Srimad Bhagavadgita -Ramsukhdas 997

Srimad Bhagavadgita Sadhaka Sanjivani -Swami Ramsukhdas

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Chapter 10

Link:—In response to A juna's request Lord Krsto tells him His divine glories.


Sribhagavrmuvaca
hanta te kathayisyami divya hyatmavibhutayah
pradhanyatah kurusrestha nastyanto vistarasya me

The Blessed Lord said:- Now I shall tell you of My divine glories in brief, O best of the Kurus, for there is no end, to the details of My manirestation. 19
Comment:-
Hanta to kathayisyami divya hyatmavibhulayah:—Arjuna, requests Lord Krsna, to tell him more of divine glories and power. So Lord Krsna starts talking of His divine glories here, (He will speak of His power in the forty-first verse). By the term 'Divya (Divine), the Lord says, that whatever singularity is seen in the universe, is of the Lord. Therefore, a striver, should behold the Lord everywhere, in all the things and person etc. Pradhanyatah kuruirestha nastyanto vistarasya me:—Arjuna requests Lord Krsna to tell him His divine glories in detail. Lord Krsna tells him that He will explain His divine glories in brief, because there is no end to the details. But, in the eleventh chapter when Arjuna hesitatingly says to Lord Krsna, "If You consider me capable of beholding Your Cosmic Form, O Lord of Yoga, show me, Your Eternal self." Lord Krsna asks him to behold His hundreds and thousands of divine forms. How surprising![1] It is surprising, because a person can hear more than, he can see. The power of vision, is limited and less than that of hearing. Then why does the Lord say so? The reason is, that by listening to the gospel of Gita, Arjuna comes to know of the Lord's power, more and more. In this chapter, when the Lord declares that there is no end to the details of His manifestations, Arjuna comes to know of his endlessness. He thinks that his knowledge about the Lord, is very meagre.


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References

  1. ↑ By the ear we come to know of the things visible as well as invisible (heaven, hell etc.). In the process of theology 'hearing occupies the first position. In devotion also 'hearing' occupies the first position. We come to know of Pure-Consciousnessbyheating andthenby assumption orknowledge we attain salvation or God-realization. When a man sleeps, his senses being contracted merge in the mind, the mind merges in intellect, the intellect merges in ignorance. Thus in his sleep his senses are not active. But if a man at that time is called by his name, he wakes up because of a lot of power in rhe words. Thus the words have an access not only to the ear but to the self. Eyes can see the form or colour. But their power is limited and is less than that of ears. The senses can perceive their own objects only. They can't perceive the Cosmic Soul (Pure-Consciousness). The Pure-Consciousness can be known by one's own self. So Arjuna said, "You alone know Yourself by Yourself' (rats 10/15). In the second chapter the Lord declared, "When a man thoroughly abandons all desires, he is satisfied in the self through the self" (rata 2/55). It means that the self cant be perceived by the senses. So the self can't be perceived by eyes; but the ear by perceiving it transmits it to the self.