The Power of God (and You) is Unlimited – Bhagavad Gita, Ch 10, Vs 40-42

The Power Of God Everywhere

The Unlimited Power of God & You

The manifestations of God in the world, in you, and in the entire universe.

The eighteen chapters of the Bhagavad Gita is a conversation between Arjuna and his childhood friend and Guru, Lord Krishna. Arjuna has asked Him to explain how He, as Absolute God, exists within Creation (beginning with verses 19-20, “God in You”):

There is no limit to My divine, super-human power, Scorcher of the Foe. These accounts I have mentioned are but a small portion of my manifestations extending everywhere.

Scorcher of the Foe. Now Lord Krishna addresses Arjuna as Scorcher of the Foe. The Sanskrit means ‘destroying the enemy’ specifically through heat, or burning. But who or what is the enemy? and what is meant by burning?

The enemy refers to the enemy of yoga. The enemy of yoga is ‘impurities’, things that aren’t where they belong, and which cause interference in achieving yoga (union). Because you are devoted and persevering, the enemy of yoga is your enemy, the infidel.  

The word for heat or burning is tapas, meaning ‘to consume by fire, or heat’, which points to destroying impurities as opposed to eliminating them. This is the job of Prana, the Life Energy in the body. Because this energy really is your life, it is motivated because keeping you alive is its job.

This energy becomes quite fierce during the hatha yoga stage of yoga sadhana (sun-moon union practice), whereas in earlier stages of this practice, one becomes very cold as the cooling energy (apana) rids the body of impurities through elimination. But for a Scorcher of the Foe, they are destroyed. The implication here is that Arjuna is now engaged in hatha yoga as taught by Lord Krishna in this and earlier chapters.

41 – 42
Whatever exists through My superhuman power, you should understand with certainty, that its existence originates from a mere fraction of My power. But what is all this to you, Arjuna?  Just know that the entirety of Creation is firmly situated in a mere fraction of Myself.

A mere fraction. Makes you think, doesn’t it. This is Absolute God, having taken embodiment, speaking to Arjuna (and to us) for his benefit (and ours).

What is beyond this Creation that we don’t see? As beings, we are living in and aware only of this small fraction. More to the point, we are living in and aware of only a small fraction of this small fraction! Doesn’t this make you want to expand your consciousness? I don’t know about you, but I have always found this to be very compelling. I have spent the better part of my life in pursuit of it, and have had a few peaks by practicing the Yoga taught in these chapters by Lord Krishna.

“But what is all this to you, Arjuna?” Lord Krishna wonders why Arjuna is forever wanting to have Him explain more and more about Himself. But we know the secret. We know that Arjuna has become enraptured with listening to Lord Krishna’s revelations. It is not just what He is teaching, but that He is teaching it to Arjuna, speaking to him, His attention fixed on him. Arjuna is wrapped in this loving cocoon of joy and doesn’t want it to end.

For Arjuna, whose banner (standard) is the Great Devotee, Hanuman, nothing could bring him more happiness. So he keeps coming up with questions for his Guru, Lord Krishna, in order to retain his hold on the divine joy of devotion under the very best situation of all: direct contact, direct experience of God.

The Eight Superhuman Powers

1  अणिमन् animan, the power of becoming as minute as the most discrete particle (smaller than an atom); the power to move unobserved; the power to disappear.

2  लघिमन् laghiman, the power of lightness, the power to treat an otherwise serious matter with lightness or humor (traditionally, becoming lighter than a feather: weightlessness) 

3  प्राप्ति prapti, the power to penetrate everywhere (omnipresence) and acquire or attain anything (like touching the moon with the tip of the finger)

4  प्राकाम्य prakamya, the power of irresistible fiat (proclaiming that “it is so”, and so it is—your word is cause; you name it, you claim it)

5  महिमन् mahiman, the power to become Great; greatness, magnitude, might, majesty and glory (the magical power of bigness)

6  ईशिता ishiti, supreme power and sovereignty (independence)

7  वशिता vashita, the unlimited power of irresistible charisma (the power of overcoming or subduing to one’s own will by magical means, i.e., fascination, bewitchment, subjugation)

8  कामावसायिता kamavasayita, the power of mastery over all desires (mastery over something means that is no longer the master over you)

NOTE:  The sequential unfoldment of these powers is best understood by reading them from the bottom up.

End of Chapter Ten

Vibhuti Yoga – The Yoga of Power

Namaste (I bow to the Divine One that you really are),
Durga Ma

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Bhagavad Gita, Chapter 2, Vs 44

You have unlimited power—you have only to access it. You can afford to be desireless because everything you want is already yours—you have only to realize it. 

Being attached to enjoyment and power, the consciousness of the unenlightened is stolen away. They do not have the ability be singularly unwavering and cannot attain samadhi

“Being attached to enjoyment and power.” The purpose of this attachment is to fulfill desires. Attachment is itself a desire, a desire to hold on to something. In this case, one wants to hold on to enjoyment and power. So what does this tell you? This tells you that you must already have enjoyment and power or you couldn’t be concerned about keeping them.

“The consciousness of the unenlightened is stolen away — they do not have the ability to remain unwavering … so they cannot attain samadhi.”  Now we come to the point. ‘Consciousness’ refers to the attention—a flow of consciousness to what the mind is being conscious of. Desires keep the mind extroverted and in constant motion, preventing unwavering attention (stealing it away) and therefore, samadhi.

“Samadhi” — Equanimity, ‘equal-mind’. Remember where this started? With the equalization of opposites. And here is the prize: samadhi, ‘a unified state of mind’, whereby you can discover the real You (Self-realization). But samadhi can only be attained through the meditative state (dhyana) where there is an unwavering, uninterrupted flow of consciousness and life energy in one place for a sufficient length of time.

In addition to stealing the attention away and preventing the very thing we desire most, there is another liability inherent in desire:

Desire is an affirmation of lack.

A desire for something can only exist when there is a belief in the mind that you do not have it. A common technique for alleviating this perceived deficiency is to do positive affirmations, but by doing these affirmations you are strengthening the idea in your mind that you do not have what you want. Desires, especially acting on desires, give energy and strength to the (subconscious) belief of lack. Neither belief of lack nor mental agitation are harmonious with enjoyment and power, or samadhi.

This verse is not trying to make you feel guilty for having desires, for wanting power, for wanting those things in life that make you feel good. That is not its purpose. What it is trying to tell you is that you feel hungry for these things because you know their wonder and worth, and that you can only know this through your own experience.

Desiring something says “I want”, but why would you want something you already have? How could you possibly know what it would be like to have a desire fulfilled if you didn’t already know from your own experience? Chasing desires just drives you around in circles and accomplishes nothing.

Bonus Key

This verse is also giving you the key to reestablishing yourself in your true nature, your real Self. Such a beautiful and blissful state, and you know this, and you are hungry for it. It is not power and pleasure you want, but to reveal the You that is already perfect, powerful, and in-joy.

Namaste — I bow to the divine, powerful and joyous one that You really are,
Durga Ma

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Bhagavad Gita, Chapter 2, Vs 42-43

Do you want to settle for what you think you want? Or do you want to have what you really want?

The flowery discourses of the ignorant proclaim delight in Vedic doctrine saying, “There is nothing else”.

Sound familiar? Our way is the only way?

Although this verse refers to the Vedas, the message is about religious absolutes in general, and also applies to ‘belief systems’, including those belief systems hidden in our own subconscious minds that were imprinted early in life and are now running on auto pilot.

Being of desirous natures, intent on heaven and rebirth as the fruit of action, they are addicted to many specific rites aimed at the goal of enjoyment and power.

Alternate translation (42-43):
The grandiose chatter of the unenlightened proclaim the beliefs of their religions to be exclusively correct. They are of desirous natures, intent on heaven or rebirth as the result of their good works. They are addicted to many specific activities and ceremonies to this end, but these actions are aimed at power for the purpose of attaining desires and the experience of enjoying them. 


Spiritual paths that rely on beliefs may get you what you think you want for the short term, but they will not get you what you really want in the long term, the ultimate and lasting prize. Even Yoga itself is often misused in this way, but this is not true Yoga science.

Everyone’s primary life purpose is the same:
Union with God/Truth, liberation from rebirth, and eternal happiness.

Many spiritually-minded people are intent on the fulfillment of desires rather than union with God/Truth, which is the primary aim in life we all share (see verses 33-36 on life purpose). Many have even convinced themselves that because ‘all is God’, their desires must also be God, and that the pursuit of these desires is therefore a spiritual pursuit. But what they are chasing is just mental content. Desires are ideas in the mind acquired by the senses that have been judged as being desirable because of a corresponding experience of pleasure. Chasing them is chasing a phantom, and one cannot catch a phantom.

But one can reach union with the Absolute and endless joy. So I ask you: Why would anyone trade That for the endless task of trying to fulfill desires.

Please do not read into this that you should not have desires. Desires are inevitable. The issue is not about having desires, it is about pursuing them. In Surrender Meditation desires are turned over to God to either fulfill or eliminate.

As to power, you should understand that you already have unlimited power, so pursuing it is a waste of time anyway. If you feel powerless, it is because this is how you are experiencing life, not because you don’t have power. The feeling of powerlessness is not a lack of power but the experience of obstacles in the way of accessing it. This is also dealt with in Surrender Meditation. As to control, which is different than power, you can use self-control outside the meditation room to practice dharma

I am that desire in humankind that is not contrary to
the Truth of how things really are (dharma).
— Bhagavad Gita

Jaya Bhagavan! (Victory to God!)
Durga Ma

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