Chapter X (1 - 18)

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ADHYAAY X

 VIBHOOTHI YOGAM

Introduction

The first six chapters of Gita, 2^nd to 6^th to be specific, discuss the Individual, Jeeva.  Manas, Buddhi, Ahankaram and Jeevatman, facets of an individual, are discussed.  Chapters from seventh to twelfth dwell on Paramaatman.  Shri Krishna, Paramaatman is form, talks on manifested attributes of Paramaatman.  The concept is discussed in the chapters seventh to ninth.  (In other words, it may be said that the first six chapters discuss Arjuna or Nara and the next six Shri Krishna or Narayana.)  Examples are being listed in this, the tenth chapter.  The next chapter is a direct demonstration.

Vibhooti Yog, the tenth chapter is a simple, beautiful chapter.  The manifold manifestations of Paramaatman’s Being are listed in this chapter.  Shri Krishna cares for Arjuna (us).  He Loves Arjuna (Us).  He is merciful and showers His Grace by Joyously listing the various manifestations.  Come on.  Let us peep into the chapter and sip a few drops of His nectar-like explanation....

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श्री भगवानुवाच -

भूय एव महाबाहो शृणु मे परमं वच: ।

यत्तेsहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १ ॥

Shree Bhagawan said:  Oh Mahabaho!  Do thou listen to My supreme word, which I, wishing thy welfare, will tell thee who are delighted (to hear Me).

(X - 1) 

Our devotion, love towards Paramaatman intensifies as we know and realize His manifestations.  The more the devotion, the more is He pleased.  The more intense our Love for Him, the more is His Bliss showered on us.  He is coming out with His manifestations without being asked by Arjuna.  He listed seventeen Causal manifestations in the seventh chapter (Shlokam 8 - 12).  Then in the ninth chapter, He continued by listing thirty seven effective ones (Shlokam 16 - 19).  He seems not contented and continues in this chapter with further explanation of more obvious manifestations. 

He calls this explanatory oration ‘Paramam Vacha’ (The ultimate dialogue).  In other places wherever He elaborates on His Glory, His Power and Potential, etc. He either uses the term Paramam Vacha or Parama Rahasya. 

A Knowledge statement may be known through introspection.  But, these declared statements have to be accepted with Shraddha.  There is no scope for questioning.  These do not require corroborative, supportive statements to be verified as true or to be rejected as false.  ‘God is everywhere and in every life’ is such a statement.  Can this be proved with evidences?  Khaleel Gibran was a Persian Saint.  (Modern Iran was called Persia before being forcibly converted en-mass to Islam.  Those who refused to convert, fled and landed in Gujarat in Bharat.  They were welcomed and allowed to settle here.  They thrive here as the respectable Parsi community.)  A story told by him is apt in this regard.  There was a believer and an atheist in an island.  The two used to argue. Each presented tons of evidences in support of own view.  The arguments continued for the whole night.  The arguments of the believer were so strong that the atheist transformed into a believer.  On the other hand, the believer was so convinced by the arguments of the atheist that he turned into one himself. 

A Parama-vachana is beyond ‘right and wrong’.  It has to be realized and accepted on direct personal experience.  Personal experience occurs to one who has accepted.  When a sculptor asks a stone to ‘surrender itself to him and be ready to be distorted and turn into a invaluable sculpture’ it is a Parama-Vachanam for the stone.  It has to accept that without argument or doubt.  If it surrenders joyously, it may become a sculpture or it may also be broken and destroyed in the effort.  If it does not accept, if it protests and resists, the loss definitely, is for the stone. 

‘You are filled with Love. I am telling this to you because I desire your well being (Hitakaamayaa)’.  He asks us to relinquish desire and here He says, He desires well-being of Arjuna.  Desire to be relinquished is selfish desire for pleasures and sensual experiences.  Seeking well-being of others is not ‘desire’.  It is nobility, more so if the other is full of Love.  The statements on Divinity, Parama Vachana, is beneficial not only to Arjuna, but the whole humanity.  Being engrossed in Love, one loses all thoughts.  Surrender is possible only in absence of all thoughts.  Great secrets can be shared only in such a state.  Here, Shri Krishna is sharing Divine secrets with Arjuna.

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न मे विदु: सुरगणा: प्रभवं न महर्षय: ।

अहमादिर्हि देवानां महर्षीणां च सर्वश: ॥ २ ॥

Neither the Devas, nor the great Rshis, know My origin, for in every way I am the source of all the Devas and the great Rshis.

(X - 2) 

The cause can not be known through its effects.  That existed even before anything else came into being, before the Gods came into being.  The Maharshis had not yet come into being and That was there.  The eyes can see everything, but can not be seen by those.  A child born to a mother can not know her marriage, can not know creation and growth of its own body, as the child is the effect of mother’s marriage.  Effect can not know the cause.  Similarly, the Cause, the Source from which Gods and Rshis appeared, That which caused creation of Me, you and all these lives, That which is our Ultimate destination, That can not be known by any of us. 

Shri Krishna mentions two, the Gods and the Rshis.  Even though Body, World, Buddhi and Potential of the Gods are all Divine and extra-ordinary, they are incapable of knowing Me.  Mantras and their potency is known to the Rshis.  Rshis have exhibited extra-ordinary powers.  Nothing seems beyond their powers.  Yet, the Rshis can not know Me.  What may be the reason, Shri Krishna mentions the Gods and the Rshis?  Gods hold superior positions and Rshis hold superior Knowledge.  If they can not know Me, the who else can?  All their declarations are about the ‘Image’, not the Real.  The eye can not see itself, but can be seen in a mirror.  Not the eye, but its image can be seen in a mirror.  He can not be Seen or Known by anyone.  But, anyone can unite and Be one with Him.  The seer has to vanish, has to dissolve into nothing to unite and be One with Him.  The wave can not know the Ocean, so long it retains its separate identity.  The moment it loses that, it becomes the ocean. 

That is hence, the Vedas and other scriptures are inept in knowing Him.  One will reach near Him if he follows the diktats in these scriptures.  He has to lose himself and be One with Him.  What remains is nothing else but Him.  Lose yourself and become Him.  If you refuse and want to retain separate existence  you may know His image, never Him.

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यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।

असंमूढ: स मर्त्येषु सर्वपापै: प्रेमुच्यते ॥ ३ ॥

He who knows Me, birthless and beginningless, the great Lord of worlds – he, among mortals, is undeluded, he is freed from all sins.

(X - 3) 

Our Buddhi and all its ‘rational’ arguments incite confusions and delusions.  On reading that Paramaatman is Birthless, and Beginningless, Buddhi starts working.  It does not anything that is Birthless or Beginningless.  Hence, it says, there can not be anything that is Birthless.  Confusion is born the next moment.  We have appeared.  There can not be an appearance without a source.  Paramaatman is the Source and Cause of our appearance.  As soon as this is heard, the rational analysis of the Buddhi starts.  It says, ‘By that logic, there must be something that caused Him’.  ‘The Paramaatman created us, but He was not created’, is the reply given.  Instantly, ‘If the Paramaatman can be without a Creator, why not the world?’, the Buddhi argues.  ‘If He operates the world, who operates Him’ counter argues the Buddhi and we get trapped in delusion. 

Sat or Being or Existence is beyond time, Eternal.  That is and hence everything else appear and regard self as ‘Being’.  The Gods, Rshis, We humans, the other lives and the worlds all are there, but That was before any of these were created, before any of these came into being.  That will be there after all these stopped being.  All appearances have been caused by That, Sat.  The basic attribute of Paramaatman is Sat or Being.  ‘That’ Is.  ‘That’ Is always. 

This is Parama Vachana and all we can do is to accept this with Shraddha.  The moment we accept and know this, we are delivered from ignorance.  That is OK.  Shri Krishna says, we are delivered from sins.  How are we delivered from sins on knowing Him to be (Aja and Amara) eternal?  The moment we know Him to be beyond start and end, birth and death, we know ourselves to be the same and the very moment are relieved of all sins.  The idea that ‘I am a sinner, doer of sinful acts’ is shattered.  When the doer vanishes, the actions too vanish. 

Why Paramaatman?  Even if we realize that the creation right in front of our eyes, is boundless, all our sins get ridden.  How far can our eyes see?  A few hundred feet?  A few thousand feet from the top of a hill.  A  few thousand miles if we fly high in the skies.  If we take support of scientific instruments, may be, we can see a few lakh miles.  But, the creation much much beyond this distance.  It is endless.  It is unfathomable.  If we realize for a moment that creation is Boundless, all our accrued sins vanish.  That is because we realize the how petty, how micro-sized we are, our sins and their effects are.  The more intense this realization, the more complete is disappearance of the ‘sinner’.  The sinner disappears and the sin also disappears. 

The realization of eternity of Time also causes the same impact.  The long, long past and the innumerable millions of ‘achievers’ before we appeared and equally deep future and probable millions of achievers and their achievements  if realized even for a fraction of second, will cause instant dissolution of ‘me’ the sinner.  There’ll be no sin in the absence of sinner.

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बुद्धिर्ज्ञानमसंमोह: क्षमा सत्यं दम: शम: ।

सुखं दु:खं भवोsभावो भयं चाभयमेवच ॥ ४ ॥

अहिंसा समता तुष्टिस्तपो दानं यशोयश: ।

भवन्ति भावा भूतानां मत्त एव पृथग्विधा: ॥ ५ ॥

Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame,; (these) different kinds of qualities of beings arise from me alone.

(X – 4, 5) 

How do we look at this world?  We see it as fractured.  How ought we see it?  We should see it as One, Unified.  Just as sky pervades everywhere, just as Prana energy pervades every bit of our body, the Paramaatman pervades in every life and in every object.  We see them as different and separated.  We see the part, the bit.  A bit can only see bits.  That which is divided itself, can only see division.  Whole is seen by whole.  We have created temples and religious structures to enable everyone to see the One, see the Whole.  Though intention was good, these temples themselves have become reasons for division.  The problem is not with the creation, but with our own eyes or vision.  The eyes of one who is fractured, who is split within can not see Oneness.  Only when we experience Unity within, Oneness within, we will be able to see a One world.  Not ‘All are One’ but ‘All Is One’.  ‘All’ appear but there Is Only One.  The analogies of ‘Clay and Clay-pots’, ‘Gold and golden ornaments’ and ‘Sugar and Sweet dishes’ are often repeated in our texts. 

All terms mentioned in this shlokam are attributes.  Buddhi is a determining faculty.  From very ordinary decisions like the path to be taken, the vehicle to be purchased to the most vital decisions in life are suggested by the Buddhi.  From the mundane daily chores to fixing priorities at crucial junctures in life are the functions of Buddhi.  We come across so many unable to take decisions or take halfhearted decisions.  They decide to take up a task and simultaneously decide an escape route too, to justify eventual ‘failure’.  (Halfhearted may not be the right word.  A firm decision demands total absence of ‘heart’.) 

Animals do not face this problem.  A lion or a cheetah in forest sees a herd of deer, selects and chases one among them, its eyes fixed on that particular deer, every muscle of its body working in unison towards the one act of chasing that deer.  It is not disturbed or distracted by other deer some of those running close to the hunter.  One clear and firm decision and all efforts to execute that.  There are few men with similar attitude, while most of us struggle to decide and pursue the decision.  Compare the attitudes of Arjuna and Yudhishtira in this regard.  Yudhishtira was not for war and tried all means to avoid the same.  But, when all efforts failed and war became inevitable, he was clear in his mind and plunged into the war.  He had no qualms fighting.  He did not hesitate to tell a lie (rather a half truth), contrary to his nature, as a necessary act in the interest of his side.  On the contrary, Arjuna clamored for war, continuously prepared for it by acquiring weapons from Indra in Deva-Loka and from Shiva in the Himalayas.  He built diplomatic relationships with many kingdoms by marrying princesses.  But, he faltered at the last moment, when the war was about to begin.  Confusion set in and he started listing arguments against the war. 

Buddhi is unique to humans.  Seemingly different and varying in men, Buddhi is essentially a trait or manifestation of the Paramaatman.  The potentials, low or high, is defunct without the Paramaatman.  He is the source.  Buddhi is a Divine trait. 

Gyaana is the essential Knowledge, TattvaGyaana.  This also is a unique trait of humans.  Knowing Sat-Asat (Truth and Untruth), Saara-Asaara (Essential and Non-essential), Nitya-Anitya (permanent and temporary), attainable-avoidable, proper-improper, etc, is Gyaana.  This knowledge is not gained through thinking.  It is not a study course to be memorized for the ‘moral science’ examination.  It is not a subject for doctoral thesis in philosophy.  It is attained on realization as result of continuous discrete introspection.  Rabindranath Thakur composed many poems.  Many of his poems were on Paramaatman.  He was showered with appreciation and awards all around.  He also got Nobel prize.  But, one of his neighbours was not impressed.  He used to ask Thakur if he had seen the Paramaatman.  When everyone else was appreciating, why was he being critical?  Rabindranath felt as if he was mocked at and used to be irritated at the neighbour.  He had unwillingly developed a contempt for the neighbour.  On a full moon evening, there were rains.  Muddy water had collected all over the city.  Thakur was on the sea beach.  Thakur saw the image of moon in murky waters.  The next instant, he looked at the sea to see moon’s image there.  He repeatedly looked at the two images, one in muddy water and the other in sea water.  Then he raised his gaze towards the sky to look at the moon.  In an instant a realization struck in him.  ‘The moon lights up all spots.  It is not affected by the quality and purity of surfaces reflecting it.  He immediately returned to the neighbour’s house and prostrated before him.  He affectionately hugged him.  He had written so many poems on ‘seeing Him everywhere’, but the realization sparked in him with this incident.  Gyaana is not a matter for logic or intelligence.  It is the result of Realization.  Gyaana is Divine trait. 

Asammodhah is mind in a state of total wakefulness, complete absence of delusion.  Moham is delusion or a kind of ‘sleep’.  This is also known as Moodha or ignorance.  Even well-educated scholars may be ‘Moodha’.  This ignorance is a kind of screen covering and hiding the Buddhi, a fog shrouding the sight.  Most of us live in dream state, in somewhat hypnotized state.  To get rid of Moham is similar to waking up from slumber.  Ananda was a disciple of Gautam Buddha.  He once asked Gautam Buddha, “Master, you do not turn around and change posture while you sleep.  Do you sleep consciously?”  “It is my body that sleeps.  I do not sleep.  I remain awake.  I retain my awareness.  Even if I turn and change posture, that is my conscious action.  I am never in a deluded state.  I am always conscious”, replied Buddha.  A Yogee is one who is Aware even in sleep.  The others are unconscious even when awake.  ‘What am I talking?’  ‘Why am I talking?’  ‘What am I doing? and Why?’  They do not know.  They spend their life in a dazed state.  They wake up for short moments during adverse and challenging situations, but return very soon to their ‘normal’ unconscious state.  When an accident or death occurs in the family, when someone picks up a chronic disease, when the financial equilibrium is shattered suddenly, or other similar sudden developments cause tremor and shake them off their dazed state.  These occasions are powerful enough to revolutionize life.  But, that seldom happens.  Children are known to easily forget mishaps.  In this regard, the grown-ups seem to be worse.  Undeluded state, Conscious state of being is Divine attribute.  The Paramaatman manifests Himself in this state. 

Kshamaa is the ability to forgive.  It is not the forgiving born out of repentance after an anger burst.  Kshamaa is the no-anger state.  Forbearance, even if the wrong inflicted is severe, even if we are able to retaliate, is called Kshamaa.  Absence of wish for a punishment to the wrong-doer here or elsewhere in this world, or in other worlds, immediately or in future, is Kshamaa.  Forgiving is a trait, not resultant effect of anger.  Kshamaa is a Divine trait. 

To know as it is, is truth.  To speak that in the interest of others is Truth or Satyam.  Shreemad Bhagawatham starts with the verse ‘Satyam Param Dheemahi’.  It does not say Paramaatman in the form of Narayana or Paramaatman in the form of Shiva but says Paramaatman in the form of Satyam.  Satyam is a Divine trait. 

Shama is mind control and Damah is restrain of senses.  The senses have to be dran away from their objects and restrained (Damah).  The mind is to be drawn away from worldly, pleasurable thoughts (Shamah).  This is not achievable through force.  The mind is to be intelligently transformed and refined within rather than frame rigorous rules and codes and pressurize from outside. 

The pairs of opposites, like pain and pleasure, creation and destruction, fear and fearlessness are also Divine attributes.  Pleasure is Him, pain is also Him.  Creation is Him and destruction is Him too.  Fear is Him and fearlessness is also Him.  To welcome pleasure as Divine is normal.  If one could welcome pain also as Divine gesture, he will have no pain.  Pain arises only because there is an effort to avoid it.  There is no pain if it is welcomed as His grace.  We do welcome creation, birth as His Act.  The mind refuses to greet death and destruction as His Grace.  Shri Krishna says, “Whether you accept or not, whether you greet or not, this is true.  Wherever you find twin opposites, know those as My manifestation”. 

Ahimsa (non-vilolence), Samata (Equality), Tushti (contentment), Tapas, Danam, Yash (repute), Ayash (disrepute) and so many attributes of men are My manifestations.  Any action, performance, appearance, in the world, whether ‘good’ or ‘ugly’, ‘holy’ or ‘unholy’, is My manifestation.  The innermost intent in lives, noble or ignoble, is My work.  The one who realizes this instantly merges in Me (X - 7).

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महर्षय: सप्त पूर्वे चत्वारो मनवस्तथा ।

मद्भावा मानसा जातायेषां लोक इमा: प्रजा: ॥ ६ ॥

The seven great Rshis as well as the four ancient Manus, possessed of powers like Me (due to their thoughts being fixed on Me), were born of (My) mind; from them are these creatures in the world.

(X - 6) 

He listed subtle attributes in the previous shlokams.  Here, He is listing the personalities with special powers and attributes, personalities that caused creation.  Seven Maharshis, Mareechi, Angiraa, Atri, Pulastya, Pulah Kratu and Vasishta.  The Maharshis have Long life;  they discovered the Mantras; have Divine vision; have power over creation; they are ultimate in Qualities and Knowledge; they defined Dharma; they are originators of Gotra.  They are Acharyas of Veda.  They established Virtue and Discipline in the world.  They were appointed by Prajapati Brahma in the work of Creation. 

Sanaka, Sanandana, Sanaatana and Sanatkumar were the first to be born out of the Manas of Prajapati during His Penance.  They are verily Paramaatman in Form.  They are ever five-years old.  They continuously roam around all the worlds and preach Bhakti, Knowledge and Detachment.  ‘Hari sharanam’ is the Mantra always in their lips.  They love to listen to Bhagawat Katha, stories of devotion.  Every moment, any one of them recites and the other three listen and thus they are alays immersed in Bhagawat Katha. 

In a Kalpa, or a single day of Brahma, fourteen Manus come and go.  The Manus in the current Kalpam are Swayambhuva, Swarochisha, Uttama, Taamasa, Raivata, Chaakshusha, Vaivasvata, Saavarni, Dakshasaavarni, Brahmasaavani, Dharmasaavarni, Rudrasaavarni, Devasaavarni and Indrasaavarni.  All these Manus recieve commands from Brahma and involve in creation. 

All these twentyfive (7+4+14) are Manasa-Putra of Brahma, born out of Brahma’s Manas.  Paramaatman manifests Self as Brahman to initiate the process of Creation and Brahman creates all these from mind, to serve Him in creation.  They are all devoted to Me with Shraddha.

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येतां विभूतिं योगं च मम यो वेत्ति तत्वत: ।

सोsविकम्पेने योगेन युज्यते नात्र संशय: ॥ ७ ॥

He who in reality knows these manifold manifestations of My being and (this) Yogik powers of Mine, becomes established in the unshakable Yoga;  there is no doubt about it.

(X - 7) 

Yoga denotes the power or potential of the Paramaatman.  Vibhooti denotes the various and luminous manifestations from His Potential.

Man’s energy depletes when he approaches objects with a desire to enjoy.  The object also wears out.  If his desire vanishes, his energy does not deminish and his potential also does not fade.  His energy is spent when man works.  He regains energy on resting.  Life tires him and the energy to live again is regained in death.  Sarga or creation depletes energy and Pralaya or dissolution re-energizes.  In other words, relating with Prakriti, attachment with worldly objects and actions spends energy and detachment from Prakriti causes energy-gain. 

Yoga is Equality.  Yoga is relating with and oneness with the Divine.  Yoga is Potential.  The Paramaatman is Infinitely Potent.  Desirelessness invokes relation with the Paramaatman.  Thus, Limitless potential latent in man is kindled by desirelessness.  Lust and desire deplete energy while desirelessness conserves energy. 

In the ever changing world, if a uniqueness or specialty is seen in a person or an object, it is an expression of the unchanging and undeminishing Divinity and not of the person or object.  We get bound to that object or person when the specialty is regarded as of that (person or object) and not as Divine manifestation.  That causes development of like or contempt in us.  If it is seen as Manifestation of the Paramaatman, the binding caused is with Him.

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अहं सर्वस्य प्रभवो मत्त: सर्वं प्रवर्तते ।

इति मत्वाभजन्तेमांबुधाभावसमन्विता: ॥ ८ ॥

I am the origin of all, from Me everything evolves; - thus thinking the wise worship Me with loving consciousness.

(X - 8) 

We see the crop arising out of the earth and hence our attention is drawn towards the earth and we start ploughing and culturing it.  We regard earth to be the cause of crop.  But which is Ultimate Cause?  The Paramaatman.  The moment we realize Him to be the cause of all our worlds, our thought are diverted towards Him and stay anchored on Him.  That is the significance of knowing His Vibhooti.  Just as a plant, clings to its source, the earth, knowing our source, the Paramaatman, induces us to hold on to Him.

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मच्चित्ता मद्गतप्राणा बोधयन्त:परस्परम् ।

कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ ९ ॥

With their minds wholly in Me, with their senses absorbed in Me, enlightening one another, and always speaking of Me, they are satisfied and delighted.

(X - 9) 

Macchittah:-  Our mind is unstable and restless.  It does not be steadily focussed on a single point.  It is always on something not there, not on that which is there.  What is there?  This moment.  What is that not there?  The past and the future.  Observe the mind.  Where is it?  Is it at the spot where we are at the moment?  Is it on the activity involved in by us this moment?  One can not hold that which is not there.  Hence, steadiness is impossible.  The mind, not in the ‘Moment’ which is real, always in future or past which are unreal and non-existent, can not be steady and focussed.  It is restless. 

The present moment Is.  The Paramaatman Is.  He is ‘Sat’.  Being or Existence is only for Him.  Everything else is not, but seem to be.  The mind in present moment is fixed on Paramaatman.  As is it is on Real, Unchanging Eternity, the mind also remains stable.  In fact, mind in the present moment is no mind at all.  It vanishes.  (Mano-nasham). 

MadgataPraana: - Madgata Praana is ‘Praana for Paramaatman’.  Two functions of Praana, one is to continue living and the other various activities in the body.  Live for Paramaatman.  All the efforts for Him.  The efforts may vary according to the cause.  Yagya, Rituals, Bhajan, Dhyana, Katha, Keertan and all other acts mentioned in Texts are efforts related to God.  Food, sleep, etc. are efforts for the body.  Job, industry, business, profession etc. are efforts for living.  Social activities are efforts for the society.  All these efforts are directed for Him.  The efforts outardly appear different, but all are for Him.  The Gopis in Brindavan are the best example for ‘MadGataPraana’. 

Usually, Praana is very dear to all lives.  They are attached to Praana and never want to lose it.  But, the devotee is neither desirous of living nor is afraid of death.  He knows that there is no permanent relation with the Praana.  It goes off at the moment of death.  The only relation, permanent one, is with the Paramaatman.  Hence, the devotee is unconcerned both in living and dying. 

Bodhayantah Parasparam Kathayantah Maam:-  Try to observe the topics the passengers talk during long train journey   Some of them talk on ‘food and snacks’ or indulge in munching and gulping food items.  Some others talk politics all the time.  Some think and talk on money, while others seem to be pleased talking on ailments, diseases and all the sufferings undergone by them.  There are some, who talk in ‘self praise’ while some others are never tired elaborating on all the sufferings, betrayals, disappointments faced by them.  What does one talk?  Anything that is filled up within him.  You may talk to him on any subject.  He will come to his own subject in less than five minutes.  He will be disturbed if he does not find one interested in his own subject.  If he gets one...  he becomes unstoppable.  (Interested does not mean one who knows the subject and participates by talking, but one who is ready to give his ears.)  Bharatiyaar says, ‘most of us spend whole life in talking petty matters’. 

A devotee immerses in talking on the Glories of Name (Naam), Form (Roop), Attribute (Guna) and Divine acts (Leela) of the Paramaatman.  It is a joy for a devotee to speak on and listen to the Glory of the Paramaatman.  Like the four Manasa chidren of Brahma, a devotee always engages in joyful thinking, speaking and listening of Paramaatman’s Vibhooti. 

Tushyanti Ramanti:  The devotee talks and listens with total Joy.  Joy is a product of total contentment.  If there be a complaint, there is no Joy.  Shri Rajaji wrote a song for the UN prog of MS Subbalakshmi.  ‘Kurai Ondrum Illai’ (I have No Complaint.  I have nothing to demand.)  How can a devotee have sorrow or complaint in mind when he has filled it up totally with thoughts on Him, with no space for anything else?  His mind is illumined with the Glorious Light and has no space for darkness.

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तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।

दधामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १० ॥

To them, ever steadfast and serving Me with affection, I give that Buddhi Yoga by which they come unto Me.

(X - 10) 

The Buddhi tied with the mind is hypnotizing one.  It traps and pulls away fro the Paramaatman.  Buddhiyogam is a state attained after dissolution of mind (manonasham).  This draws towards Him.  This unites with Him.  Mind binds us with the world.  The suggestions by the Buddhi are many, at times diverse, so long as the Manas is alive.  The suggestion today will be different from that yesterday.  That is because the mind is ever-changing.  The buddhi without a mind is stable.  Buddhi-Yoga is result of a stable mind.  Gautam Buddha uses three terms, sheelam, samadhi and Pragya.  Sheelam is transformation in life.  Samadhi is resultant transformation in Buddhi.  Pragya or Buddhi Yog is the Ultimate transformation, as a result of these two transformations. 

This being an world of advertisement, everything is being advertized and preached.  Political thoughts, products, amenities, services, charity, financial institutions, educational institutes, social service organizations, why, even religions are in the clutches of advertisers and publicity companies.  Why is there a need for advertizing?  There is an undue urge to pull others towards self.  Religious conversions are being done only on the strength of propaganda and publicity, mostly false or exaggerated.  Hindu Dharma has never advocated propaganda, publicity, preaching of the Idea.  Advertisement and propaganda is resorted to by unstable minds and ones who do not have total faith in own thought.  He strives to strengthen his own ‘self-belief’ by increasing numbers.  A preacher or advertiser develops frustration if none accept his ideology.  He also develops anger and vengeance on the community that rejects his thoughts despite hectic efforts on his part.  He gradually resorts to conspiracy, violence on the community to foist his thought on the community.  He ends up miles away from his ‘noble ideology’.  (Most of the Christian pastors are in this state.)  The devotee having attained Buddhi Yog, complete Union with the Paramaatman is in a Bliss.  He is immersed in singing His glories.  He is not at all concerned by the numbers that approve and follow him.  He is neither perturbed by disapproval and opposition.  Hindu sadhus have always been in this state.

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तेषामेवानुकम्पार्थमहमज्ञानजं तम: ।

नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ ११ ॥

Out of more compassion for them, I, abiding in their hearts, destroy the darkness (in them) born of ignorance, by the luminous lap of knowledge.

(X - 11) 

Knowledge, the Truth is not born, but glitters ever within us.  It is not known to us because of shields and covers surrounding It.  The covers have to be removed.  As the covers are eliminated one by one the Light is known.  We search for our watch or mobile in darkness.  It is there on the table.  It has its radiating light.  Yet, it is not visible as it is covered by books and bags.  Once the books and bags on it are removed, it is exposed by the light glowing on the screen.  Similarly, as soon as the ignorance cover is removed, knowledge is exposed.  Removal of ignorance may require our effort, but is accomplished only through His benevolent Grace.

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अर्जुन उवाच -

परं ब्रह्म परं धाम पवित्रं परमं भवान् ।

पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १२ ॥

आहुस्त्वामृषय: सर्वे देवर्षिर्नारदस्तथा ।

असितो देवलो व्यास: स्वयं चैव ब्रवीषि मे ॥ १३ ॥

Arjuna said: The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art thou.  All the Rshis, the De art thou.  All the Rshis, the Deva Rshi Narada as well as Asita, Devala, and Vyasa have declared Thee as the Eternal, the Self-luminous Purusha, the first Deva, Birthless and All-pervading.  So Thou Thyself sayest to me.

(X – 12, 13) 

Arjuna had studied the Veda and knew the descriptions of the Paramaatman in the Upanishads.  He also had read similar descriptions of Him by the many Rshis in Puranas.  Now, his friend and charioteer, Shri Krishna was talking those very words.  The only difference was that the Rshis in Veda and Purana, used the word ‘That’ and Shri Krishna was using the word ‘Me’.  Is He That?  Is his beloved friend the Paramaatman?  Arjuna wanted to know.  Shri Krishna, in the fourth chapter said, “I told this secretive Yog to the Sun at the start of creation”.  Arjuna had a doubt.  “The Sun is born millions of years ago.  You are born a few years back.  Ho could You have told the Sun?”  This was less of a doubt and more an expression of the desire to Know.  The desire too was not a mere intellectual quest.  It arose because of his Love for Shri Krishna.  At this stage, his own doubts and confusions had vanished.  What remained was his innocent Love for Shri Krishna, his Friendship with Shri Krishna.  His desire to know from Shri Krishna was born of this Love.  In the next few shlokams, Arjuna expresses beautifully, his deep interest to know.  As a r result, Shri Krishna elaborates on His various manifestations (Vibhootis).  In the next chapter, He will show to Arjuna His Majestic, All-encompassing Form, Vishva-Roopa Darshana.

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सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।

न हि ते भगवन् व्यक्तिं विदुर्देवा न दानवा: ॥ १४ ॥

I regard all this that Thou sayest to me as true, Oh Keshava!  Verily, Oh Bhagawan, neither the Devas nor the Danavas know Thy manifestation.

(X - 14) 

As explained in the previous shlokam, the desire to know is aroused in Arjuna.  He has not known.  Shri Krishna is his beloved friend and hence, he accepts as true whatever He says.  He accepts as True, because that has been told by his friend, because he trusts his friend, not because he has realized that to be true.  He summons Maharshis, Munis and the Veda in his support.  We observe this tendency in the many arguments around us.  One forcefully argues his point.  When he feels his arguements being countered and his side getting weaker, he pulls eminent personalities and popular books in his support.  He starts quoting them to gain strength for his side.  If only Arjuna did not carry any love for Shri Krishna, he would have piled up all evidences to counter Shri Krishna’s statement.  He says, he accepts that as True.  So many great men have said this and hence it must be true.  He wishes to regard Shri Krishna as Paramaatman but can not do so.  He hides his disbelief by summoning greater personalities.  Truth is not something to be accepted.  It has to be experienced and realized.  The moment realization dawns, there is revolutionary change, change in thinking, change in vision, change in total personality.  The whole life is revolutionalized.  There is no such change in Arjuna.  He merely repeats Shri Krishna’s statement along with evidences in support. 

If it blares gloriously within, if it is realized from the depths of heart, then it is True.  It does not need testimonies.  In a political meeting attended by many top politicians, one of the political leaders aggressively asserted, ‘Who says this (Bharat) is a Hindu Nation?’  Dr Hedgewar, a low profile politician, said, “I, Dr Keshava Balirampant Hedgewar say that this is a Hindu Rashtra and will remain so even if there is only one Hindu here.”  He was not a very prominent leader.  More prominent and popular leaders were in the meeting.  The assertion was by a prominent one.  But, Dr Hedgewar was not perturbed and did not summon evidences in support of his statement.  The strength to his voice was the truth, he had realized. 

If there is a need for proofs, it is not the Truth.  There may be hundreds of strong evidences, there may be umpteen referrances from many books, there may be innumerable efforts to accept that as the Truth, that which is not supported by realization on the basis of ‘self experience’, will never be the Truth.  This has been affirmed so many times in the lives of so many Sadhus.  There was one Sadhu in the town called Shirdi.  He lived in the beginning of the twentieth century.  ‘God is One.  He pervades at all places and in all lives’.  This was the essence of his teaching.  He had realized this truth and saw the Paramaatman in a dog, a cow, a lizard, men, diseased men, even his detractors.  He saw himself as a form of the Paramaatman.  The people in Shridi also regarded him as God.  A disciple, a long term associate of Sai baba, had heard the Baba talk so many times.  He claimed to have attained a similar vision.  Sai Baba said, ‘That is fine.  Tomorrow, I shall come to your house to receive my food.  I may come in some other form.  You will have to recognize and feed me’.  The next day, the disciple prepared a special food for Baba and eagerly waited for him.  The aroma of the food, lured a dog to his doorsteps.  The householder chased away the dog, but the dog persisted.  Irritated, the disciple hit the dog with a stick and it never came back.  Sai Baba did not turn up till the evening.  Hence, he took the food to Baba’s hermit.  ‘I came to your doorstep, but you drove me away and denied me food’, said Baba.  He showed the marks of stick on his back.  The disciple was upset. 

He lamented his mistake and wanted one more chance to feed the Baba.  Sai Baba agreed to come again the next day.  Now, the disciple waited, with special food, for a dog.  There was no dog.  After a while, a leper came and begged for food.  ‘This food is prepared for Baba.  It is holy.  Keep away”, said the disciple.  The leper seemed to be too hungry to listen.  The disciple wanted to avoid him and began running with the food plate.  The leper chased him for a short distance and stopped.  The disciple rushed to Baba and offered the food to him.  “You have disappointed me again.  You never fed me when I was at your doorsteps”, said Sai Baba.  The truth has to be realized and can not be taught and memorized.  By listening to discourses, words may be known, never the Truth. 

Arjuna says, “the Gods and other celestial lives do not know”.  He wishes to convey that he knows when greater lives do not know.  This is a normal trait in a human, more prominent in a Kshatriya.  His words are meant to feed his Ahankara.  The fact is that he does not know.

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स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।

भूतभावन भूतेशु देवदेव जगत्पते ॥ १५ ॥

Verily, Thou Thyself knowest Thyself by Thyself, Oh Purusha Supreme! Oh Source of beings, Oh Lord of beings, Oh Deva of devas, Oh Ruler of the world.

(X - 15) 

I stayed with a doctor, well-known in his state.  He had a copy of Gita on his office table.  ‘Do you read the Gita?’ I asked.  ‘You ask me?  How many times have I read this!’ he answered playing his fingers through the pages of the book.  I never saw him reading the book in the ten days of my stay.  He did not seem putting into practice any single idea expressed in the Gita.  Ahankara experiences an intoxication in showing off as ‘knower’.  Whenever I discussed with him an idea of the Gita, he would talk about his collection of Gita books and CDs.  He would narrate the efforts he took to acquire those.  He would list out various internet sites on Gita, but would avoid a discussion on the Idea.  Ahankara is very intelligent.  It is very subtle.  It does not expose weakness and ignorance.  There is ignorance inside and there is no humility to accept that and ahankara prevents any effort to acquire knowledge from others.

But Arjuna is straight and uncomplicated.  He is confused.  He tries to show off as Knower, but does not hide his confusion within.  He says, “You know.  Please explain and guide me’.

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वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतय: ।

याभिर्विभूतिभिर्लोकानिमांस्त्वां व्याप्य तिष्ठसि ॥ १६ ॥

Thou should indeed speak, without reserve, of Thy Divine attributes by which, filling all these worlds, Thou existest.

(X - 16) 

“Oh Lord of Lords!  Oh Lord of the world!  Oh Lord of all lives!  Oh Best of Men!  I may use best of words.  Yet, I feel it to be incomplete.  I am unable to know the Whole.  I can not describe you in full.  I talk only that I know and accept of you.  You, only Yourself can give a total description of You.  I seek to listen from You, a total description of Yourself, without reserve.”  This is Arjuna’s plea.  A portion, a fraction can neither see the Whole, nor describe the Whole.  All the bloody fights by religious fanatics have occurred and will occur, because of the foolish claim that, ‘what I saw was the Whole’.  We know the story of how six blind men ‘saw’ an elephant.  Similarly, every religion, having known only a part of Him, claim to know the Whole of Him and condemn others as Heathens or Pagans or Kafirs.  In Bharat, religion is called ‘Matha’ or opinion on God.  There can be as many opinions as there are men.  The Ultimate experience of one merging into the Whole, is beyond words and description.  That no more remains Whole, That is no more than an opinion, when That is squeezed to fit into words.  That is reduced into a religion, when That is imprisoned in an idol or Form.  Arjuna may be childish and ignorant, but he is definitely not bigot and arrogant.  He does not shut his doors of thinking and discretion.  He seeks Shri Krishna’s explanation of Himself.

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कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।

केषु केषु च भावेषु चिन्त्योsसि भगवन्मया ॥ १७ ॥

How shall I, Oh Yogin, meditate ever to know Thee?  In what things, Oh Bhagawan, are Thou to be thought of by me?

(X - 17) 

The God to us is in the same Bhavanaa as we wish and think Him to be.  He blesses and showers His Grace in the same Bhavana.  Arjuna can not and does not want to Know the Paramaatman through efforts like Dhyaana.  At this moment, he merely wants to know in detail the Manifestations of Him.  He is mentioning in this verse two entirely different things.  Meditation or thinking and Vision or Bhavana.  Thinking is an act.  The actor or ‘I’ is alive in the act of thinking.  His Buddhi and Ahankara are alive and awake.  ‘I am thinking.  I meditate on Him’.  Of course, there have been many, who have known Him through meditation and Dhyaana.  Bhaavana is to be One with Him, to surrender, to plunge and get lost in Him.  There is no role for Buddhi and thinking in this.  There is no ‘effort’ of ‘me’.  Bhavana has to happen.  We can get a glimpse of Arjuna’s mindset.

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विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।

भूय: कथय तृप्तिर्हि शृण्वतो नास्ति मेsमृतम् ॥ १८ ॥

Speak to me again in detail, Oh Janardhana! of Thy Yoga-powers and attributes;  for I am never satisfied in hearing the ambrosia (of Thy speech).

(X - 18) 

The talk of a child, even an unclear blabber, is sweet.  It is nectar-like.  The more you listen, the more you want to listen and the more the discontent.  The only condition is that the listener should not have likes and prejudices, ‘mine and not mine’.  If he has, not the speech of any child, but only that of his own child is sweet to him, that too, only for a short time.  After that, the very same talk irritates and disturbs him.  Why so?  He enters into his own world of worries and aspirations in a very short time and there remains no space in his mind to relish the child’s talk.  Or he is upset because people around (each in his own selfish world) are not interested in his child’s talk.  Or his mind fills up with jealousy when another child starts talking and draws all attention to itself.  The listener has to be above limits of of ‘me and mine’, without likes and dislikes and full of Love, to be able to relish a talk.  The speaker has to be without a tinge of arrogance and ahankara.  In such a state, the talk becomes nectar-like, never satisfying. 

The speaker always expresses the latent Bhavana in him.  If he wishes to project self as widely-read intellectual or as noble-hearted saint, or as a great person with special powers;  If he desires appreciation, applause and more such opportunities to speak;  he speaks to please and win the audience.  One who regards self as a reformer and a path giver, pities the listener, wants him to change, wants to convince him.  The speech of an ego-less speaker just flows out, like scent flowing out of a flower.  There is no conscious effort on his part to speak.  ‘I do not speak.  The tongue is mine.  The words are spoken by a Divine entity within’.  That is the experience of such a speaker.  Not only in speech, but also in art, music, poetry, writing etc.  The speech of the first type is broad based, covering many subjects.  It is full of anecdotes and quotes.  It is full of rhythmic and flowery words.  It dazzles the listener and earns appreciation and applause.  The third type of speech is not wide but deep.  It may not be flowery, attractive and glamorous.  There may not be dazzling use of words and phrases.  But, it transports the listener to some other world.  The listener is lost.  The second type of speech may or may not be attractive.  It stirs up thoughts.  It kindles our imagination.  It may inspire us to action.  The ‘me’ is very much alive in the first type of speakers and the listeners too.  The ‘me’ may be absent in the second type of speaker, but very much present in the listener.  The ‘me’ is lost both in the speaker and listener in the third type.

Are you a speaker?  Do you wish to know the quality of your inherent Bhavana?  Observe the questions asked by the audience after your speech.  If the question is about you, then you are of the first type.  If the question is about the idea expressed in the speech, they you must be of the second type.  If the audience is  dumb founded and silent and no question arises, then you may be of the third type.  (You may probably not notice that as you yourself will be in a semi-conscious state.)  You can not rehearse to attain the third type. 

‘Your speech does not satisfy me’ says Arjuna.  Talks of this nature are never satisfying.  This is a Divine discontent and this is a major propeller in our growth.  Discontent is the seed to Knowledge. 

One who does not have any idea or mission in life seems to be happy and fortunate.  He desires and chases objects, gets happy on getting and feels sad if denied.  He oscillates between these momentous happiness and equally short time sorrow.  He is happy being kicked and tossed around.  He is happy and contented being caught in this mesh, as if intoxicated.  He never tries to get out of this.  On the other hand, the seeker of truth is constantly in discontent and sorrow.  This sadness or dissatisfaction may not be understood by others.  Arjuna is in a similar state of dissatisfaction.

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