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Gita : Ch-10.Introduction-1.

Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuti-yogam )

Introduction :- Part-1.

Vibhuti : meaning - Prosperous, Strong, Huge, Whole ( combined all divine ).

Though looking on the headings of the chapters, they seemed different, but they are all inter connected in "Tattvam-s". The most important are 6th and 7th slokam-s of chapter-7. After explaining "HIS" two prakruti-s viz.; "PARA & APARA", Lord says :  "I am the cause for the creation of all world-s,  and equally to their layanam too, they are all, just like pearls in a "thread ( in me )".

This way 'Omni-potent, Omni-present, "Paramatma" Lord Sri Krishna,  though,  is the source for all names and forms , needs to inform Arjuna : about His place in the Prapancha-Vastu-s.

Lord is the essence / tattvam of this diverse prapancham i.e; " Paramatma". Hence, Lord narrates Himself as the main component of all living things, and the Supreme property, which enables each species exist as what it is.

Arjuna is fully involved in Lord's narration of His Vibuti-s, and Lord too is happy to see Arjuna's curiosity on the subject.

Arjuna's question ( slokam-17. )    :- "Keshu  keshu   ca   bhaveshu   cintiyasi   bhagavanmaya" ( In daily day to day life amidst the life's transactions , how to l know Lord, in which bhavas and how to achieve those bhavas? Otherwise : How should I meditate on You? In what various forms are You to be contemplated, O Blessed Lord?). Lord thereafter, gives answers and they are remaining part of this chapter "Vibhuti-yogam".

This chapter ends in pointing out to Arjuna, that it is very difficult show the "ATMA"  which is different from jaddam, but it is present in all vastu-s and living-things . Lord asks Arjuna " Knowing these diversity, what is the use to you? This whole jagat is one of my part. (An engineer by showing all electric equipment, cannot teach about electricity).

Lord displays in diverse forms.......

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …