Bhagavad Gita Overview Chapter 10

The 10th chapter is called Vibhuti Yoga. Now, it has two distinct parts. The first part is where Krishna builds up his teachings of bhakti until he comes to the Chaitanya. The Gita and Arjuna respond to that, and after that, Krishna moves on to actually address the concept of buddhi based on what he has said. So he continues the teachings of bhakti, which were started in the ninth chapter. And he says, “Arjuna, I’ll tell you again.” His focus in this chapter is on how devotion to Him, service to Him, is not a matter of sentiment. If you understand his position—that he is the source of everything, that he is the source of all virtues in this world—he is. Krishna talks about how he is the source, in terms of history and in terms of quality. In terms of history, that means he says that he is the original progenitor. All living beings come from him. He gives a sequence, some tell the description of genealogy. Genealogy is basically the descent over generations. And then he talks about how qualities, all qualities, ultimately come from him. In this way, when we understand that everything of value comes from Him, the result of that will be absorption. There is not just absorption, but absorption with conviction that Krishna is the highest reality, that there is no reality other than Krishna. So the idea is that it is good to be absorbed in Krishna, but it is better to be absorbed in Krishna with anvikshi.

So, let’s look at a few of the verses. What Krishna says in the seventh verse: he gives a list of various qualities and uses a list of how the various beings came across the universe. And then eta—all this Vibhuti. Vibhuti means the opulence, the greatness, the great things in this world. Yoga. Bucha, in this way, you understand that all these great things are there in the world, and that they are all connected with Mama yoga, with the one who knows she is about tattva. Daha, many times Krishna talks about this theme of knowing Him in truth. Tatvadha. There can be sentimental knowing also, but whether it’s philosophical knowing, there is knowing in truth, and then the result is different. Eitam. Eitam.

So, such a person? Oh, we call a yogi. No, so the word yoga is used twice. First, he was talking about God’s connection with us. Yoga in this way, when you see that everything is connected with me. The second yogina is our connection with God, that we will connect with God. A vikalpana. Vikalpa means alternative. So without considering any alternatives, we will wholeheartedly connect with Him. You Chaitanya will engage in the practice of Bhakti Yoga. Na ATRA, about this, some Shaya, there is no doubt.

So, generally, Krishna has talked about how if you practice bhakti, or if you remember me at the time of death, you will come to me about that. There is no doubt. But here he is not saying that you will come to me. He says that if you do this, your mind will come to me. Your mind will stay with me. Your mind will not go anywhere else. So it is often philosophical conviction that strongly guides devotion. Sometimes people say that bhakti is just a matter of sentiment. You know, those people who are too sentimental, they practice bhakti. But here Krishna is saying that, yes, people are sentimental, and they can practice bhakti also. But those who come with philosophical conviction, they will stay steadily. Their mind will not wander. So we call a yogi together.

So let’s try to understand this process. There is conviction, which is broadly of the intelligence, then conviction that will bring concentration of the mind. Without conviction, the concentration will depend on emotion, sentiment. Hey, sometimes it’s been good. I will focus within full faith. Why do I need to focus? So when there’s conviction, then with concentration, and when there is concentration this way, eventually, it will lead to purification, and after that purification will come absorption.

So I discussed earlier about how concentration is more effortful. Absorption is effortless. So now, many times when we try to focus on Krishna, if we just try—say, sometimes we have some japa remaining, just pick up the beads instead of chanting. And of course, we have this time. So it’s natural that we want to finish our prescribed chanting, but then the problem at that time may be that we have not really reinforced our conviction. This is something I will get done, and then we’ll find the mind will wander a lot. So if you just take a few deep breaths, maybe recite some words about the glories of the holy name, or recite some prayers to try to remember the pastimes of Krishna. Maybe read some quote. Just give our intelligence some food. Because if we give the intellect some food, then the intellect will have the energy to refocus the mind when it goes off. So Krishna is hearing regularly and remembering what we have heard, at least some things, that will so big, a bit of pain and yogi understanding Krishna’s glories. We can focus on Krishna wholeheartedly.

So, how will it happen? Our belief. How does conviction lead to greater concentration? Because conviction essentially means that it is Krishna who is the substance, and everything else is ultimately insubstantial. That doesn’t mean it doesn’t matter, but it doesn’t matter all that much. You know, today I had this problem, this person said this to me, I have to meet the deadline, that person said that, and so many things going on. But we realize that every day, something or other is going to be there, so there’s no need to get so worked up about it.

Now, after this, Krishna will summarize his teachings. These four words that come after this are called the Chatur, the Bhagavata, summarized in four verses. Let us look at those four verses now, one by one.

So, first, Krishna will talk about the principle of attraction, how can we become attracted to him? So, aham sarvasya, everything comes from mataha. Sarva Prabha, everything is sustained by me. In me, everything is sustained. So that is the idea of God as the Creator and God as the controller, not just that God has formed the universe and God is no longer there.

Aham sarveshwar. Understand this. Bhajante mam, one starts worshiping how? Buddha bhava? Buddha says personal, wise. And then bhava is someone who is enriched with emotion. There is this beautiful combination of the heart and the head over here. Which one is worshiping the Lord iti, matwa, gentema, Bucha. So well-known words. So we’ll try to look at these four verses in a sequence to understand what is going on over here. So the first thing Krishna says is that Krishna broadly talks about the first thing, attraction.

Now, what does it mean? How does knowledge of Krishna lead to wholehearted devotion? Let me say, if some kid has grown up in a poor or a mediocre, middle-class family, and the kid comes to know, actually, I have been adopted, and my parents are actually like kings. They are millionaires, billionaires, they’re trillionaires. And if they actually come to know that, what would you want to do? Not only connect with them, actually, we want to connect with our parents, even if they are not well-to-do, but if they are well-to-do, all the more so. So like that. The idea is, if we come to know about Krishna, then that will create a longing for Him, wholehearted devotion to Him. So, knowledge of Krishna, that is not just information. It has to be transformation, in the sense that this knowledge should actually bring about some significant change in our lives. Take as an example, if somebody comes to know that in the backyard of our house buried is some huge treasure, some jewels are there? Okay, nice, interesting information. What else is there? No, if you come to go and dig and get the treasure, isn’t it? So, it is the knowledge which should be calling us to action. That’s why the idea of God: if we don’t make it relational, oh, God is some being existing somewhere up there. No, God is Sushruta. He’s our greatest well-wisher. He wants the best for us. Why would we not connect with a powerful person who wants the best for us? We all want to grow in our lives. So imagine now, if you want to, you want to get a job, you want to do some internship, you want to do some study, then you need some recommendation from a professor. And now you try to develop, we try to develop a relationship with that particular professor, and then we try to do something for that person. Then they, then we can get a recommendation. But if we came to know that, oh, actually, that professor is interested in us for whatever reason. Maybe that professor is related, is some distant relative of ours, or that professor has heard us from somewhere and they’re interested in us, then we will be so much eager, isn’t it? Somebody is powerful and influential and wants to help us. Why would we stay away from them? So to know Krishna—so knowledge of Krishna, it has many specific details of Krishna performing this pastime, Krishna performing that pastime. But it is to know Krishna has two distinct aspects: know His position and to know His disposition.

Know His position means that He has power, supreme power, not just power, but He has supreme power. And because He has supreme power, He also has supreme care for us. He has power, and He has care. Why would we not want to connect with such a person? So that’s the first word. If you understand Krishna, then you will naturally be attracted.

You are eager to connect with Him. So the next verse talks about association.
And this verse is just talking about association in a very interesting way. It is not just talking about association as in the sense of a beginning. Association plays many roles. At one level, association is what starts our spiritual journey. Generally, when we get good association, that’s when we start practicing bhakti. So that is true, but in this particular world, Krishna is telling about how association makes the spiritual journey both enjoyable and enlightening. Enjoyable and enlightening. Let’s look at this. So most of us know this verse, I will explain the verse, and then we discuss it. “Much with my consciousness fixed on Me…” Proper translation: sometimes it’s very beautiful, yes. Not just as they fix their thoughts on Me, but it’s like that I am the home of their thoughts. Their thoughts find their home. So our thoughts may go in 100 directions, like we may go in various places for our work, but wherever we go, at the end, we come back home. So like that, their thoughts reside in the process. So our thoughts, when we are functioning in the world, we have to think about many things—think about our job, our health, our career, our relationships. But as soon as that is done, Krishna should be the one we come back to.

Bucha, but gata prana, that whole life is devoted to me.

And then bodhiyan. So Krishna is talking about, basically, when we are dedicated to someone. Sanyasis, for example, have three Dan Das. Did you know what those three Dandi sanyasis mean? The three Dan Das, they combine together. What is it? Mind, Body, and Words. So Krishna will talk about those three things—the mind, machita, madgata, prana means their whole life is in liver, life in the body. The body is devoted to mangata prana. And then it’s interesting, a friend spends almost three lines out of the four lines describing the tongue, what they do with it. Both—they’re not just talking with each other. It is the enlightened Jeev.

So now, the important thing is each other. Parasparam, so this is not Krishna talking about guru speaking to a disciple, both.

Now, it’s also interesting that Krishna has already said in the previous words that these people are Buddha. Buddha means they’re enlightened. So how can they enlighten each other? Aren’t they already enlightened?

But Krishna says both, and what is the nature of this enlightenment? Can they discuss constantly My glories and Trish, teacher, Raman teacher means satisfied. Ramanti means delighted. While both of them are positive emotions, they are different degrees of positive emotions.

Say, now if we have a nice meal, I’m satisfied. Somebody wants to serve us more satisfied. I’m satisfied. Say, if we—if in the meal, there is our favorite delicacy made there, you would say I’m satisfied. If somebody knows, and they know that is our favorite delicacy, and they go out of their way, they will make it. Then will we be satisfied? It’s much more than satisfied. I’m delighted if somebody makes our favorite delicacy, and we say I’m satisfied, they will not be satisfied by that expression. The degrees. And it’s much greater than there is Krishna Das content ramanthi. It’s delight, joy. So, it’s degrees of happiness. It’s the idea of anandam buddhi vardha. There are degrees of joy in the remembrance of Krishna. So let’s decide this verse and then elaborate in the Bhakti Chaitanya. Together, you can do it most of the events. Yes, so here Krishna is talking about association in these terms, in 10.9. Now, when He’s talking about it, what does He mean? How can the Enlightened be enlightened? Those who are Buddha. How can they be Buddha? Because enlightenment is both a destination and a journey.

So how can it be both? Either I got to my destination, or I’m on my journey, but it’s a destination in terms of our understanding of who is supremely lovable, who is the supreme object of love? Where should I direct my heart, emotion, and affection? Enlightenment means to understand that this Krishna, who is the supreme object of love. In that sense, our hearts, our heads, our consciousness, go in hundreds of directions. Oh, you know, I may love cricket. I may love my life partner. I may love wealth. I may love my country. I may love so many things. But after that, I understand the supremely lovable reality is that. In that sense, enlightenment is a journey, but it’s a destination at the end of the journey. But after that, what happens is how lovable Krishna is. That is an ongoing discovery all the time. So we always keep coming to know how wonderful Krishna is, and in that sense, the enlightenment goes on. So to understand this, let’s consider one metaphor. Say, this is an ocean. This ocean is basically Krishna, or Krishna’s glories.

So, now, if you talk about the ocean as Krishna’s glories, one person may come to the ocean from here. They could have gone in this direction, this direction, or this direction. So, because they have come to Krishna, they have reached the end of their journey. They are enlightened in that sense because they have come to the ocean. But say, one person has come to the ocean from here, and another person has come from there. Now, what happens is that although it is the same ocean, it is actually the ocean of nectar, and the nectar has slightly different flavors at different places. When the two of them meet, they can enlighten each other about how wonderful Krishna is, because Krishna is a person, and we know him in a relationship. So, in a relationship, I will experience Krishna from a particular perspective, and you will experience Krishna from another perspective. Then both of us can relish that and learn more about our Lord. That’s why even the enlightened keep getting further enlightened. And that’s the joy of their life—to know more and more about Krishna.

Okay, so if we see enlightenment only as a destination, this is an important point to understand how things work. If you think of enlightenment only as a destination, it breeds an unhealthy certainty. This can very easily lead to fanaticism. People may say, “I know,” and anyone who doesn’t agree with them is a deviant. That person is going to hell. That person is Kali Chaitanya. That person is an agent of Kali, contaminating and deviating our movement. If we think, “I have reached enlightenment,” and that’s the only thing we think about, it leads to this kind of certainty.

So, there are two extremes. If enlightenment is only a destination, then in spiritual circles, a certain amount of humility is vital. No one can claim, “I know Krishna.” In many religious organizations, fights often happen among members because they argue that their understanding of the teacher or the text is the only correct understanding. Because of this, people fight. There are so many denominations among which people fight. In Christianity, for example, there are Catholics and Protestants. They often have their own fights. The Protestants don’t have monks or nuns, but Catholics do. Once, a girl who had grown up in a nunnery was asked by her elder nun, “What do you want to become after you grow up?” She said, “I want to become a prostitute.” The nun replied, “What? What did you say?” She repeated, “I want to become a prostitute.” The nun sighed in relief and said, “Oh, thank God! I thought you wanted to become a Protestant.”

Sometimes, theological differences can be blown up out of proportion, becoming far bigger than major moral differences. You know, if somebody is growing up in another tradition and says they want to become a prostitute, that’s seen as a terrible thing—yet, someone becoming a Protestant is considered far worse. This shows how fanaticism can lead to pettiness. Small things are made unnecessarily big. This is not just making fun of Christianity; every religious tradition has similar issues. For example, in one temple in South India, two groups of Vaishnavas had a conflict over the shape of the tilak. One group said the elephant in the temple procession had to wear a certain type of tilak. The conflict escalated to the point where they went to court. The day the Supreme Court gave its verdict, the elephant died. The procession was stopped because of the dispute.

Now, does a tilak matter so much? Can we be so certain that this is the only right way? Small differences like this caused a huge rift. The point is that unhealthy certainty can be toxic and fanatical.

On the other hand, if you consider enlightenment only to be a journey, then there can be unhealthy uncertainty. “Oh, you think Krishna is supreme? Maybe Krishna is supreme for you, but someone else may think the impersonal is supreme.” This leads to relativism. “What is right for you is right for you, and what is right for me is right for me.” While people have the right to believe what they want, that does not mean every belief is equally valid. We can respect others’ beliefs, but that’s different from saying all beliefs are equally true.

So, when we understand that enlightenment is both the journey and the destination, it brings on one side humility: “There is much that I don’t know.” But on the other hand, it also brings clarity. It’s not that everything is uncertain—there are certain bedrock truths that are absolutely true. Those truths cannot be compromised. If they are relativized, there is nothing left. If someone says, “It doesn’t matter whether we are the soul or the body,” then it’s like saying, “Nothing matters.” But if nothing matters, then you could argue that their opinion doesn’t matter either. This provides both clarity and humility.

This is the idea of enlightenment as both a journey and a destination. Krishna says that when we are in this state, we can enlighten each other about Him. In this world, we face challenges to our faith. How do I see a particular situation?

In the association of devotees, we can be guided. We may have conviction in Krishna’s glories—Krishna is God and in charge of everything—but what does Krishna want me to do in a given situation? Prabhupada writes that a devotee is never discouraged because they always have faith that Krishna is in charge. However, a devotee can be perplexed—meaning, “What does Krishna want me to do?” I may have a particular plan for my life, but that plan is not working, or it may have gone completely off track.

Prabhupada worked extremely hard to build his business to support his guru’s mission, but his efforts didn’t succeed. Again and again, his business faced hardships. He spoke to one of his Godbrothers and read the verse, “Those on whom Krishna shows special mercy, I take everything away from them so they have nothing and no one except Me to depend on.” Prabhupada felt that this verse was speaking directly to him. His Godbrother said, “Yes, when our guru Maharaj passed away and the mission got fractured, I also felt something similar. Surely, Krishna has given you special mercy.”

When we are perplexed, we need guidance. That guidance can come from both outside (through association with devotees) and inside (through the inner voice of Krishna’s teachings). This is discussed in verses 10.9 and 10.10. Enlightened devotees continue to enlighten each other because even if we know Krishna is God, we still need guidance on how to serve Him in every situation. For example, should I take this job or that job? Should I join this ashram or that one? Should I do this service or that service? Our life is centered on serving Krishna, but still, there will be perplexities. So, we need guidance both from outside (through devotees) and from inside (through our relationship with Krishna).

So now, let’s talk about the inner guidance. In this particular verse, Krishna talks about inner guidance. He says, “Those who are constantly engaged in my service, their life is centered on my service. Bhakti and how Preeti Purvakam” (we’ll talk about this later, but it’s very important) with affection. That means, when things go wrong in our life, if we become bitter or resentful, nothing ever works. This bitterness blocks Krishna’s voice from reaching us. So, for those who are engaged in bhakti with affection, Krishna says, “I will give them intelligence by which they can come to me.”

Let’s look at two keywords from this verse, 10.10. First, let’s focus on Buddhi Yoga.

Now, what is Buddhi Yoga?

At one level, some people often ask, when they read the Bhagavad Gita carefully, is Buddhi Yoga a fourth kind of yoga? Is it another kind of yoga besides Karma Yoga and Jnana Yoga? Well, not exactly. Buddhi Yoga can broadly mean two things: it can mean the Buddhi to do yoga, or it can refer to yoga that gives Buddhi.

Krishna Himself uses the word Buddhi Yoga in many different places. In 2.38 and 2.39, for example, when Krishna says, “Ashashri, the Abhita Sankhe, Buddhi Yoga,” he uses it in the first sense: the Buddhi to do yoga. In this context, Krishna is referring to Karma Yoga. In the second chapter, once we understand the Atma and realize we should not be bound by this body, we practice yoga to free ourselves, such as Karma Yoga. So, Buddhi Yoga in that context is the Buddhi to practice yoga.

In 10.10, however, when Krishna says, “I will give you Buddhi by which you can come to me,” it refers to intelligence. In this context, both meanings of Buddhi Yoga are possible. It’s the Buddhi to do yoga, as it helps us come to Krishna. And it also refers to yoga that gives Buddhi.

Now, what does this mean? It means that bhakti has a dynamic relationship with Buddhi and understanding this relationship is helpful.

Sometimes devotees ask, when we surrender, should we surrender our intelligence, or should we surrender with our intelligence?

Do you understand the difference? When we surrender, should we surrender our intelligence and say, “I don’t know anything, I am a fool, please enlighten me”? This is the example of Murkhami in the story of Go Swami, where he says, “I don’t know anything.” So in that case, we surrender our intelligence. But another way is to surrender with our intelligence.

When Chaitanya Mahaprabhu started speaking to Go Swami, He didn’t treat him like a fool. He gave him elevated philosophical knowledge. But who can understand elevated philosophical knowledge? Someone who already has a basic understanding, isn’t it? So, it’s not that we just reject or abandon our intelligence; we surrender with our intelligence.

In bhakti, the principle is that we focus on service, but when serving, we should use all the intelligence we have. Why would God give us intelligence if we are not meant to use it? So, in normal situations, we surrender with our intelligence. We use all our intelligence, try to figure things out, analyze, reason, and act. But there can be exceptional situations, where we must surrender our intelligence.

For example, in the Bhagavad Gita, when Arjuna was on the battlefield and confused, he asked Krishna many questions, trying to understand what was happening. He was surrendering with his intelligence, using his intellect to understand Krishna’s message. But on the 14th day of battle, when Arjuna vowed to kill Jayadratha before sunset, he was surrounded by eight warriors, including Drona, Kripa, Ashwatthama, Karna, Duryodhana, and others. Despite his efforts, the sun began to set. Krishna noticed his predicament and decided to help.

Krishna summoned His Sudarshan Chakra to cover the sun, stopping the battle. The enemies, seeing the darkening sun, thought Arjuna had lost. But Krishna told Arjuna, “There is still time. Point your arrow at the head of Jayadratha, invoke the Brahmastra.” Arjuna, though confused, understood the significance of this moment. Krishna removed the Chakra, and the sun was restored. Arjuna then shot the Brahmastra, and Jayadratha was defeated.

The point is that there are times when we must surrender our intelligence, but that is not the normal way. Arjuna was using his intelligence throughout the battle. Krishna wasn’t micromanaging him; He was assisting Arjuna. Major strategic decisions were Krishna’s guidance, but Arjuna had to use his intelligence to execute them.

So, why are we discussing whether we surrender with our intelligence or surrender our intelligence? Normally, when practicing bhakti, we use our intelligence as much as possible. But sometimes, when we can’t figure out the reason for something happening, we need to surrender our intelligence.

At those times, we maintain Preeti—affection. Krishna says, “Don’t become bitter. Stay positive, stay affectionate, and trust that I have a plan for you, even if you don’t understand it right now.”

When Prabhupada came to America, in one sense, he had a lifetime of failure behind him. He had tried so many times to spread Krishna consciousness. But even when he was just an unknown Swami walking on the streets of New York, people noticed his happiness. He was joyful, chanting Krishna’s name, writing about Krishna. Despite his lack of external success, Prabhupada was internally successful. He was connected with Krishna and doing bhakti.

So, in our service, there is both external success and internal success. The ideal is for both to come together. External success is what we contribute to the world. Internal success is our connection with Krishna. External success may or may not come, as it is beyond our control, but internal success is largely in our control.

For example, when we speak about Krishna, whether one person, ten people, or a hundred people come, we are still enriched. We are internally successful when we connect with Krishna in our service.

Bhajatan Preeti Purvakam means we focus on this connection. We are grateful for every opportunity to connect with Krishna. This connection enriches us, and we want to share it with others.

But sometimes, without Preeti, we can become bitter, insecure, or unworthy. It’s important to understand that humility in bhakti is not the same as insecurity. Ego is on one side, insecurity is on the other, and humility lies in between.

Ego is the belief that “I can do everything.” In contrast, insecurity is thinking “I can do nothing, I am worthless.” Humility lies in understanding that “I can do some things, and I need to find out what they are and do them.” Srila Prabhupada often said, “Find something to do for Krishna and do it.” Humility is not about fixating on our shortcomings but recognizing that while we are not God, we are also not nothing. We are parts of Krishna, and he has a unique role for each of us.

If someone is selected for the Indian cricket team, they have a specific role—batsman, bowler, etc. Similarly, Krishna has a specific role for us. Though we might make mistakes or face conditioning, we are still parts of Krishna, and He will reveal our role in His plan.

Krishna promises that He will guide us. In verses 10.10 and 10.11, Krishna speaks of how He provides clarity (10.10) and the ability (10.11) to act according to His will. Empowerment, in this sense, is not just about our intelligence or effort, but about Krishna guiding and energizing us. We become instruments of Krishna’s will.

Bhakti does not make life easy, but it makes doing the right thing easier. Krishna doesn’t promise a stormless sea; He promises an unsinkable ship. Life’s challenges remain, but we are equipped to face them, navigating through them with Krishna’s guidance. This is the difference between lollipop spirituality and genuine devotion. We may face obstacles, but Krishna will help us overcome them.

Arjuna, after hearing all of Krishna’s instructions, accepts Krishna as the Supreme Lord. Yet, he asks how he can remember Krishna while dealing with worldly distractions. Krishna responds by listing His divine manifestations (Vibhuti) in the world. Arjuna seeks to know how to connect with Krishna amidst the many distractions of life. Krishna’s Vibhuti refers to His special manifestations in the world—the one above the many, manifesting as the greatest among the many. These divine manifestations serve as reminders of Krishna’s presence in the world.

Vibhuti refers to the extraordinary qualities of people or things that catch our attention. While many objects and people exist, some stand out because of their remarkable attributes. These qualities can either distract us from Krishna or remind us of Him, depending on how we perceive them. For example, in the battlefield, Arjuna will witness the strength and prowess of various warriors. He may admire Bhima’s fighting skills or Duryodhana’s abilities. However, the source of their strength is Krishna. By recognizing that all extraordinary qualities come from Krishna, we can use them as reminders to connect with Him.

In the world, not everything that catches our attention leads us toward Krishna. For instance, someone may be very attractive, but focusing solely on their beauty won’t bring us closer to Krishna. However, beauty in a place like Mayapur or in the natural world, like the Ganga or Yamuna, can direct our mind toward Krishna. Similarly, we may admire an atheist’s intelligence, but focusing on their arguments might take us away from Krishna. The same intelligence in a devotee can inspire us to move closer to Krishna. So, while everything attractive comes from Krishna, we must choose what we focus on wisely.

We have two sets of senses: the knowledge senses (jnanendriya) and the action senses (karmendriya). Knowledge senses help us contemplate and remember Krishna. Vibhutis, the special manifestations of Krishna, can serve as reminders of Him, but they should be used wisely. For example, appreciating someone’s beauty should lead us to remember Krishna as the source, not get lost in the beauty itself.

To effectively use Vibhutis to reach Krishna, we need to select what is favorable and reject what is unfavorable. In the early stages of bhakti, it’s best to focus on sacred texts and establish a strong foundation in the tradition. Once we are well-grounded, we may engage with the world more, but always ensuring our focus remains on Krishna.

Once we are sufficiently attracted to Krishna and convinced of His presence, we can engage with other traditions, cultures, and even atheism without getting distracted. Everywhere, there is a Vibhuti of Krishna, even in materialistic things. Recognizing this can help us stay focused on Krishna.

For example, after practicing bhakti for many years, we may be tasked with building a temple. We might admire the architecture of magnificent temples or the opulence of other traditions. At an early stage, we could mistakenly think that grandeur and wealth are signs of the right path. However, once our heart is fixed on Krishna, we can recognize that the Vibhuti, the attractiveness, of these things can be used in Krishna’s service.

Vibhutis serve two purposes: they can either compete for our attention or point us toward Krishna. The key in bhakti is to direct our attention towards Krishna, so we must discern which Vibhutis lead us to Him and which ones pull us away. For instance, someone with musical talent might begin by focusing on Krishna’s songs or bhajans. But if they later branch out into other forms of music, they must ensure that their focus remains on Krishna and not on the music itself. If the music becomes more important than the message of Krishna, then the Vibhuti can become a distraction.

Different forms of music, like rock kirtans, are examples of Vibhutis that could either bring us closer to Krishna or take us away, depending on how we approach them. For someone already familiar with Western music, rock kirtans might help them connect with Krishna. But for others, it could shift focus from Krishna to the music. Each individual must assess whether a Vibhuti is guiding them toward Krishna or leading them astray.

Finally, Krishna’s mention of “Pandavas” in the Bhagavad Gita demonstrates how sometimes objects or qualities are metaphorically equated with people. For example, saying “the phone died” refers to the phone’s battery, not the phone itself. Similarly, when Krishna refers to the Pandavas, He uses metaphorical language, where the qualities of the Pandavas are attributed to Krishna’s teachings. This reflects how, in some contexts, “you” can refer to the person or to something they represent, such as their team or a quality they embody.

People often mistakenly associate Krishna’s description of His divine manifestations with pantheism, the belief that everything is God. However, Krishna is not referring to all things; He speaks specifically, saying, “Among animals, I am the lion,” not that all animals are Krishna. Pantheism suggests God is distributed in everything and has no separate existence, which is not what Krishna is conveying. He says these are His glories, implying a distinction between God and His manifestations. If Krishna were everything, there would be no need to say, “These are My glories,” because there would be no separation.

Similarly, Krishna’s teachings don’t align with impersonalism (monism), where God is formless and without individuality. If that were the case, Arjuna would not need to hear the Gita, as both he and Krishna would be the same. But Arjuna listens and learns because Krishna is speaking to him as a personal deity, not as an abstract concept.

Krishna explains that the Vibhutis (divine manifestations) are specific aspects of the world that can remind us of Him. These are not just abstract philosophical concepts but living realities we encounter in our daily lives. Whether it’s the skill of a famous cricketer or a scientist’s innovation, these talents are expressions of Krishna’s power. We can use these Vibhutis to connect with Krishna, appreciating that they come from Him.

For example, when endorsing the book Journey Home, a devotee in Calcutta got an endorsement from Sourav Ganguly, a famous cricketer. This shows that Krishna can manifest through various forms of excellence in the world. Chaitanya Mahaprabhu could have been a cricketer in today’s world because even in modern times, we see the divine manifested through such figures.

Krishna’s final principle in this teaching is that whatever is attractive or special in this world – whether it’s beauty, strength, or brilliance – comes from Him. It is a spark of His divine energy. The Vibhutis are not just philosophical ideas; they are real experiences that can draw us closer to Krishna.

In conclusion, we should pray to Krishna, acknowledging that all the things that attract our hearts and minds come from Him. We should seek to be drawn to Him through His manifestations, rather than being distracted by those that lead us away.

Once I gave this class, and one day, what he told me, the summarizing is your so  I told him another time I had forgotten to give the summary. I said, Prabhu it’s your Viti that you’re seeing it as by Vibhuti.

Getting that point that, you know, if I can see it as Krishna Vibhuti, then that will make me proud. But if I see it as so I am so clever I didn’t build everything, then that same drop, that same ability, Krishna has given me that can take me away. So if we look at we are looking today in this chapter about how the Krishna begins first by talking about his glory. We’re talking about how is the source, in terms of history, all beings come from him, and devas come from in terms of qualities. And if you understand that, then there is that buddhi, that conviction we get, and conviction leads to non deviating, undeviating, Abhi, Kalpana, yogina, concentration, and that concentration will come purification, and that purification will come absorption. Then if for the good amount of time looking at so this was largely 10.1 to seven, especially 10.7 then 10.8 we discussed the principle of how knowledge should lead to action, to transformation. And if you understand Krishna glories, Krishna the source of everything that should lead us to becoming devoted to Krishna. So it’s like, if I come to know about a hidden treasure, then immediately I should want to go and dig it. So then we discussed about how enlightenment is both a destination and a journey. Now, if we see it only as a destination, then that can lead eventually to unhealthy, unhealthy certainty, which leads to fanaticism.

We see it only as a journey then that leads to an unhealthy uncertainty, which leads to relativism.

So for us, enlightenment is both and we get a certain level of humility that I can never know Krishna completely, but at the same time, there is clarity that some fund das are true. It’s like ocean. I am approaching the ocean from here. You are approaching the ocean from here, and we can both enlighten each other.

So enlightenment is destination, because Krishna is my goal. Krishna is my goal. Krishna is lovable. Krishna is my well wisher. Krishna always has a plan for me. And that means that conviction is my, is Krishna, that in terms of that conviction, it’s a destination, but journey is part of Krishna. What is my role right now? I We always keep evolving in that understanding, because the world is dynamic. The world keeps changing. So therefore, what happens after that is we discussed. Krishna gives us buddhi yoga. This was 10.9 then das 10 point 10. So buddhi yoga is what both it can be the buddhi to do yoga that with intelligence we discuss as surrender, with not in normal times, we surrender with our intelligence. But there are times when we surrender our intelligence. It’s also the yoga to do, buddhi so we surrender with intelligence, or surrender, we surrender our intelligence. And then, basically, I don’t know Krishna, I just want to serve you. I’ll absorb myself in you, and then you will give me the intentions. Then we discussed how, when we may all be perplexed in life, we are perplexed, we still try to maintain that. Preeti, poor Bucha Krishna, you must have some plan from you. And if we are pretty poor, welcome. Then we will get the Bucha. So if we have resentment that doesn’t often discuss how Prabhupada work so hard, but even when things didn’t work, he didn’t become resentful.

Then after that, what we discussed was so. About 10 point 11, that Krishnas guidance, Krishnas mercy, can come first in terms of the clarity, but can also come in terms of the purity that sometimes you may know what to do, but we feel I don’t have the ability to do it. So we all can get the empowerment by Krishnas mercy and das things that may not seem possible for us, they will become possible. Then the last part of the class was where we discussed Vibhuti. Vibhuti means that it is the attention catching attribute. Vibhuti can actually mean both an attention catching thing and the attention catching attribute of that thing.

So that thing is different from Krishna. Arjuna is different from Krishna, but the attribute of that thing, you can see it comes from Krishna, then it can be a pointer to Krishna. It can also be a competitor to Krishna for our attention. So we have to use our intelligence to undo, explain what is, what is favorable, what is unfavorable, and accordingly we choose we dwell on those opulences of Krishna, that which we can take our attention towards him. So we can’t always be just chanting Hare Krishna and turning away ourselves, away from the world to IMRs. We also need to function in this world. So this understanding the concept of Viti can help us to practice, in one sense, engaged bhakti. Engaged means engaged in this world. You can engage in this world and practice bhakti here in this world.

So thank you very much. Now, is there any one question over there?

We are part and parcel of Krishna. So we have also the part in the role of the role of the plan, the Krishna. So you told us by the welcome Krishna will give us the Krishna will reveal our plan, our part in it.

Perfect, yes. So it may not happen immediately. It may take some time. It will happen time. Yes, things which won’t be possible for us will become possible. Sometimes he sees some arrangement of Krishna, like he’s directing us towards some, towards something, but that seems impossible for us that. So what should be a step towards it? Because we think that we are that it becomes sometimes so, so impossible, like we think we are not competent for, yeah, we don’t have the abilities for such a huge thing.

Yeah. So see, we all have to recognize that we have limitations.

Now. We are not God.
So only God can do everything.
We can’t do everything. So basically, when something seems impossible, you know, we have to evaluate whether that feeling that is impossible, it is based on objective considerations or subjective considerations. See, objective considerations could mean that say, if somebody tells us, okay, you go and go in Spain and you do it between in Spanish. Well, I don’t know Spanish right now. I can’t do it. So objectively, there’s something that you can’t do? If somebody tells us do something just objectively not possible, somebody tells us say, for example, do do two services simultaneously? Sometimes you can do we can be cleaning and maybe talking on phone, some counseling someone. But you know, we cannot be taking two phone calls. Hypotenuse. So some things are just objectively impossible, and that, first of all, your technology. Now, when there is some subjective evaluation, very few things in life are actually objectively valued, but there are so no matter what I want. Say, if I have to do a program here in mana later I do a program in Delhi, I can’t do that. So objective factors. Then when it comes to subjective, there are, again, two things. There is our position and our disposition. Subjective means that I’m saying it some in terms of subject. It varies. So if some service is extremely important for me, then I have to learn it say if, if somebody’s responsibility is that they had to build a temple Bucha.

And they say, you know, I’m not, I can’t do fundraising. Well, then either you step down from that position, you hand that role over to someone else, or you buckle up and get ready for this role, isn’t it? You know, a mother can’t have a child, a woman can’t have a child, and say, oh, you know, I don’t think I can be a mother. You already have a child. Now, if you are in that position, you have to take responsibility. So sometimes what may seem impossible, but position requires it. Now, we may not be able to do it as well as someone else, but we have to do it.

So one is based on our position. So if this, you could say it’s more associated with if you already have a responsibility, then we do it even in material sense. There are cases where, say, if a car has fallen on a child and the mother actually gets some strength when she pushes away the car. It doesn’t happen all the time, but it happens. There is some strength that comes out of I have to save my child. That doesn’t mean that if a whole building has fallen, the mother limitations, but I’m saying that if it’s our position, then we can’t just say that I can’t do it. Okay, if my child is worried, if I can’t do it, then I would call someone who can do it, isn’t it? So we can’t just say it’s impossible and give up our second is in subjective situations. We have to look at our disposition. Disposition means that how important is something for us, in terms of our own values, in our something is extremely important for us, then we may try it wholeheartedly. You see, I don’t feel qualified, but I will do it. But it’s something we feel it’s impossible, and we don’t even feel it’s worthwhile. It’s not that important. So in terms of disposit, means how important it feels to us.

So this disposition, to some extent, is also associated with individuals, in the sense that, say, akshatriya will feel extremely bad if they’re not able to protect someone physically. A Brahman will also feel bad if somebody is being injured, but a Brahma does not feel that bad. But you can say all chaitanyas, all Brahman is also not the same. So whenever there is a fight, there is need to be a fight, your digital is more like a brahman Chaitanya. Let’s try to avoid the fight as responsible. Bhima is like Chaitanya. He’s Chaitanya squared. He’s itching for a fight. So everybody has a disposition. Some people are by nature. They are they are stimulated by challenge. They are stimulated by their adventure, seeking, and for them something important. Yeah, I won’t, I won’t try it out. Some people, by nature, they might be more routine. Seeking routine means not they want to do routine thing, but it’s more that they want a structure. They want stability. They want predictability in their lives. Now these are, there’s different dispositions. So for them doing something impossible, it’s just too much trouble. That’s okay. Each one of us is an individual, so we all need to stretch ourselves.

You know these three zones? There’s the comfort zone, stretch zone and panic zone.

So now, if you consider recently, the world Yoga Day. So yoga is about stretching. We stretch our body and their body becomes more flexible, more nimble, more fit. But the key is, in yoga, we have to stretch ourselves in a way that is comfortable. If any yoga portion becomes too uncomfortable, let me stop it. Yoga. So similarly, each one of us has to stretch ourselves, but we have to stretch ourselves in a way that. Is comfortable. If it is too uncomfortable, then we’ll go to panning zone, and then we stretch ourselves too much, and somebody will have to get a stretcher for us. So that’s how we deal with the what seemed impossible.

 So thank you very much. Yeah, we see some patterns in which Krishna is trying to say something, like I asked you a question. So in that also I see something that Krishna is trying to say. So how do we get convicted on that path, because we don’t get so much conviction that this is what he’s saying. Well, yes, it’s incremental process. It’s very rare that somebody will have absolute conviction. It doesn’t matter we function in life as much conviction as we have and we explore. Bucha says that is sometimes we want to go on a particular path. This was not the right path. You don’t have to come back all the way in turn from there go in the right direction. What that means is sometimes the journey towards our goal may not be straight, maybe zigzag. That’s okay. So one my one, one understanding of surrender, is to do what we can with what we have. Now. I have this much conviction. With this much conviction, I’ll do this. So do what we can with what we have now.

So maybe in future I’ll have more. Maybe in future I can do more, but this is what I have. This is what I can do, and by that we will grow online.

We have free will, but our access to free will is limited by the modes. So how do we get free from the most and take children of Krishna? Seems nothing is in our hands.

Well, asking this question, was in your hands, isn’t it? The same thing in our hands is a bit too extreme that, yes, there are many things not in our hand. But we discussed this in the 14th chapter, that what does Krishna say when it means that if I unbreakable bhakti, you’ll go beyond the modes when it is our it is the modes that break our bhakti. So when you discuss that, the key point we mentioned was that rather than thinking of bhakti as one or zero. Bhakti can be at various levels. It can be in terms of intention, it can be in terms of emotion, it can be in terms of action.

So sometimes our bhakti may break in terms of action, something just not able to do. But for there’s a lapse for some time, but as soon as that lap gets over, we at least try to come back to right action. If you can’t, at least you try to come back to the right intention. So when we try to practice bhakti, it is we can say unbreakable chanting, unbroken. Chanting, what does that mean? Now that could mean that we sat at one place and chanted. It could just mean okay, you walked enchanted, but we chanted continuous, but okay, we talked with somebody else because they saw your phone call came, but we put aside our beats as soon as you got to talk check because andropa Jani means could be that I close my eyes. It’s completely absorbed. But Andro Pandy Corona, close my eyes and my eyes stay close and mouth Well, as soon as I woke up, I started Chaitanya. Well, no, in one sense, but still, you know, we didn’t think, Okay, I just go and sleep now, bottom and sun chanting again. So, so unbroken. That doesn’t have to be like a one zero thing. There are different ways in Kenya. So just like I talk about the Surrender means to do what we can with what we have now. So we start and with whatever mode we are in. In that mode, we try to practice whatever connection Krishna we can and gradually rise upwards.

Okay, so thank you very much. Sriman prabhupadaan.