Chapter Sixteen

Vibhütis of the Lord

|| 11.16.1 ||
çré-uddhava uväca
tvaà brahma paramaà säkñäd
anädy-antam apävåtam
sarveñäm api bhävänäà
träëa-sthity-apyayodbhavaù

Uddhava said: You are without beginning or end, superior to

Brahman. You are Svayam Bhagavän Kåñëa, unlimited by
anything. You are protection from danger, giver of
maintenance, the destroyer and the creator.

The Sixteenth Chapter describes those objects called vibhütis because

of their influence, knowledge or energy. The Lord said in the previous
chapter:

sarväsäm api siddhénäà hetuù patir ahaà prabhuù

ahaà yogasya säìkhyasya dharmasya brahma-vädinäm

I am the cause, the protector and the master of all siddhis, of the yoga
system, of jïäna, dharma, and of the searchers for Brahman. SB
11.15.3

Thus all powers arise from the Lord. Having heard that, Uddhava
became curious about the various material and spiritual places where
the Lord exhibits his powers. He first explains how the Lord is the
shelter of everything. You are superior to Brahman because you are
Bhagavän. And you, Kåñëa, are Svayam Bhagavän (säkñät). Though
you have a limited human form as Kåñëa, you pervade all time and
space, being without beginning or end and unrestrained by anything.
Viñëu, the creator, maintainer and destroyer of the universe, is your
aàça. Thus it can be said that you are the protection from disaster, the
maintainer of life, the destruction and creation for all beings in
existence.

|| 11.16.2 ||
uccävaceñu bhüteñu
durjïeyam akåtätmabhiù
upäsate tväà bhagavan
yäthä-tathyena brähmaëäù
O Lord! Although it is difficult for the impious to understand
that you are situated in all superior and inferior creations, the
knowers of the Vedas worship you in those forms.

The knowers of the Vedas worship you, the cause of all beings as
Viñëu, who dwell in all low and elevated beings, and who are not
understood by persons who do not meditate on you. They worship you
in all forms in which you dwell (yäthätathyena).

|| 11.16.3 ||
yeñu yeñu ca bhüteñu
bhaktyä tväà paramarñayaù
upäsénäù prapadyante
saàsiddhià tad vadasva me

Please tell me the various forms in which the greatest sages

worship you with devotion and attain perfection.

Uddhava asks about the Lord’s vibhütis in order to carry out worship of
the Lord more effectively than worshipping everywhere. By this, the
great sags attain perfection.

|| 11.16.4 ||
güòhaç carasi bhütätmä
bhütänäà bhüta-bhävana
na tväà paçyanti bhütäni
paçyantaà mohitäni te

O maintainer of all beings! Although you are the antaryämé of

the living entities and the benefactor of all beings, you move
about hidden from them. Thus being bewildered by you, the
living entities cannot see you, although you are seeing them.

The Lord is not understood. Though you are the antaryämé of all
beings, and though you are give benefit to all beings (bhüta-
bhävanaù), you are hidden from all beings. Thus they do not see you.
Another version has bhüta-bhävana, in the vocative.

|| 11.16.5 ||
yäù käç ca bhümau divi vai rasäyäà
vibhütayo dikñu mahä-vibhüte
tä mahyam äkhyähy anubhävitäs te
namämi te tértha-padäìghri-padmam
O supremely potent Lord! Please explain to me your
innumerable vibhütis which you manifest on the earth, in
heaven, in hell and in all directions. I offer my humble
obeisances at your lotus feet, which are the shelter of all holy
places.

Therefore you yourself should reveal your hidden vibhütis. These

vibhütis are made realizable by you. Please explain them and make
me realize them. Spiritual portions of the Lord who is fully spiritual are
called aàças. Those portions which are material are called vibhütis.
That is the usual meaning. Here however, the word vibhüti refers to
both spiritual and material powers. It will be seen in the text that the
best of all material and spiritual things will be described.

|| 11.16.6 ||
çré-bhagavän uväca
evam etad ahaà påñöaù
praçnaà praçna-vidäà vara
yuyutsunä vinaçane
sapatnair arjunena vai

The Supreme Lord said: O best of those who know what to

inquire! On the Battlefield of Kurukñetra, Arjuna, desiring to
fight with his rivals, asked me the same question.

O knower of what should be asked! I was asked this question by

Arjuna who desired to fight with the enemy at Kurukñetra (vinaçane).

|| 11.16.7 ||
jïätvä jïäti-vadhaà garhyam
adharmaà räjya-hetukam
tato nivåtto hantähaà
hato ’yam iti laukikaù

Arjuna, knowing that killing his relatives to acquire a kingdom

was an abominable, irreligious activity, desisted from the
battle, thinking, “I will be the killer of my relatives and they
will be killed.” Thus Arjuna was afflicted with material
consciousness.

How did Arjuna, desiring to fight, ask this question about vibhütis? He
gave up the battle, knowing it was against dharma to kill relatives for
gaining a kingdom. He took on the mood of a material person and
thought “I will be the killer and they will be killed.”

|| 11.16.8 ||
 sa tadä puruña-vyäghro
yuktyä me pratibodhitaù
abhyabhäñata mäm evaà
yathä tvaà raëa-mürdhani

At that time I enlightened Arjuna, the tiger among men, with

logical arguments, and thus before the battle Arjuna
addressed me with questions in the same way that you are
now inquiring.

|| 11.16.9 ||
aham ätmoddhaväméñäà
bhütänäà suhåd éçvaraù
ahaà sarväëi bhütäni
teñäà sthity-udbhaväpyayaù

O Uddhava! I am the Supersoul of all living entities, and

therefore I am naturally their well-wisher and supreme
controller. I am the creator, maintainer and annihilator of all
entities.

Kåñëa describes the vibhütis in general.

|| 11.16.10 ||
ahaà gatir gatimatäà
kälaù kalayatäm aham
gunäëäà cäpy ahaà sämyaà
guëiny autpattiko guëaù

I am the result of all those seeking results, and I am time

among controllers. I am prakåti for the guëas, and I am the
natural quality in an object having qualities.

Now he describes the particular vibhütis. As vibhütis, he describes the

outstanding among material and spiritual objects. The genitive case is
sometimes used to indicate that the Lord is the best among a group
(eg. I am time among controllers) and sometimes used to indicate a
relationship of possession (eg. I am the result for the karmés and
jïänés). The word” I” is used with the vibhütis in nominative or
accusative case to indicate sameness or identity. I am the result to be
achieved (gatiù) for persons having goals like karmés and jïänés. I am
time among things that control. I am prakåti (sämyam) among the
guëas. I am the natural quality in a substance. For instance, I am
sound in ether.

|| 11.16.11 ||
 guëinäm apy ahaà sütraà
mahatäà ca mahän aham
sükñmäëäm apy ahaà jévo
durjayänäm ahaà manaù

Among material things I am sütra. In all antaùkaraëas,

possessing mahat-tattva, I am citta. Among subtle things I am
the jéva, and of things that are difficult to conquer, I am the
mind.

I am sütra or präëa1 in material objects made of guëas. I am the citta

among those possessing mahat-tattva or antaùkaraëa.2 Çruti
describes the jéva:

eño’ëur ätmä cetasä veditavyo yasmin präëaù païcadhä saàviveça

The small jéva upon which the five präëas rest should be known by the
consciousness. Muëòaka Upaniñad 3.1.9

bälägra-çatabhägasya çatadhä kalpitasya ca | bhägo jévaù sa vijïeyaù

The jéva should be known to be the size of one ten thousandth of a tip
of a hair. Çvetäçvatara Upaniñad 5.9

ärägra-mätro hy avaro’pi dåñöaù

The jéva is smaller than the tip of a spoke. Çvetäçvatara Upaniñad 5.8

Though the jéva is very small, it has the power to pervade the whole
body. When a gem covered with resin or a small portion of powerful
medicine is placed on the head, the effect of nourishment spreads
throughout the whole body. Thus there is no contradiction concerning
the jéva.

|| 11.16.12 ||
hiraëyagarbho vedänäà
manträëäà praëavas tri-våt
akñaräëäm a-käro ’smi
padäni cchandusäm aham

Among the teachers of the Vedas, I am their original teacher,

Lord Brahmä, and of all mantras I am the three-lettered
oàkära. Among letters I am the first letter, “a,” and among
sacred meters I am the Gäyatré meter.

1
Sütra is a modification of mahat-tattva, which is the first transformation of prakåti.
2
Citta is the representative of mahat-tattva in the individual. Antaùkaraëa is composed of citta, buddhi,
manas and anhaìkära.
Among the teachers of the Vedas (vedänäm), I am Brahmä. Padäni
means the Gäyatré meter, with three padas of eight syllables each.

|| 11.16.13 ||
indro ’haà sarva-devänäà
vasünäm asmi havya-väö
ädityänäm ahaà viñëü
rudräëäà néla-lohitaù

Among the devatäs I am Indra, and among the Vasus, I am

Agni, the god of fire. I am Viñëu among the sons of Aditi, and
among the Rudras, I am Lord Çiva.

|| 11.16.14 ||
brahmarñéëäà bhågur ahaà
räjarñéëäm ahaà manuù
devarñéëäà närado ’haà
havirdhäny asmi dhenuñu

Among brahmarñis, I am Bhågu Muni, and I am Manu among

räjarñis. I am Närada Muni among devarñis, and I am
Kämadhenu among cows.

Havirdhäni means käma-dhenu.

|| 11.16.15 ||
siddheçvaräëäà kapilaù
suparëo ’haà patatriëäm
prajäpaténäà dakño ’haà
pitèëäm aham aryamä

I am Kapila among perfected beings and Garuòa among birds. I

am Dakña among the Prajäpatis, and I am Aryamä among the
Pitås.

|| 11.16.16 ||
mäà viddhy uddhava daityänäà
prahlädam asureçvaram
somaà nakñatrauñadhénäà
dhaneçaà yakña-rakñasäm

O Uddhava! Among the demoniac sons of Diti know me to be

Prahläda, the lord of the demons. Among the stars and herbs, I
am Candra (the moon), and among Yakñas and Räkñasas, I am
the lord of wealth, Kuvera.
The moon is the lord of the constellations and plants.

|| 11.16.17 ||
airävataà gajendräëäà
yädasäà varuëaà prabhum
tapatäà dyumatäà süryaà
manuñyäëäà ca bhü-patim

I am Airävata, the lord of the best elephants, and among

aquatics I am Varuna, the lord of the seas. Among all things
that heat and illuminate, I am the sun, and among human
beings, I am the king.

Among the best of elephants I am their lord, Airävata, and among

aquatics I am their lord Varuëa.

|| 11.16.18 ||
uccaiùçraväs turaìgäëäà
dhätünäm asmi käïcanam
yamaù saàyamatäà cäham
sarpäëäm asmi väsukiù

Among horses, I am Uccaiùçravä, and among metals, I am gold.

I am Yamaräja among those who suppress and punish, and
among serpents, I am Väsuki.

Among punishers I am Yamaräja.

|| 11.16.19 ||
nägendräëäm ananto ’haà
mågendraù çåìgi-daàñöriëäm
äçramäëäm ahaà turyo
varëänäà prathamo ’nagha

O sinless Uddhava! Among the best of snakes, I am

Anantadeva, and among those animals with sharp horns, I am
the black deer. Among animals with teeth, I am the lion.
Among the äçramas, I am sannyäsa, and among the varëas, I
am the brähmaëa.

Among animals with horns I am the black deer, and among animals
with teeth I am the lion. The fourth äçrama is sannyäsa. The first
varëa is brähmaëa.

|| 11.16.20 ||
térthänäà srotasäà gaìgä
 samudraù sarasäm aham
äyudhänäà dhanur ahaà
tripura-ghno dhanuñmatäm

Among sacred rivers, I am the Gaìgä, and among bodies of

water, I am the ocean. Among weapons, I am the bow, and of
the wielders of weapons, I am Lord Çiva.

Sarañäm means “among non-flowing water bodies.”

|| 11.16.21 ||
dhiñëyänäm asmy ahaà merur
gahanänäà himälayaù
vanaspaténäm açvattha
oñadhénäm ahaà yavaù

Among residences, I am Mount Sumeru, and among

inaccessible places I am the Himalayas. Among trees, I am the
holy fig tree, and among plants, I am barley.

Among places of shelter I am Sumeru. Among inaccessible place, I am

the Himalayas.

|| 11.16.22 ||
purodhasäà vasiñöho ’haà
brahmiñöhänäà båhaspatiù
skando ’haà sarva-senänyäm
agraëyäà bhagavän ajaù

Among priests, I am Vasiñöha Muni, and among those skilful in

the Vedas, I am Båhaspati. I am Kärtikeya among military
leaders, and among those who are outstanding, I am the great
personality Lord Brahmä.

Among those knowing the Vedas, I am Båhaspati. Among leaders of

troops, I am Skanda. Among the best, I am Brahmä (ajaù).

|| 11.16.23 ||
yajïänäà brahma-yajïo ’haà
vratänäm avihiàsanam
väyv-agny-arkämbu-väg-ätmä
çucénäm apy ahaà çuciù

Among sacrifices, I am study of the Veda, and I am nonviolence

among vows. Among all things that purify such as the wind,
fire, the sun, water and speech, I am the ultimate purifier.
Among sacrifices I am brahma-yajïa, reading the Vedas. Among
purifiers, such air, fire, the sun, water, and speech, I am the real
purifier.

|| 11.16.24 ||
yogänäm ätma-saàrodho
mantro ’smi vijigéñatäm
änvékñiké kauçalänäà
vikalpaù khyäti-vädinäm

Among the eight aìgas of yoga, I am the final stage, samädhi.

Among those desiring victory, I am counsel advocating war,
and among processes of expert discrimination, I am the
distinction of ätmä from non-ätmä. Among all speculative
philosophers, I am diversity of views.

Among the aìgas of yoga I am samädhi (ätmä-saàrodhaù). Among

those desiring victory, I am counsel which provokes war. Among those
skilful in discrimination, I am the knowledge of distinguishing ätmä
from non-ätmä. There are different philosophies:

ätma-khyätir asat-khyätir akhyätiù khyatir anyathä |

tathä nirvacana-khyätir ity etat khyäti-païcakam |
vijïäna-çünya-mémäàsä-tarkädvaita-vidäà matam ||

There are five philosophies propounding ätmä-khyäti, asat-

khyäti, akhyäti, anyathä-khyäti, and nirvanca-khyäti found
in followers of vijïëaa, çünyavada, Mémäàsa, logic and
advaita-väda.

I am the endless diversity among these five philosophies.

|| 11.16.25 ||
stréëäà tu çatarüpähaà
puàsäà sväyambhuvo manuù
näräyaëo munénäà ca
kumäro brahmacäriëäm

Among ladies, I am Çatarüpä, and among male personalities, I

am her husband, Sväyambhuva Manu. I am Näräyaëa among
the sages and Sanat-kumära among brahmacärés.

|| 11.16.26 ||
dharmäëäm asmi sannyäsaù
kñemäëäm abahir-matiù
 guhyänäà su-nåtaà maunaà
mithunänäm ajas tv aham

Among religious principles, I am renunciation, and of all types

of security, I am consciousness of the eternal soul within. For
maintaining secrets, I am pleasant speech and silence, and for
couples indulging in sex, I am Brahmä.

There are various dharmas like sannyäsa, detachment and charity, I

am sannyäsa. I am inward steadiness (abahir-matiù). Among secrets
I am pleasing words (sunåtam) and silence. These two do not reveal
the mind of a person. This means they are most secretive. I am
Prajäpati, from whose bodily halves sex arose. He is the chief couple.
Çruti says ardho ha vä eña ätmano yat patné: half of his self is his
wife. (Baudäyana Çrauta-sütra 29.9.381.2)

|| 11.16.27 ||
saàvatsaro ’smy animiñäm
åtünäà madhu-mädhavau
mäsänäà märgaçérño ’haà
nakñaträëäà tathäbhijit

Among measures of time, I am the year, and among seasons, I

am spring. Among months, I am Märgaçérña, and among
constellations, I am the auspicious Abhijit.

Among measurements of time I am the year. Among season I am

spring. Among constellations I am Abhijit, the fourth part of
Uttaräçäòhä constellation and the first quartert of Çravaëa
constellation. This is explained by çruti. Abhijin näma nakñatram
upariñöäd añäòhänäm adhas täc chroëäyäù: Abhijit constellation is last
part of Uttaräçädùä and the first part of Çravaëa constellation.

|| 11.16.28 ||
ahaà yugänäà ca kåtaà
dhéräëäà devalo ’sitaù
dvaipäyano ’smi vyäsänäà
kavénäà kävya ätmavän

Among yugas, I am Satya-yuga, and among steady sages, I am

Devala and Asita. Among those who have divided the Vedas, I
am Kåñëa Dvaipäyana Vedavyäsa, and among learned
scholars, I am Çukräcärya, the knower ätmä.

Kåtam means Satya-yuga. I am Devala and Asita among the wise. I

am Çukra (kavyaù) among the scholars.
 || 11.16.29 ||
väsudevo bhagavatäà
tvaà tu bhägavateñv aham
kimpuruñänäà hanumän
vidyädhräëäà sudarçanaù

Among those entitled to the name Bhagavän, I am Väsudeva,

and indeed, you, Uddhava, represent me among the devotees.
I am Hanumän among the Kimpuruñas, and among the
Vidyädharas, I am Sudarçana.

This Väsudeva is the first member of the catur-vyüha (not Kåñëa).

|| 11.16.30 ||
ratnänäà padma-rägo ’smi
padma-koçaù su-peçasäm
kuço ’smi darbha-jäténäà
gavyam äjyaà haviùñv aham

Among jewels, I am the ruby, and among beautiful things, I am

the lotus calyx. Among all types of grass, I am the sacred kuça,
and among oblations, I am ghee and other ingredients
obtained from the cow.

Supeçaläm means “among beautiful things.”

|| 11.16.31 ||
vyavasäyinäm ahaà lakñméù
kitavänäà chala-grahaù
titikñäsmi titikñüëäà
sattvaà sattvavatäm aham

Among the enterprising, I am fortune, and among the

cheaters, I am gambling. I am the tolerance in those who are
tolerant and the sattva of those in sattva.

Lakñméù means wealth. I am the sattva in sattvic beings.

|| 11.16.32 ||
ojaù saho balavatäà
karmähaà viddhi sätvatäm
sätvatäà nava-mürténäm
ädi-mürtir ahaà parä
Know that of the powerful, I am strength of the senses and
mind, and I am the devotional activities of my devotees. My
devotees worship me in nine different forms, among which I
am the principal form Väsudeva.

Among the strong I am mental (sahaù) and sensual strength (ojaù). I

am actions like hearing and chanting of the devotees (sätvatäm).
Among the nine forms that they worship—Väsudeva, Saìkarñaëa,
Pradyumna, Aniruddha, Näräyaëa, Hayagréva, Varäha, Nåsiàha, and
Brahmä--I am the principal form Väsudeva. Just as Viñëu sometimes
becomes Indra as in Sväyambhuva-mantantara, when Yajïa became
Indra, so in some mahä-kalpas, Viñëu becomes Brahmä. The Brahmä
mentioned among the nine is a form of Viñëu as Brahmä.

|| 11.16.33 ||
viçvävasuù pürvacittir
gandharväpsarasäm aham
bhüdharäëäm ahaà sthairyaà
gandha-mätram ahaà bhuvaù

Among the Gandharvas, I am Viçvävasu, and I am Pürvacitti

among the heavenly Apsaräs. I am the steadiness of mountains
and the fragrance tan-mätra of the earth.

Among Gandharvas I am Viçvävasu, and among Apsaräs I am

Pürvacitti. I am the tan-mätra called fragrance, the cause of the earth.

|| 11.16.34 ||
apäà rasaç ca paramas
tejiñöhänäà vibhävasuù
prabhä süryendu-täräëäà
çabdo ’haà nabhasaù paraù

I am the sweet taste of water, and among brilliant things I am

the sun. I am the effulgence of the sun, moon and stars, and I
am sweet sound in the ether.

I am the sweet (paramaù) taste of water. This excluded the other

tastes like pungent. I am very sweet (paraù) sound.3 Paraù can also
refer to the most subtle sound parä which transforms into madhyamä,
paçyanté and vaikharé.

|| 11.16.35 ||
brahmaëyänäà balir ahaà
véräëäm aham arjunaù
3
Taste is also the tan-mätra of water and sound is the tan-mätra of ether.
 bhütänäà sthitir utpattir
ahaà vai pratisaìkramaù

Among those dedicated to brahminical culture I am Bali

Mahäräja, and I am Arjuna among heroes. I am the creation,
maintenance and annihilation of all living entities.

Pratisaìkramaù means destruction.

|| 11.16.36 ||
gaty-ukty-utsargopädänam
änanda-sparça-lakñanam
äsväda-çruty-avaghräëam
ahaà sarvendriyendriyam

I am the functions of the ten senses: walking, speaking,

evacuation, accepting and pleasure, touching, seeing, tasting,
and hearing. I am also the potency by which each of the senses
experiences its particular sense object.

The first five actions belong to the working senses. The second five
actions belong to the knowledge senses. Lakñaëam means seeing. I
am the senses’ power of perceiving their sense objects. Çruti says
cakñuñaç cakñuù: I am the power of seeing in the eye. (Båhad-
äraëyaka Upaniñad 4.4.18)

|| 11.16.37 ||
påthivé väyur äkäça
äpo jyotir ahaà mahän
vikäraù puruño ’vyaktaà
rajaù sattvaà tamaù param
aham etat prasaìkhyänaà
jïänaà tattva-viniçcayaù

I am form, taste, aroma, touch and sound; ahaìkära; the

mahat-tattva; earth, water, fire, air and sky; the eleven
senses; the living entity; prakåti; the modes of goodness,
passion and ignorance; and Brahman. I am all of these items,
along with knowledge of them, and the determination of truth
resulting from that knowledge.

Having indicated vibhütis by showing the best of a group or the key

element in a relationship, again the Lord describes them all in general,
in two and half verses. The list of elements indicates the tan-mätras.
Aham is ahaìkära. Mahän is mahat-tattva. These seven are the
modifications of prakåti. The transformation (vikäraù) refers to the five
gross elements and the eleven senses. This makes sixteen. Puruñaù
refers to the jéva. Avyaktam is prakåti. The total is now twenty-five
elements. It is said:

müla-prakåtir avikåtir mahad-ädyäù prakåti-vikåtayaù sapta |

ñoòaçakaç ca vikäro na prakåtir na vikåtiù puruñaù ||

Müla-prakåti is unchanged. Transformations of prakåti are seven

(mahat-tattva, ahaìkära and five tan-mätras), which further transform
into sixteen (five gross elements and eleven senses). Prakåti remains
separate and puruña do not transform. Säìkhya-kärikä by Éçvara-
kåñëa

I am also the guëas of prakåti known as rajas, tamas and sattva and I
am Brahman (param). I am everything. I am the knowledge of these
enumerated elements and the result, determination of truth.

|| 11.16.38 ||
mayeçvareëa jévena
guëena guëinä vinä
sarvätmanäpi sarveëa
na bhävo vidyate kvacit

Without the Lord and the jéva there is no spiritual existence.

Without the guëas and their causes, there is no material
existence. With the totality and individual jévas and their
coverings there is no combination of matter and spirit.
Without me, nothing exists.

The meaning of the previous verse is particularized and summarized.

Without the Lord and the jéva, there is no conscious existence. Without
the guëas and their causes—mahat-tattva and prakåti, there is no
material existence. Without individual and collective jévas
(sarvätmanä) and all the individual coverings (sarvena) there is no
combination of jévas with prakåti. Without me (mäyä), all of this does
not exist. Thus I am everything.

|| 11.16.39 ||
saìkhyänaà paramäëünäà
kälena kriyate mayä
na tathä me vibhüténäà
såjato ’ëòäni koöiçaù

Even though over a period of time I might count all the atoms
of the universe, I could not count all of my vibhütis since I
create millions of universes.
“Why do you speak generally and in summary? As you did previously,
please speak by showing the best of a group or the key element in a
relationship.” I could after a great deal of time count all the atoms of
earth or other elements and tell you. But I can not say this about my
vibhütis. Why? When one cannot count the universes which are
created, how can one count the vibhütis within the universes?

|| 11.16.40 ||
tejaù çréù kértir aiçvaryaà
hrés tyägaù saubhagaà bhagaù
véryaà titikñä vijïänaà
yatra yatra sa me ’àçakaù

Whatever influence, wealth, fame, power, humility,

renunciation, pleasure, fortune, physical strength, tolerance or
spiritual knowledge exists in the world is simply my vibhüti.

In this manner it is possible to enumerate all my vibhütis. Whatever

influence, wealth (çréù), pleasurable object for the mind or eye
(saubhagam), good fortune, physical strength (véryam) exists, it is my
vibhüti (amçakaù).

|| 11.16.41 ||
etäs te kértitäù sarväù
saìkñepeëa vibhütayaù
mano-vikärä evaite
yathä väcäbhidhéyate

I have briefly described to you all my vibhütis. But ordinary

objects are also designated in the same way with words
because of sentiments in the mind.

The Lord summarizes everything. All vibhütis, in general and particular

have been described. But vibhütis well-known among people are
identified through transformations of mind like affection and hatred.
Those are not my vibhütis. Out of affection, a transformation of the
mind, someone will designate others, saying “This is my son, this is my
father, this is my uncle, this is my nephew, this is my friend.” These
are not vibhütis of the Lord. Where there is hatred, another
transformation of mind, one says, “This person is offensive to me, this
person should be offended, this person hates me, this person should be
hated, this person kills, this person should be killed.” These are not
vibhütis of the Lord. Thus, though Indra is my vibhüti, if Çacé says
“This is my husband,” or if Aditi says “This is my son,” if Jayanta says
“This is my father,” or Båhaspati says “This is my disciple,” if the
demons say “This is our enemy,” those also are not vibhütis of the
Lord.

My devotees without possessiveness can say for all things “This is the
Lord’s vibhüti.” However, the spiritual vibhütis may be thought of as
son, brother etc. without any harm. The avatäras and devotees listed
among the vibhütis can be treated in this way.

One should not take the meaning of the verse to be “All these vibhütis
are mere mental transformations (illusory).” Among the vibhütis,
Väsudeva and impersonal Brahman also are listed. Brahman and
Väsudeva would then become imaginary entities. This would not be
acceptable to the Çünyavädés and thus they would have to be
excluded for the list. But then the word ete (all these) would become
meaningless in the verse.

|| 11.16.42 ||
väcaà yaccha mano yaccha
präëän yacchedriyäëi ca
ätmänam ätmanä yaccha
na bhüyaù kalpase ’dhvane

Therefore, control your speaking, subdue the mind, conquer

the life air, and regulate the senses concerning these objects.
Through purified intelligence bring your intelligence under
control. In this way you will never again fall onto the path of
material existence.

Since all objects are my vibhütis, you should respect them all by
words, mind, and body, and not denigrate them. This is repeated later:

ativädäàs titikñeta nävamanyeta kaïcana

na cemaà deham äçritya vairaà kurvéta kenacit

One should tolerate all insults and never disrespect a person who
disrespects one. Taking shelter of one’s devotional body, one should
not create enmity with anyone.
SB 12.6.34

Control the intelligence (ätmänam) by sattvic intelligence. You will not

again be qualified for the path of saàsära.

|| 11.16.43 ||
yo vai väì-manasé saàyag
asaàyacchan dhiyä yatiù
 tasya vrataà tapo dänaà
sravaty äma-ghaöämbu-vat

An aspirant who does not completely control his words and

mind by intelligence will find that his spiritual vows,
austerities and charity dissipate just as water flows from an
unbaked clay pot.

The fault is emphasized by stating the same in an opposite way.

|| 11.16.44 ||
tasmäd vaco manaù präëän
niyacchen mat-paräyaëaù
mad-bhakti-yuktayä buddhyä
tataù parisamäpyate

Being surrendered to me, one should control the speech, mind

and life air, and then through intelligence endowed with
bhakti, one will accomplish the goal.

Parisampapyate means “one becomes successful.”

Thus ends the commentary on the Sixteenth Chapter of the Eleventh

Canto of the Bhägavatam for the pleasure of the devotees, in
accordance with the previous äcäryas.