Bhagavad Gita - Chapter 10 - Shloka (Verse) 7

व्याख्या --'एतां विभूतिं योगं च मम--एताम्' सर्वनाम अत्यन्त समीपका लक्ष्य कराता है। यहाँ यह शब्द चौथेसे छठे श्लोकतक कही हुई विभूति और योगका लक्ष्य कराता है।

मेरी इस उपर्युक्त विभूतिको अर्थात् विस्तारको और योग -- युक्तिको अर्थात् अपनी मायिक घटनाको? अथवा योगसे उत्पन्न हुई सर्वज्ञतारूप सामर्थ्यको जो कि योगशब्दसे कही जाती है? जो तत्त्वसे -- यथार्थ जानता है? वह पुरुष पूर्ण ज्ञानकी स्थिरतारूप निश्चल योगसे युक्त हो जाता है? इस विषयमें ( कुछ भी ) संशय नहीं है।

Having shown the conditioned power of the Lord, He states the fruit of knowing that—'Etam' etc.

'Vibhuti' means manifold manifestation or becoming, or glory, or the state of being the Self of all, arising from being the material cause of intellect (Buddhi) etc.; He calls that 'Vistaram' (expansion).

'Yoga' is the Lord's capacity to accomplish respective objects/purposes; He refers to that with 'Atmanah'.

Or, 'Yoga' is the fruit of that—lordship, omniscience, and omnipotence; relying on a fraction of My power and knowledge, Manus and Bhrigu etc. rule and know; He refers to that with 'Athava' (Alternatively).

He shows the unchecked nature of knowing those Vibhutis and Yogas just as they are—with 'Yathavat' (in truth).

He says that conditioned knowledge is the door to unconditioned knowledge—with 'So'vikampena'.

He states the absence of any obstruction regarding the said meaning—with 'Na asmin' (Not in this).

Having spoken of His power, He states the fruit of knowing it—'Etam' etc. 'Etam' means the aforementioned Vibhuti—the manifold existence, meaning the expansion.

'Yoga' is the Supreme Self's capacity to accomplish those things; by connection with a mere fraction of which Bhrigu and others become possessed of knowledge etc.

Or, the power of Yoga-lordship—the omniscience born of Yoga—is denoted by the word 'Yoga'.

He who knows this 'tattvatah', i.e., accurately/in reality, is endowed with 'avikampena' or unshakable Yoga—characterized by the perfect knowledge of the unconditioned Brahman. There is no doubt in this matter.

He states the person qualified for worship—'Etam' etc. 'Etam' refers to the Vibhuti (manifestation) to be described, and 'Yoga' refers to the concentration of the mind on the Lord who has faces everywhere (Universal Form); he who knows this 'tattvatah'—meaning he becomes capable of practicing and knowing it correctly—he becomes endowed with 'avikampena' (unwavering), motionless, indeterminate (nirvikalpaka) Yoga—the Samadhi regarding Me described in the Sixth Chapter—and thereby becomes one who has accomplished his duty.

'There is no doubt here' is said to increase the inclination (towards this path), for doubt is impossible in the Lord's speech.

'Vibhuti' means lordship/sovereignty. He who truly knows this 'Vibhuti' of Mine—which consists of the origination, preservation, and activity of all being dependent on Me—and My 'Yoga'—which consists of auspicious attributes opposed to all evil; he is endowed with 'avikampena', i.e., unshakable, Bhakti Yoga. There is no doubt about this.

The intention is: 'You will see for yourself that knowledge concerning My Vibhuti and auspicious attributes increases Bhakti Yoga.'

He shows the increase of Bhakti as the maturation of the knowledge of Vibhuti—

He states the fruit of the true knowledge of the aforementioned Vibhuti etc.—'Etam' etc.

He who knows in truth this 'Vibhuti' of Mine characterized by Bhrigu etc., and My 'Yoga' characterized by lordship; he becomes endowed with 'avikampena', i.e., doubt-free, Yoga—meaning perfect vision (right knowledge). There is no doubt about this.

एतां विभूतिं योगं च इति -- पूर्वोक्तार्थस्य बुद्धिस्थक्रमेणानुवादः। स्वकल्याण [गी.सं.14] इत्यादिसंग्रहश्लोके त्वयमेवार्थो यथाक्रममुक्तः तदनुसारेण पदार्थवाक्यार्थावाहविभूतिरैश्वर्यमित्यादिना।

सर्वस्य मदायत्तोत्पत्तिस्थितिप्रवृत्तितारूपां विभूतिमिति। तन्निरूप्यत्वात्तत्तत्सामानाधिकरण्यम्। उत्पत्तिस्थित्योरपि सङ्कल्पाधीनत्वान्नियमनविषयत्वम्। प्रवृत्तिरिह स्वकार्यार्थव्यापारः? स्पन्दादेरसार्वत्रिकत्वात्।

विभूतिर्भूतिरैश्वर्यम् [अमरः1।1।38] इति नैघण्टुकाः। विभुशब्दश्च नियन्तरि प्रयुक्तचरः। अतो विभवनमिह नियमनमेव वक्ति? तस्य भावार्थतास्वारस्यात् अनपवादाच्च। वस्त्वन्तरसामानाधिकरण्यवद्विभूतिशब्देषु तु नियन्तव्यविषयता वक्ष्यते।

युज्यत इति व्युत्पत्त्या उभयलिङ्गत्वमिह योग उक्तः। ईश्वरेऽनीश्वरस्वभावभूतपारतन्त्र्यदुःखाज्ञानाद्यारोपमनीश्वरे चेश्वराधीनस्वातन्त्र्यादेः स्वतस्सिद्धत्वाद्यारोपं च परित्यज्येतितत्त्वतः इत्यस्य भावः।

अविकम्प्येन इत्यत्र स्वतः कम्पराहित्यमात्रव्युदासेन बाधकशतैरप्यविचाल्यत्वं च दर्शयितुम् -- अप्रकम्प्येनेत्युक्तम्। पूर्वापरपरामर्शादुपासकान्वितयोगशब्दस्य योगविशेषनिष्ठतामाह -- भक्तियोगेनेति। शास्त्रसिद्धस्याप्यर्थस्य साक्षात्कारे सत्येव ह्यत्यन्तवैशद्यमित्यभिप्रायेणनात्र संशयः इत्यस्याशयं विशदयति -- मद्विभूतीति।

जो इस मेरी विभूति और योग को तत्त्व से जानता है? वह ब्रह्मज्ञान में निष्ठा प्राप्त करता है। इस श्लोक में प्रयुक्त इन दो शब्दों विभूति और योग का जो अर्थ सदैव बताया जाता है वह क्रमश भूतमात्र का विस्तार और ऐश्वर्य सार्मथ्य है।यद्यपि ये अर्थ सही हैं? तथापि वे इतने प्रभावी नहीं हैं कि पूर्व श्लोक में वर्णित सिद्धांत और इस श्लोक के साथ उसकी सूक्ष्म और सुन्दर संगति को व्यक्त कर सकें। सप्तर्षियों के माध्यम से समष्टि विश्व की अभिव्यक्ति ही परमात्मा की विभूति है जबकि चार मानस पुत्रों द्वारा सृष्ट जीव (व्यष्टि) के अनुभव का जगत् आत्मा का दिव्य योग है। व्यष्टि जीव के जगत् का अधिष्ठान आत्मा ही परमात्मा (ब्रह्म) है? जो सम्पूर्ण विश्व का आधार है। अत? यहाँ कहा गया है कि? जो पुरुष विभूति और योग इन दोनों को ही परमात्मा की दिव्य अभिव्यक्ति के रूप में साक्षात् जानता है? वही पुरुष अनन्त ब्रह्म का अपरोक्ष अनुभव करता है।उपर्युक्त विवेचन द्वारा पूर्व श्लोक में कथित सप्तर्षि तथा चार कुमारों की ब्रह्माजी के मन से उत्पत्ति हुई की उपयुक्तता को समझने में कठिनाई नहीं रह जाती। जब परमात्मा व्यष्टि और समष्टि मनों से अपने तादात्म्य को त्याग देता है? तब वह अपनी स्वमहिमा में ही प्रतिष्ठित होकर रमता है। समष्टि उपाधि के साथ तादात्म्य से वह ब्रह्म ईश्वर बन जाता है? और व्यष्टि के साथ संबंध से जीवभाव को प्राप्त हो जाता है। वेदान्त के इस अभिप्राय को समझना और उसी अनुभव में जीना ही अविकम्प योग है। इस योग से ही आत्मानुभूति में दृढ़ और स्थायी निष्ठा प्राप्त होती है। योग शब्द से कुछ ऐसा अर्थ समाज में प्रचलित हो गया था कि लोगों के मन में उसके प्रति भय व्याप्त हो गया था। गीता में? महर्षि व्यास? स्वयं भगवान् श्रीकृष्ण के मुखारविन्द से इस परिचित शब्द योग का अर्थ नए सन्दर्भ में इस प्रकार स्पष्ट करते हैं कि उसके प्रति व्याप्त आशंका निर्मूल हो जाती है और वह सबके लिए कल्याणकारक भी सिद्ध होता है। अविकम्प योग उतना ही अपूर्व है जितनी कि योग शब्द की विविध परिभाषायें हैं? जो गीता के पूर्वाध्यायों के विभिन्न श्लोकों में दी गयी हैं। गीता हिन्दूपुनरुत्थान की रचनात्मक क्रांति का वह एकमात्र धर्मग्रन्थ है? जिसका स्थान अन्य कोई ग्रन्थ नहीं ले सकता।आत्मस्वरूप के अखण्ड अनुभव में दृढ़ और स्थायी निष्ठा प्राप्त करने के लिए कौन सा निश्चित साधन है भगवान् श्रीकृष्ण अगले श्लोक में बताते हैं --

महर्षय इत्यादि भास्वता इत्यन्तम्। परस्परबोधनया अन्योन्यबोधस्फारसंक्रमणात् सर्व एव हि प्रमातारः एक ईश्वर इति विततव्याप्त्या (S??N वितत्य व्याप्त्या) सुखेनैव सर्वशक्तिकसर्वगतस्वात्मरूपताधिगमेन (S -- ताधिशयनेन अधिगमेन) माहेश्वर्यमेषामिति भावः।

(After इति भावः ?N add तेषां सततयुक्तानाम् इत्यतः प्रभृति अध्यायान्ता टीका उट्टङ्किता युगपद्धि वेद्या। तेषामेव अनु च अर्जुनप्रश्नपद्यानि षट् उल्लिखति। श्रीभगवान् अथवा बहुना इति पर्यन्तानि पद्यानि 23,वक्ति।।

These sentences are obviously of some copyist. It is to be noted however that the Mss. generally contain seven (not six) verses of Arjuna and then 24 (not 23) verses of the hagavan) ।

Thus, having described the conditioned power of the Lord, He states the fruit of knowing it—

He who knows 'tattvatah' (as it is) My 'Vibhuti'—the previously mentioned manifold existence in the form of intellect (Buddhi), great sages, etc., i.e., abiding in those respective forms; and My 'Yoga'—the capacity to create those respective objects, i.e., supreme lordship;

he is endowed with 'avikampena' or unmoving Yoga—meaning Samadhi characterized by the stability of perfect knowledge.

There is no doubt, i.e., no obstacle, in this.

He states the purpose of this description—'Etam' etc.

He who knows 'tattvatah'—as a form of My Leela (divine sport)—this 'Vibhuti' of Mine, which is of the nature of My power/authority characterized by Bhrigu etc., manifested solely for the sake of sport; and My 'Yoga'—My connection with the materials manifested for sport; he is endowed with 'avikampena', i.e., steady Yoga—My union in the form of devotion (Bhakti), free from separation from Me etc.

'Na atra samshayah' means there is no doubt here. By this, it is indicated that if there is doubt, it (the union) does not happen.

'Etam' means the aforementioned 'Vibhuti' i.e., expansion/extent; and 'Yoga' means the skill or capacity of the Self to accomplish things. Alternatively, the power of Yoga-lordship—omniscience born of Yoga—is called 'Yoga'.

He who knows My Yoga 'tattvatah'—in reality, exactly as it is; he is endowed with, i.e., connected to, 'avikampena' or unmoving Yoga—characterized by the stability of perfect vision (Right Knowledge). There is no doubt here—there is no doubt regarding this matter.

With what kind of unwavering Yoga does he become endowed? That is stated (next)—

'Etam vibhutim' etc.

He who knows in truth this Vibhuti and such opulence (Aishvarya), is endowed with Yoga in the form of devotion (Bhakti).

एताम् this? विभूतिम् (manifold) manifestation of My Being? Commentary 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)? unites 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 is endowed with the highest knowledge of the Self. He who has realised this Truth is free from the superiority and inferiority complexes. There i 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 a rare living cosmic experience. The Yogi realises that the Lord and His manifestations are one. He attains the supreme goal and is absorbed in Him through his wholehearted 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.25IX.5XI.8)What is that unshaken Yoga with which they are endowedThe answer follows.

Yah, one who; vetti, knows; tattvatah, truly, i.e. just as it is; etam, this, aforesaid; vibhutim. majesty, (divine) manifestations; [Omnipresence.] and yogam, yoga, action, My own ability to achieve [God's omnipotence. (God's power of accomplishing the impossible.-M.S.)]-or, the capacity for mystic powers, the omniscience resulting from yoga (meditation), is called yoga; sah, he; yujyate, becomes imbued with; avikampena, unwavering; yogena, Yoga, consisting in steadfastness in perfect knowledge. [After realizing the personal God, he attains the transcendental Reality; the earlier knowledge leads to the latter.] There is no samsayah, doubt; atra, about this.
With what kind of unwavering Yoga does he become endued? This is being answered:

'Supernal manifestation' is the glory (Vibhuti) of the Lord. He who in truth knows this supernal manifestation that all origination, sustentation and activity depend on Me, and also that Yoga of Mine which is in the form of auspicious attributes antagonistic to all that is evil - such a person becomes united with the Yoga or Bhakti of an unshakable nature. Of this, there is no doubt. The meaning is: You yourself will see that the knowledge concerning the supernal manifestation and auspicious attributes of Mine will increase devotion.
Sri Krsna now shows that the growth of devotion is of the form of the development of knowledge of His supreme state.