Bhagavad Gita Chapter 10, Verse 7

English Translation

One who knows truly this majesty and yoga of Mine, he becomes imbued with unwavering Yoga. There is no doubt about this.

Detailed Commentary

।।10.7।। Annotation: The pronoun 'etām vibhūtim yogam ca mama—etām' indicates proximity. Here, this word refers to the *Vibhuti* and *Yoga* described from the fourth to the sixth verse. 'Vibhuti' denotes the divine opulence (*Aiśvarya*) of Bhagavān, while 'Yoga' refers to the supernatural powers of Bhagavān. This means that the powers of Bhagavān are called 'Yoga', and the manifestations arising from that Yoga are called 'Vibhuti'. The *Vibhūtis* expressed from the fourth to the sixth verse are characteristics that manifest from the power and influence of Bhagavān. And 'born from Me' — this is the Yoga of Bhagavān. This has been stated in the fifth verse of the ninth chapter with the words 'Paśya me Yogam Aiśvaram' (Behold My divine Yoga). Similarly, in the eighth verse of the eleventh chapter, while showing the *Viśvarūpa* (Universal Form) to Arjuna, Bhagavān asked him to behold His divine Yoga with the words 'Paśya me Yogam Aiśvaram'. Special Point: When an individual indulges in enjoyment (*bhoga*) with attachment, both their power and the object of enjoyment are depleted. However, when one enjoys without craving for enjoyment (*bhoga-lālasā*), their power remains intact. Truly, the joy of enjoyment lies not in indulgence, but in self-restraint (*samyam*). *Samyam* is of two types: (1) Self-restraint in governing others, where one helps others and guides them onto the right path. (2) Self-restraint in governing oneself, where one renounces selfishness and ego, not seeking personal pleasure. Both these forms of *samyam* are referred to as 'Yoga' or 'Prabhāva' (influence/power). This Yoga or Prabhāva is inherent in the Paramātmā (Supreme Self). Governing with selfishness and arrogance leads to the depletion of power. Therefore, it is superior to govern with the aim that 'others may benefit and attain great bliss'. The governance of Paramātmā is true Yoga. Just as a goldsmith sees ornaments as gold, so too should the excellences visible in worldly objects be seen as the influence (*prabhāva*) of Paramātmā. Worldly objects are transient, but any excellence that appears permanent is of Paramātmā. The excellence seen in objects is an image of that immutable Paramātmā. The purpose of describing the *Vibhūtis* is to illustrate the divine opulence (*Aiśvarya*) of Paramātmā. The excellences manifested through the Yogic power of Paramātmā are His own opulence. Therefore, wherever extraordinary qualities are seen, they originate from the Yogic power of Bhagavān. To see Bhagavān as the source of these excellences is to know Him in essence (*tattva*). With such a perception, one's gaze remains fixed on the *Aiśvarya* of Bhagavān. 'Sa' Avikampena Yogena Yujyate' (He is endowed with unwavering Yoga) — this means he has firm devotion (*bhakti*) to Bhagavān. Firmness implies that he has no sense of importance (*mahattvabuddhi*) anywhere other than Bhagavān. 'Nātra Saṁśayaḥ' (There is no doubt in this) — there is no doubt in this, because he has not given importance to Bhagavān's Yoga and *Vibhūtis* by considering them separate. After knowing Bhagavān in essence (*tattva*), no worldly peculiarity affects him. His gaze remains fixed solely on Bhagavān, and his devotion naturally becomes firm. Connection: In the previous verse, Bhagavān stated that the devotee who knows His *Vibhuti* and *Yoga* in essence (*tattva*) becomes endowed with unwavering and immense devotion. Therefore, what it means to know *Vibhuti* and *Yoga* in essence will be deliberated in the next verse.