Bhagavad Geeta Chapter 10 (Vibhuti Yoga)

Bhagavad Geeta Chapter 10Vibhuti Yoga (Yoga of Splendour)

School of Yoga explains Bhagavad Geeta Chapter 10 – Introduction and synopsis.

In this chapter, Sri Krishna speaks in detail about himself as one who has no origin but is the host of all creation. He goes on to describe himself as logic (buddhi), knowledge of the Self (jnana), lack of delusion (asam-moham), forgiveness (kshama), truth (satya), self-control (dama), quietness/ calmness (shama), contentment (sukham), and grief (dukham).

Also, he covers opposites, such as being existence (bhava), non-existence (a-bhava), fear (bhayam), lack of fear (a-bhayam). Next, he covers sentiment, such as non-violence (ahimsa), treating all equally (samata), contentment (tushti), austerity (tapah), charity (danam), fame (yash) and defame (a-yash). Following this, he covers himself as being the creation and capability of the seven Seers (Maharishi), 4 ancient manus and all evolution.

School of Yoga explains Bhagavad Geeta Chapter 10 – Sri Krishna explains his manifestation:

In answering Arjuna’s question – “how does one know you, what process should one follow to reach you? Tell me your powers and attributes for I am not satisfied by these words”, Sri Krishna details his manifestation, covering nearly every quality known to us, such as both desirable and undesirable, addition and subtraction of value, harmony and chaos.

Sri Krishna says – I am the Self, seated in the hearts of all beings. Also, I am the beginning, middle and end. Of the Adityas, I am Vishnu; among luminaries, I am the Sun; of the Maruts, I am Marichi; among stars, I am the Moon.

Next, he says that of the Vedas, I am Saman; among Deivas, I am Vasava; of the senses, I am cognition. Among living beings, I am awareness. Then, of the Rudras, I am Shankara; among Yakshas and Raakshasas, I am Vittesa (Kubera); of Vasus, I am Pavaka; among mountains, I am Meru. 

Additionally, he says – among priests I am Brihaspati; of warriors, I am that of Skanda; among water bodies, I am the ocean. Then, of Rshis I am Brighu and among words, I am the single alphabet (aksharam). Following this, he says – of sacrifices, I am japa; among immovable things, the Himalayas. 

Subsequently, he says I am Ashwatha among trees; of Devarshis, I am Narada; among Gandharva, I am Chitraratha; of Siddhas, I am Kapila. Of horses, I am Ucchaisravas; among elephants, I am Airavata; of men, the king. Of weapons, I am the thunderbolt; among cows, I am Kamadhenu; of progenitors, I am Kandarpa (Cupid); among serpents, I am Vasuki. Also, among snakes, I am Ananta; of water deities, I am Varuna; of the manes (ancestors), I am Ayrama. Lastly, among regulators of death, I am Yama and, among devotees, I am Prahalada.

Finally, of reckoners, I am Time;

Following this he says – I am the lion among beasts and Garuda among birds. Of purifiers, I am the wind; among wielders of weapons, I am Rama; of fishes, I am the crocodile; among streams, I am Ganga. 

Importantly, he declares that in creation, I am the beginning, middle and end; in knowledge, I am the knowledge of the self. I am logic in any conversation. I am indestructibility in the alphabet, the duality in compound words. Also, I am everlasting time and dispenser, existing everywhere. Finally, I am all devouring death; prosperity in the prosperous.

Sri Krishna also says that of feminine qualities, I am fame, fortune, speech, memory, intelligence, firmness and forgiveness. Of Samans, I am Brhatsaman; among meters, I am Gayatri; among months, I am margasirsha; of seasons, I am spring. 

Following this, he declares that I am risk taking in the gambler and the splendour of the splendid. Also, I am the effort in victory; truth in the truth. Of the Vrishnis I am Vasudeva; among Pandavas, I am Arjuna; of Sages, I am Vyasa; among poets, I am Usana.

Then, Sri Krishna states that I am the rod of justice; the diplomacy among diplomats. Also, I am silence in the secret; knowledge of the wise. I am seed of all creation; nothing – sentient or insentient can exist without me.

School of Yoga explains Bhagavad Geeta Chapter 10 – The concept of power and dharma:

एवं सर्वं स सृष्ट्वैदं मां चाचिन्त्यपराक्रमः ।
आत्मन्यन्तर्दधे भूयः कालं कालेन पीडयन् ॥ ५१ ॥

evaṃ sarvaṃ sa sṛṣṭvaidaṃ māṃ cācintyaparākramaḥ |
ātmanyantardadhe bhūyaḥ kālaṃ kālena pīḍayan
 || 51 ||

Thus, repeatedly suppressing time (of dissolution) by time (of creation and maintenance), he, of inconceivable power, created all this and also myself; [he directed me to maintain it] and then disappeared within himself (51)

Manusmriti verse 1.51. Thanks to – https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc145468.html.

Manusmriti is another document which deals with creation, maintenance and dissolution of the Universe. One aspect that is not dealt with any of the ancient texts is power, hierarchy of power and its subtlety, possibly because all the ancient documents are a top-down set of instructions, meant to be discussed and followed but not disputed. However, Manusmriti 1.51 gives one an opening that Brahman created the Universe by suppressing dissolution, which is the primordial use of power. Also, this means that within existence, a primordial instinct to life overwhelms dissolution or destruction. A question that we answer later in this chapter… why are we afraid to die?

Dharma of power and heirarchy:
  • To begin, both power and hierarchy flow from dharma (natural state or conditioning). From dharma comes availability of capability to exercise power and this determines hierarchy. Each genus or family is designed within an intra-genus power hierarchy called the ecological pyramid. For example, on land:
    • Grass struggles to stay alive and regenerates itself after fires ravage it, storms flatten it and summer heat dries it. This proves the hierarchy of creation over dissolution, life over destruction.
    • Next, grass does not voluntarily give itself up to become food for a goat. The goat seizes it to nourish itself.
    • Similarly, a goat does not offer itself as food to a carnivore, it is taken as food and life is given away in pain and in a struggle. On top of this chain is man.
    • Similarly, on water; Microbes get eaten by small insects which get eaten by amphibians that get eaten by small fishes. These small fishes then get devoured by larger fishes and this goes on until the top of the pyramid, which is the shark. When it comes to amphibians, it is the crocodile. Man is the apex predator on this chain also.
  • There is power hierarchy within a genus also. The dharma of a lion is to lead a pride of lionesses but that position is constantly challenged and the lion has to regularly fights off other lions competing for his pride. This is applicable to all animals, where application of power decides who leads and who does not.
  • Power hierarchy affects humans also.
    • Socially, while the varna system is equal by design, it becomes stratified by application of power. Those that influence and change society are more powerful than those that follow them.
    • Politically, the ruler or head of a country is more powerful than a bureaucrat, just as a law-maker is more powerful than a law-dispenser. There is a continuous struggle for supremacy between various leaders that rise on the foundations of specific expertise such as knowledge, armed capability, financial strength, communication, religiosity and public influencers.
    • Countries have a varna system. We have super-powers, regional-powers, religious powers and other powers, first-world, second-world etc., all moving up and down the hierarchy scale. For example: super-powers of the nineteenth century such as Great Britain, France, Soviet Union and others have moved out and others such as United States and China now rival each other to be at the top of the pyramid.
    • Business too has a varna system. Large companies often dictate design, operations and financial rules to smaller peers and suppliers. 
    • The varna system exists in management also. The chairman of the board of a company sits at the top of the chain with department heads below him, who have a structure that they have power and control over. 
  • There is no equality in the hierarchy and it is not static. For example- in business, the entity that positions itself best and is most profitable, becomes the leader of that business. However, that is static – Ford became the market leader with the introduction of Model T, but lost its leadership when it did not innovate. Similarly, the other large American automotive companies lost their power when companies from other countries overtook them. So, power is dynamic and changes with karma (both agami as well as prarabda).

Sri Krishna explains the summary of his manifestation:

There is no end to my divine manifestation, this is but a small exposition of my capabilities. Whatever glorious, prosperous and powerful exists, know that to have come from me. Indeed, there is no need for micro knowledge for I support the universe with a fragment of myself.

School of Yoga explains the concept: What is Sri Krishna trying to say in this chapter?

Where is Sri Krishna positioning himself? He seems to be saying that he is everything in everything! What does that mean?

  • We have already established that the imperishable Brahman is the source, everything that emerges is karma in the form of sacrifice (yagna) and Sri Krishna is adiyagna (primordial sacrifice/ transformation or change).
  • Since, he is adiyagna, Sri Krishna has transcended material existence and has merged with the source (Brahman). This allows him to participate and become the underwriting quality of all entities (atmas) without becoming involved in their experience of existence.
  • Additionally, it is important to differentiate Sri Krishna the person from Sri Krishna, the state of existence. Unfortunately, since Sri Krishna the person is seen to be advising Arjuna in the Bhagavad-Geeta, there is great possibility of confusing one with the other.
  • In fact, in chapter 9, Sri Krishna cautions Arjuna, saying that the human form that he has is maya, and advising him to stop getting attached to his human form. Unfortunately, this does not help Arjuna and we continue to see Arjuna struggling with this confusion throughout Mahabharata. So, there is reason to believe that an ordinary practitioner would end up confusing Sri Krishna the person from Sri Krishna, the yogi.

Conclusion: In this chapter, Sri Krishna chooses his state to be the apex of each genus, category or state, sitting on top of all hierarchy. He is the source and dispenser of the natural state, conditioning (dharma) and primordial power. This circles back to the starting point, which is the sacrifice (yagnya). With Sri Krishna being the primordial sacrifice (adiyagnya), it is not hard to see how that state automatically confers commensurate capability. Again, this confirms the hypothesis that Sri Krishna is a state and not a person.

What is the role of sacrifice in existence? How does Sri Krishna claim so may roles?

  • Logic (buddhi), knowledge of the Self (jnana), lack of delusion (asam-moham), forgiveness (kshama), truth (satya), self-control (dama), quietness/ calmness (shama), contentment (sukham), grief (dukham), existence (bhava), non-existence (a-bhava), fear (bhayam), lack of fear (a-bhayam) All of the above aspects can be classified as aspects of living with discrimination, grace and dispassion. All require a person sacrifice his or her baser instincts and aspire for a nobler and moral life. This sacrifice is the quality of Sri Krishna.
  • Non-violence (ahimsa), treating all equally (samata), contentment (tushti), austerity (tapah), charity (danam), fame (yash), defame (a-yash) are aspects of self-control. This requires that a person have the ability to face criticism, derison, pain and suffering with equanimity and dispassion, and this requires sacrifice of fear, pettiness and selfishness. 
  • Mother and Father Without doubt, parents sacrifice for their children. Importantly, they give time, effort, money and emotional strength, without expectation of return.
  • Time – All activity is based on time; our thoughts and perceptions change with time. Every changing situation requires adjustment, which is a sacrifice. Here, the sacrifice is fear of outcome, expectation and fear of loss of self-worth.
  • Among living beings, I am awareness – Awareness is that aspect which drives one’s ability to live effectively in the environment. It requires one to move away from delusion, be kind to others in trouble and demonstrate grace and courage in the face of adversity. This is a sacrifice.
  • I am the Self – The Self or atma is the repository of karma. It is benign to its environment; it observes but does not participate because it is the extension of the Brahman. Its existence comes from adiyagna, which is Sri Krishna.
  • I am all-devouring death – death is a sacrifice. The body is sacrificed and degenerates to its constituent cardinal elements (adibhoota = earth, water, fire, air and ether). At death, karma that has come up for dissolution (prarabda-karma) is closed and the Soul (atman) is reconstitued as another entity through the reconciliation of its overall karma (sanchita-karma).
    • But, why are we afraid of death? When we die, our sense of Identity dies with us. This sense of Identity (asmita) is our security, our fragile sheath of existential confidence. At death, this sheath is torn away, exposing us to a fear of loss of identity which creates anxiety.
    • While we may accept the logic that our debts (karma) will require us to take another body, there is no empirical evidence of such an occurrence. Also, if this was to be true, then the quantum of debt that may come up for reconciliation is an unknown. This sense of the unknown is a source of anxiety.
    • This is why Sri Krishna encourages us to spend time preparing for the end in the Bhagavad-Geeta-chapter 8.
  • Creation is a sacrifice I am the seed of all creation. Any form of creation is a sacrifice. Something or someone has to give in order that creation may emerge.
    • Seed in creation food is knowledge of what is to be prepared followed by sacrifice in the form of money, recipe, fire, preparation technique etc.
    • Similarly, seed for writing a book or going on a journey starts with the need to make the journey. This is followed by sacrificing resources, time etc. 
    • Seed in creation of a baby is the desire for a baby. Sacrifice starts with a mother having to carry the baby for over 9 months. Also, the birthing process itself, is very painful, that is a sacrifice also.
  • How is time related to sacrifice? When Sri Krishna says that among reckoners, he is Time (verse 33), what does he mean?
    • For example, when we are enjoying a movie or at a party, time moves very fast. Conversely, when we are awaiting results of an exam, or recovering from illness, every moment drags on interminably.
    • So, clearly, time is a derived concept, it does not actually exist!
    • What exists is consciousness (chitta), our cognition of time. It is a one-way street, when the moment goes, it is lost forever.
    • But, to remain in the present, one needs to reach the state of sthithaprajnya (steady awareness) and to achieve it, sacrifice of the Self is essential.
From Manusmriti:

निमेषा दश चाष्टौ च काष्ठा त्रिंशत् तु ताः कला ।
त्रिंशत् कला मुहूर्तः स्यादहोरात्रं तु तावतः ॥ ६४ ॥

nimeṣā daśa cāṣṭau ca kāṣṭhā triṃśat tu tāḥ kalā |
triṃśat kalā muhūrtaḥ syādahorātraṃ tu tāvataḥ || 64 ||

Ten and eight ‘nimeṣas’ (twinking of the eye) one ‘Kāṣṭhā’; thirty such (Kāṣṭhās) one ‘Kalā’; thirty ‘Kalās’ one ‘muhūrta’; and as many ‘muhūrtas’ one ‘Ahorātra’ (Day and Night). (64)

अहोरात्रे विभजते सूर्यो मानुषदैविके । 
रात्रिः स्वप्नाय भूतानां चेष्टायै कर्मणामहः ॥ ६५ ॥

ahorātre vibhajate sūryo mānuṣadaivike |
rātriḥ svapnāya bhūtānāṃ ceṣṭāyai karmaṇāmahaḥ || 65 ||

The Sun divides the ‘Day’ and ‘Night’ of Men and Gods; [of others] what is conducive to the repose of beings is ‘Night,’ and what is conducive to activity is ‘Day.’ (65)

(credits: https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc145491.html)

More evidence that time is a function of consciousness

  • There are many repetitions in the same vein, but these are actually to emphasise Sri Krishna as the essence of yagna or sacrifice, from which comes effort or karma.

School of Yoga posits views that may be contrary to accepted positions: 

Krishna then says that he is the heart of everything. He is the beginning, middle and end. How is this possible?
  • All activity emerges from desire. There is a desire to project ones thought, reflection or desire. This is called iccha-shakti (strength of desire).
  • If the desire is strong, then the person sacrifices current state of self-worth to project his or her Soul (adhyatma). This is the will (sankalpa)!
  • This projection is generally an outcome of prarabda-karma (debts that have come up for dissolution). This projection requires sacrifice of material resources.
  • When there is a reaction to stimuli, karma is created (agami-karma). A new state is created and the person has to sacrifice old and dearly held positions for current state. This requires sacrifice of baggage, self-worth, delusions etc.

This supports Sri Krishna’s assertion that he is yagna in every form, from the greatest to the smallest, from creation to maintenance and dissolution.

School of Yoga explains the lesson learned in Chapter 10

This chapter is about free-will. Each of us wishes to be an apex occupier of the pyramid that we live in. However, the trip to the top is filled with sacrifice. However, this sacrifice has to be accompanied by awareness which increases one’s free-will so as to enable the person to understand dharma and the role of power in it.

The Transliteration of The Bhagavad Geeta – Chapter 10 follows:

The Sanskrit words are in red italics and meaning, before the words, are in black.

Sri Krishna said – (1) Again, in honesty, hear my absolute word (bhuya-eva-shrnu-mem-paramam-vachaha), that to you to me who is beloved (yat-teham-preeyamahaya), I will declare for your wellbeing (vakshyam-hitakaamyaha).

(2-3) All of wise and great rshis do not know my origin (na-me-viduh-sura-ganaha-prabhavam-na-maharshayaha) I am the beginning for deivas (aham-adi-hi-deivanam) and great rshis completely (maha-rshinaam-cha-sarvashaha). He who knows me as unborn, without beginning and as the Lord of the world (yo-maam-ajam-anadim-ca-vetti-loka-maheshwaram), he is undeluded of all mortals because all his blemishes are cleaned (asam-moodahah-sa-martyeshu-sarva-paapaihi-pramuchyate).

(4-5) Logic, knowledge of the Self (buddhi-jnanam-asammohaha), non-illusion-forgiveness, truth, self-restraint, calmness (kshama-satyam-gamaha-shamaha), grief, birth, non-existence, and fear and even fearlessness (sikkham-dukkham-bhavo-abhaavah-bhavam-cha-abhayam-cha). Non-violence, treating everyone equally, satisfaction, austerity, donation, fame, infamy (ahimsa-samatha-tushti-tapo-daanam-yash-ayahaha), these different sentiments in beings arise from me alone (bhavanti-bhaava-bhootanam-math-eva-prthakvidhaaha).

(6-8) The seven-ancient great rshis (maha-rshayaha-sapta-poorve), also the four Manus possessed cognitive intuition like me (chatvaro-manaah-thatha-mad-bhaava-manasa), from them these creatures in the world are descended (jaatha-yesham-loka-imaha-prajaha). Those who know the truth of my all-pervading union (yatam-vibhutim-yogam-cha-mam-yo-vethi-tattvaha), they become established in unshakable union, there is no doubt (soho-avikampena-yogena-yujjate-na-atra-samsayaha). I am the source of everything, everything evolves from me (aham-sarvasya-prabhavo-mataha-sarva-pravartate. Thus, endowed with understanding, the wise adore me sentimental-cognition or adore me (iti-matva-bhajante-maam-buddah-bhaavasmanvitaha = sentimental-cognition)

(9) With consciousness on me (math-chitta-madath), the prana focussed on me, wisdom united with me, and mutually expressing about me they enjoy and are always satisfied prana-bodha-yanthaha-parasparam-katha-yanthaha-cha-maam-nithyam-tushyanti-cha-ramanthi-cha).

(10-11) To those that are ever steadfast (tesham-satata-yuktayam) in their love filled worship (bhajantam-preeti-poorvakam), I give harmony of logic (dadami-buddhi-yogam) by which they come to me (tam-yena-maam-upayanti-te). Verily, out of compassion for them (tesham-eva-anukamparthakam), I destroy tamas of ignorance (aham-ajnyanajam-tamah-nashaya) existing inside their soul (atma-bhaavasyo) by the luminous lamp of knowledge (jnaandeepena-bhaasvata).

(12-14) Arjuna said: Supreme creator, supreme state (param-brahma-param-dhaam), you are supreme sacred Purusha (pavitram-paramam-bhavaan-purusham), eternal, divine, primordial deity, unborn and all pervading (shashvatam-divyam-aadi-deivam-ajam-vibhum). They relate to you, all rishis, devarishis, Narada (ahuh-tvam-hrishayaha-sarve-de-va-hrishi-narada), also dark, pious Vyasa (asit-devala-Vyasa), and now please declare the truth to me (svayam-cha-eva-braveeshi-me). I think that all you are saying to me is correct, I think (sarvam-etat-hritam-manya-yan-maam-vadasi), truly neither deities nor danavas know you as manifestation of God (na-hi-te-bhagavan-vyaktim-viduhu-devah-na-daanavah).

(15-16) Only you by yourself are yourself (you have created yourself) (swayam-eva-aatmana-aatmanam) knowest thou supreme soul (vettha-tvam-purushottama), creator of beings (bhoota-bhaavana), Lord of beings (bhooteshu), Diety of deities (deiva-deiva) Lord of the world (jagat-pate). Without reminder, to tell that you are venerable (vaktum-asheshena-arhasy), divine (divya), supreme soul (atma-vibootaya) your power is the reason for existence of these worlds (yabhi-vibhutibhihi-lokan-imaan-tvam-vyapya-thishtasi).

(17-18) How can I know your Yoga (katham-vidyamaham-yogin-tvam) every meditating (pari-chintayam), how and what sentiment (kesu-kesu-cha-bhaaveshu) should I think of you (chintyaha-asi-bhagavn-maya). In detail again recount the nectal of this powerful harmonising of the soul (vistarena-aatmano-yogam-vibhutim), and I am not satisfied of hearing this nectar (cha-bhooyaha-kathaya-triptihim-shrinvataha-na-asti-me-amritam).

Sri Krishna said: (19-21) Very well, to thee I shall reveal to you my true divine powerful Self (hanta-te-kathayishyami-divya-hi-aatma-vibhutyaha), in order of prominence though this is not the end of my detailed manifestation (pradhanyataha-na-asti-antaha-vistarasya-me). I am atma (aham-atma), embedded in all creation (sarva-bhootasha-astithaha), I am the beginning, middle and also the end of all creation (aham-adi-cha-madhyam-cha-bhootanam-anta-eva-cha).

(21-23) Among the Adityas, I am Vishnu (adityanam-aham-vishnu), of lights I am the radiant Sun (jyotisam-aham-ravi-anshuman), I am Marichi of the maruts (marichihi-marutam-asmi), of the starts I am the moon (nakshatranam-aham-sasi). Of the Vedas, I am Sama (vedanam-sama-veda-asmi), of the Deivas, I am Vasava (deivanam-asmi-vasava), of sensory organs I am cognition (indriyanam-mana-cha-asmi) and of creation, I am consciousness (bhootanam-asmi-chetana). Of the Rudras, I am Shankara (rudranam-shankarasch-asmi), I am Vitesh (Kubera) of the protective Yakshasa (vitesho-yaksha-rakshasa-aam), of the Vasus I am Pavaka (vasunam-paavaka-cha-asmi) and I am Meru among mountains (meruhu-shikharinam-aham).

(24-25) Among family and head priests, I am known as Brhaspati (purodhasam-cha-mukhya-maam-viddhi-brhaspatim), among warriors, I am Skanda (senani-nama-aham-skanda), among lakes, I am the sea (sarasam-aham-saagara). Among Maharishis I am Brghu (maharishinaam-brghuhu-aham) among words I am the single alphabet (giram-asmi-ekaksharam), among sacrifices, I the sacrifice of japa (yajnyanam-japa-yagnyo-asmi), among the immovable entities, I am the Himalayas (sthavaranam-himalayaha).

(26-27) Among trees, I am ashwattha (ashwatthaha-sarva-vrikshanam) and of the Deivarishis, I am Narada (deiva-rishinam-cha-narada), of the Gandharvas I am Chittraratha (gandarvanam-chitraratha), of Siddhas I am Kapila muni (siddhanam-kapilo-minihi). I am Ucchaisravas among horses (Ucchaishravas-aam-ashvanam) know me to be born of nectar (viddhi-maam-amrito-bhavam), I am Airavat among king of elephants (airavatam-gajendranam), and among men I am the King (naranam-cha-naradhipam).

(28-29) Of weapons, I am the thunderbolt (aaydhanam-aham-vajram), among cows I am Kamadhenu (dhenunam-asmi-kamadhuk) among projenators, I am Kamadeva (pra-janah-cha-asmi-kandarpaha) and of serpants I am Vasuki (sarpanam-asmi-vasuki). Of snakes I am Ananta (anantha-cha-asmi-naganam), among water bodies I am Varunah (varuno-yadasam-aham), of the manes I am Aaryaman (pitrunaam-aaryamanaa-cha-asmi) of the controllers I am Yama (yamaha-sanyamatam-aham). 

(30-31) Among Deityas, I am Prahalada (Prahalada-cha-asmi-deityanam) and of the measurements, I am time (kalaha-kalayatham-aham), among animals I am the king of beasts (lion) (mruganam-cha-mrigendroho-aham) and of birds I am Vainteya (son of Vinita or Garuda) (vainteyascha-pakshinam). Among movers I am the wind (pavnaha-pavatam-asmi), of wielders of weapons I am Rama (shastra-bhrtam-aham), among fishes I am the crocodile (jhakshanam-makaras-cha-asmi) and of rivers I Jahnvi (Ganges).

(32-33) Of nature, I am the beginning, middle and end exclusively (sargaanam-aadi-antas-cha-madhyam-che-eva-aham), of knowledge the primordial Self (adhyatma-vidya-vidyanam) argument among discussion am I (vadaha-pravadatam-aham). Among alphabets I am “Akaara” (akharanam-akaaro-asmi) and duality in compounds (dvandvaha-samasikasya-cha), truly I am imperishible (aham-eva-akshayaha), the universal dispenser of time (kaalo-dhaata-aham-vishwatomukha).

(34-35) And, I am all devouring death (mrtyuhu-sarvahara-cha-aham), I am prosperity and planning (udbhavashch-bhavishyatam), I am the feminine qualities of fame, prosperity, speech, memory, intelligence, firmness and forgiveness (keertihi-shree-vaq-cha-nareenaam-smrtih-medha-dhritih-kshama). I am Brhatsama also of Sama Veda (brhatsama-thatha-samnam), I am Gayatri among meters (gayatri-chhandasam-aham), I am Margasirisha among months (masanam-maargasheersha-aham) among seasons, the flowering season (rtoonam-kusumakaraha).

(36-37) I am gambling of the fraudulent (dhyutam-chalatam-aham), the vital power of the glorious (tejas-tejasvinam-aham), I am victory (jaya-asmi), I am effort (vyavasayo-asmi), I am harmony in the harmonious (sattvam-sattvatam-aham). Of the Vrishnis I am Vasudeva (vrhninam-vaasudevo-asmi), among the Pandavas I am Dhananjaya (pandavanam-dhananjayaha), also of the sages I am Vyasa (muneenam-api-aham-vyasaha), of the poets I am Ushana the poet (kaveenam-ushana-kavihi).

(38-39) Of punishers, I am the stick (dando-damayatam-asmi), I am prudence among the ambitious (neeti-asmi-jigeeshatam), I am silence among secrets (mounam-cha-eva-asmi-guhyanam), I am knowledge among the wise (jnanam-jnanavatam-aham). I am also that seed of all creation (yat-cha-api-sarva-bhootanam-bheejam), without which creation may neither move not stay still (na-tat-asti-vina-yat-syam-bhoota-characharam).

(40-42) There is no end to my divinity and power (na-anyata-asti-mama-divyanam-vibhooteenam). Indeed, I have declared a brief statement of particular aspects that cover my overall power (esha-tu-uddeshataha-proktah-vibhooteh-vistaraha-maya). Wherever there is glory, harmony, prosperity or power (tad-vibhootimat-sattvam-shreemat-urjitam-eva-va), know that, that is a manifestation of my splendour only (tat-eva-avagaccha-tvam-mama-teja-amsha-sambhavam). In fact, what use is this multiple knowledge to thee (athva-bahoona-kim-jnyatenatava), I support existence of this world with a single part of myself (vishtabhya-aham-idam-kritsam-ekanshena-sthithaha-jagat).

Editor at School Of Yoga
School Of Yoga is a single point resource for all aspects of Classical Yoga practise. We try to achieve this by placing Yoga's traditional methodology in front of the reader and eliciting his or her experience. We value everyone's Yoga experience and would like you to share and enrich other practitioners so that everyone benefits.
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