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    The institution's main objective is to promote and spread the principles of Sanatana Dharma, the Hindu religion among the general public by publishing Gita, Ramayana, Upanishads, Puranas, Discourses of eminent Saints and other character-building books & magazines and marketing them at highly subsidised prices.   The institution strives for the betterment of life and the well-being of all. It aims to promote the art of living as propounded in the Gita for peace & happiness and the ultimate upliftment of mankind. The founder, Brahmalina Shri Jayadayalji Goyandka, was a staunch devotee and an exalted soul. He was much given to the Gita as the panacea for mankind's plight and began publishing it and other Hindu scriptures to spread good intent and good thought amongst all.
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  • Srimad Bhagvatham

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  • Maha Shiva RatriFebruary 27th, 2014
    आपके जीवन में शिव ही शिव हो
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    • Navaratri & Navadurga
      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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    • The Goddess of Kudajaadri : Sri Mookambika
      The Legend JagatGuru Sri Adi shankara Acharaya & the Devi Sri Mookambika
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    • The Story of Mahabharatha
      The Mahabharatha, is the greatest, longest and one of the two major Sanskrit epics of ancient India, the other being the Ramayana. With more than 74,000 verses, plus long prose passages, or some 1.8 million words in total, it is one of the longest epic poems in the world. This wonderful Grantha (Sacred book) was composed by Bhagvan Sri Veda Vyasa (Krishna Dv […]
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      Mantra Diksha Blessing Like The Sun God, Like The Rainy Clouds , Like The Mother Earth  Blessing for All Mantra Dikshaa by vishwa Guru Param Pujya Sant Shri AsaramJi BapuJi
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    • Shri Adi Shankaracharya’s Kanaka Dhara Stotram
      Bhagvan Shri Adi Sankara was one of the greatest saints of his time.He was born in a Brahmin family in Kerala. After brahmopadesa, as is usual during those times, Bramhmachari were asked to beg alms for his lunch. One day when little Adi Shankara went to a Brahmin house, the lady of the house was so poor that she did not have anything to give him. She search […]
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    • Sreemadh Devi Bhagvatham
      The Srimad Devi Bhagavatam, also known as Devi Purana, was composed into 12 chapters, containing 18000 verses by the great Veda Vyasa. Though classified as an upa-purana it is the only purana Vedavyasa called "Maha Purana" meaning the great purana.
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      Sri Devi Mahathmyam is one of the most enduring and popular Hindu scriptures of all times, filled with the stories and the exploits of the Mother Goddess, as she assumes various forms and avatars, from time to time to vanquish evil and restore righteousness and goodness in the world. The seven hundred verses of Devi Mahathmyam form one of the cornerstones of […]
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    • Ramayan
      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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    • Uttar Ramayan
      "Namo nama Shri Guru padukabhyam"Shri Ram's Rajya Abhiskek01-02Hanumanji is blessed by Sita Mata with the honor to be Shri Ram's devotee always.Brahma sends Narad to Valmiki.01-03Story of Garuda & KakbhushandiGarud goes to Lord Shiva to know about Shri Ram and then goes to meet Bhushandi - the CrowBhushandi - the Crow narrates Shri Ra […]
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    • Ramayan Series Page 7
      "Namo nama Shri Guru padukabhyam"Episode 61:Ravan sends his men to Kumbhakaran's palace to wake him up from his deep sleep. They take mountains of food for him and try to awaken him with their shouts, drums and trumpets. At last, Kumbhakaran gets up and has his meal. He is told about the war and the humiliation Ravan is suffering. Ravan goes t […]
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    • VED STUTI
      "Namo nama Shri Guru padukabhyam"VED STUTIUttarkaand – Doha 13 CHHANDJai sagun nirgun roop roop anoop bhoop siromaney | Daskandharaadi prachand nisichar prabal khal bhuj bala haney || Avataar nar sansaar bhaar bibhanji daarun dukh dahey | Jai pranatpaal dayaal prabhu sanjukt sakti namaamahey || Tav bisham maayaa bas suraasur naag nar aga jaga harey […]
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    • Ramayan Series Page 6
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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    • Ramayan Series Page 5
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 41:Lakshman enters Kishikindha in a fury. Angad goes and informs Hanuman who requests Tara to go and allay Lakshman's wrath. Tara is able to take away the edge of Lakshman's anger and Hanuman tells Lakshman that Sugriv has already issued orders for mobilising the warriors. Sugriv apologizes […]
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    • Ramayan Series Page 4
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 31: Ravan decides to kidnap Sita Mareech reluctantly becomes golden deer Shri Ram, at Sitas behest, goes after the deer 31.131.231.331.4Episode 32: Mareech mimics Shri Rams voice & calls Lakshman Sita compels Lakshman to go Ravan kidnaps Sita .Shri Ram & Lakshman are upset32.132.232.332.4Epis […]
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    • Uttar Ramayan Last Part
      "Namo nama Shri Guru padukabhyam"Valmiki advises her to give up attachment which binds mortals to Earth. King Janak visits Ayodhya.02-11King Janak's conversation with Shri Ram. He shows Ram the letter Sita left him and tells Ram that he is proud to have a daughter like Sita.02-12Janak asks Ram to visit Mithila because Devi Sunayana is unwell.G […]
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    • Sri Hanuman Aarti
      "Namo nama Shri Guru padukabhyam"Aartii ki Hanumana lalaa kiiAartii ki Hanumana lalaa kii, dushta-dalana Ragunatha kalaa kee.Jaakay bala se giriwara kaapay, roga dosha jaakay nikata na jhaakee.Anjani putra mahaa bala daayee, santana kay prabhu sadaa sahaayee.Dai biiraa Ragunaatha pataayee, Lankaa jaari siiya sudhi laaye.Lanka sau kota samudra sii k […]
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    • Bajraang Baan
      "Namo nama Shri Guru padukabhyam"BAJRANG BAAN - A PRAYER TO HANUMAN JI Nishchay Prema Prateet-tay, Vinay Karain Sanmaan,Tayhi-Kay Karaja Sakala Shubha, Sidhi Karain Hanuman Jai Hanumanta Santa Hitakaari, Suna Liijay Prabhu Araja hamariJana kay kaaja vilambana keejay, Aatura dawrii maha Sukha deejayJaisay kooda sindhur kay paara, Sursa badana paithi […]
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    • Sankat Mochan Hanuman Ashtak
      "Namo nama Shri Guru padukabhyam"A PRAYER TO HANUMANJI IN EIGHT VERSESBaala samai ravi bhaksha liyo, Taba teenahu loka bhayo andhiyaaroTaahi so traasa bhayo jaga-ko, Yaha sankata kaahu so jaata na taaroDewan-aani kari binatee, Taba chaari diyo ravi kashta niwaaroKo nahi jaanata hai jaga may, kapi sankat mochan naam tihaaroBaali ki traasa kapeesa ba […]
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    • Rishi Prasad "Guru Nishtha" Guru Bhakt Sandeepak ki Katha
      "Namo nama Shri Guru padukabhyam" ऋषि प्रसाद अध्यात्मिक मासिक पत्रिका संत श्री आसरामजी आश्रमभगवान शिवजी ने पार्वती से कहा हैःआकल्पजन्मकोटीनां यज्ञव्रततपः क्रियाः।ताः सर्वाः सफला देवि गुरुसंतोषमात्रतः।।'हे देवी ! कल्पपर्यन्त के, करोड़ों जन्मों के यज्ञ, व्रत, तप और शास्त्रोक्त क्रियाएँ – ये सब गुरुदेव के संतोषमात्र से सफल हो जाते हैं।'शिष्य […]
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    • Manas Guru Vandana
      "Namo nama Shri Guru padukabhyam"MANAS GURU VANDANABaalkaand – Doha 1 CHOPAIBandau guru pad paduma paraaga | Suruchi subas saras anuraaga ||Amiya murimaya churan charu | Saman sakal bhav ruj parivaru ||Sukruti sambhu tan bimal bibhuti | Manjul mangal mod prasuti ||Jana mana manju mukur mal harni | Kiye tilak gun gan bas karni ||Shri guru pad nakh m […]
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    • Shiva Taandav Stotra
      "Namo nama Shri Guru padukabhyam"II RAM IISHIV TAANDAV STOTRAJatata veegalajjal pravaahpaavit sthaleyGaleva lambya lambitaam bhujang tung maalikaam |Damag damag damag damanninaad vahum vavrymChakaar chand taandavam tanotu nah shivam shivam || 1 ||Jataa kataah sambhram bhramanni limpa nirjhariVilole veechi vallari viraaj maan murdhani |Dhagad dhagad […]
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    • Nirvaana Ashtakam
      "Namo nama Shri Guru padukabhyam"NIRVAAN ASHTAKAMMano buddhya hankaar chittaani naahamNa cha shrotra jihvey na cha ghraan netrey |Na cha vyom bhoomir na tejo na vaayuChidaanand roopah shivoham shivoham || 1 ||Na cha praan sangyo na vai panch vaayurNa vaa sapta dhaatur na vaa panch koshah |Na vaak paani paadau na chopasth paayuChidaanand roopah shiv […]
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    • Shiv Mahimna Stotra
      "Namo nama Shri Guru padukabhyam" II RAM II Shree Ganeshaaya NamahSHIV MAHIMNAH STOTRAMPushpadanta Uvaacha Mahimnah paaram te paramvidusho yadyasadrishiStutirbrahmaadeenaamapi tadavasannaastvayi girah|Athaavaachyah sarvah svamatiparinaamaavadhi grinanMamaapyesha stotre har nirapavaadah parikarah || 1 ||Ateetah panthaanam tav cha mahimaa vaangmanasa […]
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    • Ramayan Series Page 3
      "Namo nama Shri Guru padukabhyam"RamayanEpisode 21: In Nanihal, Bharath's premonition saddens him Bharath & Shatrughan return to Ayodhya On hearing about their fathers death, they are deeply shocked Bharath develops deep hatred towards his mother Kaikayee and disowns her21.121.221.321.4Episode 22: Bharath performs King Dasharath's las […]
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    • Pancha Mukha Anjaneya Kavacham
      "Namo nama Shri Guru padukabhyam" [Armour of Hanuman with Five Faces]Translated by P. R. Ramachander Sri Hanuman Ji assumed this form to kill Mahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Mahiravana had taken Lord Rama and Lakshmana captive, and the only way to kill him was to extinguish f […]
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    • The Legend of Prince Ram
      "Namo nama Shri Guru padukabhyam" Jai Siya Ram JaiSiyaRam
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    • Ramayan Series Page 2
      "Namo nama Shri Guru padukabhyam"Episode 13: Celebrations mark the proclamation of Shri Ram as heir to the throne Manthra provokes Kaikayee Kaikayee gets into a rage 13.113.213.313.4Episode 14: King Dashrath also gets into an angry state of mind Kaikayee requests for two wishes King Dasharath relents to his promise Bharath is hailed as future king […]
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    • Bharata the Spiritual Guru of the World
      Bharat the Spiritual Guru of the World In this context The following verse (shloka) from the Mahabharat (18.5.46) is important. अष्टादश पुराणानि धर्मशास्त्राणि सर्वशः । वेदाः साङ्गास्तथैकत्र भारतं चैकतः स्थितम् ॥ Meaning : The eighteen Purans, all the scriptures (Smrutis) and the Vedas are on one side and Bharat (ancient India) on the other. (So great is the […]
    • Suprabhatham
      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
    • Shri Hari Stotram
      The one who reads with peace, This octet on Hari, Which is the destroyer of sorrow, Would definitely reach the world of Vishnu, Which is always without sorrow, And he would never undergo sorrow ever. Continue reading →
    • All About HINDUISM
      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
    • The Supreme Sadhana
      Everything is verily a manifestation of God; where then do differences, delusion,misfortune and misery exist? They exist in the „seeing‟ without right knowledge. For as you see,so is the world. Continue reading →
    • Shri Krishna Janma ashtami
      श्रीकृष्ण जन्माष्टमी आपका आत्मिक सुख जगाने का, आध्यात्मिक बल जगाने का पर्व है। जीव को श्रीकृष्ण-तत्त्व में सराबोर करने का त्यौहार है। तुम्हारा सुषुप्त प्रेम जगाने की दिव्य रात्रि है। श्रीकृष्ण का जीवन सर्वांगसंपूर्ण जीवन है। उनकी हर लीला कुछ नयी प्रेरणा देने वाली है। उनकी जीवन-लीलाओं का वास्तविक रहस्य तो श्रीकृष्ण तत्त्व का आत्मरूप से अनुभव किये हुए महापुरूष […]
    • Vedic Astrology: Jyothish Light of Knowledge
      INTRODUCTION Of Indian Jyothish or Hindu Jyothish or Vedic Jyothish. Vedas are the oldest, the most authentic and the most sacred scriptures to understand the mysteries of nature Vedas are oldest books in the library of the world.' The date when did the Sourya Mandal came into existence is written in " BramandPuraan ". Continue reading → […]
    • Bhagvaan ki Kripa
      धनभागी हैं वे, जो संत-दर्शन की महत्ता जानते हैं, उनके दर्शन-सत्संग का लाभ लेते हैं, उनके द्वार पर जा पाते हैं, उनकी सेवा कर पाते हैं और धन्य है यह भारतभूमि, जहाँ ऐसे आत्मारामी संत अवतरित होते रहते हैं। Continue reading → […]
    • Rudraksha : The Divine Gem
      The terms Rudraksha literally means the "Eyes" of Shiva and is so named in His benevolence. Shiva Purana describe Rudraksha's origin as Lord Shiva's tears. He had been meditating for many years for the welfare of all creatures. On opening the eyes, hot drops of tears rolled down and the mother earth gave birth to Rudraksha trees. Continue […]
    • Navagraha Stotra Mala For Daily Recital
      Navagraha Stotra Mala For Daily Recital for the blessing of all Nine Grahas Continue reading →
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  • Jai Guru Dev

    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

    From ancient times up to the present day, an unbroken succession of Self-realized Saints have incarnated in the Land of Yogis & Saints Bharata to lead seekers of Truth to the ultimate reality.

    Yada Yada hee Dharmasya glaneer bhavati Bharat
    Abhyusthanam Adharmasya Tadaatmanam Sreejamyaham
    Paritranaaya Sadhunaam Vinaashaya cha Dushkritaam
    Dharma Sansthapna arthaya Sambhavami Yuge Yuge
    Sreemadh Bhagvad Gita 4.7 & 8

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10: Vibhoothi Yoga “The Yoga of Divine Glories”

Sreemadh Bhagavad Gita

The Glories of the Tenth Chapter of the
Bhagavad Gita from the Padma Purana

Lord Shiva said, “My dear Parvati, I will now relate to you the glories of the Tenth Chapter of the Srimad Bhagavad-gita, as related by Lord Vishnu to Lakshmi-Devi which in itself is a stairway to the spiritual world.

In Kashipuri, there was a Brahmana of the name Dhirabuddhi, who was as dear to me as Nandi, my carrier. He was always peaceful and all of his senses were fixed in the glorification of Lord Krishna. Wherever he would go, I would follow him with great love, so that I could protect and serve him. Seeing my activities, my eternal servant Bhringiriddhi inquired from me, “What kind of austerities and other pious activities has this great devotee performed, that you are personally rendering service to him?”

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

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

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

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

In my next birth I became a maina, but due to my following the principles of chastity strictly, I managed to come in contact with some sages, who kept me at their ashram. One of the sage’s daughters used to look after me. While staying there, every morning and evening I would hear the recitation of the tenth chapter of Srimad Bhagavad-gita, due to which in my next birth I attained the body of an apsara in the heavenly planets of the name Padmavati.

One day, I was traveling in a flower airplane when I saw the beautiful lotus flower on this lake. Coming here, I started to enjoy in the water. At that time, Durvasa-Muni arrived and saw me completely without any cloths. Being afraid of him I immediately took on the form of five lotuses. My two arms became two lotuses and my two legs became two lotuses, and the rest of my body became the fifth lotus. From Durvasa Muni’s eyes fire started to emanate: “Oh, sinful one, you will stay in that form for one hundred years”. After cursing me, he immediately disappeared. But fortunately, I was able to remember the Tenth Chapter of the Srimad Bhagavad-gita. And today, I have become free from the curse, due to your crossing over me, you fell to the ground and your body became black. But if you hear from me the Tenth Chapter of the Srimad Bhagavad-gita, you will be able to become free from
this situation.”

After Padmavati had completed reciting the Tenth Chapter of Srimad Bhagavad-gita, she left in an airplane for Vaikuntha. After that I came here and offered this beautiful lotus from that lake to you.”

Lord Shiva said, “After that black swan completed his story he immediately gave up his body and took birth in a Brahmana family as Dhirabuddhi, who, from his childhood, always chanted the Tenth Chapter of Srimad Bhagavad-gita.

And whoever would hear that chanting from him would attain darshan of Lord Vishnu, who is holding the Shankha and Chakra. Whoever would hear that chanting, whether they are fallen and addicted to intoxication, or even killers of brahmanas, they would attain the darshan of Lord Vishnu, who is holding the Shankha and Chakra. For that reason my dear Bhringiriddhi, I am always serving Dhirabuddhi.”

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

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Chapter 10: Vibhoothi Yoga “The Yoga of Divine Glories”

The Opulence of the Absolute

TEXT 1

sri-bhagavan uvaca
bhuya eva maha-baho
srnu me paramam vacah
yat te ‘ham priyamanaya
vaksyami hita-kamyaya

SYNONYMS

sri-bhagavan uvaca–the Supreme Personality of Godhead said;bhuyah–again; eva–certainly; maha-baho–O mighty-armed; srnu–just hear; me–My; paramam–supreme; vacah–information; yat–that which;te–to you; aham–I; priyamanaya–thinking you dear to Me; vaksyami–say; hita-kamyaya–for your benefit.

TRANSLATION

The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen again to My supreme word, which I shall impart to you for your benefit and which will give you great joy.

PURPORT

The word paramam is explained thus by Parasara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is paramam, or the Supreme Personality of Godhead. While Krsna was present on this earth, He displayed all six opulences. Therefore great sages like Parasara Muni have all accepted Krsna as the Supreme Personality of Godhead. Now Krsna is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter He has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences.
The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one’s devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Krsna consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because he is very dear to Him, for his benefit such discourses are taking place.

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Chapter 10. The Opulence of the Absolute

TEXT 2

na me viduh sura-ganah
prabhavam na maharsayah
aham adir hi devanam
maharsinam ca sarvasah

SYNONYMS

na–never; me–My; viduh–knows; sura-ganah–demigods;prabhavam–opulences; na–never; maha-rsayah–great sages; aham–I am; adih–the origin; hi–certainly; devanam–of the demigods; maha-rsinam–of the great sages; ca–also; sarvasah–in all respects.

TRANSLATION

Neither the hosts of demigods nor the great sages know My origin, for, in every respect, I am the source of the demigods and the sages.

PURPORT

As stated in the Brahma-samhita, Lord Krsna is the Supreme Lord. No one is greater than Him; He is the cause of all causes. Here it is also stated by the Lord personally that He is the cause of all the demigods and sages. Even the demigods and great sages cannot understand Krsna; they can understand neither His name nor His personality, so what is the position of the so-called scholars of this tiny planet? No one can understand why this Supreme God comes to earth as an ordinary human being and executes such commonplace and yet wonderful activities. One should know, then, that scholarship is not the qualification necessary to understand Krsna. Even the demigods and the great sages have tried to understand Krsna by their mental speculation, and they have failed to do so. In the Srimad-Bhagavatam also it is clearly said that even the great demigods are not able to understand the Supreme Personality of Godhead. They can speculate to the limits of their imperfect senses and can reach the opposite conclusion of impersonalism, of something not manifested by the three qualities of material nature, or they can imagine something by mental speculation, but it is not possible to understand Krsna by such foolish speculation.
Here the Lord indirectly says that if anyone wants to know the Absolute Truth, “Here I am present as the Supreme Personality of Godhead. I am the Supreme.” One should know this. Although one cannot understand the inconceivable Lord who is personally present, He nonetheless exists. We can actually understand Krsna, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gitaand Srimad-Bhagavatam. The impersonal Brahman can be conceived by persons who are already in the inferior energy of the Lord, but the Personality of Godhead cannot be conceived unless one is in the transcendental position.
Because most men cannot understand Krsna in His actual situation, out of His causeless mercy He descends to show favor to such speculators. Yet despite the Supreme Lord’s uncommon activities, these speculators, due to contamination in the material energy, still think that the impersonal Brahman is the Supreme. Only the devotees who are fully surrendered unto the Supreme Lord can understand, by the grace of the Supreme Personality, that He is Krsna. The devotees of the Lord do not bother about the impersonal Brahman conception of God; their faith and devotion bring them to surrender immediately unto the Supreme Lord, and out of the causeless mercy of Krsna, they can understand Krsna. No one else can understand Him. So even great sages agree: What is atma, what is the Supreme? It is He whom we have to worship.

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Chapter 10. The Opulence of the Absolute

TEXT 3

yo mam ajam anadim ca
vetti loka-mahesvaram
asammudhah sa martyesu
sarva-papaih pramucyate

SYNONYMS

yah–anyone who; mam–unto Me; ajam–unborn; anadim–without beginning; ca–also; vetti–knows; loka–the planets; maha-isvaram–the supreme master; asammudhah–without doubt; sah–he; martyesu–among those subject to death; sarva-papaih–from all sinful reactions;pramucyate–is delivered.

TRANSLATION

He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds–he, undeluded among men, is freed from all sins.

PURPORT

As stated in the Seventh Chapter, those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men. They are superior to millions and millions of ordinary men who have no knowledge of spiritual realization, but out of those actually trying to understand their spiritual situation, one who can come to the understanding that Krsna is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Krsna’s supreme position, can one be free completely from all sinful reactions.
Here the word ajam, meaning unborn, should not be confused with the living entities, who are described in the Second Chapter as ajam. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditioned souls are changing their bodies, but His body is not changeable. Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior material energy, but is always in the superior energy.
He was existing before the creation, and He is different from His creation. All the demigods were created within this material world, but as far as Krsna is concerned, it is said that He is not created; therefore Krsna is different even from the great demigods like Brahma and Siva. And because He is the creator of Brahma, Siva and all the other demigods, He is the Supreme Person of all planets.
Sri Krsna is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reaction. One must be liberated from all sinful activities to be in the knowledge of the Supreme Lord. Only by devotional service can He be known and not by any other means, as stated in Bhagavad-gita.
One should not try to understand Krsna as a human being. As stated previously, only a foolish person thinks Him to be a human being. This is again expressed here in a different way. A man who is not foolish, who is intelligent enough to understand the constitutional position of the Godhead, is always free from all sinful reactions.
If Krsna is known as the son of Devaki, then how can He be unborn? That is also explained in Srimad-Bhagavatam: When He appeared before Devaki and Vasudeva, He was not born as an ordinary child; He appeared in His original form, and then He transformed Himself into an ordinary child.
Anything done under the direction of Krsna is transcendental. It cannot be contaminated by the material reactions, which may be auspicious or inauspicious. The conception that there are things auspicious and inauspicious in the material world is more or less a mental concoction because there is nothing auspicious in the material world. Everything is inauspicious because the very material mask is inauspicious. We simply imagine it to be auspicious. Real auspiciousness depends on activities in Krsna consciousness in full devotion and service. Therefore if we at all want our activities to be auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scriptures such as Srimad-Bhagavatam and Bhagavad-gita, or from a bona fide spiritual master. Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord. The spiritual master, saintly persons and scriptures direct in the same way. There is no contradiction in these three sources. All actions done under such direction are free from the reactions of pious or impious activities of this material world. The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyasa. Anyone acting under the direction of the Supreme Lord is actually a sannyasi and a yogi, and not the man who has simply taken the dress of the sannyasi, or a pseudo-yogi.

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Chapter 10. The Opulence of the Absolute

TEXT 4-5

buddhir jnanam asammohah
ksama satyam damah samah
sukham duhkham bhavo ‘bhavo
bhayam cabhayam eva ca
ahimsa samata tustis
tapo danam yaso ‘yasah
bhavanti bhava bhutanam
matta eva prthag-vidhah

SYNONYMS

buddhih–intelligence; jnanam–knowledge; asammohah–freedom from doubt; ksama–forgiveness; satyam–truthfulness; damah–control of the senses; samah–control of the mind; sukham–happiness;duhkham–distress; bhavah–birth; abhavah–death; bhayam–fear; ca–and; abhayam–without fear; eva–also; ca–and; ahimsa–nonviolence;samata–equilibrium; tustih–satisfaction; tapah–penance; danam–charity; yasah–fame; ayasah–infamy; bhavanti–become; bhavah–natures; bhutanam–of living entities; mattah–from Me; eva–certainly;prthak-vidhah–differently arranged.

TRANSLATION

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.

PURPORT

The different qualities of living entities, be they good or bad, are all created by Krsna, and they are described here.
Intelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about the spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete.
Asammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Ksama, forgiveness, should be practiced, and one should excuse the minor offenses of others. Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth.
Self-control means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, the mind should not indulge in unnecessary thoughts; that is called samah, or calmness. Nor should one spend one’s time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Krsna consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Krsna consciousness. Anything favorable for the development of Krsna consciousness should be accepted, and anything unfavorable should be rejected.
Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gita. Birth and death apply to one’s embodiment in the material world. Fear is due to worrying about the future. A person in Krsna consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Krsna and be situated always in Krsna consciousness. In that way we will be free from all fear. In theSrimad-Bhagavatam it is stated that fear is caused by our absorption in the illusory energy, but those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead and are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Krsna consciousness. Bhayam, fearlessness, is only possible for one in Krsna consciousness.
Ahimsa, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahimsa means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence.
Samata, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. Similarly, that which is favorable for prosecuting Krsna consciousness should be accepted; that which is unfavorable should be rejected. That is called samata, equanimity. A person in Krsna consciousness has nothing to reject and nothing to accept unless it is useful in the prosecution of Krsna consciousness.
Tusti, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. Tapas means austerity or penance. There are many rules and definitions in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Krsna consciousness, he should accept such bodily troubles which are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gita as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge.
As far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Krsna consciousness. That is not only a good cause, but it is the best cause. Because Krsna is good, His cause is also good. Thus charity should be given to a person who is engaged in Krsna consciousness. According to Vedic literature, it is enjoined that charity should be given to the brahmanas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brahmanas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brahmana is supposed to devote his whole life to understanding Brahman. A brahma-jana is one who knows Brahman; he is called a brahmana. Thus charity is offered to the brahmanas because since they are always engaged in higher spiritual service, they have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to the renouncer of life, thesannyasi. The sannyasis beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life–awakening their Krsna consciousness–it is the business of the sannyasis to go as beggars to the householders and encourage them to be Krsna conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyasis; hence charity is to be given to the renouncer of life, to the brahmanas, and similar good causes, not to any whimsical cause.
Yasah, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Krsna consciousness and it is known, then he is truly famous. One who does not have such fame is infamous.
All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Krsna consciousness, Krsna creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord.
Of whatever we find, good or bad, the origin is Krsna. Nothing can manifest in this material world which is not in Krsna. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Krsna.

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Chapter 10. The Opulence of the Absolute

TEXT 6

maharsayah sapta purve
catvaro manavas tatha
mad-bhava manasa jata
yesam loka imah prajah

SYNONYMS

maha-rsayah–the great sages; sapta–seven; purve–before;catvarah–four; manavah–Manus; tatha–also; mat-bhavah–born of Me; manasah–from the mind; jatah–born; yesam–of them; loke–the planets; imah–all this; prajah–population.

TRANSLATION

The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] are born out of My mind, and all creatures in these planets descend from them.

PURPORT

The Lord is giving a genealogical synopsis of the universal population. Brahma is the original creature born out of the energy of the Supreme Lord known as Hiranyagarbha. And from Brahma all the seven great sages, and before them four other great sages, namely Sanaka, Sananda, Sanatana and Sanat-kumara, and the Manus, are manifest. All these twenty-five great sages are known as the patriarchs of the living entities all over the universe. There are innumerable universes and innumerable planets within each universe, and each planet is full of population of different varieties. All of them are born of these twenty-five patriarchs. Brahma underwent penance for one thousand years of the demigods before he realized by the grace of Krsna how to create. Then from Brahma Sanaka, Sananda, Sanatana and Sanat-kumara came out, then Rudra, and then the seven sages, and in this way all the brahmanas and ksatriyas are born out of the energy of the Supreme Personality of Godhead. Brahma is known as Pitamaha, the grandfather, and Krsna is known as the Prapitamaha, the father of the grandfather. That is stated in the Eleventh Chapter of theBhagavad-gita (Bg. 11.39).

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Chapter 10. The Opulence of the Absolute

TEXT 7

etam vibhutim yogam ca
mama yo vetti tattvatah
so ‘vikalpena yogena
yujyate natra samsayah

SYNONYMS

etam–all this; vibhutim–opulence; yogam ca–also mystic power;mama–of Mine; yah–anyone; vetti–knows; tattvatah–factual; sah–he; avikalpena–without division; yogena–in devotional service; yujyate–engaged; na–never; atra–here; samsayah–doubt.

TRANSLATION

He who knows in truth this glory and power of Mine engages in unalloyed devotional service; of this there is no doubt.

PURPORT

The highest summit of spiritual perfection is knowledge of the Supreme Personality of Godhead. Unless one is firmly convinced of the different opulences of the Supreme Lord, he cannot engage in devotional service. Generally people know that God is great, but they do not know in detail how God is great. Here are the details. If one knows factually how God is great, then naturally he becomes a surrendered soul and engages himself in the devotional service of the Lord. When one factually knows the opulences of the Supreme, there is no alternative but to surrender to Him. This factual knowledge can be known from the descriptions in Srimad-Bhagavatam and Bhagavad-gita and similar literatures.
In the administration of this universe there are many demigods distributed throughout the planetary system, and the chief of them are Brahma, Lord Siva and the four great Kumaras and other patriarchs. There are many forefathers of the population of the universe, and all of them are born of the Supreme Lord Krsna. The Supreme Personality of Godhead, Krsna, is the original forefather of all forefathers.
These are some of the opulences of the Supreme Lord. When one is firmly convinced of them, he accepts Krsna with great faith and without any doubt, and he engages in devotional service. All this particular knowledge is required in order to increase one’s interest in the loving devotional service of the Lord. One should not neglect to understand fully how great Krsna is, for by knowing the greatness of Krsna one will be able to be fixed in sincere devotional service.

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Chapter 10. The Opulence of the Absolute

TEXT 8

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

SYNONYMS

aham–I; sarvasya–of all; prabhavah–source of generation;mattah–from Me; sarvam–everything; pravartate–emanates; iti–thus;matva–knowing; bhajante–becomes devoted; mam–unto Me;budhah–learned; bhava-samanvitah–with great attention.

TRANSLATION

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.

PURPORT

A learned scholar who has studied the Vedas perfectly and has information from authorities like Lord Caitanya and who knows how to apply these teachings can understand that Krsna is the origin of everything in both the material and spiritual worlds, and because he knows this perfectly he becomes firmly fixed in the devotional service of the Supreme Lord. He can never be deviated by any amount of nonsensical commentaries or by fools. All Vedic literature agrees that Krsna is the source of Brahma, Siva and all other demigods. In the Atharva Veda it is said, “yo brahmanam vidadhati: purvam yo vai vedams ca gapayati sma krsnah.” “It was Krsna who in the beginning instructed Brahma in Vedic knowledge and who disseminated Vedic knowledge in the past.” Then again it is said, “atha puruso ha vai narayano ‘kamayata prajah srjeya ity upakramya.” “Then the Supreme Personality Narayana desired to create living entities.” Again it is said:

narayanad brahma jayate, narayanad prajapatih prajayate, narayanad indro jayate, narayanad astau vasavo jayante, narayanad ekadasa
rudra jayante, narayanad dvadasadityah.

“From Narayana, Brahma is born, and from Narayana, the patriarchs are also born. From Narayana, Indra is born, from Narayana the eight Vasus are born, from Narayana the eleven Rudras are born, from Narayana the twelve Adityas are born.”
It is said in the same Vedas, brahmanyo devaki-putrah: “The son of Devaki, Krsna, is the Supreme Personality.” Then it is said:

eko vai narayana asin na brahma na isano napo nagni samau neme
dyav-aprthivi na naksatrani na suryah sa ekaki na ramate tasya
dhyanantah sthasya yatra chandogaih kriyamanastakadi-samjnaka
stuti-stomah stomam ucyate.

“In the beginning of the creation there was only the Supreme Personality Narayana. There was no Brahma, no Siva, no fire, no moon, no stars in the sky, no sun. There was only Krsna, who creates all and enjoys all”
In the many Puranas it is said that Lord Siva was born from the highest, the Supreme Lord Krsna, and the Vedas say that it is the Supreme Lord, the creator of Brahma and Siva, who is to be worshiped. In theMoksa-dharma Krsna also says,
prajapatim ca rudram capy aham eva srjami vai tau hi mam na vijanito mama maya-vimohitau. “The patriarchs, Siva and others are created by Me, though they do not know that they are created by Me because they are deluded by My illusory energy.” In the Varaha Purana it is also said,
narayanah paro devas tasmaj jatas caturmukhah tasmad rudro ‘bhavad devah sa ca sarva-jnatam gatah. “Narayana is the Supreme Personality of Godhead, and from Him Brahma was born, from whom Siva was born.”
Lord Krsna is the source of all generations, and He is called the most efficient cause of everything. He says that because “everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me.” There is no supreme controller other than Krsna. One who understands Krsna in such a way from a bona fide spiritual master and from Vedic literature, who engages all his energy in Krsna consciousness, becomes a truly learned man. In comparison to him, all others, who do not know Krsna properly, are but fools. Only a fool would consider Krsna to be an ordinary man. A Krsna conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-gita and proceed in Krsna consciousness with determination and firmness.

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Chapter 10. The Opulence of the Absolute

TEXT 9

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

SYNONYMS

mat-cittah–minds fully engaged in Me; mat-gata-pranah–lives devoted to the service of Krsna; bodhayantah–preaching; parasparam–among themselves; kathayantah ca–talking also; mam–about Me;nityam–perpetually; tusyanti–are pleased; ca–also; ramanti–enjoy transcendental bliss; ca–also.

TRANSLATION

The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlightening one another and conversing about Me.

PURPORT

Pure devotees, whose characteristics are mentioned here, engage themselves fully in the transcendental loving service of the Lord. Their minds cannot be diverted from the lotus feet of Krsna. Their talks are solely on the transcendental subjects. The symptoms of the pure devotees are described in this verse specifically. Devotees of the Supreme Lord are twenty-four hours daily engaged in glorifying the pastimes of the Supreme Lord. Their hearts and souls are constantly submerged in Krsna, and they take pleasure in discussing Him with other devotees.
In the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are actually situated in love of God. Once situated in that transcendental position, they can relish the highest perfection which is exhibited by the Lord in His abode. Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vrndavana, the supreme planet of Krsna. Ultimately, the plant takes shelter under the lotus feet of Krsna and rests there. Gradually, as the plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritamrta. It is explained there that when the complete plant takes shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed in love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. In such a state, the devotee actually attains the transcendental qualities in contact with the Supreme Lord.
The Srimad-Bhagavatam is also full of such narrations about the relationship between the Supreme Lord and His devotees; therefore theSrimad-Bhagavatam is very dear to the devotees. In this narration there is nothing about material activities, sense gratification or liberation. Srimad-Bhagavatam is the only narration in which the transcendental nature of the Supreme Lord and His devotees is fully described. Thus the realized souls in Krsna consciousness take continual pleasure in hearing such transcendental literatures, just as a young boy and girl take pleasure in association.

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Chapter 10. The Opulence of the Absolute

TEXT 10

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

SYNONYMS

tesam–unto them; satata-yuktanam–always engaged; bhajatam–in devotional service; priti-purvakam–in loving ecstasy; dadami–I give;buddhi-yogam–real intelligence; tam–that; yena–by which; mam–unto Me; upayanti–come; te–they.

TRANSLATION

To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.

PURPORT

In this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yogaitself is action in Krsna consciousness; that is the highest intelligence.Buddhi means intelligence, and yoga means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Krsna consciousness in devotional service, his action is calledbuddhi-yogam. In other words, buddhi-yogam is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Krsna. People do not know this; therefore the association of devotees and a bona fide spiritual master are important. One should know that the goal is Krsna, and when the goal is assigned, then the path is slowly but progressively traversed, and the ultimate goal is achieved.
When a person knows the goal of life but is addicted to the fruits of activities, he is acting in karma-yoga. When he knows that the goal is Krsna, but he takes pleasure in mental speculations to understand Krsna, he is acting in jnana-yoga. And when he knows the goal and seeks Krsna completely in Krsna consciousness and devotional service, he is acting inbhakti-yoga, or buddhi-yoga, which is the complete yoga. This completeyoga is the highest perfectional stage of life.
A person may have a bona fide spiritual master and may be attached to a spiritual organization, but still, if he is not intelligent enough to make progress, then Krsna from within gives him instructions so that he may ultimately come to Him without difficulty. The qualification is that a person always engage himself in Krsna consciousness and with love and devotion render all kinds of services. He should perform some sort of work for Krsna, and that work should be with love. If a devotee is intelligent enough, he will make progress on the path of self-realization. If one is sincere and devoted to the activities of devotional service, the Lord gives him a chance to make progress and ultimately attain to Him.

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Chapter 10. The Opulence of the Absolute

TEXT 11

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhavastho
jnana-dipena bhasvata

SYNONYMS

tesam–for them; eva–certainly; anukampa-artham–to show special mercy; aham–I; ajnana-jam–due to ignorance; tamah–darkness;nasayami–dispel; atma–within; bhavasthah–themselves; jnana–of knowledge; dipena–with the lamp; bhasvata–glowing.

TRANSLATION

Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

PURPORT

When Lord Caitanya was in Benares promulgating the chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, thousands of people were following Him. Prakasananda, a very influential and learned scholar in Benares at that time, derided Lord Caitanya for being a sentimentalist. Sometimes philosophers criticize the devotees because they think that most of the devotees are in the darkness of ignorance and are philosophically naive sentimentalists. Actually that is not the fact. There are very, very learned scholars who have put forward the philosophy of devotion, but even if a devotee does not take advantage of their literatures or of his spiritual master, if he is sincere in his devotional service he is helped by Krsna Himself within his heart. So the sincere devotee engaged in Krsna consciousness cannot be without knowledge. The only qualification is that one carry out devotional service in full Krsna consciousness.
The modern philosophers think that without discriminating one cannot have pure knowledge. For them this answer is given by the Supreme Lord: those who are engaged in pure devotional service, even though they be without sufficient education and even without sufficient knowledge of the Vedic principles, are still helped by the Supreme God, as stated in this verse.

The Lord tells Arjuna that basically there is no possibility of understanding the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead, simply by speculating, for the Supreme Truth is so great that it is not possible to understand Him or to achieve Him simply by making a mental effort. Man can go on speculating for several millions of years, and if he is not devoted, if he is not a lover of the Supreme Truth, he will never understand Krsna or the Supreme Truth. Only by devotional service is the Supreme Truth, Krsna, pleased, and by His inconceivable energy He can reveal Himself to the heart of the pure devotee. The pure devotee always has Krsna within his heart; therefore he is just like the sun that dissipates the darkness of ignorance. This is the special mercy rendered to the pure devotee by Krsna.
Due to the contamination of material association, through many, many millions of births, one’s heart is always covered with the dust of materialism, but when one engages in devotional service and constantly chants Hare Krsna, the dust quickly clears and one is elevated to the platform of pure knowledge. The ultimate goal of Visnu can be attained only by this chant and by devotional service, and not by mental speculation or argument. The pure devotee does not have to worry about the necessities of life; he need not be anxious because when he removes the darkness from his heart, everything is provided automatically by the Supreme Lord, for He is pleased by the loving devotional service of the devotee. This is the essence of the Gita’s teachings. By studyingBhagavad-gita, one can become a completely surrendered soul to the Supreme Lord and engage himself in pure devotional service. As the Lord takes charge, one becomes completely free from all kinds of materialistic endeavors.

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Chapter 10. The Opulence of the Absolute

TEXT 12-13

arjuna uvaca
param brahma param dhama
pavitram paramam bhavan
purusam sasvatam divyam
adi-devam ajam vibhum
ahus tvam rsayah sarve
devarsir naradas tatha
asito devalo vyasah
svayam caiva bravisi me

SYNONYMS

arjunah uvaca–Arjuna said; param–supreme; brahma–truth;param–supreme; dhama–sustenance; pavitram–purest; paramam–supreme; bhavan–Yourself; purusam–personality; sasvatam–original;divyam–transcendental; adi-devam–original Lord; ajam–unborn;vibhum–greatest; ahuh–say; tvam–unto You; rsayah–sages; sarve–all; deva-rsih–the sage among the demigods; naradah–Narada; tatha–also; asitah–Asita; devalah–Devala; vyasah–Vyasa; svayam–personally; ca–also; eva–certainly; bravisi–explaining; me–unto me.

TRANSLATION

Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Narada, Asita, Devala, and Vyasa proclaim this of You, and now You Yourself are declaring it to me.

PURPORT

In these two verses the Supreme Lord gives a chance to the modern philosopher, for here it is clear that the Supreme is different from the individual soul. Arjuna, after hearing the essential four verses ofBhagavad-gita in this chapter, became completely free from all doubts and accepted Krsna as the Supreme Personality of Godhead. He at once boldly declares, “You are Parambrahma, the Supreme Personality of Godhead.” And previously Krsna states that He is the originator of everything and everyone. Every demigod and every human being is dependent on Him. Men and demigods, out of ignorance, think that they are absolute and independent of the Supreme Lord Krsna. That ignorance is removed perfectly by the discharge of devotional service. This is already explained in the previous verse by the Lord. Now by His grace, Arjuna is accepting Him as the Supreme Truth, in concordance with the Vedic injunction. It is not because Krsna is an intimate friend of Arjuna that he is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one who takes to devotional service to the Supreme Lord can understand Him, whereas others cannot. Each and every word of this verse spoken by Arjuna is confirmed by Vedic injunction.
In the Kena Upanisad it is stated that the Supreme Brahman is the rest for everything, and Krsna has already explained that everything is resting on Him. The Mundaka Upanisad confirms that the Supreme Lord, in whom everything is resting, can be realized only by those who engage constantly in thinking of Him. This constant thinking of Krsna issmaranam, one of the methods of devotional service. It is only by devotional service to Krsna that one can understand his position and get rid of this material body.
In the Vedas the Supreme Lord is accepted as the purest of the pure. One who understands that Krsna is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna’s acceptance of Krsna as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Narada is the chief.
Krsna is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one’s transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures, thePuranas and histories. In all Vedic literatures Krsna is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, “Although I am unborn, I appear on this earth to establish religious principles.” He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord.
Here Arjuna expresses himself through the grace of Krsna. If we want to understand Bhagavad-gita, we should accept the statements in these two verses. This is called the parampara system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand Bhagavad-gita. It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Krsna is an ordinary person.

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Chapter 10. The Opulence of the Absolute

TEXT 14

sarvam etad rtam manye
yan mam vadasi kesava
na hi te bhagavan vyaktim
vidur deva na danavah

SYNONYMS

sarvam–all; etat–these; rtam–truths; manye–accept; yat–which;mam–unto me; vadasi–You tell; kesava–O Krsna; na–never; hi–certainly; te–Your; bhagavan–O Personality of Godhead; vyaktim–revelation; viduh–can know; devah–the demigods; na–nor; danavah–the demons.

TRANSLATION

O Krsna, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality.

PURPORT

Arjuna herein confirms that persons of faithless and demonic nature cannot understand Krsna. He is not even known by the demigods, so what to speak of the so-called scholars of this modern world? By the grace of the Supreme Lord, Arjuna has understood that the Supreme Truth is Krsna and that He is the perfect one. One should therefore follow the path of Arjuna. He received the authority of Bhagavad-gita. As described in the Fourth Chapter, the parampara system of disciplic succession for the understanding of Bhagavad-gita was lost, and therefore Krsna reestablished that disciplic succession with Arjuna because He considered Arjuna His intimate friend and a great devotee. Therefore, as stated in our Introduction to Gitopanisad, Bhagavad-gita should be understood in theparampara system. When the parampara system was lost, Arjuna was again selected to rejuvenate it. The acceptance of Arjuna of all that Krsna says should be emulated; then we can understand the essence ofBhagavad-gita, and then only can we understand that Krsna is the Supreme Personality of Godhead.

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Chapter 10. The Opulence of the Absolute

TEXT 15

svayam evatmanatmanam
vettha tvam purusottama
bhuta-bhavana bhutesa
deva-deva jagat-pate

SYNONYMS

svayam–personality; eva–certainly; atmana–by Yourself;atmanam–Yourself; vettha–know; tvam–You; purusa-uttama–O greatest of all persons; bhuta-bhavana–O origin of everything; bhuta-isa–O Lord of everything; deva-deva–O Lord of all demigods; jagat-pate–O Lord of the entire universe.

TRANSLATION

Indeed, You alone know Yourself by Your own potencies, O origin of all, Lord of all beings, God of gods, O Supreme Person, Lord of the universe!

PURPORT

The Supreme Lord Krsna can be known by persons who are in a relationship with Him through the discharge of devotional service, like Arjuna and his successors. Persons of demonic or atheistic mentality cannot know Krsna. Mental speculation that leads one away from the Supreme Lord is a serious sin, and one who does not know Krsna should not try to comment on Bhagavad-gita. Bhagavad-gita is the statement of Krsna, and since it is the science of Krsna, it should be understood from Krsna as Arjuna understood it. It should not be received from atheistic persons.

The Supreme Truth is realized in three aspects: as impersonal Brahman, localized Paramatma and at last as the Supreme Personality of Godhead. So at the last stage of understanding the Absolute Truth, one comes to the Supreme Personality of Godhead. A liberated man and even a common man may realize impersonal Brahman or localized Paramatma, yet they may not understand God’s personality from the verses of Bhagavad-gita,which are being spoken by this person, Krsna. Sometimes the impersonalists accept Krsna as Bhagavan, or they accept His authority. Yet many liberated persons cannot understand Krsna as Purusottama, the Supreme Person, the father of all living entities. Therefore Arjuna addresses Him as Purusottama. And if one comes to know Him as the father of all the living entities, still one may not know Him as the supreme controller; therefore He is addressed here as Bhutesa, the supreme controller of everyone. And even if one knows Krsna as the supreme controller of all living entities, still one may not know that He is the origin of all the demigods; therefore He is addressed herein as Devadeva, the worshipful God of all demigods. And even if one knows Him as the worshipful God of all demigods, one may not know that He is the supreme proprietor of everything; therefore He is addressed as Jagatpati. Thus the truth about Krsna is established in this verse by the realization of Arjuna, and we should follow in the footsteps of Arjuna to understand Krsna as He is.

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Chapter 10. The Opulence of the Absolute

TEXT 16

vaktum arhasy asesena
divya hy atma-vibhutayah
yabhir vibhutibhir lokan
imams tvam vyapya tisthasi

SYNONYMS

vaktum–to say; arhasi–deserve; asesena–in detail; divyah–divine;hi–certainly; atma–Yourself; vibhutayah–opulences; yabhih–by which; vibhutibhih–opulences; lokan–all the planets; iman–these;tvam–You; vyapya–pervading; tisthasi–remain.

TRANSLATION

Please tell me in detail of Your divine powers by which You pervade all these worlds and abide in them.

PURPORT

In this verse it appears that Arjuna is already satisfied with his understanding of the Supreme Lord Krsna. By Krsna’s grace, Arjuna has personal experience, intelligence and knowledge and whatever else a person may have through all these agencies, and he has understood Krsna as the Supreme Personality of Godhead. For him there is no doubt, yet he is asking Krsna to explain His all-pervading nature so that in the future people will understand, especially the impersonalists, how He exists in His all-pervading aspect through His different energies. One should know that this is being asked by Arjuna on behalf of the common people.

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Chapter 10. The Opulence of the Absolute

TEXT 17

katham vidyam aham yogims
tvam sada paricintayan
kesu kesu ca bhavesu
cintyo ‘si bhagavan maya

SYNONYMS

katham–how; vidyam aham–shall I know; yogin–O supreme mystic; tvam–You; sada–always; paricintayan–thinking; kesu–in which; kesu–in which; ca–also; bhavesu–nature; cintyah asi–You are remembered; bhagavan–O Supreme; maya–by me.

TRANSLATION

How should I meditate on You? In what various forms are You to be contemplated, O Blessed Lord?

PURPORT

As it is stated in the previous chapter, the Supreme Personality of Godhead is covered by His yoga-maya. Only surrendered souls and devotees can see Him. Now Arjuna is convinced that His friend, Krsna, is the Supreme Godhead, but he wants to know the general process by which the all-pervading Lord can be understood by the common man. No common men, including the demons and atheists, can know Krsna because He is guarded by His yoga-maya energy. Again, these questions are asked by Arjuna for their benefit. The superior devotee is not only concerned for his own understanding, but for the understanding of all mankind. Out of his mercy, because he is a Vaisnava, a devotee, Arjuna is opening the understanding for the common man as far as the all-pervasiveness of the Supreme is concerned. He addresses Krsna specifically as yogin because Sri Krsna is the master of the yoga-mayaenergy by which He is covered and uncovered to the common man. The common man who has no love for Krsna cannot always think of Krsna; therefore he has to think materially. Arjuna is considering the mode of thinking of the materialistic persons of this world. Because materialists cannot understand Krsna spiritually, they are advised to concentrate the mind on physical things and try to see how Krsna is manifested by physical representations.

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Chapter 10. The Opulence of the Absolute

TEXT 18

vistarenatmano yogam
vibhutim ca janardana
bhuyah kathaya trptir hi
srnvato nasti me ‘mrtam

SYNONYMS

vistarena–in description; atmanah–of Yourself; yogam–mystic power; vibhutim–opulences; ca–also; jana-ardana–O killer of the atheists; bhuyah–again; kathaya–describe; trptih–satisfaction; hi–certainly; srnvatah–hearing; na asti–there is not; me–my; amrtam–nectar.

TRANSLATION

Tell me again in detail, O Janardana [Krsna], of Your mighty potencies and glories, for I never tire of hearing Your ambrosial words.

PURPORT

A similar statement was made to Suta Gosvami by the rsis of Naimisaranya, headed by Saunaka. That statement is:

vayam tu na vitrpyama uttama-sloka-vikrame
yac chrnvatam rasa-jnanam svadu svadu pade pade

“One can never be satiated even though one continuously hears the transcendental pastimes of Krsna, who is glorified by Vedic hymns. Those who have entered into a transcendental relationship with Krsna relish in every step descriptions of the pastimes of the Lord.” Thus Arjuna is interested to hear about Krsna, specifically how He remains as the all-pervading Supreme Lord.
Now as far as amrtam, nectar, is concerned, any narration or statement concerning Krsna is just like nectar. And this nectar can be perceived by practical experience. Modern stories, fiction and histories are different from the transcendental pastimes of the Lord in that one will tire of hearing mundane stories, but one never tires of hearing about Krsna. It is for this reason only that the history of the whole universe is replete with references to the pastimes of the incarnations of Godhead. For instance, the Puranas are histories of bygone ages that relate the pastimes of the various incarnations of the Lord. In this way the reading matter remains forever fresh, despite repeated readings.

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Chapter 10. The Opulence of the Absolute

TEXT 19

sri-bhagavan uvaca
hanta te kathayisyami
divya hy atma-vibhutayah
pradhanyatah kuru-srestha
nasty anto vistarasya me

SYNONYMS

sri-bhagavan uvaca–the Supreme Personality of Godhead said;hanta–yes; te–unto you; kathayisyami–I shall speak; divyah–divine;hi–certainly; atma-vibhutayah–personal opulences; pradhanyatah–principally; kuru-srestha–O best of the Kurus; na asti–there is no;antah–limit; vistarasya–to the extent; me–My.

TRANSLATION

The Blessed Lord said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.

PURPORT

It is not possible to comprehend the greatness of Krsna and His opulences. The senses of the individual soul are imperfect and do not permit him to understand the totality of Krsna’s affairs. Still the devotees try to understand Krsna, but not on the principle that they will be able to understand Krsna fully at any specific time or in any state of life. Rather, the very topics of Krsna are so relishable that they appear to them as nectar. Thus they enjoy them. In discussing Krsna’s opulences and His diverse energies, the pure devotees take transcendental pleasure. Therefore they want to hear and discuss them. Krsna knows that living entities do not understand the extent of His opulences; He therefore agrees to state only the principal manifestations of His different energies. The word pradhanyatah (principal) is very important because we can understand only a few of the principal details of the Supreme Lord, for His features are unlimited. It is not possible to understand them all. Andvibhuti, as used in this verse, refers to the opulences by which He controls the whole manifestation. In the Amara-kosa dictionary it is stated thatvibhuti indicates an exceptional opulence.
The impersonalist or the pantheist cannot understand the exceptional opulences of the Supreme Lord nor the manifestations of His divine energy. Both in the material world and in the spiritual world His energies are distributed in every variety of manifestation. Now Krsna is describing what can be directly perceived by the common man; thus part of His variegated energy is described in this way.

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Chapter 10. The Opulence of the Absolute

TEXT 20

aham atma gudakesa
sarva-bhutasaya-sthitah
aham adis ca madhyam ca
bhutanam anta eva ca

SYNONYMS

aham–I; atma–soul; gudakesa–O Arjuna; sarva-bhuta–all living entities; asaya-sthitah–situated within; aham–I am; adih–origin; ca–also; madhyam–middle; ca–also; bhutanam–all living entities; antah–end; eva–certainly; ca–and.

TRANSLATION

I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.

PURPORT

In this verse Arjuna is addressed as Gudakesa, which means one who has conquered the darkness of sleep. For those who are sleeping in the darkness of ignorance, it is not possible to understand how the Supreme Godhead manifests Himself in the material and spiritual worlds. Thus this address by Krsna to Arjuna is significant. Because Arjuna is above such darkness, the Personality of Godhead agrees to describe His various opulences.
Krsna first informs Arjuna that He is the Self or soul of the entire cosmic manifestation by dint of His primary expansion. Before the material creation, the Supreme Lord, by His plenary expansion, accepts the purusaincarnations, and from Him everything begins. Therefore He is atma, the soul of the mahat-tattva, the universal elements. The total material energy is not the cause of the creation, but actually the Maha-Visnu enters into themahat-tattva, the total material energy. He is the soul. When Maha-Visnu enters into the manifested universes, He again manifests Himself as the Supersoul in each and every entity. We have experience that the personal body of the living entity exists due to the presence of the spiritual spark. Without the existence of the spiritual spark, the body cannot develop. Similarly, the material manifestation cannot develop unless the Supreme Soul of Krsna enters.
The Supreme Personality of Godhead is existing as the Supersoul in all manifested universes. A description of the three purusa-avataras is given in Srimad-Bhagavatam. “The Supreme Personality of Godhead manifests three features, as Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu, in this material manifestation.” The Supreme Lord Krsna, the cause of all causes, lies down in the cosmic ocean as Maha-Visnu or Karanodakasayi Visnu, and therefore Krsna is the beginning of this universe, the maintainer of the universal manifestation, and the end of all the energy.

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Chapter 10. The Opulence of the Absolute

TEXT 21

adityanam aham visnur
jyotisam ravir amsuman
maricir marutam asmi
naksatranam aham sasi

SYNONYMS

adityanam–of the Adityas; aham–I am; visnuh–the Supreme Lord;jyotisam–of all luminaries; ravih–the sun; amsu-man–radiant; maricih–Marici; marutam–of the Maruts; asmi–I am; naksatranam–of stars;aham–I am; sasi–the moon.

TRANSLATION

Of the Adityas I am Visnu, of lights I am the radiant sun, I am Marici of the Maruts, and among the stars I am the moon.

PURPORT

There are twelve Adityas, of which Krsna is the principal. And among all the luminaries twinkling in the sky, the sun is the chief, and in theBrahma-samhita the sun is accepted as the glowing effulgence of the Supreme Lord and is considered to be one of His eyes. Marici is the controlling deity of of the heavenly spaces. Among the stars, the moon is the most prominent at night, and thus the moon represents Krsna.

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Chapter 10. The Opulence of the Absolute

TEXT 22

vedanam sama-vedo ‘smi
devanam asmi vasavah
indriyanam manas casmi
bhutanam asmi cetana

SYNONYMS

vedanam–of all the Vedas; sama-vedah–the Sama Veda; asmi–I am; devanam–of all the demigods; asmi–I am; vasavah–heavenly king;indriyanam–of all the senses; manah–the mind; ca–also; asmi–I am;bhutanam–of all living entities; asmi–I am; cetana–the living force.

TRANSLATION

Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the senses I am the mind, and in living beings I am the living force [knowledge].

PURPORT

The difference between matter and spirit is that matter has no consciousness like the living entity; therefore this consciousness is supreme and eternal. Consciousness cannot be produced by a combination of matter.

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Chapter 10. The Opulence of the Absolute

TEXT 23

rudranam sankaras casmi
vitteso yaksa-raksasam
vasunam pavakas casmi
meruh sikharinam aham

SYNONYMS

rudranam–of all the Rudras; sankarah–Lord Siva; ca–also; asmi–I am; vitta-isah–the lord of the treasury of the demigods; yaksa-raksasam–of the Yaksas and Raksasas; vasunam–of the Vasus;pavakah–fire; ca–also; asmi–I am; meruh–Meru; sikharinam–of all mountains; aham–I am.

TRANSLATION

Of all the Rudras I am Lord Siva; of the Yaksas and Raksasas I am the Lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of mountains I am Meru.

PURPORT

There are eleven Rudras, of whom Sankara, Lord Siva, is predominant. He is the incarnation of the Supreme Lord in charge of the modes of ignorance in the universe. Among the demigods Kuvera is the chief treasurer, and he is a representation of the Supreme Lord. Meru is a mountain famed for its rich natural resources.

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Chapter 10. The Opulence of the Absolute

TEXT 24

purodhasam ca mukhyam mam
viddhi partha brhaspatim
senaninam aham skandah
sarasam asmi sagarah

SYNONYMS

purodhasam–of all priests; ca–also; mukhyam–chief; mam–Me;viddhi–understand; partha–O son of Prtha; brhaspatim–Brhaspati;senaninam–of all commanders; aham–I am; skandah–Kartikeya;sarasam–of all reservoirs of water; asmi–I am; sagarah–the ocean.

TRANSLATION

Of priests, O Arjuna, know Me to be the chief, Brhaspati, the lord of devotion. Of generals I am Skanda, the lord of war; and of bodies of water I am the ocean.

PURPORT

Indra is the chief demigod of the heavenly planets and is known as the king of the heavens. The planet in which he reigns is called Indraloka. Brhaspati is Indra’s priest, and since Indra is the chief of all kings, Brhaspati is the chief of all priests. And as Indra is the chief of all kings, similarly Skanda, the son of Parvati and Lord Siva, is the chief of all military commanders. And of all bodies of water, the ocean is the greatest. These representations of Krsna only give hints of His greatness.

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Chapter 10. The Opulence of the Absolute

TEXT 25

maharsinam bhrgur aham
giram asmy ekam aksaram
yajnanam japa-yajno ‘smi
sthavaranam himalayah

SYNONYMS

maha-rsinam–among the great sages; bhrguh–Bhrgu; aham–I am;giram–of vibrations; asmi–I am; ekam aksaram–pranava; yajnanam–of sacrifices; japa-yajnah–chanting; asmi–I am; sthavaranam–of immovable things; himalayah–the Himalayan mountains.

TRANSLATION

Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.

PURPORT

Brahma, the first living creature within the universe, created several sons for the propagation of various kinds of species. The most powerful of his sons is Bhrgu, who is also the greatest sage. Of all the transcendental vibrations, the “om” (omkara) represents the Supreme. Of all sacrifices, the chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the purest representation of Krsna. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Krsna, Hare Krsna, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation of Krsna. Therefore the Himalayas, the greatest mountains in the world, also represent Him. The mountain named Meru was mentioned in a previous verse, but Meru is sometimes movable, whereas the Himalayas are never movable. Thus the Himalayas are greater than Meru.

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Chapter 10. The Opulence of the Absolute

TEXT 26

asvatthah sarva-vrksanam
devarsinam ca naradah
gandharvanam citrarathah
siddhanam kapilo munih

SYNONYMS

asvatthah–the banyan tree; sarva-vrksanam–of all trees; deva-rsinam–of all the sages amongst the demigods; ca–and; naradah–Narada; gandharvanam–the citizens of the Gandharva planet;citrarathah–Citraratha; siddhanam–of all those who are perfected;kapilah munih–Kapila Muni.

TRANSLATION

Of all trees I am the holy fig tree, and among sages and demigods I am Narada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila.

PURPORT

The fig tree (asvattha) is one of the most beautiful and highest trees, and people in India often worship it as one of their daily morning rituals. Amongst the demigods they also worship Narada, who is considered the greatest devotee in the universe. Thus he is the representation of Krsna as a devotee. The Gandharva planet is filled with entities who sing beautifully, and among them the best singer is Citraratha. Amongst the perpetually living entities, Kapila is considered an incarnation of Krsna, and His philosophy is mentioned in the Srimad-Bhagavatam. Later on another Kapila became famous, but his philosophy was atheistic. Thus there is a gulf of difference between them.

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Chapter 10. The Opulence of the Absolute

TEXT 27

uccaihsravasam asvanam
viddhi mam amrtodbhavam
airavatam gajendranam
naranam ca naradhipam

SYNONYMS

uccaihsravasam–Uccaihsrava; asvanam–among horses; viddhi–know; mam–Me; amrta-udbhavam–produced from the churning of the ocean; airavatam–Airavata; gaja-indranam–of elephants; naranam–among human beings; ca–and; nara-adhipam–the king.

TRANSLATION

Of horses know Me to be Uccaihsrava, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airavata, and among men I am the monarch.

PURPORT

The devotee demigods and the demons (asuras) once took a sea journey. On this journey, nectar and poison were produced, and Lord Siva drank the poison. From the nectar were produced many entities, of which there was a horse named Uccaihsrava. Another animal produced from the nectar was an elephant named Airavata. Because these two animals were produced from nectar, they have special significance, and they are representatives of Krsna.
Amongst the human beings, the king is the representative of Krsna because Krsna is the maintainer of the universe, and the kings, who are appointed on account of their godly qualifications, are maintainers of their kingdoms. Kings like Maharaja Yudhisthira, Maharaja Pariksit and Lord Rama were all highly righteous kings who always thought of the citizens’ welfare. In Vedic literature, the king is considered to be the representative of God. In this age, however, with the corruption of the principles of religion, monarchy decayed and is now finally abolished. It is to be understood that in the past, however, people were more happy under righteous kings.

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Chapter 10. The Opulence of the Absolute

TEXT 28

ayudhanam aham vajram
dhenunam asmi kamadhuk
prajanas casmi kandarpah
sarpanam asmi vasukih

SYNONYMS

ayudhanam–of all weapons; aham–I am; vajram–the thunderbolt;dhenunam–of cows; asmi–I am; kama-dhuk–the surabhi cows;prajanah–for begetting children; ca–and; asmi–I am; kandarpah–Cupid; sarpanam–of all snakes; asmi–I am; vasukih–Vasuki.

TRANSLATION

Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Kandarpa, the god of love, and of serpents I am Vasuki, the chief.

PURPORT

The thunderbolt, indeed a mighty weapon, represents Krsna’s power. In Krsnaloka in the spiritual sky there are cows which can be milked at any time, and they give as much milk as one likes. Of course such cows do not exist in this material world, but there is mention of them in Krsnaloka. The Lord keeps many such cows, which are called surabhi. It is stated that the Lord is engaged in herding the surabhi cows. Kandarpa is the sex desire for presenting good sons; therefore Kandarpa is the representative of Krsna. Sometimes sex is engaged in only for sense gratification; such sex does not represent Krsna. But sex for the generation of good children is called Kandarpa and represents Krsna.

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Chapter 10. The Opulence of the Absolute

TEXT 29

anantas casmi naganam
varuno yadasam aham
pitrnam aryama casmi
yamah samyamatam aham

SYNONYMS

anantah–Ananta; ca–also; asmi–I am; naganam–of all serpents;varunah–the demigod controlling the water; yadasam–of all aquatics;aham–I am; pitrnam–of the ancestors; aryama–Aryama; ca–also;asmi–I am; yamah–the controller of death; samyamatam–of all regulators; aham–I am.

TRANSLATION

Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am Yama, lord of death.

PURPORT

Among the many celestial Naga serpents, Ananta is the greatest, as is Varuna among the aquatics. They both represent Krsna. There is also a planet of trees presided over by Aryama, who represents Krsna. There are many living entities who give punishment to the miscreants, and among them Yama is the chief. Yama is situated in a planet near this earthly planet, and after death those who are very sinful are taken there, and Yama arranges different kinds of punishments for them

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Chapter 10. The Opulence of the Absolute

TEXT 30

prahladas casmi daityanam
kalah kalayatam aham
mrganam ca mrgendro ‘ham
vainateyas ca paksinam

SYNONYMS

prahladah–Prahlada; ca–also; asmi–I am; daityanam–of the demons; kalah–time; kalayatam–of subduers; aham–I am; mrganam–of animals; ca–and; mrga-indrah–the lion; aham–I am; vainateyah–Garuda; ca–also; paksinam–of birds.

TRANSLATION

Among the Daitya demons I am the devoted Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda, the feathered carrier of Visnu.

PURPORT

Diti and Aditi are two sisters. The sons of Aditi are called Adityas, and the sons of Diti are called Daityas. All the Adityas are devotees of the Lord, and all the Daityas are atheistic. Although Prahlada was born in the family of the Daityas, he was a great devotee from his childhood. Because of his devotional service and godly nature, he is considered to be a representative of Krsna.
There are many subduing principles, but time wears down all things in the material universe and so represents Krsna. Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuda, the bearer of Lord Visnu, is the greatest.

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Chapter 10. The Opulence of the Absolute

TEXT 31

pavanah pavatam asmi
ramah sastra-bhrtam aham
jhasanam makaras casmi
srotasam asmi jahnavi

SYNONYMS

pavanah–the wind; pavatam–of all that purifies; asmi–I am;ramah–Rama; sastra-bhrtam–of the carriers of weapons; aham–I am;jhasanam–of all aquatics; makarah–shark; ca asmi–I am also;srotasam–of flowing rivers; asmi–I am; jahnavi–the River Ganges.

TRANSLATION

Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of flowing rivers I am the Ganges.

PURPORT

Of all the aquatics the shark is one of the biggest and is certainly the most dangerous to man. Thus the shark represents Krsna. And of rivers, the greatest in India is the Mother Ganges. Lord Ramacandra, of theRamayana, an incarnation of Krsna, is the mightest of warriors.

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Chapter 10. The Opulence of the Absolute

TEXT 32

sarganam adir antas ca
madhyam caivaham arjuna
adhyatma-vidya vidyanam
vadah pravadatam aham

SYNONYMS

sarganam–of all creations; adih–beginning; antah–end; ca–and;madhyam–middle; ca–also; eva–certainly; aham–I am; arjuna–O Arjuna; adhyatma-vidya–spiritual knowledge; vidyanam–of all education; vadah–natural conclusion; pravadatam–of arguments;aham–I am.

TRANSLATION
Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

PURPORT

Among created manifestations, the total material elements are first created by Maha-Visnu and are annihilated by Lord Siva. Brahma is the secondary creator. All these created elements are different incarnations of the material qualities of the Supreme Lord; therefore He is the beginning, the middle and the end of all creation.
Regarding the spiritual science of the self, there are many literatures, such as the four Vedas, the Vedanta-sutra and the Puranas, the Srimad Bhagavatam and the Gita. These are all representatives of Krsna. Among logicians there are different stages of argument. The presentation of evidence is called japa. The attempt to defeat one another is calledvitanda, and the final conclusion is called vada. The conclusive truth, the end of all reasoning processes, is Krsna.

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Chapter 10. The Opulence of the Absolute

TEXT 33

aksaranam akaro ‘smi
dvandvah samasikasya ca
aham evaksayah kalo
dhataham visvato-mukhah

SYNONYMS

aksaranam–of letters; akarah–the first; asmi–I am; dvandvah–dual; samasikasya–compounds; ca–and; aham–I am; eva–certainly;aksayah–eternal; kalah–time; dhata–creator; aham–I am; visvatah-mukhah–Brahma.

TRANSLATION

Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustible time, and of creators I am Brahma, whose manifold faces turn everywhere.

PURPORT

Akara, the first letter of the Sanskrit alphabet, is the beginning of the Vedic literature. Without akara, nothing can be sounded; therefore it is the beginning of sound. In Sanskrit there are also many compound words, of which the dual word, like Rama-krsna, is called dvandvah. For instance,Rama and Krsna have the same rhythm, and therefore are called dual.
Among all kinds of killers, time is the ultimate because time kills everything. Time is the representative of Krsna because in due course of time there will be a great fire and everything will be annihilated.
Among the creators and living entities, Brahma is the chief. The various Brahma’s exhibit four, eight, sixteen, etc., heads accordingly, and they are the chief creators in their respective universes. The Brahmas are representatives of Krsna.

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Chapter 10. The Opulence of the Absolute

TEXT 34

mrtyuh sarva-haras caham
udbhavas ca bhavisyatam
kirtih srir vak ca narinam
smrtir medha dhrtih ksama

SYNONYMS

mrtyuh–death; sarva-harah–all-devouring; ca–also; aham–I am;udbhavah–generation; ca–also; bhavisyatam–of the future; kirtih–fame; srih vak–beautiful speech; ca–also; narinam–of women; smrtih–memory; medha–intelligence; dhrtih–faithfulness; ksama–patience.

TRANSLATION

I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.

PURPORT

As soon as a man is born, he dies at every moment. Thus death is devouring every living entity at every moment, but the last stroke is called death itself. That death is Krsna. All species of life undergo six basic changes. They are born, they grow, they remain for some time, they reproduce, they dwindle and finally vanish. Of these changes, the first is deliverance from the womb, and that is Krsna. The first generation is the beginning of all future activities.
The six opulences listed are considered to be feminine. If a woman possesses all of them or some of them she becomes glorious. Sanskrit is a perfect language and is therefore very glorious. After studying, if one can remember the subject matter, he is gifted with good memory, or smrti.One need not read many books on different subject matters; the ability to remember a few and quote them when necessary is also another opulence.

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Chapter 10. The Opulence of the Absolute

TEXT 35

brhat-sama tatha samnam
gayatri chandasam aham
masanam marga-sirso ‘ham
rtunam kusumakarah

SYNONYMS

brhat-sama–the Brhat-sama; tatha–also; samnam–of the Sama Veda songs; gayatri–the Gayatri hymns; chandasam–of all poetry;aham–I am; masanam–of months; marga-sirsah–the month of November-December; aham–I am; rtunam–of all seasons; kusuma-akarah–spring.

TRANSLATION

Of hymns I am the Brhat-sama sung to the Lord Indra, and of poetry I am the Gayatri verse, sung daily by Brahmanas. Of months I am November and December, and of seasons I am flower-bearing spring.

PURPORT

It has already been explained by the Lord that amongst all the Vedas,the Sama Veda is rich with beautiful songs played by the various demigods. One of these songs is the Brhat-sama, which has an exquisite melody and is sung at midnight.
In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gayatri mantra, which is chanted by the duly qualified brahmanas, is the most prominent. The Gayatri mantra is mentioned in the Srimad-Bhagavatam. Because the Gayatri mantra is especially meant for God realization, it represents the Supreme Lord. Thismantra is meant for spiritually advanced people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodness according to the laws of material nature, in order to chant the Gayatri mantra. The Gayatri mantra is very important in Vedic civilization and is considered to be the sound incarnation of Brahman. Brahma is its initiator, and it is passed down from him in disciplic succession.
The months of November and December are considered the best of all months because in India grains are collected from the fields at this time, and the people become very happy. Of course spring is a season universally liked because it is neither too hot nor too cold, and the flowers and trees blossom and flourish. In spring there are also many ceremonies commemorating Krsna’s pastimes; therefore this is considered to be the most joyful of all seasons, and it is the representative of the Supreme Lord Krsna.

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Chapter 10. The Opulence of the Absolute

TEXT 36

dyutam chalayatam asmi
tejas tejasvinam aham
jayo ‘smi vyavasayo ‘smi
sattvam sattvavatam aham

SYNONYMS

dyutam–gambling; chalayatam–of all cheats; asmi–I am; tejah–splendid; tejasvinam–of everything splendid; aham–I am; jayah–victory; asmi–I am; vyavasayah–adventure; asmi–I am; sattvam–strength; sattva-vatam–of all the strong; aham–I am.

TRANSLATION

I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.

PURPORT

There are many kinds of cheaters all over the universe. Of all cheating processes, gambling stands supreme and therefore represents Krsna. As the Supreme, Krsna can be more deceitful than any mere man. If Krsna chooses to deceive a person, no one can surpass Him in His deceit. His greatness is not simply one-sided–it is all-sided.
Among the victorious, He is victory. He is the splendor of the splendid. Among enterprising industrialists, He is the most enterprising. Among adventurers, He is the most adventurous, and among the strong, He is the strongest. When Krsna was present on earth, no one could surpass Him in strength. Even in His childhood He lifted Govardhana Hill. No one can surpass Him in cheating, no one can surpass Him in splendor, no one can surpass Him in victory, no one can surpass Him in enterprise, and no one can surpass Him in strength.

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Chapter 10. The Opulence of the Absolute

TEXT 37

vrsninam vasudevo ‘smi
pandavanam dhananjayah
muninam apy aham vyasah
kavinam usana kavih

SYNONYMS

vrsninam–of the descendants of Vrsni; vasudevah–Krsna in Dvaraka; asmi–I am; pandavanam–of the Pandavas; dhananjayah–Arjuna; muninam–of the sages; api–also; aham–I am; vyasah–Vyasa, the compiler of all Vedic literature; kavinam–of all great thinkers; usana–Usana; kavih–the thinker.

TRANSLATION

Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.

PURPORT

Krsna is the original Supreme Personality of Godhead, and Vasudeva is the immediate expansion of Krsna. Both Lord Krsna and Baladeva appear as the sons of Vasudeva. Amongst the sons of Pandu, Arjuna is famous and valiant. Indeed, He is the best of men and therefore represents Krsna. Among the munis, or learned men conversant in Vedic knowledge, Vyasa is the greatest because he explained Vedic knowledge in many different ways for the understanding of the common mass of people in this age of Kali. And Vyasa is also known as an incarnation of Krsna; therefore Vyasa also represents Krsna. Kavis are those who are capable of thinking thoroughly on any subject matter. Among the kavis, Usana was the spiritual master of the demons; he was an extremely intelligent, far-seeing, political and spiritual in every way. Thus Usana is another representative of the opulence of Krsna.

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Chapter 10. The Opulence of the Absolute

TEXT 38

dando damayatam asmi
nitir asmi jigisatam
maunam caivasmi guhyanam
jnanam jnanavatam aham

SYNONYMS

dandah–punishment; damayatam–of all separation; asmi–I am;nitih–morality; asmi–I am; jigisatam–of the victorious; maunam–silence; ca–and; eva–also; asmi–I am; guhyanam–of secrets; jnanam–knowledge; jnana-vatam–of the wise; aham–I am.

TRANSLATION

Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom.

PURPORT

There are many suppressing agents, of which the most important are those that cut down the miscreants. When miscreants are punished, the rod of chastisement represents Krsna. Among those who are trying to be victorious in some field of activity, the most victorious element is morality. Among the confidential activities of hearing, thinking and meditating, silence is most important because by silence one can make progress very quickly. The wise man is he who can discriminate between matter and spirit, between God’s superior and inferior natures. Such knowledge is Krsna Himself.

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Chapter 10. The Opulence of the Absolute

TEXT 39

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

SYNONYMS

yat–whatever; ca–also; api–may be; sarva-bhutanam–of all creations; bijam–the seed; tat–that; aham–I am; arjuna–O Arjuna;na–not; tat–that; asti–there is; vina–without; yat–that; syat–exists;maya–by Me; bhutam–created; cara-acaram–moving and unmoving.

TRANSLATION

Furthermore, O Arjuna, I am the generating seed of all existences. There is no being–moving or unmoving–that can exist without Me.

PURPORT

Everything has a cause, and that cause or seed of manifestation is Krsna. Without Krsna’s energy, nothing can exist; therefore He is called omnipotent. Without His potency, neither the movable nor the unmovable can exist. Whatever existence is not founded on the energy of Krsna is called maya, that which is not.

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Chapter 10. The Opulence of the Absolute

TEXT 40

nanto ‘sti mama divyanam
vibhutinam parantapa
esa tuddesatah prokto
vibhuter vistaro maya

SYNONYMS

na–nor; antah–a limit; asti–is there; mama–My; divyanam–divine; vibhutinam–opulences; parantapa–O conqueror of the enemies;esah–all this; tu–that; uddesatah–examples; proktah–spoken;vibhuteh–opulences; vistarah–expanded; maya–by Me.

TRANSLATION

O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.

PURPORT

As stated in the Vedic literature, although the opulences and energies of the Supreme are understood in various ways, there is no limit to such opulences; therefore not all the opulences and energies can be explained. Simply a few examples are being described to Arjuna to pacify his inquisitiveness.

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Chapter 10. The Opulence of the Absolute

TEXT 41

yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo-‘msa-sambhavam

SYNONYMS

yat yat–whatever; vibhuti–opulences; mat–having; sattvam–existence; sri-mat–beautiful; urjitam–glorious; eva–certainly; va–or;tat tat–all those; eva–certainly; avagaccha–you must know; tvam–you; mama–My; tejah–splendor; amsa–partly; sambhavam–born of.

TRANSLATION

Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.

PURPORT

Any glorious or beautiful existence should be understood to be but a fragmental manifestation of Krsna’s opulence, whether it be in the spiritual or material world. Anything extraordinarily opulent should be considered to represent Krsna’s opulence.

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Chapter 10. The Universal Form

TEXT 42

atha va bahunaitena
kim jnatena tavarjuna
vistabhyaham idam krtsnam
ekamsena sthito jagat

SYNONYMS

atha va–or; bahuna–many; etena–by this kind; kim–what;jnatena–knowing; tava–you; arjuna–O Arjuna; vistabhya–entire;aham–I; idam–this; krtsnam–of all manifestations; eka–one; amsena–part; sthitah–situated; jagat–in the universe.

TRANSLATION

But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

PURPORT

The Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Krsna’s entering them as Supersoul. From Brahma, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them.
Worship of demigods is discouraged herein because even the greatest demigods like Brahma and Siva only represent part of the opulence of the Supreme Lord. He is the origin of everyone born, and no one is greater than Him. He is samata, which means that no one is superior to Him and that no one is equal to Him. In the Visnu-mantra it is said that one who considers the Supreme Lord Krsna in the same category with demigods–be they even Brahma or Siva–becomes at once an atheist. If, however, one thoroughly studies the different descriptions of the opulences and expansions of Krsna’s energy, then one can understand without any doubt the position of Lord Sri Krsna and can fix his mind in the worship of Krsna without deviation. The Lord is all-pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Krsna consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Krsna are very clearly indicated in this chapter in verses eight through eleven. That is the way of pure devotional service. How one can attain the highest devotional perfection of association with the Supreme Personality of Godhead has been thoroughly explained in this chapter.

Thus end the Bhaktivedanta Purports to the Tenth Chapter of theSrimad Bhagavad-gita in the matter of the Opulence of the Absolute.