..slokam 10-16..semkamala thayar sannithi..andal eda pakka kondai yudan sevai..kadir madiyam pol muhathaan..narayananey namakkey parai tharuvaan yenkiraall..
vaktum arhasy asesena
divya hy atma–vibhutayah
yabhir vibhutibhir lokan
imams tvam vyapya tisthasi
“Please tell me in detail of Your divine opulences by which You pervade all these worlds.”Divya = highly glorious and divine, atma = Your [Sri Krishna’s], vibhutaya = commanding power, asesena =without residue or completely, vaktum arhasy = please tell. Yabhi = by which, vibhutibhi = power of command, tvam = You [Sri Krishna], vyapya = pervading, tishtasi = established. By using the word arhasi, Arjuna implies that only with His blessings and grace, he can try to understand..
Whatever glories and wondrous phenomenal activities that manifest and exist as a result of the Supreme Lord Krishna; only He and He alone is able to describe and elaborate upon them as only He alone is capable of displaying them. His glories are unlimited and endless and as He is proficient in the governing of all creation through His all pervading aspect and the governing of all beings by His paramatma aspect within all beings as the Supreme soul.
..slokam 10-17..sem pon sey kovil..raman kattiya kovilbrahmahathi thosham theerrkka-brahmanan ravananai kontrathaal vantha-..nangai nan naduvul yenhiraar yella paasurathilum alwar..asvameda yagamum panninaaraam..nithya pushkarani..kanaha vimanam..thanga pasu panni nankku nall erunthu homam panninaaram ..einthaam nall velliyil vanthathum antha thangathaal kavasam panninathaal sem pon kovil yentra peyar..raman vanangiyathal sem pon aranganaar yentra peyar perumalukku..per arulalan yenkiraar alwar. uraiyur perumal vantha edam..alli maa malar thayar..
katham vidyam aham yogims
tvam sada paricintayan
kesu kesu ca bhavesu
cintyo ’si bhagavan maya
“O Krishna, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?”..Aham = I [Arjuna, the ignorant and about to start Bhakti yoga], katham vidhyam = how am to know [about the Lord]? Now Arjuna introduces himself. Yogim = person about to start Bhakti yoga..Tvam = You [Sri Krishna, the Supreme Lord, meditated by yogis], sada = always, paricintayan = remembering..Kesu kesu = by which and which, bhavesu = matter, bhagavan asi = Lord [ Sri Krishna] is, cintya = object of thought or mind, maya = by me [Arjuna]? ..He has shown different qualities to various devotees like Vidhura, Gopikas, Sanjaya, Hanuman, Sugreeva, Vibheeshana..
These questions are asked to Lord Krishna by the words katham vidyam aham yogims meaning how to be able to know and follow yoga the science of the individual consciousness attaining communion with the ultimate consciousness, and engage in constant meditation on Him with devotion. Devotion knowing the Supreme Lord is endowed with the six opulences of total power, total beauty, total wisdom, total fame, total wealth and total renunciation which accompany His illustrious attributes of omniscience, perfection, eternity, sovereignty, majesty etc. Now Arjuna desires to know in what other ways yet untold is Lord Krishna’s vibhuti transcendental majestic opulence displayed throughout existence which exemplifies His Supreme eminence and paramount position as the ultimate controller of all creation.
..sloka 10-18..alli maa malar natchiyaar sannithi..
vistarenatmano yogam
vibhutim ca janardana
bhuyah kathaya trptir hi
shrinvato nasti me ’mrtam
“O Janardana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.”
Janardhana = Person granting the requests of people or destroyer of births [to enable people to reach Moksham]. Vistarena = in detail, atmana = Your [Sri Krishna’s], yogam = integrated auspicious qualities, ca = and, vibhutim = empire or wealth in command. Bhuti means wealth; vibhu means all pervading or absolute command; So, vibhuti means everything at His command. Bhuya = again, kathaya = tell, amrtam = the nectar of the qualities of the Lord, shrinvato = drinking by listening..Me = to me [Arjuna], tripti nasti = not satisfied [with what Sri Krishna already told]. Puranam is pura api navam. That is the Lord’s stories are very old but every time appear new to the listener..
Previously in verse eight Lord Krishna revealed that He is the Supreme Absoulte Truth, the Ultimate Reality and the cause and origin of all. Now He is being requested to elaborate in more detail and supply further facts about His vibhuti or Supreme transcendental opulence and His Supreme yoga being the science of the individual consciousness attaining communion with the ultimate consciousness, in regard to His Supreme rulership throughout all creation. Arjuna confesses that listening to His unparalleled instructions is exactly like ambrosial nectar and he is never satiated by it.
..slokam 10-19..kalyani pushkaranni in Thirunarayana puram..thayar peyarum sri kalyani..moontru nallkall kullithu darshanam petraal 12 asvameda yagam petra palan kittumaam..vaikunda vardhana shedram is thirunarayana puram..brahma thanathu kumaraar sanat kumaranukku kodutha perumal.narayanadri yentra peyar apothu..sri datatreya worshipped in thrtha yuga-vedadri yentra peyar.datariya peedamum ullathu..dwaraba yugathil balaramanum krishnanum ..yadavadri or yadu giri yentra peyarudan vannangiya edam..ramanujar brought out this yadu saila nadan-yadikalall vangiya perumal..dharba theerthamum aruhil..sandilya munivaruku badri pola sevai saathithaan..dakshinna badrihasramam yentrum peyar..gjana mandabam ethu.sri rengam-bhoga,thirumalai pushba,kanchi-thyaha mandabangal..ramanujar engey kudisai katti erunthu gjanam vazlakka sonnaar..kalyani pushkarani kizlakku karaiyil lakshmi varaha sannithi..therkku sita ramar sannithi..dhanushkodi theertham ramar pannathaal yerpattathu..merkkil pancha bagavatha shedram..Vyasa, Ambareesha, Kumbareesha, Sukha and Rukmangatha, are meditating. vadakkil garudar sveda dheebathil erunthu vanthathaal garuda shedram..
sri-bhagavan uvaca
hanta te kathayisyami
divya hy atma-vibhutayah
pradhanyatah kuru-srestha
nasty anto vistarasya me
“The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.”
Kuru srestha = noble on of Kuru dynasty!, kathayisyami = [I, Sri Krishna] will tell [you, Arjuna]. Hanta = alas [ Sri Krishna wonders how He is to tell in detail about His wealth and attributes, as even the Lord would find it difficult to list them. One can say there is nothing which is not His. That would be simpler.]. Te =to you [the Lord is going to reply Arjuna] . Atma = My [Sri Krishna’s], divya = sacred, vibhutaya = wealth. The Lord might be ready to tell, but Arjuna should have the capacity to understand. Pradhanyata = important ones [ as the Lord fears it might not be possible for Arjuna to understand all and time might not permit. So He would select the more important ones and tell Arjuna]. Me = My [ Sri Krishna’s], vistarasya = spread out [of His wealth], nasty = has no, anta = end. Since the property of the Lord is so large without a limit-selva pillai pola,,kalyani=sacred pushkaranni pola..
The word Lord Krishna uses to describe His atma-vibhutayah or His personal divine transcendental opulence is pradhanyatah which means prominent, the most exalted of His manifestations for it would not be possible to recount them all as His glories are perpetual. Throughout this chapter the Supreme Lord Krishna has expressed His power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord. His yoga denotes the rulership as the creator of all and His vibhuti denotes the governance of all living entities as displayed by His residing in the etheric heart of every living entity. This also includes the functions of creator, preserver and destroyer of the total material manifestation.
..slokam 10-20..mel=above ..kottai=fort..malaikku mela kottai kattiyathaal mel kot yentra peyar.bitta raya deva raja erunthaar ramanujar kaalathil..vishnu vardanan yentru peyar mattram.thai punarvasu antru uthsavam ..thirumann kidaitha naall..oru nayahamaay oda ulahudan aanndavar paasuram entha divya desathukku yentru raamanujar yerpaduthinaar..unnithu mattru oru deivam thollaal paasuram maa munikal mannar kudikku pola..perumaal thiruvadiyil thaayaaraiyum sevikkalaam..varahar boomi piraattiyai konnarnthathu pola raamanujar ..
aham atma gudakesha
sarva-bhutasaya-sthitah
aham adis ca madhyam ca
bhutanam anta eva ca
“I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.”Aham = I [ Sri Krishna] am, atma = the antharathma or inner soul, gudakesha = vanquisher of sleep [Arjuna]. Gudaka means sleep, isha means commander. Sarva bhuta = in every living beings, asaya =hearts, sthitha = established or dwelling. Our body obeys our commands,and so our body is our property. Like this, He is the inner atman in every atman or living beings and so all are His property. All are to obey His commands. Mud is cause and pot is effect. Gold is cause and ornaments are effects. Similarly, the Lord is the Cause and all others are effects. Aham = I [Sri Krishna] am, adi = Cause for creation, madhyam ca = also the sustainer or protector of all created, anta eva ca = even the end at the time of Pralayam , bhutanam = of all living beings. He is the Cause for creation, sustaining and destruction, of all. This is called karana-karya bhava or cause-effect relationship. He is the supporter. He is the Commander. He is the proprietor. He is the Leader. Nothing is not in His control or ownership.
Within the etheric hearts of all living entities is enthroned the atma or eternal soul which comprises the spiritual body of the Supreme Lord Krishna. To be the eternal atma is to be in every respect the support, the ruler and controller of the living entities and to be blessed with the atma is to be eternally connected to the Supreme Lord lifetime after lifetime forever. The Brihadaranya Upanisad V.VII.XV beginning yas sarvashu bhuteshu tishthan sarvebhyo bhutebhyo states: He who is enthroned in the heart of all beings, Who is the innermost of all beings, Whom all the beings know not, Whom all beings form His spiritual body, Who rules the interior of all beings, is the atma, the antaryami the immortal inner ruler. In the same Upanisad V.VII.XXII beginning ya atmani tisthan atmano it states: He who is enthroned within the atma, Who resides within the interior of the atma, Whom even the atma does not know, Whom all atma’s are the spiritual body, Who rules the interior of the atma is paramatma the Supreme atma of all. So enthroned as such within the atma of all living entities as paramatma the Supreme Lord is the beginning, the middle and the end of all beings and their cause, their evolution and their dissolution. So now that it has been shown how the Supreme Lord abides within all His manifested beings as the atma and how all terms regarding the atma in their ultimate reference samanadhi-karanya which means two or more terms signifying different ideas but referring to a singular object connotes the Supreme Lord Himself. Such references concerning the relationship between the Supreme Lord and His manifested creation will be illustrated by many notable examples. Verily only then do all such terms have the ultimate connotation as referring to the Supreme Lord when He is residing within as the eternal atma. For example the terms of demigod, human, animal, tree etc. although denotative of the corporeal exterior, is connotative of the eternal soul which indwells within those exterior forms. The same rule holds true in regard to terms ultimately connotative in referring to the Supreme Lord in His aspect as the eternal soul of all living things as well. Movable or immovable nothing exists without the Supreme Lord Krishna and so all are dependent upon the Him.
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