Chapter 10 Shloka 7

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत:।

सोऽविकम्पेन योगेन युज्यते नात्र संशय:।।७।।

He who knows My divine prowess

and My yoga in reality, is established in Me

through that unchanging yoga;

of this there is no doubt.

Chapter 10 Shloka 7

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत:।

सोऽविकम्पेन योगेन युज्यते नात्र संशय:।।७।।

Bhagwan says:

He who knows My divine prowess and My yoga in reality, is established in Me through that unchanging yoga; of this there is no doubt.

Bhagwan says, “One who understands My vibhuti (divine manifestation) and My yoga, becomes established in that unchanging yoga.

Vibhuti (विभूति) means:

a) extraordinary energy,

b) glorified eminence,

c) divine power,

d) the radiance of renown,

e) the emergence of Supreme power,

f) supreme, unique potential.

The creation of the entire universe is the Lord’s vibhuti. The body, mind and intellect of the individual are also a vibhuti of the Supreme. The Lord has just proclaimed that the seven Maharishis and Manu are also the Lord’s vibhuti.

Little one:

1. The five elements are also part of the Lord’s vibhuti.

2. The threefold energy that pervades Prakriti is also a vibhuti of the Lord.

3. The energy of consciousness is also the Lord’s vibhuti.

4. All thought processes of the mind are also the Lord’s vibhuti.

5. All that exists on the universal or individual planes, manifest or unmanifest, is created from this divine energy of the Lord.

The nature of one who is devoid of the body idea is divine. The uninhibited flow of the pure intellect, divine attributes and silence are all divine vibhutis. Truth, Consciousness and Bliss are also divine vibhutis. Little one, the body of an Atmavaan is indeed a vibhuti of the Supreme.

The Lord says, “He who understands the mystery of and believes in the reality of My vibhuti, becomes established in yoga.” Such a Yogi believes that his body belongs to the Lord and is devoid of attachment to the body. He forgets himself and his body and is silent towards himself. He is devoid of the body idea. He disregards his individual existence and regards all as Atma. He is ever satiated within his Self. He perceives the Lord’s yoga in essence.

Now understand who it is with whom the Lord becomes one.

a) His identification with the varied modes of thought is His yoga.

b) His identification with varied body forms is His yoga.

c) For that Indivisible One to appear divided is His yoga.

d) For that Unmanifest One to appear manifest is His yoga.

e) For that One without any form to don so many varied forms is His yoga.

f) For that One devoid of attributes to identify with such multifarious qualities is His yoga.

g) The fact that the Lord, who transcends both birth and death, is seemingly bound by birth and death, signifies His extraordinary yoga.

h) This is the Lord’s divine union, His yoga with His creation.

i)  The very fact of His establishment in the eternal, indestructible, non-dual Essence is the Lord’s yoga.

In fact, from the point of view of the Supreme, no ‘other’ exists. Therefore, the term ‘yoga’ becomes superfluous. This term is used for the benefit of the individual’s and the sadhak’s understanding.

The view point of the person with individualistic concepts

Kamla, my dear one, listen! First understand the phenomenal contribution of the ‘I’ towards the individual’s downfall.

The Lord wrought a body along with a mind and an intellect.

1. He filled the energy of thought in the mind and intellect.

2. He created the potential within the mind and the intellect to experience bliss.

3. The mind and intellect together became attached to the body and claimed it as their own.

4. The mind and the intellect together created the ‘I’ and made it the master of that body, mind and intellect unit.

5. The mind and the intellect began to support the ‘I’ wholeheartedly.

This inert body pays heed to no one. It continues to change its form as time progresses. Going from infancy to childhood, from childhood to youth, from youth to old age – it finally accedes to death.

The mind revels in its likes and dislikes, as though saying, “This body will die one day – let me enjoy myself as much as I can today.”

The intellect desires the establishment of the body and wants to indulge the mind. It also craves recognition, as well as noble qualities. The intellect wants to prove itself the most superior of all. But the pleasure seeking mind thinks, “Who knows what we are really like inside!” It strives to suppress the intellect, conceal the truth about itself and have a good time in the world. That is why the mind creates so many complexes and aberrations that even the intellect cannot comprehend it.

Thus the individual cannot get to know himself. He is ruled by his mind, which in turn is attached to sense objects and their enjoyment. The mind is blind, whereas the intellect has the eyes to see. When the intellect becomes subservient to the mind and the mind becomes subservient to sense objects, demonic traits and attitudes abound.

Thus the once untouched and divine:

a) body attains the qualities of a demon;

b) mind becomes the king of all demonic tendencies;

c) intellect becomes subservient to these demons.

That Supreme Lord – the Essence of Atma Himself, still does not reject such degraded souls; in fact He calls them ‘His very own Self’. This is proof of His divine yoga.

He who knows this in essence, attains perfect yoga with the Supreme Lord.

Look little one, let me explain this to you again.

1. The vibhuti or divine, untouched form of the intellect is pragya – the spontaneous flow of a pure intellect; its manifest form is yagya or the spirit of devotional offering of all deeds to the Lord.

2. The vibhuti of the mind constitutes the divine attributes and internal silence – and its manifest form is tapas or forbearance in the face of adversity.

3. The vibhuti of the body in its essence is temple-like, and in its manifest form it is the performance of charity.

4. When the ‘I’ intermingles with these vibhutis, moha, attachments and repulsion are generated. In fact, it is the ‘I’ which:

­­–  robs you and separates you from your true Self;

­­–  degrades you from your immortal origin and renders you a mere mortal;

­­–  brings you down from your natural status of pragya or the possession of the pure flowing intellect to becoming the dubious possessor of moha;

­­–  renders you devoid of divine attributes;

­­–  destroys your innate silence.

Little one and Kamla, listen! Attachment changes an individual:

a) from a transcendental to an ordinary being;

b) from an immortal to a mortal being;

c) from a being of Truth to a creature of untruth.

On the other hand, the Supreme Lord, due to His complete detachment,

a) remains divine despite His identification with all mankind;

b) remains devoid of attributes despite His identification with the attributes of all beings;

c) remains a non-doer despite claiming the actions of all living beings as His own deeds.

Renounce your attachment with your single body, then you will be able to understand this profound mystery.

Become detached from your body and you will be able to know That Non-dual Essence.

Then and only then, will you be able to understand these vibhutis of which the Lord speaks and attain complete unison with Him.