Chapter 10: Vibhuti Yoga : Unveiling the Divine Opulences: Insights from Bhagavad Gita Verses 10.34 to 10.42

Embark on a profound journey of spiritual discovery as we delve into verses 10.34 to 10.42 of the Bhagavad Gita. In this illuminating passage, Lord Krishna reveals His divine opulences and the nature of the Supreme Being. Gain deeper insights into the mysteries of life, death, and the cycle of creation. Learn how to cultivate a meaningful existence, align yourself with the divine will, and unlock the path to self-realization and spiritual enlightenment. Through these verses / shlokas, we explore the timeless wisdom of the Gita and its relevance to our modern lives.

If you have not already done so, I would request you to review the Chapter 9, Raja Vidya Raja Guhya Yoga before studying chapter 9 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 26 to 33 of chapter 10 here. Please go through that to get a better understand and maintain continuity in your learning.
You can also listen to all the episodes through my Spotify Portal. And here on YouTube as well.

Verses 10.34 – 10.42

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् । कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥३४॥

mṛtyuḥ sarvaharaścāhamud bhavaśca bhaviṣyatām kīrtiḥ śrīrvākca nārīṇāṃ smṛtirmedhā dhṛtiḥ kṣamā

मृत्युः (mrityuh) – death; सर्वहरः (sarvaharah) – all-destroying; च (cha) – and; अहम् (aham) – I; उद्भवः (udbhavah) – origin; च (cha) – and; भविष्यताम् (bhavishyataam) – of future; कीर्तिः (keertih) – fame; श्रीः (shrih) – prosperity; वाक् (vaak) – speech; च (cha) – and; नारीणाम् (naareenaam) – among women; स्मृतिः (smritih) – memory; मेधा (medhaa) – intelligence; धृतिः (dhritih) – firmness; क्षमा (kshamaa) – forgiveness;

I am all-devouring death, and I am the source of manifestation for all that will come into being. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् । मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥३५॥

bṛhatsāma tathā sāmnāṃ gāyatrī chandasāmaham māsānāṃ mārgaśīrṣo’hamṛtūnāṃ kusumākaraḥ

बृहत्साम (brihatsaama) – the Brihat Saman; तथा (tathaa) – also; साम्नाम् (saamnaam) – of the Sama Vedas; गायत्री (gaayatree) – the Gayatri mantra; छन्दसाम् (chandasaam) – of all poetic meters; अहम् (aham) – I; मासानाम् (maasaanaam) – of the months; मार्गशीर्षः (maargasheershaha) – the month of Margashirsha (November-December); अहम् (aham) – I; ऋतूनाम् (ritoonaam) – of all seasons; कुसुमाकरः (kusumaakaraha) – spring, the season of flowers;

Amongst the hymns in the Samaveda know me to be the Brihatsama. Of poetic meters, I am the Gayatri. Among the months, I am Margashirsha (November-December), and of the seasons, I am the spring, which is the season of flowers.

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् । जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥३६॥

dyūtaṃ chalayatāmasmi tejastejasvinām aham jayo’smi vyavasāyo’smi sattvaṃ sattvavatāmaham

द्यूतम् (dyootam) – gambling; छलयताम् (chalayataam) – of all deceits; अस्मि (asmi) – I am; तेजः (tejaha) – splendor; तेजस्विनाम् (tejasvinaam) – of the splendid; अहम् (aham) – I; जयः (jayaha) – victory; अस्मि (asmi) – I am; व्यवसायः (vyavasaayaha) – enterprise; अस्मि (asmi) – I am; सत्त्वम् (sattvam) – strength; सत्त्ववताम् (sattvavataam) – in the strong; अहम् (aham) – I;

I am the gambling of the deceitful, and the splendor of the splendid. I am victory, I am enterprise, I am the strength of the strong.

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः । मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥३७॥

vṛṣṇīnāṃ vāsudevo’smi pāṇḍavānāṃ dhanaṃjayaḥ munīnāmapyahaṃ vyāsaḥ kavīnāmuśanā kaviḥ

वृष्णीनाम् (vrishneenaam) – of the Vrishnis; वासुदेवः (vaasudevaha) – Vasudeva; अस्मि (asmi) – I am; पाण्डवानाम् (paandavaanaam) – of the Pandavas; धनञ्जयः (dhananjayaha) – Arjuna; मुनीनाम् (muneenaam) – among the sages; अपि (api) – also; अहम् (aham) – I; व्यासः (vyaasaha) – Vyasa; कवीनाम् (kaveenaam) – among poets; उशना कविः (usanaa kavih) – Ushana, the poet;

Of the Vrishnis, I am Vasudeva (Krishna); of the Pandavas, I am Dhananjaya (Arjuna). Of the sages, I am Vyasa; of poets, I am Ushana (Shukracharya).

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् । मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥३८॥

daṇḍo damayatāmasmi nītirasmi jigīṣatām maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatāmaham

दण्डः (dandaha) – punishment; दमयताम् (damayataam) – of all means of subjugation; अस्मि (asmi) – I am; नीतिः (neetih) – morality; अस्मि (asmi) – I am; जिगीषताम् (jigeeshataam) – of those who seek victory; मौनम् (maunam) – silence; च (cha) – and; एव (eva) – indeed; अस्मि (asmi) – I am; गुह्यानाम् (guhyaanaam) – of secrets; ज्ञानम् (jnaanam) – knowledge; ज्ञानवताम् (jnaanavataam) – of the wise; अहम् (aham) – I;

Among the punishers I am the Sceptre (the rod of chastisement), and I am morality for those who seek victory. Amongst secrets I am silence, and in the wise I am their wisdom.

यच्चापि सर्वभूतानां बीजं तदहमर्जुन । न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥३९॥

yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna na tadasti vinā yatsyānmayā bhūtaṃ carācaram

यत् (yat) – whatever; च (cha) – and; अपि (api) – also; सर्वभूतानाम् (sarva-bhootaanaam) – of all living beings; बीजम् (beejam) – seed; तत् (tat) – that; अहम् (aham) – I; अर्जुन (arjuna) – O Arjuna; न (na) – not; तत् (tat) – that; अस्ति (asti) – exists; विना (vinaa) – without; यत् (yat) – which; स्यात् (syaat) – could exist; मया (mayaa) – by Me; भूतम् (bhootam) – being; चराचरम् (chara-acharam) – moving and nonmoving;

Furthermore, O Arjuna, I am the seed of all living beings. There is no being, moving or nonmoving, that can exist without Me.

नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप । एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥४०॥

nānto’sti mama divyānāṃ vibhūtīnāṃ paraṃtapa eṣa tūddeśataḥ prokto vibhūtervistar o mayā

न (na) – no; अन्तः (antaha) – end; अस्ति (asti) – there is; मम (mama) – My; दिव्यानाम् (divyaanaam) – of divine; विभूतीनाम् (vibhooteenaam) – manifestations; परंतप (param-tapa) – O conqueror of enemies; एषः (eshah) – this; तु (tu) – but; उद्देशतः (uddeshatah) – by way of example; प्रोक्तः (proktah) – spoken; विभूतेः (vibhooteh) – of the manifestations; विस्तरः (vistarah) – detailed account; मया (mayaa) – by Me;

O conqueror of enemies (Arjuna), there is no end to My divine manifestations. What I have spoken here is but a mere indication of the expanse of My infinite opulence.

यद्यद् विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम् ॥४१॥

yadyad vibhūtimatsattvaṃ śrīmadūrjitameva vā tattadevāvagaccha tvaṃ mama tejoṃ’śasaṃbhavam

यद्यद् (yat yat) – whatever; विभूतिमत् (vibhootimat) – opulent; सत्त्वम् (sattvam) – existence; श्रीमत् (shree-mat) – beautiful; ऊर्जितम् (oorjitam) – glorious; एव (eva) – even; वा (vaa) – or; तत्तत् (tat tat) – all that; एव (eva) – certainly; अवगच्छ (avagaccha) – you should understand; त्वम् (tvam) – you; मम (mama) – of Me; तेजः (tejah) – of the splendor; अंश (amsha) – a part; सम्भवम् (sambhavam) – born of;

Whatever you see as beautiful, glorious, or powerful, know that it has sprung from but a spark of My splendor.

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥४२॥

athavā bahunaitena kiṃ jñātena tavārjuna viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat

अथवा (athavaa) – or; बहुना (bahunaa) – with many (words); एतेन (etena) – by this; किम् (kim) – what; ज्ञातेन (jnaatena) – by knowing; तव (tava) – your; अर्जुन (arjuna) – O Arjuna; विष्टभ्य (vishtabhya) – pervading; अहम् (aham) – I; इदम् (idam) – this; कृत्स्नम् (kritsnam) – entire; एकांशेन (eka-amshena) – with a single part; स्थितः (sthitah) – situated; जगत् (jagat) – universe;

But what need is there, Arjuna, for such detailed knowledge? Simply know that I support this entire universe with a single fragment of Myself.

Divine Opulences: Krishna as the end and cause of everything

Through the verses 34 to 42, Lord Krishna continues to reveal His divine Vibhutis (opulences) to Arjuna. These verses provide deep insights into the nature of the Supreme Being and His relationship with the universe.

Shri Krishna identifies Himself as “मृत्युः सर्वहरश्चाहम्” (Mrityuh Sarvaharah cha aham), I am the all-consuming death. This emphasizes His role as the ultimate force that ends all life. Death is inevitable and universal, symbolizing the end of the material existence and the beginning of another cycle. 

By identifying Himself as the all-devouring death, Krishna emphasizes the impermanence and transitory nature of material existence. Death is an inevitable reality that consumes all living beings, regardless of their status or position. It is a force that brings about change and transformation, reminding us that everything in this world is subject to decay and dissolution.

This aligns with the concept of entropy in modern science, where everything moves towards a state of decay. As many wise sages have pointed out, every second we are only marching closer to our grave and there is nothing we can do to stop this. This realization should keep us humble and grounded.

However, Krishna’s statement goes beyond the mere acknowledgment of death’s power. He also proclaims Himself to be the generating principle of all that is yet to be. This assertion highlights Krishna’s role as the supreme creator and the source of all existence. He is the primordial cause from which everything emanates, and He is the driving force behind the continuous cycle of creation, preservation, and dissolution.

The verse also sheds light on the intimate relationship between time and death. Shri Krishna had previously identified Himself as the God of death (Yama) and as time itself (kala). Time is the relentless, unstoppable force that propels us towards our inevitable end. Every passing moment brings us closer to the jaws of death, reminding us of the fleeting nature of our existence.

This realization is crucial for our spiritual growth and understanding. It encourages us to confront our mortality and to recognize the urgency of living a meaningful and purposeful life. Rather than being consumed by the pursuit of temporary pleasures and attachments, we should strive to cultivate devotion, dedication and surrender to the Supreme Being.

Moreover, the awareness of our impending death should inspire us to utilize our time wisely and engage in the service of the Lord. By aligning our thoughts, words, and actions with the divine will, we can transcend the cycle of birth and death and attain eternal liberation. As the great spiritual masters have emphasized, a life dedicated to self-realization and service to God is the highest and most fulfilling path.

The concepts of death, impermanence, and the importance of living a meaningful life are universal themes that have been explored by philosophers and spiritual traditions across the world. Here are some references that I have gathered for your reference:

1. “As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more.” (Psalm 103:15-16, The Bible)
   This biblical verse echoes the idea of the transient nature of human life, comparing it to a flower that blooms and withers quickly.
2. “Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present.” (Ludwig Wittgenstein, Tractatus Logico-Philosophicus, 6.4311)
   Austrian-British philosopher Ludwig Wittgenstein suggests that death is not an experience within life but rather a transition beyond time. He highlights the importance of living in the present moment, which resonates with the Gita’s teachings on mindfulness and detachment.
3. “It is not death that a man should fear, but he should fear never beginning to live.” (Marcus Aurelius, Meditations)
   Roman emperor and Stoic philosopher Marcus Aurelius emphasizes the importance of living a meaningful life rather than fearing death itself. This aligns with the Gita’s message of engaging in righteous action and service.
4. “Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Almost everything–all external expectations, all pride, all fear of embarrassment or failure–these things just fall away in the face of death, leaving only what is truly important.” (Steve Jobs, Stanford University Commencement Speech, 2005)

Aspects of Shiva and Shakti

Feminine Qualities (Shakti)

Krishna then calls out seven great feminine qualities and says that He is them. Those qualities are:

1. कीर्ति (kīrti) – fame
2. श्री (śrī) – prosperity
3. वाक् (vāk) – fine speech
4. स्मृति (smṛti) – memory
5. बुद्धि (buddhi) – intelligence
6. धृति (dhriti) – courage
7. क्षमा (kṣama) – forgiveness

 When Shri Krishna refers to these qualities as feminine, it is not to suggest that they are exclusively possessed by women. Rather, He is referring to Shakti, the divine feminine energy that exists throughout the Universe.

Shakti represents the creative, nurturing, and transformative power of the divine. It is the energy that complements and balances the masculine principle, termed as Shiva, which represents consciousness and stillness. 

The interplay of Shiva and Shakti is also reflected in the practice of yoga, where the goal is to unite the individual self (Shakti) with the divine consciousness (Shiva). This union is seen as the ultimate state of balance, harmony, and liberation.

Masculine Qualities (Shiva):

1. चित् (cit) – Consciousness and Awareness: Shiva represents pure consciousness, the witness that observes and illuminates all things. It is the unchanging, eternal essence of the divine.
2. शान्ति (śānti) & स्थिति (sthiti) – Stillness and Potential: Shiva is associated with stillness, silence, and the unmanifested potential that underlies all creation. It represents the ground of being from which all things arise.
3. वैराग्य (vairāgya) – Detachment and Non-attachment: Shiva embodies the quality of detachment, the ability to remain unaffected by the changes and fluctuations of the world. It represents the freedom that comes from non-attachment.
4. संहार (saṃhāra) – Destruction and Dissolution: Shiva is known as the destroyer, representing the power of dissolution and the ability to break down old forms and patterns. This destruction is seen as a necessary step for new creation to arise.
5. आत्मसाक्षात्कार (ātmasākṣātkāra) & मोक्ष (mokṣa) – Self-realization and Liberation: Shiva represents the ultimate goal of self-realization and liberation. It is the state of unity consciousness, where the individual self merges with the divine.

Shri Krishna represents the qualities of both Shiva and Shakti. He is the embodiment of divine consciousness and stillness (Shiva), while also manifesting as the active, creative force that guides and transforms (Shakti). By embracing and balancing these energies, Arjuna is advised to fulfill his dharma and reach a state of self-realization.

These qualities, my friends, are not exclusive to any gender. They reside within each of us, waiting to be cultivated and expressed. Just as Krishna embodies both Shiva and Shakti, we too can embrace and find balance between these energies within ourselves.

Practically balancing Shiva and Shakti in our lives

This isn’t some abstract concept, but a practical guide to living. We can ask ourselves:

1. How can I be more present today (Shiva), yet take inspired action (Shakti) towards my goals?
2. When facing a challenge, can I approach it with both strategic thinking (Shiva) and courageous action (Shakti)?
3. In my relationships, can I balance listening deeply (Shiva) with expressing myself authentically (Shakti)?

Even in the simple act of pausing before we speak, we connect with the stillness of Shiva, allowing us to choose words (Shakti) that uplift and inspire. Each day, each interaction, becomes an opportunity to integrate these energies, bringing greater harmony to our own lives and the world around us.

Let us remember this lesson from the battlefield of Kurukshetra. True strength lies not in denying or suppressing any part of ourselves, but in recognizing and integrating all aspects of our being. By embracing and balancing the energies of Shiva and Shakti within, we unlock our full potential and become instruments of divine harmony in the world.

Krishna as the finer aspects of hymns and music

In Verse 35, Lord Krishna declares, “Amongst the hymns in the Sāma Veda, know me to be the Brihatsama.” This statement holds profound spiritual significance and sheds light on the importance of the Sāma Veda and the Brihatsama hymn within the Vedic tradition.

The Sāma Veda, one of the four Vedas, is known for its musical and melodious recitation. It consists of various hymns and chants that are sung in praise of the divine. In verse 22, Krishna emphasizes his connection to the Sāma Veda, stating, “Of the Vedas, I am the Sāma Veda.” This highlights the special status of the Sāma Veda among the Vedas.

Within the Sāma Veda, the Brihatsama hymn holds a distinguished position. It is a highly revered and melodious hymn that is chanted at the conclusion of auspicious Vedic ceremonies. The Brihatsama is traditionally sung at midnight, adding to its mystical and spiritual aura.

The word “Brihatsama” itself carries deep meaning. “Brihat” means vast or great, and “sāma” refers to the Sāma Veda. Thus, Brihatsama signifies the grandeur and expansiveness of the Sāma Veda’s musical essence. It is considered the epitome of the Sāma Veda’s musical expression.

Scholars and spiritual commentators have delved into the significance of Krishna identifying himself with the Brihatsama. Swami Mukundananda, in his commentary on the Bhagavad Gita, explains, “The Brihatsama is the most prominent and majestic hymn of the Sāma Veda. By declaring that He is the Brihatsama, Shree Krishna is indicating that He is the ultimate object of all devotional singing and chanting“.

The Brihatsama hymn is known for its ability to evoke a deep sense of devotion and spiritual connection. Its melodious chanting creates an atmosphere conducive to meditation and communion with the divine. Swami Sivananda, in his book “Lord Krishna, His Lilas and Teachings,” emphasizes the transformative power of the Brihatsama: “The Brihat-Saman is a highly elevating, sublime, and powerful Mantra. It has a tremendous influence on the mind. It fills the mind with Sattva (purity) and raises the Jiva (individual soul) to Brahman (Supreme Soul)“.

Furthermore, the chanting of the Brihatsama at midnight holds esoteric significance. Midnight is considered a sacred time when the veil between the physical and spiritual realms is thin. Chanting the Brihatsama during this time is believed to facilitate a deeper connection with the divine consciousness.

In the Bhagavata Purana, it is mentioned that the Brihatsama was sung by the celestial sage Narada in praise of Lord Krishna. 

Shri Krishna’s identification with the Brihatsama highlights the power of music as a means to connect with the divine. Engaging in devotional singing, such as chanting the Brihatsama, can help cultivate a state of inner harmony, purify the mind, and evoke feelings of love and devotion towards the Supreme.

The Gayatri Mantra: Essence and Significance

In the Bhagavad Gita, Chapter 10, Verse 35, Lord Krishna declares, “Amongst poetic meters, I am the Gayatri Mantra.” This statement is profound, highlighting the supreme importance of the Gayatri Mantra among the vast number of Vedic hymns. The Gayatri Mantra is often regarded as the epitome of spiritual wisdom and the embodiment of the divine.

The Gayatri Mantra is one of the oldest and most powerful mantras in the Vedic tradition, found in the Rig Veda (Mandala 3.62.10). It is traditionally chanted at dawn, noon, and dusk, encapsulating the essence of the sun’s journey and symbolizing the illumination of the mind and soul. The mantra is as follows:

ॐ भूर् भुवः स्वः
तत् सवितुर्वरेण्यं
भर्गो देवस्य धीमहि
धियो यो नः प्रचोदयात् ॥

O Divine mother, may your pure divine light illuminate all realms (physical, mental and spiritual) of our being. Please expel any darkness from our hearts and bestow upon us the true knowledge.

Also translated as:

Om, the primordial sound, the earth, the ether, and the heavens,
Let us meditate on the glorious light of the divine sun.
May it illuminate our minds and guide our intellect.

Spiritual Insights and Transformative Power

The mantra is revered for its spiritual potency and its ability to lead practitioners towards enlightenment. As Swami Prabhupada states, “The Gāyatrī mantra is especially meant for God realization by spiritually advanced people, and when one attains success in chanting it, they can enter into the transcendental position of the Lord”. This highlights the mantra’s role in elevating the consciousness of the chanter, aligning them with divine will and wisdom.

The Path to Brahminhood through the Gayatri Mantra

Traditionally, initiation into the Gayatri Mantra is a significant rite of passage, marking the transition to spiritual maturity. According to Vedic scriptures, anyone who is qualified to be initiated into the Gayatri Mantra attains the status of a Brahmin. This is not limited by birth but is about attaining the necessary qualities of purity, discipline, and goodness.

Swami Vivekananda emphasized this inclusivity, stating, “The sign of a Brahmin is not birth, but the possession of certain qualities. Everyone who possesses these qualities is a Brahmin” (Vivekananda, 1896). Thus, the Gayatri Mantra serves as a spiritual equalizer, offering the path to divine wisdom to all who earnestly seek it.

The Qualities Required for Chanting the Gayatri Mantra

To be eligible for chanting the Gayatri Mantra, one must embody certain virtues and purity. This includes living a life in accordance with dharma (righteousness), practicing self-discipline, and maintaining a pure heart and mind. The mantra itself aids in cultivating these qualities, creating a virtuous cycle of spiritual growth.

The Mystical Power of the Gayatri Mantra

The Gayatri Mantra is not merely a set of words but a powerful vibration that resonates with the cosmic energies. The renowned spiritual teacher, Swami Sivananda, eloquently describes its potency: “The Gayatri Mantra is the most sacred of all Vedic mantras. It bestows pure thoughts. It is a spiritual light that dispels darkness. It is the destroyer of all sins” (Sivananda, 2000).

Practical Application in Daily Life

Chanting the Gayatri Mantra regularly can lead to profound changes in one’s life. It sharpens the intellect, purifies the heart, and brings about mental clarity and peace. It is a tool for meditation, helping the practitioner to focus the mind and connect with the divine essence within and around.

Next, Basant (spring season) is known as ṛitu rāja, or the king of seasons. It is the season when there is the most abundance of life and thus, Krishna says that of all seasons, He is Basant.

The all encompassing nature of the Divine

Now, in 10.36, Shri Krishna says another interesting fact. Dyütam chalayatām asmi. I am the kind of gambling that fraudulent people play. You have in Mahabharata cheating in gambling done by Sakuni. And so, I am the gambling of the gambler, the deceitfulness of the gambler.

This verse can be perplexing, especially to those who hold monistic beliefs where God is seen as separate from the universe and responsible only for its virtuous aspects. However, Sanatana Dharma embraces a more integrative view, explaining that God is immanent in all aspects of the universe, both good and bad.

The Inclusive Nature of Divinity in Sanatana Dharma

In Sanatana Dharma, God is not a remote entity distinct from the creation but is intrinsically woven into the fabric of the universe. This inclusive theology is encapsulated in the concept of Brahman, the ultimate reality that pervades everything. The universe, with all its dualities and contradictions, is an expression of the divine. This holistic view is essential to understanding Krishna’s assertion that he is the deceitfulness of the gambler.

Consider the element of water. Water is vital for life; it nourishes plants, quenches thirst, and sustains ecosystems. Yet, the same water can cause devastating floods, resulting in loss and destruction. As per Vedanta, both the nourishing and destructive aspects of water are manifestations of the divine. To accept the divine only in its benevolent forms is to have an incomplete understanding of God. The divine encompasses all aspects of existence, including those that are challenging or destructive.

The Role of Maya and Yogamaya

The concept of maya (illusion) and yogamaya (divine illusion) is central to understanding the dualities in the universe. Maya is the tool through which the divine manifests the world of duality and relativity. It creates the illusions that we perceive as reality. The energy or shakti that drives the universe is neutral; it is neither inherently good nor bad. It is the application of this energy by sentient beings that determines the moral quality of actions.

For instance, the energy of intellect can be used to devise innovations that benefit humanity or to create weapons of mass destruction. The same intellectual capacity that leads to groundbreaking medical discoveries can also lead to harmful manipulations. Therefore, energy itself is a divine manifestation, and its moral value depends on human application.

Learning from Natural Disasters

Natural disasters often lead people to question the presence and role of God. However, from a Vedantic perspective, these disasters are part of the divine play (lila) and serve as potent reminders of the impermanence and unpredictability of life. They highlight the reality that life is fleeting and uncertain, prompting individuals to focus on spiritual pursuits, prayer, and service.

Moreover, many natural calamities in the modern world are exacerbated by human actions such as deforestation, pollution, and climate change. These disasters are not simply acts of God but also consequences of human behavior. Thus, while the divine encompasses the forces of nature, humanity bears responsibility for taking care of the environment.

Krishna’s Attributes and Universal Presence

Krishna’s assertion of being the deceitfulness of the gambler is part of a broader declaration of his omnipresence and multifaceted nature. He also identifies himself as the brilliance in the brilliant, the victory of the victorious, the determination of the resolute, and the purity of the pure. These statements illustrate that the divine essence permeates all aspects of existence, from the highest virtues to the most perplexing moral ambiguities.

Tejas tejasvinam aham: “I am the brilliance in the brilliant.” This signifies that the divine spark is present in all forms of excellence and brilliance.

Jayo’smi: “I am the victory of the victorious.” This highlights that success and triumph are manifestations of divine will.

Vyavasayo’smi: “I am the firm resolve of people.” Here, Krishna emphasizes that determination and steadfastness are also reflections of the divine.

Sattvam sattvavatām aham: “Among those who are calm and steady, I am that sattva.” Sattva, the mode of goodness, represents balance, tranquility, and purity, qualities that are divine in nature.

Embracing the Divine Duality

Understanding Krishna’s message involves embracing the duality and complexity of the universe as expressions of the divine. It calls for a recognition that God’s presence is not limited to what we perceive as good or virtuous but extends to all facets of existence. This comprehensive view fosters a deeper spiritual understanding and acceptance of life’s complexities.

Krishna as Arjuna

Lord Krishna’s statement, “Among the Pandavas, I am Arjuna,” is a declaration that is rich in symbolism and profound spiritual insights. By identifying Himself with Arjuna, and referring to him as Dhananjaya, the conqueror of wealth, Krishna conveys a message that goes beyond the literal meaning, encompassing the nature of divinity, the significance of wealth, and the embodiment of human excellence.

Arjuna as a Symbol of Divine Virtues

Arjuna, the mighty archer and the epitome of skill, focus, and devotion to dharma, serves as a powerful symbol in the Bhagavad Gita. Krishna’s association with Arjuna highlights several key aspects:

The Manifestation of Divine Excellence: Arjuna’s unparalleled prowess in archery, his unwavering concentration, and his adherence to righteousness are all reflections of divine qualities. By identifying Himself with Arjuna, Krishna emphasizes that the divine manifests through individuals who strive for excellence and uphold moral values.

The Bond between the Divine and the Devotee: The relationship between Krishna and Arjuna exemplifies the intimate connection between the divine and the sincere seeker. Just as Krishna serves as Arjuna’s charioteer and guide, the divine is always present to support and guide those who approach with devotion and sincerity.

Conquering the True Wealth: The title Dhananjaya, meaning the conqueror of wealth, points to a deeper understanding of wealth. Arjuna’s true wealth lies not merely in material riches but in his virtues, wisdom, and spiritual attainments. Krishna’s message encourages us to seek the true wealth of self-realization and divine connection.

The Divine Origin of Wealth

Krishna’s reference to Arjuna as the conqueror of wealth also carries a profound theological implication. In Vedic philosophy, Lakshmi or Shree, the goddess of wealth and prosperity, is often depicted as the consort of Lord Vishnu, of whom Krishna is an avatar. This association suggests that all wealth in the universe, both material and spiritual, originates from the divine source.

The Divine Play of Wealth: Krishna’s statement can be understood as an affirmation that all forms of wealth—material abundance, knowledge, virtues—are created and sustained by the divine. Wealth is not an independent entity but a manifestation of the divine play, or lila, in which Krishna is the ultimate orchestrator.

Responsible management of Wealth: By linking wealth to the divine consort, Krishna reminds us of the sacred responsibility that comes with prosperity. Wealth is not meant for selfish indulgence but should be utilized for the benefit of others and in the service of dharma. This understanding promotes a balanced and ethical approach to wealth management.

The Pursuit of Spiritual Wealth: While acknowledging the divine origin of material wealth, Krishna’s teachings ultimately guide us towards the attainment of spiritual wealth. True prosperity lies in the cultivation of wisdom, inner peace, and the realization of our divine nature. This higher form of wealth leads to lasting fulfillment and liberation.

Integrating the Material and the Spiritual

Krishna’s identification with Arjuna and the concept of divine wealth reflects His emphasis on the integration of the material and the spiritual aspects of life. Rather than advocating for a renunciation of worldly pursuits, Krishna encourages a balanced approach, where one engages in righteous action while maintaining a spiritual focus.

The Path of Devotion: Arjuna’s role as the ideal devotee highlights the importance of bhakti, or devotional love, in the Gita’s teachings. By surrendering to divine guidance and aligning one’s actions with divine will, as demonstrated by Arjuna, one can attain spiritual fulfillment and liberation.

Krishna’s declaration about Arjuna and wealth is intended to make us reflect on the divine essence within ourselves and the world around us. It encourages us to strive for excellence, to use wealth responsibly, and to seek the true prosperity of spiritual realization. By engaging with these teachings and applying them in our daily lives, we can embark on a transformative journey towards inner peace, wisdom, and unity with the divine.

Shri Krishna as Vyasa and Usana

Shri Krishna declares, “Among the sages, I am Vyasa, and among the poets, I am Usana.” This statement holds deep significance, as Krishna specifically acknowledges Usana, an ancient Tamil poet who is also referred to as Sukracharya in ancient scriptures.

Usana is mentioned in the Rig Veda, the oldest and most sacred of all scriptures, highlighting his importance and influence in the ancient world. Even Indra, the king of the devas, sought to be compared to Usana, showcasing the poet’s greatness. Usana’s alternate name, Sukracharya, is equally significant, as he was the guru of the demons and played a crucial role in their battle against the devas.

The story of Sukracharya’s war with the devas, as described in various ancient texts, contains valuable lessons for humanity. According to the Srimad Bhagavatam, Sukracharya’s guidance and blessings enabled the demons, despite their inferiority to Lord Brahma, to become powerful enough to seize Brahmaloka, the realm of Lord Brahma. This story emphasizes the immense power and influence of the guru’s grace in one’s spiritual and material advancement.

Lord Brahma wanted to point out to the demigods and devas that by the strength of the blessings of the guru, one can become most powerful within this world, and by the displeasure of the guru, one can lose everything. This idea is beautifully expressed in a verse by Viśvanātha Cakravartī Ṭhākura, a great Vaishnava acharya:

yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto ‘pi

By the mercy of the guru, one is blessed by the mercy of Kṛṣṇa. Without the grace of the spiritual guru, one cannot make any advancement.

Krishna’s acknowledgment of Usana/Sukracharya has profound implications. Firstly, it demonstrates Krishna’s awareness of the distant past, long before his earthly manifestation, highlighting his omniscience and divine nature. Secondly, it highlights the importance of the guru’s role in one’s spiritual journey.

The lessons from Sukracharya’s story and Krishna’s recognition of Usana align with the broader themes of the importance of devotion (bhakti), self-realization, and following the path of dharma (righteous living). By acknowledging Usana/Sukracharya, Krishna reinforces the idea that the guru’s guidance is essential for navigating the challenges of life and attaining spiritual enlightenment.

Furthermore, Krishna’s mention of Usana/Sukracharya highlights the inclusivity and universality of the Bhagavad Gita’s message. By recognizing the wisdom and contributions of an ancient Tamil poet, Krishna transcends regional and cultural boundaries, emphasizing the timeless and all-encompassing nature of the divine knowledge contained within the scripture.

Shri Krishna and punishments, morality, victory, silence and wisdom

Shri Krishna declares, “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.“

This statement contains profound spiritual truths. The rod of chastisement represents the ultimate form of corrective justice. It is not merely a tool of punishment but a means to enforce righteousness and maintain the moral order. Krishna’s identification with the rod of chastisement signifies His role in upholding dharma, ensuring that justice prevails.

When Krishna says, “Of those who seek victory, I am morality,” He emphasizes that true victory is not just about winning battles or achieving success, but doing so in a manner that is ethical and aligned with moral principles. Those who achieve victory without compromising their ethics and morals are truly righteous and aligned with God’s will. This teaches us that the ends do not justify the means; rather, the means are just as important as the ends themselves.

Krishna’s next description is, “I am the generating seed of all living beings, O Arjuna. No creature moving or non-moving can exist without me.” This statement highlights Shri Krishna’s role as the ultimate source of all creation. He is the Kshirodaksayi Vishnu present in every atom, the fundamental essence and life force that sustains all beings. This reaffirms the idea that everything emanates from the Divine and nothing can exist without His presence.

From verses 10.20 to 10.39, Shri Krishna describes 82 of His infinite opulences, offering Arjuna a glimpse into the vastness of His divine manifestations. Despite this extensive enumeration, Krishna humbly asserts that He has only spoken a small, condensed portion (uddeśhataḥ) of the vast expanse of His opulences (vistāraḥ).

Arjuna had asked Shri Krishna how he should think of Him, and Krishna responded by detailing these Vibhutis (divine manifestations). The key message here is that we should learn to see His glory and opulence in everything and everywhere. By avoiding iccha (desire) and dvesha (hatred), we should cultivate the vision to see God’s magic and presence in all aspects of life. This perspective helps us transcend the illusion of duality or separateness, which is merely the play of Maya (illusion). Just as snow, ice, and steam are different manifestations of water, everything we perceive is a manifestation of the divine Lord.

To further illustrate this concept, let us consider the beautiful Shanti Mantra from the Isha Upanishad:

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate

Puurnnashya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||

Om Shaantih Shaantih Shaantih ||

Om, That is infinite, This is infinite;

From That Infinite, This Infinite comes.

From That Infinite, if This Infinite is removed or added,

That Infinite remains infinite.

Om, Peace, Peace, Peace.

This mantra expresses the mystic approach towards life. It emphasizes the infinite nature of the Divine (Adah) and the universe (Idam). Everything that manifests (This) comes from the infinite source (That), and even if the manifested universe were to be removed, the infinite source would remain complete. Chanting this mantra purifies the body, relieves it from sufferings, diseases, and discomforts, and helps achieve peace and calmness.

After explaining only a small portion of His opulences, Shri Krishna concludes this chapter by telling Arjuna, “What is the need for all this detailed knowledge and so many examples, O Arjuna? Simply know that by one small fraction of my being, I pervade and support this entire creation.“

This profound conclusion reinforces the idea that the Divine essence pervades every aspect of creation. By recognizing this, we can cultivate a deeper sense of connection with the Divine and appreciate the boundless nature of Krishna’s presence and power. It invites us to see the Divine in all things and to understand that the universe, in all its complexity and vastness, is sustained by a mere fraction of Krishna’s infinite being.

Thus ends the 10th chapter of Vibhuti Yoga.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)

Aka +Vinayak Raghuvamshi