दशम अध्याय named as विभूति योग

श्री भगवानुवाच

भूय एव महाबाहो श्रृणु मे परमं वचः।यत्तेऽहं प्रीयमाणाय वक्ष्यामिहितकाम्यया।।10.1।।

10.1. The भगवान् – O महाबाहो ! Listen (श्रृणु) again (भूय एव) to My (मे) words (वचः) (revealing) the limitless (परमं). To you (ते) who are pleased (प्रीयमाणाय) at this (यद्),  I will expound (अहं वक्ष्यामि), with a desire for your benefit (हित काम्यया).

न मे विदुः सुरगणाः प्रभवं न महर्षयः।अहमादिर्हि देवानां महर्षीणां चसर्वशः।।10.2।।

10.2. Neither the group (गण) of सुर (न सुरगणाः), nor the महाऋषि (न महर्षयः) know (विदुः) My (मे) origin (प्रभवं). For (हि), I am the first (अहम् आदि:), of each and everyone (सर्वशः) among the देव (देवानां) and (च) महाऋषि (महर्षीणां).

यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।असम्मूढः स मर्त्येषु सर्वपापैःप्रमुच्यते।।10.3।।

10.3. The one (य:) who knows (वेत्ति) Me (माम्) as the unborn (अ-जम्) and beginningless (अनादिं च), Limitless Lord of the universe (लोक महेश्वरम्), that person (स:), being no longer deluded (असम्मूढः) among the mortals (मर्त्येषु), is freed (प्रमुच्यते) from all पाप (सर्वपापैः).

10.1/3 – These are simple श्लोक.  A few things stand out. श्रीकृष्ण sees that the attitude of अर्जुन towards this topic is प्रियमाणाय. He is fully enjoying this conversation. Hence,  श्रीकृष्ण is encouraged to converse more. If अर्जुन was yawning or displays an edgy expression, श्रीकृष्ण would not have continued. Second,  because श्रीकृष्ण is अजम् (unborn) & अनादि (without a beginning), all देव and ऋषि cannot comprehend Him since all of them have an जन्म as well as have an आदि. They are an ‘Effect’ and an ‘Effect’ can understand the Cause as an external agent only since it sees “Cause” as separate from itself. But when it looks within itself, it will see the ‘Cause’ as present within itself as an अव्यक्त. One who discovers this source within is an असम्मूढ (one whose विवेक is सूक्ष्म and thus cannot waver). Once one reaches here,  all the accumulated पाप of such a one gets burned up or destroyed.

Question: Could you please explain the meaning of अव्यक्त?

Response: व्यक्त represents that which is visible or manifest. अव्यक्त is the invisible element that lies behind or the cause that enables manifestation. The thought in our mind is अव्यक्त but the actual कर्म that we do triggered by the अव्यक्त thought is व्यक्त since such a कर्म is visible

बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः।सुखं दुःखं भवोऽभावो भयं चाभयमेवच।।10.4।।

अहिंसा समता तुष्टिस्तपो दानंयशोऽयशः। भवन्ति भावा भूतानां मत्तएव पृथग्विधाः।।10.5।।

10.4. From Me alone (मत्त: एव) are (भवन्ति) different kinds of (पृथग्विधाः) things (भावा) belonging to living beings (भूतानां)- the capacity to know (बुद्धि:), knowledge (र्ज्ञानम्), freedom from delusion/ steadiness (असंमोहः), patience (क्षमा), truth (सत्यं), control [over sense-organs] (दमः), tranquillity [of mind] (शमः), pleasure (सुखं), pain (दुःखं), birth (भव), death (अभाव:), fear (भयं) and also fearlessness (अभयं एव च)

10.5. [Also] non-injury (अहिंसा), equanimity (समता), contentment (तुष्टि:), austerity/ discipline (तप:), charity (दानं), fame (यश:) and ill-fame (अ-यश:).

10.4/5 (1) – All human expressions come from Her. She is the source or the primary trigger from where our expressions come about. When you thus see अहिंसा operating within you,  you see Her only. In these श्लोक,  some words are used without an opposite – बुद्धि, ज्ञान, क्षमा, सत्यं, अहिंसा,  etc while there are others that operate in two modes – सुख-दु:ख, भय-अभय,  etc.  Why is this? Certain human expressions are absolute. So बुद्धि & ज्ञान are absolutes used by all. But depending on how there are used,  one may experience both सुख & दु:ख. Thus,  owing to our ज्ञान of a terrorist,  our बुद्धि makes us experience भय; however,  the child of a terrorist also has ज्ञान of the same terrorist and her बुद्धि makes her experience अभय. Even the so-called fool or a मूढ has ज्ञान present in him. However while in a lowly evolved person,  the absolute expressions are dim and thus clouded,  in an evolved person,  these are sharp and thus more effective.

10.4/5 (2) – There is no devil or शैतान in धर्म traditions. From the absolute,  the relative emerges. आनन्द is our absolute भाव,  सुख & दु:ख are lower level relative भाव caused owing to dimming of our आनन्द state. सत्यं (existence) is our absolute भाव,  जन्म & मरण are lower level relative भाव caused owing to dimming of our सत्यं state. तुष्टि (contentment ) is our absolute भाव, chasing यश & or obtaining अयश are lower level relative भाव caused owing to dimming of our तुष्टि state. One who has तुष्टि at an absolute level experiences ऐश्वर्य at all times and thus need to chase यश does not arise in him.

10.4/5 (3) – Can अहिंसा be seen as an absolute? After all,  हिंसा is its opposite – is it not?  Well,  when a lion’s stomach is full,  it will not kill a Zebra that is within its reach.  If हिंसा is its natural भाव,  it would have killed at all time for sport which is not the case. I thus see the opposite of हिंसा as आलिंगन (embracing). We can thus say that अहिंसा is our natural भाव and when it dims, our बुद्धि makes us either experience अभय making us do आलिंगन and when it expresses as भय, we resort to हिंसा. So the pursuit of धर्म traditions is to shed the relative and court the Absolute भाव of the परमात्मा within us viz  बुद्धि:, ज्ञान, असंमोहः, क्षमा, सत्यं, दमः, शमः, अहिंसा, समता, तुष्टि:, तप: & दानं IN THEIR PURE FORM. Or we may conclude that all higher or lower भाव come from Her only – so accept all states as Her manifestations within us and thus remain peaceful.  That is the goal of उपासना,  साधना & भक्ति.

श्रीकृष्ण has said earlier – Be निर्द्वन्द्व or shed the द्वन्द्व which means shed the dualities of positive and negative, Good or bad,  happiness or sadness and embrace the Absolute. Today’s श्लोक gives an insight into the possible meaning of such a phrase.

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा।मद्भावा मानसा जाता येषां लोक इमाःप्रजाः।।10.6।।

10.6. The ancient (पूर्वे) सप्तऋषि (महर्षयः सप्त) and also the Four Manus (चत्वार: मनव:), whose minds were in Me (मद् भावा), were born (जाता) from My mind (मानसा). From them (येषां),  all beings (इमाःप्रजाः) of the Universe (लोक) (were born).

एतां विभूतिं योगं च मम यो वेत्तितत्त्वतः। सोऽविकम्पेन योगेन युज्यतेनात्र संशयः।।10.7।।

10.7. He (य:), who knows (वेत्ति) correctly (तत्त्वतः) this extensively manifesting power (एतां विभूतिं) and the Yogic power of Mine (मम योगं च), that one (स:) is endowed (युज्यते) with the unwavering (अविकम्पेन) Yoga (योगेन), in this (अत्र), there is no doubt (न संशयः).

10.6/7 (1) – The धर्म cosmology is revealed here. The अव्यक्त Universe became व्यक्त. As per various पुराण, the initial conceptions of our Physical universe are the seven ‘गृहस्त’ ऋषि. These seven names also keep varying in various पुराण though the number remains static. In the संध्यावन्दन क्रिया, the names given are अत्रि, भृगु, कुत्स, वसिष्ठ, गौतम, काश्यप and आंगीरस. Who are पूर्वे चत्वारो (previous four) differs across various commentaries. Some gave this as the four ever-yourthful मानसपुत्र of ब्रह्म viz सनक, सनन्द, सनत्सुजात & सनत्कुमार.

10:6/7 (2) – ब्रह्म created the चत्वार: first asking them to project the Universe. They refused stating that they prefer to be devoted to ब्रह्म चिंतन and not waste their time in useless activity. ब्रह्म then created the सप्तऋषि from whom सृष्टि was actualized. What is interesting is that the two PRIMAL components present within all of us are प्रवृति (expansion) and निवृत्ति (withdrawal) were the primal dual aspects present right at the beginning. And all of us oscillate between प्रवृति & निवृत्ति from time to time. However,  both forces were ब्रह्मज्ञानी though both chose different paths and even we can achieve ब्रह्मज्ञान irrespective of our chosen primal orientation. Thus, when reads the पुराण, one will notice that all texts attributed to the सनत्कुमार brothers relate to निवृत्ति मार्ग (a very famous text called as सनत्सुजातीय comes in महाभारत which on its own is an important as the गीता itself) while सप्तऋषि are approached by all for प्रवृति कर्म.

10.6/7 (3) – परम् has two primary expressions – the योगं which here means ‘potentiality’ of projection as well as विभूतिं viz the physical projection itself (akin to potential energy and kinetic energy). This chapter is known as विभूति योग and the विभूति word is introduced here for the first time.  The entire व्यक्त प्रपञ्च is Her only. Wherever you see in this Universe,  you are seeing a विभूति of the भगवान्. भूति means ‘to be or being-ness’ and the prefix ‘वि’ is used in two forms. One form is विविध meaning many or diverse. Another form is विशेष meaning special. While भगवान् is everywhere,  Her grandeur is specifically visible in certain उपाधि. When we come across such an उपाधि, we end up saying WOW. In this chapter, भगवान् will give an idea of how to locate Her within a few विशेष विभूति. Over years of practice, if we achieve a strong tuning with विशेष विभूति, we become focussed on seeing Her in special events. This unshakable focus will take us to विविध विभूति and thus we will end up seeing भगवान् in every part of this Universe. This chapter of विभूति योग is thus very important for people seeking practical clues on साधना and thus wanting to do उपासना to reach Her.

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।इति मत्वा भजन्ते मां बुधाभावसमन्विताः।।10.8।।

10.8 I (अहं) am the origin (प्रभव:) of all (सर्वस्य); everything continues (सर्वं प्रवर्तते) owing to Me (मत्तः). Realizing thus (इति मत्वा), the wise (बुधा) ones, filled with (समन्विताः) this vision (भाव), adore Me (भजन्ते मां).

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्तिच।।10.9।।

10.9 With minds centered on Me (मत् चित्ता), with powers (of sense and vision) (प्राणा) are resolved into Me (मद्गतप्राणा), enlightening each other (बोधयन्तः परस्परम्), and always speaking of Me (कथयन्त: च मां नित्यं), they derive satisfaction (not needing anything else) (तुष्यन्ति च) and happy (in Me) (रमन्ति च).

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्।ददामि बुद्धियोगं तं येन मामुपयान्तिते।।10.10।।

10.10 To them (तेषां) who are ever devoted (सततयुक्तानां) and worship (भजतां) Me with love (प्रीतिपूर्वकम्), I grant (ददामि) that (तं) possession (योगं) of wisdom (बुद्धि) by which (येन) they (ते) gain Me (माम् उपयान्ति).

तेषामेवानुकम्पार्थमहमज्ञानजं तमः।नाशयाम्यात्मभावस्थो ज्ञानदीपेनभास्वता।।10.11।।

10.11 Out of compassion (अनुकम्पा-अर्थम) for them alone (तेषाम् एव), I (अहम्), residing in (स्थ:) (every) thought (भाव) in their minds (आत्म), destroy (नाशयामि) the darkness (तम:) born of ignorance (अज्ञान जं) with the shining (भास्वता) lamp of Knowledge (ज्ञानदीपेन).

10.8/11 (1) – There are two ways to conceive of भगवान् – one way is look at the world and say – भगवान् is NOT in stone,  in the mountains, in the river, in animals and fellow humans since He is the अव्यक्त. But while this may appear as academically true,  it is impossible for स्थूल minds to focus on such a भगवान्. The other way is to look at the same stone,  river,  etc and exclaim that all are infused with Her.  Since everything originates from Her,  She will be present in all Her सृष्टि just like the essence of हिमालय is present in the entire stretch of गंगा all the time. श्रीकृष्ण is favouring the latter approach and uses the word भाव समन्विता. Infuse all with the भावना that He is present in all. A dry ascetic will see dryness even in a rich juicy leaf while one with भाव समन्विता sees richness even in a dry leaf. Which one do you prefer?

10.8/11 (2) – A person who sees भगवान् everywhere sees पूर्णत्वम् everywhere. When he is alone,  he will think of ideas within श्रीमद्भागवतम्. When he talks to another,  he talks about stories in श्रीमद्भागवतम्, when he sings,  he sings songs in श्रीमद्भागवतम् and when he reads,  he reads श्रीमद्भागवतम्. Now for such a भक्त who is always satisfied and joyful by remaining in श्रीमद्भागवतम्, भगवान् gives him a special बुद्धि. Such a भक्त thinks/ talks/ sings about परा with a प्रीतिपूर्वकम् attitude. There is no fear,  favour,  unhappiness or greed when thinking about परा; instead he enjoys dwelling in this zone. With this attitude,  he gains बुद्धि given to such a person by भगवान्.   Such बुद्धि can then be used to light up his own ज्ञानदीप by which knowledge descends into him and all his अज्ञान is destroyed. With this done,  he reaches Him.

अर्जुन उवाच

परं ब्रह्म परं धाम पवित्रं परमं भवान्।पुरुषं शाश्वतं दिव्यमादिदेवमजंविभुम्।।10.12।।

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा।असितो देवलो व्यासः स्वयं चैव ब्रवीषिमे।।10.13।।

10.12. – 10.13. अर्जुन said! You are (भवान्)  the परं ब्रह्म, परं Abode (परं धाम), परमं Purifier (पवित्रं). All the seers (सर्वे ऋषय:) and also the divine seer नारद:, असित:, देवल:, व्यासः describe You as the timeless One who fills everything (पुरुषं शाश्वतं), you are दिव्यम् (not of this ordinary world), unborn (अजं) and all pervasive (विभुम्). And You (स्वयं) too (च इव) say so to me (मे ब्रवीषि).

सर्वमेतदृतं मन्ये यन्मां वदसि केशव।नहि ते भगवन् व्यक्तिं विदुर्देवा नदानवाः।।10.14।।

10.14 O केशव! I consider (मन्ये) to be true (ऋतं) all this (एतद् सर्वम्) which (यद्) You tell me (मां वदसि). O Lord (भगवन्)! Indeed neither (न हि) the देव nor the दानव (न दानवाः) comprehend (विदु:) Your manifestation (ते व्यक्तिं).

स्वयमेवात्मनाऽत्मानं वेत्थ त्वंपुरुषोत्तम।भूतभावन भूतेश देवदेवजगत्पते।।10.15।।

10.15 O पुरुषोत्तम! (one who transcends all),  the Progenitor of beings (भूत भावन), the Lord of beings (भूत ईश), देव of देव (देव देव), the Lord of the Universe (जगत् पते), You Yourself (त्वं स्वयम्) alone (एव) know (वेत्थ) Yourself (आत्मानं) by Yourself (or with Your mind) (आत्मना).

10.12/15 – For the first time, अर्जुन uses adjectives to describe श्रीकृष्ण – परंब्रह्म, परंधाम, पवित्रं, परमं, पुरुषं, शाश्वतं, दिव्यम्, आदिदेवम् अजं, विभुम्, etc. All these descriptions also appear in शास्त्र like श्रीविष्णु सहस्रनाम, श्रीललिता सहस्रनाम, श्रीशिव सहस्रनाम, श्रीगणेश सहस्रनाम, etc. But अर्जुन uses these words because other ऋषि have used these and because श्रीकृष्ण Himself used some of these words to describe Himself (chapter nine).  And while he also agrees because he has full श्रद्धा in the words of श्रीकृष्ण, this is NOT based on his own experiential vision.  And therefore,  he says that while others use these words,  only परम् can know Himself by Himself. No one else really knows and he also merely “believes” (though probably still sceptical internally).

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः।याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्यतिष्ठसि।।10.16।।

10.16. You (त्वं) are [alone] capable of fully (अशेषेण) (without leaving out anything) describing (वक्तुम् अर्हसि) the auspicious (दिव्या) manifesting powers (याभि र्विभूतिभि:) of Yours, by which manifesting powers of Yours (आत्म विभूतयः) indeed (हि) You remain (तिष्ठसि) pervading (व्याप्य) these worlds (इमान् लोकान्).

कथं विद्यामहं योगिंस्त्वां सदापरिचिन्तयन्। केषु केषु च भावेषुचिन्त्योऽसि भगवन्मया।।10.17।।

10.17 O योगिन्!  (while) Always (सदा) contemplating You everywhere (परिचिन्तयन्), How can (कथं) I (अहं), know You (त्वां विद्याम्)? And in what (केषु केषु च) things (भावेषु च), O Lord (भगवन्) , are you (असि) to be meditated upon (चिन्त्य:) by Me (मया)?

विस्तरेणात्मनो योगं विभूतिं च जनार्दन।भूयः कथय तृप्तिर्हि श्रृण्वतो नास्तिमेऽमृतम्।।10.18।।

10.18 O जनार्दन! Please tell me again (भूयः कथय) in detail (विस्तरेण) about the attainment of Yourself (आत्मनो योगं) and glories (विभूतिं च). Because (हि) I have (मे) no (न अस्ति) satiation (तृप्ति:) by hearing (श्रृण्वत:) Your ambrosial words (अमृतम्).

10.16/18 – After a few words of praise,  अर्जुन comes to the point. He says that श्रीकृष्ण pervades all of Universe through his विभूति. While I understand this theoretically,  how do I get a sense of this practically?  How do I do चिन्तन of You living in this world? I am enjoying this conversation very much. Please keep talking.  Tell me again your विभूति in much more elaborate manner since I do not want you to stop talking about Yourself. अर्जुन is thus exhibiting his trait as a wonderful student who is fully love with the topic being conveyed by his teacher. Equally,  he must be wondering how come his best friend, though brilliant, can suddenly talk that He is भगवान् Himself.  So each time श्रीकृष्ण stops,  अर्जुन prods Him to speak further so as to get this matter resolved. And भगवान् continues.

श्री भगवानुवाच

हन्त ते कथयिष्यामि दिव्याह्यात्मविभूतयः। प्राधान्यतः कुरुश्रेष्ठनास्त्यन्तो विस्तरस्य मे।।10.19।।

10.19. The भगवान् said! Well now (हन्त). O कुरुश्रेष्ठ! I will tell (कथयिष्यामि) to you (ते) the extraordinary (दिव्या:) glories of Mine (आत्म विभूतयः) wherever there is importance (प्राधान्यतः) since (हि) there would be no end to (अन्त: न अस्ति) My (मे) detailed description (विस्तरस्य).

अहमात्मा गुडाकेश सर्वभूताशयस्थितः।अहमादिश्च मध्यं च भूतानामन्त एवच।।10.20।।

10.20 O गुडाकेश! I am (अहं) the आत्मा (आत्मा) residing in the minds (आशय स्थितः) of all beings (सर्वभूत), and I am (अहं) the beginning (आदिश्च) and the middle (मध्यं च) as also the end (अन्त एव च) of (all) beings (भूतानाम्).

10.19/20 (1) – भगवान् uses the words हन्तते which can be read as – “Oh!!  Come on. I have already told you so much. How come this is still unclear to you? “. But out of His love for His शिष्य, He continues. And as is apt here,  अर्जुन is given a संबोधन as गुडाकेश,  the one who has conquered sleep.  Typical response when someone is listening to अध्यात्म is to fall asleep 😊. अर्जुन however is approaching this topic with a प्रीतिपूर्वकम् attitude and श्रीकृष्ण can visibly see this enthusiasm and hence probably used गुडाकेश as an apt संबोधन here. This attitude towards अध्यात्म has excited the teacher too. There was a famous ninety year old Guru who once remarked wryly – “I know soo much that I am keen to pass on. But no one wants ब्रह्मज्ञान and sole reason why they visit me is to get something out of me. And I am still waiting for such an eager शिष्य”.

10:19/20 (2) Because His list of विभूति is endless, He says that He will give out only the प्रधान (prominent) ones only. And in line with the हिन्दू style where the best is revealed right at the start, He says,  He is the आत्मा in all beings. And it is this आत्मा that triggers the beginning as birth,  the middle as our life and oversees our end too as death. All beings rest in Him – He is the sole connecting link that connects all beings as primary background material. So whether a person is a भक्त/ नास्तिक, high/low, plant/ animal/ bacteria, etc,  he/she/it is sustained by the आत्मा only – this is thus a Universal idea. Anyone who says that he stands for “humanity” alone is not really noble from an अध्यात्म view since he is excluding other life forms who too are sustained by आत्मा.

10.19/20 (3) – The नमस्ते idea in हिन्दू thought comes from this central अध्यात्म idea of ourselves. If it is the आत्मा that connects all, when we meet another,  we thus physically join two holds to symbolically express that let the two come together and become one in the external world too as both of are One internally already from a तात्विक point anyway.

आदित्यानामहं विष्णुर्ज्योतिषांरविरंशुमान्। मरीचिर्मरुतामस्मिनक्षत्राणामहं शशी।।10.21।।

10.21. Of the sons of Aditi (आदित्यानाम्), I am विष्णु; of the र्ज्योतिषाम्, the Sun (रवि) with its rays (अंशुमान्); of the Maruts, I am मरीचि; of the objects in the night sky (नक्षत्राणाम्), I am the Moon (शशी).

10.21 (1) – भगवान् gives illustrations of prominent विभूति which अर्जुन (and anyone with ज्ञान of पुराण) are familiar with. And what one must notice is that भगवान् gives three types of विभूति – प्रथम पुरुष,  मध्यम पुरुष & उत्तम पुरुष. His list will also include पुल्लिंग, स्त्रीलिंग & नपुंसकलिंग too. By the end,  all categories are covered signifying that all is भगवान् and nothing is left out.  So the list starts with twelve आदित्य representing twelve phases of the movement of सूर्य each having a different name and the one having the name विष्णु is भगवान् Himself. विष्णु here is not परब्रह्म but stands for सूर्य in the कार्तिक मास which is seen as a pious period. Similarly,  there are seven मरुत out of which He is the prominent one named मरीचि.  There are mystical meanings of words like आदित्य, मरुत,  etc but I will avoid going into these for now.

10.21 (2) – Among all objects that glow He is सूर्य and among all objects that glow in the night sky,  He is the power operating within the चंद्र too. Now,  this may unsettle a “educated” man since he knows that the सूर्य & चंद्र are not the brightest in our Universe. Maybe भगवान् does not know enough of Science making him express primitive statements. To avoid falling into such “enlightened wisdom” 😊,  one must turn to what अर्जुन is seeking – he wants the विभूति of भगवान that he can SEE. 

And howsoever brighter a नक्षत्र is than सूर्य,  it cannot be seen as a विशेष विभूति as they are not विशेष to our eye. But सूर्य stuns us with its majesty and a चंद्र by its beauty. No matter how bright a tube-light glows outside,  what is of value to me is the tube-light of my bedroom. Howsoever beautiful someone else’s mother may be, my mother is the most Divine to me. Hence,  I bow down to it as a विभूति of भगवान् IN MY experiential realm.

10:21 (3) – Till the advent of modern Science that converted our सूर्य into a lifeless ball of fire,  most ancients sought inspiration from the सूर्य. सूर्य teaches us discipline (since it never stops rising even for a day),  सूर्य gives life to others and seeks nothing for itself, even when it sets,  it gives itself to us through the moon,  etc.  Thus,  it is the highest ideal for तप, दान & निष्काम कर्म like no other indeed and represents the best विभूति of भगवान्. Like आत्मा,  it acts an eternal  साक्षी since nothing escapes its eye during day as well as night (via the moon). सूर्य is glorified in almost all texts from the ऋगवेद to रामायण. And the great अद्वैत जगद्गुरु recognized शौर along with वैष्णव, गाणपत्य, शैव, स्कान्द & शाक्तेय as valid paths to attain परब्रह्म. Therefore, we have सूर्य temples in various parts of our पुण्यभूमि.  So why bother about an abstract bookish भगवान् – just watch the सूर्य and bow down to it as भगवान् or as a willing उपाधि through whom भगवान् is expressing Herself in all Her resplendent glory.

वेदानां सामवेदोऽस्मि देवानामस्मिवासवः।इन्द्रियाणां मनश्चास्मिभूतानामस्मि चेतना।।10.22।।

10.22 Among the वेद (वेदानां) I am सामवेद:; among the देव (देवानाम) I am इंद्र (वासवः). Among the sense organs (इन्द्रियाणां च) I am the mind (मन:), and I am the बुद्धि (चेतना) in creatures (भूतानाम्).

10:22 (1) – He is इंद्र among all देवता. Next – While He is present in all वेद, भगवान has chosen to say that He is सामवेद – why?  The reason is that while all वेद are मंत्र chanted as per the intonation पद्धति that applies to all वेद, सामवेद is however chanted in the way of a song. It is for this reason that all classical music in भारत is said to have descended from the various स्वरा contained within सामवेद. And भगवान likes the कीर्तन style of addressing him – in fact, all of us like songs rather than a deadpan style of conveying an idea. Since His grandeur is accentuated via a song, He says that among all वेद, He is in the सामवेद.

10:22 (2) – And then he adds that He is our मन & बुद्धि too. मन is seen as the sixth sense organ after eyes, ears, etc and coordinates the signals from all different sense organs. Without such a coordinating agent, the impulses sent by the eye and the ear simultaneously may confuse us thoroughly. And बुद्धि makes us cognize the signals sent by the मन to draw meaning from our experience.

10:22 (3) – Now if our मन & बुद्धि work well, is it our own greatness?  NO. It merely means that the light of परम् is shining more brightly through our मन & बुद्धि. The same electricity glows more bright from a bulb which is free of dust – the more the मल (dust) is cleared, we will shine more. So remove the मल within us in the form अहम् and मम भावना (I-ness and My-ness). Once this is removed, the परम् within us in the form of मन & बुद्धि will shine in its full glory.  Nothing is ours really, even the so-called “our own” मन & बुद्धि merely operate as a विभूति of Her within us.

रुद्राणां शङ्करश्चास्मि वित्तेशोयक्षरक्षसाम्। वसूनां पावकश्चास्मि मेरुःशिखरिणामहम्।।10.23।।

10.23. And of the रुद्र (रुद्राणां), I am शङ्कर; of the यक्ष and the राक्षस (रक्षसाम्) , [I am] the कुबेर (वित्त ईश:); of the Vasus (वसूनां), I am the अग्नि (पावक:); of the peaks (शिखरिणाम्), I am the मेरुः.

10:23 (1) – रुद्र, यक्ष, राक्षस and वसु are various classes of beings as per शास्त्र. And भगवान् is asking अर्जुन to see Him as the prominent one among these classes. He is present in राक्षस too – no one is excluded. So who are these रुद्र, वसु, आदित्य, etc?  These are to be seen as elemental principles that shape our Universe both at a macro as well as micro level (ब्रह्माण्ड as well as पिंडाण्ड) level. ब्रृहद् अरण्यक उपनिषद् refers to thirty-three principles देवता or forces that operate at the पिंडाण्ड (body) level as below:

10:23(2) – Twelve आदित्य are Twelve phases of the सूर्य in a year that shape our lives. Eleven रुद्र are the ten senses and mind.  रुद्र comes from the root word रुद् which means ‘to cry’. Inasmuch as these ११ subject us to their dictates and make us yield to their demands & clamours and make us cry if we violate their demands, they are called रुद्र.

10:23(3): वसु means that which resides. That which is an abode or support of something is the वसु of that thing. Now there are eight substances out of which everything is made including our own selves. These are Fire, Earth, Air, Atmosphere, Sun,  Moon,  Heaven and Stars. These are primal forces (will not into inner meanings of these now) and what we see as our physical Sun or Moon is a concretization of these primal forces. Our bodies are nothing else but conglomeration these वसु only. इंद्र is a force by which one asserts or feels a confidence in oneself. This hidden hope and energy is present in all beings and is thus our ruler whose energy of asserting itself gives a drive to life.

10:23 (4): प्रजापति is identified with यज्ञ or sacrifice. There is a compulsion upon everyone to accede to the law of the Universal. All of us offer what we have and what we are in some measure to the direction of something which we regard as the goal. This goal, say like climbing Everest, transcends our limited identity and when seized with this goal,  we feel compelled to yield to it for which we give us our normal selves by sacrificing it. While we appear free, it is actually a conditioned freedom since it is conditioned by a law that operates within us which calls for sacrifice of us by surrender of our value to the Eternal Value. This force that drives us to give up or sacrifice ourselves for something bigger is the प्रजापति.

It is this ability to want to expand and go beyond ourselves is what is called as प्रवृति. And this is what even ब्रह्मा did at the start of the Universe where he sacrificed himself and projected the Universe. This act of sacrifice where one gives up the lower I to move towards a Higher I is similarly being replicated by all of us as we pursue some desire or another. We feel compelled to do this owing to the presence of ब्रह्मा or प्रजापति देवता within us. But because our desires are not पूर्णत्वम्, we keep doing यज्ञ or sacrificing ourselves again and again just as ब्रह्मा projects this Universe again and again. The day we give us up for the Highest, no further projection becomes necessary.

पुरोधसां च मुख्यं मां विद्धि पार्थबृहस्पतिम्।सेनानीनामहं स्कन्दःसरसामस्मि सागरः।।10.24।।

10.24 O पार्थ! know (विद्धि) me (मां) to be बृहस्पति, the मुख्य among the priests in charge (पुरोधसां च) . Among commanders of armies (सेनानीनाम्) I am (अहं) स्कन्द; among natural bodies of water (सरसाम्), I am the ocean (सागरः).

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्।यज्ञानां जपयज्ञोऽस्मि स्थावराणांहिमालयः।।10.25।।

10.25. Of the महा ऋषि (महर्षीणां), I am (अहं) भृगु; of the words (गिराम्) , I am the Single-syllable (ॐ) (एकम् अक्षरम्); of the यज्ञ (यज्ञानां), I am (अहं अस्मि) the जप (mental repetition of Her name); of the unmoving (mountain ranges) (स्थावराणां), I am हिमालयः.

10:24/25 (1) – भगवान् then adds – He is स्कन्द, the son of शिव,  who commanded the देवता army to defeat तारकासुर. What is the difference between शिखर (peak) and स्थावर (those that are stationery)? मेरु पर्वत is said to be the mountains that are pious for the देवलोक while हिमालय are pious in our मृत्युलोक. Hence, both are given separately. And सागर is rightly selected as Him among water bodies since none other water body can express grandeur/ tranquillity/ fury as an ocean. So we can bend down with humility in front of it by admiring its grandeur seeing भगवान् in an ocean too.

10:23/25 (2) – जप is extolled as highest form of यज्ञ. जप, as you may already know,  is the continuous chanting of the name of भगवान्. यज्ञ involves giving where one offers various द्रव्य पदार्थ to the देवता who in turn offer us the goodies that we seek.  Give & take is thus the usual norm of life. Now जप is seen as the Highest form of यज्ञ because this requires no द्रव्य पदार्थ and thus avoids हिंसा. जप can be done by all people of वर्ण; there are no restrictions on who can perform जप.  And it is easiest कर्म to perform since it just involves oneself to sit in a single place peacefully to perform it. And,  the ‘giving’ involved in जप is the giving up of oneself since one fully devotes himself to giving up all this time to chanting the name of परब्रह्म with full भक्ति. When one gives up himself (meaning his अहंकार),  he becomes the All,  the Universal.  So जप is stated as the highest form of उपासना.

10:23 (3) – भृगु has a special place among all ऋषि. And भगवान् says that He is ॐ. ॐ is the primal first word and is the root word vibration within the whole Universe is contained. And it is too detailed a topic to be covered here.

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।गन्धर्वाणां चित्ररथः सिद्धानां कपिलोमुनिः।।10.26।।

10.26. Of all trees (सर्ववृक्षाणां), I am (अहं) the Pipal-tree (अश्वत्थः) and of the देव ऋषि,  नारदः; of the गन्धर्व (the Divine musicians) (गन्धर्वाणां), चित्ररथः; of the perfected ones (सिद्धानां), the sage Kapila (कपिल: मुनिः).

उच्चैःश्रवसमश्वानां विद्धिमाममृतोद्भवम्। ऐरावतं गजेन्द्राणांनराणां च नराधिपम्।।10.27।।

10.27. Of the horses (अश्वानां), you should know (विद्धि) Me (माम्) to be the born out of अमृत (अमृतोद्भवम्) उच्चैःश्रवस् (इन्द्र’s horse) (उच्चैःश्रवसम्); of the best elephants (गजेन्द्राणां), the ऐरावत (इन्द्र’s elephant); and among people (नराणां), their king (नर अधिपम्).

10:26/27 (1) – It becomes interesting now that one begins to see description of trees & animals. So when one sees an अश्वत्थः (पीपल) वृक्ष, one must see it as a विभूति of भगवान् since this वृक्ष displays grandeur or beauty. Some of the glories here are outcomes from the episode of सागर मंथन – the ऐरावत (elephant) or उच्चैःश्रवसम् (horse) are to be taken as विभूति of भगवान्. Wherever one sees beauty or a wondrous personality, bend down to it exclaiming how wonderfully the भगवान् has chosen a certain उपाधि to express Herself.

10:26/27 (2) – कपिल मुनि is a famous सिद्ध पुरुष meaning one who has acquired various forms of सिद्धी. The instructions by कपिल मुनि to his mother, देवाहुति is contained within श्रीमद्भागवतम् and is a masterpiece in itself rivalling other texts.

10:26/27 (3) – Among all human beings, भगवान्  then names a king or a leader as an expression of Him on earth (not a ब्राह्मण). If this text was a concoction by many a ‘wily’ ब्राह्मण as some Indologists have suggested, a ब्राह्मण instead of a क्षत्रिय should have been shown as a विभूति. The reason is obvious if one goes by the flow of earlier expressions – since there is grandeur and leadership quality expressed by a king who leads as per धर्म, he is to be seen as a विभूति of भगवान्. This is not to be seen as deifying of a human being. Any person is not great on his own but if his body is ended up being used by भगवान् to express leadership, he is to be seen as a विभूति of भगवान्.

आयुधानामहं वज्रं धेनूनामस्मिकामधुक्। प्रजनश्चास्मि कन्दर्पःसर्पाणामस्मि वासुकिः।।10.28।।

10.28 Among weapons (आयुधानाम्) I am (अहं अस्मि्) the वज्रं; among cows (धेनूनाम्), I am कामधेनु (कामधुक्) I am desire (कन्दर्पः) who causes progeny (प्रजन: च), and among serpents (सर्पाणाम्) I am (अहं अस्मि) वासुकि.

10.28 (1) – Among weapons, वज्र is seen as the most potent as that is His विभूति . As you may know,  वज्र came about from the bones of दधीचि ऋषि whose bones acquired power owing to the intense तपशक्ति that the ऋषि had practiced. Power also thus comes about from तप meaning that a disciplined life gives power to oneself and this तपशक्ति that is already present within us but shines owing to performing तप is nothing else but a विभूति of परम् only.

10.28 (2) – भगवान् is कन्दर्प or popularly known as कामदेव – this is an interesting expression. Sexual desire causes progeny. If this desire was absent, there would have been no life. The intention of भगवान् expressed as ‘Let me be many’ would not have come about if sexual attraction was absent. Sexual desire is thus a nature’s gift for fulfilling its own desire for expansion. And भगवान् says here that sexual attraction for another is His expression within us. And this does not mean we wantonly indulge in it. It means that respecting the भगवान् in it, we use it for the cause of धर्म which is the primary reason nature has given this to us – for progeny. Or we may relish it fully and joyfully without any guilt provided we respect it as a विभूति of परम् within us and thus use it with responsibility and care just like we take care of an expensive car we may acquire (e.g., we will not use a Jaguar to drive for buying groceries).

10:28(3) – कामधेनु, the eternal wish-fulfilling cow that lives with ऋषि वसिष्ठ came out of सागर मंथन as well as वासुकि,  the poison-filled सर्प that coils itself around शिव and was used by देव & असुर for churning – both are विभूति of भगवान्. While वासुकि is filled with poison, शिव becomes its controller and uses it for लोक कल्याण; similarly our own poisonous orientations need to be identified and brought under our control and using them for लोक कल्याण.

अनन्तश्चास्मि नागानां वरुणोयादसामहम्। पितृ़णामर्यमा चास्मि यमःसंयमतामहम्।।10.29।।

10.29 And among (many-headed) snakes (नागानां च) I am (अहं) अनन्त:, and वरुण: among creatures and deities of the waters (यादसाम्). Among the ancestors (पितृ़णाम्) I am Aryama (अर्यमा), and among the maintainers of law and order (संयमताम्) I am (अहं) यम: (King of Death).

10:29 (1) – The precious verse named वासुकि which is a सर्प (poisonous one), another type of snake is नाग viz many-hooded non-poisonous named as अनंत. अनंत also referred to as आदिशेष meaning that which remains after the entire व्यक्त पप्रञ्च is destroyed.  This, नारायण has a विष्णु form with Conch, Discus,  four hands,  etc which is भगवान् in the form of ईश्वर but this ईश्वर rests on the परा तत्व or ब्रह्म तत्व which is eternal which always IS. भगवान् in अव्यक्त or निर्गुण mode is called as ब्रह्म and in व्यक्त with गुण state is referred to as ईश्वर.

10:29 (2) –  भगवान् then adds that He is यमः among संयमताम्. संयम means to be in balance and यम: stands for discipline thus highlighting that only a disciplined person can retain his or her balance. And that quality of being disciplined or that which makes discipline possible Is Him only. Equally, यमदेव is also seen as देवता of Death who regulates the lives of all as per their कर्म. यम stands for equilibrium and यम holds the entire Universe in equilibrium as per the कर्म stock of all individuals. If the equilibrium gets distorted, यम invokes death and thus restores the balance. This idea requires more explanation but maybe we can do this at a later date.

10:29(3) – वरुण is seen as a deity of water in all पुराण. अर्यमा is the head of पितृलोक which is again a space where all people go to immediately post leaving the body. Both are Him only.

प्रह्लादश्चास्मि दैत्यानां कालःकलयतामहम्। मृगाणां च मृगेन्द्रोऽहंवैनतेयश्च पक्षिणाम्।।10.30।।

10.30 And among beings born of दिति (दैत्यानां),  I am प्रह्लाद:, and I am (अहं) Time (कालः) among those who calculate time (कलयताम्) . And among wild animals (मृगाणां) I am the lion (मृग इन्द्र:), and among birds (पक्षिणाम् च) I am Garuda, the son of Vinata (वैनतेय:).

10:30 (1) – Use of मृग (lion) and गरूड can be easily appreciated since both signify kingliness among animals and birds. In the पुराण event on गरूड, श्रीविष्णु is impressed with गरूड and willingly asks him to seek a वर्दान. गरूड replies that he does not need anything but is instead willing to perform any wish that श्रीविष्णु Himself may seek. श्रीविष्णु then asks गरूड to become His वाहन. And if possible, one must read the गरूड event in महाभारत – it is fascinating and uplifting.

10:30 (2): Earlier, He says that He is इंद्र among देव – he is the son of अदिति (that which is not divisible). Now, among दैत्य (or the sons of दिति also referred to as असुर), He is प्रह्लाद, the great भक्त of नारायण in श्रीमद्भागवतम्. Everyone must at least read the story of प्रह्लाद directly from श्रीमद्भागवतम् if interested in getting an idea of Highest wisdom or marks of a true भक्त.

10:30(3) – And then He says that among all things that are calculated, He is time. What is the real calculator in our lives?  Our कर्म. Every moment of our life, whatever action is undertaken by us,  it is being calculated or tabulated and this outcome of calculation has a bearing on our future life. This supercomputer that has an updated record of all our कर्म is given the name of चित्रगुप्त. This record is गुप्त meaning it is hidden but is indeed maintained. It is this record that is used by यम to regulate our life (and death). This चित्रगुप्त is again a विभूति of भगवान्.

पवनः पवतामस्मि रामः शस्त्रभृतामहम्।झषाणां मकरश्चास्मि स्रोतसामस्मिजाह्नवी।।10.31।।

10.31 Of those that purify (पवताम्), I am air (पवनः); among the wielders of weapons (शस्त्रभृताम्), I am रामः. Among aquatic creatures too (झषाणां च), I am the shark (मकर:); I am Ganga (जाह्नवी) among rivers (स्रोतसाम्).

10:31 (1) – Air is a great purifier; if there is smell inside the house, we open the windows and air purifies the atmosphere. If one can thus bow down to the life-giving purifying air around us, we are bowing down to Him.

10:31 (2): And He is राम. If one reads रामायण, one is amazed by the prowess of राम in the battle scenes – even रावण is struck by the stunning manner in which राम draws His weapons out and fights. To see this playing out itself was divine. राम is seen as special during the time of the गीता itself unlike what the Western Indologists seem to suggest that राम became popular only in the past few centuries. And therefore, राम is always pictured with his कोदण्ड, his bow and arrow and called by one of His many names, कोदण्ड राम.

10:31 (3) – And He is गंगा – I need not to sing eulogies of गंगा as this would be known to all. मकर: is either translated as a shark while some others translate this as a whale. Take your pick.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।अध्यात्मविद्या विद्यानां वादःप्रवदतामहम्।।10.32।।

10.32. Of the cycles of manifestation of the Universe (सर्गाणाम्), I am (अहं) the beginning (आदि), the end (अन्त:) and also the middle (मध्यं च एव), O अर्जुन ! Of all the fields of knowledge (विद्यानां), [I am] the अध्यात्म विद्या; of those who discuss (प्रवदताम्), I am the argument (वादः).

10:32 (1) – The cycle of manifestation of the Universe is called as सर्ग. Now, भगवान् says that He is the start, middle and the end of this Universe. As stated earlier, in the धर्म tradition, we do not use the word “Creation” but instead mean projection. Since “something” cannot come from “nothing”, the “something” that is projected onto as the Universe is merely a विभूति of भगवान् Himself. It is not something separate from Him. It is Him only at the start, middle and end. He is not watching the Universe as an outsider but is watching Himself from inside (since there can be nothing outside भगवान्).

10:32 (2) – We discussed already at the start of chapter nine that among all types of विद्या,  अध्यात्म विद्या is the Highest. Any other विद्या is external to oneself like भूतविद्या (physics) or रसायनविद्या (Chemistry) and has an end learning day beyond which there is nothing to learn while अध्यात्म विद्या is the only one which is learnt and practiced throughout life till the last day and it is still not completed.

10:32(3) – And lastly, there are three types of argument – the reverse psychology argument called as वितंड where one is not arguing for pursuing truth,  the arguments given merely to win viz जल्प where the goal again is to play with words and not get to truth. But भगवान् says He is the वाद, the ‘clinching argument’ that reveals the Truth. Thus, whether in a लौकिक legal case or the ब्रह्मवाक्य  line in a debate on अध्यात्म विद्या, when one gives clinching arguments establishing the Truth, learn to see the operation of भगवान् within such an argument. I love this विभूति. One cannot miss the विभूति of भगवान् if one develops a दृष्टि of seeing Her in everything and if we still cannot, that is our दृष्टिदोष.

अक्षराणामकारोऽस्मि द्वन्द्वःसामासिकस्य च।अहमेवाक्षयः कालोधाताऽहं विश्वतोमुखः।।10.33।।

10.33. Of the letters (or sounds) of the alphabet (अक्षराणाम्), I am अ (अकार:); of the compounds (सामासिकस्य च), the द्वन्द्वः; none but Me (अहम् एव) is the immortal Time (अक्षय काल:); The all-pervasive (विश्वतोमुखः) giver (धाता) (of कर्म फल) is Me (अहं).

10:33 (1) – In संस्कृत भाषा, अ is a fundamental word that is present in all words and makes a clear expression possible. क is made up of क्+अ and त made up of त्+अ. Thus, अ is present in all words. As per the संस्कृत विषय on phonetics, all अक्षर have come out of ‘अ’. You may be aware that every अक्षर has a specific अधिष्ठान देवता and the अधिष्ठान for ‘अ’ is ब्रह्मा since this सृष्टि has been projected by ब्रह्मा. Thus, भगवान् says that among all अक्षर,  He is the most fundamental expression, अ.

10:33 (2) – सामास means a compound word in संस्कृत grammar formed from joining words. And there are multiple types of सामास I am told that there are total of 35 types of सामास totally. It is said that in poems like श्यामला दण्डक,  कालीदास used सामास words that span an entire page. Now भगवान् says that out of all variants of सामास, He is द्वन्द्व which is a compound word created by joining two words – thus, राम: & कृष्ण: becomes रामकृष्णौ.  Now only संस्कृत purists can explain the beauty of द्वन्द्व. From our perspective, if and when we chant a द्वन्द्व, we can experience Him simply by uttering a द्वन्द्व. All we need is to be alert and conscious of His presence while speaking (or listening). Not difficult, is it?  😊

10:33 (3) – And He names the Immortal Time as His own विभूति. He is also the विश्वतोमुख धाता. He is the only giver of कर्मफल to all at all times. Whatever one gets in life, in the past, present or future, One gets on account of Him only.  He only keeps track of all our कर्मफल for every कर्म that we do and gives us what we need in tune with our कर्म only. He is thus the Universal giver.

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्।कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिःक्षमा।।10.34।।

10.34. I am the Death (मृत्युः) that carries away all (सर्व हर: च) and also the Birth (च उद्भव:) of all that are to be born (भविष्यताम्); and among the feminine (स्त्रीलिंग words in संस्कृतं), I am the Fame (कीर्तिः), Wealth (श्री), Speech (वाक्), Memory (स्मृति), Wisdom (मेधा), resolve (धृतिः) & accommodation (क्षमा).

10:34 (1) – I am Death and I am that which is born in the future. Death is thus always seen as not a permanent aspect but a transformation. Mud dies and a mud plate is born; mud plate dies and mud cup is born…..  and eventually everything turns back into mud which again then turns into a mud plate. But mud is always there and this is why one of the three aspects of भगवान् is known as सत्. सत् is translated as Truth and what is true is that which ALWAYS exists – rest all is temporary transformation. Do read 2:16 again. So I am a boy; then a teen, then a man,  then a married (harried) man, then an old man – but the “I” remains all the time. Will this “I” go away post death? As per Vedanta, there is an aspect of “I” that always remains and that is सत् or the ब्रह्म तत्व within us. “Something” can only come from “Something” and cannot come from “Nothing”. A “Cause” does not become a fully different “Effect” but it is merely the same “Cause” that has donned a new exterior as a situation demands. The core “Cause”, our आत्मा तत्व, the real “I”, is always there – reconnect back with this सत् and become free.

10:34 (2): Certain words in संस्कृत are used in feminine form – कीर्तिः, श्री, वाक्, स्मृति, र्मेधा, धृतिः, क्षमा – why?  It is a very interesting question. One meaning of this verse could be that भगवान् is saying that all these feminine (not female) भाव in all people are Him only. Equally, one cannot but admire at the reality that aspects like speech (वाक्), memory (स्मृति), perseverance (धृतिः), big heartedness (क्षमा), higher IQ (मेधा), etc are more prominent in women and it is these qualities that gives them beauty/ grace/ majesty (श्री). Take these away from anyone and you are left with a “dirty” male 😊. And भगवान् says that these grand भाव that make a human being civilized, these feminine (not female) भाव in all are Him and Him alone. All these भाव are revered as देवी in our शास्त्र and if these permeate my persona, the महादेवी is fully expressing Herself through me – what else can anyone ask for in life?

बृहत्साम तथा साम्नां गायत्रीछन्दसामहम्। मासानांमार्गशीर्षोऽहमृतूनांकुसुमाकरः।।10.35।।

10.35. Likewise (तथा), among the सामवेद verses (साम्नां), I am the बृहत्साम; of the metres (छन्दसाम्), I am the गायत्री; of the months (मासानां), I am the मार्गशीर्ष: and of the seasons (ऋतूनाम्), I am the season abounding with flowers (कुसुम आकरः).

10:35 (1) – अर्जुन, who can be expected to be familiar with वेद can appreciate what is the significance of बृहत्साम within सामवेद. Thus, not only is सामवेद special, बृहत्साम is special within सामवेद (just like श्रीरुद्रम् is special within यजुर्वेद). And He is the बृहत्साम, the highest and revered part of the सामवेद and when one is chanting this, One must feel the presence of भगवान् through and through.

10:35 (2) – Next, all of वेद is sung in seven primary छंद (metres). People familiar with संध्यावंदन कर्म will be familiar with these seven – गायत्री,  उष्णिक्, अनुष्टुप,  बृहति, पंक्ति, त्रुष्टुप, जगत्य:. And special among all of these is गायत्री. Equally, the word छंद is another word for मंत्र and among all the मंत्र, the गायत्री मंत्र which is uttered in गायत्री छंद is seen as the highest. A गायत्री छंद has three lines with each line having eight syllables and each line has been taken from the three prominent वेद viz ऋग्, साम & यजुस्. Thus, even if one does not chant the entire वेद, even if one chants the गायत्री मंत्र, One gets the same benefit. But this is a massive topic and I will leave it at that.

10:35 (3) And मार्गशीर्ष, which is roughly from mid-December to mid-January, a pious month for various reasons, is again to be seen as a month that भगवान् says as expressing Himself. And among all seasons, He is the favourite ऋतु, the वसंत ऋतु, when the flowers bloom, and here referred to as कुसुम आकार:, wonderful name used by the भगवान् here. Hence, these times are littered with यज्ञ/ festivals to remember भगवान् with more intensity though these have ebbed in recent times as we have become more “rational”. 😊

Masculine – feminine perspectives (some novice reflections and a minor digression)

There is an idea of male-female perspective in our शास्त्र. There is an aspect of “being” where भगवान् remains in सत्-चित्-आनन्द mode and this may be taken as masculine or beyond गुण. We call this state as ब्रह्म. There is another feminine aspect called as प्रकृति or माया which has three other modes – इच्छा-ज्ञान-क्रिया. इच्छा is the expression “Let Me be many”. ज्ञान is the actual method by which the इच्छा can be realized and क्रिया is the actual act of materializing. As per अद्वैत, formula works as follows:

ब्रह्म/ पुरुषोत्तम – Highest mode (beyond गुण or male/female)

प्रकृति/ माया – feminine element

ब्रह्म + प्रकृति (इच्छा-ज्ञान-क्रिया) = ईश्वर

ईश्वर = State where माया is under the control of ब्रह्म

मनुष्य = State where माया is in a controlling position.

Now this ईश्वर state is described as व्यक्त state from the standpoint of ब्रह्म while from our own perspective, it is still अव्यक्त. ईश्वर may also be taken as ब्रह्मा (as against ब्रह्म). Do note that ईश्वर state itself, प्रकृति and पुरुष (feminine and masculine) have already fused and hence we as products of ब्रह्मा also have these two fused within us.

So why is the above important? Once Meera goes to an आश्रम to meet a very famous गुरु. This man however had put a rule that he will not engage with women at all and used to keep them away. When this was conveyed to Meera, she replied – “Is anyone male in this world? I thought that there is only one male viz कृष्ण and rest all are women only.” The गुरु immediately rushed out and apologized. This idea thus sees the Highest as masculine (mixed up as male) or father. Even वेद at many places suggests that one must shed प्रकृति and become ब्रह्म. This view thus seems to regard feminine as a baggage at certain places though careful reading will also expose is to statements that the Highest is neither male or female. Meera on the other hand celebrates कृष्ण as Her Male husband but sees all people in the world (males and females) as women only, as Gopis. Many भक्त (female or male) are of this mould but while some see भगवान् as male, some as father, some as mother, many others see भगवान् as neither male or female. Take your pick – idea is more important than male – female politics.

There is another approach on the idea of masculine and feminine that appeals much more to me. This दर्शन is found in Kashmir Shaivism as well as various पुराण which take a different approach. They see the Highest as both masculine and feminine. For them, both शिव  and उमा  are not separable just like we cannot really separate Sun from its Sunrays even though we may use different words to describe each of these. शिव aspect of the Highest is सत् & चित् while उमा aspect of the Highest is referred to as आनन्द. This mother and father collectively are in निवृत्ति mode (mode of no action) when they are in सत्-चित्-आनन्द mode and प्रवृत्ति mode when they remain in सत्-चित्-आनन्द mode but joyously project the world and in this mode, both of them are shown as dancers dancing joyously doing सृष्टि. As wife and husband, both are extremely devoted to one another – this is obvious since one can never remain without the other. But if there is too much निवृत्ति mode, उमा draws शिव  out (hence marriage of शिव-उमा is critical) and if there is too much प्रवृत्ति, शिव will pull Her back. Thus, both retain balance in the Universe and we too need to find this balance in all our engagements. Once again, woman is not shown as lower than male – both are not just equal but inseparable and fully in love with one another.

Interestingly, masculine principle seems to prefer the निवृत्ति mode while feminine principle the प्रवृति mode.  In all species interestingly, the female species is far more activity oriented while the male is lazy – an amazing expression of spiritual truth. Now I know why I am innately lazy 😁. Also, all males and females are to be seen as a joint expression of both masculine and feminine and therefore, both such tendencies are present in both females and males. But the moot point to convey is that highest धर्म principles are clean and balanced. However, people will lesser intelligence or those inclined to politicking may make lesser interpretations and subjugate women. The blame for these must to the people themselves but we must be careful to lay blame for such conduct to अध्यात्म ideas whose sole purpose is to push us to Truth. More can be written but this will be too much of a digression and I am therefore pausing this chain of thought here – expert गुरुs can clarify these aspects in a much better manner.

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्।जयोऽस्मि व्यवसायोऽस्मि सत्त्वंसत्त्ववतामहम्।।10.36।।

10.36. I am gambling (द्यूतं अस्ति) of the fraudulent (छलयताम्); I am the brilliance (तेज:) of the brilliant (तेजस्विनाम्); I am the victory (जय:); I am the clarity of thinking (व्यवसाय:); I am the contemplative disposition (सत्वं) among the contemplative (सत्त्ववताम्) .

वृष्णीनां वासुदेवोऽस्मि पाण्डवानांधनंजयः। मुनीनामप्यहं व्यासःकवीनामुशना कविः।।10.37।।

10.37. Of the वृष्णि clan, I am the वासुदेव:; of the sons of Pandu (पाण्डवानां), धनंजयः (अर्जुन) [I am]; of the sages too (मुनीनाम्) , I am व्यासः; of the seers (कवीनाम्) , the शुक्राचार्य: (उशना कविः)

10:36/37 (1) – This is a fascinating line from the our शास्त्र. भगवान् says that among people who indulge in छल, He is the gambling instinct. Gambling is a skill that also is an expression of भगवान् – if everything has come from the One, even the gambling skill has to come for the same source. No devil can be credited as the source of this since even the devil is Him only. One must thus make a distinction between a gambler and his or her gambling instinct. Both a truant hacker and an ethical hacker use the same skill and the skill on its own is beautiful though one uses it to cheat others while other performs a noble role. Thus,  the भाव of pure skill of छल is Him only. In the श्रीरुद्रम्, One finds a mention of various types of thieves and the verses states that रुद्र is present in all these types of thieves.

10:36/37 (2) – Wherever one sees brilliance displayed anyone, it means भगवान् is shining through such a person. He is जय; among the brilliant people, He is the तेज or brilliance and He is also सत्व गुण that manifests among सात्विक people. Whenever one is able to display perfect clarity of thought, one can say that भगवान् is operating through such a person at such a time. He is अर्जुन among पांडव (He did not say युधिष्ठिर), He is व्यास as well as शुक्राचार्य (who is regarded as गुरु of असुर and whose greatness can be known if one reads पुराण).

दण्डो दमयतामस्मि नीतिरस्मिजिगीषताम्। मौनं चैवास्मि गुह्यानां ज्ञानंज्ञानवतामहम्।।10.38।।

10.38 Of the punishers (दमयताम्) I am (अस्मि) the (punishing) rod (दण्ड:); I am the नीति or righteousness of those who desire to win (जिगीषताम्). And of things च इव अस्मि) secret or mystical (गुह्यानां), I am silence (मौनं) and of those who possess knowledge (ज्ञानवताम्), I am knowledge (ज्ञानं).

10:38 (1) – दण्डनीति is the name of Law in संस्कृत. For a sane society where members can live happily, policing must work effectively. And if culprits are caught and given the right level of punishment in tune with their nature of crime, the society can remain safe. There are four ways to ensure compliance – साम,  दाम, भेद and दण्ड and दण्ड is prominent since it is strongest, stands out because it is visible to all. Lest people conclude wrongly that since भगवान् is present in gamblers too and we need not punish them, भगवान् probably gave this verse too meaning that दण्ड must be administered where necessary. Now, if operating in tune with the event, such दण्ड is भगवान् Himself. So भगवान् exists in a society where justice is administered and cannot be said to be present in a society which has either excessive दण्ड or no दण्ड. Next, among all victories, भगवान् is only present in such victories where there is नीति. Without नीति or righteous principles, any such victory is not seen as being sanctified by Him.  श्रीकृष्ण is supporting पांडव since नीति is on their side.

UB: 10:38 (2) – The उपनिषद् states that the Highest truth is मौनम्. Whenever someone utters a word to describe the truth, there is a descent, a climbdown and such expression lowers its value.  And in recent times, रमण महाऋषि chose this path and used to remain silent for most of the time and in this silence, his visitors felt that he conveyed everything. Till a generation back, taking मौनव्रत from time to time used to be found in families as an अध्यात्म साधना though one must add that mental silence is very difficult to practice than stopping to talk. One can describe the experience of Niagara Falls with a lot of words but the best experience will be to watch it with eyes in complete मौनम् and recognize the presence of भगवान् in such joyous मौनम्.

10:38 (3) – And lastly, He represents ज्ञान in its pure form. So whenever we come across someone uttering a word of ज्ञान which wows us, we can say that भगवान् is expressing Himself through such ज्ञान. And ज्ञान is His विभूति. By this logic therefore, all scientific developments by which we have developed phenomenal insight into matter in the past few centuries –  maths, physics,  internet, space research, etc is His विभूति only. All ज्ञान ranging from how to operate a screwdriver to complex theoretical physics is His expression only. He is thus all encompassing.

यच्चापि सर्वभूतानां बीजं तदहमर्जुन। नतदस्ति विना यत्स्यान्मया भूतंचराचरम्।।10.39।।

10.39 Moreover (यद् च), O अर्जुन, whatsoever is the seed (बीजं) of all beings (सर्वभूतानां), that also (अपि) I am (तत् अहम्). There is no (न अस्ति) thing (भूतं) moving (चर) or non-moving (अचरम्) which can exist (स्यात्) without (विना) Me (मया).

नान्तोऽस्ति मम दिव्यानां विभूतीनांपरंतप। एष तूद्देशतः प्रोक्तोविभूतेर्विस्तरो मया।।10.40।।

10.40. O परंतप ! There is no end (अन्त: न अस्ति) to My (मम) extraordinary manifesting Power (दिव्यानां विभूतीनां). Rather, I (मया तु) have told (प्रोक्त:) in part (उद्येशत:) this (एष) detailed description (विस्तर:) of My glory (विभूते).

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।तत्तदेवावगच्छ त्वं ममतेजोंऽशसंभवम्।।10.41।।

10.41 Whatever (यद् यद्) being (सत्त्वं) is possessed of power (विभूतिमत्), or of splendour (श्रीमत्), or of energy (ऊर्जितम् एव वा), know (त्वम् अवगच्छ) that (तद् तद् एव) as born (सभवं) from a fragment (अंश) of My (मम) power (तेजस्)

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितोजगत्।।10.42।।

10.42 Or, on the other hand (अथवा), what (किम्) is gained of your knowing (तव ज्ञातेन) this much (एतेन बहुना), O अर्जुन? I (अहम्) remain (स्थित:) sustaining (विष्टभ्य:) this whole (इदं कृत्स्नम्) Universe (जगत्) with a part (of Myself) (एक अंशेन).

10:39/42 (1) – I am the space in the room. I am the space in the kitchen. I am the space in the hall. I am the space outside the house. I am in space in India. I am the space in Nigeria. I am the space outside पृथ्वी. I am the space outside the solar system. I am the space inside you. Is that enough or not? Do you want me to explain every विभूति? I can go on and on forever which does not make sense – so I have given you a sample for you to infer from this. If you can see Me in one विभूति, you will be able to see Me in all.

10:39/42 (2) – In the पुरुष सूक्त, भगवान् says that only one-fourth part of Him is the visible universe and three-fourth is hidden. What does one mean by this? Essentially, the four parts are described as परा, पशयन्ति, मध्यम & वैखरी. So take a seed to be in a परा state. When the seed swells up, it is in a पशयन्ति state. When the seed sprouts, it is in a मध्यम state and seed in a tree form is वैखरी. Speech also is divided into the very same four parts. What does this mean? भगवान् in a state having the full इच्छा, ज्ञान & क्रिया शक्ति within Himself and remaining in that mode is the परा state. You may have come across the words परा शक्ति, शिवपरा, etc as names of Highest found in ललिता सहस्रनाम. भगवान् then takes संकल्प to project the Universe and this is the पशयन्ति state. And भगवान् plans a specific type of layout to project the Universe and outline or plan mode is the मध्यम state. Finally, the actual Universe materializes in a व्यक्त form and this is the वैखरी mode. Essentially, we have access only to the वैखरी mode using our telescopes since the other aspects are अदृष्य owing to them being सूक्ष्म.

10:39/42 (3) – So beyond a point, do not bother about focussing only on वैखरी to know Me. Start with it of course and over a period of time, you will develop a दृष्टि of seeing Me in all. Once this happens, your दृष्टि transforms into a दिव्य दृष्टि naturally and you will then have access to all aspects of Myself. And then you will be one with Me or you will become Me – अहम् ब्रह्मास्मि.

10:39 (4) – All the विभूति – ज्ञान, बुद्धि, मेध, तेज, श्री, etc belong to भगवान् only – they are His wife. His wife is always sustaining our lives working within us in its pure form. But owing to ego, we end up having an opinion that His wife or our Mother is ours only – this is akin to stealing the wife of भगवान् as was done by रावण wanting to turn his mother into his wife. This is अधर्म and we will certainly pay for this transgression. Thus, while all विभूति are present in रावण too, भगवान् did not say He is रावण too since His विभूति do not manifest outside in their pure form through the उपाधि of रावण unlike that of प्रह्लाद. However, if we offer the श्री (wealth, fame, etc) that comes into our possession to Him and keep only what we need with His permission and use our मेधा/ बुद्धि/ स्मृति, etc only for धर्म instead of ego-boosting कर्म, we are being a good son or daughter to our parents. And both our parents will surely take us to their home viz our home – this mindset is essential for an उपासक to possess at all times.

10:39/42 (5) – Religion carries meaning of presence of someone called God and a devotee who keeps praying to seek favours/ peace of mind. Such a religion must be confined to a private space inside the house due to its limited conception. However, सनातन् धर्म is not a religion – it seeks to convey सनातन सत्य  – it is thus a धर्म. And धर्म is all-pervasive. All aspects of Universe in a pure form are भगवान्. Given its व्यापकता, how can one that is all-pervasive one be confined to private homes? Can दण्डनीति be confined to home? Can औषध/ वाद/ क्षमा/ दान/ नीति, etc be confined to homes? A just society, a just lifestyle, etc are not possible unless the विभूति of भगवान् are flowered in these. Our objective is to thus flower these across the society and if we do this, we are indeed invoking the भगवान् in all spheres. So allow the विभूति to prosper in all spheres of life and attain freedom.

Thus ends the दशम अध्याय named as विभूति योग.