10.1
The Supreme Lord said:
Again, O mighty-armed one, listen to My supreme word, which I shall speak to you, who are dear to Me, out of desire for your welfare. (1)
Śrīdhara:
The glories briefly mentioned before, starting from the seventh chapter,
Are elaborated in the tenth to see the Lord everywhere.
Thus far, the supreme Lord's essential nature to be worshipped has been described in the seventh and following chapters. His glories were briefly shown in the seventh, beginning with "I am the taste in water, O son of Kuntī" [Gītā 7.8], in the eighth with "I am indeed the Adhiyajña here" [Gītā 8.4], and in the ninth with "I am the ritual, I am the sacrifice" [Gītā 9.16]. Now, wishing to elaborate on those very glories and describe the necessity of devotion to Him, the Lord spoke "Again" etc. O mighty-armed one! - one whose arms are mighty in performing the duties of warfare etc. or in serving the great. Listen again to My words. Of what kind? Supreme - pertaining to the Supreme Self. To you who are pleased by the nectar of My words, out of desire for your welfare, I shall speak. (1)
Madhusūdana:
Thus in the seventh, eighth and ninth chapters, the nature of the Lord, the meaning of 'that', has been shown both with and without attributes. And His glories, useful for meditation on Him with attributes and knowledge of Him without attributes, were briefly stated in the seventh beginning with "I am the taste in water, O son of Kuntī" [Gītā 7.8], and in the ninth with "I am the ritual, I am the sacrifice" [Gītā 9.16]. Now the elaboration of these is to be spoken for meditation on the Lord, and His nature is to be spoken again for knowledge as it is difficult to understand. Thus the tenth chapter begins. There, first to encourage Arjuna, "Again" etc. Again, once more, O mighty-armed one, listen to My supreme, excellent word. Which I shall speak to you who are pleased, experiencing joy from My words as if drinking nectar, I who am supremely reliable, out of desire for your welfare, wishing for the attainment of what is desired. (1)
Viśvanātha:
Having made known the divine power in the seventh and other chapters to show He is to be worshipped,
The same is spoken in the tenth with its mysteries along with the glories.
The divine power, which is the cause of knowledge of His being worthy of worship, was spoken before in the seventh and other chapters. Wishing to elaborate on that very thing in detail for the joy of the devotees, he speaks somewhat obscurely in accordance with the principle "The sages speak indirectly, and indirectness is dear to Me" [Bhāgavata Purāṇa 11.21.35], saying "Again" etc. The meaning is that this royal knowledge and royal secret is being spoken again. O mighty-armed one! - just as arm strength has been manifested by you in the highest degree, so this power of intellect should also be manifested in the highest degree - this is the idea. "Listen" - though he is listening, this is said for proper focus on the meaning to be spoken. Supreme - superior even to what was previously said. "To you" - the dative is used according to the rule "The dative is used with the object of an action and with words meaning 'for the sake of'" [Pāṇini 2.3.14], in order to greatly astonish you. Because you are dear - full of love. (1)
Baladeva:
The divine power stated as the cause of devotion in the seventh and other chapters
Is nourished here in the tenth by the narration of glories.
Previously, His own divine power mixed with descriptions of devotion to Him with its accessories was instructed. Now, wishing to describe in detail His extraordinary glories previously mentioned briefly for the arising and increase of that devotion, the Lord spoke "Again" etc. O mighty-armed one! Listen again to My supreme word. Saying "listen" to one who is listening is for focus on the subject being taught. Supreme - concerning My divine, glorious manifestations. Which word I shall speak to you out of desire for your welfare. The dative is used according to the rule "The dative is used with the object of an action" etc. The meaning is to astonish even you who are wise. "Desire for your welfare" - desire for your benefit in the form of the arising and increase of devotion to Me. To what kind of you? He says "who are pleased" - who experiences joy from My words as if drinking nectar. (1)
bhg 10.2
Neither the hosts of demigods nor the great sages know My origin, for I am the source of the demigods and great sages in every respect. [2]
Śrīdhara: He states the reason for the difficulty in understanding what was already said in "na me viduḥ" etc. Even the hosts of demigods and great sages like Bhṛgu do not know My excellent state of being (bhava), My manifestation through various glories, though I am without birth. The reason for this is - I am indeed the origin, the cause of all gods and great sages. "Sarvaśaḥ" means in all ways, by being their creator and by being the instigator of their intellect etc. Thus the meaning is that without My grace, no one can know Me. [2]
Madhusūdana: To answer "Why are you going to speak again what was already said in many ways before?", he says "na me viduḥ" etc. The hosts of demigods led by Indra and the great sages like Bhṛgu, though omniscient, do not know My prabhava - My power, My superiority as the Lord, My origin, or My manifestation through many glories. He states the reason for their ignorance - Because I am indeed the origin, the cause of all gods and great sages in all ways (sarvaśaḥ), by being their creator, by being the instigator of their intellect etc., by being their efficient cause and material cause. Thus the meaning is that being My modifications, they do not know My glory. [2]
Viśvanātha: This can be known only through My special grace, not otherwise - thus he says "na me" etc. The hosts of gods do not know My prabhava - My excellent, extraordinary state of being, My birth from Devakī. Let them not know due to being absorbed in sense objects. But the sages should know - to this he says "not even the great sages". The reason for this is - I am the origin, the cause in all ways (sarvaśaḥ), by all means. The meaning is that sons do not know the truth of their father's birth. The word prabhava here should not be interpreted differently, as is evident from the following verse "Neither the gods nor the demons, O Lord, know Your manifestation" [Gītā 10.14]. [2]
Baladeva: This is difficult to understand without the compassion for My devotees - with this intention he says "na me" etc. The hosts of gods led by Brahmā and the great sages like Sanaka do not know My prabhava - My existence as the Lord, that is, My manifestation as the eternal divine form possessing qualities and glories. Why? He answers - "I am the origin". Because I am their origin, their primordial cause in all ways (sarvaśaḥ), by all means, by being their creator, by being the giver of their intellect etc. Having been pleased by their respective worship, I gave them their godhood etc. and lordship etc. Therefore they do not know Me and My lordship which are pre-established. The śruti also says thus:
"Who really knows? Who can declare it here? Whence was it born? Whence came this creation? The gods came later than this creation. Who then knows from where it has arisen?" [RV 8.7.17, Taitt.Br. 2.8.9.76]
And "The gods did not reach this before" etc. [2]
He who knows Me as unborn and beginningless, as the great Lord of the worlds, he among mortals is undeluded and freed from all sins. [3]
Śrīdhara: He states the result of such self-knowledge in "yo mām" etc. Being the cause of everything, He has no origin or cause, hence anādi (beginningless). Therefore aja (unborn), devoid of birth, and the great Lord of the worlds - he who knows Me thus, being free from delusion among humans, is freed from all sins. [3]
Madhusūdana: Because of its great result, only someone knows the Lord's glory - thus he says "yo mām" etc. Being the cause of everything, He has no origin or cause, hence anādi (beginningless). Being beginningless, He is aja (unborn), devoid of birth, and the great Lord of the worlds - he who knows Me thus, being undeluded among mortals, is freed from all sins, even those done knowingly, by the complete destruction of their cause, in the form of absence of their impressions. [3]
Viśvanātha: One might say: The gods and sages certainly know the birth of this body of Yours, who are the Supreme Brahman unlimited by all space and time. To this, touching his chest with his index finger, he says "yo mām" etc. He who knows Me as unborn. Is it the supreme being? No. Beginningless? Yes, being beginningless, he knows You as the unborn, unproduced Supreme Self. To this he says "ca" (and). The meaning is - he who knows Me as both unborn, unproduced and born from Vasudeva, and as beginningless. By the word "mām" (Me), being born from Vasudeva is understood, as I have said "My birth and activities are divine" [Gītā 4.9]. My having birth and always being unborn due to being the Supreme Self - both of these are My supreme truth, accomplished by My inconceivable power. As said "Though I am unborn and My Self is imperishable, I manifest Myself" [Gītā 4.6]. Similarly, Uddhava's words after "The activities are of one who is inactive, the birth is of one who is unborn" etc. are "The intelligence of the wise is bewildered here" [BhP 3.4.16]. Here is also the verse from Śrī-Bhāgavatāmṛta:
"If that were not real, then it would be a delusion of the wise's intellect.
But that is not so. Therefore, inconceivable power is the cause in the pastimes." [LBhāg 1.5.119]
Therefore, just as in my childhood, in the līlā (divine play) of being Dāmodara, my being bound by a small bell and unbound by a rope is indeed incomprehensible, so too is my being unborn and yet having birth. The difficult to understand divine power is described: "He who knows you as the great lord of all worlds, even your charioteer, is the only one among mortals who is not deluded." By all sins that are opposed to devotion. But he who explains that only unborn-ness, beginninglessness, and being the lord of all are real, while birth and other such things are merely imitations, he is indeed deluded and is not freed from all sins. This is the meaning. ||3||
Baladeva: Such knowledge about me belongs only to a certain person, with this intention he says "yo mām" (he who [knows] me). Among thousands of striving mortals, some fortunate person who has association with saints knows me as beginningless, unborn, and the great lord of the world. He is undeluded and is freed from all sins - this is the connection. Here, by "aja" (unborn), difference from pradhāna (primordial nature), the insentient group, and the group of transmigrating souls is shown. Because the first transforms itself and the last is born with a body. But when qualified by "anādi" (beginningless), difference from the liberated sentient group is also shown, as their unborn-ness is preceded by birth in connection with the first divine body. By "loka-maheśvara" (great lord of the world), difference from the eternally liberated sentient group, prakṛti (material nature), and kāla (time) is shown, because even though they are beginningless and unborn, they lack lordship over the world. Again, when qualified by "anādi" (beginningless), difference from Brahmā, Rudra, etc. is shown, as their lordship over the world has a beginning, their sovereignty being established by the supreme lord alone - this is elaborated elsewhere. Thus, he who knows me as distinct from all others, due to the eternal absence of connection with what is to be rejected and due to eternally established supreme lordship, he is freed from all actions that are opposed to the arising of devotion to me and attains devotion to me. "Asaṃmūḍha" (undeluded) means free from the delusion of considering me similar to others. And how can you be unborn when born to Devakī? Because you were born without giving up your unborn nature. ||3||
BhG 10.4-5
Intelligence, knowledge, freedom from delusion, forbearance, truthfulness, self-control, calmness, happiness, distress, birth, death, fear, and fearlessness as well, ||4||
Non-violence, equanimity, contentment, austerity, charity, fame, infamy - these various states of beings arise from Me alone. ||5||
Śrīdhara: He clarifies the meaning of being the great lord of the world with three verses starting with "buddhi" (intelligence). Buddhi is the skill in discerning the essential from the non-essential. Jñāna (knowledge) is about the self. Asaṃmoha (freedom from delusion) is the absence of confusion. Kṣamā (forbearance) is tolerance. Satya (truthfulness) is speaking what is true. Dama (self-control) is restraint of the external senses. Śama (calmness) is restraint of the internal organs. Sukha (happiness) is a pleasant experience for the mind. Duḥkha (distress) is its opposite. Bhava (birth) is coming into existence. Abhāva (death) is its opposite. Bhaya (fear) is terror. Abhaya (fearlessness) is its opposite. This verse is connected with "arise from Me alone" in the next verse. ||4||
Furthermore, "ahiṃsā" (non-violence) etc. Ahiṃsā is refraining from harming others. Samatā (equanimity) is freedom from attachment and aversion. Tuṣṭi (contentment) is satisfaction with what is obtained by fate. Tapas (austerity) is as prescribed in the scriptures, to be explained later. Dāna (charity) is giving wealth etc. righteously earned to a worthy recipient. Yaśas (fame) is good reputation. Ayaśas (infamy) is bad reputation. These various states - intelligence, knowledge, etc. and their opposites like lack of intelligence, etc. - of living beings arise from Me, from My influence alone. ||5||
Madhusūdana: He elaborates on his being the great lord of the world with two verses starting with "buddhi" (intelligence). Buddhi is the capacity of the inner organ to discriminate subtle objects. Jñāna (knowledge) is understanding of the self, non-self, and all objects. Asaṃmoha (freedom from delusion) is acting with discernment in present situations that need to be understood or done, without confusion. Kṣamā (forbearance) is remaining unmoved in mind when abused or struck. Satya (truthfulness) is speaking an object exactly as it is understood through valid means of knowledge. Dama (self-control) is withdrawal of the external senses from their objects. Śama (calmness) is tranquility of the inner organ. Sukha (happiness) is a pleasant experience caused by dharma. Duḥkha (distress) is an unpleasant experience caused by adharma. Bhava is birth. Bhāva is existence. Or, abhāva is non-existence. Bhaya (fear) is terror, and abhaya is its opposite. The word "ca" (and) is used twice - once to sum up what has been mentioned, and once to sum up what has not been mentioned, like lack of intelligence, ignorance, etc. "Eva" means these are indeed well-known in all worlds. This is connected with "arise from Me alone" in the next verse. ||4||
Ahiṃsā (non-violence) is refraining from harming living beings. Samatā (equanimity) is the state of mind free from attachment and aversion. Tuṣṭi (contentment) is the understanding that "this much is enough" regarding objects of enjoyment. Tapas (austerity) is mortification of the body and senses according to scriptural methods. Dāna (charity) is offering wealth to worthy recipients according to one's ability, with faith, at the proper place and time. Yaśas (fame) is renown in the form of people's praise due to dharma. Ayaśas (infamy) is notoriety in the form of people's censure due to adharma. These states - intelligence etc., along with their causes - are various effects, diverse due to the variety of means of dharma, adharma, etc., of all living beings, arise from Me, the supreme lord, alone and not from anything else. Therefore, what more needs to be said about my being the great lord of the world? This is the meaning. ||5||
viśvanāthaḥ: And those who know the scriptures cannot understand my true nature through their own intellect and other faculties, because the intellect and other faculties, being born of māyā-guṇas like sattva, even though originating from me, do not have the inherent ability to penetrate into me who am beyond the guṇas. He says: Intellect is the ability to determine subtle meanings. Knowledge is the discrimination between self and non-self. Non-delusion is the absence of distraction. These three qualities, though seemingly causes for knowing my true nature, are not actually causes. Incidentally, he mentions other qualities seen in the world as not self-originated: Forbearance is patience. Truth is speaking what is factual. Self-control is restraint of the external senses. Tranquility is restraint of the internal senses. These are sāttvika. Happiness is sāttvika. Sorrow is tāmasa. Birth and death are particular sorrows of birth and death. Fear is tāmasa, fearlessness arising from knowledge is sāttvika. That arising from rajas etc. is rājasa. Equanimity is seeing pleasure and pain etc. everywhere through self-comparison. Non-violence and equanimity are sāttvika. Contentment is satisfaction. That which is unconditional is sāttvika. That with conditions is rājasa. Austerity and charity are also sāttvika or rājasa depending on whether they are conditional or unconditional. Fame and infamy are likewise. "From me" means these, though arising from my māyā, are from me alone due to the unity of the power and the powerful. ||4-5||
baladevaḥ: Now he elaborates on the self being the origin and controller of all in two verses. Intellect is the ability to discern subtle meanings. Knowledge is discrimination between conscious and unconscious entities. Non-delusion is the absence of distraction. Forbearance is patience. Truth is speaking what is beneficial to others based on what is seen. Self-control is restraint from harmful objects like grief. Tranquility is restraint of the mind from that. Happiness is that which is experienced favorably. Sorrow is that which is experienced unfavorably. Birth is coming into existence. Death is passing away. Fear is withdrawal due to seeing causes of future sorrow. Fearlessness is non-violence, not causing harm to others. Equanimity is freedom from attraction and aversion. Contentment is satisfaction with what is obtained unseen. Austerity is bodily mortification prescribed in the Vedas. Charity is giving one's own enjoyable things to worthy recipients. Fame is renown for good qualities. Infamy is the opposite of that. Such qualities of beings like gods and humans arise from me alone, from my will. I alone am their cause. They have different characteristics. ||4-5||
bhg 10.6
The seven great sages, the ancient four, and also the Manus, originating from my mind - from them all these creatures in the world are descended. ||6||
śrīdharaḥ: Moreover, "maharṣayaḥ" etc. The seven great sages beginning with Bhṛgu, the seven Brahmās, are well-known in the Purāṇas as determined in "ete purāṇe niścayaṃ gatāḥ" [MBh 12.201.5] etc. Even before them were four other great sages beginning with Sanaka. Likewise the Manus beginning with Svāyambhuva. Those who have my nature, whose nature is my power. Born from the mere will of my mind in the form of Hiraṇyagarbha. He explains the power: "From whom" etc. From whom - from Bhṛgu etc., Sanaka etc., and the Manus - these creatures in the world increasing as sons, grandsons etc. and disciples, grand-disciples etc. are born and flourish accordingly. ||6||
madhusūdanaḥ: Furthermore, this is so: "maharṣayaḥ" etc. The great sages are seers of the Vedas and their meanings, omniscient, founders of knowledge traditions, the seven beginning with Bhṛgu, the ancient ones manifested at the beginning of creation. Thus in the Purāṇa:
"Bhṛgu, Marīci, Atri, Pulastya, Pulaha, Kratu, and the greatly powerful Vasiṣṭha - these he created as mind-born sons. These seven are determined in the Purāṇa to be Brahmās." [MBh 12.201.4-5]
Likewise the four Manus are well-known as Sāvarṇas. Or, the seven great sages beginning with Bhṛgu, and even before them the first four great sages beginning with Sanaka, and likewise the fourteen Manus beginning with Svāyambhuva - those whose existence (bhāva) is in me the Supreme Lord, meaning those intent on contemplating me, having manifested my powers of knowledge and lordship through the power of meditating on me. Mind-born means produced from the mere will of the mind, not born from a womb. Thus being of pure birth, the best of all beings, they were born from me alone in the form of Hiraṇyagarbha, manifested at the beginning of creation. From whom - from the seven great sages beginning with Bhṛgu, the four beginning with Sanaka, and the fourteen Manus - all these creatures in this world, the brāhmaṇas etc., are descended through birth and knowledge. ||6||
Viśvanātha: Having said that those whose intelligence and knowledge are bewildered are incapable of knowing their own true nature, he now speaks of those who are also incapable of knowing the truth: The seven great sages beginning with Marīci, and before them the four others beginning with Sanaka, and the fourteen Manus beginning with Svāyambhuva - all of these have their origin (bhava) from Me alone in My form as Hiraṇyagarbha. From them come the present populations (prajāḥ) in the world in the form of brāhmaṇas and others, as sons, grandsons, disciples, grand-disciples, etc. ||6||
Baladeva: He further explains this by saying "maharṣayaḥ" (great sages). The seven sages beginning with Bhṛgu, and before them the first four beginning with Sanaka - these eleven are the great sages. Also, the fourteen Manus beginning with Svāyambhuva. Thus these twenty-five are born from My mind as Hiraṇyagarbha, originating from My mind and other faculties. They are absorbed in thoughts of Me and by that influence have attained knowledge of My sovereign power. This is the meaning. From these twenty-five beginning with Bhṛgu come the populations (prajāḥ) of brāhmaṇas, kṣatriyas and others, as descendants by birth and learning. ||6||
Bhg 10.7
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ |
so 'vikampena yogena yujyate nātra saṃśayaḥ ||7||
Śrīdhara: He states the result of knowing the truth of the aforementioned glories, etc. in "etām" etc. One who truly knows this glory (vibhūti) of Mine characterized by Bhṛgu and others, and the yoga characterized by sovereignty - he becomes united with unwavering yoga, which is perfect vision. There is no doubt about this. ||7||
Madhusūdana: Having thus spoken of the power of the Lord with attributes, he now states the result of that knowledge in "etām" etc. One who truly knows this previously mentioned glory (vibhūti), which is the manifestation in various forms such as intelligence and the great sages, and the yoga which is the ability to create those various objects, in other words supreme sovereignty - he becomes united with unwavering yoga characterized by steadiness in perfect knowledge, which is samādhi. There is no obstacle to this whatsoever. ||7||
Viśvanātha: However, according to My statement "I am to be attained by exclusive devotion alone" [Bhp 11.14.11], only My exclusive devotee, by My grace, having firm faith in My words, knows My truth. He states this in "etām" etc. One who truly knows this glory (vibhūti) that will be described briefly, and the yoga which is devotional yoga - because this is a statement of Lord Śrī Kṛṣṇa, one who knows with extremely firm faith that this alone is the supreme truth - he becomes united with unwavering yoga characterized by knowledge of My truth. There is absolutely no doubt about this. ||7||
Baladeva: He states the result of knowing the aforementioned meaning in "etām" etc. One who knows this glory (vibhūti) characterized by supreme sovereignty, namely that the entire universe headed by deities like Brahmā and Rudra, great sages like Sanaka, and Manus like Svāyambhuva, has its existence, activity, knowledge and power of sovereignty dependent on Me; and who knows the yoga which is My connection with auspicious qualities like being beginningless and unborn - one who accepts this with firm faith that "This is the truth taught by the omniscient Lord of all, Vāsudeva" - he becomes endowed with unwavering, steady yoga characterized by devotion to Me. The meaning is that such knowledge of Me produces and increases devotion to Me. ||7||
bhg 10.8
I am the source of all; everything emanates from Me.
Knowing this, the wise worship Me with loving devotion. ||8||
Sridhara: He shows how perfect knowledge is attained through knowledge of His divine manifestations and union with Him in these four verses beginning with "aham". I am the source, the cause of origin of the entire world through divine manifestations like Bhrigu, Manu, etc. From Me alone everything - intelligence, knowledge, freedom from delusion, etc. - emanates. Understanding this, the wise and discriminating, filled with loving devotion, worship Me. ||8||
Madhusudana: He shows in these four verses beginning with "aham" what kind of knowledge of His divine manifestations and union leads to unwavering yoga. I, the supreme Brahman known as Vasudeva, am the source, the material and efficient cause of origin, sustenance, dissolution etc. of the entire world. Everything exists and functions only from My existence. Or, impelled by Me as the inner controller who is omniscient and omnipotent, the entire world functions within its own limits. Understanding this, the wise, endowed with discriminative knowledge of truth and love arising from grasping the supreme reality, worship Me. ||8||
Visvanatha: He describes His divine manifestation characterized by supreme lordship: I am the cause of origin and manifestation of everything, material and non-material. From Me alone as the indwelling Self, the entire world functions. Also from Me in the form of incarnations like Narada, all spiritual practices like devotion, knowledge, austerity, rituals etc. and their fruits originate. He describes union characterized by exclusive devotion. "Knowing this" means ascertaining through knowledge based on faith. Bhava means moods like servitude, friendship etc. ||8||
Baladeva: Now in four verses, speaking of the devotion of those exclusively devoted to Him, he first describes His essential nature which generates and nourishes that devotion: "I am". Lord Krishna Himself says: I am the source, the cause of this entire universe headed by Brahma and Rudra. This is stated in the Atharva Veda: "Krishna who creates Brahma in the beginning and teaches him the Vedas". Also: "The Supreme Person Narayana desired to create beings" and then "From Narayana is born Brahma, from Narayana is born Prajapati, from Narayana is born Indra, from Narayana are born the eight Vasus, from Narayana are born the eleven Rudras, from Narayana are born the twelve Adityas" etc. This Narayana should be understood as Krishna, the son of Devaki, from later passages. They say: "In the beginning there was only Narayana. There was no Brahma, no Ishana, no waters, no Agni and Soma, no heaven and earth, no stars, no sun. He was alone and not delighted." Then describing the creation of Pradhana etc.: "Again Narayana desired something else in His mind. From His meditation, from His forehead was born a three-eyed, trident-bearing Person possessing glory, truth, celibacy, austerity and detachment." Then: "The four-faced one was born" etc. In the Rig Veda also: "Whomever I desire, I make him powerful, a Brahma, a sage, wise." In the Moksha Dharma: "I alone create Prajapati and Rudra. They, deluded by My maya, do not know Me." In the Varaha Purana: "Narayana is the supreme God. From Him was born the four-faced one. From him was born the god Rudra who attained omniscience." Thus it is said that I alone am the controller of all others. Understanding this, My nature, from the mouth of a true guru, the wise endowed with loving devotion worship Me. ||8||
With minds fixed on Me, lives devoted to Me, enlightening each other
And ever conversing about Me, they are content and delighted. ||9||
Sridhara: He describes worship filled with love: "With minds fixed on Me" - those whose minds are fixed only on Me. "Lives devoted to Me" - those whose senses are absorbed in Me, or those who have dedicated their lives to Me. Such wise ones, enlightening each other about Me through logical proofs from scriptures etc., and verbally glorifying Me, they are always content through mutual approval and delighted through inner satisfaction. ||9||
Madhusudana: He elaborates on worship filled with love: "With minds fixed on Me" - those whose minds are fixed on Me, the Lord. "Lives devoted to Me" - those whose senses like eyes etc. have reached Me, whose sense activities are for the sake of My worship, or whose all faculties are withdrawn in Me. Or it means those whose lives are meant for My worship alone, having no other purpose than My worship. In assemblies of the learned, they enlighten each other about Me through scriptures and reasoning, explaining to those desiring to know the truth. Also they narrate about Me to their disciples. Offering the mind to Me, offering the external senses to Me, offering life to Me - such worship of Me through mutual enlightenment about Me and teaching about Me to those inferior, by this alone they are content. Thinking "We have attained everything by this much, we need nothing else to attain" - they attain such satisfaction. And through that satisfaction they delight and experience supreme joy as if united with the beloved. As stated by Patanjali: "From contentment comes unsurpassed happiness." It is also stated in the Purana:
Whatever pleasure from desires exists in the world and whatever great divine pleasure there is, these do not equal even a sixteenth part of the happiness of the destruction of craving. Thus.
The destruction of craving is contentment. ||9||
Viśvanātha: Such exclusive devotees, having obtained buddhi-yoga (yoga of intelligence) by my grace, attain knowledge of my essence, which has the aforementioned characteristics and is difficult to understand. He says: mac-cittāḥ (those whose minds are absorbed in me), their minds captivated by the sweetness of my form, name, qualities, and pastimes; mad-gata-prāṇāḥ (those whose life-breath is fixed on me), unable to maintain their life-breath without me, like people whose life-breath is in food. Instructing each other about the nature and types of devotion out of affection. Describing me as the great ocean of sweet form, qualities, and pastimes, explaining my form, etc., and performing glorification, etc. Thus, remembrance, hearing, and chanting are mentioned as the most excellent of all devotional practices. They are satisfied and they delight - the secret is that contentment and delight come through devotion alone. Or, even in the stage of practice, when worship proceeds unhindered by good fortune, they are satisfied. At that very time, remembering their future stage of perfection, they delight mentally, enjoying with their Lord - thus rāgānugā bhakti (spontaneous devotion) is indicated. ||9||
Baladeva: He describes the type of devotion with mac-cittāḥ (those whose minds are absorbed in me). Mac-cittāḥ are those who are intent on remembering me; mad-gata-prāṇāḥ (those whose life-breath is fixed on me) are those unable to maintain their life-breath without me, like fish without water. Instructing each other about my form, qualities, beauty, etc., and describing me as the ocean of affection for my devotees, with extremely wonderful activities - thus they are satisfied by devotional practices characterized by remembrance, hearing, and chanting, as if drinking nectar. They also delight in these, like the smiles and sidelong glances of young women. "They are satisfied and they delight" - the secret is that contentment and delight come through devotion alone. Or, even in the stage of practice, when worship proceeds unhindered by good fortune, they are satisfied. At that very time, remembering their future stage of perfection, they delight mentally, enjoying with their Lord - thus rāgānugā bhakti (spontaneous devotion) is indicated. ||9||
BG 10.10
To those who are constantly devoted and worship Me with love, I give the yoga of intelligence by which they come to Me. ||10||
Śrīdhara: He says that He gives perfect knowledge to those who are like this, with teṣām (to them). To those who are constantly united, whose minds are attached to Me, worshipping with love, to them I give that yoga, that means which is in the form of intelligence. What is that (tam)? It is that means by which those devotees of Mine attain Me. ||10||
Madhusūdana: To those who worship Me in the way described, teṣām (to them). Constantly united means those whose intelligence is one-pointed on the Lord. Therefore, to those who worship, serve without expectation of gain, worship, or fame, etc., but only with love, to them I give that yoga of intelligence which was previously mentioned as unwavering, the correct vision regarding My essence. By which yoga of intelligence they come to Me, the Lord, as their Self - those who worship Me with their minds absorbed in Me, etc. ||10||
Viśvanātha: Now, by your statement "they are satisfied and they delight," it is understood that your devotees experience the highest bliss through devotion alone, which is beyond the modes. But what is the method for their direct attainment of You? And from whom should they learn this? Expecting such questions, He says teṣām (to them). To those who are constantly united, always desiring union with Me, I give that yoga of intelligence, I Myself manifest it in their heart's functions. That yoga of intelligence cannot be obtained from oneself or from anyone else, but can only be given by Me and received from Me alone - this is the idea. They come to Me means they perceive Me, they attain My direct presence. ||10||
Baladeva: Now, how can they grasp You, who are unlimited in Your essential form, qualities, and manifestations, merely through the instruction of a guru? If this is asked, He answers with teṣām (to them). To those who are constantly united, always desiring union with Me, worshipping with love, with a flood of taste born from knowledge of My true nature, to them I, who relish the taste of My own devotion, give that yoga of intelligence. By which they come to Me - I manifest their intelligence in such a way that they grasp Me who have unlimited qualities and manifestations, worship Me, and attain Me. ||10||
BG 10.11
Out of compassion for them alone, I, dwelling within their own nature, destroy the darkness born of ignorance with the shining lamp of knowledge. ||11||
Śrīdhara: Having given the yoga of intelligence, and manifesting it up to the point of its realization, He destroys the worldly existence created by ignorance, saying teṣām (for them). For the sake of compassion for them alone, I destroy the darkness called worldly existence, born of ignorance. Where are You situated and by what means do You destroy the darkness? To this He says: dwelling within their own nature, situated in the function of the intellect. With the shining, radiant lamp in the form of knowledge, I destroy it. ||11||
Madhusūdana: He states the intermediate function in the attainment of the Self of the yoga of intelligence that is being given, with teṣām (for them). For the sake of compassion for them alone, thinking "How can their welfare be accomplished?", I, the Self, characterized by self-luminous consciousness-bliss-non-duality, dwelling as the object within their own nature, which is the internal organ's modification having the form of Myself, with the lamp of knowledge, with knowledge similar to a lamp, shining, endowed with the reflection of consciousness, unobstructed, destroy the darkness born of ignorance, which has ignorance as its material cause, characterized by false cognition, the darkness that covers its own object, by destroying the ignorance which is its material cause, because ignorance, which is the material cause of all delusion, is destroyed by knowledge, and because the effect is destroyed by the destruction of the material cause.
Just as in darkness that is to be removed by a lamp, without the production of a lamp there is no need for practice of actions, and there is only the manifestation of an already existing thing, not the production of something non-existent, similarly in ignorance that is to be removed by knowledge, without the production of knowledge there is no need for practice of other actions, and there is only the manifestation of the already existing state of brahman which is liberation. Thus there is no production of something non-existent, by which there could be exhaustibility or dependence on actions etc. This meaning is indicated by the simile of the lamp. The word "radiant" indicates the absence of obstructions like strong wind etc. The similarity of knowledge to a lamp should be understood in terms of removing the covering of its object, independence from others of the same kind in its operation, and independence from auxiliaries other than its own production, etc. This is the seed of the simile. ||11||
Viśvanātha: But how can you be known without mental modifications like knowledge etc.? Therefore, should effort not be made by them also for that purpose? To this he says "For them alone" - meaning: My compassion is for the purpose of showing compassion to them alone, not to other yogis, in whatever way. They need not worry at all about obtaining my compassion, because I myself am always striving for them to obtain my compassion - this is the idea. Situated in their self-nature means situated in their mental state. The knowledge, which being illuminated by me alone is not sattvic despite being nirguna, and is different even from the knowledge arising from devotion - that alone is the lamp. I myself destroy - so how should they make effort for that? As I have said "For those who are ever-united, I carry their yoga and kṣema" [Gītā 9.22], the idea is that I have accepted to bear all their worldly and spiritual burdens.
The Śrīmad-gītā is the essence of all, removing the afflictions of beings.
This catuḥ-ślokī is proclaimed, proclaimed as making all auspiciousness. ||11||
Baladeva: If it is asked how there can be illumination in their hearts due to the presence of the long-standing darkness of ignorance, to this he says "For them alone". For them alone who are unable to sustain their lives without me, who are exclusively devoted to me alone, not for those with other attachments, for the purpose of compassion, for the purpose of being vessels of my grace. I myself, situated in their self-nature like a bee in a lotus, manifesting divine form and qualities there, destroy with the radiant lamp of knowledge about me the darkness consisting of desire for objects other than myself, born of ignorance in the form of beginningless karma opposed to knowledge. For them who have pleased me by exclusive devotion, I bring about the arising of mental states and the destruction of the darkness of their wick, just as I provide yoga and kṣema. Thus the burden of accomplishing everything for them is mine alone, so they need not make effort for any purpose - this is stated.
What has been declared in this essence of the Gītā in the ninth chapter etc.,
That alone should be understood by the wise as the essence of the meaning of the Gītā scripture. ||11||
BhG 10.12-13
Arjuna said:
You are the supreme Brahman, the supreme abode, the supremely pure.
You are the eternal divine Puruṣa, the primeval God, unborn and all-pervading. ||12||
All the sages declare You thus - the divine sage Nārada, as well as
Asita, Devala and Vyāsa. And You Yourself tell me so. ||13||
Śrīdhara: Desiring to know in detail the vibhūti (divine manifestation) stated briefly, Arjuna praises the Lord and speaks with seven verses beginning "paraṃ brahma". You alone are the supreme abode or refuge, and the supremely pure. Why? To this he says: Because You are the eternal Puruṣa. Also divine, self-luminous, self-manifest. The primeval and the God, meaning the source of the gods. Also unborn and all-pervading. They declare You alone. Who are they? He says "They declare" - all the sages like Bhṛgu etc. And the divine sage Nārada. And Asita and Devala and Vyāsa. And You Yourself directly tell me. ||12-13||
Madhusūdana: Having thus heard of the Lord's divine manifestation and yoga, Arjuna spoke with utmost eagerness with seven verses beginning "paraṃ brahma". You alone are the supreme Brahman, the supreme abode - refuge or light, and the supremely pure purifier. Because You are the Puruṣa, the supreme Self, eternal, of one form always, divine existing in the supreme sky which is Your own nature, beyond Your own manifestation, the source and cause of all, luminous and self-manifest, the primeval God, hence unborn, all-pervading - this is the connection. ||12||
They declare, proclaim You of infinite glory - all the sages established in knowledge of truth like Bhṛgu, Vasiṣṭha etc. And the divine sage Nārada, Asita and Devala the elder brother of Dhaumya, and the venerable Vyāsa Kṛṣṇa-dvaipāyana. These also declare You to me with the aforementioned attributes directly. What need for other speakers when You Yourself tell me directly? Here Nārada etc. are mentioned separately despite being sages because of their special distinction as direct speakers. ||13||
viśvanāthaḥ: Wishing to hear in detail what was briefly stated, Arjuna speaks with praise, beginning with "param". The supreme abode, which is the dark beautiful form, is indeed the supreme brahman. According to Amara, "dhāma" means house, body, and splendor. That abode itself becomes you. The meaning is that for you, there is no distinction between body and embodied soul, as there is for the jīva. What kind of abode? Supreme and pure, removing the impurity of ignorance for those who see it. Therefore, even the sages call you the eternal puruṣa (person); they declare the eternality of this human-like form. ||12-13||
baladevaḥ: Wishing to hear in detail the glories he had heard briefly, Arjuna speaks, beginning with "param". You alone are the supreme brahman, which is heard as "truth, knowledge, infinite". You alone are the supreme abode, the entity that is the shelter of all, which is heard as "All are established in that alone; none surpass it". You alone are the supremely purifying entity that removes all sins of one who remembers you, which is heard as "Knowing the divine one, one is freed from all sins; one crosses over all sin; sin does not overcome him", etc. - this I know. Similarly, all the sages favored by him, and the foremost among them like Nārada, [say] "Therefore Kṛṣṇa alone is the supreme God; one should meditate on him, delight in him, worship him, sacrifice to him" [GTU 1.48]. Those who know the meaning of the śruti "Om tat sat" [say] "This is different from birth and old age, immovable, uncleavable" [GTU 2.22]. They call you the divine person, the primeval God, unborn, all-pervading [Gītā 10.12]. And you yourself say so in conversations in the Purāṇas and Itihāsas: "Though I am unborn, of imperishable nature" [Gītā 4.6], "He who knows me as unborn and beginningless" [Gītā 10.3], "I am the source of all" [Gītā 10.8], etc. ||12-13||
BhG 10.14
sarvam etad ṛtaṃ manye yan māṃ vadasi keśava |
na hi te bhagavan vyaktiṃ vidur devā na dānavāḥ ||14||
śrīdharaḥ: Therefore, now my doubt about your lordship is removed, he says in "sarvam etad". I consider all this true - that you are the supreme brahman, etc. - which you tell me, [including] "The hosts of gods do not know me", etc. That too I consider true, as he says in "na hi". O Lord, the gods do not know your manifestation. They do not know that this manifestation is for our benefit. And the demons do not know that it is for their punishment. ||14||
madhusūdanaḥ: All this spoken by the sages and by you, I consider true, which you tell me, O Keśava. For I have no doubt about the validity of your words anywhere. And you know this due to your omniscience - this is indicated by the word "Keśava", which implies unsurpassed lordship, based on the etymology that he compassionately controls even Keśa (Brahmā) and Śiva, who are the lords of all. Therefore, what was said - "Neither the hosts of gods nor the great sages know my origin" [Gītā 10.2], etc. - is exactly so. For, O Lord, endowed with complete lordship, etc., not even the gods, who are highly knowledgeable, know your manifestation or power, nor do the demons, nor the great sages - this should also be understood. ||14||
viśvanāthaḥ: "I have no doubt about this at all," he says in "sarvam". Moreover, those sages indeed call you, who are the supreme brahman-abode, unborn. But they do not know your manifestation, your birth. The meaning is that they do not know how you, whose nature is the supreme brahman, are both unborn and have birth. Therefore, what you said - "Neither the hosts of gods nor the great sages know my origin" [Gītā 10.2] - all that I consider absolutely true. O Keśava! The implication is: You bind even Brahmā and Śiva, who are Ka (Brahmā) and Īśa (Śiva), in ignorance of your true nature; what then to speak of gods, demons, etc. not knowing you? ||14||
baladevaḥ: In "sarvam", [he says]: I consider all this absolutely true, not mere praise. O Keśava - you bind Keśau, Brahmā and Rudra, in ignorance of your true nature, as you said, "Brahmā and Rudra too". O Lord of all! O Bhagavān, treasure of the six unlimited excellent qualities! The gods and demons do not know your manifestation, your śrī-mūrti (beautiful form) with qualities of being the supreme brahman, etc. The meaning is that they disrespect and hate you, thinking you are of a different species than themselves. ||14||
bhg 10.15
You alone know yourself by yourself, O Supreme Person (puruṣottama). O Creator of beings (bhūta-bhāvana), Lord of beings (bhūteśa), God of gods (deva-deva), Master of the universe (jagat-pate)! ||15||
śrīdharaḥ: What then? You alone (svayam) know yourself. You alone know yourself, not another. And that too you know by yourself alone, not by any other means. He addresses him with great respect in many ways: O Supreme Person! The vocatives containing the reasons for his being the Supreme Person are: O Creator of beings, producer of beings! Lord of beings, controller! God of gods like the sun etc., illuminator! Master of the universe, protector of the world! ||15||
madhusūdanaḥ: Since you are the origin of all those and unknowable, therefore "you alone" etc. You alone, without any mutual instruction etc., know yourself by yourself - your essential nature, both unconditioned and conditioned. The unconditioned as the inner self, not an object; and the conditioned as possessing unsurpassed knowledge, sovereignty and other powers. You know, not anyone else. Removing the doubt "How can I know what is unknowable to others?", he addresses him many times with loving eagerness: O Supreme Person, compared to you all other persons are indeed inferior. Therefore what is impossible for them is certainly possible for you, the supreme of all - this is the meaning. He explains the state of being the Supreme Person again with four vocatives: O Creator of beings, father of all beings! But some father may not be desired, so he says: O Lord of beings, controller of all beings! But some controller may not be worshipped, so he says: O God of gods, worshipped even by all the gods who are worshipped by all! But some worshipped one may not be a protector and master, so he says: O Master of the universe, protector of the whole world by composing the Vedas that instruct about what is beneficial and harmful! Endowed with all such special attributes, you are the father of all, the teacher of all, the king of all - thus worshipped by all in all ways. What more need be said - you are the Supreme Person, you are yours - this is the meaning. ||15||
viśvanāthaḥ: Therefore you alone know yourself - by the word "alone" the meaning is that your devotee knows that even impossible things like your being Arjuna's friend and being born are actually true, but in what way even he does not know. And that too you know by yourself alone, not by any other means. Therefore you are supreme among persons, even among great creators etc. Not only supreme, but also the Creator of beings. Those who are in the form of creators of beings, from them up to Brahmā, you are their Lord. Not only Lord, but since the gods are your playthings, the meaning is that they exist only for your play. And yet out of boundless compassion, you become the master even of those like me who live in the world - this is the meaning of the four vocative terms. Or he explains the state of being the Supreme Person: O Creator of beings, father of all beings! But some father may not be desired? So he says: O Lord of beings! But some lord of beings may not be worshipped, so he says: O God of gods! But some god worshipped by gods may not protect, so he says: O Master of the universe! ||15||
baladevaḥ: You alone know yourself by your own knowledge, you know "this is thus". Those devotees of yours among gods and demons certainly know such a form of yours as it actually is - how can they not know it since it is so - this is indicated by "alone". O Supreme Person, Lord of all persons! Explaining that you are the Supreme Person, he addresses: O Creator of beings, father of all living beings! But some creator of beings may not be desired, so he says: O Lord of beings, controller of all living beings! But some lord of beings may not be worshipped, so he says: O God of gods, worshipped even by all the gods who are worshipped by all! But some god of gods may not protect, so he says: O Master of the universe, protector of the world by instructing about what is beneficial and harmful and by giving livelihood! The truth of such a one as you is well-established. ||15||
Bg 10.16
You should tell me in full of your divine powers of the self, by which powers you pervade these worlds and abide [in them]. ||16||
śrīdharaḥ: Since you alone know your manifestation, not gods etc., therefore "You should tell" etc. Those divine, very wonderful powers of the self, you alone are able to tell all of them. "By which" is an adjective of the powers, with clear meaning. ||16||
madhusūdanaḥ: Since your powers are unknowable to all others and must be known, therefore "You should tell" etc. Those extraordinary powers of yours by which you pervade all these worlds and abide, those divine powers unknowable to non-omniscient beings, since you alone are omniscient, you alone are able to tell them in full. ||16||
viśvanāthaḥ: Indicating that your truth is incomprehensible and my desire to know arises only in your powers, he says "You should tell" etc. You should tell at least those excellent powers of the self - this is the connection. If it is said that all my powers cannot be told in full, to this he says "By which" etc. ||16||
baladevaḥ: Indicating that the true nature of your self is indeed so incomprehensible, therefore my desire to know arises only in your powers, he says "You should tell" etc. You should tell in full the divine, excellent, unique powers of the self - first case in the sense of second. By which distinguished, you pervade these worlds and abide controlling [them]. ||16||
Bg 10.17
How shall I know you, O Yogin, always meditating [on you]? In what various states are you to be thought of by me, O Blessed Lord? ||17||
śrīdharaḥ: Showing the purpose of telling, he requests with two verses: O Yogin, how, by what divisions of powers, always meditating, shall I know you? And in what objects are you, who are to be meditated on by divisions of powers, to be thought of by me? ||17||
madhusūdanaḥ: What is the purpose of that telling? This he states with two verses: O Yogin, possessor of unsurpassed sovereignty and other powers, how shall I, of very dull intellect, know you who are unknowable even to gods etc., always meditating? If it is said "You will know me by meditating on my powers", to this he says: In what various states, objects animate and inanimate that are your powers, are you to be thought of by me, O Blessed Lord? ||17||
viśvanāthaḥ : yogo yoga-māyā-śaktir vartate yasya he yogin vanamālītivat | tvām ahaṃ kathaṃ paricintayan san tvāṃ sadā vidyāṃ jānīyām ? bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [bhp 11.14.11] iti tvad-ukteḥ | tathā keṣu bhāveṣu padārtheṣu tvaṃ cintyaḥ tvac-cintana-bhaktir mayā kartavyety arthaḥ ||17||
baladevaḥ : nanu kimarthaṃ tat-kathanṃ tatrāha katham iti | yogo yoga-māyā-śaktir asty asyeti he yogin ! tvāṃ sadā paricintayan saṃsmarann ahaṃ kalyāṇānanta-guṇa-yoginaṃ kathaṃ vidyāṃ jānīyām ? keṣu keṣu ca bhāveṣu padārtheṣu prakāśamānas tvaṃ mayā cintyo dhyeyo 'si ? tad etad ubhayaṃ vada | tac ca vibhūty-uddeśenaiva setsyatīti tām upadiśety arthaḥ ||17||
bhg 10.18
Arjuna said:
O Janārdana, please tell me again in detail about Your divine powers and glories, for I never tire of hearing Your nectar-like words. [18]
Śrīdhara: Thus, even though one is outwardly focused, so that one's mind may contemplate You through the various manifestations of Your powers, he says "in detail" etc. Please tell me again in detail about Your yoga, characterized by omniscience, omnipotence, etc., and Your powers. For I never tire of hearing Your nectar-like words. [18]
Madhusūdana: Therefore, "in detail" etc. Please tell me again in detail about Your yoga, characterized by the excellence of Your divine powers like omniscience, omnipotence, etc., and Your glories as objects of meditation, which were briefly described in the seventh and ninth chapters, as You are beseeched by all people for the purpose of prosperity and liberation. O Janārdana! Therefore, my request to You is also appropriate. Why do you ask for a repetition of what has already been said? To this he replies that there is no satiety, no cessation of desire, for one who drinks Your nectar-like words through hearing, which are sweet at every step. Here, by not using the phrase "Your words", there is a mixture of concealment, hyperbole and metaphor which expresses the intensity of eagerness through the experience of excessive sweetness. [18]
Viśvanātha: Now one might say, "I am the source of all, everything emanates from Me" [Gītā 10.8] - by this alone all objects have been declared as My glories, and "knowing this, they worship Me with devotion" - thus devotional yoga has also been declared. To this he says "in detail" etc. By addressing Him as "Janārdana", he implies: "You alone create longing in people like me through the sweetness of Your beneficial instructions and torment us - what can we do?" Your nectar-like instructions I taste with the tongue of my ears as I listen. [18]
Baladeva: If one asks, "The yoga of auspicious qualities like being unborn etc. has already been repeatedly described earlier by statements like 'Although I am unborn' [Gītā 4.6], and the glories by statements like 'I am the taste' [Gītā 7.8], so why do you ask again?", to this he replies with "in detail" etc. The meaning of the verse is clear. "Janārdana" is as before. I never tire of tasting Your nectar-like words with the tongue of my ears as I listen. Here, by not mentioning "Your words", there is either concealment, or primary hyperbole, or a mixture of both as a figure of speech. [18]
Bg 10.19
The Supreme Lord said:
Yes, I will declare to you My divine glories, but only the most prominent ones, O best of the Kurus, for there is no end to the details of My manifestation. [19]
Śrīdhara: Thus requested, the Lord said "Yes" etc. "Yes" is a compassionate address. I will tell you about My divine glories prominently, for there is no end to the details of My minor manifestations. Therefore, I will describe a few prominent ones. [19]
Madhusūdana: The reply to this: "Yes" indicates assent. Reassuring Arjuna "I will do what you have requested, do not be anxious", He begins to do just that. I will tell you prominently about those glories which are divine, indeed well-known, and the extraordinary glories of Myself, O best of the Kurus! But it is impossible to describe them in detail, for there is no end to the extent of My glories. Therefore, I will speak of only some of the most prominent glories. [19]
Viśvanātha: "Yes" expresses compassion. Prominently means principally, since there is no end to their extent. The glories are divine, superior ones, not ordinary things like grass or bricks. Here, by the word "glories" both material and spiritual objects are meant. All of these, being produced from the Lord's energy, should be understood as the Lord's form to be meditated upon in gradation. [19]
Baladeva: Thus asked, the Supreme Lord said "Yes" etc. "Yes" expresses compassion. Divine means excellent, not ordinary things like grass or bricks. "Glories" is as before. Prominently means principally, since there is no end to their extent. Here, by the word "glories" the controlling powers should be understood, as the Amara-kośa states "glory, splendor, divine power". Both material and spiritual objects are to be described as glories. All of these, being manifestations of the Supreme Lord's energy, should be contemplated as the Supreme Lord's form in gradation. Those which are described as direct forms of the Lord are meant only for meditation, not as partial forms of His energy like the others. This should be understood from the context. [19]
Bg 10.20
I am the Self, O Guḍākeśa, seated in the hearts of all beings. I am the beginning, middle and end of all beings. [20]
Śrīdhara: First He describes His divine form: O Guḍākeśa! I am the Supreme Self situated in the hearts of all beings as their controller, with qualities like omniscience. The beginning is birth, the middle is existence, and the end is destruction. I alone am the cause of the birth etc. of all beings. [20]
Madhusūdana: First listen to the primary object of meditation: "I am" etc. I, the Self of pure consciousness and bliss, am situated in the hearts of all beings as their inner controller and as their innermost Self. You should meditate on Me as Vāsudeva alone. O Guḍākeśa (conqueror of sleep)! This indicates the ability to meditate. If unable to meditate thus, then the following meditations should be practiced. Even among those, he first states what should be meditated upon: I alone am the beginning or birth, the middle or existence, and the end or death of beings, living entities conventionally considered as conscious in the world. I alone should be meditated upon as the cause of the birth, existence and death of all groups of conscious beings. [20]
viśvanāthaḥ: Here, first he says "aham" to indicate "You should contemplate on Me alone as the cause of all glories with one part." Ātmā means the inner controller of prakṛti, the creator of mahat, puruṣa, paramātmā. O Guḍākeśa (conqueror of sleep), this indicates the ability for meditation. "Situated in the heart of all beings" refers to the inner controller of the collective virāṭ. Similarly, "situated in the heart of all beings" also refers to the inner controller of the individual virāṭ. For beings, ādi means birth, madhya means existence, and anta means dissolution. The meaning is that I am the cause of all these. ||20||
baladevaḥ: There, first he says "aham ātmā" with the intention "You should contemplate on Me alone as the cause of all glories in the three forms of creator of mahat, etc., with My own part." O Guḍākeśa indicates the ability to contemplate for one who has conquered sleep. Ātmā, the knower of glories, blissful, in three forms as creator of mahat etc., I the supreme self, the meaning of the word "aham", situated in the heart of all beings, should be contemplated by you. I alone as the inner controller of prakṛti am situated in the heart, in the form of the inner organ, of all beings which are the primordial prakṛti in the form of tattvas from pradhāna to earth. Similarly, I alone as the inner controller of the collective virāṭ am situated in the heart, in the form of the womb of the cosmic egg, of Vairāja who is the ego of all beings. I alone as the inner controller of the individual virāṭ am situated in the heart of all beings, i.e. individual souls, in the form of resting on the milk ocean. The meaning is that these three forms should be contemplated by you as My glories. In the Subāla Upaniṣad, Nārāyaṇa is described as the inner controller of all beings from prakṛti onwards and the support of all. In the Sātvata Tantra, three puruṣa incarnations are mentioned:
"The three forms of Viṣṇu are known as Puruṣa. One is the creator of mahat, the second is situated in the thread, and the third is situated in all beings. By knowing these, one is liberated."
These are incarnations of Vāsudeva Kṛṣṇa, as stated in three verses of the Brahma-saṃhitā beginning with "He who rests in yoga-sleep on the causal ocean" (5.47).
For beings, ādi means creation, madhya means sustenance, and anta means dissolution. I alone, characterized as the mentioned Puruṣa, am the cause of all these and should be contemplated by you. ||20||
bhg 10.21
Of the Ādityas I am Viṣṇu, of luminaries the radiant sun,
I am Marīci of the Maruts, of the stars I am the moon. ||21||
śrīdharaḥ: Now he describes the glories from "ādityānām" until the end of the chapter. Among the twelve Ādityas, I am the one named Viṣṇu. Among luminous objects, I am the sun with far-reaching rays. Among the Maruts, special gods, I am the one named Marīci. Or, there are seven groups of Maruts who are winds. They are: Avaha, Pravaha, Vivaha, Parāvaha, Udvaha, Saṃvaha, Parivaha - these are the seven groups of Maruts. Among the stars, I am the moon. ||21||
madhusūdanaḥ: For one unable to do this, external meditations should be done, as stated until the end of the chapter. Among the twelve Ādityas, I am Viṣṇu, the Āditya named Viṣṇu, or the Vāmana incarnation. Among luminous objects, I am the sun with far-reaching, world-pervading light. Among the seven groups of seven Maruts, I am the one named Marīci. Among the stars, I am the moon, the lord of stars. The sixth case is used for specification. Here, the sixth case is mostly used for specification, sometimes also for relation as in "Of beings I am consciousness" etc. Incarnations like Vāmana, Rāma etc., though possessing all divine powers, are mentioned among the glories here for the purpose of meditation in this form. Just as "Of the Vṛṣṇis I am Vāsudeva" is mentioned for the purpose of meditation in that form, even though it is His own glory. Hereafter, this chapter is mostly clear in meaning, so we will explain only in some places. ||21||
viśvanāthaḥ: Now he describes the glories using the sixth case for specification and sometimes for relation, until the end of the chapter. Among the twelve Ādityas, I am Viṣṇu - meaning the sun by that name is My glory. Similarly everywhere. Among luminous objects, I am the sun with a great garland of rays. Marīci is a special type of wind. ||21||
baladevaḥ: Among the twelve Ādityas, I am Viṣṇu, Vāmana. Among luminous objects, I am the sun with world-pervading rays. Among the forty-nine Maruts, I am Marīci. Among the stars, I am the moon, the lord of stars, showering nectar. Here, the sixth case is mostly used for specification, sometimes also for relation - this should be understood. ||21||
bhg 10.22
Of the Vedas, I am the Sāmaveda; of the gods, I am Vāsava (Indra). Of the senses, I am the mind; and of living beings, I am the consciousness. [22]
Śrīdhara: Vāsava means Indra. Of living beings, I am the consciousness, the power of knowledge. [22]
Madhusūdana: Among the four Vedas, I am the Sāmaveda, which is extremely delightful due to its melodious chanting. Vāsava is Indra, the lord of all gods. Of the eleven senses, I am the mind, which directs them. Among the modifications related to all living beings, I am consciousness, the function of intellect that manifests awareness. [22]
Viśvanātha: Vāsava is Indra. Of living beings, consciousness is the power of knowledge. [22]
Baladeva: Among the Vedas, I am the Sāmaveda, superior due to its melodious singing. Among the gods, I am Vāsava, their king Indra. Among the senses, I am the mind, which is difficult to conquer and directs them. Of living beings, I am consciousness, the power of knowledge. [22]
Bg 10.23
Of the Rudras, I am Śaṅkara, and of the Yakṣas and Rākṣasas, I am the Lord of wealth (Kubera). Of the Vasus, I am Pāvaka (Agni), and of mountains, I am Meru. [23]
Śrīdhara: Yakṣas and Rākṣasas are mentioned together due to their similarity in cruelty, etc. Among them, I am Kubera, the Lord of wealth. Pāvaka is fire. Of the lofty mountains, I am Meru. [23]
Madhusūdana: Among the eleven Rudras, I am Śaṅkara. The Lord of wealth is Kubera, the overseer of riches, of the Yakṣas and Rākṣasas. Of the eight Vasus, I am Pāvaka (fire). Meru is Sumeru, among the very high mountains with peaks. [23]
Viśvanātha: The Lord of wealth is Kubera. [23]
Baladeva: Among the eleven Rudras, I am the Rudra named Śaṅkara. I am Kubera, the lord of Yakṣas and Rākṣasas. Among the eight Vasus, I am Pāvaka, the fire. Of the very high mountains, I am Meru, the golden mountain. [23]
Bg 10.24
Know Me, O Pārtha, as Bṛhaspati, the foremost among priests. Of generals, I am Skanda, and of water bodies, I am the ocean. [24]
Śrīdhara: Among priests, know Me as Bṛhaspati, the chief due to being the priest of the gods. Among generals, I am Skanda, the commander of the gods' army. Of water bodies with still water, I am the ocean. [24]
Madhusūdana: O Pārtha, know Me as Bṛhaspati, the foremost among all priests and royal priests, as he is the priest of Indra, the best of all kings. Among generals, I am Skanda (Guha), the commander of the gods' army. Of water bodies dug by gods, I am the ocean dug by the sons of Sagara. [24]
Viśvanātha: "Senānīnām" is an archaic form. Skanda is Kārttikeya. [24]
Baladeva: As Indra is the chief of all kings, know Me as his priest Bṛhaspati, the lord of all and chief among royal priests. "Senānīnām" has an archaic additional 'n'. Among all royal armies, I am Skanda (Kārttikeya). Of water bodies with still water, I am the ocean. [24]
Of the great sages, I am Bhṛgu. Of words, I am the single syllable Om. Of sacrifices, I am the sacrifice of japa (silent repetition), and of immovable things, I am the Himālaya. [25]
Śrīdhara: Of words in the form of phrases, I am the single syllable word called Om. Among Vedic and Smṛti sacrifices, I am the sacrifice in the form of japa. [25]
Madhusūdana: Among the seven great sages, I am Bhṛgu due to his great brilliance. Of words characterized as phrases, I am the single syllable word Om. Among sacrifices, I am the sacrifice of japa, which is extremely purifying as it is free from faults like violence. Of immovable things, I am the Himālaya. As it was said earlier "of mountains with peaks, I am Meru," there is no fault in distinguishing between immovability and having peaks. [25]
viśvanāthaḥ: The single syllable is praṇava (Om). ||25||
baladevaḥ: Among the great sages, sons of Brahma, I am the most radiant Bhrigu. Among words, which are characterized by syllables, I am the single syllable praṇava (Om). Among sacrifices, I am the japa-yajña (sacrifice of chanting). Due to its superiority in being non-violent, among the immovable things, I am the Himalayas. The difference between Meru and Himalaya as vibhūtis (divine manifestations) is due to their great height and extreme stability. ||25||
Bg 10.26
Among all trees, the aśvattha (sacred fig tree); and among divine sages, Nārada;
Among Gandharvas, Citraratha; among perfected beings, the sage Kapila. ||26||
śrīdharaḥ: Among those who are gods and have attained sagehood by seeing mantras, I am Nārada. Among the siddhas (perfected beings), who have realized the highest truth from birth, I am the sage named Kapila. ||26||
madhusūdanaḥ: Among all trees, forest trees, and others. Among those who are gods and have attained sagehood by seeing mantras, these are divine sages, and among them I am Nārada. Among Gandharvas, who are characterized by singing and are celestial singers, I am Citraratha. Among siddhas (perfected beings), who have attained extraordinary dharma, knowledge, detachment, and prosperity without effort from birth, and who have realized the highest truth, I am the sage Kapila. ||26||
viśvanāthaḥ: nothing.
baladevaḥ: Among all trees, I am the most worshipful, superior aśvattha (sacred fig tree). Among divine sages, I am Nārada, superior in his supreme devotion. Among Gandharvas, I am Citraratha, superior in his excellent singing ability. Among siddhas (perfected beings), who naturally possess aṇimā and other powers, I am the sage Kapila, son of Kardama. ||26||
bhg 10.27
Know Me as Uccaiḥśravas among horses, born of the churning of the nectar;
Airāvata among lordly elephants, and among men, the king. ||27||
śrīdharaḥ: Know Uccaiḥśravas, the horse born from churning the milk ocean for nectar, as My divine manifestation. "Born of nectar" also applies to Airāvata. Know the king, the lord of men, as My divine manifestation. ||27||
madhusūdanaḥ: Among horses, know Me as Uccaiḥśravas, the horse born from the churning of nectar. Among lordly elephants, know Me as Airāvata, the elephant born from the churning of nectar. And among men, it is implied that you should know Me as the king, the lord of men. ||27||
viśvanāthaḥ: "Born of nectar" means born from the churning for nectar. ||27||
baladevaḥ: Among horses, know Me as Uccaiḥśravas. Among lordly elephants, know Me as Airāvata. "Born of nectar" is an adjective for both, meaning born from the churning of the milk ocean for nectar. The king, lord of men, is of unbearable splendor and most righteous. ||27||
bhg 10.28
Among weapons, I am the thunderbolt; among cows, I am the kāmadhuk (wish-fulfilling cow);
I am Kandarpa, the cause of procreation; and among serpents, I am Vāsuki. ||28||
śrīdharaḥ: Among weapons, I am the thunderbolt. Kāmadhuk means the one who milks desires. I am Kandarpa, the god of love, who is the cause of procreation. Not merely the love focused on enjoyment alone is My divine manifestation, as it is not scriptural. Among serpents with hoods, I am Vāsuki, their king. ||28||
madhusūdanaḥ: Among weapons or missiles, I am the thunderbolt, the weapon made from Dadhīci's bones. Among cows or milch animals, I am kāmadhuk, which means "milking desires". I am Vasiṣṭha's wish-fulfilling cow born from the churning of the ocean. Among desires, I am Kandarpa, the procreator, the desire for producing offspring. The word "and" is used to exclude mere lust, which is only the cause of pleasure. Serpents and nāgas are different species. Among serpents, I am their king, Vāsuki. ||28||
viśvanāthaḥ: Kāmadhuk is the wish-fulfilling cow. Among Kandarpas, I am Kandarpa who is the cause of procreation. ||28||
baladevaḥ: Among weapons, I am the thunderbolt, the vajra. Kāmadhuk is the wish-fulfilling cow that fulfills desires. I am Kandarpa, the god of love who causes offspring production. The word "and" indicates that I am not the love that is merely the cause of sexual pleasure. Among single-headed serpents, I am Vāsuki. ||28||
bhg 10.29
I am Ananta (endless one) among the nāgas (serpents), and Varuṇa among the yādasām (aquatic creatures).
I am Aryamā among the pitṝs (ancestors), and Yama among the saṃyamatām (controllers). ||29||
Śrīdhara: Ananta, the king of non-venomous serpents, am I. I am Varuṇa, the king of aquatic creatures. I am Aryamā, the king of ancestors. Among those who control, I am Yama. ||29||
Madhusūdana: Among the various species of nāgas, I am their king Ananta, also known as Śeṣa. Among aquatic creatures, I am their king Varuṇa. Among the ancestors, I am Aryamā, the king of ancestors. Among those who control by rewarding dharma and punishing adharma, I am Yama. ||29||
Viśvanātha: Yādasām means aquatic creatures. Saṃyamatām means those who punish. ||29||
Baladeva: Among the many-headed serpents, I am Ananta Śeṣa. I am Varuṇa, the lord of aquatic creatures. I am Aryamā, the ancestral deity who is the king of ancestors. Among those who punish, I am Yama, who metes out just punishment. The absence of 'cha' is a Vedic usage. ||29||
Bg 10.30
I am Prahlāda among the Daityas, and Time among the calculators.
I am the lion among beasts, and Garuḍa among birds. ||30||
Śrīdhara: Among those who subdue or count, I am Time. Mṛgendra means lion. Among birds, I am Garuḍa, son of Vinatā. ||30||
Madhusūdana: Among the descendants of Diti, I am Prahlāda, who delights everyone with his supreme sāttvika nature. Among those who count or calculate, I am Time. I am the lion among beasts. And I am Garuḍa, son of Vinatā, among birds. ||30||
Viśvanātha: Kalayatām means those who subdue. Mṛgendra means lion. Vainateya means Garuḍa. ||30||
Baladeva: Among the descendants of Diti, I am their lord Prahlāda, who is superior due to his exceptional devotion to the Lord. Among those who subdue, I am Time. Among beasts, I am the lion, superior in prowess. Among birds, I am Garuḍa, the most excellent as the mount of Viṣṇu. ||30||
Bg 10.31
I am the wind among purifiers, Rāma among weapon-bearers,
The makara (crocodile) among fish, and the Ganges among rivers. ||31||
Śrīdhara: Among purifiers or swift ones, I am the wind. Among weapon-bearers or heroes, I am Rāma, son of Daśaratha. Or, Rāma means Paraśurāma. Among fish, I am a particular species called makara. Among flowing waters, I am the Ganges. ||31||
Madhusūdana: Among purifiers or swift ones, I am the wind. Among weapon-bearers skilled in battle, I am Rāma, son of Daśaratha, the supreme hero who destroyed the entire race of demons. As stated earlier, this form should be meditated upon as the direct manifestation, just like "Among the Vṛṣṇis, I am Vāsudeva." Among fish, I am a particular species called makara. Among swiftly flowing rivers, I am the Ganges, the best of all rivers. ||31||
Viśvanātha: Among the swift or purifying, Rāma means Paraśurāma. His status as a vibhūti (divine manifestation) is appropriate due to his being an āveśa incarnation, and āveśa incarnations are a special type of jīva. This is supported by a verse from the Padma Purāṇa quoted in the Bhāgavatāmṛta: "O goddess, I have told you about the great-souled Jāmadagni, the śaktyāveśa incarnation of the mighty bow-wielder (Viṣṇu)." And also: "He was manifest in Bhārgava (Paraśurāma)." The definition of āveśa incarnation is given in the Bhāgavatāmṛta: "When Janārdana (Viṣṇu) enters with his potencies of knowledge, etc., these are called āveśa incarnations, who are actually great souls." Jhaṣāṇām means fish, makara is a particular species of fish. Srotasām means rivers. ||31||
Baladeva: Among purifiers and swift ones, I am the wind. Rāma means Paraśurāma. Among fish, I am the makara, a particular species. Among flowing waters, I am the Ganges. ||31||
bhg 10.32
Of creations, I am the beginning, end, and middle, O Arjuna. Among sciences, I am adhyātma-vidyā (the science of the self), and among debaters, I am vāda (logical argument). ||32||
Śrīdhara: Creations refer to the elements like ether, etc. I am their beginning, end, and middle. Here, being the beginning and middle indicates supreme lordship as the creator, etc. The distinction is that creation, sustenance, and dissolution are to be meditated upon as My vibhūti (divine manifestation). Adhyātma-vidyā is the knowledge of the self. Among debaters, there are three well-known types of discussions: vāda, jalpa, and vitaṇḍā. Among these, I am vāda. In vitaṇḍā, one refutes the opponent's position through tricks, sophistry, and points of defeat, but does not establish one's own position. Jalpa and vitaṇḍā are merely for testing the strength of debaters seeking victory. Vāda, however, is for determining truth between dispassionate students and teachers or others. Thus, being the best, it is My vibhūti. ||32||
Madhusūdana: I alone am the beginning, end, and middle – the origin, sustenance, and dissolution – of insentient creations, O Arjuna. It was said earlier that I am the beginning, end, and middle of beings known as sentient due to the presence of souls. Here, it refers to insentient creations, so there is no repetition. Among sciences, I am adhyātma-vidyā, the knowledge of the self that leads to liberation. Among debaters, I am vāda from the three types of discussions: vāda, jalpa, and vitaṇḍā. Just as "beings" earlier implied their modifications, here "debaters" implies types of discussions. Thus, the partitive genitive is appropriate. In both cases, the genitive indicates relation as stated. Vāda is a discussion between two dispassionate truth-seekers, like fellow students or teacher and student, using proofs and logic to establish one's position and refute the other's, aiming to determine truth. It is defined as "a debate with proofs, reasoning, establishment, and refutation, not contradicting established doctrines, having five members, and accepting both positions." Jalpa and vitaṇḍā are for victory or defeat only, used to protect the conclusion of vāda from stubborn opponents. It is said, "Jalpa and vitaṇḍā are for protecting the ascertainment of truth, like thorny branches protect a sprouting seed." In jalpa and vitaṇḍā, the opponent's position is refuted using tricks, sophistry, and points of defeat. In vitaṇḍā, one party only establishes their position, while the other only refutes. In jalpa, both establish their positions and refute the other's. It is defined as "Jalpa has the same means as stated before, with tricks, sophistry, and points of defeat. Vitaṇḍā lacks the establishment of a counter-position." Thus, jalpa is not a single discussion but consists of two vitaṇḍās, conducted merely to determine superiority of skill, according to the Khaṇḍana authors. Vāda is said to be superior as it culminates in the ascertainment of truth. ||32||
Viśvanātha: Creations are the elements like ether, etc. Their beginning is creation, end is dissolution, and middle is sustenance. This means creation, sustenance, and dissolution are to be meditated upon as My vibhūti. "I am the beginning and middle" refers to the Supreme Lord as the creator, etc. Among sciences or knowledge, I am ātma-vidyā, self-knowledge. Among debaters who establish their position and refute others through jalpa, vitaṇḍā, etc., I am vāda, which is the ascertainment of truth in the conclusion of activity. ||32||
Baladeva: I am the beginning, end, and middle of insentient creations like mahat, etc. This means their creation, dissolution, and sustenance should be considered as My vibhūti. Earlier, it was said that I am the cause of creation, etc., for sentient beings who are My parts, as My vibhūti. So there is no repetition.
Among the fourteen sciences mentioned as:
"The four Vedas, their six limbs, Mīmāṃsā, elaboration of Nyāya,
Dharma-śāstra, and Purāṇa – these are the fourteen sciences."
I am adhyātma-vidyā, the fourfold Vedānta science that determines the Supreme Self with its accessories. Among debaters, I am vāda. They have three well-known types of discussions: vāda, jalpa, and vitaṇḍā. Jalpa is a debate between two victory-seekers with arguments from both sides. Vitaṇḍā is a discussion where one establishes their position with proofs and reasoning, and refutes the opponent's with tricks, sophistry, and points of defeat, but does not establish their own position. These test only the skill of victory-seeking debaters and are fruitless. Vāda is a discussion between truth-seekers. Being superior due to its result of ascertaining truth, it is My vibhūti. ||32||
bhg 10.33
Among the letters, I am the letter A. Among compound words, I am the dvandva compound.
I alone am the imperishable time. I am the all-facing Creator.
śrīdharaḥ: Among the letters, i.e. among the sounds, I am the letter A, due to its superiority as the basis of all speech. As the śruti says: "The letter A is indeed all speech" [Ai.Ā. 1.3.6]. Among compound words, i.e. among the group of compounds, I am the dvandva compound like "Rāma and Kṛṣṇa", due to its superiority in giving equal importance to both words. I alone am the imperishable time in the form of continuous flow. In "I am time among those who reckon", time is described as the measurer of lifespan like a hundred years, which gets exhausted when that lifespan ends. But here, the imperishable time in the form of continuous flow is meant - this is the distinction. Among the dispensers of karmic fruits, I am the all-facing Creator. It means I am the dispenser of fruits of all actions.
madhusūdanaḥ: Among all the letters, i.e. sounds, I am the letter A. Its superiority is well-known from the śruti: "The letter A is indeed all speech" [Ai.Ā. 1.3.6]. Among compound words, i.e. among the group of compounds, I am the dvandva compound which gives equal importance to both words. The avyayībhāva gives importance to the first word, the tatpuruṣa to the latter word, and the bahuvrīhi to another word, so they are inferior due to lack of equal importance to both words. I alone am the imperishable time, well-known in śrutis like "The knower of time, the time of time, the omniscient", different from the perishable time mentioned in "I am time among those who reckon". Among the dispensers of karmic fruits, I am the all-facing Creator, meaning I am the Lord who gives the fruits of all actions.
viśvanāthaḥ: Among compound words, i.e. among the group of compounds, the dvandva is superior due to giving equal importance to both words. Among destroyers, I am the great time Rudra. Among creators, I am the four-faced Brahmā, the all-facing Creator.
baladevaḥ: Among letters, i.e. sounds, I am the letter A. The śruti also says: "The letter A is indeed all speech" [Ai.Ā. 1.3.6]. Among compound words, i.e. among the group of compounds, I am the dvandva, due to its superiority in giving equal importance to both words, unlike avyayībhāva, tatpuruṣa and bahuvrīhi which lack this. Among destroyers, I am the imperishable time, the fire of time emanating from Saṅkarṣaṇa's mouth. Among creators, I am the all-facing, four-faced Creator Vidhi.
bhg 10.34
Death, the all-destroyer, am I, and the origin of future beings. Among feminine qualities, I am fame, prosperity, speech, memory, intelligence, firmness and forgiveness. ||34||
śrīdharaḥ: Among destroyers, I am all-devouring death. Among future auspicious things for living beings, I am the origin or prosperity. Among feminine qualities, I am the seven goddesses in the form of fame, etc. Those fame, etc. feminine qualities which make beings praiseworthy by mere association are my glories. ||34||
madhusūdanaḥ: Among the destroyers, I am death, the all-destroyer who annihilates everything. Among future auspicious things, I am indeed the origin or excellence. Among feminine qualities, I am indeed the seven dharma-wives: fame, prosperity, speech, memory, intelligence, firmness and forgiveness. Among these, fame is renown due to righteousness, taking the form of being known by people in various directions and places. Prosperity is wealth of dharma, artha and kāma, or bodily beauty, or radiance. Speech is Sarasvatī, the revealer of all meanings, refined speech. The word 'ca' includes other dharma-wives like mūrti. Memory is the power to recall long-experienced things. Intelligence is the power to retain the meaning of many texts. Firmness is the power to support the body and senses even in depression, or the power to restrain when inclined to fickleness. Forgiveness is equanimity in joy and sorrow. It is well-known that these qualities, which make a person respected by all even through slight association, are the highest among all feminine qualities. ||34||
viśvanāthaḥ: Among momentary deaths, I am death that removes all memory, as it is said "death is absolute forgetfulness". Among future transformations of beings, I am birth, the first transformation. Among feminine qualities, I am fame or renown, prosperity or beauty, speech or refined voice - these three, as well as memory and the other four, and also other dharma-wives like mūrti included by the word 'ca'. ||34||
baladevaḥ: Among momentary deaths, I am death that removes all memory. Among future transformations of beings, I am birth, the first transformation. Among feminine qualities, fame etc. seven are my glories. Indeed these are deities. Even by slight association with these, men become praiseworthy. Among these, fame is renown due to righteousness etc. virtues. Prosperity is wealth of the three goals or bodily radiance. Speech is refined language expressing all meanings. Memory is the power to recall experienced things. Intelligence is the power to ascertain the meaning of many scriptures. Firmness is the power to restrain when inclined to fickleness. Forgiveness is equanimity when joy or sorrow is attained. ||34||
bhg 10.35
Of the Sāmans I am the Bṛhat-sāman; of meters I am Gāyatrī. Of months I am Mārgaśīrṣa, and of seasons I am the flower-bearing spring. ||35||
śrīdharaḥ: Bṛhat-sāman is sung to the ṛk verse beginning "tvām iddhi havāmahe" [RV 6.46.1]. By this, Indra is praised as the supreme lord, hence its superiority. Among mantras with specific meters, I am the Gāyatrī mantra, due to its superiority in conferring twice-born status and retrieving Soma. Kusumākara is spring. ||35||
madhusūdanaḥ: It was said "Of the Vedas I am the Sāma Veda". Here is another distinction: Among the Sāmans, which are musical chants set to Ṛg verses, I am the Bṛhat-sāman, the specific chant for the ṛk verse beginning "tvām iddhi havāmahe" [RV 6.46.1]. That is the Pṛṣṭha-stotra in the Atirātra sacrifice, praising Indra as the supreme lord, superior to others. Among the chhandas, verses with fixed number of syllables per foot, I am the Gāyatrī verse, which is supreme because it is the cause of second birth for the twice-born, pervades the three savanas beginning with morning, and retrieved Soma along with the syllables when Triṣṭubh and Jagatī went to retrieve Soma but failed and lost syllables - Jagatī lost three and Triṣṭubh one, so Gāyatrī retrieved those four syllables along with Soma. As stated in the Śatapatha Brāhmaṇa: "In the beginning there were four syllables in the meters. Then Jagatī went to retrieve Soma, but leaving three syllables it went away. Then Triṣṭubh went to retrieve Soma, but leaving one syllable it fell. Then Gāyatrī went to retrieve Soma, and it came bringing those syllables and Soma. Therefore Gāyatrī has eight syllables." And it concludes: "They say all the savanas are Gāyatrī, for Gāyatrī creates this by approaching." And the Chāndogya Upaniṣad states: "Verily, all this world is Gāyatrī."
Among the twelve months, I am Mārgaśīrṣa, which is conducive to happiness due to the abundance of new rice, vegetables, and other crops, and the absence of extreme heat and cold. Among the six seasons, I am the delightful spring (vasanta), which is the source of all fragrant flowers. "One should initiate a Brahmin in spring. In spring, a Brahmin should study the Agni rituals. In spring, one should perform the Jyotiṣṭoma sacrifice. One should begin that in spring. Spring is indeed the season of the Brahmin." Thus I am well-known in the scriptures. ||35||
Viśvanātha: It was said "Of the Vedas, I am the Sāmaveda." Among the Sāmans, the Bṛhat-sāma sung to the verse "tvām iddhi havāmahe" [RV 6.46.1]. Among the meters, the Gāyatrī meter. The source of flowers is spring. ||35||
Baladeva: It was said earlier "Of the Vedas, I am the Sāmaveda." He states another distinction here with "Bṛhat." Among the Sāmans, which are special melodies based on Ṛg verses, I am the Bṛhat-sāma, the special melody to the verse "tvām iddhi havāmahe" [RV 6.46.1], which is the Pṛṣṭha-stotra in the Atirātra sacrifice, in the form of praise to Indra as the supreme lord, being superior to other Sāmans. Among the meters, which are verses with a fixed number of syllables and feet, I am the Gāyatrī verse, due to its excellence as the cause of the twice-born's second birth, and because it is heard to be the incarnation of Brahman in "All this that exists is indeed Gāyatrī." I am Mārgaśīrṣa due to its excellence over others in the abundance of new grains etc. I am spring, the source of flowers, due to its excellence over others in the absence of extreme cold and heat, in being full of various fragrant flowers, and in being the cause of my festivals. ||35||
BhG 10.36
Of those who deceive, I am gambling. I am the splendor of the splendid. I am victory, I am determination, I am the strength of the strong. ||36||
Śrīdhara: "Gambling" - I am the gambling associated with those intent on deceiving one another. Of the splendid, those with power, I am the splendor, the power. Of victors, I am victory. Of the determined, those with enterprise, I am determination, enterprise. Of the strong, the sāttvika, I am strength. ||36||
Madhusūdana: I am gambling, characterized by dice games etc., which causes the loss of everything, associated with those who deceive, the performers of deception, cheating others. I am the splendor, the irresistible authority, associated with the splendid, those of extremely fierce power. I am victory, characterized by superiority in relation to the defeated, of victors. I am determination, enterprise unfailing in its results, of the determined. Here, sattva refers to the effects of sattva characterized by righteousness, knowledge, detachment and lordship, of the strong, the sāttvika. ||36||
Viśvanātha: I am gambling associated with those intent on deceiving one another. I am victory of victors. I am determination of the determined, those with enterprise. I am strength, power, of the strong, the powerful. ||36||
Baladeva: I am gambling,Here is a straightforward English translation of the Sanskrit text, keeping all numbers and references as they appear in the original:
Among the twelve months, I am Margashirsha, which is favorable due to the abundance of new rice, vegetables, etc. and the absence of extreme heat or cold. Among the six seasons, I am spring (vasanta), which is the most delightful source of all fragrant flowers. "One should initiate a Brahmin in spring. In spring, a Brahmin should study the Agni rituals. In spring, one should perform the Jyotishṭoma sacrifice. One should begin that in spring. Spring is indeed the season of the Brahman." Thus I am well-known in the scriptures. ||35||
Vishvanatha: It was said "Among the Vedas, I am the Sama Veda." Among the Sāmans, the Brihat-sāma which is sung in the Ṛk verse "tvām iddhi havāmahe" [RV 6.46.1]. Among the meters, the meter called Gayatri. Spring is the source of flowers. ||35||
Baladeva: It was previously said "Among the Vedas, I am the Sama Veda." Here he states another distinction with "Brihat". Among the Sāmans, which are special melodies based on Ṛk syllables, I am the Brihat-sāma, which is the special melody for the verse "tvām iddhi havāmahe" [RV 6.46.1]. It is the Pṛṣṭha-stotra in the Atirātra sacrifice, in the form of praise to Indra as the supreme lord, superior to other Sāmans. Among the meters, which are verses with fixed syllables and feet, I am the Gayatri verse, due to its excellence as the cause of the twice-born's second birth. And because it is heard to be an incarnation of Brahman: "All this that exists, whatever there is, is indeed Gayatri." I am Margashirsha due to its excellence over others in the abundance of new grains, etc. I am spring, the source of flowers, due to its excellence over others in the absence of extreme cold or heat, in being full of various fragrant flowers, and in being the cause of my festival. ||35||
BhG 10.36
Among cheaters I am gambling, I am the splendor of the splendid. I am victory, I am determination, I am the goodness of the good. ||36||
Sridhara: "Dyutam" - I am gambling which belongs to cheaters, those intent on deceiving each other. Of the splendid, those with power, I am splendor, power. Of victors, I am victory. Of the determined, those with effort, I am determination, effort. Of the good, the sāttvika, I am goodness. ||36||
Madhusudana: I am gambling, characterized by dice games etc., which causes the loss of everything, belonging to cheaters, the performers of deceit, which is cheating others. I am splendor, characterized by unobstructed command, belonging to the splendid, those with extremely fierce power. I am victory, characterized by superiority in relation to the defeated, of victors. I am determination, unwavering effort towards the goal, of the determined. Goodness here refers to the effects of sattva characterized by righteousness, knowledge, detachment and prosperity, of the good, the sāttvika. ||36||
Vishvanatha: I am gambling belonging to cheaters, those intent on deceiving each other. Of victors, I am victory. Of the determined, those with effort, I am determination. Of the good, the strong, I am goodness, strength. ||36||
Baladeva: I am gambling, which takes away everything, like dice games etc., belonging to cheaters who deceive each other. I am splendor, power, belonging to the splendid, the powerful. I am victory, characterized by superiority in relation to the defeated, belonging to victors. I am determination, effort that bears fruit, belonging to the determined, those with effort. I am goodness, strength, belonging to the good, the strong. ||36||
BhG 10.37
Of the Vrishnis I am Vasudeva, of the Pandavas Dhananjaya, of the sages I am Vyasa, of poets the poet Ushana. ||37||
Sridhara: "Of the Vrishnis" - Vasudeva, who am I instructing you. Dhananjaya, who are you yourself, whose glory this is. Of sages, those who contemplate the meaning of the Vedas, I am Veda Vyasa. Of poets, those with far-reaching vision, the poet named Ushana, Shukra. ||37||
madhusūdanaḥ: It has already been said earlier that even for the direct manifestation of the Lord, there is mention among the vibhūti-s (divine manifestations) for the purpose of meditation in that form. Among the Vṛṣṇi-s, I am Vāsudeva, well-known as the son of Vasudeva, who is your instructor. Similarly, among the Pāṇḍava-s, I am you, Dhanaṃjaya. Among the muni-s (sages) who are of contemplative nature, I am Veda-vyāsa. Among the kavi-s (poets) who are visionaries and discerners of subtle meanings, I am Uśanā, known as the sage Śukra.||37||
viśvanāthaḥ: Among the Vṛṣṇi-s, Vāsudeva, Vasudeva my father, is my vibhūti (divine manifestation). Due to being the source of wisdom etc., the suffix 'aṇ' in the sense of 'one's own' [Pāṇini 5.4.38] is not intended to have a different meaning, as it is not stated "I am indeed of the Vṛṣṇi-s".||37||
baladevaḥ: Among the Vṛṣṇi-s, I am Vāsudeva, the son of Vasudeva, Saṅkarṣaṇa. It should not be interpreted as "I am Vāsudeva Kṛṣṇa" because it is not appropriate for one's own form to be a vibhūti (divine manifestation). Even though Vāmana, Kapila, and others who are creators of the great elements are directly the Lord, their mention as vibhūti-s is appropriate either because they are partial incarnations or because they are meant to be meditated upon in that form. Partial incarnation should be understood as not having all powers manifested. Among the Pāṇḍava-s, I am you, Dhanaṃjaya, not because of superiority to others as an incarnation. Among the muni-s (sages) who are devoted to contemplation on divine matters, I am Vyāsa Bādarāyaṇa, due to his superiority to others as my incarnation. Among the kavi-s (poets) who are discerners of subtle meanings, I am Uśanā, Śukra, who is known as a sage.||37||
bhg 10.38
daṇḍo damayatām asmi nītir asmi jigīṣatām |
maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatām aham ||38||
śrīdharaḥ: Among those who subdue, I am the rod of punishment. By which even the uncontrolled become controlled, that rod is my vibhūti (divine manifestation). Among those desiring victory, I am the policy which is a means even superior to conciliation. Among secrets, I am silence, the cause of concealment. For the intention of one who remains silent is not known. Among the knowers of truth, I am the knowledge they possess.||38||
madhusūdanaḥ: Among those who subdue, turning the undisciplined from the wrong path to the right path, I am the rod of punishment, the cause of restraint for those proceeding on the wrong path. Among those desiring victory, I am nīti (policy), the revealer of the means to victory. Among secrets, I am silence, the restraint of speech, for the intention of one who remains silent is not known. Or, among secrets, I am silence characterized by meditation on the self, preceded by renunciation, listening, and contemplation. Among the knowledgeable, I am the knowledge that is the result of the maturation of listening, contemplation, and meditation, in the form of direct realization of the non-dual self, which opposes all ignorance.||38||
viśvanāthaḥ: I am the rod of punishment belonging to those who punish.||38||
baladevaḥ: I am the rod of punishment belonging to those who punish. The meaning is that the rod by which those on the wrong path follow the right path is my vibhūti (divine manifestation). Among those desiring victory, I am nīti (policy), justice. Among secrets, due to its superiority to listening and other practices. Among the knowledgeable, those who know the higher and lower truths, I am the knowledge pertaining to those subjects.||38||
bhg 10.39
yac cāpi sarva-bhūtānāṃ bījaṃ tad aham arjuna |
na tad asti vinā yat syān mayā bhūtaṃ carācaram ||39||
śrīdharaḥ: Whatever is the seed, the cause of growth, of all beings, that I am. The reason for this is that there is no being, moving or non-moving, that could exist without me.||39||
madhusūdanaḥ: Whatever is the seed, the cause of growth, of all beings, that consciousness conditioned by māyā (illusion) is indeed I. O Arjuna! There is no being, moving or non-moving, that could exist without me, as everything is indeed my effect.||39||
viśvanāthaḥ: I am that which is the seed, the cause of growth. The reason for this is that there is no moving or non-moving being that could exist without me; it is indeed unreal.||39||
baladevaḥ: I am also that which is the seed, the cause of growth, of all beings. The reason for this is: Without me, the supreme Lord possessing all powers, whatever moving or non-moving being might exist, that does not exist, it is indeed unreal.||39||
bhg 10.40
There is no end to My divine manifestations, O Arjuna (paraṃtapa). What I have declared to you is only a brief description of the extent of My glories. ||40||
Śrīdhara: He summarizes the topic with "nānto 'sti". Due to the infinite nature of the manifestations, they cannot be fully described. This expansive description of the glories has been stated only briefly. ||40||
Madhusūdana: Summarizing the topic, he condenses the glories with "nānto 'sti". O Arjuna (parantapa), scorcher of enemies like desire, anger, greed, etc., there is no limit to My divine manifestations. Therefore, even an omniscient being cannot know or speak of them fully, as omniscience pertains only to existent things. But this extensive description of My glories has been declared to you only partially. ||40||
Viśvanātha: He concludes the topic with "nānto 'sti". This extensive description has been done only nominally, mentioning just the names. ||40||
Baladeva: He concludes the topic with "nānto 'sti". The extensive description has been stated only partially, covering just one aspect. ||40||
Whatever being there is endowed with glory, prosperity, or power, know that to be a manifestation of a part of My splendor. ||41||
Śrīdhara: Again, he somehow tells everything to the inquisitive one with "yad yad". Vibhūtimat means endowed with opulence. Śrīmat means endowed with wealth. Ūrjitam means surpassing in some quality like influence or strength. Whatever being or mere thing there may be, know that to have originated from a part of My splendor or power. ||41||
Madhusūdana: This indicator is stated to encompass even the unmentioned glories of the Lord with "yad yad". Whatever being is endowed with opulence, as well as śrī (śrī) meaning wealth, beauty, or radiance, and furthermore surpassing in strength, etc., know all of that to have originated from a part of My power. ||41||
Viśvanātha: To encompass even the unmentioned glories of the past, present and future, he says "yad yad". Vibhūtimat means endowed with opulence. Śrīmat means endowed with wealth. Ūrjitam means superior in strength, influence, etc. Sattvam means any entity. ||41||
Baladeva: To encompass the unmentioned glories, he says "yad yad". Vibhūtimat means endowed with opulence. Śrīmat means endowed with beauty or wealth. Ūrjitam means endowed with strength. Whatever being or thing there is, know that to be accomplished by a fraction of My power. By this, all references to non-difference are explained through dependence and pervasiveness, and the references to Vāmana and others are reconciled. ||41||
But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe. ||42||
Śrīdhara: Or what is the use of seeing these limited glories? See Me everywhere - thus he says "athavā". What purpose is served for you by knowing many separate things? For I alone am situated, having pervaded or supported this entire universe with just a single part or fraction. Nothing exists apart from Me, as per the Vedic statement "One quarter of Him is all beings; three quarters are immortal in heaven" [RV 8.4.17.3]. Therefore, the intention is: what is the use of this limited vision? See Me everywhere. ||42||
Even when the mind rushes outward through the doors of the senses,
To establish the vision of the Lord, he spoke of glories in the tenth chapter.
Thus ends the tenth chapter named Vibhūti Yoga in Śrīdhara Svāmī's commentary Subodhini on the Bhagavad Gītā. ||10||
Madhusūdana: Thus, having described the divine manifestations in detail, he now speaks of them in their entirety with "athavā" (or). "Athavā" indicates an alternative perspective. What purpose would it serve you to know all these incomplete details? O Arjuna! I alone stand pervading this entire universe with just a single portion, supporting and permeating it. Nothing exists separate from me, as stated in the śruti: "One quarter of him is all beings; three quarters are immortal in heaven." Therefore, the implication is: why bother with this limited view? Simply see me everywhere.
Some accomplished souls, having calmed their minds somewhere in the infinite,
Attaining peace from other objects,
Tasting a drop of nectar flowing from your lotus feet,
My mind becomes intoxicated again and again like a bee.
Thus ends the tenth chapter entitled "The Yoga of Divine Manifestations According to the Differences in Adhikārī (qualified practitioners)" in the Śrīmad Bhagavad Gītā Gūḍhārtha Dīpikā composed by Śrī Madhusūdana Sarasvatī, disciple of Śrī Viśveśvara Sarasvatī, the wandering renunciant and supreme swan. ||10||
Viśvanātha: What is the benefit of knowing many things separately? Know it all together, he says with "viṣṭabhya". With just one portion, namely the inner controller of nature in the form of puruṣa (spirit), I stand having created this world, supporting it as its substratum, controlling it as its overseer, pervading it as the all-pervasive, and creating it as its cause. ||42||
The universe is Śrī Kṛṣṇa alone, so serve him with the intelligence he has given.
He alone is the sweet essence to be tasted - this is declared as the meaning of the chapter.
Thus in the Sārārtha-varṣiṇī, delighting the minds of devotees,
The tenth chapter of the Gītā is concluded, in harmony with the company of saints. ||10||
Baladeva: Having thus described the divine manifestations in parts, he now speaks of them in their entirety with "athavā". What purpose would it serve you to know about the manifestations taught separately in such detail? O Arjuna! I alone stand, having created, supported, pervaded, and protected this entire universe consisting of consciousness and unconsciousness, including Hara, Viriñci and others, with just one portion known as puruṣa (spirit), the inner controller of nature and other elements. Thus, creation and other acts are my manifestations, and all objects of sovereignty etc. in everything pervaded by me should be understood as my manifestations. ||42||
By whose particle of power the sun and others become extremely brilliant,
By whose portion the universe is supported - that Kṛṣṇa one should worship in the tenth chapter.
Thus ends the tenth chapter in the commentary on the Bhagavad Gītā Upaniṣad. ||10||
[*endnote] Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, and the illustrious Vasiṣṭha, similar to Svayambhū (Brahmā) - these are determined in the Purāṇa as the seven Brahmās. [MBh 12.201.4-5 (or 12.335.28-29)]
Saturday, August 31, 2024
Bg 10.1-42
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