विवेचन सारांश

Bhagavān reveals HIS infinite glory & exquisite manifestations as Puruṣottama, the Supreme Being

In this shloka, the usage of the word Anukampān by Bhagavān is interesting. Anukampān is related to the concept resonance in physics. If we place multiple musical string instruments (like Tanpuras) in a closed room and strike a string of one of them, the others start vibrating at the same frequency. This phenomenon is called resonance.

Similarly, when a devotee’s heart is filled with divine devotion, its reverberation creates divine compassion for him in Bhagavāns heart. This leads to divine blessings showering upon the devotees. Thus, Śrī Bhagavān, out of compassion for His devotees, destroys the darkness born of ignorance that clouds their understanding. He does this by dwelling in their hearts and illuminating their consciousness with the light of knowledge.

In this Shloka, Bhagavān says, ātma-bhāva-stho alluding to the fact that HE dwells in the hearts of his Devotees.

In the eleventh Shloka of Chapter - 9, Bhagavān has said that HE exists in our mind in the form of Bhava and Bhavana, expressions, and emotions.

avajānanti māṁ mūḍhā mānuṣhīṁ tanum āśhritam

paraṁ bhāvam ajānanto mama bhūta-maheśhvaram

Dnyaneshwar Maharaj ji beautifully illustrates this when he says,

भावबळे आकळे येरवी नाकळे ।

करतळी अवळे तैसा हरि॥

HE is recognized by Bhāv alone!!

While Bhagavān gives importance to Buddhi or intellect, but HE also says, it must be preceded by Bhāva.

Symbolically, ignorance is often symbolized as darkness. When Bhagavān bestows his blessing upon us, HE confers the light of wisdom which drives away the darkness created by ignorance, conflict, and sin from our minds. This leads to enlightenment as Paramātmā ensures that our intellect is illuminated, and our ignorance is driven away!

Paramansha Ramakrishna Dev is an example of such compassion of Bhagavān where Bhagavān helped to bring the light of knowledge into the heart of a deserving devotee. Ramkrishna Dev or Gadadhar as was his name said to his elder brother that he was not interested to learn the trade of livelihood but wanted to learn about life and its meanings. His elder brother thus made him the priest at the Dakshineshwar Kali temple, newly built by Rani Rashmoni.

While performing his duties as the priest, Ramakrishna Dev achieved union with the mother through his love and devotion, so much so that Ma Kali had to reveal HERSELF to him.

One day, Totapuri Maharaj, a wondering naga swami (monk) arrived at the temple from the Himalayas. He told Ramkrishna Dev that he had come to teach him the knowledge of the Vedanta since Ramkrishna Dev had achieved the highest level of devotion. Ramakrishna Dev did not do anything without asking Ma Kali. Hence, he went inside the temple and asked Ma if he should indeed study Vedanta from Totapuri Maharaj. Ma Kali told him that indeed he should, and it was SHE who had brought the Baba to Dakshineswar to teach Ramakrishna Dev the wisdom of the Vedanta.

The next shloka sees Arjuna using beautifully worded devotional paeans for Śrī Krishna to show his joy and bliss as he slowly gets to know HIS true form.

Hearing Parameshwar’s words fills Arjuna with absolute joy as he realizes that Śrī Krishna was not just his friend, cousin, and Charioteer but Bhagavān in HIS mortal form.

 Arjuna had seen Śrī Krishna in multiple forms; as a cowherd, a friend, a cousin, an ace archer. While Arjuna knows Bhagavān Śrī Krishna a lot, but he does not know HIM completely in his entire glory.

Arjuna’s current state is somewhat like us who are on a journey to understand Śrī Krishna. Here we need to draw our attention to the adjectives used in this shloka to describe HIM.

Paraṃ Brahmā refers to HIM who is present everywhere. Paraṃ Dhāma is HIS ethereal abode, the ultimate place of refuge for us, Parameshwar is Pavitram, Pure and Holy, Paramam the Supreme, and Śāśvataṃ’ or eternal. HE is the Puruṣaṃ who is beyond this Prakṛti.

HE is the Ādideva, the Original God. Being ‘Ajaṃ,’ HE is neither born and hence is beyond the cycle of life and death. HE is Vibhum, ONE whose sphere of influence is ananta or infinite and beyond boundaries.

Right from his childhood, Arjuna had heard people speaking of Śrī Krishna’s glories. He is not oblivious to the greatness of Yogeshwar. Right from his childhood, Arjuna had heard praises being sung for Śrī Krishna from Rishis like Narad ji and from Munis such as Asit and Deval. He had witnessed Veda Vyas Ji bowing in reverence to Bhagavān.

 Like us, Arjuna had heard paeans being sung in glory of Śrī Krishna but had never paid attention to the words or tried to understand their meaning.  

Dnyaneshwar Maharaj has put this beautifully when he said that Arjuna had so far just listened to the songs without appreciating the words and their meanings because till then Bhagavān willed it that way.

One can completely know Bhagavān, only if HE wishes to reveal HIMSELF. Therefore, one has to persuade HIM to reveal HIMSELF to us.

Here, using Arjun as a medium, Bhagavān is telling us about HIMSELF.

Unless Bhagavān chooses, one cannot understand HIM.

In this Shloka, Arjuna is stating his acceptance of everything that Śrī Krishna has told him as the absolute truth. He acknowledges that the divine nature and manifestations of Bhagavān (Krishna) are beyond the comprehension of even the Devas (gods) and Danavas (demons). This verse highlights Arjuna's deepened faith in Śrī Krishna, which has grown stronger due to the revelations made by Śrī Krishna HIMSELF.

After all, Yogeshwar is the only ONE who can tell Arjuna accurately about HIMSELF.

Once, Ma Yashoda asked Śrī Krishna to open his mouth to show if he had eaten mud. When HE opened his mouth, she witnessed the fourteen Brahmānda or cosmos within it. Seeing HIS mothers surprise Bhagavān then quickly closed his mouth as HE did not want her to know HIS true self, lest she starts venerating HIM.

In the Durga Saptashati, Ma Jagadamba says, Yam Kamaye Tam Tamugram Krinomi Tam Brahmānam Tamrishim Tam Sumedham, SHE says, SHE makes one the greatest, the most intelligent as a sage, and as a self-realized soul only when SHE wishes to do so.

Arjuna now wants to know more about Bhagavān.

Here Arjuna says to Bhagavān that HE alone knows HIMSELF. 

He addresses Śrī Krishna as Puruṣottama alluding to HIS Supreme personality, who happens to be the very cause of our existence, as summed up by the term bhūtabhāvana. HE is ‘bhūtesha,’ the ONE controlling all of us in HIS capacity as the Paramātmā, the Supreme Being. HE is the God of all Gods and our Jagatpate or the Father of this Universe.

Bhūt means someone or something that is created or is born. Vibhūti means, the special amongst those creations in whom resides Paramātmā HIMSELF. Examples of such places would be a temple, of the banks of river Ganga Ji, or even the quiet and serene mountains, in whose presence and contact, we achieve calmness of the mind. The other meaning of Vibhūti is Prosperity, where the prosperity of Bhagavāns presence is felt, even if its for a short while.

Dnyaneshwar Maharaj has said,

Just like the light of a lamp, kept in the cover of a crystal shade brings divine light to us, likewise is the light of knowledge that is brought to us by a place or person bestowed with Bhagavāns blessing.

Wanting to know more about Śrī Krishna, Arjuna requests HIM to describe HIS Vibhūtis. Arjuna’s query is, where and in which places would Paramātmā be prominently present?

In the absence of proper knowledge of where to find HIM, we flounder about in our quest for Paramātmā. We are aware of HIS omnipresence, HIS might, nevertheless we are unable to find HIM due to our complete preoccupation in worldly matters.

The next shloka gives us the reason Arjuna wants to know of Ishwar’s Vibhūtis.

In this Shloka, Arjuna asks Śrī Krishna to explain how he can constantly meditate on HIM and the specific forms in which Śrī Krishna can be contemplated. Arjuna seeks guidance on maintaining a continuous focus on HIM.

While Bhagavān has indeed said, samo ’haṁ sarva-bhūteṣhu na me dveṣhyo ’sti na priyaḥ, it is difficult to imagine that Bhagavān is seated in the mind of a sinner or a murderer.

Jewelry cannot be made from 100% pure 24 Carat gold. Some amount of impurity needs to be introduced in it to reduce its purity to make it suitable for creating jewelry. Similarly, impurity in the form of our vikaras or flaws get mixed with the avikari pure and divine form of Paramātmā sitting in our souls. This is then the manifestation of the functioning of this material and imperfect world. The avikari form of Ishwar gets buried under the vikaras or failings of the human being.

Sant Tulsidas Ji says,

Iti Vadati Tulsidas Shankar, Shesha Muni Manaranjanam

Mama Hridayakanja Nivaas Kuru, Kaamaadi Khaladal Ganjanam

Thus says Tulsidas Ji that his mind is filled with imperfections, the vikara. He beseeches Śrī Ram tom come and dwell in his heart so that he may gain control over his personal flaws.

That is the reason our Saints are in deep devotion of the Avikari¸ Unchangeable, Flawless Paramātmā; so that their mind and intellect is always purified. As the mind gets polished with purity and the flaws disappear, one is able to see the Paramātmā’s image and feel HIS presence in his heart.

Dnyaneshwar Maharaj has said, that when one this state, he is able to realize Ishwar’s presence even while living in this mortal world.

In this Chapter called Vibhūti Yoga, Śrī Bhagavān is explaining HIS Vibhūtis, the power points through which one can experience the bliss and glory of the Paramātmā.

In Chapter – 11, Arjuna will witness Bhagavān’s Viśhwarūpa. Vinoba Bhave Ji said that one needs to first learn the simple alphabets before learning the joint letters. Likewise, Chapter – 10 is a preparation for Arjuna to behold Bhagavān’s Viśhwarūpa.

Dnyaneshwar Maharaj says,

Arjuna's inquiry is about maintaining a constant connection and unfaltering devotion with the Paramātmā amidst his duties and understanding the various manifestations through which he can recognize and meditate on Śrī Krishna.

This reflects Arjuna's desire for a deeper and more practical understanding of Śrī Krishna's presence in his daily life.

Arjuna admits that Śrī Krishna has already told him about HIS divine attributes. However, Arjuna reveals that Bhagavān’s words are like Amrit or nectar to him.

Dnyaneshwar Maharaj says that the Bhagavāns words are like the Ganga Jal, water of river Ganga Ji, like the sun light. They never get stale, and we always hanker for them.

Arjuna says, no amount of the sweet manna can be enough for him. It only leaves him clamoring for more; and this is the reason Arjuna wants to know about Yogeshwar’s Vibhūtis in a lucid elaboration. Śrī Krishna is happy at Arjuna’s desire to know more about HIM, as the latter is a sincere devotee.

Sant Tukaram has said,

रात्रंदिन आम्हा युद्धाचा प्रसंग । अंतर्बाह्य जग आणि मन ॥

Just like Arjuna is on the battlefield, we common people are also at constant war with the vikaras, the imperfections, the flows that exist in our mind. We are also fighting the battle of discord with people around us. Thus, in a way we too are in our own battlefield of Kurukshetra.

Craving to learn the wisdom of Gītā Ji at this time, trying to live by its principles will definitely make Bhagavān please with us, just like HE was pleased with Arjuna on the day he narrated the Bhagavadgītā to him.

In the previous Shloka, Arjuna has explained that Krishna’s words and speech are like amrit or sweet nectar to him.

However, Śrī Krishna is mindful of the fact that they are on the battlefield. With limited time on their hands, a detailed description of HIS Vibhūtis would be an onerous exercise as there HIS divine manifestations are infinite.

Dnyaneshwar Maharaj has compared the number of Bhagavān’s Vibhūtis to the number of hairs on our body and hence uncountable.

Hence, Yogeshwar tells Arjuna that HE will describe to him only the most significant and salient forms of HIS divine glories.

It is said, Jayatu Jayatu Gītā Vangmayi KrushnaMurtih. Bhagavadgītā is just not a book, but it is Bhagavān HIMSELF, eloquently speaking directly to us; Praise be to HIM. One may attain HIS lotus feet, just by chanting the Bhagavadgītā.

Śrī Krishna goes on to say that HE is the Ātmā or the soul residing in the hearts of all beings. In this Shloka, Śrī Krishna has addressed Arjuna as Guḍākeśa or one who has complete control over his sleep. Ignorance is a state of darkness that can be represented through sleep. By addressing him thus, Śrī Krishna wants to point out that Arjuna must pay careful attention to HIS words.

Bhagavān reiterates that HE dwells in the hearts of all creatures and humans. HE can be found within everyone of us!

Irrespective of whether we like or dislike someone, the fact remains that we are connected, the common thread being the presence of Paramātmā within each of us.

In the seventh Shloka of Chapter – 7, Bhagavān has said,

mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya

mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva

HE says that HE has threaded the souls of all beings through an invisible thread into a single garland. Therefore, we are all one in a way.

HE is the beginning, the middle and the end of all beings. HE is the ONE who generates all creation in the Universe, maintains it and finally takes the responsibility for its dissolution.

Sant Savta Mali, who was a gardener, had said,

कांदा मुळा भाजी । अवघी विठाबाई माझी ॥

He could see Bhagavān Vitthal even in vegetables.

Paramhansa Ramkrishna Dev due to the cancer in his throat was unable to eat sweets which he loved. Swami Vivekananda told Ramakrishna Deb to tell Ma Kali to heal his throat so that he could eat sweets.

Paramhansa on hearing this laughed and said, all the sweets everyone around were eating were in fact actually being devoured by him.  Such was his sense of oneness and union with all; if they ate, he felt he was eating.

Dnyaneshwar Maharaj said,

Sant Kabirdas also said,

Moko Kahan Dhundhere Bande

Mein To Tere Paas Mein

Na Teerath Mein, Na Moorat Mein

Na Ekant Niwas Mein

Na Mandir Mein, Na Masjid Mein

Na Kabe Kailash Mein

Main To Tere Paas Mein

Both Saints allude to the same thought that Bhagavān resides in the soul of every being though we go on pilgrimages or search him in idols.

Param Pujya Gurudev says, that in India, we have a long tradition to greet each other with a simple salutation uttering the words ‘Ram Ram.’ This traditional style of greeting is just to remind ourselves that the person we are talking to, has Paramātmā seated within him in the same measure as we have and it is a union of both.

This leads to the concept of aham Brahmāsmi tat tvam asi.

The Guru says tat tvam asi or That You Are to the disciple. The disciple then replies aham Brahmāsmi or I am the Brahmā Swaroop, the Absolute alluding to the fact that every being is part of the Paramātmā.

We have seen in the Pushpika of every chapter that we are all sadhaks of Brahmā Vidya though Yoga or being joined, in union with the Supreme.

In the eighteenth Shloka of Chapter – 5, Śrī Bhagavān says,

vidyā-vinaya-sampanne brāhmaṇe gavi hastini

śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ

HE indicates that the truly wise, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

The lights in our homes and electricity driving our gadget are all connected as the same electricity that is generated at the power-station, runs through these various gadgets. The power used however depends on the gadget is its electrical rating. Much in the same way, Paramātmā too is all pervasive, binding us all with HIS presence.

We may have heard of:

पायरीशी होऊ दंग गाऊनी अभंग |

which is understanding one’s own position and standing and consequently behave with utmost dignity. A fitting example of such a being is Śrī Ram who despite knowing his position and power always remained within the limits of his mortal being.

From the next Shloka, Bhagavān starts enumerating HIS Vibhūtis.

Dnyaneshwar Maharaj begins Dhyaneshwari by saying,

From this Shloka, Śrī Bhagavān elaborates upon HIS position amongst the celestial beings. HE is none other than Vishnu amongst the twelve sons of Aditi. Of all the luminous bodies in the firmament, Yogeshwar stands out as the resplendent and radiant Sun.

There are 49 Maruts who are the sons of Diti and who have been Indra’s sevis and companions at his court. Of these, Bhagavān is to be known as Marīci who is distinct from the other Maruts due to his sheer strength. There are no less than 27 types of constellations or nakshatras, amongst which Śrī Krishna shines as śaśī or the moon.

The Vedas have been classified into Rig, Yajur and Sāma with Atharva, being added later. What makes Sāma Veda distinct from the other equally venerable Vedas, is that this treatise can be sung as a hymn; and because Sāma Veda has an element of music, it becomes Śrī Krishna’s favorite. Śrī Bhagavān revels in HIS bhaktas’ musical devotion and treasures most, those enjoyable moments when the devotees sing bhajans for HIM.

Amongst all the devas and celestial Gods, HE is to be known as Vāsavaḥ, the king of all Gods, popularly referred to as Indra.

From the kingdom of Gods, Yogeshwar now moves on to the kingdom of the mortal body. As we know, there are two groups of sense organs viz. Jnanendriyas or the senses of knowledge, or cognitive senses comprising of eyes, ears, nose, tongue, and skin. The other one is Karmendriyas, or the senses of action comprising of hand, leg, mouth, anus, and genitals. And on top of this is the Mind. HE says amongst all the sense-organs, HE reigns supreme as ‘mana’ or mind.

Mind is the most powerful instrument amongst all the Indriyas. It is the mind that is responsible for both bondage and liberation. Our mind can elevate us or cause our downfall. Bhagavān guides us to understand the mind well as it is one of HIS Vibhūtis, HIS glorious forms of manifestation.

It is said:

मन के हारे हार है, मन के जीते जीत

In essence: If the mind loses, it is defeat; if the mind wins, it is victory.

It's also said: 'mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ'

It not our gross body but the mind that decides WHERE we are at any given moment. Our body may be in one place while our mind may be wondering away.

There is an interesting story told by Param Pujya Swami Ji about two friends who had decided to visit the Jagannath Puri temple. Around the same time, a cultural event was scheduled in the town. One of the friends wanted to lay aside his plan to visit the temple and attend the cultural event instead. The other friend was however adamant that he would pay obeisance at the temple instead of wasting time on such events.

Once the devotee reached the temple though, he could think of little else but the cultural event. On the other hand, the other friend who had chosen the cultural event over a visit to the temple, could only harbor wistful thoughts about the temple, a chance which he had missed.

Here we see how the mind works. While one friend, seated in the temple, was making a mental ‘virtual’ tour of the cultural event, the other friend’s mind was fixed on the temple. That is why it is said, ‘tatra ātmā yatra vai manaḥ’ or there lies our self where lies our mind.

The power of the mind is so potent that it can elevate us or cause our deterioration.

There are thirty-three categories of celestial beings comprising 12 Adityas, 11 Rudrās, 8 Vasūs and 2 Ashvins.  From this arises the 33 Koti (Types as against the common belief of Crores) Devatas of the Sanatan Dharma.

Amongst the Rudrās, Śrī Krishna is none other than Śaṅkara. Amongst the Yakṣa, HE is their king Kuber, who is referred to as vitteśo.

Out of all the Vasūs, HE is Pāvāka or Agni or Fire, and hence HIS blessing is evident in the form of Agni which is responsible for making our lives pious.

Bhagavān is also to be known as Meruḥ amongst the mountains. Meruḥ is considered the central peak situated at the center of the Earth and is looked up to be a pious place.

The Purohits, referred to as purodhasāṃ in this Shloka, are the officiating priests who help in conducting the religious rituals. Bṛhaspatim is known to the main purohit who performs rituals for the devatas. It is but natural that Śrī Krishna would be identified with Bṛhaspatim, the main priest.

Amongst the commanders or senāpatis of all armies, Bhagavān is none other than Skandaḥ, also called Kartikeya, who is the son of Mata Parvati and Bhagavān Shankar.

Amongst all the water bodies, HE stands out as Sāgaraḥ or the ocean.

Maharṣī Bhṛgu, is considered one of the most influential of all the maharṣīs, respected and highly revered by sages. Through the many scriptures that he has authored, he has managed to educate us on the topic of future.

Śrī Krishna says that amongst the sages and seers, HE is Bhrigu.

Of all the words, Parameshwar epitomizes the syllable ‘Aum.’ It is clearly stated here that Aum, Brahmān and Śrī Krishna are not different.

Of all the Yajnas, the japa is where we would find Parameshwar’s vibhuti. In the earlier chapters, Śrī Krishna has mentioned twelve types of yajnas like the Dravya, tapah and jnana yajna. Amongst all these yajnas, the japa is considered the most important.

The Himalaya, which is the Devatma of the mountains, symbolizes steadiness and steadfastness amongst all that is immovable. Bhagavān says, HE is indeed the Himalayas.

We will discuss further Vibhūtis as enumerated by Bhagavān in the next session.

The session concluded by offering the entire discourse at the lotus feet of Bhagavān Śrī Krishna, Dnyaneshwar Maharaj Ji, and Param Pujya Swami Govind Dev Giri Ji Maharaj.

This followed by a Questions and Answers session and chanting of the Hanuman Chalisa.

Questions and Answers

Vidyadhar Senapati Ji

Q: Can you please repeat the explanations about 'Bhootanamsmi Cetanā' in the twenty-second Shloka?

A: We are not just a body. We also have consciousness. Consciousness is the form of God in us. 'Bhavati Iti Bhūta'. The body is made up of the five elements, earth, water, fire, air, and ether. The earth is either a solid or a matter.
Due to the vital energy present in us, the functions of our body like movement, metabolism, etc. take place. After death, the vitality of our body goes away and only the heavy body remains.

The consciousness and material body are two aspects of Bhagavān. If our mind contemplates on the consciousness, then only Paramātmā can be attained.