BG 10.7 — Vibhūti-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 10.7Chapter 10 · Vibhūti-Yoga · Krishna → Arjuna · anuṣṭubh

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।

सो ऽविकम्पेन योगेन युज्यते नात्र संशयः ॥

etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ

so 'vikampena yogena yujyate nātra saṃśayaḥ

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

meaning

Whoever knows my divine powers and the yoga behind them as they truly are becomes yoked to an unwavering discipline, and of this there is no doubt.

ekras · bhāṣya

The one who knows this vibhuti and yoga of Mine tattvatah — that one is yoked through avikampa-yoga. Of this there is no doubt. Avikampa: unwavering. The promise is precise: the recognition itself stabilizes the practice.

Shankara reads the verse as Krishna's declaration that true knowledge of the Lord's vibhuti — manifest expansion — and yoga — the power of self-conjunction, the omniscience born of yoga — dissolves the seeker's remaining oscillation. The one who knows tattvatah becomes yoked to avikampa-yoga: the steady samadhi-discipline that does not require external supports because the recognition itself provides the stability. The doubt the verse forecloses is whether the practice can hold; it can.

Madhusudana reads vibhuti as the Lord's multiform manifestation — buddhi, maha-rishi, and so on — in the upadhika mode, and yoga as the power of fabricating purposes for each form: paramaishvarya. Knowledge of this tattvatah leads to avikampa-yoga, the unwavering inner integration. The two terms together — vibhuti and yoga — name what Krishna is in his expressive sovereignty; knowing both stabilizes the seeker.

Ramanuja reads vibhuti as the Lord's sovereignty expressed as the origin, sustenance, and impulse of all beings, and yoga as his body of kalyana-gunas — the auspicious qualities that are the antithesis of all that is to be rejected. Knowledge of these deepens bhakti-yoga; this is no preliminary teaching but the operating ground of the practice.

Madhva reads vibhuti as Hari's sovereign self-manifestation and yoga as his power of self-deployment. Whoever knows these tattvatah knows Hari as svatantra and the jiva as utterly paratantra; the recognition is the inner anchor.

Vallabha reads with characteristic warmth: knowing both vibhuti and yoga tattvatah is grace-saturated recognition, not intellectual seizure. United through bhakti-rupa-yoga is the natural fruit.

Shridhara names the verse the phala-shloka — fruit-verse — for the vibhuti knowledge: the avikampa-yoga is samyag-darshana stabilized into operating practice.

Context

where

Chapter 10 · Vibhūti-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 10.6

The seven great seers of old and the four Manus were born from my mind, sharing my nature, and from them all the creatures of this world have come.

What's going on

Whoever knows my divine powers and the yoga behind them as they truly are becomes yoked to an unwavering discipline, and of this there is no doubt.

Sūtras through this verse (21)

RāmānujaclassicalA

World as the Lord's body (antaryāmin)between

9.10Nature acts under My gaze.───→here10.7───→10.8Source of all. Most-cited.

ŚrīdharaclassicalJ

Insight given as a gift, not earned alonebetween

4.34Knowers will pass it to you by teaching.───→here10.7───→10.10I give them buddhi by which they come.

AbhinavaguptaclassicalC

Vision is the structural centerbetween

10.1Listen one more time — clearer before the pivot.───→here10.7───→10.18Even more detail asked, Abhinava already framed.

show all 21

RāmānujaclassicalI

Vibhūti as evidence for antaryāminstation

───→here10.7───→

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

9.29Equal to all───→here10.7───→10.36Sattva of the strong

RāmānujaclassicalC

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

10.1His glory becomes the chapter's evidence.───→here10.7───→11.1The aiśvarya-delusion now to be removed.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

9.34A stream of recollection without break.───→here10.7───→10.10I give the buddhi-yoga to those who love.

Ekrasmodernforgiveness

Forgivenessapproach · other

───→here10.7───→12.13Friendly, compassionate

Ekrasmodernmeditation

Meditation — the dhyāna tourexit · v2

8.12Om at the close───→here10.7───→

ŚrīdharaclassicalD

The path that turns no one awayexit

9.32Women, śūdras, all, also reach the goal.───→here10.7───→

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingexit

8.7Without a clean mind, steady remembrance fails.───→here10.7───→

ŚrīdharaclassicalK

Death-memory as the test of daily habitexit

8.14Remembrance comes only from constant daily practice.───→here10.7───→

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherbetween

10.1Royal knowledge, royal secret, Kāśirāja.───→here10.7───→11.1I worship the unborn, the self-luminous teacher.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

9.22I myself am the Lord, the Self of all.───→here10.7───→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.───→here10.7───→10.20I am the Self in every heart.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here10.7───→

ŚaṅkaraclassicalH

The Lord is friend of every beingbetween

9.13The great know Me as beginning of beings.───→here10.7───→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.───→here10.7───→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.───→here10.7───→10.10He gives the link that lets one know Him.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerapproach

───→here10.7───→11.8The eye is given; seeing is grace.

Gauravmodernmemorial_pastoral

Memorial Pastoralexit

8.6'Yam yam vapi smaran bhavam.' Whatever state of being one remembers at the last ───→here10.7───→

Śabda · lemmas (14 unique · 15 occurrences)

वेत्ति √vid — to know; to find (verbal root) · present indicative 3rd person singular verb
योगम्·योगेन yoga ×2 — yoga; union, discipline, application · accusative masculine singular noun / instrumental masculine singular noun
तत्त्वतः tattva — thatness, principle, reality · ablative neuter singular noun
युज्यते √yuj — to yoke, join, engage in (verbal root) · present indicative pass 3rd person singular verb
संशयः saṃśaya — doubt (sam- + √śi 'lie/rest' — 'lying both ways') · nominative masculine singular noun

show all 14

एताम् etad — this (proximal demonstrative) · accusative feminine singular noun
विभूतिम् vibhūti — manifestation, glory, supernatural power (vi- + √bhū) · accusative feminine singular noun
च ca — and; (homonym: also the consonant ca)
मम mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun
यः yad — which, who (relative pronoun) · nominative masculine singular noun
सः tad — that (distal demonstrative); also 3rd-person pronoun · nominative masculine singular noun
अविकम्पेन avikampa — unwavering, steady (a- + vikampa) · instrumental masculine singular noun
न na — not (negation particle)
अत्र atra — here, in this place

Praśna · so what (7)

01What is the difference between knowing about the Lord's powers intellectually and knowing them tattvatah — and why does only the latter produce avikampa-yoga?
02Śaṅkara says avikampa-yoga is the steadiness of correct vision; Rāmānuja says it is unshaking bhakti. Are these the same state described in two registers, or genuinely distinct endpoints?

show all 7

03The verse promises 'na atra saṃśayaḥ' (no doubt here). What is the structural relationship between tattvatah knowledge of vibhūti and the elimination of doubt — why does magnitude-knowledge dissolve uncertainty?
04Madhva's absence here raises a question: does the dvaita school require a separate account of how dependent-knowledge (jīva knowing Hari's greatness) translates into steadiness, given that identity is not the mechanism?
05Vallabha reads the union as bhakti-rūpa-yoga arising from recognition of prasāda-līlā. What would it mean to 'know' vibhūti as līlā — and does that framing change the emotional character of the steadiness achieved?
06Śrīdhara's framing makes this a phala (fruit) verse — all prior enumeration was instrumental. Does treating the vibhūti list as a preparation rather than a destination change how a practitioner relates to these enumerations during sādhana?
07Madhusūdana adds 'samādhi' as the terminus. Is samādhi here a technical yogic state, a bhakti-absorption, or a third thing — and does collapsing the distinction risk conflating two lineages?

Vyavahāra · try it in your life

Advaita

When you understand the full range of what you are dealing with — the true scale of a problem, a person, or a situation — the nervous jittering of half-knowledge drops away. Advaita's lesson here: study the source until comprehension is complete, and the anxiety of incomplete maps dissolves on its own.

Viśiṣṭādvaita

Rāmānuja's application is relational: the more deeply you understand the goodness and capacity of the one you serve — an institution, a family, a teacher — the more naturally your service becomes unshaking. Depth of appreciation for the other's excellence is the practice, not manufactured willpower.

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Dvaita

Madhva's framework — even inferred — points here toward honest accounting of asymmetry: in any dependence relationship, knowing precisely who is capable of what (and accepting your own role as dependent) produces a stability that pretending to equality never can. Steadiness comes from accurate sizing, not flattery.

Śuddhādvaita

Vallabha's everyday application: when you begin recognizing the ordinary events of your day as the Lord's self-disclosure — not metaphorically but structurally — anxiety about outcomes loosens. The wobble in daily life is usually the wobble of treating circumstances as random; recognition of pervading intention is the cure.

Bhakti

Śrīdhara's 'doubt-free' framing applies directly to competence anxiety: in any domain where you have genuinely studied the terrain thoroughly (not skimmed it), decisions become steady. Doubt at the moment of action is almost always a symptom of incomplete knowledge, not moral failure.

Advaita-Bhakti

Madhusūdana's samādhi-language suggests a practice: the moments when you are so absorbed in a task or a person that self-consciousness disappears — those are micro-episodes of avikampa. Cultivate the conditions that produce such absorption rather than chasing the state directly.

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 7: Krishna to Arjuna — Vibhūti-Yoga