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Gita : Ch-10. Slo-19.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam )

Slokam-19. (  The Blessed Lord said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.)

Sri-bhagavan uvaca

hanta te kathayisyami  divya hyatmavibhutayah,

pradhanyatah kurusreshtta  nastyanto vistarasya me.

Sri-bhagavan uvaca  =  Bhagvan  said;

hante  kurusreshtta  =  yes  kurusreshtta  ( best  among  kuru  vamsam Arjuna );

divyah  atmavibhutayah  =  divine  in  ( my )  atma - vibhuthi-s  ( personal opulences);

pradhanyatah  =  prime,  first, very  important ( principally);

te kathayisyami  =  I  shal  speak  to  you;

hi  me  =  why  because,  My  vibhuthi-s;

vistarasya  =  ( if )  ( I )  start  to  explain  in  detail;

antah  na  asti  =  ( there  will  be  )  no  end  at  all.

The word Lord Krishna uses to describe His atma-vibhutayah or His personal divine transcendental opulence is pradhanyatah which means prominent, the most exalted of His manifestations for it would not be possible to recount them all as His glories are perpetual.

Throughout this chapter the Supreme Lord Krishna has expressed His power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord.

His yoga denotes the rulership as the creator of all and His vibhuti denotes the governance of all living entities as displayed by His residing in the etheric heart of every living entity.

This also includes the functions of creator, preserver and destroyer of the total material manifestation.

So requested Lord Krishna agrees to reveal more about His vibhuti or divine, transcendental opulence; but only those most prominent as there is no limit to His opulence and His glories are endless.

The use of vocative particle hanta inferring dear one is very personal and indicates compassionate affection.

Lord Krishna being so beseeched and entreated to reveal more about His vibhuti or divine, transcendental opulence speaks the word hanta which is a very affectionate term of address.

It is not possible to comprehend the greatness of Krishn and His opulences.

The senses of the individual soul are imperfect and do not permit him to understand the totality of Krishna's affairs.

Still the devotees try to understand Krishna, but not on the principle that they will be able to understand Krishna fully at any specific time or in any state of life. Rather, the very topics of Krishna are so relishable that they appear to them as nectar.

Thus they enjoy them.

In discussing Krishna's opulences and His diverse energies, the pure devotees take transcendental pleasure.

Therefore they want to hear and discuss them.

Krishna knows that living entities do not understand the extent of His opulences; He therefore agrees to state only the principal manifestations of His different energies.

The word pradhanyatah (principal) is very important because we can understand only a few of the principal details of the Supreme Lord, for His features are unlimited.

It is not possible to understand them all.

And vibhuthi, as used in this slokam, refers to the opulences by which He controls the whole manifestation.

In the Amara-kosa dictionary it is stated that vibhuthi indicates an exceptional opulence.

The impersonalist or the pantheist cannot understand the exceptional opulences of the Supreme Lord nor the manifestations of His divine energy.

Both in the material world and in the spiritual world His energies are distributed in every variety of manifestation.

Now Krishna is describing what can be directly perceived by the common man; thus part of His variegated energy is described in this way.

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 …