BG 10.1 — Vibhūti-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 10.1Chapter 10 · Vibhūti-Yoga · Krishna → Arjuna · anuṣṭubh

भूय एव महाबाहो शृणु मे परमं वचः ।

यत् ते ऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥

bhūya eva mahā-bāho śṛṇu me paramaṃ vacaḥ

yat te 'haṃ prīyamāṇāya vakṣyāmi hita-kāmyayā

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Krishna says: Listen once more, mighty-armed Arjuna, to this highest word of mine, which I speak again out of love for your good.

ekras · bhāṣya

Once more, maha-baho, hear My supreme word — which I declare to you, the one finding pleasure in it, out of the wish for your good. Two qualifiers: priyamana — Arjuna who is taking pleasure in the hearing — and hita-kamyaya — out of love for his good. The chapter is being spoken because the listener is being delighted, and because the speaker is invested in the listener's benefit.

Shankara reads paramam vachah as the unsurpassable reality — niratishaya-vastu — that the listener drinks like amrita. The bhuyah — once more — names the chapter's relation to ch7 and ch9: those chapters spoke of Krishna's nature; this chapter elaborates the vibhutis that make that nature visible in the world. Hita-kamyaya signals Krishna's own motive; the teaching is freely given.

Madhusudana reads the chapter's place precisely. Chapters 7-9 disclosed Bhagavan's tattva — both with upadhi and without upadhi — and the vibhutis were briefly noted there. Now they must be elaborated for dhyana on the conditioned form. The chapter's task is meditation-support: to give the upasaka the materials for sustained Krishna-attention.

Ramanuja reads the verse with characteristic relational warmth. Having heard of Krishna's mahatmya in ch9 and being delighted, the priyamana Arjuna is the right hearer for this further word. The hita the verse names is precisely bhakti-utpatti-vivriddhi — the birth and growth of devotion. The chapter is for the bhakta whose first stirring of bhakti is now ready for the materials that will deepen it.

Madhva names the chapter's specific content: this entire chapter declares Hari's vibhutis and the principle that certain beings owe their distinctiveness to Hari, for the eternally distinct jiva to recognize Hari in each.

Vallabha reads Krishna as speaking anuprishta — without being asked. The chapter is offered as overflow, not extracted by question. The world that arises from sat-chit-ananda is sada-mat-atmaka, always Krishna's own form; the chapter elaborates that.

Shridhara reads maha-baho as the address to one whose long arms are skilled in svadharma-anushthana — to Arjuna in his proper capacity.

Context

where

Chapter 10 · Vibhūti-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

What's going on

Krishna says: Listen once more, mighty-armed Arjuna, to this highest word of mine, which I speak again out of love for your good.

Sūtras through this verse · hub (21)

RāmānujaclassicalA

World as the Lord's body (antaryāmin)between

9.10Nature acts under My gaze.───→here10.1───→10.8Source of all. Most-cited.

ŚrīdharaclassicalJ

Insight given as a gift, not earned alonebetween

4.34Knowers will pass it to you by teaching.───→here10.1───→10.10I give them buddhi by which they come.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerapproach

───→here10.1───→11.8The eye is given; seeing is grace.

show all 21

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherstation · anchor

───→here10.1───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)station

───→here10.1───→

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

9.29Equal to all───→here10.1───→10.36Sattva of the strong

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

9.34A stream of recollection without break.───→here10.1───→10.10I give the buddhi-yoga to those who love.

Ekrasmodernforgiveness

Forgivenessapproach · other

───→here10.1───→12.13Friendly, compassionate

RāmānujaclassicalI

Vibhūti as evidence for antaryāminapproach

───→here10.1───→10.7Knowing the cases steadies the yoga.

Ekrasmodernmeditation

Meditation — the dhyāna tourexit · v2

8.12Om at the close───→here10.1───→

ŚrīdharaclassicalD

The path that turns no one awayexit

9.32Women, śūdras, all, also reach the goal.───→here10.1───→

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingexit

8.7Without a clean mind, steady remembrance fails.───→here10.1───→

ŚrīdharaclassicalK

Death-memory as the test of daily habitexit

8.14Remembrance comes only from constant daily practice.───→here10.1───→

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

9.22I myself am the Lord, the Self of all.───→here10.1───→10.8From Me everything flows; wise ones know this and worship.

RamsukhdasclassicalI

The Lord already inside the heartbetween

9.4The world rests in Me, not Me in the world.───→here10.1───→10.20I am the Self in every heart.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here10.1───→

AbhinavaguptaclassicalC

Vision is the structural centerstation

───→here10.1───→

ŚaṅkaraclassicalH

The Lord is friend of every beingbetween

9.13The great know Me as beginning of beings.───→here10.1───→10.42With one part I pervade this whole world, and stand.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

9.24Receiver of every rite is the indweller alone.───→here10.1───→10.20I am the Self seated in every heart.

VallabhaclassicalA

Two paths — rule-bound and grace-onlybetween

9.34Mind on Me — the grace-only soul's mark.───→here10.1───→10.10He gives the link that lets one know Him.

Gauravmodernmemorial_pastoral

Memorial Pastoralexit

8.6'Yam yam vapi smaran bhavam.' Whatever state of being one remembers at the last ───→here10.1───→

Śabda · lemmas (14 unique · 15 occurrences)

प्रीयमाणाय √prī — to please, gratify (verbal root) · dative masculine singular present participle pass verb
वक्ष्यामि √vac — to speak (verbal root) · future indicative 1st person singular verb
शृणु śru — to hear (verbal root) · present imperative 2nd person singular verb

show all 14

मे·अहम् mad ×2 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun / nominative singular noun
भूयस् bhūyas — more, again, abundantly
एव eva — indeed, truly, only (emphatic particle)
महा mahat — great, large; the cosmic intellect (mahattattva) · compound
बाहो bāhu — arm · vocative masculine singular noun
परमम् parama — highest, supreme · accusative neuter singular noun
वचः vacas — speech, word, statement · accusative neuter singular noun
यत् yad — which, who (relative pronoun) · accusative neuter singular noun
ते tvad — you (2nd person pronoun stem) · dative singular noun
हित hita — beneficial, good; well-being · compound
काम्यया kāmyā — desirable; performed for desire of result · instrumental feminine singular noun

Praśna · so what (7)

01Why does Kṛṣṇa speak 'again' (bhūyaḥ) without being asked — what does voluntary re-teaching reveal about the relationship between teacher and disciple in the Gītā's dramaturgy?
02The schools split on what 'hita' (welfare/good) means here — liberation, devotion-growth, upāsanā-grounding, or jñāna. What is actually at stake in that disagreement, and which frame does your own practice privilege?

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03Śaṅkara's disciple drinks the word 'like nectar' — is receptivity itself a form of practice, and how does a practitioner cultivate that quality of listening?
04Madhva frames the entire chapter as upāsanā-śāstra — does knowing that Hari is the 'cause of distinctiveness' in great beings change how you relate to excellence you encounter in others?
05Vallabha insists Kṛṣṇa speaks without being prompted (anupṛṣṭaḥ). What is the experiential difference between teaching received as response to your question versus teaching that arrives before you knew to ask?
06Madhusūdana says chapters 7–9 were preamble; the elaboration begins here. When in your own learning have you discovered that something you thought you understood was only a sketch — and what did the fuller picture cost you?
07All six schools agree 'paramam vacah' is a superlative — but they disagree on what makes it supreme. What criterion for 'supreme knowledge' operates in your life, and is it one you chose consciously?

Vyavahāra · try it in your life

Advaita

When you return to a difficult conversation you thought you'd closed — a hard truth with a friend, a confrontation you walked away from — notice whether you are doing it for the other person's liberation (hita-kāmyayā) or for your own relief. Śaṅkara's Kṛṣṇa reopens not because Arjuna asked but because the disciple is ready to receive what the teacher has always been holding.

Viśiṣṭādvaita

Track the moments in your day when you feel genuine delight upon hearing something — a piece of music, a sentence in a book, a person's honesty. Rāmānuja reads Arjuna's prīti (delight) as embryonic bhakti. Those moments of uncalculated joy at beauty or truth are not distractions from practice — they are the practice announcing itself.

show all 6

Dvaita

When you meet someone who is genuinely excellent — a skilled craftsperson, an unusually kind person, an athlete at the limit of their form — Madhva's frame says: that excellence has a cause that is not reducible to their individual effort. Pause to register that. It does not diminish them; it places you in relation to something larger than the two of you.

Śuddhādvaita

Vallabha's key word is anupṛṣṭaḥ — unasked. Think of the last time someone gave you exactly what you needed without your having found words for it. That gift structure — spontaneous, unrequested, overflowing — is what Vallabha sees as the signature of grace. Practice receiving it without converting it immediately into obligation or debt.

Bhakti

Śrīdhara's frame is sarvatra-īśvara-dṛṣṭi — the vision of the Lord everywhere. Choose one domain this week — your commute, your kitchen, a difficult colleague — and practice finding one point of excellence or beauty in it each day. The Tenth Chapter exists precisely to train that vision until it becomes natural rather than effortful.

Advaita-Bhakti

Madhusūdana teaches that the same reality is available both through a form you can meditate on and through a formless truth you can know directly — and that most people need both at different seasons of their life. Notice which mode you are in right now: do you need a vivid image to anchor your attention, or does the image feel like a cage? Neither answer is permanent; the chapter is large enough for both.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 10, Verse 1: Krishna to Arjuna — Vibhūti-Yoga