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Ch 10. Vibhuti Yoga

Yoga Through Appreciating the Opulences of Shri Bhagavan

By sincerely and constantly studying this chapter, one will understand that Shri Krishna is the basis of all vibhutis (opulences) and saktis (energies). The entire material universe with all its opulences is just one quarter of His majesty. When one attains knowledge o the vibhutis, one can easily understand that everything is directly or indirectly related to Bhagavan. Bhagavan bestows buddhi-yoga upon His bhaktas so that they attain tattva-jnana. In this way, thei ignorance is destroyed and they engage in bhajana with love (priti).

The Glories of Chapter Ten (Mahatmya)

Lord Siva said, “My dear Parvati, I will now relate to you the glories of the Tenth Chapter of the Shrimad Bhagavad-gita, as related by Lord Vishnu to Lakshmi-Devi which in itself is a stairway to the spiritual world.
In Kashipuri, there was a Brahmana of the name Dhirabuddhi, who was as dear to me as Nandi, my carrier. He was always peaceful and all of his senses were fixed in the glorification of Lord Krishna. Wherever he would go, I would follow him with great love, so that I could protect and serve him. Seeing my activities, my eternal servant Bhringiriddhi inquired from me, “What kind of austerities and other pious activities has this great devotee performed, that you are personally rendering service to him?”

Hearing Bringiridhi’s inquiry I replied as follows. “Once, in Kailash parvata, in the garden known as punnaag, I was enjoying sitting in the moonlight, and suddenly there was a great wind, which caused the trees to shake with a very loud noise. Suddenly a shadow was cast all around as if a mountain was moving. Suddenly, in the sky, a very large bird in the color of a rain cloud appeared. Due to the flapping of its wings, it was causing the trees to shake and the dust to swirl around. Suddenly the bird landed on the ground and offered his respects to me and also one beautiful lotus flower. After which, he said, “Oh Mahadeva! All glories to you, the shelter of all. There is no limit to your glories. You are the protector of the devotees, who have control over their senses. And you are the foremost of all the devotees of the Supreme Lord Krishna. Great souls such as Brihaspati are always chanting your glories. But even the thousand-headed Ananta Sesa, is not able to ully describe your glories. So what to speak of a bird like me, with such small intelligence.”

After hearing the bird’s prayer, I inquired, “who are you, and where are you coming from? You look like a swan and your bodily color is that of a crow.” That bird said, “please understand that I am the swancarrier of Lord Brahma. And the reason for my body having attained a black color, I will relate to you.

Just close to Saurashtra (Surat) there is one beautiful lake, from where this wonderful heavenly lotus came from. I had been enjoying there for some time. Just as I was flying off from that pIace, I suddenly fell to the ground and my body took on this black color. At that time I was thinking to my self. How have I fallen down, and how has my body which was white like camphor, turned black? While thinking in this way I heard a voice, coming from the lotuses in the lake “Oh, swan, get up, I will tell you the reason why you fell down, and your body turned black.” At that time I got up and went to the center of the lake, where there were five extraordinary beautiful lotuses out of which came a very beautiful lady. After circumambulating her, I inquired as to the reason of my falling down. She replied; “Oh, black swan, while you were flying, you flew over me, and due to this offense, your body has now become black. When I saw you fall down, I felt sorry for you, thus, I called you here. When I opened my mouth, the scent emanating from it was able to purify at one time seven thousand black bees, who immediately attained admission into the heavenly realm. My dear king of birds, the reason I have such power I will tell you.

Previous to this birth, three births before, I was born in a Brahmana family, and my name was Sarojavadana, my father had always instructed me in the principles of chastity and when I got married I served my husband very faithfully. One day I found a Maina (a black bird), and due to looking after it, my service to my husband became affected, for which he became angry, and cursed me, “Oh, sinful woman, you will become a maina in your next birth.”

In my next birth I became a maina, but due to my following the principles of chastity strictly, I managed to come in contact with some sages, who kept me at their ashram. One of the sage’s daughters used to look after me. While staying there, every morning and evening I would hear the recitation of the tenth chapter of Shrimad Bhagavad-gita, due to which in my next birth I attained the body of an apsara in the heavenly planets of the name Padmavati. One day, I was travelling in a flower airplane when I saw the beautiful lotus flower on this lake. Coming here, I started to enjoy in the water. At that time, Durvasa-Muni arrived and saw me completely naked. Being afraid of him I immediately took on the form of five lotuses. My two arms became two lotuses and my two legs became two lotuses, and the rest of my body became the fifth lotus. From Durvasa Muni’s eyes fire started to emanate: “Oh, sinful one, you will stay in that form for one hundred years”. After cursing me, he immediately disappeared. But fortunately, I was able to remember the Tenth Chapter of the Shrimad Bhagavad-gita. And today, I have become free from the curse, due to your crossing over me, you fell to the ground and your body became black. But if you hear from me the Tenth Chapter of the Shrimad Bhagavad-gita, you will be able to become free from this situation.”

After Padmavati had completed reciting the Tenth Chapter of Shrimad Bhagavad-gita, she left in an airplane for Vaikuntha. After that I came here and offered this beautiful lotus from that lake to you.”
Lord Siva said, “After that black swan completed his story he immediately gave up his body and took birth in a Brahmana family as Dhirabuddhi, who, from his childhood, always chanted the Tenth Chapter of Shrimad Bhagavad-gita.
And whoever would hear that chanting from him would attain darshan of Lord Vishnu, who is holding the Shankha and Chakra. Whoever would hear that chanting, whether they are fallen and addicted to intoxication, or even killers of brahmanas, they would attain the darshan of Lord Vishnu, who is holding the Shankha and Chakra. For that reason my dear Bhringiriddhi, I am always serving Dhirabuddhi.”

My dear Parvati, whether one be male or female, sannyasi or grhastha in fact whatever situation one may be in, if he chants the Tenth Chapter of Shrimad Bhagavad-gita, he will attain the darshan of Lord Vishnu.


shri-bhagavan uvaca
bhuya eva maha-baho / shrinu me paramam vacah
yat te 'ham priyamanaya / vakshyami hita-kamyaya

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shri-bhagavan uvaca---the all-opulent Lord said; maha-baho---O mighty-armed warrior; bhuyah---again; shrinu---hear; me---My; eva---even; paramam---higher; vacah---instruction; yat---which; aham vakshyami---I shall speak; te---to you ; priyamanaya---who have love (for Me); hita-kamyaya---because I desire your welfare.

Shri Bhagavan said: O Maha-baho, again hear My instructions, which are superior to what I have spoken previously. Desiring your ultimate welfare, I shall reveal this knowledge to you because of the love you have for Me.


The Seventh Chapter onwards explains bhakti-tattva along with Bhagavan's aishvarya feature. That same bhakti-tattva, also known as bhagavad-vibhuti, is being described in this Tenth Chapter along with its confidential meaning.

It has been explained from the Seventh Chapter onwards that Shri Bhagavan's aishvarya feature causes knowledge to arise in the heart of the sadhaka that clearly reveals Him to be the supreme worshipable object. Knowledge of this same aishvarya is now being given in detail for the pleasure of persons blessed with devotion to Him. Krishna says in Shrimad- Bhagavatam (11.21.35): paroksha-vada rishayah paroksham ca mama priyam. "The statements of the rishis are indirect (paroksha) and I also enjoy speaking in this way." According to this statement, Krishna's indirect manner of speaking makes these topics a little difficult to understand. For this reason, He is speaking this shloka beginning with the word bhuya (again) which means that He is repeating raja-vidya rajaguhya m idam, the most confidential knowledge, for Arjuna's better understanding. "O Maha-baho! Just as you have manifested the superior strength of your arms, you are also able to express the superior power of your intelligence. For you who are prepared to listen, the word shrinu (hear) is used to ensure that you fully retain what is being said to you." The word paramam means that this knowledge is even superior to what was previously spoken.


In the Seventh, Eighth and Ninth Chapters, Bhagavan Shri Krishna explains the aishvarya of the highest worshipable reality (bhajaniya parameshvara-tattva). In the Tenth Chapter, He describes His vibhutis (majestic opulences). According to the Sandarbhas, paroksha-vada means to keep secret that knowledge which is most exalted and rare, and which is not to be given to all, and then to explain it in an indirect way. Paroksha-vada is the nature of the Vedas. It is also Shri Bhagavan's nature (to keep Himself hidden). Shri Chaitanyacarit amrita (Adi-lila 3.88) states: tathapi tanhara bhakta janaye tanhare. "That which is described in paroksha-vada is difficult for an ordinary person to comprehend. Krishna tries to hide Himself in various ways but He reveals Himself to His bhaktas." It is therefore necessary to carefully deliberate upon vibhuti-yoga as described in this chapter by taking shelter of bhakti.


na me viduh sura-ganah / prabhavam na maharshayah
aham adir hi devanam / maharshinan ca sarvashah

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aham---I (am); hi---certainly; adih---the origin; sarvashah---in every respect; devanam---of the gods; ca---and; maha-rishinam--- of the great sages; na---neither; sura-ganah---the hosts of gods; na---nor; maha-rishayah---the great sages; viduh---realise; me---My; prabhavam---glorious appearance in truth.

I am the original cause, in every respect, of all the devas and maharshis, even though they do not know the tattva of My glorious appearance in this mundane world.


"This tattva can be only understood by My special mercy, not by any other means." Shri Bhagavan, therefore, speaks this shloka beginning with the words na me. Mama-prabhavam means, "Even the devas do not know the most extraordinary tattva concerning My birth from Devaki." If one raises the question that perhaps the devas cannot understand this tattva because they are absorbed in sense enjoyment but surely the rishis know it, the response is, "No, not even the rishis have knowledge of this tattva, because I am their original cause in every respect. In the material world, the son does not know the facts of his father's birth and, similarly, the rishis do not know the tattva concerning My transcendental appearance and lila in this world." Bhagavad-gita (10.14) states: "O Bhagavan, neither the devas, the asuras, nor anyone else can understand the tattva of Your birth and Your appearance in this world." Thus, the word prabhava means Your birth and appearance in this world. There is no need to imagine any other meaning.


Krishna's mercy cannot be attained by any means other than bhakti. Without His mercy, a person cannot understand the tattva of Bhagavan on the strength of his own endeavour, even if he tries in hundreds of ways. It is said in Shrimad- Bhagavatam (

prajapati-patih sakshad / bhagavan girisho manuh
dakshadayah prajadhyaksha / naishthikah sanakadayah
maricir atry-angirasau / pulastyah pulahah kratuh
bhrigur vasishtha ity ete / mad-anta brahma-vadinah
adyapi vacas-patayas / tapo-vidya-samadhibhih
pashyanto .pi na pashyanti / pashyantam parameshvaram

Although Brahma, Shiva, the four Kumaras beginning with Sanaka, Bhrigu and famous brahma-vadis (jnanis) such as Vasishtha desire to have darshana of Parameshvara and endeavour for this by the processes of tapasya, jnana and samadhi, they have been unable to attain My darshana to this day.

Moreover Shrimad-Bhagavatam (10.14.29) states:

athapi te deva padambuja-dvayapras
ada-leshanugrihita eva hi
janati tattvam bhagavan-mahimno
na canya eko 'pi ciram vicinvan

O Bhagavan, You are unfathomable. Who in the three worlds can understand where, why, when and how You perform Your lila? Still, O Bhagavan, You manifest Yourself in the hearts of Your bhaktas, who have received even a slight trace of the mercy of Your lotus feet. Thus they become blessed and are the only ones who can understand the tattva of the glory of Your sac-cid- ananda svarupa. Even after long-term enthusiastic endeavour, in sadhanas such as jnana and vairagya a person can never actually know Your glories.

Shrila Bhaktivinoda Thakura quotes Krishna as saying, "I am the original cause of the devatas and the rishis. That is why, on the strength of their own endeavours, they can never understand My lila-prabhava, the reality of My appearance in the material world in a human-like form. Everyone, including the devas and maharshis, searches for My tattva by the strength of their intelligence. They can only partially realise Me despite diligently endeavouring with their material intelligence. That part is nirvishesha-brahma, the impersonal aspect of the mundane world. It is unmanifest, unvariegated and devoid of qualities. They consider nirvishesha-brahma to be the parama-tattva, but it is not. I am parama-tattva and the embodiment of sac-cid-ananda, which is the speciality of My eternal svarupa. I always manifest Myself through My acintya-shakti (inconceivable potency). I am completely devoid of any material contamination and possess all transcendental qualities. My apara shakti (external potency) manifests a partial aspect of My svarupa called Ishvara or Paramatma, who dwells within all jivas. Brahma is one of My indistinct forms and is without attributes, is impersonal and is the negative aspect of My personality, beyond the conception of the baddha-jivas who are deluded by My apara shakti. Therefore, only two of My manifestations, Ishvara (or Paramatma) and brahma, are indicated by these direct and indirect relationships with the created world. Sometimes, by My acintya-shakti, I manifest My own svarupa in this material world. At that time, the aforementioned devas and maharshis, who cannot understand the glory of My acintya-shakti on the strength of their own intelligence, think the appearance of My eternal, transcendental svarupa (the above-mentioned ishvara-tattva) to be mortal. This is because they are bewildered by maya. Thinking the dry brahma-bhava to be superior, they attempt to merge into it. My bhaktas, however, understand that My acintya-shakti is beyond the grasp of their limited human comprehension, and simply engage in My bhajana. Upon seeing their attitude, I become compassionate and bestow pure intelligence upon them by which they can easily experience My svarupa."


yo mam ajam anadin ca / vetti loka-maheshvaram
asammudhah sa marttyeshu / sarva-papaih pramucyate

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sah yah---he who; vetti---knows; mam---Me; ajam---as the unborn; ca---and; anadim---without beginning; maha-ishvaram---the great controller; loka---of the worlds; asammudhah--- unbewildered; marttyeshu---among mortals; pramucyate---he is fully freed; sarva-papaih---from all sins.

He alone who knows Me as unborn, beginningless, and as Maheshvara, the Supreme Controller of all the worlds, is free from illusion among mortals and freed from all sins.


"The following question may be raised. "Do the devatas and maharshis know the facts about the birth of Your body, which is parabrahma, beyond the bounds of all time and space?" Touching His chest with His forefinger, Shri Krishna responds by speaking this shloka beginning with the words yo mam. "He who knows Me to be unborn alone knows Me in truth." Does this mean that only You are the beginningless truth and the great Grandsire Brahma is not? If Brahma is without beginning, then he must know You to be Paramatma without birth or cause. In response, to this, Shri Bhagavan says, yo mam vetti, etc. "Only he who knows Me to be without beginning or cause, unborn and born from Vasudeva, is the actual knower of the truth (tattva-jna)." Here, the word mam refers to Shri Bhagavan who is born from Vasudeva. "According to My statement (in Gita 4.9), My birth and activities are divine. Because I am Paramatma, My taking birth and remaining unborn are performed by My acintya-shakti and are absolutely true." As it is said in Gita (4.6), "Though I am unborn, I, who am eternal and unchanging, take birth."

Uddhava has also said:
karmany anihasya bhavo 'bhavasya te
durgashrayo 'thari-bhayat palayanam
kalatmano yat pramada-yutashramah
svatman-rateh khidyati dhir vidam iha
Shrimad-Bhagavatam 3.4.16

O Prabhu! Although You are desireless, You engage in action, although unborn You take birth, and although You are death personified, You run in fear of the enemy and hide in the Dvaraka fort. Although You are self-satisfied, You enjoy with sixteen thousand women. Seeing these wonderful activities, the intelligence of even great scholars becomes bewildered.

In this regard, there is a shloka by Shrila Rupa Gosvami. the author of Shri Laghu Bhagavatamrita: "The bewilderment of the scholars in this case is not factual because it is not due to material illusion. However, it would be better if it were absent. In other words, even that which is unintelligable for scholars is created by My acintya-shakti. Hence, the acintya-shakti is the cause of My variegated or contradictory nature which causes their bewilderment. In My Damodara-lila, I appeared to be limited, My belly bound by a small thread of jingling bells, and simultaneously I appeared to be unlimited, because My belly could not be bound by the long ropes of Yashoda-maiya. This is beyond reasoning. In the same way, My taking birth and at the same time not being born is also beyond reasoning." By use of the word loka-maheshvaram which means the Supreme Lord of the universe, Bhagavan explains His aishvarya which is very difficult to understand. "O Arjuna, among human beings, only those who know your chariot driver to be loka-maheshvara are asammudhah, freed from all sins or obstacles to bhakti. Those who think that I am unborn, without beginning and have the nature of a supreme controller, etc., but who think that I only imitate birth, are sammudhah (bewildered) and are not liberated from sin."


Here it is stated that Shri Bhagavan is ajah, unborn. In the Second Chapter the jivas are also described as ajah, even though they are vibhinnamsha, separated parts of Bhagavan (also Gita 15.7, mamaivamsho jiva-loke). The jiva is anucit, an atomic conscious entity, but Bhagavan is purnacit, the complete conscious entity. The jivas are under the control of Bhagavan's maya whereas He is the master of maya. The gross body of the shackled jivas is mutable but Krishna's body is sac-cid-ananda, immutable and eternal. When He descends into the material world, He comes in His own eternal svarupa through the medium of His yogamaya-shakti. He existed before the creation, He is still existing now and He will continue to exist in the future. The following mantras from the Vedas also establish this conclusion: aham evasam evagre, "Only I was existing before creation, when there was nothing but Myself" (Shrimad- Bhagavatam 2.9.33); bhagavan eka asedam, "Shri Bhagavan existed prior to the creation as one without a second. (Shrimad- Bhagavatam 3.5.23); anadir adir govindah, "That original Person is Lord Govinda, who is without beginning" (Brahmasa mhita 5.1); eko ha vai narayana asit, "In the beginning only Narayana existed" (Maha Upanishad 1).

The present shloka describes that although Bhagavan is unborn, by the influence of His acintya-shakti He is simultaneously the eternal son of Vasudeva-Devaki and Nanda- Yashoda. His svarupa can only be understood by kevala-bhakti and not by any other sadhana.

One should not consider Shri Krishna to be an ordinary person. But if it is said that He is famous as the son of Devaki or Yashoda, then how can He be without birth? The answer to this is given in shastras such as Shrimad-Bhagavatam, as follows: "Shri Krishna did not take birth like an ordinary baby. In the prison house of Kamsa, He appeared before Vasudeva and Devaki in His svarupa as a young boy carrying shankha, cakra, gada and padma (conch, disc, club and lotus flower), decorated with various types of ornaments and with beautiful hair on His head. Later, at the request of Vasudeva and Devaki, He became a small baby."Although Shri Krishna did not openly exhibit His lila of being born in His two-handed form from the womb of Yashoda-maiya as Yashoda-nandana in Gokula, still, while only an infant, He killed very fearsome and powerful asuras such as Putana and Shakatasura thus liberating them. He displayed the whole universe within His child-like mouth and performed many other amazing activities not possible for an ordinary baby. Therefore, Shri Krishna is Svayam Bhagavan, the Ishvara of all ishvaras, the source of everyone and without cause.


buddhir jnanam asammohah / kshama satyam damah shamah
sukham duhkham bhavo 'bhavo / bhayam cabhayam eva ca

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ahimsa samata tushtis / tapo danam yasho 'yashah
bhavanti bhava bhutanam / matta eva prithag-vidhah

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buddhih---the ability to discern subtle meanings; jnanam---the capacity to distinguish between matter and spirit; asammohah--- absence of perturbation; kshama---tolerance; satyam---speaking the truth; damah---control over the external organs; shamah---control over the mind; sukham---happiness; duhkham---unhappiness; bhavah---birth; abhavah---death; bhayam---fear; ca abhayam---fearlessness; ca---and; eva---certainly; ahimsa---non-violence; samata---equanimity; tushtih---satisfaction; tapah---accepting bodily austerities as directed in the shastra; danam---charity; yashah---fame; ayashah---infamy; (all these) prithak-vidhah---various; bhavah---states of being; bhavanti---exist; bhutanam---among the living beings; (and they) eva---solely; mattah---originate from Me.

Intelligence, knowledge, freedom from anxiety, tolerance, truthfulness, control of the senses, control of the mind, happiness, distress, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame and criticism.all these diverse qualities of the living beings originate from Me.


"Those with knowledge of shastra are unable to comprehend My tattva simply on the strength of their own intelligence. Intelligence comes from Me alone, and is produced from sattva-guna which is within My maya-shakti. It has no independent qualification to penetrate and understand My tattva which is gunatita, beyond the modes." Therefore, Bhagavan says, "There are three qualities which could indirectly cause one to acquire tattva-jnana of Me: buddhi (the ability to ascertain subtle meanings), jnanam (discrimination of conscious and unconscious objects) and asammohah (the absence of anxiety). But these qualities are not the direct cause. None of the various qualities that are seen in people at different times are created independently." Therefore, Shri Bhagavan further states: "Kshama (tolerance), satya (truthfulness), dama (control of the external senses) and shama (controlling the mind) are all sattvika. Sukha is sattvika, duhkha is tamasika, bhavo 'bhavo (birth and death) are a special type of misery and fear is tamasika. Fearlessness arising from knowledge is sattvika but, if it is born from rajo-guna then it is rajasika. Samata means to see equally the happiness and distress of others as one's own. Samata (equanimity) and ahimsa (non-violence) are sattvika. Tushti (satisfaction) is sattvika if it is free from illusion. If not, then it is rajasika. When a person is free from illusion, or the feeling that he is the doer, his performance of tapa (austerity) and dana (charity) are sattvika. If performed by one who is under illusion, they are rajasika. Yashah (fame) and ayashah (infamy) should be understood in the same manner. They have all originated from My maya, but since shakti (the energy) and shaktiman (the energetic) are non-different, it should be understood that they are created by Me alone."


Here it is being established that Bhagavan alone is the primeval, original cause and the controller of everyone. Everything inert or conscious is related to Him by His acintyabhed abheda-tattva.

Shrila Bhaktivinoda Thakura quotes Krishna as saying, "Even those people of fine intelligence who know the shastra cannot comprehend My tattva. The reason why is as follows: The characteristics of the living entities includes intelligence which has the ability to grasp subtle subjects, the ability to discriminate between that which is conscious and that which is not, freedom from anxiety, tolerance, truthfulness, control of the senses and the mind, happiness, distress, birth, death, non-violence, equanimity, satisfaction, austerity, charity, fame and infamy. I am aloof from them all although I am their original cause. After knowing My acintya-bhedabheda-tattva, nothing remains to be known. Shakti (energy) and shaktiman (the energetic) are both non-different and different. Similarly I, shaktiman, along with everything in this ever-changing world, have emanated from My energy, and although different are eternally the same."


maharshayah sapta purve / catvaro manavas tatha
mad-bhava manasa jata / yesham loka imah prajah

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sapta---the seven; maharishayah---great sages; tatha---and; purve--- before (them); catvarah---the four Kumaras headed by Sanaka; mad-bhavah---are born from Me; manavah---the manvantara avataras headed by Svayambhuva Manu; jatah---born; manasah. from My mind; yesham---from whom are generated; imah---all the; prajah---living beings; loke---within this world.

The seven maharshis, such as Marici; before them the four brahmarshis, such as Sanaka; and the fourteen Manus, such as Svayambhuva are all born from My form of Hiranyagarbha, through My mind. This human race has been populated with their progeny or disciples, such as brahmanas and kshatriyas.


After explaining that those with attributes such as intelligence, knowledge and freedom from anxiety are incapable of comprehending His tattva-jnana, Shri Bhagavan again explains the reality of their deficiencies. In other words, these qualities come from Krishna alone. Krishna is speaking this shloka beginning with the word maharshayah. "The seven maharshis such as Marici and, before them, the four Kumaras and the fourteen Manus such as Svayambhuva are all born from Me, that is, from My form of Hiranyagarbha. They are born from My mind. The earth is populated with brahmanas and kshatriyas who are the sons, grandsons, disciples and granddisciples of Marici, Sanaka and so on."


Here, Shri Bhagavan is giving the genealogical synopsis of the universe which is born from Him. Brahma, who was born from the energy of Mahavishnu known as Hiranyagarbha, was the first jiva in this universe. The four Kumaras-Sanaka, Sananda, Sanatana and Sanat-kumara,were the first to come from Brahma. Then came the seven sages Bhrigu, Marici, Atri, Pulastya, Pulaha, Kratu and Vasishtha, and after them the fourteen Manus-Svayambhuva, Svarocisha, Uttama, Tamasa, Raivata, Cakshusha, Vaivasvata, Savarni, Dakshasavarni, Brahmasavarni, Dharmasavarni, Rudra-putra (Savarni), Rocya (Devasavarni) and Bhautyaka (Indrasavarni). They were all born from Hiranyagarbha, who is endowed with Krishna's energy. Their progeny, a chain of disciples and grand-disciples such as brahmanas, populated the entire world.


etam vibhutim yogam ca / mama yo vetti tattvatah
so 'vikalpena yogena / yujyate natra samshayah

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sah---he; yah---who; vetti---knows; tattvatah---factually; etam--- of this; vibhutim---opulence; mama---of Mine; ca---and; yogam--- the process of bhakti-yoga; yujyate---engages in that yoga; avikalpena---undeviatingly; yogena---with jnana-yoga, knowledge of Krishna's tattvas; atra---on this point; (there is) na samshayah--- no doubt.

He who knows in truth all My vibhutis and the principle of bhakti-yoga is endowed with unwavering tattva-jnana of Me. Of this there is no doubt.


"I am achieved only by aikantika-bhakti." Shrimad- Bhagavatam (11.14.21) states: bhaktyaham ekaya grahyah. "Only My aikantika-bhaktas who, by My mercy, have strong theistic faith in My statements become aware of My tattva." For this reason, Shri Bhagavan speaks this shloka beginning with the word etam. Those who know the tattva of the vibhutis described earlier and the principles of bhakti-yoga are fixed in the understanding that these are the words of their Prabhu, Shri Krishna, and are indeed the Supreme Reality. "They become endowed with yoga characterised by fixed knowledge of My tattva." There is no doubt about this.


There are many devatas on different planets who are appointed to maintain this universe. Among them, Brahma, the four Kumaras, the seven sages and the progenitors are prominent. Since they were all originally born from Bhagavan Shri Krishna, He is the grandfather of all grandfathers. With knowledge of Krishna's aishvarya, one should engage in bhajana to Him with fixed faith and without any doubt. Without proper knowledge of Shri Krishna's greatness, it is not possible to perform ananya-bhakti to Him.


aham sarvasya prabhavo / mattah sarvam pravarttate
iti matva bhajante mam / budha bhava-samanvitah

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aham---I (am); prabhavah---the source; sarvasya---of all creation; sarvam---everything; pravarttate---emanates; mattah---from Me; budhah---learned persons; matva---having comprehended; iti--- thus; bhava-samanvitah---filled with ecstasy; bhajante---worship; mam---Me.

I am the source of both mundane and spiritual worlds. Everything emanates from Me. The wise who know this well engage in My bhajana with bhava in their hearts.


While explaining His vibhutis (majestic features), which are characterised by supreme aishvarya, Shri Bhagavan says, "I am the original cause and the source of everything material and spiritual. Inspired by My Antaryami svarupa, the whole universe engages in work, and by the inspiration coming from My avataras such as Narada, all become engaged in the sadhana (practice) of bhakti, jnana, tapasya and karma, etc., and the sadhya (attainment of the respective goals)." In defining aikantika bhakti-yoga, Shri Bhagavan says: iti matva- "Being fixed in this type of theistic knowledge and endowed with bhavas such as dasya and sakhya (servitorship and friendship), those who perform My bhajana are panditas (those who know the essence of the Vedas)."


Shri Krishna is the origin of both mundane and spiritual creations. Such tattva-jnana is undoubtedly attainable from the instructions and mercy of the tattva-vit Vaishnavas. Only with the help of such transcendental knowledge (tattva-jnana), can the thoughts of sadhus become fixed in shuddha-bhakti to Shri Krishna. One cannot acquire pure tattva-jnana by receiving the instruction that has come from modern concocted commentaries which are devoid of bhakti, by hearing from bewildered so-called gurus who are bereft of tattva-jnana, or by receiving the instructions of so-called bhaktas. This is also confirmed in Shrimad-Bhagavatam (4.7.50):

aham brahma ca sharvash ca / jagatah karanam param
atmeshvara upadrashta / svayam-drig avisheshanah

Lord Vishnu replied: Brahma, Shiva and I are the supreme cause of the material manifestation. I am the Supersoul and the self-sufficient witness. But in one sense we are non-different because everything rests in Me.

The Varaha Purana also states:
narayanah paro devas / tasmaj jatash caturmukhah
tasmad rudro 'bhavad devah / sa ca sarva-jnatam gatah

Shri Narayana is the Supreme Lord and from Him alone Brahma, Rudra, etc., are born. Narayana is omniscient.

This Narayana is the vaibhava-vilasa of Krishna. Elsewhere in the Vedas, Krishna is also described as the son of Devaki: brahmanyo devaki-putrah (Narayana Upanishad 4).


mac-citta mad-gata-prana / bodhayantah parasparam
kathayantash ca mam nityam / tushyanti ca ramanti ca

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mat-cittah---those whose thoughts are about Me; mat-gatapr anah---whose every life-breath is dedicated to Me; nityam tushyanti---they always experience satisfaction; ca---and; ramanti--- take delight; (from) bodhayantah---enlightening; parasparam--- each other; ca---and; kathayantah---conversing; mam---about Me.

Those whose minds are absorbed in Me and whose lives are wholeheartedly devoted to My service derive great satisfaction and bliss from constantly enlightening one another about My tattva and performing kirtana of My nama, rupa, guna and lila.


"By My mercy, only ananya-bhaktas attain buddhi-yoga and, although tattva-jnana, which is enriched by the above-
mentioned characteristics is difficult to conceive, they attain it. Mac-cittah refers to those whose minds are attracted to tasting the sweetness of My nama, rupa, guna and lila. Mad-gatapr anah refers to those who cannot maintain their lives without Me, just as a person cannot maintain his life without food. Bodhayantah means that such people enlighten each other about the svarupa and tattva of bhakti and with great affection contribute to one another's spiritual progress. Mam means "I am a great ocean of the sweetest rupa, guna and lila." They attain bliss while describing and loudly chanting about My sweet rupa, guna and so on." In this way, shravanam, kirtanam and smaranam are superior to all other processes of bhakti. Ananya-bhaktas only attain satisfaction and bliss by performing this type of bhakti. This is the secret. In other words, they also attain satisfaction during sadhana-dasha, as they perform unobstructed bhajana. During sadhya-dasha, they enjoy with Krishna within their mind by remembering their perfect state. Shri Bhagavan's statements here describe raganuga-bhakti only.

BY ShRILA BHAKTIVEDANTA NARAYANA MAHARAJA In the present shloka, Shri Krishna is explaining the nature of His ananya-bhaktas and their practice of bhakti. Here the word mad-gata-pranah means, "My bhaktas are unable to maintain their lives without Me, just as fish cannot remain alive without water." If a fish comes out of the water on to the beach with a desire to achieve happiness, it will certainly die immediately. In the same way, the jivas who are averse to Shri Hari are as good as dead, even while in these bodies. Shrila Bhaktivinoda Thakura quotes Krishna as saying, "

The character of those whose minds are exclusively devoted is as follows: By completely offering their minds and lives unto Me, they mutually exchange their bhavas and remain engaged in glorifying My lilas and so forth. In this way, by shravanam and kirtanam they attain the happiness of bhakti. In their sadhya stage, that is, after attaining pure prema, which is accessible only through raga-marga, they experience the pleasure of enjoying with Me within vraja-rasa, culminating in the bhava of madhura-rasa."


tesham satata-yuktanam / bhajatam priti-purvakam
dadami buddhi-yogam tam / yena mam upayanti te

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tesham---for those; bhajatam---who worship Me; priti-purvakam--- with love; (and) satata-yuktanam---who desire My eternal connection; dadami---I bestow; tam---that; buddhi-yogam---transcendental knowledge; yena---whereby; te---they; upayanti--- approach; mam---Me.

Upon those who perform bhajana to Me with love, yearning for My eternal association, I bestow the transcendental knowledge by which they can come to Me.


"So, they attain satisfaction and bliss. According to Your statement, Your bhaktas attain supreme bliss only by performing bhakti to You. It is therefore clear that they are beyond the gunas. But how do they get direct realisation of You and from whom do they learn the process to achieve it?. Anticipating this question from Arjuna, Shri Bhagavan speaks this shloka beginning with the word tesham. "I Myself inspire all of the natural tendencies within the hearts of those who desire My eternal association so that they achieve this. This buddhi-yoga cannot be achieved by individual effort or obtained from someone. It is bestowed by Me alone and only such loving bhaktas are qualified to receive it. After being blessed with this buddhi-yoga, they achieve Me."


This shloka explains how ananya-bhaktas attain direct realisation of Shri Krishna. Krishna says, "To those who continuously perform My bhajana with love, I Myself grant buddhiyoga by which they easily attain direct realisation of Me." It is also said in Shrimad-Bhagavatam (4.28.41):

sakshad bhagavatoktena / guruna harina nripa
vishuddha-jnana-dipena / sphurata vishvato-mukham

O King, as the guru of Malayadhvaja, Bhagavan Himself illuminated his heart with the light of knowledge.

This is also explained in Vedanta-sutra (3.8.48):
visheshanugrhash ca. "One can only see Krishna by His mercy."


tesham evanukampartham / aham ajnana-jam tamah
nashayamy atma-bhava-stho / jnana-dipena bhasvata

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eva---only; anukampa-artham---out of compassion; tesham---for them; aham---I; atma-bhava-sthah---situated within the intelligence of the jivatma; nashayami---destroy; bhasvata---with the blazing; jnana-dipena---lamp of transcendental knowledge; tamah---the darkness; ajnana-jam---born of ignorance.

Only out of compassion for these ananya-bhaktas do I, dwelling within the core of their hearts, destroy, with the blazing lamp of transcendental knowledge, the darkness of samsara, born of ignorance.


Arjuna may ask, "Surely, You cannot be achieved by a person who has not acquired real knowledge (vidya-vritti). That is why one will endeavour for vidya." In response, Shri Bhagavan says, "No, No. I am explaining how I bless only My ananya-bhaktas, not yogis or others. I Myself am always enthusiastic to give My mercy to them so they need not undergo any anxiety to achieve it. Entering the core of their intelligence (atma-bhava-sthah), I dispel the darkness of their hearts with the lamp of knowledge (jnana-dipena). That jnana which enlightens one about Me is not sattvika; it is nirguna. And because this jnana is born from bhakti, it is special, even within the category of nirguna-jnana. Only with the lamp of this particular jnana do I destroy the darkness in their hearts. Therefore, why should they endeavour for this? For those who are exclusively devoted to Me, I carry their maintenance and their requirements." In accordance with this statement of Gita (9.22), Shri Bhagavan accepts the burden of satisfying all of the material and spiritual needs of his ananya-bhaktas.

The above four shlokas of Gita are famous as the essence of Bhagavad-gita. They are all-auspicious and dispel the jiva's misery, which is born of ignorance.


Although jnanis and yogis try to attain knowledge by the power of their own intelligence, they remain unsuccessful. Only the ananya-bhaktas of Shri Krishna who take exclusive shelter of Him can easily attain knowledge of Him by His mercy. And since the bhaktas cannot maintain their lives without Krishna, they are the supreme object of His mercy. Shri Baladeva Vidyabhushana quotes Krishna as saying: "Being pleased by their aikantika bhava, I bestow upon them complete mercy and also inspire their intelligence, just as I care for their yoga and kshema. The full responsibility for their maintenance is solely Mine. They do not need to endeavour for anything."

Shrila Bhaktivinoda Thakura quotes Krishna as saying, "In this way, ignorance cannot remain within those who engage in the process of bhakti-yoga. Some think that only those who try to search after tad-vastu (the Absolute Reality) by sequentially eliminating that which is atat (non-real), according to the principle of negation (neti-neti), attain true knowledge, and that those who simply cultivate the process of bhakti are unable to attain such rare jnana. O Arjuna, the basic idea is that the insignificant jiva can never attain real tattvaj nana merely on the strength of his own intelligence. No matter how much he deliberates, he can never achieve even a particle of pure jnana. But if I bless him, then even an insignificant jiva can easily acquire complete and thorough transcendental knowledge by the influence of My acintya- shakti. Simply by dwelling within the hearts of My ananyabhaktas, I easily enlighten them with the lamp of transcendental knowledge. By special mercy, I become situated in their hearts and completely destroy the darkness born of ignorance which arises from mundane association. It is the right of the jiva to acquire that pure knowledge which appears only by the process of bhakti-yoga, not by reasoning."

Just as the the essence of Shrimad-Bhagavatam is contained within four shlokas (2.9.31-34) spoken directly by Bhagavan Shri Krishna to Brahma, in the same way, the above four shlokas (10.8-11) are the essence of Bhagavad-gita. Hence, they are popularly known as catuh-shloki Gita. The essence of Gita as described in these four shlokas is bhakti. Shri Krishna is personally explaining the nature of ananya-bhakti to Arjuna. When the sadhaka takes shelter of ananya-bhakti, Shri Krishna bestows His mercy upon him so that he can easily cross the ocean of material existence and become eligible to enter His rasamayi bhakti (bhakti characterised by five primary mellows) in the land of Vraja.


arjuna uvaca param brahma param dhama / pavitram paramam bhavan
purusham shashvatam divyam / adi-devam ajam vibhum

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ahus tvam rishayah sarve / devarshir naradas tatha
asito devalo vyasah / svayam caiva bravishi me

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.13 <>

arjuna uvaca---Arjuna said; bhavan---Your Lordship; (is) param brahma---the supreme spirit; param dhama---the supreme abode; paramam pavitram---the supremely pure; shashvatam---the eternal; divyam---divine; purusham---person; adi-devam---the original God; ajam---unborn; vibhum---all-pervasive; sarve---all; rishayah--- the sages; ahuh---speak; tatha---in this way; tvam---of You; tatha--- also; deva-rishih---sage among the gods; naradah---Narada, the giver of Nara (Bhagavan); asitah---Asita; devalah---Devala; vyasah--- Veda-vyasa; ca---and; eva---indeed; svayam---You yourself; bravishi---are speaking it; me---to me.

Arjuna said: I know that You are the Supreme Absolute Truth and the Supreme Abode. You are supremely pure and the destroyer of the impurity of ignorance. The great rishis such as Devarshi Narada, Asita, Devala and Vyasa also glorify You as the eternal Personality, transcendental and primeval Lord who is unborn and omnipresent. Now You Yourself are saying this to me.


Arjuna now speaks this shloka beginning with the word param with a desire to hear in detail the meaning of what was previously described in brief. Param means the highest and dhama means "You are parama-brahma, having the beautiful form of Shyamasundara." According to the Amara-kosha dictionary, griha (home), deha (body), tvit (complexion), prabhava (glory) and dhama (abode) are all synonymous. "You are that very dhama. Unlike the jivas, there is no difference between You and Your body." What is the svarupa of that dhama? In response Shri Bhagavan says: pavitram-paramam. "Whoever sees the svarupa of this form becomes free from the impurity of ignorance." Therefore, the sages call You shasvatam purusham ahuh (the eternal person) and glorify the eternal nature of Your human form.


sarvam etad ritam manye / yan mam vadasi keshava
na hi te bhagavan vyaktim / vidur deva na danavah

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keshava---O Keshava; manye---I consider; sarvam---all; etat---that; yat---which; vadasi---You are saying; mam---to me; (to be) ritam---truth; bhagavan---O all-opulent Lord; hi---certainly; na--- neither; devah---the gods; na---nor; danavah---the demons; viduh---comprehend; te---Your; vyaktim---personality.

O Keshava, I accept all that You have told me to be true. Neither the devas nor the danavas comprehend the tattva of Your birth.


Arjuna says, "I have no doubt about this. Other rishis consider You who are the Supreme Absolute Truth. possessor of the eternal, beautiful form of Shyamasundara (parabrahmadh ama) to be unborn, but they do not know about Your vyaktim (birth). They do not know how it is possible for You, parabrahma, to simultaneously take birth and not take birth. You say, "The devas and the maharshis do not know about My appearance" (Gita 10.12), but I accept everything You tell me as truth. O Keshava! Ka refers to Brahma and isha refers to Rudra. Since You have even bound these two personalities with ignorance regarding Your tattva and appearance, it is not surprising that the other devas and the danavas also cannot know You."


svayam evatmanatmanam / vettha tvam purushottama
bhuta-bhavana bhutesha / deva-deva jagat-pate

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.15 <>

purusha-uttama---O Supreme Person; bhuta-bhavana---controller of all; bhuta-isha---Lord of all created beings; deva-deva---God of gods; jagat-pate---Master of the cosmic manifestation; eva---only; tvam svayam---You, Yourself; vettha---know; atmanam---Yourself; atmana---through Your own potency.

O Purushottama, Supreme Person! O Bhuta-bhavana, Creator of beings! O Bhutesha, Lord of all created beings! O Deva-deva, God of gods! O Jagat-pate, Master of the universe! You alone know Yourself by Your own potency.


"Thus You alone know Yourself. The word eva establishes that Your bhaktas know the tattva of Your being unborn yet taking birth. This is inconceivable. But why is it that even they are not in full knowledge of this? Only You know Yourself by Your cit-shakti and not by any other means. Therefore, tvam purushottama, You are the best of persons, superior even to the creator of the maha-tattva, Mahavishnu. You are not only the best but You are bhuta-bhavana, the controller of everyone up to the great Grandsire Brahma. You are not only the controller but also the Deva amongst the devas as You sport with the devas such as Brahma and Shiva, who are like Your pastime instruments. Furthermore, You are Jagat-pate, the Master of the universe. Out of Your unlimited compassion, You are the Master of all jivas like me, who are living in this material world."

The four invocations in this shloka are merely an explanation of the word purushottama. For example, "O Bhutabh avana, You are the father of all living beings." Sometimes, someone may be a father but he does not control his offspring. But, O Bhutesha, You are the controller of all living beings. Someone may be the controller of living entities and not be worshipable, but You, Deva-deva, are worshipable even for the devas. And someone may possess all of these qualities and still fail to maintain other living entities, but, O Jagat-pate, You alone maintain the universe."


Desiring to hear in detail the vibhutis of Bhagavan Shri Krishna, Arjuna speaks in support of His statements by saying, "Only You know the glory of Your acintya-tattva (inconceivable reality). Nobody, including devas, danavas or humans, can know even a particle of Your glories by their independent endeavour. Only ananya-bhaktas can know something of it by Your mercy. For this reason, I beg You to please be merciful to me."

Shrila Bhaktivinoda Thakura quotes Arjuna as saying, "O Bhuta-bhavana! O Bhutesha! O Deva-deva! O Jagat-pate! O Purushottama! Only You, by Your own cit-shakti know about Your own personality and the tattva of Your birth. Devas and humans can never understand by their own intelligence how Your eternal form, which exists even before creation, becomes manifest in this inert world while at the same time remaining independent from the laws of this world. Only those upon whom You bestow Your mercy can understand this."


vaktum arhasy asheshena / divya hy atma-vibhutayah
yabhir vibhutibhir lokan / imams tvam vyapya tishthasi

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hi---certainly; arhasi---You ought; vaktum---to explain; asheshena---fully; divyah atma-vibhutayah---Your own divine opulences; yabhih---with which; vibhutibhih---opulences; vyapya---by (Your) all-pervasive quality; tvam tishthasi---You reside; iman---in these; lokan---worlds.

Please describe to me in full Your majestic opulences, by which You pervade and reside in all of these worlds.


"Your tattva is very difficult to understand. I am now inquisitive to know about Your vibhutis. If you say that those divine opulences cannot be explained in full, at least please tell me about Your superior vibhutis."


katham vidyam aham yogims / tvam sada paricintayan
keshu keshu ca bhaveshu / cintyo 'si bhagavan maya

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yogin---O person possessing supernatural powers; katham--- how?; aham vidyam---may I know; (and) sada---always; paricintayan---contemplate; tvam---You; bhagavan---O all-opulent Personality; ca---and; keshu keshu---in what various?; bhaveshu--- states of existence; asi---are You; cintyah---to be contemplated; maya---by me.

O Supreme Mystic, possessor of the yogamaya- shakti, how shall I know You and constantly think of You? O Bhagavan, upon which of Your forms and in what mood am I to meditate?


Arjuna says, "O Yogin, by which means can I constantly know You while fully meditating on You? In Gita (18.55), You say, "Only by bhakti can one know the truth of My supremacy and My svarupa." So now I would like to know upon which of Your forms I should devotedly meditate and with what vision?" [The word yogin (the abode of yogamaya) is likened to the word vanamali (He who wears a forest garland), which can refer only to Krishna. It is a qualifying adjective used only for a special person. It is not that each and every person who wears a forest garland can be called vanamali. Similarly, one who possesses the yogamaya-shakti is called yogin. This exclusively refers to Krishna.]


Having requested Shri Bhagavan in the previous shloka to describe His vibhutis, Arjuna specifically prays in this shloka to understand in which objects and forms His vibhutis exist. Yogamaya, who can make the impossible possible, is always residing with Shri Krishna. For this reason, Arjuna addresses Him as yogin, the abode of yogamaya. Only Krishna is able to describe His vibhutis. This is being indicated here.


vistarenatmano yogam / vibhutin ca janardana
bhuyah kathaya triptir hi / shrinvato nasti me 'mritam

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janardana---O inspirer of the people; kathaya---speak; bhuyah--- further; vistarena---in detail; atmanah---of Your personal; yogam---mystic powers; ca---and; vibhutim---opulences; hi---certainly; me---for me; na asti---there is no; triptih---satiation point; shrinvatah---while hearing; (this) amritam---nectar.

O Janardana, please tell me again in detail about Your mystic powers and vibhutis, for I am not satiated by hearing Your nectar-filled words.


"In Gita (10.8), You say: aham sarvasya prabhavo mattah sarvam pravartate, "I am the source of all worlds, both mundane and spiritual. Everything emanates from Me," and: iti matva bhajante mam, "Knowing Me in this way, panditas who know the essence of the Vedas, render loving service unto Me." You say that all aspects of being are produced by Your divine and splendid energies and that panditas engage in Your bhajana through bhakti-yoga. O Janardana, the sweetness of Your beneficial instructions has created a greed in me and now I yearn for a more detailed description (vistarena). In this regard, what can I do? Having tasted the nectar of Your instructions through my ears, I am not feeling satisfied. Therefore, please explain Your vibhutis again in detail."


shri-bhagavan uvaca
hanta te kathayishyami / divya hy atma-vibhutayah
pradhanyatah kuru-shreshtha / nasty anto vistarasya me

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.19 <>

shri-bhagavan---the resplendent and all-opulent Personality of Godhead; uvaca---said; kuru-shreshtha---O best of the Kurus; hanta---yes; hi kathayishyami---I shall certainly describe; te---to you; divyah---My divine; atma-vibhutayah---personal opulences; pradhanyatah---selecting the chief opulences; (for) na asti---there is no; antah---limit; me---to My; vistarasya---extensive (glories).

Shri Bhagavan said: O best of the Kurus, yes, I shall certainly describe My divine opulences to you, but only those which are prominent, there being no limit to My glories.


The word hanta in this shloka indicates compassion. Shri Bhagavan says, "I will only explain My prominent glories because there is no end to their variety." Vibhutayah means the host of vibhutis. The word divya signifies, "I will only speak of My superior glories, not insignificant ones such as blades of grass." Here, the word vibhuti implies both material as well as spiritual objects. They are all generated from Bhagavan.s energy and should be meditated upon in relation to Him according to the various degrees of their respective states of being.


Having heard Arjuna's request for a description of vibhutiyoga, Bhagavan answers with the word hanta, thus showing great compassion to him. Indicating that it is impossible to describe His unlimited vibhutis, He says that He will explain the most prominent among them for Arjuna's sake. Because these vibhutis directly originate from His shakti, they should be understood in relation to Bhagavan. He is eternally present in His two-handed Shyamasundara form as the source of all these vibhutis, although He is distinct from them. After describing these vibhutis, Shri Krishna concludes by saying, "Only by one of My portions (amsha) do I pervade this whole universe of moving and non-moving beings. I do not pervade it by My complete Self." Whatever exists in this world that is glorious emanates from His shakti. One should understand this topic in this way.

It is clear from the above statements of Krishna that the svarupa of Bhagavan exists independently of these vibhutis, and that this svarupa is indeed Vrajendra-nandana Shri Krishna.


aham atma gudakesha / sarva-bhutashaya-sthitah
aham adish ca madhyam ca / bhutanam anta eva ca

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.20 <>

gudaka-isha---O controller of sleep; aham---I (am); atma---the Supersoul; sthitah---seated; ashaya---in the hearts; sarva-bhuta--- of all beings; eva---certainly; aham---I (am); ca---also; adih---the beginning; madhyam---the middle; ca---and; antah---the end; bhutanam---of all beings.

O Gudakesha, I am Antaryami who resides within the heart of every jiva, and I alone am the cause of the creation, maintenance and destruction of all beings.


Shri Bhagavan says, "O Arjuna, you should understand that it is only by one of My portions that I am the cause of all vibhutis." Here the word atma means the Antaryami of the original prakrti, the purusha-avatara Karanodakashayi Vishnu, who creates the mahat-tattva. Gudakesha means one who has control over sleep. By using this word, Shri Bhagavan indicates that Arjuna is capable of meditating. "I am also the Supersoul of the complete creation, sarva-bhutashaya-sthitah." Sarva-bhuta means Vairaja or Brahma. "I am Antaryami situated within the heart of Vairaja or Brahma; in other words, I am the Supersoul of the complete creation, Garbhodakashayi Vishnu. Because I am also situated within the heart of every jiva, I am also the individual Supersoul, Kshirodakashayi Vishnu. I alone am the beginning (birth), middle (existence) and end (the cause of annihilation) of the jivas and the elements."


adityanam aham vishnur / jyotisham ravir amshuman
maricir marutam asmi / nakshatranam aham shashi

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.21 <>

adityanam---of the Adityas; aham---I (am); vishnu---Vishnu, the all pervasive one; jyotisham---of luminaries; (I am) amshuman--- the radiant; ravih---sun; marutam---of the Maruts (wind gods); asmi---I am; maricih---Marici; nakshatranam---of the stars; aham---I (am); shashi---the moon.

Of the twelve Adityas I am Vishnu, who is My vibhuti. Among luminaries I am the radiant sun, of the Maruts I am Marici, and among stars I am the moon.


"Among the twelve Adityas I am Vishnu. Among the luminaries everywhere I am amshu-man, the radiant sun, also known as Vishnu. This is My vibhuti. And I am Marici, a special variety of wind."


vedanam sama-vedo 'smi / devanam asmi vasavah
indriyanam manash casmi / bhutanam asmi cetana

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.22 <>

vedanam---of the Vedas; asmi---I am; sama-vedah---the Samaveda; devanam---of gods; asmi---I am; vasavah---Indra; ca---and; indriyanam---of the senses; asmi---I am; manah---the mind; (and) bhutanam---in living beings; asmi---I am; cetana---consciousness.

Of the Vedas I am the Sama-veda, among the devatas I am Indra, of the senses I am the mind, and I am consciousness in the jivas.


The word vasavah means Indra, bhutanam means that which is related to the jivas and cetana means consciousness or knowledge potency.


rudranam shankarash casmi / vittesho yaksha-rakshasam
vasunam pavakash casmi / meruh shikharinam aham

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.23 <>

rudranam---of Rudras; asmi---I am; shankarah---Shankara; ca---and; yaksha-rakshasam---of yakshas and rakshasas; vitta-ishah---the lord of wealth, Kuvera; vasunam---of the Vasus; asmi---I am; pavakah--- fire; ca---and; shikharinam---of peaked mountains; aham---I (am); meruh---Mount Meru.

Of all the Rudras I am Shankara, of the Yakshas and Rakshasas I am Kuvera, of the eight Vasus I am Agni, and among mountains I am Sumeru.


The word vitta-ishah means Kuvera, the lord of wealth.


purodhasan ca mukhyam mam / viddhi partha brihaspatim
senaninam aham skandah / sarasam asmi sagarah

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.24 <>

partha---O son of Pritha; purodhasam---of priests; viddhi---know; mam---Me; (to be) mukhyam---the chief; brihaspatim---Brihaspati; ca---and; senaninam---of generals; aham---I (am); skandah--- Kartikeya; sarasam---of reservoirs of water; asmi---I am; sagarah--- the ocean.

O Partha, of priests know Me to be Brihaspati, the chief. Of generals I am Kartikeya, and among reservoirs of water I am the ocean.


The word skandah refers to Kartikeya.


maharshinam bhrigur aham / giram asmy ekam aksharam
yajnanam japa-yajno 'smi / sthavaranam himalayah

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.25 <>

maha-rishinam---of great sages; aham asmi---I am; bhriguh---Bhrigu; giram---of utterances; (I am) ekam-aksharam---the one (all-pervasive) syllable om; yajnanam---of sacrifices; asmi---I am; japayaj nah---the sacrifice of japa; sthavaranam---of non-moving things; (I am) himalayah---the Himalayan mountains.

Among maharshis I am Bhrigu, of utterances I am the syllable om, of sacrifices I am japa- yajna, and among non-moving objects I am the Himalayan mountains.


The words ekam aksharam mean pranava om.


ashvatthah sarva-vrikshanam / devarshinan ca naradah
gandharvanam citrarathah / siddhanam kapilo munih

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.26 <>

sarva-vrikshanam---of all trees; (I am) ashvatthah---the banyan; ca--- and; deva-rishinam---of celestial sages; (I am) naradah---Narada Rishi; gandharvanam---of Gandharvas; (I am) citrarathah---Citraratha; siddhanam---of perfected beings; (I am) munih---the ascetic; kapilah---Kapila.

Of trees I am the banyan, of devarshis I am Narada, of Gandharvas I am Citraratha, and among perfected beings I am Kapila Muni.


uccaihshravasam ashvanam / viddhi mam amritodbhavam
airavatam gajendranam / naranan ca naradhipam

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.27 <>

ashvanam---of horses; viddhi---know; mam---Me; uccaihshravasa--- as Uccaihshrava; amrita-udbhavam---born of the ocean of nectar; gajendranam---of elephants; (I am) airavatam---Airavata; ca--- and; naranam---of men; (I am) nara-adhipam---the lord of men (the king).

Of horses know Me to be Uccaihshrava, born from the churning of nectar, among elephants I am Airavata, and among men I am the king.


Amritodbhavam means born from the churning of nectar.


ayudhanam aham vajram / dhenunam asmi kamadhuk
prajanash casmi kandarpah / sarpanam asmi vasukih ayudhanam

---of weapons; aham---I; asmi---am; vajram---the thunderbolt; ca---and; dhenunam---of cows; (I am) kamadhuk---the wish-fulfilling cow; asmi---I am; prajanah---the (famed) procreator; kandarpah---Cupid; sarpanam---of snakes; asmi---I am; vasukih---Vasuki.

Among weapons I am the thunderbolt, and of cows I am Kamadhenu, the wish-fulfilling cow. I am the god of love, Kandarpa, who causes procreation, and among snakes I am Vasuki.


The word kamadhuk means kamadhenu. Among procreators I am indeed, Kandarpa (Cupid), who causes the birth of living beings.


anantash casmi naganam / varuno yadasam aham
pitrinam aryama casmi / yamah samyamatam aham

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.29 <>

ca---and; naganam---of divine serpents; asmi---I am; anantah--- Ananta; yadasam---of aquatics; (I am) varunah---Varuna, lord of the waters; ca---and; pitrinam---of ancestors; aham asmi---I am; aryama---Aryama; samyamatam---of chastisers; aham---I (am); yamah---Yamaraja.

Of Nagas I am the divine serpent Ananta, among aquatics I am Varuna, lord of the waters, of the ancestors I am Aryama, and of chastisers I am Yamaraja.


Here yadasam, means of the aquatics. Samyamatam means of those who give punishment.


prahladash casmi daityanam / kalah kalayatam aham
mriganan ca mrigendro 'ham / vainateyash ca pakshinam

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.30 <>

daityanam---of daityas (the demonic descendants of Diti); aham asmi---I am; prahladah---Prahlada; ca---and; kalayatam---of controllers; (I am) kalah---time; ca---and; mriganam---of beasts; (I am) mriga-indrah---the chief of beasts, the lion; pakshinam---of birds; aham---I (am); vainateyah---the son of Vinata, Garuda.

Among the daityas I am Prahlada, and of controllers I am time. Of beasts I am the lion, and among birds I am Garuda.


The word kalayatam means among the controllers, mrigaindra h means lion, and vainateyah means Garuda.


pavanah pavatam asmi / ramah shastra-bhritam aham
jhashanam makarash casmi / srotasam asmi jahnavi

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.31 <>

pavatam---of purifiers; aham asmi---I am; pavanah---the wind; shastra-bhritam---of wielders of weapons; (I am) ramah--- Parashurama; jhashanam---of aquatic creatures; asmi---I am; makarah---the makara (a fabulous marine creature); ca---and; srotasam---of rivers; asmi---I am; jahnavi---the Ganga (born from the ear of sage Jahnu).

Among that which is swift and purifying I am the wind, of wielders of weapons I am the avesha-avatara Parashurama. Among the aquatics I am the makara, and among all the rivers, I am Ganga.


Pavatam means "Among the fast-moving and purifying, I am the wind." Here, the word ramah refers to Lord Parashurama. Because he is an avesha-avatara, a special jiva empowered by Shri Bhagavan and endowed with His shakti, he is included among the vibhutis of Bhagavan. In Bhagavatamritam, the following statement from the Padma Purana has been cited: "O Devi, I have explained to you the entire history of the shaktyavesha-avatara, Jamadagnya (Parashurama, the son of Jamadagni), the carrier of the axe." Furthermore, Shri Bhagavan entered Parashurama.

Bhagavatamritam describes the characteristic of an aveshaavat ara: "When Shri Janardana empowers an exalted jiva with one of His potencies such as jnana, that jiva is counted as an avesha-avatara." "Among aquatics (jhashanam) I am the exalted makara, and of rivers (srotasam) I am Ganga."


sarganam adir antash ca / madhyan caivaham arjuna
adhyatma-vidya vidyanam / vadah pravadatam aham

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.32 <>

arjuna---O Arjuna; sarganam---of creations; aham---I (am); adih---the beginning; antah---the end; ca---and; madhyam---the middle; ca---and; eva---certainly; vidyanam---of processes of knowledge; (I am) adhyatma-vidya---spiritual knowledge; pravadatam. of logical arguments; aham---I (am); vadah---the conclusion.

O Arjuna, I am the beginning, the middle and the end of all creation. Of all knowledge I am atmaj nana, and in logical debate I am vada, the principle that asserts a conclusion.


"That which is created, such as the sky, is called sarga. I am the creator (adi), annihilator (anta) and maintainer (madhya) of these. Therefore, creation, maintenance and annihilation, being My vibhutis, are to be meditated upon." The statement, "I am the beginning, middle and end," establishes that Shri Bhagavan is the original doer (kartta) behind all creation. "Of Vedic knowledge, I am atma-jnana, knowledge of the self. Within logical debate (pravadatam), consisting of jalpa, vitanda and vada which establish one's own point and refute the opponent's assertion, I am vada, by which the correct siddhanta and tattva are established."


In this shloka, Bhagavan has explained that, of the various aspects of knowledge, His vibhuti is adhyatma-vidya, spiritual knowledge. Vidya is the education which a person acquires in relation to knowable subjects by the use of his own intelligence. Shastra describes eighteen types of vidyas. Among them, fourteen are prominent:

angani vedash catvaro mimamsa nyaya-vistarah
dharma-shastram puranan ca vidya hy etam caturdashah
ayur-vedo dhanur-vedo gandharvash ceti te trayah
artha-shastram caturthan ca vidya hy ashtadashaiva tah

Vishnu Purana

Shiksha, kalpa, vyakarana, nirukta, jyotisha and chanda are the six types of knowledge known as vedanga (the limbs of the Vedas). Rig, Sama, Yajuh and Atharva are the four Vedas. All these combined with mimamsa, nyaya, dharma-shastra and the Puranas comprise the fourteen chief vidyas.

Practice of these vidyas sharpens a person's intelligence and increases his various fields of knowledge. This jnana not only helps a person to maintain his livelihood, but it also guides him on the path of dharma. However, adhyatma-vidya (transcendental knowledge) gives human beings immortality, liberating them from their bondage to the material world. It gives them complete knowledge of parabrahma, which allows them to realise the supreme eternal reality; Thus it is superior to all the above-mentioned vidyas. This adhyatma-vidya is Krishna's vibhuti. Bhagavad-gita and the Upanishads are included within the category of adhyatma-vidya. The rasamayi bhakti (bhakti which is filled with rasa) of the residents of Vraja, as described in the Tenth Canto of Shrimad- Bhagavatam, is millions of times superior to the adhyatmavidy a of Uddhava. Since this rasamayi bhakti is the essence of the hladini and samvit-shaktis of Shri Krishna's svarupa, it is truly the svarupa of Krishna, whereas adhyatma-vidya is a partial vibhuti of prema-bhakti. This is also confirmed in the dialogue between Raya Ramananda and Shri Chaitanya Mahaprabhu in Chaitanya-caritamrita (Madhya-lila 8.245):
prabhu kahe,..kon vidya vidya-madhye sara?.

raya kahe,..krishna-bhakti vina vidya nahi ara.

Mahaprabhu inquired, "Among all vidyas, which is the best?" Raya Ramananda replied, "Besides krishna-bhakti there is no other vidya."

A similar statement is made in Shrimad-Bhagavatam
(4.29.49): sa vidya tan-matir yaya. "That by which one's intelligence becomes fixed on the lotus feet of Shri Bhagavan is the only real vidya."

Moreover, Shrimad-Bhagavatam (10.14.3) states:
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitah shruti-gatam tanu-van-manobhir
ye prayasho 'jita jito 'py asi tais tri-lokyam

Shrila Jiva Gosvami has explained the confidential meaning of the statement jnane prayasam udapasya in this shloka. "There are three types of knowledge that are opposed to bhakti, which concern the oneness of the jiva and brahma; nirvishesha, nirakara and jiva-brahma-aikyavada jnana. What is more, Svayam Bhagavan Shri Krishna is replete with six opulences: jnana-tvadiyasvar upa-aishvarya-mahima-vicare. From a portion of a portion of His plenary portion, this material world is created, maintained and annihilated. Even if one does not try to understand all these subject matters, or does not even make the effort to travel to the holy places, merely by listening with love to Krishna's beautiful pastimes, Shri Krishna, who cannot be conquered by anybody, becomes controlled."

Bhagavan Shri Krishna has also said (in regard to those who debate) that He is the vada, the conclusion (tattva) ascertained by proper deliberation, logic and argument. In the field of argument and logic, vada, jalpa and vitanda are quite well known. When, for the sake of establishing one's own opinion, one continuously finds faults with the opponent's statements, it is called jalpa. Keeping the truth aside and avoiding proper deliberation and logic while finding fault in an opponent's statement, is called vitanda. The purpose of such arguments is not to ascertain reality but only to display one's scholarship, and the desire to defeat the opponent is very strong. That deliberation which ascertains the Absolute Reality is called vada. This vada is superior to all other forms of discussion. When a self-realised guru and a disciple who is hankering for transcendental knowledge have a positive dialogue about the Absolute Truth, the conclusion they reach is called vada. The pride of scholarship does not exist within such exchanges, as neither has the desire to defeat the other.


aksharanam a-karo 'smi / dvandvah samasikasya ca
aham evakshayah kalo / dhataham vishvato-mukhah

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.33 <>

aksharanam---of letters; asmi---I am; a-karah---the letter A; ca--- and; samasikasya---of compound words in Sanskriit verse; (I am) dvandvah---the dual compound; eva---certainly; aham---I (am); akshayah---unchanging; kalah---time; aham---I (am); dhata---the creator, Brahma; mukhah---whose faces (see); vishvatah---on all sides.

Of letters I am the letter A, and of compound words I am dvandvah, the dual compound. Among annihilators I am Mahakala Rudra, and of creators I am the four-headed Brahma.


"Among compound words I am dvandvah or the dual compound. Because in the dvandvah compound both elements are prominent, it is the best. Among the annihilators, I am Mahakala Rudra (akshayah kalah), inexhaustible time. Among creators, I am vishvato-mukhah, the four-headed Brahma."


Among letters, I am the a-kara. A-kara is the first letter and, because it is part of all other Sanskrit letters, it is the best. This is also stated in the shruti: aksharanam a-karo 'smi (Shrimad-Bhagavatam 11.16.12). Bhagavan says that among compound words, He is dvandvah, the dual compound. When, in the process of making one word, two or more other words give up their case endings and are combined together, it is called samasa, and the resulting word is called samasa-pada, or the compound word. Primarily, there are six types of samasa: 1) dvandva, 2) bahubrihi, 3) karma dharaya, 4) tatpuru sha, 5) dvigu and 6) avyayi bhava. Among them dvandva is the best because in other compounds either the first or the second part is prominent, or both words combined together give the meaning of another (third) object, but in the dvandva-samasa both words remain prominent, such as Rama-Krishna or Radha-Krishna, therefore, Shri Krishna has said that the dvandva-samasa (dual compound) is His vibhuti.


mrityuh sarva-harash caham / udbhavash ca bhavishyatam
kirttih shrir vak ca narinam / smritir medha dhritih kshama

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.34 <>

ca---and; aham---I (am); sarva-harah---all-devouring; mrityuh--- death; ca---and; bhavishyatam---of the progressive samskaras; (I am) udbhavah---birth; narinam---among women; (I am) kirttih--- fame; shrih---fortune; vak---speech; smritih---memory; medha--- intelligence; dhritih---fortitude; ca---and; kshama---forgiveness.

I am all-devouring death, and of the six progressive transformations experienced by all living beings, I am birth. Among women I am fame, beauty, fine speech, memory, intelligence, forbearance and forgiveness.


"For those who are dying at every moment, I am sarva-harah, death, which takes away all memories." Shrimad-Bhagavatam (11.22.39) states: mrityur atyanta-vismritih. "Complete forgetfulness is death." "The word bhavishyatam means that of the future transformations of the living entities, I am janma, the first. Of women I am the three qualities of kirtih (fame), shri (beauty) and vak (cultured speech); as well as the four qualities of smritih (memory), medha (intelligence), dhritih (forbearance) and kshama (forgiveness)." The word ca indicates that the wives of Dharma such as Murtti, etc., are also Him.


Here Shri Bhagavan says that among women He is kirtih (fame), shri (beauty or fortune), vak (fine speech), smritih (memory), medha (intelligence), dhritih (fortitude or patience) and kshama (forgiveness). This can be understood in two ways:

(1) "The qualities which are found in women such as fame, beauty, sweet speech, memory, sharp intelligence, fortitude and forgiveness are indeed Me." The qualities such as fame, beauty, sweet speech, memory, subtle thinking and forgiveness, to be found in Sita Devi, Uma, Rukmini, Draupadi and specifically in the Vraja-gopis, are all vibhutis of Shri Krishna.

(2) Among the twenty-four daughters of Prajapati Daksha, Kirti, Medha, Dhriti, Smriti and Kshama are ideal women in all respects. Kirti, Medha and Dhriti were married to Dharma, Smriti was married to Angira and Kshama to the great sage Pulaha. Shri is the name of the daughter of the great sage Bhrigu, and she was born from the womb of Khyati, the daughter of Daksha. Shri Vishnu accepted her as His wife. Vak is the daughter of Brahma. According to their respective names, these seven women are the presiding deities of the seven qualities mentioned above. They have been included among the most blessed women, therefore Shri Krishna says that they are His vibhutis.


brihat-sama tatha samnam / gayatri chandasam aham
masanam marga-shirsho 'ham / ritunam kusumakarah

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.35 <>

samnam---of the hymns of the Sama-veda; aham---I (am); brihats ama---the Brihat-sama; tatha---and; chandasam---of Sanskrit metres; (I am) gayatri---gayatri; masanam---of months; aham---I (am); marga-shirshah---November-December (agrahayana); ritunam---of seasons; (I am) kusumakarah--- flower-bearing spring.

Among the hymns of the Sama-veda I am Brihats ama, the prayer to Indra. Of metres I am gayatri, of months I am Marga-shirsha, and of seasons I am vasanta, the flower-bearing spring.


Shri Bhagavan earlier said that of the Vedas He is the Samaveda. Now He also says that within the Sama-veda He is Brihats ama. The Rig-mantra, which is sung as tvam riddhim havamahe, indicates the Brihat-sama. Among metres He is the metre called gayatri. Among seasons He is also kusuma- akarah, the flower-bearing vasanta.


Bhagavan is non-different from His nama, guna, lila and stutis (prayers). The Sama-veda contains prayers which are Bhagavan personified. It is, therefore, accepted as the best of the Vedas and is known as His vibhuti. Gayatri illuminates the svarupa of Krishna and is, therefore, called the mother of the Vedas. Bhagavan has thus counted gayatri amongst His vibhutis. Among the twelve months He says that Marga-shirsha is His vibhuti. That month is neither too hot nor too cold, and various Vedic activities are performed at that time. Just before it begins, Krishna's rasa-lila is performed, which is the topmost of all His pastimes. In this month nature flourishes in full bloom and in the householders. fields new crops are planted. Agrahayana means the beginning of the year and, therefore, Bhagavan says that it is His vibhuti. Of seasons vasanta (spring) is best. It is also known by the name ritur aja, the king of seasons. In this season, nature gives up her old ornaments and becomes adorned with fresh decorative coverings. Both inert and conscious beings are infused with new life. In this season Krishna's swing pastime and other vasanta pastimes are performed. This season is especially supreme because Shri Chaitanya Mahaprabhu appeared at this time, having accepted the bhava and kanti (complexion) of Shrimati Radhika, the personification of mahabhava. Thus Bhagavan has counted it among His vibhutis.


dyutam chalayatam asmi / tejas tejasvinam aham
jayo 'smi vyavasayo 'smi / sattvam sattvavatam aham

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.36 <>

chalayatam---of those who cheat; asmi---I am; dyutam---gambling; tejasvinam---of the splendid; aham---I (am); tejah---the splendour; asmi---I am; jayah---victory; asmi---I am; vyavasayah--- determnation; sattvavatam---of the strong; aham---I (am); sattvam---the strength.

I am the gambling of the cheats, and the splendour of the splendid. I am victory among the victorious, the endeavour of the industrious, and the strength of the mighty.


"Among those who are trying to deceive each other (chalayatam), I am gambling. Of those who become victorious, I am victory. Of industrious people, I am effort, and of those who are strong (sattva-vatam), I am strength."


vrishninam vasudevo 'smi / pandavanam dhananjayah
muninam apy aham vyasah / kavinam ushana kavih

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.37 <>

vrishninam---of the Vrishnis; asmi---I am; vasudevah---Vasudeva Krishna; pandavanam---of the Pandavas; dhananjayah---Arjuna; api---and; muninam---of sages; aham---I (am); vyasah---Veda-vyasa; kavinam---of poets; (I am) kavih---the poet; ushana---Shukracarya.

Of the Vrishnis I am Vasudeva, of the Pandavas I am Arjuna, of the munis I am Vyasa, and among kavis I am the poet Shukracarya.


"Of the Vrishnis I am Vasudeva. This means that My father, Vasudeva, is My vibhuti." Therefore, here the word Vasudeva is formed by putting the suffix an on the word Vasudeva. "Of the Vrishnis I am Vasudeva," is not acceptable because Shri Bhagavan is describing His vibhutis, not His own svarupa. Vasudeva is one of the aspects of His svarupa, and not His vibhuti.


dando damayatam asmi / nitir asmi jigishatam
maunam caivasmi guhyanam / jnanam jnanavatam aham

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.38 <>

damayatam---of subduers; asmi---I am; dandah---the rod of chastisement; jigishatam---of those desiring victory; asmi---I am; nitih---morality; guhyanam---of secrets; asmi---I am; maunam--- silence; ca---and; eva---certainly; jnanavatam---of the wise; aham---I (am); jnanam---wisdom.

Among those who dispense justice, I am the rod of chastisement, and among seekers of victory, I am morality. Of secrets I am silence, and I am the wisdom of the wise.


"I am the lawful ruler's rod of punishment."


yac capi sarva-bhutanam / bijam tad aham arjuna
na tad asti vina yat syan / maya bhutam caracaram

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.39 <>

ca---and; arjuna---O Arjuna; yat---whatever; bijam---seed of generation; api---there may be; sarva-bhutanam---among all living beings; tat---that (seed); (is) aham---Myself; yat---whatever; bhutam---being; syat---may exist; cara-acaram---either moving or non-moving; tat---that; na asti---does not exist; vina---without; maya---Me.

O Arjuna, I am the original cause, the generating seed of all existence. No entity, either moving or non-moving, can exist separately from Me.


The word bija implies paroha, the cause of origin. Shri Bhagavan says that He is the cause of the birth of all beings. "Without Me, who am the cause of appearance, the birth of any moving or non-moving body cannot take place."


nanto 'sti mama divyanam / vibhutinam parantapa
esha tuddeshatah prokto / vibhuter vistaro maya

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.40 <>

parantapa---O chastiser of the foe; asti---there is; na---no; antah--- end; mama divyanam---to My divine; vibhutinam---opulences; tu---but; eshah---this; vistarah---elaborate description; proktah--- spoken; maya---by Me; vibhuteh---about My opulence; uddeshatah---is done just as an indication.

O Parantapa, My divine vibhutis are endless . What I have described to you is a mere indication of My opulences.


In concluding this chapter on His vibhutis, Shri Bhagavan speaks this shloka beginning with the words nanto 'sti. "The description of My vibhutis is spoken in brief (uddeshatah)."


yad yad vibhutimat sattvam / shrimad urjitam eva va
tat tad evavagaccha tvam / mama tejo 'msha-sambhavam

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.41 <>

eva---indeed; yat yat---whatever; sattvam---existence (there is); vibhutimat---having opulence; shrimat---beauty; va---or; urjitam--- power; eva---certainly; tvam---you; avagaccha---should understand; tat tat---all those; (to be); amsha-sambhavam---generated from a part; mama---of My; tejah---power.

Know for certain that everything in existence which is opulent, majestic and endowed with power springs from but a part of My shakti.


To simultaneously describe all the unmentioned vibhutis of the past, present and future, Shri Bhagavan speaks this shloka beginning with yad yad. The word vibhutimat means majestic, shrimat means opulence (riches or fortune), urji means endowed with excessive power and influence, and sattva means anything which exists.


atha va bahunaitena / kim jnatena tavarjuna
vishtabhyaham idam kritsnam / ekamshena sthito jagat

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 10.42 <>

atha va---however; arjuna---O Arjuna; kim---what?; tava jnatena--- can be understood by you; etena---by this; bahuna---multi-faceted description; (merely) eka-amshena---by My single expansion; aham---I; sthitah---repose; (and) vishtabhya---pervade; idam---this; kritsnam---whole; jagat---cosmic manifestation.

Of what use to you, Arjuna, is all this detailed knowledge? Just know that by one partial aspect of Myself I pervade and support this entire universe.


"What need is there for you to know all this in detail? You should just understand the essence. I, by the partial aspect of Myself as the Antaryami purusha of material nature, support the entire universe. As the substratum, I support it. As the presiding authority I preside over it, and as the controller I control it. Being all-pervasive, I pervade it and as the creator I am its cause."

After understanding with the pure intelligence bestowed by Bhagavan Shri Krishna that He Himself supports the entire universe, one should render service to Him exclusively and relish His madhurya (sweetness). This is stated in the Tenth Canto.

Thus ends the Bhavanuvada of the Sarartha-Varshini Tika, by Shrila Vishvanatha Cakravarti Thakura, on the Tenth Chapter of Shrimad Bhagavad-gita, which gives pleasure to the bhaktas and is accepted by all saintly persons.


Shrila Bhaktivinoda Thakura says, "In the previous chapter, pure krishna-bhakti was instructed. A person deliberating on that may understand that service to Krishna can be rendered by worshipping other devatas. To remove this misconception, Krishna says in this chapter that devatas such as Brahma and Rudra are nothing but His vibhutis. "I am the cause of everything. I am birthless, beginningless and the Supreme Controller. When one understands My vibhuti-tattva by properly deliberating upon it, there remains no other impediment to ananya-bhakti. I pervade this entire universe by My partial aspect of Paramatma and have manifested all these vibhutis. After understanding My vibhuti-tattva, bhaktas attain knowledge of bhagavat-tattva, and with shuddha-bhakti they engage in bhajana to My Shri Krishna svarupa." In the eighth, ninth, tenth and eleventh shlokas of this chapter, shuddha-bhakti and its result have been described. Only bhajana of Shri Krishna, who is the origin of all these vibhutis, can lead to prema which is the eternal dharma of the jiva. This is the essence of this chapter."

Thus ends the Sarartha-Varshini Prakashika-vritti, by Shri Shrimad Bhaktivedanta Narayana Maharaja, on the Tenth Chapter of Shrimad Bhagavad-gita.