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Gita shaloka Ch 10-07

Yes, I will tell you of My splendorous Vibhutis, but only of those which are prominent, O Arjuna, for My opulence is limitless.

Gita:Ch10 shaloka 7

 

sixty-nine Vibhutis of Lord mentioned from the twentieth to the thirty-eighth verses of this chapter 10 Gita

"Listen Arjuna, I am telling you the Supreme Truth. Nobody knows my origin. It is not possible for even the Divine Sages to know my origin or true nature, because I existed before any of them were even born. The living and nonliving came into being because of Me. I am without a beginning and without any end. I am the Lord of all this creation. Those who realize my Supreme Glory and transcendental powers become tuned with Me. They take pleasure in talking about me and My glory. When these righteous people continue to live in My Divine Light, I give them Buddhi-Yoga. They march ahead in this path and merge in Me when their ignorance is finally dispelled."

At the end  (Ch 10 Gita) Lord Krishna says, "Arjuna, there is no end to My Divine Glories. This is only a brief description to give you some idea. Wherever you find brilliance, power, or glory, be sure it is a manifestation of a spark of My Divine effulgence. Or leaving aside these details, it will be sufficient if I say that I hold together this whole world with just one small spark of My Divine Power."



Now why is it that Lord Krishna selects a particular item as Vibhuti? What is the technique of contemplating or dwelling upon it? How does such a contemplation or dwelling lead to Divine awareness? In the opening verse of this chapter, Lord Krishna says, "Arjuna, I will now tell you My supreme word. I am doing this because I wish you well. I want to do good for you." That means that we should recognize, understand, and contemplate on these Vibhutis or glories of God for our own good.


Lord Krishna mentions that the Himalayas represent His Vibhuti among the mountains. There are many mountains in the world. Of all those mountains, the Himalayas are the most scenic and beautiful. The Indian subcontinent is protected from the cold northern winds by this mountain range. Many holy rivers like the Ganges originate from this range. There are many holy shrines and places of pilgrimage. From time immemorial, many persons have practiced penance and thus created a soul-lifting atmosphere in the Himalayas. Any person who visits the Himalayas cannot help but feel the Divine vibrations from the majestic lofty peaks, the beautiful evergreen trees, cool and clear springs, pure air, roaring rivers, deep valleys, and beautiful landscapes, all contributing a cumulative effect of arousing Divine feelings inside.


The Himalayas are healthy for the body, inspiring for the mind, stimulating for the soul, and are the best of mountains to hold high the flag of glory of God. If you dwell upon the Himalayas as a magnificent manifestation of the smallest portion of the Divine, then you can very well say that God is beyond comprehension. Even the smartest and strongest individual and his idea of being "big" in the world appears as a dwarf. Thus the Himalayas remind us of the glory of God and help to eliminate our ego.


Quite a few names and items are mentioned in this chapter. It is most important that one understand the mythology behind them. Gods (Verse 2) are those, recognized by scriptures, who control the activities of the universe. The great sages (Verses 2, 6, and 25) are seven in number: 1) Bhrigu, 2) Marichi, 3) Atri, 4) Pulaha, 5) Pulastya, 6) Kratu, and 7) Angira. Of these seven Maharishis, Bhrigu was the best.


The four Manus are 1) Svarochisha, 2) Svayambhuva, 3) Raivata, and 4) Auttama. The Devarishi Narada is a devotee of Vishnu who sings the glory of God all the time. Asita was the son of Sage Kashyapa. Devala was the son of Asita.


Adityas are twelve in number. They are the sons of Aditi. Their names are Daksha, Mitra, Aryaman, Shakra, Varuna, Amsha, Bhaga, Vivasvat, Pushan, Savitri, Tvashtra, and Vishnu. They each preside over one month, and Vishnu is the best of them.


Maruts are the wind-gods, forty-nine in number. Marichi is the best of them.


The Vedas are four: Rik-veda, Sama-veda, Yajur-veda, and Atharva-veda. Of these Sama-veda is musical in character and hence most appealing and elevating, and best represents the glory of God.


Rudras are eleven: Hara, Bahurupa, Tryambaka, Aparajita, Vrishakapi, Shambhu, Kapardi, Raivata, Mrigavyadha, Sharva, and Kapali. Shambhu, who is known also as Shankara, is the best.


Yakshas and Rakshasas are higher in creation as they are celestial beings. Of these demi-gods, Kubera represents the glory of God and was the grandson of Sage Pulastya. He practiced strict penance. Lord Brahma was pleased and granted him his wish and also gave him the well-known aerial car Pushpaka.


There are eight Vasus: Dhara, Dhruva, Soma, Ahah, Anila, Anala, Pratyusha, and Prabhasa. Of these, Anala or Fire is looked upon as the mouth of gods. Fire is also supposed to carry the offerings to the various Deities. Hence the Lord calls Fire as his own Self.


Meru is the name of that mountain which is supposed to be the axis around which all the heavenly bodies rotate. It is supposed to contain quite a bit of gold and jewels. It was used to churn the ocean and remove the nectar from it. Esoterically, it stands for the nerve Sushuma which is the path through which the Divine power rises to the top of the head.


Brihaspati is the illustrious priest of the Gods. He is the Son of Angira, one of the seven celestial seers. He has been the family priest of Indra.


Skanda is the generalissimo of the Gods. He has six heads and twelve hands. He is the son of Lord Shiva. He destroyed the three demons known for the fortified forts.


Of all the trees, the fig tree (ficus religiosa) is looked upon as a manifestation of the glory of God. It is also the center of so many rituals that are supposed to yield the desired fruits. The word Ashwatha is also broken up as "A," Shwa, and Tha, which means "nothing for tomorrow." Symbolically, this means that the aspirant attains Self-knowledge and is not required to be born again.


Om is the one word among words that represents the Divine glory. The Yoga-Sutras, Mandukya-Upanishad, etc., all sing the glory of Om. Gita also mentions (Chapter 8, Verse 13) that he who chants Om and remembers Brahma while leaving the body goes to the highest state. Om is the best mantram leading to Self-knowledge.


Japa-Yajna is supposed to be the best among the sacrifices. It does not involve any violence and takes the aspirant to the higher areas of consciousness.


Narada, a great devotee of Vishnu, is the best among the celestial seers. Gandharvas are the celestial beings who specialize in music and dance. Chitraratha is the king of this group. Kapila is the son of the great Yogi Kardama. His mother, Devahuti, was also a highly evolved soul. He propounded the Sankhya system of philosophy and was endowed with knowledge, virtue, humility, etc.


The celestial horse Uchchaihishrava and the elephant Airavata were obtained during the churning of the ocean. They are among the fourteen jewels obtained from the ocean.


Thunderbolt, being most effective, is the best of the weapons.


Kamadhenu, the celestial cow, can give anything the devotee prays for.


Kandarpa, the sexual desire, necessary to continue the progeny, represents divine glory.


Vasuki was the serpent that was used as a rope to tie around Mount Meru and was used to churn the ocean. Of the reptiles, Ananta or Shesha forms a cozy bed for Lord Vishnu. It has one thousand hoods. The earth appears as small as a sesame seed resting on the top of its hood.


Vasuki represents the gross matter of the serpent, while Ananta or Shesha represents the divine serpent power.


Varuna is the water-god who gives rain.


Aryama is the head of the ancestors, or Pitrus.


Yama, the god of death, is the most impartial of rulers and hence represents Godís glory.


Prahlad was the son of Hiranya Kashipu, a demon who hated Lord Vishnu. Although Prahlad was a demon by birth, he still was a great devotee of Lord Vishnu.


Among the wise, the Lord says he is Ushana, the famous priest Sukracharya who knew the Sanjivani Vidya. He was the preceptor of the King of Demons. He revived those demons who were killed by the Gods.


Much can be said about each of the sixty-nine Vibhutis mentioned from the twentieth to the thirty-eighth verses of this chapter. It is desirable that every aspirant look into these items mentioned above and try to understand their spiritual significance. Once the mind learns the method of recognizing a Vibhuti or special manifestation of Divine glory, it will see many more Vibhutis all around. Thus the mind will remember God, repeat His name, and dwell upon Him throughout all the day and night. This will result in cleansing the personality and thus make him fit for the direct perception of the universal aspect of God.