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Bhagavad-Gita

Chapter 10, verse 1

Thus Lord Krishna declared in the seventh and eighth chapters that the Supreme Lord is only accessible by bhakti or loving devotion. Then in the ninth chapter the greatness of this loving devotion to the Supreme Lord was revealed directly by the realisation of consciousness and indirectly by declaring the eternal, spiritual benefits gained for His devotees as opposed to the temporary, material benefits gained by the votaries of the demigods and all other gods. Now in order to induce the realisation of His infinite Supremacy over all to germinate and transform into loving devotion, He speaks this verse for Arjuna’s and devotees like him for their highest interests and best welfare. This is because although it was discoursed upon earlier the greatness and majesty of the Supreme Lord is so extraordinary and phenomenal that it is very difficult to be properly understood by most. So Lord Krishna shines light upon this theme reiterating it commencing with the words bhuyah eva meaning once again which emphasises that one should listen attentively to glean the essence and comprehend. The ultimate revelation which will enlighten the Supreme Reality in its entirety regarding the magnificence and glory of the Supreme Lord causing bhakti for Him to germinate and grow expeditiously for the highest good for Arjuna and the devotees.

Thus ends the commentary to Chapter 10, verse 1 by Keshava Kashmiri.

Bhagavad-Gita

Chapter 10, verse 2

One may wonder how to remedy the fact that there are so many philosophers, theosophical thinkers, and erudite scholars who are unable to realise Lord Krishna’s supreme, transcendental position as the cause, source and ultimate controller of all creation. To augment this view Lord Krishna referring to the demigods and the great liberated sages states the words na viduh which means that even they are unable to understand Him. Neither Indra the chief of the celestial demigods nor Bhrigu the crest jewel of sages are able to perceive beyond the parameters of their mind and senses and comprehend the divine reality of Lord Krishna’s transcendental appearance in human form endowed with supreme indomitable never ending glory. Saccidananda or eternal existence, unlimited consciousness and endless bliss. Unlike the jivas or embodied beings inhabiting various bodies throughout creation who take birth due to their actions and whom the Supreme Lord bestows upon them knowledge and power according to their merits. As the jivas are His creation arising from Him although eternal as well they are severely limited possessing only finite knowledge. Hence it is impossible to know the reality of the Supreme Absolute Truth without being properly instructed in parampara or disciplic succession from one of the four sampradayas or spiritual channels authorised in Vedic scriptures.


Bhagavad-Gita

Chapter 10, verse 3

Lord Krishna confirms the fact that real knowledge about His transcendental rupa or form is difficult to be understood by even the demigods and great sages. Ignorance about Lord Krishna and His Supreme position as the prime cause and origin of all gods and great sages is the obstinate obstacle that limits and impedes the jivas or embodied beings from developing bhakti which is exclusive loving devotion to the Supreme Lord. Whoever knows Him in reality as the unborn without beginning as the Supreme Lord of all creation and the Supreme Controller of all existence. The Svetasvatara Upanisad III.IV states: He alone is the source and origin of all the demigods. Those lacking in knowledge may surmise that the Supreme Lord Krishna rulership is just localised of the complete cosmic manifestation and may hypothecate that His power is the same as any other god; but such offensive thinking is not productive and a foolish misnomer, so to neutralise any such concoctions Lord Krishna uses the words loka-mahesvaram or the Supreme controller of the complete cosmic manifestation throughout the entire realm of all creation. The Svetasvatara Upanisad VI.VII states: He who is the Supreme God of all gods, the Paramount Divinity of all divinities, the Ultimate Ruler of all rulers is to be known as the adorable Lord. Those who know Lord Krishna as the Supreme Lord of all lords are not deluded and do not possess the great delusion of considering any other god as being equal to or the same as Him. Such blessed beings become free from all reactions to all their past and present actions and have crossed all obstacles enabling them to develop bhakti or loving devotion to Him.

The conclusion is that by all means one should avoid such delusion because those who erroneously considers that any other god from any other belief is equal to or the same as the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures, are all greatly ignorant and sinful beings in whom loving devotion for the Supreme Lord will never germinate. The Pancaratra texts confirm: That one of deluded mind who foolishly speaks of the Supreme Lord Krishna as equal to any other god even once is an evil person from a sub-human class. There is no being more low than this being.


Bhagavad-Gita

Chapter 10, verses 4, 5

Lord Krishna continues to confirm His Supreme Lordship and absolute dominion over all that exists in creation this verse and the next two beginning with the words buddhir jnanam asammohah. Buddhir spiritual intelligence to determine what is real and what is unreal. Jnanam is the power of discrimination regarding the atma or eternal soul and temporary physicality. Asammohah is the absence of illusion about the spiritual goal. Ksama is tolerance even in situations where agitation is natural. Satyam is the truthfulness of relating about something as it exactly is. Damah is restraint of the senses withdrawing the sense organs from sense objects. Samah is control of the mind keeping it away from unproductive unrighteous thinking and having it focused on the Supreme Lord. Sukham is joyful and duhkham is sorrowful. Bhavah is evolution and abhavah is dissolution. Bhayam is fear of oncoming difficulties and abhayam is free from fear. Ahimsa is abstaining from harming any being by mind, speech and body. Samata is not succumbing to passion and hatred. Tustih is feeling contentment from whatever comes on its own accord. Tapah is voluntary austerities for spiritual purposes according to the Vedic scriptures and will be more clearly enunciated in chapter VIII.XIV-XVII. Danah is offering honestly earned funds to an auspicious person, in an auspicious place at an auspicious time. Yaso is the recognition arising from appreciation of possessing righteous virtues like compassion and generosity. So like this these qualities and their opposites are the individual traits of all humans and which all emanate to them from the Supreme Lord alone, in accordance to their respective actions and merits.

Thus ends the commentary to Chapter 10, verses 4 and 5 by Keshava Kashmiri.

Bhagavad-Gita

Chapter 10, verse 6

Nevertheless the seven great sages being Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasistha followed later by Bhrgu and others sages. The four elder seers being the Kumaras: Sanaka, Sanandana, Sanat and Sanatana were born even earlier to these sages and the 14 Manus headed by Svayambhuva and also before Shivas 11 Rudras were manifested. All of the aforementioned fully consider the Supreme Lord Krishna to be the ultimate creator, preserver and destroyer of the complete material manifestation and all are completely devoted to the Supreme Lord without reservation following His direction in all situations and circumstances. Sometimes it may externally appear as if they are bewildered or belligerent as it sometimes appears in the case of Shiva; but these mirages are merely to enhance the lila or divine pastimes of Lord Krishna. His devotees to whom He grants moksa or liberation from material existence were originally created from His will, not from the womb of any female and from the seven great sages along with the four Kumaras, the 14 Manus and 11 Rudras have descended the entire human population producing sons, grandsons, great grandsons etc. all within the scope of the four orders being Brahmin, Ksatriya, Vaisya and sudra in accordance with their previous respective actions.

It should be understood that Brahma being empowered by the will of Lord Krishna manifested the four Kumara’s and the Rudra’s from his mind. While Svayambhuva Manu and his wife Satarupa were manifestations of the two halves of the golden egg from whence sprang creation in one age as willed by the Supreme Lord. The 13 subsequent Manus were born from a mothers womb. The four Kumara’s created earlier had no interest in producing progeny being indifferent to material nature. Thus the seven great sages were empowered with the task of procreation the population of humans and they also become world preceptors establishing and propagating the Vedic religion through the medium of actions. The Manu’s are empowered for universal protection. The Rudra’s are empowered for universal destruction. The four Kumara’s being themselves great liberated beings are empowered to liberate others from the cycle of birth and death throughout creation and to establish and propagate the path of detachment and renunciation from the material. In the Moksa Dharma it is stated after the origin of the seven great sages that they are knowers of the Vedas and are known as world preceptors appointed for begetting progeny. Similarly after the account of the Kumara’s it states that after attaining atma tattva or soul realisation they resorted to the path of renunciation and being experts in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, they are universally known as liberated holy preceptors.

Manu’s protect and Rudra’s destroy. In the Visnu Purana is stated: O’ brahmins, Visnu, Manu, Rudra and others as well as all beings exemplify the glory of the Supreme Lord Krishna. In the Bhagavat Purana, II.VII.V Brahma states: O’ ascetics I performed penance to create all the various and diverse beings. First arising from my penance Sana was produced which became Sanaka, Sanandana, Sanat and Sanantana known as the four Kumara’s. To them I gave instructions about the atma or eternal soul in all sentient beings and which became dormant at the end of the previous cycle of existence. Also in the Bhagavat Purana XI.XIII.XIV beginning etavan yoga adisto Lord Krishna states: The actual system of yoga taught by My devotees headed by Sanaka Kumara is to completely withdraw the mind from the external senses directly concentrating it on the Supreme Lord.

It should never mistakenly be considered that the seven great sages existed previously before the Manu’s and the Kumara’s as this would be erroneous. The Kumara’s are absolutely elder even to the Manu’s and their names and number equalling four does not include any of the 14 Manus who are enumerated in the Puranas as follows: Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Daksa Sarvani, Brahma Sarvani, Dharma Sarvani, Rudra Sarvani, Deva Sarvani and Indra Sarvani. Out of these 14 Manus the first six have already served out there appointed time and passed. We are presently protected by the seventh Manu known as Vaivasvata and the Markandaya Purana, Saptasati XIII.XXI confirms that the eighth Manu will be called Sarvani. So in conclusion it should be crystal clear that the Manu’s are elder to the seven great sages and that the four Kumara’s are even senior to the Manu’s.


Bhagavad-Gita

Chapter 10, verse 7

Now Lord Krishna speaks on the benefits of knowing Him in reality as the great sages spoken previously do, as the Supreme transcendental majestic Lord of all. This is stated with the words yo vetti tattvatah meaning those who know in truth, regarding His transcendental potencies and divine opulence and how they manifest, direst and sustain the whole creation. Such one’s like the great sages will undoubtedly become established in undeviating yoga or the science of the individual consciousness attaining communion with the Ultimate Consciousness of the Supreme Lord.


Bhagavad-Gita

Chapter 10, verse 8

Lord Krishna expresses the immense devotion the great illuminated beings who matva or have realised His Supreme Absolute position and incomparable glories as the Ultimate Reality, the Ultimate Truth and the Ultimate Personality controlling all beings in all existences. He the sole object to be known and the goal o all knowledge. He is recognisable through external identifying manifestations such as the cause of creation, the origin of all living entities , the source of all existence etc. He is the prime cause of all created beings and all things sentient and insentient, movable and immovable. He also monitors the ascent and descent of all beings through higher and lower planetary species and up and down into higher and lower species of life including their internal growth and evolution. Everything is manifested, energised and activated because of Lord Krishna’s desire alone and the spiritually intelligent realising this continuously worship Him fully with devotion and love.


Bhagavad-Gita

Chapter 10, verse 9

Here Lord Krishna elaborates on the great souls method of worship with the words mac-citta or their minds dedicated to Him and mad-gata-prana or their life airs surrendered fully to Him inferring also the presiding demigods and their function over their respective sense organs such as ear and eye, etc. This denotes using the eyes to see the Supreme Lord, using the ear to hear His praises, using the tongue to chant His glories, etc. all for propitiating Him as the goal. Enlightening one another about their realisations about Him, exchanging ecstasies with each other about their realisations and experiences with Him. Also discoursing with the appropriates logical and introspective reasoning propounded in the Vedic scriptures and the commentaries of the previous acarya’s in disciplic succession about Lord Krishna’s supreme absolute position as the sole cause, maintainer and sustainer of all creation. Of one mind and heart discussing His transcendental qualities and attributes they grow in true friendship and admiration for each other relating whatever knowledge they have of Him, great or small it is all mutually relished whether they speak of His virtues, His mercy, His avatars or incarnations or His phenomenal extraordinary lila’s or divine pastimes or just by hearing about them. From both a wonderful feeling of indescribable contentment arises and they become completely satisfied within.


Bhagavad-Gita

Chapter 10, verse 10

Lord Krishna speaks of the results such devotees are benedicted by satata-yuktanam or constantly aspiring for communion with Him, through meditation and worship; He personally as paramatma the Supreme Soul within bequeaths the inner inspiration whereby they unfailingly come to Him.


Bhagavad-Gita


Nevertheless in order to shower His grace exclusively upon those who worship Him in bhakti or exclusive loving devotion, He atma-bhava-stho meaning manifests within their hearts jnana-dipena the radiant knowledge of enlightenment which completely dispels all tamah or darkness of ignorance due to unlimited karma or multitudinous reactions from actions since time immemorial.


Bhagavad-Gita

Chapter 10, verses 12,13

Listening attentively to the Supreme Lord Krishna’s unequivocal vibhuti or transcendental opulence, and unlimited supremacy in brief, Arjuna appetite for hearing more increased and he became enthusiastic to learn more and more about the infinite, divine glories of Lord Krishna and in order to assure the Lord that he was fully convinced of everything that was told to him, Arjuna first confirms Lord Krishna is the Supreme Absolute Truth with the words param brahma and then he confirms that Lord Krihsna is the shelter of all creation with the words param dhama and then he verifies these statements as being in total agreement with the mahatmanas or great liberated sages such as Narada and Vyasa who are able to perceive all truths and who can see the subtlest reality speak of Lord Krishna as the purest of the purest, the auspicious of the auspicious, self-manifest, self-effulgent, eternal, immutable, of unchangeable, divine form, the ultimate goal, residing in the highest, paramount spiritual abode as a personality with transcendental qualities, features and attributes. The prime cause of all causes, the source and origin of all that exists. omniscient, omnipotent, omnipresent and all pervading. The Vedic scriptures declare this to be the absolute truth, the mahatmanas proclaim this to be the absolute truth and Lord Krishna Himself also verifies that this is the absolute truth.

In Bhisma Parva of Mahabharata there is a hymn by Brahma that states: O king by brahmins, sages and demigods it was told in ancient times that the Supreme Lord Krishna is the God above all other gods such as myself and Shiva. The celestial sage Narada declared Lord Krishna as knowing the minds and hearts of all beings. The venerated sage Markandeya Rishi expressed Lord Krishna as embodying past, present and future. Venerable Bhrgu named Lord Krishna as the austerity of all austerities and the yagna or worshipful propitiation of all yagna. Vyasa proclaimed that Lord Krishna’s form is sac-cid-ananda unlimited knowledge, eternal existence and unending bliss. Lord Krishna is the bestower of moksa or liberation from material existence and He appoints Indra the ruler of the demigods on his throne in the heavenly worlds. Lord Krishna is the Supreme Lord of all lords and gods and every other conception of divinity.

The sage Angiras at the time of creation declared Lord Krishna as Daksa-Prajapati the creator of all lords, gods and demigods. The sage Devala proclaimed Lord Krishna was unmanifest in the body but manifest in the heart and mind of all beings. The sage Asita expressed Lord Krishna as pervading the sky with His head and the Earth with His chest while His stomach represents the three worlds. The four Kumaras headed by Sanat eulogise Lord Krishna as param brahma the supreme, eternal personality, parama dhama the supreme shelter, the ultimate goal for those endowed with the fruits of austerities, those who are self-satisfied and content through self-realisation and for those great, royal kings who are irrevocably committed to war and battle for the sake of establishing righteousness. So in all these various ways the Supreme Lord Krishna is worshipped and glorified by realised beings.

Also in the Bhishma Parva there is a dialogue between the Brahma and Narada and the Gandharvas who are celestial singers, musicians and dancers were extremely astonished to see Brahma exhibit great reverence and were eager to know who it was that he praised so wonderfully with such eloquent hymns. Being pleased Brahma stated: O best of beings I spoke with the Supreme Lord with joy who is neti neti or transcendental to this and that and beyond becoming and coming into being. The Supreme Lord Krishna is the atma or eternal soul of all beings and the Supreme Goal of all beings. I humbly prayed to Him to bless this world and evoked Him to come with the prayer: O Supreme Lord Krishna, I beseech you to bestow your causeless mercy and come to this world of mortals and appear on this Earth for the destruction of the demoniac. The demons such as the sons of Diti and Danu and the hosts of demoniac beings that were terminated by You in previous epochs, have now taken birth on Earth with terrible forms and great might. In order to eradicate the demoniac presence on Earth the Supreme Lord Krishna in association with Nara will manifest in His avatar or incarnation as Narayana and appearing in a human form will move about the Earth establishing righteousness. Those same two ancient and great sages of infallible lustre known as Nara-Narayana who were invincible in battle against all the demoniac hosts have appeared upon Earth again as Lord Krishna in His original form along with His friend and devotee Arjuna to destroy all the demoniac forces once more. The infatuated and deluded are unable to understand and perceive Him who is my eternal liege and Lord.

The Supreme Lord Krishna, the Paramount Lord of all creation and the ultimate goal of all beings should be the sole object of all endeavours and worship. The Supreme absolute ruler of all creation should never be forgotten or neglected. He is the highest reality, the Supreme glory, the ultimate destination, imperishable, eternal, the cause and the source of all that exists. Whose nama or name, rupa or transcendental form, lila or divine pastimes and dhama or eternal abode are sung and glorified throughout the Vedic scriptures. But who at the same time is beyond the scope of worldly knowledge. So all the demigods, humans and gods should never disregard Lord Krishna’s words which precisely presents the ultimate truth and one should never disrespect His activities which concisely represents the ultimate reality. Yet because His eternal, transcendental body appears in human form the foolish and deluded of wretched conception look at the infallible Supreme Lord as a mere human being and fallible like themselves.

In the Harivamsa there is a passage where Shiva instructs some brahmin sages stating: O’ devotees of the Supreme Lord Krishna who have realised the truth. He is the ultimate reality and propitiation unto Him is the ultimate austerity. As there is nothing higher or superior to Him one should always meditate upon Him with a controlled mind because He the best well wisher and the prime duty of human life to worship. He is eternal piety, the reward of all penance, the abode of all merit and the goal as well as the bestower of moksa or liberation from the material existence. It is to He alone that the knowers of the brahman the spiritual substratum pervading all existence and those who have achieved atma-tattva or realisation of the soul, pay homage too and eulogise proficiently. He is the sole destination prescribed in the Vedic scriptures so sought after by those even after attaining moksa. It is he whom the the scholars of Samkhya and Astanga glorify. The Vaisnavas declare him as the path and the goal for the knowers of the brahman. But there is no need O’ devotees to ponder and deliberate further the purpose of existence is to realise Him only. Being amply endowed with the qualities of sattva guna the mode of goodness one should always meditate upon the Supreme Lord Krishna and His incarnations and expansions as authorised by Vedic scriptures as there is no higher god and no worthier goal.

In closing Arjuna reaffirms Lord Krishna glories by stating that He Himself also previously expressed the same in X:VIII, X.II and VII.VII confirming respectively that He is the cause of all creation, the prime source of all gods and sages and that nothing exists without Him,

Thus ends the commentary to Chapter 10, verse 12, 13 by Keshava Kashmiri.

Bhagavad-Gita


Now it is being confirmed by Arjuna that all Lord Krishna states as well as all that the great sages have stated about Him is 100% correct and absolutely true. He addresses Lord Krishna as Bhagavan meaning the complete possessor of total power, total wisdom, total beauty, total wealth, total fame and total renunciation. He also asserts that neither the servitors of righteousness the demigods nor the opponents to righteousness the demons both of limited understanding are able to know the Supreme Lord who performs His phenomenal pastimes as though they are sport.


Bhagavad-Gita


O’ Purusottama meaning the Supreme personality is being used to address Lord Krishna in the vocative case and is being elaborated further by four additional epithets describing His ultimate position as progenitor of all beings, Lord of all beings, Lord of lords and Lord of the universe. In conclusion it is stated that only the Supreme Lord knows Himself by the power of His Self and none else.


Bhagavad-Gita


Lord Krishna is being implored to elaborate upon His glorious vibhuti or transcendental opulence as only He is able to accurately describe in full His divinely supreme glories by which He pervades and controls all creation.


Bhagavad-Gita


The necessity of accurately and distinctly knowing the Supreme Lord Krishna’s vibhuti or divine, transcendental opulence is expressed by Arjuna with the word katham vidyam aham meaning how to know. The word yogim is expressing that Lord Krishna is the master of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Being inferior to the Supreme Lord it is not possible to fathom His glories, powers and paramount supremacy without His mercy so he is requesting Lord Krishna to explain His unimaginable glories that are beyond even elevated and advanced conceptions so he can get an idea how to correctly meditate upon the Supreme Lord and not imagine or concoct some ideas that have no validity to reality. Because only the Supreme Lord knows Himself and it is not possible to understand and meditate upon Him in full.


Bhagavad-Gita


It could be feasible that Lord Krishna might ask Arjuna why is he asking to repeat what was told already in VII.VIII that He is the flavour in water and in IX:IV that everything in creation is permeated by Him. The 7th chapter reveals some of His divine glories and the 9th chapter His Supreme Power. Earlier in this chapter verse VIII it is revealed that Lord Krishna is the Supreme Absolute Truth and the origin of everything animate and inanimate. What Lord Krishna spoke of previously was to concise and brief. Because of this Arjuna speaks the compound word vistarenatmano yogam meaning explain in detail the process of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of Lord Krishna. Arjuna is feeling that Lord Krishna’s unequivocal instructions are just like ambrosial nectar and to hear in detail about the power of His glorious vibhuti or divine, transcendental opulence along with His eternal power of yoga just increases this ambrosial nectar.


Bhagavad-Gita


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.


Bhagavad-Gita


Before Lord Krishna commences speaking of His transcendental glories He describes His glorious divine spiritual form. The words sarva-bhutasaya-sthitah means abiding in the heart of all sentient beings. How? As paramatma the Supreme Soul residing within the atma or individual soul which all collectively comprise His transcendental, spiritual body. The Supreme Lord Krishna is the beginning meaning creation, the middle meaning sustenance and the end meaning destruction of all living entities along with all insentient elements. The Supreme Lord uses the address Gudakesa meaning one who has control over sleep which indicates that Arjuna has the ability to be ever wakeful and aware.


Bhagavad-Gita


From now until the end of the chapter the Supreme Lord Krishna enumerates His vibhuti or divine, transcendental opulence. He reveals He is Vishnu of the 12 Adityas, All solar orbs whose rays illuminates unlimited galaxies and universes. He is the Parivaha wind which precedes all the others throughout space bearing the name Marici and among naksatranams or different constellations exercising their sphere of influence Lord Krishna is the moon which is superior to all of them in influence.


Bhagavad-Gita

Chapter 10, verses 22

Among the four Vedas, Lord Krishna’s vibhuti or divine, transcendental opulence is found in the Sama Veda which excels the others by the sweetness of its melody. Among the demigods His vibhuti is Indra, the celestial chief of all the demigods. Among the 11 organs of perception His vibhuti the mind is master of them all and He is the cetana or consciousness in all living beings.


Bhagavad-Gita


Among the 11 Rudras or demigods of destruction, Lord Krishna’s vibhuti or divine, transcendental opulence is Sankara which is synonymous with Shiva. Of the Yakshas and Rakshasas, His vibhuti is Kuvera the lord of wealth and treasurer of the demigods and of the 8 Vasus, His vibhuti is Pavaka the firegod Agni.

Thus ends the commentary to Chapter 10, verses 23 by Keshava Kashmiri.

Bhagavad-Gita


Among priests know Lord Krishna’s vibhuti or divine, transcendental opulenceto be Brihaspati the chief priest of all the demigods and among warrior chiefs know His vibhuti to be Skandah the general and commander of the army of the demigods and is known as Kartikeya.


Bhagavad-Gita


Of articulate sound vibrations Lord Krishna’s vibhuti or divine, transcendental opulence is the monosyllable OM the root of all sound. Among yagna or propitiation and worship of the Supreme Lord, His vibhuti is japa-yagno or the devoted chanting of the Supreme Lord Krishna’s holy names. Of immovable mountains His vibhuti is the Himalaya mountains.


Bhagavad-Gita


Among trees Lord Krishna’s vibhuti or divine, transcendental opulence is the Asvattha or the sacred Banyan tree also called the holy fig tree and known as Ficus Bengalensis. Among celestial sages His vibhuti is Narada of exceptional bhakti or loving devotion. Of the Gandarvas or celestial singers and musicians His vibhuti is Citraratha of outstanding singing. Of perfected beings who have since inception acquired spiritual wisdom, dispassion, renunciation etc. and are endowed with great purity, holiness and enlightenment possessing all siddhis or supernatural powers, His vibhuti is Kapiladeva the son of Kardama Muni and Devahuti.


Bhagavad-Gita


Among horses and elephants Lord Krishna’s vibhuti or divine, transcendental opulence is Uccaihsrava and Airavata respectively who were both churned from the nectar by the demigods. Among humans His vibhuti is the royal king.


Bhagavad-Gita


Among weapons Lord Krishna’s vibhuti or divine, transcendental opulence is the vajram or thunderbolt the weapon of Indra, chief of the celestial demigods. Among all cows His vibhuti is the Kamadhenu or Surabhi cows which fulfill all desires. His vibhuti is kandarpah or the passionate desire which results in procreation of progeny. His vibhuti is not connected in any way to the desire for sense gratification and bodily enjoyments.


Bhagavad-Gita


Among non-poisonous serpents of many heads Lord Krishna’s vibhuti or divine, transcendental opulence is the divine snake Ananta endowed with the qualities of dispassion, mightiness, etc. Among the controllers of the demigods who direct universal management His vibhuti is Yamaraja the demigod in charge of death who blesses the righteous and punishes the unrighteous.


Bhagavad-Gita


Among the Daityas or descendants of Diti who are of the demoniac line, Lord Krishna’s vibhuti is the great devotee Prahlad whose name literally means one who makes the righteous happy and who is surrendered fully to the Supreme Lord with bhakti or exclusive loving devotion. Among measurements His vibhuti or divine, transcendental opulence is time the prime cause of all results and comprised of divisions such as seconds, minutes, hours, days, months, years, millenniums etc. Among birds His vibhuti is Garuda the carrier of Vishnu.


Bhagavad-Gita


Among purifiers Lord Krishna’s vibhuti or divine, transcendental opulence is the swift moving wind. Among weapon wielding warriors His vibhuti is the valiant hero Rama who is a lila avatar or divine pastime incarnation of the Supreme Lord Krishna being His catur-vyuya expansion Vasudeva. One should never think that Rama born of King Dasaratha in the solar line of the exalted Raghu dynasty is non-different from the Supreme Lord Krishna except in rasa or mood. The word Rama may also be interpreted to be Parasurama the son of Jamadagni and Renuka, who was a sakyavesa avatar or empowered incarnation of Lord Krishna who slew all the ksatriyas 21 times with His mighty axe. Among rivers His vibhuti is jahnavi the daughter of the sage Jahnu known as the holy river Ganges.


Bhagavad-Gita


Lord Krishna states that His vibhuti or divine, transcendental opulence is sarganam or creation as the beginning, middle and ending. In verse 20 of this chapter He revealed His vibhuti beginning, middle and ending of all living entitiess by the word bhutanam. But here He is referring to the insentient process that manifests as creation itself for the benefit and welfare for all sentient beings. Of all knowledge existing Lord Krishna’s vibhuti is adhyatma-vidya or the supreme knowledge of the eternal soul which includes the Supreme Lord who bestowed its eternality and how to attain His eternal association which is the paramount attainment.

Lord Krishna declares of the three methods of debate being vadah, jalpa and vitanda His vibhuti is vadah which is the absolute conclusive reality determined by the logical method of discussion and debate regarding the pro and cons of things by those who are established in satya guna or the mode of goodness in order to determine and ascertain the ultimate truth of any topic. Such beings are always free from passion and the duplicity of subterfuge and deception. Jalpa is the method of argument which uses calculated criticism and superficial suppositions to invalidate the opposition in an underhanded manner and is like a hedge of sharp thorns purposely keeping out any chance for a conclusive truth. Vitanda is the method of argument which uses false facts and absurd affirmations to destroy an opponents position without having ever established a position of their own. The fallacy of jalpa and vitanda is that they falsify facts, distort truth and misrepresent reality for the purpose of inserting their own deceptive hidden agenda.


Bhagavad-Gita


Among the sounds of speech from the various letters of all languages Lord Krishna’s vibhuti or divine, transcendental opulence is the sound represented by the first letter of the alphabet known as A. Among different types of compounds in grammar His vibhuti is the dual compound whose both parts are complimentary yet independent. Among subjugators His vibhuti is all subjugating time terminating all existence in the form of Shiva at the time of universal destruction and of creators His vibhuti is visvato-mukhah the four- headed Brahma. The Svetara Upanisad VI.XVI states: He who is the knower and devourer of time the omniscient one possessing all auspicious attributes etc. In the Udyoga Parva of Mahabharta it states: Lord Krishna incessantly revolves the wheel of time, the wheel of the worlds and the wheel of all dimensions by His vibhuti. The Supreme Lord Krishna rules over all time, all death and all that is moving and non-moving. This is eternal truth.


Bhagavad-Gita


Among annihilators Lord Krishna’s vibhuti or divine, transcendental opulence is myrtuh or all devouring death. Of the seven transformations of the physical body His vibhuti is birth. Of the seven feminine qualities of utmost virtue His vibhuti comprises them all as described.


Bhagavad-Gita


Previously in verse 22 Lord Krishna revealed that His vibhuti or divine, transcendental opulence from the Vedas is the Sama Veda. Now He specifies that His vibhuti within the Sama Veda is the hymn known as Brhat-Sama indicated in the Rig Veda VI.XXXXVI.I beginning tvam rddhim havamahe meaning O’Indra we invoke you. This hymn is a very wonderfully sublime auspicious hymn with a very beautiful melody glorifying the Supreme Lord when He assumed the position of Indra during His manvantara incarnation as Dharmasetu. Of mantras composed in long and short meters His vibhuti is the Gayatri mantras which Vedic initiates attain Brahmin status and who then by chanting in the three regulated periods of the day being before sunrise, midday and after sunset perform the three sacred sacrifices which are the lifetime duty of every Brahmin. It is also chanted while the Soma ritual is being performed by the demigods.


Bhagavad-Gita


Among those practising fraud to deceive others Lord Krishna’s vibhuti or divine, transcendental opulence is dyutam or gambling. His vibhuti is the glory of the glorious, the victory of the victorious, the diligence of the diligent and the sattvam or goodness meaning pious conduct of the righteous characterised by knowledge and dispassion.


Bhagavad-Gita


Among the descendants of the Vrishni lineage Lord Krishna’s vibhuti or divine, transcendental opulence is the son of Vasudeva. As Lord Krishna is describing His vibhuti it is not logical that He would be would be referring to Himself. The only other son of Vasudeva is Balarama who is the first expansion of Lord Krishna and the direct source of all other avataras or incarnations including Rama and Vishnu. So Lord Krishna’s vibhuti as the son of Vasudeva is the all powerful Balarama. Lord Krishna declares that among the Pandavas His vibhuti is Arjuna and among self-realised sages His vibhuti is Vedavyasa and among seers or those who are omniscient His vibhuti is Usanah better known as Sukracarya, the preceptor of those born in demoniac lines.


Bhagavad-Gita


Among the subduing power of rulers, Lord Krishna’s vibhuti or divine, transcendental opulence is the power of punishment that keeps the wrongdoers in line. His vibhuti is that policy which leads to success. Of secrets His vibhuti is maunam or silence which is inviolable being the master of all secrecy and His vibhuti of the wise is the wisdom of those who are self-realised.


Bhagavad-Gita


Lord Krishna reveals that He is the bijam or root seed and origin of all beings existing in all situations and manifestations. There is nothing absolutely whatsoever animate or inanimate which can exist without Lord Krishna as He pervades the total material existence externally as the brahman or the spiritual substratum pervading all existence and internally as paramatma the Supreme Soul within the etheric heart of each and every living entity. From the primary creator Brahma above even the heavenly planets down to a blade of grass everything in existence is inseparably connected to Lord Krishna. As Lord Krishna is present within all causes He is naturally present in all results as well. He is the cause of all causes. The Svetavatara Upanisad VI.IX states: The Supreme Lord is the cause of the lord of all causes.


Bhagavad-Gita


Lord Krishna concludes the description of His vibhuti or divine, transcendental opulence with the words nanto’sti there is no limit to them and also there is no being in all existence that can account and describe them all. What Lord Krishna has given is only a very small partial description of His vibhuti.


Bhagavad-Gita


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.


Bhagavad-Gita


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 verse. 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.

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.

Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 10 by Keshava Kashmiri.

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