vrsnīnām vāsudevo'smi pāndavānām dhanañjayah |
munīnām apyaham vyāsah kavīnām uśanā kavih ||10.37||
Among the yādavas (family where Krsna came from), I am Vāsudeva (Krsna); among the pāndavas (five brothers of Arjuna), I am Arjuna; among the seers I am Vyāsa (the author of Gītā);, and among sages, the preceptor Uśanā (Śukrācārya - guru of all asuras).
dando damayatām asmi nītirasmi jigīsatām |
maunam caivāsmi guhyānām jñānam jñānavatām aham ||10.38||
I am the discipline of those who enforce discipline. I am justice of those who want success and i am silence among the secrets. Of those who have knowledge, I am that knowledge.
damayatām - among the cause of discipline, Īśvara is the law of punishment - dandah. Education is the first step of discipline. If after one is educated, but still couldn't be disciplined, one would get some request or warning. Then the last step would be punishment. That enforcing discipline is Īśvara alone. jigīsatām - of those who are desirous of victory and work for it, Īśvara is the justice - nītih. When we achieve victory, it must come with the framework of justice, otherwise it cannot be considered a victory. guhyānām - among the secrets, Īśvara is - mounam. The meaning of mounam here doesn't means silence. It means Brahman. In the śrīdaksināmūrtistrotram, Lord daksināmūrti is described as one who reveals the knowledge of Brahman with silence - maunavyākyāprakatitaparabrahmatatvam. Silence means that there is no words can reveal Brahman just like how we reveal any given object with a word, because Brahman is not available for objectification. Then how this knowledge of Brahman can be taught? Through negation of what Brahman is not, and negation of my identification about myself, then we can land on the oneness of I am that limitless Brahman which is the very consciousness without any attribute, therefore the words silence is used here. It is called the most secret, because our entire life is struggling to be limitless, and we do not know actually I am that limitless itself. Only by ātmā-jñānam which is Īśvara himself, one is said to be a wise person - jñānavatām.
yaccāpi sarvabhūtānām bījam tad aham arjuna |
na tadasti vinā yatsyānmayā bhūtam carācaram ||10.39|| Arjuna! I am also that which is the cause of all things. There is no mobile/sentient or immobile/insentient thing that can exist without Me.
Īśvara is the very existence sat, which is understood to be the material cause, since all the sentient and insentient are mentioned. Without sat, there is no name and form, just like there is no ornament exist without gold. Either it is sentient or insentient, the very existence itself supporting the name and form. Only because of the medium can reflect consciousness as sentient being, the cit - consciousness aspect is seen.
nānto'sti mama divyānām vibhūtīnām parantapa |
esa tūddeśatah prokto vibhūtervisataro mayā ||10.40|| There is no end to My extraordinary glories, Arjuna, the scorcher of foes! But this detailed narration of glories was told by Me taking into account a few important ones.
It is an endless list for glory of Īśvara, because everything here is him alone. Therefore the intention to start the list was to make us understand what is glory of Īśvara, not to complete the list.
yadyadvibhūtimatsattvam śrīmadūrjitameva vā |
tattadevāvagaccha tvam mama tejom'śasambhavam ||10.41|| Whatever existent thing there is, which has glory, which is endowed with any form of wealth, of that which is mighty, every one of that, may you know, is born of fraction of My glory.
Īśvara himself said that the creation of all these glories is from only a fraction (small parts) of his glory. Is it really only a part of him manifested in to this world, and he kept the rest? It is not so. Just like partless space seems to be divided into pot-space, room-space etc. and all are parts of the total space, in the same way, partless Īśvara appears as many because of the projection of ignorance. And what we have seen here is not the total, therefore it is called as fraction. Lord Krsna make it clearer in the next verse.
athavā bahunaitena kim jñātena tavārjuna | vistabhyāham idam krtsnam ekāmśena sthito jagat ||10.42|| On the other hand, by this (incomplete) knowledge of manifold things what is accomplished for you, Arjuna? (May you know fully that) I remain pervading this entire world with one part (of Myself).
By asking this question to Arjuna, he wants to make sure that Arjuna does not misunderstand that all the glories are parts of Īśvara which can be separated from him. By saying they are a fraction, means the nature of Īśvara inherent in all the effects, therefore they are not separated from him as different entities. But he adds on here in the last sentence that he remains pervading the entire world with one part, remains whole without any changes.
I must see this wholeness nature of Īśvara is the nature of myself alone. No matter what is taken away from me or adding on me, I remain whole without any changes.
om tat sat
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