Chapter 10: Vibhuti Yoga : Unveiling the Joyful Unity in Diversity: Illuminating Insights from Bhagavad Gita Verses 10.26 to 10.33
In this profound exploration of the Bhagavad Gita and Sanskrit, we unravel the deeper truths about language, creation, and the divine presence that sustains all existence. Discover how Lord Krishna’s teachings, particularly his emphasis on the letter “अ” (A) and the dvandva samāsa, reveal the perfect balance of unity and diversity within the universe. Learn to embrace your individuality while recognizing your deep connection to all beings, and align yourself with the path of true wisdom. This insightful journey will help you find meaning, purpose, and spiritual growth in your life, guided by the timeless wisdom of the Bhagavad Gita.
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, 19 to 25 of chapter 10 here. Please go through that to get a better understand and maintain continuity in your learning.
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Verses 10.26 – 10.33
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः। गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः||26||
aśhvatthaḥ sarvavṛikṣhāṇāṁ devarṣhīṇāṁ cha nāradaḥ gandharvāṇāṁ chitrarāthaḥ siddhānāṁ kapilo muniḥ
अश्वत्थः (aśhvatthaḥ) – the holy fig tree; सर्ववृक्षाणां (sarvavṛikṣhāṇāṁ) – of all trees; देवर्षीणां (devarṣhīṇāṁ) – of celestial sages; च (cha) – and; नारदः (nāradaḥ) – Narada; गन्धर्वाणां (gandharvāṇāṁ) – of gandharvas; चित्ररथः (chitrarāthaḥ) – Chitraratha; सिद्धानां (siddhānāṁ) – of siddhas; कपिलो (kapilo) – Kapila; मुनिः (muniḥ) – sage;
Among all trees, I am the sacred fig tree (Peepal); among celestial sages, I am Narada; among gandharvas, I am Chitraratha; and among the siddhas, I am the sage Kapila.
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्। ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ||27||
uchchaiḥśhravasamaśhvānāṁ viddhi māmamṛitodbhavam airāvataṁ gajendrāṇāṁ narāṇāṁ cha narādhipam
उच्चैःश्रवसमश्वानां (uchchaiḥśhravasamaśhvānāṁ) – among horses, Uchchaihshravas; विद्धि (viddhi) – know; माम् (mām) – me; अमृतोद्भवम् (amṛitodbhavam) – born from the churning of the ocean; ऐरावतं (airāvataṁ) – Airavata; गजेन्द्राणां (gajendrāṇāṁ) – among lordly elephants; नराणां (narāṇāṁ) – among men; च (cha) – and; नराधिपम् (narādhipam) – the king;
Among horses, know me as Uchchaihshravas, born from the churning of the ocean of nectar; among lordly elephants, I am Airavata; and among men, I am the king.
आयुधानामहं वज्रं धेनूनामस्मि कामधुक्। प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः||28||
āyudhānāmahaṁ vajraṁ dhenūnāmasmi kāmadhuk prajanaśhchāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ
आयुधानाम् (āyudhānām) – among weapons; अहं (ahaṁ) – I; वज्रं (vajraṁ) – the thunderbolt; धेनूनाम् (dhenūnām) – among cows; अस्मि (asmi) – I am; कामधुक् (kāmadhuk) – the wish-fulfilling cow; प्रजनः (prajanaḥ) – the cause of procreation; च (cha) – and; अस्मि (asmi) – I am; कन्दर्पः (kandarpaḥ) – Kandarpa (god of love); सर्पाणाम् (sarpāṇām) – among serpents; अस्मि (asmi) – I am; वासुकिः (vāsukiḥ) – Vasuki;
Among weapons, I am the thunderbolt; among cows, I am the wish-fulfilling cow Kamadhenu; I am the cause of procreation, and I am Kandarpa (Kaama deva), the god of love; among serpents, I am Vasuki.
अनन्तश्चास्मि नागानां वरुणो यादसामहम्। पितॄणामर्यमा चास्मि यमः संयमतामहम् ||29||
anantaśhchāsmi nāgānāṁ varuṇo yādasāmaham pitṝīṇāmaryamā chāsmi yamaḥ saṁyamatāmaham
अनन्तः (anantaḥ) – Ananta; च (cha) – and; अस्मि (asmi) – I am; नागानां (nāgānāṁ) – among the Nagas; वरुणो (varuṇo) – Varuna; यादसाम् (yādasām) – of aquatic creatures; अहम् (aham) – I; पितॄणाम् (pitṝīṇām) – among the ancestors; अर्यमा (aryamā) – Aryama; च (cha) – and; अस्मि (asmi) – I am; यमः (yamaḥ) – Yama; संयमताम् (saṁyamatām) – among those who restrain; अहम् (aham) – I;
Among the Nagas, I am Ananta; among aquatic creatures, I am Varuna; Amongst the departed ancestors I am Aryama; amongst dispensers of law I am Yamraj, the lord of death.
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्। मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ||30||
prahlādaśhchāsmi daityānāṁ kālaḥ kalayatāmaham mṛigāṇāṁ cha mṛigendro’haṁ vainateyaśhcha pakṣhiṇām
प्रह्लादः (prahlādaḥ) – Prahlada; च (cha) – and; अस्मि (asmi) – I am; दैत्यानां (daityānāṁ) – among the Daityas; कालः (kālaḥ) – time; कलयताम् (kalayatām) – among those who hold us accountable; अहम् (aham) – I; मृगाणां (mṛigāṇāṁ) – among animals; च (cha) – and; मृगेन्द्रः (mṛigendraḥ) – the lion; अहं (ahaṁ) – I; वैनतेयश्च (vainateyaśhcha) – and Garuda; पक्षिणाम् (pakṣhiṇām) – among birds;
Among the Daityas, I am Prahlada; among those who hold us accountable, I am time; among animals, I am the lion; and among birds, I am Garuda.
पवनः पवतामस्मि रामः शस्त्रभृतामहम्। झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी||31||
pavanaḥ pavatāmasmi rāmaḥ śhastrabhṛitāmaham jhaṣhāṇāṁ makaraśhchāsmi srotasāmasmi jāhnavī
पवनः (pavanaḥ) – the wind; पवताम् (pavatām) – among the purifiers; अस्मि (asmi) – I am; रामः (rāmaḥ) – Rama; शस्त्रभृताम् (śhastrabhṛitām) – among those who wield weapons; अहम् (aham) – I; झषाणां (jhaṣhāṇāṁ) – among fish; मकरः (makaraḥ) – the crocodile; च (cha) – and; अस्मि (asmi) – I am; स्रोतसाम् (srotasām) – among flowing rivers; अस्मि (asmi) – I am; जाह्नवी (jāhnavī) – the Ganga;
Among the purifiers, I am the wind; among those who wield weapons, I am Rama; among fish, I am the crocodile; and among flowing rivers, I am the Ganga.
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन। अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्||32||
sargāṇāmādirantaśhcha madhyaṁ chaivāhamarjuna adhyātmavidyā vidyānāṁ vādaḥ pravadatāmaham
सर्गाणाम् (sargāṇām) – of creations; आदिः (ādiḥ) – the beginning; अन्तः (antaḥ) – the end; च (cha) – and; मध्यं (madhyaṁ) – the middle; च (cha) – and; एव (eva) – indeed; अहम् (aham) – I; अर्जुन (arjuna) – O Arjuna; अध्यात्मविद्या (adhyātmavidyā) – the knowledge of the Self; विद्यानां (vidyānāṁ) – among knowledge; वादः (vādaḥ) – the conclusive truth; प्रवदताम् (pravadatām) – among debates; अहम् (aham) – I;
O Arjuna, I am the beginning, the end, and the middle of all creations; among knowledge, I am the knowledge of the Self; among debates, I am the conclusive truth.
अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च। अहमेवाक्षयः कालो धाताहं विश्वतोमुखः||33||
akṣharāṇāmakāro’smi dvandvaḥ sāmāsikasya cha ahamevākṣhayaḥ kālo dhātāhaṁ viśhvatomukhaḥ
अक्षराणाम् (akṣharāṇām) – of letters; अकारः (akāraḥ) – the letter ‘A’; अस्मि (asmi) – I am; द्वन्द्वः (dvandvaḥ) – the dual; सामासिकस्य (sāmāsikasya) – of compound words; च (cha) – and; अहम् (aham) – I; एव (eva) – certainly; अक्षयः (akṣhayaḥ) – imperishable; कालो (kālo) – time; धाता (dhātā) – the creator; अहं (ahaṁ) – I; विश्वतोमुखः (viśhvatomukhaḥ) – having faces on all sides;
Among letters, I am the letter ‘A’; among compound words, I am the dual; I am the imperishable time; Among creators, I am Brahma.
The deeply spiritual significance of Asvatthah tree
Krishna continues to describe His opulence and here He says that asvatthaḥ sarva vrikṣaṇām, which means ‘among all the trees, I am the asvattha or peepal tree’.
The aśvattha tree, or the peepal tree is often regarded as a symbol of immortality due to its continuous growth and longevity. The tree is unique as it has an extraordinarily long lifespan and its leaves remain evergreen, representing the eternal nature of the soul (ātman). Shri Krishna’s identification with the peepal tree emphasizes His eternal and unchanging nature.
The aśvattha tree is also famously known as the Bodhi tree, under which Siddhartha Gautama, who later became Buddha, attained enlightenment. This event symbolizes wisdom and spiritual awakening. The attainment of enlightenment by Buddha under the Bodhi tree emphasizes the tree’s association with spiritual growth and knowledge.
And the wide-spreading branches of the Peepal tree offer shelter and protection to countless beings. Similarly, Krishna’s presence provides shelter and protection to all those who seek refuge in Him. This lesson encourages us to trust in the divine and seek spiritual refuge during challenging times.
The Katha Upanishad describes the Peepal tree as eternal and imperishable, containing all the worlds within it.
ऊर्ध्व-मूलः अवाक्-शाखः एषः अश्वत्थः सनातनः ।
तत् एव शुक्रं तत् ब्रह्म तत् एव अमृतम् उच्यते ।
तस्मिन् लोकाः श्रिताः सर्वे तत् उ न अत्येति कश्चन ।
एतत् वै तत् ॥
ūrdhva-mūlaḥ avāk-śākhaḥ eṣaḥ aśvatthaḥ sanātanaḥ
tat eva śukraṃ tat brahma tat eva amṛtam ucyate
tasmin lokāḥ śritāḥ sarve tat u na atyeti kaścana
etat vai tat
This eternal Ashvattha tree has its roots above and branches below. That is pure, that is Brahman, and that is called the Immortal. All the worlds are contained in it, and none goes beyond it. This is truly That.
This verse from the Katha Upanishad uses the Peepal tree (Ashvattha) as a metaphor to describe the nature of Brahman, the ultimate reality. The tree is said to have its roots above and branches below, symbolizing the idea that the source of creation is rooted in the divine, while the material world is an extension of it.
The verse states that this tree is eternal (sanātanaḥ), pure (śukraṃ), and is identified with Brahman itself. It is also called the Immortal (amṛtam), indicating its imperishable nature.
Furthermore, the verse declares that all the worlds are contained within this tree, and nothing goes beyond it. This suggests that the entire cosmos is encompassed within Brahman and that there is nothing outside of it.
Krishna’s exaltation of sage Narada
Then, Shri Krishna says Devarṣinām ca nāradaḥ, ‘among the deva rishis, I am Närada‘. There are three levels in rishis. Deva rishi, brahma rishi and rāja rishi. Raja rishi is a deeply spiritual person holding political power, and using that power for the good of all. Raja rishis fulfill the responsibilities of a Raja as well as that of a Rishi. Raja Janak was an example of a raja rishi and we read a story about him and Ashtavakra muni in chapter 3.
Brahma rishis are brahmaṇas who become great sages. Brahma rishis are the greatest rishis among humans.
Deva rishis are higher than brahma rishis and they live in the celestial planes. And among such deva rishis, Narada Muni is considered to be the supreme. He was the Guru of many great personalities such as Ved Vyas, Valmiki, Dhruv, and Prahlad. He is always engaged in singing the glories of God and doing divine works throughout the three worlds.
In many stories and dramas, Narada muni is portrayed only as a mischief maker who creates quarrels among people. However, this is not a correct portrayal. Many see only mischief in Narada’s actions, but they miss the point. Every seeming prank or quarrel is really a lesson in disguise. Narada’s actions are based on deep wisdom. He shows us our faults so we can grow beyond them.
Narada demonstrates what it means to be a deva rishi. It’s a path of unshakable devotion, tireless service, and endless compassion. It leads us past the small self into the infinite heart of the Divine.
We should look at Narada with deep respect. We should listen to the divine song pouring from his heart and let it wake up the music in our own souls. By walking the path of Narada, we move towards the greatest wisdom, the deepest love, the brightest truth.
This is the heart of the Gita’s message: to find God, we must become like Narada. We must make our lives an offering, an endless song of devotion. We must see the Divine in everything, and everything in the Divine. And we must always work to help others wake up to this amazing truth.
This is the deva rishi way, the path Narada walks. And it’s a path open to us all, if we dare to go beyond our limits and dance in the eternal light.
The Gandharva planet is inhabited by beings who sing beautifully, and amongst them the best singer is Chitrarath. The siddhas are yogis who are perfected souls and who have mastered many siddhis. Amongst these, Sage Kapila is considered the best and he established the Sānkhya system of philosophy. The vedas mention that whatever Kapila says is sacred. Thus Krishna says that among siddhas He is Kapila.
Ucchaihshrava is a divine horse with wings that belongs to Indra, the king of the Devas. It is white in color and is the fastest horse in the universe. Airavata is a white elephant that serves as the vehicle of Indra. It is also called ardha-mātang, or “the elephant of the clouds.”
The spiritual significance of Vajra
In verse 10.28 of the Bhagavad Gita, Lord Krishna reveals his divine presence in various aspects of creation. He says, “Among weapons, I am the vajra (thunderbolt).”
The vajra, known for its indestructible power, symbolizes spiritual enlightenment and the ability to dispel ignorance. It is intriguing that Krishna identifies himself with the vajra rather than his own Sudarshan Chakra, the most powerful weapon in the universe.
The story of Dadhichi’s sacrifice provides insight into this choice. When the demon Vritrasura threatened the celestial kingdom, Indra sought help from Lord Shiva and Lord Vishnu. Vishnu revealed that only a weapon made from sage Dadhichi’s bones could defeat the demon.
Dadhichi, embodying the highest virtues of detachment, devotion, and surrender, willingly gave up his life for the sake of upholding dharma. He surrendered his body so that his bones could be used to create the vajra, the ultimate weapon against adharma.
By associating himself with the vajra, Krishna is emphasizing the supreme importance of these virtues. The vajra represents not just physical power, but the spiritual strength born of selflessness and devotion to dharma.
Krishna’s choice also highlights the idea that true power lies not in external weapons, but in the inner qualities of the wielder. The Sudarshan Chakra, though formidable, is ultimately an external tool. The vajra, on the other hand, is a symbol of the inner transformation and spiritual prowess that comes from aligning oneself with dharma.
Moreover, the story of Dadhichi highlights the interconnectedness of the divine realm. Indra, Shiva, and Vishnu all played a role in the creation of the vajra, just as the various aspects of creation are all ultimately emanations of the one divine source, Krishna himself.
In choosing the vajra, Krishna is also reminding us that the path to victory over adharma is not always easy or straightforward. It may require great sacrifices, like those made by Dadhichi. But when we align ourselves with dharma and cultivate the virtues of detachment, devotion, and surrender, we too can wield the spiritual power of the vajra.
This is the profound wisdom Krishna imparts in this simple statement. It is a call to cultivate the spiritual virtues exemplified by Dadhichi, and to recognize that our greatest weapon against adharma lies within ourselves. By aligning our lives with these principles, we too can wield the vajra of spiritual strength and play our part in the cosmic battle for dharma.
When we hear all the Vibhutis called out by Krishna, if we try to understand the reason behind each one, it will help us get a good understanding of what aspects and qualities Lord Krishna considers to be important or superior to others.
Krishna as Kamadhenu and Vasuki
In verse 10.28, Lord Krishna also identifies himself with Kamadhenu, the wish-fulfilling cow, Kandarpa, the god of love, and Vasuki, the king of serpents. Each of these symbols carries profound spiritual truths.
Kamadhenu, also known as Surabhi, is the divine cow of plenty. She is the mother of all cows and has the power to grant any wish her master desires. This symbolism relates with Krishna’s promise in verse 9.22, where he declares that he provides whatever his devotees lack and preserves what they have (yogakshemam vahamyaham).
On a deeper level, Kamadhenu represents the infinite abundance of the spiritual realm. Just as she can bestow any material desire, divine grace can fulfill all the needs of the soul. This abundance is not just about external wealth, but about inner fulfillment, peace, and joy.
Moreover, the image of Kamadhenu as the mother of all cows highlights the principle of unity in diversity. Just as all cows come from one divine source, all beings and all aspects of creation are ultimately emanations of the one divine truth, Krishna himself.
Krishna as the God of Love
Krishna’s identification with Kandarpa, the god of love, is also significant. In the material world, procreation and the continuation of life are driven by the force of attraction and desire. But on a spiritual level, this love is the soul’s innate yearning for union with the divine.
When Krishna says that all procreation happens because of him, he is pointing to a profound truth. The impulse that drives the creation and perpetuation of life is ultimately a reflection of the divine love that permeates the universe. It is the love that seeks to unite the individual soul with the supreme soul. Instead of getting distracted from the spiritual path because of material love, we should remind ourselves that it is a reflection of that divine love and shift our focus accordingly towards the divine.
Finally, Krishna’s association with Vasuki, the king of serpents, carries deep esoteric meanings. Serpents often represent spiritual energy and transformation. Vasuki, in particular, is associated with the serpent Ananta, upon whom Lord Vishnu reclines.
Ananta, with his countless hoods, represents the infinite manifestations of the divine. Each hood is a universe in itself, and yet all are supported by the one divine foundation. This symbolism points to the idea that all the diverse aspects of creation, no matter how vast or complex, are ultimately rooted in the one supreme truth.
By identifying himself with Vasuki, Krishna is affirming his role as the foundation and support of all existence. He is the bedrock upon which the infinite diversity of the universe rests.
These symbols – Kamadhenu, Kandarpa, and Vasuki – are not just mythological figures. They are powerful examples that represent the abundance, love, and infinite diversity of the spiritual realm. By meditating on these symbols and their deeper meanings, we can begin to grasp the profound truths that Krishna is imparting.
Ultimately, Krishna is telling us that he is the source of all fulfillment, the wellspring of all love, and the foundation of all diversity. By aligning ourselves with these principles, by seeking fulfillment in the divine, by seeing love as the ultimate unifying force, and by recognizing unity in diversity, we can move closer to understanding and realizing our own divine nature.
This is the profound wisdom that Krishna encodes in these simple symbols. They are signposts on the spiritual journey, guiding us towards the ultimate truth of our being. By contemplating their deeper meanings, we can begin to unlock the mysteries of the divine and our own place within it.
The Celestial Ocean: Varuna and the Vastness of the Divine
Varuna is the celestial god of the ocean. The ocean encompasses and sustains countless forms of life within its boundless expanse. And in verse 10.29 of the Bhagavad Gita, Lord Krishna reveals a profound truth: among the aquatic deities, he is Varuna himself.
This association is not mere poetic fancy, but a powerful metaphor for the all-pervading nature of the divine. Just as the ocean is vast and deep, stretching beyond the horizon and plunging to unfathomable depths, so too is the divine presence that permeates every atom of the universe. And just as the ocean nourishes and sustains all life, so too does the divine grace uplift and support all beings on their journey.
When we dive into the symbolism of Varuna, we begin to understand the true nature of the divine. We realize that God is not a distant, unknowable entity, but an intimate and all-encompassing presence that surrounds us and flows through us at every moment. Like the ocean, the divine is both awe-inspiring and comforting, both majestic and nurturing.
But Varuna’s significance goes even deeper. In the Vedic tradition, he is also associated with the cosmic order, the eternal law that governs the universe. Just as the tides and currents of the ocean follow innumerable patterns, so too does the divine will unfold in perfect harmony and balance. By aligning ourselves with this cosmic order, by attuning our lives to the divine flow, we can find true peace and fulfillment.
Krishna’s identification with Varuna is a reminder that we are all part of this cosmic play. No matter how small or insignificant we may feel, we are all integral to this play of creation, all cherished drops in the infinite ocean of God’s love.
So let us dive deep into the mystery of Varuna, into the boundless ocean of the divine. Let us immerse ourselves in its depths, letting its currents carry us towards our true home in the heart of the infinite. And let us remember that, no matter where we are or what challenges we face, we are always held in the loving embrace of the divine, just as the ocean cradles all its countless children.
In the end, the lesson of Varuna is one of surrender and trust. By letting go of our small, limited sense of self and merging into the vast ocean of the divine, we can find true freedom and joy. We can realize that we are not separate from the divine, but are in fact one with it, drops of the eternal ocean that is Krishna himself.
The Eternal Cycle: Aryama, Yama, and the Divine Order
Aryama is the third son of Aditi. He is worshipped as the head of the departed ancestors. Lord Yama is the god of death. He is in charge of dispensing justice based on the soul’s karma.
And in verse 10.29, Lord Krishna reveals that among the ancestors, he is Aryama, and among the dispensers of law, he is Yama himself.
These associations are powerful symbols of the eternal cycle of life, death, and rebirth, and of the divine order that governs all of creation.
Aryama, as the chief of the ancestors, represents the wisdom and sacrifices of those who have come before us. In the Vedic tradition, ancestors are revered not just as beloved family members, but as spiritual guides, whose experiences and insights light the way for future generations. By identifying with Aryama, Krishna is affirming the eternal nature of the soul, the unbroken chain of consciousness that links us all across the ages.
And then there is Yama, the god of death and divine justice. To many, Yama is a fearsome figure, the implacable judge who weighs our deeds and determines our fate in the afterlife. But in truth, Yama represents the perfect impartiality and fairness of the divine order. He is not a cruel tyrant, but a wise and compassionate guide, who ensures that every soul receives the just consequences of its actions.
Krishna’s identification with Yama is a powerful reminder that, in the end, we are all accountable for our choices and our actions. The divine law is not arbitrary or random, but a reflection of our own inner nature, the sum total of our thoughts, words, and deeds. By aligning ourselves with this law, by living a life of integrity and compassion, we can find true peace and liberation.
But the lessons of Aryama and Yama go even deeper. Together, they represent the eternal cycle of birth, death, and rebirth, the wheel of samsara that turns endlessly through the ages. Aryama is the link to the past, the wisdom and love of those who have gone before. Yama is the gateway to the future, the portal through which we pass on our journey of spiritual evolution.
And in the center of this cycle stands Krishna himself, the divine anchor that holds the wheel in place. By identifying with both Aryama and Yama, he is reminding us that, in the end, all of life is a journey back to the divine source, a return to the infinite ocean of consciousness from which we all emerge.
So let us honor the wisdom of our ancestors, the sacrifices they made so that we might live and grow. Let us live with integrity and compassion, knowing that every choice we make ripples out across the fabric of the universe. And let us remember that, even in the face of death and the unknown, we are never alone, for the divine presence of Krishna is always with us, guiding us home.
In the end, the lesson of Aryama and Yama is one of unity and divine order. By recognizing our place in the eternal cycle, by aligning ourselves with the divine law, we can find true meaning and purpose in our lives. We can realize that we are not isolated fragments, but integral parts of a vast and beautiful whole, forever connected to the divine source that is Krishna himself.
Krishna as Prahlada and the Path of Devotion
Prahladascasmi daityānām, ‘among the daityas or asuras, I am Prahlada’, the greatest devotee of God. Among all of them, Prahlada stands supreme.
In the Bhagavad Gita, Lord Krishna reveals many profound truths about the nature of the divine and the path to spiritual liberation. But perhaps one of the most powerful and moving of those is his declaration in verse 10.30: “Among the daityas, I am Prahlada.”
This simple statement carries a world of meaning. Prahlada, the son of the demon king Hiranyakashipu, was born into a clan that was traditionally opposed to the divine. The daityas, or asuras, were known for their pride, their arrogance, and their relentless pursuit of power. They were the sworn enemies of the gods, and all that stood for spiritual growth and enlightenment.
And yet, in the midst of this darkness, a light shone forth. Prahlada, despite his demonic heritage, was a pure and noble soul, a true devotee of Lord Vishnu. From his earliest childhood, he turned his heart towards the divine, singing the praises of God and radiating love and compassion to all beings.
His father, enraged by his son’s devotion, subjected Prahlada to unimaginable tortures and trials. But through it all, Prahlada’s faith never wavered. He saw the hand of God in everything, even in the cruelty of his own father. And in the end, his unwavering love for the divine triumphed, as Lord Vishnu himself appeared to vanquish the demon king and protect His young devotee.
The story of Prahlada is a powerful reminder that the path of devotion is open to all, regardless of their background or circumstances. It does not matter what family we are born into, what challenges we face, or what obstacles stand in our way. The only thing that matters is the sincerity of our love for God, the purity of our hearts, and the depth of our surrender to the divine will.
When Krishna declares that he is Prahlada among the daityas, he is affirming the power of this unconditional love. He is reminding us that even in the darkest of places, even in the midst of the most hostile circumstances, the light of divine grace can still shine through. He is telling us that no matter who we are or where we come from, we all have the potential to awaken to our true nature, to discover the divinity that lies within.
But the lesson of Prahlada goes even deeper. In the Vedic cosmology, the daityas and the adityas represent the eternal struggle between the forces of darkness and light, ignorance and wisdom, materialism and spirituality. And yet, through the example of Prahlada, we see that these opposites are not as clear-cut as we might think. Even among the demons, there are those who yearn for the divine, who seek the path of love and surrender.
And so, the message of Prahlada is one of unity and non-duality. It is a reminder that, in the end, all beings are part of the same divine consciousness, all are children of the same cosmic mother. The labels we assign, the divisions we create, are all illusions, veils that hide the underlying truth of our shared heritage.
When we open our hearts to this truth, when we embrace the path of devotion like Prahlada, we begin to see the divine in all things, in all beings. We realize that there is no “other,” no enemy or outsider. There is only the One, the eternal, the infinitely loving and compassionate God that dwells within us all.
This is the profound wisdom that Krishna encodes in his simple declaration, “Among the daityas, I am Prahlada.” It is a call to let go of our judgments and preconceptions, to see beyond the superficial differences that divide us, and to recognize the divine spark that unites us all.
In the end, the path of Prahlada is the path of the heart, the path of unconditional love and surrender. It is a path that is open to all, regardless of our background or beliefs. And it is a path that leads us back to our true home, to the infinite ocean of divine consciousness that is our birthright and our destiny.
So let us take inspiration from the example of Prahlada, let us open our hearts to the transformative power of devotion. Let us see the divine in all beings, in all circumstances, and let us trust in the infinite wisdom and love of God. For as Krishna himself reminds us, it is not our outer labels or circumstances that define us, but the purity of our hearts and the depth of our love for the divine.
Krishna is the Lion among animals and Garuda among birds
There is an interesting story behind Garuda. His mother was tricked into slavery by her sister and her children who were snakes. When garuda asked the snakes to release his mother, they said they would do that only if garuda could get them the amrut from devaloka. Just to free his mother, Garuda selflessly goes to deva loka, defeats all the gods and manages to get hold of the pot of amrut. Although he had the pot of amrut in his hands, he did not once think about consuming it himself. He was only taking it to free his mother. This quality of selflessness and compassion is what greatly appealed to the Lord and he made Garuda his favorite vahan (vehicle).
Krishna then says that of purifiers, He is the wind, of warriors, he is Lord Rama, of fishes He is the shark, and of rivers, He is the Ganga.
Two versions of ‘beginning, middle and end’
Earlier in the twentieth verse, Shree Krishna had stated that he is the beginning, middle, and end of all living beings. Now, here in the 32nd verse, He says that He is the beginning, middle and end of all of creation. We should understand that He is the force of creation, the force of sustenance and the force of destruction.
The statement in these verses 10.20 and 10.32 convey similar messages, but with slight differences in emphasis and context. Let’s examine both verses:
10.20
अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च।।
I am the Self, O Gudakesha (Arjuna), seated in the hearts of all beings. I am the beginning, the middle, and the end of all living beings.
10.32
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्।।
I am the beginning, the middle, and the end of all creations, O Arjuna. Among knowledge, I am the knowledge of the Self; among disputants, I am the conclusive truth.
Verse 10.20 focuses on Krishna as the indwelling Self (Atman) present in all beings, while 10.32 emphasizes Krishna’s presence in all creations (Sarga).
The repetition of the message serves to reinforce the central theme of Chapter 10, which is the vibhuti-yoga or the “Yoga of Divine Manifestations.” Krishna is emphasizing his omnipresence and His role as the essence of all beings and creations. The repetition also helps to impress upon Arjuna the profound truth of Krishna’s divine nature and his integral connection with the entire universe.
Moreover, the slight variations in the two verses provide a more comprehensive understanding of Krishna’s manifestations, covering both the individual (adhyatma) and cosmic (sarga) aspects, as well as his presence in knowledge and truth.
Adhyatma and Sarga in the Bhagavad Gita
Two key concepts that shed light on the nature of reality are adhyatma and sarga, the inner and outer dimensions of existence.
Adhyatma, which literally means “pertaining to the self,” refers to the inner, spiritual realm, the domain of consciousness and the soul. It is the realm of the eternal, the unchanging, the divine spark that dwells within each and every being. When Krishna speaks of adhyatma, He is pointing us towards our true nature, the infinite and immortal essence that lies beyond the confines of the body and mind.
Throughout the Bhagavad Gita, Shri Krishna repeatedly emphasizes the importance of self-knowledge, of realizing our true identity as pure consciousness. He urges us to look within, to discover the divine light that shines at the core of our being. Through practices like meditation, self-inquiry, and devotion, we can peel away the layers of ignorance and illusion that obscure our inner reality, and come to rest in the peaceful, blissful awareness that is our birthright.
Adhyatma (अध्यात्म)
Adhyatma refers to the inner self or the spiritual essence within an individual. It encompasses the study and understanding of the Atman (soul) and its relationship with the Paramatman (Supreme Soul or God). This concept is deeply rooted in the pursuit of self-realization and spiritual awakening.
Key Aspects of Adhyatma:
- Inner Focus: Adhyatma emphasizes the inward journey of self-discovery and realization. It involves introspection, meditation, and understanding one’s true nature beyond the physical and mental layers.
- Self-Realization: The ultimate goal of Adhyatma is to realize the unity of the individual soul (Atman) with the Supreme Soul (Brahman or Paramatman). This realization leads to liberation (moksha) from the cycle of birth and death (samsara).
- Spiritual Practices: Practices such as meditation (dhyana), devotion (bhakti), knowledge (jnana), and righteous living (dharma) are integral to the path of Adhyatma.
- Philosophical Basis: Adhyatma is explored in various Upanishads, which are philosophical texts that delve into the nature of the self and the ultimate reality. The Bhagavad Gita also addresses Adhyatma in its teachings on yoga, devotion, and self-realization.
Sarga (सर्ग)
Sarga refers to creation or the process of cosmic manifestation. It includes the origin and evolution of the universe and all beings within it. Sarga is often discussed in the context of cosmology and the cycles of creation and dissolution.
Key Aspects of Sarga:
- Cosmic Creation: Sarga describes the process by which the universe and all forms of life come into existence. It includes the creation of the physical world, living beings, and the various elements that constitute the cosmos.
- Divine Play: In Hindu cosmology, creation is often seen as a divine play (lila) orchestrated by the Supreme Being. Different texts describe how gods like Brahma, Vishnu, and Shiva play roles in the cycles of creation, preservation, and destruction.
- Cyclic Nature: The concept of Sarga includes the idea of cyclic creation and dissolution (pralaya). The universe undergoes continuous cycles of birth, existence, and destruction, reflecting the eternal nature of time.
- Scriptural Descriptions: Sarga is detailed in various Puranas and Vedas, which provide elaborate descriptions of how the universe and its various realms and beings were created. The Bhagavad Gita also touches upon the cycles of creation and the role of the divine in these processes.
Comparison and Contrast
Purpose and Focus:
- Adhyatma: Focuses on the inner journey and spiritual development of the individual. It seeks to understand the self and achieve liberation from the cycle of rebirth.
- Sarga: Focuses on the outer journey and the creation of the cosmos. It seeks to explain the origin and structure of the universe and the cyclical nature of creation and dissolution.
Scriptural Sources:
- Adhyatma: Explored primarily in the Upanishads, the Bhagavad Gita, and other texts focused on spiritual philosophy and practices.
- Sarga: Detailed in the Puranas, Vedas, and epics like the Mahabharata and Ramayana, which provide narratives of cosmic creation and the roles of gods in these cycles.
Despite their different focuses, Adhyatma and Sarga are interconnected. Understanding the self (Adhyatma) leads to a deeper appreciation of the divine play of creation (Sarga). Conversely, understanding the process of creation can enhance one’s spiritual journey by recognizing the divine order and the transient nature of the material world.
As Krishna himself declares in the 6th chapter:
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 30||
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati
For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me.
May we all awaken to this unifying vision, and may we all take our rightful place in the cosmic interplay of adhyatma and sarga.
Krishna as the spiritual knowledge Conclusion of All Debates
Krishna then declares that among all knowledge, He is the spiritual knowledge. As you can see, The lord considers spiritual knowledge to be the supreme knowledge.
In the Bhagavad Gita, Lord Krishna reveals himself in many different ways, each one a sparkling facet of the same infinite divine. But perhaps one of the most thought provoking of these revelations is found in verse 10.32, where Krishna declares, “Among debates, I am the conclusion.“
This simple statement carries within it a world of meaning, a deep insight into the nature of truth and the path to ultimate understanding. To fully appreciate its significance, we need to understand the Bharatiya philosophy of debate that has been refined over countless generations.
In the Sanskrit tradition, there are three main stages to any argument or debate. The first is called jalpa, which refers to the initial presentation of evidence and arguments by each side. This is the stage where the facts are laid out, where each party presents their case and seeks to establish the validity of their position.
The second stage is known as vitaṇḍa, and it represents a more aggressive phase of the debate. In this stage, the participants may resort to various questioning tactics and even false claims in an attempt to defeat their opponent and emerge victorious. It is a stage characterized by clever wordplay, delusional behavior, and a focus on winning at all costs.
But it is the third and final stage that is the most important, and it is here that we find the deep significance of Krishna’s words. This stage is called vāda, and it represents the conclusion of the debate, the point at which the truth is finally established and accepted by all parties.
In the heat of argument, it is easy to get lost in the back-and-forth of jalpa and vitaṇḍa, to become entangled in the web of words and lose sight of the ultimate goal. But for those who have eyes to see, who have cultivated the wisdom and discernment to penetrate to the heart of the matter, the conclusion is always clear. And that conclusion, as Krishna so boldly states, is none other than the Divine itself.
This is a profound truth, one that has echoed through the ages in the teachings of the great sages and philosophers. It suggests that, at the deepest level, all of our debates and discussions, all of our efforts to understand and make sense of the world, are ultimately a search for the Divine, for the ultimate reality that underlies all things.
When we argue and debate, when we engage in the play of ideas and perspectives, we are not just seeking to prove a point or win a contest. We are, whether we realize it or not, seeking to touch the truth, to come into alignment with the fundamental principles that govern the universe.
And what is that truth? What is that fundamental principle? It is, as Krishna reveals, the Divine itself, the supreme consciousness that permeates and sustains all things. It is the source from which all wisdom flows, the ocean to which all rivers of knowledge ultimately lead.
This is why Krishna’s statement is so powerful, so transformative. It reminds us that, no matter how complex or convoluted our debates may become, no matter how lost we may get in the labyrinth of words and ideas, we need to strive to see beyond the surface of things, to penetrate to the heart of reality. It is through the practice of discernment, of learning to distinguish the real from the unreal, the eternal from the transient.
When we approach our debates and discussions with this understanding, with this commitment to truth above all else, we begin to see the Divine at work in all things.
And in that recognition, we find the true conclusion, the ultimate resolution of all debates. We find the wisdom that transcends all divisions, all dualities, and brings us into harmony with the fundamental unity that is the essence of all things.
This is the great gift that Krishna offers us in the Bhagavad Gita, the invitation to see beyond the surface of things, to discover the Divine that is always present, always waiting to be recognized and embraced. It is an invitation to engage in the great debate of life, not with the goal of winning or losing, but with the goal of coming ever closer to the truth that sets us free.
So let us take up this invitation, let us enter into the great conversation of ideas with open hearts and minds. Let us seek the wisdom that is the conclusion of all debates, the truth that is the beginning and the end of all knowledge. And let us do so with the guidance and grace of Lord Krishna, who is always with us, always pointing the way back to the Divine that is our true home.
Krishna as the Essence of Language and Unity
Sanskrit, the ancient language of Bharat, is known for its beauty and depth. At the heart of Sanskrit lies a simple truth: all letters are formed by combining a half-letter with the vowel “अ” (A). For example, क् (K) + अ = क (Ka). This principle is key to understanding the mystery of creation, and it is here that we find Krishna’s supreme identity.
Krishna declares that he is the letter “अ”, the foundation of all other letters. This is not just a linguistic fact, but a profound spiritual statement. In Sanskrit, language is seen as a reflection of reality itself. Just as all letters need “अ” to exist, all of creation depends on the divine presence that sustains it.
This truth has been recognized by sages and seers throughout history. It is the understanding that, at the deepest level, all things are connected and are expressions of the one divine consciousness that exists everywhere. The letter “अ” represents this fundamental unity, the source from which all diversity arises.
Krishna also explores the concept of samāsa, or compound words, in Sanskrit. There are six different ways to combine words to create new meanings, each with its own unique characteristics.
In most of the samāsa, one of the words loses its identity and becomes a support for the word it is combined with. The exception is the dvandva samāsa.
A great example of the dvandva samāsa is “Rādhā-Kṛṣṇa,” where both Rādhā and Kṛṣṇa maintain their individual identities while being united as one. This is different from other types of samāsa, like the tatpuruṣa samāsa, where one word becomes less important than the other. For example, in “narāhasiṃha,” “nara” (man) becomes a qualifier for “siṃha” (lion), creating a compound that means “man-lion.”
Thus, among the samāsas, Shri Krishna highlights the dvandva samāsa as his divine power and glory. In the dvandva samāsa, both words keep their individual importance and identity, even as they come together to form a new whole, creating something that is even more wonderful.
By emphasizing the dvandva samāsa, Krishna reveals a deep truth about unity and diversity. He shows us that true unity does not mean losing our individuality, but rather celebrates each unique expression of the divine. Just as Rādhā and Kṛṣṇa remain distinct even as they are one, we too can embrace our uniqueness while recognizing our deep connection to all beings.
This is the timeless wisdom that Krishna shares in the Bhagavad Gita. It applies not just to language, but to life itself and how we navigate the world.
Just as the letter “अ” is the foundation of language, the divine presence is the foundation of all existence. And just as the dvandva samāsa balances unity and diversity, we must learn to embrace our unique talents while recognizing our connection to all beings.
This is the path of true wisdom, the path that Krishna illuminates throughout the Bhagavad Gita.
Let us take these words to heart and reflect on the truths they contain. Let us see in the letter “अ” the essence of creation and the divine spark that gives life to all. And let us embody the spirit of the dvandva samāsa in our own lives, celebrating our individuality while embracing our unity with all things.
By doing so, we align ourselves with the deepest truths of the universe and the divine consciousness that is the source of all beings. And in that alignment, we find the true meaning and purpose of our lives.
This is the supreme wisdom that Krishna offers us, the birthright of every soul. May we have the courage and clarity to receive it, make it our own, and live it every moment of our lives. For in doing so, we become one with the divine and the eternal play of creation itself.
In the next set of verses, Shri Krishna will continue to describe His prominent Vibhuti’s.
kṛṣṇadaasa
(Servant of Krishna)
Aka +Vinayak Raghuvamshi