Gita Chapter 10 - Vibhuti Yoga

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Wed Oct 01, 2014 9:18 am

Hari Om. Pranam to all.

With Bhagavan's grace, Pujya Gurudev and Pujya Guruji Swami Tejomayanandaji's blessings, the group has successfully completed systematic study of 9th Chapter of Gita, Raja Vidya Raja Guhya Yoga.

Let's now study the next chapter, Chapter 10 - Gita Chapter 10 - Vibhuti Yoga (The Yoga of Divine Glories).

Guidelines:

We will stick to Pujya Gurudev Swami Chinmayanandaji's Gita text for our study and Pujya Swami Advayanandaji's "Gita Ready Reference" book for our main reference. Additional references only from Chinmaya Mission Acharya's discourses/CDs/DVDs/Shankara Bhashya as well as teachers in the line of Advaita parampara will be allowed and appreciated. We will take up the verses according to the thought flow for our discussion.

Since we are starting a new topic I invite all readers to come forward and join this discussion actively. If we have more participants we will get more views and that will enrich our Satsang. I also request respected Acharyas here to please help us in our effort. There are different ways you can participate in this discussion.

Category 1. You would like to be an integral part of this study group and will be commited to study. You will be posting verses, writing your thoughts/reflections/references on verses regularly. I will count on you to be regular and will call you out for contributing.

Category 2. You would like to be a casual contributor because you are very interested in participating but cannot devote regular time. You will participate as and when you have time. I will not call you out for any time critical tasks like posting verses. You are very welcome to contribute/ask questions anytime as long as you stick to guideline above and keep your posting relevant to the ongoing discussion.

Category 3. You are an Acharya or Brahmachari or Swamiji or knowledgeable Vedanta Scholar of Chinmaya Mission. You would like to provide guidance to us or give pointers to us when you have time. We will be very grateful to you ! You may remain anonymous without revealing your identity if that's what you like, as long as you identify yourself in category 3.

Please specify which category you would like to join. A brief introduction about you will be helpful too.

The existing Category 1 members are
Muruganji
Sathyavathiji
Priyaji
Sujaji
Nikhil
Uma Kishan
Madan ji
Dr Lakshmi

The existing Category 2 members are
Jayasri ji

These members need not introduce themselves again. Any new members are welcome and should introduce and participate in this satsang.

Looking forward to everyone's active participation and enriching the learning experience from this forum.

Regards
Arvind Kannan
Arvind
 
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Wed Oct 01, 2014 9:31 am

Hari Om,

Let us now see the Slokas 1 and 2 of this Chapter.

Also let us try to understand how this Chapter is linked to Ch 7, 8 and 9. The first 6 Chapters dealt primarily with the jiva and the adjustments he needs to make from his end to tune or understand the Reality. The next 6 Chapters, starting from Chapter 7 to Chapter 12 deals about the nature of the goal, the Paramatman. Keeping the context and thought flow in mind, let us also see how this Chapter is linked to Chapters 7,8,9.

Word and Sloka Meaning :Arvind
HGRR : Kishan
Reflections : Everyone.

Pranaams
Arvind
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Thu Oct 02, 2014 9:24 am

Sloka 1:
श्रीभगवानुवाच
भूय एव महाबाहो श्रृणु मे परमं वचः ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥


Word to Word Meaning:
श्रीभगवानुवाच = The Lord said
भूय = Again
एव = verily
महाबाहो = (O) mighty-armed
श्रृणु मे= hear My
परमं = Supreme
वचः = word
यत्ते = which to you
प्रीयमाणाय = who are delighted
अहं वक्ष्यामि = I will declare
हित = wishing
काम्यया = (your) welfare

Full Sloka Meaning:
Again, O might armed, listen to My Supreme word; which I, wishing your welfare, will declare to you who are delighted to hear Me.

Sloka 2
न मे विदुः सुरगणाः प्रभवं न महर्षयः ।
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥


Word to Word Meaning:
न मे= Not my
विदुः = know
सुरगणाः = the host of Devas
प्रभवं= the origin
न महर्षयः = Nor (do) the great Rishis
अहमादिर्हि= (for) I am the beginning
देवानां = of the Devas
महर्षीणां = (and) of the great Rishis
च सर्वशः= in every way.

Full Sloka Meaning:
Neither the Hosts of the Heavens, nor the great Rishis know my origin; for, in every way, I am the source of all Devas and the Rishis.
Arvind
 
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Sat Oct 04, 2014 11:31 am

Sloka 1

The Lord says भूय एव, again you now listen to my Teaching. The Lord has already taught both saguna and nirguna natures of the Lord in the earlier Chapters. Why does the Lord repeat this knowledge again?

(1) Firstly because of the nature of the Knowledge because it is incomprehensible and repeated listening and reflection is needed. Also it is told in various different ways, in some way or the other it should catch the attention of the listener.

(2) Secondly , यत्ते प्रीयमाणाय - you are getting delighted in listening to Me, and are showing interest therefore I tell you again. If someone is showing interest we must teach else we should not.

(3) Also I tell you again because of another reason. You are महाबाहो, a mighty armed one. What does that has to do with the Lord's Teaching? The word महाबाहो indicates one who is anchored in his svadharma, duty. Meaning Arjuna has prepared his mind for this Knowledge, he is a fit recipient so the Lord is repeating it. Or महाबाहो means you are good in conquering the outer foes, but I am giving you the knowledge to conquer the inner foes, see if you can do it. Conquering the outer foes is relatively easier, the real महाबाहो is one who conquers the inner one, this is the subtle hint.

(4) Fourthly I tell you because हित काम्यया - I seek your welfare, and this knowledge alone can do your supreme welfare.

(5) Finally the nature of the Knowledge is it is परमं वचः supreme in nature. It is परमं because
(a) it is spoken by the Supreme Lord Himself
(b) It reveals the Supreme Knowledge

For the above reasons the knowledge is repeatedly told in another way in this Chapter, and in this way linking it with the earlier 3 Chapters.

Hari Om
Arvind
 
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Sat Oct 04, 2014 11:42 am

Sloka 2

Neither the denizens of Heaven , nor the great Rishis know My origin, for in every way I am the source of all Devas as well as the Rishis.

Bhagavan here talks about Devatas and Rishis. The reason is they are much more advanced beings than normal human beings. That being the case even they are not able to comprehend the Lord's nature in Reality. They may be knowing bits of his glories here and there, but cannot know him in Essence.
Why is this so? The Devas and Rishis are the effects, and the Lord is the Cause. The Effect can never comprehend the Cause, for whatever instruments with which the effect tries to comprehend the Cause has actually come from the Cause!

For example with our eyes we see the world but we cannot see ourselves. The instrument being a part of the Seer cannot know itself! The Rishis and Devatas- no matter how advanced they are , have still come from the Lord. They may be higher manifestations of the Lord, but yet are incapable of knowing the Lord by these very same instruments that have come from Him.

Consciousness can never become an object of perception to the senses- this is the idea.

Hari Om
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby sathiavathi » Sun Oct 05, 2014 4:01 am

HARI OM

THE CHAPTER Ten has been given the title of Vibhuti Yoga , or the yoga of divine manifestations.
This chapter deals with the special manifestations of God and reveals that His exalted position
as the Cause of all Causes.The exposition of the knowledge of nirguna and saguna Brahma
contained in chapters seven,eight and nine having become hard to understand,the Lord introduces this chapter in order to expound the truth clearly once more in a different way.

VERSE-1

In this Verse the Lord conveys Arjuna that it essential to know the truth relating to Bhakti or devotion to Lord and it is exceptionally hard to understand ;hence he should hear it with great attention , reverence and love . By using the word priyamanaya for Arjuna the Lord indicates that His love for him is exceedingly great and he listens to the Lord's words with utmost reverence and love. Hence unasked by him ,without least hesitation ,Lord repeatedly unravels to Arjuna the mystery of His most sacred virtues , glory and truth. The word' hitakaya' indicates that Arjuna's love and devotion had filled the Lord's heart with solicitude for the latter's welfare.Therefore, whatever the Lord proposed to tell him was naturally an expression of His solicitude for his welfare.

Verse-2
The Lord takes various forms as Brahma,Vishnu and Siva for the creation,maintenance and destruction of the universe respectively.He also takes different incarnations like the divine fish Tortoise,Rama etc.for the destruction of the wicked and protection of his devotees,for establishing righteousness.
Prabhavam refers all this manifestations of God.On what particular occasion, in what particular forms, for what particular reasons and in what particular manner does God manifest Himself are divine secrets and the reality of which is not known even to the Gods or to the great sages who possess knowledge of pretersensual things.' The word suragana' stands for various Gods recongnised by the Shastras, such as the eleven Rudras, the eight Vasus,the twelve Adityas,prajapati,the 49 maruts,the twin ashinikumars, Indras and so on. Maharshayas are the seven great sages. The Lord seeks to convey that the gods and all sages from whom this world has evolved have originated from him. He is both their material and instrumental cause; and power possessed by them are all whatever learning,wisdom, energy, lustre are derived from Him.
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby nikhil1707 » Tue Oct 07, 2014 9:23 pm

Sloka 1
This time Shri Krishna didn't wait for Arjuna question because he knew that Arjuna wanted to hear more.Good teachers know when to ask questions and when to continue teaching .
Why are expressions important? Consider electricity which is invisible to our senses but is a source of great power. If we wish to learn more about electricity by watching a power outlet or a power line, we may not be able to understand electricity that much. But if we see a bright and colourful lamp, or medical equipment that helps save people’s lives, it is easier to appreciate the glory of electricity.
Ishvara is infinitely powerful than electricity but is also invisible and unknown to our senses. Only through knowing his expressions can we become aware of his presence, and gradually expand our vision to see the one Ishvara in everything. Shri Krishna is concerned with Arjuna’s well-being, so in that regard he wanted to reveal Ishvara’s glories to Arjuna. He calls these glories “paramam” or supreme because they enable us to transcend this world of name and form and access Ishvara.
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby nikhil1707 » Tue Oct 07, 2014 9:28 pm

Previously, Shri Krishna declared that only Ishvara can speak about Ishvara’s glories. Now, why should that be the case? Why can’t someone else talk about Ishvara’s glories? It is because Ishvara is the cause of everything in this entire universe. He is the “aadihi” or the first principle. He is the ultimate cause.

As we have seen earlier, most of us have an idea that a certain deity is almighty and all-powerful. But ultimately, all those gods and deities are emissaries of Ishvara. They came into existence much later than Ishvara. Similarly, great sages and wise people have also come into existence after Ishvara. Therefore, none of these individuals has the ability to clearly fathom the real nature of Ishvara.

For instance, imagine that you want to learn the history of a large corporation. You may research internet sites, you can talk to the current employees, you can even track down the original employees, but the only person who knows the entire history will be the company’s founder. He can reveal details that only he knew at the time of founding the company. No one else can know these details.

So then, if Ishvara is the ultimate cause of the universe, then everything in the universe is an effect of that ultimate cause. An effect can never know its cause in totality. Therefore, the most qualified person to expound the glories himself is Ishvara himself, speaking through the form of Shri Krishna. Such a teaching is called “apaurusheya”. It is not authored by a human, it has come from Ishvara directly.

As we hear more about the glories of Ishvara, we will need to delve deeper into what is meant by the term “ultimate cause”. To prepare for this exploration, picture a potter creating a pot. There are two main ingredients that go into the pot. One is clay, the substance of which the pot is made. The other is the intelligence of the potter that decides the shape and the method to create it.

With this picture in mind, let us remember four things that will help us in understanding Ishvara. The pot is an effect. The pot has come from a cause. The “material cause” of the pot is clay. The intelligence, also known as the “efficient cause”, is the potter.
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Schandra » Wed Oct 08, 2014 2:16 am

Hari Om

In chapters 7,8 the grandeur or opulence of the Supreme Lord was covered briefly.in chapter 9, continues with the same topic(Ishvara Swarupam ) and also puts forth the power,glory importance and the role played by pure devotion( Bhakti) in attaining Moksha. In chapter 10,He continues to talk about Ishvara Swarupam and Ishvara Vibhuti ( the Universe is the manifestation of God).

Shloka 1

Arjuna is by now totally enthralled with the knowledge imparted to him by The Lord that he does not pose any questions but awaits for The Lord to continue. This enthusiasm shown by Arjuna inspires Lord Krisna to continue. Bhagawan uses the expression "supreme words" to denote that ordinary words will not suffice when you are describing the Supreme Lord. The words are therefore termed Supreme since they deal with the Supreme Lord. Arjuna is referred to as a dear disciple since he shows Shraddha and is so responsive to The Lord 's teaching. Bhagawan also tells Arjuna that these instructions given to him will be beneficial to him since it will help him attain the Supreme goal which is moksha.

Shloka 2

Bhagawan explains to Arjuna that nobody , not even the Devas or even the great Rishis know about His glory in its entirety. The reason is that they are of finite mind,intellect and knowledge. How can they be expected to know about the Infinite in its totality? Moreover, He is their creator in the total sense, He manifests Himself in them.
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Wed Oct 08, 2014 7:54 am

Hari Om,

Thanks everyone for your reflections on Slokas 1,2.

Now let us see Sloka 3.

Word and Sloka Meaning : Arvind
HGRR : Kishan
Reflections : All

Pranaams
Arvind
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby lakssg » Thu Oct 09, 2014 1:59 pm

Chapter 10
After expounding on Brahma Tatva jnana lord now proceeds to explain the glories -VIBUTIs- Knowledge of the varied expressions of the lord.
Verse 1
The teacher in Sri Krishna was extremely inspired to note the student Arjuna getting delighted by the teachings .As one progresses in the spiritual field one attains inner peace and contentment which in turn reflects in the face of the student. So without any questions from arjuna lord tells - you again listen to my teachings – reason being
1. The knowledge is subtle in nature repeated hearing and reflection is required to abide in it..
2. Arjuna is a warrior with good physical strength but an equal inner strength is a must for a life divine which is the goal of human birth
3. This is the supreme knowledge one can have
4. Lord is compassionate and he wants to see his devotees are truly benefitted by this knowledge

Verse 2
Lord brings about one more reason for the efforts he is putting for teaching arjuna- Nobody knows fully about the supreme Brahman.
One cannot have this knowledge directly since it is not available for direct experience .Even those who are highly evolved beings like devas and great rishis do not know about supreme fully . Lord is the cause of all- the substratum and the effects can never experience the cause perfectly and in fullness. Whatever strength/ excellences the effect has is all from the cause.
so the only source of this knowledge is lord himself. Through this verse it is indicated that the consciouseness is the subjective truth in us which can never be comprehended by any of the instruments like sense organs, mind , intellect
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Sat Oct 11, 2014 9:22 am

Sloka 3
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्‌ ।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥


Word to Word Meaning:
यो = Whoever
च वेत्ति - Knows
माम = Me
अजम = as unborn
अनादिं = as without beginning
महेश्वरम्‌ = (as) the great Lord
लोक = of all the worlds
असम्मूढः = (he is) undeluded
स मर्त्येषु = he among mortals
सर्वपापैः = from all sins
प्रमुच्यते = is liberated

Full Sloka Meaning:
HE who amongst the mortals, knows Me as unborn and beginning less, as the great Lord of the worlds, he is undeluded and is liberated from all sins.
Arvind
 
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby umakishan » Sat Oct 11, 2014 6:43 pm

HGRR
Terms and Definitions


(1) Distinguish 'jiva' from 'Isvara'.
In Vedanta, the Self seemingly conditioned by or reflected in or functioning through the individual mind and intellect is the 'jiva' (ego), limited and thwarted by its own imperfections; whereas the same eternal Self conditioned by or reflected in or functioning through the total Mind and intellect is the 'Isvara' (God-Principle), unlimited and ever a Master of its own Perfection. (Introduction).

(2) Define 'tanmatra'.
When the Infinite is seemingly identified with the Total-intellect or Cosmic-intellect (Mahat) and develops thereby an egocentric personality of its own (ahankara), It projects Itself, fir Its own joy-transactions, as the world of sense objects. These sense objects are caked the five tanmatras. These are nothing but the qualities that predominate in each of the five elements; in Ether- the Sound, in Air - the Touch, in Fire- the Form, in water- the taste and in Earth the Smell. (10.2)

Thoughts and Concepts
(1) Explain how the world is a projection of the Total-mind.
I create my world with my mind; you create your world with your mind; and a third person creates his world with his mind. No doubt, into the pool of my world certain aspects and portions of the world of others creep in to overlap for varying periods of time. Philosophically viewed, therefore, the total world of forms and beings is created, sustained and destroyed by the number of minds totally available to cognize and to experience this whole Universe. This Total-mind includes even the rudimentary perceptions of a mind in the plant kingdom, the relatively better-developed minds and intellects of the animal kingdom and also the well-developed mind of man. (Introduction).

(2) What does the term 'Sapta Rsi' (Seven Rsis) symbolize?
When the Infinite is seemingly identified with the Cosmic-intellect (Mahat) and develops thereby an egocentric personality of Its own (ahankara), It projects Itself, for Its own joy-transactions, as a world of sense objects. These sense objects are called the five tanmatras. The 'Mahat', the 'Ahankara' and the five 'tanmatras' together constitute the 'Sapta Rsi' (Seven Rsis) personified by the Puranas (10.2)

(3) What does the term 'Deva' signify?
The word 'Deva' rises from the root 'div' meaning to 'illumine'. The 'Devas', therefore, are the sense organs which illumine for us the world of objects for our innumerable experiences (10.2)

Selections For Reflection
(1) Consciousness, being the very Subjective Truth in us, can never become an object of perception for the sense organs or an object of feeling for the mind or an object of knowing for the intellect. (10.2)
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Sat Oct 11, 2014 6:46 pm

Sloka 3
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्‌ ।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥


Because I am the very source of Gods and the great Rishis there is no other source for Me. Therefore I am unborn and without beginning. He who knows me as thus, the great Lord of the worlds and who is devoid of ignorance and its effects, is not deluded among the mortals. He is freed from all sins.

In Sloka 2 it was said no one can reach Me. In Sloka 3 it says one can reach Me. Why this paradox? What Bhagavan means is by your own effort you cannot reach Me. On surrendering to Bhagavan (or in drop of the ego in meditation), the Lord Himself reveals his true nature, this the Lord Himself will declare later in this Chapter.

Or another meaning is not that the Lord cannot be known, but he has to be known in a particular way, that He is our very own Self as well as the Self of all beings. In this way he is to be known.

लोकमहेश्वरम्‌ = The same Self with Maya appears as the controller of the world (as Isvara), so one who knows Me as Isvara (as the Macrocosm) of the whole world. Bhagavan is not only the controller of all the worlds but also the controller and witness of all the thoughts inside ourselves (as the Microcosm), this he explains in Slokas 3 and 4. The Lord is therefore at both the levels of the Macrocosm and the Microcosm. Meaning he is not only the Cause, but also has entered as the effect- He is the abhinna nimitta upadhana karana (he is the efficient and the material cause).

सर्वपापैः प्रमुच्यते = For one who knows me as thus (as described above) , all his sins end as he has put an end to ignorance , therefore असम्मूढः. Sin is nothing but a product of ignorance. When the sin, or the ego has ended, that is liberation which is attained by knowing this nature of the Lord as लोकमहेश्वरम्‌, the Lord of the outer and inner worlds.
How is he the Lord of the inner world? That is said in Slokas 4 and 5.

Hari Om
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby lakssg » Sun Oct 12, 2014 6:32 pm

verse 3
Through this verse lord explains –
1.who will come to know the self and thereby liberation - knowledge being rare and nobody except lord can impart it.

One who rises above the emotional sweep and intellectual comprehension and identifies himself with the self

2.What is His true nature?

His nature is – aja- birthless because no cause for him to take birth
Anadi- beginingless -swayambu- he is the ultimate cause of all.
Loka maheshwara- he is the abhinna nimitha upadana karana. Like cotton is ultimate cause of cloth for the world brahman is the ultimate cause .

3. what is the result of this knowledge?
Among mortals one who knows this is free of delusion and ignorance. On identification of himself with the self he is freed from both punya and papa, he becomes master of the world.
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby sathiavathi » Mon Oct 13, 2014 10:42 pm

HARI OM

VERSE-3

God manifests in various forms like matsya, kurma,varaha etc. through his own Yogamaya. God is really birthless , and is not born like other earthly beings. He simply plays the role of being born in order to gratify his devotees and establish rightiousness on earth. He is the Supreme Almighty ,the controller,the guide, the creator, the destroyer, the supporter, the nourisher, and the protecter of all.To grasp this truth correctly with unquestioning spirit is to know God as the Supreme Lord of the universe.
All men in this world, he alone who possesses a correct knowledge of God's glory as indicated above knows God in reality. He alone who knows God in reality is undeluded among men. He who has throughly grasped the reality of God naturally devotes all his precious movements of life to the constant practice of adoration in every day.Like sensually minded people he does not remain engrossed in wordly enjoyments taking them to be a sourse of delight. Hence being throughly purged of all sins of his present birth and past lives ,he easily succeeds in realizing God.
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Tue Oct 14, 2014 6:36 am

Hari Om,

Let us now see Slokas 4 and 5 this week, where the Lord details out his vibhuti as the Microcosm.

Word and Sloka Meaning : Arvind
HGRR : Kishan
Reflection on Verses : All

Pranaams
Arvind
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Schandra » Tue Oct 14, 2014 8:24 am

Hari Om

Shloka 3

A person with a well developed intellect and intelligence will certainly want to know the God and question as to who is the cause of the universe and all creation. Such a person will certainly apply his mind to understand Jagath Karana Ishvara and realize that this God is birth less therefore cause less and is The Lord and creator of everything. By realizing this, he is freed from all sins and will be prepared to move on to the final stage where he gets total liberation( moksha).
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby Arvind » Wed Oct 15, 2014 1:31 pm

Sloka 4
बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः ।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥


Word to Word Meaning
बुद्धिर् = Intellect
ज्ञानम = Wisdom
असम्मोहः = non-illusion
क्षमा = forgiveness
सत्यं= Truth
दमः = Self-restraint
शमः = calmness
सुखं = happiness
दुःखं = pain
भवो = existence
अभावो = and non-existence
भयं चा = as also fear
अभयमेव च= and fearlessness

Sloka 5
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः ।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥


Word to Word Meaning
अहिंसा = non-injury
समता = equanimity
तुष्टिस् = contentment
तपो = austerity
दानं= beneficence
यशोऽयशः = fame and ill-fame
भवन्ति= arise
भावा= qualities
भूतानां= of beings
मत्त एव= from Me alone
पृथग्विधाः = of different kinds

Full Sloka Meaning of 4 & 5
Intellect, wisdom, non-illusion, forgiveness, truth, self-restraint, calmness, happiness, pain, birth or death, fear and also fearlessness.
Non- injury, equanimity, contentment, austerity, beneficence, fame, infamy (All these) different kinds of "qualities-of-beings" arise from Me alone.

Hari Om
Arvind
 
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Re: Gita Chapter 10 - Vibhuti Yoga

Postby nikhil1707 » Thu Oct 16, 2014 3:59 pm

Sloka 3

The Gita places special emphasis on the quality of viveka or discrimination. It is the ability to differentiate between what is real and what is unreal. For some people, this comes easily but for most of us, it does not. Devotion is the solution. When we begin to hear about Ishvara’s glories, our vision and understanding about his true nature increases. We begin to realize that while everything in the world has a beginning and end, Ishvara is beyond time. We begin to see that he is everywhere, he is not confined to a certain space or location.

So when we see that Ishvara is present everywhere and everytime, beyond the realm of time and space, we automatically begin to understand that everything else is finite and transient. Our reactions to situations become calmer. If we come across a tough situation, we know that the timeless ever present Ishvara is in there, and so therefore the situation will be temporary and will not bother us anymore. We become “assammodaha” or wise, beyond all delusion.

Also, by hearing these glories, we realize that Ishvara is the one who is running the universe. When we identify ourselves with the controller of the universe, our ego, sense of doership and enjoyership automatically drops because we know that we are doing nothing, it is all Ishvara’s doing. When the sinner, which is nothing the sense of doership and enjoyership, is dropped, all our sins are destroyed in an instant
nikhil1707
 
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