rīmad Bhagavad Gītā 13 страница

māṃ hi pārtha vyapāśritya ye’pi syuḥ pāpa-yonayaḥ | striyo vaiśyās-tathā śūdrās-te’pi yānti parāṃ gatim || 32 ||

32. By taking refuge in Me even those of unfavourable birth, women, vaiśyas and also śūdras attain the supreme state.

kiṃ punar-brāhmaṇāḥ puṇyā bhaktā rājarṣayas-tathā | anityam asukhaṃ lokam imaṃ prāpya bhajasva mām || 33 ||

33. How much more [easily] then the Brahmanas and royal sages who are pure and are devoted to Me! Having come into this transient world of suffering, do you worship Me.

Commentary

“Women, farmers and peasants, and even those who are born into marginalised social circumstances (pāpa-yoni), can attain the supreme state by taking refuge in Me. How much more then the well-born Brahmanas and royal sages who are naturally devoted to me! Therefore, royal sage that you are, having been born into this impermanent and unhappy world, stricken by the threefold affliction meditate upon Me, as you traverse the path of life.”

Sri Krishna now describes the nature of Bhakti:

manmanā bhāva mad-bhakto mad-yājī māṃ namas-kuru | māmevaiṣyasi yuktvaivam ātmānaṃ mat parāyaṇam || 34 ||

34. Focus your mind on Me, be devoted to Me, offer worship to Me, bow down to Me. Engaging your mind in this manner and regarding Me as the supreme goal, you will come to Me.

Commentary

“Fix your mind on Me without interruption like the flow of a continuous stream of oil — meditate upon Me as the Supreme Ruler, opposed to all that is negative, the sole repository of goodness, the omniscient one who is completely self-determining, the sole cause of the entire universe, the Supreme Brahman, the Supreme Person; having large eyes shaped like a lotus petal; with a complexion like a clear blue cloud; whose radiance is like that of a thousand suns simultaneously risen; the great ocean of exquisite beauty; having four arms, noble and strong, dressed in brilliant yellow raiment; adorned with a pure crown, crocodile-shaped ear-rings, garlands, arm-bracelets and bangles on the wrists; the ocean of infinite mercy, affability, beauty, sweetness, majesty, magnanimity and parental affection; the refuge of all without exception and without partiality — the Supreme Lord of all.”

Offer worship to Me — Worship is really the conduct of one who realises that he is absolutely dependant — (śeṣa) on God. Worship traditionally consists also in offering

(1) all things of enjoyment such as waving of lights etc.

(2) all those things which are tangible like garlands, sandal paste etc.,

(3) food offerings.

Here the term ātman stands for the mind [rather than the Self ]

The purport is that you will reach Krishna alone if you regard Krishna as your only support and with determination you should meditate on Krishna, experience Krishna, worship Krishna and bow down to Krishna — Thus, with such mental resolve you should carry on your secular works for bodily sustenance and religious activities as acts for pleasing Krishna alone, regarding them as impelled by Krishna and finding sole joy in absolute subservience to Krishna. You should always engage yourself in chanting

Krishna’s names with love, and endeavour to serve Krishna etc. Contemplating on the

multitude of Krishna’s attributes, and practising every day this worship as described, you will reach Krishna alone.

hariḥ oṃ tatsat iti śrīmad bhagavadgītāsupaniṣatsu brahma-vidyāyāṃ yogaśāstre

śrī-kṛṣṇārjuna saṃvāde rāja-guhya-yogo nāma navamo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the ninth discourse entitled

“The Royal Secret”

Chapter 10 t

Vibhūti Yogaḥ

Manifestation of Divine Glories

Summary of the Teaching

the Over-Self of all beings. A narration of His unique characteristic auspicious attributes was n order to generate and to foster the development of Bhakti Yoga, Krishna taught that He is

given. Bhakti Yoga with its preparatory disciplines was taught. Now, in order to further cultivate and nurture devotion, it will now be taught that the totality of the Lord’s auspicious attributes are infinite, that His sovereignty over the whole universe is unrivalled, and that the universe is governed by His will as it constitutes His corporeal manifestation (śarīra), with Him for its Self.

śrī bhagavān uvāca bhūya eva mahā-bāho śṛṇu me paramaṃ vacaḥ | yatte’haṃ prīyamāṇāya vakṣyāmi hita-kāmyayā || 1 ||

The Blessed Lord said;

1. Further, O Arjuna, listen to My supreme teaching, which, desirous of your welfare, I shall impart to you who love Me.

Commentary

“Listen with rapt attention to these words which I shall speak — a consummate teaching which will give you a much broader understanding of My greatness. I shall teach you about the arising and development of devotion to Me, as you’re pleased with listening to My greatness and because I too love you.”

na me viduḥ sura-gaṇāḥ prabhavaṃ na maharṣayaḥ | aham-ādir-hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ || 2 ||

2. Neither the hosts of gods nor the great seers know My glory. Indeed, I am the sole source of the gods and of the great seers.

Commentary

“However supernatural their vision, and however great their knowledge, the hosts of gods and the wise seers cannot comprehend My particular glory. They do not know My name, activity, essential nature, attributes etc., the reason being that I am the source in every way of these gods and great seers. I am the very source of their nature, knowledge and power etc. They have become gods and great seers because I have given them understanding according to their meritorious deeds. That understanding is limited and therefore they do not know My essential nature and characteristics as they really are.”

Sri Krishna proceeds to explain that insight into His true nature, which is beyond the grasp of gods and sages and which is the means for release from the hindrances that obstruct the dawning of devotion: —

yo mām ajam anādiṃ ca vetti loka-maheśvaram | asamūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate || 3 ||

3. One who knows Me as unborn and without a beginning; the great Lord of the worlds — is undeluded among mortals and is liberated from all negative acts.

Commentary

He who, unlike other beings, exists ‘without being born’ at any particular time is ‘unborn’ in the sense of being eternal. This attribute denotes a unique state essentially different from both inorganic things which are subject to modifications, and from the Jiva involved in Samsara and conjoined with insensible matter. In this state of material involvement the birth of the Jiva is caused by Karma.

The term ‘Anādi’, or without beginning, is used to distinguish the state of the Lord, which is distinct from that of the liberated Self. Although the liberated Self is in fact also eternal, it can be said to have a beginning from the point of view that the state of liberation has a beginning. Previously the Self had been trapped in material nature, a state from which it had to be liberated. Hence the term ‘Anadi’ implies that the Lord is without such involvement and does not deserve the same description.

The Veda also says: — ‘He who is stainless’ (Sve.Up., 6:19).

Thus, an undeluded person understands that Krishna’s nature is totally contrary to any association with negativity. The term ‘delusion’ refers to the error of regarding Krishna simply as one among other divinities of the same kind. To be free of this delusion is to be ‘undeluded’ — such a person is released from all reactions of negative acts which obstruct the rise of Bhakti.

The gist of what is said is this: — In this world, the king who rules over others is only like all other men. He has become a ruler by virtue of some good Karma. Such is also the case with the king of the gods (Indra). Even the Creator (Brahma) of the World (Brahmanda) is of the same class as other beings involved in Samsara, because he too is a created being, coming within the threefold classification of beings according to the three innate tendencies for growth. The Veda also says;— He who creates Brahma’ (Sve. Up. 6:18). [which indicates that Brahma is a created being].

The same is the case with all those who have acquired the eight supernatural psychic powers. But I, the Supreme Being, am the great Lord of the worlds. The un-deluded person knows Me as essentially different from insentient matter in its sequential state of cause and effect, and also from the Jivatman whether conjoined with material nature or liberated from it, and from everything else, because everything in the universe is subject to My control.

Thus, after teaching the method of annihilating all negativity impeding the rise of Bhakti, by contemplation on His essential nature, and also affirming the development of devotion by the destruction of such opposing factors, Sri Krishna now explains the way in which Bhakti develops by contemplation on His sovereign power and boundless positive attributes: —

buddhir-jñānam asammohaḥ kṣamā satyaṃ damaḥ śamaḥ | sukhaṃ duḥkhaṃ bhavo’bhāvo bhayaṃ cābhyam-eva ca || 4 ||

4. Intelligence, knowledge, non-delusion, forbearance, truth, restraint, self-control, pleasure and pain, exaltation and depression, fear and fearlessness;

ahiṃsā samatā tuṣṭis-tapo dānaṃ yaśo’yaśaḥ | bhavanti bhāvā bhūtānāṃ matta eva pṛthag-vidhāḥ || 5 ||

5. Non-violence, equanimity, cheerfulness, austerity, beneficence, fame and infamy — these different [psychological] qualities arise from Me alone.

Commentary

‘Intelligence’ — is the power of the mind to investigate and ascertain. ‘Knowledge’ — is the power of determining the difference between the two entities: insentient matter and the sentient Self. ‘Non-delusion’ — is freedom from deception like that of perceiving the mother-of-pearl in a shell as silver — a delusion which arises from the superimposition of the memory of a thing once seen on another thing now being perceived. ‘Forbearance’ — is a state of mind in which one remains calm even when there is a [valid] cause for becoming disturbed. ‘Truth’ — is the describing of things as they actually are, and is also meant for the welfare of all beings. In this context the acting of the mind in conformity with this ideal is intended, because the content is with reference to the thought processes. ‘Restraint’ — is refraining from activity which results in causing suffering to others. ‘Selfcontrol’ — is the restraint of the mind in the same manner. ‘Pleasure’ — is the experience of that which is agreeable to oneself. ‘Pain’ — is the experience of what is disagreeable. ‘Exaltation’ — is the mental state of elation caused by experiences which are agreeable to oneself. ‘Depression’ — is the feeling of hopelessness caused by disagreeable experiences. ‘Fear’ — is the stress caused by the expectation of future suffering. ‘Fearlessness’ — is the absence of such feelings. ‘Non-violence’ — is refraining from being the cause of suffering to other beings. ‘Equanimity’ — is being mentally balanced in whatever comes; good or bad and to look with neutrality on whatever happens to oneself, one’s friends and one’s enemies. ‘Cheerfulness’ — is the natural feeling of joy with the perceived universe. ‘Austerity’ — is self-discipline by denying oneself pleasures, as enjoined by the Scriptures. ‘Beneficence’ — is giving to another whatever objects one personally enjoys. ‘Fame’ — is the [generation of the] reputation of possessing good qualities. ‘Infamy’ — is the bad reputation arising from possessing negative qualities. The mental processes which lead to the generation of fame and infamy must be understood here, because psychology is the subject-matter of the context [of this verse]. Austerity and beneficence are also to be understood in the same way. All these psychological processes which lead to either activity or inactivity, arise from Me alone, ie., they are dependent on My volition.

maharṣayaḥ sapta pūrve catvāro manavas-tathā | mad-bhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ || 6 ||

6. The seven great seers [Rishis] of yore and similarly the four Manus, all are my mental expansions empowered by Me. All these creatures of the world are descended from them.

Commentary

‘The seven great Rishis of yore’, namely, those seven great Rishis like Bhrgu etc., who were born from the mind of Brahma in the cycle of the previous Manu [Universal administrator] to perpetuate the creation; and the four Manus who are the sons of Savarna were created in order to supervise the work of sustentation. All creatures in the world are their progeny. So they are the progenitors as well as the sustainers of all beings until the time of cosmic dissolution [Pralaya]. The Rishis and the Manus, derive their empowerment from Me. Their disposition is My disposition — they do what I want them to do — this the meaning.

etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ | so’vikalpena yogena yujyate nātra saṃśayaḥ || 7 ||

7. He who in truth knows My sovereignty and splendour of auspicious attributes, becomes imbued with the unshakeable Yoga of Bhakti; of this, there is no doubt.

Commentary

Sovereignty (Vibhuti) is the condition of being the Supreme Lord. The one who in truth knows this Vibhuti which displays itself through My being the basis of origination, sustentation and activity of everything, and also that I have absolute auspicious attributes; antithetical to all that is negative — such a person becomes firmly established in Bhakti Yoga.

Sri Krishna now shows how the learning about His sovereignty increases devotion. ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate | iti matvā-bhajante māṃ budhā bhāva-samanvitāḥ || 8 ||

8. I am the source of all; everything emerges from Me — realising this the enlightened ones adore Me with complete devotion (Bhāva).

Commentary

‘Bhāva’ is a particular bent of mind, here a loving disposition of the mind. The meaning is that they worship Krishna with intense yearning of the heart. How?

mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam | kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca || 9 ||

9. With their minds focussed on Me, with their life-force centred in Me, confiding in one another and always speaking of Me, they live in contentment and bliss at all times.

Commentary

With their ‘Prāṇa’, ie. the life-force centred on Me — the meaning is that they are unable to sustain themselves without Me. They ‘confide in one another’ by revealing their personal spiritual experiences and by discussing My divine and adorable pastimes. The speakers are delighted by their own narration, because it is spontaneous, without any ulterior motive; the listeners too, feel the narration to be peerless and incomparably cherishable. They thus live in bliss.

teṣāṃ satata-yuktānāṃ bhajatāṃ prīti-pūrvakam | dadāmi buddhi-yogaṃ taṃ yena mām-upayānti te || 10 ||

10. To those, who are constantly harmonised with Me and who worship Me with intense love, I fondly grant the mental disposition (Buddhi-yoga) by which they attain to Me.

Commentary

Those ‘who are constantly harmonised with Me,’ are those who desire eternal unification with Me, and who worship Me, I grant them with love, that ‘Buddhi-yoga’ or mature devotional state, by which they come to Me.

teṣām evānukam pārtham aham ajñānajaṃ tamaḥ | nāśayāmy-ātmabhāvastho jñāna-dīpena-bhāsvatā || 11 ||

11. Out of compassion for them alone, I, being the focus of their thought processes, dispel the darkness born of ignorance by the brilliant lamp of wisdom.

Commentary

To show mercy to them alone, abiding in their thought flow, ie., established as the object of their thoughts — I dispel the darkness born of ignorance in the form of old samskaras consisting of attachment to objects other than Myself, to which they were previously habituated. Thus having heard of the multitude of auspicious attributes, and of the extent of the sovereign glories of the Lord which are unique and different from all others and which generate unsurpassed joy in listeners, Arjuna expresses a desire to hear the details about them and said: — arjuna uvāca paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān | puruṣaṃ śāśvataṃ divyam ādidevam ajaṃ vibhum || 12 ||

Arjuna said:

12. You are Supreme Brahman, the Supreme Light, and the Supreme Purifier. All the seers proclaim You as the eternal, divine Person, the Primal Lord, the unborn and all-pervading.

ahus-tvām ṛṣayaḥ sarve devārṣir-nāradas -tathā | asito devalo vyāsaḥ svayaṃ caiva bravīṣi me || 13 ||

13. So also declare all the divine sages Narada, Asita, Devala and Vyasa, now You Yourself also proclaim this.

Commentary

Thus the Vedas assert:—

‘From whom all these beings are born, by whom, when born, they live and into whom they return when they perish— investigate this well. This is Brahman’ (Tai.Up., 3.1.1);

‘He who knows Brahman attains the Highest’ (Ibid., 2.1.1); and

‘He who knows the Supreme Brahman becomes the Brahman’ (Mun.Up., 3.2.9).

Likewise Krishna is the Supreme Light. The term ‘Dhaman’ here connotes light:

‘Now, the light which shines beyond this highest heaven. ‘ (Cha.Up., 3.13.7);

‘Attaining the Supreme Light, it [the liberated jiva] appears with its own form’ (Ibid., 8.12.2);

‘The gods worship Him as the Light of lights’ (Br.Up., 4.4.16).

Krishna is also the Supreme Sanctifier, the One who is the ultimate liberator from sins. He purifies the meditator of all sins (proclivities) and also destroys them (their effects) without any trace.

The Veda declares: —

‘As water clings not to the leaf of a lotus-flower, so sinful deeds cling not to one who knows thus’ (Cha. Up., 4.14.3):

‘Just as the fibre of Ishika reed (reed-cotton) laid on a fire is burnt up, so also all one’s sins are burnt up’ (Ibid., 5.24.3); and

‘Nārāyaṇa is the Supreme Brahman, Nārāyaṇa is the Supreme Light, Nārāyaṇa is the Supreme Self’ (Ma. Na., 9.4).

Sages are those who know in reality the higher truth (the Supreme Brahman), and the lower truth (individual jivas); they speak of Krishna as the eternal Divine Person, Original Lord, the unborn and all-pervading. So also divine sage Narada, Asita, Devala and Vyasa declare: —

This Nārāyaṇa, Lord of Sri, the one who resides on the Milk Ocean, relinquishing His Serpent-couch, has come to the city of Mathura ‘Wherever Krishna is, there is the blessed [city of] Dvaravati. He is the Lord Himself, the ancient One and Eternal Dharma. Those who know the Vedas and those who know the Self declare the great-minded Krishna to be the eternal Dharma. Of all sanctifiers, Krishna is said to be the most sanctifying, the most virtuous of the virtuous, the most auspicious among the auspicious. The lotus-eyed God of gods, the eternal, abides as the three worlds... Hari whose essential nature is beyond thought, abides thus. Madhusudana is there alone’ (Ma. Bha. Vana., 88.24-25).

Similarly it is stated: —

‘O Arjuna, where the Divine, the eternal Nārāyaṇa the Supreme Self is, there the entire universe, the sacred water and the holy shrines are to be found. That is sacred, that is Supreme Brahman, those are sacred waters, that is the austerity grove — there dwell the divine sages, the Siddhas and all those rich in austerities where the Primal Creator, the great Yogin Krishna the slayer of the demon Madhu dwells. It is the most sacred among the sacred. For you, let there be no doubt about this’ (Ibid-, 90 28-32);

‘Krishna Himself is the origin and dissolution of all beings. For, this universe, consisting of sentient and insentient entities, was projected for the sake of Krishna (Ma. Bha. Sabha., 38.23).

And Krishna Himself says so in the passage beginning with— ‘Earth, water, fire, ether, mind, intellect and Ahamkara; this Prakrti, which is divided eightfold, is Mine’ (7.4) and ending with ‘I am the origin of all; from Me proceed everything’ (10.8).

sarvam etad ṛtaṃ manye yan-māṃ vadasi keśava | na hi te bhagavan vyaktiṃ vidur-devā na dānavāḥ || 14 ||

14. O Krishna, I am convinced of all this that You say to Me, verily O Lord, neither the gods nor the anti-gods know Your identity.

Commentary

“Therefore, I deem all this to be a statement of facts as they are in reality, and not merely exaggerated praise, therefore, O Lord — neither the gods (devas) nor the jealous-gods (asuras) who possess limited knowledge know ‘Your identity’— the ways in which You manifest Yourself.”

svayam evātmanātmānaṃ vettha tvaṃ puruṣottama | bhūta-bhāvana bhūteśa deva-deva jagat-pate || 15 ||

15. O Supreme Being, O Creator of beings, O Lord of beings, O God of gods, O Ruler of the universe, You Yourself know Yourself by Yourself.

vaktum arhasy-aśeṣeṇa divyā hyātma vibhūtayaḥ | yābhir-vibhūtibhir lokān imāṃs tvaṃ vyāpya tiṣṭhasi || 16 ||

16. Kindly tell Me without reserve, of Your divine supernal manifestations whereby You abide pervading all these worlds.

What is the need for such description? The answer follows: —

katham vidyām ahaṃ yogiṃs tvāṃ sadā paricintayan | keṣu keṣu ca bhāveṣu cintyo’si bhagavan mayā || 17 ||

17. O Almighty Lord, How can I, a Yogi, know You by constantly meditating on You? And in what forms are you to be contemplated upon by Me.

Commentary

How am I, as a Yogi engaged in the meditation of Bhakti Yoga, to know You, as the object of meditation, as fully possessing a multitude of auspicious attributes like sovereignty etc.? And what are the various psychological characteristics, which You have not yet mentioned, and which are different from the intelligence, discriminatory knowledge etc., mentioned previously?

vistareṇātmano yogaṃ vibhūtiṃ ca janārdana | bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me’mṛtam || 18 ||

18. Tell me again in detail, O Krishna, about Your attributes and glories. For I am never satiated by hearing Your ambrosial words.

Commentary

“You briefly referred to your sovereignty and dominion in verse 10.8 — ‘I am the origin of all; from Me proceed everything’ . Please elaborate now on this and describe in what way You are the Creator and Controller of all”.

śrī bhagavān uvāca hanta te kathayiṣyāmi divyā hyātma vibhūtayaḥ |

prādhānyataḥ kuru-śreṣṭha nāsty-anto vistarasya me || 19 ||

The Blessed Lord said:

19. Gladly shall I relate to you, O Arjuna (Best of the Kurus), the most prominent of My divine personal expansions (Vibhūtis)— There is indeed no limit to their extent.

Commentary

The term ‘pradhānya’ (most important) means those which are most pre-eminent, I shall reveal to you only those manifestations that are prominent because it would be impossible to recount or to listen to them in detail, because there is no limit to them.

A Vibhuti or manifestation referred to, is defined as “something under the control of the Lord”; because of the expository statement — ‘He who in truth knows this supernal manifestation and the seat of auspicious attributes’ (10.7), — made after listing the various kinds of psychological factors like intelligence etc., of all beings which arise from Krishna alone.

Similarly it has been stated there [in the commentary on 10:7] that the term Yoga refers to Krishna being the Supreme Creator and that the term Vibhuti refers to things ‘being impelled’ by Krishna. It is also confirmed by the statement: — ‘I am the origin of all; from me proceed everything; thinking thus, the wise worship Me with all devotion’ (10.8).

aham ātmā guḍākeśa sarva bhūtāśaya sthitaḥ | aham ādiśca madhyaṃ ca bhūtānām anta eva ca || 20 ||

20. I am the Self, O Gudakesha (Arjuna —Conqueror-of-sleep), dwelling in the hearts of all beings. I verily am the beginning, the middle and also the end of all beings.

Commentary

I am the ātman seated in the hearts of all beings who constitute My corporeal manifestation (sharira). This is later confirmed in verses 15:15 & 18:61.

The Vedas also declare this (Br.Up., 3.7.21, 22).

Thus, I exist as the Self of all beings and I am their beginning, their middle and also their end which means I am the cause of their origination, sustentation and dissolution.

Thus, Sri Krishna explains the grammatical rule of Samānādhikaraṇya or co-ordinate predication by demonstrating His immanence in all beings, which are His manifestations having Him, as their Self. Sri Krishna proceeds to present some specific or distinguished manifestations in the same style of co-ordinate predication. As the Lord abides as the Self in all things, the final significance of all nouns culminates in Him alone. Nouns such as god, human, bird, tree etc., though signifying the respective physical forms of those objects, ultimately refer to the Selves (atman) of those objects. Similarly, Krishna being the immanent Over-Self of each one of them is the basis for describing them in the manner of co-ordinate predication.

Concluding the discourse of Vibhūtis, Krishna says:— “There is nothing, moving or unmoving, that can exist apart from Me” (10:39). The fact that they are inseparable from Krishna and cannot exist independently because of being under His control has already been declared in the words “Everything proceeds from Me” (10:8).

ādityānām ahaṃ viṣṇur jyotiṣāṃ ravir-aṃśumān | marīcir marutām asmi nakṣatrāṇām ahaṃ śaśī || 21 ||

21. Among the Adityas I am Vishnu, of luminaries I am the radiant Sun. Of the Maruts I am Marici, and among the constellations I am the Moon.

Commentary

Of the 27 lunar mansions (sub-divisions of the Zodiac), I am the Moon. The genitive case used here is not to specify one out of many included in a group; its use is the same as in statement— ‘I am the consciousness in all beings’ (10.22), I am the Moon who is the Lord of the lunar mansions [but not one of them].

vedānāṃ sāma-vedo’smi devānām asmi vāsavaḥ | indriyāṇāṃ manaścāsmi bhūtānām asmi cetanā || 22 ||

22. Of the Vedas I am the Samaveda; I am Indra among the gods. Among sense-organs I am the Mind, and of sentient beings I am consciousness.

rudrāṇāṃ śaṅkaraścāsmi vitteśo yakṣa-rakṣasām | vasūnāṃ pāvakaścāsmi meruḥ śikhariṇām aham || 23 ||

23. Of the Rudras I am Sankara; among the Yakshas and Rakshasa, I am the Lord of wealth (Kubera). Of the Vasus I am Agni; of the peaked mountains, I am Meru.

purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim | senānīnām ahaṃ skandaḥ sarasām asmi sāgaraḥ || 24 ||

24. Among domestic priests, O Arjuna, know Me to be their chief — Brhaspati. Among army generals, I am Skanda; among reservoirs of water, I am the ocean.

maharṣīṇāṃ bhṛgur ahaṃ girām-asmy-ekam akṣaram | yajñānāṃ japa-yajño’smi sthāvarāṇāṃ himālāyaḥ || 25 ||

⇐ Предыдущая 8 9 10 11 121314 15 16 17 Следующая ⇒