विभूतियोगः
Chapter
10
Vibhūtiyogaḥ
-Topic of glories (of the Lord)
श्रीभगवानुवाच
भूय एव महाबाहो शृणु मे परमं वचः।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥१०.१॥
śrībhagavānuvāca
bhūya eva mahābāho! śṛṇu me paramaṃ vacaḥ |
yat-te’[2]haṃ prīyamāṇāya vakṣyāmi hitakāmyayā ||10.1||
bhūya eva mahābāho! śṛṇu me paramaṃ vacaḥ |
yat-te’[2]haṃ prīyamāṇāya vakṣyāmi hitakāmyayā ||10.1||
Śrī Bhagavān said:
O, Mighty-armed (mahābāho!)!
Indeed (eva) for your benefit (hita-kāmyayā), listen (śṛṇu)
again (bhūyaḥ) to my (me) words (vacaḥ) revealing the
limitless (paramam), which (yat) I (aham) will tell (vakṣyāmi)
you (te), who is pleased (by My words) (prīyamāṇāya). ||10.1||
न मे विदुः सुरगणाः प्रभवं न महर्षयः।
अहमादिर्हि देवानां महर्षीणां च सर्वशः॥१०.२॥
na me viduḥ
suragaṇāḥ prabhavaṃ na maharṣayaḥ |
aham-ādir-hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ ||10.2||
aham-ādir-hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ ||10.2||
me prabhavaṃ na suragaṇāḥ, na maharṣayaḥ viduḥ | hi ahaṃ
sarvaśaḥ devānāṃ maharṣīṇāṃ ca ādiḥ |
Neither (na) the host of gods (suragaṇāḥ), nor the sages (maharṣayaḥ),
know (viduḥ) My (me) origin (prabhavam). Because, (hi)
I (aham) am the cause (ādiḥ) of
all (sarvaśaḥ) the gods (devānām) and (ca) the sages (maharṣīṇām).
||10.2||
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥१०.३॥
yo[5] mām-ajam-anādiṃ
ca vetti lokamaheśvaram |
asaṃmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate ||10.3||
asaṃmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate ||10.3||
yaḥ mām ajam[6],
anādiṃ[7] [8], ca
loka-maheśvaraṃ[9]
vetti, saḥ martyeṣu asaṃmūḍhaḥ, saḥ[10]
sarvapāpaiḥ pra-mucyate
|
The one (yaḥ) who knows (vetti)
Me (mām) as unborn (ajam), beginningless (anādim), and (ca) limitless Lord of the world (loka-maheśvaram), he (saḥ) is no longer deluded (a-saṃmūḍhaḥ)
among the mortals (martyeṣu), he (saḥ) is released (pra-mucyate)
from all pāpas (sarva-pāpaiḥ). ||10.3||
(4 and 5
together since the single verb is bhavanti)
बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥१०.४॥
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः॥१०.५॥
buddhir-jñānam-asaṃmohaḥ
kṣamā satyaṃ damaḥ śamaḥ |
sukhaṃ duḥkhaṃ bhavo'[11]bhāvo[12] bhayaṃ cābhayam-eva ca ||10.4||
sukhaṃ duḥkhaṃ bhavo'[11]bhāvo[12] bhayaṃ cābhayam-eva ca ||10.4||
ahiṃsā samatā
tuṣṭis-tapo[13]
dānaṃ yaśo'[14]yaśaḥ
|
bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ ||10.5||
bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ ||10.5||
buddhiḥ jñānam asaṃmohaḥ[15]
kṣamā[16]
satyaṃ[17]
damaḥ śamaḥ sukhaṃ duḥkhaṃ, bhavaḥ abhāvaḥ ca, bhayam abhayam eva ca.....
.....ahiṃsā samatā tuṣṭiḥ tapaḥ dānaṃ
yaśaḥ ayaśaḥ (evam) bhūtānāṃ pṛthag-vidhāḥ bhāvāḥ mattaḥ eva bhavanti |
Understanding (buddhiḥ),
knowledge (jñānam), non-delusion (asaṃmohaḥ), accommodation (kṣamā),
truthfulness (satyam), restraint in behaviour (damaḥ), calmness (śamaḥ),
pleasure (sukham), pain (duḥkham), birth/creation (bhavaḥ),
death/destruction (abhāvaḥ), fear (bhayam)
and (ca) fearlessness (abhayam), and further (eva ca)….. ||10.4||
..…non-hurting (ahiṃsā),
equanimity/sameness (samatā), contentment (tuṣṭiḥ),
religious/spiritual austerities (tapaḥ),
charity (dānam), fame (yaśaḥ), ill-fame (ayaśaḥ) - these
different (pṛthak) kinds of (vidhāḥ) dispositions (and things) (bhāvāḥ)
of living beings (bhūtānām) - arise (bhavanti) from Me (mattaḥ)
alone (eva).[18]
||10.5||
Origin of the
Saptarṣi and the Sanat Kumāras from His mind
(as in the Bhāgavatam)
महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा ।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः॥१०.६॥
maharṣayaḥ
sapta pūrve catvāro[19]
manavas-tathā |
madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ ||10.6||
madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ ||10.6||
sapta maharṣayaḥ[20]
pūrve, tathā catvāraḥ[21] mad-bhāvāḥ
manavaḥ[22]
mānasāḥ jātāḥ[23],
yeṣāṃ loke imāḥ prajāḥ
|
The seven (sapta) ṛṣis (maharṣayaḥ)
of the yore (pūrve) as well as the four (catvāraḥ) manus (manavaḥ)
who have their minds resolved in Me (madbhāvāḥ), are born (jātāḥ)
of My mind (mānasāḥ), and of whom (yeṣāṃ) are all these (imāḥ)
living beings (prajāḥ) in the world (loke). ||10.6||
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः॥१०.७॥
etāṃ vibhūtiṃ
yogaṃ ca mama yo[24]
vetti tattvataḥ |
so'[25]vikampena yogena yujyate nātra saṃśayaḥ ||10.7||
so'[25]vikampena yogena yujyate nātra saṃśayaḥ ||10.7||
yaḥ mama etāṃ
vibhūtiṃ yogaṃ[26]
ca tattvataḥ[27]
vetti, saḥ[28]
avikampena yogena[29]
yujyate | atra na saṃśayaḥ
|
The one (yaḥ), who knows (vetti)
in reality (tattvataḥ) this (etām) glory (vibhūtim) of
Mine (mama), and (ca) My connection/power
(yogam) with that, he (saḥ) is endowed/established (yujyate)
with unshaken (avikampena) vision (yogena). There (atra) is
no (na) doubt (saṃśayaḥ) about this (atra). ||10.7||
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः॥१०.८॥
ahaṃ sarvasya
prabhavo[30]
mattaḥ sarvaṃ pravartate |
iti matvā bhajante māṃ budhā bhāvasamanvitāḥ ||10.8||
iti matvā bhajante māṃ budhā bhāvasamanvitāḥ ||10.8||
ahaṃ sarvasya
prabhavaḥ, mattaḥ[31]
sarvaṃ pra-vartate iti matvā[32] bhāva-samanvitāḥ
budhāḥ[33] māṃ
bhajante |
I (aham) am the creator/origin (prabhavaḥ)
of everything (sarvasya), and because of me (mattaḥ), everything (sarvam)
is sustained (pra-vartate). Knowing (matvā) (me) thus (iti),
the wise (budhāḥ) gain/worship (bhajante) Me (mām) endowed
with this vision (bhāva-samanvitāḥ). ||10.8||
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥१०.९॥
maccittā
madgataprāṇā bodhayantaḥ parasparam |
kathayantaś[34]ca māṃ nityaṃ tuṣyanti ca ramanti ca ||10.9||
kathayantaś[34]ca māṃ nityaṃ tuṣyanti ca ramanti ca ||10.9||
maccittāḥ madgata-prāṇāḥ parasparaṃ[35] māṃ
bodhayantaḥ ca kathayantaḥ ca, nityaṃ[36]
tuṣyanti, ramanti ca[37]|
Those
whose minds are in Me (mac-cittāḥ), whose living is resolves in Me (madgata-prāṇāḥ),
and (ca) teaching (bodhayantaḥ)
one another (parasparam) and (ca) always (nityam) talking (kathayantaḥ)
about Me (mām), they are ever (nityam)
satisfied (tuṣyanti), and (ca) revel (ramanti). ||10.9||
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥१०.१०॥
teṣāṃ
satatayuktānāṃ bhajatāṃ prītipūrvakam |
dadāmi buddhiyogaṃ taṃ yena mām upayānti te ||10.10||
dadāmi buddhiyogaṃ taṃ yena mām upayānti te ||10.10||
teṣāṃ satata-yuktānāṃ[38] [39] prīti-pūrvakaṃ
bhajatāṃ taṃ buddhi-yogaṃ[40] dadāmi,
yena te mām upayānti
|
For them (teṣām), who are
always committed/connected (satata-yuktānām) to Me, seeking (bhajatām)
Me with love (prīti-pūrvakam), I give (dadāmi) that (tam)
vision (buddhi-yogam), whereby (yena) they (te) reach (upayānti)
Me (mām). ||10.10||
तेषामेवानुकम्पार्थमहमज्ञानजं तमः।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥१०.११॥
teṣām evānukampārtham
aham ajñānajaṃ tamaḥ |
nāśayāmyātmabhāvastho[41] jñānadīpena bhāsvatā ||10.11||
nāśayāmyātmabhāvastho[41] jñānadīpena bhāsvatā ||10.11||
teṣām eva anukampārtham[42]
ātma-bhāvasthaḥ aham[43]
ajñānajaṃ tamaḥ[44]
bhāsvatā jñānadīpena[45]
nāśayāmi |
For them (teṣām) alone (eva),
out of compassion (anukampārtham), I (aham), abiding in their
thoughts/mind (ātma-bhāvasthaḥ), destroy (nāśayāmi) the delusion (tamaḥ)
born of ignorance (ajñānajam) by the shining (bhāsvatā) lamp of
knowledge (jñāna-dīpena). ||10.11||
(Arjuna's stuti to Bhagavān
12 and 13 to
be read together since āhuḥ in 13th
is the verb.)
अर्जुन उवाच
परं ब्रह्म परं धाम पवित्रं परमं भवान् ।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥१०.१२॥
आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा ।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥१०.१३॥
arjuna uvāca
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān! |
puruṣaṃ śāśvataṃ divyam-ādidevam-ajaṃ vibhum ||10.12||
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān! |
puruṣaṃ śāśvataṃ divyam-ādidevam-ajaṃ vibhum ||10.12||
āhustvām-ṛṣayaḥ
sarve devarṣir-nāradas-tathā |
asito[46] devalo[47] vyāsaḥ svayaṃ caiva bravīṣi me ||10.13||
asito[46] devalo[47] vyāsaḥ svayaṃ caiva bravīṣi me ||10.13||
bhavān! paraṃ[48]
brahma, paraṃ dhāma,[49]
paramaṃ pavitram | sarve ṛṣayaḥ[50]
tathā devarṣiḥ nāradaḥ, asitaḥ devalaḥ[51]
vyāsaḥ ca tvāṃ śāśvataṃ[52]
divyaṃ puruṣam ādidevam[53]
ajaṃ vibhum[54]
[55]āhuḥ
| svayam eva me bravīṣi
|
Arjuna said:
You (bhavān!)! are the limitless (param) Brahman (brahma),
the ultimate abode
(paraṃ dhāma), the most (paramam) purifying (pavitram). All
(sarve) the sages (ṛṣayaḥ), including (tathā) Nārada (nāradaḥ), the sage among gods (devarṣiḥ),
Asita (asitaḥ), Devala (devalaḥ), and Vyāsa (vyāsaḥ) present
(āhuḥ) you (tvām) as the eternal (śāśvatam) self-effulgent
(divyam) Being (puruṣaṃ), the cause of all the gods (ādi-devam),
unborn (ajam), and all-pervading (vibhum). Besides (ca),
you yourself (svayam) tell (bravīṣi) me (me) so (eva).
||10.12-13||
सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः॥१०.१४॥
sarvam-etad[56]-ṛtaṃ
manye yan[57]-māṃ
vadasi keśava! |
na hi te bhagavan! vyaktiṃ vidurdevā na dānavāḥ ||10.14||
na hi te bhagavan! vyaktiṃ vidurdevā na dānavāḥ ||10.14||
keśava! yat māṃ vadasi, etat sarvam ṛtaṃ
manye | bhagavan[58]!
hi te vyaktiṃ[59]
na dānavāḥ viduḥ na devāḥ
|
All (sarvam) this (etat), which (yat) you have told (vadasi)
me (mām), O The One with beautiful/thick hair (keśava!)!
I consider (manye) true (ṛtam). Indeed (hi), O Lord! (bhagavan!) neither (na) the gods (devāḥ),
nor (na) the demons (dānavāḥ) know (viduḥ) your (te)
manifestations (vyaktim). ||10.14||
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।
भूतभावन भूतेश देवदेव जगत्पते ॥१०.१५॥
svayam-evātmanātmānaṃ
vettha tvaṃ puruṣottama! |
bhūtabhāvana! bhūteśa! devadeva! jagatpate! ||10.15||
bhūtabhāvana! bhūteśa! devadeva! jagatpate! ||10.15||
puruṣottama! bhūtabhāvana![60] bhūteśa!
devadeva[61]!
jagatpate! tvaṃ svayam[62] eva
ātmanā ātmānaṃ vettha[63]|
You (tvam) yourself (svayam)
know (vettha) yourself (ātmānam) with your own mind (ātmanā),
O The Supreme Being! (puruṣottama!) The creator of all beings! (bhūtabhāvana!)
The ruler of all beings! (bhūteśa!) The God of the gods! (devadeva!)
The Lord of the universe! (jagatpate!). ||10.15||
(Putting the
request in Arjuna's mouth)
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥१०.१६॥
vaktum-arhasyaśeṣeṇa
divyā hyātmavibhūtayaḥ |
yābhir-vibhūtibhir-lokān imāṃstvaṃ[64] vyāpya tiṣṭhasi ||10.16||
yābhir-vibhūtibhir-lokān imāṃstvaṃ[64] vyāpya tiṣṭhasi ||10.16||
tvam hi divyāḥ[65]
ātma-vibhūtayaḥ[66]
[67]aśeṣeṇa
vaktum[68]
arhasi | yābhiḥ vibhūtibhiḥ[69] imān
lokān[70] vyāpya[71]
tiṣṭhasi |
You (tvam) alone (hi) are capable
(arhasi) of explaining (vaktum) completely (aśeṣeṇa) the
extraordinary (divyāḥ) glories of yourself (ātma-vibhūtayaḥ), by
which (yābhiḥ) glories (vibhūtibhiḥ) you remain (tiṣṭhasi)
pervading (vyāpya) these (imān) worlds (lokān). ||10.16||
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥१०.१७॥
kathaṃ vidyām-ahaṃ
yogiṃstvāṃ[72]
sadā paricintayan |
keṣu keṣu ca bhāveṣu cintyo'[73]si bhagavan! mayā ||10.17||
keṣu keṣu ca bhāveṣu cintyo'[73]si bhagavan! mayā ||10.17||
yogin! ahaṃ kathaṃ sadā pari-cintayan[74]
tvāṃ vidyām[75]
| ca bhagavan! keṣu keṣu bhāveṣu mayā cintyaḥ asi |
O Yogin (yogin!)! How (katham)
can I (aham) ever (sadā) meditating (pari-cintayan) know (vidyām)
you (tvām)? O Lord! (bhagavan!)
And (ca) in which all (keṣu keṣu)
forms (bhāveṣu) you are (asi) to be meditated upon (cintyaḥ)
by me (mayā). ||10.17||
विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥१०.१८॥
vistareṇātmano[76]
yogaṃ vibhūtiṃ ca janārdana!|
bhūyaḥ kathaya tṛptir-hi śṛṇvato[77] nāsti me’[78]mṛtam ||10.18||
bhūyaḥ kathaya tṛptir-hi śṛṇvato[77] nāsti me’[78]mṛtam ||10.18||
janārdana! ātmanaḥ yogaṃ ca vibhūtiṃ,
bhūyaḥ vistareṇa kathaya | hi amṛtaṃ śṛṇvataḥ[79] me
tṛptiḥ na asti
|
O The one, to whom all pray for
prosperity and liberation (janārdana!)! Please describe (kathaya)
again (bhūyaḥ) in detail (vistareṇa), the power (yogam) and
(ca) the glory (vibhūtim) of yourself (ātmanaḥ), because (hi)
for me (me), listening (śṛṇvataḥ) to this nectar (amṛtam) have
(asti) no (na) satisfaction (tṛptiḥ).
||10.18||
श्रीभगवानुवाच
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥१०.१९॥
śrībhagavān
uvāca
hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ |
prādhānyataḥ kuruśreṣṭha! nāstyanto[80] vistarasya me ||10.19||
hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ |
prādhānyataḥ kuruśreṣṭha! nāstyanto[80] vistarasya me ||10.19||
kuruśreṣṭha! hanta[81]
divyāḥ ātma-vibhūtayaḥ[82] te
prādhānyataḥ kathayiṣyāmi | hi me vistarasya antaḥ nāsti |
Śrī Bhagavān said:
Well now (hanta), O The Best of
the Kurus! (kuru-śreṣṭha!) I will tell (kathayiṣyāmi) you (te)
My divine (divyāḥ) glories (ātma-vibhūtayaḥ) according to their
prominence (prādhānyataḥ); because (hi) there is (asti) no (na) end (antaḥ) to
a detailed (vistarasya) description of My (me) glories. ||10.19||
(Kṛṣṇa
describes His vibhūtis)
अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥१०.२०॥
aham-ātmā
guḍākeśa! sarvabhūtāśayasthitaḥ |
aham-ādiś[83]-ca madhyaṃ ca bhūtānām-anta eva ca ||10.20||
aham-ādiś[83]-ca madhyaṃ ca bhūtānām-anta eva ca ||10.20||
guḍākeśa[84]!
ahaṃ sarva-bhūtāśaya-sthitaḥ ātmā[85]|
ca bhūtānām ādiḥ, madhyaṃ ca, antah[86] ca,
aham eva (asmi) |
O, Conquerer of sleep (guḍākeśa!)!
I (aham) am the self (ātmā), who is (sthitaḥ) in the
hearts of all beings (sarva-bhūtāśaya-sthitaḥ). And (ca) I (aham) am the cause of the
creation (ādiḥ), and (ca) sustenance (madhyam), and (ca)
indeed (eva) resolution (antaḥ) of all the beings/things (bhūtānām).
||10.20||
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥१०.२१॥
ādityānām-ahaṃ
viṣṇur-jyotiṣāṃ ravir-aṃśumān |
marīcir-marutām-asmi nakṣatrāṇām-ahaṃ śaśī ||10.21||
marīcir-marutām-asmi nakṣatrāṇām-ahaṃ śaśī ||10.21||
aham ādityānāṃ[87]
viṣṇuḥ, jyotiṣām aṃśumān[88]
raviḥ[89]
asmi | ahaṃ marutāṃ marīciḥ[90],
nakṣatrāṇāṃ śaśī asmi
|
Among the ādityas (ādityānām),
I (aham) am Viṣṇu (viṣṇuḥ); among the luminaries (jyotiṣāṃ)
I am the radiant (aṃśumān) sun (raviḥ), among the maruts/winds
(marutām), I (aham) am (asmi) Marīci (marīciḥ), among the
constellations (nakṣatrāṇām), I am the moon (śaśī). ||10.21||
वेदानां सामवेदोऽस्मि देवानामस्मि वासवः।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥१०.२२॥
vedānāṃ
sāmavedo’[91]smi
devānām-asmi vāsavaḥ |
indriyāṇāṃ manaścāsmi bhūtānām-asmi cetanā ||10.22||
indriyāṇāṃ manaścāsmi bhūtānām-asmi cetanā ||10.22||
vedānāṃ sāmavedaḥ asmi, devānāṃ
vāsavaḥ asmi | indriyāṇāṃ[92]
manaḥ asmi, ca bhūtānāṃ cetanā asmi |
Among the Vedas (vedānāṃ), I am
(asmi) the Sāmaveda (sāmavedaḥ); among the gods (devānām),
I am Vāsava/Indra[93]
(vāsavaḥ); and (ca) among the
senses/means of knowing (indriyāṇāṃ), I am the mind (manaḥ); among the embodied beings (bhūtānām)
I am (asmi) the faculty of cognition (cetanā). ||10.22||
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् ।
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥१०.२३॥
rudrāṇāṃ śaṅkaraś[94]cāsmi
vitteśo[95]
yakṣarakṣasām |
vasūnāṃ pāvakaś[96]cāsmi meruḥ śikhariṇām-aham ||10.23||
vasūnāṃ pāvakaś[96]cāsmi meruḥ śikhariṇām-aham ||10.23||
rudrāṇāṃ[97]
śaṅkaraḥ asmi, ca yakṣa-rakṣasāṃ vitteśaḥ | ahaṃ vasūnāṃ[98]
pāvakaḥ[99]
asmi, ca śikhariṇāṃ meruḥ
|
Among the rudras (rudrāṇā),
I am (asmi) Śaṅkara (śaṅkaraḥ); and (ca) I am the lord of wealth Kubera (vitteśaḥ) among the yakṣas
and rakṣasas (yakṣa-rakṣasām).
Among the vasus (vasūnām),
I am fire (pāvakaḥ); and (ca) among
the snow-peaked mountains (śikhariṇām), I (aham) am Meru (meruḥ).
||10.23||
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः॥१०.२४॥
purodhasāṃ ca
mukhyaṃ māṃ viddhi pārtha! bṛhaspatim |
senānīnām-ahaṃ skandaḥ sarasām-asmi sāgaraḥ ||10.24||
senānīnām-ahaṃ skandaḥ sarasām-asmi sāgaraḥ ||10.24||
ca purodhasāṃ mukhyaṃ bṛhaspatiṃ māṃ[100]
viddhi pārtha! | ahaṃ senānīnāṃ skandaḥ[101], sarasāṃ
sāgaraḥ asmi
|
And (ca) O Son of Pṛthā (pārtha!)!
May you know (viddhi) Me (mām) to be Bṛhaspati (bṛhaspatim),
the chief (mukhyam) of the priests (purodhasām). Among the
commanders-in-chief (senānīnām), I (aham) am Skanda (skandaḥ);
among the water bodies (sarasām), I am (asmi) the ocean (sāgaraḥ).
||10.24||
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः॥१०.२५॥
maharṣīṇāṃ
bhṛgur-ahaṃ girām-asmyekam-akṣaram |
yajñānāṃ japayajño’[102]smi sthāvarāṇāṃ himālayaḥ ||10.25||
yajñānāṃ japayajño’[102]smi sthāvarāṇāṃ himālayaḥ ||10.25||
ahaṃ maharṣīṇāṃ bhṛguḥ, girām[103]
ekam akṣaram asmi | yajñānāṃ japa-yajñaḥ, sthāvarāṇāṃ himālayaḥ asmi |
Among the sages (maharṣīṇām), I
(aham) am Bhṛgu (bhṛguḥ); among the words (girām) I am (asmi)
the single (ekam) syllable (akṣaram - Om). Among the fire-rituals
(yajñānāṃ), I am chant-ritual (japa-yajñaḥ); among the mountains
(sthāvarāṇām), the Himālaya (himālayaḥ). ||10.25||
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः॥१०.२६॥
aśvatthaḥ
sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ |
gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo[104] muniḥ ||10.26||
gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo[104] muniḥ ||10.26||
sarva-vṛkṣāṇām aśvatthaḥ, ca devarṣīṇāṃ
nāradaḥ | gandharvāṇāṃ citrarathaḥ, ca siddhānāṃ kapilaḥ[105]
muniḥ (asmi)
|
I am the sacred Ficus tree (aśvatthaḥ) among
all the trees (sarva-vṛkṣāṇāṃ); and (ca)
among the celestial sages (devarṣīṇām), I am Nārada (nāradaḥ). Among
the gandharvas (gandharvāṇām), I am Citraratha (citrarathaḥ);
and (ca) among the siddhas (siddhānāṃ)
I am sage (muniḥ) Kapila (kapilaḥ). ||10.26||
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् ।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥१०.२७॥
uccaiḥśravasam-aśvānāṃ
viddhi mām-amṛtodbhavam |
airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam ||10.27||
airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam ||10.27||
aśvānāṃ amṛtodbhavam[106] [107] [108]uccaiḥśravasaṃ[109],
gajendrāṇāṃ airāvataṃ, ca narāṇāṃ narādhipaṃ[110] māṃ
viddhi |
Know (viddhi) me (mām) as
the Uccaiḥśravā[111]
(uccaiḥśravasam) among the horses (aśvānām) born during the
churning for nectar (amṛtodbhavam); Airāvata (airāvatam) among
the lordly elephants (gajendrāṇām), (both);
and (ca) I am the king (narādhipam) among human beings (narāṇām).
||10.27||
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः॥१०.२८॥
āyudhānām-ahaṃ
vajraṃ dhenūnām-asmi kāmadhuk |
prajanaś[112]cāsmi kandarpaḥ sarpāṇām-asmi vāsukiḥ ||10.28||
prajanaś[112]cāsmi kandarpaḥ sarpāṇām-asmi vāsukiḥ ||10.28||
aham āyudhānāṃ vajraṃ[113],
dhenūnāṃ kāmadhuk[114]
asmi | prajanaḥ kandarpaḥ asmi, ca sarpāṇāṃ[115]
vāsukiḥ asmi
|
Among the weapons (āyudhānām), I
(aham) am the thunderbolt (vajram); among the cows (dhenūnām),
I am (asmi) Kāmadhuk (kāmadhuk). I am (asmi) Kandarpa (kandarpaḥ),
who is the cause for progeny (prajanaḥ); and (ca) among the serpents (sarpāṇām), I am (asmi) Vāsuki
(vāsukiḥ). ||10.28||
अनन्तश्चास्मि नागानां वरुणो यादसामहम् ।
पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥१०.२९॥
anantaś[116]cāsmi
nāgānāṃ varuṇo[117]
yādasām-aham |
pitṛṇām-aryamā cāsmi yamaḥ saṃyamatām-aham ||10.29||
pitṛṇām-aryamā cāsmi yamaḥ saṃyamatām-aham ||10.29||
ahaṃ nāgānām anantaḥ[118],
ca yādasāṃ[119]
varuṇaḥ asmi, ca pitṛṇām aryamā, saṃyamatāṃ yamaḥ aham asmi |
Among the nāgas (nāgānām - cobras, the hooded ones) I (aham) am (asmi) Ananta (anantaḥ); and (ca) Varuṇa (varuṇaḥ) among the aquatic beings (yādasām). I am (asmi) Aryamā among the manes (pitṛṇām), and (ca) Yama (yamaḥ), among those who enforce disciplines (saṃyamatām). ||10.29||
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥१०.३०॥
prahlādaś[120]cāsmi
daityānāṃ kālaḥ kalayatām-aham |
mṛgāṇāṃ ca mṛgendro’[121]haṃ vainateyaś[122]-ca pakṣiṇām ||10.30||
mṛgāṇāṃ ca mṛgendro’[121]haṃ vainateyaś[122]-ca pakṣiṇām ||10.30||
ahaṃ daityānāṃ[123]prahlādaḥ,
ca kalayatāṃ kālaḥ[124] āsmi
| mṛgāṇāṃ mṛgendraḥ[125], ca
pakṣiṇāṃ vainateyaḥ[126]
ahaṃ |
I am (asmi) Prahlāda (prahlādaḥ)
among the demons (daityānāṃ); and (ca) among things that reckon (kalayatām),
I (aham) am the Time (kālaḥ). Among the wild animals (mṛgāṇām),
I (aham) am the lion (mṛgendaḥ); and (ca) among the birds (pakṣiṇām) Garuda (vainateyaḥ). ||10.30||
पवनः पवतामस्मि रामः शस्त्रभृतामहम् ।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥१०.३१॥
pavanaḥ
pavatām-asmi rāmaḥ śastrabhṛtām-aham |
jhaṣāṇāṃ makaraś[127]cāsmi strotasām-asmi jāhnavī ||10.31||
jhaṣāṇāṃ makaraś[127]cāsmi strotasām-asmi jāhnavī ||10.31||
ahaṃ pavatāṃ pavanaḥ, śastrabhṛtāṃ[128]
rāmaḥ[129]asmi
| jhaṣāṇāṃ makara asmi, ca strotasāṃ jāhnavī[130]
asmi |
Among the purifiers (pavatām) I
(aham) am (asmi) air (pavanaḥ); I am Rāma (rāmaḥ) among
those who bear weapons (śastrabhṛtām). And (ca) among the fish (jhaṣāṇām)
I am (asmi) the shark/whale (makaraḥ), among the rivers (strotasām),
I am (asmi) Jāhnavī. ||10.31||
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥१०.३२॥
sargāṇām ādir-antaś[131]-ca
madhyaṃ caivāham-arjuna! |
adhyātmavidyā vidyānāṃ vādaḥ pravadatām-aham ||10.32||
adhyātmavidyā vidyānāṃ vādaḥ pravadatām-aham ||10.32||
arjuna! sargāṇām ādiḥ ca antaḥ ca
madhyam aham eva | ahaṃ vidyānāṃ adhyātma-vidyā, pravadatāṃ[132]
vādaḥ |
O Arjuna! (arjuna!) And (ca) I am the beginning (ādiḥ), and
(ca) the end (antaḥ), as well as (eva) the middle (madhyam),
of the creations (sargāṇām). Among the disciplines of knowledge (vidyānām),
I am the Self-knowledge (adhyātma-vidyā). Of those who discuss (pravadatām),
I (aham) am the discussion leading to truth (vādaḥ). ||10.32||
अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च ।
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः॥१०.३३॥
akṣarāṇām-akāro’[133]smi
dvandvaḥ sāmāsikasya ca |
aham-evākṣayaḥ kālo[134] dhātāhaṃ viśvatomukhaḥ ||10.33||
aham-evākṣayaḥ kālo[134] dhātāhaṃ viśvatomukhaḥ ||10.33||
akṣarāṇām akāraḥ asmi[135],
ca sāmāsikasya dvandvaḥ[136] |
akṣayaḥ kālaḥ[137]
viśvatomukhaḥ[138]
dhātā[139]
aham eva |
Among the letters (akṣarāṇām),
I am ‘a’ (akāraḥ); and (ca) I am Dvandva (dvandvaḥ) among
the compounds (sāmāsikasya). I (aham) am indeed (eva) the inexhaustible
(akṣayaḥ) time (kālaḥ); the sustainer (dhātā) (of karmaphala)
who is all-pervasive (viśvatomukhaḥ). ||10.33||
मृत्युः
सर्वहरश्चाहमुद्भवश्च भविष्यताम् ।
कीर्तिः
श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥१०.३४॥
mṛtyuḥ
sarvaharaś[140]cāham
udbhavaś[141]-ca
bhaviṣyatām |
kīrtiḥ śrīr-vāk ca nārīṇāṃ smṛtir-medhā dhṛtiḥ kṣamā ||10.34||
kīrtiḥ śrīr-vāk ca nārīṇāṃ smṛtir-medhā dhṛtiḥ kṣamā ||10.34||
ahaṃ sarvaharaḥ mṛtyuḥ, ca bhaviṣyatām
udbhavaḥ | ca nārīṇāṃ kīrtiḥ śrīḥ vāk smṛtiḥ medhā[142]
dhṛtiḥ kṣamā[143]
(asmi) |
And (ca) I (aham) am death (mṛtyuḥ) that takes away everything (sarva-haraḥ); and (ca) I am the cause of prosperity (udbhavaḥ) of those yet to be (bhaviṣyatām). And (ca) among the feminine words/qualities (nārīṇāṃ) I am fame (kīrtiḥ), wealth (śrīḥ), speech (vāk), memory (smṛtiḥ), memory (medhā), fortitude (dhṛtiḥ), and forgiveness (kṣamā). ||10.34||
बृहत्साम
तथा साम्नां गायत्री छन्दसामहम् ।
मासानां
मार्गशीर्षोऽहमृतूनां कुसुमाकरः॥१०.३५॥
bṛhatsāma
tathā sāmnāṃ gāyatrī-chandasām-aham |
māsānāṃ mārgaśīrṣo’[144]ham-ṛtūnāṃ kusumākaraḥ ||10.35||
māsānāṃ mārgaśīrṣo’[144]ham-ṛtūnāṃ kusumākaraḥ ||10.35||
tathā sāmnām ahaṃ bṛhatsāma, chandasām[145]
gāyatrī[146],
māsānāṃ mārgaśīrṣaḥ[147]
ṛtūnāṃ kusumākaraḥ[148]
aham |
Similarly (tathā), I (aham)
am the Bṛhatsāma (bṛhatsāma) among the sāmas (sāmnām); Gāyatrī
(gāyatrī) among the metres (chandasām). I (aham) am Mārgaśīrṣa
(mārgaśīrṣaḥ) among the months (māsānām); among the seasons (ṛtūnāṃ),
the flowery season (kusumākaraḥ). ||10.35||
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥१०.३६॥
dyūtaṃ
chalayatām-asmi tejas-tejasvinām-aham |
jayo’[149]smi vyavasāyo’[150]smi sattvaṃ sattvavatām-aham ||10.36||
jayo’[149]smi vyavasāyo’[150]smi sattvaṃ sattvavatām-aham ||10.36||
ahaṃ chalayatāṃ dyūtaṃ, tejasvināṃ
tejaḥ asmi | ahaṃ jayaḥ, vyavasāyaḥ[151]
asmi, sattvavatāṃ[152]sattvam[153] asmi
|
I (aham) am (asmi) the
game of dice (dyūtaṃ) among deceptions (chalayatām); the
brilliance (tejas) of the brilliant (tejasvinām). I (aham) am (asmi) the victory (jayaḥ),
the effort (vyavasāyaḥ), I am (asmi)
the sattva (sattvam) of those, whose nature is predominantly sattva
(sattvavatām). ||10.36||
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः।
मुनीनामप्यहं व्यासः कवीनामुशना कविः॥१०.३७॥
vṛṣṇīnāṃ
vāsudevo’[154]smi
pāṇḍavānāṃ dhanañjayaḥ |
munīnām-apyahaṃ vyāsaḥ kavīnām-uśanā kaviḥ ||10.37||
munīnām-apyahaṃ vyāsaḥ kavīnām-uśanā kaviḥ ||10.37||
vṛṣṇīnāṃ[155]
vāsudevaḥ[156],
pāṇḍavānāṃ dhanañjayaḥ[157],
munīnāṃ[158]
vyāsaḥ[159],
kavīnām uśanā kaviḥ api aham asmi |
Among the Vṛṣṇīs (vṛṣṇīnāṃ), I
am (asmi) Vāsudeva (vāsudevaḥ),
among the Pāṇḍavas (pāṇḍavānāṃ) Dhanañjaya (dhanañjayaḥ), also (api)
among the seers (munīnām) I (aham) am Vyāsa (vyāsaḥ),
among the sages (kavīnām), the poet (kaviḥ) Uśanā/ Śukrācārya (uśanā).
||10.37||
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥१०.३८॥
daṇḍo[160]
damayatām-asmi nītir-asmi jigīṣatām |
maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatām-aham ||10.38||
maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatām-aham ||10.38||
damayatāṃ daṇḍaḥ[161] asmi,
jigīṣatāṃ nītiḥ[162]
asmi | guhyānāṃ maunam asmi, ca jñānavatāṃ jñānam aham eva |
I am (asmi) the discipline/sceptre
(daṇḍaḥ) of those who want to conquer/enforce discipline (damayatām),
I am (asmi) justice (nītiḥ) of those who want to conquer (jigīṣatām).
I am the silence (maunam) among the secrets (guhyānāṃ), and (ca) of those who have knowledge (jñānavatām),
I (aham) am alone (eva) that
knowledge (jñānaṃ). ||10.38||
यच्चापि सर्वभूतानां बीजं तदहमर्जुन ।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥१०.३९॥
yac[163]cāpi
sarvabhūtānāṃ bījaṃ tad[164]-aham-arjuna!
|
na tad[165]-asti vinā yat-syān[166]-mayā bhūtaṃ carācaram ||10.39||
na tad[165]-asti vinā yat-syān[166]-mayā bhūtaṃ carācaram ||10.39||
ca arjuna! yat sarva-bhūtānāṃ bījaṃ,
tat[167]
api aham | tat[168]
carācaram bhūtaṃ na asti, yat mayā vinā syāt |
And (ca) O Arjuna (arjuna!)! I (aham) am also (api)
that (tat), which (yat) is the cause (bījam) of all beings
(sarva-bhūtānām). There is (asti) no (na) moving/sentient
(caram) or non-moving/insentient (acaram) thing (bhūtam) that
(tat) can exist (syāt) without (vinā) Me (mayā). ||10.39||
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥१०.४०॥
nānt’[169]osti
mama divyānāṃ vibhūtīnāṃ parantapa! |
eṣa tūddeśataḥ prokto[170] vibhūter-vistaro[171] mayā ||10.40||
eṣa tūddeśataḥ prokto[170] vibhūter-vistaro[171] mayā ||10.40||
parantapa! mama divyānāṃ vibhūtīnām[172]
antaḥ na asti | mayā vibhūteḥ eṣa vistaraḥ tu uddeśataḥ proktaḥ[173] |
O Scorcher of foes (parantapa!)!
There is no (na) end (antaḥ) to My (mama) extraordinary/divine
(divyānām) glories (vibhūtīnām). But (tu) this (eṣa)
particular narration (vistaraḥ) of glories (vibhūteḥ) was told (proktah)
by Me (mayā) taking into account a few important ones (uddeśataḥ).
||10.40||
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥१०.४१॥
yad[174]-yad[175]
vibhūtimat-sattvaṃ śrīmad-ūrjitam-eva vā |
tat[176]-tad[177]-evāvagaccha tvaṃ mama tejo’[178]ṃśasambhavam ||10.41||
tat[176]-tad[177]-evāvagaccha tvaṃ mama tejo’[178]ṃśasambhavam ||10.41||
yat yat eva vibhūtimat[179]śrīmat[180] vā
ūrjitaṃ sattvaṃ[181],
tat tat[182]
tvaṃ mama tejo’ṃśa-sambhavam eva ava-gaccha |
Whatever (yat yat) glorious (vibhūtimat) thing (sattvam) there is, which is
endowed with any form of wealth (śrīmat), or (vā) that which is powerful
(ūrjitam), may you (tvam) know (ava-gaccha) that each one
of that (tat tat) is indeed (eva)
born (sam-bhavam) of a fraction (aṃśa) of My (mama) splendour
(tejaḥ). ||10.41||
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥१०.४२॥
athavā
bahunaitena kiṃ jñātena tavārjuna! |
viṣṭabhyāham-idaṃ kṛtsnam-ekāṃśena sthito[183] jagat ||10.42||
viṣṭabhyāham-idaṃ kṛtsnam-ekāṃśena sthito[183] jagat ||10.42||
athavā arjuna! etena bahunā jñātena[184]
tava kim | aham idaṃ kṛtsnaṃ jagat[185]
ekāṃśena viṣṭabhya[186]
sthitaḥ |
Rather (athavā), O Arjuna! (arjuna!), What is accomplished (kim) for you (tava) by this (etena)
(incomplete) knowledge (jñātena) of manifold (bahunā) things?
(May you know that) I (aham), remain (sthitaḥ) pervading (viṣṭabhya)
this (idam) entire (kṛtsnam) universe
(jagat) with one part (ekāṃśena) (of Myself). ||10.42||
***
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे विभूतियोगो नाम दशमोऽध्यायः॥१०॥
oṃ tat sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
vibhūti-yogo nāma daśamo’dhyāyaḥ (10)
***
Om, That (tat) is the
only reality (sat).
Thus concludes the tenth chapter
titled Vibhūti-yogaḥ (Topic of the glories (of the Lord), in the Bhagavadgītā, which is the essence of
the Upaniṣads, whose subject matter is both knowledge of Brahman and Yoga,
which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ saṃhitāyām)
[3] So, paramam is the
subject matter, not adjective to vacaḥ.
[4] te (dp, could be 2nd case or 4th case) prīyamāṇāya (noun) = arjunāya
[6] ajam - not an effect
[7] anādim - not a cause
[8] ajam anādim – vastutantra
- To know the Lord as He is presented by the Upaniṣads.
[9] mām (dp) ajam (adj) anādim (adj) loka-maheśvaram (adj) - coming down from 3rd śloka
-
lokanāṃ maheśvaraḥ - 6TP - Shaṣṭhī Tatpuruṣaḥ
[10] yaḥ (relative) saḥ saḥ
(co-relatives)
+ eṅaḥ
padāntat ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+eṅaḥ
padāntat ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[15] asaṃmohaḥ - coming
down from 3rd sloka
[16] kṣamā = not
forgiveness, but accommodating
[17] satyam = one speaks
what one thinks, one does what one says.
मनस्येकं वचस्येकं कर्मण्येकं महात्मनाम्।
मनस्यन्यद् वचस्यन्यत् कर्मण्यन्यद् दुरात्मनाम् ॥ - हितोपदेशः, मित्रलाभः 102
[18] some negative
traits are also included - duḥkham, abhāvaḥ, bhayam, ayaśaḥ
[20] sapta maharṣayaḥ - Thankfully, the names of the seven ṛṣis
are same in ṚV- 9.67,
ṚV-9.107, and ṚV- 10.137 which are - i) Bharadvāja
Bārhaspatya, ii) Kaśyapa Mārica,
iii) Gotama Rāhūgaṇa, iv) Atri Bhauma, v) Viśvāmitra Gāthina, vi)
Jamadagni
Bhārgava, and vii) Vasiṣṭha Maitrāvaruṇi. They belong to the seventh manvantara of Vaivasvata Manu - Viṣṇu Purāṇa Book 3. Ch1.
Each manvantara appears to have a set of seven ṛṣis.
http://www.sacred-texts.com/hin/vp/vp075.htm
[21] catvāraḥ - Sanaka, Sanandana, Sanat Kumāra, Sanat Sujātīya - the four mind-born
(ayonijāḥ) sons
[22] manavaḥ - fourteen Manus - Past six Manus - i) Svāyambhuva Manu, ii) Svarocisa Manu, iii) Uttama Manu, iv) Tapasa/Tamasa Manu, v) Raivata Manu, vi) Chakshusha
Manu, vii) Vaivasvata Manu (of the current manvantara), Future seven Manus - viii)
Savarṇi Manu, ix) Dakṣa Savarṇi Manu, x) Brahma Savarṇi Manu, xi) Dharma
Savarṇi Manu, xii) Rudra Savarṇi Manu, xiii) Raucya or Deva Savarṇi Manu, xiv)
Indra Savarṇi Manu.
[23] mānasāḥ jātāḥ -
born of mind/volition, ayonijāḥ
+eṅaḥ
padāntat ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[26] etām (dp) vibhūtim (noun)
yogaṃ (noun)
[27] tattvataḥ - vastutantra.
Not as kailaśe vartate, vaikuṇṭhe vartate.
[28] yaḥ (relative) saḥ
(co-relative)
[29] a-vi-kampena (adj) yogena
(noun)
[31] mattaḥ - akartaryṛurṇe pañcamī
- Aṣ 2.3.24 (hetau)
[33] bhāva-samanvitāḥ (adj) budhāḥ
(noun)
[35] parasparaṃ bodhayantaḥ
- plus Bhagavadgītā Home Study Group
[36] nityaṃ māṃ
kathayantaḥ, nityaṃ māṃ
bodhayantaḥ ca, nityaṃ tuṣyanti ca, nityaṃ
ramanti ca - nityam is dehli dīpa
[37] a Vaiṣṇava practice.
[38] teṣām (dp) satata-yuktānām
(noun)
[39] satata-yuktānām = Hanuman Prasad Poddar ... satata-yuktānām term is queried by
Arjuna in Ch12.1 - एवं
सततयुक्ता ये
भक्तास्त्वां पर्युपासते । - Ch12.1
[40] tam (dp) buddhiyogam (noun)
= jñānayogam (clarity of thought)
[42] anukampārtham - 4th case meaning.
[43] ātma-bhāvasthaḥ (adj) aham
(noun)
[44] ajñānajam (adj) tamaḥ
(noun) ( 2nd case)
[45] bhāsvatā (adj) jñānadīpena
(noun)
[48] (paraṃ brahma) (paraṃ
dhāma) (pavitraṃ paramam). param is the adjective for all
three.
[49] Viṣṇusahasranāma - 211-dhāma,
the ultimate basis
[50] sarve (dp) ṛṣayaḥ (noun)
[51] Ṛṣis Asitaḥ
and Devalaḥ are referred to in the Ṛgveda
[52] śāśvatam (adj) divyam
(adj) puruṣam (noun)
[53] ādidevam - or/and the first deva
तदव्ययं
यद्भूतयोनिं परिपश्यन्ति धीराः ॥
- मुण्डकोपनिषत् 1.1.6
- tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ,
ṅyāp-prādipadikāt, pratyayaḥ,
paraśca)
- rasādibhyaśca - Aṣ 5.2.95 (tad-asyāstyasminn-iti matup, taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
- mād-upadhāyāśca
mator-vo'yavādiśca
- Aṣ.8.2.9 (padasya)
- ata
iniṭhanau-Aṣ 5.2.115 (tad-asyāstyasminn-iti,
taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
bhūma-nindā-praśamsāsu nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
[59] they do not know what you
are
भूतकृत्
भूतभृत् भावो भूतात्मा भूतभावनः ।।
1 ।। - Viṣṇusahasranāma
[61] devadeva
- 6TP - Shaṣṭhī Tatpuruṣaḥ
[62] svayam - reflexive pronoun
यादृशोऽसि महादेव! तादृशाय नमो
नमः ॥ -
शिवमहिम्नःस्तोत्रम् 41
saṃhitāyām)
[65] divyā (adj) - ātma-vibhūtayaḥ
(noun)
[66] ātma-vibhūtayaḥ - 6
TP - Shaṣṭhī Tatpuruṣaḥ
[67] divyāḥ
ātma-vibhūtayaḥ should
have been divyā ātmavibhūtīḥ (2nd
case).
But since it is a vākya-karma (and not a tiṅganta-karma),
it remains in 1st case.
[69] yābhiḥ (dp) vibhūtibhiḥ
(noun)
[70] imān (dp) lokān (noun)
saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
vartamāne, pratyayaḥ,
paraśca)
[75] vidyām - is a verb here
[79] śṛṇvataḥ - what is the form of this
krdanta?
[81] hanta - an avyayaḥ
denoting sudden happiness
[82] ātmavibhūtayaḥ -
Shaṣṭhī Tatpuruṣaḥ
संहितैकपदे
नित्या, नित्या धातूपसर्गयोः |
नित्या समासे, वाक्ये तु
सा विवक्षामपेक्षते ॥
[85] sarvabhūtāśaya-sthitaḥ (adj) ātmā
(noun)
[86] ādiḥ (mas.) madhyam (neuter) bhūtānām-antah (masc.)
Mitra, Varuṇa, Aṃśumān, Bhaga, and Viṣṇu.
The chapter is full of - yataśca
nirdhāraṇam - Aṣ 2.3.41 (ṣaṣṭhī, saptamī)
[88] aṃśumān - (aṃśavaḥ santi asya)
- tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ,
paraśca)
- rasādibhyaśca - Aṣ 5.2.95 (tad-asyāstyasminn-iti matup, taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
- mād-upadhāyāśca
mator-vo'yavādiśca
- Aṣ.8.2.9 (padasya)
- ata iniṭhanau-Aṣ 5.2.115 (tad-asyāstyasminn-iti, taddhitāḥ,
ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
bhūma-nindā-praśamsāsu
nityayoge'tiśāyane
|
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
[89] aṃśumān (adj) raviḥ
(noun)
[90] The name Marīci however is
not in the names of forty-nine maruts.
So Marīci may be
considered as the rays of the maruts.
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[92] indriyāṇām - not
necessarily the five sense-organs.
[93] In the Ṛgveda,
around 200 hymns are dedicated to Indra, next only to Agni, to whom
around 250 hymns are dedicated. The Indra in the Ṛgveda
is unlike how he is presented
in the Purāṇas or Rāmāyaṇa. Indeed Indra denotes Īśvara.
[97] In the epic Mahābhārata, the rudras
are eleven in number and are named Mṛgavadha,
Sarpa, Nirṛti, Ajaikapāda,
Ahi Budhnya, Pinākin, Dahana, Īśvara, Kapālin (Śaṅkara),
Sthāṇu and Bhaga. While Kapālin is described the foremost of rudras here in the
Bhagavadgītā, it is Śaṅkara who
is considered the greatest of the rudras. Both Kapālin and Śaṅkara are epithets of Śiva.
Pāvaka, Pratyuṣa, and Prabhāsa.
[99] pāvakaḥ - both fire and water are considered as pāvakaḥ
(purifier)
[100] purodhasāṃ mukhyam (adj) bṛhaspatim
(noun) mām (dp)
[101] Kārtikeya, known as the
god of logistics
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[103] girām = words. Later (in Ch 10.33) alphabets will come
महर्षीणां भृगुरहं, गिरामस्म्येकमक्षरम् । -
Ch 10.25
अक्षराणामकारोऽस्मि,
द्वन्द्वः सामासिकस्य च । -
Ch 10.33
[105] Of Sāmkhya?
[106] amṛtodbhavam is
adjective for both uccaiḥśravasam and airāvatam
[107] amṛtodbhavam - 5TP Pañcamī
Tatpuruṣaḥ
संहितैकपदे
नित्या, नित्या धातूपसर्गयोः |
नित्या समासे, वाक्ये तु
सा विवक्षामपेक्षते ॥
[109] amṛtodbhavam (adj) uccaiḥśravasam
(noun)
[110] narādhipam - like rādhikādhipam
[111] Uccaiḥśravas declines like
candramas, naciketas.
[113] Naturally, vajrahastaḥ purandaraḥ
[114] kāmadhuk - the
wish-fulfilling cow
[115] sarpāṇām - later comes nāgānāṃ (hooded snakes = cobras)
[118] anantaḥ - the Lord is Anantaśayanaḥ
[119] yādasām - water-beings - could mean all aquatic animals like shark,
whales.....
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[123] daitya - born of
Diti and Kaśyapa
[124] kālaḥ is relative
here in 30th, perennial in 33rd śloka.
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् । - Ch 10.30
अहमेवाक्षयः कालो
धाताहं विश्वतोमुखः॥ - Ch 10.33
[125] mṛgendraḥ - the king (Indra) of the mṛgas i.e. lion
[128] śastrabhṛtāṃ - śastra is what one releases from one's hand.
Astra
is what one holds - knife, sword, mace.
[129] It is said Rāma had to use
his bow only once.
[130] Jāhnavī (Gaṅgā), Because
it washed away ṛṣi Jāhnu’s āśrama.
iii) jalpa (whatever you say is wrong, because you
are saying it)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
earlier it was गिरामस्म्येकमक्षरम् । -
Ch 10.25
[136] dvandvaḥ - because it is ubhaya-pada-pradhāna - rāmaśca kṛṣṇaśca
- rāmakṛṣṇau
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् । - Ch 10.30
अहमेवाक्षयः कालो
धाताहं विश्वतोमुखः॥ - Ch 10.33
[139] dhātā - of karmaphala
[142] medhā - includes memory as well as recollection at the right time
[143] seven feminine qualities
are also Bhagavān.
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[145] chandasām - Anuṣṭup (8x4=32), Triṣṭup (11x4=44), Gāyatrī (8x3=24),
Jagatī...
[146] There are many metres used
in the Ṛgveda, a list of which is given in ṚV- X.130.4-5.
Gāyatrī meter has three pādas of
eight syllables in each, totaling twenty four syllables.
[147] mārgaśīrṣaḥ - parts of November and December
[148] kusumākaraḥ - means
Vasanta (Spring)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[151] vyavasāyaḥ - means I am the victory of the victorious, the effort
of those who strive.
[152] I am the clarity in
thinking (sattvam) of those who have clarity (sattvavatām).
[153] sattvam - a contemplative disposition.
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[155] vṛṣṇīnām - the Yādavas
[156] vāsudevaḥ - son of Vasudeva, here Kṛṣṇa
[157] Why didn’t He say - You?
[158] munīnām - the contemplative ones
[159] vyāsaḥ - And Vyāsa documented this?
[161] daṇḍaḥ - sceptre, an ornamented
staff carried by rulers on ceremonial occasions as a
symbol of
sovereignty.
[162] nītiḥ - Vidura-nītiḥ,
Cāṇakya-nītiḥ, rāja-nītiḥ
[167] yat (relative) tat (co-relative)
[168] tat (co-relative) yat
(relative)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[172] divyānām (adj) vibhūtīnām
(noun)
-
kartṛ-karmaṇoḥ kṛti Aṣ
2.3.65 (ṣaṣṭhī anabhihite)
6th case negated by
- na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
- kartṛ-karaṇos-tṛtīyā - Aṣ 2.3.18 (anabhihite)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[179] vibhūtimat - (vibhūtayaḥ asya santi)
- tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ,
ṅyāp-prādipadikāt, pratyayaḥ,
paraśca)
bhūma-nindā-praśamsāsu
nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
pratyayaḥ, paraśca)
[181] vibhūtimat sattvaṃ, śrīmat sattvam, ūrjitam sattvam
[182] yat yat (relatives) tat tat
(co-relatives)
[184] etena (dp) bahunā (adj) jñātena (noun) or etena jñātena tava bahunā kim?
[185] idam (dp) kṛtsnam (adj) jagat (noun)
