THE HOLY GITA, CHAPTER 10, VERSE 25, VIBHUTI YOGA OR THE YOGA OR DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 25

Text in Transliteration:

maharseenaam bhrgur aham giraam asmy ekam aksharam

yajnaanaam japayajno ‘ami sthaavaraanaam himaalayah

Sanskrit words and phrases and their meaning:

Maharseenaam = among the great Rishis; bhrguh: = Bhrigu; aham = I; giraam = among words; asmi = (I) am; ekam = the one; aksharam = syllable; yajnaanaam = among sacrifices; japayajna: = the sacrifice of silent repetition; asmi  = (I) am; sthaavaraanaam  = among immovable things; himaalayah: = Himalaya.

Text in English:

Of the great Rishis I am Bhrigu; of utterances I am the monosyllable “Om”. Of Yajnas I am japayajna and of unmoving things, the Himalaya.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

Among the Rishis born of the mind of Iswara, Bhrigu is ever in the highest superconscious plane. So the Lord’s glory is revealed best through him.  

“Om” is the most sacred sound symbol of Iswara. Constant utterance of this monosyllable is a sure means to reach Divinity. It is equivalent to Iswara.

Yajna is the act of the Jivatman making himself over to the Paramatman. The easiest and the most potent of all Yajnas is the Japa-yajna. Constant mental repetition of the Lord’s name is Japa-yajna. It can be performed at any other activity. It involves no harm or hindrance to anybody. The Lord is present where Japa-yajna takes place.

The vegetable Kingdom is classified as the unmoving beings. They are stationary lives, growing and thriving in the same place. Hills and mountains are held as imbued with dormant life. They are therefore classified with the vegetable kingdom. Among the mountains the Himalaya is the greatest, striking wonder on its beholder. The glory of God is patent in it.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Manu has said: “Whatever else the Brahmana may or may not do, he attains salvation by Japa (silent repetition of a Mantra) alone.”

Bhrigu is one of the mind-born sons of the Creator.

Himalaya: the highest mountain in the world.

Japayajna: There is neither injury nor loss in this Yajna. Therefore, it is regarded as the best of all Yajnas.  

THE HOLY GITA, CHAPTER 10, VERSE 24, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 24

Text in Transliteration:

purodhasaamcha mukhyam maam viddhi paarthabrhaspatim

senaaninaam aham skandah sarasaam asmi saagarah:

Sanskrit words and phrases and their meaning:

Purodhasaam = among the household priests; cha = and; mukhyam = the chief; maam = me; viddhi = know; paartha = O partha; brhaspatim = Brihhaspati; senaaneenaam = among generals; aham = I; skandah: = Skanda; sarasaam = among lakes; asmi = (I) am; saagarah: = the ocean.

Text in English:

Of priests, O Partha, know Me to be the chief, Brihaspati; of generals I am Skanda and of bodies of water I am the ocean.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The function of the priest is to administer ritualistic worship and a sanctified code of conduct among people. Brihaspati discharges this sacred duty among the Devas and so he is a deity of great eminence. Seekers of learning and wisdom pay homage to Brihaspati. It is but proper to behold him as endowed with the attributes of Iswara.

Godhead can be reached only through right understanding and right execution. These two divine qualities are personified as Ganesa and Skanda, the sons of Siva. His second son, Skanda is the best among the generalissimos leading Siva’s hosts to victory over the demons. It is but appropriate that the Lord claims this general as His own embodiment.

The ocean suggests the infinitude of the Lord. Merging the mind in its expanse is a form of the worship of the Almighty.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Brihaspati is the chief priest of the gods. He is the household priest of Indra.

Skanda is Kartikeya or Lord Subramaniya. He is the general of the hosts of the gods.

Of things holding water- natural reservoirs or lakes- I am the ocean.    

THE HOLY GITA, CHAPTER 10, VERSE 23, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 23

Text in Transliteration:

rudraanaam samkaras chaa ‘smi vitteso yaksaraksasaam

vasoonaam paavakas chaa ‘smi meruh: sikharinaam aham

Sanskrit words and phrases and their meaning:

rudraanaam = among the Rudras; samkarah = Sankara; cha = and; asmi = (I) am; vittesah: = Vittesa or Kubera; yaksha rakshasaam = among Yakshas and Rakshasas; vasoonaam = among Vasus; paavakah: Pavaka; cha = and; asmi (I) am; meruh = Meru; sikharinaam = of mountains; aham = I;

Text in English:

Of the Rudras I am Sankara, of the Yakshas and Rakshasas I am Kubera. Of the Vasus I am Pavaka and of mountains I am Meru.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

Rudras are eleven in number. Puranas are not all agreed in naming them. But their wide accepted names are Ajaikapad, Ahirbudhnya, Virabhadra, Girisa, Sankara, Aparajita, Hara, Ankaraka, Pinaki, Bhaga and Sambhu. The cosmic function of the Rudras is to make men cry, true to the etymological meaning of this word. Crying of people in particular is always for gain either in Preyas or Sreyas. The characteristic of the Rudras is to make them cry for Sreyas. Sankara among these eleven is the doer of good as his name indicates. Through distress, he makes the sadhakas or practitioner direct Godward. Spiritual anguish purifies people very quickly.

Yakshas and Rakshasas belong to the celestials. The former of these two groups are very fond of acquiring wealth and latter of hoarding it. Both of these battalions serve their king Kubera, the lord of fabulous wealth. Whoever among men, strives for, on right lines, and saves money becomes a Kubera in his own way.  Though of a transitory nature, wealth wields power in its own way and is   therefore a glory of God.

Vasus are eight in number. They are land, water, fire, air, either, moon, sun and star, constituting the gross structure of Nature. Of these, Pavaka or fire assumes various degrees of warmth and sustains life. The Lord therefore mentions it as His special manifestation.

The golden Mount Meru is believed to be the axis round which all the heavenly bodies rotate. But it is an allegorical representation of the brahma danda or the spinal cord in the human structure. The science of Yoga extols it as the golden lustrous sushumna from which all forms of sensation emanate. It is consciousness that gives it its brilliance. As the Devas resort to the Mount Meru of mythological fame, the senses and prana in the human tabernacle are all adhering to the spinal cord. The Lord therefore speaks of it as His special manifestation.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Rudras are eleven in number. The ten vital airs (Pranas and Upa-Pranas, which are five each) and the mind are the eleven Rudras. They are so called because they produce grief when they depart from the body. They have been symbolised in the Puranas as follows: Vira-bhadra, Pinaki, Aparajita, Kapali, Sthanu and Bhaga. Among these Rudras, Sankara is regarded as the chief.

Vasus are earth, water, fire, air, ether, sun, moon and stars. They are so called because they comprehend the whole universe within them. They have been symbolised in the Puranas as follows: Apah, Dhruva, Soma, Dhara, Anila, Anala, Pratyusa and Prabhasa. Of these Anala or Pavaka (fire) is the chief.  

THE HOLY GITA, CHAPTER 10, VERSE 22, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 22

Text in Transliteration:

vedaanaam saamavedo ‘smi devaanaam asmi vaasavah

indriyaanaam manas chaa ‘smi bhootaanaam asmi chetanaa

Sanskrit words and phrases and their meaning:

Vedaanaam = among the Vedas; saamavedah: = the Sama Veda; asmi (I) am; devaanaam = among the gods; asmi = (I) am; vaasavah: = Vasava; indriyaanaam = among the senses; manah: = mind; cha = and; asmi = (I) am; bhootaanaam = among living beings; asmi = (I) am; chetanaa = intelligence.

Text in English:

Of the Vedas I am the Saman; I am Vasava among the Devas; of the senses I am the mind and among living beings I am consciousness.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

One of the names attributed to Vishnu is Saamaga, which means the chanter of the Sama Veda. Among the four Vedas, Saman is the one best set to music. It is therefore enchanting even to those who cannot understand it. Thought of God comes to all who chant or hear it. It is verily the glory of God.

Vasava is another name of Indra, the lord of the Devas. By sheer merit the deserving ones rise to this position. And all merits are the glories of God. The functioning of all the five senses becomes purposeless when the mind wanders away from them. The ways of the absent-minded man verify this position very clearly. Mind being the recorder of all the sensations, it is reckoned as an attribute of the Lord.

The difference between the living and the dead is in the presence or otherwise of consciousness. The more evolved the being, the clearer is the consciousness. Ultimately the Pure Consciousness gets equated with God.

As wealth distinguishes the wealthy man, these glories reveal the Lord.

COMMENTARY BY DR.S.RADHAKRISHNAN:

Saamaveda is mentioned as the chief of the Vedas on account of its musical beauty.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Vasava is Indra.

Gods: such as Rudras, Adityas.

Indriyas: The five Jana-Indriyas or organs of knowledge, viz., skin, eye, tongue and nose; and the five Karma Indriyas or organs of action, viz., speech, hands, feet, genitals and anus. The mind is regarded as the eleventh sense. As the senses cannot function without the help of the mind, the mind is regarded as the chief among the senses.

Chetana: Intelligence is that state of intellect which is manifest in the aggregate of the body and the senses.

That which illumines all, from the intellect down to the grossest object, is called Chetana.

THE HOLY GITA, CHAPTER 10, VERSE 21, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 21

Text in Transliteration:

aadityaanaam aham vishnur jyotishaam ravir amsumaan

mareechir marutaam asmi nakshatraanaam aham sasee

Sanskrit words and phrases and their meaning:

Aadityaanaam = among the Adityas; aham = I; Vishnu = Vishnu; jyotishaam = among lights; ravih = the sun; amsumaan = radiant; mareechi = Marichi; marutaam = of the Maruts (winds); asmi = (I) am; nakshatraanaam = among the stars; aham = I; sasee = the moon.

Text in English:

Of the Adityas I am Vishnu; of the luminaries, the radiant Sun; I am Marichi of the Maruts; of the asterisms the Moon am I.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

Though all flowers, fruits and crops come from the same land, the best among them are selected for exhibition. The whole of the manifested universe is the glory of Iswara; but the prominent among them, those that arrest the attention of the beholder, are selectively mentioned as the Vibhutis, or the attributes of Iswara.

The same Aditya assumes twelve names during the twelve months. These names commencing from April are Amsu, Dhata, Indra, Aryama, Vivasva, Bhaga, Parjanya, Dvashta, Mitra, Vishnu, Varna and Pusha. The Aditya of January is called Vishnu, who is very much liked by people for his commencing his course towards the summer solstice progressively dispelling the pinching cold of winter.

In the Vishnu Sahasranama the 258^th name is Vishnu attributed to the sun god traversing the universe. Vishnu Himself has become Suryanarayana.

Among the forty-nine Maruts or wind gods Marichi is the foremost. The wind causes immense good to the world. The best of the wind gods is therefore identified with Iswara.

The luminary of the day is the sun. The foremost among the luminaries at night is the moon. These two heavenly bodies are therefore viewed with veneration as the manifest representatives of Iswara.     

COMMENTARY BY DR.S.RADHAKRISHNAN:

Adityas are Vedic gods. While the Supreme is in all things, He is more prominent in some than in others. There is an ascending order in the world. God is more revealed in life than in matter, in consciousness than in life and in saints and sages most of all. Within the same order, He is most revealed in the pre-eminent individuals. Some of these mythological beings were perhaps living realities to the Hindus of the period of the Gita.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Of the twelve Adityas I am the Adiya known as Vishnu. Dhata, Mitra, Aryama, Rudra, Varuna, Bhaga, Surya, Vivasvan, Pushan, Savita, Tvashta, and Vishnu are the twelve Aditayas. The twelve months of the year are the Adityas.

The Maruts are the gods controlling the winds. Some hold there are seven of them while others say there are forty-nine.

The twelve Adityas, the luminaries like Agni, lightning, etc., the Maruts, the stars, etc., are the Samanya Vibhutis (ordinary manifestations) of the Lord. Vishnu, the sun, Marichi, and the Moon are His Visesha Vibhutis (special manifestations) and hence they have greater splendour in them.

You can superimpose the Lord on the sun and the moon, and meditate on them as forms of the Lord. You can practise the same kind of meditation on all forms mentioned in the following verses of this chapter. 

THE HOLY GITA--CHAPTER 10, VERSE 20, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 20

Text in Transliteration:

aham aatmaa gudaakesa sarva bhootaasayathitah:

aham aadis cha madhyam cha bhootaanaam anta eva cha

Sanskrit words and phrases and their meaning:

aham = I; aatmaa = the Self; gudaakesa = O Gudakesa; sarva bhoota aasyasthitah: = seated in the hearts of all beings; aham = I; aadih: = beginning; cha = and; madhyam = the middle; cha = and; bhootaanaam = of (all) beings; antah; = the end; eva = even; cha = and.

I am the Self, O Gudakesa, seated in the hearts of all beings. I am the beginning, the middle and also the end of all beings.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The Lord is the innermost Self in all beings, which are all His gross manifestation. The effect is nothing but the cause in another form. The Lord is the material as well as the efficient cause of the universe. Gudakesa is he who has conquered sleep. The one awakened in the Self can cognize the fact that Iswara is putting on the appearance of the visible universe.

SRIMAT SWAMI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

It is my Cosmic Mother who has become everything. She of omnipotence has become the universe and the beings in it. She reveals Herself as the body, the intellect, the virtuous path and the spiritual pursuit. Sakti and Brahman are one. In the manifest state She is Sakti and in the absolute state, Brahman.

COMMENTARY BY DR.S.RADHAKRISHNAN:

The world is a living whole, a vast interconnectedness, a cosmic harmony inspired and sustained by the One Supreme.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

O Gudakesa! I am the soul (Pratyagatma) which exists in the hearts of all beings and I am also the source or origin, the middle or stay, and the end of all created beings. I am the birth, the life and the death of all beings. Meditate on Me as the innermost Self.

Gudakesa means either ‘conqueror of sleep’ or ‘thick-haired’.

He who is able to meditate on the Self with Abheda Bhavana (attitude of non-duality), is a qualified aspirant (Adhikari) of the first class. He who is not able to meditate on the Self should think of the Lord in those things which are mentioned below. This type of meditation is for the aspirants of the middle class.

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THE HOLY GITA, CHAPTER 10, VERSE 19, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 19

Text in Transliteration:

                                sree bhagavaan uvaacha  

hanta te kathayishyaami divyaa hy aatmavibhootayah:

praadhaanyatah: kurusreshtha naa ‘sty anto vistarasya me

 Sanskrit words and phrases and their meaning:

 sree bhagavaan uvaacha = Sri Bhagavan said:

hanta = now, very well; te = to thee; kathayisyaami (I) will declare; divyaah = divine; hi = indeed; aatma vibhootayah: = my glories; praadhaanyatah: = in their prominence; kuru srestha = best of the Kurus; na = not; asti = is; antah = end; vistarasya = of detail; me = of me.

Text in English:

                                   The Blessed Lord said:

Very well! I shall now tell you My divine glories according to their prominence, O best of the Kurus;

There is no end to the details of My manifestation.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The splendours in Nature are a verily the attributes of Iswara. It is impossible for Iswara Himself to recount them all. A few specimens only can be mentioned; His infinitude may be inferred from them.

SRIMAT SWAMI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

To define God from scriptural knowledge is like defining the holy city of Barnaras after getting an idea of it from the map.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Now I will tell you of My most prominent divine glories. My glories are illimitable; it is not possible to describe all of them.

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THE HOLY GITA, CHAPTER NUMBER 10, VERSE NUMBER 18, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

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”.

THE HOLY GITA --CHAPTER 10, VERSE 17, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 17

Text in Transliteration:

Katham vidyaam aham yogims tvaam sadaa paricintayan

Keshu-keshu cha bhaaveshu chintyo ‘si bhagavan mayaa

Sanskrit words and phrases and their meaning:

Katham = how; vidyaam = shall know; aham = I; yogin = O yogin; tvaam = thee; sada = always; paricintayan = meditating; keshu keshu = in what and what; cha = and; bhaveshu = aspects; cintyah = to be thought of; asi = (thou) art; bhagavan = O blessed Lord; mayaa = by me.

Text in English:

How may I know you, O Yogin by constant meditation? In what various aspects are You, O Lord, to be thought of by me?

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

 How shall my extrovert mind cognize Your presence in things objective? The sight of the toys of the child stirs up the thought of that child in the mother: May I, in that manner, have the means to revel in you through the things of the world?

SRIMAT SWAMI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

As the toy fruits and toy elephant remind one of the true fruits and elephant, the symbols and images remind the devotee of the eternal and formless God.

COMMENTARY BY DR.S.RADHAKRISHNAN:

Krishna is yogin by virtue of his work as creator. Arjuna wishes to know the aspects of nature where the Lord’s presence is more clearly manifest and asks Krishna to tell him in what various aspects he should think of Him to help his meditation.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Arjuna says: “O Lord, how may I know Thee by constant meditation? in what aspects art Thou to be thought of by me? Even when I think of external objects I can meditate on Thee in Thy particular manifestations in them if I have a detailed knowledge of Thy glories. Therefore deign to tell me, without reserve, of Thy own glories. Then only can I behold oneness everywhere. 

THE HOLY GITA --CHAPTER 10, VERSE 16, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 16

Text in Transliteration:

vaktum arhasy asesena divya hy aatmavichootayah:

yaabhir vibhootibhir lokaan imams tvam vyaapya tishthasi

Sanskrit words and phrases and their meaning:

Vaktm = to tell; arhasi = (thou) shouldst; aseshena = without remainder; diyaah: = divine; hi = indeed; aatma vibhootayah: = thy glories; yaabhih: = by which; vibhootibhih: = by glories; lokaan world: imaan = these; tvam = thou; vyaapya = having pervaded; tishthasi = exists.

Text in English:

Condescend to tell without reserve of Your divine glories, by which glories You remain pervading all these worlds.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

A musician alone can bring out the fine touches in melody. The strength of an elephant could be demonstrated only by that stately animal turning out gigantic work. The wealth of a monarch can be well recounted by none but himself. It is only given to an Incarnation of God to reveal all of His divine splendours and glories.

SRIMAT SWAMI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

The revelation of God comes purely by His mercy. He is the sun of knowledge. It is possible for a single ray of His to enlighten the whole world.  We are therefore able to understand one another and to acquire knowledge in all of its forms. More than all these, we get to know Him by His grace only.

COMMENTARY BY DR.S.RADHAKRISHNAN:

vibhatayah: manifestations, the divine glories by which the Supreme pervades all the worlds. They are the formative forces of spiritual powers which give to each object its essential nature. They are akin to Plato’s Divine Ideas, the perfect types and patterns of all things here below. Only the word “idea” is likely to suggest a pale abstraction, a bloodless category. Vibhooti is a living formative principle.

THE HOLY GITA --CHAPTER 10, VERSE 15, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 15      

Text in Transliteration:

svayam evaa ‘tmanaa ‘tnaaban vettha tvam purushottama

bhootbhavana bhootesa devadeva jagatpate

Sanskrit words and phrases and their meaning:

svayam = thysef; eva = only; aatmanaa = by thuself; aatmaanam = thyself; vettha = (thou) knowest; tvam = thou; purushottama = O Purusha supreme; bhoota bhaavana = O source of beings; bhootesa = O Lord of beings; devadeva = O God of gods; jagatpate = O ruler of the world.

Text in English:

Verily you alone know Yourself by Yourself, O Purushottama, O Source of beings, O Lord of beings, O God of gods, O Ruler of the world.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The individual souls are called Purushas out of courtesy because they temporarily occupy the Puri of the Prakriti and then they vacate it when they get mukti or emancipation. But the Lord being the eternal Presiding Deity over the Prakriti, He is aptly eulogized as Purushottama.

Being the origin of all being, He is Bhoota bhaavanah:

Ruler of all beings that He is, the appellations Bhootesa and Jagatpati are appropriate to Him.

His glory in its entirety is known to Him alone and to none else.

SRI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

An individual took a diamond to the market-place for valuation and asked several shop-keepers about it. The brinjal seller opined that five baskets of brinjal might be bartered for that gem. The rice merchant viewed that two bags of rice could be liberally given in exchange for it. The draper in his turn held that a bale of linen might be unhesitatingly offered for that precious thing. Finally it was given to the diamond merchant who alone could value it at two lakhs of rupees! In this fashion the Lord is also beheld in varying ways according to the people’s power of understanding. God’s glories are verily unfathomable.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Purushottama means the best among all Purushas. He assumes the four forms, viz., the source of beings, the Lord of beings, God of gods and ruler of the world. Hence He is called Purushottama.

Devadeva is He who is worshipped even by Indra and other gods.

Jagatpati: the Lord protects the world and guides the people through the instructions given in the Vedas. Hence the name ‘ruler of the world’.

THE HOLY GITA, CHAPTER 10, VERSE 14, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 14

Text in Transliteration:

sarvam etad rtam manye yan maam vadasi kesava

na hi te bhagavan vaktim vidur devaa na daanavaah:

Sanskrit words and phrases and their meaning:

saram = all; etat = this; rtam = true; manye = (I) think; yat = which; maam = to me; vadasi = (thou) sayest; kesava = O Kesava; na = not; hi = verily; te = they; bhagavan = O blessed Lord; vyaktim = manifestation; viduh: = know; devaah: = gods; na = not; daanavaah: = Danavaas.

Text in English:

I hold as true, all that You say to me, O Kesava. Neither the Devas nor the Danavas O Lord, know veily your manifestation.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

 Bhagavan is he who fully manifests six divine qualities which are: bala, omnipotence; Sri wealth and beauty; jnaana, wisdom; vairaagya, dispassion. Further He knows the past, present and future of beings. His manifestation in the human form remains unknown to the Devas themselves : how then shall the Danavas or Asuras come to know of His intents and extents!

SRI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

The sun is immensely greater than the earth; but because of the distance it appears as a small disk. In this wise Iswara’s attributes are infinite, but we know very little of Him because of our ignorance.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Bhagavan is He, in whom ever exist the six attributes in their fullness, viz., Jnana (wisdom), Vairagya (dispassion), Aishvarya (lordship), Dharma (virtue), Sri (wealth)and Bala (omnipotence). Also, He Who knows the origin, dissolution and the future of all beings and Who is omniscient, is called Bhagavan.

Vyakti: Origin.

Danavah: Demons or Titans.

Arjuna addresses the Lord as Keshava (Lord of all) because the Lord knows what is going on in his mind, as He is omniscient. As the Lord is the source of the gods, the demons and others, they cannot comprehend His manifestation or origin.

      

THE HOLY GITA, CHAPTER 10, VERSE 13, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 13

Text in Transliteration:

aahus tvaam rshayah sarve devarshir naaradas tathaa

asito devalo vyaasah svayam chai ‘va braveeshi me

Sanskrit words and phrases and their meaning:

ahuh: = (they) declared; tvaam = thee; rshayaah: = the Rishis; sarve = all; devarshih: = Deva Rishi; naaradah: = Narada; tathaa = also; asitaah: = Asita; devalah: = Devala; vyaasah: = Vyasa; svayam = thyself; cha = and; eva = even; bravishee = (thou) sayest; me = to me;

Text in English:

All the Rishis have thus acclaimed You, as also the Deva Rishi Narada; so also Asita, Devala and Vyasa; and now You Yourself say it to me.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The Rishi is one who has transcended the senses and the intellect and contacted the Reality through intuition.

COMMENTARY BY DR.S.RADHAKRISHNAN:

Arjuna accepts the truth of what has been declared and proclaims his conviction that Krishna who is speaking to him is the Supreme Godhead, the Absolute, the Ever-free to which we can rise by self-surrender. He gives utterance from his own experience to the truth revealed by the seers who have seen it and become one with it. The secret wisdom is revealed by God, the seers are witnesses to it and Arjuna himself verifies it from his own experience. Abstract truth uttered by the sages become now luminous intuitions, glowing experiences of one’s whole being.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Rishi is a holy sage of disciplined mind and senses.

Devarshi: A divine sage more highly evolved than a Rishi.

       

THE HOLY GITA, CHAPTER 10, VERSE 12, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 12

Text in Transliteration:

                            arjuna uvaacha

param brhma param dhaama

   pavitram paramam bhavaan

purusham saasvatam divyam

   aadidevam ajam vibhum

Sanskrit words and phrases and their meaning:

arjuna uvaacha = Arjuna said:

param = supreme; brahma = Brahman; param = supreme; dhaama = abode; pavitram = purifier; paramam = supreme; bhavaan = thou; purusham = Purusha; saasvatam = eternal; divyam = divine; aadidevam = primeval God; ajam = unborn; vibhum = omnipresent

Text in English:

                    Arjuna said:

You are the Supreme Brahman, the Supreme Abode, the Supreme Purifier, the Eternal, Divine Purusha, the Primeval Deity, the Unborn, the Omnipresent.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

Param Brahman is the Supreme Brahman,  Nirguna Nirupaadhika Brahman, the pure consciousness.

Apara Brahman is Iswara, Saguna Brahman, the Reality with all attributes and glory.

Param Dhaama is the Substratum of everything manifest and unmanifest, the Supreme Abode.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Param Brahma: The highest Self. The word Param indicates the pure and attributeless Absolute, free from the limiting adjuncts. It is Satchidananda Brahman. The ‘inferior Brahman’ is the Brahman with qualities (Saguna) or Ishvara, Brahman with the limiting adjuncts or the chosen object of meditation by the devotees.

Param Dhama means Param Tejah or the supreme light. From the Creator down to the blade of grass the Supreme Being is the support or substratum. Therefore He is known as the supreme abode.

Adideva: The primeval God or the original God Who existed before all other gods. This God is Para Brahman Itself. It is self-luminous.

Pavitram Paramam: Supreme purifier. The sacred rivers and holy places of pilgrimage can remove only the sins; but Para Brahman can destroy all sins and ignorance, the root-cause of all sins. Therefore Para Brahman or the Supreme Self is the supreme purifier.

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THE HOLY GITA --CHAPTER 10, VERSE 11, VIBHUTY YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 11

Text in Transliteration:

teshaam evaa ‘nukampaartham aham ajnaanajam tamah

naasayaamy aatmabhaavastho jnaanadeepena bhaasvataa

Sanskrit words and phrases and their meaning:

Teshaam = for them; eva = mere; anukampaartham = out of compassion; aham = I; ajnaanajam = born of ignorance; tamah = darkness; naasayaami = (I) destroy; bhaavasthah = dwelling within their self; jnaana deepena = by the lamp of knowledge; bhaasvataa = luminous.

Text in English:

Out of pure compassion for them, dwelling in their hearts, I destroy the ignorance-born darkness, by the luminous lamp of wisdom.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The Lord’s choosing to reside in the hearts of beings is His compassion. Because of His presence as Conscience, beings are prompted to seek what is good or at least what seems good. The lamp of wisdom that the Lord lights is constituted of divine components. Discrimination functions as the container of oil. The contentment coming from bhakti is the oil. The flame gets put out by foul air. But this flame is fed by the pure air of meditation on Iswara. Prajnaa or the Awareness of the Self ensuing from the constant Brahmacharya, serves as the wick. The heart freed from all worries and anxieties is the lamp niche. A burning lamp runs the risk of being blown out by a gust. But a mind unaffected by attachment and aversion is the best wind-screen to this lamp. The unbroken consciousness of Iswara is the flame emanating from this lamp of wisdom, set up in the heart of the devotee. He beholds the Divine Presence within himself with the aid of this divine lamp.

SRI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

The policeman patrolling at night carries a bull’s–eye lantern with the aid of which he sees the persons loitering about. But this lantern does not disclose its carrier. If he, however, turns it on himself the others then come to know who he is. Likewise Iswara reveals Nature and its contents, but keeps Himself hidden. Nobody can see Him except through His grace and compassion.

COMMENTS BY DR.S.RADHAKRISHNAN:

God affects the world for man’s welfare, Himself remaining apart from it. Aatmabhaava is also interpreted as the inner sense of beings. Here the teacher makes out how bhakti or devotion leads to the destruction of ignorance and the rise of illumination. When ignorance is destroyed, God stands revealed in the human spirit. When love and wisdom arise, the eternal is fulfilled in the individual. Bhakti is also a means to jnaana. Through it we obtain Divine grace and the power of understanding, buddhiyoga. Intellectual knowledge is rendered luminous and certain by the direct intuition of buddhi.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Luminous lamp of knowledge: The Lord dwells in the heart of the devotees who constantly think of Him and destroys the veil or the darkness born of ignorance due to the absence of discrimination, by the luminous lamp of knowledge fed by the oil of pure devotion, fanned by the wind of profound meditation on Him, provided with the wick of right intuition, generated by the constant cultivation of celibacy, piety and other divine virtues held in the chambers of the heart free from worldliness, placed in the innermost recesses of the mind free from the wind of sense-attractions (withdrawn from the objects of the senses) and untainted by likes and dislikes, and shining with the light of knowledge of the Self caused by the constant practice of meditation.

The lamp is not in need of an instrument or means or any sort of practice for the removal of darkness. The generation of the light itself is quite sufficient to remove the darkness. As soon as the darkness is removed by the light, the pot, the chair and the other articles are seen. Even so the dawn of knowledge of the Self itself is quite sufficient to remove the darkness. As soon as the darkness is removed by the light, the pot, the chair and the other articles are seen. Even so the dawn of knowledge of the Self itself is quite sufficient to remove ignorance. No other Karma or practice is necessary. After the ignorance is removed by the knowledge of the Self, Brahman alone shines in Its pristine glory.    

THE HOLY GITA --CHAPTER 10, VERSE 10, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFSTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 10

Text in Transliteration:

teshaam satatayuktaanaam bhajataam preetipoorvakam

dadaami budhiyogam tam yena maam upayaanti te

Sanskrit words and phrases and their meaning:

Teshaam = to them; satata yuktanaam = ever steadfast; bhajataam = (of the) worshipping; preeti poorvakam = with love; dadaami = (I) give; buddhi yogam = yoga of discrimination; tam = that; yena = by which; maam = to me; upayaanti = come; te = they;

Text in English:

To them, ever devout, worshipping Me with Love, I give the yoga of discrimination by which they come to Me.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

On trial sugar is found to taste sweet. Thought is then bestowed to make varieties of sweetmeats with it. This is the buddhi yoga pertaining to sugar. The glory of God begins to dawn in the mind of the sadhaka who devoutly and persistently practises yoga. This initial experience gives impetus for further pursuit of yoga, leading to greater cognition of God’s glory. This is the buddhi yoga endowed with which the sadhaka or practitioner gets to know more and yet more of the sweet sublimity of the lord and be ardently drawn to Him. Devotion does this way wax with bhddhi yoga.

SRI  RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

 A man confined within a dark room contacts a ray of light coming in through a tiny aperture. He gathers knowledge of light to that extent. But as the aperture increases in size his conception of light widens. A man in the broad day light has his own view of light. Similar to this, God reveals Himself in varying degrees and aspects according to the nature and attainments of His devotees.

COMMENTARY BY DR.S.RADHAKRISHNAN:

buddhiyoga: the devotion of mind by which the disciple gains the wisdom which sees the One in all the forms which change and pass.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

The devotees who have dedicated themselves to the Lord, who are ever harmonious and self-abiding, who are ever devout and who adore Him with intense love (not for attaining any selfish purpose), obtain the divine grace. The Lord gives them wisdom or the Yoga of discrimination or understanding by which they attain the knowledge of the Self. The Lord bestows on these devotees who have fixed their thoughts on Him alone, “devotion of right knowledge” (Buddhi Yoga) by which they know Him in essence. They know through the eye of intuition in deep meditation the Supreme Lord, the one in all, the Self of all, as their own Self, destitute of all limitations. Buddhi here is the inner eye of intuition by which the magnificent experience of oneness is had. Buddhi Yoga is Jnana Yoga. (Cf. IV.39: XII.6 and 7)

Why does the Lord impart this Yoga of Knowledge to His devotees? What obstacles does the Buddhi Yoga remove on the path of the aspirant or devotee? The Lord gives the answer in the following verse.

THE HOLY GITA --CHAPTER 10, VERSE 09, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 09

Text in Transliteration:

macchittaa madgatapraanaa bodhayantah: parasparam

kathayantas cha maam nityam tushyanti cha ramanti cha

Sanskrit words and phrases and their meaning:

Macchittaah: = with their minds wholly in me; madgata praanaah: = with their life obsorbed in me; bodhayantah: = enlightening; parasparam = mutually; kathayantah: = speaking of; cha = and; maam = me; nityam = always; tushyanti = are satisfied; cha = and; cha = and; ramanti = (they) are delighted; cha = and.

Text in English:

With their minds fixed on Me, with their life absorbed in Me, enlightening each other and ever speaking of Me, they are contented and delighted.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The easiest of all acts for one is to fix one’s mind on what one likes most. The child that understands that its all in all are mother and father, gets spontaneously absorbed in the parents. The devotee who comes to know that the Lord is the source and stay of himself, naturally directs his mind on the Maker. An adult sacrifices his everything in the service of the parents. Nothing is dearer to one than life. The Bhakta devotes that life to the Lord. But it is not like the lovers doting on each other; for there is lustful selfishness in their act. The devotee, on the other hand, invites others to share the devotion with them. Temperamental differences are set aside in this holy act. The mentation of the Lord, made to him by the others is delightful. He devotedly recounts his understanding of the Lord to the others and eagerly receives their experiences and dissertations on the Lord. Repeated recount of His glories does not render them stale or repugnant. Rather they become increasingly absorbing. Divergent disposition do in this divine manner get commingled in God.

Holy communications create contentment and not the frustration which follows indulgence. Ethereal bliss is the fruit of all forms of Godly pursuits.

How does the Lord respond to these divergent devotional activities of the devotees? The assurance ensues in the next verse.

SRI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

No picture can be painted on a fresh glass. But if it be coated with the required chemicals, painting on it becomes possible and effective. Similarly if man’s heart were coated with the chemicals of devotion, the imprinting of the august presence of Iswara on it becomes easy.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

The characteristics of a devotee who has attained the realisation of oneness are described in this verse. The devotee constantly thinks of the Lord. His very life is absorbed in Him. He has consecrated his whole life to the Lord. According to another interpretation, all his senses (which function because of the prana), such as the eye are absorbed in Him. He takes immense delight in talking about Him, about His supreme wisdom, power, might and other attributes. He has completely dedicated himself to the Lord.

He feels intense satisfaction and is delighted as if he is in the company of his Beloved (God). The Purana says, “The sum total of the sensual pleasures of this world and also all the great pleasures of the divine regions (heavens) are not worth a sixteenth part of that bliss which proceeds from the eradication of desires and cravings”. (Cf. XII.8)

THE HOLY GITA--CHAPTER 10, VERSE 08, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 08

Text in Transliteration:

aham sarvasya prabhavo mattah sarvam pravartate

iti matvaa bhajante maam budhaa bhaavasamanvitaah

Sanskrit words and phrases and their meaning:

aham = I; sarvasya = of all; prabhavah = the source; mattah = from me; sarvam = everything; pravartate = evolves; iti =thus; matvaa = understanding; bhajante = worship; maam = me; budhaah = the wise; bhaavasamanvitaah = endowed with meditation.

Text in English:

I am the origin of all; from Me all things evolve. The wise know this and adore Me with all their heart.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

The farmer who wants to bring up robust plants gives all his attention to the soil, it being the basis of good cultivation. The wise in this wise give their mind to God knowing that He is the source of everything and the thought of Him alone enriches and ennobles the mind. Their attention does not on any account deviate from God. As the plant gets itself rooted in the earth, the yogi gets himself attached to the Almighty. And that is the unfaltering yoga.

Is there then no provision for the varying temperaments to be drawn Godward? The answer is given in the next verse.

COMMENTARY BY DR.S.RADHAKRISHNAN:

bhaava: the right state of mind. R.

The teacher speaks now as the Lord, as Isvara. God is the material and efficient cause of the world. The aspirant is not deluded by the passing forms but knowing that the Supreme is the source of all the forms, he worships the Supreme.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Waves originate in water, depend on water and dissolve in water. The only support for the waves is water. Even so the only support for the whole world is the Lord. Realising this, feeling the omnipresence of the Lord, the wise worship Him with devotion and affection in all places. The Supreme is the same in all countries and at all times. He is the material and the efficient cause.

As Mulaprakriti or Avyaktam the Lord is the source of all forms. The Lord is the Primum mobile. He gazes at His Sakti (creative power) and the whole world evolves and the forms move. The worldly man who has neither sharp nor subtle intellect beholds the changing forms only through the fleshy eyes. He has no idea of the Indwelling Presence, the substratum, the all-pervading intelligence or the blissful consciousness. He is allured by the passing forms. He fixes his hopes and joy on these transitory forms. He lives and exerts for them. He rejoices when he gets a wife and children. If these forms pass away he is drowned in sorrow. But the wise ones constantly dwell in the Supreme, the source and the life of all, and enjoy the eternal bliss of the immortal inner Self, their own non-dual Atman, albeit all these forms around them change and pass away. They are steadfast in Yoga. They are endowed with unshakable Yoga. They worship the Supreme in contemplation and enjoy the indescribable bliss of Nirvikalpa Samadhi.

Para Brahman, known as Vasudeva, is the source of the whole world. From Him alone evolves the whole world with all its changes, viz., existence (Sthiti), destruction (Nasa), action (Kriya), fruit (Phala) and enjoyment (Bhoga). Understanding thus, the wise adore the Supreme Being and engage themselves in profound meditation on the Absolute. (Cf. IX. 10)   

THE HOLY GITA, CHAPTER 10, VERSE 07, VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTI YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 07

Text in Transliteration:

etaam vibhootim yogam cha mama yo vetti tattvatah:

so ‘vikampena yogena yujyate naa ‘tra samsayah:

Sanskrit words and phrases and their meaning:

etaam = these; vibhootim = manifold manifestations of my being; yogam = yoga power; cha = and; mama = mine; yah: = who; vetti = knows; tattvatah: = in truth; sah: = he; avikampena = unshakable; yogena = in yoga; yujyate = becomes established; na = not; atra = here; samsayah: = doubt.

Text in English:

He who knows in truth this glory and power of Mine is endowed with unfaltering yoga; of this there is no doubt.

COMMENTARY BY SRIMAT SWAMI  CHIDBHAVANANDA:

Electricity manifests itself in various forms in instruments suited to those forms. In whatever form this energy expresses itself, the power is the same. This is a specimen of the primordial power of the Lord evolving itself into the glorious varieties of the sentient and the insentient, abounding in Nature. The discerning man knows that whatever he senses, is the power and glory of Iswara. He cannot, therefore, be any more separate from Iswara than he can be separate from earth. His yoga with God is thereby made unfaltering.

SRI RAMAKRISHNA AS QUOTED BY SRIMAT SWAMI CHIDBHAVANANDA:

A lamp cannot burn without oil. Even so, man cannot be bereft of God.

COMMENTARY BY DR.S.RADHAKRISHNAN:

vibhooti: glory. The knower will be aware of his unity with the Divine and participate in the work of the world which is a manifestation of the Divine. The knowledge of the determinate Brahman is the way to the knowledge of the indeterminate Brahman.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

Knowledge of the glory of the Lord is really conducive to Yoga. He who knows in essence the immanent pervading power of the Lord by which He causes the manifestations, and His diverse manifestations (Vibhutis) unite with Him in firm unalterable Yoga and attains eternal bliss and perfect harmony. From the ant to the Creator there is nothing except the Lord. He who knows in reality this extensive manifestation of the Lord and His Yoga (Yoga here stands for what is born of Yoga, viz., infinite Yogic powers as well as omniscience), is endowed with firm unwavering yoga. He lives in the Eternal and endowed with the highest knowledge of the Self. He who has realised this Truth is free from the superiority and inferiority complexes. There is real awakening of wisdom in him. He will behold the Lord in all beings and all beings in the Lord. He will never hate any creature on this earth. This is rare living cosmic experience. The Yogi realises the supreme goal and is absorbed in Him through his whole-hearted devotion. He is perfectly aware of his oneness with the Supreme by My divine Yoga.

He can keep his balance of mind now in whatever environments and circumstances he is placed and can do any action without losing his consciousness of oneness or identity with the Supreme Self. (Cf. VII.25; IX.5; XI.8)

What is that unshaken Yoga with which they are endowed?

The answer comes in the following verse.