Lord Krishna said: Listen again, O Arjuna (Mahābāhu), my ultimate words. I tell you these, because I am fond of you and desirous of your welfare.

Krishna, without any request from Arjuna, begins to say something besides whatever he already described (chapter 7) about the complex cyclic creation process, including birth, emergence, existence, expression and extinction. About the inexorable prakṛti surrounding and permeating the whole Creation. The aggregate of pañca-bhūtas, mind, intelligence and ego, brings about this ceaseless cyclic process of creation, preservation and destruction. It is the interplay of the three qualities - sattva, rajas and tamas - in the Self that remains the sole substratum for everything. A proper knowledge in this regard will alone make one's mind peaceful and intelligence stable, enabling his worldly interactions light, poised and effective.

Neither the host of gods nor the Maharshis (ascetic Seers) know My origin. I am, in all ways, the source of all gods as well as the ascetic Seers.

Krishna, as the Self, the unborn, undying and ever present entity, discloses that even gods of the heaven do not know him, the truth he is. The Self all refer to as the 'I', is actually infinite in every way. The whole Universe subsists on the Self, as does one's own body. Alas, none cares to know this truth, as their attention, focussed on the fleeting visibles, gets only dissipated. Denizens of heaven are no exception to this massive delusion, ignorance. Right introspection and discrimination lack in everyone everywhere. While the body is visible, the inner presence, animating and activating it, does not strike as distinct and transcendental. In this plight, there is no difference between the terrestrial and celestial residents at all. Ignorance and delusion prevail in the higher regions as much as they do here on earth. Self is the primordial presence, unborn and ever present (2.20). Ignorance alone prevents one from knowing it.

Whoever knows Me, the supreme Reality, as unborn and beginningless, and also as the very Lord of the Universe, he, among the humans, becomes free of all delusion, and gets freed of all blemishes.

Krishna obviously is speaking about his Self, the 'I', not about his body. His Self and that of others are the same. This was the first revelation he made to Arjuna (2.12): "I, you and the others around were existing earlier, as are we all now. We shall be existing hereafter too." Ceaseless presence is the nature of the Self. Such Self-knowledge is all-transforming. Here too he confirms that he is unborn. Others also are equally so. To know Krishna as unborn, beginningless, is to know that oneself is also alike. As is Krishna, so is another, the singular spiritual Truth. Hence whatever is true of Krishna, a Knower, is true of others as well, the Self being changeless. Pañca-bhūtas, mind, intelligence and ego make the whole Creation (7.4). They constitute the human too. This knowledge frees one of delusion and sinfulness.

Intelligence, knowledge, freedom from delusion, tolerance, truthfulness, sensory restraint, calmness of mind, happiness, unhappiness, existence, non-existence, fear as well as fearlessness; non-hurting, equality, contentment, austerity, charitable acts, fame, ill-fame – all these are various expressions in humans arising from Me (the Supreme) alone.

In enumerating the divine powers and potentials, Krishna significantly begins with human sentient qualities, not with material properties of the visible world. This amply alludes to the roots of the gross creation, which are in the invisible ken. The subtle engenders the gross, not the other way round. Intelligence, Krishna lists first, is the greatest potential in creation. It graces the human most. In any work, including creation, the fundamental role is that of buddhi. Ideas constituting knowledge emerge from intelligence. Krishna then lists other mento-intellectual qualities like non-delusion, patience and forbearance. He then brings happiness and unhappiness, the experiential foundation of our life. Existence and non-existence are absolute concepts like presence and absence. Fear and fearlessness are a set of emotional dvandvas. Material creation our senses perceive comes next. Goodness, love, kindness and sacrifice are the real embellishments for human life any time. Equally so, contentment is the sole possession to fulfil human mind and heart. It is neither external nor the least distant from anyone. As your Self is already blissful, do not look for anything external at all to be joyous and full. However, one has to inculcate qualities leading to inner enquiry, to be an heir to lasting contentment. Inner felicity is what the human any time should yearn for to make his life effective, successful and glorious. In attaining this, what will help is not the fleeting external acquisitions, but the personal restraints and inner enrichment. Spiritual refinement can amply bestow these inner virtues and excellences. Inner embellishment is far more desirable and valuable than external glamour or glories any time anywhere!

The seven Rishis of ancient origin and the four Manus, from whom have emanated all these people in the world, are born of My mind.

Humans have descended from Manu, hence are called mānavāḥ. Although our embodied life subsists on food, nourishment, economic resources etc., these are but peripheral. Between the mento-intellectual needs and bodily needs, the former are paramount, as the external solely rests on the internal. Among inner needs, knowledge ranks supreme. True knowledge-seekers and custodians, namely Rishis, warrant great esteem. People worship them with inestimable indebtedness, for, they indeed know the Supreme. Kashyapa, Atri, Vasisththa, Vishwamitra, Gautama, Jamadagni, Bharadwaja are the seven ancient Rishis. Swayambhuva, Sarochaisha, Raivata and Uttama are the four Manus. How aptly Krishna includes Rishis also in the list of the glories of the Self, pertinently adding that they are mind-born. This must persuade every seeker to evaluate the status of even the whole of sentient creation with true discernment.

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.

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-sādhanā 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-śiṣya interlude triumphs and excels. By Krishna’s words Arjuna’s realization was immediate!

I, the Supreme, am the source of everything; from Me alone all are activated. Knowing thus, the wise people worship Me with all their feelings and emotions.

Having begun to enumerate the stupendous, divine splendour of the Supreme, Krishna strikes a devotional note as a prelude to his further narration. Worship is an attitude and expression of the mind. It is not anything external or related to an object entity. Instead, it is an expression of the seeker, whereby his mind reflects constantly the Supreme’s greatness and qualities. The devotee feels the Supreme as the source of everything, including himself. He also thinks that all things in and around him are active solely due to the power and process the Supreme instruments. Such fond and fervent inner association underlies all his thoughts, attitudes and actions. This constitutes the essence of his worship. In this ceaseless worship, his mind and its fondness alone work, in contrast to the materials and processes used in external worship.

With their minds engrossed in Me (the Supreme), life resigned to Me, enlightening one another and speaking variously about Me, they (the devotees) are ever contented and joyful.

This verse stands out as singular. It reveals how devotional attitude pulsates, unleashing great exultation not alone to an individual here or there, but to a whole community of persons, who bind themselves alike with the cord of devotion to the Supreme. Krishna clearly sets forth the potential and visible effects devotion unfolds. Our body is but an instrument. Inner mind is its wielder. What the mind does alone matters verily. Devotional mind is fully merged in the thoughts and memory of God, which inundate the devotee’s activities. He relates his fondness and delight to others around, who, in turn, do the same way. They begin to speak of the Supreme, causing and spreading contagious joy, making all those around float in the same inner ecstasy - a sight to be seen to believe!

To those who constantly worship Me (the Supreme) with fondness, I bestow buddhi-yoga, by dint of which they attain Me.

Krishna critically points that however delightful their pursuit is, it does not beget fulfilment or true spiritual perfection until their intelligence is enlightened with true knowledge of the Supreme. As clearly as senses see objects, so too the intelligence has to perceive the Truth. This aspect of spiritual life generally eludes devotees, as they remain overwhelmed by their devotional joy. To fill the gap, the Supreme, says Krishna, bestows on them buddhi-yoga, meaning the yoga-buddhi he presented right from the 11th verse of the 2nd chapter. This means that as the mind and emotions are absorbed in the Supreme, so the intelligence has to be wedded to the Supreme, by getting properly enlightened. Right knowledge about the nature and magnificence of the Supreme is indispensable for all, including devotees. For this, dedicated enquiry and pursuit are inevitable.

Out of compassion for them, remaining as their very Self, I (the Supreme) destroy the darkness of ignorance, by means of the effulgent lamp of wisdom.

The Supreme, the Self in everybody, out of compassion for such devotees, removes their delusion born of ignorance by lighting the inner lamp of wisdom. Igniting their dormant intelligence, the Supreme initiates them to enquire as to whom they are worshipping: “Is it an external presence, or something within? The delight we experience is inner. Its source also must be inner. What is that source?” “The body is gross, limited. Inner presence is totally different from it. It has no limitations of the body. It is in me, but I do not know it. Thoughts and mind, I do not cognize in full; inner sentience is also not cognized well. Inner presence is no doubt the source of my mind, thought, feelings, emotions and delight. So it should be even more delightful.” This kind of ignition the Supreme institutes in devotees, leading them to attain true spiritual enlightenment. In any case, jñāna alone fulfils all spiritual pursuits.

Arjuna said: You are the Supreme Reality, the supreme Abode, the pure and Ultimate, eternal Puruṣa, resplendent, premier of gods, unborn and all-pervading.

The scene changes, obviously, after hearing Krishna speak of himself as the supreme Self, God being but its synonym. Arjuna is now a devotee. A new humility and fervour, curiosity and earnestness has overtaken Arjuna. He pours forth whatever comes to his heart, without hiding what he feels about his Krishna. Before one’s Guru, truly everything else becomes secondary, a point our scriptures emphasize repeatedly. Sadguru becomes the supreme Lord for the true śiṣya. Feeling the awesome fervour of a śiṣya in full, Arjuna addresses Krishna as Brahman, the supreme Reality, a fact Krishna already disclosed (2.12). Many other descriptions also flow from Arjuna’s heart, all of which refer to the Supreme. The Self in everyone is all these, as Krishna has been revealing throughout!

All Rishis as well as Devarshi Narada, Asita, Devala and Vyasa speak of You in the same manner. You also state that this is so.

Arjuna cites an assortment of Sages who hold Krishna in high esteem. First is Narada, given to meandering the world over, reporting tirelessly whatever worthy and consequential he witnesses. Vyasa has superb distinction. Soon after his birth, he was abandoned by Satyavati and Sage Parashara. None knows how he grew up as a child thereafter. However, he appears as the illustrious ascetic Seer, authoring many Puranas, editing Vedas and composing Brahmasūtras, Mahabharata and Śrimad Bhāgavatam. None can measure the Sage’s knowledge and austere majesty, not to speak of matching it. All these Saints esteem Krishna greatly. Arjuna adds that Krishna himself has divulged explicitly his own grandeur. There is thus an amalgam of Krishna’s own words as well as those of other renounced Seers and Sages about Krishna’s unique place of greatness.

I do consider all You have told me as true, O Keshava. Neither the angels nor the demons know Your being, O Lord.

Arjuna, moved immensely by whatever Krishna said about his own nature and glories, feels none among gods or demons knows Krishna’s dimensions well. People live and move in the world with such relish that none cares to think of how such grandeur comes to be. What the senses reveal is everything for them. None seeks to know about the inner mind and intelligence, animating and activating the senses; much less about the Self, the wonder of it all (2.29). Right from the start, Krishna has been revealing the Self alone. He showed how in the imperishable Self, there is full solution to all the needs and problems of life. It holds the key for all qualities and excellences that fulfil one’s life. Now Krishna explains that the visible sensory grandeur is equally of the inner Self alone. Arjuna, as a devout disciple, seeks to enrich and enlighten himself further, so that he will be stronger and feel more resourceful.

O supreme Purusha (dweller in the body), You alone know Yourself by dint of Yourself. You are the source of all beings, the Lord of all creation, God of gods, Ruler of the entire world.

If both gods and demons are unable to know Krishna’s greatness, there is only one left - Krishna himself. Even otherwise, one first comes to acquire greatness and then alone his greatness becomes express in his life. Thus any quality is first known to its possessor. Thereafter others begin to observe it. Here, the greatness is of the invisible Self. Everyone is the Self, but none generally probes to understand it. Krishna proves an exception, in that as a charioteer he exposes it to the master of his chariot. Where to find such a one! Yama discloses to Nachiketas in Kathopanishad (1.2.7): “Many do not get an opportunity to hear about the Self; those few who do hear, are unable to know it well. Rarely wonderful is the true exposer; exceedingly fortunate is the one to hear it from such a one. Still rarer is the one who, well instructed, is able to know the Self in full!”

You owe to state in full the divine glories of the Self, by virtue of which You exist pervading all these worlds.

It is one thing to listen to the glories of the eternal, omnipresent Self. It is quite different to hear how the inner Self amazingly manifests the multi-splendoured Universe, with countless massive bodies, posing no conflict in their collective movements. Can the inner subtle sentience cause such an outer gross display? What is that supreme divine potential, that can transform a mere void to countless existences, with seeming contradictions of enchanting harmony! For all these incredible, infinite external entities, no external source exists! The only source, if at all, is the Self, the ‘I’, present in one’s own body. The wonder needs to be described and heard, says curious Arjuna, having imbibed the unique fondness, proximity and confidence. He wants to supplement his knowledge of the inner Self with its visible, external splendour and grandeur, something hard to believe and accept, however much one strives to!

How shall I know You, O Yogin, by constantly thinking about You? In what all forms of manifestation, O Lord, are You to be contemplated upon by me?

Self-knowledge has two aspects. One is as the sentience, the inmost presence, in the body. The other is as the presence embodying endless forms in the external infinite universe. Having heard Krishna, Arjuna wants to have the spiritual touch even when connected to the externals. In other words, he wants to acquire full knowledge of the subjective and objective expressions of the Supreme. Mind, intelligence and ego hold the subjective splendour. The objective grandeur is widespread, heterogeneous and infinite, as the world illustrates. In it, what are the special features, excellences, on which Arjuna should contemplate? While living and moving in the world, one interacts with various entities. What, in particular, of these will give a touch of the Supreme? To feel the touch of all is the goal! With that in view, what should receive special or additional attention, enquires Arjuna.

Narrate, O Janardana (Krishna), in detail again about Yoga, Your inscrutable power, and its manifest glory. I do not feel satisfied by listening to Your nectarine words.

The fighter in Arjuna has given place to the seeker and enquirer, as a fond devotee of his Teacher standing in front. As the disciple gets more enlightened, he feels the devotional fervour more and more, and the Teacher becomes everything for him. This is how Arjuna now yearns to hear about Krishna’s ‘Self-glory’, which he describes as Vibhūti-yoga. Krishna had already referred to it earlier as Aiśvara-yoga, divine power of manifestation (9.5). It is significant to note how even in the midst of war, Arjuna yearns to hear the Self’s glory and excellences! Anywhere any time the exposure to and reflection on the Self are immensely delightful and inspiring. The more the seeker listens to these, the more does he become strengthened, delighted and dedicated. It empowers his actions, making them greatly enriching to himself and the society alike!

Lord Krishna said: Ah, I shall tell you about some prominent divine attributes of the Self, the Supreme. O best among the Kurus (Arjuna), there is no end to my vast manifoldness.

Krishna agrees, but prefaces his description with the words that he can recount only a small part of the glorious infinitude of the Self. The grandeur the Self holds within is endless, multitudinously extensive. And none can describe it amply by any means. The visible world around clearly indicates the Self’s majesty and magnificence. The far point of our eye is infinity! The naked eye can see a sizable object at infinite distance! What should then be the multi-faceted infinitude the Self can unfold through the senses, designed and cast in the mother’s womb? None can think of accessing the full magnitude of the Self’s innate greatness! Modern science also, with the advancement of research, finds the Universe more and more baffling!

O Conqueror of sleep (Arjuna), I am the Self seated in the core of the very ideational process of all beings. I am the beginning, middle and also the end of all beings.

Self is the sole focus of Krishna’s exposition, every time, a point readers and seekers often forget or set aside. Whatever be the name or description used, the reference is to the Self. Besides pañca-bhūtas, the internal factors in creation are mind, intelligence and ego. The Self is the substratum of all these. The Supreme can then be only the Self, which reveals everything through the senses, mind and intelligence. No other means of perception is available to the human. Krishna first points that the Supreme inheres, as the Self, in the ideational process of all beings. Whatever mobile or immobile is expressed before us through birth of any kind, is the Supreme alone. Self is equally the middle and the end of all beings. Locate the Supreme in your own inner recess, understand that all expression and existence is the Self alone.

Of all Adityas, I (the Supreme) am Viṣṇu; of the luminaries, the Sun; of the Maruts (winds), the wind-god Mareechi; of all the Nakshatras (asterisms), the moon.

Krishna includes a variety of items ranging from the evident and interactable ones to concepts from eighteen mythological texts. People fondly read and also practise their teachings. Hence Krishna gives due place to them in his enumeration. As he exhorted Arjuna to outlive the Vedas, because they offer no more than what the world extends, namely the triguṇa products (2.45), the staunch seeker has to outgrow them and focus on the fundamental message of Gita. Sun, though self-luminous, lights up only outer objects. Viṣṇu, like sun, is self-effulgent, revealing inner and outer presences alike. Among asterisms, the most tangible is the moon, whose brilliance is unique in many ways. Life on earth depends on sun and moon alike. While countless stars fill the sky, the sun brings life to the earth with its refreshing radiance, and the moon excels by cooling the earth. Hence the importance Krishna gives to the luminaries.

Among the Vedas, I (the Supreme) am Sāma-veda; among the gods, I am Vāsava (Indra). Of the senses, I am mind (the sixth sense). In all the living beings, I am Consciousness (making everyone conscious of himself as well as others).

Omnipresent Supreme is present in everything and all. Yet none is able to access it. Mind and intelligence build their knowledge using comparison and contrast. Krishna thus presents selected items, wherein the Supreme is pronounced. An earnest mind naturally gets drawn to them. Thereupon it strives to enlarge its vision and comprehend the Supreme as the transcendental full. Sāma-veda’s Mahā-vākya “Tat tvam asi – You are the Supreme”, is the essence of the Teacher’s instructions. Indra features in all Vedic rituals. Consciousness, animating the three states of wakefulness, sleep and dream, is the closest expression of the Supreme. Does the seeker have to go anywhere searching the Supreme then? He only has to delve within, bypass the mind, intelligence and ego, and grasp the ‘I’.

I (the Supreme) am Shankara (Shiva) among the Rudras. Of Yakshas and Rakshasas, I am Kubera (lord of wealth). Of the Vasus I am Pāvaka (fire), and amidst mountains with illustrious peaks, I am Meru.

All these represent the special glories of the Supreme. They stand out distinct for the seeker’s reflection and adoration. To adore everything is, by its very nature, impossible. At the same time, the emotional persuasion for devotional adoration cannot be dismissed or devalued. The only redress is to express it in one’s own ways. Shankara, Kubera, etc. are very popular conceptual personalities, which have great appeal to people. They have become part of the common vocabulary people use during their daily talks and interactions. Krishna does not deride, instead recognizes them, making his war-field dialogue a synthesis of various systems of thoughts and practices. Of all the mountains with famous peaks, Mount Meru stands out paramount. While performing rituals, Meru finds mention in describing the location where the performer is.

O Partha, of all the priests, know Me (the Supreme) to be Brihaspati, the Chief. Of all army generals I am Skanda (Kartikeya). Of all collections of water, I am the ocean.

See where all Krishna takes the seeker in recounting the Supreme’s special manifestations! He refers to Brihaspati, the preceptor of Devas, the last word in pronouncing ethical codes for life and actions. Krishna brings Skanda, the son of Shiva, as the best of army generals. In the full scheme of creation, there is a place for everything from the best to the worst consequently, for conflicts also between them. Thus, any nation, to be stable and cohesive, must have good defence forces under able leaders. Earth is the planet on which we are born and are living. The land we have is only one-third of the surrounding oceans. Krishna says the Supreme is manifest in the ocean. The true seeker should strive to have an extensive vision resembling the ocean. That too will not suffice. He must embody a space-like mind, capable of assimilating everything life brings and takes away.

Of all Sages, I (the Supreme) am Bhrigu. Of all words, I am the single letter called OM. Of various Yajñas (sacrifices), I am japa-yajña (repetition of sacred words). Among the immovables, I am Himalayas.

Knowledge, an intelligential gain, when articulated becomes functional, assuming ineffable potential. Words are audible thoughts. Letters make words, denoting ideas, the units of knowledge. OM is the auspicious monosyllable, made of three syllables, A, U and M, representing the entire gamut of knowledge we articulate. It signifies wakeful, dream and sleep states that constitute human life. Krishna described yajñas in chapters 3 and 4, rating jñāna-yajña as superior to material offering. Here he holds japa-yajña as the most pronounced of all yajñas. Countless people can together conduct japa-yajña. How drastically did it transform dacoit Ratnakara into Sage Valmiki in a short spell! Japa-yajña is par supreme!

Of all trees, I (the Supreme) am Ashvattha (Peepul tree). Among Devarshis, I am Narada, the devotional ascetic. I am Chitraratha among Gandharvas, and Kapila Muni among the Siddhas.

Ashvattha, Peepul tree, carries exceptional holiness. It is ceremonially planted and cultured in public places, especially temples and holy abodes. Ritualistic science prescribes special ceremonies for planting, pruning and uprooting it, when necessary, all of which are rare occurrences. Narada's place and importance have already been stated. Gandharvas are mythical beings. Kapila is the author of Sāṅkhya Yoga, which is different from Krishna's Sāṅkhya (chapter 2), which exposes the unborn, immortal, all-pervading Self as the only true existence any time. All others are but appearances the Self displays with its inscrutable power. However, Kapila enumerates twenty four principles as constituting the whole Creation. He holds clearly that the entire manifest Universe has sprung from the unmanifest cause, the balanced state of the three guṇas (sattva, rajas and tamas).

Among horses, I (the Supreme) am Ucchaiśravas that emerged when the milky ocean was churned for getting nectar. (I am) Airavata among powerful elephants, and King among human beings.

Krishna’s thoughts become discursive while leading people to the splendour of the Supreme, attracting their attention variously. People remember and discuss piously the manifestations he lists, making them part of their common lore throughout the country, showing how the legacy is entrenched in their life and dialogues. The little ones love to hear the enchanting stories of Ucchaiśravas and Airavata from grandmothers. How amazingly has this great legacy spread uniformly in our huge subcontinent! Krishna’s reference being 5000 odd years old, imagine when it could have come into vogue! Many name their children after these anecdotes. People have incredible esteem for good and great Kings, whom they even worship. They have also special words of adoration to denote the royal birth, departure, speech, etc.

Among weapons, I (the Supreme) shine specially in thunderbolt; of all cows Kamadhenu embodies the Supreme best. I am Kandarpa (god of love and passion) among progenitors, to give birth to beings. Among serpents, I am Vasuki.

A weapon is employed to cause destruction. And thunderbolt of the yonder heights dispatched with untold power represents a special part of the Supreme. In contrast, Krishna brings the wish-yielding cow, Kamadhenu, like Kalpaka tree. Human life largely depends upon cow and her milk, a graceful gift of the Supreme. Krishna presents passion as a special glory of the Supreme, emphasizing that it gives rise to the birth of beings, an indispensable process in creation and preservation of society. He also cites Vasuki as the most favoured serpent. Snakes, a part of the heterogeneous creation, are not our enemies. Unless hurt, they will not hurt them. There is a good measure of legends and tradition highlighting the place of snakes in human life. Amazing episodes are prevalent linking snakes with fortunes and misfortunes of humans.

I (the Supreme) am specially in Ananta among the Nagas; in Varuna among water beings. I am Aryama among the manes, and amidst all controllers, I am Yama (the Lord of death).

Krishna names an assortment of additional special manifestations. Ananta has unparalleled fame, as the cool, comfortable, soft bed for Lord Vishnu. Varuna of Vedic fame is the bestower of rains, which determine the fortune of agriculture and farming. Manes, departed souls, are arrayed with Devas and Rishis, while giving our periodical offerings. Every generation is born of the preceding ones, and will be joining them at the end of the earthly sojourn. Any extent of gratitude in this regard will not be excess. Aryama has a famed place in the Vedas. Yama, the Lord of death, represents the unsurmountable law enforcing order. Also, yama as the first limb in yoga-sādhanā, represents self-restraint, which is far more effective than any imposed external disciplines. Senses in the body pull one constantly to external objects, often resulting in indiscipline and downfall. Yama restraints this unruliness.

I am Prahlada (the great devotee of the Lord) among the Daityas (Asuras, who decry the Lord). Of the various measuring units, I am Time. Amongst animals, I am the lordly lion; and Vainateya (Garuda, like eagle) among birds.

The sons of Diti, called Asuras (demons) exult in causing destruction. Prahlada, born to Hiranyakashipu, the Asura Emperor, was, however, an exception. He embodied rarest devotional excellence. His father, intolerant of this, strove to have him killed, but failed. As a last attempt, when he drew his sword to behead his son, Prahlada stood humble and firm, evoking instant response from the invisible Lord, who, in the form of Narasimha, encountered Hiranyakashipu and slew him. The little son had to helplessly witness the terrific episode. Prahlada’s devotion is sung ever since as a model. Time contains the smallest and infinite measures. The place of lion among beasts is well known. Garuda’s greatness is in his being the vehicle for Lord Vishnu. Lord Vishnu has Ananta, cobra, for his bed. He also has Garuda, his vehicle. Otherwise inveterate enemies, both are significantly gentle and friendly in Vishnu’s abode.

I (the Supreme) am the wind among purifiers, Rama among the wielders of weapons, alligator among fishes, and Ganga among rivers.

Pañca-bhūtas, five elements, constitute the world. Of these, earth is solid, given to retain its shape. Water will flow downwards and spread. Air permeating below, sideways and above, cleanses everything. Wind dries clothes, grains and wet articles. Air, like kalpaka-vṛkṣa (wish-yielding tree), is the best purifier. Rāma-bāṇa, an arrow from Rama, Dasharatha's son, has infallible force and accuracy. Ravana had deputed his uncle Maricha to spoil Sage Vishwamitra's Yāga. Vishwamitra had thoughtfully brought Rama and Lakshmana from Ayodhya to protect his yāga. Rāma-bāṇa did its irresistible work. Maricha cites this, while begging Ravana to spare him from the mission of obstructing the Sage's yāga. The common fishes can survive only in water, but an alligator can survive in water as well as on land. Ganga the perennial river coming down from the Himalayas is considered to be the most auspicious among rivers. The Indian civilization thrived on its banks.

Of all created things, I (the Supreme) am the beginning, middle and the end, O Arjuna. Of all knowledges, I am the spiritual science; of debaters, I am logic itself.

In creational display, the Supreme’s glory inheres in the beginning, middle and the end alike. Any outcome follows a process, initiated by the source, the Supreme. Following extinction of all creation, the Supreme alone will exist. That distinction-less presence alone displays creation. Past, present and future are its revelations. Appropriate enquiry leads to true knowledge. Spiritual knowledge results from the inner probe to comprehend the magnitude and potential of the ‘I’, the Self. Mind and intelligence are the only tools employed for the purpose. In objective sciences also, the same mind and intelligence work. Among debaters, the Supreme is in the powerful argument itself. Draupadi evidenced this in the Kuru assembly, by subduing all present. It is the force of her argument that made her win the cause.

Among all letters, I (the Supreme) am ‘A’ (the first vowel). Of all compounds (samāsas), I am the dual (dvandva). I am the never-ending Time, and the sustainer with faces everywhere.

See how Krishna enhances the scope for contemplating upon the Supreme’s glories, by including our alphabet, making ‘A’ as the most important and pronounced. The sound issuing from the mouth fully open is ‘A’. No wonder that words starting with ‘A’ are the maximum! We combine words (especially in Sanskrit) to form compound expressions, ideas and propositions – an art of grammar. In all such compounds, dvandva (the dual) stands the most pronounced. Krishna refers to Time again, describing it as eternal. Time and causality are interrelated, and the whole Creation rests on cause and effect chain intertwined with time. The Supreme sustains the Creation through Time and causality.

I, the Supreme, am the all-wrenching death. Equally so, the source of everything and all to occur. I, the Supreme, am the fame, fortune, amiable speech, timely memory, wisdom, will and forbearance, all qualities found in women.

Do not look only for huge, great and remote matters to picture the Supreme's glory. Divine splendour is to be felt as much in factors surrounding one's daily life. To none is his birth a matter of self-experience. What is sure to meet everyone is his death, though its manner is unpredictable. None can escape death. Recognize and adore the Supreme in it, as well as in the events and developments every day brings, considering the Supreme to be the singular source of all. It makes the thought and association of the Supreme constant, easy and pleasant. Krishna's list of feminine qualities must abolish all thoughts of women being degraded the least. Men are born of women, not vice versa. Can a man hope to have qualities which his mother lacks genetically? True wisdom warrants respect and esteem for women any time.

Of Sāma-veda hymns, I (the Supreme) feature specially in Bṛhat-sāma, among Vedic meters, in Gāyatrī; of the twelve months, in Mārgaśeerṣa; of seasons, in the flowering Vasanta.

Krishna's enumeration grows to include factors related to the life and culture of people, given to various languages, customs, food habits, styles and faiths. Anything good and great has to comprehend all, despite their striking differences. Scriptures are a mother to all. Scriptural traditions also must be so. Bhagavad Gita upholds this. Sāma-veda is strikingly musical and Bṛhat chant is very sublime and serene. With Gāyatrī, a boy gets initiated into Vedic life. Gāyatrī has twenty four letters in three quarters. Other meters have four quarters. Mārgaśeerṣa falling in November-December has its unique spiritual effect. Before leaving Hastinapura after his ambassadorial mission, Krishna announcing Mārgaśeerṣa for the dharmic war was consequential. Vasanta or spring season, coming after dreary winter, brings new life and blossoming to nature.

Among the deceitful, I (the Supreme) am the game of deceptive dice (gambling). In the powerful, I am the power. I am victory and resoluteness. I am the sattva-guṇa in the sāttvika people.

The Supreme is supreme in every way. As good dominates, bad too robs human mind, making the events at times appallingly queer! Gambling is disastrous, but many are drawn to it, like moth to fire. Duryodhana exploited Yudhiṣṭhira’s weakness for dice. Making his own uncle Shakuni, an expert foul-player, play on his behalf, he snatched Yudhiṣṭhira’s kingdom and brothers. But for dice, Duryodhana could not have sent Pandavas to forest and incognito exile. Entire creation pulsates at the command of the Supreme. Although It is deceit in the deceitful, being the might of the mighty, and goodness of the good, It finally deceives the deceitful also, as it happened with Duryodhana.

I (the Supreme) am Vāsudeva (Krishna) among the Vṛṣṇis, Dhanañjaya (Arjuna) among the Pandavas. Among philosopher Saints, I am Vyāsa, and among the sage-poets, Shukracharya the far-sighted.

How revealing is the fact that Krishna lists himself and Arjuna present in the chariot engaged in this war-field dialogue as manifestations of divine glory. The spiritual seeker and the enlightened Master, both represent special divine splendour. What more? Sage Vyāsa, who authored Mahābharata and hence Bhagavad Gita, is equally a manifestation of the same divine glory. In fact, all Knowers are. Krishna brings Shukracharya also to the list. When Lord Vishnu went to Mahabali as Vamana, the special dwarf, begging for just three feet measure of earth, Shukracharya warned his disciple Mahabali that it was Vishnu who came as an imposter to rob the King of all his possessions, and he should not blindly yield. Krishna gives this priest of the Asuras also the status of special divine manifestation. One should wonder whether there is anything in the visible creation not depicting the glory of the Supreme!

Of enforcers of discipline and order, I (the Supreme) am the rod of chastisement. Among aspirants of victory, I am justice and propriety. Of secrets, I am Silence. Of knowledgeable people, I am knowledge itself.

Despite the great power of thinking and sharing, humans cannot live as a society without enforcement of law and order, which makes the rod of punishment indispensable. One has to see the Supreme in it. Victory gained by mere force will not be lasting. Real watchword for lasting victory is justice and propriety. Human conscience will verily submit only to their dictate. The earlier leaders recognize this the better. Silence is the best way of keeping a secret. Any visible move of offence or defence in this regard will only weaken and tend to divulge it. The real greatness of the wise is the wisdom they possess and employ judiciously. A word of wisdom is capable of overwhelming the effects of many unwise actions and counsels!

Whatever is the seed of all beings, I (the Supreme) am all that. No mobile and immobile creation will be there, if it is to be without Me (the Supreme).

Imagine the confidence and clarity with which Krishna speaks of himself as the Self, the one source of all existence, expression and splendour. The Self, the Supreme, not the body, is the seed of everything and all. Nothing else gives birth to or engenders anything whatsoever anywhere any time. All are sourced by just one seed, the Self, the Supreme. Krishna emphatically adds the negative proposition, making the final message doubly strong and compulsive. In the whole Universe, no existence is possible which is not sourced by the Supreme. Every existence, expression, or appearance has the Self alone as its seed. Self is so full and wholesome in every way. To feel that the Self in our limited body is the unlimited Supreme is very difficult. Hence so much of description and delineation to help grasp the infinitude of the Self.

O scorcher of enemies (Arjuna), there is no end to My divine glories. Whatever is described by Me is but a brief rendering of the extensive glories the Self hosts in Itself.

The creation appears to be endless before the senses in the body. If the eyes reveal such endlessness, how much greater will be what the inner mind and intelligence hold in themselves! Yes, the inner splendour the Self, the Supreme, can design and display is infinitely more! Whatever is mentioned, says Krishna, is only a very brief account of the detailed infinite grandeur the Self possesses. Needless to say, whatever Krishna speaks about his Self and its grandeur is true of all others and their Self, a point Krishna has been emphasizing all along. The statements and confirmations given in 2.12, 4.10, 14.2, clearly affirm that whatever glory or potential Krishna discusses, is of the Self in all. Bhagavad Gita makes a universal handbook on life, only because whatever Krishna speaks is about the inner Self, the supreme Sentience in one and all.

Whatever appears or strikes as stupendous, unique, strong or powerful, know it as a spark of My manifold brilliance.

What a wholesome pronouncement from the Guru to the śiṣhya, nay to all seekers and students! The world is abundantly various, displaying assorted alluring and awesome excellences. The snow-clad Himalayas, the holy Ganges with un-contaminable waters, the exquisite Valley of Flowers and the like are instances of this kind. Events involving Rama, Krishna, Arjuna, Yudhishthira, Seeta and Draupadi, are equally wonderful instances, evincing the Supreme’s manifold splendour. Though all are manifestations of the Self alone, these stand out as specially great and famous. To have the transcendental vision to see all as equally divine is not easy. But everyone can perceive divinity in a few items that attract his mind. The idea growing deeper, the mind will become purer and wholesome, to see the Supreme in all, leading the seeker to inner fullness and transcendence.

But, O Arjuna, of what use is there to know so much about all these details? Suffice it to say that I (as the Supreme) remain pervading and supporting this Universe by a small speck of My divine brilliance.

Enumeration of the grand glory of the Self, which began in 9th chapter, Krishna continues in the 10th. Meanwhile, Arjuna sought his Teacher to speak in full about the subject (10.16). Krishna enhanced his narration. But how long could he continue with the endless divine glories? So he winds up stating whatever is good, great and mighty is indeed the Supreme's glory alone! Or the other way to conclude the description, says Krishna, is that the Self is so ineffably vast, stupendous and resourceful, that it remains the Self while displaying the entire Creation just by a speck of its divine brilliance. If so, what should be the real dimension, glory and majesty of the 'I' in our limited body!