Gita 10.7
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत: |
सोऽविकम्पेन योगेन युज्यते नात्र संशय: || 7||
etāṁ vibhūtiṁ yogaṁ cha mama yo vetti tattvataḥ
so ’vikampena yogena yujyate nātra sanśhayaḥ
This passage explains that the term ‘vibhūti refers to God's immense powers manifesting in the universe, while ‘yogam’ signifies God's connection to these powers. Shree Krishna highlights that understanding God's greatness inspires devotion in individuals, as knowledge enhances love and reverence.
The example of a śhāligrām stone illustrates this connection. Without knowledge of its importance, one may feel indifferent toward it. However, learning about its spiritual significance and historical association with revered saints amplifies appreciation and respect for it. Similarly, gaining proper knowledge of God's majestic splendours and workings across the universe strengthens devotion and unites individuals with Him through unwavering ‘bhakti’ (devotion).
Gita 10.8
अहं सर्वस्य प्रभवो मत्त: सर्वं प्रवर्तते |
इति मत्वा भजन्ते मां बुधा भावसमन्विता: || 8||
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
Shree Krishna declares himself as the Supreme Ultimate Truth and the cause of all causes, a concept reiterated throughout the Bhagavad Gita (verses 7.7, 7.12, 10.2-3, and 15.15) and supported by scriptures like the Rig Veda, which highlights the empowerment of individuals by divine grace. Those who understand this truth cultivate firm faith and engage in loving devotion. While Shree Krishna is the Supreme Lord of both material and spiritual realms, his primary purpose is not the governance of creation. Krishna primarily engages in eternal loving pastimes with liberated souls in Golok, his divine abode.
Chaitanya Mahaprabhu states that Krishna does not directly handle the processes of creation, maintenance, and dissolution of material universes.
Chaitanya Mahaprabhu states:
swayaṁ bhagavānera karma nahe bhāra-haraṇa
(Chaitanya Charitāmṛit, Ādi Leela 4.8)[v5]
Forms of Vishnu
1. Maha Vishnu (Pratham Puruṣh):
Maha Vishnu is thus the form of God that presides over the material realm, consisting of infinite material universes. Maha Vishnu is also known as Pratham Puruṣh the first expansion of God in the material realm). He resides in the divine water of the kāraṇ (causal) ocean and manifests innumerable material universes from the pores of his body.
2. Garbhodakshayi Vishnu (Dwitīya Puruṣh):
Garbhodakshayi Vishnu, (Dwitīya Puruṣh) is the expansion of Maha Vishnu. He resides at the bottom of each universe.
From Garbhodakshayi Vishnu, Brahma is born. He guides the process of creation—creating the various gross and subtle elements of the universe, the laws of nature, the galaxies and planetary systems, the forms of life residing in them, etc. Hence, Brahma is often referred to as the creator of the universe. However, he is actually the secondary creator.
3. Kshirodakshayi Vishnu ( Tṛitīya Puruṣh) :
Kshirodakshayi Vishnu, the third expansion of God in the material realm, resides at the top of each universe in Kṣhīra Sāgar. Kshirodakshayi Vishnu is also known as Tṛitīya Puruṣh (third expansion of God in the material realm).
He is also present as the Supreme Soul in the hearts of all living beings, observing their karmas, maintaining records, and delivering results at the right time. Thus, he is regarded as the maintainer of the universe.
Shree Krishna, the primordial form of God, is non-different from the three forms of lord Vishnu. He is the source of all spiritual and material creation and is referred to as the Avatārī, or the origin of all Avatārs. According to the Śhrīmad Bhāgvatam, all divine forms are expansions of Shree Krishna.
Brahma, the secondary creator, acknowledges this by praying to Shree Krishna, recognising that infinite universes originate and dissolve within Maha Vishnu, who is an expansion of Shree Krishna.
The secondary creator Brahma prays to Shree Krishna:
yasyaikaniśhvasita kālamathāvalambya
jīvanti lomavilajā jagadaṇḍanāthāḥ
viṣhṇurmahān saihayasya kalāviśheṣho
govindamādi puruṣhaṁ tamahaṁ bhajāmi
(Brahma Samhitā 5.48)[v7]
Gita 10.9
मच्चित्ता मद्गतप्राणा बोधयन्त: परस्परम् |
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च || 9||
mach-chittā mad-gata-prāṇā bodhayantaḥ parasparam
kathayantaśh cha māṁ nityaṁ tuṣhyanti cha ramanti cha
The essence of the mind is to become absorbed in what it cherishes most. Devotees of God immerse themselves in remembering Him due to deep adoration, making devotion the foundation of their lives. This connection provides them with meaning, purpose, and strength, akin to a fish's need for water.
One can gauge what is truly important to people by examining where they invest their time, energy, and resources. The Bible highlights that where one's treasure is, there their heart follows. Spending habits reveal priorities—whether on luxury items, extravagant vacations, or charitable contributions. The love of parents for their children is evident in their sacrifices for their well-being, just as devotees express their love for God through dedication and surrender.
This surrender leads to contentment, as devotees view all circumstances—positive or negative—as divine will, maintaining equanimity in life. Their love for God is also evident in their conversations; they enjoy discussing His glories, names, forms, and pastimes. Engaging in practices like kīrtan (chanting) and shravaṇa (hearing) not only brings them personal joy but also helps enlighten others about divine knowledge. This triad of devotional practice—shravaṇa, kīrtan, and smaraṇa—constitutes their worship.
Gita 10.10
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् |
ददामि बुद्धियोगं तं येन मामुपयान्ति ते || 10||
teṣhāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te
Divine knowledge of God cannot be attained through intellect alone, as our understanding is limited by material energy and confined to the material realm. Vedic texts assert that those who believe they can comprehend God through their intellect lack true understanding, while those who acknowledge God's incomprehensibility have a better grasp of Him.
The Upaniṣhads and the Ramayana emphasise that God is beyond the reach of intellect, mind, and words. Given these assertions about the impossibility of knowing God through self-effort, the question arises about the possibility of God-realization.
Shree Krishna clarifies that knowledge of God is granted by Him through divine grace, and only those fortunate enough to receive this grace can truly know Him. The Yajur Veda reinforces this idea, stating that knowledge of God requires immersion in His divine essence. Thus, a true understanding of God comes not from intellectual efforts but from divine blessing. Furthermore, Shree Krishna indicates that His grace is given not arbitrarily, but to those who sincerely devote their minds to Him.
Summary: JKYog India Online Class- Bhagavad Gita [English]- 15.3.2025
