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| Devuthani Ekadashi - the sacred awakening of Lord Vishnu. |
Wishing all the readers a very happy Devuthani Ekadashi this 2nd November, 2025. As
Lord Vishnu awakens from his divine slumber upon the cosmic ocean, the cycle of
creation begins anew.
At his feet, Goddess Lakshmi radiates devotion and grace -
reminding us that with every awakening comes abundance, light, and renewal.
The Opulence of the Absolute
Verses 1-42
Chapter 10 of the Bhagavad-gītā is titled "The Opulence of
the Absolute" and contains Verses 1 through 42.
This chapter appears immediately following the teachings in
Chapter 9, which is considered the delivery of the most confidential
knowledge (guhyatama), focusing on kevala bhakti (pure,
unadulterated devotion). This most confidential knowledge describes the
indescribable and majestic aiśvarya (opulence/majesty) of Kṛṣṇa and the
excellence of a pure devotee.
Building upon these teachings, the primary purpose of Chapter 10
is to explain how one becomes such a pure devotee.
The preceding chapters detail the progression of spiritual wisdom:
Chapters 2-6 conveyed confidential (guhya) knowledge of matter and spirit,
and Chapters 7-8 offered more confidential (guhyatara) knowledge of
Bhakti. Chapter 9 then conveyed the glorious nature of pure devotion. Chapter
10 thus serves to practically guide Arjuna on the path toward achieving the
standard of devotion described in Chapter 9.
Verse 1
श्रीभगवानुवाच
भूय एव महाबाहो शृणु मे परमं वच: ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १ ॥
śrī-bhagavān
uvāca
bhūya eva mahā-bāho
śṛṇu me paramaṁ vacaḥ
yat te ’haṁ prīyamāṇāya
vakṣyāmi hita-kāmyayā
Translation
The Supreme Personality of
Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear
friend, for your benefit I shall speak to you further, giving knowledge that is
better than what I have already explained.
Purport
The Supreme Personality of
Godhead, Kṛṣṇa, is understood as the ultimate controller (īśvaraḥ
paramaḥ Kṛṣṇaḥ). He possesses majestic opulence (aiśvarya).
In the Bhagavad-gītā, Kṛṣṇa
gradually reveals spiritual understanding. Chapters 2 through 6 provide confidential
(guhya) knowledge about spirit and matter. Chapters 7 and 8 offer more
confidential (guhyatara) knowledge, focusing specifically on
devotional service (Bhakti) and the magnificent power and various energies of
the Supreme Lord. Chapter 9 then reveals the most confidential (guhyatama)
knowledge—pure, unadulterated devotion (kevala bhakti)—describing Kṛṣṇa’s
majestic nature and the excellence of a pure devotee.
Kṛṣṇa previously established
that the entire material universe is simply a combination of His superior
spiritual energy and inferior material energy. Now, He is explaining His
glories and specific manifestations to firmly establish strong conviction in
devotion.
Kṛṣṇa gives this knowledge
because the listener (Arjuna) is dear to Him and lacks envy (anasuyave).
Only those who are not envious, selfish, or hostile can truly understand Kṛṣṇa.
For anyone seeking spiritual
enlightenment, hearing about Kṛṣṇa is essential. This spiritual knowledge is
obtained through the company of fellow devotees. Engaging in constant
discussion about Kṛṣṇa is powerful and necessary for spiritual progress,
allowing one to become fixed in devotional service. This service
involves engaging the mind in constant thoughts of Kṛṣṇa, becoming His
disciple, paying obeisance, and worshiping Him
Verse2
न मे विदु: सुरगणा: प्रभवं न महर्षय: ।
अहमादिर्हि देवानां महर्षीणां च सर्वश: ॥ २ ॥
na me viduḥ
sura-gaṇāḥ
prabhavaṁ na maharṣayaḥ
aham ādir hi devānāṁ
maharṣīṇāṁ ca sarvaśaḥ
Translation
Neither the hosts of demigods
nor the great sages know My origin or opulences, for, in every respect, I am
the source of the demigods and sages
Purport
Lord Krishna is spoken of in
the Brahma-saṁhitā as the Supreme Lord, the greatest of all, the source of
everything. He Himself reveals that He is the origin of all demigods and sages.
Even these exalted beings cannot fully understand Him—neither His true name nor
His divine form—so how can ordinary scholars on this small planet claim to know
Him?
The Supreme Lord’s appearance
on Earth as an ordinary human and His wonderful, unique activities are beyond
anyone’s full comprehension. This shows that intelligence alone cannot grasp
Krishna. Even the greatest demigods and sages have tried to understand Him by
their own thinking and failed. The Śrīmad-Bhāgavatam clearly says that even
these great demigods cannot comprehend the Supreme Personality of Godhead
through their limited senses.
Some people, based on their
weak knowledge, imagine God as a distant power or an impersonal force. But the
true Personality of Godhead, Krishna, is beyond such ideas and can only be
realized from a higher spiritual position. The Lord gently tells us, “I am here
as the Supreme Personality of Godhead. I am the Absolute.” Though He is beyond
our understanding, Krishna is always present, full of eternal bliss and perfect
knowledge.
By listening to and studying
His words in the Bhagavad-gītā and Śrīmad-Bhāgavatam, we can begin to know and
love Krishna, the eternal Lord, who is beyond all else.
Verse 3
यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।
असम्मूढ: स मर्त्येषु सर्वपापै: प्रमुच्यते ॥ ३ ॥
yo mām ajam
anādiṁ ca
vetti loka-maheśvaram
asammūḍhaḥ sa martyeṣu
sarva-pāpaiḥ pramucyate
Translation
He who knows Me as the unborn,
as the beginningless, as the Supreme Lord of all the worlds – he only,
undeluded among men, is freed from all sins.
Purport
As mentioned in the Seventh
Chapter (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, only a small
number of people try to reach the level of spiritual realization. These people
are far above millions of ordinary men who do not understand spirituality.
Among those who sincerely seek spiritual knowledge, the most successful is the
one who understands that Kṛṣṇa is the Supreme Personality of
Godhead, the owner of everything, and the unborn. Only when someone fully
realizes Kṛṣṇa’s supreme position can they be completely free from all
sins.
Here, the Lord is
called aja, which means "unborn," but He is different from
living beings who are also called aja in the Second Chapter. Those
living beings are born and die because they are attached to the material world.
Their bodies change, but the Lord’s body never changes. Even when He comes to
this world, He remains unborn. That's why in the Fourth Chapter it says the
Lord is always under superior energy, not under the material energy.
The phrase vetti
loka-maheśvaram means that Lord Kṛṣṇa is the supreme owner of
all planets and universes. He existed before creation and is different from His
creation. All demigods were created in this world, but Kṛṣṇa was not
created. So, He is different even from great demigods like Brahmā and Śiva.
Since He created them, He is the supreme person over all.
Therefore, anyone who truly
knows Śrī Kṛṣṇa as the Supreme Lord becomes free from all sinful
reactions. To gain this knowledge, a person must be free from sin by devotional
service, as explained in the Bhagavad-gītā.
No one should think of Kṛṣṇa simply
as a human being. Only a fool sees Him that way. A wise person understands His
divine nature and so remains free from sin.
If Kṛṣṇa is called
the son of Devakī, how can He be unborn? This is explained in
the Śrīmad-Bhāgavatam: when He appeared to Devakī and Vasudeva, He showed
His original divine form before taking the form of an ordinary child.
Anything done by the order
of Kṛṣṇa is transcendental and cannot cause bad reactions, whether
good or bad. The idea that some things in this world are lucky or unlucky is
mostly imaginary because the material world is actually full of difficulties.
True good fortune comes only from actions done with full devotion to Kṛṣṇa.
To make our actions truly
good, we should follow the teachings of the Supreme Lord, given in the
scriptures like Śrīmad-Bhāgavatam and Bhagavad-gītā, or from a
genuine spiritual teacher. The spiritual teacher is the Lord’s representative,
so following his instructions is like following the Lord’s directions directly.
The spiritual teacher, holy people, and scriptures all guide the same way
without conflict. Actions done under such guidance do not cause good or bad
material reactions.
The attitude of a true devotee
doing such actions is one of renunciation, called sannyāsa. As explained
in the beginning of the Sixth Chapter of the Bhagavad-gītā, a true
renouncer acts because the Supreme Lord commands it and does not seek reward
for his actions (called anāśritaḥ karma-phalam). Anyone who acts like
this under the Lord’s direction is a true sannyāsī and yogī,
not just a person who wears the clothes of a renouncer or pretends to be a
yogi.
Verse 4-5
बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: ।
सुखं दु:खं भवोऽभावो भयं चाभयमेव च ॥ ४ ॥
अहिंसा समता तुष्टिस्तपो दानं यशोऽयश: ।
भवन्ति भावा भूतानां मत्त एव पृथग्विधा: ॥ ५ ॥
buddhir
jñānam asammohaḥ
kṣamā satyaṁ damaḥ śamaḥ
sukhaṁ duḥkhaṁ bhavo ’bhāvo
bhayaṁ cābhayam eva ca
ahiṁsā
samatā tuṣṭis
tapo dānaṁ yaśo ’yaśaḥ
bhavanti bhāvā bhūtānāṁ
matta eva pṛthag-vidhāḥ
Translation
Intelligence, knowledge,
freedom from doubt and delusion, forgiveness, truthfulness, control of the
senses, control of the mind, happiness and distress, birth, death, fear,
fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame
and infamy – all these various qualities of living beings are created by Me
alone.
Purport
All the different qualities
found in living beings, whether good or bad, come from Kṛṣṇa. These
qualities are explained here.
Intelligence means the
ability to see things clearly and correctly. Knowledge is understanding the
difference between spirit and matter. The usual knowledge taught in schools
deals only with matter and is not true knowledge here. Real knowledge is knowing
what is spiritual and what is material. Modern education ignores the spirit and
focuses only on the body and material things, so it is incomplete.
Asammoha, or freedom from
doubt and confusion, comes when a person learns the spiritual truths carefully
and is no longer confused. We should not believe things blindly but carefully
consider them. Kṣamā, or tolerance and forgiveness, means being patient
and forgiving small mistakes of others.
Satyam, truthfulness, means
speaking facts as they really are to help others. Sometimes people say to only
speak truth if it sounds nice, but real truth is always clear and open. For
example, if a person is a thief and people are warned about it, that is
truth—even if it is unpleasant. Truth is always for the benefit of others.
Controlling the senses means
not using them for unnecessary pleasures. It’s okay to meet the real needs of
the senses, but enjoying them too much slows spiritual progress. So, the senses
should be controlled. Similarly, the mind should be controlled from useless
thoughts, and this is called śama. Wasting time thinking about earning
money is improper. The mind should focus on what is most important—spiritual
understanding—and should be guided by wise teachers and holy people.
Sukham, happiness, should
come from things that help grow spiritual knowledge of Kṛṣṇa consciousness.
Things that cause pain or upset are not good for spiritual progress. Accept
what helps your spiritual growth and reject what harms it.
Bhava, birth, refers to the
body. The soul itself is never born or dies, as explained at the start of
the Bhagavad-gītā. Birth and death happen to our physical bodies. Fear
comes from worrying about the future. Someone in Kṛṣṇa consciousness
has no fear because they know their soul will return to the spiritual world,
their true home. Their future is bright. Others do not know what happens after
death and are anxious. To be free from fear, one should always stay in Kṛṣṇa consciousness.
The Śrīmad-Bhāgavatam (11.2.37) says that fear comes from being
caught in illusion. Those free from this illusion, confident they are spiritual
parts of the Supreme Personality of Godhead, and busy serving Him have no fear.
Fear exists only for those not in Kṛṣṇa consciousness. Abhayam,
fearlessness, comes only from being in Kṛṣṇa consciousness.
Ahiṁsā, nonviolence, means
not doing anything that brings suffering or confusion to others. Many promises
by politicians and others do not help because they lack spiritual
understanding. Nonviolence means using the human body fully for spiritual
growth. Any activities that don’t help spiritual happiness are violence against
the body. True nonviolence helps the spiritual future of all people.
Samatā, equanimity, means
being free from strong likes or dislikes. It is best to accept the world
without strong attachment or hatred. Accept what helps your spiritual practice
of Kṛṣṇa consciousness and reject what hurts it. This balance
is samatā. Someone in Kṛṣṇa consciousness only accepts or
rejects based on spiritual usefulness.
Tuṣṭi, satisfaction, means
not always wanting more material things through pointless effort. Be happy with
what the Supreme Lord gives—that is true satisfaction.
Tapas means austerity or
penance. The Vedas give rules like waking early and bathing. Though
this may be hard, these small sacrifices are tapasyā (penance).
Fasting on certain days is also prescribed. Even if one doesn’t want to fast,
one should do so to advance in Kṛṣṇa consciousness. But fasting
should not be done for wrong reasons or politics, which
the Bhagavad-gītā calls fasting in ignorance. Actions done with pure
goodness help spiritual growth, and fasting as per Vedic rules
brings spiritual knowledge.
Regarding charity, give half
your earnings to good causes—especially those related to Kṛṣṇa consciousness.
This is not just a good cause but the best cause, since Kṛṣṇa is
goodness itself. Charity should go to those engaged in Kṛṣṇa consciousness,
especially the brāhmaṇas, who focus on spiritual knowledge. A brāhmaṇa dedicates
life to understanding Brahman. So charity supports their spiritual work
because they cannot earn a living. Charity is also for one in the renounced
life, the sannyāsī, who travels teaching and waking people from
ignorance. These sannyāsīs beg not for money but to help awaken
families to their spiritual purpose. This is their mission because many forget
their true goal—awakening Kṛṣṇa consciousness. As
the Vedas say, one should wake up and achieve what is due in life.
So charity supports the renounced, brāhmaṇas, and similar worthy
causes—not for random needs.
Yaśas, fame, should be like
Lord Caitanya said: a person is famous only if known as a great devotee. That
is real fame. Without such spiritual fame, a person is truly unknown.
These qualities exist
everywhere—in humans and demigods, on this planet and others. For anyone
wanting to grow in Kṛṣṇa consciousness, Kṛṣṇa creates
these qualities, but the person develops them from within. Anyone serving the
Supreme Lord sincerely grows all good qualities as He arranges.
Whatever we find, good or bad,
comes from Kṛṣṇa. Nothing in this material world exists that is not part
of Kṛṣṇa. This is true knowledge. Though things appear different, all
flow from Kṛṣṇa
Verse 6
मद्भावा मानसा जाता येषां लोक इमा: प्रजा: ॥ ६ ॥
maharṣayaḥ sapta pūrve
catvāro manavas tathā
mad-bhāvā mānasā jātā
yeṣāṁ loka imāḥ prajāḥ
Translation
The seven great
sages and before them the four other great sages and the Manus (progenitors of
mankind) come from Me, born from My mind, and all the living beings populating
the various planets descend from them.
Purport
The Lord is explaining a
family tree of all living beings in the universe. Brahmā is the
first being created from the energy of the Supreme Lord, also called Hiraṇyagarbha.
From Brahmā come the seven great sages, and before them four other
great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra,
as well as the fourteen Manus. These twenty-five great sages are called
the patriarchs, the ancestors of all living beings throughout the universe.
There are countless universes
and countless planets in each one, filled with many kinds of living beings. All
these beings come from these twenty-five patriarchs. Brahmā practiced
deep meditation for one thousand years of the demigods before, with the grace
of Kṛṣṇa, he learned how to create life. After that,
from Brahmā came the four sages mentioned earlier, then Rudra,
then the seven sages, and thus all the brāhmaṇas and kṣatriyas—the
priestly and warrior classes—are born from the energy of the Supreme
Personality of Godhead.
Brahmā is
called Pitāmaha, the grandfather, and Kṛṣṇa is
called Prapitāmaha, meaning the father of the grandfather. This is
explained in the Eleventh Chapter of the Bhagavad-gītā (11.39).
Verse 7
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत: ।
सोऽविकल्पेन योगेन युज्यते नात्र संशय: ॥ ७ ॥
etāṁ
vibhūtiṁ yogaṁ ca
mama yo vetti tattvataḥ
so ’vikalpena yogena
yujyate nātra saṁśayaḥ
Translation
One who is factually convinced
of this opulence and mystic power of Mine engages in unalloyed devotional
service; of this there is no doubt.
Purport
The highest level of spiritual
perfection is to know the Supreme Personality of Godhead. Unless a person truly
understands the many great qualities (opulences) of the Supreme Lord, he cannot
sincerely serve Him with devotion. Many people know that God is great, but they
do not understand exactly how great He is. Here is the detailed knowledge. When
someone really understands how great God is, he naturally becomes devoted and
surrenders to Him. This true knowledge leads one to serve the Lord fully.
This knowledge about the
Supreme Lord’s greatness can be found in scriptures
like Śrīmad-Bhāgavatam and Bhagavad-gītā.
In managing this universe,
there are many demigods who help run the planets. The main ones
are Brahmā, Lord Śiva, the four great Kumāras, and other
great ancestors. These many forefathers of all living beings come from the
Supreme Lord Kṛṣṇa. He is the original forefather of all the forefathers.
These are some of the
important qualities of the Supreme Lord. When someone is firmly convinced about
these, he accepts Kṛṣṇa with strong faith and no doubts and
dedicates himself to serving Him. Understanding this knowledge is necessary to
increase one’s love and interest in devotional service. One should never ignore
learning how great Kṛṣṇa is, because by knowing His greatness, one
can firmly engage in sincere, loving service to the Lord.
Verse 8
अहं सर्वस्य प्रभवो मत्त: सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विता: ॥ ८ ॥
ahaṁ
sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
Translation
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.
Purport
A learned scholar who has
deeply studied the Vedas and learned from respected teachers like
Lord Caitanya, and who knows how to apply these teachings, understands
that Kṛṣṇa is the origin of everything in both the material and
spiritual worlds. Because of this clear knowledge, he firmly dedicates himself
to the devotional service of the Supreme Lord. No foolish arguments or
misunderstandings can shake his faith.
All Vedic literature
agrees that Kṛṣṇa is the source of Brahmā, Śiva, and all
other demigods. For example, the Atharva Veda (Gopāla-tāpanī Upaniṣad 1.24)
says, "yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇaḥ",
meaning "It was Kṛṣṇa who first instructed Brahmā in Vedic knowledge and
spread that knowledge in the past." The Nārāyaṇa Upaniṣad describes
how the Supreme Personality, Nārāyaṇa, desired to create living beings,
and from him were born Brahmā, patriarchs, Indra, the eight Vasus,
eleven Rudras, and twelve Ādityas. This Nārāyaṇa is an
expansion of Kṛṣṇa.
The Vedas also say
"brahmaṇyo devakī-putraḥ", meaning "the son of Devakī, Kṛṣṇa,
is the Supreme Personality." In the Mahā Upaniṣad, it is written
that in the beginning there was only the Supreme Personality Nārāyaṇa,
before the existence of Brahmā, Śiva, the elements, and cosmic
bodies. Lord Śiva is described as born from the forehead of the
Supreme Lord. Thus, the Vedas teach us to worship the Supreme Lord,
the creator of Brahmā and Śiva.
In the Mokṣa-dharma section
of the Mahābhārata, Kṛṣṇa says, "prajāpatiṁ ca rudraṁ
cāpy aham eva sṛjāmi vai tau hi māṁ na vijānīto mama māyā-vimohitau",
meaning ([I created the patriarchs, translate:Śiva, and others,
although they do not realize it because they are deluded by my illusory
energy)."
The Varāha Purāṇa states,
"narayaṇaḥ paro devas tasmāj jātaś caturmukhaḥ tasmād rudro ’bhavad devaḥ
sa ca sarva-jñatāṁ gataḥ", meaning - "Nārāyaṇa is the Supreme
Personality, from whom translate:Brahmā and
then Śiva were born."
Verse 9
मच्चित्ता मद्गतप्राणा बोधयन्त: परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ ९ ॥
mac-cittā
mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
Translation
The thoughts of
My pure devotees dwell in Me, their lives are fully devoted to My service, and
they derive great satisfaction and bliss from always enlightening one another
and conversing about Me.
Purport
Pure devotees fully dedicate
themselves to the loving, spiritual service of the Lord. Their minds always
stay focused on the lotus feet of Kṛṣṇa. They speak only about spiritual
and transcendental topics. The qualities of these pure devotees are clearly
described here. They spend every moment glorifying the qualities and pastimes
of the Supreme Lord. Their hearts and souls are deeply immersed in Kṛṣṇa,
and they enjoy discussing Him with other devotees.
At the beginning of devotional
service, devotees enjoy the spiritual pleasure that comes from the service
itself. In advanced stages, they develop pure love for God. When completely
absorbed in this love, they experience the highest spiritual perfection found
in the Lord’s abode. Lord Caitanya compares devotional service to
planting a seed in the heart of a living being. Countless living beings travel
through different planets, but only a few are fortunate to meet a pure devotee
and learn about devotion.
This devotional service is
like a seed. When it is planted in the heart and nurtured by hearing and
chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare
Rāma, Rāma Rāma, Hare Hare, it grows like a tree watered regularly. This
spiritual tree grows stronger and eventually breaks through the material
universe to reach the spiritual light of brahma-jyotir in the spiritual
sky. There it grows further until it reaches the highest spiritual
planet, Goloka Vṛndāvana, the supreme home of Kṛṣṇa. Finally, the
devotee’s heart rests fully under the Lord’s lotus feet. Just as a plant
produces flowers and fruit, the devotional life produces spiritual results
through continuous chanting and hearing. This process is beautifully detailed
in the Caitanya-caritāmṛta (Madhya-līlā, Chapter 19).
When the devotee fully
surrenders to the Supreme Lord, he becomes absorbed in pure love for God and
cannot live even a moment without connection to the Lord, like a fish cannot
live without water. In this state, the devotee attains spiritual qualities through
close contact with the Supreme Lord.
The Śrīmad-Bhāgavatam is
full of stories describing the loving relationship between the Supreme Lord and
His devotees, which is why it is very dear to devotees, as stated within
the Bhāgavatam itself (12.13.18): “Śrīmad-bhāgavataṁ purāṇam amalaṁ
yad vaiṣṇavānāṁ priyam.” This scripture does not talk about material things
like wealth, sense gratification, or liberation but focuses only on the
transcendental nature of the Lord and His devotees. Realized souls in Kṛṣṇa consciousness
take great pleasure in hearing such transcendental stories, just as young boys
and girls enjoy being together.
Verse 10
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १० ॥
teṣāṁ
satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
Translation
To those who are constantly
devoted to serving Me with love, I give the understanding by which they can
come to Me.
Purport
In this verse, the
term buddhi-yogam is very important. Remember, in the Second
Chapter, the Lord told Arjuna that He would teach him about many things,
including the path of buddhi-yoga. Now, this buddhi-yoga is
explained. It means acting with intelligence in Kṛṣṇa consciousness. Buddhi means
intelligence, and yoga means spiritual practice or union. When
someone seeks to return home—to Godhead—and fully embraces Kṛṣṇa consciousness
in devotional service, that action is called buddhi-yoga. In other words, buddhi-yoga is
the way to free oneself from the confusion of this material world. The ultimate
goal is to reach Kṛṣṇa. Many don’t realize this, so associating with
devotees and a genuine spiritual master is very important. Once you know the
goal, the path can be steadily followed until the goal is reached.
When someone knows the goal
but focuses only on the results of actions, he is practicing karma-yoga.
When he knows the goal but spends time thinking and speculating mentally
about Kṛṣṇa, he is on the path of jñāna-yoga. But when he fully
seeks Kṛṣṇa through Kṛṣṇa consciousness and devotional
service, he is practicing bhakti-yoga or buddhi-yoga, the
complete form of yoga. This complete yoga is the highest stage of spiritual
life.
A person may have a genuine
spiritual master and be part of a spiritual group, but if he is not yet
intelligent enough to make quick progress, then Kṛṣṇa gives him
guidance from within. The key qualification is that the person continuously
remains in Kṛṣṇa consciousness and lovingly offers all types of
service. The work done should be for Kṛṣṇa and performed with love.
Even if a devotee is not very wise but is sincere and devoted in devotional
activities, the Lord gives him opportunities to progress and finally reach Him.
Verse 11
तेषामेवानुकम्पार्थमहमज्ञानजं तम: ।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ ११ ॥
teṣām
evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā
Translation
To show them special mercy, I,
dwelling in their hearts, destroy with the shining lamp of knowledge the
darkness born of ignorance.
Purport
When
Lord Caitanya was in Benares promoting the chanting of Hare Kṛṣṇa,
Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare
Hare, thousands followed Him. At that time, Prakāśānanda Sarasvatī, a
respected and learned scholar, criticized Lord Caitanya for being
overly emotional. Some Māyāvādī philosophers also criticize
devotees, thinking most are ignorant and naive sentimentalists. But this is not
true. Many very learned scholars have explained the philosophy of devotion
clearly. Even if a devotee has not studied the scriptures or learned from a
spiritual master, if he sincerely serves Kṛṣṇa, he receives help directly
from Kṛṣṇa within his heart. A sincere devotee in Kṛṣṇa consciousness
cannot be without true knowledge. The key is to perform devotional service
fully conscious of Kṛṣṇa.
The Māyāvādī school
believes that knowledge must come through discrimination alone. But the Supreme
Lord answers that those engaged in pure devotional service are helped by Him,
even if they lack education or full understanding of the Vedic principles.
The Lord
tells Arjuna that the Supreme Truth—the Supreme Personality of
Godhead—is too great to be understood by mere speculation. No amount of mental
effort alone can reveal Him. Even if one speculates for millions of years
without devotion or love for the Supreme Truth, he will never truly
understand Kṛṣṇa. Only devotional service pleases the Supreme Lord, who
then reveals Himself to the pure devotee’s heart by His inconceivable power.
The pure devotee always has Kṛṣṇa in his heart, and like the sun clearing
darkness, the darkness of ignorance is immediately removed. This special mercy
is given by Kṛṣṇa to sincere devotees.
Because of material
association over countless lifetimes, the heart is covered with the dust of
materialism. But through devotional service and constant chanting of Hare
Kṛṣṇa, that dust is cleaned away, and one reaches the platform of pure
knowledge. The ultimate goal, Viṣṇu, is attained only through this
chanting and devotional service, not by intellectual arguments or mental
speculation.
A pure devotee need not worry
about material needs or anxieties because when ignorance is removed, everything
is provided by the Supreme Lord, who is happy with the devotee’s loving
service. This is the essence of the teachings of the Bhagavad-gītā. By
studying Bhagavad-gītā, one becomes completely surrendered to the Supreme
Lord and engages in pure devotional service. As the Lord takes control, the
devotee becomes free from all material concerns.
Verse 12-13
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
uvāca
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
āhus tvām
ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaṁ caiva bravīṣi me
Translation
Arjuna said: You are the
Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute
Truth. You are the eternal, transcendental, original person, the unborn, the
greatest. All the great sages such as Nārada, Asita, Devala and Vyāsa confirm
this truth about You, and now You Yourself are declaring it to me.
Purport
In these verses, the Supreme Lord shows clearly that He is different from the
individual soul. After hearing these important teachings of
the Bhagavad-gītā, Arjuna became free from all doubts and
firmly accepted Kṛṣṇa as the Supreme Personality of Godhead. He
boldly states, "You are paraṁ brahma, the Supreme Lord."
Earlier, Kṛṣṇa said that He is the origin of everything and
everyone. All beings, including demigods and humans, depend on Him. Out of
ignorance, people sometimes think they are independent and supreme, but this
wrong idea is removed by sincere devotional service, as the Lord has already
explained. Now, by His mercy, Arjuna accepts Kṛṣṇa as the
Supreme Truth, confirmed by the teachings of the Vedas. It is not merely
friendship that makes Arjuna say this, but the truth supported by
scripture. Only those who serve the Supreme Lord sincerely can truly understand
Him; others cannot. Every word of Arjuna here agrees with
the Vedic teachings.
The Kena Upaniṣad says
that the Supreme Brahman is the support of everything, and Kṛṣṇa has
explained that everything rests on Him. The Muṇḍaka Upaniṣad confirms
that only those who think deeply and constantly about the Supreme Lord can
realize Him. This constant remembrance of Kṛṣṇa is called smaraṇam,
a form of devotional service.
The Vedas declare Kṛṣṇa as
the purest of the pure. Accepting this truth cleanses one from all sins. One
cannot become free from sin without surrendering to the Supreme
Lord. Arjuna's acknowledgement that Kṛṣṇa is the supreme pure
aligns perfectly with Vedic teachings, and this is confirmed by
great sages such as Nārada.
Kṛṣṇa is the Supreme
Personality of Godhead, always to be meditated upon and enjoyed in a
transcendental relationship. He is eternal, beyond bodily needs, birth, and
death. This truth is not only shown by Arjuna but is stated
throughout all Vedic scriptures, Purāṇas, and histories. The
Supreme Lord Himself says in the Fourth Chapter of the Bhagavad-gītā,
"Although I am unborn, I appear on earth to uphold religious
principles." He is the original cause of everything with no cause above
Him. Such perfect knowledge comes only by His mercy.
Arjuna expresses this
truth through the grace of Kṛṣṇa. To understand the Bhagavad-gītā,
we must accept the teachings found in these verses through
the paramparā system—receiving knowledge by disciplic succession.
Without this discipleship, the Bhagavad-gītā cannot be truly understood,
and mere academic study is insufficient. Sadly, many prideful scholars ignore
the clear evidence in Vedic literature and stubbornly hold the false
view that Kṛṣṇa was just an ordinary person.
Verse 14
सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवा: ॥ १४ ॥
sarvam etad
ṛtaṁ manye
yan māṁ vadasi keśava
na hi te bhagavan vyaktiṁ
vidur devā na dānavāḥ
Translation
O Kṛṣṇa, I totally accept as
truth all that You have told me. Neither the demigods nor the demons, O Lord,
can understand Your personality.
Purport
Arjuna confirms that
people who lack faith and have harmful qualities cannot understand Kṛṣṇa.
Even the demigods do not fully know Him, so how can modern scholars claim to
understand? By the mercy of the Supreme Lord, Arjuna has realized
that the Supreme Truth is Kṛṣṇa, the perfect one. We should
follow Arjuna's example.
The knowledge of
the Bhagavad-gītā comes through the paramparā system, the
disciplic succession. This system was lost over time, so Kṛṣṇa restored
it by choosing Arjuna, His close friend and great devotee, to revive it.
As explained in the introduction to the Gītopaniṣad,
the Bhagavad-gītā must be understood through this lineage of
teachers. Since the paramparā system was lost, Arjuna was
selected to bring it back.
We should accept
everything Kṛṣṇa says just as Arjuna did. Only then can
we truly understand the essence of the Bhagavad-gītā and realize
that Kṛṣṇa is the Supreme Personality of Godhead.
Verse 15
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।
भूतभावन भूतेश देवदेव जगत्पते ॥ १५ ॥
svayam
evātmanātmānaṁ
vettha tvaṁ puruṣottama
bhūta-bhāvana bhūteśa
deva-deva jagat-pate
Translation
Indeed, You alone know Yourself by Your own internal potency, O Supreme
Person, origin of all, Lord of all beings, God of gods, Lord of the universe!
Purport
The Supreme Lord, Kṛṣṇa,
can be truly known only by those who have a loving relationship with Him
through devotional service, like Arjuna and his followers. People
with a demonic or atheistic mindset cannot understand Kṛṣṇa. Speculating
without devotion, which leads one away from the Supreme Lord, is a serious
mistake. Those who do not truly know Kṛṣṇa should not try to
interpret the Bhagavad-gītā. The Bhagavad-gītā is the direct
teaching of Kṛṣṇa, and since it is His divine knowledge, it should be learned
from Him through the example of Arjuna, not from unbelievers.
As explained in
the Śrīmad-Bhāgavatam (1.2.11), the Supreme Truth is understood in three
forms: as the impersonal Brahman, the localized Paramātmā, and
finally the Supreme Personality of Godhead. The highest understanding is to
know the Supreme Personality. Ordinary people or even those who have realized
the impersonal or localized aspects of God may not understand His personal
form. They may try to learn about the Supreme Person from the words
of Bhagavad-gītā, spoken by Kṛṣṇa Himself.
Some accept Kṛṣṇa as Bhagavān or
recognize His authority, but many liberated souls still cannot grasp Him
as Puruṣottama, the Supreme Person. Arjuna calls Him Puruṣottama to
express His supreme status. One may also know Him as Bhūta-bhāvana, the
father of all living entities, but that alone is not complete
knowledge. Arjuna further calls Him Bhūteśa, the supreme
controller of all beings. Even then, one may not realize that He is the creator
of all demigods, so He is called Deva-deva, the God of gods. And yet, one
might not know that He is the supreme master of everything, which is why He is
named Jagat-pati, the Lord of the universe.
Thus, in this
verse, Arjuna reveals the true nature of Kṛṣṇa, and we should
follow his example to understand Kṛṣṇa as He really is.
Verse 16
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतय: ।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १६ ॥
vaktum
arhasy aśeṣeṇa
divyā hy ātma-vibhūtayaḥ
yābhir vibhūtibhir lokān
imāṁs tvaṁ vyāpya tiṣṭhasi
Translation
Please tell me in detail of
Your divine opulences by which You pervade all these worlds.
Purport
In this verse, it is clear
that Arjuna is already deeply satisfied with his understanding of
the Supreme Personality of Godhead, Kṛṣṇa. By the mercy of Kṛṣṇa, Arjuna has
gained personal experience, intelligence, and knowledge, and through these he
fully realizes Kṛṣṇa as the Supreme Personality. For him, there is
no doubt. Yet he humbly asks Kṛṣṇa to explain His all-pervading
nature.
Generally, people—and
especially those who follow the impersonal philosophy—are concerned mainly with
understanding how the Supreme exists everywhere. Arjuna therefore
inquires about how Kṛṣṇa exists in this all-pervading form through
His different energies. It is important to understand
that Arjuna asks this question on behalf of all common people,
seeking clarity on this profound aspect of the Supreme Lord.
Verse 17
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १७ ॥
kathaṁ
vidyām ahaṁ yogiṁs
tvāṁ sadā paricintayan
keṣu keṣu ca bhāveṣu
cintyo ’si bhagavan mayā
Translation
O Kṛṣṇa, O supreme mystic, how
shall I constantly think of You, and how shall I know You? In what various
forms are You to be remembered, O Supreme Personality of Godhead?
Purport
As explained in the previous
chapter, the Supreme Personality of Godhead is veiled by His yoga-māyā,
the divine energy that conceals Him from ordinary perception. Only those who
have fully surrendered and are devoted can perceive Him in His true form.
Now, Arjuna fully accepts that his dear friend, Kṛṣṇa, is
indeed the Supreme Godhead. Yet, he seeks to understand the general way in
which the all-pervading Lord can be comprehended by common people. Ordinary
individuals, including demons and atheists, cannot know Kṛṣṇa because
He is guarded by His yoga-māyā energy.
These questions are posed
by Arjuna with compassion, on behalf of all beings. A realized
devotee is concerned not just with his own realization but with leading all
living entities toward understanding. Out of mercy, and as a devoted Vaiṣṇava, Arjuna opens
the pathway for common people to grasp the all-encompassing nature of the
Supreme Lord. He calls Kṛṣṇa the yogin, the master
of yoga-māyā energy, which veils and reveals Him according to the
devotion of the observer.
Common people, lacking love
for Kṛṣṇa, cannot remain absorbed in thoughts of Him constantly. Instead,
their minds are fixed on material things. Arjuna recognizes this
state and speaks of the various modes of material consciousness, indicated by
the phrase keṣu keṣu ca bhāveṣu, meaning “in different material
conditions,” where bhāva refers to physical or bodily nature. Since
materialists cannot perceive Kṛṣṇa spiritually, they are advised to
focus on physical forms or representations through which the Supreme Lord
manifests, thus providing a bridge toward spiritual understanding.
Verse 18
विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।
भूय: कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥ १८ ॥
vistareṇātmano
yogaṁ
vibhūtiṁ ca janārdana
bhūyaḥ kathaya tṛptir hi
śṛṇvato nāsti me ’mṛtam
Translation
O Janārdana, again please
describe in detail the mystic power of Your opulences. I am never satiated in
hearing about You, for the more I hear the more I want to taste the nectar of
Your words.
Purport
A similar teaching was given
to Sūta Gosvāmī by the sages of Naimiṣāraṇya, led
by Śaunaka. They said:
“Even if one hears the
transcendental pastimes of Kṛṣṇa—which are praised by excellent
prayers—without interruption, one can never become fully satisfied. Those who
have entered into a deep, spiritual connection with Kṛṣṇa find joy
in every moment of hearing about His pastimes.”
(Śrīmad-Bhāgavatam 1.1.19)
Thus, Arjuna eagerly
desires to hear about Kṛṣṇa, especially about how He exists as the
all-pervading Supreme Lord.
Regarding amṛtam, or
nectar, any narration or statement about Kṛṣṇa is truly like
nectar it can be deeply experienced and savored. Unlike ordinary stories,
fiction, or history that one may tire of, hearing about the divine pastimes
of Kṛṣṇa never grows dull. This is why the history of the entire
universe is filled with accounts of the Lord’s incarnations. The Purāṇas are
records of distant ages that describe these sacred pastimes. Because of this
spiritual quality, such texts remain fresh and fulfilling, no matter how many
times they are read.
Verse 19
श्रीभगवानुवाच
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतय: ।
प्राधान्यत: कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १९ ॥
śrī-bhagavān
uvāca
hanta te kathayiṣyāmi
divyā hy ātma-vibhūtayaḥ
prādhānyataḥ kuru-śreṣṭha
nāsty anto vistarasya me
Translation
The Supreme Personality of
Godhead said: Yes, I will tell you of My splendorous manifestations, but only
of those which are prominent, O Arjuna, for My opulence is limitless.
Purport
The greatness and opulences
of Kṛṣṇa are beyond full human comprehension. The senses of the
individual soul are limited and cannot grasp the entire scope of Kṛṣṇa’s
divine activities. Yet, devotees earnestly seek to understand Kṛṣṇa, not
with the expectation of fully knowing Him in any single moment or lifetime, but
because the topics concerning Kṛṣṇa are so pleasing and nectar-like
that they bring deep joy to the devotee’s heart.
When pure devotees discuss the
opulences and varied energies of Kṛṣṇa, they experience transcendental
delight and thus desire to hear and speak about these divine qualities. Knowing
that living beings cannot comprehend the infinite extent of His
opulences, Kṛṣṇa reveals only the principal (prādhānyataḥ)
manifestations of His energies. This is significant because only select aspects
of the Lord’s unlimited features can be understood, while the fullness remains
beyond human grasp. The term vibhūti refers to these exceptional
opulences by which Kṛṣṇa governs all creation. According to
the Amara-kośa dictionary, vibhūti signifies
extraordinary and supreme opulence.
Those who hold impersonal or
pantheistic views cannot perceive these exceptional opulences nor the manifold
expressions of His divine energies. Across both material and spiritual
realms, Kṛṣṇa’s energies manifest in countless forms and varieties.
Here, Kṛṣṇa describes those aspects of His varied energy that can be
directly perceived by ordinary beings, thus making His infinite nature
accessible in a way that the common person can comprehend.
Verse 20
अहमात्मा गुडाकेश सर्वभूताशयस्थित: ।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥ २० ॥
aham ātmā
guḍākeśa
sarva-bhūtāśaya-sthitaḥ
aham ādiś ca madhyaṁ ca
bhūtānām anta eva ca
Translation
I am the Supersoul, O Arjuna,
seated in the hearts of all living entities. I am the beginning, the middle and
the end of all beings.
Purport
In this verse, Arjuna is
addressed as Guḍākeśa, meaning "the conqueror of the darkness of
sleep." This title carries deep significance, as those who remain in the
darkness of ignorance cannot perceive how the Supreme Personality of Godhead
manifests in manifold forms throughout the material and spiritual worlds.
Arjuna, having transcended this darkness, receives from the Lord a revelation
of His diverse opulences.
Kṛṣṇa reveals to Arjuna
that He is the soul of the entire cosmic creation through His primary, plenary
expansion. Before material creation arises, the Supreme Lord manifests
the puruṣa incarnation, from whom all things emerge. He is therefore
called ātmā, the soul of the mahat-tattva, the cosmic principles.
The material energy itself is not the cause of creation; rather, Mahā-viṣṇu enters
this cosmic energy as its soul, and His presence is essential for all
manifestation. Just as the living being’s body exists because of the inner
spiritual spark residing within, the material universe cannot manifest without
the indwelling Supreme Soul.
As the Subāla Upaniṣad affirms,
the Supreme Personality—Nārāyaṇa—exists as the Supersoul within all universes.
Further, the three puruṣa-avatāras are described in
the Śrīmad-Bhāgavatam and the Nārada Pañcarātra, part of
the Sātvata-tantras: these are the forms of Viṣṇu known
as Kāraṇodaka-śāyī Viṣṇu, Garbhodaka-śāyī Viṣṇu, and Kṣīrodaka-śāyī
Viṣṇu. The Mahā-viṣṇu, or Kāraṇodaka-śāyī Viṣṇu, is poetically
described in the Brahma-saṁhitā (5.47) as “He who lies in yogic
sleep upon the causal ocean, the source of all causes.” Thus, the Supreme
Personality of Godhead is the origin, maintainer, and final destination of all
energies in the universe.
Verse 21
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ २१ ॥
ādityānām
ahaṁ viṣṇur
jyotiṣāṁ ravir aṁśumān
marīcir marutām asmi
nakṣatrāṇām ahaṁ śaśī
Translation
Of the Ādityas I am Viṣṇu, of
lights I am the radiant sun, of the Maruts I am Marīci, and among the stars I
am the moon.
Purport
Among the
twelve Ādityas, Kṛṣṇa is recognized as the principal. Just as
the sun is the foremost luminary that illuminates the sky, so too, in
the Brahma-saṁhitā, the sun is regarded as the radiant eye of the Supreme
Lord. The cosmic winds are manifold, numbering fifty in variety,
with Marīci standing as their controlling deity, who also
symbolizes Kṛṣṇa's sovereign power over the subtle energies of the
universe.
Among the celestial bodies
visible by night, the moon holds the highest prominence and thus serves as a
representation of Kṛṣṇa. From this understanding, it is evident that the
moon is classified among the stars, which themselves shine by reflecting the
sun’s light. Contrary to some speculative notions, Vedic wisdom affirms the
singularity of the sun within the universe. The moon’s illumination arises as a
reflection of the sun, and similarly, the twinkling stars shine not by their
own independent light but by reflecting the sun’s radiance.
The Bhagavad-gītā here clarifies that the moon is but one among the
stars, reinforcing that the myriad twinkling stars are not suns themselves, but
bear a likeness to the moon in their reflective glow.
Verse 22
वेदानां सामवेदोऽस्मि देवानामस्मि वासव: ।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ २२ ॥
vedānāṁ sāma-vedo ’smi
devānām asmi vāsavaḥ
indriyāṇāṁ manaś cāsmi
bhūtānām asmi cetanā
Translation
Of the Vedas I am the Sāma Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].
Purport
The difference between matter
and spirit is that matter has no consciousness like the living entity;
therefore this consciousness is supreme and eternal. Consciousness cannot be
produced by a combination of matter.
Verse 23
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् ।
वसूनां पावकश्चास्मि मेरु: शिखरिणामहम् ॥ २३ ॥
rudrāṇāṁ śaṅkaraś cāsmi
vitteśo yakṣa-rakṣasām
vasūnāṁ pāvakaś cāsmi
meruḥ śikhariṇām aham
Translation
Of all the Rudras I am Lord
Śiva, of the Yakṣas and Rākṣasas I am the Lord of wealth (Kubera), of the Vasus
I am fire (Agni), and of mountains I am Meru.
Purport
There exist
eleven Rudras, among whom Śaṅkara, known as Lord Śiva, holds
a position of prominence. He is the plenary incarnation of the Supreme Lord
entrusted with governing the mode of ignorance (tamas) in the cosmic order. The
sovereign of the Yakṣas and Rākṣasas is Kuvera, the
master treasurer of the demigods, who symbolizes the Supreme Lord’s control
over material wealth and resources. The sacred mountain Meru is
renowned for its abundant natural riches, standing as a symbol of cosmic
stability and prosperity.
Verse 24
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।
सेनानीनामहं स्कन्द: सरसामस्मि सागर: ॥ २४ ॥
purodhasāṁ ca mukhyaṁ māṁ
viddhi pārtha bṛhaspatim
senānīnām ahaṁ skandaḥ
sarasām asmi sāgaraḥ
Translation
Of priests, O Arjuna, know Me
to be the chief, Bṛhaspati. Of generals I am Kārttikeya, and of bodies of water
I am the ocean.
Purport
Indra is revered as the
chief demigod governing the heavenly realms, known as the king of the heavens.
His domain, Indraloka, serves as the celestial abode for those who dwell
in the higher spiritual spheres. Serving as Indra's spiritual counselor
is Bṛhaspati, who, by virtue of his association with the foremost king,
is recognized as the chief among all priests. Just as Indra presides
over kings, Skanda or Kārttikeya, the divine son
of Pārvatī and Lord Śiva, commands as the supreme leader of
all military forces. Among the vast bodies of water, the ocean stands as the
most majestic and potent.
These exalted figures and
natural phenomena symbolize facets of Kṛṣṇa's infinite grandeur, offering
but glimpses of His unmatched greatness and majesty.
Verse 25
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालय: ॥ २५ ॥
maharṣīṇāṁ bhṛgur ahaṁ
girām asmy ekam akṣaram
yajñānāṁ japa-yajño ’smi
sthāvarāṇāṁ himālayaḥ
Translation
Of the great sages I am Bhṛgu;
of vibrations I am the transcendental oṁ. Of sacrifices I am the chanting of
the holy names [japa], and of immovable things I am the Himālayas.
Purport
Brahmā, regarded as the first
living being in this universe, manifested several sons to propagate various
species of life. Among these progeny, the sage Bhṛgu stands out as
the most powerful and revered. Of all transcendental sounds, the sacred
syllable oṁ (oṁ-kāra) symbolizes the essence of Kṛṣṇa. Among
all sacrificial offerings, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa,
Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare represents the
purest and most sublime homage to Kṛṣṇa. Whereas some ritual sacrifices
have involved animal offerings, the Hare Kṛṣṇa mantra is free from
all violence; it epitomizes simplicity and purity.
All that is exalted and
sublime in the cosmos reflects aspects of Kṛṣṇa. Thus, the
majestic Himālayas, the tallest and most enduring mountains on earth, are
revered as embodiments of His grandeur and steadfastness. Though the
mountain Meru—mentioned earlier—is renowned, it is sometimes movable,
while the Himālayas remain eternally fixed and immovable, signifying
their superior status.
Verse 26
अश्वत्थ: सर्ववृक्षाणां देवर्षीणां च नारद: ।
गन्धर्वाणां चित्ररथ: सिद्धानां कपिलो मुनि: ॥ २६ ॥
aśvatthaḥ sarva-vṛkṣāṇāṁ
devarṣīṇāṁ ca nāradaḥ
gandharvāṇāṁ citrarathaḥ
siddhānāṁ kapilo muniḥ
Translation
Of all trees I am the banyan
tree, and of the sages among the demigods I am Nārada. Of the Gandharvas I am
Citraratha, and among perfected beings I am the sage Kapila.
The banyan tree, known
as aśvattha, is esteemed as one of the loftiest and most graceful trees,
revered deeply in Indian tradition where it forms part of the daily sacred
rituals at dawn. Among the celestial beings, Nārada holds a special
place as the supreme devotee, embodying the ideal devotee’s love and dedication
to Kṛṣṇa. Thus, he reflects the divine relationship between the devotee
and the Lord.
The realm of
the Gandharvas is inhabited by celestial musicians who uplift
existence with their melodious songs, with Citraratha distinguished
as the foremost among them. Among the perfected souls, Kapila, the son
of Devahūti, stands as a profound incarnation of Kṛṣṇa, whose
teachings are expounded in the Śrīmad-Bhāgavatam. Later,
another Kapila emerged, known for an atheistic philosophy,
exemplifying a stark contrast and underlying the vast divergence between true
transcendental wisdom and materialistic skepticism.
Verse 27
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् ।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ २७ ॥
uccaiḥśravasam aśvānāṁ
viddhi mām amṛtodbhavam
airāvataṁ gajendrāṇāṁ
narāṇāṁ ca narādhipam
Translation
Of horses know Me to be Uccaiḥśravā,
produced during the churning of the ocean for nectar. Of lordly elephants I am
Airāvata, and among men I am the monarch.
Purport
The devotee demigods and the
demons (asuras) once took part in churning the sea. From this churning,
nectar and poison were produced, and Lord Śiva drank the poison. From the
nectar were produced many entities, of which there was a horse named Uccaiḥśravā.
Another animal produced from the nectar was an elephant named Airāvata. Because
these two animals were produced from nectar, they have special significance,
and they are representatives of Kṛṣṇa.
Amongst the human beings, the
king is the representative of Kṛṣṇa because Kṛṣṇa is the maintainer of the
universe, and the kings, who are appointed on account of their godly
qualifications, are maintainers of their kingdoms. Kings like Mahārāja Yudhiṣṭhira,
Mahārāja Parīkṣit and Lord Rāma were all highly righteous kings who always
thought of the citizens’ welfare. In Vedic literature, the king is considered
to be the representative of God. In this age, however, with the corruption of
the principles of religion, monarchy decayed and is now finally abolished. It
is to be understood that in the past, however, people were more happy under
righteous kings.
Verse 28
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।
प्रजनश्चास्मि कन्दर्प: सर्पाणामस्मि वासुकि: ॥ २८ ॥
āyudhānām ahaṁ vajraṁ
dhenūnām asmi kāma-dhuk
prajanaś cāsmi kandarpaḥ
sarpāṇām asmi vāsukiḥ
Translation
Of weapons I am the
thunderbolt; among cows I am the surabhi. Of causes for procreation I am
Kandarpa, the god of love, and of serpents I am Vāsuki.
Purport
The thunderbolt stands as a
formidable symbol of Kṛṣṇa’s supreme power and authority. In the
spiritual realm of Kṛṣṇaloka, the Lord’s divine abode, there exist
wondrous cows known as surabhi, which can be milked endlessly, providing
abundantly without fatiguean existence far beyond what is possible in the
material world. These celestial cows exemplify the boundless generosity and
nurturing nature of the Lord, who lovingly tends and protects them.
Kandarpa, the
personification of the desire for procreation aimed at the birth of virtuous
children, reflects another aspect of Kṛṣṇa. This sacred desire stands
apart from ordinary sensual indulgence, which is motivated merely by fleeting
pleasure and does not exemplify Kandarpa’s spiritual significance.
True Kandarpa embodies the noble intention of sustaining life and
dharma, thereby representing the divine will and presence of Kṛṣṇa
Verse 29
अनन्तश्चास्मि नागानां वरुणो यादसामहम् ।
पितॄणामर्यमा चास्मि यम: संयमतामहम् ॥ २९ ॥
anantaś cāsmi nāgānāṁ
varuṇo yādasām aham
pitṝṇām aryamā cāsmi
yamaḥ saṁyamatām aham
Translation
Of the many-hooded Nāgas I am
Ananta, and among the aquatics I am the demigod Varuṇa. Of departed ancestors I
am Aryamā, and among the dispensers of law I am Yama, the lord of death.
Purport
Among the many
serpentine Nāgas with multiple hoods, Ananta stands as
the supreme, embodying the infinite and eternal nature of Kṛṣṇa.
Similarly, among the demigods ruling over waters, Varuṇa holds
preeminence, also symbolizing Kṛṣṇa's sovereign power over the elements.
There is a celestial realm
inhabited by the Pitās, the revered ancestors, over whom
presides Aryamā, another representation of Kṛṣṇa. Among the cosmic
enforcers of moral law, Yama is the foremost judge and dispenser of
justice. Located on a planet near the earthly sphere, Yama governs
the realm where souls burdened with grave sins are brought after death, administering
appropriate consequences according to their deeds
Verse 30
प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् ।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ ३० ॥
prahlādaś cāsmi daityānāṁ
kālaḥ kalayatām aham
mṛgāṇāṁ ca mṛgendro ’haṁ
vainateyaś ca pakṣiṇām
Translation
Among the Daitya demons I am
the devoted Prahlāda, among subduers I am time, among beasts I am the lion, and
among birds I am Garuḍa.
Purport
Diti and Aditi are two
sisters. The sons of Aditi are called Ādityas, and the sons of Diti are called
Daityas. All the Ādityas are devotees of the Lord, and all the Daityas are
atheistic. Although Prahlāda was born in the family of the Daityas, he was a great
devotee from his childhood. Because of his devotional service and godly nature,
he is considered to be a representative of Kṛṣṇa.
There are many subduing
principles, but time wears down all things in the material universe and so
represents Kṛṣṇa. Of the many animals, the lion is the most powerful and
ferocious, and of the million varieties of birds, Garuḍa, the bearer of Lord Viṣṇu,
is the greatest.
Verse 31
पवन: पवतामस्मि राम: शस्त्रभृतामहम् ।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ ३१ ॥
pavanaḥ pavatām asmi
rāmaḥ śastra-bhṛtām aham
jhaṣāṇāṁ makaraś cāsmi
srotasām asmi jāhnavī
Translation
Of purifiers I am the wind, of
the wielders of weapons I am Rāma, of fishes I am the shark, and of flowing
rivers I am the Ganges.
Purport
Among all aquatic creatures,
the shark stands as one of the mightiest and most formidable, symbolizing a
powerful manifestation of Kṛṣṇa. Its commanding presence in the waters
reflects the Supreme Lord’s majestic and awe-inspiring potency.
Verse 32
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ।
अध्यात्मविद्या विद्यानां वाद: प्रवदतामहम् ॥ ३२ ॥
sargāṇām ādir antaś ca
madhyaṁ caivāham arjuna
adhyātma-vidyā vidyānāṁ
vādaḥ pravadatām aham
Translation
Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.
Purport
The primordial act of creation
begins with the manifestation of the total material elements. This cosmic
unfolding is enacted and sustained by the transcendental expansions of the
Supreme Lord—Mahā-viṣṇu, Garbhodaka-śāyī Viṣṇu, and Kṣīrodaka-śāyī
Viṣṇu. Ultimately, the cosmic cycle concludes with the process of dissolution
overseen by Lord Śiva. While Brahmā functions as a secondary
creator, all these divine agents of creation, preservation, and destruction are
expressions of the Supreme Lord’s material qualities, affirming that He is
intrinsically the origin, the sustainer, and the ultimate end of all
manifestations.
For the advancement of
spiritual and philosophical understanding, there exist fourteen categories of
sacred knowledge literature. These include the four Vedas and their
six ancillary texts, the Vedānta-sūtra, treatises on logic, religious
scriptures, and the Purāṇas. Among these, the Vedānta-sūtra, which
chiefly expounds adhyātma-vidyā or spiritual wisdom, is seen as the
embodiment of Kṛṣṇa’s supreme knowledge.
Within the realm of dialectic
reasoning, different forms of debate are recognized. Jalpa involves
contesting with arguments that may support both one’s own position and the
opponent’s, while vitaṇḍā is characterized by a contentious desire
simply to refute the other without constructive dialogue. The highest
form, vāda, represents the conclusive establishment of truth through
sound reasoning. This ultimate realization of truth is a direct representation
of Kṛṣṇa, the fountainhead of all wisdom.
Verse 33
अक्षराणामकारोऽस्मि द्वन्द्व: सामासिकस्य च ।
अहमेवाक्षय: कालो धाताहं विश्वतोमुख: ॥ ३३ ॥
akṣarāṇām a-kāro ’smi
dvandvaḥ sāmāsikasya ca
aham evākṣayaḥ kālo
dhātāhaṁ viśvato-mukhaḥ
Translation
Of letters I am
the letter A, and among compound words I am the dual compound. I am also
inexhaustible time, and of creators I am Brahmā.
Purport
The letter a-kāra, the
inaugural sound of the Sanskrit alphabet, marks the origin of Vedic knowledge
and literature. Without this primal sound, no utterance can arise, making it
the foundational beginning of all phonetic expression. Sanskrit also features
numerous compound words, among which the dual compound, or dvandva,
stands out. In such compounds—like rāma-kṛṣṇa—both components hold equal
significance and form, symbolizing a harmonious duality.
In the cosmic order, time is
the supreme force of destruction, surpassing all other agents of dissolution.
Time inevitably claims all that exists, making it a profound representation
of Kṛṣṇa. Ultimately, time governs the final grand conflagration that
will bring about universal annihilation.
Among the creators within the
cosmic manifestation, Brahmā, the four-headed progenitor, holds the
highest position. He serves as a representative of the Supreme Lord, Kṛṣṇa,
embodying the creative aspect of the divine principle that nurtures and
sustains the cosmic cycle.
Verse 34
मृत्यु: सर्वहरश्चाहमुद्भवश्च भविष्यताम् ।
कीर्ति: श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृति: क्षमा ॥ ३४ ॥
mṛtyuḥ sarva-haraś cāham
udbhavaś ca bhaviṣyatām
kīrtiḥ śrīr vāk ca nārīṇāṁ
smṛtir medhā dhṛtiḥ kṣamā
Translation
I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.
Purport
From the
very moment a person is born, death is at work, claiming life continuously;
every breath is a moment closer to the final departure. Yet, the ultimate and
final culmination of this ongoing process is what we call death itself—and that
death is none other than Kṛṣṇa. Regarding the journey of life, all living
beings undergo six fundamental stages: birth, growth, sustenance, reproduction,
decline, and eventual disappearance. Among these, birth—the emergence from the
womb—is the first and most profound transition, symbolizing Kṛṣṇa as
the origin of life and the initiator of all future endeavors.
The seven
distinguished qualities listed—fame, fortune, eloquence, memory, intelligence,
steadfastness, and patience—are regarded as feminine opulences. Possessing some
or all of these brings glory upon an individual. To be remembered as a person
of righteousness confers true honor. The Sanskrit language, perfect
in its composition, embodies great glory. The faculty to retain studied
knowledge is smṛti, the precious gift of memory. The capacity not only to
read diversely but to comprehend and judiciously apply wisdom is called
intelligence, or medhā, another divine attribute. The strength to
overcome wavering resolve denotes firmness, known as dhṛti. Finally, when
one is truly accomplished yet remains humble and composed amidst the
vicissitudes of sorrow and joy, this serene endurance is the hallmark of
patience, called kṣamā
Verse 35
बृहत्साम तथा साम्नां गायत्री छन्दसामहम् ।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकर: ॥ ३५ ॥
bṛhat-sāma tathā sāmnāṁ
gāyatrī chandasām aham
māsānāṁ mārga-śīrṣo ’ham
ṛtūnāṁ kusumākaraḥ
Translation
Of the hymns in the Sāma Veda
I am the Bṛhat-sāma, and of poetry I am the Gāyatrī. Of months I am Mārgaśīrṣa
[November-December], and of seasons I am flower-bearing spring.
Purport
The
Supreme Lord has revealed that among all the Vedas, He is embodied as
the Sāma Veda, distinguished by its collection of melodious hymns sung by
various demigods. Among these celestial songs, the Bṛhat-sāma, noted for
its exquisite melody, is traditionally performed at the stroke of midnight,
symbolizing serene transcendence.
Sanskrit
poetry is governed by precise rules governing meter and rhyme, eschewing
arbitrary composition seen in much contemporary verse. Within this refined
tradition, the Gāyatrī mantra, chanted by carefully qualified brāhmaṇas,
holds supreme prominence. Cited in the Śrīmad-Bhāgavatam,
the Gāyatrī mantra serves as a sacred instrument for divine
realization, embodying the Supreme Lord Himself. It is meant for the
spiritually advanced seeker, and through its disciplined chanting, one may
attain the transcendental abode of the Lord. To engage in this practice, one
must cultivate the virtues of a perfectly situated soul, characterized by
goodness in harmony with the material laws of nature. Thus, the Gāyatrī
mantra stands as a cornerstone of Vedic culture, revered as the sonic
incarnation of Brahman, initiated by Brahmā, and transmitted
through an unbroken disciplic succession.
The
months of November and December are celebrated as the most auspicious, marking
the joyous harvest season in India when grains are gathered and prosperity
flourishes. Universally cherished, spring brings balance—neither too hot nor
too cold—and fosters the blossoming of flowers and trees. This season is
further sanctified by numerous festivals commemorating the divine pastimes
of Kṛṣṇa, making it the most blissful of all seasons and a living symbol
of the Supreme Lord’s joyous presence.
Verse 36
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ ३६ ॥
dyūtaṁ chalayatām asmi
tejas tejasvinām aham
jayo ’smi vyavasāyo ’smi
sattvaṁ sattvavatām aham
Translation
I am also the gambling of
cheats, and of the splendid I am the splendor. I am victory, I am adventure,
and I am the strength of the strong.
Purport
Throughout the cosmos, various
forms of deceit exist, yet among all, the art of gambling reigns supreme,
embodying a reflection of Kṛṣṇa Himself. As the Supreme, Kṛṣṇa transcends
ordinary deception; should He choose to engage in trickery, none can surpass
His mastery. His greatness is not confined to a single dimension—it is infinite
and all-encompassing.
In every sphere of
excellence, Kṛṣṇa stands unrivaled: He is the very essence of
victory among the victorious, the brilliance among the splendid. Among the
industrious, He is the most enterprising and diligent, and among adventurers,
He is the boldest and most courageous. His strength was unparalleled even in
His earthly pastimes—as a child, He famously lifted the mighty Govardhana
Hill. This unmatched supremacy extends across all qualities: no one equals Him
in cunning, glory, triumph, audacity, or strength.
Verse 37
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जय: ।
मुनीनामप्यहं व्यास: कवीनामुशना कवि: ॥ ३७ ॥
vṛṣṇīnāṁ
vāsudevo ’smi
pāṇḍavānāṁ dhanañ-jayaḥ
munīnām apy ahaṁ vyāsaḥ
kavīnām uśanā kaviḥ
Translation
Of the descendants of Vṛṣṇi I am Vāsudeva, and of the Pāṇḍavas I am Arjuna. Of the sages I am Vyāsa, and among great thinkers I am Uśanā.
Purport
Kṛṣṇa is the original Supreme Personality of Godhead,
from whom the immediate expansion known
as Baladeva or Balarāma emerges. Both Kṛṣṇa and Baladeva were
born as sons of Vasudeva, and thus are both referred to collectively
as Vāsudeva. Considering that Kṛṣṇa eternally dwells in Vṛndāvana,
all His manifestations elsewhere are understood as expansions of His potency.
The immediate expansion, Vāsudeva, is not distinct from Kṛṣṇa but
a direct extension of the same Supreme Being. In the context of the Bhagavad-gītā,
the Vāsudeva mentioned here is understood to be Baladeva, the
original source from whom all incarnations flow, thus the singular source of
all Vāsudeva.
These immediate expansions are called svāṁśa, or
personal expansions, while other forms are known as vibhinnāṁśa, or
separated expansions.
Among the sons of Pāṇḍu, Arjuna—also known
as Dhanañjaya—is famed as the foremost among men and serves as a
reflection of Kṛṣṇa. Among the munis, the learned sages versed in
Vedic wisdom, Vyāsa stands supreme owing to his profound exposition
of the Vedic knowledge tailored for the common people of the Kali Yuga.
Recognized as an incarnation of Kṛṣṇa, Vyāsa too represents
the Lord’s divine opulence.
The kavis, or seers capable of deep contemplation
upon any subject, include figures such
as Uśanā and Śukrācārya. The latter, as the spiritual teacher
of the demons, was a remarkably intelligent strategist and statesman, embodying
yet another facet of Kṛṣṇa's manifold opulence.
Verse 38
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ ३८ ॥
daṇḍo
damayatām asmi
nītir asmi jigīṣatām
maunaṁ caivāsmi guhyānāṁ
jñānaṁ jñānavatām aham
Translation
Among all means of suppressing lawlessness I am
punishment, and of those who seek victory I am morality. Of secret things I am
silence, and of the wise I am the wisdom.
Purport
Among the many agents that restrain wrongdoing, those that
execute justice upon miscreants hold profound significance; such instruments of
chastisement are manifestations of Kṛṣṇa’s divine authority. In the
pursuit of triumph across various endeavors, the highest and most enduring
victory is achieved through morality—the guiding principle that elevates and
sustains all actions. Within the sacred triad of hearing, contemplation, and
meditation, silence emerges as the most vital, for it nurtures rapid spiritual
progress by fostering deep inner awareness.
The truly wise one is distinguished by the ability to
discern the subtle distinction between the material and the spiritual, between
the superior and inferior aspects of the Divine. Such profound knowledge is
none other than Kṛṣṇa Himself, the ultimate truth and wisdom
incarnate.
Verse 39
यच्चापि सर्वभूतानां बीजं तदहमर्जुन ।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ ३९ ॥
yac
cāpi sarva-bhūtānāṁ
bījaṁ tad aham arjuna
na tad asti vinā yat syān
mayā bhūtaṁ carācaram
Translation
Furthermore, O Arjuna, I am the generating seed of all existences. There is no being – moving or nonmoving – that can exist without Me.
Purport
All that exists arises from a singular cause, and that primal source is Kṛṣṇa. The manifest universe owes its very being to His divine energy, affirming His nature as the omnipotent foundation of all. Without the dynamic potency of Kṛṣṇa, neither the moving nor the stationary elements could find existence. Whatever appears independent of His energy is termed māyā—literally, "that which is not," an illusory veil that conceals the ultimate reality.
Verse 40
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ।
एष तूद्देशत: प्रोक्तो विभूतेर्विस्तरो मया ॥ ४० ॥
nānto
’sti mama divyānāṁ
vibhūtīnāṁ paran-tapa
eṣa tūddeśataḥ prokto
vibhūter vistaro mayā
Translation
O mighty conqueror of
enemies, there is no end to My divine manifestations. What I have spoken to you
is but a mere indication of My infinite opulences.
Purport
As illuminated in the Vedic scriptures, the boundless opulences and energies of the Supreme transcend all enumeration and comprehension. Their infinitude makes it impossible to convey every aspect fully. Hence, only select manifestations are revealed to Arjuna, gently assuaging his quest for understanding and awakening his deeper insight.
Verse 41
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।
तत्तदेवावगच्छ त्वं मम तेजोऽशसम्भवम् ॥ ४१ ॥
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-’ṁśa-sambhavam
Translation
Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.
Purport
Every
form of splendor or beauty, whether manifest in the spiritual or material
realms, is but a partial reflection of Kṛṣṇa’s infinite opulence.
Whatever shines with extraordinary grandeur is a direct expression of His
divine magnificence, revealing glimpses of the Supreme Lord’s boundless nature.
Verse 42
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ ४२ ॥
atha vā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
Translation
But what
need is there, Arjuna, for all this detailed knowledge? With a single fragment
of Myself I pervade and support this entire universe.
Purport
The Supreme Lord is present within the entire material universe
as the Supersoul, the divine spirit residing in all beings. Here, the
Lord tells Arjuna that it is unnecessary to focus on how each thing
exists in its own grandeur. Instead, he should understand that all existence
continues because Kṛṣṇa permeates everything as the Supersoul.
From the vast cosmic creator Brahmā to the smallest insect, all
endure because the Lord indwells and sustains them.
There is a belief that worshiping any demigod can lead one to
the Supreme Personality of Godhead, the ultimate goal. However, this text
discourages worship of demigods since even the greatest,
like Brahmā and Śiva, represent only fragments of the Supreme
Lord’s opulence. Kṛṣṇa is the origin of all and superior to
everyone; He is asamaurdhva, meaning no one is above or equal to Him.
The Padma Purāṇa warns that anyone who equates the Supreme Lord with
demigods—even the likes of Brahmā or Śiva—falls into atheism.
Yet, those who study the varied descriptions of Kṛṣṇa’s divine energies
and expansions can clearly recognize the unique position of Lord Śrī Kṛṣṇa and
focus their minds on Him without doubt.
The Lord pervades all through His partial expansion as
the Supersoul, entering everything that exists. Pure devotees fix their
minds in Kṛṣṇa consciousness and engage in loving devotional
service, thus residing in a transcendental state. This chapter’s verses (8–11)
explicitly reveal the path to pure devotional service and the way to the
highest perfection in association with the Supreme Personality.
In his commentary, the revered ācārya Śrīla Baladeva
Vidyābhūṣaṇa beautifully states:
"From Lord Kṛṣṇa’s potent energy even the mighty sun receives its
power, and by His partial expansion, the entire world is sustained. Therefore,
Lord Śrī Kṛṣṇa alone is worthy of worship."
This
marks the end of chapter 10.
Wishing
everyone happy Devuthani Ekadashi 2025, may his blessing be always on you and
your family.
 || विभूति योग (Verses 1-42) ){kind=link}
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