Bhagavad-gītā 10.18
Blended reading (Sanskrit + English inline)
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vistareṇa
—
in detail
From vi-stṛ, 'to spread out.' Arjuna doesn't want a compressed summary — he asks for the unfolded version. The chapter from verse 20 on is Kṛṣṇa giving exactly that vistāra.
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yogam
—
mystic power
Recurring chapter-term. The same yoga of verse 7 — Kṛṣṇa's inconceivable potency. Arjuna wants both the yogam and the vibhūtim together, recognizing that opulence without its sustaining power is incomplete.
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jana - ardana
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O killer of the atheists
Vocative compound. Janārdana — 'one who agitates the people' or 'destroyer of the wicked.' Arjuna calls Kṛṣṇa by this name perhaps to remind himself that the speaker of these sweet words is also the protector against everything that would obstruct the hearing.
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tṛptiḥ
—
satisfaction
From tṛp, 'to be satisfied.' The verse's hinge: na asti me — there is none of it in me. The hearing produces no fullness, only deeper appetite. A diagnostic for genuine spiritual sweetness.
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amṛtam
—
nectar
From a (not) + mṛta (dead) — 'the deathless drink.' The same word as in 'amṛta-manthana,' the churning of the milk-ocean. Arjuna compares Kṛṣṇa's words to the highest cosmic prize.
A similar statement was made to Sūta Gosvāmī by the ṛṣis of Naimiṣāraṇya, headed by Śaunaka. That statement is: vayaṁ tu na vitṛpyāma uttama-śloka-vikrame yac chṛṇvatāṁ rasa-jñānāṁ svādu svādu pade pade “One can never be satiated even though one continuously hears the transcendental pastimes of Kṛṣṇa, who is glorified by excellent prayers. Those who have entered into a transcendental relationship with Kṛṣṇa relish at every step the descriptions of the pastimes of the Lord.” ( Śrīmad-Bhāgavatam 1.1.19 ) Thus Arjuna is interested in hearing about Kṛṣṇa, and specifically how He remains as the all-pervading Supreme Lord. Now as far as amṛtam, nectar, is concerned, any narration or statement concerning Kṛṣṇa is just like nectar. And this nectar can be perceived by practical experience. Modern stories, fiction and histories are different from the transcendental pastimes of the Lord in that one will tire of hearing mundane stories but one never tires of hearing about Kṛṣṇa. It is for this reason only that the history of the whole universe is replete with references to the pastimes of the incarnations of Godhead. The Purāṇas are histories of bygone ages that relate the pastimes of the various incarnations of the Lord. In this way the reading matter remains forever fresh, despite repeated readings.
“I have already said that I am the source of everything and everything moves because of Me: ahaṁ sarvasya prabhavaḥ. Therefore you should understand that everything is My vibhūti. And by saying, “Knowing this, they worship Me” (iti matvā bhajante mām) I have indicated bhakti-yoga.”
“But speak in detail about Your vibhūtis and about bhakti. O Janārdana, in people such as me (jana), by the sweetness of Your beneficial instructions, you create longing. You make us agitated (ardana), and You make us beg. What can we do? For me, hearing nectar in the form of Your instructions, relishing through a tongue in the form of my ear, there is no satiation.”
“But I have already told many times about My auspicious qualities, such as not being born, with ajo’pi sann (BG 4.6) and about my vibhūtis as in raso’ham (BG 7.8). Why are you asking again?” “Speak in detail (vistarena) about your qualities and vibhūtis.” The meaning of the line is clear. The meaning of Janārdana is as previously explained. [Note: Chapter three, verse one. Janārdana is there explained as the person from whom people who are distressed ask relief.] “Hearing nectar (of your words), tasting through the tongue of the ear, I have not been satisfied.” Omitting the phrase “your words” in the comparison (your words like nectar) is the literary device called apahnuti, statement of denial. Or the omission can be the first type of atiśayokti, extreme expression, hyperbole, by omitting the subject of comparison (your words which are like nectar). Or it can be a combination of both used as a literary ornament.
Viswanatha C. Thakura has described: "This sounds so funny, for the more I hear, the more I want to taste the nectar of Your words." Krsna points out: "with your hears are you tasting?" And Arjuna replies: "my ears had become like tongue, the agent of tasting the nectar of Your words!" Now Krsna begins His descriptions of His opulences.
[D. KRSNA'S OPULENCES (10. 19‑42) 1. In response to Arjuna's request, Krsna replies that He'll explain the most prominent among His limitless, all‑pervading opulences. (19) ]
Hearing about Krishna is like relishing nectar
SUMMARISED THEME 10A
Why Arjuna wants to hear more about the all pervading diving opulences of Krishna (Summary of text
10.16 – 10.18)
A) Arjuna is already satisfied with the understanding of Krishna and has no doubt about Krishna’s
position. (10.16)
B) Therefore he is asking for the following reasons:
FOCUS OF LEARNING IN 10.18
(a) Supporting Ref. SB 1.1.19 – “Saunaka Rsi to Suta Goswami”
(b) ‘Amrtam’ – Nectar
FOCUS OF LEARNING IN 10.17
(a) Importance of word ‘yogin’ – Sri Krishna is the master of Yoga-maya energy by which He is
covered and uncovered to the common man
(b) Importance of ‘Keshu-keshu ca bhaveshu” –
(c) Nature of Arjuna as a Vaishnava –
10.18 विस्तरेण in detial? आत्मनः Thy? योगम् Yoga? विभूतिम् glory? च and? जनार्दन O Janardana? भूयः again? कथय tell? तृप्तिः contentment? हि for? श्रृण्वतः (of) hearing? न not? अस्ति is? मे of me? अमृतम् nectar.Commentary The Lord is called Janardana because all pray to Him for worldly success? prosperity and also salvation. Arjuna also prays to the Lord to explain His Yogic power and glory? for his salvation.Arjuna says to Lord Krishna Tell me in detail of Thy mysterious power (Yoga) and sovereignty (Aisvarya) and the various things to be meditated upon. Tell me again though You have described earlier in the seventh and the ninth chapters succinctly for there is no satiety in hearing Thy ambrosial speech or nectarlike conversation. However much of it I hear? I am not satisfied surely it is nectar of immortality for me.
- BG 10 18 - Bhakti Vikas Swami - ISKCON Hyderabad Hindi
- BG 10 18 - Guru Prasad Swami - ISKCON Alachua 2011-11-27
- BG 10 18 - Jayadvaita Swami - Accra 2010-10-04
- BG 10 18 - Jayadvaita Swami - Kuwait 2010-04-29
- BG 10 18 - Sacinandana Prabhu - ISKCON Chowpatty 2009-10-01
- BG 10 18 - Sankarsana Prabhu - Latvia 2009-09-24
- Priya Valabha Mataji BG 10-18 Hindi
- Ujjvala Rasajna Mataji BG 10-18
- Hari Lila Pr BG 10-18 Tamil
- Radhe Shyam Pr BG 10-18-42
- Rasika Govinda Pr BG 10-18 - 2017-10-06
- Rasika Govinda Pr BG 10-18 Tamil - 2017-10-06
- SDAP BG 10-18 - 2009-09-24 Latvia
- Shubha Krishna Pr BG 10-18 Hindi
- Bhakti Vikas Sw Hindi BG 10-18 - Rasraj Krishna ISKCON Hyderabad
- GuruPrasad Sw BG 10-18 - 2011-11-27 Alachua
- JAS BG 10-18 - 2010-04-29 Kuwait
- JAS BG 10-18 - 2010-10-04 Accra
- VedavyasaPSW BG 10-18 - 2008-12-08 Vrindavan
- RSP BG 10-18-42
- Treat hearing Kṛṣṇa's words as nectar, not lecture.
- Notice your own attention quality during scripture-reading.
- Cultivate the appetite by feeding it.
- What is the texture of my attention during scripture?
- What would 'nectarean' attention feel like?
A bee that has tasted one drop of jasmine honey will not leave the flower-bed — every new flower draws it deeper, never satiated. Arjuna's ear has tasted Kṛṣṇa's nectar and he refuses to back away: more, again, in greater detail — the taste creates its own hunger.
For seven days Mahārāja Parīkṣit listened to Śukadeva speak the Bhāgavatam. He did not eat, did not drink, did not sleep. His body, already cursed to die, became transparent to the topic.
When later questioners asked how he could refuse all bodily needs, the answer was simply this verse: tṛptiḥ hi śṛṇvataḥ nāsti — for one who is hearing, there is no satiation. The nectar replaced the food. The mouth that was meant to eat was full of the question, 'tell me more.'
After Kṛṣṇa's flute called them and they ran into the forest, the gopīs were not satisfied with one glance, one dance, one round. Each new exchange opened a fresh hunger. Even when Kṛṣṇa hid, they composed the Gopī-gīta — words to draw Him back.
The verse's amṛtam — 'nectar' — is exactly the term tradition uses for what the gopīs tasted in His company. Their unending appetite for His presence is the personal application of Arjuna's intellectual hunger here.
My note
Source: vedabase.io