Liberation from Sins
Krishna says, “Listen again to My supreme word (Paramam Vachan) for your welfare (10.1). Neither angels nor sages know My origin as I am the source of all of them” (10.2).
It is inherently difficult to know our origin. A tree can never know the seed which gave it its existence, an eye cannot see itself. The limitation of our senses hinders our ability to understand our origin. Many factors limit our ability to know the Paramatma. One simple solution is to show a mirror to the eye so that it can see itself. In this chapter, Krishna provides many instances which can act like a mirror giving His glimpses.
Krishna says, “Whoever realises Me to be the unborn, beginningless and supreme Lord of existence, conquers delusion and is liberated of all sins” (10.3). Krishna is talking about realisation at the existential level, not merely memorizing at the mind level. This involves being one with existence like the proverbial salt doll dissolving in the ocean, by shedding ahankaar. Our ahankaar is our biggest delusion and once it is dropped, it is conquered. Any karma becomes a sin once ‘I’ is attached to it and being free of ahankaar is liberation from sins.
Citing his glimpses of glory, Krishna Says, “From Me alone arise the varieties of qualities in humans, such as intellect, knowledge, freedom from doubt, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy” (10.4 and 10.5). It is remembering Him when we see happiness or courage in others without getting envious; when we see birth or death; when we see pleasure or pain around us. It is the realisation that forgiveness, contentment and truthfulness are His virtues, not weaknesses.
Origin of all Creation
Rain is one of the vibhuti (glimpses of glories) of the Paramatma and the water (blessings) is harvested by the wise by keeping their bowl upright. Further, the wise realise the Paramatma once they see any vibhuti (like rain) and Krishna calls this realisation ‘uniting with Him’. These glimpses include intellect, knowledge, freedom from doubt, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy (10.4 and 10.5). Incidentally, a whole lot of literature on leadership and management revolves around these glimpses. At the core, it is being positive and seeing Him in both good and bad; in both our likes and dislikes.
Krishna says that those who know the truth (tatva) of My vibhuti (glimpses of glories) and divine powers (yoga-shakti) become united with Me through unwavering devotion. Of this, there is no doubt (10.7). Krishna uses the word ‘tatva’ to reflect ‘knowing’ the truth at the existential level and not mere memorisation. This realisation leads to the dropping of divisions and bringing unity which is becoming one with Paramatma.
Many times, Krishna comes to the level of Arjuna to explain things in Arjuna’s frame of reference and in terms of the understanding of his time. Referring to Arjuna’s understanding of evolution, Krishna says, “The seven great Sages, the four great Saints before them, and the fourteen Manus, are all born from My mind. From them, all the people in the world have descended” (10.6).
Krishna further says, “I am the origin of all creation. Everything proceeds from Me. The wise who know this perfectly worship Me with great devotion” (10.8). In a nutshell, He is the origin -whether we speak of Arjuna’s understanding that creation emerged from the seven sages, or the modern view that the universe began with the Big Bang.
Luminous Lamp of Wisdom
Krishna says, “With their minds fixed on Me, with Pranas (life) surrendered to Me, enlightening one another and always speaking of Me; My devotees remain ever content and joyful” (10.9). The literal meaning conveys the message of assurance that His devotees remain content and joyful.
Krishna’s ‘I’ is inclusive of all possibilities we can ever think of whereas our ‘I’ is exclusive as we differentiate between what is ours and what is not. His devotees are those for whom the divisions ended and unity is established. Whenever they interact and whatever they speak, it is bound to be about Him as they perceive Him everywhere. On the contrary, non-devotees label things, people and situations as good or bad and develop likes and dislikes. A similar analogy came up (2.50) as ‘Yogah Karmasu Kaushalam’ (in the yoga of equanimity every deed is harmonious) indicating that whatever we do in the yoga of equanimity is bound to be harmonious. Similarly, in devotion, He is seen everywhere and in everything leading to joy and contentment.
Krishna further says, “To those ever attached to Me, and who worship Me with love, I impart buddhi yoga (union through wisdom) by which they can attain Me (10.10). Out of compassion for them, I, the divine dweller, destroy the darkness born of ignorance, with the luminous lamp of wisdom” (10.11).
For Krishna, love is unconditional whereas for us love arises when some conditions are met. While unconditional love is compassion, conditional love is ignorance. Moving from conditional love to unconditional love is like moving from the darkness to the light using the lamp of wisdom. Awareness is the first step in this direction which is like gradually opening the eyes to perceive the light; opening the mind to let differences fade away. When our love becomes unconditional which is nothing but devotion, we get attached to the all-inclusive Paramatma.
Beginning, Middle and End
In response to Arjuna’s request to describe in detail mystic power and opulence, Krishna says, “I will now briefly describe My divine glories to you, for there is no end to their detail” (10.19). While acceding to Arjuna’s request, Krishna cautions him that there is no end to His divine glories. It is important to note that this vast existence, being infinite, cannot be fully described. Moreover, it is constantly evolving and changing with time.
Referring to how the universe is balanced, Krishna earlier said that all the worlds are pervaded by Him in the unmanifested form (9.4) and the whole universe is strung on Him like gems on a string (7.7). Referring to living entities Krishna says, “I am atma (soul) in the heart of all creatures. I am their beginning, middle, and also the end” (10.20).
Each one of us possesses His divinity (atma), though we may find it difficult to identify it in ourselves as well as in others. Another indication is that this divinity (creativity) is responsible for the creation, growth and final destruction of each of the creatures.
Firstly, our senses evolved to see the differences in the outer world. This ability is useful for our survival as it helps us to protect ourselves by identifying unsafe situations. Beyond a point, this ability becomes a crutch and prevents us from seeing the divinity (unity).
Secondly, divinity is covered by the manifested. Our senses are capable of sensing the manifested and miss out on the unmanifested divinity.
Krishna says that he is the beginning, middle and end of all creatures. This gave rise to the concept of ‘trimurti’ - Brahma for creation which requires knowledge; Vishnu for growth or maintenance which requires resources; Shiva for destruction which requires energy. Thus, He is the ultimate giver and the ultimate taker.
Sixth Sense
Krishna says, “Among the Adityas, I am Vishnu; I am the radiating Sun and Moon (10.21). Among the Vedas, I am Sama Veda; I am Vasuva (Indra); among the senses, I am Mind (mann); in creatures, I am Chetana (consciousness) (10.22). Of the Rudras, I am Shankara; I am Kubera (10.23). I am Brihaspati; among expanses of water, I am the ocean” (10.24).
Krishna said that He is the atma (soul) in the heart of all beings (10.20). Earlier, He gave a hierarchy that the atma is superior to buddhi (intellect); buddhi is superior to the mind; the mind is superior to the senses (3.42). But here He says He is the mind among senses and this needs understanding.
It is said that ‘the whole is greater than the sum of the parts’. As a whole two ears can bring a sense of direction of sound; two eyes together can produce depth perception. One way of looking at the mind is as a simple sum of its senses like ears, eyes etc. Another way is to look at it ‘as a whole of senses’ where together these senses can perceive far beyond what a simple sum of all senses can do. This is also known as ‘beyond senses’ or ‘sixth sense’ in the modern context. Krishna was referring to this sixth sense when he says He is the mind among senses.
Krishna further says, “Among words, I am the Aum (Om); among stationary objects, I am the Himalayas (10.25). Among all trees, I am the Peepal tree; I am Narada; I am the muni Kapila (10.26). I am Airavata amongst all lordly elephants, and the king amongst humans” (10.27).
One common thread in all of the above is that out of all options, He represents the greatest possibility of ‘peak performance’ like water becoming the ocean.
Time and Tide wait for None
Krishna says, “I am Vajra in weapons; I am Kamdhenu among cows; I am Kaamdev (the god of love), the cause of procreation; of serpents, I am Vasuki (10.28). Amongst aquatics I am Varun; amongst enforcers of law, I am Yamraj (10.29). I am Prahlada among demons; among measurers, I am time” (10.30).
Earlier Krishna said I am death and now he says he is Kaamdev. As this requires some tough assimilation, we need to cross the known boundaries of our understanding. The hurdle is our tendency to divide things as good or bad. We take birth as good and death as bad.
Every species wants to propagate its own kind. Krishna says that He is ‘that desire’ in each life form that is responsible for the evolution of life. Essentially, it is the energy flowing outward or towards someone. When this energy flows inward it becomes bhakti (devotion).
Krishna says he is Yamaraj (Lord of death) among Law enforcers. While death is powerless at the level of atma (soul), it is powerful and a certainty in the external world. Death is equanimous with no fear or favour and has no attachment. These are essential qualities for any law enforcer.
Krishna says he is Prahlada among demons. This indicates the possibility of becoming a devotee even in adverse situations. Just as a lump of coal uses adverse conditions to become a diamond, we too can use adversity (a form of energy) to learn and grow.
Krishna says he is the time that is available to all of us equally - just one present moment. Time waits for none, however rich or powerful one might be.
Life is like a festive celebration to Krishna which is an internal state as attained by Prahlada, irrespective of outer conditions. This comes with the awareness that it’s all Him.
Krishna says, “Amongst purifiers, I am the wind, and amongst wielders of weapons, I am Rama. Of water creatures, I am the crocodile, and of rivers, I am the Jahnavi (Ganges)” (10.31).
Finally, wind stands for non-attachment. It carries unpleasant odours without aversion and pleasant scents without any attachment. It drops both of them with ease in due course of time. This is nothing but anaasakti, which is beyond aasakti (attachment) and virakti (detachment). While kartaapan (our sense of doership) makes any karma a sin, impurity is getting attached to pleasant memories, things, people etc. and hating unpleasant ones.
These characteristics of wind help us understand another intricate concept of ‘prescribed action’ (niyat karma) which is performing the karma in hand (carrying smell) without attachment.
Krishna says He is Rama among wielders of weapons. Lord Rama is considered soft but stood for values and righteousness. While the villain Ravana represents power without character, Rama is a combination of character and power. Krishna says that this combination is possible as in the case of Rama and He represents that. Power always requires anchoring in character and this is applicable even in today’s scenario.
Krishna says he is Ganga among rivers. Certainly not for its size, but the river Ganga has represented civilization for centuries where everyone is connected to it in one way or another.
The Science of Spirituality
Krishna says, “O Arjuna, know Me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, I am logic in arguments” (10.32). Referring to the same spiritual knowledge, Krishna earlier said that when you realise this, nothing more here remains to be known (7.2).
The essence is to know the self. Krishna calls the knower of the self a yogi and says he is superior to the shastra jnani who has read numerous texts but is still not aware of self (6.46). In this context Krishna earlier said, “Know ‘That’ by prostration, questioning and service, the wise who have realised the Truth will teach you the knowledge” (4.34).
Essentially, any knowledge which dissolves our ahankaar (I am doer or I am knower) is spiritual knowledge. It could be history, physics or medicine where the more we know the more is left to be known. All of them can make us realise that we are just a nimitta-maatra (an instrument) in the hands of the Almighty. Spiritual knowledge can be any knowledge that helps us in the dissolution of ahankaar like how the salt doll dissolves in the ocean.
After spiritual knowledge, Krishna mentions logic which is nothing but questioning. It is not the logic we use in an argument to prove a point, but it is that logic to find the ultimate truth or spiritual knowledge.
Krishna further says, “I am the first letter ‘A’ of the alphabets; I am the dual word in grammatical compounds. I am the everlasting Time, and amongst Creators I am Brahma” (10.33).
Earlier Krishna said that He is time among measurers, and now He says He is the eternal time. It is the time that creates everything and eventually destroys it. But time itself never changes and He is that eternal time.
You are Me
Krishna says, “I am the all-devouring death and birth of future beings. Amongst feminine qualities I am fame, prosperity, speech, memory, intelligence, courage, and forgiveness (10.34). I am Brihatsama of hymns in the Sama Veda; I am Gayatri of metres, of months I am Margasirah, of seasons the spring (10.35). I am the gambling of the fraudulent, the splendor of the splendid. I am the victory, I am the resolve of the resolute, and the virtue of the virtuous (10.36). I am dand (sceptre) of the rulers, art of those who seek victory, I am also the silence of secrets, I am knowledge of knowers” (10.38).
He further says, “Amongst the descendants of Vrishni, I am Krishna, and amongst the Pandavas I am Arjuna. Know me to be Ved Vyas amongst the sages, and Shukracharya amongst the seers” (10.37). Interestingly, Krishna says I am Arjuna. One way to look at it is that He is the best among archers. Another way is that when we find Paramatma at the end of our spiritual journey, we invariably find Him within us. Firstly, there is no way that we can be separate from existence. Secondly, we can never know others better than we know ourselves. So, we find Him in ourselves and hence, Arjuna himself is Krishna.
Krishna describes glimpses of his glory (vibhuti). Though these are helpful in our spiritual journey, they are meant for Arjuna and in the context of his time. Krishna is like a mirror and he is just reflecting Arjuna’s thoughts. If Krishna had narrated the Gita today, the description regarding vibhuti would be completely different. One should be aware of this fact instead of glorifying any of these vibhuti. It shouldn’t be like a baby who is looking at his mother’s finger pointing towards the moon instead of looking at the moon itself.
Seed of Existence
Krishna says, “I am the seed of all existence. There is nothing moving or unmoving that can exist without Me (10.39). There is no end to my divine manifestations. What I have told you is merely an indication of the extent of my opulence” (10.40).
He is the seed of existence and in contemporary scientific understanding this seed is called the ‘Big Bang’. Existence is like a massive tree that has grown from a small seed. The fruits of such a tree would find it difficult to comprehend this reality and tend to identify with one branch or another. Similarly, we too tend to identify with one manifestation or another. This leads to divisions and differences we perceive around us.
Krishna further says, “Know that in all cases whatever in existence is powerful, glorious and beautiful, ensues from but a spark of My splendour” (10.41). At the ignorance level, when one sees power, brilliance or beauty in others, one might end up with jealousy or a desire to possess them. Alternatively, one may end up becoming a part of a cult or a sect with blind faith. This is nothing but misery.
The final state is to remember Him whenever we see the powerful, brilliant, glorious or beautiful. This is nothing but the state of a witness or a yogi.
Krishna concludes the tenth chapter of the Bhagavad Gita titled ‘Vibhuti Yoga’ and says, “But what need is there for all this extensive knowledge. I sustain the entire universe by a mere portion of Myself” (10.42). A small portion of Him is what we see as our universe. This leads to today’s scientific understanding of the multiverse, where we live in a universe that follows a set of physical rules and other universes follow another set of rules.
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