दशमोऽध्यायः — विभूति योगः

Subject: Word of Welfare
श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:
भूय एव महाबाहो शृणु मे परमं वचः।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया॥१०-१॥
bhūya eva mahābāho śṛṇu me paramaṁ vacaḥ|
yatte’haṁ prīyamāṇāya vakṣyāmi hitakāmyayā||10-1||
Meaning: Listen once again, O Mighty-armed, to My supreme word. This I shall speak to you, for your welfare, as you are very dear to Me (and) you feel happy in hearing Me.
Lesson: When you counsel your loved ones, keep their welfare in mind.

Subject: The Supreme
न मे विदुः सुरगणाः प्रभवं न महर्षयः।
अहमादिर्हि देवानां महर्षीणां च सर्वशः॥१०-२॥
na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ|
ahamādirhi devānāṁ maharṣīṇāṁ ca sarvaśaḥ||10-2||
Meaning: Neither the gods, nor the great sages know My origin because, in every respect, I am the origin of all gods and the great sages also.
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।
असंमूढः स मर्त्येषु सर्वपापैः प्रमुच्यते॥१०-३॥
yo māmajamanādiṁ ca vetti lokamaheśvaram|
asaṁmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate||10-3||
Meaning: Among mortals, he is undeluded and liberated from all sins who knows Me as unborn and beginning less as also the great Lord of the world.
Lesson: The Supreme-Being is the source of all. He is beyond the perception of gods (sense-organs) and sages (sense-objects).Nothing is left to know for him who knows the Supreme-Lord, as unborn and beginning less.

Subject: Emotions, Feelings and Thoughts
बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च॥१०-४॥
buddhirjñānamasaṁmohaḥ kṣamā satyaṁ damaḥ śamaḥ|
sukhaṁ duḥkhaṁ bhavo’bhāvo bhayaṁ cābhayameva ca||10-4||
Meaning: Intellect, wisdom, non-delusion, forgiveness, truth, self-control, pleasure and pain, birth or death, fear and also fearlessness;
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः॥१०-५॥
ahiṁsā samatā tuṣṭistapo dānaṁ yaśo’yaśaḥ|
bhavanti bhāvā bhūtānāṁ matta eva pṛthagvidhāḥ||10-5||
Meaning: Non-violence, equanimity, contentment, austerity, charity, fame, in- fame all these various qualities of beings originate from Me alone.
Lesson: All beings experience various types of emotions, feelings and thoughts. Shaping life- styles and leading them towards divinity, these are stimulated by their Self-in-dwelling.

Subject: World of Experience
महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः॥१०-६॥
maharṣayaḥ sapta pūrve catvāro manavastathā|
madbhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ||10-6||
Meaning: Holding powers like Mine, the seven great sages (intellect, ego and the five senses), the ancient four (the mind, intellect, ego and consciousness: cit) and also Manus were born of My mind. All creatures, world over, have descended from them.
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः॥१०-७॥
etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ|
so’vikampena yogena yujyate nātra saṁśayaḥ||10-7||
Meaning: Undoubtedly, he is established in the undeviated Yoga who knows, in essence, My glory (of multifold manifestations at macro and micro levels) and My power of Yoga (steady action).
Lesson: Intellect, ego and five senses constitute the world of experience among all beings. The urge to create comes from creative power which is the intervention of four instruments (mind, intellect, ego and consciousness), monitored by the Self-in-dwelling. A Yogi of perfection knows this.

Subject: The Supreme Self
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः॥१०-८॥
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate|
iti matvā bhajante māṁ budhā bhāvasamanvitāḥ||10-8||
Meaning:  I am the source of all (beings). Every thing emanates from Me. Knowing this, the wise, endowed with devotion and conviction, worships Me.
Lesson: In the state of Self-realization, all dualities of cosmic world and ego-centric individualities are lost. There remains only one Supreme- Self, the source of all beings.

Subject: Methods of Meditation (Self-realization)
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च॥१०-९॥
maccittā madgataprāṇā bodhayantaḥ parasparam|
kathayantaśca māṁ nityaṁ tuṣyanti ca ramanti ca||10-9||
Meaning: They remain ever satisfied and delighted who, with their mind entirely established in Me, with their senses absorbed in Me, always speaking of Me, enlighten each other.
Lesson: For attaining the Bliss-Eternal, establish your mind and senses in the Supreme and always speak of Him while enhancing each others knowledge. (Thinking, Perceiving, Deliberating and Experience Sharing are the four important means of enhancing/gaining knowledge).

Subject: The Yoga of Wisdom
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते॥१०-१०॥
teṣāṁ satatayuktānāṁ bhajatāṁ prītipūrvakam|
dadāmi buddhiyogaṁ taṁ yena māmupayānti te||10-10||
Meaning:   I confer that Yoga-of-wisdom to them,  by which they come to me,  who are ever united with Me and  who affectionately worship Me.
तेषामेवानुकम्पार्थमहमज्ञानजं तमः।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता॥१०-११॥
teṣāmevānukampārthamahamajñānajaṁ tamaḥ|
nāśayāmyātmabhāvastho jñānadīpena bhāsvatā||10-11||
Meaning: Living in their hearts, simply out of compassion for them, I destroy the darkness, born of ignorance, by the shining-lamp- of- wisdom (transcendental knowledge).
Lesson: Destroy the darkness of ignorance by the glowing- lamp- of- transcendental- knowledge. (Realization of the true nature of the Self is known as the Yoga- of -wisdom. The Self-in-dwelling stands revealed by itself (as if out of compassion) when one’s consciousness is stimulated by transcendental knowledge).

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Standard Norms
परं ब्रह्म परं धाम पवित्रं परमं भवान्।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम्॥१०-१२॥
paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān|
puruṣaṁ śāśvataṁ divyamādidevamajaṁ vibhum||10-12||
Meaning: You are the Brahman (Supreme-Being), the Supreme- Abode and the Supreme-Purifier, the Eternal, Divine-Person (Param Purusha), the God of all gods, the Unborn, the All-Pervading;
आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे॥१०-१३॥
āhustvāmṛṣayaḥ sarve devarṣirnāradastathā|
asito devalo vyāsaḥ svayaṁ caiva bravīṣi me||10-13||
Meaning: All the great sages say this about you, as well as the divine seer Narad as also Asita, Devala, Vyasa and now You Yourself are saying (the same) to me.
Lesson: The theories and the doctrines told by the learned and the great persons as also one’s own experiences become the established and standard norms for others

Subject: the Nature of the Self
सर्वमेतदृतं मन्ये यन्मां वदसि केशव।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः॥१०-१४॥
sarvametadṛtaṁ manye yanmāṁ vadasi keśava|
na hi te bhagavanvyaktiṁ vidurdevā na dānavāḥ||10-14||
Meaning: What ever you say to me, O Kesava, I hold that as true. Neither the gods, nor the demons, O Lord, know Your (divine) manifestation.
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम।
भूतभावन भूतेश देवदेव जगत्पते॥१०-१५॥
svayamevātmanātmānaṁ vettha tvaṁ puruṣottama|
bhūtabhāvana bhūteśa devadeva jagatpate||10-15||
Meaning: Indeed, You alone know Yourself, by Your self, O Supreme-Person, the source of beings, the Lord of creatures, the God of gods, the Lord of the world.
Lesson: The nature of the Self-in-dwelling can be comprehended only by Self-realization (By directly experiencing His existence).

Subject: Practice of the Yoga of Wisdom
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि॥१०-१६॥
vaktumarhasyaśeṣeṇa divyā hyātmavibhūtayaḥ|
yābhirvibhūtibhirlokānimāṁstvaṁ vyāpya tiṣṭhasi||10-16||
Meaning: You alone tell me, with no reservation (and) explicitly your divine glories by which you exist pervading all these worlds.
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया॥१०-१७॥
kathaṁ vidyāmahaṁ yogiṁstvāṁ sadā paricintayan|
keṣu keṣu ca bhāveṣu cintyo’si bhagavanmayā||10-17||
Meaning: How shall I, ever meditating, know you fully in, O Yogin? What are your various aspects, O Blessed Lord, which I should contemplate upon?
विस्तरेणात्मनो योगं विभूतिं च जनार्दन।
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्॥१०-१८॥
vistareṇātmano yogaṁ vibhūtiṁ ca janārdana|
bhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me’mṛtam||10-18||
Meaning: Tell me again, O Janardan, Your power of Yoga and glories, as I am not satiated by hearing your nectar-like speech.
Lesson: A Yogi, engaged in the pursuit of transcendental knowledge, should explore his spiritual unity with the Supreme-Being and with all His creation; various dimensions of His spiritual relationship and how He can be known and realized.

Lord Krishna said:

Subject: Glories of the Supreme-Being
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे॥१०-१९॥
hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ|
prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me||10-19||
Meaning: Alas! There is no end to My Extent. Yes, I shall tell you, O Best of the Kurus, My glories (divine manifestations) which are prominent.
Lesson: The Supreme and His divine manifestations are infinite. A Yogi established in meditation can know only the prominent one.

Subject: The Supreme-Being
अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च॥१०-२०॥
ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ|
ahamādiśca madhyaṁ ca bhūtānāmanta eva ca||10-20||
Meaning: I am the Self, O Gudakesha, established in the hearts of all beings. I am the Beginning, the Middle, and the very End of all beings.
Lesson: The Supreme-Being is the Self-in-dwelling seated in the heart of all beings. He is the basis of the birth, growth and death of the entire creation.

Subject: Glories of the Supreme-Being
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी॥१०-२१॥
ādityānāmahaṁ viṣṇurjyotiṣāṁ raviraṁśumān|
marīcirmarutāmasmi nakṣatrāṇāmahaṁ śaśī||10-21||
Meaning: I am Vishnu (sustainer), among the Adityas; among the luminous, I am the radiant sun; I am Marici among the Maruts (gods of wind); and among the shining stars, I am the moon;
वेदानां सामवेदोऽस्मि देवानामस्मि वासवः।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना॥१०-२२॥
vedānāṁ sāmavedo’smi devānāmasmi vāsavaḥ|
indriyāṇāṁ manaścāsmi bhūtānāmasmi cetanā||10-22||
Meaning: Among the Vedas, I am the Sama; I am Indra among the gods; I am the mind among the senses; and I am the consciousness among living beings;
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्।
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम्॥१०-२३॥
rudrāṇāṁ śaṅkaraścāsmi vitteśo yakṣarakṣasām|
vasūnāṁ pāvakaścāsmi meruḥ śikhariṇāmaham||10-23||
Meaning: I am Sankara among the Rudras; I am Kubera (Lord of wealth) among Yakshas and Rakshasas; among the Vasus (the deity presiding over seasons) I am fire (pavaka); and among the mountain-peaks; I am the Sumeru;
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः॥१०-२४॥
purodhasāṁ ca mukhyaṁ māṁ viddhi pārtha bṛhaspatim|
senānīnāmahaṁ skandaḥ sarasāmasmi sāgaraḥ||10-24||
Meaning: Among the high priest, consider Me, O Partha, Brahaspati (head of the priests/ intellectuals); among (army) generals, I am Skanda (son of siva-the peacock rider), and among water-bodies, I am the ocean;
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः॥१०-२५॥
maharṣīṇāṁ bhṛgurahaṁ girāmasmyekamakṣaram|
yajñānāṁ japayajño’smi sthāvarāṇāṁ himālayaḥ||10-25||
Meaning: Among the great sages, I am Bhrigu; among words, I am the one syllable AUM; among sacrifices (yajnas); I am the sacrifice of silent- recitation; and among the immovable, I am the Himalyas;
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः॥१०-२६॥
aśvatthaḥ sarvavṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ|
gandharvāṇāṁ citrarathaḥ siddhānāṁ kapilo muniḥ||10-26||
Meaning: I am the banyan tree (Asvatha) among all the trees; and Narada among Divine seers; among Gandharvas (I am) Chitraratha, and among the beings of perfection, I am Kapil, the sage;
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम्॥१०-२७॥
uccaiḥśravasamaśvānāṁ viddhi māmamṛtodbhavam|
airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam||10-27||
Meaning: Know Me among horses as Uchaisravas born of nectar; among lordly elephants (I am) Airavata; and among men (I am) the King;
आयुधानामहं वज्रं धेनूनामस्मि कामधुक्।
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः॥१०-२८॥
āyudhānāmahaṁ vajraṁ dhenūnāmasmi kāmadhuk|
prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ||10-28||
Meaning: Among weapons, I am the thunderbolt; among the cows, I am kamadhuk and Kama in the process of procreation; among the serpents, I am Vasuki;
अनन्तश्चास्मि नागानां वरुणो यादसामहम्।
पितृणामर्यमा चास्मि यमः संयमतामहम्॥१०-२९॥
anantaścāsmi nāgānāṁ varuṇo yādasāmaham|
pitṛṇāmaryamā cāsmi yamaḥ saṁyamatāmaham||10-29||
Meaning: I am Ananta, among Nagas; Varuna among water-deities; I am Aryama, among the ancestors and Yama, among the keepers of law and order;
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम्॥१०-३०॥
prahlādaścāsmi daityānāṁ kālaḥ kalayatāmaham|
mṛgāṇāṁ ca mṛgendro’haṁ vainateyaśca pakṣiṇām||10-30||
Meaning: I am Prahlada, among demons; time among reckoners; the lion among animals and I am Garuda among birds;
पवनः पवतामस्मि रामः शस्त्रभृतामहम्।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी॥१०-३१॥
pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham|
jhaṣāṇāṁ makaraścāsmi srotasāmasmi jāhnavī||10-31||
Meaning: Among purifiers, I am the wind; among the warriors, I am Rama, among fishes, I am the shark (Makar), and among rivers I am the Ganga;
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्॥१०-३२॥
sargāṇāmādirantaśca madhyaṁ caivāhamarjuna|
adhyātmavidyā vidyānāṁ vādaḥ pravadatāmaham||10-32||
Meaning: I am the beginning, the middle and the end of creations, O Arjuna, among all sciences, (I am) the Science of the Self (Atma-Vijyana), and I am the dialect among all debates:
अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च।
अहमेवाक्षयः कालो धाताऽहं विश्वतोमुखः॥१०-३३॥
akṣarāṇāmakāro’smi dvandvaḥ sāmāsikasya ca|
ahamevākṣayaḥ kālo dhātā’haṁ viśvatomukhaḥ||10-33||
Meaning: Among letters, I am the alphabet ‘A’; among all compounds, I am the dual, I am also inexhaustible Time, and I am Brahma (the Supreme Form of the Nature or Creation having faces in all directions or whose faces turn to all sides), the sustainer of all beings;
मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्।
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा॥१०-३४॥
mṛtyuḥ sarvaharaścāhamudbhavaśca bhaviṣyatām|
kīrtiḥ śrīrvākca nārīṇāṁ smṛtirmedhā dhṛtiḥ kṣamā||10-34||
Meaning: I am death all-devouring and the origin of all beings yet to be born. Among (seven) women (feminine qualities) I am fame, prosperity, speech, memory, intelligence, firmness and forgiveness;
बृहत्साम तथा साम्नां गायत्री छन्दसामहम्।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः॥१०-३५॥
bṛhatsāma tathā sāmnāṁ gāyatrī chandasāmaham|
māsānāṁ mārgaśīrṣo’hamṛtūnāṁ kusumākaraḥ||10-35||
Meaning: Among the hymns also (I am) the Brhat-Samna; among the meters I am Gaytri; among months, I am Margasirsa; and among seasons, I am the flower bearer (spring);
द्युतं छलयतामस्मि तेजस्तेजस्विनामहम्।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम्॥१०-३६॥
dyutaṁ chalayatāmasmi tejastejasvināmaham|
jayo’smi vyavasāyo’smi sattvaṁ sattvavatāmaham||10-36||
Meaning: I am the gambling of the deceitful, the splendour of the splendid, I am victory, I am the enterprise, I am the goodness in the good;
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः।
मुनीनामप्यहं व्यासः कवीनामुशना कविः॥१०-३७॥
vṛṣṇīnāṁ vāsudevo’smi pāṇḍavānāṁ dhanaṁjayaḥ|
munīnāmapyahaṁ vyāsaḥ kavīnāmuśanā kaviḥ||10-37||
Meaning: among the descendants of vrsni, I am Vasudeva; Dhanajaya among the pandavas. Also,I am Vyasa among the sages and among the poets I am the poet Usana , the great seer;
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्॥१०-३८॥
daṇḍo damayatāmasmi nītirasmi jigīṣatām|
maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatāmaham||10-38||
Meaning: I am the rod of chastisement (punishment) among those who chastise; statesmanship (wise policy) among the seekers of victory; and among secrets, I am the silence; and wisdom among the seekers of wisdom.
यच्चापि सर्वभूतानां बीजं तदहमर्जुन।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्॥१०-३९॥
yaccāpi sarvabhūtānāṁ bījaṁ tadahamarjuna|
na tadasti vinā yatsyānmayā bhūtaṁ carācaram||10-39||
Meaning: Further, O Arjuna I am the seed, whatever is the seed of all creations. There is nothing movable or immovable, which is devoid of Me;
नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया॥१०-४०॥
nānto’sti mama divyānāṁ vibhūtīnāṁ paraṁtapa|
eṣa tūddeśataḥ prokto vibhūtervistaro mayā||10-40||
Meaning: There is no end to my divine manifestations, O Mighty Scorcher of Enemies! I have only given a brief description of (My) Infinite glory.
Lesson: There are 75 thoughts (objects of simile) given in these 24 stanzas (Shlokas).On his sojourn to transcendental-knowledge, a seeker has to pass through these routes.
–The entire creation, closely knit with the Infinite, is His partial expression.
–He is manifested better in life (live elements), than in material objects, in consciousness, than in life, in subject, than in object.
— Perceive Him in beauty, grace, splendour, intelligence, devotion, dedication, love, austerity, charity, sacrifice, and humanness.
— Illumine your mind and intellect with the divine glory (Yog Maya) of the Supreme-Being, through His beauty and glandular as manifested in the universe and through His power (laws) that govern the universe-the whole cosmic world.

Subject: The Cosmic World and the Supreme-Being
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोंशसंभवम्॥१०-४१॥
yadyadvibhūtimatsattvaṁ śrīmadūrjitameva vā|
tattadevāvagaccha tvaṁ mama tejoṁśasaṁbhavam||10-41||
Meaning: Whatever glorious, gracious and powerful is there in any being, know that to be an expression of a fraction of My splendour.
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्॥१०-४२॥
athavā bahunaitena kiṁ jñātena tavārjuna|
viṣṭabhyāhamidaṁ kṛtsnamekāṁśena sthito jagat||10-42||
Meaning: But, of what use is the detailed description of this knowledge for you, O Arjuna, I support this entire universe, pervading it with a single fraction of Myself.

Lesson: All the glorious and gracious beings are illuminated with the Divine splendour of the Supreme-Being. The cosmic world is His partial expression; a fraction only.

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