…Yes, the mind has assented, will has consented, the heart is full of love, these three conditions of śraddhaare fulfilled now: the real śraddhais the mind assents, the will consents and the heart becomes filled with love. Then, you can say it is the right condition of śraddha, not belief what normally people…śraddhais not their śraddha: it is a dynamic will to make real what you believe, that is śraddha.
śraddhaIs a dynamic movement which does not stop merely at the belief, which wants to make belief ‘real’ by experience, by realisation: that is śraddha. And that śraddhahas three conditions: assent of the mind; consent of the will; and heart filled with love. All the three conditions are now obtained in the consciousness of Arjuna.
So, he says now…now he wants to hear more:
vaktum arhasy “You now deserve to tell me, you should tell me now, aśeṣena, without remainder, fully, divyā hyātmavibhūtayaḥ, all Your divine manifestations, pre–eminent manifestations, which can be seen in the world, kindly narrate to me. yābhir vibhūtibhir lokāṅ imāṁs tvaṁ vyāpya tiṣṭhasi ||16||, (X)
“Those pre–eminent manifestations by which the whole world is pervaded by You, all these Vibhutis, pre–eminent manifestations, please narrate to me.”
kathaṁ vidyām ahaṁ yogiṁs tvāṁ sadā paricintayan |
keṣu keṣu ca bhāveṣu cintyo ’si bhagavan mayā ||17|| (X)
“How shall I know You, You who are Yogi and who is always contemplated, in which forms, keṣu keṣu ca bhāveṣu, in which forms, cintyo ’si, You can be contemplated, O Bhagavan! O Lord! mayā, by me. Please tell me in what forms shall I think of You. You narrate to me all the different forms in which You can be seen.”
vistareṇātmano yogaṁ vibhūtiṁ ca janārdana |
bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me ’mṛtam ||18|| (X)
vistareṇā, in detail; vistareṇātmano yogaṁ vibhūtiṁ ca janārdana |
“You tell me Your Vibhutiyoga in detail. bhūyaḥ kathaya, tell me again; You have already told me something but now tell me again,
bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me ’mṛtam ||, where is the satisfaction in my heart when you tell me such immortal things, such nectarous things…”
It is as if all is flowing from His nectar. “…So, please pour this nectar on me, and tell me in detail without remainder everything that is to be seen in which I can have sight of You and I can then contemplate on You.”
Now, śrī bhavavān uvāca, Sri Krishna answers this question:
hanta te kathayiṣyāmi, “In deed I will tell you; divyā hy ātma vibhūtayaḥ |, all My special manifestations I will tell you; but, prādhānyataḥ, I will tell you only the principal manifestations.” Arjuna had said: “Tell me without remainder”, but Sri Krishna says: “I will tell you but not in detail, I will only tell you prādhānyataḥ, only principal, some main events, some main manifestations.” Why? Because nāsty anto vistarasya me, “because there is no end of my great expansions. So, because there is no end of my expansions, if I have to tell you everything, it will be endless and it will never be stopped, therefore I will only tell you in principal features wherever I can be seen.”
Now comes the real content of this 10th chapter, where Sri Krishna, where the supreme Divine can be seen. In metaphysical terms the content of these verses from 20 up to 42, 20 to 42 these 23 verses; they give us what is called ‘The theory of Vibhuti’, in metaphysical terms.
“What is Vibhuti?” Is itself a question. The description that is given here is easy enough. When Sri Krishna says: “Among Pandavas I am Dhananjaya, I am Myself Arjuna, among Vrishnis I am Krishna, among warriors I am Rama”, these are easy to grasp. But what is behind these descriptions? Why do you call it Vibhuti?
What is Vibhuti? The basic point about Vibhuti is that this world is not a static world: this world is a dynamic world. This dynamic world is gradually unfolding more and more of what is contained in the seed. The seed itself is nothing but ‘divine’. This divine seed is flowering; this flowering has a certain rhythm, certain principles of development: this flowering is not pell–mell in a chaotic manner; there is a system in this development. But in all this development at every stage, first to be seen is the omnipresence of the Divine. Whether the world is at a lower level of manifestation, or at a middle level of manifestation, or even at a higher level of manifestation, the one thing that you have to see everywhere is the presence of the Divine; and this is quite difficult.
You can see the Divine in the sun light, but you cannot see the same Divine in the night, the darkness. It is easy to see the Divine in a saint, very difficult to see the Divine in the sinner; very easy to see God in the benevolent, but very difficult to see God in the miser. In the Goodness one can see the Divine more easily; in the evil it is very difficult to see the Divine. So the first thing that Sri Krishna tells Arjuna is whether in the beginning, or in the middle or in the end, first remember that all this is born out of the divine seed: “I am at the beginning of everything, I am at the middle, I am at the end; and see the Divine everywhere”.
It is only because it is very difficult to see the Divine everywhere that you can see first in the Vibhutis, in some special manifestations. And then when you know what is a special manifestation, then you will learn that in every stage of manifestation, it is the Divine, it is in the weak…the Divine is weak in the weak. The Divine is strong in the strong people. The Divine is both in goodness and in evil. The Divine is present in the outcast, the Divine is equally present in the one who is worshipped, who is great, who is majestic, dignified. There is, in other words, in this world a ‘process of evolution’.