विवेचन सारांश

Bhagavān gives a brief glimpse of HIS Divine and Infinite Grandeur

Chapter -10 of Bhagavadgītā called the Vibhūti Yoga is unique in its own ways. Here, Bhagavān says that HE is the Aśhvattha tree amongst trees. In that case, does HE not exist in the Mango tree? HE says amongst the rivers, HE is Ganga Ji? Then what about Yamuna Ji or the other rivers?

There can be two points of views. One is Tattwa Dristi, or elemental point of view and the other is Vyavahar Dristi or Practical/Behavioral Approach.

Let us thing of a brand-new unused washbasin made out of iron. Let us also thing of a regular plate, again made from iron. Though both are new, unused, and clean; made from the same metal Iron, but if you had some food, which of the two would you instinctively use to keep the food? It would probably be the plate made from Iron. From a Tattwa Dristi or elemental point of view, both are exactly the same that is Iron metal but from a Vyavahar Dristi or Practical / Behavioural Approach, they are different. Hence according to custom, one is likely to use the plate to keep the food.

Another interesting example is how we buy and sell Gold. When we buy gold, we look at the design, the workmanship, the finish and so forth, though all the jewelry are from the same Tattwa or material that is Gold. We tend to evaluate it from a Vyavahar Dristi or practical usability approach. However, when we sell Gold, none of the qualities mentioned in prior are relevant. At that time the Tattwa or value of the metal becomes of paramount importance.

There is both Oxygen and Hydrogen available in air. We also know that water is made from the exact same two elements (H2O).  However, can we breathe air take in a bit of both elements can we say that we have drunk water? From Tattwa Dristi or elemental point of view, both elements are present but from a Vyavahar Dristi or usability point of view, water and its constituent elements are very different.

A matchstick does not create fire but has the capability when rubbed against a surface.

Like the above examples, Bhagavān exists in all rivers, but his revelation is visible in river Ganga Ji.  While Bhagavān is present in all beings in this universe but HIS Vibhūti, HIS Glory or HIS opulence is visible only in a few.

In the Uttarakand of Ramcharit Manas, Ram Ji tells the people of Ayodhya, saba mama priya saba mama upajāē. HE says that all are dear to HIM since HE created them all.

In the Sundarkand, the same Ram Ji tells Vivishan Ji, tum mama priya Bharath sama bhāē or you are as dear to me as my brother Bharata.

The two utterances of Bhagavān may sound to be contradictory as in the former HE says, everyone is dear to HIM while in the later, HE mentions Bharath specifically alluding to the fact that his dearness for Bharath is possibly at a level above the rest.

When Ram Ji talks about saba mama priya, HE is speaking from Tattwa Drishti and when HE says tum mama priya Bharath sama bhāē, HE uses Bharath as a Vibhūti, a yardstick or someone special and glorious.

To know how much Bhagavān loves, one needs to see HIS love for Bharath as that is the brightest example of his love and dearness. Hydrogen and Oxygen is available everywhere, but it is in the river, in the water that it is revealed in the form of H2O.

In Chapter – 10, Bhagavān thus reveals HIS Vibhūtis, HIS opulence, HIS glory, HIS special powers; the Best-in-class.

In this shloka, Bhagavān mentions that amongst all weapons, HE is Vajra (Thunderbolt).

Weaponry is of two types – Astra and Śāstra. Astras are those that are thrown to attack (clubs, arrows, missiles, etc.) and Śāstras are the ones that are adorned and fought with (sword, mace, etc.)

The Vajra or thunderbolt is the Astra made from the bones of sage Dadhichi to slay a demon called Vritrasura, which then allowed Devaraj Indra to regain his position as the king of the celestial abodes with return of Dharma.

Bhagavān then refers to Kamdhenu as HIS divine manifestation. She is the mother of all cows. She is a miraculous cow of plenty who provides her owner whatever they desire and is often portrayed as the mother of other cattle.

There is a very interesting story about her daughter Nandini.

There was once a Kṣatriya King whose name was Kaushika. One day King Kaushika visited Vashishta Muni or Sage Vashishta’s ashram with his huge army.

The sage fed the entire army with unlimited and very delicious food. Kaushika asked the sage how he managed to feed an entire army since his hermitage was so bare.

Vashishta Muni replied that the feast that he and his army partook, had been provided by his calf Nandini who was the daughter of Kamadhenu. She, like her mother had the capability to provide everything that one needed.

Kaushika thinking that such a miraculous cow could really help in feeding his army on the battlefield, immediately asked for Nandini from Vashistha Muni. Vashishta Muni was polite, but steadfast in his refusal to part with Nandini. King Kaushika threatened to oust Vashistha Muni from the ashram since it stood inside his kingdom and anything in a kingdom ultimately belonged to the King. Vashishtha Muni, however refused to give in to the threat. In his anger, King Kaushika attacked the ashram with his army.

Nandini created warriors for Vashishta Muni’s defense, and Kaushika was resoundingly defeated.

King Kaushika then decided to acquire the powers of the sage through penance. After severe penances over thousands of years, he did manage to become a Brahmān, but it was a long way to become a Rishi, forget a Maharishi like Vashistha Muni. Kaushika then decided to become a Rishi himself. With renunciation and severe penance over time he became Rishi Vishvamitra, one of the most venerated sages.

Coming back to Bhagavadgītā, Bhagavān says, among the serpents, HE is Vasuki. Vasuki is considered to be supreme amongst all serpents. Bhagavān refers to Vasuki which best describes HIS divine opulence and magnificence.

In this shloka, Bhagavān mentions that amongst the snakes, HE is Ananta Sheshanag; amongst aquatics, HE is Varun; amongst the departed ancestors, HE is Aryama; amongst dispensers of law, HE is Yamraj.

Sheshanag is the Divine serpent on whom Bhagavān Vishnu rests. Balaram Ji and Lakshman Ji are the avatars of Sheshanag. Varun is the celestial devata of the ocean.

There are four Pitrus - Kavyava, Anal, Som and Aryama. Aryama Pitru is the king of Pitru loka. During the process of Shraadha Vidhi, the offerings made by us are delivered to the ancestors by Aryama Pitru.

Yamaraj is the celestial devata of death. He is also called Dharmaraj, who does not deviate by even an inch in ensuring Dharma. He is the personification of Dharma and hence Bhagavān refers to him which best describes HIS Divine opulence.

Amongst all demons, Prahalad was the most Satvik of all. He was a Bhakt, an ardent devotee of Bhagavān Narayan. Hence, Bhagavān refers to Prahalad as HIS glorious self.

HE then mentions that HE is the time amongst all that controls. 

HE then refers to lion, which is considered to be the king of the jungle amongst all animals which best reveals HIS divine magnificence and majestic manifestation. Garuda is the greatest and most powerful amongst the birds. Hence, Bhagavān refers to Garuda as HIS divine manifestation.

In this Shloka, Bhagavān refers to Vaayu or the wind as HIS divine opulence. The wind is the supreme purifier. Although water is used to cleanse any entity, it becomes pure when dried by the wind.

A vessel made form Gold is purified by wind alone. a vessel made from Silver is cleansed by water and purified by the wind. Vessels from any other metal has to be cleaned with mud or ash with water and purified by air.

Bhagavān then refers to Śrī Ram and his magnificent bow as HIS divine manifestation. Śrī Ram was the most powerful warrior on the earth and his bow was the deadliest weapon. Any arrow shot from his bow would have the unique capability to return to him after accomplishing its task.

The alligator amongst the aquatic animals is referred by Bhagavān as HIS divine opulence.

HE then refers to the holy Ganga as HIS divine manifestation. The holy Ganga originates from the Gangotri glacier and travels for about 2525 KM before joining the Bay of Bengal. There are 14 holy places from Gangotri until Rishikesh known as Prayags where one could take a holy dip in the sacred waters of river Ganga. From then on, Haridwar, Prayag and Ganga Sagar (the point where Ganga merges into the Bay of Bengal) are the three holy places where one could take a dip in the sacred waters of the river Ganga.

Hence, the holy river Ganga Ji best describes and reveals HIS divine opulence.

Param Pujya Swamiji tells a story about the Kumbh Mela at Prayag. One day, an American journalist was standing beside Madan Mohan Malviya Ji at the site of the Kumbh Mela at Prayag. Seeing the lakhs of devotees, the journalist asked Malviya Ji on how was the advertisement of the Mela done to attract such huge attendance. Malviya Ji smiled and said, indeed the advertisement done was quite different from the ones we are familiar with. He said, the advertisement was done by mentioning the date as ‘Mauni Amavasya’ in the Almanacs. Just that information was enough to draw the lakhs of devotees to the Kumbh Mela to take the holy dip in Ganga Ji. This has been the process for thousands of years.

In this shloka, Bhagavān mentions that HE is the beginning, middle and end of all living beings.

In the third Shloka of Chapter-15, Bhagavān has said, nānto na chādir na cha sampratiṣhṭhā, that there is neither a beginning, nor an end of HIS creation, the universe. If there is no beginning or end, then how is there a middle?

There were a few men sitting and talking in a village. One of them said that he was willing to give up all his crop if someone could tell where was the center of the earth. The second man tapped his stick on the ground and said that the place where he had tapped was the center of the earth.

In order to verify the veracity of the mans claim, the school master was called and asked to confirm the claim. The master said, it was quite possible since the earth is round, and any point can be considered to be the center.

Modern Astronomers agree that the span of the universe is infinite. This is possibly the only point where modern science and ancient spiritual Vedic philosophy have a meeting ground. Both agree that the universe is indeed infinite. Today’s scientists have said that though the expanse of the universe is infinite but considering earth of be at the center of the universe, we have been able to measure a diameter of 93 billion light years of observative space, 46 billion light years on either side of the earth.

The other point of view lies from the time of creation to the time of destruction of this universe. We speak of Adya-Shakti Durga, or the time of creation of the original power and energy. Hence, time becomes a measure of the universe. Bhagvad Ji will say that first the Mahātattva was created; from that was the Panchatattva created. Panchatattva gave rise to Panchbhūta and so forth.

Bhagavān however tells Arjuna that all these theories are just matters of understanding. Our capability is just to understand the small and measurable. There are millions of Suns and galaxies that get created and destroyed every moment in this infinite universe in a supposed infinite cycle of creation and destruction.

Let us consider the example of a simple pen. While it may have date of manufacturing and a date after which it will not work, but will it really get destroyed on that last date? Probably not. Even if we throw it in the garbage pin, it is likely to get recycled and get created in another form. This is true for every element or being in this universe. Destruction and creation are nothing but the points where form is changed. We do not have the power to either create or destroy the total energy in this universe. Even in death, our body returns and gets remerged with the Panchtattwa.

Once an intelligent boy who was well versed in the Upanishads, went to seashore with the intent of filling the whole ocean into a small pot he was holding because he had read that it is possible to do so. A very wise sage came by while the boy was wondering how was it possible to fill the enormous ocean in his small pot. The boy posed the problem to the sage who asked if it was okay to lose the pot forever. On receiving the boy’s affirmation, the sage threw the pot deep into the ocean where it sunk to the bottom with the enormous ocean over it. Hence, the small vessel was indeed able to hold the water of the gigantic ocean.

It is the same with us trying to understand the existence and power of Paramātmā. We try to understand his vastness using our small intelligence. We will need to merge and surrender our limited intelligence into the limitlessness of Paramātmā if we truly want to know and understand HIM.

Goswami Tulsidas says, janat tumhai tumhai hoi jai. We cannot know the Paramātmā using our limited intelligence but one is able to know HIM, only when he surrenders and completely unites with HIM. This is just like the pot which is not able to hold the water of the vast ocean, till it submerges in it. We cannot know the Paramātmā till we completely surrender to him. When the pot sinks to the bottom of the ocean, it is able to hold the ocean and is for ever united with it; never to leave it. When we completely surrender our mind and soul to the Paramātmā, the Ishwar, we are able to understand his true Supreme Self.

Bhīṣma Pitāmaha, lying on his bed of arrows in the Battlefield of Kurukshetra said, he wanted to be wedded. Everyone around was dumbstruck knowing about his vow to remain celibate all his life. He then explained he wanted to wed his mind and intelligence with the being of Śrī Krishna, the Paramātmā’s incarnation. That was because Bhīṣma Pitāmaha wanted to know Ishwar and that was impossible unless his intelligence united with the Paramātmā. To realize Bhagavān, one has to forget oneself.

Adi Shankaracharya Ji had said eko Brahmā dvitiya nasti. He says, there is only one Ishwar, not the second. So, one can achieve union with HIM only when one merges himself unto HIM. We can dwell our intellect unto Ishwar but cannot dwell Ishwar in our intellect with its limited capacity.

HE then mentions amongst all the Vidya or knowledge, HE is the science of spirituality which puts one on the path of liberation, which best describes HIS opulence. In the field of debate and arguments, HE refers to Vāda which is the logical conclusion of the discussion as HIS divine magnificence.

There are four types of debates or arguments as stated below:

1. Jalpa - It is the process to find fault in the other's argument to establish one's own argument.

As the saying goes, apna mandan mein duusro kaa khandan which implies to refute others in one's own defense. 

When Ravana had to face Śrī Ram for a battle, he glorified himself and put down Śrī Ram as described in the verses below:

suni durbacana kālabasa jānā

bihaomsi bacana kaha krpānidhānā

satya satya saba tavaprabhutāi

jalpasi jani dekhāu manusāi

2. Vitanda - to avoid proper deliberation on the truth through evasion and frivolous arguments. This is seen in current times where the opposition political parties put down the Prime Minister by engaging in improper deliberation and unreasonable arguments without having any idea or facts. The idea is just to prove the other wrong with baseless arguments.

3. Vāda - Logical conclusion upon deliberating on the right argument.

4. Vivaad – Pre-notioned disagreement or argument with a bias or prejudice.

Bhagavān says, Vāda is the manifestation of the Divine as HIS opulence.

Amongst the letters HE is the letter ‘A’ without which all is incomplete. Unless we have this letter ‘A’ it is impossible to read anything. The dhwani Omkar also has three syllables of which A is the first syllable. It is the letter that has existed since always, even before other alphabets emerged from Bhagavān Shiv Ji’s damaru and remains always. 

Amongst the distinctive features of Sanskrit language, we come across the concept of sāmās which is the process of framing a compound word. It is comprised of four types viz. Avyayibhav, Tatpurush, Bahuvrihi, and Dwandva.

• Avyayibhav sāmās: The first word holds significance when compared to the second word. Example: Beshrm (Be takes significance over shrm) or Yathashakti (Yatha takes significance) or Pratikshana (Prati takes prominence).
• Tatpurush sāmās: The second word takes prominence over the first word in a compound word. Example: Akālpirit (Pirit takes significance over Akāl) or Arām Kursi (Kursi takes significance over Arām).
• Bahuvrihi sāmās: Neither the first nor the second word takes prominence or significance.Example: Dasanana, another name for Ravana or Dhananjay another name for Arjuna. In both words neither the first word nor the second word is of prominence as they signify a third.
• Dwandva sāmās: - both words remain prominent. Example: sukh-dukh or raja-rank or anna-jala

Bhagavān refers to 'dwandva sāmās' as HIS Vibhūti or divine opulence.

Of that which is countable, Bhagavān is Kaal or time. In life, if there one certainty, it is Death, the migration of the soul from the mortal body.

As Kabirdas Ji said, Aaye hai to jayege, raja rank fakir; who is born in this world will on day certainly pass away.

Śrī Krishna is thus the epitome of this eternal Kaal.

As the sustainer of all, HE is the Dhātā, the one who upholds and sustains the universe.

We feel we are the provider and sustainer of our children, but that is a false illusion since it is Bhagavān with His face on all sides (Viśvatomukha) who is the true sustainer. This symbolizes His omnipresence and His role as the universal sustainer, maintaining the balance and order of creation.

In this shloka, Bhagavān mentions that HE is the Creator, Sustainer and Annihilator of all living entities in this universe. HE is GOD – the Generator, Operator and Destroyer of this universe.

The best women were Devis who were Kirti, Smriti, Medha, Dhriti, Kshama, who are daughters of Daksh, Shree or Lakshmi Ji who is the daughter of Bhrigu and Vak or Saraswati Ji who is the daughter of Brahmā Ji. They are the presiding deities of the seven qualities namely fame, memory, intelligence, courage, forgiveness prosperity and perfect speech. Bhagavān refers to them as HIS divine manifestations.

We prefix Shree before every name as Śrīmān or Śrīmati adding divinity to the names.

The qualities of memory, intelligence or wisdom, courage or determination and forgiveness manifest internally, while the qualities of prosperity, fame, and perfect speech manifest externally.

Bhagavān says, the qualities mentioned above are the manifestation of HIS glory.

In this shloka, Bhagavān mentions that amongst all the melodies, HE is Brihatsama. HE then mentions that amongst all the Vedic hymns, HE is Gayatri (referring to the Gayatri mantra). Gayatri Mantra was compiled in the praise of Savitri Ji and was composed by sage Vishwamitra.

Bhagavān then refers to Margshirsha, which is the ninth month of the Hindu calendar. It falls in November-December. The crops in the field are harvested at this time of the year. The divine knowledge of Bhagavadgītā was also revealed to Arjuna during this month.

HE then refers to the season of spring as HIS divine opulence as it is the most pleasant of all seasons during the year which symbolizes the blooming of life forms

Bhagavān, in this shloka mentions that HE is the gambling of the deceitful practices and the splendor of the splendid. HE is the victory of the victorious, the resolve of the resolute, and the virtue of the virtuous.

Bhagavān mentions not only virtue but also vice as his opulence. Among the Tamo Guna’s Gambling is the most dangerous vice as it ruins families, businesses, and lives.

The spirit of goodness or Satvik bhav of the virtuous is noted as a manifestation of the Paramātmā.

All virtues, achievements, glory, victory, and firm resolve originate from HIM alone.

In this Shloka, Bhagavān mentions that amongst the -Vrishni (the dynasty in which Śrī Krishna took birth), Śrī Krishna is the most prominent of them all and best describes HIS manifestation. Amongst the Pāṇḍavas, it is Arjuna who is prominent and hence is referred to as HIS opulence.

Amongst the sages, Maharshi Ved Vyas Ji is considered to be the most prominent sage.

Bhagavān says that Guru Shukracharya, who is a Trikālajña (knowledgeable about Past, Present and the future) as HIS Vibhūti.

Bhagavān refers to 'dand' or punishment as HIS opulence amongst principle of 'saam, daam, dand, bhed' (persuade, purchase, punish, and exploit the weakness)

Bhagavān refers to Maun or silence in secret as HIS opulence. When the secret is within a person in silence, it is considered to be a secret, however when it is revealed to another person, it is no longer a secret. It is evident that the word would spread across all over. 

HE then refers to the wisdom of the wise as HIS opulence.

Bhagavān says that HE is the source of all seeds of all living beings and No creature moving or nonmoving can exist without HIM.

In this Chapter Bhagavān has mentioned 82 Vibhūtis or HIS glorious manifestations from 20th verse till the 42nd verse. Here, however, Bhagavān mentions that there is no end to HIS divine manifestations. HE says that all that HE has stated as HIS divine manifestations are a brief description of HIS infinite glories.

The Supreme Divine is infinite or Ananta and hence HIS manifestations, glories, opulence, magnificence, and strength are all infinite.

Bhagavān says that anything that appears as beautiful, glorious, or powerful, is a spark of HIS splendor. HE is the infinite reservoir of beauty, glory, power, knowledge, and opulence. HE is the powerhouse from where all beings and things get their splendor.

Bhagavān concludes this chapter by saying that the entire creation, consisting of the infinite material universes, is held within a fraction of his Being. HE pervades and sustains this entire creation.

Bhagavān mentions that the magnitude of HIS divine glory cannot be measured as HE is infinite, and the entire creation is a small fraction of HIS being.

The session concluded with Hari Nama Sankirtana, followed by a Questions and Answers session, and chanting of Hanuman Chalisa.

Questions and Answers

Padmini Agrawal Ji

Q: You have said that we need to merge and surrender our intellect unto Bhagavān. But logical argumentative thoughts do come in mind when we read the scriptures or some spiritual books,. Is that wrong?

A: Such thought do come and its common in the initial stages of your spiritual journey. However. over time, we will need to learn to ignore them. Such questions are called Buddhi Vilas or the luxury of wisdom in the Śāstras. It is like trying to fit the ocean in the small pot. In history, you will never find an instance where a person became spiritually enlightened through questions and debate. That has always come through complete surrender to the Paramātmā, like the sinking of the pot in the ocean.

One has to get to the stage of 'sarvasya chāhaṁ hṛidi sanniviṣhṭo' as said by Bhagavān in Chapter – 15 of Bhagavadgītā.

Like one cannot really know the taste of Rasgulla without eating it, one cannot really understand the existence of Paramātmā without experiencing and perceiving HIS presence in our lives.

Bajrang Ji

Q: How can one overcome anxiety and restlessness of the mind?

A: The more your mind comes to the refuge of Bhagavān, your fear of unknown will get diminished. Our attachment to the material things, relationships and emotions makes us fearful that we may lose them. We forget that all these are transient and will definitely and eventually go away one day. In the refuge of Bhagavān, one learns to accept this truth  and hence his fear of unknow diminishes leading to one being able to overcome anxiety and restlessness of the mind.

Yogesh Goel Ji

Q: What is Vaishnava Dharma? Is it different from Sanatani Hinduism?

A: There are three primary streams in Hinduism.

• Sakta – those who have allegiance to the Shakti Mata
• Vaishnava - those who have allegiance to the Vishnu Ji and his incarnations.
• Shaiva – those who have allegiance to the Shiv Ji.

Vaishnavites are allowed to perform Puja to the Devi Shakti and Shiv Ji while their Iist or primary alligience is to Bhagavān Vishnu and HIS reincarnation. The reverse however is not very common.

Rohini Ji
Q: We all know that we should speak the truth, but what should we do if we have to lie about something?

A: It is always wrong to lie. Maharaj Yudhishthira had lied for  the reason to uphold Dharma yet he had to visit and witness hell. Maharaj Yudhishthira’s reason was very critical since they had to win the war of virtue and righteousness. In order to do that, they had to kill Dronacharya.

Aswathama Hatha, Iti Narova KunjaRova meaning Ashwatthama is dead, but the elephant . This sentence was said by Dharmaraj Yudhishthira to Guru Dronacharya in the war of Mahabharata. He spoke the truth, but half the truth was hidden. His statement was not true. He spoke the word 'KunjaRova' very softly and that is why he had to visit hell. Wherever there is pain or difficulty in speaking the truth, ideally should remain silent.

Lata Ji
Q: We have an unwavering love for Kanha ji, but still unworthy thoughts come to our mind. What should we do?

A: We think in that manner due to the conditioning of our many births. It's not just happening to you; it's happening to everyone.
There are two reasons for this - the habits of our previous birth and our present desires and attachments. We have win over both in order to overcome unworthy thoughts in our mind.

That desires and the guilt have to be conquered. If this is overcome, these bad feelings can be removed from the heart. Crying in front of Bhagavān helps cleanse the mind.