HOLY GITA
CHAPTER NUMBER 10
VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:
VERSE NUMBER 18
Text in Transliteration:
vistarenaa ‘tmano yogam vibhootim cha janaardana
bhooyah kathaya trptir hi srnvato naa ‘ sti me ‘ mrtam
Sanskrit words and phrases and their meaning:
vistarena = in detail; aatmanah = thy ; yogam = yoga; vibhootim = glory; cha = and; janardana = O Janardana; bhooyah: = again; kathaya = tell; triptih: = contentment; hi = for; srnvatah: (of) hearing; na = not; asti = is; me = of me; amrtam = nectar.
Text in English:
Tell me again in detail, O Janardana, of Your yoga powers and attributes; for I am not satiated with hearing Your life-infusing words.
COMMENTARY BY SRIMAT SWAMI CHIDHBAVANANDA:
He is Janardana who is adored by people both for earthly enjoyments and for emancipation. Yoga here indicates the power to know and handle things properly. They are the attributes of God which spontaneously remind man of Him. Absorption in the attributes of God is as good as the absorption in Him. While matters earthy are satiating, matters Godly are never so. The Jivatman grows increasingly in divinity as he dwells on the divine attributes of the Paramatman.
SRIMAT SWAMI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:
The relationship between Iswara and Jivatman is like that between magnet and iron.
COMMENTARY BY DR.S.RADHAKRISHNAN:
amrtam: nectar-like. His words are life giving.
The Gita does not set up an opposition between Brahman and the world, between the Ineffable Reality and its inadequate expression. It gives a comprehensive spiritual view. It, no doubt, mentions the Indefinable (anirdesyam), the Unmanifest Immutable (avyaktam aksaram), the Unthinkable (achintyaroopam), the Absolute beyond all empirical determination. But worship of the Absolute is difficult for embodied beings. It is easier to approach the supreme through Its relations with the world and this method is more natural. The Supreme is the Personal Lord who controls the many-sided action of nature and dwells in the heart of every creature. Parabrahman is Parameshvara, the God in Man and in the universe. But His nature is veiled by the series of becomings. Man has to discover his spiritual unity with God and so with all His creatures.
COMMENTARY BY SRIMAT SWAMI SIVANANDA:
The Lord is called Janardana because He sends or causes the demons to go to hell; or because all pray to Him for worldly success, prosperity and also salvation. Arjuna also prays to the Lord to explain His Yogic power and glory, for his salvation.
Arjuna says to Lord Krishna: “Tell me in detail of Thy mysterious power (Yoga) and sovereignty (Aishvarya) and the various things to be meditated upon. Tell me again though You have described earlier in the seventh and the ninth chapters succinctly; for there is no satiety in hearing Thy ambrosial speech or nectar-like conversation. However much of it I hear, I am not satisfied; surely it is nectar of immortality for me”.
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