Bhagavad Gita - Chapter 10 - Shloka (Verse) 37

व्याख्या--'वृष्णीनां वासुदेवोऽस्मि--यहाँ भगवान् श्रीकृष्णके अवतारका वर्णन नहीं है, प्रत्युत वृष्णिवंशियोंमें अपनी जो विशेषता है, उस विशेषताको लेकर भगवान्ने अपना विभूतिरूपसे वर्णन किया है।यहाँ भगवान्का अपनेको विभूतिरूपसे कहना तो' संसारकी दृष्टिसे है, स्वरूपकी दृष्टिसे तो वे साक्षात् भगवान् ही हैं। इस अध्यायमें जितनी विभूतियाँ आयी हैं, वे सब संसारकी दृष्टिसे ही हैं। तत्त्वतः तो वे,परमात्मस्वरूप ही हैं।

वृष्णिवंशियोंमें यह तुम्हारा सखा वासुदेव मैं हूँ। पाण्डवोंमें धनंजय अर्थात् तू ही मैं हूँ। मुनियोंमें अर्थात् मनन करनेवालोंमें और सब पदार्थोंको जाननेवालोंमें भी मैं व्यास हूँ। कविवोंमें अर्थात्,त्रिकालदर्शियोंमें मैं शुक्राचार्य हूँ।

'Ushana' refers to Shukra.

The word 'Kavi' here is used in its etymological sense (meaning 'seer' or 'wise'), not in its conventional sense (as a proper name), to avoid redundancy.

Among Munis, meaning those who practice silence or the knowers of all objects, and among Kavis, meaning the far-sighted seers, I am 'Ushana', i.e., Shukra.

He covers everything, causes everything to dwell, and dwells in everything; thus, He is Vasudeva everywhere.

The meaning of the word 'Deva' has been stated before. In the Mokshadharma, it is said: 'Becoming the sun with rays, I cover (chhandayami) the universe, and I am the abode of all beings; therefore, I am Vasudeva.'

Vyasa says: 'He is distinguished (Vishishta) from all, 'A' implies 'completely' (samantat); He is that very person.'

And in the Agniveshya branch: 'He is Vyasa, He is Vi, He is 'tam-ap' (dispeller of darkness)... He is below, He is to the north, He is behind, He is from the east, He is from the south, He is from the north.' And 'Whatever in this world is seen or heard, Narayana stands pervading all of it, inside and out.'

'Vrishninam' means of the Yadavas.

'Ushana' is Shukra.

Here, 'being the son of Vasudeva' is the Vibhuti (glory), simply because there is no other meaning (distinction for Me).

Among the Pandavas, I am Dhananjaya, i.e., Arjuna.

'Munis' are those who see the true nature of things through contemplation; among them, I am Vyasa. 'Kavis' are the learned (wise).

Among the 'Vrishnis'—I am Vasudeva, the one who is instructing you.

You yourself, Dhananjaya, are My Vibhuti.

Among 'Munis', meaning those who contemplate the meaning of the Vedas, I am Veda Vyasa.

Among 'Kavis', meaning seers of poetry (wisdom), I am the poet named Ushana, i.e., Shukra.

वृष्णीनां वासुदेवोऽस्मि इत्यत्रापि रामवत्साक्षात्स्वावतारत्वादाहवसुदेवसूनुत्वमत्र विभूतिरिति।अर्थान्तराभावादेवेत्येवकारेण रामप्रसङ्गे हेतोः प्रागेवोक्तत्वं सूचितम्।

ननु वसुदेवसूनुत्वमिति केयं विभूतिः नहि सूनुत्वमात्रेणातिशयः? अतिप्रसङ्गात् नच वसुदेवाख्यपितृविशेषसूनुत्वेन? तस्याप्यनेकसाधारणत्वेन निर्धारणायोगात् नच वासुदेवशब्दप्रसिद्धिमात्रेण? तावन्मात्रस्य अतिशयं प्रत्यप्रयोजकत्वात् नचेह वसुदेवसूनुत्वमुपदेश्यम्? अर्जुनस्य सम्प्रतिपन्नत्वादेव अतः साक्षादवतारत्वं नोचितम् अत एववृष्णीनामहमस्मि इति नोक्तमित्यत्रोच्यते --

वासुदेवशब्दोऽत्र लक्षणया वसुदेवगृहे चतुर्भुजतयाऽवतारप्रभृति अतिमानुषगुणविग्रहपराक्रमादिरूपमागोपालं प्रसिद्धमतिशयं लक्षयति। तस्य चार्जुनं प्रत्यभिधानं दृष्टान्तार्थम्।

सर्वनाम्नो युष्मदस्मच्छब्दादपि साक्षान्नाम्नोऽत्यन्तासन्नत्वादिभिरतिशयोऽत्र विवक्षितः। धर्मे युधिष्ठिरस्य सर्वातिशायित्वात्? बले च भीमसेनस्य? आभिरूप्यादिषु च माद्रीसुतयोःअर्जुन इति प्रसिद्धनामधेयेन विशदीकरणम्। तेन स्वाभिमुखमर्जुनं प्रति त्वमिति निर्देशाभावात् किं धनञ्जयाख्योऽन्य इति शङ्काव्युदासः। नह्यत्र पारोक्ष्यप्रसङ्गः? अपरोक्षस्यैव सर्वस्यात्र सर्वदर्शिना वचनादिति।

ऋषित्वं ह्यदृष्टविशेषादतीन्द्रियार्थदर्शित्वम् तच्च प्रायशः प्रागेवोक्तम् अतोमुनीनां इत्यनेन तदतिरिक्तो निर्वचनबलात् एतमेव विदित्वा मुनिर्भवति [ ] इतिश्रुत्यनुसाराच्च विवक्षित इत्यभिप्रायेणाहमुनयो मननेनात्मयाथात्म्यदर्शिन इति।

तथाविधश्च भगवतो व्यासस्यातिशयस्तद्वाक्यैरेव सिद्धःआलोड्य सर्वशास्त्राणि विचार्य च पुनः पुनः। इदमेकं सुनिष्पन्नं ध्येयो नारायणः सदा [गा.पु.पू.खं.222।1] इत्यादिभिःतपोविशिष्टादपि वै वसिष्ठान्मुनिसक्त्मात्। मन्ये श्रेष्ठतमं त्वाद्य रहस्यज्ञानवेदनात् इति च। अयमपि,कश्चिद्विभवावतारो गण्यतेवेदविद्भगवान् कल्की पातालशयनः प्रभुः इति।

कवीनामिति न निबन्धृत्वं विवक्षितम्? तथा सति वाल्मीकिप्रभृतेः सर्वातिशायित्वात् अतः क्रान्तदर्शी कविरिति विवक्षित इत्यभिप्रायेणाहकवयो विपश्चित इति।

उशनसो विपश्चित्सु वैलक्षण्यं नीतिनिपुणत्वादिभिः। प्रसिद्धं ह्येतत्न कश्चिन्नोपनयते पुमानन्यत्र भार्गवात्। शेषसम्प्रतिपत्तिस्तु बुद्धिमत्स्ववतिष्ठते इत्यादिषु।

मैं वृष्णियों में वासुदेव हूँ यादवों के पूर्वज यदु के वृष्णि नामक एक पुत्र था। इन वृष्णियों के वंश में वसुदेव का जन्म हुआ था। उनका विवाह मथुरा के क्रूर कंस ऋ़ी बहन देवकी के साथ सम्पन्न हुआ। इनके पुत्र थे श्रीकृष्ण। वसुदेव के पुत्र होने के कारण वे वासुदेव के नाम से विख्यात हुए।मैं पाण्डवों में धनंजय हूँ जिस प्रकार श्रीकृष्ण के पराक्रम से यादव कुल और वृष्णि वंश कृतार्थ और विख्यात होकर मनुष्य की स्मृति में बने रहे? उसी प्रकार पाण्डवों में धनंजय अर्जुन का स्थान था? जिसके बिना पाण्डवों को कुछ भी उपलब्धि नहीं हो सकती थी। धनंजय का वाच्यार्थ है धन को जीतने वाला। अर्जुन को अपने पराक्रम के कारण यह नाम उपाधि स्वरूप प्राप्त,हुआ था।मैं मुनियों में व्यास हूँ गीता के रचयिता स्वयं व्यास जी होने के कारण कोई इसे आत्मप्रशंसा का भाग नहीं समझे। व्यास एक उपाधि अथवा धारण किया हुआ नाम है। उस युग में दार्शनिक एवं धार्मिक लेखन के क्षेत्र में जो एक नयी शैली का अविष्कार तथा प्रारम्भ किया गया उसे व्यास नाम से ही जाना जाने लगा अर्थात् व्यास शब्द उस शैली का संकेतक बन गया। यह नवीन शैली क्रान्तिकारी सिद्ध हुई? क्योंकि उस काल तक दार्शनिक साहित्य सूत्र रूप मन्त्रों में लिखा हुआ था पुराणों की रचना के साथ एक नवीन पद्धति का आरम्भ और विकास हुआ? जिसमें सिद्धांतों को विस्तृत रूप से समझाने का उद्देश्य था। इसके साथ ही उसमें मूलभूत सिद्धांतों को बारम्बार दाेहरा कर उस पर विशेष बल दिया जाता था। इस पद्धति का प्रारम्भ और विकास कृष्ण द्वैपायन जी ने व्यास नाम धारण करके किया। व्यास शब्द का वाच्यार्थ है? विस्तार।इस प्रकार समस्त मुनियों में अपने को व्यास कहने में भगवान् का अभिप्राय यह है कि सभी मननशील पुरुषों में? भगवान् वे हैं जो पुराणों की अपूर्व और अतिविशाल रचना के रचयिता हैं।मैं कवियों में उशना कवि हूँ उशना शुक्र का नाम है। शुक्र वेदों में विख्यात हैं। कवि का अर्थ है क्रान्तिदर्शी अर्थात् सर्वज्ञ।उपनिषदों में कवि शब्द का अर्थ मन्त्रद्रष्टा भी है। आत्मानुभूति से अनुप्राणित हुए जो ज्ञानी पुरुष अहंकार के रंचमात्र भान के बिना? अपने स्वानुभवों को उद्घोषित करते थे? वे कवि कहलाते थे। कालान्तर में इस शब्द के मुख्यार्थ का शनैशनै लोप होकर वर्तमान में कविता के रचयिता को ही कवि कहा जाने लगा। ये कवि भी भव्य एवं आश्चर्यपूर्ण विश्व को देखकर लौकिक स्तर से ऊपर उठकर अपने उत्स्फूर्त तेजस्वी भावनाओं या विचारों के जगत् में प्रवेश कर जातें हैं? और अपने हृदय की अन्तरतम गहराई से काव्य का सस्वर गान करते हैं। यहाँ कवि शब्द उसके मुख्यार्थ में प्रयुक्त है।अपनी विभूतियों के विस्तार को बताते हुए भगवान् कहते हैं

This section covers from 'Hanta te kathayishyami' up to 'Jagatsthitah'.

By the verse 'Ahamatma' (Verse 20), He wards off exclusion/separation. Otherwise, in sentences like 'Among immovables I am the Himalayas', the exclusion implying 'Only the Himalaya is God, nothing else' would cause the realization of Brahman to be fragmented due to a lack of indivisibility.

Since His undivided pervasiveness does not ascend into the mind as such, this instructional text is for one who wishes to know it.

Thus, in the conclusion, having stated the doctrine of difference-cum-non-difference with 'Yadyadvibhutimatsattvam' (Verse 41), He finally concludes with non-difference alone with 'Athava bahunaitena... vishtabhyahamidam... ekamshena jagatsthitah' (Verse 42). It is indeed said: 'Pado'sya vishwa bhutani...' (RV 10.90.3).

The entire reality of God, the cause of the creation of beings, appearing in those various diverse forms, becomes the object of perception for all.

With the intention of explaining the word 'Vasudeva' in 'I am Vasudeva among the Vrishnis', he first explains the meaning of 'Vasu'—'He covers'. This is derived from the root vas (to cover) with the uṇ suffix. 'He causes all to dwell' (vasayati) is also applicable; this is from the root vas (to dwell) in the causative form with the uṇ suffix. Or 'He dwells' (vasati), derived from the simple root with uṇ.

What does this imply for the word Vasudeva? He answers with 'Deva', etc. Thus, by taking the meaning of 'Deva', it forms a Karmadharaya compound. 'Having become (bhutva) the entire universe'—since the root bhū is quoted in the sense of attainment (prapti) in Atmanepada—and 'He is the abode of all beings', it forms both Tatpurusha and Bahuvrihi compounds. Here too, the meaning of 'Deva' is to be accepted.

Regarding 'I am Vyasa among Munis', he explains the word 'Vyasa'—'Vishishta' (distinguished). The meaning of 'Vi' is distinguished from all. 'A' is interpreted as 'completely' (samantat). 'Sa' implies 'eva' (verily). ...Or this form is derived from the root sṛ (to go) or sṛpḷ (to go) with the suffix ḍa, and not from the pronoun tad, as that would make forms like 'Vyasam' inexplicable.

'Gone completely' (samantad gatah), meaning omnipresent, is Vyasa. Why? Because of 'Vi'. What is the meaning? 'Tam-ap' (dispeller of darkness) is the meaning of the word 'Vi'... 'Uttaran' means from above... 'Yacca kincit' etc. is the proof of the Lord's omnipresence.

It has already been stated that the mention of the Lord Himself directly among the Vibhutis is for the purpose of meditation in that form.

Among the Vrishnis, I am Vasudeva, famous as the son of Vasudeva, who is this instructor (of yours). And among the Pandavas, I am Dhananjaya, who is 'you'.

Among Munis, meaning those given to contemplation, I am Veda Vyasa. Among Kavis, meaning seers of the beyond who discriminate subtle meanings, I am Shukra, known as the poet Ushana.

'Vrishninam'—Among all the Vrishnis, i.e., Yadavas, I am Vasudeva (in their hearts), the giver of all liberation, present with portions for the sake of sport; meaning all Yadavas are forms of My Vibhuti.

Among Pandavas, I am indeed you, Dhananjaya.

Among Munis, those contemplating on Brahman, I am Vyasa, i.e., Krishna Dwaipayana.

Among Kavis, those who demonstrate flawless notes and words, I am the poet Ushana, i.e., Shukra.

Of the Vrishnis, meaning the Yadavas, I am Vasudeva—this very 'I' who am your friend.

Of the Pandavas, (I am) Dhananjaya—you yourself.

Among Munis, meaning the contemplative knowers of all objects, I am Vyasa.

Among Kavis, meaning the far-sighted seers, I am Ushana the poet.

He speaks of the pervasiveness of His glory among the Yadus as well with 'Vrishninam'. Among the Yadavas, I am to be meditated upon as the Lord embodying the nature of Vasudeva (or born as such). Therefore, Vasudeva is a Vibhuti of Me, the Purushottama. 'The glory of the resolute which is the unfailing effort towards fruit, I who am born in the house of Vasudeva embodying Dharma, and elsewhere the Absolute'—so say the learned.

Alternatively, Balabhadra (Balarama), the son of Vasudeva, is My Vibhuti; I am he.

Among the five Pandavas, 'you' are indeed Me, for Nara is famously known as a portion of Narayana.

Among Munis, those who contemplate the meaning of Vedas, I am Krishna Dwaipayana. Ushana is Shukra.

वृष्णीनाम among the Vrishnis? वासुदेवः Vaasudeva? अस्मि (I) am? पाण्डवानाम् among the Pandavas? धनञ्जयः Dhananjaya? मुनीनाम् among the sages? अपि also? अहम् I? व्यासः Vyasa? कवीनाम् among poets? उशनाः Usanas? कविः the poet.Commentary Vrishnis are Yadavas or the descendants of Yadu. I am the foremost among them.Usanas is Sukracharya? the preceptor of the demons.

Vrsninam, of the Vrsnis, [Here Ast. adds yadavanam, of the Yadavas.-Tr.] I am Vasudeva- I who am this person, your friend. Pandavanam, of the Pandavas, (I am) Dhananjaya, you yourself. Api, and; muninam, of the wise, of the thoughtful, of those who know of all things, I am Vyasa. kavinam, of the omniscient (i.e. of the those who know the past, present and future), I am the omniscient Usanas (Sukracarya).

Here the Supreme Vibhuti (manifestation) is that of being the son of Vasudeva, because no other meaning is possible. Of sons of Pandu, I am Dhananjaya or Arjuna. Of sages who perceive truth by meditation, I am Vyasa. The seers are those who are wise.