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10ChapterBG |
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Bhagavadgita |
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Numbered Text and Commentary by Dr.
Radhakrishnan (Yellow cells) |
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Sanskrit Text, Transliteration and
word meanings by Veeraswamy Krishnaraj |
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BG CHAPTER 10: MANIFESTATION |
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God is the Source of all; to know Him is to know all The Immanence and Transcendence of God |
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श्रीभगवानुवाच भूय
एव महाबाहो शृणु
मे परमं वचः । यत्तेऽहं
प्रीयमाणाय वक्ष्यामि
हितकाम्यया ॥१०-
१॥ |
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śrībhagavānuvāca |
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śrībhagavān uvāca bhūyaḥ1
eva2 mahābāho3 śṛṇu4
me5 paramam6
vacaḥ7 |
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śrībhagavān uvāca = Sri Bhagavan said: mahābāho3 = O
mighty-armed one; śṛṇu4
= hear; bhūyaḥ1
eva2 = once again; me5 = My; paramam6
= Supreme; vacaḥ7=
words; yat8 = which; aham10 = I; vakṣyāmi12 = say; te9 = to you; hita-kāmyayā13 =
desirous of your welfare; prīyamāṇāya11
= for you love Me. 10.1 |
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The Blessed Lord said: (10.1) Again, O Mighty-armed (Arjuna), hearken to My supreme word. From a
desire to do thee good, I will declare it to thee, now that thou art taking
delight (in My words). prīyamāṇāya11 may also be rendered "who art beloved." |
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न मे विदुः सुरगणाः
प्रभवं न महर्षयः
। अहमादिर्हि
देवानां महर्षीणां
च सर्वशः ॥१०- २॥ |
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na me viduḥ
suragaṇāḥ prabhavaṁ
na maharṣayaḥ |
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na1 me2 viduḥ3
sura-gaṇāḥ4 prabhavam5 na6
maharṣayaḥ7 |
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na1
= Neither; sura-gaṇāḥ4 = the gods; na6 = nor; maharṣayaḥ7 = the great sages;
viduḥ3
= know;
me2 = My; prabhavam5
= majesty (origin). aham8 = I; [am] hi10 = indeed; ādiḥ9
= the origin; devānām11 = of the gods; ca13 = and; maharṣīṇām12
= of the Great Rishis; sarvaśaḥ14 = in all
respects, in every way.10.2 |
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(10.2) Neither the hosts of gods nor the great sages know any origin of
Me for I am the source of the gods and the great sages In every way. sarvaśaḥ14:
in every way; sarvaprakāraiḥ,. S. The Supreme is the unborn eternal and
He is also the lord of the world.
Though He has no birth, all existences derive from Him. The teacher announces
that He is in truth the Eternal God Himself, more ancient than all else and
that all manifested glory is from Him. |
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यो मामजमनादिं
च वेत्ति लोकमहेश्वरम्
। असंमूढः स मर्त्येषु
सर्वपापैः प्रमुच्यते
॥१०- ३॥ |
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yo mām ajam anādiṁ ca vetti lokamaheśvaram |
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yaḥ1 mām2
ajam3 anādim4 ca5 vetti6 loka-maheśvaram7 |
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yaḥ1
= He who; vetti6
= knows; mām2
= Me; [as] ajam3
= unborn; anādim4
= beginningless; ca5 = and; loka-maheśvaram7
= the Great Controller of the worlds; saḥ9 = he; [is] asaṁmūḍhaḥ8
= undeluded; martyeṣu10 = among mortals; pramucyate12
= freed; sarva-pāpaiḥ11 = from all sins. 10.3 |
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(10.3) He who knows Me, the unborn, without beginning, also the mighty
lord of the worlds, he, among mortals is undeluded and freed from all sins. When we learn to look at things as derived from the One
Transcendent Reality, we are delivered from all
groping and bewilderment. |
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बुद्धिर्ज्ञानमसंमोहः
क्षमा सत्यं दमः
शमः । सुखं
दुःखं भवोऽभावो
भयं चाभयमेव च
॥१०- ४॥ |
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buddhir jñānam asaṁmohaḥ
kṣamā satyaṁ
damaḥ śamaḥ |
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buddhiḥ1 jñānam2
asaṁmohaḥ3 kṣamā4 satyam5
damaḥ6 śamaḥ7 |
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buddhiḥ1
= Intelligence; jñānam2
= knowledge; asaṁmohaḥ3
= freedom from delusion; kṣamā4 = patience; satyam5 = truth; damaḥ6 = self-restraint; śamaḥ7= calmness; sukham8 = happiness; duḥkham9
= sadness; bhavaḥ10 = birth; abhāvaḥ11
= death; bhayam12 = fear; ca13 = and; abhayam14 = fearlessness; ca16 = and; eva15 = also; 10.4 |
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(10.4) Understanding, knowledge, freedom from
bewilderment, patience, truth, self-control and calmness; pleasure and pain,
existence and non-existence, fear and fearlessness. dama: self-control
is quietude of the external senses, śama: calmness. It is
calmness of inner spirit. |
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अहिंसा समता
तुष्टिस्तपो
दानं यशोऽयशः
। भवन्ति भावा
भूतानां मत्त
एव पृथग्विधाः
॥१०- ५॥ |
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ahiṁsā1 samatā2
tuṣṭiḥ3 tapaḥ4 dānam5
yaśaḥ-ayaśaḥ6 |
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ahiṁsā1
= noninjury; samatā2 = equanimity; tuṣṭiḥ3
= contentment; tapaḥ4
= austerity; dānam5
=charity; yaśaḥ-ayaśaḥ6
= fame and infamy: [these] pṛthak-vidhāḥ12 = different; bhāvāḥ8
= natures; bhūtānām9 = of living beings; bhavanti7 = come; mattaḥ10
eva11 = from Me. 10.5 |
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(10.5) Non-violence, equal-mindedness, contentment,
austerity, charity, fame and ill-fame (are) the different states of beings
proceed from Me alone. ahiṁsā: non-violence;
in old texts it means non-hurting, especially non-killing. All these separate states of being issue in accordance
with the past karma of
beings.1 The Divine is indirectly
responsible even for the pain and suffering of the world. He is the lord of
the world and guides it" though He is unaffected by its
oppositions. 1 svakarmāṇūpeṇa S |
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महर्षयः सप्त
पूर्वे चत्वारो
मनवस्तथा । मद्भावा मानसा
जाता येषां लोक
इमाः प्रजाः ॥१०-
६॥ |
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maharṣayaḥ sapta pūrve catvāro manavas tathā maharṣayaḥ1 sapta2
pūrve3 catvāraḥ4 manavaḥ5
tathā6 |
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sapta2
= The seven; maharṣayaḥ1
= Great Rishis; pūrve3
= of ancient days; tathā6 = also; catvāraḥ4
= four; manavaḥ5
= Manus; madbhāvāḥ7 = born of My nature; [and] mānasāḥ8
= from my mind: imāḥ12 = these; prajāḥ13
= creatures; loke11 = in the world; jātāḥ9
= are born; yeṣām10 = of them
[Rishis and Manus]. 10.6 |
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(10.6) The seven great sages of old,
and the four Manus also are of My nature and born
of My mind and from them are all these creatures in the
world. |
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एतां विभूतिं
योगं च मम यो वेत्ति
तत्त्वतः । सोऽविकम्पेन
योगेन युज्यते
नात्र संशयः ॥१०-
७॥ |
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etāṁ vibhūtiṁ yogaṁ
ca mama yo vetti tattvataḥ |
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etām1 vibhūtim2
yogam3 ca4 mama5 yaḥ6 vetti7
tattvataḥ8 |
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yaḥ6 = He who [whoever]; vetti7 = knows; tattvataḥ8
= in truth; etām1 = this; vibhūtim2
= plenitude/pervasion; ca4
= and; yogam3
= power of Yoga; mama5
= of Mine; saḥ9 = he; yujyate12 = is endowed with; avikampena10 = unwavering;
yogena11 = Yoga. [There is] na13 = no; saṁśayaḥ15
= doubt; atra14 = about this.10.7 |
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(10.7) He
who knows in truth this glory (manifestation) and power (steady action) of
Mine is united (with Me) by unfaltering
yoga; of this there is no doubt. vibhūti: glory.1 The knower
will be aware of his unity with the Divine and participate in the work of the
world which is a manifestation of the Divine. The knowledge of the
determinate Brahman is the way to the knowledge of the
indeterminate Brahman.2 I vibhūti vistāram for S., aiśvaryam for R.
right feeling, zeal, faith. Commenting on S. Ᾱnandagiri
says ''vividhā bhūtir bhavanaṁ vaibhavaṁ sarvātma katvam.'' It is the glory of
manifestation. 2 sopādhikajñānaṁ nirupādhikajñāne dvāram, Ᾱnandagiri. |
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अहं सर्वस्य
प्रभवो मत्तः
सर्वं प्रवर्तते
। इति मत्वा
भजन्ते मां बुधा
भावसमन्विताः
॥१०- ८॥ |
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ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate aham1 sarvasya2
prabhavaḥ3 mattaḥ4 sarvam5
pravartate6 |
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aham1 = I; [am] prabhavaḥ3 = the origin; sarvasya2 = of all. mattaḥ4 = From Me; sarvam5 = all; pravartate6 = proceeds. iti7 = Thus; matvā8 = knowing; budhāḥ11 = the wise
ones; bhajante9 =
worship; mām10 =
Me; bhāva-samanvitāḥ12
= with faith and conviction.10.8 |
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(10.8) I am the
origin of all; from Me all (the whole creation) proceeds. Knowing this, the
wise worship Me, endowed with conviction. bhāva: the right state
of mind. R. The teacher speaks now as the Lord" as Īśvara. God is the
material and efficient cause of the world. The aspirant is
not deluded by the passing forms but knowing that the Supreme is the
source of all the forms, he worships the Supreme. |
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मच्चित्ता
मद्गतप्राणा
बोधयन्तः परस्परम्
। कथयन्तश्च
मां नित्यं तुष्यन्ति
च रमन्ति च ॥१०-
९॥ |
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maccittā madgataprāṇā bodhayantaḥ
parasparam |
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maccittā1 mad-gata-prāṇāḥ2
bodhayantaḥ3 parasparam4 |
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maccittā1
= With their mind focused on Me; mad-gata-prāṇāḥ2 = their lives
dedicated or surrendered to Me; bodhayantaḥ3 = enlightening; parasparam4 = one another; ca6 = and; kathayantaḥ5
= talking about; mām7 = Me; nityam8 = always; [they] tuṣyanti9
= become contented; ca10 = and; ca12 = also; ramanti11 = enjoy delight. 10.9 |
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(10.9) Their thoughts (are fixed) in Me, their lives
(are wholly) given up to Me, enlightening each other and ever conversing of
Me, they are contented and rejoicing in Me. |
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तेषां सततयुक्तानां
भजतां प्रीतिपूर्वकम्
। ददामि बुद्धियोगं
तं येन मामुपयान्ति
ते ॥१०- १०॥ |
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teṣāṁ satatayuktānāṁ bhajatāṁ prītipūrvakam |
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teṣām1
satata-yuktānām2 bhajatām3
prīti-pūrvakam4 |
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teṣām1
= To them; satata-yuktānām2
= who are
continuously devoted; [and] bhajatām3
= worship; [Me] prīti-pūrvakam4 = with eternal love; dadāmi5
= I give; buddhi-yogam6 = Yoga of Intelligence; tam7 = that; yena8 = by which; te11 = they; upayānti10
= come; mām9 = to Me. 10.10
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(10.10) To
these who are constantly devoted and worship Me with love, I grant the
concentration of understanding by which they come unto Me. buddhiyoga: the devotion
of mind by which the disciple gains the wisdom which sees the One in all the
forms which change and pass. |
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तेषामेवानुकम्पार्थमहमज्ञानजं
तमः । नाशयाम्यात्मभावस्थो
ज्ञानदीपेन भास्वता
॥१०- ११॥ |
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teṣām evānukampārtham aham ajñānajaṁ tamaḥ |
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teṣām1
eva2 anukampā-artham3 aham4
ajñānajam5 tamaḥ6 |
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anukampā-artham3
= Out of compassion; teṣām1
= for them; eva2
= alone; aham4
= I; ātma-bhāva-sthaḥ8 = abiding in their self; nāśayāmi7
= destroy; tamaḥ6 = darkness; ajñānajam5
= born of ignorance; bhāsvatā10 = with the shining; jñāna-dīpena9
= lamp of
wisdom. 10.11 |
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(10.11)
Out of compassion for those same ones, remaining within My own true state, I destroy
the darkness born of ignorance by the shining lamp of wisdom. God
affects the world for man's welfare, Himself remaining apart from it. ātma-bhāva is also
interpreted as the inner sense of beings. Here the teacher makes out how
bhakti or devotion leads to the destruction of ignorance and the rise of
illumination. When ignorance is destroyed, God
stands revealed in the human spirit. When love and wisdom arise, the eternal is fulfilled in the individual. Bhakti is also a means to jñāna. Through it we obtain Divine grace and the power of
understanding, buddhiyoga. Intellectual knowledge is
rendered luminous and certain by the direct
intuition of buddhi. |
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The Lord is the Seed and Perfection of All that Is अर्जुन
उवाच परं ब्रह्म
परं धाम पवित्रं
परमं भवान् । पुरुषं
शाश्वतं दिव्यमादिदेवमजं
विभुम् ॥१०- १२॥ |
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arjuna uvāca |
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arjuna uvāca |
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arjuna uvāca = Arjuna said: bhavān7 = You; [are] param1 = the Supreme; brahma2 = Brahman; param3 = the Supreme; dhāma4 = abode; pavitram5 = the purifier; paramam6 = the Supreme; puruṣam8
= Purusa; śāśvatam9 = the Eternal; divyam10 = the Divine; ādi-devam11 = the First Primal Lord; ajam12 = the Unborn; vibhum13 = the all-pervader.10.12 |
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Arjuna said: (10.I2) Thou art
the Supreme Brahman, the Supreme Abode and the Supreme Purifier, the Eternal,
Divine Person, the First of the gods, the Unborn, the All-pervading. |
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आहुस्त्वामृषयः
सर्वे देवर्षिर्नारदस्तथा
। असितो देवलो
व्यासः स्वयं
चैव ब्रवीषि मे
॥१०- १३॥ |
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āhus tvām ṛṣayaḥ
sarve devarṣir nāradas tathā |
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āhuḥ1
tvām2 ṛṣayaḥ3 sarve4
devarṣiḥ5 nāradaḥ6 tathā7 |
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sarve4 = All; ṛṣayaḥ3
= Rishis; āhuḥ1
= say; tvām2
= of You: devarṣiḥ5
= Divine Rishi; nāradaḥ6
= Narada; tathā7
= also; asitaḥ8 = Asita; devalḥ9
= Devala; vyāsaḥ10 = Vyasa; ca12 = and; svayam11 = You
Yourself; eva13 = indeed; bravīṣi14
= tell; me15 = Me. 10.13 |
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(10.13)
All the sages say this of Thee, as well as the divine
seer Nārada, so also Asita, Devala, Vyāsa and Thou thyself
declarest it to me. Arjuna
accepts the truth of what has been declared and
proclaims his conviction that Kṛṣṇa who is speaking to him
is the Supreme Godhead, the Absolute, the Ever-free to which we can rise by
self-surrender. He gives utterance from his own experience to the truth
revealed by the seers who have seen it and become one with it. The secret wisdom is revealed by God, the seers are
witnesses to it and Arjuna himself verifies it from his own experience.
Abstract truths uttered by the sages become now luminous intuitions, glowing
experiences of one's Whole being. |
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सर्वमेतदृतं
मन्ये यन्मां
वदसि केशव । न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥१०- १४॥ |
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sarvam etad ṛtaṁ manye yan māṁ
vadasi keśava |
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sarvam1 etat2
ṛtam3 manye4 yat5 mām6
vadasi7 keśava8 |
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manye4 = I think/hold; sarvam1 = all; etat2 = this; [as] ṛtam3 = true; keśava8 = O Kesava; yat5
= which; vadasi7
= you say; mām6
= to Me. hi10 = Indeed; na9 = neither; devāḥ15 = gods; na16 = nor; dānavāḥ17
= demons; viduḥ14 = know; te11 = Your; vyaktimk13 = manifestation; bhagavan12 = O Bhagavan. 10.14 |
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(10.I4) I hold as
true, all this that thou sayest to me, O Keśava (Kṛṣṇa);
neither the gods nor the demons, O Lord, know Thy manifestation. |
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स्वयमेवात्मनात्मानं
वेत्थ त्वं पुरुषोत्तम
। भूतभावन
भूतेश देवदेव
जगत्पते ॥१०- १५॥ |
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svayam evātmanātmānaṁ
vettha tvaṁ puruṣottama |
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svayam1 eva2 ātmanā3
ātmānam4 vettha5 tvam6 puruṣottama7 |
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tvam6 = You; svayam1 = Yourself; eva2 = alone; vettha5 = know; ātmānam4
= Yourself; ātmanā3 = by Yourself; puruṣottama7 = O Supreme Lord; bhūta-bhāvana8
= Creator of
all beings; bhūteśa9
= the Lord of beings; deva-deva10 = God of gods; jagat-pate10 = the Lord of
the worlds. 10.15 |
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(10.I5)
Verily Thou Thyself knowest Thyself by Thyself, O Supreme Person; the Source
of beings, the Lord of creatures; the God of gods, the Lord of the world! |
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वक्तुमर्हस्यशेषेण
दिव्या ह्यात्मविभूतयः
। याभिर्विभूतिभिर्लोकानिमांस्त्वं
व्याप्य तिष्ठसि
॥१०- १६॥ |
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vaktum arhasy aśeṣeṇa
divyā hy ātmavibhūtayaḥ |
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vaktum1 arhasi2
aśeṣeṇa3 divyā4 hi5
ātma6 vibhūtayaḥ7 |
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hi5 = Indeed; arhasi2 = be inclined; vaktum1 = to tell; [me] ātma6 = your; divyā4 = divine; vibhūtayaḥ7
= manifestations; aśeṣeṇa3
= in details;
yābhiḥ8 = by which; vibhūtibhiḥ9
= manifestations; tvam12 = You; vyāpya13 = pervade; [and] tiṣṭhasi14
= abide; [in] imān11 = these; lokān10 = worlds. 10.16 |
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(10.I6) Thou shouldst tell me of Thy
divine manifestations, without exception, whereby, pervading
these worlds, Thou dost abide (in them and beyond). vibhūtayaḥ7: manifestations, the divine glories by which the
Supreme pervades all the worlds. They are the formative
forces or spiritual powers which give to each object its essential nature.
They are akin to Plato's Divine Ideas, the perfect types and patterns of all
things here below. Only the word "idea" is likely to suggest a pale
abstraction, a bloodless category. Vibhūti is a living formative principle. |
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कथं विद्यामहं
योगिंस्त्वां
सदा परिचिन्तयन्
। केषु केषु
च भावेषु चिन्त्योऽसि
भगवन्मया ॥१०-
१७॥ |
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kathaṁ vidyām ahaṁ yogiṁs tvāṁ sadā paricintayan |
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katham1
vidyām2 aham3 yogin4 tvām5
sadā6 paricintayan7 |
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katham1 = How; aham3
vidyām2 = may I3
know2; tvām5 = you; yogin4 = O Yogin? [You] sadā6 = always; paricintayan7 = are remaining in meditation; ca10 = and; keṣu8 = in what; keṣu9 = in what; bhāveṣu11 = forms, aspects or objects; cintyaḥ12 asi13 = are You to be thought of; mayā15 = by me; bhagavan14 = O Bhagavan? 10.17 |
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(10.I7) How may I
know Thee, O Yogin, by constant meditation? In what various aspects art Thou, O Blessed
Lord, to be thought of by me? Kṛṣṇa
is yogin by virtue of his work as creator. Arjuna wishes to know
the aspects of nature where the Lord's presence is more clearly manifest and
asks Kṛṣṇa to tell
him in what various aspects he should think of Him to help his meditation. |
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विस्तरेणात्मनो
योगं विभूतिं
च जनार्दन । भूयः कथय
तृप्तिर्हि शृण्वतो
नास्ति मेऽमृतम्
॥१०- १८॥ |
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vistareṇātmano yogaṁ vibhūtiṁ
ca janārdana |
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vistareṇa1
ātmanaḥ2 yogam3 vibhūtim4 ca5
janārdana6 |
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janārdana6 = O Janardana; tṛptiḥ9 = tell; bhūyaḥ7 = again; vistareṇa1
= in detail; ātmanaḥ2
= Your; yogam3
= Yogam; ca5
= and; vibhūtim4
= manifestations. hi10 = Indeed; na asti12 = there is no; tṛptiḥ9
= satiation; me13 = in me; śṛṇvataḥ11 = hearing; [Your] amṛtam14
= nectar [-like words]. 10.18 |
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(10.18)
Relate to me again in detail, O Janārdana (Kṛṣṇa), of
Thy power and manifestation; for I am not satiated
with hearing Thy nectar-like speech. amṛtam14: nectar-like. His words
are life-giving. The Gītā does not
set up an opposition between Brahman and the world, between the Ineffable
Reality and its inadequate expression. It gives a comprehensive spiritual view.
It, no doubt, mentions the Indefinable (anirdeśyam),
the Unmanifest Immutable (avyaktam akṣaram),
the Unthinkable (aciñtyarūpam), the Absolute beyond all empirical determination. But
worship of the Absolute is difficult for embodied beings. (Verse XII.5)
It is easier to approach the Supreme through Its relations with the world and
this method is more natural. The Supreme is the Personal Lord who controls
the many-sided action of nature and dwells in the heart of every creature.
Parabrahman is Paramesvara, the God in man and in the
universe. But His nature is veiled by the series
of becomings. Man has to discover his spiritual unity with God and so with
all His creatures. |
|
श्रीभगवानुवाच हन्त ते
कथयिष्यामि दिव्या
ह्यात्मविभूतयः
। प्राधान्यतः
कुरुश्रेष्ठ
नास्त्यन्तो
विस्तरस्य मे
॥१०- १९॥ |
|
śrībhagavān uvāca |
|
śrībhagavān uvāca |
|
śrībhagavān uvāca = Sri Bhagavan said: hi5
= indeed; ātma-vibhūtayaḥ6
= My
manifestations; [are] divyā4 = divine; kuru-śreṣṭha7 = O the Best of Kurus. kathayiṣyāmi3
= I will describe; hanta1
= now; te2
= to you; prādhānyataḥ7 = only those that are important. na asti8 = There is
no; antaḥ9 = end; [to] me11 = My; vistarasya10
= expanse, magnitude, extent. 10.19 |
|
The Blessed Lord said: (10.I9) Yes, I will declare to thee of My divine forms but only of those which are prominent, O best of the Kurus (Arjuna), for there is no end to my extent (the
details). |
|
अहमात्मा गुडाकेश
सर्वभूताशयस्थितः
। अहमादिश्च
मध्यं च भूतानामन्त
एव च ॥१०- २०॥ |
|
aham ātmā guḍākeśa sarvabhūtāśayasthitaḥ |
|
aham1
ātmā2 guḍākeśa3
sarva-bhūta4 āśaya-sthitaḥ5 |
|
guḍākeśa3
= O Master of sleep [Arjuna]; aham1 = I; [am] ātmā2
= the Self; āśaya-sthitaḥ5 = seated in the heart; sarva-bhūta4
= of all beings; ca14 = moreover; aham6 = I; [am] ādiḥ7 = the beginning; ca8 = and; madhyam9 = the middle; ca10 = and; eva13 = indeed; anta12 = the end; bhūtānām11
= of [all] beings. 10.20 |
|
(10.20) I,
O Gudakesa (Arjuna), am the self seated in the hearts of all creatures. I am the beginning, the middle
and the very end of beings. The world
is a living whole, a vast interconnectedness, a cosmic harmony inspired and
sustained by the One Supreme. |
|
आदित्यानामहं
विष्णुर्ज्योतिषां
रविरंशुमान्
। मरीचिर्मरुतामस्मि
नक्षत्राणामहं
शशी ॥१०- २१॥ |
|
ādityānām ahaṁ viṣṇur
jyotiṣāṁ ravir
aṁśumān |
|
ādityānām1
aham2 viṣṇuḥ3 jyotiṣām4
raviḥ5 aṁśumān6 |
|
ādityānām1 = Of the Adityas; aham2 = I; [am] viṣṇuḥ3
= Vishnu; jyotiṣām4
= Of the lights; aṁśumān6
= the radiant; raviḥ5
= sun; marutām8 = of the Maruts; asmi9 = I am; marīciḥ7
= Marici;
nakṣatrāṇām10
= of the stars; aham11 = I am; śaśī12 = the moon. 10.21 |
|
(10.2I) Of the Ᾱdityas
I am Viṣṇu of the lights (1 am) the radiant Sun; I am Marīci of the Maruts: of the stars I am the moon. Ᾱdityas
are Vedic gods. While the Supreme is in all things, He is more prominent in
some than in others. There is an ascending order in the world. God is more revealed
in life than in matter, in consciousness than in life and in saints and sages
most of all. Within the same order, He is most revealed
in the pre-eminent individuals. Some of these mythological beings were
perhaps living realities to the Hindus of the period of the Gītā. |
|
वेदानां
सामवेदोऽस्मि
देवानामस्मि
वासवः । इन्द्रियाणां
मनश्चास्मि भूतानामस्मि
चेतना ॥१०- २२॥ |
|
vedānāṁ sāmavedosmi devānām
asmi vāsavaḥ |
|
vedānām1
sāmavedaḥ2 asmi3 devānām4
asmi5 vāsavaḥ6 |
|
vedānām1 = Of the Vedas; asmi3 = I am; sāmavedaḥ2
= Samaveda;
devānām4 = of the gods; asmi5 = I am; vāsavaḥ6 =Indra; indriyāṇām7
= of the senses; asmi10 = I am; manaḥ8 = the mind; ca9 = and; bhūtānām11 = of all beings; asmi12 = I am; cetanā13
= consciousness.10.22 |
|
(10.22) Of the
Vedas I am the Sāmaveda; of the gods I
am Indra; of the senses I am mind and of beings I am consciousness. Sāmaveda
is mentioned as the chief of the Vedas on account of
its musical beauty.1 |
|
रुद्राणां
शंकरश्चास्मि
वित्तेशो यक्षरक्षसाम्
। वसूनां
पावकश्चास्मि
मेरुः शिखरिणामहम्
॥१०- २३॥ |
|
rudrāṇāṁ śaṁkaraś cāsmi
vitteśo yakṣarakṣasām |
|
rudrāṇām1
śaṁkaraḥ2 ca3 asmi4
vitteśaḥ5 yakṣa-rakṣasām6 |
|
rudrāṇām1 = Of the Rudras; asmi4 = I am; śaṁkaraḥ2
= Siva; ca3
= and; yakṣa-rakṣasām6
= of the Yaksas and Raksasas; vitteśaḥ5
= kubera,
the Lord of Treasury; vasūnām7
= of the Vasus; asmi10 = I am; pāvakaḥ8 = Fire; ca9 = and; śikhariṇām12
= of the mountain peaks;aham13 = I [am]; meruḥ11 = Meru. 10.23 |
|
(10.23) Of
the Rudras I am Śaṁkara (Śiva); of the Yakṣas and the
Rākṣasas (I am) Kubera; of the Vasus I am
Agni (Fire) and of mountain-peaks I am Meru. |
|
पुरोधसां च
मुख्यं मां विद्धि
पार्थ बृहस्पतिम्
। सेनानीनामहं
स्कन्दः सरसामस्मि
सागरः ॥१०- २४॥ |
|
purodhasāṁ ca mukhyaṁ māṁ viddhi pārtha bṛhaspatim |
|
purodhasām1
ca2 mukhyam3 mām4 viddhi5
pārtha6 bṛhaspatim7 |
|
purodhasām1 = Of all the priests; viddhi5 = know; mām4 = Me; pārtha6 = O Partha; mukhyam3
= the most important [priest]; bṛhaspatim7 = Brhaspati; ca2
= and; senānīnām8 = among commanders; aham9 = I; [am] skandaḥ10
= Skanda; sarasām11 = among all ponds; asmi12 = I am; sāgaraḥ13
= the ocean. 10.24 |
|
(10.24) Of
the household priests, O Pārtha (Arjuna), know Me to be the chief—Bṛhaṣpati; of the (war) generals I am Skanda; of the lakes I am
the ocean. |
|
महर्षीणां
भृगुरहं गिरामस्म्येकमक्षरम्
। यज्ञानां
जपयज्ञोऽस्मि
स्थावराणां हिमालयः
॥१०- २५॥ |
|
maharṣīṇāṁ bhṛgur ahaṁ
girām asmy ekam akṣaram |
|
maharṣīṇām1
bhṛguḥ2 aham3 girām4 asmi4
ekam5 akṣaram6 |
|
maharṣīṇām1
= Of the Great Rishis; aham3
= I; [am] bhṛguḥ2
= Bhrgu;
girām4 = of words; asmi4 = I am; ekam5 = single; akṣaram6 = imperishable syllable, Om; yajñānām7 = of sacrifices; asmi8 = I am; japayajñaḥ7
= Chanting sacrifice; [I
am] himālayaḥ10
= the Himalaya; sthāvarāṇām9 = of the Immovables. 10.25. |
|
(10.25) Of the
great sages I am Bhṛgu; of utterances, I am the single syllable Aum; of
offerings I am the offering of silent meditation and of unmovable things (I
am) the Himalaya. |
|
अश्वत्थः
सर्ववृक्षाणां
देवर्षीणां च
नारदः । गन्धर्वाणां
चित्ररथः सिद्धानां
कपिलो मुनिः ॥१०-
२६॥ |
|
aśvatthaḥ sarvavṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ |
|
aśvatthaḥ1
sarva-vṛkṣāṇām2 devarṣīṇām3
ca4 nāradaḥ5 |
|
sarva-vṛkṣāṇām2
= Of all
trees; aśvatthaḥ1
= Asvattah
tree [Banyan tree]; devarṣīṇām3= of divine sages; nāradaḥ5
= Sage Narada; gandharvāṇām6 = of Gandharvas; citrarathaḥ7
= Chitraratha; ca4
= and; siddhānām8 = of the perfected beings; kapilaḥ muniḥ9 = Kapila Muni.10.26 |
|
(10.26) Of
all trees (I am) the Aśvattha and of divine seers (I am) Nārada ; among the gandharvas (I am) Chitraratha and
of the perfected ones (I am) Kapila the sage. Kapila is the
teacher of the Sāṁkhya philosophy. |
|
उच्चैःश्रवसमश्वानां
विद्धि माममृतोद्भवम्
। ऐरावतं
गजेन्द्राणां
नराणां च नराधिपम्
॥१०- २७॥ |
|
uccaiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam |
|
uccaiḥśravasam1
aśvānām2 viddhi3 mām4 amṛta-udbhavam5 |
|
viddhi3 = Know; mām4 = Me; aśvānām2
= among the horses; uccaiḥśravasam1
= uccaihsrava; amṛta-udbhavam5
= born of nectar;
gajendrāṇām7
= of the elephants; airāvatam6 = Airavata; ca9 = and; narāṇām8 = among men; narādhipa10
= ruler of men. 10.27 |
|
(10.27) Of
horses, know me to be Ucchaiśravas, born of nectar; of lordly elephants
(I am) Airāvata and of men (I am) the monarch. |
|
आयुधानामहं
वज्रं धेनूनामस्मि
कामधुक् । प्रजनश्चास्मि
कन्दर्पः सर्पाणामस्मि
वासुकिः ॥१०- २८॥ |
|
āyudhānām ahaṁ vajraṁ
dhenūnām asmi kāmadhuk |
|
āyudhānām1
aham2 vajram3 dhenūnām4 asmi5
kāmadhuk6 |
|
āyudhānām1 = Of weapons; aham2 = I; [am] vajram3 = the thunderbolt; dhenūnām4
= of cows; asmi5
= I am; kāmadhuk6
= Kamadhuk; prajanaḥ7 = of procreators; asmi9 = I am; kandarpaḥ10 = Cupid; ca8 = and; sarpāṇām11
= of snakes; asmi12 = I am; vāsukiḥ13 = Vasuki. 10.28 |
|
(10.28) Of
weapons I am the thunderbolt; of the cows I am the cow of plenty; of the
progenitors I am the God of love; of the serpents I am Vāsuki, |
|
अनन्तश्चास्मि
नागानां वरुणो
यादसामहम् । पितॄणामर्यमा
चास्मि यमः संयमतामहम्
॥१०- २९॥ |
|
anantaś cāsmi nāgānāṁ
varuṇo yādasām
aham |
|
anantaḥ1
ca2 asmi3 nāgānām4 varuṇaḥ5
yādasām6 aham7 |
|
nāgānām4 = Of the serpents; asmi3 = I am; anantaḥ1
= Ananta; ca2
= and; yādasām6
= of water-dwellers; aham7= I am; varuṇaḥ5
= Varuna;
pitṛṇām8 = of departed manes; asmi11 = I am; aryamā9
= Aryama; ca10 = and; saṁyamatām13 = among subduers; aham14 = I am; yamaḥ12 = Yama, the Lord of death. 10.29 |
|
(10.29) Of
the nāgas I am Ananta; of the dwellers in water I am Varuṇa ; of
the (departed) ancestors I am Aryama; of those who maintain law and order, I am Yama. |
|
प्रह्लादश्चास्मि
दैत्यानां कालः
कलयतामहम् । मृगाणां
च मृगेन्द्रोऽहं
वैनतेयश्च पक्षिणाम्
॥१०- ३०॥ |
|
prahlādaś cāsmi daityānāṁ
kālaḥ kalayatām
aham |
|
prahlādaḥ1
ca2 asmi3 daityānām4 kālaḥ5
kalayatām6 aham7 |
|
daityānām4 = Of Daityas; asmi3
= I am; prahlādaḥ1
= Prahlada;
ca2 = and; aham7= I; [am] kālaḥ5
= Time; [among] kalayatām6
= timekeepers; ca9 = and; mṛgāṇām8 = among animals; mṛgendraḥ10 = king of beasts
[Lion]; ca13 = and; aham11 = I; [am] vainateyaḥ12
= son of Vinatā [Garuda]; pakṣiṇām14 = among birds. 10.30 |
|
(10.30) Of the Titans I
am Prahlāda; of calculators I am Time: of beasts I am the King of beasts
(lion) and of birds (1 am) the son of Vinatā (Garuḍa). |
|
पवनः पवतामस्मि
रामः शस्त्रभृतामहम्
। झषाणां
मकरश्चास्मि
स्रोतसामस्मि
जाह्नवी ॥१०- ३१॥ |
|
pavanaḥ pavatām asmi rāmaḥ śastrabhṛtām
aham |
|
pavanaḥ1
pavatām2 asmi3 rāmaḥ4
śastra-bhṛtām5 aham6 |
|
pavatām2 = Of the purifiers; asmi3 = I am; pavanaḥ1
= the wind; śastra-bhṛtām5 = of weapon bearers; aham6 = I; [am] rāmaḥ4
= Rama; jhaṣāṇām7 = of fish; asmi10 = I am; makaraḥ8
= Makara;
ca9 = and; strotasām11
= of rivers; asmi12 = I am; jāhnavī13 = River Ganga.10.31 |
|
(10.3I) Of
purifiers I am the wind; of warriors I am Rāma;
of fishes I am the alligator and of rivers I am the Ganges. |
|
सर्गाणामादिरन्तश्च
मध्यं चैवाहमर्जुन
। अध्यात्मविद्या
विद्यानां वादः
प्रवदतामहम्
॥१०- ३२॥ |
|
sargāṇām ādir antaś
ca madhyaṁ caivāham arjuna |
|
sargāṇām1
ādiḥ2 antaḥ3 ca3 madhyam4
ca5 eva6 aham7 arjuna8 |
|
sargāṇām1 = Of creations; aham7 = I; [am] ādiḥ2
= beginning; antaḥ3
= end; ca3
= and; madhyam4
= middle; arjuna8
= O Arjuna; ca5 = and; eva6 = indeed; adhyātma-vidyā9
=
Self-Knowledge; vidyānām10
= of all knowledge; [and] aham11 = I; [am] vādaḥ11 = argument; pravadatām12
= of arguments; . 10.32 |
|
(10.32) Of
creations I am the beginning, the end and also the
middle, O Arjuna; of the sciences (I am) the science of the self; of those
who debate I am the dialectic. adhyātmavidyā vidyānām: of the
sciences I am the science of the self. The science of the self is the way to
beatitude. It is not an intellectual exercise or a social adventure. It is
the way to saving wisdom and so is pursued with deep religious conviction.
Philosophy as the science of the self helps us to overcome the
ignorance which hides from us the vision of reality. It is the universal science according to Plato. Without it, the departmental
sciences become misleading. Plato observes:
The possession of the sciences as a whole, if it does not include the
best, will in some few cases aid but more often harm the owner." Alcibiades,
II, I44 D. |
|
अक्षराणामकारोऽस्मि
द्वन्द्वः सामासिकस्य
च । अहमेवाक्षयः
कालो धाताहं विश्वतोमुखः
॥१०- ३३॥ |
|
akṣarāṇām akārosmi dvandvaḥ
sāmāsikasya ca |
|
akṣarāṇām1
akāraḥ2 asmi3 dvandvaḥ4
sāmāsikasya5 ca6 |
|
akṣarāṇām1 = Of letters; asmi3 = I am; akāraḥ2
= the letter 'A';
sāmāsikasya5 = of the compounds; dvandvaḥ4
= dual; ca6
= and; aham7 = I am; eva8 = indeed; akṣayaḥ9 = imperishable; kālaḥ10
= Time; aham12 = i; [am] dhātā11
= Creator; viśvatomukhaḥ13 = Brahma with faces all around. 10.33 |
|
(10.33) Of
letters I am (the letter) A and of compounds (1 am) the
dual; I also am imperishable time and I the creator whose face is turned on
all sides. kalā: time. Cp, kālasvarūpī bhagavān Kṛṣṇaḥ. Viṣṇu Purāṇa, v. 38. |
|
मृत्युः
सर्वहरश्चाहमुद्भवश्च
भविष्यताम् । कीर्तिः
श्रीर्वाक्च
नारीणां स्मृतिर्मेधा
धृतिः क्षमा ॥१०-
३४॥ |
|
mṛtyuḥ sarvaharaś cāham udbhavaś ca bhaviṣyatām |
|
mṛtyuḥ1
sarva-haraḥ2 ca3 aham4 udbhavaḥ5
ca6 bhaviṣyatām7 |
|
aham4 = I; [am] sarva-haraḥ2
= all destroying; mṛtyuḥ1
= death; ca3
= and; udbhavaḥ5
= origin; [of] bhaviṣyatām7
= future beings; ca6
= and; kīrtiḥ8 = fame; śrīḥ9
= prosperity; vāk10 = speech; smṛtiḥ13 = memory; medhā14
= intelligence; dhṛtiḥ15 = firmness; ca11 = and; kṣamā16
= patience nārīṇām12 = of women. 10.34 |
|
(10.34) I
am death, the all-devouring and (am) the origin of things that are yet to be; and of feminine
beings, (I am) fame, prosperity, speech, memory, intelligence,
firmness and patience. |
|
बृहत्साम
तथा साम्नां गायत्री
छन्दसामहम् । मासानां
मार्गशीर्षोऽहमृतूनां
कुसुमाकरः ॥१०-
३५॥ |
|
bṛhatsāma tathā sāmnāṁ
gāyatrī chandasām
aham |
|
bṛhat-sāma1 tathā2
sāmnām3 gāyatrī4 chandasām5
aham6 |
|
aham6
= I; [am] bṛhat-sāma1 = Brhatsama; tathā2 = also; sāmnām3
= of Sama Veda; gāyatrī4
= Gayatri; chandasām5 = of the meters;
māsānām7 = of the months; mārga-śirsaḥ8
= margasirasa (Dec-Jan); aham9 = I; [am]; kusumākaraḥ11
= flower bearer; ṛtūnām10 = of all seasons; .
10.35 |
|
(10.35) Likewise, of hymns (I am) Brihatsaman, of metres (I am) gayatrf ;
of months (I am) margasirsa and of seasons (I am)
the flower-bearer (spring). |
|
द्यूतं
छलयतामस्मि तेजस्तेजस्विनामहम्
। जयोऽस्मि
व्यवसायोऽस्मि
सत्त्वं सत्त्ववतामहम्
॥१०- ३६॥ |
|
dyutaṁ chalayatām asmi tejas tejasvinām aham |
|
dyutam1 chalayatām2
asmi3 tejaḥ4 tejasvinām5 aham6 |
|
asmi3
= I am; dyutam1
= the gambling; chalayatām2
= of the fraudulent; aham6 = I am; tejaḥ4 = splendor; tejasvinām5
= of the splendid; asmi8 = I am; jayaḥ7
= victory; asmi10 = I am; vyavasāyaḥ9
= the resolve; aham13 = I; [am] sattvam11 = absolute virtue; sattva-vatām12
= of the virtuous. 10.36 |
|
(10.36) Of the deceitful I am the gambling; of the
splendid I am the splendor; I am victory; I am effort and I am the goodness
of the good. |
|
वृष्णीनां
वासुदेवोऽस्मि
पाण्डवानां धनंजयः
। मुनीनामप्यहं
व्यासः कवीनामुशना
कविः ॥१०- ३७॥ |
|
vṛṣṇīnāṁ vāsudevosmi pāṇḍavānāṁ
dhanaṁjayaḥ |
|
vṛṣṇīnām1
vāsudevaḥ2 asmi3 pāṇḍavānām4
dhanaṁjayaḥ5 |
|
|
|
vṛṣṇīnām1
= Of the Vrsnis; asmi3 = I am; vāsudevaḥ2
= Vasudeva; pāṇḍavānām4 = of the Pandavas; dhanaṁjayaḥ5 = Arjuna; munīnām6
= of the Munis [sages]; api7 = also; aham8 = I am; vyāsaḥ9
= Vyasa; kavīnām10
= of the poets; [I am] kaviḥ12 = poet; uśanā11
= Usana. 10.37 |
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(10.37) Of the Vṛṣṇis I am Vāsudeva; of the Pāṇḍavas
(I am) the Winner of wealth (Arjuna); of the sages I am Vyāsa also and
of the poets (I am) the poet Usāṇā (śukrācārya). |
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दण्डो
दमयतामस्मि नीतिरस्मि
जिगीषताम् । मौनं
चैवास्मि गुह्यानां
ज्ञानं ज्ञानवतामहम्
॥१०- ३८॥ |
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daṇḍo damayatām asmi nītir asmi jigīṣatām |
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daṇḍaḥ1
damayatām2 asmi3 nītiḥ4 asmi5
jigīṣatām6 |
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asmi3
= I am; daṇḍaḥ1
= the punishment; damayatām2 = of the punishers;
asmi5
= I am; nītiḥ4
= justice; jigīṣatām6 = of the seekers of
victory; ca8 = and; asmi10 = I am; eva9 = also; maunam7 = silence; guhyānām11
= of secrets; aham14 = I am; jñānam12
= knowledge; jñānavatām13 = of the wise.10.38 |
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(10.38) Of those who chastise I am the rod (of
chastisement); of those that seek victory I am the wise policy; of things
secret I am the silence and of the knowers of wisdom I am the wisdom. |
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यच्चापि
सर्वभूतानां
बीजं तदहमर्जुन
। न
तदस्ति विना यत्स्यान्मया
भूतं चराचरम्
॥१०- ३९॥ |
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yac cāpi sarvabhūtānāṁ
bījaṁ tad aham
arjuna |
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yat1 ca2 api3
sarva-bhūtānām4 bījam5 tat6
aham7 arjuna8 |
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yat1
= Whosoever; api3
= may be; bījam5
= the seed; sarva-bhūtānām4
= of all beings; tat6 = that; aham7 = I am; arjuna8= O Arjuna; ca2 = and; asti11 = there is; na9 = no; tat10 = such; bhūtam16
= being; cara-acaram17 = mobile and immobile; yat13 = which; syāt14
= exists; vinā12 = without; mayā15
= Me. 10.39 |
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(10.39) And further, whatsoever is the seed of all
existences that am I, O Arjuna; nor is there anything, moving or unmoving
that can exist without Me.1 1 Cp. Draupadi's address: martyatā caiva bhūtānām
amaratvaṁ divaukasām tvayi sarvaṁ mahābāho lokakāryaṁ pratiṣṭhitam. |
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नान्तोऽस्ति
मम दिव्यानां
विभूतीनां परन्तप
। एष
तूद्देशतः प्रोक्तो
विभूतेर्विस्तरो
मया ॥१०- ४०॥ |
|
nāntosti mama divyānāṁ vibhūtīnāṁ
paraṁtapa |
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na1 antaḥ2 asti3
mama4 divyānām5 vibhūtīnām6
parantapa7 |
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asti3
= There is; na1
= no; antaḥ2
= end; [to ] mama4
= My; divyānām5
= divine; vibhūtīnām6
= manifestations; parantapa7 = O Parantapa [conqueror of enemies]; tu9 = however; eṣaḥ8
= this; uddeśataḥ10 = brief exposition; proktaḥ11
= is mentioned; [to illustrate] vistaraḥ13 = vastness; vibhūteḥ12
= of [My] manifestations; mayā14 = by Me.10.40 |
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(10.40) There is no end to My divine
manifestations, O Conqueror of the foe (Arjuna). What has
been declared by Me is only illustrative of My infinite glory. |
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यद्यद्विभूतिमत्सत्त्वं
श्रीमदूर्जितमेव
वा । तत्तदेवावगच्छ
त्वं मम तेजोंऽशसंभवम्
॥१०- ४१॥ |
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yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva vā |
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yat yat1
vibhūtimat2 sattvam3 śrīmad4
ūrjitam5 eva6 vā7 |
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tvam11 = you; avagaccha10 = know; yat yat1 = Whatever; sattvam3 = object; [has] vibhūtimat2
= excellence; śrīmad4
= splendor; vā7
= or; ūrjitam5
= power; eva6
= verily; tat tat8 = all that; eva9 = indeed; aṁśa14
= a fragment; [of] mama12 = My; tejaḥ13
= splendor; [as its] sambhavam15 = source. 10.41 |
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(10.4I) Whatsoever being there is, endowed with glory and grace and vigour, know that to have sprung from
a fragment of My splendor. While all things are supported by God,
things of beauty and splendor reveal Him more than others. Every deed of
heroism, every life of sacrifice, every work of genius, is a revelation of
the Divine. The epic moments of a man's life are inexplicably beyond the finite
mind of man. |
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अथवा
बहुनैतेन किं
ज्ञातेन तवार्जुन
। विष्टभ्याहमिदं
कृत्स्नमेकांशेन
स्थितो जगत् ॥१०-
४२॥ |
|
athavā bahunaitena kiṁ jñātena tavārjuna |
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athavā1 bahuna2
etena3 kim4 jñātena5 tava6
arjuna7 |
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athavā1
= Besides; kim4
= what; etena3 = of this; bahuna2 = surfeit;
[of] tava6
= your; jñātena5
= knowledge; arjuna7 = O Arjuna? aham9 = I; sthitaḥ14
= remain; viṣṭabhya8 = supporting; idam10 = this; kṛtsnam11
= entire; jagat15 = universe; [by] eka12 = one; aṁśena13
= fraction [of Myself]. 10.42 |
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(10.42) But what need is there, O Arjuna, for such
detailed knowledge by you? I support this entire universe pervading it with a
single fraction of Myself. ekāṁśena: by a
single fraction. Not that the Divine unity is broken up into fragments.
This cosmos is but a partial revelation of the Infinite,
is illumined by one ray of His shining light.1 The transcendent light of the Supreme
dwells beyond all this cosmos, beyond time and space. iti . . . vibhūtiyogo
nāma daśamo ' dhyāyaḥ
This is the tenth chapter entitled The Yoga of
Manifestation. 1Cp. Ṛg.Veda. pādo asya viśvā bhūtāni
tripād asya' mṛtam divi. X, 90, 3. The Puruṣa Sūkta makes out that all this
is only a description of His greatness, the Puruṣa himself is much
greater than this. See also Chāndogya Up., III, 12, 6 and Maitrāyaṇī Up., VI, 4. Commenting on
N.7. |
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End of BG CHAPTER 10: MANIFESTATION |