Gita 10.1 & 10.2
श्रीभगवानुवाच |
भूय एव महाबाहो शृणु मे परमं वच: |
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया || 1 ||
न मे विदु: सुरगणा: प्रभवं न महर्षय: |
अहमादिर्हि देवानां महर्षीणां च सर्वश: || 2 ||
na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣhayaḥ
aham ādir hi devānāṁ maharṣhīṇāṁ cha sarvaśhaḥ
śhrī bhagavān uvācha
bhūya eva mahā-bāho śhṛiṇu me paramaṁ vachaḥ
yatte ’haṁ prīyamāṇāya vakṣhyāmi hita-kāmyayā
Shree Krishna expresses delight in Arjun’s devotion and keen interest in hearing his glories and attributes. As Arjun shares a very close bond with Shree Krishna and is very dear to Him, Shree Krishna promises to reveal His divine and incomparable attributes. This knowledge is unique and profound, as even celestial gods (devatās) and sages (ṛiṣhis) cannot fully comprehend God’s origin, as He existed before their creation.
The Rig Veda highlights the enigma of creation by questioning who truly knows where the universe came from. Similarly, the Īśhopaniṣhad asserts that God exists beyond the understanding of the gods. Despite this inherent complexity, Shree Krishna decides to share inaccessible knowledge with Arjun to deepen his loving devotion, illustrating the intimate nature of their relationship.
Gita 10.3
यो मामजमनादिं च वेत्ति लोकमहेश्वरम् |
असम्मूढ: स मर्त्येषु सर्वपापै: प्रमुच्यते || 3||
yo māmajam anādiṁ cha vetti loka-maheśhvaram
asammūḍhaḥ sa martyeṣhu sarva-pāpaiḥ pramuchyate
In addressing the apparent contradiction between stating that no one can know Him and then indicating that some do, Shree Krishna clarifies that while no one can know God through self-efforts alone, those who receive His divine grace are fortunate enough to know Him. He emphasizes that knowledge of God comes through His blessings.
In verse 10 of the chapter, Shree Krishna promises that those who are devoted to Him will receive the divine knowledge necessary to attain Him, leading to liberation from the reactions of their past and present actions and fostering loving devotion.
To further differentiate between Himself and other souls, Shree Krishna identifies Himself as "loka maheśhwaram," the great Lord of all abodes.
This notion is reinforced by the Śhwetāśhvatar Upaniṣhad, which proclaims God as the supreme controller of all controllers, the deity of all gods, and the ruler beyond material energy.
tamīśhwarāṇāṁ paramaṁ maheśhwaraṁ
taṁ devatānāṁ paramaṁ cha daivataṁ
patiṁ patīnāṁ paramaṁ parastād
vidāma devaṁ bhuvaneśhamīḍyam
(6.7)[v3]
Gita 10.4 & 10.5
बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: |
सुखं दु:खं भवोऽभावो भयं चाभयमेव च || 4||
अहिंसा समता तुष्टिस्तपो दानं यशोऽयश: |
भवन्ति भावा भूतानां मत्त एव पृथग्विधा: || 5||
buddhir jñānam asammohaḥ kṣhamā satyaṁ damaḥ śhamaḥ
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ chābhayameva cha
ahinsā samatā tuṣhṭis tapo dānaṁ yaśho ’yaśhaḥ
bhavanti bhāvā bhūtānāṁ matta eva pṛithag-vidhāḥ
In these verses, Shree Krishna reaffirms His Supreme Lordship and absolute control over all of creation. He identifies twenty emotions that shape human nature, indicating that these moods, temperaments, and dispositions all stem from Him. Key qualities include:
Buddhi is the ability to analyze things from their proper perspective.
Jñānam is the ability to discriminate spiritual from material.
Asammoham is the absence of confusion.
Kṣhamā is the ability to forgive those who have harmed us.
Satya is the veracity to declare the truth for the benefit of all.
Dam means restraining the senses from the sense objects.
Śham is restraint and control of the mind.
Sukham is the emotion of joy and delight.
Duḥkham is the emotion of sorrow and affliction.
Bhavaḥ is the perception of one’s existence “I am.”
Abhāvaḥ is the experience of death.
Bhaya is the fear of oncoming difficulties.
Abhaya is freedom from fear.
Ahinsā is abstinence from harming any being through word, deed, or thought.
Samatā is equanimity in good and bad situations.
Tuṣhṭi is feeling content in whatever comes by one's karma.
Tapa is voluntary austerities for spiritual benefit, in accordance with the Vedas.
Dān is giving in charity to one who is worthy.
Yaśh is fame arising from possessing good qualities.
Ayaśh is infamy for possessing bad qualities.
Krishna emphasizes that these qualities manifest in individuals only to the degree permitted by Him, making Him the source of both good and bad traits. This can be compared to electric power, which, while originating from a single source, produces different effects in various devices. Similarly, God's energy manifests in our actions positively or negatively, depending on our choices and past life experiences.
Summary: JKYog India Online Class- Bhagavad Gita [English]- 8.03.2025
