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The original Sanskrit verses and
(word for word translated) of the
Mahābhārata, Bhīshma Parva ch. 23-40.

with comments taken from the writings of



 

 

 

 

'Punya Phalamu Cheta Puttenu Manujudai
Dushta Vaanchala Cheta Dushtudai
Jnaana Maargamu Maanavatvamu Veede
Intakanna Raakshasatvamedi Kaladu?'

One is born a human by the fruit of meritorious deeds,
by cultivating unholy desire, one becomes wicked
and abandons the path of wisdom and human values.
Indeed, what else is demonic behavior?

 

1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b

 

Chapter 10
The Yoga of His Opulence
'On His Identity'
Vibhuti Yoga 

 

 

  

    " Listen to this spoken chapter in Audio "

 

      In the chapter Vibhuti Yoga (Yoga of His Opulences - 'On His Identity''), Krishna proclaims His identity with the best and the most exalted of all the sentient and the insentient beings in creation. It is no doubt true that Krishna is omnipresent, that He pervades the whole universe. Nevertheless, He identifies Himself only with the best, the foremost and the highest of various beings, both animate and inanimate. [Vibhuthi]- Summer Showers in Brindavan 1979, p. 163.

 

Verse 1.

s'rī bhagavān uvāca
bhūya eva mahā-bāho
s'rinu me paramam vacah
yat te 'ham prīyamānāya
vakshyāmi hita-kāmyayā

Verse 2.

na me viduh sura-ganāh
prabhavam na maharshayah
aham ādir hi devānām
maharshīnām ca sarvas'ah

Verse 3.

yo mām ajam anādim ca
vetti loka-mahes'varam
asammūdhah sa martyeshu
sarva-pāpaih pramucyate

      A man with a wavering mind can never experience the divinity of nature. All creatures in the world are manifestations of the divine. Krishna has vividly demonstrated the divinity of creation in the Vibhuti Yoga (Yoga of His Opulences - 'On His Identity' ) . - Summer Showers in Brindavan 1979, p. 13.

Verse 4-5.

buddhir jńānam asammohah
kshamā satyam damah s'amah
sukham duhkham bhavo 'bhāvo
bhayam cābhayam eva ca

 ahimsā samatā tushthis
tapo dānam yas'o 'yas'ah
bhavanti bhāvā bhūtānām
matta eva prithag-vidhāh

Verse 6.

maharshayah sapta pūrve
catvāro manavas tathā
mad-bhāvā mānasā jātā
yeshām loka imāh prajāh

Verse 7.

etām vibhūtim yogam ca
mama yo vetti tattvatah
so'vikalpena yogena
yujyate nātra sams'ayah

Verse 8.

aham sarvasya prabhavo
mattah sarvam pravartate
iti matvā bhajante mām
budhā bhāva-samanvitāh

Verse 9.

mad-cittā mad-gata-prānā
bodhayantah parasparam
kathayantas' ca mām nityam
tushyanti ca ramanti ca

      They fix the mind on Me, they survive only because they breathe in Me, they inform each other about Me, they talk only of Me, they are happy and content with these only. - Jńāna Vahini, p. 44

Verse 10.

tesām satata-yuktānām
bhajatām prīti-pūrvakam
dadāmi buddhi-yogam tam
yena mām upayānti te

Verse 11.

teshām evānukampārtham
aham ajńāna-jam tamah
nās'ayāmy ātma-bhāvastho
jńāna-dīpena bhāsvatā

Verse 12-13.

arjuna uvāca
param brahma param dhāma
pavitram paramam bhavān
purusham s'ās'vatam divyam
ādi-devam ajam vibhum 

āhus tvām rishayah sarve
devarshir nāradas tathā
asito devalo vyāsah
svayam caiva bravīshi me

Verse 14.

sarvam etad ritam manye
yan mām vadasi kes'ava
na hi te bhagavan vyaktim
vidur devā na dānavāh

Verse 15.

svayam evātmanātmānam
vettha tvam purushottama
bhūta-bhāvana bhūtes'a
deva-deva jagat-pate

Verse 16.

vaktum arhasy as'eshena
divyā hy ātma-vibhūtayah
yābhir vibhūtibhir lokān
imāms tvam vyāpya tishthhasi

Verse 17.

katham vidyām aham yogims
tvām sadā paricintayan
keshu keshu ca bhāveshu
cintyo 'si bhagavan mayā

      "I believe that You have created the entire universe and that You are fostering it and presiding over both the evolution and the involution of the worlds; that You are the Master of srishti (creation), sthithi (preservation, staying, abiding; also a state, position, condition) and laya (dissolution, merging, absorption). You have told me this Yourself. I am very grateful for this and I am happy that I am considered worthy.
      "But how, in what form, are You immanent in the universe that You have brought into being? I long to hear it from You and make myself worthier to be alive", said Arjuna. "And which among these various forms am I to meditate upon? Tell me, so that I can meditate likewise and save myself," he pleaded.
- Gītā Vahini, p. 172

Verse 18.

vistarenātmano yogam
vibhūtim ca janārdana
bhūyah kathaya triptir hi
s'rinvato nāsti me 'mritam

Verse 19.

s'rī bhagavān uvāca
hanta te kathayishyāmi
divyā hy ātma-vibhūtayah
prādhānyatah kuru-s'reshthha
nāsty anto vistarasya me

Verse 20.

aham ātmā gudākes'a
sarva-bhūtās'aya-sthitah
aham ādis' ca madhyam ca
bhūtānām anta eva ca

       "Listen carefully, I am the inner ātmā in the lotus heart of each and every being. So, if you believe and direct your life on the basis of the belief that the inner ātmā in every being is My Paramātmā (the supersoul; transcendental nature of Krishna; the omnipresent local personal aspect of Krishna), that is enough dhyana (meditation) for you; stick to it steadily, practice that belief, apply it in your deeds, words and thoughts. Then the experience of Oneness, of your being Me and I being you, can be achieved." - Gītā Vahini, pp. 172-3

      Krishna said, "aham ātmā gudākes'a". Krishna who is Hrishikes'a addressed Arjuna as Gudākes'a. Hrishikes'a is the Lord, the Master of all senses. Arjuna is Gudakes'a, the one who has acquired sense-control. Gudakes'a is the disciple of Hrishikes'a.

      The Lord of the senses is the Supreme Guru and the one who has acquired control of the senses is His s'isya (to receive instruction from the guru). Krishna is the Supreme Guru and Arjuna is His sincere s'isya. Arjuna is Narottama, the ideal human being, and Krishna is Purushothama (the supreme Lord of all), the Supreme Purusha or God. Today there may be good gurus but there are no sincere s'isyas (pupils). This is the influence of Kali on human beings. People remember and repeat the name of Krishna but they do not put His teachings into practice. - Summer Showers in Brindavan 1979, p. 101


Verse 21.

ādityānām aham vishnur
jyotishām ravir ams'umān
marīcir marutām asmi
nakshatrānām aham s'as'ī

Verse 22.

vedānām sāma-vedo 'smi
devānām asmi vāsavah
indriyānām manas' cāsmi
bhūtānām asmi cetanā

Verse 23.

rudrānām s'ankaras' cāsmi
vittes'o yaksha-rakshasām
vasūnām pāvakas' cāsmi
meruh s'ikharinām aham

Verse 24.

purodhasām ca mukhyam mām
viddhi pārtha brihaspatim
senānīnām aham skandah
sarasām asmi sāgarah

Verse 25.

maharshīnām bhrigur aham
girām asmy ekam aksharam
yajńānām japa-yajńo 'smi
sthāvarānām himālayah.

      Not only in the Kali-yuga but even in the earlier yugas, the Krita (or Satya), Tretā and the Dvāpara, namasmarana (remembering the name of God) has been the secret from bondage. The temple is the place where namasmarana is natural and automatic and undisturbed. Therefore, going to them is imperative, especially in the Kali age when the air is full of wicked and ungodly thoughts.

That is the reason why in the Gītā, Krishna has declared that "Among yajńas, I am the nama-yajńa, the yajńa that has the sacrificial beast offered in the sacred fire, the animal ajńāna (not jńāna) itself." - Dharma Vahini, p. 80

Verse 26.

as'vatthah sarva-vrikshānām
devarshīnām ca nāradah
gandharvānām citrarathah
siddhānam kapilo munih

Verse 27.

uccaihs'ravasam as'vānām
viddhi mām amritodbhavam
airāvatam gajendrānām
narānām ca narādhipam

Verse 28.

āyudhānām aham vajram
dhenūnām asmi kāmadhuk
prajanas' cāsmi kandarpah
sarpānām asmi vāsukih

Verse 29.

anantas' cāsmi nāgānām
varuno yādasām aham
pitrinām aryamā cāsmi
yamah samyamatām aham

Verse 30.

prahlādas' cāsmi daityānām
kālah kalayatām aham
mrigānām ca mrigendro 'ham
vainateyas' ca pakshinām

      "I am the Himalayas among the mountains, the Ganges among the rivers, Vasudeva among the Yadavas, the pipal tree (as'vattha) among the trees, the lion among the beasts, the cow (surabhi - the plentiful one) among the cattle, Prahlāda among the demons (daityas), the king-cobra (Ananta) among the snakes, and Garuda (Vainateya) among the birds," Krishna declared, for He is the integral incarnation of superlative excellence and perfection. - Summer Showers in Brindavan 1979, p. 163
Verse 31.

pavanah pavatām asmi
rāmah s'astra-bhritām aham
jhashānām makaras' cāsmi
srotasām asmi jāhnavī

Verse 32.

sargānām ādir antas' ca
madhyam caivāham arjuna
adhyātma-vidyā vidyānām
vādah pravadatām aham

      "The five elements, earth, water, fire, wind and sky (ether) are also My forms. I am the activity in the sun, moon and stars. When the great destruction comes, I am the force of destruction and I am the force that constructs again. I am everything from the microscopic to the macroscopic; I am the past, the present and the future. I am the three regions and the three gunas which have shaped man and nature. There is no object which is not I; no name which is not Mine. Blood taken from any part of the body is the same as from any other part; so too, the divine is everywhere the same." - Gītā Vahini, p. 173

Verse 33.

aksharānām akāro 'smi
dvandvah sāmāsikasya ca
aham evākshayah kālo
dhātāham vis'vato-mukhah

Verse 34.

mrityuh sarva-haras' cāham
udbhavas' ca bhavishyatām
kīrtih s'rīr vāk ca nārīnām
smritir medhā dhritih kshamā

      Life has seven supreme values, namely: kīrtih (reputation), sampada (prosperity), vāk (eloquence), buddhi-shakti (power of discrimination), medhā-shakti (supra-sensory intelligence), dhairya (courage) and sahana (tolerance, forbearance). In order to imbibe the essence of divinity, man should gain mastery over the powers associated with these values of life.

The doer of virtuous deeds commands respect and reputation. Thus, one should engage himself in the performance of action that will benefit all. God's grace is the greatest wealth. To consider the amassing of money, gold, or other material objects as symbols of wealth and social prestige is incorrect. The goal of life, instead, should be the acquisition of the divine wealth of God's grace.

Real eloquence consists in the exercise of restraint over speech. Excessive talking, use of abusive and obscene language, and losing one's temper while speaking are some of the blunders that the tongue is bound to commit if it is engaged in constant chatter. The tongue is really meant for chanting the various divinely potent names of the lord, like Govinda (Krishna, as the friend of the cows), Dāmodara ('bound belly' - name for toddler Krishna who stole the butter) and Mādhava (the sweet Lord descended) . - Summer Showers in Brindavan 1979, pp. 151-2

      Medhā-shakti, (supra-sensory intelligence), which is also essential for the spiritual regeneration of man, should be carefully distinguished from buddhi-shakti, buddhi is the power of discrimination exercised over the sensations and perceptions, pertaining to the five sensory organs of sight, hearing, touch, taste, and smell. Medhā-shakti is associated with supra-sensory experiences, extra-sensory perception, intuition and spirituality. It transcends the sensations and perceptions provided in the phenomenal world.

Man should be courageous. Lack of courage leads to doubts, despair, dejection and depression. A person with a faultless and blemishless character shall never behave like a frightened, trembling sheep. Therefore, developing intellectual integrity and strength of conviction, man should proceed ahead and conquer the evils and temptations of the world.

Forbearance, the paragon of virtues, makes a man remain unruffled by the vicissitudes of life. Neither elated by a happy turn of events nor dejected on the occurrence of a tragedy, a man with fortitude is unperturbed by the ups and downs in the endless drama of life. Such a person endowed with inner tranquillity and peace of mind is the Sthitaprajńa portrayed in the Bhagavad Gītā. - Summer Showers in Brindavan 1979, pp. 153


Verse 35.

brihat-sāma tathā sāmnām
gāyatrī chandasām aham
māsānām mārga-s'īrsho 'ham
ritūnām kusumākarah

Verse 36.

dyūtam chalayatām asmi
tejas teiasvinām aham
jayo 'smi vyavasāyo 'smi
sattvam sattvavatām aham

Verse 37.

vrishnīnām vāsudevo 'smi
pāndavānām dhanańjayah
munīnām apy aham vyāsah
kavīnām us'anā kavih

      "Pāndavānām Dhanańjayah" or "among the Pāndavas I am Arjuna", said Krishna in the tenth chapter of the Gītā, the chapter titled Vibhuti Yoga. Furthermore among the names that Arjuna has, the epithet Jayakrishna equates him with Krishna. Since Krishna was firmly established in Arjuna's heart and since there was total spiritual empathy between them, it is absolutely correct to say that Krishna was not only the articulator of the Gītā but also the person who heard it.

      In the same manner, Krishna has identified Himself with Vyāsa. "Among the munis, I am Vyāsa", said Krishna. Not only this: the Lord dwells in the hearts of the sages. It would, therefore, be quite correct to say that Krishna Himself wrote the Gītā. - Summer Showers in Brindavan 1979, pp. 162-3

      Why, the Gītā is but the essence of the Upanishads, is it not? Arjuna acquired by the lessons of the Gītā the fruit of listening to the Upanishads. In the Upanishads, the statement, Tat-tvam-asi, "That thou art" is found; in the Gītā, Krishna says to Arjuna, "I am Arjuna among the Pāndavas", that is to say, "I and You are the same". This is the same as saying that "Thou art that", that Jīva and Īs'vara are the same. - Upanishad Vahini, p. 3

Verse 38.

dando damayatām asmi
nītir asmi jigīshatām
maunam caivāsmi guhyānām
jńānam jńānavatām aham

Verse 39.

yac cāpi sarva-bhūtānām
bījam tad aham arjuna
na tad asti vinā yat syān
mayā bhūtam carācaram

Verse 40.

nānto 'sti mama divyānām
vibhūtīnām parantapa
esha tūddes'atah prokto
vibhūter vistaro mayā

      Bliss or ananda is a divine vibhuti. That is why it is said, "happiness is union with God". Your true nature is bliss. Know this and be cheerful always. The mind that is morose harbors nothing but malice and jealousy. Divinity cannot reside in such unholy minds. Cheerfulness is the first sign of spirituality. Therefore, strive to be happy always. Live in contentment and with cheer, and hereby qualify yourself for the experience of divinity, which is bliss supreme.

      Sound or sabda is also a vibhuti. Divinity is described as sabda-brahma mayi or as being immanent in sound. Use the faculty of your speech in a manner that is coming from your divine status. Speak gently and softly. Do not let your tongue indulge in evil talk or revile others, and misuse the God-given gift of speech. - Summer Showers in Brindavan 1979, pp. 167-8

Verse 41.

yad yad vibhūtimat sattvam
s'rīmad ūrjitam eva vā
tat tad evāvagaccha tvam
mama tejo-'ms'a-sambhavam

Verse 42.

athavā bahunaitena
kim jńātena tavārjuna
vishthabhyāham idam kritsnam
ekāms'ena sthito jagat

 

Vibhuti Yoga: Yoga of His Opulences - 'On His Identity' .
Vibhut(h)i (Udi): Baba has often spoken of the significance of this Vibhuthi. Since it is materialized out of nothing and since the ash is specifically associated with S'iva, it is reverentially known by devotees as Kailasa Vibuthi the sacred Ash of S'iva who resides on Mount Kailasa. It is named Vibhuthi since it endows one with prosperity; Bhasma - "ashes" because it burns away all sins; Bhasitam - "brightened" because it increases one's spiritual splendor; Ksharam - "destruction" since it removes danger; and Raksha - "protector" for it is an armor against the machinations of evil spirits. Shirdi Sai Baba gave this ash and Sathya Sai Baba materializes the ash out of His hand to His devotees as a token of blessing or for other purposes.
Hrishikes'a: Name for Krishna as the Master of the Senses.
Gudākes'a: Nickname for Arjuna; he who has overcome sleep.
Purusha: The male principle; the absolute Truth in its original form (mahāpurusha). The Lord as the purusha assumed the original form of the material world with her sixteen principles of material action (see
SB 1.3:1).
Kali yuga: (iron age) Era of quarrel and strife that commenced after Krishna's departure 5000 years ago, eighteenth of February 3102 B.C, and is characterized by the four human weaknesses that form the opposite of the four religious virtues, the four legs of the bull of dharma (sauca, tapah, dayā, satya): free sex, gambling, eating of meat and intoxication as opposed to purity, sobriety, compassion and truthfulness: the regulative principles. (see also SB.
5.6: 10, 1.16 & 17).
Krita yuga: (or Satya yuga) fulfillment of duty; satya-yuga is also called krita-yuga because the people in the beginnings of the creation are natural in their fulfillment of the duties (see also SB.
11.17: 10, 12.3: 18).
Tretā-yuga: second era of a mahāyuga, taking tree times as long as Kali-yuga.
- At the beginning of tretā-yuga, o greatly fortunate one, appeared from the prānā from My heart the threefold of the knowing (the three Vedas) and from that appeared the three forms of sacrifice (hence the name tretā) (see SB
11.17: 12).
Dvāpara-yuga: the third era preceding Kali-yuga, twice as long of duration (see Kali-yuga). Is part of a cycle of four (mahā-yuga; covers 864.000 years (see also SB
2.1: 8, 11.5: 27-30).
Hari-nāma-yajńa: the congregational chanting of the holy names of the Lord in public; it is the only sacrifice by the Vedas prescribed for this era.
Yajńa: (sacrifice) Vedic offering, systematically done. A sacrifice, activity to please Lord Vishnu or the demigods.
Jńāna (literally: knowledge): religious, spiritual knowledge or knowledge of which one is capable to discriminate between the physical encasement and the spiritual soul.
Gunas: the modes of material nature: tamo-, rajo- and satva-guna: ignorance, passion and goodness; marked by (respectively): matter (slowness), movement and knowledge. Ruled by: (respectively) S'iva, Brahmā and Vishnu.
Sthitaprajńa: stable in transcendence. Established in wisdom. Balance.
Sthita-dhī(ra)-muni: (sthita -firmly established; dhīra - unmovable; muni - sage): someone who is always absorbed in Krishna-consciousness and as a consequence is not bewildered by the material of nature or the operating modes (see
gunas).
Muni: wise or self-realized soul, for example Nārada Muni (see also
Sthitaprajńa)

    

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