ॐ श्री परमात्मने नमः !!
॥दशमोऽध्यायः॥
श्रीभगवानुवाच ।
भूय एव महाबाहो शृणु मे परमं वचः ॥
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥१०-१॥
The Blessed Lord said:
Again, O mighty-armed, do thou listen to My supreme word, which I, wishing thy welfare, will tell thee who art delighted (to hear Me).
Supreme: as revealing the unsurpassed truth.
भगवान ने कहा:
फिर से, हे महाबाहु, मेरी सबसे बड़ी बात (परम वचन) सुनो, जो मैं, तुम्हारी भलाई चाहते हुए, तुम्हें बताऊँगा जो (मुझे सुनकर) आनन्दित हो ।
सबसे बड़ी बात: जो सबसे अलग सच को दिखाती है ।
भगवान कहलनि:
फेर सँ, हे महाबाहु, हमर सबसँ पैघ बात (परम वचन) सुनू, जे हम, अहाँक कल्याण हो ताहि चाहत (इच्छा) सँ, अहाँ केँ कहब जे (हमरा सुनिकय) आनन्दित छी ।
सबसँ पैघ बात: जे सबसँ अलग सच केँ देखबैत अछि ।
न मे विदुः सुरगणाः प्रभवं न महर्षयः ॥
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥१०-२॥
Neither the hosts of Devas, nor the great Risis, know My origin, for in every way I am the source of all the Devas and the great Risis.
Prabhavam: higher origin (birth) – though birthless, yet taking various manifestation of power. Or it may mean, great Lordly power.
In every way: not only as their producer, but also as their efficient cause, and the guide of their intellect, etc.
न तो देवगण, न ही महान ऋषिगण, मेरा मूल (मेरी उत्पत्ति, प्रभवं) को जानते हैं, क्योंकि हर तरह से मैं सभी देवताओं और महान ऋषियों का स्रोत हूं ।
प्रभवं: उच्च उत्पत्ति (जन्म) – यद्यपि जन्महीन, फिर भी शक्ति की विभिन्न प्राकट्य (व्यक्त रूप) ले रहे हैं । या इसका अर्थ यह हो सकता है, महान प्रभुतापूर्ण शक्ति ।
हर तरह से: न केवल उनके निर्माता के रूप में, बल्कि उनके कुशल कारण और उनकी बुद्धि के मार्गदर्शक आदि के रूप में भी ।
नहि तँ देवता लोकनि, नहिये महान ऋषि लोकनि, हमर जैड़ (हमर उत्पत्ति, प्रभवं) केँ जनैत छथि, कियैक तँ हर तरीका सँ हमहीं देवता लोकनि एवं महान ऋषि लोकनिक स्रोथ थिकहुँ ।
प्रभवं: उच्च उत्पत्ति (जन्म) – यद्यपि जन्महीन छथि, तैयो शक्ति केर अनेकों प्राकट्य रूप (व्यक्त रूप) लय रहल छथि । या एकर अर्थ ई भ’ सकैत अछि, महान प्रभुतापूर्ण शक्ति (प्रभाव आदि) ।
हर तरीका सँ: नहि केवल हुनका लोकनिक निर्माताक रूप मे, बल्कि हुनक कुशल कारण आर हुनक बुद्धि केर मार्गदर्शक आदि केर रूप मे सेहो ।
सब पापः सज्ञानता अथवा अज्ञानता कोनो प्रकार सँ कयल गेल पाप ।
बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः समः ॥
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥१०-४॥
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः ॥
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥१०-५॥
Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame – (these) different kinds of qualities of beings arise from Me alone.
Arise, etc.: according to their respective Karma.
बुद्धि, ज्ञान, भ्रम न होना, सहनशीलता, सत्य, बाहरी इंद्रियों पर काबू, दिल की शांति, खुशी, दुःख, जन्म, मृत्यु, डर, साथ ही निडरता, किसी को चोट न पहुँचाना, एक जैसा रहना (समता), संतोष, तपस्या, भलाई, अच्छा नाम, (साथ ही) बदनामी – ये जीवों के अलग-अलग गुण सिर्फ़ मुझसे ही पैदा होते हैं ।
पैदा होते हैं, आदिः अपने-अपने कर्म के अनुसार पैदा होते हैं ।
बुद्धि, ज्ञान, भ्रम नहि भेनाय, सहनशीलता, सत्य, बाहरी इंद्रिय सब पर काबू, हृदय केर शान्ति, खुशी, दुःख, जन्म, मृत्यु, डर, संगहि निडरता, केकरो चोट नहि पहुँचेनाय, एक समान रहनाय (समता), संतोष, तपस्या, भलाइ, नीक नाम, (संगहि) बदनामी – ई जीव सभक अलग-अलग गुण मात्र हमरहि सँ जन्म लैत अछि ।
जन्म लैत अछि, आदिः अपन-अपन कर्म केर अनुसार जन्म लैत अछि ।
महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा ॥
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥१०-६॥
The seven Great Risis as well as the four ancient Manus, possessed of powers like Me (due to their thoughts being fixed on Me), were born of (My) mind; from them are these creatures in the world.
The four ancient Manus: The four Manus of the past ages known as Savarnas.
सात महान ऋषि और चार पुराने (प्राचीन) मनु, जो मेरे जैसी शक्तियों वाले थे (क्योंकि उनके विचार मुझ पर टिके हुए थे, स्थिर थे), (मेरे) मन से पैदा हुए थे; उन्हीं लोगों से दुनिया में ये जीव आदि हुए हैं ।
चार पुराने मनु: पिछले जमाने के चार मनु जिन्हें सावर्ण कहा जाता था ।
सात महान ऋषि आर चारि पुरान (प्राचीन) मनु, जे हमरहि जेकाँ शक्ति (प्रभाव) वला रहथि (चूँकि हुनका लोकनिक विचार हमरा उपर टिकल छलन्हि, स्थिर छलन्हि), (हमर) मन सँ उत्पन्न भेल छलथि; हुनके लोकनि सँ दुनिया (संसार) मे ई जीव आदि भेल अछि ।
चारि पुरान मनु: पैछला युग केर चारि गोट मनु जिनका सावर्ण कहल जाइत छलन्हि ।
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ॥
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥१०-७॥
He who in reality knows these manifold manifestations of My being and (this) Yoga power of Mine, becomes established in the unshakable Yoga; there is no doubt about it.
The Yoga power: i.e., the fact that the great Risis and the Manus possessed their power and wisdom, as partaking of a very small portion of the Lord’s infinite power and wisdom.
Unshakable Yoga: Samadhi, the state of steadiness in right realisation.
जो असल में मेरे अस्तित्व (होने के) इन अलग-अलग प्राकट्यों (रूपों) और मेरी इस योग शक्ति को जानते हैं, वे अटल योग में स्थापित हो जाते हैं; इसमें कोई शक नहीं है ।
योग शक्ति: यानी, यह बात कि महान ऋषियों और मनुओं ने अपनी शक्ति और ज्ञान, भगवान की अनंत शक्ति और ज्ञान के एक बहुत छोटे से हिस्से के रूप में पाया।
अटल योग: समाधि, सही एहसास में स्थिरता की स्थिति।
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ॥
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥१०-८॥
I am the origin of all, from Me everything evolves – thus thinking, the wise worship Me with loving consciousness.
Loving consciousness: of the One Self in all.
मच्चिता मद्गतप्राणा बोधयन्तः परस्परम् ॥
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥१०-९॥
With their minds wholly in Me, with their senses absorbed in Me, enlightening one another, and always speaking of Me, they are satisfied and delighted.
Satisfied: when there is cessation of all thirst.
Says the Purana: All the pleasures of the senses in the world, and also all the great happiness in the divine spheres, are not worth a sixteenth part of that which comes from the cessation of all desires.
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ॥
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥१०-१०॥
To them, ever steadfast and serving Me with affection, I give that Buddhi-Yoga by which they come unto Me.
Buddhi-Yoga: Devotion of right knowledge, through Dhyana, of My essential nature as devoid of all limitations. See 2-39.
तेषामेवानुकम्पार्थमहमज्ञानजं तमः ॥
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥१०-११॥
Out of mere compassion for them, I, abiding in their hearts, destroy the darkness (in them) born of ignorance, by the luminous lamp of knowledge.
Luminous lamp of knowledge: characterised by discrimination; fed by the oil of contentment due to Bhakti; fanned by the wind of absorbing meditation on Me; furnished with wick of pure consciousness evolved by the constant cultivation of Brahmacharya and other pious virtues; held in the reservoir of the heart devoid of worldliness; placed in the wind-sheltered recess of the mind, withdrawn from the sense-objects, and untainted by attachment and aversion; shining with the light of right knowledge, engendered by incessant practice of concentration. – Shankara.
अर्जुन उवाच ।
परं ब्रह्म परं धाम पवित्रं परमं भवान् ॥
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥१०-१२॥
आहुस्त्वामृषयः सर्वे देवर्षिनारदस्तथा ॥
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥१०-१३॥
Arjuna said:
The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art Thou. All the Risis, the Deva-Risi Narada as well as Asita, Devala, and Vyasa have declared Thee as the Eternal, the Self-luminous Purusa, the first Deva, Birthless, and All-pervading. So also Thou Thyself sayest to me.
सर्वमेतदृतं मन्ये यन्मां वदसि केशव ॥
न हि ते भगवन् व्यक्तिं विदुर्देवा न दानवाः ॥१०-१४॥
I regard all this that Thou sayest to me as true, O Kesava. Verily, O Bhagavan, neither the Devas nor the Danavas know Thy manifestation.
Bhagavan: is he in whom ever exist in their fullness, all powers, all Dharma, all glory, all success, all renunciation, and all freedom. Also he that knows the origin and dissolution and the future of all beings, as well as knowledge and ignorance, is called Bhagavan.
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ॥
भूतभावन भुतेश देवदेव जगत्पते ॥१०-१५॥
Verily, Thou Thyself knowest Thyself by Thyself, O Supreme Purusa, O Source of beings, O Lord of beings, O Deva of Devas, O Ruler of the world.
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः ॥
याभर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥१०-१६॥
Thou should indeed speak, without reserve, of Thy divine attributes by which filling all these worlds, Thou existest.
Since none else can do so.
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ॥
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥१०-१७॥
How shall I, O Yogi, meditate ever to know Thee? In what things, O Bhagavan, art Thou to be thought of by me?
In what things, etc.: In order that the mind even thinking of external objects, may be enable to contemplate Thee in Thy particular manifestation in them.
विस्तरेणात्मनो योगं विभूतिं च जनार्दन ॥
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥१०-१८॥
Speak to me again in detail, O Janardana, of Thy Yoga-powers and attributes; for I am never satisfied in hearing the ambrosia (of Thy speech).
Janardana: to whom all pray for prosperity and salvation.
श्रीभगवानुवाच ।
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः ॥
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥१०-१९॥
The Blessed Lord said:
I shall speak to thee now, O best of the Kurus, of My divine attributes, according to their prominence; there is no end to the particulars of My manifestation.
According to their prominence: i.e., only where they are severally the most prominent.
अहमात्मा गुडाकेश सर्वभूताशयस्थितः ॥
अहमादिश्च मध्यं च भूतानामन्त एव च ॥१०-२०॥
I am the Self, O Gudakesa, existent in the heart of all beings; I am the beginning, the middle, and also the end of all beings.
Gudakesa: conqueror of sleep.
Beginning, etc.: That is, the birth, the life, and the death of all beings.
आदित्यानामहं विष्णुर्ज्योतिसां रविरंशुमान् ॥
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥१०-२१॥
Of the Adityas, I am Vishnu; of luminaries, the radiant Sun; of the winds I am Marichi; of the asterisms, the Moon.
वेदानां सामवेदोऽस्मि देवानामस्मि वासवः ॥
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥१०-२२॥
I am the Sama-Veda of the Vedas, and Vasava (Indra) of the gods; of the senses I am the mind and intelligence in living beings am I.
रुद्राणां शङ्करस्चास्मि वित्तेशो यक्षरक्षसाम् ॥
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥१०-२३॥
And of the Rudras I am Shankara; of the Yakshas and Rakshasas, the Lord of wealth (Kubera); of the Vasus I am Pavaka; and of mountains, Meru am I.
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ॥
सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥१०-२४॥
And of priests, O son of Pritha, know Me the chief, Brhaspati; of generals, I am Skanda; of bodies of water, I am the ocean.
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ॥
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥१०-२५॥
Of the great Rishis I am Bhrigu; of words I am the one syllable “Om”; of Yajnas I am the Yajna of Japa (silent repetition); of immovable things the Himalaya.
Yajna of Japa: because there is no injury or loss of life involved in it, it is the best of all Yajnas.
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः ॥
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥१०-२६॥
Of all trees (I am) the Asvattha, and Narada of Deva-Rishis; Chitraratha of Gandharvas am I, and the Muni Kapila of the perfected ones.
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् ॥
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥१०-२७॥
Know Me among horses as Uchhaishravas, Amrta-born; of lordly elephants Airavata and of men the king.
Amrta Born: Brought forth from the ocean when it was churned for the nectar.
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ॥
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥१०-२८॥
Of weapons I am the thunderbolt, of cows I am Kamadhuk; I am the Kandarpa, the cause of offspring; of serpents I am Vasuki.
अनन्तश्चास्मि नागानां वरुणो यादसामहम् ॥
पितृृणामर्यमा चास्मि यमः संयमतामहम् ॥१०-२९॥
And Ananta of snakes I am, I am Varuna of water-beings; and Aryaman of Pitrs I am, I am Yama of controllers.
प्रह्लादश्चचास्मि दैत्यानां कालः कलयतामहम् ॥
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥१०-३०॥
And Prahlada am I of Diti’s progeny, of measurers I am Time; and of beasts I am the lord of beasts; and Garuda of birds.
पवनः पवतामस्मि रामः शस्त्रभृतामहम् ॥
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥१०-३१॥
Of purifiers I am the wind, Rama of warriors am I; of fishes I am the shark, of streams I am Jahnavi (the Ganga).
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ॥
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥१०-३२॥
Of manifestations I am the beginning, the middle and also the end; of all knowledges I am the knowledge of the Self, and Vada of disputants.
Vada: Discussion is classified under three heads: 1. Vada; 2. Vitanda; 3. Jalpa.
In the first, the object is to arrive at truth; in the second, idle carping at the arguments of another, without trying to establish the opposite side of the question; and in the third, the assertion of one’s own opinion, and the attempt to refute that of the adversary by overbearing reply or wrangling rejoinder.
अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च ॥
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥१०-३३॥
Of letters the letter A am I, and Dvandva of all compounds; I alone am the inexhaustible Time, I the Sustainer (by dispensing fruits of actions) All-formed.
Inexhaustible Time: i.e., Eternity. Kala spoken of before is finite time.
मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् ॥
कीर्तिः श्रीर्वाक् च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥१०-३४॥
And I am the all-seizing Death, and the prosperity of those who are to be prosperous; of the feminine qualities (I am) Fame, Prosperity (or beauty), Inspiration, Memory, Intelligence, Constancy and Forbearance.
बृहत्साम तथा साम्नां गायत्री छन्दसामहम् ॥
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥१०-३५॥
Of Samas also I am the Brhat-Sama, of metres Gayatri am I; of months I am Margashirsha, of seasons the flowery season.
Margashirsha: month including parts of November and December.
Flowery season: Spring
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ॥
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥१०-३६॥
I am the gambling of the fraudulent, I am the power of the powerful; I am victory, I am effort, I am Sattva of the Sattvika.
I am victory, I am effort: I am victory of the victorious, I am the effort of those who make an effort.
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः ॥
मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥१०-३७॥
Of the Vrishnis I am Vasudeva; of the Pandavas, Dhananjaya; and also of the Munis I am Vyasa; of the sages, Usanas the sage.
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ॥
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥१०-३८॥
Of punishers I am the sceptre; of those who seek to conquer, I am statesmanship; and also of things secret I am silence, and the knowledge of knowers am I.
यच्चापि सर्वभूतानां बीजं तदहमर्जुन ॥
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥१०-३९॥
And whatsoever is the seed of all beings, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without Me.
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ॥
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥१०-४०॥
There is no end of My divine attributes, O scorcher of foes; but this is a brief statement by Me of the particulars of My divine attributes.
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ॥
तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥१०-४१॥
Whatever being there is great, prosperous, or powerful, that know thou to be a product of a part of My splendour.
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ॥
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥१०-४२॥
Or what avails thee to know all this diversity, O Arjuna? (Know thou this that) I exist, supporting this whole world by a portion of Myself.
इति विभूतियोगो नाम दशमोऽध्यायः !!
The end of the tenth chapter, designated Glimpses of the Divine Glory!!
