स्वयमेवात्मनाऽत्मानं वेत्थ त्वं पुरुषोत्तम। भूतभावन भूतेश देवदेव जगत्पते।।10.15।।
svayam evātmanātmānaṃ vettha tvaṃ puruṣottamaḥ bhūtabhāvana bhūteśa devadeva jagatpate
Translation
Indeed, You alone know Yourself by Your inconceivable energy, O Supreme Personality, the Creator and Lord of all beings, the God of gods, and the Lord of the universe!
Word Meanings
svayam — personally; eva — certainly; ātmanā — by Yourself; ātmānam — Yourself; vettha — know; tvam — You; puruṣa‑uttama — O greatest of all persons; bhūta‑bhāvana — O origin of everything; bhūta‑īśa — O Lord of everything; deva‑deva — O Lord of all demigods; jagat‑pate — O Lord of the entire universe
Understanding the Verse
Verse 10.15 is a pivotal declaration in the Vibhuti‑Yoga (the Chapter of Divine Glories) where Krishna enumerates the unique, exclusive attributes that distinguish the Supreme Person from all other beings. Here Krishna addresses Arjuna with a statement of absolute self‑knowledge: ‘You alone know Yourself.’ The word ‘vettha’ (knows) emphasizes the deity’s perfect, unmediated awareness of His own transcendental nature, a knowledge that even the highest sages and demigods cannot possess. This self‑knowledge is not an intellectual exercise but an experiential realization of His limitless, imperishable energy (shakti) that pervades creation.\n\nThe phrase ‘svayam evātmanātmānaṃ’ ('personally, by oneself') eliminates any suggestion of external assistance. It underscores that the Supreme Being is both the knower and the known, a concept central to Advaita‑like non‑dual perspectives while still maintaining the personal aspect of the divine. In the broader narrative, this assertion reassures Arjuna that the battlefield’s outcome is governed by a conscious, purposeful deity who is never ignorant or hesitant.\n\nThe titles that follow—‘puruṣottama’, ‘bhūtabhāvana’, ‘bhūteśa’, ‘devadeva’, ‘jagatpate’—are successive layers of reverence. ‘Puruṣottama’ (the highest person) situates Krishna as the supreme of all personified forms, above even the most venerable rishis. ‘Bhūtabhāvana’ (origin of all beings) and ‘bhūteśa’ (lord of all beings) highlight his role as both the source and the sustainer of the material cosmos. ‘Deva‑deva’ (Lord of the gods) places Him above the celestial hierarchy, indicating that even the devas depend on his will. Finally, ‘jagat‑pate’ (Lord of the universe) expands the scope to the entire creation, encompassing visible, invisible, and subtle realms.\n\nEach epithet is a reminder that all manifestations—be they mortal, divine, or elemental—are expressions of the one supreme consciousness. The verse thus serves a dual purpose: it affirms Krishna’s omniscience and simultaneously encourages Arjuna to surrender his doubts, trusting that the divine will act with perfect awareness and purpose. By recognizing this, Arjuna can shift his focus from the external chaos of war to the internal alignment with the divine will.\n\nIn contemporary spiritual practice, this verse invites seekers to contemplate the nature of self‑knowledge. While human intellect is limited, the verse suggests that through devotion (bhakti) and surrender, one can partake in the light of the Supreme’s self‑awareness. It also challenges ego‑driven ambition: true power does not arise from external validation but from intrinsic, divine consciousness. By internalizing the message, practitioners can cultivate humility, confidence, and a sense of being guided by a higher intentionality, even amid life’s battles.
