Bhagvad Gita - Chapter: 10 Vibhuti Yogah

Vibhuti Yogah - Of all trees, I am the holy fig tree; among celestial sages, I am Narada; among Gandharvas, I am Chitraratha; and among perfected beings, I am the sage Kapila.

अश्वत्थ: सर्ववृक्षाणां देवर्षीणां च नारद: |
गन्धर्वाणां चित्ररथ: सिद्धानां कपिलो मुनि: ||26||

Of all trees, I am the holy fig tree; among celestial sages, I am Narada; among Gandharvas, I am Chitraratha; and among perfected beings, I am the sage Kapila.

Ashvattha: The holy fig tree.
Chitraratha: A celestial Gandharva known for his beauty.
Kapila: A sage and philosopher, founder of Sankhya philosophy.

Krishna’s identification with figures like Narada and the Ashvattha tree links the personal and cosmic. This highlights how divine manifestations permeate cultural archetypes and natural symbols, enriching devotion.

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Vibhuti Yogah - Among horses, know Me to be Ucchaihshravas, which arose from the ocean of nectar; of lordly elephants, I am Airavata; and among men, I am the monarch.

उच्चै:श्रवसमश्वानां विद्धि माममृतोद्भवम् |
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ||27||

Among horses, know Me to be Ucchaihshravas, which arose from the ocean of nectar; of lordly elephants, I am Airavata; and among men, I am the monarch.

Ucchaisravas: A celestial horse born during the churning of the ocean.
Airavata: The divine elephant of Indra.
Naradhipa: The king of men.

Krishna’s connection to celestial beings like Ucchaisravas and Airavata exemplifies his opulence and grandeur. These images evoke awe, helping Arjuna grasp the magnificence of Krishna’s manifestations.

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आयुधानामहं वज्रं धेनूनामस्मि कामधुक् |
प्रजनश्चास्मि कन्दर्प: सर्पाणामस्मि वासुकि: ||28||

Of weapons, I am the thunderbolt; among cows, I am Kamadhenu; I am Kandarpa, the cause of procreation; and of serpents, I am Vasuki.

Vajra: The thunderbolt weapon of Indra.
Kamadhuk: The wish-fulfilling cow.
Vasuki: The king of serpents.

Krishna associates himself with symbols of power, abundance, and creation, such as Kamadhenu and the thunderbolt. These symbols emphasize his role as both a protector and provider, central to cosmic balance.

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Vibhuti Yogah - Of the celestial Nagas, I am Ananta; among aquatic beings, I am Varuna; of the ancestors, I am Aryama; and among those who enforce law, I am Yama.

अनन्तश्चास्मि नागानां वरुणो यादसामहम् |
पितृणामर्यमा चास्मि यम: संयमतामहम् ||29||

Of the celestial Nagas, I am Ananta; among aquatic beings, I am Varuna; of the ancestors, I am Aryama; and among those who enforce law, I am Yama.

Ananta: The infinite or endless one, often referring to the cosmic serpent.
Varuna: The deity of water and oceans.
Aryama: A leader of the ancestors.

Krishna connects himself with figures like Ananta and Varuna, representing infinite presence and order. This fosters Arjuna’s understanding of Krishna as the upholder of cosmic harmony and law.

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प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् |
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ||30||

Among the Daityas, I am Prahlada; among subduers, I am time; among beasts, I am the lion; and among birds, I am Garuda.

Prahlada: A devotee of Vishnu and son of Hiranyakashipu.
Mrigendrah: The lion, king of beasts.
Vainateya: Garuda, the celestial bird.

By identifying with Prahlada and the lion, Krishna links divinity with virtues like devotion and strength. This highlights his support for righteousness and his role as the source of courage and protection.

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पवन: पवतामस्मि राम: शस्त्रभृतामहम् |
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ||31||

Of purifiers, I am the wind; of wielders of weapons, I am Rama; of fishes, I am the shark; and of flowing rivers, I am the Ganges.

Jahnavi: The river Ganga, also known as Ganges.
Makarah: A mythological sea creature.
Rama: The divine hero and avatar of Vishnu.

Krishna’s association with the Ganges and the shark symbolizes purity and dominance. These connections portray him as the sustainer of life and natural forces, enriching the narrative of his divine immanence.

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Vibhuti Yogah - Of creations, I am the beginning and the end and also the middle, O Arjuna. Of sciences, I am the science of the self; and of debaters, I am the conclusive truth.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन |
अध्यात्मविद्या विद्यानां वाद: प्रवदतामहम् ||32||

Of creations, I am the beginning and the end and also the middle, O Arjuna. Of sciences, I am the science of the self; and of debaters, I am the conclusive truth.

Adhyatma-Vidya: The knowledge of the self.
Vadah: Debate or logical reasoning.
Sarga: Creation or manifestation.

Krishna identifies himself with creation, knowledge, and time, illustrating his pervasive presence. This builds on Arjuna’s understanding of Krishna as both the initiator and sustainer of the universe.

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