Chapter 10: Vibhūti-yoga: Verse 7
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत:।
सोऽविकम्पेन योगेन युज्यते नात्र संशय:॥
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvata:
so’vikampena yogena yujyate nātra saṃśaya: – 10.7
Whoever knows My this divine manifestation and the yoga (yogic power and transcendence) in their essential truth, he gets established in his true being through unswerving yoga; no doubt.
Chapter 10: Vibhūti-yoga - Verse 7
Swami Bhoomananda Tirtha
Embodiment, life in a body, is solely to reveal the functional glory of the Self. Through the body and senses, the Self displays the external magnitude and grandeur, but experienced internally in the mind. Closely scrutinized, the revelation of all external perceptions is in the internal mind alone.
Can the same excellence manifest without the body and senses? Like wakefulness, we also have dream, which creates an altogether new body and world. Is not dream a sovereign work of inner sentience? To enlighten us about the potential and majesty of the sentience, we need nothing more than the dream display. In dream, anything is created and displayed, all in an instant, solely by the sentience. The inner source does not seek or get any help or assistance from any second factor. Its sovereignty and independence are clearly proved.
One may argue that in wakefulness, objects do exist besides the senses and are separate, but it is not so with the dream world and objects. Krishna has already dealt with this question earlier while describing yoga.
Yoga denotes the inscrutable sovereign power of sentience, Krishna defined earlier as ‘yogam-aiśvaram’ (9.5). There he clearly stated that the objects do not exist in reality. The one sentience alone brings about the entire illusory manifold. This knowledge helps yoga-s¡dhan¡ to fruition faster.
The spiritual Teacher’s mission is to unfold the mystery of the Self to the disciple. After Arjuna anointed Krishna as his Teacher, Krishna’s words were all spiritual instructions to the disciple in front.
In the sentience animating the body, no limitations are there. In causing, un-causing and changing anything any time, the spiritual presence within is supreme and wholesome. It is impersonal, absolute and all-permeating. It can source and un-source any manifestation or splendour. Knowing this well makes one unshakeable in his spiritual understanding and, as a result, in getting established in himself.
One cannot access this knowledge and realization all by himself. But when the Teacher initiates him, seeking becomes far easier, direct and compulsive. This is how the Guru-śishya interlude triumphs and excels. By Krishna’s words Arjuna’s realization was immediate!
