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Gita : Ch-10. Slo--41.

Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam )

Slokam-41. ( Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.)

yadyadvibhutimat  sattvam   srimadurjitameva  va

tattadevavagaccha  tvam  mama  tejomsasambhavam.

vibhutimat  srimat  =  (the  one )   which  has  "mahimam"  and  "isvaryam"  ( importance  and  graceful );

urjitam  eva  va  =  ( with ) inner  tattvam ( glory/ essence);

yat  yat  sattvam  tat  tat  =  whatever  present,  all  those  completely;

mama  tejomsasambhavam  eva  =  born  a  part  of   my  tejas (splendor);

tvam   avagaccha  =  you   learn  and  understand  fully.

Lord Krishna speaks in general about His vibhuti or divine, transcendental opulence.

They all are verily manifestations of His spiritual form and are endowed with an infinitesimal measure of His power and splendour.

In the Paingi scripture the same has been stated :-

In particular Brahma, Shiva, Garuda, Emperors of the whole Earth examples such as Bharata and Yudhisthira and great devotees of the Supreme Lord such as Hanuman and Arjuna are minute fractions of the Supreme Lords vibhuti.

Narayana, Rama, Vishnu, Narasingha, etc. are avatars or direct incarnations and expansions of the Supreme Lord Krishna Himself.

In the Gautama section it is mentioned that Krishna is the Supreme Lord in the maximum fullness and His other avatars are expansions of Him.

The seers, sages, the munis, the enlightened, the self-realised, the powerful sons of Manu are all fragments of Lord Krishna's vibhuti.

Others are incarnations of Lord Krishna Humself.

The Bhagavat Purana has declared that sages and seers such as Bhrigu and Brihaspati are fragments and others such as Vamana and Varaha, and Buddha and the like are His avatars with the same power, majesty and potency as Him.

His avatars are transcendental and eternal exactly like Him in potency although of different forms.

Lord Krishna speaks the words mama tejo'msa- sambhavan which means are born from a fraction of His power should be understood to be endowed with a fraction of His splendour and not born from it.

Endowment due to association

Whatever there is in existence that is wonderful, glorious, majestic or magnificent.

Wherever is seen in existence fantastic enthusiasm attended too with great pomp and eclat.

Whoever and however there is in existence that manifests and broadcasts the phenomenal grandeur and sublime glory of the Supreme Lord should be known to be under His direction and an infinitesimal portion of the tejas or power of Lord Krishna's vibhuti or divine, transcendental opulence.

Out of His inconceivable potency all His vibhuti manifest from but a fraction of His power.

Although it is not possible to describe all Lord Krishna's vibhuti or divine, transcendental opulence, still in order to please His devotees,

Lord Krishna concisely reveals that whatever being or object that possesses brilliance, majesty and beauty and is excellently endowed with wisdom, power and might should be known surely to be but a spark of effulgence from Lord Krishna's vibhuti.

Lord Krishna again explains in a sublime and incomparable way to Arjuna who is still eager to hear more about Lord Krishna's vibhuti or divine, transcendental opulence.

Lord Krishna reveals that whatever is glorious, wonderful and majestic that is pre-eminently distinguished by the qualities of grandeur, beauty and power should be known to arise from just a fraction of His almighty splendour.

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 …