Adhyiya - x

Section - r s Verse - I

Il!ITR (DUCT I aN'

The :Bl.eseed Lord Said s

1. 0 Strong armed ()te 1 Just further hear Jfy Supreme

words, which, to you who are being pleased (with them) I

shall tell out of Jfy desire for your benefit.

Notels-1. There is no question from Arjuna and yet the Lord

starts speaking "further", of this own accord.This

method shows that each Adhyay8 is a unit by itself I

and not a continuation of any preceding Adhyaya.

2. 'Prjyamiinaya' and '4J,takiimyaya' - The more the ~:.-- f"'-'"'

r Sailkara I

devotee il pleaaed, the more the Lord thinks of

his benefit and welfare, such is the doctrine -

of lihakti.

o Long-armed one hear just once age in (~iiyah) Jfy . . words revealing the Supreme essence (~ramam), Which to you

who are being pleased I tell with s dellire to do, What is -

benefltial to you.

348

Hote ,- Some special forms (~!bhijtis) and the essence (~ttTam)

of the Lord have been stated in the 7th and the 9th -

AdhyayBs. Now the Lord tells Arjuna His (further)forms

(v~bhutim • ~h8va~ and His essence (~ in v.7heven

though these haTe been told in the 7th and 9th Adhyiyas,

because there are very difficult to know. (So,according

to SankSra Adhyaya X is an amplification of what is said

in Adhyiiya VII and IX.)

Section - II , VerseB - 2 - 11

Brief statement of ~ibhutiyosa. ,

(a) Verses - 2 - 7

World of b~aTas and Ken I A Nanifestation of

God and" "Yoga" of God. Their knowledge leads ------

to Vibhii~iyoga. . ....

2. Neither the (different) groups of (different) Gods

nor the great sages know (or knew) MY origin, because I am

the origin of Gods and of great sages, of all of them

(-&1 TVa da~) • ..-- -

Note ,- Suraga~~ : Of. 'AditJ!! dvads.!" p"::Okta~" etc. As

devas and rsis (&Phar,is) are mentioned, probably the ..-- ~.

Vaidikas are addressed here, and though 'suraga~a~ 'and

'~hs~l!>Y""ll' Mn point to the Feuri~1ka I!'ociety also,we

have the mention of "cstvaro manavah" in v.6 which csn . ....

refer only to the ~a idika Age, re cause only the Jolgveda

speaks of four ~nus·, the existing Purinas knowing

already seven /!linus.

:549

Similarly, j~~na,k~ama, satya, ~, ~. ~bha~,

tapa~, dana, etc. in verse 4-5 would suggest the -~

Aupani~adika Society; while buddhi (buddhau ~ara~am

~nviccha 11.49-c)/~khadu~h~ (one of the dvandvaa),

bhivo 'bhavs~ and bhayam eiibhayamavs a ~ (two dvandv88) • • _ r"" .-.--

a~, ~ (s.!'metnm yoga ucyate ),ya.lo'.ya~a~

(another dvandTa) are atates which directly concern •

the yoga - teaching of the Glta, particularly, of this -Adhyilya. We mey also nete jU8t here that Narada,Vya8a,

Sanka ra, Vltte$a, Skanda and others among the Vibhiitis •

are persons of the Puril)/ls. Thus, thiB Adhyiya is sn

attempt to give a new type of Yoga helpful to all the ~ -

three sections of the society of the days of the origin

of the GIta.

(Let Me say why ! tell you these)- The groups of Gods

do not know "I1fY pr~~88 (prabhavam • prabhiivam s'akti-aUs'ayam) - -" -- -or "I1fY origin (prabhsTsm • utpettim), nor even the great sages,

• because I am the origin of God8 and great 8ages, by ell Wl'Iys

(.earvasla~) «i.di) .eeiW8 ~ C§lll'1JI1mII 01101d r..J""--- .

:5. He fran among the mortals who knows He to be unborn

and beginningless and the great Lord (Ruler, Goyernor) of the

world, becoming unbewildered (regarding what should be his duty)

(asammfi4hs • Cf. dherm9-sammudh! in 11.7) is freed fram all sins I r-

(~rva~pa ~l?- ~.l!lUcy!J!~e). (like those mentioned by Arjuna in

Adhyaya 1.:56,45 ete.).

350

!fote:- Asstmmid.hah and sarvapapaih pramucyste - I have taken c • ...--... &- ~=:.=..:....:..:

these as connected with the Yoga-teaching of the Gita

instead of connecting them with general ideas of

asarnmoha and papamukti, 'sarvapapaih' must refer to -. " r------. mitradrohapatakam, kulaksayapi~a, svajan.ha~nanap9pa,

c - -'..... ,

guruhananapipa etc. stated by Arjuna in Adhyaya-I. , -.--

(Because I am the origin (lidi) of Gods and great sages}, ~

I am without an origin (anidi) and there fore unborn (aja). He ~

who knows Me as without-an .. origin and unborn and as the best

prlnciple of the worlds devol~ of ignorance and its effects -

(~heJvaram = turlysmajna_talkaryavarjltam)-he among men r-¥ C'----

being free fram illusion, is released fram all sins done -

knowingly and unknowingly (s~ • ~tipiirvamatipUrvakrta1lt)

4-5. Dlsciplined mind (II-41), any particular kind of

knowledge(usetul for Yoga}, non-bewilderment regarding what ~

one should do, (II-?), toleration (XlTI-3},truthfulness,control

oYer senses, control oYer mind, (pairs of the opposites

connected with YOgl li~e) pleasure and pain, being born and -dIsappearing, fear and freedom from fear also(v.4),

non-violence (lAhlmas), equality of mind In tre opposites t" c

(sam!ltii) 11ke success and faIlure etc.(II-48),contentment, ~

aust~ity, glving gifts to the deserving, fame from some and

351

infame from others for doing one and tlB same thing - these

various mental states (bh8v8~), acquisitions, virtues and -feelings, happen to beings (neither by their oW efforts nor

by any agency like the inaninate Prakl;"ti but) from MYself -

alone.

Note 1-1. As sa id above here ia a list of bheval:t, Ill! ntal

states, some of which, like buddhi~, JDsnam etc. ~

were sought with efforts by the Aupani~adas and

some others of which like (satisfaction of desires,

tust1h), fame (ye~a~),birth and death (bhiva~, ..--- -

abheva)} IX.21) are those sought by the Vaidikn, -while some others of which the Gitii newly wants to

teach or emphasise such as the pairs of opposites

like sukha, du~kha etc • .----

2. According to different Adhyayas of the GIte the

origins of these mantal states of men are different.

In Gita XVIII.42-44, some of these vertues are said

to be svabhaveJa (and predominent in certain types

of men). According to XIII.7,some are tIe fOlmS of

jnana. Gita XVI-1-3 says that some are"Divine Endow­.----ment", i.e.,they happen to be in one type of people

who belong to daive sarga "Divine Creation of Beings",

so they are not to be traced to prak;rt1(as in XVIIU2!)

or to Lord Krsna(as here in X.4-5). . . .

352

According to Glti II.14 $lta and usna (and all other - ~

feelings and experiences) which happen to every man

are Mitrispar8a~. they come and go (agamap8Yina~)and . . they have no real existence(~nitya~). There Is no real

existence of that which is asat like JS8a_rriga; so. ,-

hera we have qUite a new view-point as regards sita -

usna and other feelings. viz. that they do not really

exist; so thera is no question of their being born and

hence being traced to any source. The GI ta wants every­

body to be tattvadar,hn(II.16) and teaches various ways •

(called yogas) to various types of persons.One of such

ways is that all bhavas cane to men from the Lord K!~l,Ia

(X.S B).ThiS way is called Vibhutiyoga. because these ~

bbav8s are understood to be vibhutls(manlfestations)of •

3. When the Glta says -that ~uddhiq etc. occur to beings

from the Lord".and says that the mention of buddhi.etc.

and mahsr.ayall. and others born mentally from the Lord.

is tm ,mention of His vlbhiiti and His Yoga and that

their knowledge a8 His ,,;ibhutis and Yoga leads a man

to ~vikBD!P!':-yoga. what does it mean? In my opinion it

means that a man should give up the Idea (egoistic idea)

that his buddhi etc.are h1i acquisitions and should - ~

realize that they (buddhi etc. and Maharsayah. and - .. ,

othere) come to men from Him in tre fom of Hia mani­

festation and furtht;,. that if he realizes this, fact

he will get ~-yoS! (a form of Disinterested -

Action based upon the realization that different bh~vas ~

Sa!ik8ra I

353

like ~uddhi as the Lord's Mtnifestations appearing in

a man's life and not His CMII acquisitions).

(Sarikar8 takes ~ etc. in a very general sense).

S~IIIS.rtbs-a~bodhana-.s8mar!h~-abiUty to know subtle objects,

~tmedip!~~~v!bodha~ (jnanam),prtyutpanne~u b~dhavyesu ~ .

vinkapdrvl1ti prvt:tti~ (!..ammoha~),ak;,;ul!tS8ya ta~itasya -~ --~--~

v8vik~taclttata (k~ama), satya (telling the truth),damaq.'ama~,

sukham, du~ham, appearance (bhava),di89ppearance(abhiiva), -

bhayam, sbhayam,(nrse-4),ahilrisa, samacittati (ssmati),aathfac-_ - r- ~

tion (with what one gets),penanse, giving gitts, dharmanimitti ~===-.:;...;;;

klrti~ (ya.ah),adharmanimitti kfrtih (ayasah),. these various ... '- - '---

bhavas occur to beings through Ke, according to their actions

(svakarmanuriipena) (verse.5).

Notes. ~y adding ~vaks~nuriipe~~. Sri Sankara had multi~ed

all importanoe of matta. eva where 'ETa' is very Bigni~ ~.......- ~

ficant.

6. The well-known ancient sev!'!n ",:reat St\~s end the four

Manus were ~ vibhutis (Mtnifestations of ~self), born as MY

mental forms, of whom are these children in the world.

Notes-i.The first half of the verse has been explained as

seven Sages, "~har~aya~ ~", and p~ catvaral;1

and ~nava~ as seven ~lnus.

But C.V.Vaidya has explained how the view that there

were only four ManuS is the view about the number of

Minus known to the Veda-period, so C.V.Vaidya proves

also that the Gfta is a very anoient Soripture.

2. ~nasa~ jata~ - We find a similar statement in Cha.Upe.

7-.1..1.. also. So, there was a oreation of beings fran the very

mind of the Creator.

3. This oreation-aot of His is one of His Disinterested

Aotions. His various Disinterested Actions are desoribed

in Glti lV.6-15. Here (in this Adh.)the Lord's actions

are all said to be His self - Mln1festat1ons(~ibhut1s -

of the Lord) simply by His Thought; ~ile in Adbyaya-

rI His aotions are perhaps those He does with the help

of His Prakrti and His ~ya,i.e., the two prak~tis -

stated in Adhyaya VII.4-'7. This is the differenoe -

between the two types of aotions. At least tre oreation

of Mlhar!,is, eto. is His Mental Action, ~ cause we sre . told 80 (menase jatah). The word vibhuti used also with

~~~ .-referenoe to the Manifestations stated in X.19-42,means

that thsse verses tell us about His Mental Aotions.

The seven great anoient Sages ani the four Manus called

SSvarna - they were ~~bhav8~ i.e.,~~gat8bhaVSnL~'with ther

inolination attaohed to Me' (or, possessing power of self -

dedication to Visnu, Vsisnavsna Bamarthyena upetah), were born ~. .........--.......-- .

from my mind, of whom the re are these animate snd inanimate

(~thiva ra ja i1ga mal;! ) progenies in this world.

355

Note:- Hldbhaviih snd sthava r8i- praja~. ""-

7. He who knows ss a fact (tattvstsq) the above manifes-

tation of MYself (ss buddhi,etc. snd as seven ssges and others)

and MY Disinterested Action (of making manifestation of MYself

is (through that knowledge) united with sn unshskeable(form of)

~ i.e. a Yoga (called ~ibhutiYogs. a form of Disinterested -

Action based upon the knowledge that the entire world is a

manifestation of the Lord by Himself). There is no doubt therein.

Note:-l.WVibhutim yogam ca mama n - This should be explained in , --

the 11gb; of lJEsvanti bE!:!! bhutBnam l!!!!.!ta evs(v.c) ,

Madbhiviq manssi jata~ (v.So) and aham ~arvasya -

~rabhavaq (v.ea). The creation is not an action of God

and not also a production fran Prak;rti, but a self­

~nifestation of the Lord(fran Hu-self i.e.,fram His

Nlnd). The creation-theory of this-Adhygya is therefore

quite different fran that of any other Adhyaya of the

Glta. The same is clearly stated in the laet verse of

this Adhyaya (X-42). Als 0 dU'fe rent Adhyaya s of the

Gita give different creation-theories.

2. When the entire world is a Manifestation of God, we

can say tha~ each created bhsva, thing, feeling or -------individual, is a ~ibhUti, one ~nifestation of God.

Thus, we have the plural namber Tibhutaya~ in v.16.

356

3. Verse 7 is very important for the particular teaching

of this Adhyaya; it 6seys s

(a) that the feelings and ne n in thiB world are

,,:ibhiitis of God,

(b) that the act of bec oming manifest is Yoga (The

DiSinterested Action) of God and

(c) that the knowledge of (a) and (b) leads to the

atta inment of a II! w type of 8~ik8mpa-yoga.

How this knowledge does so is explainedin verses 8-11.

This verse (7) mentions jnana of the vibhutis which ia ,--- r---

mentioned also in the verse 42-A of this Adhy5ya.This

verse gives us the central teaching of this Adhyaya.

'Avikampa'means that there is no possibility of fell ~

(patene) from thiB stege of yoga; so, it ie a phala--- ..---yoga • ~

He who knows this •• pansion (V!bhiitim = ~istartlm) of

Mine end how I em gonstituted (~me yogam gha~enam) or M,y -r.-- _

~Ogai~veryasamerth~ s~ejnatwsm y~gejem (n~gs"in the verse)

exactly, is united with unshakeable firmness of right knowledge

(sa mye gda rSanasthe irye = yoga). There is no doubt a8 to this. ~ '-- -

35'1

Section - IIbs Verses - 8 - 11

Tbeoritical Belief in ~nifeetation theory

(matvs in veru-B) and Devotion of the -~

Believere followed by Grace of God which

givee them the knowledge that the World is

God fS Vibhiiti (Mln1f'estation).

8. I am the origin of all (feelings and beings) !!!£

every beings acts (pravartate) through Me (matta~); having

believed eo, the wiee having Devotional Temperament (~­

~~msnvit89) resort to Me as the origin of all and the

inspirer of all.

Notes-l • .Aha1i1 sarvaeya prabhava~ , is a simple statement that -' nothing exists independently of God and nothing is -

created by some one elee than God. r.t only means,God

is the origin of all. How He is so? The answer is -

"He manifests Himself as all". Thus,"~ ~!!rvas.1! -prabhava~" in the present context means "I am the -

origin of all, not by oreating all from HYself in 8

gradual order of elements created in 8 sequence, but

I am the origin of all beoause I manifest HYself as

all by simply HY Mind.

2. "Mlttal! sarva~ pravartate", some interpreters under-,

stand "pravartate" as "comes out of Me" or "proceeds

from Me". Similarly these scholars interpret prav~tti ,

in tatah p~vrtti~ p~e~ti (lY.4) and yata~ prav~tti~ .....--.( ~~

bhfltanam (XVIII.46),in the sense of "creation".But ~

"pravl;'tti" in the sense of "Activity" is the topic of ,

the Gfta, as can be easily known from (a)STabbivaetu--~ravartate (v.14), (b) 1:..?kan aami3hartuni ~ P':sv:rttal.l.

(XI.32b). Moreover, if we take 'mattal). sarvam pravart!lte' - . . ae "Everything proceeds from Me", it would be a repeti­

tion of "clham .sarvae)'! prabhava~" • .--- ~

3. Here'matva' does not mean ~nana, because 4Eana comes

later on after th! Grace of God (v.lt - T.~imevinu­

kampartham •••••• ). So, rlll9 tvii' here means "believing". ,

The theory of "All world being manifestation of the

one God (from His Mind), requires belief in the -

beginning, unlike the other theory of creation of -

tattvas one by one

in the Bhaktl Bath

from His prakrti (VII.4-5). Or,

one begins with ~raddhii and belief

even in God and then comes Grace and then knowledge

or Liberation. Thus,rmatva'is here important. If -,

there is'Sraddh8 'or belief in a Devotee, the Lord -..... makes that belief in him firm.

4. BudMh and bhiivasamanvitlih - Men able to understand .~ .

a truth (budhii~) and 18 ving devotional temperament-

(bhava) a re really qua lified to follow the Batha of ,

Devotion. They are different from the followers of

the Bath of knowledge.

359

Sankara :

I, the supreme Impersonal Brahman, called 'Vasudeva'

am the origin of all things, the whole (.tagat) proceeds frClll

Me (matta~ pravartate - Bankara does not explain pravartate, ~- ......

• but he adds Jagat to ssrvain pravartate; so he takes ~ravartate ~ ,

as ~tpadyate) I ha.ving held this view the knowers of Reality

(~udb8~) serve (bpajante = sevante) Me, having ~a = bhavane=

para~rthata~tvabhinive~a insistence on or liking for the

Real Principle.

Note s So, bhsva is not 10'le for God, aocording to Sankara.

9. With their mind in Me as the manifestor of this world,

with their breath attached to Me, teaching one another, and

talking about Me always, they remain satisfied and enjoying.

Note sl.This verse describes the intensity of devotion,inspired

by the sencere belief (matvs). Thus, the "belief" Ie ~

not superfecial.

2.The verse also tells us the various ways in which

Devotion to God expresses itself. It seeks the -

company of similar devotees who glorify the One­

Almighty Graceful God.

Men whose mind is in Me, whose senses the eyes,etc.

(prii~, Sallkara does not at first take prinas as vital airsJ) ~- -

are collected (~ • ~pasamhrta)in Me.

360

Or whose life (praqa • j!vana) is fiIed (gata) in Me(Thus - ' .----Sankara tries to get rid of the idea of ~hakti from the -

verse as far as possible),enlightening one another,speaking

about Me possessing jnana,bala,vIrya etc.,get satisfaction - ........--.

and pleasure (rati), as if by the canpany of the beloved one • ....-

Note: By taking "!8manti" as

e.!!, Sri Sailkara seems

ratim praptuvanti priyasamga~ . . to correct his first explana-

tion of :r..dgatapr8~a~ as ma:r:rupasamlq·takara~al;l.

10. To them, always disciplined with the (theoritioal)

belief that all feelings and men are ~ manifestation(Vibhuti)

and resorting to Me with love (like that of children to their

father) I give such a form of Disintereeted Action through a

kind of knowledge (buddhi-yogA), by which they surrender -•

themselves to Me.

Note:l. The meaning or v.10B should be rightly understood.At

first there ie more or less a mere belief (matvs v.B). ~

Then there are expressions of that belief inspired by

devotion to God who is part of the belief. Then the

Lord gives the devotees "buddhi-yoga" ....-~-~-=-

a form of Yoga, ~

an intellectual form of Disinterested Action. This -

would be really a clear understanding of God's becom­

ing manifest and His doing certain actions in that

manifested form. This would result in the devotees'

closer approach to the Lord (yena lIfiiui upayanti te) • .....-- .......-...- -- - -- -

This means that the Lord makes the faith of the -

devotee firm and firmer, by inspiring the intellect of the devotee.

361

To them whose all external desires have stopped

(e~tayUktanam-lit. 'who are always attached to Ket),who

resort to Me (not because they seek some aim trom Ke but)

because they laye Ke, I giTe the yoga through buddhi 'right ~ -

knowledge about Ke' (s!,....myagdarsanam ~!.lIayall!) by the

help ot which they reach me their Atman, as their Xtman

(~~ ~tvena ~y8nt1).

11. Out ot compassion for only those people (who first

believe in Ke as the origin of all and as the inspirer of

all v.8) and then devote themselves to Ke (v.9) and whom I

have then given a buddhi-yoga which helps them to tully -

surrender themselves to Me (v.l0)j I living (in them) 5e

(bhava) tre (their very), Atman, destroy tlsrkness born of ~

ignorance (about Ky self-manif'estation); wi th the brilliant

lamp of knowledge (of Ky self-mmifestation).

Note: Tamah nedayiimi - God destroys tre ignorance of His ,...---:.,. r

deTotees being "Atmabh§vasths : One who lives as --~

saksin, tbl wi tneBsing Itman (by Ue side of the ....r-:--individual soul). Or, does it mean "One who lives as

(Atman) the self itself of the individual soul? In

this latter case the individual SPIll would be iteelf

the destroyer of its ignorance beoause the jiva being ~

doctrinally one with God, its ignorance would be

destroyed when and if the ~fva itself works ae God.

362

Let us see what the GftSisays about the source of

jnsll!l, when that j'l'irl'l8 comes from within a men.When a ,

jnana is obtained from an outside source,it comes from ........---a Guru, or a form of God manifest in front of a seeker. -But when light comes from within, who gives it,according

to the Gfta?

One type of sentences in the Glta says that God pre sene

in the heart along with the

jiva (dva~imau purusau lo~ -"...- - ..... -

jIva, gives jnana to the ----,-XV.16A,~pad~~~a anumants -

A~.XIII.22) But our sentence belongs to another typs -

because according to it God in His form as the ltman

causes jrtana to appear in the devotee (X. 11 ). ----We may just note the simple statements in tre Glta

about God appesring within tre body of a jiva. In GItS' >oJ"--

V.16 ws ere told that when ~jnana is destroyed, Jnana

about "That" (Tat-param) shines to men, of course,within ,...... A~"·

them. According to~V.24, such ~ man is ~nt~rjyoti~,

"On~ with light within him", "One who becomes perfect

in yoga gets jnana - ---- wi thin him (itmani) aft er a due peri oj , (kalena )-IV .38. ~

Just as God in the heart gives jnana to the jIva from ----- ~ within, God also gives activity to the jive (XVIII-61). -Seoti on - III s Verses - 12 - 18

Arjuna 's request to K,,~n.a te

tell him Vibhijti and Yoga in details • .- -

363 Arjuna IIBid :

12.13: You are tb! Supreme :Brahman (~ram ~rah!!Bn) tb!

Supreme Abode (of all belngll), the hlghellt purifier."The

eternsl, divine Person(i.e.,the Super-person)",the firllt

~~", "The Unborn One", "The Lord", (110) do all the ~~1a,

the. God-saint Narada, Asita, Devala, and Vyasa, speak of

you; ,gnd, thou thyself speakest the same to :Me.

Notess1.In v.12A. addreslles Sri K:r~f!S all l2l!ra .:Brahman,an

expression meaning the Impersonal supreme One and

as s'a~vata divn P!tru9a which means the Personal

(super-personal) Supreme One. ThiB is an addresll

of prayer ani according to tpe method of prayer God

may be addressed in all kinds of terms which would

take Him a s and describe Him a s the One Su]:,:o"'eme -

Reality. From the mere fact that in thsea vere~s -

(X.12,XI-37d snd 38&) Sri" Kr'!t).a is prayerfully -

described both as Akfilara and PuruE!a, we cannot -

conclude that there is in the Gita no distinction

between Ak~ara and Puru!!a or that tIe two are two

aspects, of equal status, of the one Reality. In­

VIII.20-21 the Aksara is only the Abode of Sri Krsns . . .. and the Purul!'a, different from Sri K~E!n.a, is higher

than the Aklilara, while according to XII.1-5,the two

are two equal aspects of the One.

2. Pevitram (Neuter gender, Singular number) means the ..-.-- .

means of purification, the purifier. It also means

"~re· or holy. Here it is a noun in the former senile. ,

364

in m hi jnanena sad;'Saril pSTi tram iha vidyate IV. 38-A ,....-,...,..... . -r- __ '

people at that time sought jnana in order to impro.a

themselves; so jnana was theklst purifier. Also Cf. ,...,--

RBjavidya •••••• pavitram idam uttsmam I~2.A, where 8 .... J r-' ~ P'-'

""-form of jnana is said to be the best purifier, In fact ------only that which is itself pure can be a purifier.

3, Here ~aya~ may refer to both the Vedic and other

(PaurSJ?,ika) ~I!is.

Sankara :

Ikrucara take-s Dhilllll as teja~ and does not eXplain . -----how Lord Krsne is Parsm Brshlllll and ~~vata Puru~e. Othe1'll

things are equal.

14 0 Ke~avaJ I believe to be true all this, which Thou

tellest Me, because 0 Lord, where from you mve appeared know

neither Gods nor demons.

Hote: Here in this verse 14B - How end whence Lord Kt:s.n.a

has Himself appeared ie unknown. But how He IIIIIkes

Himself appear (i.e.,lIIIIkes His AvatarsS) is explained

by Him in IV .6B.

Ssnkara takes .8arvam etad as .&!rvametadyathoktamrsibhih --- ---- .. '-

tvsya ~. ----

365

15. 0 Supreme Super-peraonJ Thou knoweat Thyself of Thy

own accord, thou maker of beings. Lord of beings. God of Gods.

and Lord of the world.

Note s Verse 15A - ~ayameTa aymanatmanam vettha ••••••••••

means that none else but Himself can explain "what

He is Himself".

The same a sours.

16. (You had told me a few Vibhiitis e.g. in verses 4-6).

Notes

Pray tell me your v,ibhutis entirely; (you alone can

tell them) beoause divine are your Self-Manifestations

with which you stand pervsding all these worlds.

In this verse we have an important point relevant to

Yoga. not noticed in other verses of this Adhyaya. --Firstly, tl:J:l Supreme principle ie of the nature of -

"Super-person who pervades (vyBpya) all worlds and

who is in a standing position (til!~han). In X.42 we

are told that the Lord pervades this entire world of . -human beings by only one a~a of His. so He pervades

other worlds by His other Milf/as. In the I!-egveda and

in MU.Upe.II.1-4 the ~hTl is tl:J:l area occupied by

only the two feet of the Puru~a. This supports out

literal interpretation of tisthasi (stand) in v.1S. ":"

366

Sailkara :

The same as ours, but he explains Tibhutibhi~ as

~tmya-v:istaraiJ? am he does not explain ~yiipya ti.8~hasi

at all.

17. 0 performer of Disinterested Action (~ogin) through

your self-Mlnifestations : How shall I know you while I

meditate on you? And, on which respective forms(bhave~u) of

yours are you to be meditated upon by Ire?

Note: What is told here is a form of the Yoga Disinterested

Sailka ra:

~

Action of the Lord Himself who is thus Yogin,performer

of ~. It rreans that tle Lord under the various

manifestations performs various actions but He performs

them DiSinterestedly. That is why they are part of

His Yoga. -

The same as ours, but he does not explain ~ogin; and

he explains bhave~u as ~astu~u.

18. 0 Janardana: Again (bhuyalf) tell me in detail your

Disinterested Action (yogam) and your act of M$nifestation, ~

because, hearing nector from you I get no satisfaction.

Note: In the V:ibhuti type of ~ Disinte rested Action, a

student of yoga has to meditate on the Sun, etc. as ----forms (V;ibhiitis) of the Lord; and tm reby he will -

realize his ownself as a manifestation of tre Lord

and his actions as Lord's actions done by Him

through him. It should not be forgotten that in this

Adhyaya, the Lord appears as Vibhiiti in Men and as --other things and men in the world, simply by His

Thought, i.e./with the help of His Mind, not with

His body.

The same as ours, but he explains ~ ss ~Ogai_Jvarya­

Jaktivi~e~am special power in tB form of wonderful Lordship ~

and vibhutim as vistaram; thus "vistare~a vibhutim" means .... ~ according to Sankara 'vi8tare~a vistaram' (kathaya). Again,we . --- . should note here that in the next verse iankara explains -

'hastyanto vistarasya me t as ~astyanto vistarasya Me mama -• ... ...-- t"'r'W _ - -

vibhiitInam'. Thus, ~iIkara has failed to understand wbl t is ~

is meant by vibhuti or vibhutis.

19.

Section - roT : Verses 19 • 38

Manifestati ons of Lord Sri Kf'!l!a.

The Blessed Lord said s

o Best of the KUrus! My good friend, (hanta), I shall ,

tell you Myself, My self-Manifeetations becauee they are

divine (as you have eaid;) but, I shall tell you about them

from the standpoint of the principal ones, because there is no

end of My being spread out, (and My Manifeetations are in fact

the spreading out of My Self, just as tre wsb of cloth spread

out is the same as tie web of cloth folded).

368

I . Sanka l'!I:

The same as ours; but see notes on v.1S as regards

"naetyant •••••••••• Me". ~ -

20. 0 Gudiike~a: I am the Atman (s oul) residing (sthi ta~) - ,",'

in the residence (~da~) of each being, viz. the heart; i.e.,o

the jlv~the individual soul. I am the beginning, the middle ~

and the end of the beings.

Note : Verse 20A means -Actions done by a soul are re'!llly

don., 'by Me". If a ma"! understands Myself manifest as

the soul in him, he will be able to do thiB actions

die interestedly and thus he follows vibhiiti type of . yoga. ~

Sailka 1'8:

o Gu4iikesa 1 I am the Atl7J3n staying in th.e Abode of

all beings, Le •• I am the inner self (pratyagiitman) in the ------inner heart. I am the Itman, i.e., the inner self to be -

meditated upon al'tM·ys (ahaniitma p~yag8tmii J?1tyam dhleyaltll

~ I am to be meditated upon in the subsequently mentioned

('?h8vas) things ~ one who is unetble to meditated upon Me liB

the 'Oratyagatman the inner self of all beings, because I am ;e c

the cause (adi~ : kal'!l1')!lm), the continuation and the dillappea-~ -

rance of all beings.

369

Notes Please note ~a+ratyagatmi nitya~d!;'yeya~. ~_ .aktena cottare~u bhave~u cintya~ ••••• yasmadaha-'" -,..,. ~.-

~vedirbhutanam. Thus. ~rikara tries to interpret

"Clhamitma" in a way to bring out his favourite _ ,...,.. doctrine of the complete identity of Brahman and

the individual soul. which is clearly not meant

here at all ( and also elsewhere in tlile G1te-, and

even in the Upani~ads. Cf.Tadgul1asaratvat*utadvya-~ -""'-'-"--

21. (Now we think: about the ~minaries). I am the iditya

God of the name of Vil!'J?u among the group of Gods known as _

idityas (lit.sons of Aditi), the brilliant sun among the

luminaries, the M3rut having the name Marici among the Gods

known as M3ruts; the nakl!atra called moon among the oonstella-

tions.

Note 11. In the Vedic age the Moon was believed to be one of

the ~ak~atras; 80, the Glta is historically quite near

that Age.

2. If a man meditates on Sri K~B.~a manifest !II particular

vibhuti. he will be perfeot in vibhfiti type of yoga, --------- ~

i.e.he will realize himself as a manifestation of

SrI K~~~a doing certain actions disinterestedly. Other

vibhutil!l in the verses which follow and the purpose

of mentioning them here should be explained in this

way. AlI!lO. we should note that meditation on one

vibhfiti or more would give the same result.

-

Sailkara :

370

It is not necessary to meditate on "ill" the ,!ibhiitis

that are mentioned here, because it is not possible ~

to mention "~" vibhiltis of Lord K~s.~a (X.40),that

exist in the world.

Sanka ra introduces these verses wi th ~ <!.!! dhleyo~.,. ..

Adi tyanamaham Vi~Il:u~ ••••••• So, acc ording to Sailka ra~ and I Who . .~~~

am to be meditated as said in v.20, am Aditys called Visnu

among the Adityas, ••••••••• (the rest as ours).

22. I am the Siimaveda among tre Vedas. I am Vasava

called Indra among the Gods. I am the JI[1nd among t:re senses,

I am the spark of life in all living beings(the spark which

is there while the being is alive).

Note:

SaDkars :

The status of SSmaveda in the Giti also points to

the great antiquity of the GIta. Later on, in the

days of Manu~~ti the SBmaveda had lost that status.

The translation of verses 22~38 according to Srf

s'ankars would be almost tre same as ours. j(othing is particular

in these verses i.e. verse 22 to 38, except that Sri SaDkara

adds some explanations here and there, thu8, verse 29 ~daBanam~ r

I:bdevatanam; v.30 - ~alayatam = ~ ~:\8 nam kurvatal!!, V.31~

Jh.~a~am • ~tsJ!dfnam. He explains in verse 32d ~ as I

~adanabhedanam among varieties of speeches vad~. The ~a -

only out of vadanbhedas,is artha-ni~ayah.tu~.

371

23. Among gods known liS Rudras I am the Rudra called

Sa~ra. (So, in tlt days of the Gita 'Sankara' was not one

of tre three lI1Bin Gods. In fact tre Glta does not know the

F8Ur8~ika conception of Trinity of,BrahmS, V1~~u, Mahe~a).

I am Kubera among the demi-Gods called ~k~as and :sk~asas.

I am the vaau God called ]?iivaka among vasu Gods. I am the -mountain called Meruh among mountaina • •

24. 0 son of Prthal Know Me to be the royal priest known

as Bf'lhaspati the chief among the royal priests. (Here -

'Brflhaspati' is not the name of a liraha). I am the commander

of army called Skanda, among the cOll1lllBndera of armies. I am

the lake called sagera, ~ea). among lakes. ~-

Note s "Senanlnam" shows that the Glta is pre-p8~inialll.

25. I am the l'l\Sharl1i known by the name of Bhrgu among the

~har~is. I am the one syllabic word viz., ADM, among words

(giram). I am tre sacrifice called japayajna among various ...---

yajnas. I am the unmoving Himalaya among unmoving things. ---I am the tree known as A~vattha among t'rees, and the ----

devar~i called Harada among devar~is. I am the gandharva

called C!.itraratha among ~n2-harvas and the ~ called ~pi1a

among hUlI!ln beings called ~iddhas (lit., tre perfect ones).

J

3'72

27. Know Me to be the nector-born horse Uccai~~ravas among

horses; the elephant called Airavata among best of elephants,

and the lIIln called king among men.

28. I am (lIIlnifest as) the weapon called vajra (the thunder-

bolt) among weapons. I am the cow called kamadhuk (Ut., the

desireyielding one) among cows; and I am the progenitor called

1£'!ndarpa among progenitors; I am the serpent known as Viisuki

among serpents.

29. Among the ~agas I am the ~ known as Ananta. I am

se .... weller known as varulla among sea-dwellers. And I·am the

forefather of men called AryalllBn among the forefathers; and

that controller called yalllB among controllers of men.

30. And I am the demon called Prahl§da among the demons.

I am the time-calculator of the name "Time" (kala) among the ---various time-calculators.And I am the beast called 'lion'

among the beasts; and the bird called vainateya or Garuqa

among birds.

31. I am the purifier called Wind among those that

purify; I am the weapon-wielder Rams among weapon-wielders,

I am the fish of the maka~ type among various types of fish,

I am the stream called jahnav1 or canges among streams.

J

II Botes ~

373

I have already mentioned I!'y Mlnifestations in

various classes of creation(created beings). Thus,

I mentioned to you in v.31, MY ~nifestation jahB!lvi

in the stotas- s, the creation of streams, the ~akara

class among the creation of fish class, the jha'!a ~

class creation, the pava~a in purifier-class creation

in v.30 MY Manifestation as kala among the calculators;

and in other verses I mentioned MY VJbhiitis in other

sargas (created classes). Now, I tell you that in brief

I am the whole classes themselves, not merely one best

individual in each class created by Me. Thus,I MYself

bee.me l!ISnifest as each entire cl!'ss ttself.

32. I am the beginning. the middle and the end of all

classes created by Me, because I have become manifest as all

classes that yoo find created in this W;orlcl. I am the

spiritual Lore, (stated in the upani"!ads), among all Lores, I

am the Discussion in persons or groups of persons who devote

themselves to discussion of various topics.

33. I am the letter 3~ among the letters, the d.andv!

compound among cOl/lpounds. I MYself am the inexbausti ble Time,

I am the supporter (of this world) with faces all round.

34. I am the Death who carries away everyone and I am the

origin of those who are to be. Arnon~ ladies I am those bl ving

the names. Kirti, Sri, Vak, Slnl,ti, Dh~ti and Ksams • ....r--- ,..--..".. - __ ~

Notes

3'74

"Narfr:t!lm" shows that here the Glta distinctly speake

of good and well-known ladies of the ~ respective -

names. Unfortunately, the stories auout these names

have been lost or forgotten long ago,because even -

Sarlka ra is not able too give us the reference and hence

takes 'narina~ 'in a different sense. (In the sense of '-mental power, virtue,etc.)

35. Similarly, in the hymns of the sBmaveda I am the saman

called ll:rhatsanen; I am the metre called GByatrI (c onsisting of

three ~das of eight syllables each) in metres; I am the month

~rgaJir~a among the months and the season Spring among seasons.

36. I am the game of gambling in those who plllY games of

cheating, as allowed by the scripI.ure, 1 am the lustre in the

lustrous ones. I am the viet ory in th ose who win a.ccording to

the Scripture and I am the determination in people who are

determinate (i.e., a man snould never remain in an hesitating

mental state); I am the spin t and courage of the spirited,

courageous people.

Note: There lS a gambling song even in the ~eda. •

37. I am the member of the V~~,?-i-:familY people, called

Vasuddeva in all the members ot' that family(whlch Is one -

division of the zadavas) I am the PBI'!~ava named Dhananjaya

among the FB,?-~ava people lin other words, I am you among the

sons of PBl'!du), 91so ill the sages I am tre sage known as

Vyiisa, and the poet u~ams among poete.

375

38. I am the Rod, tre Symbol of just punishment in

people who inflict just punishment upon the guilty according

to the Scripture. I am morality in people who desire to win

as admitted by the rules of Scripture • .lnd I am silence to be

observed by people in case of matters to be kept secret(i.e.,

people who 1m ve to keep something secret should do so by

observing silence rather than by telling liea or misleading

things to others), and I am the knowledge of those ..mo have

correct knowledge (and, hence, one who possesses jnana should ,........---

use it and impart it to others).

S~ction - V s Verses - 39 to 42

Conclusion, No end of Kr§sa's Vibh6tis • •

39. 0 Arjuna ~ I am that seed, ('t;.IJa), ..mich 1e the

seed of all beings. There is no being, moving or unmoving,

which would exist without Me.

And whatever is the seed of all beings, that am I.

There is no being, whether moving or unmoving, that can

exist without Me.

Notes1. The varieties of existences, at all levels, the

moving and unmoving he ve their origin from K:r:~na.

2. Bhutanam bljam - Cf. Xrv.3-4. This refers to the ~-~

Lord or PuruE!a putting hil! Beed into Brahman which

is the yoni of whom all beings are born. ~

376

3. Ha tadasti vina yat syat •••••• This may mean if the ...- r-----'--- ~ ---- ....=---

the Lord were not to perform his part as tle father

in the creation of beings, tle beings could not come

in to existence.

40. There is no end of MY celestial Manifestations, 0

Tormentor of enemies} But, here (ella), tre extent of my ~

act of manifesting myself, is stated by Me from the view

point of only a part of that act(~desata~).

Note s See our note on verse-18.

There is no end of MY oelestial glories or devine

manifestations 0 harasser of foes} This is only a brief -

exposition by Me of the extent of my glories.

Notes Sahkara:Uddedatah - Bkde$ena only one part of the , ---s..- ("'"

total glories. This is exactly tre old sense of -

"UddeSa". ~

41. You should know the respective being Which is

possessed of Vibhuti special manifestation nature,brilli!'l"lt, '"

of high or superinr type, to be born of an a~a of MY ~Iii.

Lustre.

Notes pa~~its S.D. Satvalekar says that ~iv§ji would be e

vibhuti under the view in this verse. So, this -

state~ nt is intended by tm author to include in -

the list of vibhutis future and universal great persons. r-

In this sense, the Gfta i8 8 world scripture.

-~

377

\rIhatBoever being there is, endowed with glory and

graoe and vigour, know that tokl.ve sprung from a spark of

My splendour.

Notes Though all beings are supported by God Kr~~a, b~

the beauty and splendour in the glorious persons

more than others. Every action of heroism and -

sacrifioe is a revelation of the Devine. ~

42. Or rather, what have you to do with knowers of this

manyfold (extent o.f!iY manifestations). I stand, having

pervaded, t and supported

only one alfisa of MIne. ~

(vistabhya) this entire world by ..

Note s See our notes on Terse-lB.

Sarikara s

But what need to you is there? 0 Arjunal for this

detailed knowledge? I stand supporting the whole world

with a portion of Mine.

Notesl. In verse-l? Arjuna wanted to know the vibhiiti of

the Lord, because he thought," One can know tb!

Lord by meditating upon the Lord~ manifeetation~.

2. The purpose of this VE'rse 42 is to sdvisp. Ar.ju1'1a

nnt to enter into further details for the vibhut!s

(vide X.18).

I

Conclusion: Vibhiitiyoga : Disinterested Action through the (""---'::"'-:::"

Note f

knowledge that" one's self is a ~nifestation

of Lord K:r:"B.n!J".

The other words of thl colophon are the same as

in other Adhyiiyas.

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