can understand your true personality.
Listening attentively to Shree Krishna’s divine opulence and unlimited supremacy in brief, Arjun’s thirst for hearing more has increased. Wanting Shree Krishna to further describe his glories, he wishes to assure the Lord that he is fully convinced. By using the word yat, Arjun means that whatever Shree Krishna has said to him from the seventh to the ninth chapters, he holds as true. He asserts that all Shree Krishna has stated is factual and not any metaphorical description. He addresses Shree Krishna as Bhagavān, or the Supreme Lord. The word Bhagavān is defined in Devī Bhāgavat Purāṇ in the following manner:
aiśhwaryasya samagrasya dharmasya yaśhasaḥ śhriyaḥ
jñānavairāgyośhchaiva ṣaṇṇāṁ bhagavānniḥ [v14]
“Bhagavān is he who possesses these six opulences to the infinite extent—strength, knowledge, beauty, fame, opulence, and renunciation.” The devatās (celestial gods), dānavas (demons), mānavas (human beings) all have finite abilities to understand. They cannot comprehend the full identity of Bhagavān.
swayam evātmanātmānaṁ vettha tvaṁ puruṣhottama
bhūta-bhāvana bhūteśha deva-deva jagat-pate
swayam—yourself; eva—indeed; ātmanā—by yourself; ātmānam—yourself; vettha—know; tvam—you; puruṣha-uttama—the Supreme Personality; bhūta-bhāvana—the Creator of all beings; bhūta-īśha—the Lord of everything; deva-deva—the God of gods; jagat-pate—the Lord of the universe.
Indeed, you alone know yourself by your inconceivable energy, O Supreme Personality, the Creator and Lord of all beings, the God of gods, and the Lord of the universe!
Emphasizing that Shree Krishna is the Supreme Divine Personality, Arjun refers to him as:
Bhūta-bhāvana – the Creator of all beings, the Universal Father.
Bhūteśh – the Supreme Controller, the Lord of all beings.
Jagat-pate – the Lord and Master of creation.
Deva-deva – the God of all the celestial gods.
The Śhwetāśhvatar Upaniṣhad declares the same fact:
yasmāt paraṁ nāparamasti kiñchid (3.9) [v15]
“God can never be surpassed; he is beyond everything.”
The previous verse stated that God cannot be known by anyone. This is clearly logical. All souls possess finite intellects, while God is infinite, and hence he is beyond the reach of their intellects. This does not belittle him; rather, it exalts him. The western philosopher F.A. Jacobi stated: “God whom we could know would be no God.” However in this verse, Arjun states that there is after all one personality who knows God, and that is God himself. Thus, Shree Krishna alone knows himself, and if he decides to grant his powers upon a soul, then that fortunate soul comes to know him as well.
vaktum arhasyaśheṣheṇa divyā hyātma-vibhūtayaḥ
yābhir vibhūtibhir lokān imāṁs tvaṁ vyāpya tiṣhṭhasi
kathaṁ vidyām ahaṁ yogins tvāṁ sadā parichintayan
keṣhu keṣhu cha bhāveṣhu chintyo ’si bhagavan mayā
vaktum—to desribe; arhasi—please do; aśheṣheṇa—completely; divyāḥ—divine; hi—indeed; ātma—your own; vibhūtayaḥ—opulences; yābhiḥ—by which; vibhūtibhiḥ—opulences; lokān—all worlds; imān—these; tvam—you; vyāpya—pervade; tiṣhṭhasi—reside; katham—how; vidyām aham—shall I know; yogin—the Supreme Master of Yogmaya; tvām—you; sadā—always; parichintayan—meditating; keṣhu—in what; keṣhu—in what; cha—and; bhāveṣhu—forms; chintyaḥ asi—to be thought of; bhagavan—the Supreme Divine Personality; mayā—by me.
Please describe to me your divine opulences, by which you pervade all the worlds and reside in them. O Supreme Master of Yog, how may I know you and think of you. And while meditating, in what forms can I think of you, O Supreme Divine Personality?
Here, Yog refers to Yogmaya (God’s divine power), and yogi refers to the Master of Yogmaya. Arjun has understood that Shree Krishna is Bhagavān. He now wishes to know in what other ways, yet untold, is Shree Krishna’s vibhūti (transcendental majestic opulence) displayed throughout creation. He wishes to hear about Shree Krishna’s eminence and paramount position as the Supreme controller of all creation. Thus, he implores, “I am inquisitive to know your divine manifestations so that I may be endowed with unfaltering devotion. But the revelation of your personality is impossible to receive without your grace. So please be merciful and reveal your many glories by which I may perceive you.”
vistareṇātmano yogaṁ vibhūtiṁ cha janārdana
bhūyaḥ kathaya tṛiptir hi śhṛiṇvato nāsti me ’mṛitam
vistareṇa—in detail; ātmanaḥ—your; yogam—divine glories; vibhūtim—opulences; cha—also; janaārdana—Shree Krishna, he who looks after the public ; bhūyaḥ—again; kathaya—describe; tṛiptiḥ—satisfaction; hi—because; śhṛiṇvataḥ—hearing; na—not; asti—is; me—my; amṛitam—nectar.
Tell me again in detail your divine glories and manifestations, O Janardan. I can never tire of hearing your nectar.
Arjun says, “… hearing your nectar,” instead of “… hearing your words that are like nectar.” He has omitted “your words that are like.” This is a literary technique called atiśhayokti, or hyperbole (statement of extreme expression), in which the subject of comparison is omitted. He also addresses Shree Krishna as Janardan, which means “a benevolent person from whom distressed people ask for relief.”
Descriptions of God’s glories are like nectar for those who love him. He has been drinking Shree Krishna’s ambrosial nectar-like words with his ears, and he now cheers him, by saying bhūyaḥ kathaya, “Once more! My thirst for hearing your glories is not satiated.” That is the nature of divine nectar. It satiates us while simultaneously increasing the thirst for more. The sages of Naimisharanya made a similar statement while hearing the Śhrīmad Bhāgavatam from Suta Goswami:
vayaṁ tu na vitṛipyāma uttamaśhlokavikrame
yachchhṛiṇvatāṁ rasajñānāṁ svādu svādu pade pade (1.1.19) [v16]
“Those who are devoted to Lord Krishna never tire of hearing descriptions of his divine pastimes. The nectar of these pastimes is such that the more it is relished the more it increases.”
śhrī bhagavān uvācha
hanta te kathayiṣhyāmi divyā hyātma-vibhūtayaḥ
prādhānyataḥ kuru-śhreṣhṭha nāstyanto vistarasya me
śhrī-bhagavān uvācha—the Blessed Lord spoke; hanta—yes; te—to you; kathayiṣhyāmi—I shall describe; divyāḥ—divine; hi—certainly; ātma-vibhūtayaḥ—my divine glories; prādhānyataḥ—salient; kuru-śhreṣhṭha—best of the Kurus; na—not; asti—is; antaḥ—limit; vistarasya—extensive glories; me—my.
The Blessed Lord spoke: I shall now briefly describe my divine glories to you, O best of the Kurus, for there is no end to their detail.
The Amar Kosh (ancient Sanskrit dictionary that is widely respected) defines vibhūti as vibhūtir bhūtir aiśhwaryam [v17] (power and wealth). God’s powers and wealth are unlimited. Actually, everything about him is unlimited. He has unlimited forms, unlimited names, unlimited abodes, unlimited descensions, unlimited pastimes, unlimited devotees, and so on. Hence, the Vedas refer to him by the name anant (unlimited):
anantaśhchātmā viśhwarūpo hyakartā (Śhwetāśhvatar Upaniṣhad 1.9) [v18]
“God is infinite and manifests in innumerable forms in the universe. Although he administers the universe, he is yet the non-doer.” The Ramayan states:
hari ananta hari kathā anantā [v19]
“God is unlimited, and the pastimes he enacts in his unlimited Avatārs are also unlimited.” Sage Ved Vyas goes to the extent of saying:
yo vā anantasya gunānanantān anukramiṣhyan sa tu bāla-buddhiḥ
rajānsi bhūmer gaṇayet kathañchit kālena naivākhilaśhakti dhāmnaḥ
(Bhāgavatam 11.4.2) [v20]
“Those who think they can count the glories of God have a childish intellect. We may be successful in counting the specks of dust on the crest of the earth, but we can never count the unlimited glories of God.” Therefore, Shree Krishna says here that he will only be describing a small fraction of his vibhūtis.
aham ātmā guḍākeśha sarva-bhūtāśhaya-sthitaḥ
aham ādiśh cha madhyaṁ cha bhūtānām anta eva cha
aham—I; ātmā—soul; guḍākeśha—Arjun, the conqueror of sleep; sarva-bhūta—of all living entities; āśhaya-sthitaḥ—seated in the heart; aham—I; ādiḥ—the beginning; cha—and; madhyam—middle; cha—and; bhūtānām—of all beings; antaḥ—end; eva—even; cha—also.
O Arjun, I am seated in the heart of all living entities. I am the beginning, middle, and end of all beings.
Shree Krishna declares that he is not far from the soul—in fact he is closer than the closest. The ātmā or eternal soul is enthroned in the etheric heart of all living beings. The Vedas state: ya ātmani tiṣhṭhati [v21] “God is seated within our soul.” Seated inside, he grants the power of consciousness and eternality to the soul. If he were to subtract his power, our soul itself would become insentient and perish. We souls are thus eternal and sentient, not by our own power, but because the supremely sentient and eternal God is seated within, and is granting his powers to us. Hence, Shree Krishna declares that he is situated in the heart of all living beings.
Our soul is the body of God, who is the Soul of our soul. The Bhāgavatam states:
harirhi sākṣhādbhagavān śharīriṇāmātmā jhaṣhāṇāmiva toyamīpsitam (5.18.13) [v22]
“God is the ātmā of the ātmā (Soul of the soul) of all living beings.” In the Bhāgavatam again, when Shukadev described how the gopīs used to leave their own children to go and see baby Shree Krishna, Parikshit asked him how this was possible:
brahman parodbhave kṛiṣhṇe iyān premā kathaṁ bhavet (10.14.49) [v23]
“O Brahmin, all mothers are attached to their own children. How did the gopīs develop such intense attachment to Shree Krishna, which they did not even feel toward their own child?” Shukadev replied:
kṛiṣhṇamenamavehi tvamātmānamakhilātmanām (Bhāgavatam 10.14.55) [v24]
“Please understand that Lord Krishna is the Supreme Soul of all living beings in the universe. For the benefit of humankind, he has appeared in a human form by his Yogmaya power.”
Shree Krishna further states that he is the beginning, middle, and end of all living beings. They have emanated from him, and so he is their beginning. All life that exists in creation is sustained by his energy, and so he is the middle. And those who attain liberation go to his divine abode to live eternally with him. Hence, God is also the end of all living beings. Amongst the various definitions of God given by the Vedas, one of them is:
yato vā imāni bhūtāni jāyante yena jātāni jīvanti, yatprayantyabhisamviśhanti
(Taittirīya Upaniṣhad 3.1.1) [v25]
“God is he from whom all living beings have emanated; God is he within whom all living beings are situated; God is he into whom all living beings shall unite.”
ādityānām ahaṁ viṣhṇur jyotiṣhāṁ ravir anśhumān
marīchir marutām asmi nakṣhatrāṇām ahaṁ śhaśhī
ādityānām—amongst the twelve sons of Aditi; aham—I; viṣhṇuḥ—Lord Vishnu; jyotiṣhām—amongst luminous objects; raviḥ—the sun; anśhu-mān—radiant; marīchiḥ—Marichi; marutām—of the Maruts; asmi—(I) am; nakṣhatrāṇām—amongst the stars; aham—I; śhaśhī—the moon.
Amongst the twelve sons of Aditi I am Vishnu; amongst luminous objects I am the sun. Know me to be Marichi amongst the Maruts, and the moon amongst the stars in the night sky.
From the Puranas we learn that Sage Kashyap had two wives— Aditi and Diti. From his first wife, Aditi, he fathered twelve celestial personalities—Dhata, Mitra, Aryama, Shakra, Varun, Amsha, Bhaga, Vivasvan, Pusha, Savita, Twashta, and Vaman. Amongst these, Vaman was the Avatar of the Supreme Lord Vishnu. Thus, Shree Krishna states that amongst the Adityas (twelve sons of Aditi), Vishnu (in the form of Vaman) reveals his opulence.
Amongst luminous objects, the sun is supreme. The Ramayan states:
rākāpati ṣhoṛasa uahiñ tārāgana samudāi,
sakala girinha dava lāia binu rabi rāti na jāi. [v26]
“At night, all the lamps along with all the stars in the sky and the moon as well are together insufficient in removing the darkness of the night. But the moment the sun rises, the night gets dispelled.” That is the power of the sun, which Shree Krishna reveals as his vibhūti.
Then, he comes to the night sky. There is the well-known saying, “One moon is better than a thousand stars.” Shree Krishna says that amongst all the constellations and stars in the night sky, he is the moon because it best reveals his opulence.
The Puranas further relate that Sage Kashyap fathered daityas (demons) from his second wife Diti. However, apart from the daityas, Diti desired to have a son more powerful than Indra (the king of the celestial gods). So she kept her baby in her womb for a year. Indra then used a thunderbolt and split her fetus into many pieces, but it turned into many fetuses. These became the Maruts, or the 49 kinds of winds that flow in the universe, doing tremendous good. The major ones amongst them are Avaha, Pravaha, Nivaha, Purvaha, Udvaha, Samvaha, and Parivaha. The chief wind, known as Parivaha, also bears the name Marichi. Shree Krishna states that his vibhūti (opulence) manifests in the wind called “Marichi.”
vedānāṁ sāma-vedo ’smi devānām asmi vāsavaḥ
indriyāṇāṁ manaśh chāsmi bhūtānām asmi chetanā
vedānām—amongst the Vedas; sāma-vedaḥ—the Sāma Veda; asmi—I am; devānām—of all the celestial gods; asmi—I am; vāsavaḥ̣—Indra; indriyāṇām—of amongst the senses; manaḥ—the mind; ca—and; asmi—I am; bhūtānām—amongst the living beings; asmi—I am; chetanā—consciousness.
I am the Sāma Veda amongst the Vedas, and Indra amongst the celestial gods. Amongst the senses I am the mind; amongst the living beings I am consciousness.
There are four Vedas—Ṛig Veda, Yajur Veda, Sāma Veda, Atharva Veda. Amongst these, the Sāma Veda describes God’s glories as they manifest in the celestial gods, who are in charge of administering the universe. The Sāma Veda is also the most musical and is sung in praise of the Lord. It is enchanting to those who understand it and it evokes devotion amongst its listeners.
Vasava is another name for Indra, the chief of the celestial gods. He is unparalleled among souls in fame, power, and rank. Only a soul with many lifetimes of pious deeds is promoted to the position of Indra. Thus, Indra reflects the resplendent glories of God.
The five senses function correctly only if the mind is attentive to them. If the mind wanders away, the senses cannot function properly. For example, you hear with your ears what people say, but if your mind wanders away while they are speaking, their words are lost to you. So the mind is the king of the senses. Shree Krishna speaks of it as reflecting his power, and later in the Bhagavad Gita, he mentions it as the sixth and most important sense (verse 15.6).
Consciousness is the quality of the soul that distinguishes it from insentient matter. The difference between a living person and a dead person is the presence of consciousness in the living person’s body and its absence in a dead person’s body. Consciousness exists in the soul by the divine power of God. Hence, the Vedas state: chetanaśhchetanānām (Kaṭhopaniṣhad 2.2.13) [v27] “God is the sentience in the sentient.”
rudrāṇāṁ śhaṅkaraśh chāsmi vitteśho yakṣha-rakṣhasām
vasūnāṁ pāvakaśh chāsmi meruḥ śhikhariṇām aham
rudrāṇām—amongst the Rudras; śhaṅkaraḥ—Lord Shiv; cha—and; asmi—I am; vitta-īśhaḥ—the god of wealth and the treasurer of the celestial gods; yakṣha—amongst the semi-divine demons; rakṣhasām—amongst the demons; vasūnām—amongst the Vasus; pāvakaḥ—Agni (fire); cha—and; asmi—I am; meruḥ—Mount Meru; śhikhariṇām—amongst the mountains; aham—I am.
Amongst the Rudras know me to be Shankar; amongst the demons I am Kuber. I am Agni amongst the Vasus and Meru amongst the mountains.
The Rudras are the eleven forms of Lord Shiv—Hara, Bahurupa, Tryambaka, Aparajita, Vrisakapi, Shankar, Kapardi, Raivata, Mrigavyadha, Sarva, Kapali. The Puranas have named them differently in different places. Amongst these, Shankar is the original form of Lord Shiv in the universe.
Yakṣhas (semi-divine demons) are beings who are very fond of acquiring wealth and hoarding it. Their leader, Kuber, is the god of wealth and the treasurer of the celestial gods. He thus reflects the vibhūti of God amongst the demons.
There are eight Vasus—land, water, fire, air, space, sun, moon, and stars. They constitute the gross structure of the universe. Amongst these, agni (fire) gives warmth and energy to the rest of the elements. Thus, Shree Krishna mentions it as his special manifestation.
Meru is a mountain in the celestial abodes famed for its rich natural resources. It is believed to be the axis around which many heavenly bodies rotate. Shree Krishna thus speaks of it as his glory. As wealth distinguishes a wealthy person, these glories reveal the vibhūtis of God.
purodhasāṁ cha mukhyaṁ māṁ viddhi pārtha bṛihaspatim
senānīnām ahaṁ skandaḥ sarasām asmi sāgaraḥ
purodhasām—amongst priests; cha—and; mukhyam—the chiefs; mām—me; viddhi—know; pārtha—Arjun, the son of Pritha; bṛihaspatim—Brihaspati; senānīnām—warrior chief; aham—I; skandaḥ—Kartikeya; sarasām—amongst reservoirs of water; asmi—I am; sāgaraḥ—the ocean.
O Arjun, amongst priests I am Brihaspati; amongst warrior chiefs I am Kartikeya; and amongst reservoirs of water know me to be the ocean.
A priest discharges the function of performing ritualistic worship and ceremonies in temples and homes. Brihaspati is the chief priest in heaven. He is thus the topmost of all priests. Here, Shree Krishna says that amongst priests, he is Brihaspati. However, in the Śhrīmad Bhāgavatam, verse 11.16.22, Shree Krishna states that amongst the priests he is Vashishtha. Why is he differing in the two places? This implies that we should not attach importance to the object, but to the opulence of God that manifests in that object. All the objects of glory that Shree Krishna is describing here should also be understood in the same light. It is not the object that is being emphasized, rather God’s opulence that is manifesting in it.
Kartikeya, the son of Lord Shiv, who is also called Skanda, is the commander-in-chief of the celestial gods. He is thus the chief of all military commanders, and best reflects the opulence of God. Shree Krishna further says that amongst stagnant bodies of water, he is the grave and mighty ocean.
maharṣhīṇāṁ bhṛigur ahaṁ girām asmyekam akṣharam
yajñānāṁ japa-yajño ’smi sthāvarāṇāṁ himālayaḥ
mahā-ṛiṣhīṇām—among the great seers; bhṛiguḥ—Bhrigu; aham—I; girām—amongst chants; asmi—I am; ekam akṣharam—the syllable Om; yajñānām—of sacrifices; japa-yajñaḥ—sacrifice of the devotional repetition of the divine names of God; asmi—I am; sthāvarāṇām—amongst immovable things; himālayaḥ—the Himalayas.
I am Bhrigu amongst the great seers and the transcendental Om amongst sounds. Amongst chants know me to be the repetition of the Holy Name; amongst immovable things I am the Himalayas.
While all fruits and flowers grow from the same land, only the best amongst them are selected for an exhibition. Similarly, everything that is manifest and unmanifest in the universe is the glory of God, but the prominent amongst them are singled out for mention as his opulence.
Amongst the sages in the celestial planes of existence, Bhrigu is special. He possesses wisdom, glory, and devotion. Lord Vishnu holds the mark of his foot on his chest as a consequence of a divine pastime described in the Puranas in which Bhrigu tested the trinity of Brahma, Vishnu, and Shiv. Shree Krishna’s glory is revealed best through him.
Worshippers of God in his formless aspect like to meditate on the “Om” vibration, which is another vibhūti of God. Shree Krishna had declared previously, in verses 7.8 and 8.13, the syllable “Om” to be a sacred sound. It is the anāhat nād (the sound vibration that pervades creation). It is often present in the beginning of Vedic mantras for invoking auspiciousness. It is said that from the mono-syllable “Om” the Gayatri mantra was revealed, and from the Gayatri mantra, the Vedas were revealed.
The Himalayas are a mountain range lying at the north of India. Since ages, they have inspired spiritual awe and wonder in billions of devotees. Their atmosphere, environment, and solitude are conducive to the performance of austerities for spiritual progress. Thus, many great sages reside in the Himalayas in their subtle bodies, practicing penance for their own advancement and for the benefit of humankind. And so, of the multitude of mountain ranges in this world, the Himalayas best display his opulence.
Yajña is the act of dedicating ourselves to the Supreme. The simplest of all yajñas is the chanting of the holy names of God. This is called japa yajña, or the sacrifice of the devotional repetition of the divine names of God. For the practice of ritualistic yajñas, a number of rules are applicable, all of which need to be meticulously followed. However, in japa yajña, there are no rules. It can be done anywhere and at any time, and is more purifying than the other forms of yajñas. In the present age of Kali, the chanting of the names of God is even more emphasized.
kalijuga kevala nāma ādhārā, sumiri sumiri nara utarahiṅ pārā. (Ramayan) [v28]
“In the age of Kali, the chanting and remembrance of the names of God is the most powerful means of crossing the ocean of material existence.”
aśhvatthaḥ sarva-vṛikṣhāṇāṁ devarṣhīṇāṁ cha nāradaḥ
gandharvāṇāṁ chitrarathaḥ siddhānāṁ kapilo muniḥ
aśhvatthaḥ—the banyan tree; sarva-vṛikṣhāṇām—amongst all trees; deva-ṛiṣhīṇām—amongst celestial sages; cha—and; nāradaḥ—Narad; gandharvāṇām—amongst the gandharvas; chitrarathaḥ—Chitrarath; siddhānām—of all those who are perfected; kapilaḥ muniḥ—sage Kapil.
Amongst trees I am the banyan tree; of the celestial sages I am Narad. Amongst the Gandharvas I am Chitrath, and amongst the siddhas I am the sage Kapil.
The banyan tree has a very soothing effect on people who sit under it. Since it expands by sending down aerial roots, it is huge and provides cooling shade in a large area. The Buddha meditated and attained enlightenment under a banyan tree.
The celestial sage Narad is the Guru of many great personalities such as Ved Vyas, Valmiki, Dhruv, and Prahlad. He is always engaged in singing the glories of God and doing divine works throughout the three worlds. He is also famous for deliberately creating quarrels and problems, and people sometimes misunderstand him to be a mischief-maker. However, it is his desire to purify famous personalities that makes him create quarrels around them, which ultimately result in self-introspection and purification.
The Gandharva planet is inhabited by beings who sing beautifully, and amongst them the best singer is Chitrarath. The siddhas are yogis who have spiritual perfection. Amongst these, Sage Kapil revealed the Sānkhya system of philosophy and also taught the glories of bhakti yog (described in detail in the Śhrīmad Bhāgavatam, third canto). He was an Avatār of God and thus Shree Krishna makes special mention of him as a manifestation of his glory.
uchchaiḥśhravasam aśhvānāṁ viddhi mām amṛitodbhavam
airāvataṁ gajendrāṇāṁ narāṇāṁ cha narādhipam
uchchaiḥśhravasam—Uchchaihshrava; aśhvānām—amongst horses; viddhi—know; mām—me; amṛita-udbhavam—begotten from the churning of the ocean of nectar; airāvatam—Airavata; gaja-indrāṇām—amongst all lordly elephants; narāṇām—amongst humans; cha—and; nara-adhipam—the king.
Amongst horses know me to be Ucchaihshrava, begotten from the churning of the ocean of nectar. I am Airavata amongst all lordly elephants, and the king amongst humans.
Shree Krishna continues naming the most magnificent in each category to reveal his glories to Arjun. Ucchaihshrava is a celestial winged-horse that belongs to Indra, the king of the celestial abodes. It is white in color and is the fastest horse in the universe. It emerged during the pastime of the churning of the ocean by devas (celestial gods) and asuras (demons). Airavata is a white elephant that serves as the vehicle of Indra. It is also called ardha-mātang, or “the elephant of the clouds.”
āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhuk
prajanaśh chāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ
āyudhānām—amongst weapons; aham—I; vajram—the Vajra (thunderbolt); dhenūnām—amongst cows; asmi—I am; kāma-dhuk—Kamdhenu; prajanaḥ—amongst causes for procreation; cha—and; asmi—I am; kandarpaḥ—Kaamdev, the god of love; sarpāṇām—amongst serpents; asmi—I am; vāsukiḥ—serpent Vasuki.
I am the Vajra (thunderbolt) amongst weapons and Kamadhenu amongst the cows. I am Kaamdev, the god of love, amongst all causes for procreation; amongst serpents I am Vasuki.
The Puranas relate the story of the sacrifice offered by the great sage Dadhichi, which was unparalleled in history. Indra, the king of heaven was once driven out of his celestial kingdom by a demon named Vritrasura. The demon had a boon whereby he could not be killed by any weapon known till then. In desperation, Indra approached Lord Shiv for help, who took him to Lord Vishnu. Vishnu revealed to Indra that the only weapon that could kill Vritrasura was a thunderbolt made from the bones of the sage Dadhichi. Indra then beseeched Dadhichi to make the ultimate sacrifice of laying down his life so that his bones could be used for making the thunderbolt. Dadhichi accepted the request, but desired to first go on a pilgrimage to all the holy rivers. Indra then brought together all the waters of the holy rivers to Naimisharanya, thereby allowing the sage to have his wish fulfilled without further loss of time. Dadhichi then gave up his body by the practice of yogic techniques. The thunderbolt made from his bones was then used to defeat the demon Vritrasura, allowing Indra to regain his place as the king of the celestial abodes. Shree Krishna deliberately refers to this thunderbolt here as the representation of the glory of God, preferring it above the mace and disc that are always held in the hands of Lord Vishnu.
In this verse, Shree Krishna also reveals that the act of sexual intercourse is not unholy when it is performed for the sole purpose of begetting good children. Kaamdev, the god of love (cupid), is responsible for the force of attraction between the opposite sexes that facilitates the continuance of humankind through procreation. This sexual urge has its origin in God, and should not be mis-utilized for sensual enjoyment, but rather be used solely for the purpose of begetting worthy progeny. In verse 7.11 as well, Shree Krishna had declared that he is the sexual desire that is not in conflict with virtue and scriptural injunctions.
anantaśh chāsmi nāgānāṁ varuṇo yādasām aham
pitṝīṇām aryamā chāsmi yamaḥ sanyamatām aham
anantaḥ—Anant; cha—and; asmi—I am; nāgānām—amongst snakes; varuṇaḥ—the celestial god of the ocean; yādasām—amongst aquatic creatures; aham—I; pitṝīṇām—amongst the departed ancestors; aryamā—Aryama; cha—and; asmi—am; yamaḥ—the celestial god of death; sanyamatām—amongst dispensers of law; aham—I.
Amongst the snakes I am Anant; amongst aquatic creatures I am Varun. Amongst the departed ancestors I am Aryama; amongst dispensers of law I am Yamraj, the lord of death.
Anant is the divine serpent on whom Lord Vishnu rests. He possesses ten thousand hoods. It is said that he has been describing the glories of God with each of his hoods since the beginning of creation, but the description has not yet been completed.
Varun is the celestial god of the ocean. Aryama is the third son of Aditi. He is worshipped as the head of the departed ancestors. Yamraj is the celestial god of death. He arranges to take the soul from its mortal frame after death. He dispenses justice on behalf of God for the soul’s actions in this life, granting punishment or reward in the next life. He does not deviate an inch from his duties though they may be gruesome and painful. He reflects the glory of God as the perfect dispenser of justice.
prahlādaśh chāsmi daityānāṁ kālaḥ kalayatām aham
mṛigāṇāṁ cha mṛigendro ’haṁ vainateyaśh cha pakṣhiṇām
prahlādaḥ—Prahlad; cha—and; asmi—I am; daityānām—of the demons; kālaḥ—time; kalayatām—of all that controls; aham—I; mṛigāṇām—amongst animals; cha—and; mṛiga-indraḥ—the lion; aham—I; vainateyaḥ—Garud; cha—and; pakṣhiṇām—amongst birds.
I am Prahlad amongst the demons; amongst all that controls I am time. Know me to be the lion amongst animals, and Garud amongst the birds.
Prahlad was born as the son of the powerful demon king, Hiranyakashipu. However, he turned out to be one of the greatest devotees of Lord Vishnu. Thus, amongst the demons, Prahlad best reflects God’s glory. Time is the great subduer that wears down even the biggest and mightiest entities of the universe.
The majestic lion is the king of the jungle, and amongst the animals the power of the Lord indeed reveals itself in the lion. Garud is the divine vehicle of Lord Vishnu, and the greatest amongst the birds.
pavanaḥ pavatām asmi rāmaḥ śhastra-bhṛitām aham
jhaṣhāṇāṁ makaraśh chāsmi srotasām asmi jāhnavī
pavanaḥ—the wind; pavatām—of all that purifies; asmi—I am; rāmaḥ—Parshuram; śhastra-bhṛitām—of the carriers of weapons; aham—I am; jhaṣhāṇām—of all acquatics; makaraḥ—crocodile; cha—also; asmi—I am; srotasām—of flowing rivers; asmi—I am; jāhnavī—the Ganges.
Amongst purifiers I am the wind, and amongst wielders of weapons I am Parshuram. Of water creatures I am the crocodile, and of flowing rivers I am the Ganges.
In nature, wind performs the work of purification very effectively. It converts impure water into water vapor; it carries away the dirty smells of the earth; it makes fire burn by fuelling it with oxygen. It is thus the great purifier of nature.
Lord Ram was the most powerful warrior on the earth and his bow was the deadliest weapon. Yet, he never once abused his dominant superiority. Every time he utilized his weapon, it was only for good. He was thus the perfect wielder of weapons. Ram was also an Avatār of God, and thus Shree Krishna identifies with him.
The Ganges is a holy river that has its beginning from the divine feet of the Lord. It descended on earth from the celestial abodes. Many great sages have performed austerities on its banks, adding to the holiness of its waters. Unlike normal water, if water from the Ganges is gathered in a vessel, it does not putrefy for years. This phenomenon was very pronounced earlier, but has reduced in intensity in modern times because of the millions of gallons of pollutants being poured into the Ganges.
sargāṇām ādir antaśh cha madhyaṁ chaivāham arjuna
adhyātma-vidyā vidyānāṁ vādaḥ pravadatām aham
sargāṇām—of all creations; ādiḥ—the beginning; antaḥ—end; cha—and; madhyam—middle; cha—and; eva—indeed; aham—I; arjuna—Arjun; adhyātma-vidyā—science of spirituality; vidyānām—amongst sciences; vādaḥ—the logical conclusion; pravadatām—of debates; aham—I.
O Arjun, know me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.
Earlier in the twentieth verse, Shree Krishna had stated that he is the beginning, middle, and end of all living beings. Now, he states the same for all creation, “All that is created, such as space, air, fire, water, and earth, is called sarga. I am the Creator (ādi), Maintainer (madhya), and Annihilator (anta) of these. Therefore, the processes of creation, maintenance, and dissolution can be meditated upon as my vibhūtis.”
Vidyā is the education that a person acquires in relation to subjects of knowledge. The scriptures describe eighteen types of vidyās. Amongst them, fourteen are prominent:
aṅgāni vedāśhchatvāro mīmānsā nyāya vistaraḥ
purāṇaṁ dharmaśhāstraṁ cha vidyā hyetāśhchaturdaśha
āyurvedo dhanurvedo gāndharvaśhchaiva te trayaḥ
arthaśhāstraṁ chaturthaṁ tu vidyā hyaṣhṭādaśhaiva tāḥ
(Viṣhṇu Purāṇ 3.6.27-28) [v29]
“Śhikśhā, Kalp, Vyākaraṇ, Nirukti, Jyotiṣh, Chhanda—these are the six types of knowledge known as Vedāṅg (limbs of the Vedas). Ṛig, Yajur, Sāma, Atharva—these are the four branches of Vedic knowledge. Along with Mīmānsā, Nyāya, Dharma Śhāstra, and the Puranas, these comprise the fourteen chief vidyās.” Practice of these vidyās cultivates the intellect, deepens the knowledge, and increases awareness of the path of dharma. Additionally, the science of spirituality liberates human beings from material bondage and gives them immortality. Thus, it is superior to the previously mentioned vidyās. This is mentioned in the Śhrīmad Bhāgavatam as well: sā vidyā tanmatiryayā (Verse 4.29.49) [v30] “The best knowledge is that by which the intellect becomes attached to the lotus feet of God.”
In the field of argument and logic, jalpa means to find fault with the opponent’s statements, for the sake of establishing one’s own opinion. Vitaṇḍa means to avoid proper deliberation on the truth through evasion and frivolous arguments. Vāda is the logical conclusion of the discussion. Logic is the basis for communication of ideas and establishment of truths. It is because of a universal sense of logic that knowledge can be easily cultivated, taught, and learnt in human society. The universal principles of logic are a manifestation of the power of God.
akṣharāṇām a-kāro ’smi dvandvaḥ sāmāsikasya cha
aham evākṣhayaḥ kālo dhātāhaṁ viśhwato-mukhaḥ
akṣharāṇām—amongst all letters; a-kāraḥ—the beginning letter “A”; asmi—I am; dvandvaḥ—the dual; sāmāsikasya—amongst grammatical compounds; cha—and; aham—I; eva—only; akṣhayaḥ—endless; kālaḥ—time; dhātā—amongst the creators; aham—I; viśhwataḥ-mukhaḥ—Brahma.
I am the beginning “A” amongst all letters; I am the dual word in grammatical compounds. I am the endless Time, and amongst creators I am Brahma.
In Sanskrit, all letters are formed by combining a half-letter with “a.” For example, Hence, the letter “a” is the most important in the Sanskrit alphabet. “A” is also the first vowel of the alphabet, and since the vowels are written before the consonants, “A” comes at the very beginning.
Although Sanskrit is such an ancient language, it is highly refined and sophisticated. A common procedure in Sanskrit language is to combine words to form compound words. When, in the process of making one compound word, two or more words give up their case endings, it is called samāsa, and the resulting word is called samāsa pada, or compound word. There are primarily six kinds of samāsa: 1) dwandva, 2) bahubṛihi, 3) karm dhāray, 4) tatpuruṣh, 5) dwigu, 6) avyayī bhāv. Amongst these, dwandva is the best because both words remain prominent in it, while in the others, either one word becomes more prominent, or both words combine together to give the meaning of a third word. The dual word Radha-Krishna is an example of dwandva. Shree Krishna highlights it as his vibhūti.
Creation is a magnificent act and awesome to behold. Humankind’s most sophisticated and technologically advanced inventions pale in comparison. Therefore, Lord Krishna singles out the first-born Brahma, who made the entire universe, and says that amongst creators, the creative ability of Brahma best reflects the glory of God.
mṛityuḥ sarva-haraśh chāham udbhavaśh cha bhaviṣhyatām
kīrtiḥ śhrīr vāk cha nārīṇāṁ smṛitir medhā dhṛitiḥ kṣhamā
mṛityuḥ—death; sarva-haraḥ—all-devouring; cha—and; aham—I; udbhavaḥ—the origin; cha—and; bhaviṣhyatām—those things that are yet to be; kīrtiḥ—fame; śhrīḥ—prospective; vāk—fine speech; cha—and; nārīṇām—amongst feminine qualities; smṛitiḥ—memory; medhā—intelligence; dhṛitiḥ—courage; kṣhamā—forgiveness.
I am the all-devouring Death, and I am the origin of those things that are yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.
There is a phrase in English, “as sure as death.” For one who is born, death is certain. All life inevitably ends in death, and thus the phrase, “dead end.” God is not merely the force of creation; he is also the force of destruction. He devours everything in the form of death. In the cycle of life and death, those who die are born again. Shree Krishna states that he is also the generating principle of all future beings.
Certain qualities are seen as adornments in the personality of women, while other qualities are viewed as especially praiseworthy in men. Ideally, a well-rounded personality is one that possesses both kinds of qualities. Here, Shree Krishna lists fame, prosperity, perfect speech, memory, intelligence, courage, and forgiveness, as virtues that make women glorious. The first three of these qualities manifest on the outside, while the next four manifest on the inside.
Besides this, the progenitor of humankind Prajapati Daksha had twenty-four daughters. Five of these were considered the best of women—Kirti, Smriti, Medha, Dhriti, and Kshama. Shree was the daughter of Sage Bhrigu. Vak was the daughter of Brahma. In accordance with their respective names, these seven women are the presiding deities of the seven qualities mentioned in this verse. Here, Shree Krishna enlists these qualities as his vibhūtis.
bṛihat-sāma tathā sāmnāṁ gāyatrī chhandasām aham
māsānāṁ mārga-śhīrṣho ’ham ṛitūnāṁ kusumākaraḥ
bṛihat-sāma—the Brihatsama; tathā—also; sāmnām—amongst the hymns in the Sama Veda; gāyatrī—the Gayatri mantra; chhandasām—amongst poetic meters; aham—I; māsānām—of the twelve months; mārga-śhīrṣhaḥ—the month of November-December; aham—I; ṛitūnām—of all seasons; kusuma-ākaraḥ—spring.
Amongst the hymns in the Sāma Veda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.
Earlier Shree Krishna had said that of the Vedas he is the Sāma Veda, which is rich with beautiful devotional songs. Now he says that within the Sāma Veda, he is the Brihatsama, which has an exquisite melody. It is typically sung at midnight.
The Sanskrit language, like other languages, has distinctive systems of rhymes and meters for writing poetry. The poetry of the Vedas is in many meters. Amongst these, the Gayatri meter is very attractive and melodious. A famous mantra set in this meter is the Gayatri mantra. It is also a deeply meaningful prayer:
bhūrbhuvaḥ swaḥ tatsaviturvareṇyaṁ bhargo devasya dhīmahi dhiyo yo naḥ prachodayāt (Rig Veda 3.62.10) [v31]
“We meditate upon the Lord who is illuminating the three worlds and is worthy of our worship. He is the remover of all sins and the destroyer of ignorance. May he illumine our intellects in the proper direction.” The Gayatri mantra is a part of the sacred thread ceremony for young males, and is recited as a part of the daily rituals. The Devi Gayatri, the Rudra Gayatri, the Brahma Gayatri, the Paramhansa Gayatri, and several other Gayatri mantras are also found in the Vedas.
Margsheersh is the ninth month of the Hindu calendar. It falls in November-December. The temperature at that time in India is just right—neither too hot nor too cold. The crops in the field are harvested at this time of the year. For these reasons it is often the favorite month of the people.
Basant (spring season) is known as ṛitu rāja, or the king of seasons. It is a time when nature seems to be euphorically bursting forth with life. Many festivals are celebrated in spring, epitomizing the joy that pervades the atmosphere. Thus, amongst the seasons, spring manifests God’s opulence the most.
dyūtaṁ chhalayatām asmi tejas tejasvinām aham
jayo ’smi vyavasāyo ’smi sattvaṁ sattvavatām aham
dyūtam—gambling; chhalayatām—of all cheats; asmi—I am; tejaḥ—the splendor; tejasvinām—of the splendid; aham—I; jayaḥ—victory; asmi—I am; vyavasāyaḥ—firm resolve; asmi—I am; sattvam—virtue; sattva-vatām—of the virtuous; aham—I.
I am the gambling of the cheats and the splendor of the splendid. I am the victory of the victorious, the resolve of the resolute, and the virtue of the virtuous.
Shree Krishna mentions not only virtue but also vice as his opulence. Gambling is a dangerous vice that ruins families, businesses, and lives. It was Yudhishthir’s weakness for gambling that led to the Mahabharat war. But if gambling is also God’s glory, then is there no harm in it, and why is it forbidden?
The answer is that God grants his power to the soul, and along with it, he gives the freedom of choice. If we choose to forget him, he gives us the power to forget. This is just as electric power can be used both to heat and cool a house. The user is free to choose how to utilize the power. However, the powerhouse that supplies the energy is not responsible for either the use or misuse of the power. Similarly, a gambler too possesses intellect and ability that is supplied by God. But if he decides to misuse these God-given gifts, then God is not responsible for the sinful deeds.
Everyone likes victory; it reveals the glory of the Lord. Also, Shree Krishna has laid great emphasis on the quality of determination. It was previously mentioned in verse 2.41, 2.44, and 9.30 as well. The goodness of the virtuous is also a manifestation of God’s power. All virtues, achievements, glory, victory, and firm resolve originate from God. Instead of considering these as our own, we should see them as coming from him.
vṛiṣhṇīnāṁ vāsudevo ’smi pāṇḍavānāṁ dhanañjayaḥ
munīnām apyahaṁ vyāsaḥ kavīnām uśhanā kaviḥ
vṛiṣhṇīnām—amongst the descendants of Vrishni; vāsudevaḥ—Krishna, the son of Vasudev; asmi—I am; pāṇḍavānām—amongst the Pandavas; dhanañjayaḥ—Arjun, the conqueror of wealth; munīnām—amongst the sages; api—also; aham—I; vyāsaḥ—Ved Vyas; kavīnām—amongst the great thinkers; uśhanā—Shukracharya; kaviḥ—the thinker.
Amongst the descendants of Vrishni, I am Krishna, and amongst the Pandavas I am Arjun. Know me to be Ved Vyas amongst the sages, and Shukracharya amongst the great thinkers.
Lord Krishna took birth on the earth in the Vrishni dynasty as the son of Vasudev. Since no soul can excel the Lord, he is naturally the most glorious personality of the Vrishni dynasty. The Pandavas were the five sons of Pandu—Yudhishthir, Bheem, Arjun, Nakul, and Sahadev. Amongst them, Arjun was an archer par-excellence, and was a very intimate devotee of Shree Krishna. He looked upon the Lord as his dear friend.
Ved Vyas is special amongst the sages. He is also known by the names “Badarayan” and “Krishna Dwaipayan.” He revealed Vedic knowledge in various ways and wrote many scriptures for the welfare of the people. In fact, Ved Vyas was an Avatār of Shree Krishna himself and is mentioned in the list of Avatārs in the Śhrīmad Bhāgavatam.
Shukracharya was a very learned sage known for his expertise in the science of ethics. He was compassionate to accept the demons as his disciples and guide their progress. By virtue of his learning, he has been declared as a vibhūti of God.
daṇḍo damayatām asmi nītir asmi jigīṣhatām
maunaṁ chaivāsmi guhyānāṁ jñānaṁ jñānavatām aham
daṇḍaḥ—punishment; damayatām—amongst means of preventing lawlessness; asmi—I am; nītiḥ—proper conduct; asmi—I am; jigīṣhatām—amongst those who seek victory; maunam—silence; cha—and; eva—also; asmi—I am; guhyānām—amongst secrets; jñānam—wisdom; jñāna-vatām—in the wise; aham—I.
I am just punishment amongst means of preventing lawlessness, and proper conduct amongst those who seek victory. Amongst secrets I am silence, and in the wise I am their wisdom.
Human nature is such that mere sermons are not sufficient for ensuring good behavior amongst people. Punishment, when meted out in a timely and just manner, is an important tool for reforming sinful behavior in people and training them in right conduct. One of its goals is meant to deter those in society that might be inclined to perform wrong actions. Modern management theory describes very nicely how even one minute of proper punishment for wrong actions and one minute of suitable reward for good actions can rectify people’s behaviors.
The desire for victory is universal, but those with the strength of character are not willing to sacrifice morals or ethics to achieve it. That victory which is won by the path of righteousness signifies the power of God.
A secret is that which is hidden from public knowledge for a specific purpose. There is a saying in English, “A secret known to one person is a secret; a secret known to two people is no longer a secret; and a secret known to three people is news shouted out to the rest of the world.” Thus, the greatest secret is that which is hidden in silence.
True wisdom comes to a person with the maturing of spiritual knowledge through self or God realization. A person endowed with it develops the perspective of seeing all events, persons, and objects in the light of their relationship with God. Such wisdom purifies, fulfills, satisfies, and elevates one. It gives direction to life, the strength to cope with its vicissitudes, and determination to persevere till the end is reached. Shree Krishna says that he is such wisdom that manifests in the wise.
yach chāpi sarva-bhūtānāṁ bījaṁ tad aham arjuna
na tad asti vinā yat syān mayā bhūtaṁ charācharam
yat—which; cha—and; api—also; sarva-bhūtānām—of all living beings; bījam—generating seed; tat—that; aham—I; arjuna—Arjun; na—not; tat—that; asti—is; vinā—without; yat—which; syāt—may exist; mayā—me; bhūtam—creature; chara-acharam—moving and nonmoving.
I am the generating seed of all living beings, O Arjun. No creature moving or non-moving can exist without me.
Shree Krishna is both the efficient cause of all creation and also the material cause. Efficient cause means that he is the creator who performs the work involved in manifesting the world. Material cause means that he is the material from which creation happens. In verses 7.10 and 9.18, Shree Krishna declared himself as “the eternal seed.” Again here, he states that he is “the generating seed.” He is stressing that he is the origin of everything, and without his potency nothing can exist.
Living beings are born in four ways: Aṇḍaj—born from eggs, such as birds, snakes, and lizards; Jarāyuj—born from the womb, such as humans, cows, dogs, and cats; Swedaj—born from sweat, such as lice, ticks, etc; Udbhij—sprouting from the earth, such as trees, creepers, grass, and corn. There are also other life forms, such as ghosts, evil spirits, manes, etc. Shree Krishna is the origin of all of them.
nānto ’sti mama divyānāṁ vibhūtīnāṁ parantapa
eṣha tūddeśhataḥ prokto vibhūter vistaro mayā
na—not; antaḥ—end; asti—is; mama—my; divyānām—divine; vibhūtīnām—manifestations; parantapa—Arjun, the conqueror of the enemies; eṣhaḥ—this; tu—but; uddeśhataḥ—just one portion; proktaḥ—declared; vibhūteḥ—of (my) glories; vistaraḥ—the breath of the topoic; mayā—by me.
There is no end to my divine manifestations, O conqueror of enemies. What I have declared to you is a mere sample of my infinite glories.
Shree Krishna is now concluding the topic of his opulences. From verses 20 to 39, he has described 82 of his infinite opulences. He now says that he has spoken only one portion (uddeśhataḥ) of the breadth of the topic (vistāraḥ).
The question can be asked that if everything is the opulence of God, then what was the need of mentioning these? The answer is that Arjun had asked Shree Krishna how he should think of him, and these glories have been described in response to Arjun’s question. The mind is naturally drawn to specialties, and thus, the Lord has revealed these specialties amongst his powers. Whenever we see a special splendor manifesting anywhere, if we look on it as God’s glory, then our mind will naturally be transported to him. In the larger scheme of things, however, since God’s glories are in all things big and small, one can think of the whole world as providing innumerable examples for enhancing our devotion. A paint company in India would advertise, “Whenever you see colors think of us.” In this case, Shree Krishna’s statement is tantamount to saying, “Wherever you see a manifestation of glory, think of me.”
yad yad vibhūtimat sattvaṁ śhrīmad ūrjitam eva vā
tat tad evāvagachchha tvaṁ mama tejo ’nśha-sambhavam
yat yat—whatever; vibhūtimat—opulent; sattvam—being; śhrī-mat—beautiful; ūrjitam—glorious; eva—also; vā—or; tat tat—all that; eva—only; avagachchha—know; tvam—you; mama—my; tejaḥ-anśha-sambhavam—splendor; anśha—a part; sambhavam—born of.
Whatever you see as beautiful, glorious, or powerful, know it to spring from but a spark of my splendor.
Electricity flowing through a speaker creates sound, but one who does not know the principle behind how it works may think that the sound comes from the speaker itself. Similarly, whenever we observe extraordinary splendor anywhere, whatever catches our imagination, sends us in raptures, and infuses us with bliss, we should know it to be but a spark of the glory of God. He is the infinite reservoir of beauty, glory, power, knowledge, and opulence. He is the powerhouse from where all beings and things get their splendor. Thus, we must make God, who is the source of all glory, the object of our worship.
atha vā bahunaitena kiṁ jñātena tavārjuna
viṣhṭabhyāham idaṁ kṛitsnam ekānśhena sthito jagat
athavā—or; bahunā—detailed; etena—by this; kim—what; jñātena tava—can be known by you; arjuna—Arjun; viṣhṭabhya—pervade and support; aham—I; idam—this; kṛitsnam—entire; eka—by one; anśhena—fraction; sthitaḥ—am situated; jagat—creation.
What need is there for all this detailed knowledge, O Arjun? Simply know that by one fraction of my being, I pervade and support this entire creation.
Shree Krishna’s statement indicates that he has already answered the question. Now, of his own accord, he wants to tell something remarkable. Having revealed many amazing aspects of his splendor, he says that the magnitude of his glory cannot be judged even from the sum total of what he has described, for the entire creation of unlimited universes is held within a fraction of his being.
Why does he make a reference to a fraction of his being here? The reason is that the entire material creation consisting of unlimited universes is only one-fourth of God’s entire manifestation; the remaining three-fourths is the spiritual creation.
pādo ’sya viśhvā bhūtāni tripādasyāmṛitaṁ divi (Puruṣh Sūktam Mantra 3) [v32]
“This temporary world made from the material energy is but one part of the Supreme Divine Personality. The other three parts are his eternal abodes that are beyond the phenomenon of life and death.”
Interestingly, Shree Krishna is in front of Arjun, within the world, yet he reveals that the entire world is within a fraction of his being. This is like the story of Ganesh and Lord Shiv. Once, Sage Narad gave Lord Shiv a very special fruit. Lord Shiv’s two children, Kartikeya and Ganesh both began demanding the fruit from him. Lord Shiv thought that if he would give it to any one of them, the other would think that their father was biased. So Lord Shiv announced a competition for his two children. Whoever circumambulated the entire universe and came back to him first would get the fruit.
On hearing this, Kartikeya immediately started off to circumambulate the universe. He was athletically and powerfully built and decided to take advantage of it. In comparison, Ganesh had a plump body and felt he was handicapped in competing with his brother. So, Ganesh decided to make up for it by using his intellect. Lord Shiv and Parvati were standing there. Ganesh circumambulated them thrice, and then announced, “Father, I have done it. Please give me the fruit.” Lord Shiv, “But how have you gone around the universe? You have been with us all the while.” Ganesh said, “Father, you are God. The entire universe exists within you. If I have gone around you, I have gone around the entire universe.” Lord Shiv had to agree that his son Ganesh was very smart, and indeed he had won the competition.
Just as Lord Shiv was standing in one place, and yet the entire world was contained in him, similarly, Shree Krishna announces to Arjun that the entire creation, consisting of unlimited material universes, is held within a fraction of his being.