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Gita : Ch-10. Slo-42.


Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-42. ( But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.)

athava  bahunaitena  kim  jnatena  tavarjuna,

vishtabhyahamidam  krtsnam  ekamsena  sthito  jagat.

arjuna  athava  =  Arjuna,  otherwise / or;

etena  bahuna  jnatena  =  this  way  knowing  too  much;

tava  kim  =  what  is  the use  to  you;

aham  ekamsena   =  I  with  My  one  part  only;

idam  krtsnam  jagat  =  completely  in  this  Universe;

vishtabhya  sthitah  =  ever  present  supporting.

The words kim jnatena tava used by Lord Krishna meaning what is the necessity of all this knowledge is to recall the primary reason for revealing His vibhuti or divine, transcendental opulence and not to indicate that knowledge of them was not of great value.

Since this is true He would never state anything that is unnecessary or unreal.

The Rig Veda confirms stating :-

Who can possibly be liberated from the cycle of birth and death without knowledge of the Supreme Lord phenomenal attributes and vibhuti.

The adjective tava is used for clarification and indicates that since Arjuna is already a qualified devotee of Lord Krishna.

The knowledge that has been revealed previously is for other aspirants and votaries in various levels of development; but the knowledge that is instructed subsequently hereafter will be exclusively for Him.

Again the word kim is used to emphasise the importance of other means to perceive Lord Krishna.

If there is attachment and greed and no renunciation what is the use of penance?

If there is anger and lust and no equanimity what is the use of penance?

The purpose of using the word kim is to emphasise the removal of attachment, greed, anger and lust.

It is for affirming that it is more important to perceive Lord Krishna's presence in all places rather then to perceive Him in select differentiated places.

Thus presenting His principle vibhuti or divine, transcendental opulence which relates to material existence in brief, Lord Krishna being more concise includes them all in the previous slokam.

Now He concludes this chapter with the words :-

kim jnatena tava meaning what is the need of knowing all these facts separately.

It is sufficient to know the reality that Lord Krishna maintains the total material manifestation and upholds the complete cosmic creation with just an infinitesimal spark of His transcendental potency.

The two particles in athava of atha and va in the first word of this verse meaning otherwise together express this point of view.

The word ekamsena means infinitesimal fraction.

As it is declared by Parasara in the Vishnu Purana :-

Lord Krishna from whom 1/10,000 part of 1/10,000 part which equals 1 percent of 100 million, maintains and sustains the whole creation and cosmic manifestation.

The entire material creation containing the sentient and the non-sentient are all completely dependent on Lord Krishna for their very existence.

The understanding is to meditate on everything as being a part of Him because nothing can exist without Him.

Lord Krishna now informs that whatever has been confirmed as the reality regarding His vibhuti or divine, transcendental opulence is extremely minimal.

In whatever condition the material creation may appear, be it the absolute reality of the supra subtle unmanifest state of the brahman being the spiritual substratum pervading all existence or be it the relative reality of the supra gross manifest state possessing the five elements.

Whether existing temporarily or in perpetuity, the total creation comprised of cit or consciousness and acit or unconscious beings, objects and substances are structured in such a way as to not conflict with each other and never to go contrary against the Supreme Lord's will.

The blessed Parasara the father of Vedavyasa revealed in the Vishnu Purana that the whole creation is maintained by 110,000 part of 110,000 part of Lord Krishna's inconceivable power.

The words kim jnatena also indicate that what is to be mentioned in the following chapters is more important then what has been previously related up till now.
This does not mean that anything that Lord Krishna revealed previously is not important; but only that it is the foundation for what is yet to come.

To be informed that what is to be told later is more important infers that what was told previously was more preparatory and denotes a connecting gradation in the information given.

To be properly understood and assimilated knowledge must come in the proper sequence.

Only by reflecting and meditating on Srimad Bhagavad-Gita as a collective whole will one come to realise its deeper purports and the ultimate truth.

Because the mind continuously runs after external objects in its pursuit of pleasure through the senses, Lord Krishna enjoins everyone to try to see Him everywhere in everything and thus in this chapter He has magnanimously stated in brief His vibhuti or divine, transcendental opulence.

Taking complete refuge in the Supreme Lord Krishna who revealed His vibhuti out of compassion for all beings, may bhakti or exclusive loving devotion towards the Supreme Lord germinate and grow through the knowledge of such glories.


NOTE : -


1. By  now  we  understood  that  what  is  "Vibhuthi.

2. Paramatma Vibhuthi ( Lord's  Presence ) : - In  each  thing,  creatures  and   experience,  Sadhakan  must  possess  to  have  darshan  of  Lord's  Presence ( Vibhuthi ), for  this  he  has  to  regulate  his  mind  and  intellect.

3. For  all  truth  is  Parmatma  only,  Sadhakan  should  develop  his  inner  view  is  to  see  this  truth.

4. Sadhakas  ability  to  see/view/have darshan  of  Lord  that  is,   the  hidden  Paramatma  in  all  names  and  forms,  ....this  ability   to  have  Paramatma  darshanam  is  "Yogam."

5. "ONENESS" i.e,  --Lord's  presence  "ALL-PERVADING"  ....

Next : Chapter-11. ( Visvarupa-darsana-yogam  )

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 …