Bhagavad Gita Chapter 10 Verse 13 — Vibhuti Yoga
Sanskrit
आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा | असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ||१०-१३||
Transliteration
āhustvāmṛṣayaḥ sarve devarṣirnāradastathā . asito devalo vyāsaḥ svayaṃ caiva bravīṣi me ||10-13||
Hindi Meaning
।।10.13।। ऐसा आपको समस्त ऋषिजन कहते हैं; वैसे ही देवर्षि नारद, असित, देवल ऋषि तथा व्यास और स्वयं आप भी मेरे प्रति कहते हैं।।
English Meaning
All the great sages such as Narada, Asita, Devala, and Vyasa proclaim this of You, and now You Yourself are declaring it to me.
Commentary
In these two verses the Supreme Lord gives a chance to the Māyāvādī philosopher, for here it is clear that the Supreme is different from the individual soul. Arjuna, after hearing the essential four verses of Bhagavad-gītā in this chapter, became completely free from all doubts and accepted Kṛṣṇa as the Supreme Personality of Godhead. He at once boldly declares, “You are paraṁ brahma, the Supreme Personality of Godhead.” And previously Kṛṣṇa stated that He is the originator of everything and everyone. Every demigod and every human being is dependent on Him. Men and demigods, out of ignorance, think that they are absolute and independent of the Supreme Personality of Godhead. That ignorance is removed perfectly by the discharge of devotional service. This has already been explained in the previous verse by the Lord. Now, by His grace, Arjuna is accepting Him as the Supreme Truth, in concordance with the Vedic injunction. It is not that because Kṛṣṇa is Arjuna’s intimate friend Arjuna is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one who takes to devotional service to the Supreme Lord can understand Him, whereas others cannot. Each and every word of this verse spoken by Arjuna is confirmed by Vedic injunction. In the Kena Upaniṣad it is stated that the Supreme Brahman is the rest for everything, and Kṛṣṇa has already explained that everything is resting on Him. The Muṇḍaka Upaniṣad confirms that the Supreme Lord, in whom everything is resting, can be realized only by those who engage constantly in thinking of Him. This constant thinking of Kṛṣṇa is smaraṇam, one of the methods of devotional service. It is only by devotional service to Kṛṣṇa that one can understand his position and get rid of this material body. In the Vedas the Supreme Lord is accepted as the purest of the pure. One who understands that Kṛṣṇa is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna’s acceptance of Kṛṣṇa as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Nārada is the chief. Kṛṣṇa is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one’s transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures, the Purāṇas and histories. In all Vedic literatures Kṛṣṇa is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, “Although I am unborn, I appear on this earth to establish religious principles.” He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord. Here Arjuna expresses himself through the grace of Kṛṣṇa. If we want to understand Bhagavad-gītā , we should accept the statements in these two verses. This is called the paramparā system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand Bhagavad-gītā . It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Kṛṣṇa is an ordinary person.
Hinglish Commentary
In in dono shlokon mein, Bhagwan apne aap ko Māyāvādī darshanik ko samjhane ka mauka dete hain, kyunki yahan yeh saaf hai ki Supreme Lord alag hai individual soul se. Arjuna, jab is adhyay ke chaar mahatvapurn shlok sunta hai, to uske sabhi sandeh door ho jaate hain aur wo Kṛṣṇa ko Supreme Personality of Godhead ke roop mein svikar karta hai. Wo turant kehta hai, “Aap paraṁ brahma hain, Sabse Ucha Bhagwan hain.” Pehle Kṛṣṇa ne yeh bataya tha ki wo sab kuch aur sabhi ka srot hain. Har demigod aur insaan un par nirbhar hain. Lekin log, apni ignorance ki wajah se, sochte hain ki wo sab kuch hain aur Supreme Lord se alag hain. Yeh ignorance tab door hoti hai jab hum bhakti se juda hota hain. Isse pehle wale shlok mein Bhagwan ne yeh samjhaya tha. Ab Arjuna Kṛṣṇa ko Supreme Truth ke roop mein svikar karta hai, jo Vedic shastron ke anusar hai. Yeh nahi hai ki Arjuna sirf apne dost hone ki wajah se Kṛṣṇa ko yeh keh raha hai, balki jo kuch bhi Arjuna keh raha hai, wo Vedic satya se pramanit hai. Vedic shastras yeh kehte hain ki sirf wahi log jo Supreme Lord ki bhakti karte hain, wo unhe samajh sakte hain. Kena Upaniṣad kehti hai ki Supreme Brahman sab kuch ka aadhar hai, aur Kṛṣṇa ne pehle hi bataya hai ki sab kuch un par nirbhar hai. Muṇḍaka Upaniṣad yeh confirm karta hai ki jo Supreme Lord, jisme sab kuch virajmaan hai, unhe sirf wahi samajh sakte hain jo un par constant dhyan dete hain. Yeh Kṛṣṇa ka smaraṇam bhakti ka ek tarika hai. Kṛṣṇa ki bhakti ke zariye hi hum apne astitva ko samajh sakte hain aur is sharir se mukt ho sakte hain. Vedas mein Supreme Lord ko sabse shuddh mana gaya hai. Jo Kṛṣṇa ko sabse shuddh samajhta hai, wo apne sabhi paap se mukti paa sakta hai. Kisi bhi paap se mukti nahi mil sakti jab tak wo Supreme Lord ko apne aap ko samarpit nahi karta. Arjuna ka Kṛṣṇa ko supreme pure ke roop mein svikar karna Vedic granthon ke anusar hai. Yeh mahan vyaktiyon, jaise Nārada, bhi confirm karte hain. Kṛṣṇa Supreme Personality of Godhead hain, aur humein un par sadaiv dhyan dena chahiye aur unke saath apne transcendental sambandh ka aanand lena chahiye. Wo sabse ucha astitva hain, sharirik avashyaktaon se mukt, janm aur mrityu se pare. Arjuna hi nahi, balki sabhi Vedic granth, Purāṇ aur itihaas bhi is baat ko confirm karte hain. Vedic granthon mein Kṛṣṇa ka varnan aise hi hota hai, aur khud Supreme Lord ne chauthe adhyay mein kaha hai, “Main anjan hoon, phir bhi dharmik siddhanton ko sthapit karne ke liye is dharti par aata hoon.” Wo sab kuch ka srot hain, unka koi srot nahi, kyunki wo sabhi ka srot hain, aur sab kuch unse nikalta hai. Yeh sahi gyaan sirf Supreme Lord ki kripa se milta hai. Yahan Arjuna apne aap ko Kṛṣṇa ki kripa se vyakt karta hai. Agar humein Bhagavad-gītā samajhni hai, to humein in dono shlokon ke arth ko svikar karna chahiye. Isse paramparā pranali kehte hain, jo shishya parampara ka svikar hai. Jab tak koi shishya parampara mein nahi hai, tab tak wo Bhagavad-gītā ko nahi samajh sakta. Yeh kisi bhi tarah ki academic education se sambhav nahi hai. Dukh ki baat hai ki jo log apni academic education par garv karte hain, wo itne saare Vedic granthon ke saboot hone ke bawajood, Kṛṣṇa ko ek aam vyakti samajhne par adhaare hain.
Chinmaya Commentary
अर्जुन वैदिक साहित्य से परिचित था। वह यहाँ कहता है कि प्राचीन ऋषियों ने अनन्त सनातन सत्य को जिन शब्दों के द्वारा सूचित किया है उससे वह परिचित है जैसे परं ब्रह्म परं धाम परम पवित्र आदि। परन्तु उसने अब तक यही समझा था कि ये सब परम सत्य के गुण हैं। इसलिए जब वह भगवान् को इन्हीं शब्दों का प्रयोग स्वयं के लिए करते हुए सुनता है तब वह कुन्तीपुत्र आश्चर्यचकित रह जाता है। उसे समझ में नहीं आता कि वह अपने रथसारथि श्रीकृष्ण को विश्व के आदिकारण के रूप में किस प्रकार जानेव्यावहारिक बुद्धि का व्यक्ति होने के नाते अर्जुन को श्रीकृष्ण के स्वरूप को समझने के लिए अधिक तथ्यों की जानकारी की आवश्यकता थी। हम देखेंगे कि उसकी मांग को पूर्ण करने हेतु इसी अध्याय में भगवान् श्रीकृष्ण ने पर्याप्त सूचनाएं और तथ्य प्रस्तुत किये हैं। परन्तु अर्जुन को सन्तुष्ट करने के स्थान पर वह जानकारी उसकी उत्सुकता को द्विगुणित कर देती है और वह बाध्य होकर भगवान् से उनके विश्वरूप को दिखाने की मांग प्रस्तुत करता है भक्तवत्सल करुणासागर भगवान् श्रीकृष्ण अगले अध्याय में अपने विश्वरूप को दर्शाकर अर्जुन को कृतार्थ कर देते हैं।यद्यपि अर्जुन ने इसके पूर्व भी परम पुरुष आदि शब्दों को ऋषियों से सुना था किन्तु उसे वे अर्थहीन और निष्प्रयोजन ही प्रतीत हुए थे। उसका आश्चर्य इन शब्दों में स्पष्ट रूप से व्यक्त होता है कि आप भी मेरे प्रति ऐसा ही कहते हैं। यहाँ उनके कुछ आश्चर्यचकित एवं भ्रमित होने का अवसर इसलिए था कि वह समझ नहीं पाया कि उसके समकालीन श्रीकृष्ण जो उसके समक्ष खड़े थे जिन्हें वह कई वर्षों से जानता था और जो उसके सम्बन्धी भी थे किस प्रकार अनन्त परम जन्मरहित और सर्वव्यापी हो सकते हैं।अर्जुन भगवान् श्रीकृष्ण को अपने चर्म चक्षुओं से देखता है और इसलिए उसे उनका केवल शरीर ही दिखाई देता है। सम्पूर्ण गीता में श्रीकृष्ण स्वयं को आत्मस्वरूप में ही प्रकट करते हैं और न कि समाज के एक सदस्य के रूप में। गीता के उपदेष्टा श्रीकृष्ण परमात्मा हैं वसुदेव के पुत्र या गोपियों के प्रियतम नहीं। श्रीकृष्ण को सदैव मित्र या प्रेमी अथवा एक विश्वसनीय बुद्धिमान् कूटनीतिज्ञ के रूप में देखते रहने से अर्जुन आत्मस्वरूप श्रीकृष्ण को पहचान नहीं पाया। यही उसके आश्चर्य और भ्रम का कारण था।अगला श्लोक अर्जुन में स्थित एक जिज्ञासु साधक के भाव को स्पष्ट करता है