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Ch 10 · Vibhūti-Yoga
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Bhagavad Gītā Chapter 10, Verse 14: Krishna to Arjuna — Vibhūti-Yoga

Bhagavad Gītā 10.14Chapter 10 · Vibhūti-Yoga · Krishna → Arjuna · anuṣṭubh
सर्वमेतदृतं मन्ये यन् मां वदसि केशव ।
न हि ते भगवन् व्यक्तिं विदुर् देवा न दानवाः ॥
sarvam← sarva(138 verses)accusative neuter singular nounall, entireattested in commentariesviśiṣṭādvaitaएतद् यथावस्थितवस्तुकथनं मन्ये न प्रशंसाद्यभिप्रायम् etad ṛtaṃ← ṛtaaccusative neuter singular nountruth, cosmic order (past-pple. of √ṛ) manye← √man(25 verses)present indicative 1st person singular verbto think, regard, consider (verbal root)attested in commentariesadvaita, यत् मां प्रति वदसि भाषसे हे केशव। न हि ते तव भगवन्, व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः ।।यतः त्वं देवादीनाम् आदिःviśiṣṭādvaitaन प्रशंसाद्यभिप्रायम्śuddhādvaitaयन्मां त्वंbhaktiयन्मां प्रति त्वं कथयसिन मे विदुः सुरगणा इत्यादि तदपि सत्यमेव मन्य इत्याह -- न हीतिadvaita-bhaktiयन्मां प्रति वदसि केशव yan māṃ vadasi← √vad(5 verses)present indicative 2nd person singular verbto speak (verbal root)attested in commentariesadvaitaभाषसे हे केशव। न हि ते तव भगवन्, व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः ।।यतः त्वं देवादीनाम् आदिः, अतः --,viśiṣṭādvaita। अतो भगवन् निरतिशयज्ञानशक्तिबलैश्वर्यवीर्यतेजसां निधे ते व्यक्तिं व्यञ्जनप्रकारं न हि परिमितज्ञाना देवा दानवाः च विदुः।śuddhādvaita। अतो भगवन् षडगुणपूण ज्ञानं त्वय्येव गुणः त्वद्दत्तमेवान्यत्रोद्भवतीति नान्ये देवा दानवाश्च ते व्यक्तिं अनन्यसाधारणं योगadvaita-bhaktiकेशव। नहि त्वद्वचसि मम कुत्राप्यप्रामाण्यशङ्का। तच्च सर्वज्ञत्वात्त्वं जानासीति केशौ ब्रह्मरुद्रौ सर्वेशावप्यनुकम्प्यतय keśava← keśava(6 verses)vocative masculine singular nounhaving long hair (epithet of Kṛṣṇa)attested in commentariesadvaita। न हि ते तव भगवन्, व्यक्तिं प्रभवं विदुः न देवाः, न दानवाः ।।यतः त्वं देवादीनाम् आदिः, अतः --,advaita-bhakti। नहि त्वद्वचसि मम कुत्राप्यप्रामाण्यशङ्का। तच्च सर्वज्ञत्वात्त्वं जानासीति केशौ ब्रह्मरुद्रौ सर्वेशावप्यनुकम्प्यतया वात
na← na(252 verses)not (negation particle) hi← hi(70 verses)for, indeed, because (particle) te← tvad(123 verses)genitive singular nounyou (2nd person pronoun stem) bhagavan← bhagavat(3 verses)vocative masculine singular nounthe Blessed One, Lord (possessor of bhaga 'fortune')attested in commentariesadvaita, व्यक्तिं प्रभवं विदुः न देवाः, न दानवाःviśiṣṭādvaitaनिरतिशयज्ञानशक्तिबलैश्वर्यवीर्यतेजसां निधे ते व्यक्तिं व्यञ्जनप्रकारं न हि परिमितज्ञाना देवा दानवाःbhakti, तव व्यक्तिं देवा न विदुःadvaita-bhaktiसमग्रैश्वर्यादिसंपन्न, ते तव व्यक्तिं प्रभावं ज्ञानातिशयशालिनोऽपि देवा न विदुर्नापि दानवा न महर्षय इत्यपि द्रष्टव्यम् vyaktiṃ← vyakti(3 verses)accusative feminine singular nounmanifestation (vi- + √añj 'anoint/manifest') vidu← √vid(76 verses)past indicative 3rd person plural verbto know; to find (verbal root)r devā← deva(29 verses)nominative masculine plural noungod, deity, celestial being; the devas na← na(252 verses)not (negation particle) dānavāḥ← dānavanominative masculine plural nounDānava (a class of demons, sons of Danu)attested in commentariesadvaita।।यतः त्वं देवादीनाम् आदिः, अतः --,viśiṣṭādvaitaच विदुः
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

All of this that you tell me, Keśava, I hold as truth, and neither the gods nor the demons know the manner of your arising, O Lord.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Arjuna declares: all of this — what the sages have spoken and what you yourself say to me — I hold as truth (ṛtam). Śaṅkara reads 'ṛtam' (truth-as-cosmic-order) not merely as polite assent but as recognition that Kṛṣṇa's words carry the authority of śruti itself, because the speaker is the source. The devas and dānavas cannot know your 'vyakti' (prabhava, the mode of your arising) because their cognition is bounded by upādhi (limiting adjuncts); only the jñānī who has dissolved the upādhis can approach this.

    divergence: Strictly jñāna-centred: Arjuna's acceptance is itself a movement toward the direct knowledge that dissolves the questioner.

  • Rāmānujaviśiṣṭādvaita

    Arjuna affirms: this account — your incomparable, natural (svābhāvika) aiśvarya (lordly sovereignty) and the infinity of your auspicious qualities (kalyāṇa-guṇa-gaṇānantyam) — is not flattery but an accurate report of what actually is. Rāmānuja insists on 'yathāvasthita-vastu-kathanam': Arjuna is not praising, he is stating a fact. The devas and dānavas, whose jñāna is parimita (finite and circumscribed), cannot know the 'vyañjana-prakāra' — the specific mode in which this sovereignty becomes manifest in each context.

    divergence: The real, qualified Brahman with infinite auspicious attributes is the content of Arjuna's recognition — not a featureless absolute.

  • Madhvadvaita

    The 'brahma param' Arjuna acknowledges is pūrṇa (fully complete, brimming), etymologically rooted in 'bṛh' (to grow, to make grow): Hari alone is that which is supremely great and makes all others great. Madhva grounds this verse in the śruti testimony: 'vibhu-prabhu-prathamam' — Hari is sovereign first and by his own prabhāva became manifold. The devas' ignorance is not incidental but constitutive: the jīva is eternally distinct from Brahman and dependent, so even devas cannot grasp Hari's svarūpa by their own cognition.

    divergence: The ignorance of devas is an ontological datum about the creator-creature gap, not an epistemic failing that jñāna can repair from within.

  • Vallabhaśuddhādvaita

    Having heard the yoga-prabhāva — Kṛṣṇa's unique power unlike all others, the basis of every vibhūti, and his being the very ātman of his devotees — Arjuna responds with the understanding of a maryadā-puṣṭi bhakta: this entire speech is true because the Purushottama himself speaks it, confirmed by Nārada, Asita, Devala, Vyāsa, and the Mahābhārata verse 'eṣa nārāyaṇaḥ śrīmān'. The devas and dānavas cannot know this 'ananya-sādhāraṇa yoga-prabhāva' because they stand outside the circle of Kṛṣṇa's self-disclosure to his own.

    divergence: Truth-recognition here is an act of love and śaraṇāgati, not cognition: the ṣaḍ-guṇa-pūrṇa nature of Kṛṣṇa is disclosed within līlā to those admitted into it.

  • Śrīdharabhakti

    Śrīdhara Svāmī notes that this verse marks the dissolution of Arjuna's residual doubt about Kṛṣṇa's aiśvarya: 'asaṃbhāvanā nivṛttā' — the impossibility has been removed. Arjuna now accepts everything Kṛṣṇa has said as ṛtam (true, cosmically ordered). The devas do not know Kṛṣṇa's vyakti in the sense that they do not understand that this manifestation before them is for our anugraha (grace to devotees) and, correspondingly, dānavas do not grasp that it means their nigraha (restraint/destruction).

    divergence: Uniquely philological-devotional: the same vyakti is anugraha for devotees and nigraha for opponents; devas fail to see the former, dānavas fail to see the latter.

  • Madhusūdanaadvaita-bhakti

    Madhusūdana confirms: Arjuna's acceptance is total — not a single word of Kṛṣṇa's teaching gives rise to aprāmāṇya-śaṅkā (doubt about validity) because Kṛṣṇa is sarvajña (omniscient). The name 'Keśava' is unpacked via nirukti — Keśau brahma-rudrau, sarveśāv api anukampyatayā vāti avagacchati: Kṛṣṇa is he who pervades and encompasses even Brahmā and Rudra with compassion — this etymology itself signals niratiśaya-aiśvarya. Therefore even jñāna-śālin devas cannot know this vyakti (prabhāva).

    divergence: The synthesis is methodological: Advaita validates the epistemic authority, bhakti supplies the emotional texture — both arrive at the same verse from opposite entry-points.

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