________________
1070
GITA-RAHASYA OR KARMA-YOGA
सर्वमेततं मन्ये यन्मां वदसि केशव । न हि ते भगवन् व्यक्तिं विदुर्देवा न दानवाः॥१४॥ स्वयमेवात्मनाऽऽत्मानं वेत्थ त्वं पुरुषोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥ १५ ॥ वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः। याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥१६॥ कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् । केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥१७॥ विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥१८॥ Nārada, by Asita, Devala, and even by Vyása; and You also tell me the same thing. (14) O Keśava ! all this which You tell me, I look upon as true. O Blessed Lord ! Your 'vyakti' (that is, Your origin) is known neither to the gods nor to the demons. (15) O Bhūteśa, Who have created all these created beings! O God of gods, and Lord of the Universe! You alone are the one, O Purusottama ! Who know Yourself! (16) Therefore, those your divine mania festations, by which You have pervaded all these spheres, (please ) describe all those in detail to me. (17) O Yogin! how shall I Realise You, by continually meditating on You ? and 0 Blessed Lord! in what different objects should I meditate on You? (Tell me that). (18) O Janārdana! tell me again in full detail Your vibhūti-s (that is, manifestations) and Your Yoga, because, I cannot hear enough. of this (Your) nectar-like (conversation).
[The words 'vibhūti' and 'yoga' have appeared in the 7th stanza of this chapter, and Arjuna has repeated them here. See the meaning of the word 'Yoga' which has been given before (Gi. 7. 25). It must be borne in mind, as has been stated in the 17th stanza, that Arjuna's reason for asking about the different manifestations of the Blessed Lord was not in order to meditate on those different manifestations as deities, but in order to look upon all those different manifestations as being the All-Pervasive
