Bhagvad Gita - Chapter: 10 Vibhuti Yogah

सर्वमेतदृतं मन्ये यन्मां वदसि केशव |
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवा: ||14||

O Krishna, I fully accept as truth all that You have said to me. Neither gods nor demons, O Lord, know Your manifestation.

Keshava: A name of Krishna, meaning one with beautiful hair.
Danavas: Demons or asuras.
Bhagavan: The Lord or God.

Arjuna expresses faith in Krishna’s words, recognizing their truth despite their mystery. This shloka builds on Arjuna’s openness to transcendence, preparing him for the profound revelations to follow.

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स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम |
भूतभावन भूतेश देवदेव जगत्पते ||15||

You alone know Yourself by Yourself, O Supreme Person, the origin of beings, the Lord of beings, God of gods, and Lord of the universe!

Purushottama: The Supreme Person.
Bhutesha: The Lord of all beings.
Jagatpate: The Lord of the universe.

Arjuna’s reverence deepens as he acknowledges Krishna’s self-knowledge and universal mastery. This marks a pivotal moment of surrender, reflecting his growing desire to understand and align with Krishna’s cosmic vision.

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वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतय: |
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ||16||

Please describe to me in detail Your divine powers by which You pervade and exist in all these worlds.

Vibhutayah: Divine manifestations or powers.
Vyapya: Pervading or permeating.
Tishthasi: Existing or remaining.

Arjuna’s request for Krishna to detail his divine manifestations shows his yearning for deeper understanding. This marks a critical moment where faith transitions into an eagerness to witness divinity’s vastness and variety.

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कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् |
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ||17||

How should I meditate on You, O Yogin? In what various forms are You to be contemplated by me, O Blessed Lord?

Yogin: A practitioner of yoga or a sage.
Chintayan: Meditating or contemplating.
Bhagavan: The Blessed Lord.

Arjuna’s inquiry about how to meditate on Krishna reflects his practical curiosity. This question bridges the philosophical teachings with the devotional practices, making spiritual contemplation accessible and meaningful.

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Vibhuti Yogah - Tell me again in detail, O Janardana, of Your mighty glories and manifestations, for I am never satiated in hearing Your nectar-like words.

विस्तरेणात्मनो योगं विभूतिं च जनार्दन |
भूय: कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ||18||

Tell me again in detail, O Janardana, of Your mighty glories and manifestations, for I am never satiated in hearing Your nectar-like words.

Janardana: A name of Krishna, meaning the one who protects devotees.
Tripti: Satisfaction or contentment.
Amritam: Nectar or immortality.

Arjuna’s insatiable desire to hear more about Krishna’s glory reveals the intoxicating allure of divine wisdom. This shloka captures the essence of spiritual thirst, a key theme that Krishna will address with expanded revelations.

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Vibhuti Yogah - The Blessed Lord said: Very well, I shall tell you of My divine glories, but only the principal ones, O best of the Kurus, for there is no end to their detail.

श्रीभगवानुवाच हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतय: |
प्राधान्यत: कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ||19||

The Blessed Lord said: Very well, I shall tell you of My divine glories, but only the principal ones, O best of the Kurus, for there is no end to their detail.

Pradhanyatah: Chiefly or primarily.
Kuru-shreshtha: Best among the Kurus, referring to Arjuna.
Vistarasya: Expanse or extent.

Krishna prepares to reveal the principal aspects of his cosmic powers, emphasizing their infinite nature. This sets the stage for a profound exploration of divinity, where highlights of his omnipresence are shared with Arjuna.

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अहमात्मा गुडाकेश सर्वभूताशयस्थित: |
अहमादिश्च मध्यं च भूतानामन्त एव च ||20||

I am the Self, O Gudakesha, seated in the hearts of all creatures. I am the beginning, the middle, and the end of all beings.

Gudakesha: A name for Arjuna, meaning one who has conquered sleep.
Ashaya: The seat or dwelling, often referring to the heart.
Anta: The end or conclusion.

Krishna asserts himself as the soul of all beings, emphasizing his presence as the essence of life and creation. This declaration deepens Arjuna’s understanding of Krishna’s integral role in the fabric of existence.

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