Chapter 10: Vibhuti Yoga : Unveiling Lord Krishna’s Omnipresence

Contents

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 34 of chapter 9 here. Please go through that to get a better understand and maintain continuity in your learning.
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Vibhuti Yoga: Introduction and Verses 10.1 – 10.6

श्रीभगवानुवाच | भूय एव महाबाहो श‍ृणु मे परमं वचः | यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया || 10.1||

śrī-bhagavān uvāca bhūyaḥ eva mahā-bāho śṛṇu me paramaṃ vacaḥ yat te ‘haṃ prīyamāṇāya vakṣyāmi hita-kāmyayā

स्रीभगवानुवाच (śrī-bhagavān uvāca) – The Blessed Lord said; भूयः (bhūyaḥ) – Again; एव (eva) – certainly; महा-बाहो (mahā-bāho) – mighty-armed one; श‍ृणु (śṛṇu) – hear; मे (me) – my; परमम् (paramam) – supreme; वचः (vacaḥ) – words; यत् (yat) – which; ते (te) – to you; अहम् (aham) – I; प्रीयमाणाय (prīyamāṇāya) – being pleased; वक्ष्यामि (vakṣyāmi) – I shall speak; हित-काम्यया (hita-kāmyayā) – for your benefit;

The Blessed Lord said: Listen again, O mighty-armed Arjuna, to my supreme divine knowledge. Because you are My dear friend, for your benefit, I shall reveal them to you.

न मे विदुः सुरगणाः प्रभवं न महर्षयः | अहमादिर्हि देवानां महर्षीणां च सर्वशः || 10.2||

na me viduḥ sura-gaṇāḥ prabhavaṃ na maharṣayaḥ aham ādir hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ

न (na) – Neither; मे (me) – my; विदुः (viduḥ) – know; सुर-गणाः (sura-gaṇāḥ) – the hosts of gods; प्रभवम् (prabhavam) – origin; न (na) – nor; महर्षयः (maharṣayaḥ) – the great sages; अहम् (aham) – I; आदिः (ādiḥ) – the origin; हि (hi) – certainly; देवानाम् (devānām) – of the demigods; महर्षीणाम् (maharṣīṇām) – of the great sages; च (ca) – and; सर्वशः (sarvaśaḥ) – in every way;

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

यो मामजमनादिं च वेत्ति लोकमहेश्वरम् | असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते || 10.3||

yo mām ajam anādiṃ ca vetti loka-maheśvaram asaṃmūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate

यः (yaḥ) – Whoever; माम् (mām) – me; अजम् (ajam) – unborn; अनादिम् (anādim) – beginningless; च (ca) – and; वेत्ति (vetti) – knows; लोक-महेश्वरम् (loka-maheśvaram) – the great Lord of the worlds; असम्मूढः (asaṃmūḍhaḥ) – undeluded; सः (saḥ) – he; मर्त्येषु (martyeṣu) – among mortals; सर्व-पापैः (sarva-pāpaiḥ) – from all sins; प्रमुच्यते (pramucyate) – is liberated;

Whoever knows Me as the unborn, beginningless, and the Supreme Lord of all the worlds, that person, undeluded among mortals, is liberated from all sins.

बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः | सुखं दुःखं भवोऽभावो भयं चाभयमेव च || 10.4||

buddhir jñānam asammohaḥ kṣamā satyaṃ damaḥ śamaḥ sukhaṃ duḥkhaṃ bhavo ‘bhāvo bhayaṃ cābhayam eva ca

बुद्धिः (buddhiḥ) – Intelligence; ज्ञानम् (jñānam) – knowledge; असम्मोहः (asammohaḥ) – freedom from doubt; क्षमा (kṣamā) – forgiveness; सत्यम् (satyam) – truthfulness; दमः (damaḥ) – control of the senses; शमः (śamaḥ) – control of the mind; सुखम् (sukham) – happiness; दुःखम् (duḥkham) – distress; भवः (bhavaḥ) – birth; अभावः (abhāvaḥ) – death; भयम् (bhayam) – fear; च (ca) – and; अभयम् (abhayam) – fearlessness; एव (eva) – indeed; च (ca) – and;

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind (calmness), happiness, distress, birth, death, fear, and fearlessness.

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः | भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ||10.5||

ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo ’yaśaḥ bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ

अहिंसा (ahiṁsā) – nonviolence; समता (samatā) – equanimity; तुष्टिः (tuṣṭiḥ) – satisfaction; तपः (tapaḥ) – austerity; दानम् (dānam) – charity; यशः (yaśaḥ) – fame; अयशः (ayaśaḥ) – infamy; भवन्ति (bhavanti) – become; भावाः (bhāvāḥ) – natures; भूतानाम् (bhūtānām) – of living beings; मत्तः (mattaḥ) – from Me; एव (eva) – certainly; पृथग्विधाः (pṛthag-vidhāḥ) – differently arranged;

Non-violence, equanimity, satisfaction, austerity, charity, fame, and infamy – these various qualities of living beings arise from Me alone.

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा | मद्भावा मानसा जाता येषां लोक इमाः प्रजाः || 10.6||

maharṣayaḥ sapta pūrve catvāro manavas tathā mad-bhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ

महर्षयः (maharṣayaḥ) – the great sages; सप्त (sapta) – seven; पूर्वे (pūrve) – before; चत्वारः (catvāraḥ) – four; मनवः (manavaḥ) – Manus; तथा (tathā) – also; मद्-भावाः (mad-bhāvāḥ) – born of My nature; मानसाः (mānasāḥ) – born from the mind; जाताः (jātāḥ) – born; येषाम् (yeṣām) – from whom; लोके (loke) – in the world; इमाः (imāḥ) – these; प्रजाः (prajāḥ) – living entities;

The seven great sages, the four great Saints before them, and the fourteen Manus, are all born from My mind. And from them, all the people of the world have descended.

Vibhuti Yoga

This chapter is known as the “Vibhuti Yoga” or “The Yoga of Divine Manifestations”. Vibhūti means ‘power of manifestation’, God in the manifested state. God is manifested as well as un-manifested. God is both impersonal as well as personal. Chapter 9 taught us how we can live and work in the world and yet attain spiritual realization. Throughout the Gitā, that is the basic philosophy. Although the transcendental and the unmanifested aspect of God is mentioned, the emphasis is on the path to God realization by focusing on and meditating upon His manifested form.

The glories of the Lord have been touched upon in the 7th, 8th and 9th chapters and in this chapter, Krishna reveals his glories in detail. He explains His omnipresence and the divine nature that permeates all of creation. He declares, “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.” (10.8)

In chapter 9, Shri Krishna revealed the science of kevali bhakti. In this chapter, He helps us increase our bhakti by describing His infinite glories and splendor. The verses in this chapter will help us to meditate on God by focusing upon His magnificence.

This chapter delves deeper into the manifestations of the Divine in the world around us. Krishna illustrates his presence in various aspects of creation, from the radiance of the sun to the strength of the mighty warriors.

The divine’s omnipresence

This chapter brings a unique perspective by highlighting the Divine’s intrinsic presence in all beings and objects, both great and small. It encourages us to see the hand of Krishna in every aspect of life, fostering a sense of wonder and devotion. As the Isha Upanishad beautifully states:

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥

īśāvāsyamidaṃ sarvaṃ yatkiñca jagatyāṃ jagat tena tyaktena bhuñjīthā mā gṛdhaḥ kasya sviddhanam

All this, whatsoever moves in this universe, including the universe itself, is indwelt or pervaded or enveloped or clothed by the Lord. Renouncing the ego and worldly attachments, thou shouldst enjoy. Lust not after any man’s wealth.

This verse from the Isha Upanishad emphasizes the omnipresence of the Divine and encourages a spirit of renunciation and non-attachment to worldly possessions.

The verse suggests that by renouncing our sense of ownership and attachment to worldly objects, we can truly enjoy them in a spiritual sense. This enjoyment comes from the realization that everything in the universe is a manifestation of the Divine and that our true nature is not limited to our physical possessions or circumstances.

In other words, when we let go of our ego-driven desires and attachments, we can experience a deeper sense of contentment and joy that comes from recognizing the Divine presence in all things. This is not a call to physically renounce the world, but rather to internally renounce our sense of attachment and ownership.

Shri Krishna mentioned this in the 5th chapter: (5.11)

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि | योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || 11||

kāyena manasā buddhyā kevalair indriyair api yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye

The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.

By acting without attachment to the fruits of our actions and recognizing the Divine in all aspects of life, we can experience a profound sense of peace and enjoyment that transcends worldly pleasures.

Moreover, Chapter 10 emphasizes the importance of recognizing and appreciating the divine qualities within oneself and others. Krishna declares, “I am the seed of all existences, O Arjuna. There is no being, moving or unmoving, that can exist without Me.”

This chapter is a powerful reminder of the omnipresence of the Divine and the interconnectedness of all beings. It encourages us to cultivate a deeper appreciation for the world around us and to recognize the divine spark within ourselves and others.

Let us remember what Shri Krishna said in the 5th chapter:

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: | त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन || 9||

janma karma cha me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna

One who knows the divine nature of my birth and actions in truth, having abandoned the body, does not undergo rebirth; such a person reaches me, O Arjuna.

And also His words from chapter 6:

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.

At the beginning of this chapter, Shri Krishna says:

भूय एव महाबाहो श‍ृणु मे परमं वचः |

bhūyaḥ eva mahā-bāho śṛṇu me paramaṃ vacaḥ

Krishna as the perfect Avatar

The word paramam is attributed to one who has all six opulences, strength, fame, wealth, knowledge, beauty and renunciation. While Kṛṣṇa was present on this earth, He displayed all six opulences.

The concept of paramam, or the possession of six supreme opulences, is a central theme in the Vedic scriptures, particularly in relation to Lord Kṛṣṇa. The Bhagavad Gita and the Bhagavata Purana extensively describe Kṛṣṇa’s divine attributes and establish Him as the Supreme Personality of Godhead.

The Bhagavata Purana (1.3.28) states:

एते चांशकला: पुंस: कृष्णस्तु भगवान् स्वयम् । इन्द्रारि व्याकुलं लोकं मृडयन्ति युगे युगे ॥ २८ ॥

ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge

All of these incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

“Kṛṣṇas tu bhagavān svayam,” translates to “Kṛṣṇa is the Supreme Personality of Godhead Himself.” This verse establishes the supremacy of Lord Kṛṣṇa as the original Personality of Godhead and highlights the purpose of His incarnation, which is to protect the devotees and restore balance in the world whenever it is disturbed by atheistic elements.

The term “plenary portions” is a concept used in Vedic literature to describe the relationship between the Supreme Lord and His various incarnations or expansions. It helps to understand the nature of the Lord’s manifestations and their connection to the original source.

In the context of the Bhagavata Purana verse (1.3.28), “aṁśa-kalāḥ” refers to the plenary portions or parts of the plenary portions of the Lord. Plenary portions (aṁśa) are complete expansions of the Lord who possess all the qualities and potencies of the original Supreme Personality of Godhead. They are non-different from the Lord Himself. Examples of plenary portions include Viṣṇu expansions such as Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu, and Kṣīrodakaśāyī Viṣṇu.

Parts of the plenary portions (kalāḥ) are partial manifestations or expansions of the Lord’s plenary portions. They are endowed with specific powers and perform specific functions in the universe. Examples of parts of the plenary portions include various incarnations such as Matsya, Kūrma, Varāha, Nṛsiṁha, and Vāmana.

The verse states that while all these incarnations are plenary portions or parts of the plenary portions, Lord Kṛṣṇa is the original Supreme Personality of Godhead Himself (svayam bhagavān). This establishes a hierarchy in which Lord Kṛṣṇa is the ultimate source, and all other incarnations are His expansions or emanations.

The Caitanya-caritāmṛta (Ādi-līlā 1.32) further clarifies this concept:

kṛṣṇa, guru, bhakta, śakti, avatāra, prakāśa kṛṣṇa ei chaya-rūpe karena vilāsa

Lord Kṛṣṇa enjoys by manifesting Himself as the spiritual masters, the devotees, the diverse energies, the incarnations, and the plenary portions. They are all six in one.

This verse highlights that Lord Kṛṣṇa manifests Himself in various forms, including His plenary portions and parts of plenary portions, to perform His divine pastimes and engage in the creation, maintenance, and dissolution of the material world. All these expansions are ultimately non-different from Lord Kṛṣṇa Himself, as they are all part of His divine manifestation.

The six aspects of Krishna’s manifestations

The phrase “They are all six in one” refers to the concept that Lord Kṛṣṇa manifests Himself in six different forms or aspects, which are ultimately non-different from Him. Let’s examine the verse more closely:

The six forms or aspects mentioned in this verse are:

Kṛṣṇa: Lord Kṛṣṇa Himself, the original Supreme Personality of Godhead.
Guru: The spiritual masters who guide and enlighten devotees on the path of devotion.
Bhakta: The devotees who serve and love Lord Kṛṣṇa with all their heart.
Śakti: The diverse energies or potencies of Lord Kṛṣṇa, through which He creates, maintains, and engages with the world.
Avatāra: The various incarnations or manifestations of Lord Kṛṣṇa who appear in different times and places to perform specific pastimes and purposes.
Prakāśa: The plenary portions or expansions of Lord Kṛṣṇa, who assist Him in His divine activities and pastimes.

The phrase “They are all six in one” emphasizes the unity and non-difference between Lord Kṛṣṇa and these various manifestations. Although they appear in different forms and roles, they are all ultimately extensions of Lord Kṛṣṇa Himself. This concept is known as acintya-bhedābheda-tattva, which means the simultaneous oneness and difference between the Lord and His manifestations, beyond material conception.

Acintya-bhedābheda-tattva

Acintya-bhedābheda-tattva is a fundamental concept in Vaiṣṇava philosophy, particularly in the Gauḍīya Vaiṣṇava tradition, which was propagated by Caitanya Mahāprabhu. The term can be broken down as follows:

Acintya: Inconceivable or beyond material reasoning

Bheda: Difference

Abheda: Non-difference or oneness

Tattva: Truth or reality

Acintya-bhedābheda-tattva refers to the simultaneous and inconceivable oneness and difference between the Supreme Lord (Kṛṣṇa) and His various manifestations, energies, and creations. It suggests that while there is a distinction between the Lord and His emanations, they are also ultimately one and non-different from Him.

This concept is used to explain the relationship between:

Kṛṣṇa and His plenary expansions (puruṣa-avatāras like Viṣṇu)
Kṛṣṇa and His incarnations (avatāras like Rāma and Nṛsiṁha)
Kṛṣṇa and the living entities (jīvas)
Kṛṣṇa and the material world

The oneness aspect (abheda) emphasizes that everything emanates from Kṛṣṇa and is thus part of His energy. The difference aspect (bheda) highlights the distinct identities and roles of these emanations, as well as their subordinate position to Kṛṣṇa.

In essence, this verse highlights the concept that Lord Kṛṣṇa is the ultimate source and enjoyer, and He manifests Himself in these six ways to engage in His divine pastimes and to interact with His devotees. By understanding and appreciating the unity in diversity of Lord Kṛṣṇa’s manifestations, devotees can deepen their relationship with Him and experience His presence in various aspects of their spiritual life.

Understanding the concept of plenary portions helps devotees appreciate the unity in diversity within the Lord’s manifestations and the supreme position of Lord Kṛṣṇa as the original Personality of Godhead.

Now, going back to the first verse of this chapter, we saw that the word paramam is attributed to one who has all six opulences.

The six opulences of Shri Krishna

The six opulences attributed to Kṛṣṇa are:

Strength (vīrya): Kṛṣṇa’s strength is unparalleled, as demonstrated in His various pastimes, such as lifting Govardhana Hill and defeating powerful demons.
Fame (yaśas): Kṛṣṇa’s fame is celebrated throughout the universe, and His name is chanted by countless devotees.
Wealth (aiśvarya): Kṛṣṇa is the supreme proprietor of all wealth, both material and spiritual.
Knowledge (jñāna): Kṛṣṇa possesses omniscience and is the source of all knowledge.
Beauty (saundarya): Kṛṣṇa’s beauty is unrivaled, captivating the hearts of all beings.
Renunciation (vairāgya): Despite being the enjoyer of all opulences, Kṛṣṇa remains detached and renounced, exemplifying the highest form of spiritual realization.

The Īśopaniṣad (Invocation) states, “Om pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate,” which means “The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes.” This verse affirms that Kṛṣṇa, being the complete whole, possesses all opulences in their fullness.

Great sages and spiritual masters, such as Parāśara Muni, have recognized Kṛṣṇa as the Supreme Personality of Godhead based on His display of these six opulences during His earthly pastimes. The scriptures provide ample evidence and philosophical insights to support this conclusion, solidifying Kṛṣṇa’s position as the ultimate reality and the source of all divine qualities.

Shri Krishna then says that he was delighted with Arjuna’s keen interest in hearing his glories. Now, to help him progress further in his bhakti, Shree Krishna declares that he will narrate his sublime glories and incomparable attributes. He addresses Arjuna as prīyamāṇāya, meaning “beloved confidant”.

Krishna’s use of the term “prīyamāṇāya” to address Arjuna is noteworthy. It signifies the deep bond of love and trust between the teacher (Krishna) and the student (Arjuna). This intimate relationship is crucial for the transmission of divine knowledge, as it creates an environment conducive to spiritual growth and understanding.

The three essential qualities of a student

There are three essential qualities that Arjuna possessed, which made him worthy of receiving this divine knowledge:

Surrender: Arjuna has completely surrendered himself to Krishna, acknowledging him as his guide and master. This act of surrender is a prerequisite for receiving divine grace and wisdom.
Faith: Arjuna has unwavering faith in Krishna as his teacher. This faith allows him to trust in the knowledge imparted by Krishna and to follow his guidance without doubt or hesitation.
Genuine interest: Arjuna demonstrates a sincere desire to learn about Krishna’s glories and attributes. This genuine interest is essential, as it shows that Arjuna is not merely seeking knowledge for the sake of curiosity, but rather to deepen his devotion (bhakti) and understanding of the divine.

When a devotee possesses these three qualities – surrender, faith, and genuine interest – the Supreme Lord is pleased to reveal the divine knowledge that will help the devotee progress on the path of bhakti and ultimately attain liberation (moksha). This knowledge includes an understanding of the Lord’s divine manifestations in the world, as well as the realization of the devotee’s own divine nature.

Cultivating surrender, faith, and genuine interest in one’s spiritual practice is a gradual process that requires consistent effort and dedication. Here are some ways to nurture these qualities:

Surrender:

Practice humility and let go of the ego by acknowledging that there is a higher power guiding your life.
Offer your actions and their results to the divine, understanding that you are an instrument in the hands of God.
Accept both successes and challenges as part of the divine plan, and trust that everything happens for a reason.
Regularly engage in prayer or meditation, surrendering your thoughts and emotions to the divine.

Faith:

Study sacred texts and the teachings of saints and spiritual masters to deepen your understanding of the divine and strengthen your faith.
Reflect on the instances in your life where you have experienced divine grace or intervention, and use these experiences to reinforce your faith.
Surround yourself with like-minded individuals (Satsanga) who share your faith and can offer support and encouragement.
Engage in regular spiritual practices, such as chanting, prayer, or ritual worship, which can help to strengthen your connection with the divine.

Genuine Interest:

- Consistency: Maintain consistency in your practices to gradually deepen your interest and understanding.
- Seek Guidance: Find a mentor or spiritual teacher who can provide direction and support on your spiritual journey.

Practice Devotion and Surrender: Yes, the more we practice devotion and surrender, the stronger our genuine interest in knowing the divine will grow

In addition to these specific practices, it is essential to cultivate patience and perseverance. Spiritual growth is a lifelong journey, and progress may not always be immediately apparent. By consistently engaging in spiritual practices and maintaining a positive attitude, we can gradually deepen our surrender, faith, and genuine interest.

Everything originates from Shri Krishna

Shri Krishna then starts describing the divine knowledge by saying that nobody knows Him fully, not even the Gods and sages because they all came much later. It is like how a child can never fully know their parents until the parents tell the child about them.

Shri Krishna then goes on to establish his supremacy and primordial nature by stating that He is the creator of the seven great sages (Saptarishis), the four great saints (Kumaras), and the fourteen Manus. The Saptarishis are Mareech, Angira, Atri, Pulastya, Pulaha, Kratu, and Vasishtha, who are considered to be the ancestors of the entire human race. The four Kumaras – Sanak, Sanandan, Sanat, and Sanatan – are the mind-born sons of Brahma. They are known for their purity and spiritual wisdom.

By asserting His role in the creation of these revered figures, Krishna emphasizes his divine authority and his existence beyond the constraints of time and space. He is the source from which all beings, even the most venerated ones, have originated.

He then shifts focus to the means by which one can attain true knowledge of the divine. He emphasizes that mental powers and physical strength are not going to help us in this pursuit. The only way to genuinely know God is through His grace, which is obtained through surrender and devotion (bhakti). This highlights the importance of cultivating a loving, surrendered relationship with the divine, rather than relying solely on intellectual or physical endeavors.

The knowledge of God’s beginningless nature and His position as the supreme lord of all worlds (sarva loka maheshwaram) has a purifying effect on us. By understanding and internalizing this truth, one is cleansed of all sins and impurities. That is the transformative power of divine knowledge and its ability to elevate the spiritual seeker.

Shri Krishna has mentioned earlier that he is Suhridam sarva bhutanam and sarva loka maheshwaram. However, when we are able to truly realize God’s suhridam nature, we get complete peace and when we are able to truly realize God’s position as sarvaloka maheshwaram, our thoughts and actions get purified.

The 20 qualities of living entities

The different qualities of living entities, be they good or bad, are all created by Kṛṣṇa, and twenty of them are described here by Krishna.

Buddhi (intellect): The faculty of reasoning and understanding.
Jñānam (knowledge): The power to discern and discriminate between right and wrong, real and unreal.
Asammoham (absence of delusion): The clarity of perception that allows one to see things as they truly are.
Kṣhamā (forgiveness): The ability to let go of resentment and pardon others for their mistakes.
Satyam (truth): The commitment to honesty and integrity in thought, word, and deed.
Damah (sense restraint): The discipline to control one’s senses and prevent them from being swayed by external objects.
Śamah (calmness of mind): The state of inner peace and tranquility, even in the face of challenges.
Sukham (happiness): The experience of joy and contentment.
Duḥkham (sorrow): The inevitable experience of pain and misery that is part of the human condition.
Bhavaḥ (birth): The awareness of one’s physical existence and the process of coming into being.
Abhāvaḥ (death): The experience of the end of one’s physical existence.
Bhaya (fear): The emotional response to perceived threats or dangers.
Abhaya (fearlessness): The courage and confidence that comes from inner strength and conviction.
Ahimsā (non-violence): The practice of causing no harm to others in thought, word, or action.
Samatā (equality): The recognition that all beings are fundamentally equal and deserving of respect.
Tuṣhṭi (contentment): The feeling of satisfaction and fulfillment, regardless of external circumstances.
Tapa (austerity): The willingness to undergo hardships and challenges for the sake of spiritual growth.
Dānam (charity): The act of giving and sharing with others, without expectation of reward.
Yaśh (fame): The positive reputation and recognition that comes from virtuous actions.
Ayaśh (infamy): The negative reputation that results from unethical or harmful behavior.

Krishna emphasizes that while these qualities are created by Him, their manifestation in an individual’s life is influenced by their own samskaras (impressions from past actions) and the way they exercise their free will. The divine energy itself is neutral, but it takes on the appearance of being good or bad based on how it is utilized by the individual.

This understanding ties back to the teachings of the 9th chapter, where Krishna explains that nothing is inherently good or evil; it is the intention behind an action and the way it is carried out that determines its moral quality. By recognizing that all qualities, both positive and negative, originate from the divine, one can cultivate a sense of equanimity and detachment, while still striving to act in accordance with dharma (righteous living).

In verses 10.1 through 10.6, Shree Krishna has explained how he is the one without beginning and beyond anybody’s understanding and how he is the source of all qualities. In the next verses Shri Krishna will explain the importance of acknowledging and accepting Krishna’s nature and powers.

Pragmatic Gita

Chapter 10: Vibhuti Yoga : Unveiling Lord Krishna’s Enlightening & Awe-Inspiring Omnipresence: 10.1 to 10.6