B.G 10.39 and 40
यच्चापि सर्वभूतानां बीजं तदहमर्जुन। न तदस्ति विना यत्स्यात् मया भूतं चराचरम् ॥३९॥
yaccāpi sarvabhūtānāṁ bījaṁ tadaham arjuna। na tadasti vinā yatsyāt mayā bhūtaṁ carācaram ॥39॥
[यत् (yat) - which; च (ca) - and; अपि (api) - also; सर्वभूतानाम् (sarvabhūtānām) - of all beings; बीजम् (bījam) - the seed; तत् (tat) - that; अहम् (aham) - I am; अर्जुन (arjuna) - O Arjuna. न (na) - not; तत् (tat) - that; अस्ति (asti) - exists; विना (vinā) - without; यत् (yat) - which; स्यात् (syāt) - could be; मया (mayā) - by Me; भूतम् (bhūtam) - being; चराचरम् (carācaram) - moving and non-moving.]
And whatever is the seed of all beings, that am I, O Arjuna; there is no being—moving or non-moving—that can exist without Me.
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप। एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥४०॥
nānto'sti mama divyānāṁ vibhūtīnām parantapa। eṣa tūddeśataḥ prokto vibhūtervistaro mayā ॥40॥
[न (na) - not; अन्तः (antaḥ) - end; अस्ति (asti) - is; मम (mama) - of mine; दिव्यानाम् (divyānām) - of divine; विभूतीनाम् (vibhūtīnām) - manifestations; परन्तप (parantapa) - O scorcher of foes. एषः (eṣaḥ) - this; तु (tu) - but; उद्देशतः (uddeśataḥ) - briefly; प्रोक्तः (proktaḥ) - has been spoken; विभूतेः (vibhūteḥ) - of the manifestation; विस्तारः (vistāraḥ) - the expanse; मया (mayā) - by Me.]
There is no end to My divine manifestations, O scorcher of foes; what has been spoken by Me is only a brief indication of My glories.
Gīta Tātparya 10.40
The forms of vibhūti is entirely distinct from Brahmā and other individual beings. Manifestation is of two forms — visible and concealed. Due to the differences in presiding deities and associations, the importance is assigned appropriately in each case.
"येषां विष्णुस्वरूपाणां सन्निधेरन्यवस्तुषु। विशिष्टत्वं स्वजातेः स्याद् विभूत्याख्यानि तानि तु॥ ब्रह्मनामा ब्रह्मगतः सर्वदैवतसञ्चयात्। आधिक्यहेतुः भगवान् सामस्थः सामनामकः। आधिक्यहेतुः वेदेभ्यः तथाऽश्वत्थस्थितो हरिः। उत्कर्षहेतुः वृक्षेभ्यो य एवाश्वत्थनामकः॥"
"yeṣāṁ viṣṇusvarūpāṇāṁ sannidheranyavastuṣu। viśiṣṭatvaṁ svajāteḥ syād vibhūtyākhyāni tāni tu॥ brahmanāmā brahmagataḥ sarvadaivatasañcayāt। ādhikyahetuḥ bhagavān sāmasthaḥ sāmanāmakaḥ। ādhikyahetuḥ vedebhyaḥ tathā'śvatthasthito hariḥ। utkarṣahetuḥ vṛkṣebhyo ya evaśvatthanāmakaḥ॥"
[येषां (yeṣām) - of whom; विष्णुस्वरूपाणां (viṣṇu-svarūpāṇām) - of the forms of Viṣṇu; सन्निधेः (sannidheḥ) - due to the presence; अन्यवस्तुषु (anya-vastuṣu) - among other objects; विशिष्टत्वं (viśiṣṭatvam) - distinctness; स्वजातेः (sva-jāteḥ) - in their own class; स्यात् (syāt) - may occur; विभूत्याख्यानि (vibhūti-ākhyāni) - are called glories; तानि (tāni) - those; तु (tu) - indeed. ब्रह्मनामा (brahma-nāmā) - one named Brahma; ब्रह्मगतः (brahma-gataḥ) - associated with Brahman; सर्वदैवतसञ्चयात् (sarva-daivata-saṁcayāt) - due to the collection of all deities; आधिक्यहेतुः (ādhikya-hetuḥ) - cause of preeminence; भगवान् (bhagavān) - the Lord; सामस्थः (sāma-sthaḥ) - established in the Sāman; सामनामकः (sāma-nāmakaḥ) - named Sāma. आधिक्यहेतुः (ādhikya-hetuḥ) - cause of preeminence; वेदेभ्यः (vedebhyaḥ) - among the Vedas; तथा (tathā) - likewise; अश्वत्थस्थितः (aśvattha-sthitaḥ) - situated in the aśvattha; हरिः (hariḥ) - Hari; उत्कर्षहेतुः (utkarṣa-hetuḥ) - cause of excellence; वृक्षेभ्यः (vṛkṣebhyaḥ) - among trees; यः (yaḥ) - who; एव (eva) - indeed; अश्वत्थनामकः (aśvattha-nāmakaḥ) - called aśvattha.]
Those forms of Viṣṇu, by their very presence among other objects, gain distinction within their own category and are thus called vibhūtis. One named Brahma is associated with Brahman due to being a collection of all deities. The Lord established in the Sāman is called Sāma because of preeminence among the Vedas. Likewise, Hari situated in the aśvattha is called aśvattha due to excellence among trees.
इत्यादि विभूतितत्त्वे।
ityādi vibhūtitattve।
[इत्यादि (ityādi) - and so on; विभूतितत्त्वे (vibhūti-tattve) - in the doctrine of divine manifestations.]
- such statements in the ancient testimonial called "vibhūti-tattva".
"केषु केषु च भावेषु" इत्युक्तत्वाच्च ब्रह्मादिजीवेभ्योऽन्यदेव विभूतिरूपम्।
"keṣu keṣu ca bhāveṣu" ityuktatvāc ca brahmādijīvebhyo'nyadeva vibhūtirūpam.
[केषु (keṣu) - in which; केषु (keṣu) - in which; च (ca) - and; भावेषु (bhāveṣu) - in existences; इत्युक्तत्वात् (ityuktatvāt) - due to such a statement; च (ca) - and; ब्रह्मादिजीवेभ्यः (brahma-ādi-jīvebhyaḥ) - from Brahma and other jīvas; अन्यदेव (anya-deva) - entirely different; विभूतिरूपम् (vibhūti-rūpam) - the form of manifestation.]
Because it is stated as "in various existences", the form of vibhūti is entirely distinct from Brahmā and other individual souls.
"द्विविधं वैभवं रूपं प्रत्यक्षं च तिरोहितम्। कपिलव्यासकृष्णाद्यं प्रत्यक्षं वैभवं स्मृतम्॥ भिन्नं ब्रह्मादिजीवेभ्यो जडेभ्यश्चापि तद्गतम्। स्वजात्याधिक्यदं तेषां तत्तिरोहितवैभवम्॥"
"dvividhaṁ vaibhavaṁ rūpaṁ pratyakṣaṁ ca tirohitaṁ। kapilavyāsakṛṣṇādyaṁ pratyakṣaṁ vaibhavaṁ smṛtam॥ bhinnaṁ brahmādijīvebhyo jaḍebhyaścāpi tadgatam। svajātyādhikyadaṁ teṣāṁ tattirohita-vaibhavam॥"
[द्विविधं (dvividham) - of two kinds; वैभवम् (vaibhavam) - manifestation; रूपम् (rūpam) - form; प्रत्यक्षम् (pratyakṣam) - visible; च (ca) - and; तिरोहितम् (tirohitaṁ) - concealed. कपिलव्यासकृष्णाद्यम् (kapila-vyāsa-kṛṣṇa-ādyam) - Kapila, Vyāsa, Kṛṣṇa and the like; प्रत्यक्षम् (pratyakṣam) - visible; वैभवम् (vaibhavam) - manifestation; स्मृतम् (smṛtam) - is said to be. भिन्नम् (bhinnam) - distinct; ब्रह्मादिजीवेभ्यः (brahma-ādi-jīvebhyaḥ) - from Brahma and other jīvas; जडेभ्यः (jaḍebhyaḥ) - from inert entities; च (ca) - and; अपि (api) - even; तद्गतम् (tad-gatam) - belonging to Him. स्वजात्याधिक्यदं (svajātyādhikyadam) - giving superiority within its own category; तेषाम् (teṣām) - for them; तत् (tat) - that; तिरोहितवैभवम् (tirohita-vaibhavam) - concealed manifestation.]
Manifestation is of two forms — visible and concealed. Manifestation through Kapila, Vyāsa, Kṛṣṇa, and others is said to be visible. That which belongs to Him, though distinct from Brahmā, jīvas, and inert entities, and grants superiority within its own kind, is considered His concealed manifestation.
इत्यादि च।
ityādi ca।
[इत्यादि (ityādi) - and so on; च (ca) - and.]
- such statements as well.
"आत्माऽततगुणत्वेन रवज्ञेयो यतो रविः। उदवन्मेघचलनात् मरीचिः साम साम्यतः॥ सुखात् सुखत्वात्तु शशी वेदो वेदनतो हरिः। वासवर्ती वासवोऽसौ चेतोनेता तु चेतना॥"
"ātmā'tataguṇatvena ravajñeyo yato raviḥ। udavanmeghacalanāt marīciḥ sāma sāmyataḥ॥ sukhāt sukhatvāttu śaśī vedo vedanato hariḥ। vāsavartī vāsavo'sau cetonetā tu cetanā॥"
[आत्मा (ātmā) - the Lord; अततगुणत्वेन (atataguṇatvena) - by the absence of nonessential qualities; रवज्ञेयः (rava-jñeyaḥ) - is to be known by radiance; यतः (yataḥ) - because; रविः (raviḥ) - the sun. उदवन् (udavan) - water-bearer; मेघचलनात् (megha-calanāt) - due to the movement of clouds; मरीचिः (marīciḥ) - called 'marīciḥ'; साम (sāma) - Sāman; साम्यतः (sāmyataḥ) - due to sameness. सुखात् (sukhāt) - from happiness; सुखत्वात् (sukhatvāt) - due to nature of happiness; तु (tu) - indeed; शशी (śaśī) - the moon; वेदः (vedaḥ) - the Veda; वेदनतः (vedanataḥ) - due to knowledge; हरिः (hariḥ) - Hari. वासवर्ती (vāsavartī) - abiding in senses; वासवः (vāsavaḥ) - Indra; असौ (asau) - he; चेतः (cetaḥ) - the mind; नेता (netā) - leader; तु (tu) - indeed; चेतना (cetanā) - consciousness.]
The Lord is to be known as the 'ātmān', i.e. the essence, due to the absence of nonessential qualities, is to be known as 'Ravi', i.e. the Sun, as He reveals itself through radiance. He is called 'Marīciḥi', as He is the bearer of water through the movement of clouds; and is called the 'Sāman', due to its harmony. Lord Hari is to be known as the 'śaśī', i.e. the Moon, representing happiness due to its blissful nature; to be known as the 'Veda' as He is the source of knowledge. He is Indra because He is the leader of the mind. He is consciousness itself among beings.
पालकैर्वननीयत्वात् पवनो बोधनान्मनः। पावकः शोधनान्मेरुरीरो यन्माऽस्य सागरः॥ सारस्य गरणात् स्कन्दो जगतः स्कन्दनात् भृगुः। भर्जनात् जपयज्ञश्च जातपो याज्य एव च॥
pālakairvananīyatvāt pavano bodhanān manaḥ। pāvakaḥ śodhanān merurīro yanmā'sya sāgaraḥ॥ sārasya garaṇāt skando jagataḥ skandanāt bhṛguḥ। bharjanāt japayajñaśca jātapo yājya eva ca॥
पालकैः (pālakaiḥ) - by protectors; वननीयत्वात् (vananīyatvāt) - due to being served, of the world; पवनः (pavanaḥ) - wind; बोधनात् (bodhanāt) - due to awakening; मनः (manaḥ) - the mind. पावकः (pāvakaḥ) - fire; शोधनāt (śodhanāt) - due to purification; मेरुः (meruḥ) - Meru mountain; ईरः (īraḥ) - driver; यत् (yat) - which; मा (mā) - overwhelmes; अस्य (asya) - of this; सागरः (sāgaraḥ) - ocean. सारस्य (sārasya) - of essence; गरणāt् (garaṇāt) - from absorption; स्कन्दः (skandaḥ) - Skanda; जगतः (jagataḥ) - of the world; स्कन्दनāt् (skandanāt) - due to overcoming the enemy; भृगुः (bhṛguḥ) - Bhṛgu. भर्जनात् (bharjanāt) - from burning; जपयज्ञः (japayajñaḥ) - the sacrifice of muttering; च (ca) - and; जातपः (jātapaḥ) - one who has arisen through austerity; याज्यः (yājyaḥ) - fit for worship; एव (eva) - indeed; च (ca) - and.
He is called the 'pavana', i.e. the wind, as He is served by the protectors of the world; He is called the 'mana', i.e. the mind, because of its function of awakening. He is called the 'pāvaka', i.e. filre, because it purifies; the 'Meru', the highest, as it is the ultimate cause; the 'sāgara', i.e. the ocean as it overwhelms. Is called 'Skanda' as he overcomes the enemy; is called 'Bhṛgu', as he expands. He is called 'japayajñaḥ' or 'japa' and 'yajña', as he burns. Indeed he is the one who has arisen through austerity and is fit for worship.
अश्वाकारस्थितोऽश्वत्थ ऐरा श्रीश्च तदाश्रयः। ऐरावतो नराणां यद् दद्यात् सर्वं स नारदः॥ ह्रीश्रीसमाश्रयत्वाच्च हिमालय इतीरितः। वर्ज्यत्वादरिभिः वज्रो वैनतेयो नतास्पदः। वासुकिः वाससुखदः कन्दर्पः सुखभेदपः॥
aśvākārasthito'śvattha airā śrīśca tadāśrayaḥ। airāvato narāṇāṁ yad dadyāt sarvaṁ sa nāradaḥ॥ hrīśrīsamāśrayatvācca himālaya itīritaḥ। varjyatvād aribhiḥ vajro vainateyo natāspadaḥ। vāsukiḥ vāsasukhadaḥ kandarpaḥ sukhabhedapaḥ॥
अश्वाकारस्थितः (aśvākārasthitaḥ) - existing in the form of a horse; अश्वत्थः (aśvatthaḥ) - the aśvattha tree; ऐरः (airaḥ) - of the lineage of Airāvaṇa; श्रीश्च (śrīś ca) - and the Lord of Śrī; तदाश्रयः (tad-āśrayaḥ) - supported by that. ऐरावतः (airāvataḥ) - Airāvata; नराणाम् (narāṇām) - of men; यत् (yat) - that which; दद्यात् (dadyāt) - may give; सर्वम् (sarvam) - all; सः (saḥ) - he; नारदः (nāradaḥ) - Nārada. ह्रीश्रीसमाश्रयत्वात् (hrī-śrī-sam-āśrayatvāt) - due to being the abode of modesty and prosperity; हिमालयः (himālayaḥ) - the Himalaya; इति (iti) - thus; ईरितः (īritaḥ) - is called. वर्ज्यत्वात् (varjyatvāt) - due to being avoided; अरिभिः (aribhiḥ) - by enemies; वज्रः (vajraḥ) - the thunderbolt; वैनतेयः (vainateyaḥ) - Garuḍa; नतास्पदः (nata-āspadaḥ) - the refuge of the bowed. वासुकिः (vāsukiḥ) - Vāsuki; वाससुखदः (vāsa-sukha-daḥ) - giver of the pleasure of dwelling; कन्दर्पः (kandarpaḥ) - Kandarpa; सुखभेदपः (sukha-bhedapaḥ) - producer of the diversity of pleasure.
He is named the 'aśvattha' as it stands in the form of a horse, the 'Hayagriva form of the lord'; Is called 'Airāvata' as He is the refuge of 'airaḥ', the insentient principle. He is known as 'Nārada' as He grants wishes of all men. He is called the 'Himalaya' because He is the abode of modesty and prosperity. The is called 'Vajra', the thunderbolt as He is avoided by enemies; called 'Garuḍa; as He is the refuge of the bowed. called 'Vāsuki' as He gives the joy of dwelling and called 'Kandarpa' as He causes the diversity of pleasures.
अर्यमा ज्ञेयमातृत्वात् काल आकालनादपि। वरुणो वरणाद् द्वन्द्वो द्विरूपोऽन्तर्बहिर्यतः॥
aryamā jñeyam-ātṛtvāt kāla ākālanād-api। varuṇaḥ varaṇāt dvandvo dvirūpo'ntarbahir-yataḥ॥
[अर्यमा (aryamā) - Aryamā; ज्ञेयम् (jñeyam) - to be known; आतृत्वात् (ātṛtvāt) - due to. कालः (kālaḥ) - Time; आकालनात् (ākālanāt) - from measurement; अपि (api) - also. वरुणः (varuṇaḥ) - Varuṇa; वरणात् (varaṇāt) - from choosing/protecting. द्वन्द्वः (dvandvaḥ) - the dual; द्विरूपः (dvirūpaḥ) - of two forms; अन्तः (antaḥ) - within; बहिः (bahiḥ) - without; यतः (yataḥ) - because.]
He is to be known as 'Aryamā' as he knows all there is to be known, and is called 'Kāla', i.e. time, because it measures all. Is named 'Varuṇa' from his function of choosing or enveloping. Is called 'Dvandva', i.e. the dual, as He has two forms that operate both within and without.
मकरो मानकर्तृत्वाद् यमः संयमनाद् विभुः। प्रह्लादः स महानन्दो मृगेन्द्रो मृगयत्पतिः॥
makaro mānakartṛtvāt yamaḥ saṁyamanād vibhuḥ। prahlādaḥ sa mahānando mṛgendro mṛgayatpatiḥ॥
[मकरः (makaraḥ) - Makara; मानकर्तृत्वात् (mānakartṛtvāt) - due to measuring or estimating. यमः (yamaḥ) - Yama; संयमनात् (saṁyamanāt) - from restraining. विभुः (vibhuḥ) - the all-pervading one. प्रह्लादः (prahlādaḥ) - Prahlāda; सः (saḥ) - he; महानन्दः (mahānandaḥ) - great bliss. मृगेन्द्रः (mṛgendraḥ) - lord of beasts; मृगयत्पतिः (mṛgayatpatiḥ) - master of the hunt.]
Is called 'Makara' as He measures or determines value; 'Yama' as He is known from his quality of restraint; 'Vibhu' as He is the all-pervading one; 'Prahlāda' as He is great bliss; As 'Mṛgendra', i.e. the lord of beasts, as He is the master of the hunt.
जाह्नवी जहतां स्थानमध्यात्मं चात्मनां पतिः। विद्या ज्ञप्तिस्वरूपत्वाद् वादो वाच्यत्वतो हरिः॥
jāhnavī jahatāṁ sthānam-adhyātmaṁ cātmanāṁ patiḥ। vidyā jñaptisvarūpatvād vādo vācyatvato hariḥ॥
[जाह्नवी (jāhnavī) - Jāhnavī (Ganges); जहताम् (jahatām) - of those who have renounced; स्थानम् (sthānam) - the refuge. अध्यात्मम् (adhyātmam) - the 'adhyātmam'; च (ca) - and; आत्मनाम् (ātmanām) - of souls; पतिः (patiḥ) - the lord. विद्या (vidyā) - knowledge; ज्ञप्तिस्वरूपत्वात् (jñaptisvarūpatvāt) - due to its nature as awareness. वादः (vādaḥ) - discourse; वाच्यत्वतः (vācyatvataḥ) - due to being expressible. हरिः (hariḥ) - Hari.]
Is 'Jāhnavī' as He is the refuge for those who have renounced; Is 'Adhyātmam' as He is the lord of all individual beings. Is called 'Vidyā' because it is of the nature of awareness; Is called 'Vāda', i.e. discourse, as He is expressible; Thus, Lord Hari is the ultimate.
कीर्त्यो वक्ताऽश्रयः कीर्तिर्वाक् श्रीरिति च नामतः। स्मरणीयः स्मृतिः मेधा क्षमारूपः तथेर्यते॥
kīrtyo vaktā'śrayaḥ kīrtirvāk śrīriti ca nāmataḥ। smaraṇīyaḥ smṛtiḥ medhā kṣamārūpaḥ tatheryate॥
[कीर्त्यः (kīrtyaḥ) - worthy of praise; वक्ता (vaktā) - speaker; आश्रयः (āśrayaḥ) - refuge. कीर्तिः (kīrtiḥ) - fame; वाक् (vāk) - speech; श्रीः (śrīḥ) - beauty or prosperity; इति (iti) - thus; च (ca) - and; नामतः (nāmataḥ) - by name. स्मरणीयः (smaraṇīyaḥ) - worthy of remembrance; स्मृतिः (smṛtiḥ) - memory; मेधा (medhā) - intelligence; क्षमारूपः (kṣamārūpaḥ) - of the form of forbearance; तथा (tathā) - likewise; इर्यते (iryate) - is described.]
He is praised as worthy of fame, as speaker, as refuge. By name, he is known as fame, speech, and prosperity. He is remembered as memory, intelligence, and as the form of forbearance; thus, he is described.
द्यूतं क्रीडापरत्वाच्च गायत्री त्राति गायकान्। सत्त्वं साधुगुणत्वाच्च दण्डनाद् दण्ड उच्यते॥
dyūtaṁ krīḍāparatvāc ca gāyatrī trāti gāyakān। sattvaṁ sādhu-guṇatvāc ca daṇḍanād daṇḍa ucyate॥
[द्यूतम् (dyūtam) - gambling; क्रीडापरत्वात् (krīḍāparatvāt) - due to excessive play; च (ca) - and. गायत्री (gāyatrī) - Gāyatrī; त्राति (trāti) - protects; गायकान् (gāyakān) - singers. सत्त्वम् (sattvam) - virtue; साधुगुणत्वात् (sādhu-guṇatvāt) - due to noble qualities; च (ca) - and. दण्डनात् (daṇḍanāt) - from punishing; दण्डः (daṇḍaḥ) - the rod; उच्यते (ucyate) - is called.]
Is 'Dyūtam', i.e. Gambling, due to its association with excessive play. Is 'Gāyatrī', because she protects the singers; Is 'Sattvam', i.e. virtue, for its noble qualities; Is 'Daṇḍa', i.e. the rod, because it is used for punishment.
बृहत्सारोप्यमेयश्च बृहत्सामोशनोशतेः। शुभाशुभज्ञानकरः कुसुमाकर ईरितः॥
bṛhatsāropyameyaś ca bṛhatsāmośanośateḥ। śubhāśubhajñānakaraḥ kusumākara īritaḥ॥
[बृहत् (bṛhat) - great; सारोप्यमेयः (sāropyameyaḥ) - of the nature of likeness and measure; च (ca) - and. बृहत्सामः (bṛhatsāmaḥ) - the Bṛhat-sāman; ओशनः (ośanaḥ) - Uśanas (Śukra); उशतेः (uśateḥ) - due to praise. शुभ-अशुभ-ज्ञानकरः (śubha-aśubha-jñānakaraḥ) - giver of knowledge of good and evil; कुसुमाकरः (kusumākaraḥ) - spring season; ईरितः (īritaḥ) - is called.]
He who is of the nature of greatness, likeness, and measurement is also known as the 'Bṛhat-sāman', and 'Uśana' because of his praiseworthiness. As the giver of knowledge of good and evil, he is called 'Kusumākaraḥ', i.e. who brings forth spring.
ज्ञानं ज्ञानात्मतो मौनं मुनीड्यो नीतिरानयन्। मार्गाणामन्तगत्वात्तु मार्गशीर्षः प्रकीर्तितः॥
jñānaṁ jñānātmato maunaṁ munīḍyo nītiḥ ānayan। mārgāṇām anta-gatvāt tu mārga-śīrṣaḥ prakīrtitaḥ॥
Is called 'Jñānam', i.e. knowledge, as He is the essence of knowledge; Is called 'maunam', i.e silence, practiced by the sages; Is called 'Nīti', i.e. good conduct, as he brings forth good conduct. Is proclaimed as 'Mārgaśīrṣa', i.e. the foremost of paths, as He leads to the end of all paths.
सुखं पिबन् लीलयैव कपिलो व्यास एव च। विशिष्टत्वाद् विष्णुनामा विशिष्टप्राणसौख्यतः॥
sukhaṁ piban līlayā eva kapilaḥ vyāsaḥ eva ca। viśiṣṭatvāt viṣṇu-nāmā viśiṣṭa-prāṇa-saukhyataḥ॥
As he effortlessly plays, he is called 'Kapila', As He drinks bliss he is called 'Vyāsa' too. Due to his excellence, he is called 'Viṣṇu', and is called 'Prāṇa', i.e. life breath, as is He is the special and distinguished giver of bliss.
एवं नानागुणैः विष्णुः नानानामभिरीरितः। नानाप्राण्यादिसंस्थश्च विभूतिरिति शब्दितः॥
evaṁ nānā-guṇaiḥ viṣṇuḥ nānā-nāmabhiḥ īritaḥ। nānā-prāṇi-ādi-saṁsthaś ca vibhūtiḥ iti śabditaḥ॥
Thus, Viṣṇu, endowed with various qualities, is described by many names and, dwelling in all beings and beyond, is termed as 'vibhūti', the divine glory.
शश्यादिषु विजातीयस्वाम्यदः सारदः क्वचित्। शर्वादिषु सजातीयश्रैष्ठ्यदत्वेन संस्थितः॥
śaśyādiṣu vijātīya-svāmyadaḥ sāradaḥ kvacit। śarvādiṣu sajātīya-śraiṣṭhyadatvena saṁsthitaḥ॥
Among crops and such, he is the ripener bestowing dominion over diverse kinds; among all kinds, he abides as the one granting supremacy among similar kinds.
शक्रोशनार्जुनाद्येषु सजातीयैकदेशतः। देवेष्वभ्यधिको ब्रह्मा यतो विष्णोरनन्तरः॥
śakra-uśanā-arjuna-ādyeṣu sajātīya-eka-deśataḥ। deveṣu abhyadhikaḥ brahmā yataḥ viṣṇoḥ anantaraḥ॥
Among Śakra, Uśanā, Arjuna, and the like, Brahmā is superior within his category; among the gods, he is foremost because he is nearest to Viṣṇu.
कवित्वादिगुणेष्वेवं यत्समो नास्ति कश्चन। तथा भीमश्च पार्थेषु ज्ञानं यज्ञेषु चोत्तमम्॥ सुदर्शनं चायुधेषु वेदेषु ऋग्वेद उच्यते॥
kavitva-ādi-guṇeṣu evaṁ yat-samaḥ nāsti kaścana। tathā bhīmaś ca pārtheṣu jñānaṁ yajñeṣu ca uttamam॥ sudarśanaṁ ca āyudheṣu vedeṣu ṛgvedaḥ ucyate॥
In poetic and related qualities, there is none equal; likewise, Bhīma among the sons of Pāṇḍu, knowledge among sacrifices is supreme. Sudarśana among weapons, and Ṛgveda is declared foremost among the Vedas.
इत्यादि विभूतितत्त्वे।
ityādi vibhūti-tattve
[इत्यादि (ityādi) - thus etc.; विभूतितत्त्वे (vibhūti-tattve) - in the doctrine of divine manifestations.]
- stated thus in the ancient testimonial 'Vibhūti-tattva', the principle of divine manifestations.
क्वचित् साम्न आधिक्यं अभिमान्यपेक्षया -
kvacit sāmna ādhiḳyaṁ abhimāny-apekṣayā -
[क्वचित् (kvacit) - sometimes; साम्न (sāmna) - of the Sāman; आधिक्यं (ādhiḳyaṁ) - predominance; अभिमान्यपेक्षया (abhimāny-apekṣayā) - due to association with specific deities/principles considered as dominant.]
Sometimes the predominance of the Sāman arises due to its association with particular presiding deities or principles considered dominant.
"ऋचः श्रीः गीः उमाद्याश्च साम्नः प्राणशिवादयः"
"ṛcaḥ śrīḥ gīḥ umā-ādyāḥ ca sāmnaḥ prāṇa-śiva-ādayaḥ"
[ऋचः (ṛcaḥ) - the Ṛg verses; श्रीः (śrīḥ) - are associated with prosperity; गीः (gīḥ) - song; उमाद्याः (umā-ādyāḥ) - Umā and others; च (ca) - and; साम्नः (sāmnaḥ) - of the Sāman; प्राणशिवादयः (prāṇa-śiva-ādayaḥ) - Prāṇa, Śiva, and others.]
"The Ṛg verses are associated with Śrī (prosperity) and song; the Sāmans are associated with Umā, Prāṇa, Śiva, and others."
इत्याद्यभिमानिभेदात्। तत्रापि यथायोग्यम् ॥२१-४०॥
ity-ādi-abhimāni-bhedāt. tatra-api yathā-yogyam ॥21-40॥
[इति (iti) - thus; आदि (ādi) - and so on; अभिमानि (abhimāni) - presiding deities; भेदात् (bhedāt) - due to differences; तत्र (tatra) - therein; अपि (api) - also; यथायोग्यम् (yathā-yogyam) - as appropriate.]
Thus, due to the differences in presiding deities and associations, the importance is assigned appropriately in each case.
