FolioCorpusBhagavad-gītā

10 · The Opulence of the Absolute

42 verses · 🖨 Class prep
Sanskrit Recitation
Reciter: His Grace Rādhā-Gopīnātha Prabhu
Reading along — Chapter 10
10.1
śrī-bhagavān uvāca
bhūya eva mahā-bāho
śṛṇu me paramaṁ vacaḥ
yat te ’haṁ prīyamāṇāya
vakṣyāmi hita-kāmyayā
10.2
na me viduḥ sura-gaṇāḥ
prabhavaṁ na maharṣayaḥ
aham ādir hi devānāṁ
maharṣīṇāṁ ca sarvaśaḥ
10.3
yo mām ajam anādiṁ ca
vetti loka-maheśvaram
asammūḍhaḥ sa martyeṣu
sarva-pāpaiḥ pramucyate
10.4-5
buddhir jñānam asammohaḥ
kṣamā satyaṁ damaḥ śamaḥ
sukhaṁ duḥkhaṁ bhavo ’bhāvo
bhayaṁ cābhayam eva ca
ahiṁsā samatā tuṣṭis
tapo dānaṁ yaśo ’yaśaḥ
bhavanti bhāvā bhūtānāṁ
matta eva pṛthag-vidhāḥ
10.6
maharṣayaḥ sapta pūrve
catvāro manavas tathā
mad-bhāvā mānasā jātā
yeṣāṁ loka imāḥ prajāḥ
10.7
etāṁ vibhūtiṁ yogaṁ ca
mama yo vetti tattvataḥ
so ’vikalpena yogena
yujyate nātra saṁśayaḥ
10.8
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
10.9
mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
10.10
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
10.11
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā
10.12-13
arjuna uvāca
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
āhus tvām ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaṁ caiva bravīṣi me
10.14
sarvam etad ṛtaṁ manye
yan māṁ vadasi keśava
na hi te bhagavan vyaktiṁ
vidur devā na dānavāḥ
10.15
svayam evātmanātmānaṁ
vettha tvaṁ puruṣottama
bhūta-bhāvana bhūteśa
deva-deva jagat-pate
10.16
vaktum arhasy aśeṣeṇa
divyā hy ātma-vibhūtayaḥ
yābhir vibhūtibhir lokān
imāṁs tvaṁ vyāpya tiṣṭhasi
10.17
kathaṁ vidyām ahaṁ yogiṁs
tvāṁ sadā paricintayan
keṣu keṣu ca bhāveṣu
cintyo ’si bhagavan mayā
10.18
vistareṇātmano yogaṁ
vibhūtiṁ ca janārdana
bhūyaḥ kathaya tṛptir hi
śṛṇvato nāsti me ’mṛtam
10.19
śrī-bhagavān uvāca
hanta te kathayiṣyāmi
divyā hy ātma-vibhūtayaḥ
prādhānyataḥ kuru-śreṣṭha
nāsty anto vistarasya me
10.20
aham ātmā guḍākeśa
sarva-bhūtāśaya-sthitaḥ
aham ādiś ca madhyaṁ ca
bhūtānām anta eva ca
10.21
ādityānām ahaṁ viṣṇur
jyotiṣāṁ ravir aṁśumān
marīcir marutām asmi
nakṣatrāṇām ahaṁ śaśī
10.22
vedānāṁ sāma-vedo ’smi
devānām asmi vāsavaḥ
indriyāṇāṁ manaś cāsmi
bhūtānām asmi cetanā
10.23
rudrāṇāṁ śaṅkaraś cāsmi
vitteśo yakṣa-rakṣasām
vasūnāṁ pāvakaś cāsmi
meruḥ śikhariṇām aham
10.24
purodhasāṁ ca mukhyaṁ māṁ
viddhi pārtha bṛhaspatim
senānīnām ahaṁ skandaḥ
sarasām asmi sāgaraḥ
10.25
maharṣīṇāṁ bhṛgur ahaṁ
girām asmy ekam akṣaram
yajñānāṁ japa-yajño ’smi
sthāvarāṇāṁ himālayaḥ
10.26
aśvatthaḥ sarva-vṛkṣāṇāṁ
devarṣīṇāṁ ca nāradaḥ
gandharvāṇāṁ citrarathaḥ
siddhānāṁ kapilo muniḥ
10.27
uccaiḥśravasam aśvānāṁ
viddhi mām amṛtodbhavam
airāvataṁ gajendrāṇāṁ
narāṇāṁ ca narādhipam
10.28
āyudhānām ahaṁ vajraṁ
dhenūnām asmi kāma-dhuk
prajanaś cāsmi kandarpaḥ
sarpāṇām asmi vāsukiḥ
10.29
anantaś cāsmi nāgānāṁ
varuṇo yādasām aham
pitṝṇām aryamā cāsmi
yamaḥ saṁyamatām aham
10.30
prahlādaś cāsmi daityānāṁ
kālaḥ kalayatām aham
mṛgāṇāṁ ca mṛgendro ’haṁ
vainateyaś ca pakṣiṇām
10.31
pavanaḥ pavatām asmi
rāmaḥ śastra-bhṛtām aham
jhaṣāṇāṁ makaraś cāsmi
srotasām asmi jāhnavī
10.32
sargāṇām ādir antaś ca
madhyaṁ caivāham arjuna
adhyātma-vidyā vidyānāṁ
vādaḥ pravadatām aham
10.33
akṣarāṇām a-kāro ’smi
dvandvaḥ sāmāsikasya ca
aham evākṣayaḥ kālo
dhātāhaṁ viśvato-mukhaḥ
10.34
mṛtyuḥ sarva-haraś cāham
udbhavaś ca bhaviṣyatām
kīrtiḥ śrīr vāk ca nārīṇāṁ
smṛtir medhā dhṛtiḥ kṣamā
10.35
bṛhat-sāma tathā sāmnāṁ
gāyatrī chandasām aham
māsānāṁ mārga-śīrṣo ’ham
ṛtūnāṁ kusumākaraḥ
10.36
dyūtaṁ chalayatām asmi
tejas tejasvinām aham
jayo ’smi vyavasāyo ’smi
sattvaṁ sattvavatām aham
10.37
vṛṣṇīnāṁ vāsudevo ’smi
pāṇḍavānāṁ dhanañ-jayaḥ
munīnām apy ahaṁ vyāsaḥ
kavīnām uśanā kaviḥ
10.38
daṇḍo damayatām asmi
nītir asmi jigīṣatām
maunaṁ caivāsmi guhyānāṁ
jñānaṁ jñānavatām aham
10.39
yac cāpi sarva-bhūtānāṁ
bījaṁ tad aham arjuna
na tad asti vinā yat syān
mayā bhūtaṁ carācaram
10.40
nānto ’sti mama divyānāṁ
vibhūtīnāṁ paran-tapa
eṣa tūddeśataḥ prokto
vibhūter vistaro mayā
10.41
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-’ṁśa-sambhavam
10.42
atha vā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
Connection between Chapter 9 and Chapter 10
Krishna ends the ninth chapter with the imperative to fix the mind on Krishna (Bg. 9.34 “Man mana…”)
Therefore Chapter 10 describes the Lord’s opulence on which a devotee can fix his mind and how to remember Him when we see opulent, powerful and beautiful things in this world
Conclusion of Chapter 9 is that one should become a pure devotee of the Lord
Therefore Chapter 10 will increase our devotion by hearing more about Krishna’s opulences
— Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Chapter Quiz · 12 questions
12 questions · Chapter 10
1. What does Kṛṣṇa describe as His origin in BG 10.2?
BG 10.2 — neither demigods nor sages know His origin; He is the source of them all.
Refs: 10.2
2. Who never falls prey to delusion, per BG 10.3?
BG 10.3 — knowing Kṛṣṇa as the unborn Supreme makes one free from sins.
Refs: 10.3
3. How does Kṛṣṇa identify the seven great sages and four Manus, per BG 10.6?
BG 10.6 — the great sages and four Manus came from Him, by His mind.
Refs: 10.6
4. What is the philosophical formula of BG 10.8?
BG 10.8 — 'ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate'.
Refs: 10.8
5. How does BG 10.10 describe what Kṛṣṇa gives the devoted?
BG 10.10 — to those constantly devoted with love, He gives the understanding by which they come to Him.
Refs: 10.10
6. What does Arjuna call Kṛṣṇa in BG 10.12-13?
BG 10.12-13 — Arjuna calls Him Paraṁ Brahma Paraṁ Dhāma Pavitraṁ Paramaṁ Bhavān.
Refs: 10.12, 10.13
7. Among trees, who is Kṛṣṇa per BG 10.26?
BG 10.26 — 'aśvatthaḥ sarva-vṛkṣāṇām' — among trees Kṛṣṇa is the aśvattha.
Refs: 10.26
8. Among warriors, Kṛṣṇa is whom per BG 10.31?
BG 10.31 — 'rāmaḥ śastra-bhṛtām aham'.
Refs: 10.31
9. Among horses, Kṛṣṇa is identified as which in BG 10.27?
BG 10.27 — 'uccaiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam'.
Refs: 10.27
10. Among letters, mantras, and seasons, what is Kṛṣṇa per BG 10.33-35?
BG 10.33-35 enumerates Kṛṣṇa's representations in linguistics, hymns, and seasons.
Refs: 10.33, 10.34, 10.35
11. Among Pāṇḍavas, Kṛṣṇa is whom per BG 10.37?
BG 10.37 — 'pāṇḍavānāṁ dhanañjayaḥ' — Arjuna.
Refs: 10.37
12. How does Kṛṣṇa summarize all His glories in BG 10.42?
BG 10.42 — 'viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat'.
Refs: 10.42
— Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Section 1 (10.1–10.7)
Section overview
UNDERSTANDING KRISHNA’S UNKNOWABLITY, ONE SERVES HIM

PRACTICAL APPLICATION OF SECTION I

Knowing of Krishna’s supreme position is an inspiration for one to take to the process of devotional service
One can understand Krishna by His mercy, not by material qualification (10.2 – 10.3)
Fully understanding Krishna frees one from all sins (10.3)
Appreciating Krishna’s position naturally leads to surrender (10.7)
His origin is impossible to understand for He is the source of all
That which has been created cannot independently understand its own source
One who understands this fact, serves Krishna with devotion

Bhagavad-gītā 10.1

↗
श्रीभगवानुवाच भूय एव महाबाहो श‍ृणु मे परमं वच: । यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
bhūya eva mahā-bāho
[bhooya eva mahaa-baaho]
śṛṇu me paramaṁ vacaḥ
[shrinu me paramam vachah]
yat te ’haṁ prīyamāṇāya
[yat te ’ham preeyamaanaaya]
vakṣyāmi hita-kāmyayā
[vakshyaami hita-kaamyayaa]
śrī - bhagavān uvāca — the Supreme Personality of Godhead said bhūyaḥ — again eva — certainly mahā - bāho — O mighty-armed śṛṇu — just hear me — My paramam — supreme vacaḥ — instruction yat — that which te — to you aham — I prīyamāṇāya — thinking you dear to Me vakṣyāmi — say hita - kāmyayā — for your benefit .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
bhūyaḥ
again
bhūya eva mahā-bāho
eva
certainly
mahā - bāho
O mighty-armed
śṛṇu me paramaṁ vacaḥ
śṛṇu
just hear
me
My
paramam
supreme
vacaḥ
instruction
yat te ’haṁ prīyamāṇāya
yat
that which
te
to you
aham
I
prīyamāṇāya
thinking you dear to Me
vakṣyāmi hita-kāmyayā
vakṣyāmi
say
hita - kāmyayā
for your benefit .
  • bhūyaḥ — again
    The opening note of the whole chapter. Kṛṣṇa has already spoken nine chapters; 'again' is not redundancy but mercy. The Gītā's central truths must be heard repeatedly because the conditioned ear is leaky.
  • paramam — supreme
    What follows is not one more topic among many. 'Paramam vacaḥ' — 'the supreme word' — flags that chapters 10 and 11 carry the highest knowledge yet given: the Person behind every excellence.
  • prīyamāṇāya — thinking you dear to Me
    A present participle, dative case. The reason for the speech is not Arjuna's qualification but Kṛṣṇa's affection. Confidential teaching flows from love, not from merit-checking.
  • hita - kāmyayā — for your benefit
    Compound: hita (welfare) + kāmyayā (with desire for). Kṛṣṇa is not displaying knowledge; He is doing welfare-work on a friend. Every word is for Arjuna's good, not for Kṛṣṇa's pleasure of speaking.
  • mahā - bāho — O mighty-armed
    Vocative. The address is not flattery — it reminds the warrior that this transcendent knowledge is being given to one who must still fight a war. Vibhūti-yoga is for actors in the world, not for renunciates in caves.
The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa opens Chapter 10 by promising Arjuna a fresh, deeper revelation. He frames the disclosure as a gift of affection — given precisely because Arjuna listens with delight rather than doubt. Reception conditions the depth of teaching.
Further notes (विवरण · Vivaraṇa)
The chapter on Vibhūti-yoga is introduced with the keyword bhūyaḥ ('once more'), signalling a renewal of confidential instruction that began in Chapters 7 and 9. Kṛṣṇa specifies two prerequisites built into the verse: Arjuna's affectionate attentiveness (prīyamāṇāya) and Kṛṣṇa's own desire for his welfare (hita-kāmyayā). Together these make the speaker–hearer relationship a vessel for opulence-knowledge.
Prose order (अन्वय · Anvaya)
हे महा-बाहो! भूयः एव मे परमं वचः श‍ृणु, यत् अहं प्रीयमाणाय ते हित-काम्यया वक्ष्यामि ।
he mahā-bāho! bhūyaḥ eva me paramaṃ vacaḥ śa‍ṛṇu, yat ahaṃ prīyamāṇāya te hita-kāmyayā vakṣyāmi |
O mighty-armed one, once again hear from Me a supreme utterance, which I shall speak to you — who delight in it — out of a desire for your good.
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
भूयः एव महा-बाहो श‍ृणु मे परमं वचः । यत् ते अहं प्रीयमाणाय वक्ष्यामि हित-काम्यया ॥
bhūyaḥ eva mahā-bāho śa‍ṛṇu me paramaṃ vacaḥ | yat te ahaṃ prīyamāṇāya vakṣyāmi hita-kāmyayā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
भूयः bhūyaḥ ind. (indeclinable), comparative adverb once more, again
एव eva ind. (indeclinable), emphatic particle indeed
महा-बाहो mahā-bāho महत् + बाहु (m.) voc.sg. (vocative singular), bahuvrīhi cpd. (compound) O mighty-armed one
श‍ृणु śa‍ṛṇu √श्रु impv. 2sg.par. (parasmaipada / active voice) hear, listen
मे me अस्मद् gen.sg. (enclitic) my, from Me
परमम् paramam परम (adj.) acc.sg. (accusative singular)n. supreme
वचः vacaḥ वचस् (n.) acc.sg. (accusative singular) utterance, word
यत् yat यद् (rel. pron. (pronoun)) acc.sg. (accusative singular)n. which
ते te युष्मद् dat.sg. (enclitic) to you
अहम् aham अस्मद् nom.sg. (nominative singular) I
प्रीयमाणाय prīyamāṇāya √प्री pres. (present) pass. (passive) part. dat.sg. (dative singular)m. to (you) who are taking delight
वक्ष्यामि vakṣyāmi √वच् fut. (future) 1sg.par. (parasmaipada / active voice) I shall speak
हित-काम्यया hita-kāmyayā हित (n.) + काम्या (f.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound) out of desire for (your) welfare

The word bhagavān is explained thus by Parāśara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is Bhagavān, or the Supreme Personality of Godhead. While Kṛṣṇa was present on this earth, He displayed all six opulences. Therefore great sages like Parāśara Muni have all accepted Kṛṣṇa as the Supreme Personality of Godhead. Now Kṛṣṇa is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord has already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter He has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences. The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one’s devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Kṛṣṇa consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because Arjuna is very dear to Him, for his benefit such discourses are taking place.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. The Lord said: Again, O Mighty-armed one, hear My supreme teachings, which I will speak to you, who are qualified with prema, because I desire to give you benefit.
Commentary

Starting from the seventh chapter, after revealing His powers, Kṛṣṇa spoke of bhakti. Now in the tenth chapter, He speaks of the confidential elements of bhakti along with a description of His vibhūtis. By knowing the powers of the Lord, one understands that the Lord is worthy of worship. These powers have been described starting from the seventh chapter. Now the Lord will explain the powers in detail for the pleasure of those who have devotion. According to the rule that the ṛṣis speak indirectly and the Lord is fond of such indirect statements, and thus, because this knowledge is somewhat difficult to comprehend, the Lord speaks again (bhūyaḥ). parokṣa-vādā ṛṣayaḥ parokṣaṁ ca mama priyam The Vedic seers and mantras deal in esoteric terms, and I also am pleased by such confidential descriptions. SB 11.21.35 “Again (bhūyaḥ), hear My words.” This means, “Again I will speak about the king of knowledge, the king of secrets.” “O Mighty-armed one, you display your supreme power of your arms. This power is greater than that of all others. In the same way, you should display the supreme power of your intelligence in this topic. Listen to the words I speak.” This implies that Arjuna should limit his attention to what is spoken, though he is already listening. “These words are even superior to what I have spoken previously (paramaṁ vacaḥ). I speak these words to you, in order to cause you astonishment.” Use of the dative case (te) with a verb (vakṣyāmi) indicates a suppressed infinitive of purpose, by the rule kriyārthopapadasya ca. (Aṣṭādhyāyī, Pāṇini 2.3.14) [Note: Use of te (dative case) with the verb vakṣyāmi indicates there is a hidden infinite which should be understood. Thus, aham te vakṣyāmi, instead of simply meaning “I speak to you” means “I speak to you in order to amaze you, impress you, please you etc.”] The reason for speaking to Arjuna is then given: “I will speak to you because you are filled with prema (priyamāṇāya).”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. The Lord said: Again, O Mighty-armed one, hear My supreme teachings, which I will speak in order to astonish you, desiring to give you benefit.
Commentary

The Lord’s aiśvarya, a cause of bhakti, which was discussed in the seventh, eighth and ninth chapters, is further supported in the tenth chapter with a description of the Lord’s vibhūtis. In the previous several chapters bhakti has been described along with intermittent descriptions of the Lord’s powers. Now in this chapter, in order to manifest and increase that bhakti, the Lord will describe in detail His extraordinary vibhūtis which were previously briefly discussed. [Note: These were discussed in chapter 7.8-12 and chapter 9.16-19.] “O Mighty-armed Arjuna! Again (bhūya) hear My auspicious (paramam) words.” Kṛṣṇa commands Arjuna, who is already hearing, to listen, in order to make him alert to what will be taught. “With a desire for benefiting you, I will speak to you words concerning My transcendental powers or vibhūtis.” Dative case (te—to you) is used according to the rule kriyārthopapadasya karmaṇi sthāninaḥ (Pāṇini 2.3.14) to denote the object of a missing verb element. Thus the actual meaning is “I will speak knowledge to astonish you, who are already knowledgeable, who will take pleasure in My words (prīyamānāya) as if drinking nectar. I will speak with a desire for your welfare in the form of producing and increasing your devotion for Me (hita kāmyayā).”

Bhūrijana Dāsa Gauḍīya
Translation
The Supreme Personality of Godhead said: Listen again, O mighty‑armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained. (com) When Krsna was speaking 9th chapter, especially by the end, He was opening His heart and speaking confidential knowledge. Arjuna was so happy to hear, so Krsna was eager to speak more without His devotee asking. Visvanath Lord Krsna has spoken about devotional service beginning in 7th Chapter by speaking about His opulences which is useful for devotional service. He says bhuyah. I will speak more again and He will speak raja vidya again. *** He has indirectly mentioned that He will again speak it by saying "bhuyah". "Mahabaho," you have performed many great activities with long arms now I expect you to show strength of intelligence. "Hear this again," Why? Arjuna was already hearing so Krsna wanted him to be attentive. Superior to what has been spoken, and it will surprise you. He'll explain energies, qualities, aisvarya, vibhutis in this chapter. Krsna has been explaining about His opulences, about devotional service, and same, in more detail will be explained here. Previously Krsna has explained His aisvarya and devotional service and now He'll explain in great details and opulences which increases or gives devotion. "Again here it" asking him to become more attentive, I will explain My wonderful opulences for Your benefit. Although you know already, you'll still become surprised. I'm desiring auspiciousness for you because you are priyamanaya and this will increase your devotion "hit‑kam/yoga". You are hearing like nectar so I'll make you drink more nectar.
Commentary

Krsna is going to describe a knowledge that is even better than the 'Most Confidential Knowledge'. Actually is just a further 'push' on the previous knowledge. Srila Prabhupada says in his Purport: "Previously, beginning with the Seventh Chapter, the Lord has already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter He has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences. The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one's devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Krsna consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because Arjuna is very dear to Him, for his benefit such discourses are taking place." The reason why Krsna is going to do this is because He wants to increase the devotion that is already established. Just like if we have a friend and we like him very much and then we hear who he is: "O he is quadrillionaire, he knows everyone, he is so powerful!" , then we realize how a wonderful friend we have. The fact that he is opulent, powerful, etc, that enhances our appreciation of the loving part of our relationship with him. How fortunate we feel to have such a great personality as a personal friend. That makes us also feel that our part in that relationship is more seriously. Similarly to increase Arjuna's devotion, Krsna is going to describe His opulences. In this Section A, Krsna is going to describe something very wonderful. One who understands Krsna's unknowable position serves Him. This is contradictory by definition. If something is unknowable how can we understand it? But it is possible whe knowable person explains to us his opulences and that is ex what happens in this Chapter. First Krsna glorified the knowledge that He is going to explain and now,

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Kṛṣṇa has just established that devotion to Him is the goal of life, and He now discusses His opu-

lences to increase Arjuna’s devotion. How does knowing Kṛṣṇa’s opulences increase one’s devo-

tion? Imagine discovering that an intimate friend is really a famous billionaire. He is so powerful that

when he snaps his fingers, people line up in their eagerness to serve him. We then realize, “What a

wonderful friend we have!” Our understanding his opulence and power has naturally enhanced our

appreciation of him. We feel fortunate to be friends with someone so great. Similarly, when a

devotee understands Kṛṣṇa’s greatness in detail, he feels increased gratitude for his good fortune of

being able to reciprocate intimately with such a great and powerful Lord.

Kṛṣṇa’s opulence is simultaneously knowable and unknowable. Is this a contradiction? No, because

we can know the unknowable to some degree, not through our own limited abilities, but when

Kṛṣṇa reveals Himself to us. Even a fraction of knowledge about Kṛṣṇa’s otherwise unknowable po-

sition inspires us to serve Him.

Śrī Śaṅkarācārya Classical
Translation
10.1 O mighty-armed one, srnu, listen; bhuyah eva, over agiain; me, to My; paramam, supreme; vacah, utterance, which is expressive of the transcendental Reality; yat, which supreme Truth; aham, I; vaksyami, shall speak; te, to you; priyamanaya, who take delight (in it). You become greatly pleased by My utterance, like one drinking ambrosia. Hence, I shall speak to you hita-kamyaya, wishing your welfare. 'Why shall I speak?' In answer to this the Lord says:
Śrī Rāmānujācārya Classical
Translation
10.1 The Lord said Listen with rapt attention to these words which I shall utter - words which are supreme and which give you a much wider understanding of My greatness. I shall speak out to you about the rise and growth of devotion to Me, as you are pleased with listening to My greatness and as I too love you.
Śrī Abhinavagupta Classical
Translation
10.1 See Comment under 10.5
Swami Sivananda Classical
Translation
10.1 The Blessed Lord said Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to thee who who art beloved, for thy welfare.
Commentary

10.1 भूयः again? एव verily? महाबाहो O mightyarmed? श्रृणु hear? मे My? परमम् supreme? वचः word? यत् which? ते to thee? अहम् I? प्रीयमाणाय who art beloved? वक्ष्यामि (I) will declare? हितकाम्यया wishing (thy) welfare.Commentary I shall repeat what I said before (in the seventh and the ninth discourses). My essential nature and My manifestations have already been pointed out. As it is very difficult to understand the divine nature? I shall describe it once more to you? although it has been described already. I shall tell you of the divine glories and point out in which forms of being I should be thought of.I will speak to you as you are delighted to hear Me. Now your heart is taking delight in Me.The Lord wants to encourage Arjuna and cheer him up and so He Himself comes forward to give instructions to Arjuna even without his reest.Paramam Vachah supreme word. Paramam means supreme? revealing the unsurpassed truth (Niratisaya Vastu which is Brahman).O Arjuna You are immensely delighted with My speech? as if you are drinking the immortalising nectar.

Swami Gambhīrānanda Classical
Translation
10.1 The Blessed Lord said O mighty-armed one, listen over again ot My supreme utterance, which I, wishing your welfare, shall speak to you who take delight (in it).
Shri Purohit Swami Classical
Translation
10.1 "Lord Shri Krishna said: Now, O Prince! Listen to My supreme advice, which I give thee for the sake of thy welfare, for thou art My beloved.
Related values
Anahankarah (Freedom from False Ego)
Related verses
Hear again My supreme word, which I speak for your benefit, dear friend — knowledge of Kṛṣṇa is repeated for those who can receive it.
Practical Applications
  • Welcome repetition as kindness, not redundancy.
  • Receive the same teaching twice with greater openness.
  • Don't dismiss familiar verses; receive them fresh.
Reflection Questions
  • What familiar verse have I stopped really hearing?
  • What would fresh hearing reveal?

A father teaches his child the same lesson many times, not because the child is dull but because love repeats. Kṛṣṇa says 'bhūyaḥ' — 'again' — and the word itself is the affection. The same nectar is poured a second time so the cup, which leaked the first, may catch a drop more.

Nārada returns to Vyāsa

After Vyāsa compiled the four Vedas, the Mahābhārata, and the Vedānta-sūtra, he sat by the Sarasvatī still uneasy. Nārada arrived and told him plainly: you have not yet spoken of the Lord's pastimes — repeat the teaching, this time with Kṛṣṇa at the center.

Out of that loving repetition came the Bhāgavatam. Vyāsa did not resent being told to say it again; he received the instruction as kindness, and the world received its sweetest scripture. Kṛṣṇa's 'bhūyaḥ' to Arjuna belongs to the same lineage of merciful repetition.

📝 My note

Bhagavad-gītā 10.2

↗
न मे विदु: सुरगणा: प्रभवं न महर्षय: । अहमादिर्हि देवानां महर्षीणां च सर्वश: ॥ २ ॥
na me viduḥ sura-gaṇāḥ
[na me viduh sura-ganaah]
prabhavaṁ na maharṣayaḥ
[prabhavam na maharshayah]
aham ādir hi devānāṁ
[aham aadir hi devaanaam]
maharṣīṇāṁ ca sarvaśaḥ
[maharsheenaam cha sarvashah]
na — never me — My viduḥ — know sura - gaṇāḥ — the demigods prabhavam — origin, opulences na — never mahā - ṛṣayaḥ — great sages aham — I am ādiḥ — the origin hi — certainly devānām — of the demigods mahā - ṛṣīṇām — of the great sages ca — also sarvaśaḥ — in all respects .
Blended reading (Sanskrit + English inline)
na me viduḥ sura-gaṇāḥ
na
never
me
My
viduḥ
know
sura - gaṇāḥ
the demigods
prabhavaṁ na maharṣayaḥ
prabhavam
origin, opulences
na
never
mahā - ṛṣayaḥ
great sages
aham
I am
aham ādir hi devānāṁ
ādiḥ
the origin
hi
certainly
devānām
of the demigods
maharṣīṇāṁ ca sarvaśaḥ
mahā - ṛṣīṇām
of the great sages
ca
also
sarvaśaḥ
in all respects .
  • prabhavam — origin, opulences
    Carries a double charge — both 'source' and 'glorious manifestation.' Kṛṣṇa is saying: neither where I come from nor how I expand can be charted by anyone downstream of Me. The whole chapter unpacks this single word.
  • sura - gaṇāḥ — the demigods
    Even the cosmic administrators — Indra, Candra, Sūrya, Brahmā himself — cannot map the Lord's origin. The verse demolishes the assumption that high birth or cosmic post equals knowledge of God.
  • mahā - ṛṣayaḥ — great sages
    The other natural candidates for knowing: Vasiṣṭha, Bhṛgu, Marīci, etc. Not even austerity, scholarship, and yogic vision suffice. Kṛṣṇa must reveal Himself; He is not reached by climbing.
  • ādiḥ — the origin
    The simple, irreducible claim: 'I am the beginning.' Every chain of causation that the demigods and sages can trace dead-ends in Kṛṣṇa, and they themselves are links in that chain — which is exactly why they cannot see its anchor.
  • sarvaśaḥ — in all respects
    Closes every loophole. Not 'source in some senses' or 'origin of some beings' — but origin of demigods and sages, totally. The word makes the claim exclusive.
Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Even celestial beings and the great seers cannot grasp Kṛṣṇa's origin, because He precedes them. The verse pulls the rug from under any human pretension to discover the Lord by intellect alone — He must reveal Himself.
Further notes (विवरण · Vivaraṇa)
The line reframes 'unknowability' in Vedānta terms: Kṛṣṇa is anādi (beginningless) and therefore aprabhava-jña — no one born after Him can know His source. Cross-ref BG 7.26 (He knows all past and future beings, but no one fully knows Him) and BG 10.14 where Arjuna echoes this confession. The verse also justifies the need for śāstra and direct disclosure in Chapter 10.
Prose order (अन्वय · Anvaya)
सुर-गणाः मे प्रभवं न विदुः, महर्षयः च न (विदुः); हि अहं देवानां महर्षीणां च सर्वशः आदिः ।
sura-gaṇāḥ me prabhavaṃ na viduḥ, maharṣayaḥ ca na (viduḥ); hi ahaṃ devānāṃ maharṣīṇāṃ ca sarvaśaḥ ādiḥ |
The hosts of gods do not know My origin, nor do the great sages, for I am in every respect the source of both the gods and the great sages.
Word split (पदच्छेद · Padaccheda)
न मे विदुः सुर-गणाः प्रभवं न महर्षयः । अहम् आदिः हि देवानां महर्षीणां च सर्वशः ॥
na me viduḥ sura-gaṇāḥ prabhavaṃ na maharṣayaḥ | aham ādiḥ hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न na ind. (indeclinable), negation not
मे me अस्मद् gen.sg. (genitive singular) my
विदुः viduḥ √विद् perf. (perfect) 3pl.par. (with present sense) they know
सुर-गणाः sura-gaṇāḥ सुर (m.) + गण (m.) nom.pl. (nominative plural), tatpuruṣa cpd. (compound) the hosts of gods
प्रभवम् prabhavam प्रभव (m.) acc.sg. (accusative singular) origin, source
महर्षयः maharṣayaḥ महत् + ऋषि (m.) nom.pl. (nominative plural), karmadhāraya the great sages
अहम् aham अस्मद् nom.sg. (nominative singular) I
आदिः ādiḥ आदि (m.) nom.sg. (nominative singular) the beginning, source
हि hi ind. (indeclinable), causal particle for, because
देवानाम् devānām देव (m.) gen.pl. (genitive plural) of the gods
महर्षीणाम् maharṣīṇām महर्षि (m.) gen.pl. (genitive plural) of the great sages
च ca ind. (indeclinable), conjunction and
सर्वशः sarvaśaḥ ind. (adv.) in every way, entirely

As stated in the Brahma-saṁhitā, Lord Kṛṣṇa is the Supreme Lord. No one is greater than Him; He is the cause of all causes. Here it is also stated by the Lord personally that He is the cause of all the demigods and sages. Even the demigods and great sages cannot understand Kṛṣṇa; they can understand neither His name nor His personality, so what is the position of the so-called scholars of this tiny planet? No one can understand why this Supreme God comes to earth as an ordinary human being and executes such wonderful, uncommon activities. One should know, then, that scholarship is not the qualification necessary to understand Kṛṣṇa. Even the demigods and the great sages have tried to understand Kṛṣṇa by their mental speculation, and they have failed to do so. In the Śrīmad-Bhāgavatam also it is clearly said that even the great demigods are not able to understand the Supreme Personality of Godhead. They can speculate to the limits of their imperfect senses and can reach the opposite conclusion of impersonalism, of something not manifested by the three qualities of material nature, or they can imagine something by mental speculation, but it is not possible to understand Kṛṣṇa by such foolish speculation. Here the Lord indirectly says that if anyone wants to know the Absolute Truth, “Here I am present as the Supreme Personality of Godhead. I am the Supreme.” One should know this. Although one cannot understand the inconceivable Lord who is personally present, He nonetheless exists. We can actually understand Kṛṣṇa, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gītā and Śrīmad-Bhāgavatam. The conception of God as some ruling power or as the impersonal Brahman can be reached by persons who are in the inferior energy of the Lord, but the Personality of Godhead cannot be conceived unless one is in the transcendental position. Because most men cannot understand Kṛṣṇa in His actual situation, out of His causeless mercy He descends to show favor to such speculators. Yet despite the Supreme Lord’s uncommon activities, these speculators, due to contamination in the material energy, still think that the impersonal Brahman is the Supreme. Only the devotees who are fully surrendered unto the Supreme Lord can understand, by the grace of the Supreme Personality, that He is Kṛṣṇa. The devotees of the Lord do not bother about the impersonal Brahman conception of God; their faith and devotion bring them to surrender immediately unto the Supreme Lord, and out of the causeless mercy of Kṛṣṇa they can understand Kṛṣṇa. No one else can understand Him. So even great sages agree: What is ātmā, what is the Supreme? It is He whom we have to worship.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
2. The devatās and great ṛṣis do not know about My extraordinary birth, for I am the source of the devatās and great ṛṣis.
Commentary

“My appearance can be known only by My unprecedented mercy and by no other means. The devatās do not know My most extraordinary (pra) birth (bhavam) from Devakī.” “Well, the devatās may not know because they are absorbed in material pleasure, but the sages must know.” “No, they also do not know (na maharṣayaḥ).” The Lord explains the reason why they do not know: “Because I am the cause of all of them, in all ways, they do not know about My birth, just as the sons cannot know about the birth of the father.” One should not think of another meaning of the word prabhavam, [Note: Prabhava means “power” as well as “birth.”] because in verse 14, Arjuna says in confirmation of that meaning that neither the demons nor devas know about the appearance (birth) of the Lord: na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
2. The devatās and great ṛṣis do not know about My extraordinary powers since I am the source of the devatās and great ṛṣis.
Commentary

The Lord speaks in order to show that this knowledge is difficult to understand without the mercy of His devotees The devas staring with Brahmā and the great ṛṣis such as Sanaka (sura gaṇā) do not know My status with its lordship (prabhavam)—the extent of its unlimited dazzling forms, qualities and powers which will make them dizzy. Why is this? It is because I am their origin, the first cause in all ways (sarvaśaḥ)—as the cause of their appearance and the bestower of their intelligence and other qualities, since I give to them all of their positions as devatāṣ, and their powers, being satisfied with their worshipping Me. Thus they do not know Me, who am eternally perfect in Myself, nor do they know My powers. Śruti says: ko addhā veda ka iha prāvocat kuta ā jātā kuta iyaṁ visṛṣṭiḥ arvāg-devā asya visarjanāya athā ko veda yata ābabhūva Who knows clearly, who in this world can proclaim, from where the universe was born, from where this creation has come? The devas came later that the creation. Therefore, who knows from where it arose. Rg Veda 10.129.6 naitad devā āpnuvan pūrvam arśat He cannot be attained by the devas. He has existed before them. Isopaniṣad 4

Bhūrijana Dāsa Gauḍīya
Translation
Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages. (com) "Demigods, sages dont' know this knowledge. Why? Because I am the source. This can only be known by My mercy. No other way. My wonderful birth from Mother Devaki, even the demigods cannot know ‑ because they are attached to sense objects. But sages aren't attached. Even they don't know, because I am source and cause of everything, so how can they understand, as sons c understand father's birth unless he explains." Prabhav ‑ birth ‑ first sight. like pravastha of Ganges in Gango tri. Baladev: This cannot be understood without mercy of My devotees. Whether demigods, Brahma, Siva, etc. or sages like Four Kumaras, cannot understand My svarupa, how I have My own potencies. Why? Because in all ways I am their source. Sarvesa ‑ all sources. I am source of all, their intelligence too, so they therefore can't understand My source unless I explain it to them. I've awarded their position as demigod or sage because of their worship so it's not possible for them to know Me. Srutis also say demigods cannot understand from who the creation came because of His existence before creation.
Commentary

It is impossible for something that is created, to know the source of that which has created it. The creation cannot understand where the creation came from. Even the demigods who are so powerful and the great sages who are so knowledgeable, they cannot understand Krsna completely, because they cannot understand His origin. But because the sages and demigods cannot understand Krsna completely, that doesn't mean that no one can understand Krsna. If one hears from Krsna, then and only then, can he understand Krsna. Therefore Krsna explains,

Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Who can know Krishna fully – Not even the demigods or liberated sages can know Krishna fully

Because He is the origin of everyone and everything including all demigods and great sages

Focus of Learning

(a) Krishna is the cause of all causes (Ref. Brahma Samhita 5.1 / Bg. 10.2)

(b) ‘Scholarship’ is not the qualification to understand Krishna

e.g. Demigods and great sages cannot understand Krishna, His name or His personality (Ref. Sb.)
So what to speak of scholars of this tiny planet
What they cannot understand – No one can understand why the Supreme Lord comes to this planet as an ordinary human being and executes such wonderful uncommon activities
Speculation – One can speculate to the limits of the imperfect senses
But may reach the opposite conclusion of impersonalism, or
They can imagine something by mental speculation

(a) ‘Bhagavan’ – Meaning of this word is explained by Parashara Muni as “One full of all six

opulences”

(b) What does ‘Sri Bhagavan’ (Krishna) offers in Chapter 10 compared to Chapter 9

Gives more confidential knowledge of His specific opulences and His work
In Chapter 7 the Lord explained His different energies and how they are acting
In Chapter 9 the Lord established His different energies to establish devotion in firm conviction

(c) Benefits of hearing more (Hearing from/about Sri Bhagavan)

Fixed in devotional service – The more one hears, the more one becomes fixed in devotional service
Enhances devotional service – Hearing in the association of devotees enhances one’s devotional service

(d) ‘Eagerness to hear’ as the qualification – Discourses in the society of devotees can take place only

among those who are really anxious to be in Krishna consciousness (Just like Arjuna’s qualification:

“You are dear to Me”)

Śrī Śaṅkarācārya Classical
Translation
10.2 Na sura-sanah, neither the gods-Brahma and others; viduh, know;-what do they not know?-me, My; prabhavam (prabhavam), majesty, abundance of lordly power-or, derived in the sense of 'coming into being', it means origin. Nor even the maharsayah, great sages, Bhrgu and others [Bhrgu, Marici, Atri, Pulastya, Pulaha, Kratu and Vasistha.-Tr.] devanam, of the gods; ca, and; maharsinam, of the great sages. Besides,
Śrī Rāmānujācārya Classical
Translation
10.2 However supernatural the vision and however great the knowledge of the host of the gods and the wise seers may be, they cannot comprehend My powers. They do not know My name, actions, essence, attributes etc., for the reason that I am the source in every way of these gods and great seers. I am the source of their nature and knowledge, power etc. The knowledge given to them by Me according to their meritorious deeds constitutes the cause of their being gods, the great seers etc. That knowledge is limited. Thus, they have limited knowledge and do not know the real nature of My essence. Sri Krsna proceeds to explain that knowledge about His real nature, which is beyond the grasp of gods etc., and which is the means for release from the evil that stands in the way of the rise of devotion.
Śrī Abhinavagupta Classical
Translation
10.2 See Comment under 10.5
Swami Sivananda Classical
Translation
10.2 Neither the hosts of the gods nor the great sages know My origin; for in every way I am the source of all the gods and the great sages.
Commentary

10.2 Commentary Prabhavam Origin. It may also mean great lordly power.Maharshis great sages like Bhrigu.As I am the source of all these gods? sages and living beings? it is very difficult for them to know Me.Sarvasah In every way -- not only am I the source of all the gods and the sages but also their efficient cause? their inner ruler and the dispenser or ordainer and the guide of their intellect? etc.

Swami Gambhīrānanda Classical
Translation
10.2 Neither the gods nor the great sages know My majesty. For, in all respects, I am the source of the gods and the great sages.
Shri Purohit Swami Classical
Translation
10.2 Neither the professors of divinity nor the great ascetics know My origin, for I am the source of them all.
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 7.26 BG 10.8 BG 7.3 SB 1.3.28 SB 2.9.33 SB 10.14.21 CC Ādi 2.107 CC Ādi 5.142 CC Madhya 20.152 Śvetāśvatara Upaniṣad 6.7Muṇḍaka Upaniṣad 1.1.1
Neither the demigods nor the great sages know My origin — for I am the source of them all.
Practical Applications
  • Hold humility about Kṛṣṇa's origin; even great souls don't fathom it.
  • Don't pretend to comprehend what is by nature beyond.
  • Approach Him with awe, not analysis.
Reflection Questions
  • Where have I tried to fully analyze the unanalyzable?
  • What does awe restore?

A river cannot trace itself back to its own source — by the time it knows itself as river, the spring is already behind and above it. So even demigods and sages, who are themselves Kṛṣṇa's emanations, cannot turn around far enough to see the One from whom they flowed.

Brahmā's bewilderment

In the tenth canto of the Bhāgavatam, Brahmā — the highest demigod, born from Viṣṇu's own navel — tested Kṛṣṇa by stealing the cowherd boys and calves of Vraja. Kṛṣṇa simply expanded Himself into all of them; for one full year Brahmā's theft made no visible difference.

When Brahmā returned and saw each boy and calf as a four-armed Viṣṇu, he fainted. The very creator could not fathom the origin of his own origin. He rose and offered the famous prayers — beginning with 'I do not know You' — confirming the verse before us: 'na me viduḥ sura-gaṇāḥ prabhavam.'

📝 My note

Bhagavad-gītā 10.3

↗
यो मामजमनादिं च वेत्ति लोकमहेश्वरम् । असम्मूढ: स मर्त्येषु सर्वपापै: प्रमुच्यते ॥ ३ ॥
yo mām ajam anādiṁ ca
[yo maam ajam anaadim cha]
vetti loka-maheśvaram
[vetti loka-maheshvaram]
asammūḍhaḥ sa martyeṣu
[asammoodhah sa martyeshu]
sarva-pāpaiḥ pramucyate
[sarva-paapaih pramuchyate]
yaḥ — anyone who mām — Me ajam — unborn anādim — without beginning ca — also vetti — knows loka — of the planets mahā - īśvaram — the supreme master asammūḍhaḥ — undeluded saḥ — he martyeṣu — among those subject to death sarva - pāpaiḥ — from all sinful reactions pramucyate — is delivered .
Blended reading (Sanskrit + English inline)
yo mām ajam anādiṁ ca
vetti loka-maheśvaram
asammūḍhaḥ sa martyeṣu
sarva-pāpaiḥ pramucyate
yaḥ
anyone who
mām
Me
ajam
unborn
anādim
without beginning
ca
also
vetti
knows
loka
of the planets
mahā - īśvaram
the supreme master
asammūḍhaḥ
undeluded
saḥ
he
martyeṣu
among those subject to death
sarva - pāpaiḥ
from all sinful reactions
pramucyate
is delivered .
  • ajam — unborn
    Negates the Māyāvāda reading that the Absolute takes birth and dies like ordinary beings. Kṛṣṇa appears, but is not born. Knowing this distinction — the unborn enters the womb without becoming the womb's product — is itself liberating knowledge.
  • anādim — without beginning
    Reinforces ajam from another angle. Not merely 'never died' but 'never began.' Kṛṣṇa stands outside the entire timeline that contains demigods, sages, and worlds.
  • mahā - īśvaram — the supreme master
    Loka-mahā-īśvaram. Not one controller among many, but the Lord of every realm — material, heavenly, spiritual. The verse names all three identities at once: unborn, beginningless, supreme controller.
  • asammūḍhaḥ — undeluded
    A strong negation — sammūḍha is the deeply bewildered. The verse's claim is that this one piece of knowledge unbewilders a person among mortals (martyeṣu) — a stunning small-print clause.
  • sarva - pāpaiḥ — from all sinful reactions
    Plural, exhaustive. Not 'some sins' or 'future sins' but every accumulated karmic reaction. Right knowledge of Kṛṣṇa's nature is the verse's stated escape route — anticipating 18.66's full surrender clause.
He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds – he only, undeluded among men, is freed from all sins.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Right knowledge of Kṛṣṇa as unborn, beginningless, and supreme Lord is itself liberating. Such a knower is singled out among mortals as the rare 'asammūḍha' — one whose discrimination has not been swept away by the bewilderments of saṁsāra.
Further notes (विवरण · Vivaraṇa)
Three predicates compress Vedāntic theology: aja negates birth, anādi negates origination in time, loka-maheśvara affirms lordship over all spheres. Knowing all three together is distinct from impersonal Brahman-knowledge — it is recognition of the personal supreme. The fruit (sarva-pāpaiḥ pramucyate) echoes BG 18.66, anchoring jñāna and bhakti to the same liberating effect.
Prose order (अन्वय · Anvaya)
यः मां अजम् अनादिं च लोक-महेश्वरं वेत्ति, सः मर्त्येषु असम्मूढः सर्व-पापैः प्रमुच्यते ।
yaḥ māṃ ajam anādiṃ ca loka-maheśvaraṃ vetti, saḥ martyeṣu asammūḍhaḥ sarva-pāpaiḥ pramucyate |
One who knows Me as unborn, as beginningless, and as the great Lord of all worlds — he, undeluded among mortals, is freed from all sins.
Word split (पदच्छेद · Padaccheda)
यः माम् अजम् अनादिं च वेत्ति लोक-महेश्वरम् । असम्मूढः सः मर्त्येषु सर्व-पापैः प्रमुच्यते ॥
yaḥ mām ajam anādiṃ ca vetti loka-maheśvaram | asammūḍhaḥ saḥ martyeṣu sarva-pāpaiḥ pramucyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यः yaḥ यद् (rel. pron. (pronoun)) nom.sg. (nominative singular)m. he who
माम् mām अस्मद् acc.sg. (accusative singular) Me
अजम् ajam अ + ज (adj.) acc.sg. (accusative singular)m., bahuvrīhi-like negation cpd. (compound) unborn
अनादिम् anādim अन् + आदि (adj.) acc.sg. (accusative singular)m. without beginning
च ca ind. (indeclinable), conjunction and
वेत्ति vetti √विद् pres. (present) 3sg.par. (parasmaipada / active voice) knows
लोक-महेश्वरम् loka-maheśvaram लोक (m.) + महा + ईश्वर (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) great Lord of (all) worlds
असम्मूढः asammūḍhaḥ अ + सम् + √मुह् p.p.p. (past passive participle) nom.sg. (nominative singular)m. undeluded
सः saḥ तद् (dem. (demonstrative)) nom.sg. (nominative singular)m. he
मर्त्येषु martyeṣu मर्त्य (m.) loc.pl. (locative plural) among mortals
सर्व-पापैः sarva-pāpaiḥ सर्व + पाप (n.) ins.pl. (instrumental plural), karmadhāraya cpd. (compound) from all sins
प्रमुच्यते pramucyate प्र + √मुच् pres. (present) pass. (passive) 3sg. is liberated

As stated in the Seventh Chapter (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men; they are superior to millions and millions of ordinary men who have no knowledge of spiritual realization. But out of those actually trying to understand their spiritual situation, one who can come to the understanding that Kṛṣṇa is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Kṛṣṇa’s supreme position, can one be free completely from all sinful reactions. Here the Lord is described by the word aja, meaning “unborn,” but He is distinct from the living entities who are described in the Second Chapter as aja. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditioned souls are changing their bodies, but His body is not changeable. Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior, material energy, but is always in the superior energy. In this verse the words vetti loka-maheśvaram indicate that one should know that Lord Kṛṣṇa is the supreme proprietor of the planetary systems of the universe. He was existing before the creation, and He is different from His creation. All the demigods were created within this material world, but as far as Kṛṣṇa is concerned, it is said that He is not created; therefore Kṛṣṇa is different even from the great demigods like Brahmā and Śiva. And because He is the creator of Brahmā, Śiva and all the other demigods, He is the Supreme Person of all planets. Śrī Kṛṣṇa is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reactions. One must be liberated from all sinful activities to be in the knowledge of the Supreme Lord. Only by devotional service can He be known and not by any other means, as stated in Bhagavad-gītā. One should not try to understand Kṛṣṇa as a human being. As stated previously, only a foolish person thinks Him to be a human being. This is again expressed here in a different way. A man who is not foolish, who is intelligent enough to understand the constitutional position of the Godhead, is always free from all sinful reactions. If Kṛṣṇa is known as the son of Devakī, then how can He be unborn? That is also explained in Śrīmad-Bhāgavatam: When He appeared before Devakī and Vasudeva, He was not born as an ordinary child; He appeared in His original form, and then He transformed Himself into an ordinary child. Anything done under the direction of Kṛṣṇa is transcendental. It cannot be contaminated by material reactions, which may be auspicious or inauspicious. The conception that there are things auspicious and inauspicious in the material world is more or less a mental concoction because there is nothing auspicious in the material world. Everything is inauspicious because the very material nature is inauspicious. We simply imagine it to be auspicious. Real auspiciousness depends on activities in Kṛṣṇa consciousness in full devotion and service. Therefore if we at all want our activities to be auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scriptures such as Śrīmad-Bhāgavatam and Bhagavad-gītā, or from a bona fide spiritual master. Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord. The spiritual master, saintly persons and scriptures direct in the same way. There is no contradiction in these three sources. All actions done under such direction are free from the reactions of pious or impious activities of this material world. The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyāsa. As stated in the first verse of the Sixth Chapter of Bhagavad-gītā, one who acts as a matter of duty because he has been ordered to do so by the Supreme Lord, and who does not seek shelter in the fruits of his activities ( anāśritaḥ karma-phalam ), is a true renouncer. Anyone acting under the direction of the Supreme Lord is actually a sannyāsī and a yogī, and not the man who has simply taken the dress of the sannyāsī, or a pseudo yogī.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
3. He who, without bewilderment, knows that I am unborn since I have no beginning, and also am born, and knows that I am the lord of all planets, is freed from all sins in this world and performs bhakti without impediments. 4-5. Intelligence, knowledge, freedom from illusion, tolerance, truthfulness, sense control, mind control, pleasure, pain, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame, infamy—all these various states of the living beings arise only from Me.
Commentary

“But certainly the devatās and ṛṣis know about birth of this body belonging to You, the supreme Brahman, who are unlimited by all time and space.” Placing His index finger on His chest the Lord speaks this verse. “He who knows that I am without birth and am beginningless is free from sin.” “Does not everyone know that Brahmā is not beginningless, but that you, Paramātmā, are called aja, without birth, because of having no beginning (ajam anādim)?” “He who knows that I am unborn, and also born to Vasudeva, and am still without beginning, is freed from all sins.” ca here signifies that He is also born. By using the word mām (me), Kṛṣṇa indicates His particular birth from Vasudeva. This refers back to the Lord’s previous statement in chapter four, “He who knows that My birth and activities are transcendental…..” “I take birth, but because I am Paramātmā, I am eternally without birth.” Both these conditions are absolute truth, a demonstration of the acintya śakti. The Lord has said, ajo’ pi san avyayātmā… sambhavāmi, “Though I am unborn, I appear.” Uddhava also says: karmāṇy anīhasya bhavo ’bhavasya te durgāśrayo ’thāri-bhayāt palāyanam kālātmano yat pramadā-yutāśramaḥ svātman-rateḥ khidyati dhīr vidām iha My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self. SB 3.4.16 The commentary in the Laghu Bhagavatāmṛta says: tat tan na vāstavaṁ cet syād vidāṁ buddhi-bhramas tadā na syād evety ato ’cintyā śaktir līlāsu kāraṇam If all this were not true, then all perceptions would be illusory. But that is not so. Thus the acintya-śakti is the cause of His pastimes. Laghu Bhāgavatamṛta 1.5.119 In My childhood, during the Dāmodara-līlā, it is inconceivable that I could be bound by strings of bells, but not by the cords of mother Yaśodā. In the same way, My birth and non-birth are also inconceivable. The Lord then speaks of His powers, which are hard to understand. He who knows that, though I am your chariot driver, I am also the great controller of all the planets (loka-maheśvaram)—he alone is not bewildered among men, and is free of all sins, which are an obstacle to bhakti. But he who, though accepting that the Lord is unborn, without beginning and is the controller of all beings, thinks that His being born is just a semblance of birth, is bewildered, and is not freed from all sins.

Even those who are knowledgeable of scriptures cannot know about Me by their intelligence. Because intelligence and other elements are generated from the material guṇas like sattva, and though they all originate in Me, in themselves they are not suitable for understanding about Me who am beyond the guṇas. The list of items in these verses is given to show this. Intelligence (buddhi) is capable of discerning the fine meaning of things. Knowledge (jñāna) refers to the ability to distinguish between ātmā and non-ātmā. [Note: Even knowledge of ātmā distinct from the body is only sattva guṇa.] Non-bewilderment (asaṁmoha) means to be devoid of perplexity. These three qualities, though they are regarded as causing knowledge of Me, are not really causes of that knowledge. The other states seen in people which arev mentioned here also do not arise on their own (they come from Me). Tolerance (kṣamā), to speak the truth (satyam), control of the external senses (dama), and control of the internal sense (śama) are sattvic. Happiness is sattvic and sorrow is tamasic. Birth and death, types of sorrow, and fear, are tamasic. Fearlessness arising from knowledge is sattvic, but if it arises from rajas or tamas, it is rajasic or tamasic. Non-violence and seeing others as ones self (samatā) are sattvic. Satisfaction, if unconditional is sattvic, and if conditional, is rajasic. Austerity and charity, if unconditional, are sattvic and if conditional, are rajasic. Fame and infamy are similarly either sattvic or rajasic. All these arise from My energy. Because of the non-difference of the energy and the source of energy, it is said they arise from Me (mattaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
3. He who knows that I am unborn and also born, and still without beginning, lord of all planets, with no bewilderment, is freed from all sins in this world. 4-5. Intelligence, knowledge, freedom from illusion, tolerance, truthfulness, sense control, mind control, pleasure, pain, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame, infamy—all these various states of the living beings arise from Me.
Commentary

Some person, however, does have this knowledge of Me. With this intention the Lord speaks. Among thousands of men who are endeavoring, he who gets the good fortune of association with devotees who know about Me will know Me, who am without beginning, unborn, the great lord of the universe. He, not being bewildered, will be free of all sins. The Lord is unborn (ajam). That means He is different from the material products, which are unconscious, and from any class of being in the universe, since all entities are born with material bodies (or forms in the case of material objects) which have a beginning, and by transformation, an end. He becomes more specific by saying that He is without beginning (anādim). He is different from all the liberated souls as well, for though liberated souls are without birth now, their liberated state had a beginning, since their previous condition was marked by birth in material bodies. The Lord is also different from the eternally liberated souls, as well as being different from prakṛti and time, by the mention of the word loka maheśvaram. Although these all have no birth and are without beginning, they do not have lordship over all the worlds. The Lord also uses the word “beginningless” to distinguish Himself from Brahmā and Śiva, since they are also lords of the worlds. That He is the lord of Brahmā and Śiva will be explained elsewhere. He who knows that I am distinguished from all others by lack of contact with bad qualities and by eternal lordship of all things becomes freed from all karmas (sarva pāpaiḥ pramucyate), which act as an obstacle to the appearance of devotion to Me. That person then attains devotion to Me. Bewilderment (sammūḍhaḥ) means thinking that something else is knowledge of Me. He is devoid of that bewilderment. Also he is not bewildered, thinking, “How can Kṛṣṇa be called unborn, since he is born from Devakī?” since he knows that Kṛṣṇa can be born from her without giving up His status as unborn. Bg 10.4, Bg 10.5, Bg 10.4-5 buiṬjaRNaMaSaMMaaeh" +aMaa SaTYa& dMa" XaMa" ) Sau%& du"%& >avae_>aavae >aYa& ca>aYaMaev c )) 4 )) Aih&Saa SaMaTaa TauiíSTaPaae daNa& YaXaae_YaXa" ) >aviNTa >aava >aUTaaNaa& Mata Wv Pa*QaiGvDaa" )) 5 )) buddhir jñānam asammohaḥ kṣamā satyaṁ damaḥ śamaḥ sukhaṁ duḥkhaṁ bhavo 'bhāvo bhayaṁ cābhayam eva ca ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo 'yaśaḥ bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ buddhiḥ—intelligence; jñānam—knowledge; asammohaḥ—freedom from doubt; kṣamā—forgiveness; satyam—truthfulness; damaḥ—control of the senses; śamaḥ—control of the mind; sukham—happiness; duḥkham—distress; bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; ca—also; abhayam—fearlessness; eva—also; ca—and; ahiṁsā—nonviolence; samatā—equilibrium; tuṣṭiḥ—satisfaction; tapaḥ—penance; dānam—charity; yaśaḥ—fame; ayaśaḥ—infamy; bhavanti—come about; bhāvāḥ—natures; bhūtānām—of living entities; mattaḥ—from Me; eva—certainly; pṛthak-vidhāḥ—variously arranged.

In two verses the Lord expounds His status as the origin of all and the lord of all (which were mentioned in the last verse). Buddhi means the ability to make subtle distinctions. Jñāna means to distinguish spiritual from material (cit from acit). Asammoha is absence of confusion. Kṣama is tolerance. Satyam is to speak for others benefit things as they really are. Dama means restraining the senses such as the ear from useless sense objects. Śama is controlling the mind. Sukha means regarding something as favorable. Duḥka is regarding something as unfavorable. Bhāva means birth, and abhāva means death. Bhaya means fear, which arises from regarding something as a future cause of suffering. Abhaya is absence of that fear. Ahiṁsa is not giving pain to other entities. Samatā is being devoid of attraction and repulsion. Tuṣṭi is satisfaction on attaining whatever comes according to ones karma. Tapa is suffering of the body prescribed in the Vedas. Dāna is offering ones enjoyable items to a qualified person. Yaśa is being known for good qualities. The opposite is ayaśa. All such states of living entities (bhāvāḥ), with differing qualities (pṛthag vidhā), arise from Me, from My will. I alone am their cause.

Bhūrijana Dāsa Gauḍīya
Translation
He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds‑‑he only, undeluded among men, is freed from all sins. (com) Arjuna says: "You are Supreme Brahman and You are all pervading from space and time, and now You have taken this form. Why do we say sages don't know You?" He lifts His fourth finger annd points to His chest saying, "Yo mam," "one who knows Me as aja". But Brahma is also aja. "But also anadi ‑ I have neither beginning nor end. Brahma is not like that." "Some people know You as Paramatma and Supersoul." "But those who know Me as unborn, eternally and still taking birth, these people actually know Me." Mam: means as son of Vasudeva. "My birth and at same time remaining unborn are supreme truth and there is no *** by My internal potency. "You are not desiring fruit of Your activities and You appear although You have no birth. Even scholar becomes confused about how this occurs." Even in Brhad‑Bhagavatamrta, even those who are intelligent become bewildered and think it's not true and they don't understand how these things happen by internal potency of Lord. Krsna gives example to show how I take birth although unborn. Damodara‑lila. Breaking yoghurt pot ‑ "Mother Yasoda wanted to punish Me through tying ropes. Mother Yasoha wanted to bind Me but couldn't because rope was always too short by two fingers. But at the same time Krsna says, I was wearing black kinkne thread and bell. So that thread didn't break. I was covered by the belt, but at same time I couldn't be covered by ropes." Two fingers ‑ 1 endeavor ‑ 2 determination The Krsna will. Unlimited thus becomes limited by His potency. In same way, although unborn I take birth. This is beyond logic. "Now more that will surprise you. I am loka mahesvara ‑ and yet I am controlling your horses and you are controlling Me." "Those who understand My opulences like this are not confused. Others are confused because they engage in sinful activities against devotion." Some people explained that Krsna is unborn and unlimited and say that Krsna's birth is not real. Such people can't become free from sins, all their activities are opposed to devotion. Baladev: "This type of knowledge only rare souls achieve. Among humans, those who are endeavoring to know Me, only one who has got association of My devotee can understand Me as explained and he becomes free from sins. Bija means different from pradhana, material energy. Pradhana transforms and those in this world have taken birth in this body. Anadi ‑ separates Himself from liberated souls, they are aja but they have source ‑ Krsna. Even before they had body. So anadi and aja, He thus separates Himself from material world, pradhana, and liberated souls. And by saying loka‑mahesvara He separates Himself from nitya‑muktas, who are anadi and aja but not loka mahesvara. Also this separates Himself from loka and prakrti. (Demigods are aja ‑ loka‑mahesvara, but not anadi.) This is logican style. Every adjective has significance. Only by potency of Lord both get power to control. So one who knows Me that I have no relationship with inferior qualities, I am nitya‑ mukta, supreme controller, one who knows Me like this becomes free from obstacles of improper activities and attains My devotional service. "He becomes asamudha, free from delusion, not thinking I'm same as others who have taken birth. Although I've taken birth from Devaki."
Commentary

This is the fulfillement of 'janma karma ca me divyam/ evam yo vetti tattvah', that "one who knows Me in truth about My birth and activities, He is liberated." (4:9) Understanding that the unborn, the beginningless, has taken His birth. Why? Because that is amazing. One who understands this things, he is freed from sins and the result of that is that he will go to Krsna. Someone may think: "This is not so hard to understand, because Krsna is the Brahman who has taken His birth." But Krsna to such persons says 'Yo mam ajam', "I am unborn!" But Lord Brahma is also known as 'ajam', because he has not taken a material birth, he has taken his birth from Garbhodakasayi Visnu. But although Lord Brahma is ajam, he is not 'anadim', he is not beginningless although he has not taken a material birth. And the demigods they are 'loka‑mahesvaram', but they also are not 'anadim'. And the sages they are unborn, ajam, because the soul is unborn and they know that they are anadim because they are spirit, but they are not 'loka‑mahesvaram'. Only Krsna is 'ajam, anadim and loka‑mahesvaram'.

[2. All qualities and attitudes (freedom from illusion, self control, pleasure, birth, fear, austerity, charity, non‑violence, fame, and infamy) are created by Krsna. Even the progenitors of the universe are born from His mind. (4‑6) ]

No one knows Krsna's source but Krsna now explains how He is the source of all qualities. And it should be understood from this, that all these qualities, the good, the bad, they are not sufficient to know Krsna because He is the source of these qualities.

Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Result of understanding Krishna properly – Freedom from all sinful reactions

They – Demigods/Sages/Mental speculators (as per 10.2) – cannot understand Krishna as :-
Unborn
Beginningless and
Supreme Lord of all the worlds (Supreme Proprietor)
Thus Text 10.3 describes “Undeluded among men” – Those who can understand Krishna in these 3 features (Unborn, Beginningless, Supreme Proprietor)
Focus of Learning

(a) The most successful spiritually realized person: Very rare

One who understands Krishna as the Supreme Personality of Godhead, the Unborn, the Supreme Proprietor
Out of millions, one may endeavor and out of many one may succeed (Ref. Bg. 7.3)

(b) ‘Unborn’ (aja) – This ‘unborn’ is different from ‘living entity’ described as ‘unborn’ in Chapter 2

(Ref. Bg. 2.20)

Living entites are taking birth and dying due to material attachment – Thus they are changing bodies under external energy
Lord as unborn – Lord comes to the material world as the self-same ‘Unborn’ – Comes By His internal potency; body is unchangeable (Ref. Bg. 4.6)
Argument – But Krishna is the son of Devaki, how can He be unborn
Refutation – Ref. SB: He appeared before Devaki and Vasudev in His Original form, not as an ordinary child; and then transformed into an ordinary child

(c) How to understand Krishna

Lord indirectly declares “Here I am, As the Supreme Personality of Godhead”
Simple Way – Simply by studying His words in Bhagavad-gita and Srimad Bhagavatam we can understand Him in full (‘sat-cit-ananda’)
Different Conceptions of God As:
‘Krishna As The Personality of Godhead’ – can be conceived only when one is in the transcendental position
‘As some ruling power or the impersonal Brahman can be reached by persons who in the inferior energy of the Lord
Krishna’s favor/grace is essential to understand the Supreme Lord fully
Only devotees who have fully surrendered achieve this grace
Devotees of the Lord do not bother about impersonal Brahman conception. Their faith and devotion bring them to immediate surrender and thus attracts Krishna’s causeless mercy
Only those who are contaminated by material energy consider the impersonal Brahman to be the Supreme, despite the Supreme Lord’s uncommon activities

LINK BETWEEN TEXTS 10.3 & 10.4: Now Krishna tells us that “All the qualities possessed by any living

entity comes from Him”

Texts 10.4* – 10.5*

COMMON THEME: He is the origin of all qualities, by which one seeks to understand the Truth

FOCUS OF LEARNING IN 10.4 – 10.5

(a) Different qualities, be they good or bad are all created by Krishna – Nothing can manifest in

material world which is not in Krishna

(b) Where does Krishna manifest all these qualities – Throughout the universe, in human society and

the society of demigods

(c) For whom, are these created – Krishna creates for those who want to advance in Krishna

consciousness but

The person has to develop from within
Ofcourse, by devotional service one automatically develops all good qualities

(c) “Vetti loka maheshvaram” – This phrase means ‘Supreme Lord of all the worlds/planetary

systems’ because:

He was existing before the creation and is different from His creation
Demigods were created; He is not created
Thus Krishna is different even from great demigods (Brahma and Shiva)

(d) Only way to know Him as such as given in translation – Devotional service

Who can know – One who is free from all sinful activities
Result of knowing – Immediate Freedom from all sinful reactions

(e) How not to perceive Krishna

Foolish Mentality – To try to understand Him as a human being (Bg. 9.11)
Sign Of Intelligence – Understand the constitutional position of Godhead

(f) Transcendental and real auspicious activities

Transcendental – Anything done under the direction of Krishna is transcendental
Inauspicious material world – Nothing in the material world is auspicious ; We simply imagine it to be auspicious
Real auspiciousness – depends upon action in Krishna consciousness in full devotion and service
How to get such directions – From Guru, Sadhu, Sastra
Transcendental attitude of a devotee – Attitude of renunciation in the performance of all activities – This is called Sannyasa
Real Sannyasi

▪ Acts as a matter of duty / Not take shelter in the fruits

▪ Ref. Bg. 6.1 defines real Sannyasi and real yogi

Wrong conception of Sannyasi – Not the man in the dress of a Sannyasi or Yogi
QUALITIES MENTIONED IN 10.4 – 10.5

S. NO.

QUALITY

DEFINITION

Intelligence

The power to analyze things in their proper perspective

Knowledge

Knowing the distinction between matter and spirit
Academic university education – talks about only matter; therefore incomplete

Freedom from doubt and

delusion (Asammoha)

Can be achieved when one acts without hesitation based on understanding transcendental philosophy
Slowly but surely he becomes free from bewilderment (Text 10.3 speaks about “unbewildered”)
Nothing should be accepted blindly / But with care and caution

Tolerance and Forgiveness

(Ksama)

Excuse the minor offences of others
One should be practiced to bear insult and dishonor from others

Truthfulness

Facts presented as they are, for the benefit of others: Not distort truth for some personal interest
Social convention – To speak palatable BUT it is not always good (One must call a thief a thief)

Control of senses

Senses should not be used for unnecessary personal enjoyment.

Control of the mind

Restrain the mind from unnecessary thoughts
Misuse of the thinking power – to spend one’s time pondering over money
Power of thought should be used to understand the prime necessity of human beings and to present authoritatively
Power of thought should be developed in association with Guru, Sadhu and Sastra

Happiness and distress

(Sukham)

Always considered in relation to what is favorable or unfavorable to Krishna consciousness.

Bhava (Birth)

For soul there is no birth or death

Fear / Fearlessness

(Abhayam)

Due to worrying about the future; absorption in illusory energy (Ref. SB 11.2.37)
Fearlessness is possible only in Krishna consciousness
One is confident of his spiritual identity
Engages in transcendental services
Surety of his bright future that he is going back to Godhead

Non-violence (Ahimsa)

Not do anything which would put others in misery, confusion, all distress
Not checking anyone’s progressive life

Equanimity (Samata)

Freedom from attachment or aversion
Accept the material world without attachment or aversion
Accept whatever is favorable to Krishna consciousness and reject unfavorable

S. NO.

QUALITY

DEFINITION

Satisfaction

Not be eager to gather more and more material things by unnecessary activity
One should be satisfied with what is obtained by the Lord’s grace

Austerity and Penance

(Tapas)

Voluntary accepting hardships or suffering for a higher purpose e.g. rising early and taking bath ; fasting on recommended days.

Charity

Give 50% of income to Krishna consciousness
To brahmanas and sannyasis (study purport)

Fame

A man is famous when he is known as a great devotee
Śrī Śaṅkarācārya Classical
Translation
10.3 Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, the beginningless: Since I am the source of the gods and the great sages, and nothing else exists as My origin, therefore I am birthless and beginningless. Being without an origin is the cause of being birthless. He who knows Me who am thus birthless and beginningless, and loka-maheswaram, the great Lord of the worlds, the transcendental One devoid of ignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, among mortals, among human beings; pramucyate, becomes freed; sarva-papaih, from all sins-committed knowingly or unknowingly. 'For the following reason also I am the great Lord of the worlds:'
Śrī Rāmānujācārya Classical
Translation
10.3 He who exists 'without being born' at any particular time unlike other beings is 'unborn' in the sense of being eternal. For, this attribute denotes a unie state distinct in kind both from insentient things which are subject to modifications, and from the self in Its state of involvement in Samsara when It is united with insentient matter. In that state the birth of the self involved in matter is generated by Karma. The temr 'Anadi', or without beginning, is used to distinguish the state of the Lord, which is distinct in kind, from that of the liberated state which is birthless but can be said to have a beginning. For, to the liberated self, the state of liberation has a beginning, because, in regard to this, conjunction with matter which deserves to be abandoned, existed previously. Hence the term 'Anadi' implies that the Lord is without such conjunction and does not deserve the same description. The Sruti also says: 'Him who is stainless' (Sve. U., 4.19). Thus, he who is undeluded among the mortals understands Me as 'the great Lord of the worlds,' as the Lord of the lords of the worlds. My nature is incompatible with association with evil which has to be given up. What is called 'delusion' is the wrong knowledge of taking Me as one among other entities of the same kind. To be bereft of this delusion is to be 'undeluded'. Such a person is released from all sins which stand against the rise of Bhakti to Me. The meaning is this: In this world, the king who rules over men is only like all those men. He has become a ruler by some good Karma. Such is not the case with the Lord of the gods (the Supreme Being). Even the lord of the cosmic egg (Brahma) is of the same class as other beings in Samsara, because he too is a created being coming within the threefold classification of beings according to the three innate tendencies for growth - namely Karma-bhavana, Brahma-bhavana and Ubhaya-bhavana. These three are described respectively as fitness to practise work alone, fitness to practise meditation alone and fitness to practise both together. Brahma comes under the third group. The Sruti also says, 'He who creates Brahma' (Sve. U., 6.18). The same is the case with all those who have acired the eight superhuman powers like becoming atomic etc. But I, the Supreme Being, is the great Lord of the worlds. He who is not subject to the delusion of regarding Me as of the same order as others, - such a person knows Me as distinct in kind from non-conscient matter in its states as cause and effect, from the self whether bound or free, and from everything else, on account of all of them being subject to My control. I am antagonistic to all that is evil and I am the sole centre of innumerable auspicious attributes, unsurpassed and incomparable. It is also My inherent nature to be the controller of everything. One who understands Me to be all this is released from every sin. Thus, after showing the annihilation, by meditation on His nature, of all evil impeding the rise of Bhakti, and also of the rise of devotion, through implication, by the destruction of such opposing factors, Sri Krsna now explains the way in which Bhakti develops by meditation on His sovereign power and on the multitude of His auspicious attributes:
Śrī Abhinavagupta Classical
Translation
10.3 See Comment under 10.5
Swami Sivananda Classical
Translation
10.3 He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded and he is liberated from all sins.
Commentary

10.3 यः who? माम् Me? अजम् unborn? अनादिम् beginningless? च and? वेत्ति knows? लोकमहेश्वरम् the great Lord of the worlds? असम्मूढः undeluded? सः he? मर्त्येषु amongst mortals? सर्वपापैः from all sins? प्रमुच्यते is liberated. Commentary As the Supreme Being is the cause of all the worlds? He is beginningless. As He is the source of the gods and the great sages? there is no source for His existence. As He is beginningless He is unborn. He is the great Lord of all the worlds.Asammudhah Undeluded. He who has realised that his own innermost Self is not different from the Supreme Self is an undeluded person. Through the removal of ignorance the delusion which is of the form of mutual superimposition between the Self and the notSelf is also removed. He is freed from all sins done consciously or unconsciously in the three periods of time.The ignorant man removes his sins through the performance of expiatory acts (Prayaschitta) and enjoyment of the results. But he is not completely freed from all sins because he continues to do sinful actions through the force of evil Samskaras or impressions because he has not eradicated ignorance? the root cause of all sins? and its effect? egoism and superimposition or the feeling of I in the physical body. As he dies? swayed by the forces of evil Samskaras? he engages himself in doing sinful actions in the next birth. But the sage of Selfrealisation is completely liberated from,all sins because ignorance? the root cause of all sins? and its effect? viz.? the mistaken notion that the body is the Self on account of mutual superimposition between the Self and the notSelf? is eradicated in toto along with the Samskaras and all the sins. The Samskaras are burnt completely like roasted seeds. Just as burnt seeds cannot germinate? so also the burnt Samskaras cannot generate further actions or future births.For the following reason also? I am the great Lord of the worlds.

Swami Gambhīrānanda Classical
Translation
10.3 He who knows Me-the birthless, the beginningless, and the great Lord of the worlds, he, the undeluded one among mortals, becomes freed from all sins.
Shri Purohit Swami Classical
Translation
10.3 He who knows Me as the unborn, without beginning, the Lord of the universe, he, stripped of his delusion, becomes free from all conceivable sin.
Related values
Anahankarah (Freedom from False Ego)
Related verses
He who knows Me as unborn, beginningless, the great Lord — among mortals, he is undeluded and freed from all sins.
Practical Applications
  • Cultivate this knowledge — Kṛṣṇa as unborn, beginningless, great Lord.
  • Use it as a daily refrain.
  • Trust that this knowledge frees.
Reflection Questions
  • Where do I treat Kṛṣṇa as merely born and historical?
  • What restores His beginninglessness?

A jeweler who recognizes a gem at first glance is not deceived by paste imitations, no matter how clever. To know Kṛṣṇa as unborn, beginningless, and Lord of all worlds is to acquire that single, irreplaceable recognition — and from that moment, no glittering counterfeit of God, self, or world can hold you.

Prahlāda's certainty

From the womb Prahlāda had been instructed by Nārada in the unborn, beginningless Lord. So when his demon father tried fire, poison, serpents, elephants, and weapons, the boy did not even register fear — he had already located Kṛṣṇa as ādi-deva, beyond birth and death.

Hiraṇyakaśipu's whole arsenal could threaten only the body; Prahlāda's knowledge had cut beneath that level. He stood among burning oil and trampling tusks 'asammūḍhaḥ' — undeluded — exactly the word Kṛṣṇa uses here. The verse is Prahlāda's biography in one line.

📝 My note

Bhagavad-gītā 10.4-5

↗
बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: । सुखं दु:खं भवोऽभावो भयं चाभयमेव च ॥ ४ ॥ अहिंसा समता तुष्टिस्तपो दानं यशोऽयश: । भवन्ति भावा भूतानां मत्त एव पृथग्विधा: ॥ ५ ॥
buddhir jñānam asammohaḥ
[buddhir jnaanam asammohah]
kṣamā satyaṁ damaḥ śamaḥ
[kshamaa satyam damah shamah]
sukhaṁ duḥkhaṁ bhavo ’bhāvo
[sukham duhkham bhavo ’bhaavo]
bhayaṁ cābhayam eva ca
[bhayam chaabhayam eva cha]
ahiṁsā samatā tuṣṭis
[ahimsaa samataa tushtis]
tapo dānaṁ yaśo ’yaśaḥ
[tapo daanam yasho ’yashah]
bhavanti bhāvā bhūtānāṁ
[bhavanti bhaavaa bhootaanaam]
matta eva pṛthag-vidhāḥ
[matta eva prithag-vidhaah]
buddhiḥ — intelligence jñānam — knowledge asammohaḥ — freedom from doubt kṣamā — forgiveness satyam — truthfulness damaḥ — control of the senses śamaḥ — control of the mind sukham — happiness duḥkham — distress bhavaḥ — birth abhāvaḥ — death bhayam — fear ca — also abhayam — fearlessness eva — also ca — and ahiṁsā — nonviolence samatā — equilibrium tuṣṭiḥ — satisfaction tapaḥ — penance dānam — charity yaśaḥ — fame ayaśaḥ — infamy bhavanti — come about bhāvāḥ — natures bhūtānām — of living entities mattaḥ — from Me eva — certainly pṛthak - vidhāḥ — variously arranged .
Blended reading (Sanskrit + English inline)
buddhir jñānam asammohaḥ
buddhiḥ
intelligence
jñānam
knowledge
asammohaḥ
freedom from doubt
kṣamā satyaṁ damaḥ śamaḥ
kṣamā
forgiveness
satyam
truthfulness
damaḥ
control of the senses
śamaḥ
control of the mind
sukhaṁ duḥkhaṁ bhavo ’bhāvo
sukham
happiness
duḥkham
distress
bhavaḥ
birth
bhayaṁ cābhayam eva ca
abhāvaḥ
death
ahiṁsā samatā tuṣṭis
tapo dānaṁ yaśo ’yaśaḥ
bhavanti bhāvā bhūtānāṁ
bhayam
fear
ca
also
abhayam
fearlessness
matta eva pṛthag-vidhāḥ
eva
also
ca
and
ahiṁsā
nonviolence
samatā
equilibrium
tuṣṭiḥ
satisfaction
tapaḥ
penance
dānam
charity
yaśaḥ
fame
ayaśaḥ
infamy
bhavanti
come about
bhāvāḥ
natures
bhūtānām
of living entities
mattaḥ
from Me
eva
certainly
pṛthak - vidhāḥ
variously arranged .
  • buddhiḥ — intelligence
    First in the list — and listed first because everything in the catalog requires discrimination to function. Kṛṣṇa is the source even of the faculty by which we judge sources.
  • kṣamā — forgiveness
    From the root kṣam, 'to endure.' Not weak indulgence but the strong capacity to absorb wrong without retaliation. The verse credits this rare moral muscle to Kṛṣṇa, not to one's own breeding.
  • damaḥ — control of the senses
    Outer restraint — pulling the senses back from their objects. Paired below with śamaḥ (inner restraint of the mind). Both halves of self-mastery are listed as Kṛṣṇa's downward gift, not human achievement.
  • ahiṁsā — nonviolence
    Listed mid-stream alongside birth, death, and fear — implying that even the moral instinct against harm is not a private possession but a flowing-down from the Lord.
  • mattaḥ — from Me
    Ablative case — 'out from Me.' The hinge of the verse: nineteen disparate qualities, one source. Kṛṣṇa collapses the apparent randomness of human virtues and conditions into a single emanation.
  • pṛthak - vidhāḥ — variously arranged
    'Of various kinds.' The qualities differ; the source is one. The compound preserves both unity (one mattaḥ) and plurality (pṛthak) without collapsing either — a small philosophical victory.
Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy – all these various qualities of living beings are created by Me alone.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Twenty inner qualities and life-states — from intelligence to infamy — are catalogued and traced to Kṛṣṇa as their single source. The list deliberately yokes opposites (sukha/duḥkha, yaśa/ayaśa) to show that even our shadow-experiences originate in Him and serve a larger design.
Further notes (विवरण · Vivaraṇa)
These two verses anticipate the vibhūti-catalogue (10.20-39) by first showing that Kṛṣṇa's reach extends not only to the most exalted things but also to subjective inner states. The fearlessness/fear, fame/infamy doublets pre-empt the human tendency to attribute only the 'good' to God. Cross-ref BG 7.12 (sattva-rajas-tamas all from Me) and BG 15.15 (I am seated in every heart). The Sāṅkhya-style enumeration is reframed in a theistic key.
Prose order (अन्वय · Anvaya)
बुद्धिः ज्ञानम् असम्मोहः क्षमा सत्यं दमः शमः सुखं दुःखं भवः अभावः भयं च अभयम् एव च अहिंसा समता तुष्टिः तपः दानं यशः अयशः — एते पृथग्-विधाः भूतानां भावाः मत्तः एव भवन्ति ।
buddhiḥ jñānam asammohaḥ kṣamā satyaṃ damaḥ śamaḥ sukhaṃ duḥkhaṃ bhavaḥ abhāvaḥ bhayaṃ ca abhayam eva ca ahiṃsā samatā tuṣṭiḥ tapaḥ dānaṃ yaśaḥ ayaśaḥ — ete pṛthag-vidhāḥ bhūtānāṃ bhāvāḥ mattaḥ eva bhavanti |
Intelligence, knowledge, freedom from delusion, forbearance, truth, sense-restraint, mind-restraint, pleasure, pain, existence, non-existence, fear and also fearlessness, non-violence, equanimity, contentment, austerity, charity, fame, infamy — these manifold dispositions of beings arise from Me alone.
Word split (पदच्छेद · Padaccheda)
बुद्धिः ज्ञानम् असम्मोहः क्षमा सत्यं दमः शमः । सुखं दुःखं भवः अभावः भयं च अभयम् एव च ॥
buddhiḥ jñānam asammohaḥ kṣamā satyaṃ damaḥ śamaḥ | sukhaṃ duḥkhaṃ bhavaḥ abhāvaḥ bhayaṃ ca abhayam eva ca ||
अहिंसा समता तुष्टिः तपः दानं यशः अयशः । भवन्ति भावाः भूतानां मत्तः एव पृथग्-विधाः ॥
ahiṃsā samatā tuṣṭiḥ tapaḥ dānaṃ yaśaḥ ayaśaḥ | bhavanti bhāvāḥ bhūtānāṃ mattaḥ eva pṛthag-vidhāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
बुद्धिः buddhiḥ बुद्धि (f.) nom.sg. (nominative singular) discriminative intelligence
ज्ञानम् jñānam ज्ञान (n.) nom.sg. (nominative singular) knowledge
असम्मोहः asammohaḥ अ + सम्मोह (m.) nom.sg. (nominative singular) freedom from delusion
क्षमा kṣamā क्षमा (f.) nom.sg. (nominative singular) forbearance
सत्यम् satyam सत्य (n.) nom.sg. (nominative singular) truthfulness
दमः damaḥ दम (m.) nom.sg. (nominative singular) control of the senses
शमः śamaḥ शम (m.) nom.sg. (nominative singular) control of the mind
सुखं दुःखम् sukhaṃ duḥkham सुख (n.) + दुःख (n.) nom.sg. (nominative singular) pleasure, pain
भवः अभावः bhavaḥ abhāvaḥ भव (m.) + अभाव (m.) nom.sg. (nominative singular) becoming, ceasing-to-be
भयम् अभयम् bhayam abhayam भय (n.) + अभय (n.) nom.sg. (nominative singular) fear, fearlessness
अहिंसा ahiṃsā अ + हिंसा (f.) nom.sg. (nominative singular) non-violence
समता samatā समता (f.) nom.sg. (nominative singular) equanimity
तुष्टिः tuṣṭiḥ तुष्टि (f.) nom.sg. (nominative singular) contentment
तपः tapaḥ तपस् (n.) nom.sg. (nominative singular) austerity
दानम् dānam दान (n.) nom.sg. (nominative singular) charity
यशः अयशः yaśaḥ ayaśaḥ यशस् (n.) + अयशस् (n.) nom.sg. (nominative singular) fame, infamy
भवन्ति bhavanti √भू pres. (present) 3pl.par. (parasmaipada / active voice) they arise, become
भावाः bhāvāḥ भाव (m.) nom.pl. (nominative plural) dispositions, states
भूतानाम् bhūtānām भूत (n.) gen.pl. (genitive plural) of beings
मत्तः mattaḥ अस्मद् abl.sg. (mat-taḥ) from Me
एव eva ind. (indeclinable), emphatic alone
पृथग्-विधाः pṛthag-vidhāḥ पृथक् + विध (adj.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) of various kinds

The different qualities of living entities, be they good or bad, are all created by Kṛṣṇa, and they are described here. Intelligence refers to the power to analyze things in their proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete. Asammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Kṣamā, tolerance and forgiveness, should be practiced; one should be tolerant and excuse the minor offenses of others. Satyam, truthfulness, means that facts should be presented as they are, for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straightforward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth. Control of the senses means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, one should restrain the mind from unnecessary thoughts; that is called śama. One should not spend one’s time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Kṛṣṇa consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Kṛṣṇa consciousness. Anything favorable for the development of Kṛṣṇa consciousness should be accepted, and anything unfavorable should be rejected. Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gītā. Birth and death apply to one’s embodiment in the material world. Fear is due to worrying about the future. A person in Kṛṣṇa consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. In the Śrīmad-Bhāgavatam (11.2.37) it is stated, bhayaṁ dvitīyābhiniveśataḥ syāt: fear is caused by our absorption in the illusory energy. But those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead, and who are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Kṛṣṇa consciousness. Abhayam, fearlessness, is possible only for one in Kṛṣṇa consciousness. Ahiṁsā, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahiṁsā means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence. Samatā, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. That which is favorable for prosecuting Kṛṣṇa consciousness should be accepted; that which is unfavorable should be rejected. That is called samatā, equanimity. A person in Kṛṣṇa consciousness has nothing to reject and nothing to accept save in terms of its usefulness in the prosecution of Kṛṣṇa consciousness. Tuṣṭi, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. Tapas means austerity or penance. There are many rules and regulations in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Kṛṣṇa consciousness, he should accept such bodily troubles when they are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gītā as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge. As far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Kṛṣṇa consciousness. That is not only a good cause, but the best cause. Because Kṛṣṇa is good, His cause is also good. Thus charity should be given to a person who is engaged in Kṛṣṇa consciousness. According to the Vedic literature, it is enjoined that charity should be given to the brāhmaṇas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brāhmaṇas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brāhmaṇa is supposed to devote his whole life to understanding Brahman. Brahma jānātīti brāhmaṇaḥ: one who knows Brahman is called a brāhmaṇa. Thus charity is offered to the brāhmaṇas because they are always engaged in higher spiritual service and have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to one in the renounced order of life, the sannyāsī. The sannyāsīs beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life – awakening their Kṛṣṇa consciousness – it is the business of the sannyāsīs to go as beggars to the householders and encourage them to be Kṛṣṇa conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyāsīs; hence charity is to be given to the renouncer of life, to the brāhmaṇas, and similar good causes, not to any whimsical cause. Yaśas, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Kṛṣṇa consciousness and it is known, then he is truly famous. One who does not have such fame is infamous. All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Kṛṣṇa consciousness, Kṛṣṇa creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord. Of whatever we find, good or bad, the origin is Kṛṣṇa. Nothing can manifest itself in this material world which is not in Kṛṣṇa. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Bhūrijana Dāsa Gauḍīya
Translation
Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy‑‑all these various qualities of living beings are created by Me alone. (com) Previous verse, those who know Me become free from birth, death, and sins. Now how He's. Visvanath: "Even those who know sastra can't know Me simply by intelligence. Why? Because buddhi‑jnana are from mode of goodness and I am beyond modes and goodness cannot approach Me." Buddhi means intelligence ‑ capacity to understand subtle meaning. Like an inner sense (gross senses see outward) .Intelligence can see subtle, subtle meaning. Jnanam knowledge which refers to discrimination between soul and matter. Asamoha‑ free from agitation, doesn't become bewildered. "These are needed but is sufficient in acquiring knowledge of Me (Krsna). They are like causes, but not in and of themselves. I can't be know by these things." (These three from text 3 are needed to know something, but they are not enough to know Krsna. Why? Because He is their source. Other qualities are mentioned as a matter of course. Ksema‑forgiveness, have capacity to repent to hurt but doesn't. Satya‑truthfulness, speaking truthfully (mind, speech and action all the same). Dama‑ control external senses. Sama‑ control internal senses, especially mind. All from mode of goodness. Sukkam‑ depending on modes ‑ Dukham‑ fear comes from mode of ignorance. abhaya from knowledge from goodness (also brings fearlessness) Fearlessness can also be in other modes. Santa‑ see equality everywhere ‑ only possible from spiritual platform, goodness. Ahimsa‑ also comes from goodness, not give violence mentally or physically to any living entity. Tusti‑ satisfaction, can be without attributes or with. Without cause goodness, with cause passion. Tapa‑ austerity, perform certain activities, in goodness or passion. Dhana‑ charity, possess and give, in goodness or passion. Fame and infamy ‑ fame ‑ welfare for others, passion (name and fame) or goodness. "All these attributes come from Me (My maya) and therefore one cannot know Me by the help of these things." Gita Bhusan He explains adi, how He is the source of everything. Now Krsna explains those qualities that He is the source of. Satya ‑ for benefit of others. If it causes harm to others it is not truthfulness. Priyam means pleasing and beneficial. Dama ‑ control senses Sama ‑ control mind Tusti ‑ satisfied by one's fate Tapa ‑ acceptance misery accordinng to sastra Fame ‑ good deeds All qualities come from Krsna when Krsna awards.
Commentary

Because they are created by Krsna, they are not sufficient of themselves to know Him. Even the great sages and demigods cannot know Krsna because they are all born from Him.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

The qualities born of goodness are helpful in knowing Kṛṣṇa and are awarded to devotees by Kṛṣṇa

Himself. Śrīla Prabhupāda writes: “All these qualities are manifest throughout the universe in human

society and in the society of the demigods. Now, for one who wants to advance in Kṛṣṇa con-

Bhagavad Gita Notes

sciousness, Kṛṣṇa creates all these qualities, but the person develops them himself from within. One

who engages in the devotional service of the Supreme Lord develops all the good qualities, as ar-

ranged by the Supreme Lord.”

Yet despite the helpfulness of these qualities, because they are born of goodness, they cannot on

their own reveal Kṛṣṇa, who is beyond the mode of goodness. Nor can the great sages and demi-

gods, who are born of Kṛṣṇa and are situated in goodness, know Kṛṣṇa through their own abilities.

Śrīla Viśvanātha Cakravartī Ṭhākura explains Kṛṣṇa’s words: “‘The knowers of śāstra cannot under-

stand the truth about Me by their own intelligence, because intelligence is born of goodness and

the other modes of māyā. So even though they originate from Me, the great sages and demigods

are incapable of understanding Me, who am beyond the modes.’”

Śrī Śaṅkarācārya Classical
Translation
10.4 See Commentary under 10.5.
Śrī Rāmānujācārya Classical
Translation
10.4 - 10.5 'Intelligence' is the power of the mind to determine. 'Knowledge' is the power of determining the difference between the two entities - non-sentient matter and the individual self. 'Non-delusion' is freedom from the delusion of perceiving as silver the mother-of-pearl etc., which are different from silver etc., previously observed. 'Forbearance', is a non-disturbed state of mind, even when there is a cause for getting disturbed. 'Truth' is speech about things as they are actually seen, and meant for the good of all beings. Here, the working of the mind in conformity with the ideal is intended, because the context is with reference to the working of the mind. 'Restraint' is the checking of the outgoing organs from their tendency to move towards their objects and generate evil. 'Self-control' is the restraint of the mind in the same manner. 'Pleasure' is the experience of what is agreeable to oneself. 'Pain' is th experience of what is adverse. 'Exaltation' is that state of elation of the mind caused by experiences which are agreeable to oneself. 'Depression' is the state of mind caused by disagreeable experiences. 'Fear' is the misery which springs from the perception of the cause of future sufferings. 'Fearlessness' is the absence of such feelings. 'Non-violence' is avoidance of being the cause of sorrow to others. 'Eability' is to become eable in mind whether good or bad befalls and to look upon with the same eanimity on what happens to oneself, friends and enemies. 'Cheerfulness' is the natural disposition to feel pleased with everything seen. 'Austerity' is the chastising of the body by denying to oneself pleasures, as enjoined by the scriptures. 'Beneficence' is giving to another what contributes to one's own enjoyment. 'Fame' is the renown of possessing good alities. 'Infamy' is notoriety of possessing bad alities. The workings of the mind which are in accordance with fame and infamy must be understood here, because it is the subject-matter of the context. Austerity and beneficence are to be understood in the same way. All these mental faculties - these functioning of the mind - resulting either in activity or inactivity, are from Me alone, i.e., are dependent on My volition. Sri Krsna declares: 'Thos agents who direct the creation, sustentation etc., of all beings, have their activity dependent on My Will.'
Śrī Abhinavagupta Classical
Translation
10.4 See Comment under 10.5
Swami Sivananda Classical
Translation
10.4 Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear and also fearlessness.
Commentary

10.4 बुद्धिः intellect? ज्ञानम् wisdom? असंमोहः nondelusion? क्षमा forgiveness? सत्यम् truth? दमः selfrestraint? शमः calmness? सुखम् happiness? दुःखम् pain? भवः birth or existence? अभावः nonexistence? भयम् fear? च and? अभयम् fearlessness? एव even? च and. Commentary Intellect is the power which the Antahkarana (the fourfold inner instrument -- the mind? the subconscious mind? intellect and egoism) has of understanding subtle objects. Wisdom is knowledge of the Self. Nondelusion is freedom from illusion. It consists in acting with discrimination when anything has to be done or kown at the moment. Patience is the nonagitation of the mind when assaulted or abused. Not thinking of any harm of evil for those who ahve assulted or abused is also patience. Patience is enduring without lamentation the three kinds of pains? Adhyatmika? Adhidaivika and Adhibhautika Taapas. Fever? etc.? is Adhyatmika pain. Pain or discomfort from severe cold? heat? too much rain? thunder? and lightning is Adhidaivika pain. Pain from scorpionsting? snakite? and wild animals is Adhibhautika pain.Satyam or truth is veracity. It is speaking of ones own actual or real experience of things as actually heard or seen. There is not the least twisting or exaggeration or the slightest modification of facts. Dama or selfrestraint is control of the external senses. It is withdrawal of the senses (ear? skin? eyes? tongue and nose) from their respective objects (viz.? sound? touch? form? palatable foods and fragrance). Sama is calmness or tranillity of the mind produced by checking the mind from thinking of external objects of the senses and by disconnecting it from the senses.Sukham Happiness. That which has Dharma or virtue as its chief cause and that which is favourable to all beings? is happiness. Duhkham That which has Adhrama as its cause and that which is unfavourable to all beings? is pain.That which appears is Bhavah. Sat is Bhavah. Asat or unreality is Abhavah.

Swami Gambhīrānanda Classical
Translation
10.4 Intelligence, wisdom, non-delusion, forgiveness, truth, control of the external organs, control of the internal organs, happiness, sorrow, birth, death and fear as also fearlessness;
Shri Purohit Swami Classical
Translation
10.4 Intelligence, wisdom, non-illusion, forgiveness, truth, self-control, calmness, pleasure, pain, birth, death, fear and fearlessness;
Primary values
Satya (Truthfulness)
Related values
Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Vairagya (Detachment / Dispassion)Discriminative WisdomKshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)
Related verses
Intelligence, knowledge, freedom from doubt, forgiveness, truthfulness, sense control, peace, pleasure and pain, birth and death, fear and fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame, infamy — all these qualities of beings come from Me alone.
Practical Applications
  • Trace your virtues back to their source — Kṛṣṇa.
  • Don't claim authorship of your own qualities.
  • Use this verse as a humbling daily contemplation.
Reflection Questions
  • Which quality am I still claiming as 'mine'?
  • How does its actual source change my use of it?

A single sun behind a cloud-deck still produces every distinct shade of grey, white, gold, and rose that you see on the underside of the clouds. So the one Kṛṣṇa is the source of every contradictory pair we live among — intelligence and ignorance, happiness and distress, fame and infamy — all colors thrown by one light.

Yudhiṣṭhira's truthfulness

Of the qualities listed in this verse, satyam — truthfulness — was Yudhiṣṭhira's badge. He was called Dharma-rāja because the truth lived in his speech as a daily discipline, not as a slogan.

When Kṛṣṇa instructed him to say the half-truth about Aśvatthāmā on the battlefield, the chariot — which had floated four fingers above the ground because of his integrity — sank to the earth at once. The story shows that satyam is Kṛṣṇa's own quality on loan; the moment its proprietor was not honored, the gift withdrew its support.

Bhīṣma's kṣamā

On the bed of arrows, having every right to curse those who had pierced him, Bhīṣma instead spoke calmly of dharma to Yudhiṣṭhira for many days. Kṣamā — forgiveness — was the breath of his final teaching.

This verse traces that capacity back to its true owner: Kṛṣṇa Himself was the source from whom Bhīṣma's forgiveness flowed. The grandsire was the channel; the verse names the spring.

📝 My note

Bhagavad-gītā 10.6

↗
महर्षय: सप्‍त पूर्वे चत्वारो मनवस्तथा । मद्भ‍ावा मानसा जाता येषां लोक इमा: प्रजा: ॥ ६ ॥
maharṣayaḥ sapta pūrve
[maharshayah sapta poorve]
catvāro manavas tathā
[chatvaaro manavas tathaa]
mad-bhāvā mānasā jātā
[mad-bhaavaa maanasaa jaataa]
yeṣāṁ loka imāḥ prajāḥ
[yeshaam loka imaah prajaah]
mahā - ṛṣayaḥ — the great sages sapta — seven pūrve — before catvāraḥ — four manavaḥ — Manus tathā — also mat - bhāvāḥ — born of Me mānasāḥ — from the mind jātāḥ — born yeṣām — of them loke — in the world imāḥ — all this prajāḥ — population .
Blended reading (Sanskrit + English inline)
maharṣayaḥ sapta pūrve
mahā - ṛṣayaḥ
the great sages
sapta
seven
pūrve
before
catvāro manavas tathā
catvāraḥ
four
manavaḥ
Manus
tathā
also
mad-bhāvā mānasā jātā
mat - bhāvāḥ
born of Me
mānasāḥ
from the mind
jātāḥ
born
yeṣāṁ loka imāḥ prajāḥ
yeṣām
of them
loke
in the world
imāḥ
all this
prajāḥ
population .
  • mahā - ṛṣayaḥ — the great sages
    Here specifically the saptarṣi — Bhṛgu, Marīci, Atri, Vasiṣṭha, Pulaha, Pulastya, Kratu. Not human teachers but cosmic progenitors of knowledge. The verse traces their lineage one step further back, to the divine mind.
  • manavaḥ — Manus
    The fourteen Manus, one per manvantara, are the human race's seed-fathers. Naming them in the same breath as the sages establishes that both spiritual lineage and biological lineage originate from Kṛṣṇa.
  • mat - bhāvāḥ — born of Me
    Compound: mat (My) + bhāvāḥ (states of being, derivations). Not 'made by Me' as an external craftsman, but 'derived from My own nature.' The sages share Kṛṣṇa's substance, not merely His causation.
  • mānasāḥ — from the mind
    Mānasa-putra — mind-born sons. No womb, no copulation. The verse asserts a non-sexual, purely volitional mode of cosmic generation, distinguishing the foundational beings from their later descendants.
  • prajāḥ — population
    All living entities throughout the worlds. The verse builds a chain: Kṛṣṇa → sages and Manus → prajāḥ. Every being in the cosmos can trace ancestry through this two-step path back to the Lord.
The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Even the cosmic progenitors — the seven ṛṣis, the four Sanaka-Sanātana sages preceding them, and the fourteen Manus — are mind-born emanations of Kṛṣṇa. Through this single genealogical chain He claims paternity of every population across the worlds.
Further notes (विवरण · Vivaraṇa)
Purāṇic cosmology: the 'four earlier' are conventionally read as the Kumāras (Sanaka, Sanandana, Sanātana, Sanat-kumāra); the 'seven ṛṣis' head each manvantara; the Manus rule the world-ages. By calling them mānasa (mind-born) and mad-bhāva (sharing His nature), Kṛṣṇa secures both their dignity and their derivation. Cross-ref BG 4.1 (paramparā traced back to Vivasvān and to Kṛṣṇa Himself).
Prose order (अन्वय · Anvaya)
सप्त महर्षयः, पूर्वे चत्वारः, तथा मनवः — (एते) मद्-भावाः मानसाः जाताः, येषां इमाः लोके प्रजाः (सन्ति) ।
sapta maharṣayaḥ, pūrve catvāraḥ, tathā manavaḥ — (ete) mad-bhāvāḥ mānasāḥ jātāḥ, yeṣāṃ imāḥ loke prajāḥ (santi) |
The seven great sages, the four ancients (preceding them), and likewise the Manus — these, sharing My nature, are born from (My) mind, and from them are all these creatures in the world.
Word split (पदच्छेद · Padaccheda)
महर्षयः सप्त पूर्वे चत्वारः मनवः तथा । मद्-भावाः मानसाः जाताः येषां लोके इमाः प्रजाः ॥
maharṣayaḥ sapta pūrve catvāraḥ manavaḥ tathā | mad-bhāvāḥ mānasāḥ jātāḥ yeṣāṃ loke imāḥ prajāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
महर्षयः maharṣayaḥ महर्षि (m.) nom.pl. (nominative plural) great sages
सप्त sapta सप्तन् (num.) nom. seven
पूर्वे pūrve पूर्व (adj.) nom.pl. (nominative plural)m. the earlier ones
चत्वारः catvāraḥ चतुर् (num.) nom.pl. (nominative plural)m. four
मनवः manavaḥ मनु (m.) nom.pl. (nominative plural) Manus
तथा tathā ind. (indeclinable), conjunction likewise
मद्-भावाः mad-bhāvāḥ मद् + भाव (m.) nom.pl. (nominative plural), bahuvrīhi cpd. (compound) of My nature, partaking My being
मानसाः mānasāḥ मानस (adj.) nom.pl. (nominative plural)m. born of mind, mental
जाताः jātāḥ √जन् p.p.p. (past passive participle) nom.pl. (nominative plural)m. born
येषाम् yeṣām यद् gen.pl. (genitive plural)m. of whom
लोके loke लोक (m.) loc.sg. (locative singular) in the world
इमाः imāḥ इदम् (dem. (demonstrative)) nom.pl. (nominative plural)f. these
प्रजाः prajāḥ प्रजा (f.) nom.pl. (nominative plural) creatures, progeny

The Lord is giving a genealogical synopsis of the universal population. Brahmā is the original creature born out of the energy of the Supreme Lord, who is known as Hiraṇyagarbha. And from Brahmā all the seven great sages, and before them four other great sages, named Sanaka, Sananda, Sanātana and Sanat-kumāra, and the fourteen Manus, are manifested. All these twenty-five great sages are known as the patriarchs of the living entities all over the universe. There are innumerable universes and innumerable planets within each universe, and each planet is full of population of different varieties. All of them are born of these twenty-five patriarchs. Brahmā underwent penance for one thousand years of the demigods before he realized by the grace of Kṛṣṇa how to create. Then from Brahmā came Sanaka, Sananda, Sanātana and Sanat-kumāra, then Rudra, and then the seven sages, and in this way all the brāhmaṇas and kṣatriyas are born out of the energy of the Supreme Personality of Godhead. Brahmā is known as Pitāmaha, the grandfather, and Kṛṣṇa is known as Prapitāmaha, the father of the grandfather. That is stated in the Eleventh Chapter of the Bhagavad-gītā (11.39) .

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. The seven great sages, and before them, the four Kumāras, and the fourteen Manus, whose descendants are the people of this world, arose from Me, from My mind.
Commentary

Not having mentioned that intelligence, knowledge and non-bewilderment cannot give real knowledge of the Lord, the Lord in this verse states that these things cannot give true knowledge of the Lord. The seven great sages beginning with Marīci, [Note: The seven sages are Bhṛgu, Marīci, Atri, Pulastya, Pulaha, Kratu, and Vasiṣṭha.] the four Kumāras such as Sanaka, and the fourteen Manus beginning with Svāyambhuva, take birth from Me in the form of Hiraṇyagarbha (Brahmā). They arose from My mind. The brāhmaṇas and others exist as the offspring, sons and grandsons, or students, and students of students of the seven sages, the four Kumāras and the Manus. [Note: Because all of these persons with great intelligence and wisdom arise from the Lord, they cannot understand about the Lord.]

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. The seven great sages, and before them, the four Kumāras, and the fourteen Manus, whose descendants are the people of this world, arose from My mind, and engaged their minds in Me.
Commentary

Here the Lord continues in the same vein. The seven great sages, [Note: The seven sages are listed as Bhṛgu, Marīci, Atri, Pulastya, Pulāha, Kratu and Vasiṣṭha.] starting from Bhṛgu, and previous to them, the first four sages, headed by Sanaka, making a total of eleven, and as well, the fourteen Manus starting with Svāyambhuva, making a total of twenty-five persons, were born from My mind and other organs of My form of Hiraṇyagarbha (Brahmā). [Note: This is narrated in Śrīmad Bhāgavatam 3.12. Nārada was born from the deliberation of Brahmā, which is the best part of the body. Vasiṣṭha was born from his breathing, Dakṣa from his thumb, Bhṛgu from his touch, and Kratu from his hand. Pulastya was generated from the ears, Aṅgirā from the mouth, Atri from the eyes, Marīci from the mind and Pulaha from the navel of Brahmā. ….Sage Kardama, husband of the great Devahūti, was manifested from the shadow of Brahmā. Thus all became manifested from either the body or the mind of Brahmā.

Bhūrijana Dāsa Gauḍīya
Translation
The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them. (com) "By these qualities above, I can't be known, but not only that the great sages, manus, rsis cannot know Me because they are born from Me." From Marici and Kumaras all progeny come (family dynasty by birth and guru disciple [Kumaras]). Baladev: "Just as all these qualities come from Me, these people also come from Me. Seven great sages, four Kumaras, 14 manus, these 25 created all progeny. They are born from Brahma and Brahma born by My desire. They meditate on Me and by My potency they gain knowledge. From these 25, brahmanas and ksatriyas have birth as sons or disciples."
Commentary

What is the result of knowing Krsna? And one cannot do it by his own effort? By hearing from Him (He already mentioned in the previous chapters), one can know Him, know His transcendental position. What is the result of hearing from Krsna not enviously and faithfully?

[3. Those who know Krsna's glories engage in His service. (7) ]

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

He is the source of all

He is the source of all great sages, Manus and all living entities
Thus Lord gives genealogical synopsis of universal population

LINK BETWEEN TEXTS 10.6 & 10.7: Srila Prabhupada mentions that the twenty-five persons spoken of in

this verse (eleven sages and fourteen Manus) are the source of all progeny in the universe. Even these

exalted personalities can accurately learn about Krishna only by hearing directly from Him or His

devotees.

Śrī Śaṅkarācārya Classical
Translation
10.6 Sapta, the seven; maharsayah, great sages-Bhrgu and others; tatha, as also; catvarah, the four; manavah, Manus [Savarni, Dharma-savarini, Daksa-savarni, and Savarna.-Tr.]- well known as Savarnas; purve, of ancient days; yesam, of whom, of which Manus and the great sages; imah, these; prajah, creatures, moving and non-moving; loke in the world, are the creation; madbhavah, had their thoughts fixed on Me-they had their minds fixed on Me, (and hence) they were endowed with the power of Visnu; and they jatah, were born; manasa; from My mind-they were created by Me through My mind itself.
Śrī Rāmānujācārya Classical
Translation
10.6 'The seven great Rsis of yore', namely, those seven great Rsis like Bhrgu etc., were from the mind of Brahma in the cycle of the past Manu to perpetuate the creation permanently; and the four Manas called the sons of Savarna existed for the work of eternal sustentation. All creatures in the world are their progeny. So they are the generators of this progeny as also their sustainers till the time of Pralaya. These Bhrgu etc., and the Manus, derive their mental condition from Me. Their disposition is My disposition - they subsist on My disposition. The meaning is they follow My will.
Śrī Abhinavagupta Classical
Translation
10.6 See Comment under 10.11
Swami Sivananda Classical
Translation
10.6 The seven great sages, the ancient four and also the Manus, possessed of powers like Me (on account of their minds being fixed on Me), were born of (My) mind; from them are these creatures born in this world.
Commentary

10.6 महर्षयः the great Rishis? सप्त seven? पूर्वे ancient? चत्वारः four? मनवः Manus? तथा also? मद्भावाः possessed of powers like Me? मानसाः from mind? जाताः born? येषाम् from whom? लोके in world? इमाः these? प्रजाः creatures. Commentary In the beginning I was alone and from Me came the mind and from the mind were produced the seven sages (such as Bhrigu? Vasishtha and others)? the ancient four Kumaras (Sanaka? Sanandana? Sanatkumara and Sanatsujata)? as well as the four Manus of the past ages known as Savarnis? all of whom directed their thoughts to Me exclusively and were therefore endowed with divine powers and supreme wisdom.The four Kumaras (chaste? ascetic youths) declined to marry and create offspring. They preferred to remain perpetual celibates and to practise BrahmaVichara or profound meditation on Brahman or the Absolute.They were all created by Me? by mind alone. They were all mindborn sons of Brahma. They were not born from the womb like ordinary mortals. Manavah? men? the present inhabitants of this world? are the sons of Manu. The Manus are the mindborn sons of God. These creatures which consist of the moving and the unmoving beings are born of the seven great sages and the four Manus. The great sages were original teaches of BrahmaVidya or the ancient wisdom of the Upanishads. The Manus were the rulers of men. They framed the code or rules of conduct or the laws of Dharma for the guidance and uplift of humanity.The seven great sages represent the seven planes also. In the macrocosm? Mahat or cosmic Buddhi? Ahamkara or the cosmic egoism and the five Tanmatras or the five rootelements of which the five great elements? viz.? earth? water? fire? air and ether are the gross forms? represent the seven great sages. This gross universe with the moving and the unmoving beings and the subtle inner world have come out of the above seven principles. In mythology or the Puranic terminology these seven principles have been symbolised and give human names. Bhrigu? Marichi? Atri? Pulastya? Pulaha? Kratu and Vasishtha are the seven great sages.In the microcosm? Manas (mind)? Buddhi (intellect)? Chitta (subconsciousness) and Ahamkara (egoism) have been symbolised as the four Manus and given human names. The first group forms the base of the macrocosm. The second group forms the base of the microcosm (individuals). These two groups constitute this vast universe of sentient life.Madbhava with their being in Me? of My nature.

Swami Gambhīrānanda Classical
Translation
10.6 The seven great sages as also the four Manus of anceint days, of whom are these creatures in the world, had their thoughts fixed on Me, and they were born from My mind.
Shri Purohit Swami Classical
Translation
10.6 The seven Great Seers,* the Progenitors of mankind, the Ancient Four,** and the Lawgivers were born of My Will and come forth direct from Me. The race of mankind has sprung from them. [* Mareechi, Atri, Angira, Pulah, Kratu, Pulastya, Vahishta. ** The Masters: Sanak, Sanandan, Sanatan, Sanatkumar.]
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 10.2 BG 4.1 BG 14.3 SB 3.12.23 SB 2.6.44 SB 8.1.5 CC Madhya 20.271 CC Madhya 22.7 CC Ādi 2.95 Muṇḍaka Upaniṣad 1.1.1Bṛhadāraṇyaka Upaniṣad 2.4.10
The seven great sages and four Manus — all originate in Me; all populations come from them.
Practical Applications
  • Honor the lineage — even great sages have a source.
  • Recognize traditions as descending, not invented.
  • Don't approach Vedic culture as folklore.
Reflection Questions
  • Where have I treated tradition as folklore?
  • What restores its dignity as descending knowledge?

From a single thought of an architect, an entire city of buildings, streets, and parks unfolds — and from those structures, in turn, all the lives lived within. So from Kṛṣṇa's mind first sprang the great sages and the Manus, and from them the populations of all the worlds.

Manu and the fish

Vaivasvata Manu, one of the fourteen progenitors named in this verse-class, was performing his morning ablutions in a stream when a tiny fish leapt into his palm and begged protection. He moved it to a pot, then a tank, then a lake, then the sea — at each stage the fish outgrew the vessel.

Finally the fish revealed itself as Matsya, an avatāra of Viṣṇu, and instructed Manu to build a boat for the coming dissolution. From that one preserved Manu the next cycle of humanity descended. The verse's claim that the Manus are 'mat-bhāvāḥ' — born of Me — is the Matsya-līlā in compact form.

📝 My note

Bhagavad-gītā 10.7

↗
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत: । सोऽविकल्पेन योगेन युज्यते नात्र संशय: ॥ ७ ॥
etāṁ vibhūtiṁ yogaṁ ca
[etaam vibhootim yogam cha]
mama yo vetti tattvataḥ
[mama yo vetti tattvatah]
so ’vikalpena yogena
[so ’vikalpena yogena]
yujyate nātra saṁśayaḥ
[yujyate naatra samshayah]
etām — all this vibhūtim — opulence yogam — mystic power ca — also mama — of Mine yaḥ — anyone who vetti — knows tattvataḥ — factually saḥ — he avikalpena — without division yogena — in devotional service yujyate — is engaged na — never atra — here saṁśayaḥ — doubt .
Blended reading (Sanskrit + English inline)
etāṁ vibhūtiṁ yogaṁ ca
etām
all this
vibhūtim
opulence
yogam
mystic power
ca
also
mama yo vetti tattvataḥ
mama
of Mine
so ’vikalpena yogena
yujyate nātra saṁśayaḥ
yaḥ
anyone who
vetti
knows
tattvataḥ
factually
saḥ
he
avikalpena
without division
yogena
in devotional service
yujyate
is engaged
na
never
atra
here
saṁśayaḥ
doubt .
  • vibhūtim — opulence
    The chapter's title-word. Not mere wealth but the manifest excellences by which the Lord pervades the cosmos. The verse promises that knowing these correctly does not produce mere awe — it produces yoga.
  • yogam — mystic power
    Here paired with vibhūti to mean Kṛṣṇa's inconceivable potency that holds all opulences together. To know yoga in this sense is to grasp the Person whose power is on display.
  • tattvataḥ — factually
    Ablative of tattva, 'thatness, reality.' The verse's hinge. Casual admiration of God's greatness produces nothing; factual conviction produces undivided service. The word excludes sentiment-without-substance.
  • avikalpena — without division
    Negates vikalpa — alternative, doubt, mental wavering. Once factually convinced, the devotee does not keep one foot in another option. The yoga is single-minded.
  • yogena — in devotional service
    Instrumental — 'by means of yoga.' The result of factual knowledge is not knowledge alone but engagement. The verse links cognition and action: right understanding necessarily moves the body into service.
One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Cognitive grasp of Kṛṣṇa's opulence (vibhūti) and yogic mastery translates directly into devotional engagement. To 'know in truth' is not detached information — it ripens into avikalpa yoga, undivided participation. Kṛṣṇa underwrites the claim with a guarantee: no doubt here.
Further notes (विवरण · Vivaraṇa)
The verse is the hinge of the chapter: it explains why Kṛṣṇa will now spend 30+ verses listing opulences — because that knowledge itself becomes the entry point to bhakti-yoga. Avikalpa yoga contrasts with vikalpa (conceptual division, wavering of mind); cross-ref Yoga-sūtra 1.42 on savikalpa/nirvikalpa samādhi. Here Kṛṣṇa repurposes the term as undivided loving engagement.
Prose order (अन्वय · Anvaya)
यः मम एतां विभूतिं योगं च तत्त्वतः वेत्ति, सः अविकल्पेन योगेन युज्यते; अत्र संशयः न (अस्ति) ।
yaḥ mama etāṃ vibhūtiṃ yogaṃ ca tattvataḥ vetti, saḥ avikalpena yogena yujyate; atra saṃśayaḥ na (asti) |
Whoever knows in truth this opulence and mystic power of Mine becomes joined in unwavering yoga; there is no doubt in this.
Word split (पदच्छेद · Padaccheda)
एतां विभूतिं योगं च मम यः वेत्ति तत्त्वतः । सः अविकल्पेन योगेन युज्यते न अत्र संशयः ॥
etāṃ vibhūtiṃ yogaṃ ca mama yaḥ vetti tattvataḥ | saḥ avikalpena yogena yujyate na atra saṃśayaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
एताम् etām एतद् (dem. (demonstrative)) acc.sg. (accusative singular)f. this
विभूतिम् vibhūtim विभूति (f.) acc.sg. (accusative singular) opulence, manifest power
योगम् yogam योग (m.) acc.sg. (accusative singular) mystic union, yogic power
च ca ind. (indeclinable) and
मम mama अस्मद् gen.sg. (genitive singular) of Me
यः yaḥ यद् (rel. pron. (pronoun)) nom.sg. (nominative singular)m. who
वेत्ति vetti √विद् pres. (present) 3sg.par. (parasmaipada / active voice) knows
तत्त्वतः tattvataḥ ind. (abl. suffix -tas) in truth, factually
सः saḥ तद् nom.sg. (nominative singular)m. he
अविकल्पेन avikalpena अ + विकल्प (m.) ins.sg. (instrumental singular), bahuvrīhi sense 'undivided' by unwavering, unalloyed
योगेन yogena योग (m.) ins.sg. (instrumental singular) by yoga
युज्यते yujyate √युज् pres. (present) pass. (passive) 3sg. is joined, is engaged
न अत्र na atra ind. (indeclinable) + ind. (indeclinable) not here
संशयः saṃśayaḥ संशय (m.) nom.sg. (nominative singular) doubt

The highest summit of spiritual perfection is knowledge of the Supreme Personality of Godhead. Unless one is firmly convinced of the different opulences of the Supreme Lord, he cannot engage in devotional service. Generally people know that God is great, but they do not know in detail how God is great. Here are the details. If one knows factually how God is great, then naturally he becomes a surrendered soul and engages himself in the devotional service of the Lord. When one factually knows the opulences of the Supreme, there is no alternative but to surrender to Him. This factual knowledge can be known from the descriptions in Śrīmad-Bhāgavatam and Bhagavad-gītā and similar literatures. In the administration of this universe there are many demigods distributed throughout the planetary system, and the chief of them are Brahmā, Lord Śiva and the four great Kumāras and the other patriarchs. There are many forefathers of the population of the universe, and all of them are born of the Supreme Lord, Kṛṣṇa. The Supreme Personality of Godhead, Kṛṣṇa, is the original forefather of all forefathers. These are some of the opulences of the Supreme Lord. When one is firmly convinced of them, he accepts Kṛṣṇa with great faith and without any doubt, and he engages in devotional service. All this particular knowledge is required in order to increase one’s interest in the loving devotional service of the Lord. One should not neglect to understand fully how great Kṛṣṇa is, for by knowing the greatness of Kṛṣṇa one will be able to be fixed in sincere devotional service.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
7. He who knows My vibhūtis, which will be recited in this chapter, and the process of bhakti-yoga, and who accepts this as the highest truth, becomes fixed in unflinching bhakti with knowledge about Me. Of this there is no doubt.
Commentary

But according to My own statement, I can be attained only by pure bhakti: bhakty āham ekayā grahyaḥ: (SB 11.14.21) Only My ananya-bhakta, receiving firm faith in My words by My mercy, knows the truth about Me. That is stated in this verse. He who knows the vibhūtis of which I will speak in summary and who knows bhakti-yoga (etāṁ vibhūtiṁ yogaṁ ca); who then becomes endowed with even stronger faith, thinking “This alone is the highest truth (tattvataḥ), because My master Kṛṣṇa has said so,” becomes endowed with unwavering (avikalpena) bhakti-yoga—which is characterized by knowledge of My true nature (yogena). There is no doubt about this.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
7. He who knows My vibhūtis and My endowment of qualities, and who accepts this as the highest truth, becomes fixed in unflinching bhakti through that knowledge. Of this there is no doubt.
Commentary

This verse states the results of that knowledge of the subject of vibhūti. This vibhūti (etām vibhūṭim) is characterized by the greatest power: this whole manifested universe, headed by Brahmā, Śiva and other devatās, the great sages headed by Sanaka and the Manus headed by Svāyambhūva is endowed with śakti of knowledge and power, dependent on Me, which maintains their existence and movement. Yoga refers to My connection with the jewels of auspicious qualities such as having no beginning and no birth. He who knows this vibhūti (power and knowledge which maintain and activate the world) and this yoga (qualities of the Lord), who receives them with strong faith, thinking they are true (tattvataḥ) because they are spoken by the son of Vāsudeva, the omniscient Supreme Lord, becomes endowed (yujyate) with steady bhakti yoga for Me (avikampena yogena). Knowledge of Me related to such things gives rise to, and increases devotion to Me. That is the meaning.

Bhūrijana Dāsa Gauḍīya
Translation
One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt. (com) Result of knowing Krsna's opulence: connected in yoga. (already said: janma karma ca me divyam) knowing means devotion. Visvanath: Only pure devotion by My mercy he'll have faith in My words and He knows Me in truth. Knower of opulence along with devotion becomes united with Krsna. Faith ‑ becomes situated in yoga without doubt with determination, one situated in knowledge of Me. Baladev: This, referred to previously, all sages and kumaras all people taking charge of material world maintenance opulence potency coming from Krsna so these are actually Krsna's opulences. One who knows this is explained with faith (plus knowing aja‑anadi) becomes a devotee or increases devotional service of one already has it. This knowledge increases devotion. Result of knowing Krsna's opulence: connected in yoga. (already said: janma karma ca me divyam) knowing means devotion. Visvanath: "Only pure devotion by My mercy he'll have faith in My words and He knows Me in truth." Knower of opulence along with devotion becomes united with Krsna. Faith ‑ becomes situated in yoga without doubt with determination, one situated in knowledge of Me. Baladev: This, referred to previously, all sages and kumaras all people taking charge of material world maintenance opulence potency coming from Krsna so these are actually Krsna's opulences. One who knows this is explained with faith (plus knowing aja‑anadi) becomes a devotee or increases devotional service of one already has it. This knowledge increases devotion.
Commentary

To explain this further, Krsna in the next four verses is going to summarize the all Bhagavad‑gita. In the first verse of this Catur‑sloki, Krsna is going to summarize His opulences. In the second verse He is going to describe how the devotees who know His opulences, who are convinced about His opulences, how they relate with Him. And in the following two verses, Krsna will describe how He relates with those devotees.

[B. THE CATUR‑SLOKI (10. 8‑11) The Lord explains the catur‑sloki: "I am the source of all the spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this, engage in My devotional service and worship Me with all their hearts. The thoughts of my pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlivening one another and conversing about Me. To those constantly devoted to serving Me with love, I give the understanding by which they can come to Me. To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge, the darkness born of ignorance." ]

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Appreciating Krishna’s position leads to surrender

No-one can understand Krishna by conventional means
One who is factually convinced of ‘this opulence’ (as per glimpse given in last few verses) and His ‘mystic power’ will
Engage in unalloyed devotional service without doubt
This verse is an impetus for Arjuna’s request in Text 16 to describe Krishna’s opulence in detail

Focus of Learning

(a) Highest summit of spiritual perfection – Knowledge of Supreme Personality of Godhead

(b) Knowing ‘God as Great’ – Generally people know God is great, but they do not know in detail –

how God is great

(a) ‘Hiryanyagarbha’ – refers to Brahmaji who is the original creator born out of the energy of the

Supreme Lord

(b) Patriarchs of the living entities – 25 great sages = 4 Great sages born from Brahma (4 Kumaras) + 7

Great sages born from Brahma + 14 Manus

(c) Tapasya of Brahma – lasted 1000 demigod years – He realised by Krishna’s grace how to create

(d) Krishna is Prapitamaha (father of grandfather) and Brahma is known as Pitamaha (grandfather)

Śrī Śaṅkarācārya Classical
Translation
10.7 Yah, one who; vetti, knows; tattvatah, truly, i.e. just as it is; etam, this, aforesaid; vibhutim. majesty, (divine) manifestations; [Omnipresence.] and yogam, yoga, action, My own ability to achieve [God's omnipotence. (God's power of accomplishing the impossible.-M.S.)]-or, the capacity for mystic powers, the omniscience resulting from yoga (meditation), is called yoga; sah, he; yujyate, becomes imbued with; avikampena, unwavering; yogena, Yoga, consisting in steadfastness in perfect knowledge. [After realizing the personal God, he attains the transcendental Reality; the earlier knowledge leads to the latter.] There is no samsayah, doubt; atra, about this. With what kind of unwavering Yoga does he become endued? This is being answered:
Śrī Rāmānujācārya Classical
Translation
10.7 'Supernal manifestation' is the glory (Vibhuti) of the Lord. He who in truth knows this supernal manifestation that all origination, sustentation and activity depend on Me, and also that Yoga of Mine which is in the form of auspicious attributes antagonistic to all that is evil - such a person becomes united with the Yoga or Bhakti of an unshakable nature. Of this, there is no doubt. The meaning is: You yourself will see that the knowledge concerning the supernal manifestation and auspicious attributes of Mine will increase devotion. Sri Krsna now shows that the growth of devotion is of the form of the development of knowledge of His supreme state.
Śrī Abhinavagupta Classical
Translation
10.7 See Comment under 10.11
Swami Sivananda Classical
Translation
10.7 He who in truth knows these manifold manifestations of My Being and (this) Yoga-power of Mine becomes established in the unshakable Yoga; there is no doubt about it.
Commentary

10.7 एताम् this? विभूतिम् (manifold) manifestation of My Being? Commentary Knowledge of the glory of the Lord is really conducive to Yoga. He who knows in essence the immanent pervading power of the Lord by which He causes the manifestations? and His diverse manifestations (Vibhutis)? unites with Him in firm unalterable Yoga and attains eternal bliss and perfect harmony. From the ant to the Creator there is nothing except the Lord. He who knows in reality this extensive manifestation of the Lord and His Yoga (Yoga here stands for what is born of Yoga? viz.? infinite Yogic powers as well as omniscience)? is endowed with firm unwavering Yoga. He lives in the Eternal and is endowed with the highest knowledge of the Self. He who has realised this Truth is free from the superiority and inferiority complexes. There i real awakening of wisdom in him. He will behold the Lord in all beings and all beings in the Lord. He will never hate any creature on this earth. This is a rare living cosmic experience. The Yogi realises that the Lord and His manifestations are one. He attains the supreme goal and is absorbed in Him through his wholehearted devotion. He is perfectly aware of his oneness with the Supreme by My divine Yoga.He can keep his balance of mind now in whatever environments and circumstances he is placed and can do any action without losing his consciousness of oneness or identity with the Supreme Self. (Cf.VII.25IX.5XI.8)What is that unshaken Yoga with which they are endowedThe answer follows.

Swami Gambhīrānanda Classical
Translation
10.7 One who knows truly this majesty and yoga of Mine, he becomes imbued with unwavering Yoga. There is no doubt about this.
Shri Purohit Swami Classical
Translation
10.7 He who rightly understands My manifested glory and My Creative Power, beyond doubt attains perfect peace.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
He who knows in truth this opulence and yoga of Mine engages in unfaltering devotional service — there is no doubt about it.
Practical Applications
  • Cultivate knowledge of Kṛṣṇa's opulence (vibhūti).
  • Trust that the right knowledge produces unfaltering devotion.
  • Don't try to manufacture devotion without knowledge.
Reflection Questions
  • What opulence of Kṛṣṇa am I underexposed to?
  • How would deeper exposure change my devotion?

A traveler who has finally seen the king himself does not waste another afternoon admiring the king's wealth from outside the palace gate. So one who factually understands Kṛṣṇa's opulence and mystic power does not stop at the opulence — he is drawn straight into undivided service of the Person behind it.

Uddhava's conviction

Uddhava had seen Kṛṣṇa lift Govardhana, kill demons, marry queens, govern Dvārakā, and counsel Arjuna in battle. He had every reason to be dazzled by vibhūti — and he was. But the dazzle did not stop at admiration; it crystallized into unwavering devotion.

In the eleventh canto of the Bhāgavatam, Kṛṣṇa entrusts to Uddhava the final instructions before His departure. Why Uddhava? Because his knowledge of the opulences had transformed, exactly as this verse predicts, into avikalpena yogena — undivided yoga. The witness had become the servant.

📝 My note

Section 2 (10.8–10.11)
THE CATUR-SLOKI GITA (10.8 – 10.11)
Section overview
The opulence of His position as source of all
Eagerness of His devotees to love and serve Him
His own reciprocation with that eagerness of devotees
THE CATUR-SLOKI GITA

LINK BETWEEN SECTION I & SECTION II:

The next four verses summarizes the entire Bhagavad-gita

Text 10.8 summarizes ‘’His opulences’’ and ‘’the result of truly knowing His opulences – one becomes a pure devotee’’
Text 10.9 describes how a pure devotee worships Him
Texts 10.10 & 10.11 describes His reciprocation with their loving worship

Bhagavad-gītā 10.8

↗
अहं सर्वस्य प्रभवो मत्त: सर्वं प्रवर्तते । इति मत्वा भजन्ते मां बुधा भावसमन्विता: ॥ ८ ॥
ahaṁ sarvasya prabhavo
[aham sarvasya prabhavo]
mattaḥ sarvaṁ pravartate
[mattah sarvam pravartate]
iti matvā bhajante māṁ
[iti matvaa bhajante maam]
budhā bhāva-samanvitāḥ
[budhaa bhaava-samanvitaah]
aham — I sarvasya — of all prabhavaḥ — the source of generation mattaḥ — from Me sarvam — everything pravartate — emanates iti — thus matvā — knowing bhajante — become devoted mām — unto Me budhāḥ — the learned bhāva - samanvitāḥ — with great attention .
Blended reading (Sanskrit + English inline)
ahaṁ sarvasya prabhavo
aham
I
sarvasya
of all
prabhavaḥ
the source of generation
mattaḥ sarvaṁ pravartate
mattaḥ
from Me
sarvam
everything
pravartate
emanates
iti matvā bhajante māṁ
iti
thus
matvā
knowing
bhajante
become devoted
mām
unto Me
budhā bhāva-samanvitāḥ
budhāḥ
the learned
bhāva - samanvitāḥ
with great attention .
  • prabhavaḥ — the source of generation
    Echoes verse 2's prabhavam but in nominative: 'I am the source.' Kṛṣṇa now states directly what the demigods could not figure out. The whole verse hangs on this single self-disclosure.
  • pravartate — emanates
    From pra-vṛt, 'to roll forth.' Continuous tense — not 'emanated once long ago' but 'is constantly emanating.' Creation is an ongoing flow from Kṛṣṇa, not a finished past act.
  • budhāḥ — the learned
    From budh, 'to wake up.' Not the merely educated but the awakened. The verse distinguishes the budha from the paṇḍita: book-learning ends in argument, awakening ends in worship.
  • bhajante — become devoted
    From bhaj, 'to serve, share with, partake of.' The root of bhakti. Once the awakening lands, the natural response is not analysis but bhajana — serving.
  • bhāva - samanvitāḥ — with great attention, endowed with feeling
    Compound: bhāva (devotional emotion) + samanvitāḥ (fully accompanied by). The verse insists that genuine knowledge of Kṛṣṇa is never bloodless. Right cognition arrives with heart-fluid.
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Often called the catur-ślokī mūla — the seed-verse of Gītā theology. Kṛṣṇa names Himself origin and motive-power of all, and notes that grasping this insight is what turns wise minds into worshipers. Cognition flowers into bhāva.
Further notes (विवरण · Vivaraṇa)
The verse links three Sanskrit terms: prabhava (ontological source), pravartate (dynamic continuance), bhajante (devotional response). Knowledge of (1) and (2) naturally produces (3). 'Bhāva-samanvitāḥ' specifies that this worship is not mechanical but suffused with emotion. The Gauḍīya tradition treats BG 10.8–11 as the catuḥślokī of the Gītā, parallel to the four seed verses of the Bhāgavatam (2.9.33–36).
Prose order (अन्वय · Anvaya)
अहं सर्वस्य प्रभवः, मत्तः सर्वं प्रवर्तते — इति मत्वा बुधाः भाव-समन्विताः मां भजन्ते ।
ahaṃ sarvasya prabhavaḥ, mattaḥ sarvaṃ pravartate — iti matvā budhāḥ bhāva-samanvitāḥ māṃ bhajante |
'I am the source of all; from Me everything proceeds' — having understood this, the wise, full of loving feeling, worship Me.
Word split (पदच्छेद · Padaccheda)
अहं सर्वस्य प्रभवः मत्तः सर्वं प्रवर्तते । इति मत्वा भजन्ते मां बुधाः भाव-समन्विताः ॥
ahaṃ sarvasya prabhavaḥ mattaḥ sarvaṃ pravartate | iti matvā bhajante māṃ budhāḥ bhāva-samanvitāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अहम् aham अस्मद् nom.sg. (nominative singular) I
सर्वस्य sarvasya सर्व (adj.) gen.sg. (genitive singular)n. of all
प्रभवः prabhavaḥ प्रभव (m.) nom.sg. (nominative singular) source, origin
मत्तः mattaḥ अस्मद् abl.sg. (mat-taḥ) from Me
सर्वम् sarvam सर्व nom.sg. (nominative singular)n. everything
प्रवर्तते pravartate प्र + √वृत् pres. (present) ātm. (ātmanepada / middle voice) 3sg. proceeds, sets in motion
इति iti ind. (indeclinable), quotative thus
मत्वा matvā √मन् abs. (ktvā) having considered
भजन्ते bhajante √भज् pres. (present) ātm. (ātmanepada / middle voice) 3pl. they worship, serve
माम् mām अस्मद् acc.sg. (accusative singular) Me
बुधाः budhāḥ बुध (adj./m.) nom.pl. (nominative plural) the wise
भाव-समन्विताः bhāva-samanvitāḥ भाव (m.) + सम् + √इ p.p.p. (past passive participle) nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound) endowed with loving feeling

A learned scholar who has studied the Vedas perfectly and has information from authorities like Lord Caitanya and who knows how to apply these teachings can understand that Kṛṣṇa is the origin of everything in both the material and spiritual worlds, and because he knows this perfectly he becomes firmly fixed in the devotional service of the Supreme Lord. He can never be deviated by any amount of nonsensical commentaries or by fools. All Vedic literature agrees that Kṛṣṇa is the source of Brahmā, Śiva and all other demigods. In the Atharva Veda ( Gopāla-tāpanī Upaniṣad 1.24) it is said, yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇaḥ: “It was Kṛṣṇa who in the beginning instructed Brahmā in Vedic knowledge and who disseminated Vedic knowledge in the past.” Then again the Nārāyaṇa Upaniṣad (1) says, atha puruṣo ha vai nārāyaṇo ’kāmayata prajāḥ sṛjeyeti: “Then the Supreme Personality Nārāyaṇa desired to create living entities.” The Upaniṣad continues, nārāyaṇād brahmā jāyate, nārāyaṇād prajāpatiḥ prajāyate, nārāyaṇād indro jāyate, nārāyaṇād aṣṭau vasavo jāyante, nārāyaṇād ekādaśa rudrā jāyante, nārāyaṇād dvādaśādityāḥ: “From Nārāyaṇa, Brahmā is born, and from Nārāyaṇa the patriarchs are also born. From Nārāyaṇa, Indra is born, from Nārāyaṇa the eight Vasus are born, from Nārāyaṇa the eleven Rudras are born, from Nārāyaṇa the twelve Ādityas are born.” This Nārāyaṇa is an expansion of Kṛṣṇa. It is said in the same Vedas, brahmaṇyo devakī-putraḥ: “The son of Devakī, Kṛṣṇa, is the Supreme Personality.” ( Nārāyaṇa Upaniṣad 4) Then it is said, eko vai nārāyaṇa āsīn na brahmā neśāno nāpo nāgni-somau neme dyāv-āpṛthivī na nakṣatrāṇi na sūryaḥ: “In the beginning of the creation there was only the Supreme Personality Nārāyaṇa. There was no Brahmā, no Śiva, no water, no fire, no moon, no heaven and earth, no stars in the sky, no sun.” ( Mahā Upaniṣad 1.2) In the Mahā Upaniṣad it is also said that Lord Śiva was born from the forehead of the Supreme Lord. Thus the Vedas say that it is the Supreme Lord, the creator of Brahmā and Śiva, who is to be worshiped. In the Mokṣa-dharma section of the Mahābhārata, Kṛṣṇa also says, prajāpatiṁ ca rudraṁ cāpy aham eva sṛjāmi vai tau hi māṁ na vijānīto mama māyā-vimohitau “The patriarchs, Śiva and others are created by Me, though they do not know that they are created by Me because they are deluded by My illusory energy.” In the Varāha Purāṇa it is also said, nārāyaṇaḥ paro devas tasmāj jātaś caturmukhaḥ tasmād rudro ’bhavad devaḥ sa ca sarva-jñatāṁ gataḥ “Nārāyaṇa is the Supreme Personality of Godhead, and from Him Brahmā was born, from whom Śiva was born.” Lord Kṛṣṇa is the source of all generations, and He is called the most efficient cause of everything. He says, “Because everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me.” There is no supreme controller other than Kṛṣṇa. One who understands Kṛṣṇa in such a way from a bona fide spiritual master, with references from Vedic literature, engages all his energy in Kṛṣṇa consciousness and becomes a truly learned man. In comparison to him, all others, who do not know Kṛṣṇa properly, are but fools. Only a fool would consider Kṛṣṇa to be an ordinary man. A Kṛṣṇa conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-gītā and proceed in Kṛṣṇa consciousness with determination and firmness.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
8. I am the source of everything. Due to Me everything operates. Convinced by this knowledge, the intelligent persons, endowed with love, worship Me.
Commentary

Here He speaks of His vibhūti characterized by great power. I am the cause of the existence and manifestation of everything—both material and spiritual (prabhavaḥ). Because of Me alone (mattaḥ), in the form of Paramātmā, the whole material world operates (sarvaṁ pravartate). As well, because of Me alone, in the form of avatāras like Nārada (mattaḥ), all the spiritual sādhanas such as bhakti, jñāna, tapas and karma and the goals of these sādhanas operate (sarvaṁ pravartate). He then describes the yoga which is ananyā bhakti. Being convinced through faith by this knowledge (iti matvā), the intelligent persons endowed with bhāva in the forms of dāysa, sākhya or other relationships (bhāva-samanvitāḥ), worship Me. [Note: Thus the vibhūti and the yoga mentioned in the previous verse have been explained in this verse.]

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
8. I am the source of everything. Due to Me everything operates. Convinced by this knowledge, the intelligent persons, endowed with love, worship Me.
Commentary

Describing the bhakti belonging to the highest devotees in the four verses (verses 8-12), the Lord describes the real nature of Himself which generates and nourishes that bhakti. I am svayam bhagavān Kṛṣṇa, the cause of everything, the cause of the whole material manifestation headed by Brahmā and Śiva. In the Atharva Veda it is thus said: yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇaḥ Kṛṣṇa alone it is who previously creates Brahmā, and makes him sing the Vedas. Gopāla Tāpanī Upaniṣad 1.22 atha puruṣo ha vai nārāyaṇo’kāmayata prajāḥ sṛjaye [Note: This is supposedly from the Tripada Vibhūti Upaniṣad, or Mahānārāyaṇa Upanisad, but I cannot find it there. The last half of the sentence. akāmayata prajāḥ sṛjaya is found in the Kṛṣṇa Upaniṣad.] Then the puruṣa, Nārāyaṇa, desires to create offspring. nārāyaṇād brahmā jāyate nārāyaṇāt prajāpatiḥ prajāyate nārāyaṇād indro jāyate nārāyaṇād aṣṭau vasavo jāyante nārāyaṇād ekādaśa rudrā jāyante nārāyaṇād dvādaśādityāḥ

From Narāyaṇa Brahmā was born. From Nārāyaṇa Śiva was born. From Nārāyaṇa Indra was born. From Nārāyaṇa the eight Vasus were born. From Nārāyaṇa the eleven Rudras were born. From Nārāyaṇa the twelve Adityas were born. Tripada Vibhūti Upaniṣad In this verse Nārāyaṇa means Kṛṣṇa because of statements in later texts [Note: The sentence implies that this is in the same upaniṣad, but I cannot find it there. Rather I have found the exact text only in the Ātmabodha Upaniṣad.] such as brahmaṇyo devakī-putraḥ: Brahman is the son of Devakī. (Ātmabodha Upanisad 1) It is also said: eko vai nārāyaṇa āsīn na brahmā na īśāno nāpo nāgnī samau neme dyāv-āpṛthivī na nakṣatrāṇi na sūryaḥ sa ekākī na ramate tasya dhyānāntaḥsthasya stomam ucyate Only Nārāyaṇa existed, not Brahmā nor Śiva nor Varuṇa, nor Agni, nor heaven and earth, nor the constellations, nor the sun. He does not enjoy alone. He is the subject of meditation and is called the stomam, the verse of praise. nārāyaṇaḥ so’nyat kāmo manasā dhyāyata tasya dhyānātaḥsthasya tal-lalāṭāttrakṣyaḥ śūlapāṇiḥ puruṣo’jāyata bibhrac chriyaṁ satyaṁ brahmacaryaṁ tapo-vairāgyam Nārāyaṇa meditated with His mind. From His meditation, the person with a third eye and trident in his hand was born, possessing wealth, truth, celibacy, austerity and renunciation. Mahā Upaniṣad 1 Later in the same text there is a description of Brahmā appearing from Nārāyaṇa: catur mukho jāyate. The Vedas say: yaṁ kāmaye taṁ tam ugraṁ kṛṣṇomi taṁ brahmāṇaṁ tam ṛṣiṁ taṁ sumedhasam I make the man whom I love exceeding mighty; I make him a wise man, a sage, a Brahma. Ṛg veda 10.125.5 Mokṣa Dharma says: prajāpatiṁ ca rudraṁ câpy aham eva sṛjāmi vai tau hi māṁ na vijānīto mama māyā-vimohitau I alone create Brahmā and Śīva. Being bewildered by My māyā, they do not know Me. Varāha Purāṇa says: nārāyaṇaḥ paro devas tasmāj jātaś caturmukhaḥ tasmād rudro’bhavad devaḥ sa ca sarvajñatāṁ gataḥ Nārāyaṇa is the Supreme Personality of Godhead, and from Him Brahmā was born, from whom Śiva was born. The deva attained all knowledge. What is said in this verse is that the Lord is the material and efficient cause (upādāna and nimitta) of everything other than Himself. Whatever arises from Me, acts because of Me. All of their operations depend on Me: I am the controller of everything. Knowing Me as such, as the cause and the controller of all (iti matvā), confirming this through the mouth of guru, being filled with prema ((bhāva samanvitāḥ), the intelligent person worships Me.

Bhūrijana Dāsa Gauḍīya
Translation
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. (com) Krsna speaks in one line all His vibhuti and who all works by Him. Although things appear as matter, but He's the material and efficient cause. Brahma/Paramatma under Krsna as they are coming from Him. "In My form as Supersoul, I supervise all within this material world. From Me, all incarnations come and preach the needs and goals such as devotional knowledge." Then He explains characteristics of pure (verse two part) devotion. Bhava means they have some relation. Baladev: Catur‑sloka gita ‑ Krsna speaks these four verses, explains pure devotional service. But before speaking this, He gives knowledge "I am svayam bhagavan Krsna. I am source of everything."[ "One who taught Brahma Vedas, is Krsna." from Atharva‑Veda. (BGAII 516) all quotes.] One should understand all this by association of a bona fide guru and thus will attain bhava.
Commentary

'Budha bhava‑samanvitah'. 'Bhava' means love of Krsna. The wise who knows this truly, knowing who Krsna is, they can surrender to Him. How can one surrender to someone who is not powerful? As soon as we know Krsna's opulences and power, that gives us the faith to surrender, to put ourselves in His hands. That knowing must be deep. And the result of that is 'bhava', or love of Krsna.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Source of all – This verse establishes Krishna as ‘the original source of all spiritual and material worlds’

Result of knowing this: One surrenders and ‘engages in devotional service’ and ‘worships Krishna with all their hearts.’

Focus of Learning

(a) How one can understand this truth about Krishna (As the original source of all) – Only by hearing

from sastra through bona-fide authorities

A learned scholar who has studied the Vedas perfectly and
Has information from authorities like Lord Chaitanya, and
One who knows how to apply these teachings can understand this truth
Result: Thus one is never deviated by any non-sensical commentaries or by fools

PRACTICAL APPLICATION OF SECTION II

Lord Krishna is the source of everything. Those who understand this become His devotees and enjoy

fixing their minds and hearts in Him. The Lord gives them the knowledge to come to Him

(c) What is the need to know these opulences – Only if one is firmly convinced about these

opulences, then only:

One can accept Krishna with great faith and without doubt
One becomes fixed up and sincere in devotional service
It increases one’s interest in loving devotional service
One comes to the ‘platform of factual knowledge’ – there is no alternative but surrender
How to get this factual knowledge – from descriptions of Srimad Bhagavatam and Bhagavad-gita and similar other literatures
Conclusion: Do not neglect to understand fully how great Krishna is

(d) Conclusion of Text 10.1 – 10.7 – Krishna is the forefather of ‘all the forefathers’ and ‘all the

demigods in administration’

Śrī Śaṅkarācārya Classical
Translation
10.8 Aham, I, the supreme Brahman called Vasudeva; am the prabhavah, origin; sarvasya, of all, of the whole world; sarvam, everything, the whole world of changes, consisting of continuance, destruction, action and enjoyment of the fruits of action; pravartate, moves on; mattah, owing to Me alone. Matva, realizing; iti, thus; the budhah, wise ones, the knowers of the supreme Reality; bhava-samanvitah, filled with fervour-bhava is the same as bhavana, meaning ardent longing for the supreme Reality; filled (samanvitah) with that, i.e. imbued with that; bhajante, adore; mam, Me. Besides,
Śrī Rāmānujācārya Classical
Translation
10.8 I am the 'origin', namely, the cause of originating everything in this universe consisting of wonderful sentient and non-sentient beings. From Me proceed everything. Thinking thus of My sovereignty, natural and unhindered, and knowing Me as endowed with a multitude of auspicious attributes like condescension, beauty, parental affection etc., the wise or the men of knowledge worship Me with devotion endowed as I am with all auspicious attributes. 'Bhava' is a particular disposition, here a loving disposition, of the mind. The meaning is that they worship Me with intense yearning of the heart. How?
Śrī Abhinavagupta Classical
Translation
10.8 See Comment under 10.11
Swami Sivananda Classical
Translation
10.8 I am the source of all; from Me everything evolves; understanding thus, the wise, endowed with meditation, worship Me.
Commentary

10.8 अहम् I? सर्वस्य of all? प्रभवः the source? मत्तः from Me? सर्वम् everything? प्रवर्तते evolves? इति thus? मत्वा understanding? भजन्ते worship? माम् Me? बुधाः the wise? भावसमन्विताः endowed with meditation. Commentary Waves originate in water? depend on water and dissolve in water. The only support for the waves is water. Even so the only support for the whole world is the Lord. Realising this? feeling the omnipresence of the Lord? the wise worship Him with devotion and affection in all places. The Supreme is the same in all countries and at all times. He is the material and the efficient cause.As Mulaprakriti or Avyaktam the Lord is the source of all forms. The Lord is the primum mobile. He gazes at His Sakti (creative power) and the whole world evolves and the forms move. The worldly man who has neither sharp nor subtle intellect beholds the changing forms only through the fleshly eyes. He has no idea of the Indwelling Presence? the substratum? the allpervading intelligence or the blissful consciousness. He is allured by the passing forms. He fixes his hopes and joy on these transitory forms. He lives and exerts for them. He rejoices when he gets a wife and children. If these forms pass away he is drowned in sorrow. But the wise ones constantly dwell in the Supreme? the source and the life of all? and enjoy the eternal bliss of the immortal? inner Self? their own nondual Atman? albeit all these forms around them change and pass away. They are steadfast in Yoga. They are endowed with unshakable Yoga. They are enthroned in Yoga. They worship the Supreme in contemplation and enjoy the indescribable bliss of Nirvikalpa Samadhi.Para Brahman? known as Vaasudeva? is the source of the whole world. From Him alone evolves the whole world with all its changes? viz.? existence (Sthiti)? destruction (Nasa)? action (Kriya)? fruit (Phala) and enjoyment (Bhoga). Understanding thus? the wise adore the Supreme Being and engage themselves in profound meditation on the Absolute. (Cf.IX.10)

Swami Gambhīrānanda Classical
Translation
10.8 I am the origin of all; everything moves on owing to Me. Realizing thus, the wise ones, filled with fervour, adore Me.
Shri Purohit Swami Classical
Translation
10.8 I am the source of all; from Me everything flows. Therefore the wise worship Me with unchanging devotion.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)
Related verses
Stories
seva_epic_senior
Concepts
BhavaDharmaMaya
I am the source of all material and spiritual worlds; everything emanates from Me — the wise know this and worship Me with all their heart.
Practical Applications
  • Recognize Kṛṣṇa as the source of even the spiritual world.
  • Worship 'with all heart' as the appropriate response.
  • Don't compartmentalize devotion.
Reflection Questions
  • Where is my heart still partial?
  • What part of my heart is being asked for?

Once a stream-walker realizes that every stream in a valley starts on the same peak, he stops climbing each one separately and walks straight to the summit. So the budha — the wise — having understood that everything flows from Kṛṣṇa, ceases scattered worship and turns directly to Him with the whole heart.

Dhruva's reorientation

A five-year-old Dhruva went to the forest seeking only one thing: a position higher than his father's. He worshipped Viṣṇu as a means. Nārada had given him the mantra; Dhruva used it with fierce focus.

But when Viṣṇu finally appeared, Dhruva did not want the kingdom anymore. He had touched the source from which kingdoms emanate, and the source rearranged his desire. 'Aham sarvasya prabhavaḥ' — having met the prabhavaḥ, the means became the end. The verse's promise — that the learned become bhakti-yoked once they grasp the source — is Dhruva's transformation in one frame.

The four Kumāras

Sanaka, Sanātana, Sanandana, and Sanat-kumāra, born of Brahmā's mind, were impersonalist sages for ages. Then, drawn by the fragrance of tulasī from Viṣṇu's feet at Vaikuṇṭha, their inquiry shifted. The fragrance announced the source; the source claimed them.

From that moment they preached the personal Lord. They embody the verse's word budhāḥ — the truly learned — who, on grasping that He is the prabhavaḥ of everything, become bhāva-samanvitāḥ, full of devotional emotion.

📝 My note

Bhagavad-gītā 10.9

↗
मच्च‍ित्ता मद्ग‍तप्राणा बोधयन्त: परस्परम् । कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ ९ ॥
mac-cittā mad-gata-prāṇā
[mach-chittaa mad-gata-praanaa]
bodhayantaḥ parasparam
[bodhayantah parasparam]
kathayantaś ca māṁ nityaṁ
[kathayantash cha maam nityam]
tuṣyanti ca ramanti ca
[tushyanti cha ramanti cha]
mat - cittāḥ — their minds fully engaged in Me mat - gata - prāṇāḥ — their lives devoted to Me bodhayantaḥ — preaching parasparam — among themselves kathayantaḥ — talking ca — also mām — about Me nityam — perpetually tuṣyanti — become pleased ca — also ramanti — enjoy transcendental bliss ca — also .
Blended reading (Sanskrit + English inline)
mac-cittā mad-gata-prāṇā
mat - cittāḥ
their minds fully engaged in Me
mat - gata - prāṇāḥ
their lives devoted to Me
bodhayantaḥ parasparam
bodhayantaḥ
preaching
parasparam
among themselves
kathayantaś ca māṁ nityaṁ
kathayantaḥ
talking
ca
also
mām
about Me
nityam
perpetually
tuṣyanti ca ramanti ca
tuṣyanti
become pleased
ca
also
ramanti
enjoy transcendental bliss
ca
also .
  • mat - cittāḥ — their minds fully engaged in Me
    Compound: mat (My) + cittāḥ (whose consciousness). Not 'thinking of Me occasionally' but a settled orientation of citta. The mind's default direction has been rewired toward Kṛṣṇa.
  • mat - gata - prāṇāḥ — their lives devoted to Me
    Compound: mat + gata (gone into) + prāṇāḥ (life-airs). The very breathing has migrated into Kṛṣṇa. Devotion has reached the autonomic system — even the involuntary functions are oriented.
  • bodhayantaḥ — preaching, enlightening
    Causative of budh — 'causing to wake up.' Devotees do not hoard the awakening; they wake one another. The verse establishes the inherently social nature of advanced bhakti.
  • kathayantaḥ — talking
    From kath, 'to tell.' The root of kathā — sacred narrative. Plain conversation about Kṛṣṇa is given the same status as formal worship. The mouth is a temple.
  • tuṣyanti — become pleased
    From tuṣ. The same root as tuṣṭi (satisfaction). The conversation itself is the reward — devotees are not satisfied after talking but in the talking.
  • ramanti — enjoy transcendental bliss
    From ram — the same root as Rāma, 'one who gives delight.' Bliss is not a side-effect of devotee company; it is its substance. Where two or three are gathered in His name, ramaṇa is already present.
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
A vignette of mature devotees: every faculty pointed at Kṛṣṇa, mutually awakening one another in the holy company, ceaselessly conversing about Him. The reward is internal — quiet satisfaction and shared delight, not external acquisition.
Further notes (विवरण · Vivaraṇa)
The four participles (citta, prāṇa fixed; bodhayantaḥ, kathayantaḥ) map onto the four classical limbs of devotional company: śravaṇa, smaraṇa, kīrtana, and saṅga itself. The final two verbs tuṣyanti and ramanti distinguish quiet contentment from active relishing — an early phenomenology of bhakti-rasa. Cross-ref Bhāgavatam 1.7.10 and the Gauḍīya kīrtana ideal.
Prose order (अन्वय · Anvaya)
मच्-चित्ताः मद्-गत-प्राणाः परस्परं बोधयन्तः मां च नित्यं कथयन्तः तुष्यन्ति च रमन्ति च ।
mac-cittāḥ mad-gata-prāṇāḥ parasparaṃ bodhayantaḥ māṃ ca nityaṃ kathayantaḥ tuṣyanti ca ramanti ca |
With their minds fixed on Me and their very life-breath given to Me, enlightening one another and constantly talking about Me, they find contentment and they delight.
Word split (पदच्छेद · Padaccheda)
मच्-चित्ताः मद्-गत-प्राणाः बोधयन्तः परस्परम् । कथयन्तः च मां नित्यं तुष्यन्ति च रमन्ति च ॥
mac-cittāḥ mad-gata-prāṇāḥ bodhayantaḥ parasparam | kathayantaḥ ca māṃ nityaṃ tuṣyanti ca ramanti ca ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
मच्-चित्ताः mac-cittāḥ मद् + चित्त (n.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) whose minds are fixed on Me
मद्-गत-प्राणाः mad-gata-prāṇāḥ मद् + गत (p.p.p. (past passive participle)) + प्राण (m.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) whose life-breath is offered to Me
बोधयन्तः bodhayantaḥ √बुध् caus. (causative) pres. (present) act. part. nom.pl. (nominative plural)m. enlightening
परस्परम् parasparam ind. (indeclinable), reciprocal one another
कथयन्तः kathayantaḥ √कथ् caus. (causative) pres. (present) act. part. nom.pl. (nominative plural)m. speaking, narrating
च ca ind. (indeclinable) and
माम् mām अस्मद् acc.sg. (accusative singular) (about) Me
नित्यम् nityam ind. (adv.) always
तुष्यन्ति tuṣyanti √तुष् pres. (present) 3pl.par. (parasmaipada / active voice) they are satisfied
रमन्ति ramanti √रम् pres. (present) ātm. (ātmanepada / middle voice)/par. (parasmaipada / active voice) 3pl. they delight

Pure devotees, whose characteristics are mentioned here, engage themselves fully in the transcendental loving service of the Lord. Their minds cannot be diverted from the lotus feet of Kṛṣṇa. Their talks are solely on the transcendental subjects. The symptoms of the pure devotees are described in this verse specifically. Devotees of the Supreme Lord are twenty-four hours daily engaged in glorifying the qualities and pastimes of the Supreme Lord. Their hearts and souls are constantly submerged in Kṛṣṇa, and they take pleasure in discussing Him with other devotees. In the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are actually situated in love of God. Once situated in that transcendental position, they can relish the highest perfection which is exhibited by the Lord in His abode. Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahma-jyotir effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vṛndāvana, the supreme planet of Kṛṣṇa. Ultimately, the plant takes shelter under the lotus feet of Kṛṣṇa and rests there. Gradually, as a plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritāmṛta ( Madhya-līlā, Chapter Nineteen). It is explained there that when the complete plant takes shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed in love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. In such a state, the devotee actually attains the transcendental qualities in contact with the Supreme Lord. The Śrīmad-Bhāgavatam is also full of such narrations about the relationship between the Supreme Lord and His devotees; therefore the Śrīmad-Bhāgavatam is very dear to the devotees, as stated in the Bhāgavatam itself (12.13.18). Śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyam. In this narration there is nothing about material activities, economic development, sense gratification or liberation. Śrīmad-Bhāgavatam is the only narration in which the transcendental nature of the Supreme Lord and His devotees is fully described. Thus the realized souls in Kṛṣṇa consciousness take continual pleasure in hearing such transcendental literatures, just as a young boy and girl take pleasure in association.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
9. With minds greedy for Me, being completely dependent on Me, mutually hearing about Me, and singing about Me, they continuously experience satisfaction and enjoyment.
Commentary

Such ananya-bhaktas, who have attained spiritual intelligence (buddhi-yoga) by My mercy, attain factual knowledge of Me mentioned previously, which is hard to understand.

Their minds are greedy for My form, name, qualities pastimes and the taste of sweetness (mac-cittāḥ). They are unable to maintain their lives without Me (mad-gata-prāṇāḥ), just as men are completely dedicated to food (anna-gata-prāṇa-nara), since they depend on it to live. They explain to each other with friendliness about the types of bhakti and the real nature of bhakti (bodhayantaḥ). They talk about Me, a great ocean of very sweet form, qualities and pastimes (kathayantaḥ) and glorify Me by narrating about My form, qualities and pastimes. Since smaraṇa (mac-cittāḥ), śravaṇa (bodhayantaḥ) and kīrtana (kathayantaḥ) are the best among all types of bhakti, they have been specifically mentioned here. Thus, by this bhakti alone, these devotees are satisfied and experience happiness. This is the mysterious aspect of bhakti. [Note: Materialists cannot understand how devotees can enjoy without dependence on external material stimulation.] Or the meaning of “satisfaction and enjoyment” can be as follows. They are satisfied even at the stage of sādhana, by continual performance of their worship brought about by good fortune, and they take pleasure in thinking of their future attainment of prema, and enjoy with their Lord through the mind. This interpretation indicates rāgānuga-bhakti.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
9. With minds absorbed in Me, completely dependent on Me, mutually informing each other about Me and speaking about Me, they continuously experience satisfaction and enjoyment.
Commentary

This verse describes the process of bhakti. They are absorbed in remembering Me (mat cittā). They cannot maintain their lives without Me, like fish cannot live without water (mad gata prāṇa). They reveal to each other My form, qualities and beauty (bodhayantaḥ parasparam). They speak about Me, an ocean affection for the devotee, about My extremely variegated pastimes. In this way, by worship in the form of remembering, hearing and chanting, they are satisfied (tuṣyanti), as if drinking nectar. They enjoy this (ramanti), just as a young boy enjoys the smiling glances of a young girl.

Bhūrijana Dāsa Gauḍīya
Translation
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me. (com) What type of bhajan do they do when they render service? Pure devotional service. Visvanath: "Such unalloyed devotee attains knowledge about Me, which is rare, and their minds become completely eager to hear My names and pastimes and their life airs have come to Me. (Without Me they cannot maintain their lives). This is their food. And they talk with great love with each other about devotional service and they loudly chant My names and describe My pastimes, form, and attributes in loud kirtan." After this, the result is tustani (became satisfied with great pleasure. They understand devotional service is only pleasure. Or when performing sadhana with good *** with no obstacles become satisfied in sadhana, and attain ramante‑raghanuga bhakti). Intensely desiring to hear ‑ bhodayantah porasparam Baladev: "They meditate on Me and can't live without Me, as fish can't live without water. It is like an ocean of devotional service, chanting, hearing, remembering, takes great pleasure in these as a young man enjoys the beauty of a young girl. (refers to conjugal‑ramante)
Commentary

The result of knowing Krsna is that a devotee cannot maintain his life, even for a second. without Krsna, because of the love that he devellops for Him. Just like a fish cannot remain out of the water, the devotee cannot remain out of Krsna consciousness. Then, what is Krsna's reciprocation with those devotees?

Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Symptoms of a pure devotee – Krishna becomes his life and soul and he constantly hears about and

discusses Krishna

“Thoughts of My pure devotees dwell in Me”
“Life fully devoted to My service”
“They derive great satisfaction and bliss always conversing about Me”
Focus of Learning

(a) Two stages of devotional service

Preliminary stage – They relish the transcendental pleasure from the service itself
Mature stage – They are always situated in Love of God and thus relish the highest perfection, which is exhibited by the Lord in His abode

(b) Analogy: Bhakti-lata-bija – Lord Caitanya Mahaprabhu compares transcendental devotional

service to sowing of a seed in the heart of a living entity (Ref. Madhya-lila Chapter 19)

Rare fortune to get the seed – Innumerable living entities are travelling all over the universe – Few fortunate ones meet a pure devotee and get a chance to practice devotional service (“Brahmanda brahmita…”)
Watering of the seed – hearing and chanting Hare Krishna
Seed fructifies and grows – penetrates the covering of material universe
Reaches Brahmajyoti and grows more
Final destination – Reaches the highest planet Goloka Vrindavan and take shelter under the lotus feet of Krishna and rests there
Gradually bears fruits and flowers and watering process goes on
Full absorption – Thus one becomes fully absorbed in Love of Godhead
Cannot live a moment without Lord – At this stage devotee attains transcendental qualities in contact with the Lord
Analogy: Just like fish cannot live without water

(b) References for Krishna being the source of all demigods including Lord Brahma and Lord Siva:

Gopala Tapani Upanisad – Krishna in the beginning gave knowledge to Brahma
Narayana Upanisad – Supreme person Narayana desired to create living entities Thus Brahmaji, 25 Patriarchs, Indra, 8 Vasus, 11 Rudras and 12 Adityas born. Narayana is an expansion of Krishna
Maha Upanisad – In the beginning of creation there was only one Supreme Personality, Narayana
Moksha Dharma – Krishna says Patriarchs, Shiva and others are created by Him, although they do not know so, because they are deluded by His illusory energy
Varaha Purana – Narayana is the Supreme Personality of Godhead from whom Lord Brahma and further Lord Shiva is born

(c) Recommendations for Krishna Conscious persons –

Avoid unauthorized commentaries on Bhagavad-gita
Fools say ‘Krishna’ as ordinary men
Thus one should proceed in Krishna Consciousness with determination
Śrī Śaṅkarācārya Classical
Translation
10.9 Maccittah, with minds fixed on Me; mad-gata-pranah, with lives (pranas) dedicated to Me, or having their organs, eyes etc. absorbed in Me, i.e. having their organs withdrawn into Me; bodhayantah, enlightening; parasparam, each other; and nityam, always; kathayantah, speaking of; mam, Me, as possessed of alities like knowledge, strength, valour, etc; tusyanti, they derive satisfaction; and ramanti, rejoice, get happiness, as by coming in contact with a dear one.
Śrī Rāmānujācārya Classical
Translation
10.9 They live with their minds 'focussed' on Me, namely, with their minds fixed on Me; with their 'Pranas', i.e., life, centred on Me - the meaning is that they are unable to sustain themselves without Me. They 'inspire one another' by speaking about My attributes which have been experienced by them and narrating My divine and adorable deeds. They live in contentment and bliss at all times. The speakers are delighted by their own speech, because it is spontaneous, without any ulterior motive; the listeners too feel the speech to be unsurpassingly and incomparably dear to them. They thus live in bliss.
Śrī Abhinavagupta Classical
Translation
10.9 See Comment under 10.11
Swami Sivananda Classical
Translation
10.9 With their mind and their life wholly absorbed in Me, enlightening each other and ever speaking of Me, they are satisfied and delighted.
Commentary

10.9 मच्चित्ताः with their minds wholly in Me? मद्गतप्राणाः with their life absorbed in Me? बोधयन्तः,enlightening? परस्परम् mutually? कथयन्तः speaking of? च and? माम् Me? नित्यम् always? तुष्यन्ति are satisfied? च and? रमन्ति (they) are delighted? च and.Commentary The characteristics of a devotee who has attained the realisation of oneness are described in this verse. The devotee constantly thinks of the Lord. His very life is absorbed in Him. He has consecrated his whole life to the Lord. According to another interpretation? all his senses (which function because of the Prana)? such as the eye are absorbed in Him. He takes immense delight in talking about Him? about His supreme wisdom? power? might and other attributes. He has completely dedicated himself to the Lord.He feels intense satisfaction and is delighted as if he is in the company of his Beloved (God). The Purana says? The sum total of the sensual pleasures of this world and also all the great pleasures of the divine regions (heavens) are not worth a sixteenth part of that bliss which proceeds from the eradication of desires and cravings. (Cf.XII.8)

Swami Gambhīrānanda Classical
Translation
10.9 With minds fixed on Me, with lives dedicated to Me, enlightening each other, and always speaking of Me, they derive satisfaction and rejoice.
Shri Purohit Swami Classical
Translation
10.9 With minds concentrated on Me, with lives absorbed in Me, and enlightening each other, they ever feel content and happy.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
The thoughts of My pure devotees dwell in Me; their lives are surrendered to Me — they derive great satisfaction enlightening one another about Me.
Practical Applications
  • Cultivate sat-saṅga that dwells on Kṛṣṇa.
  • Take satisfaction in mutually enlightening conversation.
  • Reduce time in conversations that don't dwell on Him.
Reflection Questions
  • What recent conversation enlightened me about Him?
  • What conversations starved that enlightenment?

A fire passed from torch to torch grows brighter at each touch — no torch is diminished, and the night recedes wider. So devotees who talk of Kṛṣṇa among themselves do not consume one another's joy; they multiply it, and a small gathering brightens out into bliss.

The Gosvāmīs of Vṛndāvana

Rūpa, Sanātana, Raghunātha dāsa, Jīva, Gopāla Bhaṭṭa, and Raghunātha Bhaṭṭa lived in caves and under trees in sixteenth-century Vṛndāvana. They had renounced family, wealth, and reputation. What did they do all day?

They wrote about Kṛṣṇa, debated the moods of the gopīs, sang to one another, and chanted. The Caitanya-caritāmṛta records their meetings as exactly what this verse describes — kathayantaḥ ca mām, talking constantly of Him — and the same source records their unbroken bliss in the midst of austerity. Their poverty was not noticed because the conversation was full.

The Bhāgavata assembly at Naimiṣāraṇya

Sūta Gosvāmī sat with Śaunaka and other sages for a long sacrifice. In the intervals they did not gossip; they asked for Kṛṣṇa-kathā. From those questions and answers the Bhāgavatam itself took its received form.

The verse's phrase bodhayantaḥ parasparam — 'enlightening one another' — is the Naimiṣa assembly in miniature. They drew bliss from the topic and a scripture for the ages from the discussion.

📝 My note

Bhagavad-gītā 10.10

↗
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १० ॥
teṣāṁ satata-yuktānāṁ
[teshaam satata-yuktaanaam]
bhajatāṁ prīti-pūrvakam
[bhajataam preeti-poorvakam]
dadāmi buddhi-yogaṁ taṁ
[dadaami buddhi-yogam tam]
yena mām upayānti te
[yena maam upayaanti te]
teṣām — unto them satata - yuktānām — always engaged bhajatām — in rendering devotional service prīti - pūrvakam — in loving ecstasy dadāmi — I give buddhi - yogam — real intelligence tam — that yena — by which mām — unto Me upayānti — come te — they .
Blended reading (Sanskrit + English inline)
teṣāṁ satata-yuktānāṁ
teṣām
unto them
satata - yuktānām
always engaged
bhajatāṁ prīti-pūrvakam
bhajatām
in rendering devotional service
prīti - pūrvakam
in loving ecstasy
dadāmi buddhi-yogaṁ taṁ
dadāmi
I give
buddhi - yogam
real intelligence
tam
that
yena mām upayānti te
yena
by which
mām
unto Me
upayānti
come
te
they .
  • satata - yuktānām — always engaged
    Compound: satata (continuously) + yukta (joined, engaged). The qualification is constancy, not credentialing. The verse does not say 'to the brilliantly intelligent' — it says 'to the steadily yoked.'
  • bhajatām — in rendering devotional service
    Present participle of bhaj. The same root as 8's bhajante. The two verses chain: the awakened serve (8), and the serving receive further awakening (10). Bhakti is self-reinforcing.
  • prīti - pūrvakam — in loving ecstasy, preceded by love
    Compound: prīti (love) + pūrvakam (with, having as preceder). Two operative facts: Kṛṣṇa gives lovingly, and He gives because of love. The transmission is not transactional.
  • dadāmi — I give
    First person singular, present tense. Not 'he obtains' or 'one acquires' but 'I, Myself, give.' The Lord identifies as the active source of the intelligence. Sādhana cleans the cup; Kṛṣṇa pours the water.
  • buddhi - yogam — real intelligence, the yoga of discrimination
    The same buddhi-yoga that 2.39 first introduced, now revealed as Kṛṣṇa's personal gift. Not a technique you master from outside but a gift received from within. The Gītā's circle closes.
  • upayānti — come
    From upa-yā, 'to approach.' Result of the gift: the devotee comes to Him. The verse promises movement, not stasis — buddhi-yoga is a vehicle, not a souvenir.
To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The famous 'buddhi-yoga grant' verse. Loving, constant service elicits a reciprocal gift from Kṛṣṇa: an inner illumination that carries the devotee straight to Him. Effort and grace are stitched together — bhajana on the human side, dāna on the divine side.
Further notes (विवरण · Vivaraṇa)
Three conditions are stipulated: satata-yukta (continuity), bhajatām (devotional engagement), prīti-pūrvakam (love as the motive). The reward, buddhi-yoga, is the same term Kṛṣṇa used in BG 2.39 — now revealed to be God-given rather than self-manufactured. The 'tam' (that specific) buddhi-yoga implies a particular grace, not a generic faculty. Cross-ref 18.58, 18.65–66.
Prose order (अन्वय · Anvaya)
सतत-युक्तानां प्रीति-पूर्वकं भजतां तेषां (अहं) तं बुद्धि-योगं ददामि, येन ते माम् उपयान्ति ।
satata-yuktānāṃ prīti-pūrvakaṃ bhajatāṃ teṣāṃ (ahaṃ) taṃ buddhi-yogaṃ dadāmi, yena te mām upayānti |
To those who are constantly disciplined and who worship Me with love, I give that yoga of intelligence by which they come to Me.
Word split (पदच्छेद · Padaccheda)
तेषां सतत-युक्तानां भजतां प्रीति-पूर्वकम् । ददामि बुद्धि-योगं तं येन माम् उपयान्ति ते ॥
teṣāṃ satata-yuktānāṃ bhajatāṃ prīti-pūrvakam | dadāmi buddhi-yogaṃ taṃ yena mām upayānti te ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
तेषाम् teṣām तद् gen.pl. (genitive plural)m. to them
सतत-युक्तानाम् satata-yuktānām सतत (adj.) + √युज् p.p.p. (past passive participle) gen.pl. (genitive plural)m., karmadhāraya of those constantly engaged
भजताम् bhajatām √भज् pres. (present) act. part. gen.pl. (genitive plural)m. of those worshipping
प्रीति-पूर्वकम् prīti-pūrvakam प्रीति (f.) + पूर्वक (adj.) acc.sg. (accusative singular)n. (adv.) with love as the basis
ददामि dadāmi √दा pres. (present) 1sg.par. (parasmaipada / active voice) I give
बुद्धि-योगम् buddhi-yogam बुद्धि (f.) + योग (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) the yoga of (discriminative) intelligence
तम् tam तद् acc.sg. (accusative singular)m. that
येन yena यद् ins.sg. (instrumental singular)m. by which
माम् mām अस्मद् acc.sg. (accusative singular) to Me
उपयान्ति upayānti उप + √या pres. (present) 3pl.par. (parasmaipada / active voice) they come, approach
ते te तद् nom.pl. (nominative plural)m. they

In this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yoga itself is action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means intelligence, and yoga means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Kṛṣṇa consciousness in devotional service, his action is called buddhi-yoga. In other words, buddhi-yoga is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Kṛṣṇa. People do not know this; therefore the association of devotees and a bona fide spiritual master are important. One should know that the goal is Kṛṣṇa, and when the goal is assigned, then the path is slowly but progressively traversed, and the ultimate goal is achieved. When a person knows the goal of life but is addicted to the fruits of activities, he is acting in karma-yoga. When he knows that the goal is Kṛṣṇa but he takes pleasure in mental speculations to understand Kṛṣṇa, he is acting in jñāna-yoga. And when he knows the goal and seeks Kṛṣṇa completely in Kṛṣṇa consciousness and devotional service, he is acting in bhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete yoga is the highest perfectional stage of life. A person may have a bona fide spiritual master and may be attached to a spiritual organization, but if he is still not intelligent enough to make progress, then Kṛṣṇa from within gives him instructions so that he may ultimately come to Him without difficulty. The qualification is that a person always engage himself in Kṛṣṇa consciousness and with love and devotion render all kinds of services. He should perform some sort of work for Kṛṣṇa, and that work should be with love. If a devotee is not intelligent enough to make progress on the path of self-realization but is sincere and devoted to the activities of devotional service, the Lord gives him a chance to make progress and ultimately attain to Him.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
10. I appear within the heart of those who constantly desire to be with Me and worship Me with great love. By this appearance in their heart, they attain My direct association.
Commentary

“It is understood that the joy of the devotee described in the previous verse is spiritual bliss beyond the modes. But by which method do the devotees gain direct contact with You? Who gives them the method of realizing You?” Anticipating such a question, the Lord speaks this verse. I give buddhi-yoga (bhakti) to those who are constantly desirous of association with Me (satata-yuktānām). This means that the Lord alone causes buddhi-yoga (bhakti-yoga)—I alone appear within the functions of their minds. This buddhi-yoga cannot be obtained at all from any other source and it does not appear on its own. The statements means that realization of Me is given only by Me and received only by the devotee. By this bhakti, they attain Me; they attain direct association with Me (upayānti—they come near Me).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
10. I give the intelligence to those who constantly desire to be with Me and worship Me with great love, by which they attain My direct association.
Commentary

“But how is it possible for them to grasp You, who are infinite in form, qualities and powers, just through the teachings of a guru?” For those who desire constant association with Me (satata yuktānām), who worship Me with pleasure, understanding Me as I really am (prīti pūrvakam), I, relishing their devotion to Me, offer to them intelligence such that they can understand, worship and attain Me with My infinite qualities and powers (buddhi yogam), by which they attain Me.

Bhūrijana Dāsa Gauḍīya
Translation
To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. (com) They have ramante ‑ so what is need of buddhi yoga. Arjuna: "You are saying they are satisfied and pleased by Your devotion. But how do they realize You directly and from whom do they understand Your direct realization?" Krsna: "Tesam satatam". "I give such people buddhi yoga, inspiration in their hearts. This doesnn't come from within or anyone else and it comes only from Me. And they come into direct association of Me." Baladev: Arjuna: "How can they understand about Your unlimited qualities just by hearing? Krsna: "Tesam satatam yuktanam. Those with great desire I give My devotional service, and understand Me completely and by My mercy obtain Me."
Commentary

They already have 'ramanti', they are feeling great pleasure, so why do they need 'buddhi‑yoga'?

Krsna anwers: "This 'buddhi‑yoga' is the inspiration, it is Me, it is My personal association." Krsna actually come into the hearts of such devotees.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Kṛṣṇa’s devotees understand Him not only by hearing about Him but also because Kṛṣṇa enters

their hearts and reveals Himself to them. Śrīla Viśvanātha Cakravartī Ṭhākura here defines buddhi-

yoga as Kṛṣṇa’s direct inspiration. Because the devotees intensely desire to know Kṛṣṇa, He gives

them complete understanding of Himself. Śrīla Prabhupāda discusses this point in his purport: “A

person may have a bona fide spiritual master and may be attached to a spiritual organization, but

still, if he is not intelligent enough to make progress, then Kṛṣṇa from within gives him instructions

so that he may ultimately come to Him without difficulty. The qualification is that a person always

engage himself in Kṛṣṇa consciousness and with love and devotion render all kinds of services.” Śrīla

Prabhupāda stresses the wonderful inspiration Kṛṣṇa gives to reciprocate with His pure devotee’s

loving worship.

The living entity has been covered by ignorance since time immemorial. Therefore, is he actually

capable of achieving true inspiration, knowledge and realization?

Śrī Śaṅkarācārya Classical
Translation
10.10 Tesam, to them, who, becoming devotees, adore Me in the manner described earlier; satata-yuktanam, who are ever devoted, ever attached, who have become free from all external desires; and bhajatam, who worship-. Is it because of hankering for possessions? The Lord says: No, (they worship) priti-purvakam, with love. To them who worship Me with that (love), dadami, I grant; tam, that; buddhi-yogam, possession of wisdom-buddhi means full enlightenment with regard to My real nature; coming in possession (yoga) of that is buddhi-yoga; yena, by which possession of wisdom consisting in full enlightenment; upayanti, they reach, realize as their own Self; mam, Me, the supreme God who is the Self. Who do so? Te, they, who adore Me through such disciplines as fixing their minds on Me, etc. 'For what purpose, or as the destroyer of what cause standing as an obstacle on the way of reaching You, do You bestow that possession of wisdom to those devotees of Yours?' In reply to such a ery the Lord says:
Śrī Rāmānujācārya Classical
Translation
10.10 To those 'ceaselessly united with Me,' namely, those who desire ceaseless union with Me, and who are worshipping Me, I grant with love, that same 'Buddhi-yoga' or devotional attitude of a mature state. By that they come to Me. Likewise:
Śrī Abhinavagupta Classical
Translation
10.10 See Comment under 10.11
Swami Sivananda Classical
Translation
10.10 To them who are ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me.
Commentary

10.10 तेषाम् to them? सततयुक्तानाम् ever steadfast? भजताम् (of the) worshipping? प्रीतिपूर्वकम् with love? ददामि (I) give? बुद्धियोगम् Yoga of discrimination? तम् that? येन by which? माम् to Me? उपयान्ति come? ते they.Commentary The devotees who have dedicated themselves to the Lord? who are ever harmonious and selfabiding? who are ever devout and who adore Him with intense love (not for attaining any selfish purpose)? obtain the divine grace. The Lord gives them wisdom or the Yoga of discrimination or understanding by which they attain the knowledge of the Self. The Lord bestows on these devotees who have fixed their thoughts on Him alone? devotion of right knowledge. (Buddhi Yoga) by which they know Him in essence. They know through the eye of intuition in deep meditaion the Supreme Lord? the One in all? the Self of all? as their own Self? destitue of all limitations. Buddhi here is the inner eye of intuition by which the magnificent experience of oneness is had. Buddhi Yoga is Jnana Yoga. (Cf.IV.39XII.6and7)Why does the Lord impart this Yoga of knowledge to His devotees What obstacles does the Buddhi Yoga remove on the path of the aspirant or devotee The Lord gives the answer in the following verse.

Swami Gambhīrānanda Classical
Translation
10.10 To them who are ever devoted and worship Me with love, I grant that possession of wisdom by which they reach Me.
Shri Purohit Swami Classical
Translation
10.10 To those who are always devout and who worship Me with love, I give the power of discrimination, which leads them to Me.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
To those constantly devoted, worshiping Me with love, I give the understanding by which they come to Me.
Practical Applications
  • Trust that understanding is given, not constructed.
  • Cultivate constant devotion as the qualifier.
  • Don't grasp at understanding — receive it.
Reflection Questions
  • Where have I been grasping when I should be receiving?
  • What constant devotion qualifies me?

A skilled teacher gives advanced instruction only after a student shows steady practice — not as gatekeeping but because the earlier instruction has cleared a channel for the next. So to those already constantly engaged in loving service Kṛṣṇa Himself, from within, supplies the precise intelligence by which they walk the rest of the way to Him.

Arjuna receiving the Gītā

Arjuna did not study yoga in Himalayan caves. He was a kṣatriya whose seva to Kṛṣṇa was continuous — friendship, brother-in-law-ship, charioteer-rider relationship. The seva was already in place when the Gītā began.

When confusion struck on the battlefield, Kṛṣṇa did not start his education from scratch; He gave the buddhi-yoga to the one who had been serving Him for decades. The verse's structure — satata-yuktānām, then dadāmi buddhi-yogam — is the Gītā's own scene of origin. Without the prior friendship, there would be no Gītā.

Caitanya Mahāprabhu and Rūpa Gosvāmī

Rūpa had been a minister in the Muslim court. When he resolved to leave service and seek Caitanya, he did not wait for full instruction — he wrote to his brother and walked away. Service first; knowledge would come.

At Prayāga, Caitanya spent ten days pouring the entire science of bhakti-rasa into Rūpa — buddhi-yoga directly from the Lord. The verse's mechanism was at work: the devotee who had already turned his life over received the inner illumination by which he wrote Bhakti-rasāmṛta-sindhu.

📝 My note

Bhagavad-gītā 10.11

↗
तेषामेवानुकम्पार्थमहमज्ञानजं तम: । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ ११ ॥
teṣām evānukampārtham
[teshaam evaanukampaartham]
aham ajñāna-jaṁ tamaḥ
[aham ajnaana-jam tamah]
nāśayāmy ātma-bhāva-stho
[naashayaamy aatma-bhaava-stho]
jñāna-dīpena bhāsvatā
[jnaana-deepena bhaasvataa]
teṣām — for them eva — certainly anukampā - artham — to show special mercy aham — I ajñāna - jam — due to ignorance tamaḥ — darkness nāśayāmi — dispel ātma - bhāva — within their hearts sthaḥ — situated jñāna — of knowledge dīpena — with the lamp bhāsvatā — glowing .
Blended reading (Sanskrit + English inline)
teṣām evānukampārtham
teṣām
for them
eva
certainly
anukampā - artham
to show special mercy
aham ajñāna-jaṁ tamaḥ
aham
I
ajñāna - jam
due to ignorance
tamaḥ
darkness
nāśayāmy ātma-bhāva-stho
nāśayāmi
dispel
ātma - bhāva
within their hearts
sthaḥ
situated
jñāna-dīpena bhāsvatā
jñāna
of knowledge
dīpena
with the lamp
bhāsvatā
glowing .
  • anukampā - artham — to show special mercy
    Compound: anukampā (compassion that tracks the sufferer) + artham (for the purpose of). The motive is named explicitly: not justice, not display, but pure mercy aimed at one in trouble.
  • ajñāna - jam — due to ignorance, born of ignorance
    Compound: ajñāna (lack of knowledge) + ja (born). Diagnoses the disease before naming the cure — the darkness is not original to the soul but a deposit from ignorance, and so it can be removed.
  • tamaḥ — darkness
    The third guṇa-state, but here used as the existential darkness of forgetfulness about Kṛṣṇa. The verse promises that this thick, generations-old gloom is no match for one lamp lit from within.
  • ātma - bhāva — within their hearts
    Compound: ātma (self) + bhāva (state, abode). The Lord does not dispel ignorance from a distance — He occupies the very interior of the devotee's being. The cure works from inside out.
  • dīpena — with the lamp
    Instrumental of dīpa. The small clay lamp of an Indian home, not a floodlight. Modest, intimate, exact. The verse's picture is domestic, not theatrical — the lamp of knowledge is lit inside, where it is most needed.
  • bhāsvatā — glowing, shining
    Present participle of bhās, 'to shine.' Modifies dīpena — the lamp is described as 'shining' or 'in the act of shining,' emphasizing that the cure is dynamic and active, not a static asset.
To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Continuation of the previous verse: the buddhi-yoga gift takes shape internally. Kṛṣṇa, seated within, lights a lamp of knowledge that burns away ignorance-born darkness. The motive named is anukampā — sheer compassion, not contractual reward.
Further notes (विवरण · Vivaraṇa)
The verse offers one of the Gītā's clearest images of the indwelling Lord acting on the devotee's behalf — antaryāmin lighting a lamp. 'Ātma-bhāva-stha' can be read both as 'situated in the heart' and 'situated in his own nature' (paramātman). Cross-ref BG 13.17 (jyotiṣām api taj jyotiḥ) and 15.15 (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ). The pair 10.10–11 forms the Gītā's strongest single statement on divine grace.
Prose order (अन्वय · Anvaya)
अहं तेषाम् एव अनुकम्पा-अर्थम् आत्म-भाव-स्थः (सन्) भास्वता ज्ञान-दीपेन अज्ञान-जं तमः नाशयामि ।
ahaṃ teṣām eva anukampā-artham ātma-bhāva-sthaḥ (san) bhāsvatā jñāna-dīpena ajñāna-jaṃ tamaḥ nāśayāmi |
Out of compassion for them alone, dwelling within their inner being, I destroy the darkness born of ignorance with the shining lamp of knowledge.
Word split (पदच्छेद · Padaccheda)
तेषाम् एव अनुकम्पा-अर्थम् अहम् अज्ञान-जं तमः । नाशयामि आत्म-भाव-स्थः ज्ञान-दीपेन भास्वता ॥
teṣām eva anukampā-artham aham ajñāna-jaṃ tamaḥ | nāśayāmi ātma-bhāva-sthaḥ jñāna-dīpena bhāsvatā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
तेषाम् एव teṣām eva तद् gen.pl. (genitive plural)m. + ind. (indeclinable) emphatic for them alone
अनुकम्पा-अर्थम् anukampā-artham अनुकम्पा (f.) + अर्थ (m.) acc.sg. (accusative singular)n. (adv.), tatpuruṣa cpd. (compound) for the sake of compassion
अहम् aham अस्मद् nom.sg. (nominative singular) I
अज्ञान-जम् ajñāna-jam अज्ञान (n.) + ज (adj., 'born of') acc.sg. (accusative singular)n., tatpuruṣa cpd. (compound) born of ignorance
तमः tamaḥ तमस् (n.) acc.sg. (accusative singular) darkness
नाशयामि nāśayāmi √नश् caus. (causative) pres. (present) 1sg.par. (parasmaipada / active voice) I destroy
आत्म-भाव-स्थः ātma-bhāva-sthaḥ आत्मन् + भाव (m.) + √स्था p.p.p. (past passive participle) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) abiding in (their) inner being
ज्ञान-दीपेन jñāna-dīpena ज्ञान (n.) + दीप (m.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound) by the lamp of knowledge
भास्वता bhāsvatā भास्वत् (adj.) ins.sg. (instrumental singular)m. shining, radiant

When Lord Caitanya was in Benares promulgating the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, thousands of people were following Him. Prakāśānanda Sarasvatī, a very influential and learned scholar in Benares at that time, derided Lord Caitanya for being a sentimentalist. Sometimes Māyāvādī philosophers criticize the devotees because they think that most of the devotees are in the darkness of ignorance and are philosophically naive sentimentalists. Actually that is not the fact. There are very, very learned scholars who have put forward the philosophy of devotion. But even if a devotee does not take advantage of their literatures or of his spiritual master, if he is sincere in his devotional service he is helped by Kṛṣṇa Himself within his heart. So the sincere devotee engaged in Kṛṣṇa consciousness cannot be without knowledge. The only qualification is that one carry out devotional service in full Kṛṣṇa consciousness. The Māyāvādī philosophers think that without discriminating one cannot have pure knowledge. For them this answer is given by the Supreme Lord: those who are engaged in pure devotional service, even though they be without sufficient education and even without sufficient knowledge of the Vedic principles, are still helped by the Supreme God, as stated in this verse. The Lord tells Arjuna that basically there is no possibility of understanding the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead, simply by speculating, for the Supreme Truth is so great that it is not possible to understand Him or to achieve Him simply by making a mental effort. Man can go on speculating for several millions of years, and if he is not devoted, if he is not a lover of the Supreme Truth, he will never understand Kṛṣṇa, or the Supreme Truth. Only by devotional service is the Supreme Truth, Kṛṣṇa, pleased, and by His inconceivable energy He can reveal Himself to the heart of the pure devotee. The pure devotee always has Kṛṣṇa within his heart; and with the presence of Kṛṣṇa, who is just like the sun, the darkness of ignorance is at once dissipated. This is the special mercy rendered to the pure devotee by Kṛṣṇa. Due to the contamination of material association, through many, many millions of births, one’s heart is always covered with the dust of materialism, but when one engages in devotional service and constantly chants Hare Kṛṣṇa, the dust quickly clears, and one is elevated to the platform of pure knowledge. The ultimate goal, Viṣṇu, can be attained only by this chant and by devotional service, and not by mental speculation or argument. The pure devotee does not have to worry about the material necessities of life; he need not be anxious, because when he removes the darkness from his heart, everything is provided automatically by the Supreme Lord, who is pleased by the loving devotional service of the devotee. This is the essence of the teachings of Bhagavad-gītā. By studying Bhagavad-gītā, one can become a soul completely surrendered to the Supreme Lord and engage himself in pure devotional service. As the Lord takes charge, one becomes completely free from all kinds of materialistic endeavors.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
11. To show favor to them, I, by Myself, situated in their mental functions, extinguish the darkness born of ignorance with the shining lamp of knowledge. 12-13. Arjuna said: You are the supreme Brahman, the supreme body, the most purifying. The sages, Nārada, Asita, Devala and Vyāsa, therefore declare You to be the eternal human form, beyond the guṇas, unborn, the source of all, and the greatest. And so also do You declare it to me.
Commentary

“Without the functioning of knowledge and other such elements, how can they attain You and how can they even strive for that goal?” All this is not at all necessary. Having the intention of giving them mercy by all means, even without them having to worry about attaining My mercy, since I Myself make the endeavor to give them mercy (teṣam eva anukampārtham), I, being situated within the functioning of their intellects (ātma-bhāvasthaḥ)—by the lamp of knowledge, knowledge arising from bhakti which is beyond the guṇas, not sattvic knowledge, since bhakti alone can reveal Me—destroy the darkness born of ignorance in them alone, and not in other persons such as the yogīs . I alone (aham eva) do this, all on My own. Why should they strive for this purpose? I have already said that I carry the responsibility of their spiritual and material welfare (yoga-kṣemaṁ vahāmy aham). I accept responsibility to supply all their material and spiritual requirements. These famous four verses which have been narrated are the essence of all topics in the Gītā , removing the misery and producing complete joy for the jīvas.

Desiring to hear in detail what was just spoken briefly by the Lord, Arjuna speaks by first praising the Lord. You are param brahma and You are the most attractive body in the form of Śyāmasundara (paraṁ dhāma). According to Amara Kośa, dhāma means house, body, light and glory. That Brahman is You. You have no difference between Yourself and Your body, unlike the jīva. What type of body is this? It is supremely purifying, taking away the contamination of ignorance for the person who sees it (paramaṁ pavitram). Therefore all the ṛṣis speak of the eternality of You in the human form (śāśvataṁ puruṣam āhuḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
11. To show favor to them, I, by Myself, situated within them, extinguish the darkness born of ignorance with the shining lamp of knowledge. 12-13. Arjuna said: You are the supreme brahman, the supreme body, the most purifying. The sages, Nārada, Asita, Devala and Vyāsa, declare You as the eternal human form, beyond the guṇas, unborn, the source of all, and the greatest. And so also do You declare it to me.
Commentary

“Since they have been existing in the darkness of ignorance for such a long time, how is it possible that You can illuminate their hearts?” Not for the saniṣṭhas, but for those who cannot maintain their lives without Me, for My unalloyed devotees alone (teṣam eva), since they are worthy objects of My mercy (anukampārtham), I, situated with attachment for that soul (ātma bhāva sthaḥ), like a bee in the lotus flower, reveal in the ātmā My dazzling form and qualities, and destroy darkness in the form of desires for objects other than Myself born from ignorance in the form of beginningless karma which covers knowledge (ajñāna jam tamaḥ), by means of the glowing lamp of knowledge concerning My form and qualities (jñāna dīpena bhāsvatā). I, being satisfied with their exclusive devotion to Me, having the quality of being responsible for bestowing and preserving whatever they need (yoga kṣema), elevate their intelligence and destroy the ignorance within. I bear the responsibility for all this. They do not have to take pains for this at all. This has already been stated (with yoga kṣema vahāmy aham BG 9.22).

The intelligent people understand that what is glorified in the Ninth and Tenth chapters, which are the very womb of the Gītā, [Note: They occur at the exact center of eighteen chapters.] is the essence of the Gītā. Bg 10.12, Bg 10.13, Bg 10.12-13 AJauRNa ovac Par& b]ø Par& DaaMa Paiv}a& ParMa& >avaNa( ) Pauṛz& XaaṅTa& idVYaMaaiddevMaJa& iv>auMa( )) 12 )) AahuSTvaMa*zYa" SaveR devizRNaaRrdSTaQaa ) AiSaTaae devl/ae VYaaSa" SvYa& cEv b]vqiz Mae )) 13 )) arjuna uvāca paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā asito devalo vyāsaḥ svayaṁ caiva bravīṣi me arjunaḥ uvāca—Arjuna said; param—supreme; brahma—truth; param—supreme; dhāma—sustenance; pavitram—pure; paramam—supreme; bhavān—You; puruṣam—personality; śāśvatam—eternal; divyam—transcendental; ādi-devam—the original Lord; ajam—unborn; vibhum—greatest; āhuḥ—say; tvām—of You; ṛṣayaḥ—sages; sarve—all; deva-ṛṣiḥ—the sage among the demigods; nāradaḥ—Nārada; tathā—also; asitaḥ—Asita; devalaḥ—Devala; vyāsaḥ—Vyāsa; svayam—personally; ca—also; eva—certainly; bravīṣī—You are explaining; me—unto me.

Desiring to hear in detail the vibhūtis which he already heard in summary, Arjuna speaks. You are param brahma, which is described in the śrutis: satyaṁ jñānam anantaṁ brahma: you are Brahman, eternity, knowledge and bliss. (Taittirīya Upanisad) You are that which acts as shelter of all things (param dhāma) described in the śrutis as tasminn evāśritāḥ sarve tad u nātyeti kaścana: all thing take shelter in Him alone, and nothing can surpass Him. (Kaṭha Upaniṣad 5.8) You are supremely purifying (paramam pavitram): I know You as that object which destroys all sins of the person who remembers You. This is described in the śrutis: jñātvā devaṁ mucyate sarva papaiḥ When the jīva knows the pure Lord, he is free of bondage. Śvetāśvatara Upaniṣad 6.13 sarva-pāpaiḥ sarvaṁ pāpmānaṁ tarati nainaṁ pāpmā tarati The Lord surpasses all sin. Sin does not overcome Him. Bṛhad Āraṇyaka Upaniṣad 4.4.23 The sages, of which the chief are those such as Nārada, receiving Your mercy, understood the meaning of the Vedas. They thus call You the person beyond the modes, the source of all devas, unborn and powerful (divyaṁ puruṣam ādidevam ajaṁ vibhum). The Vedas say: tasmāt kṛṣṇa eva paro devas taṁ dhyāyet taṁ raset taṁ bhajet taṁ yajet Therefore Kṛṣṇa is the Supreme Lord. One should meditation upon Him, relish Him, serve Him, and worship Him. Goplāla Tāpanī Upaniṣad 1.48 oṁ tat sat iti janma-jarābhyāṁ bhinnaḥ sthāṇur ayam acchedyo’yaṁ That which is called om tat sat cannot be cut, is fixed in form, and is different from things which are born and deteriorate. Gopāla Tāpanī Upaniṣad 2.22 You yourself also say this in discussions on this topic in the purāṇas and histories. [Note: This includes Mahābhārata, which contains the Gītā.] For example in the Gītā you say ajo’pi sann avyayātma: I am unborn and indestructible but I appear in this world (divya puruṣa) (BG 4.6); yo mām ajam anādiṁ ca: He who knows Me as unborn and without beginning (ajam adidevam) (BG 10.3); and ahaṁ sarvasya prabhavaḥ: I am the source of everything (vibhum).(BG 10.8).

Bhūrijana Dāsa Gauḍīya
Translation
To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance. (com) Last verse Krsna says He gives buddhi yoga, but He also removes their ignorance. Q: Without knowledge how can one know Krsna annd attain Him? A: "For those who are mentioned in last verse I give by My mercy knowledge and no one else. After attaining My mercy, I take charge their knowledge becomes My responsibility. This jnana doesn't refer to jnana in goodness. In this knowledge I give them is different than knowledge that comes from devotion. It is like lamp that dispels darkness. Because I personally destroy ignorance, there is no need for them to endeavor fo I care for them. By this statement, it shows I supply their daily needs and their spiritual needs." These verses last four are essence of B‑Gita. They remove the distress of living entity and grant peace to him. Gita Bhushan: The ignorance has been in existence in living entity for so long, how can there be light? "Those fixed on Me, pure devotees will get My mercy and I'll remove the darkness. So I enter their hearts, just as bee enters into lotus. Whatever ignorance exists due to anadi‑karma other than Me I personally remove. I manifest My transcendental quality and form for them." "For such *** bhaktas, unalloyed devotees, I maintain them and give them intelligence to act properly. They need go nowhere else". Whatever has been spoken in these verses are the essence of Bhagavad‑gita.
Commentary

"Krsna enters their hearts like a bee enters a lotus flower. And He removes all the ignorance. And He Himself expands in transcendental love within the heart of His devotees." ‑ says Viswanatha C. Thakura. This is real intelligence, when is coming from Krsna in this way. And this is love of God. When Krsna Himself takes up residence in the heart of the devotee, the heart is like 'dhama', it is the purified heart by which Krsna enters and manifests His pastimes, His loving exchanges, all His sakti, His internal energy. This summarizes actually the Bhagavad‑gita. By Krsna's mercy when the devotee is so eager, when he loves Krsna so much, Krsna reciprocates with that by entering his heart. Srila Prabhupada says in his Purport: "Man can go on speculating for several millions of years, and if he is not devoted, if he is not a lover of the Supreme Truth, he will never understand Krsna, or the Supreme Truth. Only by devotional service is the Supreme Truth, Krsna, pleased, and by His inconceivable energy He can reveal Himself to the heart of the pure devotee. The pure devotee always has Krsna within his heart; and with the presence of Krsna, who is just like the sun, the darkness of ignorance is at once dissipated. This is the special mercy rendered to the pure devotee by Krsna. Due to the contamination of material association, through many, many millions of births, one's heart is always covered with the dust of materialism, but when one engages in devotional service and constantly chants Hare Krsna, the dust quickly clears, and one is elevated to the platform of pure knowledge. The ultimate goal, Visnu, can be attained only by this chant and by devotional service, and not by mental speculation or argument. The pure devotee does not have to worry about the material necessities of life; he need not be anxious, be when he removes the darkness from his heart, everything is provided automatically by the Supreme Lord, who is pleased by the loving devotional service of the devotee. This is the essence of the teachings of Bhagavad‑gita. By studying Bhagavad‑gita, one can become a soul completely surrendered to the Supreme Lord and engage himself in pure devotional service. As the Lord takes charge, one becomes completely free from all kinds of materialistic endeavors." Viswanatha C. Thakura says: "These verses are the essence of the Bhagavad‑gita. They remove the distress of the living entity and grant peace to him." Once one understands who Krsna is, then one can surrender; and when one surrenders to the shelter of the 'All‑powerful', 'All‑ knowing', 'All‑bliss granting', the Supreme Personality of Godhead, then one can feel secure; and only when one can feel secure, can he feel peaceful. It is said that a devotee lives in Krsna and because he is living in Krsna, then, that grants him peace even in the most difficult circumstance. He sees everything as Krsna's mercy and he knows that his existence is to serve his Lord with love and devotion, who is so merciful. Now in Section C, Arjuna responds to Krsna by accepting what Krsna has said and asking Him more, because Arjuna's 'apetite' has become weted by hearing of Krsna's glories.

[C. ARJUNA'S ACCEPTANCE AND HIS REQUEST (10. 12‑18) 1. Arjuna, by referring to previous authorities, confirms Krsna as the Supreme Personality of Godhead and then declares that only Krsna can actually know His own position.(12‑15) ]

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Śrīla Viśvanātha Cakravartī Ṭhākura explains Kṛṣṇa’s thinking as follows: “‘I become ātma-bhāva-

stha: Like a bee inside the whorl of a lotus, I become situated in their bhāva. In My transcendental

personal form, I reveal My qualities, and with the shining lamp of knowledge of these qualities, I de-

stroy the darkness of the ignorance of anādi-karma (beginningless karma), which obstructs true

knowledge and manifests as hankering for things other than Me.’”

This grace—the gift of transcendental knowledge that removes ignorance—is how Kṛṣṇa recipro-

cates with His devotee’s loving service.

According to Śrīla Baladeva Vidyābhūṣaṇa, Kṛṣṇa’s reply to the question about how a living entity

who has been covered by ignorance since time immemorial can attain true enlightenment is as fol-

lows:

Bhagavad Gita Notes

The devotees themselves need not endeavor. “No, not at all! To show them special mercy, I bestow

upon them (but not upon any other yogīs) the lamplight of knowledge. In other words, they don’t have to

worry about how to achieve My mercy because I personally endeavor to give it to them. I am ātma-bhāva-

stha, situated within the workings of their intelligence. Because the knowledge that I give them can be re-

vealed only by Me, it is not something in the material mode of goodness. It is even something distinct from

the normal transcendental knowledge arising from devotional service. With this lamp of knowledge I destroy

their ignorance. Because I personally destroy their ignorance, why should they have to endeavor? According

to My own words, ‘To those who always worship Me with devotion, I carry what they lack, and I preserve

what they have,’ I accept as My personal burden the supply of all their necessities, both material and spiri-

tual.”

These four verses are the essence of Bhagavad-gītā, and they are thus called the catuù-ślokī

Gītā. They remove the distress of all living beings and bring about all auspiciousness.

Understanding who Kṛṣṇa is and how He reciprocates with His pure devotees, we naturally desire

to surrender unto Him. When we surrender unto the all-powerful, all-knowing Supreme Personality

of Godhead, we attain true security and peace. Devotees see all as Kṛṣṇa’s mercy and thus know

that nothing unfavorable can befall them. Their faith and knowledge grant them peace even in the

most difficult circumstances.

Śrī Śaṅkarācārya Classical
Translation
10.11 Anukampartham, out of compassion; tesam eva, for them alone, anxious as to how they may have bliss; aham, I; atmabhavasthah, residing in their hearts-atmabhavah means the seat that is the heart; being seated there itself; nasayami, destroy; tamah, the darkness; ajnanajam, born of ignorance, originating from non-discrimination, the darkness of delusion known as false comprehension; jnana-dipena, with the lamp of Knowledge, in the form of discriminating comprehension; i.e. bhasvata, with the luminous lamp of Knowledge-fed by the oil of divine grace resulting from devotion, fanned by the wind of intensity of meditation on Me, having the wick of the intellect imbued with the impressions arising from such disciplines as celibacy etc., in the receptacle of the detached mind, placed in the windless shelter of the mind withdrawn from objects and untainted by likes and dislikes, and made luminous by full Illumination resulting from the practice of constant concentration and meditation. After hearing the above-described majesty and yoga of the Lord,
Śrī Rāmānujācārya Classical
Translation
10.11 To show favour to them alone, abiding in their mental activity, i.e., established as the object of thought in their mind, and manifesting the host of My auspicious attributes by the brillinat lamp called knowledge relating to Me, - I dispel the darkness incompatible with knowledge. This darkness is born of ignorance in the form of old Karma consisting of attachment to objects other than Myself, to which they were previously habituated. Thus having heard of the Lord as having a host of auspicious attributes, and of the extent of His sovereign glories which are unie and different from all others and which generate unsurpassed bliss in listeners, - Arjuna desired to listen to the details about them and said:
Śrī Abhinavagupta Classical
Translation
10.9-11 Maharsaya etc., upto bhasvata. Through the process of mutual enlightening, the wisdom-shock is transmitted to each other. On account of that, they get the all-inclusive [knowledge] 'Indeed all sentient subjects are only a single Absolute Lord'. By means of this extensive pervasion, they easily come to realise their own Self as Omnipotent and omnipresent and by that they attain the Absolute Lordship. This is the idea here.
Swami Sivananda Classical
Translation
10.11 Out of mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge.
Commentary

10.11 तेषाम् for them? एव mere? अनुकम्पार्थम् out of compassion? अहम् I? अज्ञानजम् born of ignorance? तमः darkness? नाशयामि (I) destroy? आत्मभावस्थः dwelling within their self? ज्ञानदीपेन by the lamp of knowledge? भास्वता luminous.Commentary Luminous lamp of knowledge The Lord dwells in the heart of the devotees who constantly think of Him and destroys the veil or the darkness born of ignorance due to the absence of discrimination? by the luminous lamp of knowledge fed by the oil of pure devotion? fanned by the wind of profound meditation on Him? provided with the wick of right intuition? generated by the constant cultivation of celibacy? piety and other divine virtues held in the chambers of the heart free from worldliness? placed in the innermost recesses of the mind free from the wind of senseattractions (withdrawn from the objects of the senses) and untainted by likes and dislikes? and shining with the light of knowledge of the Self caused by the constant practice of meditation.The lamp is not in need of an instrument or means or any sort of practice for the removal of darkness. The generation of the light itself is ite sufficient to remove the darkness. As soon as the darkness is removed by the light? the pot? the chair and the other articles are seen. Even so the dawn of knowledge of the Self itself is ite sufficient to remove ignorance. No other Karma or,practice is necessary. After the ignorance is removed by the knowledge of the Self? Brahman alone shines in Its pristine glory.

Swami Gambhīrānanda Classical
Translation
10.11 Out of compassion for them alone, I, residing in their hearts, destroy the darkness born of ignorance with the luminous lamp of Knowledge.
Shri Purohit Swami Classical
Translation
10.11 By My grace, I live in their hearts; and I dispel the darkness of ignorance by the shining light of wisdom.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)
Related verses
BG 15.15 BG 13.18 BG 4.38 SB 10.87.32 SB 4.9.2 SB 11.25.35 CC Madhya 22.31 CC Madhya 20.122 CC Ādi 1.49 Bṛhadāraṇyaka Upaniṣad 1.3.28Muṇḍaka Upaniṣad 2.2.10
Concepts
Bhava
Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
Practical Applications
  • Recognize Kṛṣṇa's active role within your heart.
  • Don't try to dispel darkness alone; invite His lamp.
  • Trust the indwelling Lord.
Reflection Questions
  • What darkness in me am I trying to dispel alone?
  • What does inviting His lamp look like?

Inside a cave that has never seen light, no amount of striking the walls will dispel the darkness — but a single lamp brought inside removes the dark instantly, and without struggle. So Kṛṣṇa, dwelling in the heart, lights a single lamp of knowledge and the layered ignorance of lifetimes simply ceases.

Ajāmila's deathbed lamp

Ajāmila had lived a fallen life — abandoning his Brahmin training, taking up with a prostitute, theft, deceit. At the hour of death he called his youngest son Nārāyaṇa, named so by accident. The Viṣṇudūtas came; the Yamadūtas retreated.

In that instant the lamp of knowledge ignited inside him. Sitting up, the dying man saw clearly what he had been, what life he had wasted, and where he must now go. The Bhāgavatam (canto 6) records his complete reorientation. The verse's image — Kṛṣṇa within, dispelling tamaḥ with jñāna-dīpa — is Ajāmila's last hour.

Vālmīki's transformation

Ratnākara the highway robber, by being given the syllables 'mara mara' that resolved into 'Rāma Rāma' on his tongue, sat in meditation for so many years that an anthill grew over him. When he emerged he was Vālmīki, composer of the Rāmāyaṇa.

The ignorance born of his violent trade — tamaḥ ajñāna-jam — was destroyed not by ethics lectures but by the indwelling Lord's slow lamp. Out of darkness the world's first poem rose. The verse describes the mechanism of every such reversal.

📝 My note

Section 3 (10.1–10.18)
ARJUNA ACCEPTS KRISHNA’S POSITION AND REQUESTS TO HEAR MORE
Section overview

OF HIS OPULENCES

Arjuna refers to previous authorities
Thus confirms Krishna as the Supreme Personality of Godhead (Also by his own realisation)
Prays to Krishna to hear more of his glories so that he can always think of Him and remember Him
Otherwise Krishna will remain unknowable
ARJUNA ACCEPTS KRISHNA’S POSITION AND
REQUESTS TO HEAR MORE OF HIS OPULENCES

LINK BETWEEN SECTION II & SECTION III: Arjuna accepts Lord Krishna in full faith. He then recites

prayers which glorify the Lord. He requests Krishna to describe how He can be appreciated in His all

pervading aspect. This is the first time Arjuna speaks since Text 8.2. In the next seven verses, Arjuna

expresses his acceptance of everything Krishna has said

PRACTICAL APPLICATION OF SECTION III

Lord Krishna can be understood to be Supreme by one who

follows the spiritual authorities and who cultivates devotion

FOCUS OF LEARNING IN 10.11

(a) Philosophers criticize devotees as naive sentimentalists, e.g. Lord Caitanya was criticized by

Prakasananda Sarasvati in Benaras

(b) Our refutation:

We can see, many learned scholars have put forward philosophy of devotion
Even if a devotee not intelligent enough to take advantage of the literatures of his spiritual master:
But if he is sincere in devotional service – he is helped by Krishna himself within his heart

▪ Only qualification – carry out devotional service in full Krishna Consciousness

All the knowledge is revealed within the heart
Thus Text 10.11 refutes modern philosophers who think that “Without discriminating, one cannot have pure knowledge”

(c) Analogy: Krishna is like the shining lamp or like the sun, who destroys all the darkness in the heart

of a devotee

(d) Heart of a conditioned living entity

Covered with dust of materialism since millions of births
Cleaned by chanting and devotional service
And not by mental speculation or argument

(e) But what about the material necessities of life

When darkness is removed and Lord is pleased, everything is automatically provided by the Lord

(f) Conclusion (10.1 – 10.11) – Special mercy rendered to a pure devotee

Speculation or mere mental effort fails to help
There is no possibility to understand the Supreme Truth simply by speculating
Supreme Truth is so great that it is not possible to understand Him simply by mental effort
Devotional service is the only way
Only by devotional service, a lover of Supreme Truth can please the Supreme Personality of Godhead
By His inconceivable energy He can reveal Himself to the heart of a pure devotee and all darkness is dispelled

Bhagavad-gītā 10.12-13

↗
अर्जुन उवाच परं ब्रह्म परं धाम पवित्रं परमं भवान् । पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १२ ॥ आहुस्त्वामृषय: सर्वे देवर्षिर्नारदस्तथा । असितो देवलो व्यास: स्वयं चैव ब्रवीषि मे ॥ १३ ॥
arjuna uvāca
[arjuna uvaacha]
paraṁ brahma paraṁ dhāma
[param brahma param dhaama]
pavitraṁ paramaṁ bhavān
[pavitram paramam bhavaan]
puruṣaṁ śāśvataṁ divyam
[purusham shaashvatam divyam]
ādi-devam ajaṁ vibhum
[aadi-devam ajam vibhum]
āhus tvām ṛṣayaḥ sarve
[aahus tvaam rishayah sarve]
devarṣir nāradas tathā
[devarshir naaradas tathaa]
asito devalo vyāsaḥ
[asito devalo vyaasah]
svayaṁ caiva bravīṣi me
[svayam chaiva braveeshi me]
arjunaḥ uvāca — Arjuna said param — supreme brahma — truth param — supreme dhāma — sustenance pavitram — pure paramam — supreme bhavān — You puruṣam — personality śāśvatam — eternal divyam — transcendental ādi - devam — the original Lord ajam — unborn vibhum — greatest āhuḥ — say tvām — of You ṛṣayaḥ — sages sarve — all deva - ṛṣiḥ — the sage among the demigods nāradaḥ — Nārada tathā — also asitaḥ — Asita devalaḥ — Devala vyāsaḥ — Vyāsa svayam — personally ca — also eva — certainly bravīṣi — You are explaining me — unto me .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
paraṁ brahma paraṁ dhāma
param
supreme
brahma
truth
param
supreme
dhāma
sustenance
pavitraṁ paramaṁ bhavān
pavitram
pure
paramam
supreme
bhavān
You
puruṣaṁ śāśvataṁ divyam
puruṣam
personality
śāśvatam
eternal
divyam
transcendental
ādi-devam ajaṁ vibhum
ādi - devam
the original Lord
ajam
unborn
vibhum
greatest
āhus tvām ṛṣayaḥ sarve
āhuḥ
say
tvām
of You
ṛṣayaḥ
sages
sarve
all
devarṣir nāradas tathā
deva - ṛṣiḥ
the sage among the demigods
nāradaḥ
Nārada
tathā
also
asito devalo vyāsaḥ
asitaḥ
Asita
devalaḥ
Devala
vyāsaḥ
Vyāsa
svayaṁ caiva bravīṣi me
svayam
personally
ca
also
eva
certainly
bravīṣi
You are explaining
me
unto me .
  • brahma — truth
    Arjuna addresses Kṛṣṇa not as 'a manifestation of Brahman' but as param brahma — the supreme Brahman itself. The personalist reading is asserted by Arjuna, and Kṛṣṇa receives it without correction. Implicit endorsement that Brahman is, at its highest, a Person.
  • dhāma — sustenance
    Dhāma means both 'abode' and 'glory, refulgence.' Kṛṣṇa is the place all rest in and the light by which they exist. The double sense is a feature, not a problem — both meanings apply at once.
  • pavitram — pure
    From the root pū, 'to purify.' Not 'unpolluted by anything' but actively 'that which purifies.' Kṛṣṇa is the cleansing agent of the universe — contact with Him cleans whatever it touches.
  • puruṣam — personality
    The technical term for the Supreme Person. Arjuna rejects any impersonal reading: Kṛṣṇa is puruṣa, a Person, eternal (śāśvatam) and transcendental (divyam). The whole sweep of the chapter's opulence-vision presupposes this personhood.
  • ādi - devam — the original Lord
    Compound: ādi (first) + devam (Lord). Not the first among gods but the original from whom the category 'god' descends. Reinforces verse 2's claim that He is the source of demigods themselves.
  • vibhum — greatest, all-pervading
    From vi-bhū, 'to extend widely.' The same root as vibhūti — the chapter's title. Arjuna catches the keyword and applies it back to the speaker: You are the source of every vibhūti because You are vibhu.
Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nārada, Asita, Devala and Vyāsa confirm this truth about You, and now You Yourself are declaring it to me.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna's first confessional acclamation in Chapter 10: he ratifies Kṛṣṇa with the full vocabulary of Vedānta and Itihāsa-Purāṇa — Brahman, dhāma, pavitra, Puruṣa, ādi-deva, aja, vibhu — and underlines that the same truth is corroborated by Nārada, Asita, Devala, Vyāsa, and now Kṛṣṇa Himself.
Further notes (विवरण · Vivaraṇa)
Arjuna stacks three sources of authority: śruti vocabulary (brahma, dhāma), smṛti tradition (the named ṛṣis), and direct personal revelation (svayaṁ ca eva bravīṣi). Notice the rhetorical climax: tradition and śāstra converge, and now the speaker Himself confirms. The doublet anticipates Arjuna's explicit prayer in 10.14–18 for further disclosure. The Gītā's epistemic argument — śabda + sādhu + svayaṁ-bhagavān — is encapsulated here in two ślokas.
Prose order (अन्वय · Anvaya)
भवान् परं ब्रह्म, परं धाम, परमं पवित्रम् (इति), तथा सर्वे ऋषयः देवर्षिः नारदः असितः देवलः व्यासः च त्वां शाश्वतं दिव्यं पुरुषम् आदि-देवम् अजं विभुम् आहुः; स्वयम् एव च (त्वं) मे ब्रवीषि ।
bhavān paraṃ brahma, paraṃ dhāma, paramaṃ pavitram (iti), tathā sarve ṛṣayaḥ devarṣiḥ nāradaḥ asitaḥ devalaḥ vyāsaḥ ca tvāṃ śāśvataṃ divyaṃ puruṣam ādi-devam ajaṃ vibhum āhuḥ; svayam eva ca (tvaṃ) me bravīṣi |
You are the supreme Brahman, the supreme abode, the supreme purifier; and all the sages, as well as the divine sage Nārada, and Asita, Devala, and Vyāsa, declare You to be the eternal, divine, primal-divine, unborn, all-pervading Person — and You Yourself are now telling this to me.
Word split (पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
परं ब्रह्म परं धाम पवित्रं परमं भवान् । पुरुषं शाश्वतं दिव्यम् आदि-देवम् अजं विभुम् ॥
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān | puruṣaṃ śāśvataṃ divyam ādi-devam ajaṃ vibhum ||
आहुः त्वाम् ऋषयः सर्वे देवर्षिः नारदः तथा । असितः देवलः व्यासः स्वयं च एव ब्रवीषि मे ॥
āhuḥ tvām ṛṣayaḥ sarve devarṣiḥ nāradaḥ tathā | asitaḥ devalaḥ vyāsaḥ svayaṃ ca eva bravīṣi me ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
परम् ब्रह्म param brahma परम (adj.) + ब्रह्मन् (n.) nom./acc.sg. (accusative singular), karmadhāraya supreme Brahman
परम् धाम param dhāma परम + धामन् (n.) nom./acc.sg. (accusative singular) supreme abode
पवित्रम् परमम् pavitram paramam पवित्र (adj.) + परम (adj.) nom./acc.sg. (accusative singular)n. the supreme purifier
भवान् bhavān भवत् (pron. (pronoun), honorific) nom.sg. (nominative singular)m. Your Honour, You
पुरुषम् शाश्वतम् दिव्यम् puruṣam śāśvatam divyam पुरुष (m.) + शाश्वत + दिव्य (adj.) acc.sg. (accusative singular) the eternal, divine Person
आदि-देवम् ādi-devam आदि + देव (m.) acc.sg. (accusative singular), karmadhāraya the primal Deity
अजम् ajam अ + ज (adj.) acc.sg. (accusative singular)m. unborn
विभुम् vibhum विभु (adj.) acc.sg. (accusative singular)m. all-pervading
आहुः āhuḥ √अह् perf. (perfect) 3pl.par. (with present sense) they say, they call
त्वाम् tvām युष्मद् acc.sg. (accusative singular) You
ऋषयः सर्वे ṛṣayaḥ sarve ऋषि (m.) + सर्व (adj.) nom.pl. (nominative plural) all the sages
देवर्षिः नारदः devarṣiḥ nāradaḥ देव + ऋषि (m.) nom.sg. (nominative singular) + नारद nom.sg. (nominative singular) the divine sage Nārada
तथा tathā ind. (indeclinable) likewise
असितः देवलः व्यासः asitaḥ devalaḥ vyāsaḥ proper names, nom.sg. (nominative singular)m. Asita, Devala, Vyāsa
स्वयम् एव svayam eva ind. (indeclinable) + ind. (indeclinable) Your very Self
ब्रवीषि bravīṣi √ब्रू pres. (present) 2sg.par. (parasmaipada / active voice) You are saying
मे me अस्मद् dat.sg. (dative singular) to me

In these two verses the Supreme Lord gives a chance to the Māyāvādī philosopher, for here it is clear that the Supreme is different from the individual soul. Arjuna, after hearing the essential four verses of Bhagavad-gītā in this chapter, became completely free from all doubts and accepted Kṛṣṇa as the Supreme Personality of Godhead. He at once boldly declares, “You are paraṁ brahma, the Supreme Personality of Godhead.” And previously Kṛṣṇa stated that He is the originator of everything and everyone. Every demigod and every human being is dependent on Him. Men and demigods, out of ignorance, think that they are absolute and independent of the Supreme Personality of Godhead. That ignorance is removed perfectly by the discharge of devotional service. This has already been explained in the previous verse by the Lord. Now, by His grace, Arjuna is accepting Him as the Supreme Truth, in concordance with the Vedic injunction. It is not that because Kṛṣṇa is Arjuna’s intimate friend Arjuna is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one who takes to devotional service to the Supreme Lord can understand Him, whereas others cannot. Each and every word of this verse spoken by Arjuna is confirmed by Vedic injunction. In the Kena Upaniṣad it is stated that the Supreme Brahman is the rest for everything, and Kṛṣṇa has already explained that everything is resting on Him. The Muṇḍaka Upaniṣad confirms that the Supreme Lord, in whom everything is resting, can be realized only by those who engage constantly in thinking of Him. This constant thinking of Kṛṣṇa is smaraṇam, one of the methods of devotional service. It is only by devotional service to Kṛṣṇa that one can understand his position and get rid of this material body. In the Vedas the Supreme Lord is accepted as the purest of the pure. One who understands that Kṛṣṇa is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna’s acceptance of Kṛṣṇa as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Nārada is the chief. Kṛṣṇa is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one’s transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures, the Purāṇas and histories. In all Vedic literatures Kṛṣṇa is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, “Although I am unborn, I appear on this earth to establish religious principles.” He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord. Here Arjuna expresses himself through the grace of Kṛṣṇa. If we want to understand Bhagavad-gītā, we should accept the statements in these two verses. This is called the paramparā system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand Bhagavad-gītā. It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Kṛṣṇa is an ordinary person.

— A.C. Bhaktivedanta Swami Prabhupāda
Bhūrijana Dāsa Gauḍīya
Translation
Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me. (com) Arjuna speaks after long time. Arjuna becomes happy and understood Lord's position but he still wanted to know more. After hearing Lord's opulence in brief, he wanted to hear it in more detail and thus started glorifying param dhama ‑ supreme form (of Shyam) is param brahma (house, body, birth) You Yourself become Your abode. Krsna's body is also Krsna. There is no difference between You and body. What kind of body. pavitram pavaman ‑ pure supreme. Whoever sees it all dirt or ignorance removed, therefore all sages say You are supreme. Gita Bhushan: After hearing Krsna's glories in brief, You Yourself are param brahma. Veda say same. All living entities take shelter of You. You are param dhama (abode, shelter). It is mentioned in smriti, Lord is m ost pure, and anyone who knows Him as such becomes free from sins. All great sages (Narada chief) say Krsna is Supreme, and should be meditated upon and worshiped. Om tat sat. Srutis say You are divya, transcendental, beyond birth and death, as You previously ‑ ajo pi sam ‑ kaham prabasya ‑ You said, sastra says, sages say, and I also understand in this way.
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Arjuna accepts Krishna as The Supreme Personality of Godhead and great sages confirm it

Śrī Śaṅkarācārya Classical
Translation
10.12 Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages-Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent-capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so).
Śrī Rāmānujācārya Classical
Translation
10.12 - 10.13 Arjuna said You are He whom the Srutis proclaim as the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus the Srutis assert: 'From whom all these beings are born, by whom, when born, they live and unto whom they go when they perish - desire to know that well. This is Brahman' (Tai. U., 3.1.1); 'He who knows Brahman attains the Highest' (Ibid., 2.1.1); and 'He who knows the Supreme Brahman becomes the Brahman' (Mun. U., 3.2.9). Likewise He is the Supreme Light. The term 'Dhaman' connotes light. He is the Supreme Light as taught (in the Upanisads): 'Now, the light which shines higher than this heaven ৷৷.' (Cha. U., 3.13. 7); 'Attaining the Supreme Light. He appears with His own form' (Ibid., 8.12.2); 'The gods worship Him as the Light of lights' (Br. U., 4.4.16). So also He is the Supreme Sanctifier: He makes the meditator bereft of all the impurities, and also destroyes them without any trace. The Srutis declares: 'As water clings not to the leaf of a lotus-flower, so evil deeds cling not to him who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed (reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up' (Ibid., 5.24.3); and 'Narayana is Supreme Brahman, Narayana is Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4). Sages are those who know in reality the higher truth (the Supreme Brahman), and the lower truth (individual selves); they speak of You as the eternal Divine Person, Primal Lord, the unborn and all-pervading. So also divine sage Narada, Asita, Devala and Vyasa declare: 'This Narayana, Lord of Sri, the resident of the Milk Ocean, has come to the city of Mathura abandoning his Serpent-couch.' 'Where Madhusudana is, there is the blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and those who know the self declare the great-minded Krsna to be the eternal Dharma. Of all sanctifiers, Govinda is said to be the most sanctifying, the most auspicious among the auspicious. The lotus-eyed God of gods, the eternal, abides as the three worlds ৷৷. Hari who is beyond thought, abides thus. Madhusudana is there alone' (Ma. Bha. Vana., 88.24-28). Similarly it is stated: 'O Arjuna, where the divine, the eternal Narayana the Supreme Self is, there the entire universe, the sacred water and the holy shrines are to be found. That is sacred, that is Supreme Brahman, that is sacred waters, that is the austerity grove ৷৷. there dwell the divine sages, the Siddhas and all those rich in austerities where the Primal Lord, the agent Yogin Madhusudana dwells. It is the most sacred among the sacred. For you, let there be no doubt about this' (Ibid., 90.28-32); 'Krsna Himself is the origin and dissolution of all beings. For, this universe, consisting of sentient and non-sentient entities, was generated for the sake of Krsna' (Ma. Bha. Sabha., 38.23). And you yourself say so in the passage beginning with 'Earth, water, fire, ether, mind, intellect and Ahankara - this Prakrti, which is divided eightfold, is Mine' (7.4) and ending with 'I am the origin of all; from Me proceed everything' (10.8).
Śrī Abhinavagupta Classical
Translation
10.12 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
10.12 Arjuna said Thou art the Supreme Brahman, the supreme abode (or the supreme light), the supreme purifier, eternal, divine Person, the primeval God, unborn andn omnipresent.
Commentary

10.12 परम् supreme? ब्रह्म Brahman? परम् supreme? धाम abode? पवित्रम् purifier? परमम् supreme? भवान् Thou? पुरुषम् Purusha? शाश्वतम् eternal? दिव्यम् divine? आदिदेवम् primeval God? अजम् unborn? विभुम् omnipresent.Commentary Param Brahma The highest Self. The word Param indicates the pure and attributeless Absolute? free from the limiting adjuncts. It is Satchidananda Brahman. The inferior Brahman is the Brahman with alities (Saguna) or Isvara? Brahman with the limiting adjuncts or the chosen object of meditation by the devotees.Param Dhama means Param Tejah or the supreme light. From the Creator down to the blade of grass the Supreme Being is the support or substratum. Therefore He is known as the supreme abode.Adideva The primeval God or the original God Who existed before all other gods. This God is Para Brahman Itself. It is selfluminous.Pavitram Paramam Supreme purifier. The sacred rivers and holy places of pilgrimage can remove only the sins but Para Brahman can destroy all sins and ignorance? the root cause of all sins. Therefore Para Brahman or the Supreme Self is the supreme purifier.

Swami Gambhīrānanda Classical
Translation
10.12-10.13 Arjuna said You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages as also the divine sage Narada, Asita, Devala and Vyasa [Although Narada and the other sages are already mentioned by the words 'all the sages', still they are named separately because of their eminence. Asita is the father of Devala.] call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself verily tell me (so).
Shri Purohit Swami Classical
Translation
10.12 Arjuna asked: Thou art the Supreme Spirit, the Eternal Home, the Holiest of the Holy, the Eternal Divine Self, the Primal God, the Unborn and the Omnipresent.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 7.7 BG 15.17 BG 11.37 SB 1.3.28 SB 8.3.2 SB 10.14.22 CC Ādi 2.65 CC Madhya 6.147 CC Madhya 20.149 Śvetāśvatara Upaniṣad 3.8Śvetāśvatara Upaniṣad 6.7
Arjuna says: You are the Supreme Brahman, the supreme abode, the supreme purifier, the eternal divine person, the original god, unborn — all the great sages confirm it.
Practical Applications
  • Cultivate explicit articulation of Kṛṣṇa's identity.
  • Speak it aloud in prayer — don't keep it implicit.
  • Trust the testimony of great souls who have said the same.
Reflection Questions
  • When did I last articulate Kṛṣṇa's identity in my own words?
  • What did doing so reveal?

When a long line of cartographers, each working independently, draws the same hidden river at the same coordinates, their agreement carries weight that no single map could supply. Arjuna invokes that congruence: Nārada, Asita, Devala, Vyāsa — and now Kṛṣṇa Himself — all witness the same Supreme Person. The doctrine stands on stacked testimony.

Nārada confirming Vyāsa

When Vyāsa felt incomplete after composing the Vedas and Mahābhārata, it was Nārada who came to him on the bank of the Sarasvatī and confirmed: glorify the Supreme Person directly. Nārada was not speculating — he had had direct vision of the Lord in his previous life as a maidservant's son.

Vyāsa accepted Nārada's testimony as authoritative and composed the Bhāgavatam. Arjuna's roll-call in this verse — 'sages such as Nārada and Vyāsa say so' — is not abstract appeal. It is the actual textual lineage by which the Vaiṣṇava tradition received its highest scripture, and Arjuna, schooled by Vyāsa his grandfather, knew that lineage personally.

📝 My note

Bhagavad-gītā 10.14

↗
सर्वमेतदृतं मन्ये यन्मां वदसि केशव । न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवा: ॥ १४ ॥
sarvam etad ṛtaṁ manye
[sarvam etad ritam manye]
yan māṁ vadasi keśava
[yan maam vadasi keshava]
na hi te bhagavan vyaktiṁ
[na hi te bhagavan vyaktim]
vidur devā na dānavāḥ
[vidur devaa na daanavaah]
sarvam — all etat — this ṛtam — truth manye — I accept yat — which mām — unto me vadasi — You tell keśava — O Kṛṣṇa na — never hi — certainly te — Your bhagavan — O Personality of Godhead vyaktim — revelation viduḥ — can know devāḥ — the demigods na — nor dānavāḥ — the demons .
Blended reading (Sanskrit + English inline)
sarvam etad ṛtaṁ manye
sarvam
all
etat
this
ṛtam
truth
manye
I accept
yan māṁ vadasi keśava
yat
which
mām
unto me
vadasi
You tell
keśava
O Kṛṣṇa
na hi te bhagavan vyaktiṁ
na
never
hi
certainly
te
Your
bhagavan
O Personality of Godhead
vyaktim
revelation
vidur devā na dānavāḥ
viduḥ
can know
devāḥ
the demigods
na
nor
dānavāḥ
the demons .
  • ṛtam — truth
    An old Vedic word — older than satyam. Ṛta is the cosmic order, the truth that holds reality together. Arjuna is not saying 'I find this plausible.' He is saying 'this is the very ṛta of things.'
  • manye — I accept
    First person, middle voice, of man — 'to think, hold to be.' Not 'I have analyzed and verified' but 'I receive as.' The verb places acceptance as an inner act, not an external proof.
  • keśava — O Kṛṣṇa (slayer of Keśī, one with beautiful hair)
    Vocative — chosen names matter. Keśava recalls both the slayer of the demon Keśī and the Lord whose hair is beautiful. Arjuna invokes both Kṛṣṇa's protective power and His personal charm in one breath.
  • vyaktim — revelation, manifestation
    From vi-añj, 'to manifest, make distinct.' Arjuna concedes that Kṛṣṇa's personal manifestation cannot be grasped from outside — not by demigods, not by demons. It must be vouchsafed.
  • dānavāḥ — the demons
    Paired with devāḥ — neither demigods nor demons can know Kṛṣṇa's vyakti. The two highest cosmic classes — those who love order and those who oppose it — equally fail. Power, position, and seniority give no access; the door opens only by His revealing.
O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna gives a wholehearted assent — 'all this is true' — and in the same breath admits that even gods and demons fail to comprehend Kṛṣṇa's vyakti, His personal manifestation. The verse fuses surrendered acceptance with awareness of mystery.
Further notes (विवरण · Vivaraṇa)
Vyakti here is technical: not the gross body but the personal-individual form of the Supreme. Arjuna's claim that even celestial beings cannot grasp it echoes 10.2 — but now from the devotee's side rather than the Lord's. The vocatives Keśava (slayer of Keśin) and Bhagavān (the possessor of bhaga) address Kṛṣṇa as both warrior-friend and Supreme. The verse models śraddhā prior to anubhava.
Prose order (अन्वय · Anvaya)
हे केशव! यत् त्वं मां वदसि एतत् सर्वं (अहं) ऋतं मन्ये । हे भगवन्! देवाः ते व्यक्तिं न हि विदुः, न दानवाः (विदुः) ।
he keśava! yat tvaṃ māṃ vadasi etat sarvaṃ (ahaṃ) ṛtaṃ manye | he bhagavan! devāḥ te vyaktiṃ na hi viduḥ, na dānavāḥ (viduḥ) |
O Keśava, all this that You tell me I accept as true. O Lord, neither the gods nor the demons know Your (full) personal manifestation.
Word split (पदच्छेद · Padaccheda)
सर्वम् एतत् ऋतं मन्ये यत् मां वदसि केशव । न हि ते भगवन् व्यक्तिं विदुः देवाः न दानवाः ॥
sarvam etat ṛtaṃ manye yat māṃ vadasi keśava | na hi te bhagavan vyaktiṃ viduḥ devāḥ na dānavāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सर्वम् एतत् sarvam etat सर्व + एतद् acc.sg. (accusative singular)n. all this
ऋतम् ṛtam ऋत (n.) acc.sg. (accusative singular) true, real
मन्ये manye √मन् pres. (present) ātm. (ātmanepada / middle voice) 1sg. I consider
यत् yat यद् (rel.) acc.sg. (accusative singular)n. which
माम् mām अस्मद् acc.sg. (accusative singular) to me
वदसि vadasi √वद् pres. (present) 2sg.par. (parasmaipada / active voice) you are speaking
केशव keśava केशव (m.) voc.sg. (vocative singular) O Keśava
न हि na hi ind. (indeclinable) + ind. (indeclinable) for not
ते te युष्मद् gen.sg. (genitive singular) your
भगवन् bhagavan भगवत् (m.) voc.sg. (vocative singular) O Lord
व्यक्तिम् vyaktim व्यक्ति (f.) acc.sg. (accusative singular) manifest form, personality
विदुः viduḥ √विद् perf. (perfect) 3pl.par. (parasmaipada / active voice) they know
देवाः न दानवाः devāḥ na dānavāḥ देव + दानव (m.) nom.pl. (nominative plural) neither gods nor demons

Arjuna herein confirms that persons of faithless and demonic nature cannot understand Kṛṣṇa. He is not known even by the demigods, so what to speak of the so-called scholars of this modern world? By the grace of the Supreme Lord, Arjuna has understood that the Supreme Truth is Kṛṣṇa and that He is the perfect one. One should therefore follow the path of Arjuna. He received the authority of Bhagavad-gītā. As described in the Fourth Chapter, the paramparā system of disciplic succession for the understanding of Bhagavad-gītā was lost, and therefore Kṛṣṇa reestablished that disciplic succession with Arjuna because He considered Arjuna His intimate friend and a great devotee. Therefore, as stated in our Introduction to Gītopaniṣad, Bhagavad-gītā should be understood in the paramparā system. When the paramparā system was lost, Arjuna was selected to rejuvenate it. The acceptance by Arjuna of all that Kṛṣṇa says should be emulated; then we can understand the essence of Bhagavad-gītā, and then only can we understand that Kṛṣṇa is the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
14. I accept as true all that you have told me, Keśava. But, O Lord, the devas and Dānavas do not know about Your birth.
Commentary

I do not doubt at all what You say to me. But these ṛṣis say that Your supreme body is without birth. They do not know about Your birth (vyaktim). They do not understand how You with Your svarūpa of para-brahma can be both unborn and born. What You have said in verse 10.2—that neither the devatās nor ṛṣis know about Your birth—I accept as completely true (sarvam etad ṛtaṁ manye). O Keśava, You bind up even Brahmā and Śiva with ignorance of Your true nature. (ka=Brahmā, īśa=Śiva, va=to bind). Then, certainly it must be said that the devatās and Dānavas also do not know You.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
14. I accept as true all that You have told me, Keśava. But, O Lord, the devas and dānavas do not know Your true form.
Commentary

I consider this all true (ṛtam). I do not consider it just praise. O Keśava! Ka means Brahmā and iśa means Śiva. Va stands for vayase, which means “you bind” from the root ve. Thus the name Keśava implies “You bind up Brahmā and Śiva by hiding from them knowledge of Your true self.” This the Lord has stated already in verse two. O Lord of all, Bhagavān! O unlimited ocean of six wonderful qualities! [Note: Bhagavān has been defined as having six special qualities or aiśvarya: lordship, strength, beauty, auspiciousness, knowledge detachment.] The devas and dānavas do not know Your beautiful form (vyaktim) endowed with qualities such as being the Supreme Brahman; rather, they disregard and insult You by thinking that You are like others.

Bhūrijana Dāsa Gauḍīya
Translation
O Krsna, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality. (com) Sages (previous verse) speak and say Your glories, yet they do not know how You are param brahma ‑ yet have taken birth. They don't know everything. Ke ‑ sha ‑ va = Ke means Brahma and sha means Siva, are working under You (va) and are bound by You so they can't understand, what to speak of others, it is not possible for them to understand. Gita Bhushan: What You've told me isn't glorification exaggeration but everything is truth, You are Ke shava, above Brahma and wht to speak of Prajapati. Bhagavan means full opulences. Neither Devas nor dhanavas know You and they therefore somtimes become envious or disregard You as they don't consider You superior.
Commentary

Arjuna calls Krsna, Kesava. KE means Brahma, SA means Siva and VA means sometimes Visnu or sometimes means 'above'. "O One who is above even Lord Brahma or Lord Siva, only You can understand Yourself!"

Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna especially accepts Krishna’s own statement as truisms, because:

Neither the demigods nor demons can know Krishna perfectly as Supreme, only Krishna can reveal
This verse establishes that ‘faithless’ and ‘demoniac’ cannot understand Krishna
Establishes that since Krishna is not known even by the demigods, what to speak of modern scholars
Arjuna understands all this by Lord’s grace

FOCUS OF LEARNING IN 10.14

(a) Importance of parampara – The Bhagavad-gita should be understood in the parampara system

Original disciplic succession (parampara) was lost
Lord established a new parampara through Arjuna (Ref. Bg. Chapter 4)

(b) Emulate the spirit – The acceptance by Arjuna of all that Krishna says, should be emulated and

then only can we understand:

The essence of Bhagavad-gita and,
Krishna as the Supreme Personality of Godhead

FOCUS OF LEARNING IN 10.12 – 10.13

(a) Refutes modern Mayavadi philosopher – Establishs that Supreme is different from individual soul

(b) ‘Param-brahma’ – Indicates Arjuna’s acceptance (by His Grace) of Krishna as Supreme Personality

of Godhead, after hearing the Catur-Sloki Bhagavad-gita

(c) Arjuna’s acceptance is not simply flattering by a friend – It is supported by ‘Vedic injunctions’,

‘great sages’ and ‘Krishna’ Himself

Vedic Injunctions – Every word is confirmed by Vedic injunctions
Kena Upanisad – Says ‘Supreme Brahman is the rest for everything’ (Here also Arjuna refers to Krishna as the Supreme Abode)
Mundaka Upanisad – ‘Supreme Lord (in whom everything is resting) can be realized only by one constantly thinking of Him’ (smaranam)
Vedas accept ‘Krishna as purest of pure’ –

▪ Such understanding of Krishna can purify all sinful activities

▪ One cannot be disinfected of sinful activities unless he surrenders unto

Supreme Lord

▪ Thus Arjuna’s acceptance of Krishna as the Supreme Pure complies with the

injunctions of the Vedic literatures

Ref. Bg. 4.6: ‘ Krishna is unborn’ (Arjuna also refers to Krishna as ‘Unborn’)
Great sages accept this (10.13)
Krishna Himself establishes it – Arjuna realized all, by the grace of Krishna

(d) Spirit of knowing Bhagavad-gita – Accept in the mood of Arjuna as stated in 10.12 – 10.13 – This

is parampara system

(e) Not possible to know Bhagavad-gita by academic education and without disciplic succession

(f) Sign of false pride of academic education – Despite evidence, one sticks to the obstinate

conviction that Krishna is an ordinary person

Śrī Śaṅkarācārya Classical
Translation
10.14 O Kesava, manye, I accept; to be rtam, true indeed; sarvam, all; etat, this that has been said by sages and You; yat, which; vadasi, You tell, speak; mam, to Me. Hi, certainly; bhagavan, O Lord; na devah, neither the gods; na danavah, nor the demons; viduh, comprehend; te, Your; vyaktim, glory [Prabhavam in the Commentary is the same as prabhavam, glory, the unalified State.]. Since You are the origin of the gods and others, therefore,
Śrī Rāmānujācārya Classical
Translation
10.14 Therefore, I deem all this to be a statement of facts as they are in reality, and not merely an exaggeration - all this which You tell me of Your sovereign glory and infinite auspicious attributes which are unie, unbounded, unsurpassed and natural. Therefore, O Lord, O Treasure of unsurpassed knowledge, power, strength, sovereignty, valour and radiance! - neither the gods nor the demons who possess limited knowledge know 'Your manifestation', the way in which You manifest Yourself.
Śrī Abhinavagupta Classical
Translation
10.14 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
10.14 I believe all this that Thou sayest to me to be true, O Krishna; verily, O blessed Lord! neither the gods nor the demons know Thy manifestation (origin).
Commentary

10.14 सर्वम् all? एतत् this? ऋतम् true? मन्ये (I) think? यत् which? माम् to me? वदसि (Thou) sayest? केशव O Krishna? न not? हि verily? ते Thy? भगवन् O blessed Lord? व्यक्तिम् manifestation? विदुः know? देवाः gods? न not? दानवाः demons.Commentary Bhagavan is He? in whom ever exist the six attributes in their fullness? viz.? Jnana (wisdom)? Vairagya (dispassion)? Aisvarya (lordship)? Dharma (virtue)? Sri (wealth) and Bala (omnipotence). Also? He Who knows the origin? dissolution and the future of all beings and Who is omniscient? is called Bhagavan.Vyakti Origin.Danavah Demons or the Titans.Arjuna addresses the Lord as Keshava (Lord of all) because the Lord knows what is going on in his mind? as He is omniscient. As the Lord is the source of the gods? the demons and others? they cannot comprehend His manifestation or origin. (Cf.IV.6)

Swami Gambhīrānanda Classical
Translation
10.14 O Kesava, I accept to be true all this which You tell me. Certainly, O Lord, neither the gods nor the demons comprehend Your glory.
Shri Purohit Swami Classical
Translation
10.14 I believe in what Thou hast said, my Lord! For neither the godly not the godless comprehend Thy manifestation.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
All You have said, I accept as truth — neither demigods nor demons can understand Your personality.
Practical Applications
  • Practice Arjuna's posture: 'all You have said, I accept.'
  • Don't reserve mental veto over what He says.
  • Surrender the cognitive judge.
Reflection Questions
  • What of His teaching am I still reserving veto on?
  • What would 'all I accept' release?

A traveler who has been guided through a country he could not have mapped on his own acknowledges, at the journey's end, that his guide alone knew the terrain. Arjuna here drops every counter-claim: what You have said is the truth, and no demigod or demon could have given me this knowledge themselves.

Yudhiṣṭhira accepting Kṛṣṇa's word

On the eve of war, when Kṛṣṇa proposed a strategy that violated Yudhiṣṭhira's strict dharmic preferences, the eldest Pāṇḍava ultimately bowed his head. He did not understand every move, but he trusted the source.

The Mahābhārata records his repeated refrain: 'Whatever Kṛṣṇa says, that is dharma for us.' This verse's phrase — sarvam etat ṛtam manye, 'I accept all this as truth' — is the same surrender of private judgment to the higher authority that Yudhiṣṭhira modeled throughout the war.

📝 My note

Bhagavad-gītā 10.15

↗
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥ १५ ॥
svayam evātmanātmānaṁ
[svayam evaatmanaatmaanam]
vettha tvaṁ puruṣottama
[vettha tvam purushottama]
bhūta-bhāvana bhūteśa
[bhoota-bhaavana bhootesha]
deva-deva jagat-pate
[deva-deva jagat-pate]
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 .
Blended reading (Sanskrit + English inline)
svayam evātmanātmānaṁ
svayam
personally
eva
certainly
ātmanā
by Yourself
ātmānam
Yourself
vettha tvaṁ puruṣottama
vettha
know
tvam
You
puruṣa - uttama
O greatest of all persons
bhūta-bhāvana bhūteśa
bhūta - bhāvana
O origin of everything
bhūta - īśa
O Lord of everything
deva-deva jagat-pate
deva - deva
O Lord of all demigods
jagat - pate
O Lord of the entire universe .
  • ātmanā — by Yourself
    Instrumental of ātman. The means of Kṛṣṇa's self-knowledge is His own self — not borrowed senses, not external instruments. He knows by being, not by perceiving.
  • ātmānam — Yourself
    Accusative of ātman. The same root recurs in three cases in this verse (ātmā-ātmanā-ātmānam in the original), creating an emphatic loop: the Self knows the Self by the Self alone.
  • puruṣa - uttama — O greatest of all persons
    Vocative compound: puruṣa (person) + uttama (highest). The same title used in chapter 15 to distinguish Kṛṣṇa from the kṣara and akṣara puruṣas. Arjuna places Kṛṣṇa at the top of every personal category.
  • bhūta - bhāvana — O origin of everything
    Compound vocative: bhūta (beings) + bhāvana (one who brings into being). Names Kṛṣṇa's role as cosmic generator — picking up the prabhavaḥ-thread from verse 8.
  • deva - deva — O Lord of all demigods
    Vocative reduplication. Not 'one god' but 'the god of gods.' Arjuna stacks his addresses so each one closes a possible misreading.
  • jagat - pate — O Lord of the entire universe
    Vocative compound: jagat (moving universe) + pati (lord, master). Spatial range — every realm has Kṛṣṇa as its master. With the previous addresses, all of personhood, divinity, and cosmos are placed under Him.
Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Stacking five vocatives, Arjuna confesses that self-knowledge of Kṛṣṇa is intrinsic to Kṛṣṇa alone — the Lord is His own epistemic ground. The verse is a humility-formula: 'Tell me, because no one else can.'
Further notes (विवरण · Vivaraṇa)
The reflexive triple svayam-ātmanā-ātmānaṁ is grammatically elegant and philosophically loaded — only the Supreme Self has Self as instrument, object, and agent simultaneously. The vocative cascade moves outward in cosmic scope: Puruṣottama (metaphysical), bhūta-bhāvana (origin), bhūteśa (lord), deva-deva (above gods), jagat-pati (cosmic master). It primes the request in 10.16.
Prose order (अन्वय · Anvaya)
हे पुरुषोत्तम! हे भूत-भावन! हे भूत-ईश! हे देव-देव! हे जगत्-पते! त्वं स्वयम् एव आत्मना आत्मानं वेत्थ ।
he puruṣottama! he bhūta-bhāvana! he bhūta-īśa! he deva-deva! he jagat-pate! tvaṃ svayam eva ātmanā ātmānaṃ vettha |
O Supreme Person, O originator of beings, O Lord of beings, O God of gods, O Master of the world — You alone, by Yourself, know Yourself.
Word split (पदच्छेद · Padaccheda)
स्वयम् एव आत्मना आत्मानं वेत्थ त्वं पुरुषोत्तम । भूत-भावन भूत-ईश देव-देव जगत्-पते ॥
svayam eva ātmanā ātmānaṃ vettha tvaṃ puruṣottama | bhūta-bhāvana bhūta-īśa deva-deva jagat-pate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
स्वयम् एव svayam eva ind. (indeclinable) + ind. (indeclinable) by Yourself alone
आत्मना ātmanā आत्मन् (m.) ins.sg. (instrumental singular) through (Your own) Self
आत्मानम् ātmānam आत्मन् (m.) acc.sg. (accusative singular) (Your) Self
वेत्थ vettha √विद् perf. (perfect) 2sg.par. (with present sense) You know
त्वम् tvam युष्मद् nom.sg. (nominative singular) You
पुरुषोत्तम puruṣottama पुरुष + उत्तम (adj.) voc.sg. (vocative singular)m., karmadhāraya O Supreme Person
भूत-भावन bhūta-bhāvana भूत (n.) + भावन (m./adj.) voc.sg. (vocative singular)m., tatpuruṣa cpd. (compound) O originator/sustainer of beings
भूत-ईश bhūta-īśa भूत + ईश (m.) voc.sg. (vocative singular), tatpuruṣa cpd. (compound) O Lord of beings
देव-देव deva-deva देव + देव (m.) voc.sg. (vocative singular), tatpuruṣa cpd. (compound) O God of gods
जगत्-पते jagat-pate जगत् (n.) + पति (m.) voc.sg. (vocative singular), tatpuruṣa cpd. (compound) O Master of the world

The Supreme Lord, Kṛṣṇa, can be known by persons who are in a relationship with Him through the discharge of devotional service, like Arjuna and his followers. Persons of demonic or atheistic mentality cannot know Kṛṣṇa. Mental speculation that leads one away from the Supreme Lord is a serious sin, and one who does not know Kṛṣṇa should not try to comment on Bhagavad-gītā. Bhagavad-gītā is the statement of Kṛṣṇa, and since it is the science of Kṛṣṇa, it should be understood from Kṛṣṇa as Arjuna understood it. It should not be received from atheistic persons. As stated in Śrīmad-Bhāgavatam (1.2.11) : vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate The Supreme Truth is realized in three aspects: as impersonal Brahman, localized Paramātmā and at last as the Supreme Personality of Godhead. So at the last stage of understanding the Absolute Truth, one comes to the Supreme Personality of Godhead. A common man or even a liberated man who has realized impersonal Brahman or localized Paramātmā may not understand God’s personality. Such men, therefore, may endeavor to understand the Supreme Person from the verses of Bhagavad-gītā, which are being spoken by this person, Kṛṣṇa. Sometimes the impersonalists accept Kṛṣṇa as Bhagavān, or they accept His authority. Yet many liberated persons cannot understand Kṛṣṇa as Puruṣottama, the Supreme Person. Therefore Arjuna addresses Him as Puruṣottama. Yet one still may not understand that Kṛṣṇa is the father of all living entities. Therefore Arjuna addresses Him as Bhūta-bhāvana. And if one comes to know Him as the father of all the living entities, still one may not know Him as the supreme controller; therefore He is addressed here as Bhūteśa, the supreme controller of everyone. And even if one knows Kṛṣṇa as the supreme controller of all living entities, still one may not know that He is the origin of all the demigods; therefore He is addressed herein as Deva-deva, the worshipful God of all demigods. And even if one knows Him as the worshipful God of all demigods, one may not know that He is the supreme proprietor of everything; therefore He is addressed as Jagat-pati. Thus the truth about Kṛṣṇa is established in this verse by the realization of Arjuna, and we should follow in the footsteps of Arjuna to understand Kṛṣṇa as He is.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
15. O supreme among the creators, the lord of creators of all creators, the performer of pastimes, the master of all in this universe, You alone know Yourself by Yourself.
Commentary

Therefore, You alone know about Yourself. Your devotee knows that actually You do have birth and are also without birth, though such a condition is difficult to exist. But he also does not know by which method it can happen. You alone (eva) know that. You know through Yourself (ātmanā) alone, not through any other means. Therefore, among all the puruṣa avatāras, who are creators of the mahat-tattva and other elements, You are supreme (uttama). Not only are You supreme among them. You are the lord of those lords up to Brahmā, who have become the creators of all material bodies (bhūtā-bhāvana-bhūteśa). Not only are You the lord of all of them, You are also the performer of pastimes (deva ), [Note: The word deva comes from the root div and means “one who plays.”] taking the devas as instruments in Your pastimes (deva-deva ). Moreover, out of Your infinite mercy, You are the master of those like me (just a dāsa) dwelling within the universe (jagat-pate). All four of these terms starting with puruṣottama and ending with jagat-pate are in the vocative case. Another meaning is as follows. These words may be taken as terms describing the nature of being the supreme person (puruṣottama). You are father of all creatures (bhūtā-bhāvana). But since sometimes a father is not respected, Arjuna says “You are the controller of all creatures (bhūteśa).” But sometimes even a controller is not so worthy of worship. Therefore he says “You are the deva among all the devas.” Though the devas are worshipable, sometimes they do not give protection. Therefore he says “You are the protector of the universe (jagat-pate).”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
15. O supreme among the creators, the lord of creators of all creators, the performer of pastimes, the master of all in this universe, You alone know Yourself by Yourself.
Commentary

You know completely about Yourself by Your own power of knowledge. Those who are devotees among the devas and dānavas substantially known Your form as described, but they do not know that form as it really is. That is suggested by the word eva. O Lord of all people (puruṣottama)! Further delineating His lordship of all people, Arjuna continues to address Kṛṣṇa. O Source of all creatures (bhūta bhāvana)! Though He is the source, He may not be respected. Therefore he says, O controller of all living beings (bhūteśa)! Although He is the controller, He may not be worthy of worship. Therefore Arjuna says, O person who is worshipped by those who are worthy of worship (devadeva)! Though a person is worthy of worship, He may not protect others. Therefore he says, O one who protect of the universe, by giving means of livelihood and teachings to both the good and evil people (jagat pate)! In this way Your true nature has been described perfectly.

Bhūrijana Dāsa Gauḍīya
Translation
Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe! (com) Five addresses due to affectionate emotions of Arjuna. Visvanath: "You know Yourself by Yourself eva only, signifies Lord's birth and activities are difficult to understand and even devotees only understand how the Lord performs His inconceivable pastimes, such as Lord's birth, although unborn. Krsna also, doesn't use any other means to know Himself other than Himself. Therefore You are the best person amongst all persons, not only that but You are bhuta bhavan, the creator of all living entities. You are not only creator, but controller, but also You are playing with them as if toys, You are also protecting them." best, creator, controller, player with, protector of ‑ all living entities. These other addresses are adjectives of Purushottam, best person, father of living entities, controller, worshipable Deity (deva deva), protector. Gita Bhushan: "You Yourself know Yourself with Your own knowledge as they are. Others know something about You, only You know everything about Yourself." "How do You protect this world? Through Your teachings to the living entities."
Commentary

Here Arjuna calls Krsna, 'Purusuttama', which means Supreme Person. But He Himself, the Supreme Person, is the only one who knows Himself completely. And then after describing Krsna as the Supreme Person, Arjuna uses many adjectives to glorify that Supreme Person. He call Him: 'the origin of all', 'the creator', 'Lord of everything', 'the controller', 'the Lord of the universe', 'the protector' ...etc. In this way Arjuna is glorifying Krsna and taking shelter of Him.

[2. Arjuna asks Krsna of His opulences so he can always think of and remember Krsna. (16‑18) ]

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

‘Tell me more’ – In the next 5 verses (10.15 – 10.19) Arjuna asks Krishna to tell him more of His glories

Arjuna says “Only the Lord can fully know Himself by His own internal potency”
Śrī Śaṅkarācārya Classical
Translation
Sri Shankaracharya did not comment on this sloka
Śrī Rāmānujācārya Classical
Translation
Sri Ramanuja did not comment on this sloka
Śrī Abhinavagupta Classical
Translation
Sri Abhinavgupta did not comment on this sloka
Swami Sivananda Classical
Translation
Swami Sivananda did not comment on this sloka
Commentary

10.15 स्वयम् Thyself? एव only? आत्मना by Thyself? आत्मानम् Thyself? वेत्थ (Thou) knowest? त्वम् Thou? पुरुषोत्तम O Purusha Supreme? भूतभावन O source of beings? भूतेश O Lord of beings? देवदेव O God of,gods? जगत्पते O ruler of the world.Commentary Purushottama means the best among all Purushas. He assumes the four forms? viz.? the source of beings? the Lord of beings? God of gods and ruler of the world. Hence He is called Purushottama.Devadeva is He who is worshipped even by Indra and other gods.Jagatpati The Lord protects the world and guides the people through the instructions given in the Vedas. Hence the name ruler of the world.

Swami Gambhīrānanda Classical
Translation
Swami Gambirananda did not comment on this sloka
Shri Purohit Swami Classical
Translation
Shri Purohit Swami did not comment on this sloka
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 7.26 BG 7.25 BG 11.43 SB 10.14.7 SB 1.9.16 SB 8.5.26 CC Ādi 2.83 CC Madhya 21.1 CC Madhya 25.30 Kaṭha Upaniṣad 1.2.23Śvetāśvatara Upaniṣad 6.8
Concepts
Bhava
You alone know Yourself by Yourself — O Supreme Person, source and Lord of all beings, God of gods, master of the universe.
Practical Applications
  • Acknowledge that He alone fully knows Himself.
  • Approach Him through Himself, not through speculation.
  • Use scripture as His self-revelation.
Reflection Questions
  • Where am I trying to know Him by other means than His self-revelation?
  • What scripture am I underusing?

Only the sun can see itself by its own light; every other vision of the sun is borrowed and partial. So only Kṛṣṇa, by His own internal potency, fully knows Himself — and any glimpse the rest of us receive is a gift He chooses to give, never a discovery we make.

Brahmā's confession

After his calf-stealing episode (see verse 2), Brahmā stood before the boy-Kṛṣṇa and offered the Brahmā-stuti. The opening note was confession: 'I do not know You.' The creator of the universe, born from Viṣṇu's navel, acknowledged that the One in front of him exceeded his own founding intelligence.

Arjuna's verse here echoes Brahmā's posture. Svayam evātmanātmānam vettha — only You know Yourself. It is not flattery. It is the structural truth of the relationship between created and uncreated.

📝 My note

Bhagavad-gītā 10.16

↗
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतय: । याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १६ ॥
vaktum arhasy aśeṣeṇa
[vaktum arhasy asheshena]
divyā hy ātma-vibhūtayaḥ
[divyaa hy aatma-vibhootayah]
yābhir vibhūtibhir lokān
[yaabhir vibhootibhir lokaan]
imāṁs tvaṁ vyāpya tiṣṭhasi
[imaams tvam vyaapya tishthasi]
vaktum — to say arhasi — You deserve aśeṣeṇa — in detail divyāḥ — divine hi — certainly ātma — Your own vibhūtayaḥ — opulences yābhiḥ — by which vibhūtibhiḥ — opulences lokān — all the planets imān — these tvam — You vyāpya — pervading tiṣṭhasi — remain .
Blended reading (Sanskrit + English inline)
vaktum arhasy aśeṣeṇa
vaktum
to say
arhasi
You deserve
aśeṣeṇa
in detail
divyā hy ātma-vibhūtayaḥ
divyāḥ
divine
yābhir vibhūtibhir lokān
hi
certainly
imāṁs tvaṁ vyāpya tiṣṭhasi
ātma
Your own
vibhūtayaḥ
opulences
yābhiḥ
by which
vibhūtibhiḥ
opulences
lokān
all the planets
imān
these
tvam
You
vyāpya
pervading
tiṣṭhasi
remain .
  • aśeṣeṇa — in detail, without remainder
    Compound: a (not) + śeṣa (remainder). 'Leaving nothing out.' Arjuna does not want a sample — he wants the totality, knowing full well, from verse 19, that the totality has no end.
  • divyāḥ — divine
    From div, 'to shine.' Not 'pertaining to gods' but 'transcendental, luminous.' Marks the opulences as belonging to Kṛṣṇa's spiritual nature, not mere material grandeur.
  • vibhūtayaḥ — opulences
    Plural of vibhūti — the chapter's title-word. Arjuna's question is the question the chapter exists to answer. The next twenty verses are Kṛṣṇa's reply to this single sentence.
  • vyāpya — pervading
    Gerund of vi-āp, 'to spread through.' Arjuna's image: each opulence is a thread by which Kṛṣṇa weaves through every region of the cosmos. The pervasion is not abstract but item-by-item.
  • tiṣṭhasi — remain
    Present tense of sthā, 'to stand, abide.' Not 'You once pervaded' but 'You are pervading right now, abiding.' The verbs throughout this verse are continuous: the opulences are a live, present pattern.
Please tell me in detail of Your divine opulences by which You pervade all these worlds.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna requests a comprehensive disclosure: name the divine opulences by which You pervade the worlds. The phrasing 'vyāpya tiṣṭhasi' captures Kṛṣṇa's twin role — pervader and stable ground simultaneously.
Further notes (विवरण · Vivaraṇa)
This polite imperative (arhasi + inf.) sets up the entire vibhūti-catalogue of 10.20–39. Arjuna asks not for theological abstractions but for the specific 'cosmic addresses' where Kṛṣṇa's glory is locatable. The pair vyāpya/tiṣṭhasi maps to Vedāntic immanence-with-transcendence — a paradox Kṛṣṇa will resolve in 10.42.
Prose order (अन्वय · Anvaya)
हि (तव) दिव्याः आत्म-विभूतयः (सन्ति); याभिः विभूतिभिः त्वम् इमान् लोकान् व्याप्य तिष्ठसि (ताः) अशेषेण वक्तुम् अर्हसि ।
hi (tava) divyāḥ ātma-vibhūtayaḥ (santi); yābhiḥ vibhūtibhiḥ tvam imān lokān vyāpya tiṣṭhasi (tāḥ) aśeṣeṇa vaktum arhasi |
Truly Your divine personal opulences exist; please deign to describe in full those opulences by which You pervade and abide in all these worlds.
Word split (पदच्छेद · Padaccheda)
वक्तुम् अर्हसि अशेषेण दिव्याः हि आत्म-विभूतयः । याभिः विभूतिभिः लोकान् इमान् त्वं व्याप्य तिष्ठसि ॥
vaktum arhasi aśeṣeṇa divyāḥ hi ātma-vibhūtayaḥ | yābhiḥ vibhūtibhiḥ lokān imān tvaṃ vyāpya tiṣṭhasi ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
वक्तुम् vaktum √वच् inf. (infinitive) to speak
अर्हसि arhasi √अर्ह् pres. (present) 2sg.par. (parasmaipada / active voice) you are worthy/please deign
अशेषेण aśeṣeṇa अशेष (adj.) ins.sg. (instrumental singular)n. (adv.) without remainder, fully
दिव्याः divyāḥ दिव्य (adj.) nom.pl. (nominative plural)f. divine
हि hi ind. (indeclinable), causal indeed
आत्म-विभूतयः ātma-vibhūtayaḥ आत्मन् + विभूति (f.) nom.pl. (nominative plural), tatpuruṣa cpd. (compound) personal opulences
याभिः विभूतिभिः yābhiḥ vibhūtibhiḥ यद् + विभूति (f.) ins.pl. (instrumental plural) by which opulences
लोकान् इमान् lokān imān लोक (m.) + इदम् acc.pl. (accusative plural) these worlds
त्वम् tvam युष्मद् nom.sg. (nominative singular) You
व्याप्य vyāpya वि + √आप् abs. (absolutive) having pervaded
तिष्ठसि tiṣṭhasi √स्था pres. (present) 2sg.par. (parasmaipada / active voice) you abide, stand

In this verse it appears that Arjuna is already satisfied with his understanding of the Supreme Personality of Godhead, Kṛṣṇa. By Kṛṣṇa’s grace, Arjuna has personal experience, intelligence and knowledge and whatever else a person may have, and through all these agencies he has understood Kṛṣṇa to be the Supreme Personality of Godhead. For him there is no doubt, yet he is asking Kṛṣṇa to explain His all-pervading nature. People in general and the impersonalists in particular concern themselves mainly with the all-pervading nature of the Supreme. So Arjuna is asking Kṛṣṇa how He exists in His all-pervading aspect through His different energies. One should know that this is being asked by Arjuna on behalf of the common people.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. You should speak about Your vibhūtis in detail, at least about those by which You remain pervading this universe.
Commentary

“It is difficult to understand the truth about You. Therefore, I want to know about Your vibhūtis. Your vibhūtis are very attractive (divya). You should speak about them fully.” “But it is impossible to speak of all of My vibhūtis fully.” “Speak about those vibhūtis by which You spread Yourself in this world.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. You should speak about Your vibhūtis in detail, by which You remain controlling this universe.
Commentary

Since Your svarūpa is difficult to understand in full, I am now curious to know about your vibhūtis (expanded potencies in this world). You should describe completely Your (ātma) attractive, extraordinary (divyā) vibhūtis, by which You remain in control of (vāpya tiṣṭhasi) this world. Nominative cause vibhūtayaḥ is used to indicate the accusative case vibhūtīḥ. [Note: The correct form would be: vibhūtīḥ vaktum arhasi.]

Bhūrijana Dāsa Gauḍīya
Translation
Please tell me in detail of Your divine opulences by which You pervade all these worlds. (com) Krsna's opulences are unnlimited and as much of Your opulences are pervading this material world, nothing more. Krsna: "It's impossible to speak about My opulences as they are unlimited." Arjuna: "Please tell me in detail of Your divine opulences by which You pervade all these worlds." Gita Bhushan: Arjuna: "Difficult to understand Krsna, as He is, so my interest is to hear only about Your opulences." (Krsna has previously said 10.7) that one who undestands Krsna's opulences becomes united with Him in yoga, so Arjuna asks about His opulences, which (man mana bhava mad bhakta) Arjuna needs to know so he can think of Him.
Commentary

Arjuna is asking Krsna to tell him about His opulences and Krsna has already explained 'aham sarvasya prabhavo...', how He is everything. But Arjuna is saying: "It is difficult to understand You, so let me hear more of Your opulences. Why? So I can think of You!" Because Krsna has said in Chapter Six, 'mad gatenantaratmanam', and in the end of Chapter Nine, 'man mana bhava mad bhakto', "You become My devotee and always think about Me!" Krsna has been describing His opulences in this Chapter so that Arjuna can be always thinking about Him.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna’s requests:

Arjuna therefore requests to hear about Krishna directly from Krishna
Request to hear in detail about His divine opulences by which He pervades all these worlds
Śrī Śaṅkarācārya Classical
Translation
10.16 Arhasi, be pleased; vaktum, to speak; asesena, in full; atmavibhutayah, of Your own manifestations; divyah hi, which are indeed divine; yabhih, through which; vibhutibhih, manifestations, manifestations of Your glory; tisthasi, You exist; vyapya, pervading; iman, these; lokan, worlds.
Śrī Rāmānujācārya Classical
Translation
10.16 Whatever manifestations there be that are divine, unie to Yourself - You alone are capable of describing them without exception. 'You reveal them Yourself' is the meaning. With these innumerable Vibhutis, these instances of your manifestation indicating Your will to rule, You abide, pervading all these worlds as their controller. What is the need for such description? The answer follows:
Śrī Abhinavagupta Classical
Translation
10.16 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
10.16 Thou shouldst indeed tell, without reserve, of Thy divine glories by which Thou existest, pervading all these worlds. (None else can do so.)
Commentary

10.16 वक्तुम् to tell? अर्हसि (Thou) shouldst? अशेषेण without reminder? दिव्याः divine? हि indeed? आत्मविभूतयः Thy glories? याभिः by which? विभूतिभिः by glories? लोकान् worlds? इमान् these? त्वम् Thou? व्याप्य having pervaded? तिष्ठसि existest.No Commentary.

Swami Gambhīrānanda Classical
Translation
10.16 Be pleased to speak in full of Your own manifestations which are indeed divine, through which manifestations You exist pervading these worlds.
Shri Purohit Swami Classical
Translation
10.16 Please tell me all about Thy glorious manifestations, by means of which Thou pervadest the world.
Related values
Prema (Divine Love)Asteya (Non-stealing / Honesty)Kshama (Forgiveness / Patience)Ahimsa (Non-violence / Compassion)Nyaya (Justice / Righteous Judgment)Shraddha (Faith / Reverence)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)
Related verses
BG 10.19 BG 7.8 BG 9.4 SB 2.1.23 SB 11.16.6 SB 2.7.1 CC Madhya 21.7 CC Ādi 5.71 CC Madhya 20.385 Muṇḍaka Upaniṣad 2.1.4Śvetāśvatara Upaniṣad 3.16
Concepts
Bhava
Please describe in detail Your divine opulences by which You pervade all worlds — I never tire of hearing of You.
Practical Applications
  • Cultivate the same hunger Arjuna shows.
  • Increase your appetite for hearing about Kṛṣṇa.
  • Never tire of His glorification.
Reflection Questions
  • When did I last feel that hunger?
  • What restored or might restore it?

When a student finally understands that he is sitting before the author of the textbook, he stops asking small questions and asks for the whole story. Arjuna, having grasped that the Supreme Person Himself is speaking, requests not a summary but a full unfolding of the opulences by which Kṛṣṇa pervades the worlds.

Parīkṣit's seven-day request

Mahārāja Parīkṣit had seven days to live. He did not ask Śukadeva for political advice or a quick mantra. He asked for the unabridged account of the Lord — His pastimes, His opulences, His names. The Bhāgavatam is the answer.

Arjuna's request in this verse — 'tell me in detail of Your divine opulences' — has the same shape: the inquirer with limited time presents Kṛṣṇa with the only worthwhile question. Time is short; speak fully about Yourself.

📝 My note

Bhagavad-gītā 10.17

↗
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् । केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १७ ॥
kathaṁ vidyām ahaṁ yogiṁs
[katham vidyaam aham yogims]
tvāṁ sadā paricintayan
[tvaam sadaa parichintayan]
keṣu keṣu ca bhāveṣu
[keshu keshu cha bhaaveshu]
cintyo ’si bhagavan mayā
[chintyo ’si bhagavan mayaa]
katham — how vidyām aham — shall I know yogin — O supreme mystic tvām — You sadā — always paricintayan — thinking of keṣu — in which keṣu — in which ca — also bhāveṣu — natures cintyaḥ asi — You are to be remembered bhagavan — O Supreme mayā — by me .
Blended reading (Sanskrit + English inline)
kathaṁ vidyām ahaṁ yogiṁs
katham
how
vidyām aham
shall I know
yogin
O supreme mystic
tvāṁ sadā paricintayan
tvām
You
sadā
always
paricintayan
thinking of
keṣu keṣu ca bhāveṣu
keṣu
in which
keṣu
in which
ca
also
bhāveṣu
natures
cintyo ’si bhagavan mayā
cintyaḥ asi
You are to be remembered
bhagavan
O Supreme
mayā
by me .
  • yogin — O supreme mystic
    Vocative. Arjuna addresses Kṛṣṇa as the master yogin — the one whose yoga-power produces all opulences. Asking the right authority the right question is half the discipline.
  • paricintayan — thinking of
    Present participle of pari-cint, 'to think around, contemplate from all sides.' Not a flash thought but sustained, encircling meditation. Arjuna wants steady, daily remembrance — not occasional flashes.
  • bhāveṣu — in various natures
    Locative plural of bhāva. The same word that runs through the chapter — emotional states, manifestations, forms. Arjuna asks not 'in which abstractions' but 'in which concrete bhāvas' — anticipating the catalog Kṛṣṇa will give from verse 20 on.
  • cintyaḥ asi — You are to be remembered
    Gerundive of cint — 'fit to be thought of.' Throws the ball back: which forms are appropriate objects of meditation? The verse acknowledges that not every form deserves equal contemplative weight.
  • bhagavan — O Supreme
    Vocative of bhagavān — possessor of all six opulences (wealth, strength, fame, beauty, knowledge, renunciation). Arjuna closes by naming the source: it is to bhagavān, the complete opulent one, that the question of opulences is being addressed.
O Kṛṣṇa, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna asks the practical question: how do I sustain meditation on You, and in which specific forms should I hold You in mind? The doubled 'keṣu keṣu' begs for concrete instances rather than abstract principles.
Further notes (विवरण · Vivaraṇa)
The distributive 'keṣu keṣu' is a grammatical idiom signalling 'in each and every kind of' — Arjuna wants an enumerated set, not a category. This precise request shapes the form of Kṛṣṇa's reply: a list of representative items per category (among Ādityas, among Rudras, etc.). Cross-ref BG 12.2 on fixed-mind meditation; here the question is what concrete object the mind should fix on.
Prose order (अन्वय · Anvaya)
हे योगिन्! अहं सदा परिचिन्तयन् त्वां कथं विद्याम्? हे भगवन्! केषु केषु च भावेषु मया (त्वं) चिन्त्यः असि?
he yogin! ahaṃ sadā paricintayan tvāṃ kathaṃ vidyām? he bhagavan! keṣu keṣu ca bhāveṣu mayā (tvaṃ) cintyaḥ asi?
O Master of yoga, how shall I, constantly meditating, come to know You? In which specific manifestations, O Lord, are You to be contemplated by me?
Word split (पदच्छेद · Padaccheda)
कथं विद्याम् अहं योगिन् त्वां सदा परिचिन्तयन् । केषु केषु च भावेषु चिन्त्यः असि भगवन् मया ॥
kathaṃ vidyām ahaṃ yogin tvāṃ sadā paricintayan | keṣu keṣu ca bhāveṣu cintyaḥ asi bhagavan mayā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
कथम् katham ind. (interrog.) how
विद्याम् vidyām √विद् opt. (optative) 1sg.par. (parasmaipada / active voice) may I know
अहम् aham अस्मद् nom.sg. (nominative singular) I
योगिन् yogin योगिन् (m.) voc.sg. (vocative singular) O Yogin
त्वाम् tvām युष्मद् acc.sg. (accusative singular) You
सदा sadā ind. (adv.) always
परिचिन्तयन् paricintayan परि + √चिन्त् pres. (present) act. part. nom.sg. (nominative singular)m. constantly meditating
केषु केषु keṣu keṣu किम् loc.pl. (locative plural)m. (distributive doubling) in which particular
च ca ind. (indeclinable) and
भावेषु bhāveṣu भाव (m.) loc.pl. (locative plural) modes, forms
चिन्त्यः असि cintyaḥ asi √चिन्त् pot. (fut. (future) pass. (passive) part.) nom.sg. (nominative singular)m. + √अस् pres. (present) 2sg. you are to be contemplated
भगवन् bhagavan भगवत् (m.) voc.sg. (vocative singular) O Bhagavān
मया mayā अस्मद् ins.sg. (instrumental singular) by me

As it is stated in the previous chapter, the Supreme Personality of Godhead is covered by His yoga-māyā. Only surrendered souls and devotees can see Him. Now Arjuna is convinced that his friend, Kṛṣṇa, is the Supreme Godhead, but he wants to know the general process by which the all-pervading Lord can be understood by the common man. Common men, including the demons and atheists, cannot know Kṛṣṇa, because He is guarded by His yoga-māyā energy. Again, these questions are asked by Arjuna for their benefit. The superior devotee is concerned not only for his own understanding but for the understanding of all mankind. So Arjuna, out of his mercy, because he is a Vaiṣṇava, a devotee, is opening for the common man the understanding of the all-pervasiveness of the Supreme Lord. He addresses Kṛṣṇa specifically as yogin because Śrī Kṛṣṇa is the master of the yoga-māyā energy, by which He is covered and uncovered to the common man. The common man who has no love for Kṛṣṇa cannot always think of Kṛṣṇa; therefore he has to think materially. Arjuna is considering the mode of thinking of the materialistic persons of this world. The words keṣu keṣu ca bhāveṣu refer to material nature (the word bhāva means “physical things”). Because materialists cannot understand Kṛṣṇa spiritually, they are advised to concentrate the mind on physical things and try to see how Kṛṣṇa is manifested by physical representations.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
17. O master of yoga māyā, by what method of thinking can I know You at all times? How should I think of You with devotion in various objects, O Lord?
Commentary

“O Lord, one who possesses the yoga-māyā-śakti (yogin)!” This is similar to the construction of vanamalin, one who wears a garland of flowers. How can I, thinking of You, know You (vidyām) at all times? Of course you say bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: only by bhakti can I be known as I am in truth. (BG 18.55) But in which objects (bhāveṣu) can I think of You? This means “How can I perform bhakti by thinking of You in various objects?”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
17. O master of yoga māyā, in contemplating You constantly, in what manner should I know You? In which objects should I think of you while meditating, O Lord?
Commentary

“For what purpose are you saying this?” Yoga refers to yoga māyā and yogī means the possessor of yoga māyā śakti. O yogī, master of yoga māyā! In contemplating You intently (paricintayan) and constantly (sadā), how should I understand you as the master of yoga māyā, full of unlimited, auspicious qualities? In which objects do you reveal Yourself (keṣu keṣu bhāveṣu) so that I can meditate upon You? Answer both of these questions. This can be done through describing the vibhūtis. Thus, teach me about those vibhūtis.

Bhūrijana Dāsa Gauḍīya
Translation
O Krsna, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead? (com) Krsna is yoga because He is covered by His yoga maya ‑ paricintayan ‑ thinking around You only. "I can be known only by bhakti, please teach me. "Cintan bhakti" thinking of You will be my devotion and while doing this I'll work." Gita Bhushan: "How will I know You who has all auspicious qualities and who is the Lord of yoga maya. How should I meditate on You?" Krsna: "Tell Me clearly what you want Me to do? Show My opulences or how I should be meditated upon?" Arjuna: "O Janardana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words." (text 18) Visvanath: Krsna: "Why you are again and again asking? I've answered with aham sarvasya 10.8. I've already explained." Arjuna: "That's just seed. Explain to me more in detail. Ja nardhana ‑ means killer of people. Why? By Your sweet teachings, You have created greed in Me and by that You are making me beg more and more from You." (ardana means beg also) "My ears have become the agent for taste by Your speaking." (like tongue). Gita Bhushan: "I've already spoken ajo pi sam 4.6. raso ham apso. I've spoken so many times, why are you again asking?" Vistarena ‑ "I want to hear in detail. By hearing Your sweet opulences, I'm still dissatisfied."
Commentary

Krsna has already said that one who knows His opulences become united with Him in Yoga. He said that in the end of Section A of this Chapter (10:7). Arjuna wants to know about Krsna from Krsna, about all His opulences. If he doesn't hear about Krsna , from Krsna, Krsna will remain unknowable. Krsna asks Arjuna: "What you want to hear? You want Me to tell you how you can meditate on Me or remember Me?" Arjuna answers in next text, that he wants to hear more and more about Krsna and how he can be meditating upon Him.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Hearing increases rememberance – By hearing of Krishna’s opulences one will ‘always remember

Him’ and ‘think of Him’.

In this verse Arjuna asks the following questions:
How shall I constantly think of You
How shall I know You
In what various forms are You to be remembered

FOCUS OF LEARNING IN 10.16

(a) Arjuna’s platform of understanding

Already satisfied – He is already satisfied with his understanding of Krishna
Has achieved Krishna’s grace – By Krishna’s grace Arjuna has personal experience, intelligence and knowledge and whatever else one may have through all these agencies and thus he has complete understanding

(b) Then what is the cause of Arjuna’s inquiry

Arjuna is asking on behalf of the common people
People in general and impersonalists in particular concern themselves mainly with the all pervading nature of the Supreme

FOCUS OF LEARNING IN 10.15

(a) Bhagavad-gita is the statement of Krishna and should be understood from Krishna as Arjuna did

How to understand Krishna, the Supreme Truth – Receive Bhagavad-gita only from Krishna or any person who is in a devotional relationship with Him e.g. Arjuna and his followers
Avoid commentaries by mental speculators or persons of a demoniac and atheistic mentality mental speculation that takes one away from Supreme Lord is a serious sin

(b) Truth about Krishna is established by ‘realizations of Arjuna’ as follows –

‘Purusottama’ – which implies that Krishna is addressed as “The Supreme Person”
Bhagavan is the last stage of understanding the Absolute Truth (Ref. SB 1.2.11)
Common man or even a liberated man, who has realized impersonal feature or Paramatma feature – but may not understand God’s personality
Sometimes impersonalists accept Krishna as authority, yet cannot understand him as Purusottama
‘Bhuta-bhavana’ – Yet one still may not understand “Krishna as the father of all living entities” – therefore Krishna is addressed as Bhuta-bhavana
‘Bhutesa’ – The Supreme Controller of everyone, all living entities
‘Deva-deva’ – The original and worshipable God of all the demigods
‘Jagat-pati’ – Supreme Proprietor of everything (Lord of the Universe)
Śrī Śaṅkarācārya Classical
Translation
10.17 O Yogi, katham, how; aham vidyam, shall I know tvam, You; sada pari-cintayan, by remaining ever-engaged in meditation? Ca, and; kesu kesu bhavesu, through what objects; bhagvan, O Lord; cintah asi, are You to be meditated on; maya, by me?
Śrī Rāmānujācārya Classical
Translation
10.17 I, 'Your devotee' (Yogin), namely, one engaged in Bhakti Yoga, and 'constantly meditating on You' with devotion, namely, embarked on meditation on You, - how am I to know You, the object of meditation, as possessing a multitude of auspicious attributes like sovereignty etc.? And in what varied modes of mental dispositions, which are as yet untold and which are different from the intelligence, knowledge etc., described earlier, are You the Controller of all, to be meditated upon by me.
Śrī Abhinavagupta Classical
Translation
10.17 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
10.17 How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?
Commentary

10.17 कथम् how? विद्याम् shall know? अहम् I? योगिन् O Yogin? त्वाम् Thee? सदा always? परिचिन्तयन् meditating? केषु केषु in what and what? च and? भावेषु aspects? चिन्त्यः to be thought of? असि (Thou) art? भगवन् O blessed Lord? मया by me.Commentary Arjuna says O Lord? how may I know Thee by constant meditation In what aspects art Thou to be thought of by me Even when I think of external objects I can meditate on Thee in Thy particular manifestations in them if I have a detailed knowledge of Thy glories. Therefore deign to tell me? without reserve? of Thy own glories. Then only can I behold oneness everywhere.

Swami Gambhīrānanda Classical
Translation
10.17 O Yogi, [Here yoga stands for the results of yoga, viz omniscience, omnipotence, etc.; one possessed of these is a yogi. (See Comm. on 10.7)] how shall I know You by remaining ever-engaged in meditation? And through what objects, O Lord, are You to be meditated on by me?
Shri Purohit Swami Classical
Translation
10.17 O Master! How shall I, by constant meditation, know Thee? My Lord! What are Thy various manifestations through which I am to mediate on Thee?
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)
Related verses
Concepts
BhavaMaya
How shall I know You constantly thinking of You? In what forms should You be remembered?
Practical Applications
  • Ask Kṛṣṇa to teach you how to remember Him.
  • Don't assume you know how; the Gītā gives technique.
  • Receive the answer that follows.
Reflection Questions
  • Where have I winged remembrance instead of asking for technique?
  • What technique have I been ignoring?

A new student of music asks the master: 'In what raga shall I begin? What hour, what mood, what form?' Not because the master is unavailable to him, but because the field is wide and the student wants concrete handholds. Arjuna here makes the same humble, practical request — give me the specific forms in which to remember You.

Haridāsa Ṭhākura's daily count

Haridāsa Ṭhākura's answer to verse 17's question was three hundred thousand names a day. He did not constantly think of Kṛṣṇa as an abstract Absolute — he constantly chanted Kṛṣṇa's name, a specific bhāva, a definite form of remembrance.

When Caitanya Mahāprabhu asked how he kept the count, Haridāsa explained that the names themselves carried him through. The verse's keṣu keṣu bhāveṣu — 'in which various natures shall I remember You?' — Haridāsa answered with one supreme bhāva: the holy name. The next thirty centuries' worth of devotees have followed his answer.

📝 My note

Bhagavad-gītā 10.18

↗
विस्तरेणात्मनो योगं विभूतिं च जनार्दन । भूय: कथय तृप्‍तिर्हि श‍ृण्वतो नास्ति मेऽमृतम् ॥ १८ ॥
vistareṇātmano yogaṁ
[vistarenaatmano yogam]
vibhūtiṁ ca janārdana
[vibhootim cha janaardana]
bhūyaḥ kathaya tṛptir hi
[bhooyah kathaya triptir hi]
śṛṇvato nāsti me ’mṛtam
[shrinvato naasti me ’mritam]
vistareṇa — in detail ātmanaḥ — Your yogam — mystic power vibhūtim — opulences ca — also jana - ardana — O killer of the atheists bhūyaḥ — again kathaya — describe tṛptiḥ — satisfaction hi — certainly śṛṇvataḥ — hearing na asti — there is not me — my amṛtam — nectar .
Blended reading (Sanskrit + English inline)
vistareṇātmano yogaṁ
vistareṇa
in detail
ātmanaḥ
Your
yogam
mystic power
vibhūtiṁ ca janārdana
vibhūtim
opulences
ca
also
jana - ardana
O killer of the atheists
bhūyaḥ kathaya tṛptir hi
bhūyaḥ
again
kathaya
describe
tṛptiḥ
satisfaction
hi
certainly
śṛṇvato nāsti me ’mṛtam
śṛṇvataḥ
hearing
na asti
there is not
me
my
amṛtam
nectar .
  • 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.
  • 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.
  • jana - ardana — 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.
  • 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.
  • 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.
O Janārdana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna confesses a refined craving: he cannot get enough of Kṛṣṇa's words. He calls them 'amṛta' — nectar — and asks for further detail. The verse models the spiritual hearer whose appetite grows with each draught.
Further notes (विवरण · Vivaraṇa)
Tṛpti (satiety) used negatively is a Vedic trope for inexhaustible relish — applied to soma, here transferred to Kṛṣṇa's vacas. The vocative Janārdana ('mover of men, ender of ignorance') reinforces the request: the very name promises what is being asked for. Cross-ref Bhāgavatam 1.1.19, where the same nectar-metaphor is canonized for hearing Kṛṣṇa-līlā.
Prose order (अन्वय · Anvaya)
हे जनार्दन! आत्मनः योगं विभूतिं च विस्तरेण भूयः कथय; हि श‍ृण्वतः मे अमृतम् (वचनं श्रोतुं) तृप्तिः न अस्ति ।
he janārdana! ātmanaḥ yogaṃ vibhūtiṃ ca vistareṇa bhūyaḥ kathaya; hi śa‍ṛṇvataḥ me amṛtam (vacanaṃ śrotuṃ) tṛptiḥ na asti |
O Janārdana, once more describe in detail Your yogic power and opulence; for there is no satiety in me as I listen to Your nectar-like (words).
Word split (पदच्छेद · Padaccheda)
विस्तरेण आत्मनः योगं विभूतिं च जनार्दन । भूयः कथय तृप्तिः हि श‍ृण्वतः न अस्ति मे अमृतम् ॥
vistareṇa ātmanaḥ yogaṃ vibhūtiṃ ca janārdana | bhūyaḥ kathaya tṛptiḥ hi śa‍ṛṇvataḥ na asti me amṛtam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
विस्तरेण vistareṇa विस्तर (m.) ins.sg. (adv.) in detail
आत्मनः ātmanaḥ आत्मन् (m.) gen.sg. (genitive singular) of (Your) Self
योगम् yogam योग (m.) acc.sg. (accusative singular) yogic power
विभूतिम् vibhūtim विभूति (f.) acc.sg. (accusative singular) opulence
च ca ind. (indeclinable) and
जनार्दन janārdana जनार्दन (m.) voc.sg. (vocative singular) O Janārdana
भूयः bhūyaḥ ind. (indeclinable), comparative adv. again, further
कथय kathaya √कथ् caus. (causative) impv. 2sg.par. (parasmaipada / active voice) please tell
तृप्तिः tṛptiḥ तृप्ति (f.) nom.sg. (nominative singular) satiety
हि hi ind. (indeclinable), causal for, because
श‍ृण्वतः śa‍ṛṇvataḥ √श्रु pres. (present) act. part. gen.sg. (genitive singular)m. of (me) listening
न अस्ति मे na asti me ind. (indeclinable) + √अस् pres. (present) 3sg. + अस्मद् gen.sg. (genitive singular) there is no … of me
अमृतम् amṛtam अमृत (n.) acc.sg. (accusative singular) nectar (i.e. Your nectar-words)

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.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
18. O Janārdana, please tell me again in detail about Your vibhūtis and Your bhakti-yoga. Hearing Your nectar, I have no satiation.
Commentary

“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.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
18. O Janārdana, please tell me again in detail about Your vibhūtis and Your bhakti yoga. Hearing Your nectar, I have no satiation.
Commentary

“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.

Bhūrijana Dāsa Gauḍīya
Commentary

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) ]

Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Hearing about Krishna is like relishing nectar

Thus by remembering Krishna, ‘one can relish great nectar’
One is ‘never satiated’ by hearing about Krishna

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:

For sake of common people – On behalf of the common people, and especially impersonalists, who in particular concern themselves with the “all pervading nature of the Supreme”
For sake of a materialist – Also wants to know how a materialist who is absorbed in physical things can see Krishna manifested by physical representations (10.17)
For personal absorbtion – Arjuna wants to know how shall I constantly think of You (10.17)
To taste the nectar – Wants to hear more and more and taste the nectar of His words (10.18)

FOCUS OF LEARNING IN 10.18

(a) Supporting Ref. SB 1.1.19 – “Saunaka Rsi to Suta Goswami”

(b) ‘Amrtam’ – Nectar

Any statement concerning Krishna is like nectar
This nectar can be perceived by practical experience
Such topics are ever-fresh and not like other modern histories and stories
Example of ever-fresh literatures – Puranas are the histories that relate to the pastimes of the Lord

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” –

Refers to material nature – “How to see Krishna manifested by physical representations”
Common man has no love for Krishna and has to think materially

(c) Nature of Arjuna as a Vaishnava –

Asking questions for common man’s benefit
Opening for common man the understanding of all pervasiveness of Supreme Lord
Śrī Śaṅkarācārya Classical
Translation
10.18 O Janardana: ardana is derived from ard, in the sense of the act of going; by virtue of making the janas, the demons who are opposed to the gods, go to hell etc. He is called Jana-ardana. Or, He is called so because He is prayed to [The verbal root ard has got a second meaning, 'to pray'.] by all beings for the sake of human goals, viz prosperity and Liberation. Kathaya, narrate to me; bhuyah, again, though spoken of earlier; atmanah, Your own; yogam, yoga-the special ability in the form of mystic powers; and vibhutaim, the (divine) manifestations-the variety of the objects of meditation; vistarena, elaborately. Hi, for; srnvatah, while hearing; (Your) amrtam, nectar-like speech issuing out of Your mouth; na asti, there is no; trptih, satiety; me, in me.
Śrī Rāmānujācārya Classical
Translation
10.18 Speak to me again in full, your association with the alities of being the creator etc., and Your sovereignty, Your rulership, which have been briefly described in 'I am the origin of all; from Me proceed everything' (10.8). For I am not satiated by hearing Your ambrosial words. The meaning is, 'My enthusiasm to know more and more of your ambrosial teachings is known to You.'
Śrī Abhinavagupta Classical
Translation
10.18 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
10.18 Tell me again in detail, O Krishna, of Thy Yogic power and glory; for I am not satiated with what I have heard of Thy life-giving and nectar-like speech.
Commentary

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.

Swami Gambhīrānanda Classical
Translation
10.18 O Janardana, narrate to me again [In addition to what has been said in the seventh and ninth chapters.] Your onw yoga and (divine) manifestations elaborately. For, while hearing (Your) nectar-like (words), there is no satiety in me.
Shri Purohit Swami Classical
Translation
10.18 Tell me again, I pray, about the fullness of Thy power and Thy glory; for I feel that I am never satisfied when I listen to Thy immortal words.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
Tell me again in detail of Your yogic mystery and opulences; I never tire of hearing Your nectarean words.
Practical Applications
  • Treat hearing Kṛṣṇa's words as nectar, not lecture.
  • Notice your own attention quality during scripture-reading.
  • Cultivate the appetite by feeding it.
Reflection Questions
  • 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.

Parīkṣit not eating, not drinking

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.'

The gopīs at the rāsa

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

Section 4 (10.19–10.42)
Krishna’s opulences Krishna describes the most prominent among His
Section overview

limitless, all-pervading opulences

Names His opulences and then explains that these opulences simply indicate a fraction of His glory
Because He pervades and supports the entire universe with a mere fragment of His total potency
KRISHNA’S OPULENCES

Bhagavad-gītā 10.19

↗
श्रीभगवानुवाच हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतय: । प्राधान्यत: कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १९ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
hanta te kathayiṣyāmi
[hanta te kathayishyaami]
divyā hy ātma-vibhūtayaḥ
[divyaa hy aatma-vibhootayah]
prādhānyataḥ kuru-śreṣṭha
[praadhaanyatah kuru-shreshtha]
nāsty anto vistarasya me
[naasty anto vistarasya me]
śrī - bhagavān uvāca — the Supreme Personality of Godhead said hanta — yes te — unto you kathayiṣyāmi — I shall speak divyāḥ — divine hi — certainly ātma - vibhūtayaḥ — personal opulences prādhānyataḥ — which are principal kuru - śreṣṭha — O best of the Kurus na asti — there is not antaḥ — limit vistarasya — to the extent me — My .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
hanta
yes
hanta te kathayiṣyāmi
te
unto you
kathayiṣyāmi
I shall speak
divyā hy ātma-vibhūtayaḥ
divyāḥ
divine
hi
certainly
ātma - vibhūtayaḥ
personal opulences
prādhānyataḥ kuru-śreṣṭha
prādhānyataḥ
which are principal
kuru - śreṣṭha
O best of the Kurus
nāsty anto vistarasya me
na asti
there is not
antaḥ
limit
vistarasya
to the extent
me
My .
  • hanta — yes, indeed
    An exclamation of glad assent. Kṛṣṇa is not reluctantly answering; the word marks His pleasure at being asked. The chapter's whole catalog flows from this small note of yes.
  • divyāḥ — divine
    Same word as verse 16 — these are transcendental opulences, not material grandeur. The forthcoming list of mountains, weapons, animals, etc., are to be read as divya manifestations, not natural-history specimens.
  • ātma - vibhūtayaḥ — personal opulences
    Compound: ātma (own) + vibhūtayaḥ (opulences). 'My own.' Kṛṣṇa stakes personal ownership of the list to come — these are not third-party glories He admires but extensions of His own nature.
  • prādhānyataḥ — which are principal
    From pradhāna, 'principal, primary.' The verse confesses a selection criterion: only the chief items. The infinite cannot be exhausted; the principal can at least be indicated.
  • antaḥ — limit
    'End, boundary.' Na asty antaḥ — there is no end. The chapter's whole list is offered against this disclaimer, ensuring no reader mistakes the catalog for the totality.
The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa accepts Arjuna's request but flags a built-in limitation: even He will speak only 'by principal examples' (prādhānyataḥ), because His expanse has no end. The catalogue that follows is thus a representative sampling, not a totality.
Further notes (विवरण · Vivaraṇa)
The particle hanta signals warmth — 'all right, since you ask.' Prādhānyataḥ is a key disclaimer for hermeneutics: every subsequent 'I am X among Y' must be read as 'representative' rather than exhaustive. The verse models the pedagogical principle of selection and resonates with 7.21–22, where Kṛṣṇa acknowledges that aspirants approach Him through particular forms.
Prose order (अन्वय · Anvaya)
हे कुरु-श्रेष्ठ! हन्त, ते दिव्याः आत्म-विभूतयः प्राधान्यतः हि कथयिष्यामि; मे विस्तरस्य अन्तः न अस्ति ।
he kuru-śreṣṭha! hanta, te divyāḥ ātma-vibhūtayaḥ prādhānyataḥ hi kathayiṣyāmi; me vistarasya antaḥ na asti |
O best of the Kurus, well then! I shall describe to you My divine personal opulences, but only by their principal (examples), for there is no end to My extent.
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
हन्त ते कथयिष्यामि दिव्याः हि आत्म-विभूतयः । प्राधान्यतः कुरु-श्रेष्ठ न अस्ति अन्तः विस्तरस्य मे ॥
hanta te kathayiṣyāmi divyāḥ hi ātma-vibhūtayaḥ | prādhānyataḥ kuru-śreṣṭha na asti antaḥ vistarasya me ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
हन्त hanta ind. (indeclinable), affirmative particle well then, indeed
ते te युष्मद् dat.sg. (dative singular) to you
कथयिष्यामि kathayiṣyāmi √कथ् caus. (causative) fut. (future) 1sg.par. (parasmaipada / active voice) I shall tell
दिव्याः divyāḥ दिव्य (adj.) nom.pl. (nominative plural)f. divine
हि hi ind. (indeclinable), emphatic indeed
आत्म-विभूतयः ātma-vibhūtayaḥ आत्मन् + विभूति (f.) nom.pl. (nominative plural), tatpuruṣa cpd. (compound) personal opulences
प्राधान्यतः prādhānyataḥ ind. (-tas suffix) in (their) principal (forms)
कुरु-श्रेष्ठ kuru-śreṣṭha कुरु + श्रेष्ठ (adj.) voc.sg. (vocative singular)m., tatpuruṣa cpd. (compound) O best of the Kurus
न अस्ति अन्तः na asti antaḥ ind. (indeclinable) + √अस् 3sg. + अन्त (m.) nom.sg. (nominative singular) there is no end
विस्तरस्य vistarasya विस्तर (m.) gen.sg. (genitive singular) of (My) expanse
मे me अस्मद् gen.sg. (genitive singular) of Me

It is not possible to comprehend the greatness of Kṛṣṇa and His opulences. The senses of the individual soul are limited and do not permit him to understand the totality of Kṛṣṇa’s affairs. Still the devotees try to understand Kṛṣṇa, but not on the principle that they will be able to understand Kṛṣṇa fully at any specific time or in any state of life. Rather, the very topics of Kṛṣṇa are so relishable that they appear to the devotees as nectar. Thus the devotees enjoy them. In discussing Kṛṣṇa’s opulences and His diverse energies, the pure devotees take transcendental pleasure. Therefore they want to hear and discuss them. Kṛṣṇa knows that living entities do not understand the extent of His opulences; He therefore agrees to state only the principal manifestations of His different energies. The word prādhānyataḥ (“principal”) is very important because we can understand only a few of the principal details of the Supreme Lord, for His features are unlimited. It is not possible to understand them all. And vibhūti, as used in this verse, refers to the opulences by which He controls the whole manifestation. In the Amara-kośa dictionary it is stated that vibhūti indicates an exceptional opulence. The impersonalist or pantheist cannot understand the exceptional opulences of the Supreme Lord nor the manifestations of His divine energies. Both in the material world and in the spiritual world His energies are distributed in every variety of manifestation. Now Kṛṣṇa is describing what can be directly perceived by the common man; thus part of His variegated energy is described in this way.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
19. The Lord said: By My mercy, I will tell you about the chief of My excellent vibhūtis. O best of the Kurus, there is no end to My manifestations.
Commentary

Oh (hanta), out of mercy, I will tell you about these vibhūtis. I will speak of the chief ones, because there is no end to their number. Vibhutayaḥ is used for vibhutīḥ (feminine plural accusative). These vibhūtis are excellent (divya), not like grass or bricks. The word vibhūti includes both material and spiritual manifestations of power of the Lord. Because they all arise from the śakti of the Lord, they should all be considered as worthy of meditation as forms of the Lord, though some are preferable to others.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
19. By My mercy, I will tell you about the chief of My excellent vibhūtis. O best of the Kurus, there is no end to My manifestations.
Commentary

Being asked, the Lord here replies. Hanta here expresses compassion. Vibhūtayaḥ is again used instead of vibhūtīḥ. I will speak about My vibhūtis which are remarkable, not like grass and bricks. I will speak of the chief ones, since there is no end to describing them all. The word vibhūti should be understood to mean powerful objects which exhibit the Lord’s sense of control. Amara Kośa says vibhūtis means power and wealth (vibhūtir bhūtir aiśvaryam). Common and refined items will be described in their capacity as vibhūtis. All of these should be thought of as the Lord’s self to some degree, in that they suggest the powers of the Lord of all things. The approved, direct forms of the Lord have been described conclusively. Those forms are useful for meditation as they are. They should not be considered like the limited representations of His śakti, which are mentioned in this chapter.

Bhūrijana Dāsa Gauḍīya
Commentary

Here Krsna uses the word 'hanta', which means also 'dear one'. Like sometimes two lovers address each other by the word 'honey', meaning 'very dear', here also Krsna applies this intimate word to address Arjuna. First Krsna will describe His spiritual energy.

[2. Krsna says that He is the Supersou, the sun, the moon, Lord Siva, Mount Meru, the ocean, OM, japa, the Himalayas, the monarch, the thunderbolt, Yamaraja, time, the wind, the shark, death, spring, gambling, splendor, adventure, strength, silence, and wisdom. (20‑38) ]

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Kṛṣṇa begins His description by saying, hanta. Hanta is a form of address expressing tenderness.

Kṛṣṇa is so pleased by Arjuna’s inquiry that He reciprocates by saying, “Oh, hanta [yes], I will speak

about My opulences.”

Śrī Śaṅkarācārya Classical
Translation
10.19 Kuru-srestha, O best of the Kurus; hanta, now; since, on the other hand, it is not possible to speak exhaustively of them even in a hundred years, (there-fore) pradhanyatah, according to their importance, according as those manifestations are pre-eminent in their respective spheres; kathayisyami, I shall described; te, to you; atma-vibhutayah, My own glories; which are (hi, indeed) divyah, divine, heavenly. Na asti there is no; antah, end; me, to My; vistarasya, manifestations. 'Of those, now listen to the foremost:'
Śrī Rāmānujācārya Classical
Translation
10.19 The Lord said O Arjuna, I shall tell you My auspicious manifestations - those that are prominent among these. The term 'Pradhanya' connotes pre-eminence. For it will be said, 'Know Me to be the chief among family priests' (10.24). I shall declare to you those that are prominent in the world. For it would not be possible to tell or listen to them in detail, because there is no limit to them. To be a Vibhuti, the manifestation referred to should be under the control of the Lord; because it is stated: 'He who in truth knows this supernal manifestation and the seat of auspicious attributes' (10.7), after listing the various kinds of mental dispositions like intelligence etc., of all beings. Similarly it has been stated there that 'being the creator etc.,' is meant by the term Yoga, and that their 'being actuated,' meant by the term Vibhuti. Again it is stated: 'I am the origin of all; from me proceed everything; thinking thus, the wise worship Me with all devotion' (10.8). Sri Krsna clearly declares that he rules over all creatures by actuating them from within as their Self. He also declares His being the creator, sustainer and destroyer of everything, as connected by the term Yoga.
Śrī Abhinavagupta Classical
Translation
10.19 See Comment under 10.42
Swami Sivananda Classical
Translation
10.19 The Blessed Lord said Very well! Now I will declare to thee My divine glories in their prominence, O Arjuna; there is no end to their detailed description.
Commentary

10.19 हन्त now? very well? ते to thee? कथयिष्यामि (I) will declare? दिव्याः divine? हि indeed? आत्मविभूतयः My glories? प्राधान्यतः in their prominence? कुरुश्रेष्ठ O best of the Kurus? न not? अस्ति is? अन्तः end? विस्तरस्य of detail? मे of Me.Commentary Now I will tell you of My most prominent divine glories. My glories are illimitable it is not possible to describe all of them.

Swami Gambhīrānanda Classical
Translation
10.19 The Blessed Lord said O best of the Kurus, now, according to their importance, I shall described to you My onw glories, which are indeed divine. There is no end to my manifestations.
Shri Purohit Swami Classical
Translation
10.19 Lord Shri Krishna replied: So be it, My beloved fried! I will unfold to thee some of the chief aspects of My glory. Of its full extent there is no end.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)
Related verses
BG 7.8 BG 10.40 BG 11.32 SB 2.7.1 SB 11.16.6 SB 1.3.26 CC Madhya 20.100 CC Madhya 20.185 CC Ādi 5.79 Śvetāśvatara Upaniṣad 6.8Bṛhadāraṇyaka Upaniṣad 2.5.19
Concepts
Japa
I shall describe to you the principal of My divine opulences — there is no end to My grandeur.
Practical Applications
  • Trust that Kṛṣṇa's grandeur exceeds any list.
  • Use the listed opulences as starting points, not exhaustive.
  • Continue noticing Him in unlisted places.
Reflection Questions
  • Where have I noticed Him beyond the standard list?
  • How might I keep noticing?

A botanist asked to describe a forest can only point to the most prominent trees — the redwood, the ancient oak, the rare orchid — because to list every leaf would take longer than the lifespan of the questioner. So Kṛṣṇa agrees to speak only of His prādhānya — the principal opulences — confessing in the same breath that the total has no end.

Sūta Gosvāmī's selection

Asked by the Naimiṣāraṇya sages to recount everything about Kṛṣṇa, Sūta Gosvāmī began the Bhāgavatam — but he too selected. He emphasized the pastimes Vyāsa had compiled, the principal avatāras, the central devotees.

He did not pretend completeness. The Bhāgavatam itself opens with the famous statement that the Lord's glories are infinite, and only a few drops are being narrated. This verse — kuruṣreṣṭha, na asty antaḥ — is the model for every honest narrator of Kṛṣṇa's līlā that has come since.

📝 My note

Bhagavad-gītā 10.20

↗
अहमात्मा गुडाकेश सर्वभूताशयस्थित: । अहमादिश्च मध्यं च भूतानामन्त एव च ॥ २० ॥
aham ātmā guḍākeśa
[aham aatmaa gudaakesha]
sarva-bhūtāśaya-sthitaḥ
[sarva-bhootaashaya-sthitah]
aham ādiś ca madhyaṁ ca
[aham aadish cha madhyam cha]
bhūtānām anta eva ca
[bhootaanaam anta eva cha]
aham — I ātmā — the soul guḍākeśa — O Arjuna sarva - bhūta — of all living entities āśaya - sthitaḥ — situated within the heart aham — I am ādiḥ — the origin ca — also madhyam — middle ca — also bhūtānām — of all living entities antaḥ — end eva — certainly ca — and .
Blended reading (Sanskrit + English inline)
aham ātmā guḍākeśa
aham
I
ātmā
the soul
guḍākeśa
O Arjuna
sarva-bhūtāśaya-sthitaḥ
sarva - bhūta
of all living entities
āśaya - sthitaḥ
situated within the heart
aham
I am
aham ādiś ca madhyaṁ ca
ādiḥ
the origin
ca
also
madhyam
middle
ca
also
bhūtānām anta eva ca
bhūtānām
of all living entities
antaḥ
end
eva
certainly
ca
and .
  • ātmā — the soul, the Supersoul
    Here specifically paramātmā — the indwelling form of the Lord in every heart. The verse claims a non-trivial identity: the inmost reality of every being is Kṛṣṇa Himself in His Supersoul aspect.
  • guḍākeśa — O Arjuna (conqueror of sleep)
    Vocative compound: guḍāka (sleep) + īśa (lord). Arjuna's title as one who has mastered sleep. The address fits: only the wakeful, the one who has conquered slumber, can hear that He sits in every heart.
  • āśaya - sthitaḥ — situated within the heart
    Compound: āśaya (resting-place, heart) + sthitaḥ (situated). Locates the Supersoul precisely. Not a vague pervasion — a specific seat, hṛd-deśa, the heart-region of every being.
  • ādiḥ — the origin
    Beginning. Echoes the prabhavaḥ of verse 8 and the ādi-devam of verse 12. Each repetition tightens the claim: of every being, Kṛṣṇa is where the timeline starts.
  • madhyam — middle
    Not only beginning and end, but the in-between. The sustaining present. The verse closes every gap: there is no moment in a being's existence that is not Kṛṣṇa.
  • antaḥ — end
    Same word as verse 19's 'limit,' but here 'end of beings.' Even dissolution is Kṛṣṇa. The being does not exit into nothing; it exits back into its source.
I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The catalogue opens with the deepest opulence: Kṛṣṇa is the Self within all beings and the entire temporal arc — origin, duration, dissolution. He frames every subsequent specific vibhūti against this universal backdrop.
Further notes (विवरण · Vivaraṇa)
Beginning the list with antaryāmin (Self-in-the-heart) and with ādi-madhya-anta is theologically deliberate: before any outward example, the most intimate and the most encompassing are stated. Cross-ref BG 7.6 (ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas), 13.17, and BG 15.13–15. The vocative Guḍākeśa ('one who has mastered sleep') subtly compliments Arjuna's wakefulness as listener.
Prose order (अन्वय · Anvaya)
हे गुडाकेश! अहं सर्व-भूत-आशय-स्थितः आत्मा (अस्मि); अहम् एव भूतानाम् आदिः च मध्यं च अन्तः च (अस्मि) ।
he guḍākeśa! ahaṃ sarva-bhūta-āśaya-sthitaḥ ātmā (asmi); aham eva bhūtānām ādiḥ ca madhyaṃ ca antaḥ ca (asmi) |
O Guḍākeśa, I am the Self seated in the inner cavity of all beings; I alone am the beginning, the middle, and the end of all beings.
Word split (पदच्छेद · Padaccheda)
अहम् आत्मा गुडाकेश सर्व-भूत-आशय-स्थितः । अहम् आदिः च मध्यं च भूतानाम् अन्तः एव च ॥
aham ātmā guḍākeśa sarva-bhūta-āśaya-sthitaḥ | aham ādiḥ ca madhyaṃ ca bhūtānām antaḥ eva ca ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अहम् aham अस्मद् nom.sg. (nominative singular) I
आत्मा ātmā आत्मन् (m.) nom.sg. (nominative singular) the (innermost) Self
गुडाकेश guḍākeśa गुडाका + ईश (m.) voc.sg. (vocative singular), tatpuruṣa cpd. (compound) O conqueror of sleep (Arjuna)
सर्व-भूत-आशय-स्थितः sarva-bhūta-āśaya-sthitaḥ सर्व + भूत + आशय (m.) + √स्था p.p.p. (past passive participle) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) situated in the hearts of all beings
अहम् आदिः aham ādiḥ अस्मद् + आदि (m.) nom.sg. (nominative singular) I am the beginning
च मध्यम् ca madhyam ind. (indeclinable) + मध्य (n.) nom.sg. (nominative singular) and the middle
अन्तः antaḥ अन्त (m.) nom.sg. (nominative singular) the end
एव च eva ca ind. (indeclinable) + ind. (indeclinable) also indeed
भूतानाम् bhūtānām भूत (n.) gen.pl. (genitive plural) of beings

In this verse Arjuna is addressed as Guḍākeśa, which means “one who has conquered the darkness of sleep.” For those who are sleeping in the darkness of ignorance, it is not possible to understand how the Supreme Personality of Godhead manifests Himself in various ways in the material and spiritual worlds. Thus this address by Kṛṣṇa to Arjuna is significant. Because Arjuna is above such darkness, the Personality of Godhead agrees to describe His various opulences. Kṛṣṇa first informs Arjuna that He is the soul of the entire cosmic manifestation by dint of His primary expansion. Before the material creation, the Supreme Lord, by His plenary expansion, accepts the puruṣa incarnation, and from Him everything begins. Therefore He is ātmā, the soul of the mahat-tattva, the universal elements. The total material energy is not the cause of the creation; actually the Mahā-viṣṇu enters into the mahat-tattva, the total material energy. He is the soul. When Mahā-viṣṇu enters into the manifested universes, He again manifests Himself as the Supersoul in each and every entity. We have experience that the personal body of the living entity exists due to the presence of the spiritual spark. Without the existence of the spiritual spark, the body cannot develop. Similarly, the material manifestation cannot develop unless the Supreme Soul, Kṛṣṇa, enters. As stated in the Subāla Upaniṣad, prakṛty-ādi-sarva-bhūtāntar-yāmī sarva-śeṣī ca nārāyaṇaḥ: “The Supreme Personality of Godhead is existing as the Supersoul in all manifested universes.” The three puruṣa-avatāras are described in Śrīmad-Bhāgavatam. They are also described in the Nārada Pañcarātra, one of the Sātvata-tantras. Viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ: the Supreme Personality of Godhead manifests three features – as Kāraṇodaka-śāyī Viṣṇu, Garbhodaka-śāyī Viṣṇu and Kṣīrodaka-śāyī Viṣṇu – in this material manifestation. The Mahā-viṣṇu, or Kāraṇodaka-śāyī Viṣṇu, is described in the Brahma-saṁhitā (5.47) . Yaḥ kāraṇārṇava-jale bhajati sma yoga-nidrām: the Supreme Lord, Kṛṣṇa, the cause of all causes, lies down in the cosmic ocean as Mahā-viṣṇu. Therefore the Supreme Personality of Godhead is the beginning of this universe, the maintainer of the universal manifestations, and the end of all energy.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
20. O conqueror of sleep, I am the soul of prakṛti, situated as the spirit within each universe, and within each living entity. I alone am the creation, maintenance and destruction of all creatures.
Commentary

First you should think of Me alone as the cause of all these vibhūtis by using just one of My portions. I am ātmā, the soul within prakṛti; I am the creator of the mahat-tattva, the puruṣa, the Paramātmā (Karaṇodakaśāyī). O one who conquers sleep (Guḍākeśa), you are qualified for meditation since you do not sleep. I am situated in the aggregate of all beings (vairājas), as the antaryāmī of the virāṭ (Garbhodakaśāyī). I am also situated within the hearts of all living entities, as the antaryāmī of the individuals (Kṣīrodakaśāyī). (Two meanings are given to the phrase sarva-bhutāśaya-sthitaḥ). I am the cause of the creation (adiḥ), the maintenance (madhyam) and the destruction of all entities.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
20. O conqueror of sleep, I am situated as the soul of prakṛti, as the soul of the aggregate jīvas within each universe, and as the soul within each living entity. I alone am the cause of creation, maintenance and destruction of all elements.
Commentary

Meditate upon Me as the cause of all vibhūtis in the form of My three Viṣṇu expansions for creation, maintenance and destruction of the mahattattva and other elements. O conquerer of sleep (guḍakeśa)! You are qualified to contemplate this, as you have conquered ignorance. You should think of Me as paramātmā of three forms (ātmā) for creation, maintenance and destruction, full of vibhūtis, knowledge and bliss, situated within the abode consisting of all elements (sarva bhūtāśaya sthitaḥ). Sarva bhūta refers to the basic prakṛti from pradhāna down to the earth element. I am situated within the abode of prakṛti made of all those elements, in the form of Viṣṇu in the karaṇa ocean. I am the antaryāmī within this prakṛti. I am also situated as the antaryāmī of the samāṣṭi virāḍ (aggregate person), in the form of Garbhodaśaya Viṣṇu, within the abode identifying itself as the aggregate (called vairāja) of all jīvas (sarva bhūta) in the universe . I am also situated as the antaryāmī of vyasṭi virāḍ (individual person), in the form of Kṣirodaśaya Viṣṇu, within all the individual jīvas (sarva bhūta). [Note: The phrase sarva bhūta has here been interpreted in three ways to indicate simulatneously the functions of the three puruṣa avatāras in one statement.] You should meditate on these three forms, understanding that they are My vibhūtis. Subāla Upaniṣad says: prakṛty-ādi-sarva-bhūtāntaryāmī sarva-śeṣī ca nārāyaṇaḥ Nārāyaṇa is the antaryāmī of prakṛti and other elements, and all living entities. He is the chief among all entities. Sātvata Tantra says: viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ ekaṁ tu mahataḥ sraṣṭṛ dvitīyaṁ tantu-saṁsthitam tṛtīyaṁ sarva-bhūtasthaṁ tāni jñātvā vimucyate They know the three forms of Viṣṇu as puruṣas. The first is the creator of the mahat tattva. The second is situated in the universe. The third is situated in all jīvas. Knowing these, one becomes liberated. That these puruṣas are the avatāras of the son of Vasudeva, Kṛṣṇa, is shown in three verse of Brahma Saṁhitā starting with the following: yaḥ kāraṇārṇava-jale bhajati sma yoga- nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Govinda, the ultimate and Supreme Personality of Godhead [Lord Kṛṣṇa], lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead. Brahmā Saṁhitā 5.47 I am the cause of the creation (adiḥ) continuation (madhyam), and destruction (antaḥ) of all these beings. You should think of Me alone as the form of these three puruṣas as mentioned.

Bhūrijana Dāsa Gauḍīya
Commentary

'Beings' refers to 'sentient beings'.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Reveals Krishna to be the cause of everything

SUMMARIZED THEME 10B

LORD KRISHNA MENTIONS A FEW OF HIS UNLIMITED OPULENCES (10.20 – 10.39)

PLEASE NOTE: This categorization with headings are not based on any specific authority but for ease of

memorization we have divided them into the following categories.

FOCUS OF LEARNING IN 10.20

(a) Arjuna as ‘Gudakesh’

One who has conquered the darkness of sleep
Thus one can understand how Krishna manifests Himself in various ways

(b) Krishna is the beginning, middle and end of all beings

Krishna manifests as three Purusha avartars in the material creation – Maha-Vishnu, Garbhodakasayi-Vishnu and Ksirodakasayi-Vishnu (Ref. Satavata-tantra)
Maha-Vishnu is the cause of all causes (Ref. Brahma Samhita 5.47)
Therefore Krishna is the beginning, middle and end of all the energy

(c) Lord as the Supersoul – Krishna, as the Supersoul in the heart of all living entities as Ksirodakasayi

Vishnu; Maha Vishnu is the Supersoul of Mahat-Tattva

Ref. Subala Upanisad – “The Supreme Personality of Godhead is existing as the Supersoul in all manifested universes”

FOCUS OF LEARNING IN 10.19

(a) Krishna is unlimited – Not possible to comprehend the greatness by our limited senses

(b) Then why do devotees try to understand Krishna – because:

Not on the principle to know Krishna fully at any specific time or any state of life
Rather topics of Krishna are so relishable, they appear as nectar
Devotees enjoy them and take transcendental pleasure

(c) Importance of the word ‘Pradhanyatah’ (Principal) – Krishna knows the limits of the living entities

and therefore agrees to state only the principal manifestations of His different energies.

(d) Importance of the word ‘Vibhuti’ – Refers to the opulences by which He controls the whole

manifestation. It indicates “an exceptional opulence”

PRACTICAL APPLICATION OF SECTION IV

Lord Krishna opulence is visible through the manifestations of His energies in the world. It is interesting

to see how Krishna present His glories. In general, He presents a group within the world, and then shows

how He is the prominent aspect

SUMMARISED THEME 10C*

POINTS IN PURPORTS OF 10.21 – 10.42

1. Aditya – Total 12 in number; Krishna is the principal

2. Sun – Chief of all luminaries twinkling in the sky

3. Position of moon – It is one of the stars which implies that there is only one sun in every universe (as

against modern science) and all the stars reflect the light of the sun

4. Difference between matter and spirit – Matter has no consciousness

5. Rudras – Total 11 in number; Lord Siva is predominant (In charge of mode of ignorance)

6. Kuvera – The master treasurer of demigods

7. Meru – A mountain famous for its rich natural resources

8. Asvattha – One of the highest, most beautiful trees / People often worship as daily morning ritual

9. Gandarvas – Living entities who sing beautifully; The best singer is Chitraratha

10. Uccaihsrava – The horse; Airavata the elephant – The two entities who came out from the nectar

11. King is a representative of Krishna because he is the maintainer of the kingdoms

12. Surabhi cows – Found in spiritual world, can give milk anytime and any amount

13. Kandarpa – Sex desire for presenting good sons

14. Off all the creations Krishna is the beginning, middle and end – As Maha-Vishnu He expands,

Brahma (Guna-avartar) is the secondary creator and Lord Shiva (Guna-avartar) is the annihilator. All

these agents are incarnations of material qualities of the Supreme Lord

15. Logicians – Different kinds of Logic

‘Jalpa’ – Supporting ones argument with evidence that also supports the opposing side
‘Vitanda’ – Merely trying to defeat one’s opponent
‘Vada’ – The actual conclusion

16. Books of education – 14 divisions – Four Vedas, Six Supplements, the Vedanta-sutras, Books of logic,

books of religiosity and the Puranas

17. Time is a representative of Krishna – Because in due course of time there will be a great fire and

everything will be annihilated

18. Krishna is the generating principle of all that is yet to be – How? – All the six changes of the body

start from birth and that first generation is Krishna

19. Hymns of Sama Veda – Rich with beautiful songs played by demigods

20. Gayatri Mantra – The regulated poetry

Qualification/Eligibility –
Meant for spiritually advanced people
One must acquire qualities of goodness in order to chant Gayatri Mantra
Chanted by duly qualified Brahmans
Scriptural References –
Mentioned in Srimad Bhagavatam
Brahma is it’s initiator – It is passed down in disciplic succession
Very important in Vedic civilization
Purpose and Goal –
Especially meant for God realisation, it represents the Supreme Lord
When one attains success in chanting – Can enter the transcendental position
Considered to be the sound incarnation of Brahman

21. November/December – the month of collecting grains from the field in India

22. Vāsudeva referred to in this verse of Bhagavad-gita is Baladeva, or Balarama (Study 10.37 purport)

23. Kavi – Those who are capable of thinking thoroughly on any subject matter

LINK BETWEEN TEXTS 10.39 & 10.40: Krishna herein explains how we can see Him everywhere. Without

Krishna, nothing can be, and no one—moving or nonmoving—can exist. Whenever we see anything, we

can think, “The existence of this person, this tree, this building, this universe rests upon Krishna. Nothing

exists without Him.” After speaking this verse, which by itself can award us the vision to see Him everywhere,

Krishna sums up Chapter Ten.

Śrī Śaṅkarācārya Classical
Translation
10.20 Gudakesa, O Gudakesa-gudaka means sleep, and isa means master; master of that (sleep) is gudakesa, i.e. one who has conered sleep; [See also under 1.24.-Tr.] or, one who has got thick hair; aham, I; am the atma, Self, the indwelling Self; who is to be ever-meditated on as sarva-bhuta-asaya [Asaya-that in which are contained the impressions of meditations (upasanas), actions and past experiences.]-sthitah, residing in the hearts of all beings. And, by one who is unable to do so, I am to be meditated on through the following aspects. I am capable of being meditated on (through them) becasue aham, I; am verily the adih, beginning, the origin; and the madhyam, middle, continuance; ca, as also; the antah, end, dissolution; bhutanam, of (all) beings. 'I am to be meditated upon thus also:'
Śrī Rāmānujācārya Classical
Translation
10.20 I am the Self dwelling in the heart of all beings who constitute My body. What is called 'Self' is in every way the supporter, controller and the principal of a body. It is further declared: 'And I am seated in the hearts of all; from Me are memory, knowledge and their removal' (15.15), and 'The Lord dwells, O Arjuna in the heart of every being causing them to spin round and round by His power, as if set on a wheel' (18.61). The Srutis also declare: 'He who, dwelling in all beings, is within all beings, whom all beings do not know, whose body all beings are, who controls all beings from within, is your Inner Controller, immortal Self (Br. U., 3.7.15); and 'He who, dwelling in the self is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self' (Sata. Br., 14.5.30). Thus, I am the Self of all beings and I am their beginning, the middle and also the end. The meaning is that I am the cause of their origination, sustentation and dissolution. Thus, having explained that the Lord's immanence in all beings, which are His manifestations having Him, as their Self, is the ground for naming them in the manner of Samanadhikaranya or co-ordinate predication with Him (i.e., predication that they are He Himself), Sri Krsna proceeds to present some specific or distinguished manifestations in the same style of co-ordinate predication. As the Lord abides as the Self in all, the final significance of all terms culminates in Him. Terms such as god, man, bird, tree etc., though they signify the respective physical forms of those objects, they culminate through them in the selves in them as their final significance. Just like that here it is going to be stated in the conclusion of the account of the manifestations of the Lord, that the Lord's immanence in them all as their Self is the basis for describing them in such co-ordinate predication (as He Himself). The text 'There is nothing, moving or unmoving, apart from Me' (10.39) says that they are inseparable from Him, and this inseparability is the result of their being under His control. This has been initially declared in the words 'All proceed from Me' (10.8). [This word Samanadhikaranya is translated by some also as 'grammatical co-ordination.' It is a context in which a number of words, usually having varying denotations, are used to signify an identical object. This kind of co-ordinate relation occurs in all the following verses in which Sri Krsna eates Himself with various objects having different denotations as Atman, Visnu among the Adityas, Indra, Marici, Sankara, Kubera, etc. Further explanation is given in the commentary.]
Śrī Abhinavagupta Classical
Translation
10.20 See Comment under 10.42
Swami Sivananda Classical
Translation
10.20 I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle and also the end of all beings.
Commentary

10.20 अहम् I? आत्मा the Self? गुडाकेश O Gudakesa? सर्वभूताशयस्थितः seated in the hearts of all beings? अहम् I? आदिः the beginning? च and? मध्यम् the middle? च and? भूतानाम् of (all) beings? अन्तः the end? एव even? च and.Commentary O Gudakesa I am the soul (Pratyagatma) which exists in the hearts of all beings and I am also the source or origin? the middle or stay? and the end of all created beings. I am the birth? the life and the death of all beings. Meditate on Me as the innermost Self.Gudakesa means either coneror of sleep or thickhaired.He who is able to meditate on the Self with Abheda Bhavana (attitude of nonduality)? is a alified aspirant (Adhikari) of the first class. He who is not able to meditate on the Self should think of the Lord in those things which are mentioned below. This type of meditation is for the aspirants of the middle class.

Swami Gambhīrānanda Classical
Translation
10.20 O Gudakesa, I am the Self residing in the hearts of all beings, and I am the beginning and the middle as also the end of (all) beings.
Shri Purohit Swami Classical
Translation
10.20 O Arjuna! I am the Self, seated in the hearts of all beings; I am the beginning and the life, and I am the end of them all.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 13.23 BG 15.15 BG 18.61 SB 1.2.11 SB 3.26.18 SB 2.2.8 CC Ādi 2.21 CC Madhya 20.162 CC Madhya 22.30 Muṇḍaka Upaniṣad 3.1.1Śvetāśvatara Upaniṣad 6.11
I am the Self situated in the heart of all living beings — I am the beginning, middle, and end.
Practical Applications
  • Recognize Kṛṣṇa in the heart of every being you meet.
  • Treat every encounter as opportunity to honor Him.
  • Reduce abstract devotion in favor of concrete recognition.
Reflection Questions
  • Whom have I encountered today without recognizing Him within?
  • What does recognition cost? What does it give?

A single thread, hidden inside a string of beads, holds every bead in its place — pull the thread, and the necklace ceases to exist. So Kṛṣṇa is the inner ātmā strung through every living being. Each bead thinks it sparkles on its own; the thread is the secret of its being there at all.

Kapila to Devahūti

Kapila Muni, the avatāra of Viṣṇu born to Devahūti, taught his mother sāṅkhya — but not the godless variety. He explained that the Supersoul situated within every being is none other than the Lord; the soul's whole journey is the discovery of this resident.

The third canto of the Bhāgavatam records his teaching almost as a commentary on this verse: aham ātmā guḍākeśa sarva-bhūta-āśaya-sthitaḥ. Kapila gave the doctrine; Devahūti realized it; the worldview spread through her line. The verse is the trunk; Kapila's instructions are its branches.

📝 My note

Bhagavad-gītā 10.21

↗
आदित्यानामहं विष्णुर्ज्योतिषां रविरंश‍ुमान् । मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ २१ ॥
ādityānām ahaṁ viṣṇur
[aadityaanaam aham vishnur]
jyotiṣāṁ ravir aṁśumān
[jyotishaam ravir amshumaan]
marīcir marutām asmi
[mareechir marutaam asmi]
nakṣatrāṇām ahaṁ śaśī
[nakshatraanaam aham shashee]
ādityānām — of the Ādityas aham — I am viṣṇuḥ — the Supreme Lord jyotiṣām — of all luminaries raviḥ — the sun aṁśu - mān — radiant marīciḥ — Marīci marutām — of the Maruts asmi — I am nakṣatrāṇām — of the stars aham — I am śaśī — the moon .
Blended reading (Sanskrit + English inline)
ādityānām ahaṁ viṣṇur
ādityānām
of the Ādityas
aham
I am
viṣṇuḥ
the Supreme Lord
jyotiṣāṁ ravir aṁśumān
jyotiṣām
of all luminaries
raviḥ
the sun
aṁśu - mān
radiant
marīciḥ
Marīci
marīcir marutām asmi
marutām
of the Maruts
asmi
I am
nakṣatrāṇām ahaṁ śaśī
nakṣatrāṇām
of the stars
aham
I am
śaśī
the moon .
  • ādityānām — of the Ādityas
    Genitive plural — 'among the Ādityas.' The twelve sons of Aditi, the solar deities. Kṛṣṇa is naming the Viṣṇu-Āditya specifically — His own form among them. The chapter's strategy from here on: pick the head of each set.
  • viṣṇuḥ — the Supreme Lord
    Among the twelve Ādityas, one is Viṣṇu — a direct expansion of Kṛṣṇa. The verse signals: even in the demigod-category, look for the form most closely identified with Me.
  • jyotiṣām — of all luminaries
    Genitive plural of jyotis — 'lights.' Among all luminous bodies, the sun is principal. The pattern: of a set, the most radiant member is Kṛṣṇa's chosen vibhūti.
  • marīciḥ — Marīci
    The chief of the Maruts (wind-gods). The name also means 'ray of light' — fitting the verse's lighting theme. Kṛṣṇa picks the windhead whose name itself echoes radiance.
  • śaśī — the moon
    'The hare-marked one,' a poetic name for the moon. Among nakṣatras (the asterisms), the moon presides — the nightly counterpart to the sun. Kṛṣṇa names the lord of the night sky.
Of the Ādityas I am Viṣṇu, of lights I am the radiant sun, of the Maruts I am Marīci, and among the stars I am the moon.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The catalogue begins in the heavens: among twelve Ādityas, Viṣṇu; among lights, the sun; among Maruts, Marīci; among lunar constellations, the moon. The pattern of 'one chief per class' is set, framing Kṛṣṇa's presence as 'the foremost' in every category.
Further notes (विवरण · Vivaraṇa)
Viṣṇu here is the smaller Āditya Viṣṇu (one of twelve), not the cosmic Viṣṇu — a deft theological joke: even within His own pantheon list He picks out a 'Viṣṇu'-named member. Aṁśumān (sun) and śaśī (moon) form the twin luminaries; Marīci leads the 49 Maruts in Purāṇic taxonomy. Cross-ref BG 11.39 where similar cosmic deities are addressed in the viśva-rūpa.
Prose order (अन्वय · Anvaya)
आदित्यानां (मध्ये) अहं विष्णुः (अस्मि); ज्योतिषां (मध्ये) अंशुमान् रविः (अस्मि); मरुतां (मध्ये) मरीचिः अस्मि; नक्षत्राणां (मध्ये) अहं शशी (अस्मि) ।
ādityānāṃ (madhye) ahaṃ viṣṇuḥ (asmi); jyotiṣāṃ (madhye) aṃśumān raviḥ (asmi); marutāṃ (madhye) marīciḥ asmi; nakṣatrāṇāṃ (madhye) ahaṃ śaśī (asmi) |
Among the Ādityas I am Viṣṇu; among lights I am the radiant sun; among the Maruts I am Marīci; among constellations I am the moon.
Word split (पदच्छेद · Padaccheda)
आदित्यानाम् अहं विष्णुः ज्योतिषां रविः अंशुमान् । मरीचिः मरुताम् अस्मि नक्षत्राणाम् अहं शशी ॥
ādityānām ahaṃ viṣṇuḥ jyotiṣāṃ raviḥ aṃśumān | marīciḥ marutām asmi nakṣatrāṇām ahaṃ śaśī ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
आदित्यानाम् ādityānām आदित्य (m.) gen.pl. (genitive plural) among the Ādityas
अहम् aham अस्मद् nom.sg. (nominative singular) I
विष्णुः viṣṇuḥ विष्णु (m.) nom.sg. (nominative singular) Viṣṇu (the twelfth Āditya)
ज्योतिषाम् jyotiṣām ज्योतिस् (n.) gen.pl. (genitive plural) among luminaries
रविः raviḥ रवि (m.) nom.sg. (nominative singular) the sun
अंशुमान् aṃśumān अंशुमत् (adj.) nom.sg. (nominative singular)m. endowed with rays
मरीचिः marīciḥ मरीचि (m.) nom.sg. (nominative singular) Marīci (chief Marut)
मरुताम् marutām मरुत् (m.) gen.pl. (genitive plural) among the Maruts (storm-gods)
अस्मि asmi √अस् pres. (present) 1sg.par. (parasmaipada / active voice) I am
नक्षत्राणाम् nakṣatrāṇām नक्षत्र (n.) gen.pl. (genitive plural) among constellations
शशी śaśī शशिन् (m.) nom.sg. (nominative singular) the moon

There are twelve Ādityas, of which Kṛṣṇa is the principal. Among all the luminaries shining in the sky, the sun is the chief, and in the Brahma-saṁhitā the sun is accepted as the glowing eye of the Supreme Lord. There are fifty varieties of wind blowing in space, and of these winds the controlling deity, Marīci, represents Kṛṣṇa. Among the stars, the moon is the most prominent at night, and thus the moon represents Kṛṣṇa. It appears from this verse that the moon is one of the stars; therefore the stars that twinkle in the sky also reflect the light of the sun. The theory that there are many suns within the universe is not accepted by Vedic literature. The sun is one, and as by the reflection of the sun the moon illuminates, so also do the stars. Since Bhagavad-gītā indicates herein that the moon is one of the stars, the twinkling stars are not suns but are similar to the moon.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
21. Among Ādityas I am Viṣṇu, and among lights, I am the many-rayed sun. Among the winds, I am Marīci. [Note: The story is told in SB 6.18. Indra entered Diti’s womb and cut her son into forty-nine parts. In this way the forty-nine kinds of air known as the Maruts appeared.] I am the moon amidst the stars.
Commentary

The genitive case is use for the rest of the chapter to indicate a specific head of group of items and also to indicate a relation to a group. Among the twelve Ādityas, I am Viṣṇu, one of the names of the sun. [Note: The sun is given twelve names according its position in the twelve zodiac signs throughout the year. The names are Dhātṛ, Aryaman, Mitra, Varuṇa, Indra, Vivasvat, Pūṣan, Parjanya, Amśa, Bhaga, Tvaṣṭṛ and Viṣṇu.] This is My vibhūti. Among all lights, those things which reveal, I am the sun, with a multitude of rays. Marīci is outstanding among the winds.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
21. Among Ādityas I am Viṣṇu, and among lights, I am the many-rayed sun. Among the winds, I am Marīci. [Note: The story is told in SB 6.19. Indra entered Diti’s womb and cut her son into forty-nine parts. In this way the forty-nine kinds of air known as the Maruts appeared.] I am the moon amidst the stars.
Commentary

Among the twelve Adityas I am Vāmana (viṣṇu). Among illuminators, I am the sun whose rays spread throughout the universe (aṁśumān-having rays). Among the forty-nine Maruts, I am Marīci. I am the moon, who showers nectar, the lord of the constellations. In these verses the genitive case is used to indicate an outstanding member of a group ( eg. Vāmana among Adityas), and sometimes to indicate a relationship (eg. lord of the constellations).

Śrī Śaṅkarācārya Classical
Translation
10.21 Adityanam, among the twelve Adityas; aham, I; am the Aditya called Visnu. Jyotisam, among the luminaries; amsuman, the radiant; ravih, sun. Marutam, among the different gods called Maruts; asmi, I am; the one called Marici. Naksatranam, among the stars; I am sasi, the moon.
Śrī Rāmānujācārya Classical
Translation
10.21 Of Adityas, who are twelve in number, I am the twelfth Aditya, called Visnu, who is paramount. Of luminuous bodies, namely, among luminaries in the world, I am the sun, the most brilliant luminary. Of Maruts I am the paramount Marici. Of constellations, I am the moon. The genitive case here is not to specify one out of many included in a group. Its use is the same as what is exemplifed in the statement 'I am the consciousness in all beings' (10.22). I am the moon who is the Lord of the constellations.
Śrī Abhinavagupta Classical
Translation
10.21 See Comment under 10.42
Swami Sivananda Classical
Translation
10.21 Among the (twelve) Adityas, I am Vishnu; among luminaries, the radiant sun; I am Marichi among the (seven or forty-nine) Maruts; among stars the moon am I.
Commentary

10.21 आदित्यानम् among the Adityas? अहम् I? विष्णुः Vishnu? ज्योतिषाम् among lights? रविः the sun? अंशुमान् radiant? मरीचिः Marichi? मरुताम् of the Maruts (winds)? अस्मि (I) am? नक्षत्राणाम् among the stars? अहम् I? शशी the moon.Commentary Of the twelve Adityas I am the Aditya known as Vishnu? Dhata? Mitra? Aryama? Rudra? Varuna? Bhaga? Surya? Vivasvan? Pusham? Savita? Tvashta and Vishnu are the twelve Adityas. The twelve months of the year are the Adityas.The Maruts are the gods controlling the winds. Some hold that there are seven of them while others say there are fortynine.The twelve Adityas? the luminaries like Agni? lightning? etc.? the Maruts? the stars? etc.? are the Samanya Vibhutis (ordinary manifestations) of the Lord. Vishnu? the sun? Marichi? and the moon are His Visesha Vibhutis (special manifestations) and hence they have greater splendour in them.You can superimpose the Lord on the sun and the moon? and meditate on them as forms of the Lord. You can practise the same kind of meditation on all forms mentioned in the following verses of this chapter.

Swami Gambhīrānanda Classical
Translation
10.21 Among the Adityas [viz Dhata, Mitra, aryama, Rudra, Varuna, Surya, Bhaga, Vivasvan, Pusa, Savita, Tvasta and Visnu.-Tr.] I am Visnu; among the luminaries, the radiant sun; among the (forty-nine) Maruts [The seven groups of Maruts are Avaha, Pravaha, Vivaha, Paravaha, Udvaha, Samvaha and parivaha.-Tr.] I am Marici; among the stars I am the moon.
Shri Purohit Swami Classical
Translation
10.21 Of all the creative Powers I am the Creator, of luminaries the Sun; the Whirlwind among the winds, and the Moon among planets.
Related values
Anahankarah (Freedom from False Ego)
Related verses
BG 7.8 BG 15.12 BG 11.19 SB 6.6.38 SB 5.20.30 SB 6.6.12 CC Madhya 20.318 CC Ādi 5.99 CC Madhya 20.258 Muṇḍaka Upaniṣad 2.2.10Kaṭha Upaniṣad 2.2.15
Of the Ādityas I am Viṣṇu; of luminaries I am the radiant sun; of the winds I am Marīci; of stars I am the moon.
Practical Applications
  • See the sun and moon as Kṛṣṇa's specific opulences, not generic phenomena.
  • Step outside daily and recognize Him.
  • Use sky as reminder.
Reflection Questions
  • When did I last step outside as remembrance?
  • What sky-experience could become contemplation?

When a king walks through his treasury, he does not point at every coin. He points at the centerpiece — the great ruby, the largest pearl, the most ancient crown. So Kṛṣṇa, beginning His catalog, names the foremost of each category: Viṣṇu among the Ādityas, the sun among lights, Marīci among the Maruts, the moon among stars.

📝 My note

Bhagavad-gītā 10.22

↗
वेदानां सामवेदोऽस्मि देवानामस्मि वासव: । इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ २२ ॥
vedānāṁ sāma-vedo ’smi
[vedaanaam saama-vedo ’smi]
devānām asmi vāsavaḥ
[devaanaam asmi vaasavah]
indriyāṇāṁ manaś cāsmi
[indriyaanaam manash chaasmi]
bhūtānām asmi cetanā
[bhootaanaam asmi chetanaa]
vedānām — of all the Vedas sāma - vedaḥ — the Sāma Veda asmi — I am devānām — of all the demigods asmi — I am vāsavaḥ — the heavenly king indriyāṇām — of all the senses manaḥ — the mind ca — also asmi — I am bhūtānām — of all living entities asmi — I am cetanā — the living force .
Blended reading (Sanskrit + English inline)
vedānāṁ sāma-vedo ’smi
vedānām
of all the Vedas
sāma - vedaḥ
the Sāma Veda
devānām asmi vāsavaḥ
asmi
I am
devānām
of all the demigods
asmi
I am
vāsavaḥ
the heavenly king
indriyāṇāṁ manaś cāsmi
indriyāṇām
of all the senses
manaḥ
the mind
ca
also
asmi
I am
bhūtānām asmi cetanā
bhūtānām
of all living entities
asmi
I am
cetanā
the living force .
  • sāma - vedaḥ — the Sāma Veda
    Of the four Vedas, the Sāma is the sung Veda — the one whose verses are not merely recited but melodically chanted. Kṛṣṇa, the divine flutist, picks the musical Veda as His own. The choice is thematically perfect.
  • vāsavaḥ — Indra, the heavenly king
    Indra's title — chief of the Vasus and lord of the deva-realm. In the cosmic administration, this is the top post. Kṛṣṇa claims it as His vibhūti without claiming Indra as Himself in essence.
  • indriyāṇām — of all the senses
    Genitive plural. Among the eleven senses (five jñānendriyas, five karmendriyas, plus manas), Kṛṣṇa picks the mind. The verse establishes the mind's hierarchical seniority over the outer senses.
  • manaḥ — the mind
    The eleventh sense, ruler of the outer ten. Whichever direction the mind turns, the senses follow. Kṛṣṇa's identification with the mind itself is therefore a claim on the controller, not merely the controlled.
  • cetanā — the living force, consciousness
    From cit. Not 'one of many features of a living being' but 'the living-ness itself.' Kṛṣṇa identifies with the very fact-of-being-alive in every creature. The chapter's deepest single claim, made in one word.
Of the Vedas I am the Sāma Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Each domain is signalled by its musical-vocal apex (Sāma), political apex (Indra), inner organ apex (mind), and ontological apex (consciousness). Kṛṣṇa names what is most representative, not what is most exotic.
Further notes (विवरण · Vivaraṇa)
Sāma-veda is named for its musicality — Kṛṣṇa identifies with the singing voice of revelation. Vāsava-Indra is the king-archetype. The mind among senses is technical Sāṅkhya — the antaḥkaraṇa coordinator. Cetanā among beings is the very principle of life. Cross-ref Chāndogya 1.1.5 (the udgītha and Sāma) and BG 15.7 (manaḥ ṣaṣṭhānīndriyāṇi).
Prose order (अन्वय · Anvaya)
वेदानां (मध्ये) साम-वेदः अस्मि; देवानां (मध्ये) वासवः अस्मि; इन्द्रियाणां (मध्ये) मनः च अस्मि; भूतानां (मध्ये) चेतना अस्मि ।
vedānāṃ (madhye) sāma-vedaḥ asmi; devānāṃ (madhye) vāsavaḥ asmi; indriyāṇāṃ (madhye) manaḥ ca asmi; bhūtānāṃ (madhye) cetanā asmi |
Among the Vedas I am the Sāma-veda; among the gods I am Indra; among the senses I am the mind; in beings I am consciousness.
Word split (पदच्छेद · Padaccheda)
वेदानां साम-वेदः अस्मि देवानाम् अस्मि वासवः । इन्द्रियाणां मनः च अस्मि भूतानाम् अस्मि चेतना ॥
vedānāṃ sāma-vedaḥ asmi devānām asmi vāsavaḥ | indriyāṇāṃ manaḥ ca asmi bhūtānām asmi cetanā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
वेदानाम् vedānām वेद (m.) gen.pl. (genitive plural) among the Vedas
साम-वेदः sāma-vedaḥ सामन् + वेद (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) the Sāma-veda
अस्मि asmi √अस् pres. (present) 1sg.par. (parasmaipada / active voice) I am
देवानाम् devānām देव (m.) gen.pl. (genitive plural) among gods
वासवः vāsavaḥ वासव (m.) nom.sg. (nominative singular) Vāsava (Indra)
इन्द्रियाणाम् indriyāṇām इन्द्रिय (n.) gen.pl. (genitive plural) among the senses
मनः manaḥ मनस् (n.) nom.sg. (nominative singular) the mind
च ca ind. (indeclinable) and
भूतानाम् bhūtānām भूत (n.) gen.pl. (genitive plural) among beings
चेतना cetanā चेतना (f.) nom.sg. (nominative singular) consciousness

The difference between matter and spirit is that matter has no consciousness like the living entity; therefore this consciousness is supreme and eternal. Consciousness cannot be produced by a combination of matter.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
22. Among the Vedas, I am the Sāma, and among the devatās, I am Indra. Among the senses, I am the mind. In all living creatures, I am the power of awareness.
Commentary

Among the devatās, I am Indra (vāsavaḥ). I am jñāna-śakti (cetanā) related to all beings. Here the use of the genitive is relational.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
22. Among the Vedas, I am the Sāma, and among the devatās, I am Indra. Among the senses, I am the mind. In all living creatures, I am the power of awareness.
Commentary

Among the Vedas, I am the Sāma Veda, because it is outstanding for its sweet songs. Among the devatās I am Indra (vāsavaḥ), their king. Among the senses I am the mind, which inspires the other senses to act and is difficult to conquer. I am the jñāna śakti or power of consciousness (cetana) belonging to all living entities. This is another case of possessive case meaning relationship rather an outstanding member of a group.

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna is explanning 'groups' and He is the most prominent essence of these groups which are easily seen and understood in this material world.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Because the mind is the most difficult sense to control, it is considered the greatest sense and

therefore is represented by Kṛṣṇa.

Śrī Śaṅkarācārya Classical
Translation
10.22 Vedanam, among the Vedas; I am the Sama-veda. Devanam, among the gods-such as Rudras, Adityas and others; I am vasavah, Indra. Indriyanam, among the eleven organs, viz eye etc.; I am the manah, mind. I am the mind which is of the nature of reflection and doubt. And I am the cetana, intelligence [It is the medium for the manifestation of Consciousness.], the function of the intellect ever manifest in the aggregate of body and organs; bhtanam, in creatures.
Śrī Rāmānujācārya Classical
Translation
10.22 Of the Vedas, namely, Of Rk, Yajus, Saman, Atharva, I am that Samaveda which is the paramount one. Of the gods, I am Indra. Of eleven sense-organs, I am the sense-organ called Manas which is most paramount. Of living beings, namely, of those with consciousness, I am that consciousness. Here too the genitive is not used for specifying.
Śrī Abhinavagupta Classical
Translation
10.22 See Comment under 10.42
Swami Sivananda Classical
Translation
10.22 Among the Vedas I am the Sama-Veda; I am Vasava among the gods; among the senses I am the mind; and I am intelligence among living beings.
Commentary

10.22 वेदानाम् among the Vedas? सामवेदः the Sama Veda? अस्मि (I) am? देवानाम् among the gods? अस्मि (I) am? वासवः Indra? इन्द्रियाणाम् among the senses? मनः mind? च and? अस्मि (I) am? भूतानाम् among living beings? अस्मि (I) am? चेतना intelligence.Commentary Vasava is Indra.Gods Such as Rudras? Adityas.Indriyas The five JnanaIndriyas or organs of knowledge? viz.? ear? skin? eye? tongue and nose and the five KarmaIndriyas or organs of action? viz.? speech? hands? feet? genitals and anus. The mind is regarded as the eleventh sense. As the senses cannot function without the help of the mind? the mind is regarded as the chief among the senses.Chetana Intelligence is that state of intellect which is manifest in the aggregate of the body and the senses.That which illumines all? from the intellect down to the grossest object? is called Chetana.

Swami Gambhīrānanda Classical
Translation
10.22 Among the Vedas I am Sama-veda; among the gods I am Indra. Among the organs I am the mind, and I am the intelligence in creatures.
Shri Purohit Swami Classical
Translation
10.22 Of the Vedas I am the Hymns, I am the Electric Force in the Powers of Nature; of the senses I am the Mind; and I am the Intelligence in all that lives.
Related values
Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Asteya (Non-stealing / Honesty)Kshama (Forgiveness / Patience)Karuna (Kindness / Compassion)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
Of the Vedas I am the Sāma; of demigods I am Indra; of the senses I am the mind; of beings I am consciousness.
Practical Applications
  • Recognize Kṛṣṇa as the consciousness within you.
  • Honor mind as His specific opulence — and yet a tool.
  • Use mental phenomena as remembrance, not just function.
Reflection Questions
  • How do I treat my own mind — as Him, or as me?
  • What changes with the right attribution?

A library has many books, but a librarian asked to name the heart of the collection will point to the volume most often opened and most deeply marked. So Kṛṣṇa, among the four Vedas, picks the Sāma — the singing Veda, the chanted one — as His own form. Among all the modes of senses and beings, He picks the mind and the conscious life-force.

Indra and the Vāsava cup

Indra, the Vāsava-king, holds the cosmic post of administering rain, weather, and battles among the demigods. Kṛṣṇa identifies Himself with Indra here — not because Indra is the supreme but because in the demigod-set, he is the chief.

Later in Kṛṣṇa's pastimes, when Indra grew proud over the Vraja-pūjā being shifted to Govardhana Hill, Kṛṣṇa would correct him personally. The same Lord who occupies the highest post (vibhūti) also corrects its occupant when ego inflates. Both moves belong to the same Person.

📝 My note

Bhagavad-gītā 10.23

↗
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् । वसूनां पावकश्चास्मि मेरु: शिखरिणामहम् ॥ २३ ॥
rudrāṇāṁ śaṅkaraś cāsmi
[rudraanaam shankarash chaasmi]
vitteśo yakṣa-rakṣasām
[vittesho yaksha-rakshasaam]
vasūnāṁ pāvakaś cāsmi
[vasoonaam paavakash chaasmi]
meruḥ śikhariṇām aham
[meruh shikharinaam aham]
rudrāṇām — of all the Rudras śaṅkaraḥ — Lord Śiva ca — also asmi — I am vitta - īśaḥ — the lord of the treasury of the demigods yakṣa - rakṣasām — of the Yakṣas and Rākṣasas vasūnām — of the Vasus pāvakaḥ — fire ca — also asmi — I am meruḥ — Meru śikhariṇām — of all mountains aham — I am .
Blended reading (Sanskrit + English inline)
rudrāṇāṁ śaṅkaraś cāsmi
rudrāṇām
of all the Rudras
śaṅkaraḥ
Lord Śiva
ca
also
asmi
I am
vitteśo yakṣa-rakṣasām
vitta - īśaḥ
the lord of the treasury of the demigods
yakṣa - rakṣasām
of the Yakṣas and Rākṣasas
vasūnāṁ pāvakaś cāsmi
vasūnām
of the Vasus
pāvakaḥ
fire
ca
also
asmi
I am
meruḥ śikhariṇām aham
meruḥ
Meru
śikhariṇām
of all mountains
aham
I am .
  • rudrāṇām — of all the Rudras
    Genitive plural. The eleven Rudras — destructive deities. Among them, Śaṅkara (Śiva) is chief. Kṛṣṇa's choice tells us where to look in any group: at the head.
  • śaṅkaraḥ — Lord Śiva
    Śiva's name meaning 'maker of auspiciousness.' Even the deity of destruction is named for what he ultimately produces — auspiciousness through dissolution. Kṛṣṇa picks the constructive name.
  • vitta - īśaḥ — the lord of the treasury
    Compound: vitta (wealth) + īśa (lord). Kuvera — head of the Yakṣas and Rākṣasas, holder of cosmic wealth. The category is wealth-keeping; Kṛṣṇa picks its chief officer.
  • pāvakaḥ — fire
    Agni — among the eight Vasus (gods of light, earth, sky, etc.), Kṛṣṇa picks the purifying fire. The same root pū as pavitram in verse 12. Fire purifies; Kṛṣṇa identifies with the purifier.
  • meruḥ — Mount Meru
    The cosmic axis-mountain, center of the Purāṇic geography. Among all mountains, Meru is supreme — the world-tree's stone counterpart. Kṛṣṇa names the peak that all other peaks are reckoned against.
Of all the Rudras I am Lord Śiva, of the Yakṣas and Rākṣasas I am the Lord of wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Meru.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa moves through quasi-divine taxa: among the eleven Rudras He is Śiva; among nature-spirit hosts, the wealth-king Kubera; among the eight Vasus, Agni; and among the world-mountains, the cosmic Meru. The pattern targets each class's ruler or paradigmatic specimen.
Further notes (विवरण · Vivaraṇa)
Identifying with Śaṅkara within the Rudra-set is striking — Vaiṣṇava theology preserves the distinction (Śiva as guṇa-avatāra) while affirming His preeminence in his domain. Meru is the cosmic axis of Purāṇic geography. Pāvaka-Agni is named by the epithet that emphasizes purifying agency. Cross-ref BG 11.6, where the same divine hosts witness the viśva-rūpa.
Prose order (अन्वय · Anvaya)
रुद्राणां (मध्ये) शङ्करः च अस्मि; यक्ष-रक्षसां (मध्ये) वित्त-ईशः (अस्मि); वसूनां (मध्ये) पावकः च अस्मि; शिखरिणां (मध्ये) अहं मेरुः (अस्मि) ।
rudrāṇāṃ (madhye) śaṅkaraḥ ca asmi; yakṣa-rakṣasāṃ (madhye) vitta-īśaḥ (asmi); vasūnāṃ (madhye) pāvakaḥ ca asmi; śikhariṇāṃ (madhye) ahaṃ meruḥ (asmi) |
Among the Rudras I am Śaṅkara; among Yakṣas and Rākṣasas I am Kubera, the lord of wealth; among the Vasus I am Agni; among mountains I am Meru.
Word split (पदच्छेद · Padaccheda)
रुद्राणां शङ्करः च अस्मि वित्त-ईशः यक्ष-रक्षसाम् । वसूनां पावकः च अस्मि मेरुः शिखरिणाम् अहम् ॥
rudrāṇāṃ śaṅkaraḥ ca asmi vitta-īśaḥ yakṣa-rakṣasām | vasūnāṃ pāvakaḥ ca asmi meruḥ śikhariṇām aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
रुद्राणाम् rudrāṇām रुद्र (m.) gen.pl. (genitive plural) among the eleven Rudras
शङ्करः śaṅkaraḥ शङ्कर (m.) nom.sg. (nominative singular) Śaṅkara, Śiva
च अस्मि ca asmi ind. (indeclinable) + √अस् 1sg. and I am
वित्त-ईशः vitta-īśaḥ वित्त (n.) + ईश (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) lord of wealth (Kubera)
यक्ष-रक्षसाम् yakṣa-rakṣasām यक्ष + रक्षस् (m./n.) gen.pl. (genitive plural), dvandva among Yakṣas and Rākṣasas
वसूनाम् vasūnām वसु (m.) gen.pl. (genitive plural) among the (eight) Vasus
पावकः pāvakaḥ पावक (m.) nom.sg. (nominative singular) Pāvaka, fire (Agni)
मेरुः meruḥ मेरु (m.) nom.sg. (nominative singular) Meru
शिखरिणाम् śikhariṇām शिखरिन् (m.) gen.pl. (genitive plural) among peaked (mountains)
अहम् aham अस्मद् nom.sg. (nominative singular) I

There are eleven Rudras, of whom Śaṅkara, Lord Śiva, is predominant. He is the incarnation of the Supreme Lord in charge of the mode of ignorance in the universe. The leader of the Yakṣas and Rākṣasas is Kuvera, the master treasurer of the demigods, and he is a representation of the Supreme Lord. Meru is a mountain famed for its rich natural resources.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
23. Among the Rudras, I am Śaṅkara [Note: Lord Brahmā said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata. SB 3.12.12], and among the Yakṣas and Rākṣasas, I am Kuvera. [Note: Kuvera is a Yakṣa.] Among the Vasus, I am fire. [Note: The eight Vasus are Āpa, Dhurva, Soma, Dharma, Anila, Pāvaka, Pratyuṣa and Prabhāsa.] Among the peaked mountains, I am Meru.
Commentary

Vittesaḥ, lord of wealth, means Kuvera.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
23. Among the Rudras, I am Śaṅkara [Note: Bhāgavatam says Lord Brahmā said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata. SB3.12.12], and among the Yakṣas and Rakṣasas, I am Kuvera. [Note: Kuvera is a Yakṣa.] Among the Vasus, I am fire. [Note: The eight Vasus are Āpa, Dhurva, Soma, Dharma, Anila, Pāvaka, Pratyuṣa and Prabhāsa.] Among the peaked mountains, I am Meru.
Commentary

Among the eleven Rudras, I am the Rudra named Śaṅkara. I am Kuvera (vitteśaḥ—lord of wealth) the leader of the yakṣas and rakṣasas. Among the eight Vasus, I am Agni (pāvakaḥ). Among high peaks, I am the golden mountain called Meru.

Śrī Śaṅkarācārya Classical
Translation
10.23 Rudranam, among the eleven Rudras, I am Sankara; and yaksaraksasam, among the Yaksas and goblins; I am vittesah, Kubera. Vasunam, among the eight Vasus; I am pavakah, Fire; and sikharinam, among the peaked mountains, I am Meru.
Śrī Rāmānujācārya Classical
Translation
10.23 Of eleven Rudras I am Sankara. Of Yaksas and Raksasas I am Kubera, son of Visravas. Among the eight Vasus I am Agni. Of mountains, namely, of those mountains which shine with peaks, I am Meru.
Śrī Abhinavagupta Classical
Translation
10.23 See Comment under 10.42
Swami Sivananda Classical
Translation
10.23 And, among the Rudras I am Sankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (fire); and among the (seven) mountains I am the Meru.
Commentary

10.23 रुद्राणाम् among the Rudras? शङ्करः Sankara? च and? अस्मि (I) am? वित्तेशः Kubera? यक्षरक्षसाम्,among celestial fairies and spirits? वसूनाम् among Vasus? पावकः Pavaka? च and? अस्मि (I) am? मेरुः Meru? शिखरिणाम् of mountains? अहम् I.Commentary Rudras are eleven in number. The ten vital airs (Pranas and the UpaPranas? which are five each) and the mind are the eleven Rudras. They are so called because they produce grief when they depart from the body. They have been symbolised in the Puranas as follows Virabhadra? Sankara? Girisa? Ajaikapati? Bhuvanadhisvara? Aherbhujya? Pinaki? Aparajita? Kapali? Sthanu and Bhaga. Among these Rudras? Sankara is regarded as the chief.Vasus are earth? water? fire? air? ether? sun? moon and stars. They are so called because they comprehend the whole universe within them. They have been symbolised in the Puranas as follows Apah? Dhruva? Soma? Dhara? Anila? Anala? Pratyusa and Prabhasa. Of these Anala or Pavaka (fire) is the chief.

Swami Gambhīrānanda Classical
Translation
10.23 Among the Rudras [Aja, Ekapada, Ahirbudhnya, Pinaki, Aparajita, Tryam-baka, Mahesvara, Vrsakapi, Sambhu, Harana and Isvara. Different Puranas give different lists of eleven names.-Tr,] I am Sankara, and among the Yaksas and goblins I am Kubera [God of wealth. Yaksas are a class of demigods who attend on him and guard his wealth.]. Among the Vasus [According to the V.P. they are: Apa, dhruva, Soma, Dharma, Anila, Anala (Fire), Pratyusa and Prabhasa. The Mbh. and the Bh. given a different list.-Tr.] I am Fire, and among the mountains I am Meru.
Shri Purohit Swami Classical
Translation
10.23 Among Forces of Vitality I am the life, I am Mammon to the heathen and the godless; I am the Energy in fire, earth, wind, sky, heaven, sun, moon and planets; and among mountains am the Mount Meru.
Related values
Bhakti (Devotion)Satya (Truthfulness)Ahimsa (Non-violence / Compassion)
Related verses
BG 11.22 BG 10.25 BG 9.23 SB 4.7.50 SB 6.6.11 SB 5.16.7 CC Ādi 6.79 CC Madhya 20.296 CC Madhya 20.308 Śvetāśvatara Upaniṣad 3.2Kaṭha Upaniṣad 2.3.2
Concepts
BhavaDharma
Of the Rudras I am Lord Śiva; of the Yakṣas and Rākṣasas I am the lord of wealth; of the Vasus I am fire; of mountains I am Meru.
Practical Applications
  • Don't dismiss other deities; Kṛṣṇa says even they manifest Him.
  • Honor the layered theological richness of the Vedas.
  • Avoid sectarian dismissal.
Reflection Questions
  • Where have I been sectarian in dismissing other deities?
  • How does Kṛṣṇa's inclusion of them change my view?

From the wide world's roster, Kṛṣṇa picks the highest mountain, the chief of the wrath-gods, the lord of wealth, the fire among the Vasus. The principle is steady: in each category, He is the apex. Climb any hierarchy, and at its top He stands; nothing tops Him.

Śiva consoling Pārvatī after Sati

Lord Śiva, named here as the chief of the eleven Rudras, is famous for both his terrifying form and his soft heart. When Sati immolated herself at Dakṣa's sacrifice, his grief shook the cosmos.

Kṛṣṇa does not deny Śiva's distinct personhood by saying 'I am Śaṅkara among the Rudras.' He simply claims Śiva as His vibhūti — His chief expansion in the destructive function. The verse confirms what the Bhāgavatam teaches: Śiva is to be honored, but his glory is on loan from the supreme Person.

📝 My note

Bhagavad-gītā 10.24

↗
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् । सेनानीनामहं स्कन्द: सरसामस्मि सागर: ॥ २४ ॥
purodhasāṁ ca mukhyaṁ māṁ
[purodhasaam cha mukhyam maam]
viddhi pārtha bṛhaspatim
[viddhi paartha brihaspatim]
senānīnām ahaṁ skandaḥ
[senaaneenaam aham skandah]
sarasām asmi sāgaraḥ
[sarasaam asmi saagarah]
purodhasām — of all priests ca — also mukhyam — the chief mām — Me viddhi — understand pārtha — O son of Pṛthā bṛhaspatim — Bṛhaspati senānīnām — of all commanders aham — I am skandaḥ — Kārttikeya sarasām — of all reservoirs of water asmi — I am sāgaraḥ — the ocean .
Blended reading (Sanskrit + English inline)
purodhasāṁ ca mukhyaṁ māṁ
purodhasām
of all priests
ca
also
mukhyam
the chief
mām
Me
viddhi pārtha bṛhaspatim
viddhi
understand
pārtha
O son of Pṛthā
bṛhaspatim
Bṛhaspati
senānīnām ahaṁ skandaḥ
senānīnām
of all commanders
aham
I am
skandaḥ
Kārttikeya
sarasām asmi sāgaraḥ
sarasām
of all reservoirs of water
asmi
I am
sāgaraḥ
the ocean .
  • purodhasām — of all priests
    Genitive plural of purodhā — the chief priest who 'stands in front' (puraḥ + dhā). Of all such head-priests, Bṛhaspati is foremost. The verse maps Kṛṣṇa's vibhūti onto the institution of priesthood.
  • bṛhaspatim — Bṛhaspati
    Accusative — 'know Bṛhaspati to be Me.' The guru of the devas. The verse claims that wherever knowledge is being formally transmitted to the highest beings, Kṛṣṇa is the transmitter's transmitter.
  • senānīnām — of all commanders
    Genitive plural of senānī — 'army-leader.' Among military commanders, Skanda (Kārttikeya) is the deva-general. The Mahābhārata's battlefield-listener Arjuna would recognize the choice as flattering and demanding.
  • skandaḥ — Kārttikeya
    The six-headed son of Śiva, commander of the celestial army. Embodies focused martial energy. Kṛṣṇa picks him as the model of the commander — important hearing for the warrior Arjuna.
  • sāgaraḥ — the ocean
    Among all reservoirs of water, the ocean is supreme. Vast, deep, the source from which rivers come and the sink into which they return. A natural metaphor Kṛṣṇa places into His catalog without comment.
Of priests, O Arjuna, know Me to be the chief, Bṛhaspati. Of generals I am Kārttikeya, and of bodies of water I am the ocean.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Among priests serving kings, Kṛṣṇa is Bṛhaspati — guru of the gods themselves. Among military commanders He is Skanda, Śiva's son and Indra's general. Among reservoirs, the ocean. The verse pairs spiritual authority with martial leadership and cosmic abundance.
Further notes (विवरण · Vivaraṇa)
Bṛhaspati as devaguru parallels Skanda as devasenāpati — Kṛṣṇa places Himself at the apex of the priestly-martial dyad that structured Indo-Āryan kingship. Sāgara as 'lord of waters' anticipates BG 10.31 (Gaṅgā among rivers). Cross-ref Mahābhārata Vana-parvan stories of Skanda and the Devasenā.
Prose order (अन्वय · Anvaya)
हे पार्थ! पुरोधसां (मध्ये) मुख्यं बृहस्पतिं मां विद्धि; सेनानीनां (मध्ये) अहं स्कन्दः (अस्मि); सरसां (मध्ये) सागरः अस्मि ।
he pārtha! purodhasāṃ (madhye) mukhyaṃ bṛhaspatiṃ māṃ viddhi; senānīnāṃ (madhye) ahaṃ skandaḥ (asmi); sarasāṃ (madhye) sāgaraḥ asmi |
O Pārtha, know Me to be Bṛhaspati, the chief among royal priests; among generals I am Skanda; among bodies of water I am the ocean.
Word split (पदच्छेद · Padaccheda)
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् । सेनानीनाम् अहं स्कन्दः सरसाम् अस्मि सागरः ॥
purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim | senānīnām ahaṃ skandaḥ sarasām asmi sāgaraḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
पुरोधसाम् purodhasām पुरोधस् (m.) gen.pl. (genitive plural) among royal chaplains
च ca ind. (indeclinable) and
मुख्यम् mukhyam मुख्य (adj.) acc.sg. (accusative singular)m. the chief
माम् mām अस्मद् acc.sg. (accusative singular) Me
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular) O son of Pṛthā
बृहस्पतिम् bṛhaspatim बृहस्पति (m.) acc.sg. (accusative singular) Bṛhaspati
सेनानीनाम् senānīnām सेनानी (m.) gen.pl. (genitive plural) among army-leaders
अहम् aham अस्मद् nom.sg. (nominative singular) I
स्कन्दः skandaḥ स्कन्द (m.) nom.sg. (nominative singular) Skanda (Kārttikeya)
सरसाम् sarasām सरस् (n.) gen.pl. (genitive plural) among bodies of water
अस्मि asmi √अस् 1sg. I am
सागरः sāgaraḥ सागर (m.) nom.sg. (nominative singular) the ocean

Indra is the chief demigod of the heavenly planets and is known as the king of the heavens. The planet on which he reigns is called Indraloka. Bṛhaspati is Indra’s priest, and since Indra is the chief of all kings, Bṛhaspati is the chief of all priests. And as Indra is the chief of all kings, similarly Skanda, or Kārttikeya, the son of Pārvatī and Lord Śiva, is the chief of all military commanders. And of all bodies of water, the ocean is the greatest. These representations of Kṛṣṇa only give hints of His greatness.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
24. Among head priests, I am the chief one, Bṛhaspati. Among leaders of armies, I am Kārtikeya. Among reservoirs of water, I am the ocean.
Commentary

Skanda means Kārtikeya. The form senānīnām is poetic license (the other form would be senāniyam).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
24. Among head priests, I am the chief one, Bṛhaspati. Among leaders of armies, I am Kārtikeya. Among reservoirs of water, I am the ocean.
Commentary

Know Me as the chief among Indra’s priests, Bṛhaspati, the master of all. As Indra is the chief among all kings, so his head priest is the chief among all head priests of kings. The form of the word senānīnām as a genitive plural form, with the addition of the “n,” after senānī is poetic license. The normal form would be senānyām. Among all the commanders of kings’ armies, I am Kārttikeya (skandaḥ). Among water bodies (as opposed to rivers), I am the ocean.

Bhūrijana Dāsa Gauḍīya
Commentary

The ocean, due to its greatness, neither decreases nor increases. So much water leaves the ocean in the form of evaporation to form the clouds, and so much water enters the ocean in the form of rain and rivers, yet the ocean always remains the same because the ocean's greatness. Krsna in Chapter Two, told Arjuna to be like the ocean, never be agitated by flow of desires that rush to the mind like the ocean is never disturbed although so many rivers rush towards it.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

The ocean is so great that it neither increases when rivers and rains pour into it nor decreases when

its waters evaporate.

Bhagavad Gita Notes

Śrī Śaṅkarācārya Classical
Translation
10.24 O son of Prtha viddhi, know; mam, Me; to be Brahaspati, mukhyam, the foremost; purodhasam, among the priests of kings. Being as he is the priest of Indra, he should be the foremost. Senaninam, among ?ners of armies; I am Skanda, the ?nder of the armies of gods. Sarasam, among large expanses of water, among reservoirs dug by gods (i.e. among nature reservoirs); I am sagarah, the sea.
Śrī Rāmānujācārya Classical
Translation
10.24 I am that Bhraspati who is paramount among family priests. Of generals, I am Skanda. Of reservoirs of waters, O am the ocean.
Śrī Abhinavagupta Classical
Translation
10.24 See Comment under 10.42
Swami Sivananda Classical
Translation
10.24 And, among the household priests (of kings), O Arjuna, know Me to be the chief, Brihaspati; among the army generals I am Skana; among lakes I am the ocean. '
Commentary

10.24 पुरोधसाम् among the household priests? च and? मुख्यम् the chief? माम् Me? विद्धि know? पार्थ O Partha? बृहस्पतिम् Brihaspati? सेनानीनाम् among generals? अहम् I? स्कन्दः Skanda? सरसाम् among lakes? अस्मि (I) am? सागरः the ocean.Commentary Brihaspati is the chif priest of the gods. He is the househld priest of Indra.Skanda is Kartikeya or Lord Subramanya. He is the general of the hosts of the gods.Of things holding water -- natural reservoirs or lakes -- I am the ocean.

Swami Gambhīrānanda Classical
Translation
10.24 O son of Prtha, know me to be Brhaspati, the foremost among the priests of kings. Among comanders of armies I am Skanda; among large expanses of water I am the sea.
Shri Purohit Swami Classical
Translation
10.24 Among the priests, know, O Arjuna, that I am the Apostle Brihaspati; of generals I am Skanda, the Commander-in-Chief, and of waters I am the Ocean.
Related values
Prema (Divine Love)Shraddha (Faith / Reverence)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Ishvara Pranidhana (Surrender to God)Bhakti (Devotion)Udyama (Industriousness / Effort)Vairagya (Detachment / Dispassion)
Related verses
BG 10.25 BG 10.31 BG 11.39 SB 6.7.2 SB 6.14.31 SB 8.7.18 CC Ādi 2.7 CC Madhya 1.152 CC Antya 13.92 Bṛhadāraṇyaka Upaniṣad 1.5.13Chāndogya Upaniṣad 7.10.1
Concepts
Rasa
Of priests I am the chief, Bṛhaspati; of generals I am Skanda; of bodies of water I am the ocean.
Practical Applications
  • See excellence in any field as Kṛṣṇa's specific opulence.
  • Honor masters in their craft as expressions of Him.
  • Don't separate 'spiritual' from 'excellent.'
Reflection Questions
  • What master in some field have I underappreciated?
  • How does seeing them as His opulence change my regard?

In any council a wise host will introduce the head of the priesthood first, then the head of the army, then the largest body of water in the land. So Kṛṣṇa, naming His opulences, takes from each domain its first officer — Bṛhaspati for priests, Skanda for generals, the ocean for waters.

Bṛhaspati teaching the demigods

Bṛhaspati is the guru of the demigods — their priestly head and counselor. The Mahābhārata records him preceding Indra in council, instructing him in dharma, and defending the celestial order through his prayers.

Kṛṣṇa names Bṛhaspati not because the priest is the highest being but because in the purodhā-category, he is unmatched. The verse signals to Arjuna: where you see a tradition's primary intellect, recognize a vibhūti of the Lord at work.

📝 My note

Bhagavad-gītā 10.25

↗
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् । यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालय: ॥ २५ ॥
maharṣīṇāṁ bhṛgur ahaṁ
[maharsheenaam bhrigur aham]
girām asmy ekam akṣaram
[giraam asmy ekam aksharam]
yajñānāṁ japa-yajño ’smi
[yajnaanaam japa-yajno ’smi]
sthāvarāṇāṁ himālayaḥ
[sthaavaraanaam himaalayah]
mahā - ṛṣīṇām — among the great sages bhṛguḥ — Bhṛgu aham — I am girām — of vibrations asmi — I am ekam akṣaram — praṇava yajñānām — of sacrifices japa - yajñaḥ — chanting asmi — I am sthāvarāṇām — of immovable things himālayaḥ — the Himālayan mountains .
Blended reading (Sanskrit + English inline)
maharṣīṇāṁ bhṛgur ahaṁ
mahā - ṛṣīṇām
among the great sages
bhṛguḥ
Bhṛgu
aham
I am
girām asmy ekam akṣaram
girām
of vibrations
asmi
I am
ekam akṣaram
praṇava
yajñānāṁ japa-yajño ’smi
yajñānām
of sacrifices
japa - yajñaḥ
chanting
asmi
I am
sthāvarāṇāṁ himālayaḥ
sthāvarāṇām
of immovable things
himālayaḥ
the Himālayan mountains .
  • bhṛguḥ — Bhṛgu
    One of the seven primal sages (sapta-ṛṣi). His descendants include Paraśurāma and many ṛṣi-lineages. Kṛṣṇa picks the sage from whose body so many sage-lines flow — the source-figure within the source-set.
  • ekam akṣaram — the syllable Om (praṇava)
    Compound: ekam (one) + akṣaram (imperishable syllable). Among all sound vibrations (girām), the praṇava is supreme — it contains the Vedas in seed form. The verse honors the syllable that begins every mantra.
  • yajñānām — of sacrifices
    Genitive plural. Of every variety of sacrifice — agnihotra, aśvamedha, rājasūya, jñāna-yajña — Kṛṣṇa picks japa. A radical narrowing: the highest sacrifice is not the most expensive but the most internal.
  • japa - yajñaḥ — the chanting of holy names
    Compound: japa (murmured repetition) + yajña (sacrifice). The verse's most practical line — it tells the householder, the student, the ascetic alike that the door is open through japa. Kali-yuga's central instruction takes its scriptural seat here.
  • himālayaḥ — the Himālayan mountains
    Compound: hima (snow) + ālaya (abode). Among all immovable beings (sthāvara), the Himālayas are supreme — vast, ancient, the source of the Ganges, the home of yogīs. Kṛṣṇa names the great immobile body of the earth itself.
Of the great sages I am Bhṛgu; of vibrations I am the transcendental oṁ. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himālayas.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Bhṛgu among sages, Oṁ among utterances, japa among sacrifices, Himālaya among the immovable. The selection privileges the essence over the elaborate — a single syllable, silent repetition, mountain stillness.
Further notes (विवरण · Vivaraṇa)
Japa-yajña is conspicuously named the supreme sacrifice — more accessible than fire-rituals and inwardly potent. This anticipates the bhakti emphasis: simple sustained chanting is itself the sacrificial summit. Cross-ref Manu 2.85–87, Mahābhārata Śānti-parvan on japa. Oṁ as 'ekam akṣaram' echoes Māṇḍūkya 1 and Kaṭha 1.2.15–17.
Prose order (अन्वय · Anvaya)
महर्षीणां (मध्ये) अहं भृगुः (अस्मि); गिरां (मध्ये) एकम् अक्षरम् (ओङ्कारम्) अस्मि; यज्ञानां (मध्ये) जप-यज्ञः अस्मि; स्थावराणां (मध्ये) हिमालयः (अस्मि) ।
maharṣīṇāṃ (madhye) ahaṃ bhṛguḥ (asmi); girāṃ (madhye) ekam akṣaram (oṅkāram) asmi; yajñānāṃ (madhye) japa-yajñaḥ asmi; sthāvarāṇāṃ (madhye) himālayaḥ (asmi) |
Among the great sages I am Bhṛgu; among utterances I am the one syllable (Oṁ); among sacrifices I am the sacrifice of japa; among immovable things I am the Himālaya.
Word split (पदच्छेद · Padaccheda)
महर्षीणां भृगुः अहं गिराम् अस्मि एकम् अक्षरम् । यज्ञानां जप-यज्ञः अस्मि स्थावराणां हिमालयः ॥
maharṣīṇāṃ bhṛguḥ ahaṃ girām asmi ekam akṣaram | yajñānāṃ japa-yajñaḥ asmi sthāvarāṇāṃ himālayaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
महर्षीणाम् maharṣīṇām महर्षि (m.) gen.pl. (genitive plural) among the great sages
भृगुः bhṛguḥ भृगु (m.) nom.sg. (nominative singular) Bhṛgu
अहम् aham अस्मद् nom.sg. (nominative singular) I
गिराम् girām गिर् (f.) gen.pl. (genitive plural) among speech-utterances
अस्मि asmi √अस् 1sg. I am
एकम् अक्षरम् ekam akṣaram एक + अक्षर (n.) nom./acc.sg. (accusative singular) the single syllable (Oṁ)
यज्ञानाम् yajñānām यज्ञ (m.) gen.pl. (genitive plural) among sacrifices
जप-यज्ञः japa-yajñaḥ जप (m.) + यज्ञ (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) the sacrifice of muttered repetition
स्थावराणाम् sthāvarāṇām स्थावर (adj.) gen.pl. (genitive plural)m. among immovable things
हिमालयः himālayaḥ हिम + आलय (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) the Himālaya

Brahmā, the first living creature within the universe, created several sons for the propagation of various kinds of species. Among these sons, Bhṛgu is the most powerful sage. Of all the transcendental vibrations, oṁ ( oṁ-kāra ) represents Kṛṣṇa. Of all sacrifices, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the purest representation of Kṛṣṇa. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Kṛṣṇa, Hare Kṛṣṇa, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation of Kṛṣṇa. Therefore the Himālayas, the greatest mountains in the world, also represent Him. The mountain named Meru was mentioned in a previous verse, but Meru is sometimes movable, whereas the Himālayas are never movable. Thus the Himālayas are greater than Meru.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
25. Among the great sages, I am Bhṛgu. Among words, I am oṁ. Among sacrifices, I am japa. Among immovable objects, I am the Himālayas.
Commentary

Ekākṣara, one syllable, refers to the praṇava om.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
25. Among the great sages, I am Bhṛgu. Among words, I am om. Among sacrifices, I am japa. Among immovable objects, I am the Himālayas.
Commentary

Among the great sages, the sons of Brahmā, I am the very powerful Bhṛgu. Among words, I am the single syllable praṇava. Among sacrifices, I am the japa sacrifice, outstanding because it does not involve killing animals. Among immovable, stable objects, I am the Himālayas. Meru and the Himālayas are taken as two separate vibhūtis because the first is outstanding because of height, and the second because of immovability.

Śrī Śaṅkarācārya Classical
Translation
10.25 Maharsinam, among the great sages, I am Bhrgu, Giram, of words, of utterances, in the form of words; I am the ekam, single; aksaram, syllable Om. Yajnanam, among rituals; I am the japa-yajnah, rituals of Japa. Sthavaranam, of the immovables, I am the Himalaya.
Śrī Rāmānujācārya Classical
Translation
10.25 Of great seers like Marici etc., I am Bhrgu. Words are sounds that convey meaning. Of such words, I am the single-lettered word Pranava (Or Om). Of the sacrifices, I am the sacrifice of Japa (sacred formula silently repeated) which is the most prominent form of sacrificial offerings. Of immovables or mountains, I am the Himalaya.
Śrī Abhinavagupta Classical
Translation
10.25 See Comment under 10.42
Swami Sivananda Classical
Translation
10.25 Among the great sages I am Bhrigu; among words I am the one syllable (Om); among sacrifices I am the sacrifice of silent repetition; among the immovable things I am the Himalayas.
Commentary

10.25 महर्षीणाम् among the great Rishis? भृगुः Bhrigu? अहम् I? गिराम् among words? अस्मि (I) am? ऐकम् the one? अक्षरम् syllable? यज्ञानाम् among sacrifices? जपयज्ञः the sacrifice of silent repetition? अस्मि (I) am? स्थावराणाम् among immovable things? हिमालयः Himalayas.Commentary Manu has said Whatever else the Brahmana may or may not do? he attains salvation by Japa (silent repetition of a Mantra) alone.Bhrigu is one of the mindborn of the Creator.Himalaya The highest mountain range in the world.Japayajna There is neither injury nor loss in this Yajna. Therefore? it is regarded as the best of all Yajnas.

Swami Gambhīrānanda Classical
Translation
10.25 Among the great sages I am Bhrgu; of words I am the single syllable (Om) [Om is the best because it is the name as well as the symbol of Brahman.]. Among rituals I am the ritual of Japa [Japa, muttering prayers-repeating passages from the Vedas, silently repeating names of deities, etc. Rituals often involve killing of animals. But Japa is free from such injury, and hence the best.] of the immovables, the Himalaya.
Shri Purohit Swami Classical
Translation
10.25 Of the great seers I am Bhrigu, of words I am Om, of offerings I am the silent prayer, among things immovable I am the Himalayas.
Related values
Dhriti (Resilience / Steadfastness / Fortitude)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Nishkama Karma (Selfless Action)Aparigraha (Non-possessiveness)Seva (Service / Selfless Action)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 9.16 BG 17.23 BG 7.8 SB 7.15.31 SB 12.3.52 SB 1.3.9 CC Ādi 17.21 CC Madhya 25.64 CC Antya 3.50 Māṇḍūkya Upaniṣad 1Kaṭha Upaniṣad 1.2.15
Concepts
YajnaJapa
Of the great sages I am Bhṛgu; of vibrations I am the syllable Om; of sacrifices I am japa; of immovable things I am the Himalayas.
Practical Applications
  • Of all sacrifices, japa is supreme — make it central.
  • Don't undervalue the simplest practice.
  • Cultivate it as the fundamental yajña.
Reflection Questions
  • Where in my practice have I sidelined japa?
  • What would centering it restore?

Among the great sages, the founder of a line; among sounds, the one syllable that carries all; among sacrifices, the simplest and the inwardly fierce — the chanting of holy names. Kṛṣṇa picks not the most elaborate ritual but the one nearest the heart, telling us where He prefers to be found.

Haridāsa Ṭhākura's japa

Caitanya Mahāprabhu named Haridāsa Ṭhākura nāmācārya — the teacher of the holy name. Haridāsa chanted three hundred thousand names of Hari each day without break, sitting in a cave, beaten by Muslim authorities, never deviating.

This verse — 'yajñānām japa-yajñaḥ asmi' — is the doctrinal anchor of Haridāsa's life. Among all sacrifices, the silent murmuring of the holy name is supreme, because the Lord Himself dwells in His name. Haridāsa lived this single verse for sixty years.

📝 My note

Bhagavad-gītā 10.26

↗
अश्वत्थ: सर्ववृक्षाणां देवर्षीणां च नारद: । गन्धर्वाणां चित्ररथ: सिद्धानां कपिलो मुनि: ॥ २६ ॥
aśvatthaḥ sarva-vṛkṣāṇāṁ
[ashvatthah sarva-vrikshaanaam]
devarṣīṇāṁ ca nāradaḥ
[devarsheenaam cha naaradah]
gandharvāṇāṁ citrarathaḥ
[gandharvaanaam chitrarathah]
siddhānāṁ kapilo muniḥ
[siddhaanaam kapilo munih]
aśvatthaḥ — the banyan tree sarva - vṛkṣāṇām — of all trees deva - ṛṣīṇām — of all the sages amongst the demigods ca — and nāradaḥ — Nārada gandharvāṇām — of the citizens of the Gandharva planet citrarathaḥ — Citraratha siddhānām — of all those who are perfected kapilaḥ muniḥ — Kapila Muni .
Blended reading (Sanskrit + English inline)
aśvatthaḥ sarva-vṛkṣāṇāṁ
aśvatthaḥ
the banyan tree
sarva - vṛkṣāṇām
of all trees
devarṣīṇāṁ ca nāradaḥ
deva - ṛṣīṇām
of all the sages amongst the demigods
ca
and
nāradaḥ
Nārada
gandharvāṇāṁ citrarathaḥ
gandharvāṇām
of the citizens of the Gandharva planet
citrarathaḥ
Citraratha
siddhānāṁ kapilo muniḥ
siddhānām
of all those who are perfected
kapilaḥ muniḥ
Kapila Muni .
  • aśvatthaḥ — the banyan tree
    The pippala / aśvattha — sacred to many traditions, central to chapter 15's metaphor of the cosmic tree. Long-lived, multi-trunked, shading. Kṛṣṇa picks the tree whose form will recur as scripture's most extended metaphor.
  • nāradaḥ — Nārada
    The devarṣi — sage among the demigods. Wanderer, vīṇā-player, kīrtana-maker. Kṛṣṇa picks the sage who never sits still, the one whose whole mode of existence is glorification.
  • citrarathaḥ — Citraratha
    Chief of the Gandharvas — celestial musicians. His name means 'one of the wonderful chariot.' Music and motion combined. Kṛṣṇa picks the foremost singer of the heavenly realms.
  • kapilaḥ muniḥ — Kapila Muni
    The avatāra-form of Viṣṇu who taught Sāṅkhya to his mother Devahūti. Note: the Vaiṣṇava Kapila of the Bhāgavatam, not the later atheistic compiler. Kṛṣṇa identifies with the original, devotional Sāṅkhya teacher.
Of all trees I am the banyan tree, and of the sages among the demigods I am Nārada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The chosen tree is the cosmic aśvattha; the chosen divine sage is Nārada the travelling teacher; the chosen Gandharva is Citraratha; the chosen siddha is Kapila — founder of Sāṅkhya. Each pick is iconic of its class.
Further notes (विवरण · Vivaraṇa)
Aśvattha returns explicitly in BG 15.1 as the symbol of saṁsāra. Nārada will reappear named in 10.13 (already invoked) and at 11.37. Kapila here is the divine ṛṣi-author of Sāṅkhya — Vaiṣṇava tradition identifies him as Kṛṣṇa's own avatāra (Bhāgavatam 3.24). Cross-ref BG 2.39 where Sāṅkhya was already named as a precursor system.
Prose order (अन्वय · Anvaya)
सर्व-वृक्षाणां (मध्ये) अश्वत्थः (अहम्), देवर्षीणां (मध्ये) च नारदः (अहम्), गन्धर्वाणां (मध्ये) चित्ररथः (अहम्), सिद्धानां (मध्ये) कपिलः मुनिः (अहम्) ।
sarva-vṛkṣāṇāṃ (madhye) aśvatthaḥ (aham), devarṣīṇāṃ (madhye) ca nāradaḥ (aham), gandharvāṇāṃ (madhye) citrarathaḥ (aham), siddhānāṃ (madhye) kapilaḥ muniḥ (aham) |
Among all trees, I am the aśvattha (banyan/pipal); among divine sages, Nārada; among Gandharvas, Citraratha; among the perfected, the sage Kapila.
Word split (पदच्छेद · Padaccheda)
अश्वत्थः सर्व-वृक्षाणां देवर्षीणां च नारदः । गन्धर्वाणां चित्ररथः सिद्धानां कपिलः मुनिः ॥
aśvatthaḥ sarva-vṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ | gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilaḥ muniḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अश्वत्थः aśvatthaḥ अश्वत्थ (m.) nom.sg. (nominative singular) the aśvattha tree
सर्व-वृक्षाणाम् sarva-vṛkṣāṇām सर्व + वृक्ष (m.) gen.pl. (genitive plural), karmadhāraya among all trees
देवर्षीणाम् devarṣīṇām देव + ऋषि (m.) gen.pl. (genitive plural), karmadhāraya among divine sages
च ca ind. (indeclinable) and
नारदः nāradaḥ नारद (m.) nom.sg. (nominative singular) Nārada
गन्धर्वाणाम् gandharvāṇām गन्धर्व (m.) gen.pl. (genitive plural) among Gandharvas
चित्ररथः citrarathaḥ चित्ररथ (m.) nom.sg. (nominative singular) Citraratha
सिद्धानाम् siddhānām सिद्ध (adj./m.) gen.pl. (genitive plural) among the perfected
कपिलः मुनिः kapilaḥ muniḥ कपिल (m.) + मुनि (m.) nom.sg. (nominative singular) the sage Kapila

The banyan tree ( aśvattha ) is one of the highest and most beautiful trees, and people in India often worship it as one of their daily morning rituals. Amongst the demigods they also worship Nārada, who is considered the greatest devotee in the universe. Thus he is the representation of Kṛṣṇa as a devotee. The Gandharva planet is filled with entities who sing beautifully, and among them the best singer is Citraratha. Amongst the perfect living entities, Kapila, the son of Devahūti, is a representative of Kṛṣṇa. He is considered an incarnation of Kṛṣṇa, and His philosophy is mentioned in the Śrīmad-Bhāgavatam. Later on another Kapila became famous, but his philosophy was atheistic. Thus there is a gulf of difference between them.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
26. Among the trees, I am the pippala. [Note: This tree is regards as a representative of Viṣṇu.] Among the divine sages, I am Nārada. Among the Gandharvas, I am Citraratha. Among perfected beings, I am Kapila.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
26. Among the trees, I am the pippala. [Note: This tree is regards as a representative of Viṣṇu.] Among the divine sages, I am Nārada. Among the gandharvas, I am Citraratha. Among perfected beings, I am Kapila.
Commentary

Among all trees worthy of worship, I am the excellent pippala tree. Among divine sages, I am Narada, outstanding because of his outstanding level of bhakti. Among Gandharvas, I am Citraratha, outstanding because of his excellent singing ability. Among the Siddhas, who have natural mystic powers like becoming small, I am the muni Kapila, son of Kardama.

Bhūrijana Dāsa Gauḍīya
Commentary

'Nara' means God and 'ada' means 'giver'. Narada is called like that because he gives God to everyone.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Nāra means “mankind” or “spiritual.” Da means “giving or granting.” Nārada, who has disciples all

over the universe, gives God to everyone.

Citraratha was Arjuna’s friend, and he taught Arjuna the art of singing.

Śrī Śaṅkarācārya Classical
Translation
10.26 Sarva-vrksanam, among all trees, (I am) the Asvatta; and Narada devarsinam, among the divine sages-those who were gods and became sages by virtue of visualizing Vedic mantras; among them I am Narada. Gandharvanam, among the gandharvas, I am the gandharva called Citraratha. Siddhanam, among the perfected ones, among those who, from their very birth, were endowed with an abundance of the wealth of virtue, knowledge and renunciation; (I am) munih, the sage Kapila.
Śrī Rāmānujācārya Classical
Translation
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Śrī Abhinavagupta Classical
Translation
10.26 See Comment under 10.42
Swami Sivananda Classical
Translation
10.26 Among all the trees ( I am) the Peepul; among the divine sages, I am Narada; among Gandharvas, Chitraratha; among the perfected, the sage Kapila.
Commentary

10.26 अश्वत्थः Asvattha? सर्ववृक्षाणाम् among all trees? देवर्षीणाम् among Divine Rishis? च and? नारदः Narada? गन्धर्वाणाम् among Gandharvas? चित्ररथः Chitraratha? सिद्धानाम् among the Siddhas or the perfected? कपिलः Kapila? मुनिः sage.Commentary Devarshis are gods and at the same time Rishis or seers of Mantras.Siddhas are the perfected ones those who at their very birth attained without any effort Dharma (virtue)? Jnana (knowledge of the Self)? Vairagya (dispassion) and Aisvarya (lordship).Muni is one who does Manana or reflection one who meditates.

Swami Gambhīrānanda Classical
Translation
10.26 Among all trees (I am) the Asvatha (peepul), and Narada among the divine sages. Among the dandharvas [A class of demigods regarded as the musicians of gods.] (I am) Citraratha; among the perfected ones, the sage Kapila.
Shri Purohit Swami Classical
Translation
10.26 Of trees I am the sacred Fig-tree, of the Divine Seers Narada, of the heavenly singers I am Chitraratha, their Leader, and of sages I am Kapila.
Related values
Prema (Divine Love)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Shraddha (Faith / Reverence)
Related verses
BG 15.1 BG 10.37 BG 4.1 SB 3.24.36 SB 1.6.29 SB 1.3.10 CC Ādi 1.57 CC Ādi 6.12 CC Madhya 20.265 Śvetāśvatara Upaniṣad 5.2Kaṭha Upaniṣad 2.3.1
Of trees I am the banyan; of demigod sages I am Nārada; of Gandharvas I am Citraratha; of perfected beings I am Kapila.
Practical Applications
  • Honor Nārada Muni as the model of the wandering devotee.
  • Read Nārada's pastimes regularly.
  • Receive Bhakti-sūtra-style teachings as Kṛṣṇa-direct.
Reflection Questions
  • What model of devotee-life calls me?
  • Whose example am I underusing?

Among trees, the long-lived banyan whose aerial roots become new trunks; among devarṣis, the wandering Nārada who carries Kṛṣṇa's name from world to world; among Gandharvas, the celestial musician; among the perfected, the sage who taught his own mother. Kṛṣṇa picks the spreaders — those who do not stay in one shape or one place.

Nārada in his previous life

In a previous life Nārada was the son of a maidservant who served visiting Vaiṣṇavas. Eating their remnants, hearing their kīrtana, he received a single seed of bhakti. When his mother died, he wandered into the forest and there had direct darśana of the Lord — once, briefly.

From that single touch he became the wandering preacher of three worlds, named here as the chief among devarṣis. The Bhāgavatam (canto 1) records the story so the reader understands why Kṛṣṇa names Nārada — not for cosmic status but for the constancy of his mission of spreading Hari-kathā.

Kapila instructing Devahūti

Kapila Muni, named here as the chief of the perfected (siddhas), was born to Devahūti as her son. When Devahūti at the right age asked for spiritual instruction, Kapila — though her son — became her guru. The Bhāgavatam preserves the entire transmission.

Kṛṣṇa picks Kapila as His siddha-vibhūti because the perfection here is not magical power but the perfection of teaching one's own kin into liberation. The choice tells us what siddhi truly means in Kṛṣṇa's reckoning.

📝 My note

Bhagavad-gītā 10.27

↗
उच्‍चैःश्रवसमश्वानां विद्धि माममृतोद्भ‍वम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ २७ ॥
uccaiḥśravasam aśvānāṁ
[uchchaihshravasam ashvaanaam]
viddhi mām amṛtodbhavam
[viddhi maam amritodbhavam]
airāvataṁ gajendrāṇāṁ
[airaavatam gajendraanaam]
narāṇāṁ ca narādhipam
[naraanaam cha naraadhipam]
uccaiḥśravasam — Uccaiḥśravā aśvānām — among horses viddhi — know mām — Me amṛta - udbhavam — produced from the churning of the ocean airāvatam — Airāvata gaja - indrāṇām — of lordly elephants narāṇām — among human beings ca — and nara - adhipam — the king .
Blended reading (Sanskrit + English inline)
uccaiḥśravasam aśvānāṁ
uccaiḥśravasam
Uccaiḥśravā
aśvānām
among horses
viddhi mām amṛtodbhavam
viddhi
know
mām
Me
amṛta - udbhavam
produced from the churning of the ocean
airāvataṁ gajendrāṇāṁ
airāvatam
Airāvata
gaja - indrāṇām
of lordly elephants
narāṇām
among human beings
narāṇāṁ ca narādhipam
ca
and
nara - adhipam
the king .
  • uccaiḥśravasam — Uccaiḥśravā
    The divine seven-headed horse, white as a conch, produced from the milk ocean's churning. Among aśvas, the very type. Kṛṣṇa picks the original from which the form descends.
  • amṛta - udbhavam — produced from the churning of the ocean for nectar
    Compound: amṛta (nectar) + udbhavam (arisen from). The horse's origin story is built into his epithet. The verse honors the manthana-pastime by referencing it within the catalog.
  • airāvatam — Airāvata
    The four-tusked white elephant who became Indra's mount. Among gaja-indras (lordly elephants), the supreme. Kṛṣṇa picks the mount of the chief demigod — a vibhūti within a vibhūti.
  • nara - adhipam — the king, the chief of men
    Compound: nara (man) + adhipa (overlord). Among humans, the lawful king is Kṛṣṇa's vibhūti. The verse legitimates monarchy as a sacred function when properly held — relevant for Arjuna, who was fighting precisely to restore lawful kingship.
Of horses know Me to be Uccaiḥśravā, produced during the churning of the ocean for nectar. Of lordly elephants I am Airāvata, and among men I am the monarch.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Three regal selections: Uccaiḥśravas the celestial horse from the nectar-churning, Airāvata Indra's white elephant, and among men the sovereign. The motif is 'first-of-kind won from divine effort.'
Further notes (विवरण · Vivaraṇa)
Uccaiḥśravas and Airāvata are both ratnas of the samudra-manthana — Kṛṣṇa highlights items emergent from cooperative cosmic effort, hinting that opulence has a producing context. 'Narādhipa' — king — situates royal authority too within divine emanation; cross-ref Manu 7.4–7 on the divine components of kingship.
Prose order (अन्वय · Anvaya)
अश्वानां (मध्ये) अमृत-उद्भवम् उच्चैःश्रवसं मां विद्धि; गज-इन्द्राणां (मध्ये) ऐरावतम् (अहम्); नराणां (मध्ये) च नर-अधिपम् (अहम्) ।
aśvānāṃ (madhye) amṛta-udbhavam uccaiḥśravasaṃ māṃ viddhi; gaja-indrāṇāṃ (madhye) airāvatam (aham); narāṇāṃ (madhye) ca nara-adhipam (aham) |
Among horses, know Me to be Uccaiḥśravas, born from the nectar (-churning); among lordly elephants, Airāvata; and among men, the king.
Word split (पदच्छेद · Padaccheda)
उच्चैःश्रवसम् अश्वानां विद्धि माम् अमृत-उद्भवम् । ऐरावतं गज-इन्द्राणां नराणां च नर-अधिपम् ॥
uccaiḥśravasam aśvānāṃ viddhi mām amṛta-udbhavam | airāvataṃ gaja-indrāṇāṃ narāṇāṃ ca nara-adhipam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
उच्चैःश्रवसम् uccaiḥśravasam उच्चैस् + श्रवस् (n.) acc.sg. (accusative singular)m. bahuvrīhi cpd. (compound) Uccaiḥśravas ('loud-eared')
अश्वानाम् aśvānām अश्व (m.) gen.pl. (genitive plural) among horses
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know
माम् mām अस्मद् acc.sg. (accusative singular) Me
अमृत-उद्भवम् amṛta-udbhavam अमृत (n.) + उद्भव (m.) acc.sg. (accusative singular)m., tatpuruṣa cpd. (compound) arisen from (the churning for) nectar
ऐरावतम् airāvatam ऐरावत (m.) acc.sg. (accusative singular) Airāvata
गज-इन्द्राणाम् gaja-indrāṇām गज (m.) + इन्द्र (m.) gen.pl. (genitive plural), tatpuruṣa cpd. (compound) among lordly elephants
नराणाम् narāṇām नर (m.) gen.pl. (genitive plural) among men
च ca ind. (indeclinable) and
नर-अधिपम् nara-adhipam नर + अधिप (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) the king

The devotee demigods and the demons ( asuras ) once took part in churning the sea. From this churning, nectar and poison were produced, and Lord Śiva drank the poison. From the nectar were produced many entities, of which there was a horse named Uccaiḥśravā. Another animal produced from the nectar was an elephant named Airāvata. Because these two animals were produced from nectar, they have special significance, and they are representatives of Kṛṣṇa. Amongst the human beings, the king is the representative of Kṛṣṇa because Kṛṣṇa is the maintainer of the universe, and the kings, who are appointed on account of their godly qualifications, are maintainers of their kingdoms. Kings like Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit and Lord Rāma were all highly righteous kings who always thought of the citizens’ welfare. In Vedic literature, the king is considered to be the representative of God. In this age, however, with the corruption of the principles of religion, monarchy decayed and is now finally abolished. It is to be understood that in the past, however, people were more happy under righteous kings.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
27. Know that among horses I am Uccaiḥśrava who rose from the nectar ocean. Among elephants I am Airāvata. [Note: The elephant also arose from the churning of the ocean.] Among men I am the king.
Commentary

Among horses, I am Ucchaiḥśrava who arose from the churning of the nectar ocean (amṛtodbhavam).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
27. Know that among horses I am Uccaiḥśrava who rose from the nectar ocean. Among elephants, I am Airāvata. Among men, I am the king.
Commentary

Among horses I am Ucchaiḥśrava. Among elephants know that I am Airāvata. The special quality of both of these is that they arose from the churning of the milk ocean for the purpose of gaining nectar. [Note: Both became the property of Indra. Ucchaiḥśravas means “loudly praised.” Airāvata is so called because his mother was named Irāvatī.] I am the king (narādhipam) among men, who is fixed in dharma and has unbearable strength.

Śrī Śaṅkarācārya Classical
Translation
10.27 Asvanam, among horses; viddhi, know; mam, Me; to be the horse named Uccaihsravas; amrta-udbhavam, born of nectar-born when (the sea was) churned (by the gods) for nectar. Airavata, the son of Iravati, gajendranam, among the Lordly elephants; 'know Me to be so' remains understood. And naranam, among men; know Me as the naradhipam, King of men.
Śrī Rāmānujācārya Classical
Translation
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Śrī Abhinavagupta Classical
Translation
10.27 See Comment under 10.42
Swami Sivananda Classical
Translation
10.27 Know Me as Ucchaisravas born of nectar, among horses; among lordly elephants (I am) the Airavata; and, among men, the king.
Commentary

10.27 उच्चैःश्रवसम् Ucchaisravas? अश्वानम् among horses? विद्धि know? माम् Me? अमृतोद्भवम् born of nectar?,ऐरावतम् Airavata? गजेन्द्राणाम् among lordly elephants? नराणाम् among men? च and? नराधिपम् the king.Commentary Nectar was obtained by the gods by churning the ocean of milk. Ucchaisravas is the name of the royal horse which was born in that ocean of milk when it was churned for the nectar.Airavatam The offspring of Iravati? the elephant of Indra born at the time when the ocean of milk was churned.

Swami Gambhīrānanda Classical
Translation
10.27 Among horses, know Me to be Uccaihsravas, born of nectar; Airavata among the lordly elephants; and among men, the Kind of men. [Uccaihsravas and Airavata are respectively the divine horse and elephant of Indra.]
Shri Purohit Swami Classical
Translation
10.27 Know that among horses I am Pegasus, the heaven-born; among the lordly elephants I am the White one, and I am the Ruler among men.
Related values
Ahimsa (Non-violence / Compassion)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 11.26 BG 10.28 BG 4.1 SB 8.8.3 SB 8.8.5 SB 1.9.26 CC Madhya 20.389 CC Madhya 14.194 CC Madhya 11.89 Bṛhadāraṇyaka Upaniṣad 1.4.11Aitareya Upaniṣad 1.1.1
Concepts
Dharma
Of horses I am Uccaiḥśravas, born of nectar; of elephants Airāvata; of men, the king.
Practical Applications
  • See magnificence in beings as His expression.
  • Honor leadership as His specific opulence.
  • Don't be cynical about kingly authority — it can be His.
Reflection Questions
  • Where have I been cynical about authority that may be Him?
  • How does this verse temper that cynicism?

The horse born from the milk-ocean's churning, the elephant who carries Indra, the human who governs nations — Kṛṣṇa picks from each species not the ordinary specimen but the one whose origin is mythic and whose function is rulership. Where dominion stands, His vibhūti stands.

The churning of the milk ocean

When the demigods and demons together churned the milk ocean (samudra-manthana) to obtain the nectar of immortality, fourteen jewels emerged before the amṛta-kalaśa itself. Among them were Uccaiḥśravā the divine horse and Airāvata the lordly elephant.

The Bhāgavatam's eighth canto records the whole episode. Kṛṣṇa names two of those churning-born jewels here — fitting, because the same Lord, in His Kūrma form, supported Mount Mandara beneath the ocean during that very churning. The animals He picks were lifted into being by His own pastime.

📝 My note

Bhagavad-gītā 10.28

↗
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् । प्रजनश्चास्मि कन्दर्प: सर्पाणामस्मि वासुकि: ॥ २८ ॥
āyudhānām ahaṁ vajraṁ
[aayudhaanaam aham vajram]
dhenūnām asmi kāma-dhuk
[dhenoonaam asmi kaama-dhuk]
prajanaś cāsmi kandarpaḥ
[prajanash chaasmi kandarpah]
sarpāṇām asmi vāsukiḥ
[sarpaanaam asmi vaasukih]
āyudhānām — of all weapons aham — I am vajram — the thunderbolt dhenūnām — of cows asmi — I am kāma - dhuk — the surabhi cow prajanaḥ — the cause for begetting children ca — and asmi — I am kandarpaḥ — Cupid sarpāṇām — of serpents asmi — I am vāsukiḥ — Vāsuki .
Blended reading (Sanskrit + English inline)
āyudhānām ahaṁ vajraṁ
āyudhānām
of all weapons
aham
I am
vajram
the thunderbolt
dhenūnām asmi kāma-dhuk
dhenūnām
of cows
asmi
I am
kāma - dhuk
the surabhi cow
prajanaś cāsmi kandarpaḥ
prajanaḥ
the cause for begetting children
ca
and
asmi
I am
kandarpaḥ
Cupid
sarpāṇām asmi vāsukiḥ
sarpāṇām
of serpents
asmi
I am
vāsukiḥ
Vāsuki .
  • vajram — the thunderbolt
    Indra's weapon, made from Dadhīci's bones (see above). Among all weapons, the most charged — physically and ethically. Kṛṣṇa picks the one whose existence already required ultimate sacrifice.
  • kāma - dhuk — the surabhi cow, the wish-fulfilling cow
    Compound: kāma (desire) + dhuk (yielding, milking). The cow who supplies whatever one wishes for. Kṛṣṇa, the cowherd, picks the highest cow — fittingly tying His vibhūti to His own beloved animal.
  • kandarpaḥ — Cupid, the god of love
    Among causes of procreation (prajanaḥ), Kandarpa — the deity of erotic desire — is supreme. Note the qualifier in many commentaries: the dharmic kāma, the one that serves prajā, not the rogue passion. Kṛṣṇa claims the regulated, generative force.
  • vāsukiḥ — Vāsuki
    Among serpents (sarpāḥ — venomous ones), Vāsuki is king. He served as the churning-rope around Mount Mandara during the milk-ocean churning. Kṛṣṇa identifies with the serpent-king who once participated in His own Kūrma pastime.
Of weapons I am the thunderbolt; among cows I am the surabhi. Of causes for procreation I am Kandarpa, the god of love, and of serpents I am Vāsuki.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Vajra among weapons (Indra's bolt), Kāmadhuk among cows, Kandarpa as the lawful drive of procreation, Vāsuki among serpents. Even sexuality, properly aligned with regeneration, is named as a divine vibhūti.
Further notes (विवरण · Vivaraṇa)
The Gītā here legitimizes lawful procreative desire (prajanaḥ kandarpaḥ) as itself a manifestation of the Lord — distinct from the lust condemned at 3.37 and 16.21. Vāsuki's later role at the manthana is implicit. The selection criterion alternates between symbol of power (vajra), of yielding abundance (kāmadhuk), and of sovereign instance (Vāsuki).
Prose order (अन्वय · Anvaya)
आयुधानां (मध्ये) अहं वज्रम् (अस्मि); धेनूनां (मध्ये) कामधुक् अस्मि; प्रजनः कन्दर्पः च अस्मि; सर्पाणां (मध्ये) वासुकिः अस्मि ।
āyudhānāṃ (madhye) ahaṃ vajram (asmi); dhenūnāṃ (madhye) kāmadhuk asmi; prajanaḥ kandarpaḥ ca asmi; sarpāṇāṃ (madhye) vāsukiḥ asmi |
Among weapons I am the thunderbolt (vajra); among cows I am Kāmadhuk (the wish-fulfilling cow); among causes of procreation I am Kandarpa (the god of love); among serpents I am Vāsuki.
Word split (पदच्छेद · Padaccheda)
आयुधानाम् अहं वज्रं धेनूनाम् अस्मि कामधुक् । प्रजनः च अस्मि कन्दर्पः सर्पाणाम् अस्मि वासुकिः ॥
āyudhānām ahaṃ vajraṃ dhenūnām asmi kāmadhuk | prajanaḥ ca asmi kandarpaḥ sarpāṇām asmi vāsukiḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
आयुधानाम् āyudhānām आयुध (n.) gen.pl. (genitive plural) among weapons
अहम् aham अस्मद् nom.sg. (nominative singular) I
वज्रम् vajram वज्र (n.) nom.sg. (nominative singular) the thunderbolt
धेनूनाम् dhenūnām धेनु (f.) gen.pl. (genitive plural) among cows
अस्मि asmi √अस् 1sg. I am
कामधुक् kāmadhuk काम + √दुह् nom.sg. (nominative singular)f. (bahuvrīhi compd. 'milking desires') the wish-fulfilling cow (Kāmadhenu/Surabhi)
प्रजनः prajanaḥ प्रजन (m.) nom.sg. (nominative singular) (the principle of) procreation
च ca ind. (indeclinable) and
कन्दर्पः kandarpaḥ कन्दर्प (m.) nom.sg. (nominative singular) Kandarpa (Kāma)
सर्पाणाम् sarpāṇām सर्प (m.) gen.pl. (genitive plural) among (ordinary) serpents
वासुकिः vāsukiḥ वासुकि (m.) nom.sg. (nominative singular) Vāsuki

The thunderbolt, indeed a mighty weapon, represents Kṛṣṇa’s power. In Kṛṣṇaloka in the spiritual sky there are cows which can be milked at any time, and they give as much milk as one likes. Of course such cows do not exist in this material world, but there is mention of them in Kṛṣṇaloka. The Lord keeps many such cows, which are called surabhi. It is stated that the Lord is engaged in herding the surabhi cows. Kandarpa is the sex desire for presenting good sons; therefore Kandarpa is the representative of Kṛṣṇa. Sometimes sex is engaged in only for sense gratification; such sex does not represent Kṛṣṇa. But sex for the generation of good children is called Kandarpa and represents Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
28. Among weapons, I am the thunderbolt. Among cows, I am the Kāmadhenu. Among types of lust, I am that for producing offspring. Among snakes, I am Vāsuki.
Commentary

Among the cows, I am Kāmadhenu (kāma-dhuk). [Note: This cow was born from the churning of the milk ocean. She gives unlimited milk.] Among the types of lust, I am lust for the purpose of producing offspring (prajanaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
28. Among weapons, I am the thunderbolt. Among cows, I am the Kāmadhenu. Among types of lust, I am that for producing offspring. Among snakes, I am Vāsuki.
Commentary

Among weapons, I am the thunderbolt. I am the kāma dhenu, who fulfills whatever one desires, among the cows. I am that lust which produces children (prajanaḥ). Ca here indicates that I am not lust whose only purpose is pleasure of the sex act. Among snakes with one head, I am Vāsuki.

Śrī Śaṅkarācārya Classical
Translation
10.28 Ayudhanam, among weapons; I am the vajram, thunderbolt, made of the bones of (the sage) Dadhici. Dhenunam, among milch cows; I am kama-dhuk, Kamadhenu, which was the yielder of all desires of (the sage) Vasistha; or it means a cow in general which gives milk at all times. I am Kandarpa, prajanah, the Progenitor, (the god) Kama (Cupid). Sarpanam, among serpents, among the various serpents, I am Vasuki, the kind of serpents.
Śrī Rāmānujācārya Classical
Translation
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Śrī Abhinavagupta Classical
Translation
10.28 See Comment under 10.42
Swami Sivananda Classical
Translation
10.28 Among weapons I am the thunderbolt; among cows I am the wish-fulfilling cow called Kamadhenu; I am the progenitor, the god of love; among serpents I am Vasuki.
Commentary

10.28 आयुधानम् among weapons? अहम् I? वज्रम् the thunderbolt? धेनूनाम् among cows? अस्मि (I) am? कामधुक् kamadhenu? the heavenly cow which yiedls all desires? प्रजनः the progenitro? च and? अस्मि (I) am? कन्दर्पः Kandarpa (Kamadeva)? सर्पाणाम् among serpents? अस्मि (I) am? वासुकिः Vasuki.Commentary Vajram the thunderbolt weapon made of the bones of Dadhichi an implement of warfare which can only be handled by Indra who has fininshed a hundred sacrifices.Kamadhuk The cow Kamadhenu of the great sage Vasishtha which yielded all the desired objects? also born of the ocean of milk.Kandarpa Cupid.Vasuki The Lord of hoodless or ordinary serpents.Sarpa (serpent) has only one head. Vasuki is yellowcoloured. Nagas have many heads. Ananta is firecoloured.Sridhara says that the Sarpa is poisonous and the Naga is nonpoisonous. Sri Ramanuja says that Sarpa has only one head and Naga has many heads.

Swami Gambhīrānanda Classical
Translation
10.28 Among weapons I am the thunderbolt; among cows I am kamadhenu. I am Kandarpa, the Progenitor, and among serpents I am Vasuki.
Shri Purohit Swami Classical
Translation
10.28 I am the Thunderbolt among weapons; of cows I am the Cow of Plenty, I am Passion in those who procreate, and I am the Cobra among serpents.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
Of weapons I am the thunderbolt; of cows the surabhi; of progenitors I am Kandarpa; of serpents I am Vāsuki.
Practical Applications
  • Honor the cow as His opulence — protect, don't exploit.
  • Recognize even procreative force as His expression when in dharma.
  • Don't reduce nature to commodity.
Reflection Questions
  • How do I relate to cows in my food and product choices?
  • What change is being asked?

From weapons, the thunderbolt that gods themselves use; from cows, the wish-fulfilling surabhi; from procreative force, the god of love himself; from serpents, the king of nāgas. Kṛṣṇa picks the apex of each natural power — and one of them is the desire that drives families into being. Even kāma, lawfully placed, is His vibhūti.

Vajra forged from Dadhīci's bones

When the demon Vṛtra terrorized the demigods, no ordinary weapon could pierce him. The sage Dadhīci, on Indra's request, gave up his own body so that his bones could be forged into the vajra — the thunderbolt named here.

The Bhāgavatam (canto 6) records the story in detail. Kṛṣṇa picks the vajra as His weapon-vibhūti because behind that thunderbolt lies a sage's complete self-offering. The weapon's supremacy comes from the giver's surrender.

📝 My note

Bhagavad-gītā 10.29

↗
अनन्तश्चास्मि नागानां वरुणो यादसामहम् । पितॄणामर्यमा चास्मि यम: संयमतामहम् ॥ २९ ॥
anantaś cāsmi nāgānāṁ
[anantash chaasmi naagaanaam]
varuṇo yādasām aham
[varuno yaadasaam aham]
pitṝṇām aryamā cāsmi
[pitreenaam aryamaa chaasmi]
yamaḥ saṁyamatām aham
[yamah samyamataam aham]
anantaḥ — Ananta ca — also asmi — I am nāgānām — of the many-hooded serpents varuṇaḥ — the demigod controlling the water yādasām — of all aquatics aham — I am pitṝṇām — of the ancestors aryamā — Aryamā ca — also asmi — I am yamaḥ — the controller of death saṁyamatām — of all regulators aham — I am .
Blended reading (Sanskrit + English inline)
anantaś cāsmi nāgānāṁ
anantaḥ
Ananta
ca
also
asmi
I am
nāgānām
of the many-hooded serpents
varuṇo yādasām aham
varuṇaḥ
the demigod controlling the water
yādasām
of all aquatics
aham
I am
pitṝṇām aryamā cāsmi
pitṝṇām
of the ancestors
aryamā
Aryamā
ca
also
asmi
I am
yamaḥ saṁyamatām aham
yamaḥ
the controller of death
saṁyamatām
of all regulators
aham
I am .
  • anantaḥ — Ananta
    'Endless.' The thousand-hooded serpent on whose coils Viṣṇu reclines in the causal ocean. Among the many-hooded nāgas, He is supreme. Note also: Ananta is Saṅkarṣaṇa, a direct expansion of the Lord — vibhūti within a personal expansion.
  • varuṇaḥ — the demigod controlling the water
    Lord of all aquatics (yādasām). Ancient deity of cosmic waters and oaths. Kṛṣṇa picks the deva who governs both the literal seas and the moral element of pledged truth.
  • aryamā — Aryamā
    Chief of the ancestors (pitṛs). The deity who receives ancestral offerings. Kṛṣṇa identifies with the head of the world of the departed — a category most living beings would prefer not to think about.
  • yamaḥ — the controller of death
    Yamarāja — among saṁyamatām (regulators, restrainers), the supreme. Death itself, given a face and a function. Kṛṣṇa puts the Lord of the dead inside His vibhūti catalog, neutralizing the fear that fact-of-death normally produces.
Of the many-hooded Nāgas I am Ananta, and among the aquatics I am the demigod Varuṇa. Of departed ancestors I am Aryamā, and among the dispensers of law I am Yama, the lord of death.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Two cosmic snakes are distinguished (sarpa vs. nāga); among the divine ones Kṛṣṇa is Ananta-Śeṣa, the bed of Viṣṇu. Among ocean-dwellers, Varuṇa the lawful king. Among ancestors, Aryaman the chief pitṛ. Among restrainers, Yama, the just.
Further notes (विवरण · Vivaraṇa)
The distinction between sarpa (10.28) and nāga (10.29) is a Purāṇic convention: sarpa is ordinary, nāga is divine. Ananta as the limitless serpent-base of cosmic order echoes Kṛṣṇa's own anantatā (10.19, 10.40). The choice of Yama 'among restrainers' subtly nominates death itself as a divine regulator — to be repeated in 10.34.
Prose order (अन्वय · Anvaya)
नागानां (मध्ये) अनन्तः च अस्मि; यादसाम् (मध्ये) अहं वरुणः (अस्मि); पितॄणां (मध्ये) अर्यमा च अस्मि; संयमतां (मध्ये) अहं यमः (अस्मि) ।
nāgānāṃ (madhye) anantaḥ ca asmi; yādasām (madhye) ahaṃ varuṇaḥ (asmi); pitṝṇāṃ (madhye) aryamā ca asmi; saṃyamatāṃ (madhye) ahaṃ yamaḥ (asmi) |
Among the divine serpents (Nāgas) I am Ananta; among aquatics I am Varuṇa; among the ancestors I am Aryaman; among those who restrain (and dispense law), I am Yama.
Word split (पदच्छेद · Padaccheda)
अनन्तः च अस्मि नागानां वरुणः यादसाम् अहम् । पितॄणाम् अर्यमा च अस्मि यमः संयमताम् अहम् ॥
anantaḥ ca asmi nāgānāṃ varuṇaḥ yādasām aham | pitṝṇām aryamā ca asmi yamaḥ saṃyamatām aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अनन्तः anantaḥ अनन्त (m.) nom.sg. (nominative singular) Ananta (Śeṣa)
च अस्मि ca asmi ind. (indeclinable) + √अस् 1sg. and I am
नागानाम् nāgānām नाग (m.) gen.pl. (genitive plural) among (divine) serpents
वरुणः varuṇaḥ वरुण (m.) nom.sg. (nominative singular) Varuṇa
यादसाम् yādasām यादस् (n.) gen.pl. (genitive plural) among aquatic beings
अहम् aham अस्मद् nom.sg. (nominative singular) I
पितॄणाम् pitṝṇām पितृ (m.) gen.pl. (genitive plural) among the ancestor-deities
अर्यमा aryamā अर्यमन् (m.) nom.sg. (nominative singular) Aryaman
यमः yamaḥ यम (m.) nom.sg. (nominative singular) Yama
संयमताम् saṃyamatām सं + √यम् pres. (present) act. part. gen.pl. (genitive plural)m. among those who restrain (govern)

Among the many-hooded Nāga serpents, Ananta is the greatest, as is the demigod Varuṇa among the aquatics. They both represent Kṛṣṇa. There is also a planet of Pitās, ancestors, presided over by Aryamā, who represents Kṛṣṇa. There are many living entities who give punishment to the miscreants, and among them Yama is the chief. Yama is situated in a planet near this earthly planet. After death those who are very sinful are taken there, and Yama arranges different kinds of punishments for them.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
29. Among Nāgas, [Note: Nāgas have many heads, whereas sarpas, regular snakes, have only one head each.] I am Ananta. Among inhabitants of water I am Varuṇa. Among the Pitṛs, I am Aryamā. Among punishers, I am Yama.
Commentary

Among the inhabitants of the water (yādasām), I am Varuṇa. Among those who punish (saṁyamatām), I am Yama.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
29. Among Nāgas, I am Ananta. Among inhabitants of water, I am Varuṇa. Among the pitṛas, I am Aryamā. Among punishers, I am Yama.
Commentary

Among the Nāgas with many heads, I am Śeṣa. Among aquatic inhabitants, I am Varuṇa, their leader. Among the Pitṛs, I am the lord of the pitṛs called Aryamā. Among punishers, I am Yama who gives just punishment. Using saṁyamatām instead of the regular form saṁyacchatām is poetic license.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

The sarpas mentioned in text 28 refer to one-headed snakes; the nāgas referred to in this verse are

many-hooded.

Śrī Śaṅkarācārya Classical
Translation
10.29 Naganam, among snakes, of a particular species of snakes; asmi, I am Ananta, the King of snakes. And Varuna, the King yadasam, of the gods of the waters. Pitrnam, among the manes; I am the King of the manes, named Aryama. And samyamatam, among the maintainers of law and order I am Yama.
Śrī Rāmānujācārya Classical
Translation
10.26 - 10.29 Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.
Śrī Abhinavagupta Classical
Translation
10.29 See Comment under 10.42
Swami Sivananda Classical
Translation
10.29 I am Ananta among the Nagas; I am Varuna among water-deities; Aryaman among the Manes I am; I am Yama among the governors.
Commentary

10.29 अनन्तः Ananta? च and? अस्मि (I) am? नागानाम् among Nagas? वरुणः Varuna? यादसाम् among watergods? अहम् I? पितृ़णाम् among the Pitris or ancestors? अर्यमा Aryaman? च and? अस्मि (I) am? यमः Yama? संयमताम् among governors? अहम् I.Commentary Ananta is the king of hooded serpents or cobras. He is firecoloured.Varuna is the king of the watergods.Waterdeities The gods connected with waters.Aryaman is the king of the manes.I am Yama? the witness of the acts of all living beings? who keeps account of the good and bad actions of the people.

Swami Gambhīrānanda Classical
Translation
10.29 Among snakes I am Ananta, and Varuna among gods of the waters. Among the manes I am Aryama, and among the maintainers of law and order I am Yama (King of death).
Shri Purohit Swami Classical
Translation
10.29 I am the King-python among snakes, I am the Aqueous Principle among those that live in water, I am the Father of fathers, and among rulers I am Death.
Related verses
BG 11.39 BG 10.21 BG 9.25 SB 5.25.1 SB 8.21.22 SB 6.3.7 CC Ādi 5.103 CC Madhya 20.211 CC Madhya 6.159 Kaṭha Upaniṣad 1.1.9Bṛhadāraṇyaka Upaniṣad 3.9.16
Of Nāgas I am Ananta; of aquatics I am Varuṇa; of ancestors I am Aryamā; of dispensers of law I am Yama.
Practical Applications
  • Honor Yama (Lord of death) — He brings dharma's accountability.
  • Treat dharmic discipline as Kṛṣṇa's specific opulence.
  • Don't fear death; it serves dharma.
Reflection Questions
  • Where have I been resisting accountability?
  • What does Yama's dharma require of me?

The thousand-hooded eternal Ananta on whose coils Viṣṇu reclines; the lord of waters; the chief of ancestors; the regulator of all who must die. Kṛṣṇa picks the figures who hold the unseen orders together — beneath, in the depths, behind death's curtain. The visible world rests on these less-visible kings.

Yama and Naciketas

When the boy Naciketas was sent to Yama's house and waited three days without food, Yama returned and offered him three boons. The third was the most dangerous: tell me what lies beyond death.

Yama tried to deflect, offered wealth, sons, kingdoms — Naciketas refused them all. Yama then taught the Self that does not die, the famous core of the Kaṭha Upaniṣad. Kṛṣṇa names Yama here as His vibhūti among regulators — and Yama's own greatest moment was teaching the Self that exceeds his jurisdiction.

📝 My note

Bhagavad-gītā 10.30

↗
प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् । मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ ३० ॥
prahlādaś cāsmi daityānāṁ
[prahlaadash chaasmi daityaanaam]
kālaḥ kalayatām aham
[kaalah kalayataam aham]
mṛgāṇāṁ ca mṛgendro ’haṁ
[mrigaanaam cha mrigendro ’ham]
vainateyaś ca pakṣiṇām
[vainateyash cha pakshinaam]
prahlādaḥ — Prahlāda ca — also asmi — I am daityānām — of the demons kālaḥ — time kalayatām — of subduers aham — I am mṛgāṇām — of animals ca — and mṛga - indraḥ — the lion aham — I am vainateyaḥ — Garuḍa ca — also pakṣiṇām — of birds .
Blended reading (Sanskrit + English inline)
prahlādaś cāsmi daityānāṁ
prahlādaḥ
Prahlāda
ca
also
asmi
I am
daityānām
of the demons
kālaḥ kalayatām aham
kālaḥ
time
kalayatām
of subduers
aham
I am
mṛgāṇāṁ ca mṛgendro ’haṁ
mṛgāṇām
of animals
ca
and
mṛga - indraḥ
the lion
aham
I am
vainateyaś ca pakṣiṇām
vainateyaḥ
Garuḍa
ca
also
pakṣiṇām
of birds .
  • prahlādaḥ — Prahlāda
    The demon-prince who is the supreme devotee. Kṛṣṇa picks him as the daitya-vibhūti — radical inversion: the highest demon, by Kṛṣṇa's reckoning, is the one who is not really demonic at all. The category is redefined by the choice.
  • kālaḥ — time
    Among kalayatām — subduers, the ones who bring down. Time is the supreme subduer; it brings down empires, ages, demigods. Kṛṣṇa identifies with the impersonal force that even gods cannot resist.
  • mṛga - indraḥ — the lion
    Compound: mṛga (animal) + indra (king). The lion as king of beasts. Note: also a name for Nṛsiṁhadeva — the man-lion who killed Hiraṇyakaśipu. The verse's previous Prahlāda-name and this lion-name resonate.
  • vainateyaḥ — Garuḍa, son of Vinatā
    Garuḍa identified by his mother's name — the standard patronymic-style for him. As Viṣṇu's eternal carrier, he is the chief of birds. Kṛṣṇa's avian vibhūti is the servant-bird, not the most powerful raptor.
Among the Daitya demons I am the devoted Prahlāda, among subduers I am time, among beasts I am the lion, and among birds I am Garuḍa.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Among the demonic Daitya lineage Kṛṣṇa picks the devotee — Prahlāda — not the conqueror. Among reckoners-of-things, He is Time itself. Lion among beasts, Garuḍa among birds. Devotion can shine even in a hostile lineage.
Further notes (विवरण · Vivaraṇa)
Naming Prahlāda inside the daitya category is a deliberate scandal: the Lord's vibhūti among demons is the demon-prince who refused to be a demon. This deeply foreshadows the doctrine of unconditional bhakti and prefigures Nṛsiṁha-līlā (Bhāgavatam 7). 'Kālaḥ kalayatām' is famously echoed in BG 11.32 (kālo'smi loka-kṣaya-kṛt).
Prose order (अन्वय · Anvaya)
दैत्यानां (मध्ये) प्रह्लादः च अस्मि; कलयतां (मध्ये) अहं कालः (अस्मि); मृगाणां (मध्ये) च अहं मृग-इन्द्रः (अस्मि); पक्षिणां (मध्ये) वैनतेयः (अस्मि) ।
daityānāṃ (madhye) prahlādaḥ ca asmi; kalayatāṃ (madhye) ahaṃ kālaḥ (asmi); mṛgāṇāṃ (madhye) ca ahaṃ mṛga-indraḥ (asmi); pakṣiṇāṃ (madhye) vainateyaḥ (asmi) |
Among the Daityas I am Prahlāda; among reckoners I am time; among beasts I am the lion (mṛgendra); and among birds, Garuḍa, the son of Vinatā.
Word split (पदच्छेद · Padaccheda)
प्रह्लादः च अस्मि दैत्यानां कालः कलयताम् अहम् । मृगाणां च मृग-इन्द्रः अहं वैनतेयः च पक्षिणाम् ॥
prahlādaḥ ca asmi daityānāṃ kālaḥ kalayatām aham | mṛgāṇāṃ ca mṛga-indraḥ ahaṃ vainateyaḥ ca pakṣiṇām ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
प्रह्लादः prahlādaḥ प्रह्लाद (m.) nom.sg. (nominative singular) Prahlāda
च अस्मि ca asmi ind. (indeclinable) + √अस् 1sg. and I am
दैत्यानाम् daityānām दैत्य (m.) gen.pl. (genitive plural) among the Daityas (sons of Diti)
कालः kālaḥ काल (m.) nom.sg. (nominative singular) time
कलयताम् kalayatām √कल् pres. (present) act. part. gen.pl. (genitive plural)m. among those who reckon/subdue
अहम् aham अस्मद् nom.sg. (nominative singular) I
मृगाणाम् mṛgāṇām मृग (m.) gen.pl. (genitive plural) among beasts
मृग-इन्द्रः mṛga-indraḥ मृग + इन्द्र (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) lord of beasts, the lion
वैनतेयः vainateyaḥ वैनतेय (m.) nom.sg. (nominative singular), taddhita from विनता Vainateya (Garuḍa)
पक्षिणाम् pakṣiṇām पक्षिन् (m.) gen.pl. (genitive plural) among birds

Diti and Aditi are two sisters. The sons of Aditi are called Ādityas, and the sons of Diti are called Daityas. All the Ādityas are devotees of the Lord, and all the Daityas are atheistic. Although Prahlāda was born in the family of the Daityas, he was a great devotee from his childhood. Because of his devotional service and godly nature, he is considered to be a representative of Kṛṣṇa. There are many subduing principles, but time wears down all things in the material universe and so represents Kṛṣṇa. Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuḍa, the bearer of Lord Viṣṇu, is the greatest.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
30. Among the demons, I am Prahlāda. Among controllers, I am time. Among animals, I am the lion. Among birds, I am Garuḍa.
Commentary

Among subjugators (kalayatām), I am time. Among animals, I am the lion (mṛgendraḥ). Among birds, I am Garuḍa (vainateyaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
30. Among the daityas, I am Prahlāda. Among controllers, I am time. Among animals, I am the lion. Among birds, I am Garuḍa.
Commentary

Among the descendents of Diti, called the daityas, I am their leader, Prahlāda, the best because of his intense faith in the Lord. Among those things that control, I am time. Among animals, I am the lion, outstanding because of its courage. Among birds, I am Garuḍa, son of Vinatā, the best because he is the carrier of Viṣṇu. [Note: Viṣṇu, pleased with Garuḍa after he exhibited prowess in stealing the pot of nectar, asked him to take a boon. Garuḍa asked to be His carrier and be immortal without drinking nectar. Viṣṇu granted both requests.]

Bhūrijana Dāsa Gauḍīya
Commentary

Why 'time'? Because time controls everything.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Time, as Kṛṣṇa mentions in Bg. 11.32, is the great destroyer of the world. By time’s influence, eve-

rything within this world is created, maintained and destroyed.

Śrī Śaṅkarācārya Classical
Translation
10.30 Daityanam, among demons, the descendants of Diti, I am the one called Prahlada. And I am kalah, Time; kalayatam, among reckoners of time, of those who calculate. And mrganam, among animals; I am mrgendrah, the loin, or the tiger. And paksinam, among birds; (I am) vainateyah, Garuda, the son of Vinata.
Śrī Rāmānujācārya Classical
Translation
10.30 Of those who reckon with the desire to cause evil, I am the god of death - (here an emissary of his who records the time of death of creatures is meant).
Śrī Abhinavagupta Classical
Translation
10.30 See Comment under 10.42
Swami Sivananda Classical
Translation
10.30 And, I am Prahlada among the demons, among the reckoners I am time; among beasts I am the lion, and Vainateya (Garuda) among birds.
Commentary

10.30 प्रह्लादः Prahlada? च and? अस्मि (I) am? दैत्यानाम् among demons? कालः time? कलयताम् among reckoners? अहम् I? मृगाणाम् among beasts? च and? मृगेन्द्रः lion? अहम् I? वैनतेयः son of Vinata (Garuda)? च and? पक्षिणाम् among birds.Commentary Prahlada? though he was the son of a demon (Hiranyakasipu)? was a great devotee of the Lord.

Swami Gambhīrānanda Classical
Translation
10.30 Among demons I am Prahlada, and I am Time among reckoners of time. And among animals I am the loin, and among birds I am Garuda.
Shri Purohit Swami Classical
Translation
10.30 And I am the devotee Prahlad among the heathen; of Time I am the Eternal Present; I am the Lion among beasts and the Eagle among birds.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
Of the demoniac I am Prahlāda; of subduers I am time; of beasts I am the lion; of birds Garuḍa.
Practical Applications
  • Recognize Prahlāda as a demoniac descendant who is supreme devotee.
  • Trust that lineage doesn't determine devotion.
  • Apply this to any 'wrong family' you may feel born into.
Reflection Questions
  • What inherited shadow do I assume blocks devotion?
  • How does Prahlāda's example free me?

Of all demons, the one who refused to hate the Lord; of all subduers, time itself, which subdues even kings; of all beasts, the lion; of all birds, the carrier of Viṣṇu. Kṛṣṇa picks one demon — and it is the demon who turned. Even within the asura-class, His vibhūti is the bhakta within it.

Prahlāda's protection

Born to Hiraṇyakaśipu — the chief demon of the universe — Prahlāda was supposed to inherit his father's hatred of Viṣṇu. Instead, instructed in the womb by Nārada, he emerged a devotee. His father tried fire, poison, serpents, mountains, weapons; nothing worked.

When Nṛsiṁhadeva finally tore Hiraṇyakaśipu apart, the avatāra's fierceness subsided only at Prahlāda's touch. The Bhāgavatam (canto 7) records the entire episode. Kṛṣṇa names Prahlāda specifically — not Hiraṇyakaśipu, the famous demon-king — because in any category Kṛṣṇa picks His devotee, not the category's most powerful occupant.

Garuḍa carrying the Lord

Garuḍa, son of Vinatā, named here as the chief among birds, became Viṣṇu's eternal mount through his own austerity. He once stole the nectar from Indra to free his mother from slavery — yet, despite his power to challenge demigods, he chose service over independent glory.

The verse picks Garuḍa not for his strength but for his function. Among all birds, the supreme is the one who carries the Lord. Kṛṣṇa's vibhūti is wherever service is fully tendered.

📝 My note

Bhagavad-gītā 10.31

↗
पवन: पवतामस्मि राम: शस्त्रभृतामहम् । झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ ३१ ॥
pavanaḥ pavatām asmi
[pavanah pavataam asmi]
rāmaḥ śastra-bhṛtām aham
[raamah shastra-bhritaam aham]
jhaṣāṇāṁ makaraś cāsmi
[jhashaanaam makarash chaasmi]
srotasām asmi jāhnavī
[srotasaam asmi jaahnavee]
pavanaḥ — the wind pavatām — of all that purifies asmi — I am rāmaḥ — Rāma śastra - bhṛtām — of the carriers of weapons aham — I am jhaṣāṇām — of all fish makaraḥ — the shark ca — also asmi — I am srotasām — of flowing rivers asmi — I am jāhnavī — the river Ganges .
Blended reading (Sanskrit + English inline)
pavanaḥ pavatām asmi
pavanaḥ
the wind
pavatām
of all that purifies
asmi
I am
rāmaḥ śastra-bhṛtām aham
rāmaḥ
Rāma
śastra - bhṛtām
of the carriers of weapons
aham
I am
jhaṣāṇāṁ makaraś cāsmi
jhaṣāṇām
of all fish
makaraḥ
the shark
ca
also
asmi
I am
srotasām asmi jāhnavī
srotasām
of flowing rivers
asmi
I am
jāhnavī
the river Ganges .
  • pavanaḥ — the wind
    From the root pū — 'to purify.' The wind purifies by moving — clearing air, carrying away staleness. Kṛṣṇa picks the natural purifier-in-motion as the chief of purifying agents.
  • rāmaḥ — Rāma
    Among śastra-bhṛts (weapon-bearers), Rāma is supreme. The avatāra-king who killed Rāvaṇa with the bow. Kṛṣṇa names His own previous-yuga form here — a subtle internal cross-reference.
  • makaraḥ — the shark, the great sea-creature
    Among jhaṣāḥ (fish, aquatic creatures), the makara is the largest, the predator who rules the depths. Also the vehicle of Varuṇa and the symbol on Kandarpa's banner. Kṛṣṇa picks the apex of the aquatic order.
  • jāhnavī — the river Ganges
    Named for the sage Jahnu, who once drank her and released her from his ear. Among rivers, the supreme — purifier of the dead, descended by Bhagīratha's austerity. Kṛṣṇa's river-vibhūti is the river that washes karmic load.
Of purifiers I am the wind, of the wielders of weapons I am Rāma, of fishes I am the shark, and of flowing rivers I am the Ganges.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Wind among purifiers, Rāma among weapon-bearers, makara among fishes, Gaṅgā among rivers. Kṛṣṇa picks instances of irresistible motion and sanctifying flow — purifying air and sacred water flank martial perfection.
Further notes (विवरण · Vivaraṇa)
Rāma here is Dāśarathi Rāma, the warrior-king of Ayodhyā. Jāhnavī (Gaṅgā) is named via the patronymic from Jahnu, evoking the descent-myth (gaṅgāvataraṇa). The Makara is both fish-lord and Varuṇa's mount. Together these four highlight the divine inside flowing, cleansing, and decisively acting agencies — cross-ref BG 11.39 (vāyur yamo'gniḥ).
Prose order (अन्वय · Anvaya)
पवतां (मध्ये) पवनः अस्मि; शस्त्र-भृतां (मध्ये) अहं रामः (अस्मि); झषाणां (मध्ये) मकरः च अस्मि; स्रोतसां (मध्ये) जाह्नवी अस्मि ।
pavatāṃ (madhye) pavanaḥ asmi; śastra-bhṛtāṃ (madhye) ahaṃ rāmaḥ (asmi); jhaṣāṇāṃ (madhye) makaraḥ ca asmi; srotasāṃ (madhye) jāhnavī asmi |
Among purifiers I am the wind; among wielders of weapons I am Rāma; among fishes I am the makara; among flowing streams I am Jāhnavī (the Gaṅgā).
Word split (पदच्छेद · Padaccheda)
पवनः पवताम् अस्मि रामः शस्त्र-भृताम् अहम् । झषाणां मकरः च अस्मि स्रोतसाम् अस्मि जाह्नवी ॥
pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham | jhaṣāṇāṃ makaraḥ ca asmi srotasām asmi jāhnavī ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
पवनः pavanaḥ पवन (m.) nom.sg. (nominative singular) the wind
पवताम् pavatām √पू pres. (present) act. part. gen.pl. (genitive plural)m. among (things) that purify
अस्मि asmi √अस् 1sg. I am
रामः rāmaḥ राम (m.) nom.sg. (nominative singular) Rāma
शस्त्र-भृताम् śastra-bhṛtām शस्त्र (n.) + √भृ pres. (present) act. part. gen.pl. (genitive plural)m., tatpuruṣa cpd. (compound) among weapon-bearers
अहम् aham अस्मद् nom.sg. (nominative singular) I
झषाणाम् jhaṣāṇām झष (m.) gen.pl. (genitive plural) among fishes
मकरः makaraḥ मकर (m.) nom.sg. (nominative singular) the makara (sea-monster)
च ca ind. (indeclinable) and
स्रोतसाम् srotasām स्रोतस् (n.) gen.pl. (genitive plural) among flowing rivers
जाह्नवी jāhnavī जाह्नवी (f.) nom.sg. (nominative singular) Jāhnavī (the Gaṅgā)

Of all the aquatics the shark is one of the biggest and is certainly the most dangerous to man. Thus the shark represents Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
31. Among purifiers and the swift, I am the wind. Among holders of weapons, I am Paraśurāma. Among the fishes, I am the makara. Among rivers, I am the Gaṅgā.
Commentary

Of moving or purifying agents, I am the wind. Among bearers of weapons, I am Paraśurāma. He is suitable as a vibhūti because He is an aveśāvatāra, and because He is an outstanding jīva among those who have been given powers by the Lord. [Note: Rāma is taken as Paraśurāma rather than Rāmacandra, since he is a jīva . A jīva can be a vibhūti, but not the Lord Himself.] Padma Purāṇa, quoted in Bhagavatāmṛta says “O devi, I have recited to you the story of Paraśurāma, a śaktyaveśa avatāra of the Lord.” Also it says, “He took birth as an empowered jīva.” The characteristics of the aveśāvatāra are also mentioned in the Bhagavatāmṛta. “Where a jīva is filled with portions of jñāna-śakti or other śakti of the Lord, he is called aveśāvatāra.” (Laghu Bhagavatāmṛta 1.4 .39, 1.4.38, 1.1.18) Among fish (jhaṣāṇām), I am the makara, a special type of fish. Among rivers (srotasām), I am the Gaṅgā.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
31. Among purifiers and the swift, I am the wind. Among holders of weapons, I am Paraśurāma. Among the fishes, I am the makara. Among rivers, I am the Gaṅgā.
Commentary

Among purifiers or among swift things, I am the wind. I am Paraśurāma (rāmaḥ) among wielders of weapons. Among fish I am the makara, a special variety of fish. Among flowing waters, I am the Gaṅgā.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Śrīla Baladeva Vidyābhūṣaṇa comments that the Rāma referred to here is Paraśurāma because

Kṛṣṇa is explaining His vibhūtis, His opulences, not His incarnations. Paraśurāma is a living entity

empowered (śakty-āveśa) to wield weapons.

Śrī Śaṅkarācārya Classical
Translation
10.31 Pavatam, of the purifiers; I am pavanah, air. Sastra-bhrtam, among weilders of weapons, I am Rama, son of Dasaratha. Jhasanam, among fishes etc; I am the particular species of fish called makarah shark. I am jahnavi, Ganga; srotasam, among rivers, among streams of water.
Śrī Rāmānujācārya Classical
Translation
10.31 Of moving things, namely, of things whose nature is to move, I am the wind. Of those who bear weapons, I am Rama. Here the ality of bearing weapons is the Vibhuti, as no other sense is possible. Aditya etc., being individual selves, constitute attributes of the Lord, who is their Self as they constitute His body. Therefore they stand in the same position of the attribute as that of bearing weapons.
Śrī Abhinavagupta Classical
Translation
10.31 See Comment under 10.42
Swami Sivananda Classical
Translation
10.31 Among the purifiers (or the speeders) I am the wind; Rama among the warriors am I; among the fishes I am the shark; among the streams I am the Ganga.
Commentary

10.31 पवनः the wind? पवताम् among purifiers or the speeders? अस्मि (I) am? रामः Rama? शस्त्रभृताम् among wielders of weapons (warriors)? अहम् I? झषाणाम् among fishes? मकरः Makara (shark)? च and? अस्मि (I) am? स्रोतसाम् among streams? अस्मि (I) am? जाह्नवी the Ganga.Commentary The holy river Ganga (spelt Ganges in English) was swallowed by Jahnu when she was being brought down by Bhagiratha from heaven. Hence the name Jahnavi for Ganga.

Swami Gambhīrānanda Classical
Translation
10.31 Of the purifiers I am air; among the wielders of weapons I am Rama. Among fishes, too, I am the shark; I am Ganga among rivers.
Shri Purohit Swami Classical
Translation
10.31 I am the Wind among purifiers, the King Rama among warriors; I am the Crocodile among the fishes, and I am the Ganges among rivers.
Related verses
BG 4.7 BG 10.24 BG 9.22 SB 9.10.1 SB 5.17.1 SB 1.19.6 CC Ādi 5.145 CC Madhya 9.178 CC Antya 2.13 Śvetāśvatara Upaniṣad 3.4Chāndogya Upaniṣad 7.10.1
Concepts
JivaAvatara
Of purifiers I am the wind; of warriors I am Rāma; of fishes I am the shark; of flowing rivers I am the Ganges.
Practical Applications
  • Bathe in or remember the Ganges as a purification practice.
  • Honor Rāma as warrior-Lord, not just gentle prince.
  • Recognize the wind, rivers, and creatures as specific Kṛṣṇa-presences.
Reflection Questions
  • When did I last connect with sacred water?
  • What practice could renew that?

Among purifiers, the wind that carries fragrance and clears stagnation; among warriors, the avatāra who teaches dharma with the bow; among fish, the predator who masters the depths; among rivers, the one whose touch washes lifetimes. Kṛṣṇa picks the agents that move, cleanse, and carry across.

Rāma's vow of one word, one wife, one arrow

Rāma, named here as the chief among wielders of weapons, was renowned not only for his archery but for his single-pointed dharma. One word given was kept; one wife alone was married; one arrow drawn was enough.

When Rāvaṇa abducted Sītā, Rāma did not unleash mass destruction — he assembled an army of monkeys, observed every protocol of war, and finally killed Rāvaṇa with one well-placed shaft. Kṛṣṇa names Rāma as His weapon-bearer-vibhūti because among śastra-bhṛts, none combined skill and restraint so completely.

Bhagīratha bringing the Ganges

King Bhagīratha did austerities for years so that the heavenly Ganges would descend and purify his ancestors' ashes. Ganges agreed but warned her fall would shatter the earth. Śiva caught her in his hair; she emerged as a softer stream and reached the plains.

Kṛṣṇa names her here as His river-vibhūti — Jāhnavī, named for the sage Jahnu who later swallowed and re-released her. The whole story is one of purification through cosmic cooperation. The verse's word pavatām — 'of purifiers' — applies equally to the wind (named in this verse) and to her.

📝 My note

Bhagavad-gītā 10.32

↗
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन । अध्यात्मविद्या विद्यानां वाद: प्रवदतामहम् ॥ ३२ ॥
sargāṇām ādir antaś ca
[sargaanaam aadir antash cha]
madhyaṁ caivāham arjuna
[madhyam chaivaaham arjuna]
adhyātma-vidyā vidyānāṁ
[adhyaatma-vidyaa vidyaanaam]
vādaḥ pravadatām aham
[vaadah pravadataam aham]
sargāṇām — of all creations ādiḥ — the beginning antaḥ — end ca — and madhyam — middle ca — also eva — certainly aham — I am arjuna — O Arjuna adhyātma - vidyā — spiritual knowledge vidyānām — of all education vādaḥ — the natural conclusion pravadatām — of arguments aham — I am .
Blended reading (Sanskrit + English inline)
sargāṇām ādir antaś ca
sargāṇām
of all creations
ādiḥ
the beginning
antaḥ
end
ca
and
madhyaṁ caivāham arjuna
madhyam
middle
ca
also
eva
certainly
aham
I am
arjuna
O Arjuna
adhyātma-vidyā vidyānāṁ
adhyātma - vidyā
spiritual knowledge
vidyānām
of all education
vādaḥ pravadatām aham
vādaḥ
the natural conclusion
pravadatām
of arguments
aham
I am .
  • sargāṇām — of all creations
    Genitive plural of sarga — 'emanation, creation.' Echoes verse 20's ādiḥ-madhyam-antaḥ — but applied now to the cosmos at large rather than to individual beings. Kṛṣṇa is the bookends and the spine of every creative cycle.
  • adhyātma - vidyā — spiritual knowledge
    Compound: adhyātma (concerning the self) + vidyā (knowledge). Of all branches of vidyā — grammar, logic, astronomy, statecraft — Kṛṣṇa picks the one that asks who is doing the knowing. The verse establishes ranks among knowledges.
  • vidyānām — of all education
    Genitive plural of vidyā. The verse's framing: among the many knowledges humans pursue, one is supreme. Kṛṣṇa hierarchizes learning itself.
  • vādaḥ — the natural conclusion
    From vad — 'to speak.' Of three modes of debate (vāda — truth-seeking discussion; jalpa — argument for victory; vitaṇḍā — destructive cavil), vāda is the highest. Kṛṣṇa identifies only with truth-seeking discourse, not with adversarial wrangling.
  • pravadatām — of arguments, of debaters
    Present participle, genitive plural — 'of those who argue.' Among debaters, Kṛṣṇa is the conclusive position itself, not any particular debater. The verse claims the conclusion of every right argument as His vibhūti.
Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Among created things Kṛṣṇa is the alpha, omega, and middle. Among sciences, the science of the Self. Among debate-styles, the vāda — the truth-seeking dialogue (not jalpa or vitaṇḍā).
Further notes (विवरण · Vivaraṇa)
The nyāya tradition distinguishes three modes of disputation: vāda (cooperative truth-seeking), jalpa (winning-debate), vitaṇḍā (refutation-only). By identifying with vāda, Kṛṣṇa underwrites philosophy-as-shared-inquiry over polemics. Adhyātma-vidyā as queen of sciences echoes BG 9.2 (rāja-vidyā rāja-guhyaṁ).
Prose order (अन्वय · Anvaya)
हे अर्जुन! अहम् एव सर्गाणाम् आदिः अन्तः मध्यं च (अस्मि); विद्यानां (मध्ये) अध्यात्म-विद्या (अहम्); प्रवदतां (मध्ये) अहं वादः (अस्मि) ।
he arjuna! aham eva sargāṇām ādiḥ antaḥ madhyaṃ ca (asmi); vidyānāṃ (madhye) adhyātma-vidyā (aham); pravadatāṃ (madhye) ahaṃ vādaḥ (asmi) |
O Arjuna, I alone am the beginning, the end, and also the middle of creations; among sciences I am the science of the self; among those who debate, I am the conclusive argument.
Word split (पदच्छेद · Padaccheda)
सर्गाणाम् आदिः अन्तः च मध्यं च एव अहम् अर्जुन । अध्यात्म-विद्या विद्यानां वादः प्रवदताम् अहम् ॥
sargāṇām ādiḥ antaḥ ca madhyaṃ ca eva aham arjuna | adhyātma-vidyā vidyānāṃ vādaḥ pravadatām aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सर्गाणाम् sargāṇām सर्ग (m.) gen.pl. (genitive plural) of creations
आदिः अन्तः च मध्यम् ādiḥ antaḥ ca madhyam आदि + अन्त (m.) + मध्य (n.) nom.sg. (nominative singular) beginning, end and middle
एव अहम् eva aham ind. (indeclinable) + अस्मद् nom.sg. (nominative singular) I alone
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
अध्यात्म-विद्या adhyātma-vidyā अधि + आत्म + विद्या (f.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) the science of the inner self
विद्यानाम् vidyānām विद्या (f.) gen.pl. (genitive plural) among knowledges
वादः vādaḥ वाद (m.) nom.sg. (nominative singular) the (constructive) debate / right conclusion
प्रवदताम् pravadatām प्र + √वद् pres. (present) act. part. gen.pl. (genitive plural)m. among debaters

Among the created manifestations, the first is the creation of the total material elements. As explained before, the cosmic manifestation is created and conducted by Mahā-viṣṇu, Garbhodaka-śāyī Viṣṇu and Kṣīrodaka-śāyī Viṣṇu, and then again it is annihilated by Lord Śiva. Brahmā is a secondary creator. All these agents of creation, maintenance and annihilation are incarnations of the material qualities of the Supreme Lord. Therefore He is the beginning, the middle and the end of all creation. For advanced education there are various kinds of books of knowledge, such as the four Vedas, their six supplements, the Vedānta-sūtra, books of logic, books of religiosity and the Purāṇas. So all together there are fourteen divisions of books of education. Of these, the book which presents adhyātma-vidyā, spiritual knowledge – in particular, the Vedānta-sūtra – represents Kṛṣṇa. Among logicians there are different kinds of argument. Supporting one’s argument with evidence that also supports the opposing side is called jalpa. Merely trying to defeat one’s opponent is called vitaṇḍā. But the actual conclusion is called vāda. This conclusive truth is a representation of Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
32. I am the creation, destruction and maintenance of all elements. Among types of knowledge, I am knowledge of the soul. Among types of debate I am vāda.
Commentary

I am the creation (adiḥ) and destruction (antaḥ) of ether and other elements (sargāṇām), and the maintenance of them as well. One should meditate upon creation, maintenance and destruction as My vibhūtis. This means that I, the Supreme Lord, am the creator, maintainer and destroyer. Among types of knowledge, I am knowledge of the self. Among types of argumentation in order to establish ones own idea and defeat others ideas, such as jalpa and vitaṇḍa, I am vāda, which attempts to discern actual truth with the goal of coming to a conclusion. [Note: Vāda, jalpa and vitaṇḍa are famous as the three types of argument. When both parties desire to win by establishing their own opinion with proofs and arguments, and refuting the opponent’s view with circumvention (chala), false generalization (jāti) and syllogistic fault (nigraha-sthāna), it is called jalpa. When one party refutes the opponent’s view (by the above means), without establishing his own opinion, it is called vitaṇḍa. These two types of debate, with a desire to win, simply display skill in debating and bear no result. That discussion having a desire for truth is called vāda.]

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
32. I am the creation, destruction and maintenance of all elements. Among types of knowledge, I am knowledge of the soul. Among types of debate, I am vāda.
Commentary

Among the things created out of matter, starting from mahat tattva, I am the beginning, the end and the middle. Their creation, maintenance and destruction should be thought of being My vibhūtis. In verse 20 Kṛṣṇa said aham ādiś ca madhyaṁ ca bhūtānām anta eva ca. His vibhūtis of creation, maintenance and destruction were in reference to the living entities, His conscious parts, in that verse. Thus there is no repetition in the present verse, since this refers to the material elements. aṅgāni vedāś catvāro mīmāṁsā nyāya-vistaraḥ dharma-śāstraṁ purāṇaṁ ca vidyā hy etāś caturdaśa The four Vedas with its six aṅgas, [Note: Sikṣa (pronunciation), chanda (meter), vyākaraṇa (grammar), nirukta (meaning), jyotiṣa (astrology), and kalpa (ritual)are the six vedāṅgas.] mīmāṁsā, nyāya, [Note: It is unclear what these are nyāya can refer to Brahma Sūtras, or Gautama’s Nyāya, or logic in general. Mīmāṁsā can refer to karma mīmāṁsā doctrine.] dharma śastra, and purāṇas are considered the fourteen types of knowledge. Viṣṇu Purāṇa 3.6.28 Among these types of knowledge, I am the knowledge concerning ātmā, the knowledge of Vedānta with four chapters (catur lakṣāṇī vidyā) which defines paramātmā and His associates. [Note: The first chapter of Vedānta shows Brahman as the subject of the Vedas. The second chapter solves all contradictions with other scriptures. The third chapter deals with sādhana for attaining Brahman. The fourth chapter describes the attainment of Brahman.] I am vāda of those who debate. Vāda, jalpa and vitaṇḍa are famous as the three types of argument. When both parties desire to win by establishing their own opinion with proofs and arguments, and refuting the opponent’s view with circumvention (chala), false generalization (jāti) and syllogistic fault (nigraha sthāna), it is called jalpa. When one party refutes the opponent’s view (by the above means), without establishing his own opinion, it is called vitaṇḍa. These two types of debate, with a desire to win, simply display skill in debating and bear no result. That discussion having a desire for truth is called vāda. Being outstanding for being fruitful in determining truth, vāda is My vibhūti.

Bhūrijana Dāsa Gauḍīya
Commentary

In text 20, Krsna also said: "I am the beginning, the middle and the end of all beings (sentient beings)." Here He refers to non‑sentient beings. In 'nyaya', or logic, there are different types of ways to get the truth. They are called: 'vitendra', 'vada', and 'jalpa'. Krsna here says: "I am vada, the natural conclusion." The difference is: 'vitendra' is when someone is arguing just concerned to defeat the other party, not really very concerned to find the truth. 'Jalpa' means that one wants to proof that he is correct and the others are wrong, regardless of who is actually correct. In 'vada' one wants to find out what the actual truth is by using argument and discussion to do that.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

In Text 20, Kṛṣṇa said He was the beginning, middle and end of all beings. Śrīla Baladeva Vidyāb-

hūṣaṇa says that in that verse He was referring to all sentient beings. Here, however, Kṛṣṇa says

that He is also the beginning, middle and end of every nonsentient creation.

Nyāya, logic, teaches various ways to reach a conclusion, including vitaṇḥā, vāda and jalpa. Kṛṣṇa

says, “I am vāda, the natural conclusion.” Vāda is debate carried out fairly according to standard

rules, without trying to force the establishment of a particular conclusion. Vitaṇḥā is quibbling, or

merely destructive argument in which one tries to defeat the opponent by any means possible, but

does nothing substantial to positively prove one’s own thesis. Jalpa, using various deceptive means

to fool the opposition, is unfair argument. Vitaṇḥā and jalpa are forms of argument in which win-

ning, not necessarily determining the truth, is the main consideration.

Śrī Śaṅkarācārya Classical
Translation
10.32 O Arjuna sarganam, of creations; I am the adih, beginning; ca, and ; he antah, end; ca eva, as also; the madhyam, middle-I am the origin, continuance and dissolution. At the commencement (verse 20) origin, end, etc. only of things possessed of souls were spoken of, but here the mention is of all creations in general. This is the difference. Vidyanam, among knowledges; I am the adhyatma-vidya, knowledge of the Self, it being the foremost because of its leading to liberation. Pravadatam, of those who date; aham, I; am vadah, Vada, which is preeminent since it is a means to determining true purport. Hence I am that . By the word pravadatam are here meant the different kinds of date held by dators, viz Vada, Jalpa, and Vitanda. [Vada: discussion with open-mindedness, with a veiw to determining true purport; jalpa: pointless date; Vitanda: wrangling discussion. [Jalpa is that mode of date by which both parties establish their own viewpoint through direct and indirect proofs, and refute the view of the opponent through circumvention (Chala) and false generalization (Jati) and by pointing out unfitness (of the opponent) tobe argued with (Nigraha-sthana). But where one party establishes his viewpoint, and the other refutes it through circumvention, false generalization and showing the unfitness of the opponent to be argued with, without establishing his own views, that is termed Vitanda. Jalpa and Vitanda result only in a trial of streangth between the opponents, who are both desirous of victory, But the result of Vada is the ascertainment of truth between the teacher and the disciple or between others, both unbiased.-Gloss of Sridhara Swami on this verse.]-Tr.]
Śrī Rāmānujācārya Classical
Translation
10.32 Those that undergo creation are 'creatures'. Their beginning is the cause. The meaning is that, of the creatures which are being created at all times, I am Myself the creator. Similarly, I am the end, namely the destroyer of everyone of those who are being destroyed at all times. Similarly I am the middle, namely, the sustentation. The meaning is, I am the sustainer of those who are being sustained at all times. Of those who indulge in Jalpa (argument) and Vitanda (perverse criticism) etc., I am the fair reasoning which determines the truth.
Śrī Abhinavagupta Classical
Translation
10.32 See Comment under 10.42
Swami Sivananda Classical
Translation
10.32 Among creations I am the beginning, the middle and also the end, O Arjuna; among the sciences I am the science of the Self; and I am the logic among controversialists.
Commentary

10.32 सर्गाणाम् among creations? आदिः the beginning? अन्तः the end? च and? मध्यम् the middle? च and? एव also? अहम् I? अर्जुन O Arjuna? अध्यात्मविद्या the science of the Self? विद्यानाम् among sciences? वादः logic? प्रवदताम् among controversialists? अहम् I.Commentary I am the metaphysics among all sciences. I am knowledge of the Self among all branches of knowledge. I am the argument of dators. I am the logic of disputants. I am the speech of orators.In verse 20 above the Lord says? I am the beginning? the middle and the end of the whole movable and immovable creation. Here the whole creation in general is referred to.As the knowledge of the Self leads to the attainment of the final beatitude of life or salvation? it is the chief among all branches of knowledge.Pravadatam By the word controversialists? we should here understand the various kinds of people using various kinds of argumentation in logic such as Vada? Jalpa and Vitanda. Yada is a way of arguing by which one gets at the truth of a certain estion. The aspirants who are free from RagaDvesha and jealousy raise amongst themselves estions and answers and enter into discussions on philosophical problems in order to ascertain and understand the nature of the Truth. They do not argue in order to gain victory over one another. This is Vada. Jalpa is wrangling in which one asserts his own opinion and refutes that of his opponent. Vitanda is idle carping at the arguments of ones opponents. No attempt is made to establish the other side of the estion. In Jalpa and Vitanda one tries to defeat another. There is desire for victory.

Swami Gambhīrānanda Classical
Translation
10.32 O Arjuna, of creations I am the beginning and the end as also the middle, I am the knowledge of the Self among knowledge; of those who date I am vada.
Shri Purohit Swami Classical
Translation
10.32 I am the Beginning, the Middle and the End in creation; among sciences, I am the science of Spirituality; I am the Discussion among disputants.
Related values
Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 10.20 BG 7.6 BG 13.12 SB 1.1.1 SB 11.19.41 SB 3.25.29 CC Ādi 7.106 CC Madhya 25.56 CC Madhya 6.135 Muṇḍaka Upaniṣad 1.1.3Chāndogya Upaniṣad 7.1.3
Concepts
Dharma
Of all creations, I am the beginning, the end, and the middle; of sciences, the science of the self; of debaters, the conclusive truth.
Practical Applications
  • Honor self-knowledge (adhyātma-vidyā) as the highest science.
  • Aim for conclusive truth, not endless debate.
  • Use debate to arrive, not to wander.
Reflection Questions
  • Where do I debate when I should conclude?
  • What conclusive truth have I been postponing?

A great unrolled scroll has three places where a reader must pause — the beginning where it opens, the middle where the argument turns, the end where it concludes. Kṛṣṇa says of all creations: those three pause-points are Me. And of all the lessons such scrolls might teach, the science of the self is His own form. He picks the one knowledge that finally matters.

Kapila instructs Devahūti

When Kardama Muni left for the forest, his wife Devahūti turned to their son Kapiladeva — the Lord Himself descended as her child — and begged for the knowledge that ends the cycle of birth and death.

Kapila gave her the adhyātma-vidyā preserved in the Third Canto of the Bhāgavatam (SB 3.25–33): sāṅkhya not as dry enumeration but as bhakti-yoga, the jīva as eternal servant distinct from prakṛti and from Paramātmā, and devotional service to Bhagavān as the one science that frees the heart.

Kṛṣṇa's claim here — 'of all knowledges I am adhyātma-vidyā' — is fulfilled in the form of Kapila Himself teaching it to His mother.

📝 My note

Bhagavad-gītā 10.33

↗
अक्षराणामकारोऽस्मि द्वन्द्व: सामासिकस्य च । अहमेवाक्षय: कालो धाताहं विश्वतोमुख: ॥ ३३ ॥
akṣarāṇām a-kāro ’smi
[aksharaanaam a-kaaro ’smi]
dvandvaḥ sāmāsikasya ca
[dvandvah saamaasikasya cha]
aham evākṣayaḥ kālo
[aham evaakshayah kaalo]
dhātāhaṁ viśvato-mukhaḥ
[dhaataaham vishvato-mukhah]
akṣarāṇām — of letters a - kāraḥ — the first letter asmi — I am dvandvaḥ — the dual sāmāsikasya — of compounds ca — and aham — I am eva — certainly akṣayaḥ — eternal kālaḥ — time dhātā — the creator aham — I am viśvataḥ - mukhaḥ — Brahmā .
Blended reading (Sanskrit + English inline)
akṣarāṇām a-kāro ’smi
akṣarāṇām
of letters
a - kāraḥ
the first letter
dvandvaḥ sāmāsikasya ca
asmi
I am
dvandvaḥ
the dual
aham evākṣayaḥ kālo
sāmāsikasya
of compounds
ca
and
aham
I am
eva
certainly
akṣayaḥ
eternal
kālaḥ
time
dhātāhaṁ viśvato-mukhaḥ
dhātā
the creator
aham
I am
viśvataḥ - mukhaḥ
Brahmā .
  • a - kāraḥ — the first letter A
    Compound: a (the vowel) + kāraḥ (the making, the syllable). The first phoneme of Sanskrit, the open vowel from which all other sounds derive. Kṛṣṇa picks the primordial sound itself, the seed of every alphabet.
  • dvandvaḥ — the dual
    Among Sanskrit's six samāsa-types (tatpuruṣa, dvandva, karmadhāraya, etc.), dvandva is the compound where both members retain equal status — neither subordinates the other. Kṛṣṇa picks the egalitarian form, perhaps as a hint about balanced relationships.
  • akṣayaḥ — eternal, inexhaustible
    From a (not) + kṣaya (decay). Modifying kālaḥ — distinguishes the infinite, dissolution-surviving time from ordinary measured time. Kṛṣṇa identifies with the kāla that does not itself end.
  • kālaḥ — time
    Time itself, qualified here by akṣayaḥ. The same kālaḥ that verse 30 named as 'subduer of subduers' returns here as Kṛṣṇa's own form — the great background measure of every existence.
  • dhātā — the creator
    From dhā — 'to place, establish.' The cosmic supporter and arranger. Kṛṣṇa identifies with the function of holding-together and bringing-forth, exercised in the universe through Brahmā but originating in Himself.
  • viśvataḥ - mukhaḥ — Brahmā, the four-headed one whose faces look in every direction
    Compound: viśvataḥ (in all directions) + mukha (face). Brahmā's epithet — his four faces survey the four quarters. Kṛṣṇa picks among creators the one whose vision is omnidirectional.
Of letters I am the letter A, and among compound words I am the dual compound. I am also inexhaustible time, and of creators I am Brahmā.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
A among letters (its precondition), dvandva among compounds (its egalitarian pair-form), inexhaustible time, and the all-faced Creator. Kṛṣṇa names principles of speech, of duration, and of cosmic dispensation in one sweep.
Further notes (विवरण · Vivaraṇa)
The letter A is the inaudible base of every Sanskrit syllable. Choosing dvandva (which, in Pāṇini, allows constituents equal weight) is theologically charged: Kṛṣṇa identifies with the compound-type that does not subordinate one element to another. Akṣaya kāla and Dhātā (Brahmā with viśvato-mukha epithet, echoing Ṛgveda 10.81.3 to Viśvakarman) round out cosmic structure.
Prose order (अन्वय · Anvaya)
अक्षराणां (मध्ये) अ-कारः अस्मि; सामासिकस्य (समासस्य) (मध्ये) च द्वन्द्वः (अस्मि); अहम् एव अक्षयः कालः (अस्मि); अहं विश्वतः-मुखः धाता (अस्मि) ।
akṣarāṇāṃ (madhye) a-kāraḥ asmi; sāmāsikasya (samāsasya) (madhye) ca dvandvaḥ (asmi); aham eva akṣayaḥ kālaḥ (asmi); ahaṃ viśvataḥ-mukhaḥ dhātā (asmi) |
Among letters I am the letter A; among kinds of compound I am the dvandva (pair-compound); I alone am inexhaustible time; I am the all-facing creator (Brahmā).
Word split (पदच्छेद · Padaccheda)
अक्षराणाम् अ-कारः अस्मि द्वन्द्वः सामासिकस्य च । अहम् एव अक्षयः कालः धाता अहं विश्वतः-मुखः ॥
akṣarāṇām a-kāraḥ asmi dvandvaḥ sāmāsikasya ca | aham eva akṣayaḥ kālaḥ dhātā ahaṃ viśvataḥ-mukhaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अक्षराणाम् akṣarāṇām अक्षर (n.) gen.pl. (genitive plural) among letters
अ-कारः a-kāraḥ अ (n.) + कार (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) the letter A
अस्मि asmi √अस् 1sg. I am
द्वन्द्वः dvandvaḥ द्वन्द्व (m.) nom.sg. (nominative singular) the dvandva (pair) compound
सामासिकस्य sāmāsikasya सामासिक (adj.) gen.sg. (genitive singular)m./n. of/among (kinds of) compound
च ca ind. (indeclinable) and
अहम् एव aham eva अस्मद् + ind. (indeclinable) I alone
अक्षयः कालः akṣayaḥ kālaḥ अ + क्षय (adj.) + काल (m.) nom.sg. (nominative singular), karmadhāraya imperishable time
धाता dhātā धातृ (m.) nom.sg. (nominative singular) the dispenser, creator (Brahmā)
अहम् aham अस्मद् nom.sg. (nominative singular) I
विश्वतः-मुखः viśvataḥ-mukhaḥ विश्वतस् + मुख (n.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) whose face is on every side

A-kāra, the first letter of the Sanskrit alphabet, is the beginning of the Vedic literature. Without a-kāra, nothing can be sounded; therefore it is the beginning of sound. In Sanskrit there are also many compound words, of which the dual word, like rāma-kṛṣṇa, is called dvandva. In this compound, the words rāma and kṛṣṇa have the same form, and therefore the compound is called dual. Among all kinds of killers, time is the ultimate because time kills everything. Time is the representative of Kṛṣṇa because in due course of time there will be a great fire and everything will be annihilated. Among the living entities who are creators, Brahmā, who has four heads, is the chief. Therefore he is a representative of the Supreme Lord, Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
33. I am the letter “a” among all letters. Among compounds, I am the dvandva. Among destroyers, I am Śiva and among creators, I am Brahmā, with four faces.
Commentary

The dvandva compound is superior among compounds since its elements are equal. [Note: In the avyayībhāva compound the first element is more important: adhyātma, in the soul. In the tat-puruṣa compound the second element is more important: guṇātita, surpassing the guṇas. In the bahu-vrīhi compound both elements are unimportant, depending on reference to a third element: mahā-bahuḥ, one who has strong arms.] Among destroyers I am indestructible time. This refers to Mahākāla, Rudra, famous as the destroyer. Among the creators I am Brahmā (dhātā), with four faces (viśvato mukhaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
33. I am the letter “a” among all letters. Among compounds, I am the dvandva. Among destroyers, I am the fire of universal destruction, and among creators, I am Brahma.
Commentary

Among the letters, I am “a.” The śruti says a-kāro vai sarvā vāk: the letter “a” is all letters. (Aitareya Āraṇyaka1.3.6) Among all types of compound words, I am the dvandva, because both elements have equal importance. In the other types of compounds avyayībhāva, tatpuruṣa, and bahuvrīhi one element is given more importance. Among the destroyers, I am the indestructible Kāla. This is the fire emanating from the mouth of Saṅkarṣana at the time of universal destruction. Among creators I am four-headed Brahmā (dhātā).

Bhūrijana Dāsa Gauḍīya
Commentary

In sanskrit no word can be pronounced without the vowel A. Similarly nothing can exist without Krsna. This 'compound word', according to Srila Jiva Goswami, in his grammar, is called the 'Rama‑Krsna' compound. It is when both parts are important. In other compounds, sometimes the first part is important but the second isn't or vice‑versa, or neither are important.

Śrī Śaṅkarācārya Classical
Translation
10.33 Aksaranam, of the letters; I am the akarah, letter a. Samasikasya, of the group of compound words, I am the compund (called) Dvandva. Besieds, aham eva, I Myself; am the aksayah, infinite, endless; kalah, time, well known as 'moment' etc.; or, I am the supreme God who is Kala (Time, the measurer) even of time. I am the dhata, Dispenser, the dispenser of the fruits of actions of the whole world; visvatomukhah, with faces everwhere.
Śrī Rāmānujācārya Classical
Translation
10.33 Of letters I am the alphabet 'a', which is the base of all letters as established in the Sruti: 'The letter 'a' itself is all speech' (Ai. Ai., 3.2.3). Samasika means collection of compound words. In it, I am the Dvandva compound; it is eminent because the meanings of both constituent terms are important. I am Myself imperishable Time composed of (divisions like) Kala, Muhurta etc. I am the four-faced Hiranyagarbha who is the creator of all.
Śrī Abhinavagupta Classical
Translation
10.33 See Comment under 10.42
Swami Sivananda Classical
Translation
10.33 Among the letters of the alphabets, the letter 'A' I am and the dual among the compounds. I am verily the inexhaustible or everlasting time; I am the dispenser (of the fruits of actions) having faces in all directions.
Commentary

10.33 अक्षराणाम् among letters? अकारः the letter A? अस्मि (I) am? द्वन्द्वः the dual? सामासिकस्य among all compounds? च and? अहम् I? एव verily? अक्षयः the inexhaustible or everlasting? कालः time? धाता the dispenser? अहम् I? विश्वतोमुखः the Allfaced (or having faces in all directions).Commentary Among the alphabets I am the letter A. Among the various kinds of compounds used in Sanskrit language I am the Dvandva (union of the two)? the copulative.Time here refers to the moment? the ultimate element of time or to Paramesvara? the Supreme Lord Who is the time of even time? since He is beyond time.As the Supreme Being is allpervading it is said that He has faces in all directions.

Swami Gambhīrānanda Classical
Translation
10.33 Of the letters I am the letter a, and of the group of compund words I am (the compound called) Dvandva. [Dvandva: A compound of two or more words which, if not compounded, would stand in the same case and be connected by the conjunction 'and'.-Tr.] I Mayself am the infinite time; I am the Dispenser with faces everywhere.
Shri Purohit Swami Classical
Translation
10.33 Of letters I am A; I am the copulative in compound words; I am Time inexhaustible; and I am the all-pervading Preserver.
Related values
Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 7.8 BG 11.32 BG 10.6 SB 3.9.39 SB 3.10.9 SB 3.9.1 CC Ādi 5.71 CC Madhya 20.275 CC Ādi 7.128 Māṇḍūkya Upaniṣad 3Bṛhadāraṇyaka Upaniṣad 5.14.4
Of letters I am the letter A; of compounds I am the dual; I am inexhaustible time; the creator with faces in all directions.
Practical Applications
  • Treat sacred sound as His specific manifestation.
  • Read scripture aloud as participation in His sound-form.
  • Honor language itself.
Reflection Questions
  • When did I last read scripture aloud?
  • What in language reveals Him?

Of all letters, the first — the open mouth at the start of every syllable; of compounds, the dvandva that holds equals side by side; of time, the kind that cannot be exhausted; of creators, the highest. Kṛṣṇa picks the seeds: the first letter, the most balanced compound, the longest stretch of duration, the foundational maker.

📝 My note

Bhagavad-gītā 10.34

↗
मृत्यु: सर्वहरश्चाहमुद्भ‍वश्च भविष्यताम् । कीर्ति: श्रीर्वाक्‍च नारीणां स्मृतिर्मेधा धृति: क्षमा ॥ ३४ ॥
mṛtyuḥ sarva-haraś cāham
[mrityuh sarva-harash chaaham]
udbhavaś ca bhaviṣyatām
[udbhavash cha bhavishyataam]
kīrtiḥ śrīr vāk ca nārīṇāṁ
[keertih shreer vaak cha naareenaam]
smṛtir medhā dhṛtiḥ kṣamā
[smritir medhaa dhritih kshamaa]
mṛtyuḥ — death sarva - haraḥ — all-devouring ca — also aham — I am udbhavaḥ — generation ca — also bhaviṣyatām — of future manifestations kīrtiḥ — fame śrīḥ — opulence or beauty vāk — fine speech ca — also nārīṇām — of women smṛtiḥ — memory medhā — intelligence dhṛtiḥ — firmness kṣamā — patience .
Blended reading (Sanskrit + English inline)
mṛtyuḥ sarva-haraś cāham
mṛtyuḥ
death
sarva - haraḥ
all-devouring
ca
also
aham
I am
udbhavaś ca bhaviṣyatām
udbhavaḥ
generation
ca
also
bhaviṣyatām
of future manifestations
kīrtiḥ śrīr vāk ca nārīṇāṁ
kīrtiḥ
fame
śrīḥ
opulence or beauty
vāk
fine speech
ca
also
nārīṇām
of women
smṛtir medhā dhṛtiḥ kṣamā
smṛtiḥ
memory
medhā
intelligence
dhṛtiḥ
firmness
kṣamā
patience .
  • mṛtyuḥ — death
    From mṛ — 'to die.' The all-consuming. Kṛṣṇa identifies with the great equalizer, the force from which no being is exempt. To make peace with mṛtyu is to make peace with Him.
  • sarva - haraḥ — all-devouring
    Compound: sarva (all) + haraḥ (one who takes). Modifies mṛtyu. Reinforces death's totality — it takes everything, leaving nothing behind. Kṛṣṇa absorbs this fact rather than denying it.
  • udbhavaḥ — generation
    From ud-bhū — 'to arise upward.' The generative principle of all that is to be (bhaviṣyatām). Paired with mṛtyu in the same verse: Kṛṣṇa is both the gate out and the gate in. Beginning and end are one Person.
  • kīrtiḥ — fame
    From kīrt — 'to praise, call out.' The legitimate kind of fame, earned through right action. First of the seven feminine virtues named. Kṛṣṇa lays claim to honored reputation as His own form.
  • smṛtiḥ — memory
    From smṛ — 'to remember.' The capacity to hold what has been received. Crucial for spiritual life — devotional remembrance (smaraṇa) is one of the nine limbs of bhakti. Kṛṣṇa is the very faculty by which devotees remember Him.
  • kṣamā — patience, forgiveness
    Already named in 4-5. Recurring placement here — among feminine excellences — emphasizes its centrality. The forgiving heart is not weakness but Kṛṣṇa's own gift.
I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The Lord pairs death (what ends) with the upsurge of the yet-to-come (what begins). He then enumerates seven feminine personifications — typically figured as goddesses — that constitute civilized excellence.
Further notes (विवरण · Vivaraṇa)
The list of seven feminine virtues parallels the saptamātṛkā concept and is echoed in Mahābhārata Anuśāsana-parvan. Death as Kṛṣṇa returns dramatically in BG 11.32. Note the elegant balance: one verse holds both the destructive (mṛtyu) and the generative (udbhava) pole, and the second hemistich shifts register from cosmic processes to interior virtues.
Prose order (अन्वय · Anvaya)
अहं सर्व-हरः मृत्युः च, भविष्यतां उद्भवः च (अस्मि); नारीणां (मध्ये अहम्) कीर्तिः श्रीः वाक् च, स्मृतिः मेधा धृतिः क्षमा (च अस्मि) ।
ahaṃ sarva-haraḥ mṛtyuḥ ca, bhaviṣyatāṃ udbhavaḥ ca (asmi); nārīṇāṃ (madhye aham) kīrtiḥ śrīḥ vāk ca, smṛtiḥ medhā dhṛtiḥ kṣamā (ca asmi) |
I am all-seizing death, and the springing-forth of things yet-to-be; and among feminine (qualities), I am fame, beauty, speech, memory, intelligence, steadfastness, and forbearance.
Word split (पदच्छेद · Padaccheda)
मृत्युः सर्व-हरः च अहम् उद्भवः च भविष्यताम् । कीर्तिः श्रीः वाक् च नारीणां स्मृतिः मेधा धृतिः क्षमा ॥
mṛtyuḥ sarva-haraḥ ca aham udbhavaḥ ca bhaviṣyatām | kīrtiḥ śrīḥ vāk ca nārīṇāṃ smṛtiḥ medhā dhṛtiḥ kṣamā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
मृत्युः mṛtyuḥ मृत्यु (m.) nom.sg. (nominative singular) death
सर्व-हरः sarva-haraḥ सर्व + √हृ pres. (present) act. part./agent noun nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) all-snatching
च अहम् ca aham ind. (indeclinable) + अस्मद् nom.sg. (nominative singular) and I
उद्भवः udbhavaḥ उद्भव (m.) nom.sg. (nominative singular) springing-forth, origin
भविष्यताम् bhaviṣyatām √भू fut. (future) act. part. gen.pl. (genitive plural)m. of things-to-come
कीर्तिः श्रीः वाक् kīrtiḥ śrīḥ vāk कीर्ति (f.) + श्री (f.) + वाच् (f.) nom.sg. (nominative singular) fame, fortune, eloquent speech
नारीणाम् nārīṇām नारी (f.) gen.pl. (genitive plural) among feminine (qualities/personifications)
स्मृतिः मेधा धृतिः क्षमा smṛtiḥ medhā dhṛtiḥ kṣamā स्मृति + मेधा + धृति + क्षमा (f.) nom.sg. (nominative singular) memory, intellect, steadfastness, forbearance

As soon as a man is born, he dies at every moment. Thus death is devouring every living entity at every moment, but the last stroke is called death itself. That death is Kṛṣṇa. As for future development, all living entities undergo six basic changes. They are born, they grow, they remain for some time, they reproduce, they dwindle, and finally they vanish. Of these changes, the first is deliverance from the womb, and that is Kṛṣṇa. The first generation is the beginning of all future activities. The seven opulences listed – fame, fortune, fine speech, memory, intelligence, steadfastness and patience – are considered feminine. If a person possesses all of them or some of them he becomes glorious. If a man is famous as a righteous man, that makes him glorious. Sanskrit is a perfect language and is therefore very glorious. If after studying one can remember a subject matter, he is gifted with a good memory, or smṛti. And the ability not only to read many books on different subject matters but to understand them and apply them when necessary is intelligence ( medhā ), another opulence. The ability to overcome unsteadiness is called firmness or steadfastness ( dhṛti ). And when one is fully qualified yet is humble and gentle, and when one is able to keep his balance both in sorrow and in the ecstasy of joy, he has the opulence called patience ( kṣamā ).

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
34. Among deaths, I am that which takes away all memory. Among all transformations of the body which will take place, I am the first one, birth. Among women I am Kīrti, Śrī, Vāk, Smṛti, Medhā, Dhṛti and Kṣamā, and other wives of Dharma.
Commentary

Among all types of deaths which are happening at every moment, I am death which takes away all memory. It is said mṛtyur atyanta-vismṛtiḥ: death is extreme forgetfulness. (SB 11.22.39) Among the transformations which will take place for the living entities in the future, I am birth, the first transformation. Among women, I am fame, beauty, and refined speech (vāk), these three and also the four: memory, intelligence, fortitude and tolerance. Ca indicates the other wives of Dharma such as Mūrti [Note: Dharma married thirteen daughters of Dakṣa. Śraddhā, Maitrī, Dayā, Sānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hrī and Mūrti are mentioned in SB 4.1.49. Mahābhārata gives a different list which includes Kīrti, Śrī, and Dhṛti. Vāk does not seem to be one of Dharma’s wives.].

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
34. Among deaths, I am that which takes away all memory. Among all transformations of the body which will take place, I am the first one, birth. Among women, I am Kīrti, Śrī, Vāk, Smṛti, Medhā, Dhṛti and Kṣamā, and other wives of Dharma.
Commentary

Among the deaths happening at all times, I am that death which takes away all memory. Among the transformations of the living entities which will take place, I am the first transformation, birth (udbhavaḥ). Among women, the seven listed here starting with Kīrti are My vibhūtis. They are deities. Just by possessing a reflection of their qualities, men become praiseworthy. Kīrti means fame because of good qualities like religiosity. Śrī means wealth in the areas of dharma, artha and kāma; or effulgence of the body. Vāk means cultured language which can express anything. Smṛti is the power of remembering things which have been experienced. Medhā is the power of understanding the meaning of many scriptures. Dhṛti is the power to extinguish agitation when it appears. Kṣamā is the power to remain with unchanging heart on receiving either joy or sorrow.

Bhūrijana Dāsa Gauḍīya
Commentary

This means 'of all feminine qualities'. It doesn't have nothing to do with women particulary, but in sanskrit there are many qualities that are feminine. And among all those qualities, these seven are considered representing Krsna. Srila Prabhupada states in his Purport: "The seven opulences listed ‑ fame, fortune, etc, etc... are considered feminine. If a person possesses all of them or some of them, he becomes glorious."

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Death is described here as sarva-haraù, all-devouring, because it takes everything away, including

our memories.

Many qualities in the Sanskrit language are considered feminine, and among them, these seven rep-

resent Kṛṣṇa. Men may also possess these qualities. Śrīla Prabhupāda explains in his purport: “The

seven opulences listed—fame, fortune, fine speech, memory, intelligence, steadfastness and pa-

tience—are considered feminine. If a person possesses all of them or some of them he becomes

glorious.”

Śrī Śaṅkarācārya Classical
Translation
10.34 Death which is of two kinds-one destroying wealth, and the other destroying life-, [Here Ast. adds: tatra yah prana-harah sah (sarva-harah ucyate)-Among them, that which destroys life (is called sarva-harah).-Tr.] is called sarva-harah, the destroyer of all. I am that. This is the meaning. Or, the supreme God is the all-destroyer because He destroys everything during dissolution. I am He. And I am udbhavah, prosperity, eminence, and the means to it. Of whom? Bhavisyatam, of those destined to be prosperous, i.e. of those who are fit for attaining eminence. Narinam, of the feminine alities; I am kirtih, fame; srih, beauty; vak, speech; smrtih, memory; medha, intelligence dhrtih, fortitude; and ksama, forbearance. I am these excellent feminine ialities, by coming to possess even a trace of which one considers himself successful.
Śrī Rāmānujācārya Classical
Translation
10.34 I am also death which snatches away the life of all. Of those that shall be born I am that called birth. Of women (i.e., of goddesses who are the powers of the Lord) I am prosperity (Sri); I am fame (Kirti); I am speech (Vak); I am memory (Smrti); I am intelligence (Medha); I am endurance (Dhrti); and I am forgiveness (Ksama).
Śrī Abhinavagupta Classical
Translation
10.34 See Comment under 10.42
Swami Sivananda Classical
Translation
10.34 And I am the all-devouring Death, and the prosperity of those who are to be prosperous; among the feminine alities (I am) fame, prosperity, speech, memory, intelligence, firmness and forgiveness.
Commentary

10.34 मृत्युः death? सर्वहरः alldevouring? च and? अहम् I? उद्भवः the prosperity? च and? भविष्यताम् of those who are to be prosperous? कीर्तिः frame? श्रीः prosperity? वाक् speech? च and? नारीणाम् of the feminine? स्मृतिः the memory? मेधा intelligence? धृतिः firmness? क्षमा forgiveness.Commentary I am also the allsnatching death that destroys everything. Death is of two kinds? viz.? he who seizes wealth and he who seizes life. Of them he who seizes life is the allseizer and,hence he is called Sarvaharah. I am he.Or? there is another interpretation. I am the Supreme Lord Who is the allseizer? because I destroy everything at the time of the cosmic dissolution.I am the origin of all the beings to be born in the future. I am the prosperity and the means of achieving it of those who are fit to attain it.Beauty is Sri. Lustre is Sri. I am fame? the best of the feminine alities. People who have attained slight fame think that they have achieved great success in life and that they have become very big or great men. I am speech which adorns the throne of justice. I am memory which recalls objects and pleasures of the past.The power of the mind which enables one to hold the teachings of the scriptures is Medha. Firmness or Dhriti is the power to keep the body and the senses steady even amidst various kinds of sufferings. The power to keep oneself unattached even while doing actions is Dhriti. It also means courage. Kshama also means endurance.Fame? prosperity? memory? intelligence and firmness are the daughters of Daksha. They had been given in marriage to Dhrama and so they are all called Dharmapatnis.

Swami Gambhīrānanda Classical
Translation
10.34 And I am Death, the destroyer of all; and the prosperity of those destined to be prosperous. Of the feminine [Narinam may mean 'of the feminine alities'. According to Sridhara Swami and S., the words fame etc. signify the goddesses of the respective alities. According to M.S. these seven goddesses are the wives of the god Dharma.-Tr.] (I am) fame, beauty, speech, memory, intelligence, fortitude and forbearance.
Shri Purohit Swami Classical
Translation
10.34 I am all-devouring Death; I am the Origin of all that shall happen; I am Fame, Fortune, Speech, Memory, Intellect, Constancy and Forgiveness.
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 11.32 BG 8.7 BG 10.36 SB 1.13.46 SB 8.8.8 SB 4.9.17 CC Madhya 22.37 CC Ādi 4.94 CC Madhya 19.218 Kaṭha Upaniṣad 1.2.25Muṇḍaka Upaniṣad 2.1.7
Concepts
Dharma
I am the all-devouring death; I am the principle of all that is yet to be; among women, I am fame, fortune, fine speech, memory, intelligence, steadfastness, patience.
Practical Applications
  • Recognize feminine virtues as Kṛṣṇa's specific opulence.
  • Honor the seven feminine qualities listed; cultivate them.
  • Don't separate the feminine from the divine.
Reflection Questions
  • Which of these seven qualities is least developed in my circle?
  • How can I honor it?

Death that swallows everything; the generative spark of all that is yet to come; the seven inner riches that adorn a woman — fame, fortune, fine speech, memory, intelligence, steadiness, patience. Kṛṣṇa balances the verse: the destroyer of all and the seed of all to be, with feminine virtues between them. The two ends of existence and the graces that brighten its middle.

Kuntī's prayer

After the Kurukṣetra war, when Kṛṣṇa was about to leave for Dvārakā, Queen Kuntī prayed: 'Let calamities come, again and again, that we may always see You.' Her speech is among the most-quoted in the Bhāgavatam — fine speech (vāk), steady memory of Him (smṛti), patience through every reversal (kṣamā).

The seven feminine qualities Kṛṣṇa names in this verse — kīrti, śrī, vāk, smṛti, medhā, dhṛti, kṣamā — are visible in Kuntī's life as a single demonstration. She did not possess them as private virtues; she was their channel, and Kṛṣṇa identifies them here as His own.

📝 My note

Bhagavad-gītā 10.35

↗
बृहत्साम तथा साम्न‍ां गायत्री छन्दसामहम् । मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकर: ॥ ३५ ॥
bṛhat-sāma tathā sāmnāṁ
[brihat-saama tathaa saamnaam]
gāyatrī chandasām aham
[gaayatree chandasaam aham]
māsānāṁ mārga-śīrṣo ’ham
[maasaanaam maarga-sheersho ’ham]
ṛtūnāṁ kusumākaraḥ
[ritoonaam kusumaakarah]
bṛhat - sāma — the Bṛhat-sāma tathā — also sāmnām — of the Sāma Veda songs gāyatrī — the Gāyatrī hymns chandasām — of all poetry aham — I am māsānām — of months mārga - śīrṣaḥ — the month of November-December aham — I am ṛtūnām — of all seasons kusuma - ākaraḥ — spring .
Blended reading (Sanskrit + English inline)
bṛhat-sāma tathā sāmnāṁ
bṛhat - sāma
the Bṛhat-sāma
tathā
also
sāmnām
of the Sāma Veda songs
gāyatrī chandasām aham
gāyatrī
the Gāyatrī hymns
chandasām
of all poetry
aham
I am
māsānāṁ mārga-śīrṣo ’ham
māsānām
of months
mārga - śīrṣaḥ
the month of November-December
ṛtūnāṁ kusumākaraḥ
aham
I am
ṛtūnām
of all seasons
kusuma - ākaraḥ
spring .
  • bṛhat - sāma — the Bṛhat-sāma
    Compound: bṛhat (great) + sāma (chant). The greatest chant of the Sāma Veda, addressed to Indra. Among melodies, the supreme. Kṛṣṇa picks the song whose subject is the chief demigod He has already named as His vibhūti.
  • gāyatrī — the Gāyatrī hymn
    Among chandas (poetic meters), the 24-syllable Gāyatrī is foremost — the meter of the dawn-prayer recited by every twice-born. Kṛṣṇa identifies with the most-recited meter of the entire Vedic tradition.
  • mārga - śīrṣaḥ — the month of November-December
    Compound: mārga (path) + śīrṣa (head). The month when crops ripen and the cold begins — historically the start-month of the lunar year. Among months, the chief. Notable also as the month when Kṛṣṇa spoke this very Gītā.
  • kusuma - ākaraḥ — spring, the flower-bearing season
    Compound: kusuma (flower) + ākara (mine, source). 'The mine of flowers.' Among ṛtus (seasons), spring is supreme — when everything opens at once. Kṛṣṇa picks the season of līlā, the time of Vraja's pastimes.
Of the hymns in the Sāma Veda I am the Bṛhat-sāma, and of poetry I am the Gāyatrī. Of months I am Mārgaśīrṣa [November-December], and of seasons I am flower-bearing spring.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Liturgical apex within the Sāma (the Bṛhat-sāman), metrical apex (Gāyatrī), calendar apex (Mārgaśīrṣa marking harvest), and seasonal apex (the flowering spring). Each pick highlights fullness — heard, recited, lived through the year.
Further notes (विवरण · Vivaraṇa)
Gāyatrī among meters is itself the meter of the supreme Vedic mantra (Ṛgveda 3.62.10). Bṛhat-sāman is the chant sung at the soma sacrifice's climax. Mārgaśīrṣa was historically the first month of the year in much of north India — Kṛṣṇa's choice ennobles the moment of beginning. Cross-ref BG 9.17 (ṛk-sāma-yajur and the Gāyatrī).
Prose order (अन्वय · Anvaya)
साम्नां (मध्ये) तथा बृहत्-साम (अहम्); छन्दसां (मध्ये) अहं गायत्री (अस्मि); मासानां (मध्ये) अहं मार्ग-शीर्षः (अस्मि); ऋतूनां (मध्ये) कुसुम-आकरः (अस्मि) ।
sāmnāṃ (madhye) tathā bṛhat-sāma (aham); chandasāṃ (madhye) ahaṃ gāyatrī (asmi); māsānāṃ (madhye) ahaṃ mārga-śīrṣaḥ (asmi); ṛtūnāṃ (madhye) kusuma-ākaraḥ (asmi) |
Among the Sāma chants I am the Bṛhat-sāma; among meters, the Gāyatrī; among months, Mārgaśīrṣa (Nov-Dec); among seasons, the flower-bearing (spring).
Word split (पदच्छेद · Padaccheda)
बृहत्-साम तथा साम्नां गायत्री छन्दसाम् अहम् । मासानां मार्ग-शीर्षः अहम् ऋतूनां कुसुम-आकरः ॥
bṛhat-sāma tathā sāmnāṃ gāyatrī chandasām aham | māsānāṃ mārga-śīrṣaḥ aham ṛtūnāṃ kusuma-ākaraḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
बृहत्-साम bṛhat-sāma बृहत् + सामन् (n.) nom.sg. (nominative singular), karmadhāraya the Bṛhat-sāman hymn
तथा tathā ind. (indeclinable) likewise
साम्नाम् sāmnām सामन् (n.) gen.pl. (genitive plural) among the Sāman hymns
गायत्री gāyatrī गायत्री (f.) nom.sg. (nominative singular) the Gāyatrī
छन्दसाम् chandasām छन्दस् (n.) gen.pl. (genitive plural) among meters
अहम् aham अस्मद् nom.sg. (nominative singular) I
मासानाम् māsānām मास (m.) gen.pl. (genitive plural) among months
मार्ग-शीर्षः mārga-śīrṣaḥ मार्ग + शीर्ष (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) the month Mārgaśīrṣa
ऋतूनाम् ṛtūnām ऋतु (m.) gen.pl. (genitive plural) among seasons
कुसुम-आकरः kusuma-ākaraḥ कुसुम + आकर (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) flower-bearing (spring)

It has already been explained by the Lord that amongst all the Vedas, He is the Sāma Veda. The Sāma Veda is rich with beautiful songs played by the various demigods. One of these songs is the Bṛhat-sāma, which has an exquisite melody and is sung at midnight. In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gāyatrī mantra, which is chanted by the duly qualified brāhmaṇas, is the most prominent. The Gāyatrī mantra is mentioned in the Śrīmad-Bhāgavatam. Because the Gāyatrī mantra is especially meant for God realization, it represents the Supreme Lord. This mantra is meant for spiritually advanced people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodness according to the laws of material nature, in order to chant the Gāyatrī mantra. The Gāyatrī mantra is very important in Vedic civilization and is considered to be the sound incarnation of Brahman. Brahmā is its initiator, and it is passed down from him in disciplic succession. The month of November-December is considered the best of all months because in India grains are collected from the fields at this time and the people become very happy. Of course spring is a season universally liked because it is neither too hot nor too cold and the flowers and trees blossom and flourish. In spring there are also many ceremonies commemorating Kṛṣṇa’s pastimes; therefore this is considered to be the most joyful of all seasons, and it is the representative of the Supreme Lord, Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
35. Among the sāmas, I am the Bṛhat Sāma. Among meters, I am gāyatrī. Among months, I am Mrgaśīrṣa. [Note: This is the first month in one calendar system.] Among the seasons, I am the spring.
Commentary

The Lord has already said that he is the Sāma among the Vedas. Here he says that among the verses to be sung he is the Bṛhat Sāma in the verse which begins tvamṛrddhim havāmahe. (Ṛg Veda 6.46.1) Among meters I am gāyatrī, and among seasons I am spring (kusumākaraḥ), filled with flowers.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
35. Among the sāmas, I am the Bṛhat Sāma. Among meters, I am gāyatrī. Among months, I am Mrgaśīrṣa. Among the seasons, I am the spring.
Commentary

Among the Vedas, I am the Sāma Veda. This was stated previously. Now the Lord speaks more particularly. Among the sāmas, special songs based on the words of the Rg Veda, the bṛhad sāma which starts with tvām iddhi havāmahe (Ṛg Veda 6.46.1) is special, being chanted at the end of ceremonies, praising of Indra for his having great powers. Among the verses endowed with regular meter and lines (chandasām), I am the gayatrī verse, being most excellent because it gives second birth to the three higher castes. [Note: Baladeva takes chandas as verse rather than meter. There are many verses in gāyatrī meter. The verse in gāyatrī meter which is famous as the initiation mantra for the second born is also called gāyatrī.] As well, it is regarded as non-different from brahman according to the śruti. gāyatrī vā idaṁ sarvaṁ bhūtaṁ yad idaṁ kiṁ ca: gāyatrī is all this, whatever being exists. (Chāndogya Upanisad 3.12.1) I am Mārgaśīrṣa month, which is better than the other months, because in that month there is a supply of new grains. I am spring, which is better than other seasons because it is neither too hot nor too cold, it has many fragrant flowers, and it has many festivals celebrating Me.

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna already said that of the Vedas, He is the Sama‑Veda.

Śrī Śaṅkarācārya Classical
Translation
10.35 I am tatha, also; the Brhat-sama, the foremost samnam, of the Sama-mantras. Chandasam, of the metres, of the Rk-mantras having the metres Gayatri etc.; I am the Rk called Gayatri. This is meaning. Masanam, of the months, I am Marga-sirsa (Agrahayana, November-December). Rtunam, of the seasons; kusumakarah, spring.
Śrī Rāmānujācārya Classical
Translation
10.35 Of Saman hymns, I am the Brhatsaman. Of meters, I am the Gayatri. Of seasons, I am the season of flowers (spring).
Śrī Abhinavagupta Classical
Translation
10.35 See Comment under 10.42
Swami Sivananda Classical
Translation
10.35 Among the hymns also I am the Brihatsaman; among metres Gayatri am I; among the montsh I am the Margasirsha; among the seasons (I am) the flowery season.
Commentary

10.35 बृहत्साम Brihatsaman? तथा also? साम्नाम् among Sama hymns? गायत्री Gayatri? छन्दसाम् among metres? अहम् I? मासानाम् among months? मार्गशीर्षः Margasirsha? अहम् I? ऋतूनाम् among seasons? कुसुमाकरः the flowery season (spring).Commentary Brihatsaman is the chief of the hymns of the SamaVeda. Brihat means big.Margasirsha From the middle of December to the middle of January. This has a temperate climate. In olden days it was usual to start with this month in counting the months of the year. The first place was given to this month.Kusumakara The beautiful flowery season? the spring.

Swami Gambhīrānanda Classical
Translation
10.35 I am also the Brhat-sama of the Sama (-mantras); of the metres, Gayatri. Of the months I am Marga-sirsa, and of the seasons, spring.
Shri Purohit Swami Classical
Translation
10.35 Of hymns I am Brihatsama, of metres I am Garatri, among the months I am Margasheersha (December), and I am the Spring among seasons.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.17 BG 10.22 BG 7.8 SB 2.7.36 SB 12.6.37 SB 10.22.4 CC Madhya 21.125 CC Ādi 7.72 CC Madhya 25.141 Chāndogya Upaniṣad 1.1.1Bṛhadāraṇyaka Upaniṣad 5.14.1
Concepts
Mantra
Of hymns I am Bṛhat-sāma; of meters I am Gāyatrī; of months I am Mārgaśīrṣa; of seasons I am flower-bearing spring.
Practical Applications
  • Chant the Gāyatrī if initiated and inclined.
  • Honor sacred timing — months, seasons, days.
  • Use seasonal cycles for sādhana renewal.
Reflection Questions
  • What sacred timing have I let lapse?
  • What seasonal practice could renew me?

Of all songs of the Sāma Veda, the great melody; of all meters, the one that opens the day at dawn; of months, the cool month when devotion ripens; of seasons, spring — when the world flowers all at once. Kṛṣṇa picks the moments when life is most lyrical, most fragrant, most freshly opened.

Viśvāmitra and the Gāyatrī

The Gāyatrī mantra — named here as Kṛṣṇa's vibhūti among meters — was first heard by the sage Viśvāmitra. He had been a king, then a warrior-ascetic, then through sustained austerity became a brahmarṣi. Among his many gifts to the tradition, the most enduring is the Gāyatrī.

For over three thousand years initiated brāhmaṇas have chanted that mantra at dawn and dusk, fulfilling exactly the meter's design — to turn the worshipper's intelligence toward the supreme. Kṛṣṇa picks the Gāyatrī as His chandas-vibhūti, honoring both the meter and the sage who received it.

📝 My note

Bhagavad-gītā 10.36

↗
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् । जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ ३६ ॥
dyūtaṁ chalayatām asmi
[dyootam chalayataam asmi]
tejas tejasvinām aham
[tejas tejasvinaam aham]
jayo ’smi vyavasāyo ’smi
[jayo ’smi vyavasaayo ’smi]
sattvaṁ sattvavatām aham
[sattvam sattvavataam aham]
dyūtam — gambling chalayatām — of all cheats asmi — I am tejaḥ — the splendor tejasvinām — of everything splendid aham — I am jayaḥ — victory asmi — I am vyavasāyaḥ — enterprise or adventure asmi — I am sattvam — the strength sattva - vatām — of the strong aham — I am .
Blended reading (Sanskrit + English inline)
dyūtaṁ chalayatām asmi
dyūtam
gambling
chalayatām
of all cheats
asmi
I am
tejas tejasvinām aham
tejaḥ
the splendor
tejasvinām
of everything splendid
aham
I am
jayo ’smi vyavasāyo ’smi
jayaḥ
victory
asmi
I am
vyavasāyaḥ
enterprise or adventure
asmi
I am
sattvam
the strength
sattvaṁ sattvavatām aham
sattva - vatām
of the strong
aham
I am .
  • dyūtam — gambling
    Among chalayatām — 'cheats, those who deceive' — the supreme expression is gambling. The verse's most shocking item: Kṛṣṇa identifies even with this. Reading: the focused risk-taking of the gambler, not the moral failure of cheating, is His vibhūti.
  • tejaḥ — the splendor
    From tij — 'to be sharp, brilliant.' The radiance of the splendid. Whatever shines in any being shines because of borrowed tejas. Kṛṣṇa identifies with the brightness itself, in whomever it appears.
  • jayaḥ — victory
    From ji — 'to win.' Kṛṣṇa is victory itself — not a victor among others. The verse hands Arjuna the most relevant single word he could hear before battle. Wherever you see jaya, you are seeing Me.
  • vyavasāyaḥ — enterprise or adventure
    From vy-ava-so — 'to determine, resolve.' Decisive undertaking. The same word used in 2.41 (vyavasāyātmikā buddhi) for the resolute, single-pointed intelligence. Kṛṣṇa identifies with the steady determination behind any great enterprise.
  • sattvam — the strength, the essential nature
    Here used not as the mode of goodness but as 'essential being, vigor.' The strength of the strong. Kṛṣṇa is what makes the strong actually strong — the vibhūti at the core of all observed power.
I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
An unsettling pick: even among cheats, Kṛṣṇa is the gambling match — the most consequential of deceits. Then radiance, victory, decisive effort, and the inner strength of the strong. The verse acknowledges power even where it is morally ambivalent.
Further notes (विवरण · Vivaraṇa)
Naming dyūta is layered: it is the very mechanism that triggered the Mahābhārata war (Yudhiṣṭhira's dice loss). Kṛṣṇa quietly claims even the engine of catastrophe as His own — affirming His sovereignty over Time's instruments. Vyavasāya (cross-ref BG 2.41) names the singular resolve definitive of yogic mind.
Prose order (अन्वय · Anvaya)
छलयतां (मध्ये) द्यूतम् अस्मि; तेजस्विनां (मध्ये) अहं तेजः (अस्मि); अहं जयः अस्मि, व्यवसायः अस्मि; सत्त्ववतां (मध्ये) अहं सत्त्वम् (अस्मि) ।
chalayatāṃ (madhye) dyūtam asmi; tejasvināṃ (madhye) ahaṃ tejaḥ (asmi); ahaṃ jayaḥ asmi, vyavasāyaḥ asmi; sattvavatāṃ (madhye) ahaṃ sattvam (asmi) |
Among cheats I am the gambling-game; of the radiant I am the radiance; I am victory, I am resolute effort; of the strong-natured I am the very strength.
Word split (पदच्छेद · Padaccheda)
द्यूतं छलयताम् अस्मि तेजः तेजस्विनाम् अहम् । जयः अस्मि व्यवसायः अस्मि सत्त्वं सत्त्ववताम् अहम् ॥
dyūtaṃ chalayatām asmi tejaḥ tejasvinām aham | jayaḥ asmi vyavasāyaḥ asmi sattvaṃ sattvavatām aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
द्यूतम् dyūtam द्यूत (n.) nom.sg. (nominative singular) gambling, dicing
छलयताम् chalayatām √छल् caus. (causative) pres. (present) act. part. gen.pl. (genitive plural)m. among those who deceive
अस्मि asmi √अस् 1sg. I am
तेजः tejaḥ तेजस् (n.) nom.sg. (nominative singular) splendor, radiance
तेजस्विनाम् tejasvinām तेजस्विन् (adj.) gen.pl. (genitive plural)m. of the splendid
अहम् aham अस्मद् nom.sg. (nominative singular) I
जयः jayaḥ जय (m.) nom.sg. (nominative singular) victory
व्यवसायः vyavasāyaḥ व्यवसाय (m.) nom.sg. (nominative singular) resolute effort
सत्त्वम् sattvam सत्त्व (n.) nom.sg. (nominative singular) essence, strength, goodness
सत्त्ववताम् sattvavatām सत्त्ववत् (adj.) gen.pl. (genitive plural)m. of the strong/sattvic

There are many kinds of cheaters all over the universe. Of all cheating processes, gambling stands supreme and therefore represents Kṛṣṇa. As the Supreme, Kṛṣṇa can be more deceitful than any mere man. If Kṛṣṇa chooses to deceive a person, no one can surpass Him in His deceit. His greatness is not simply one-sided – it is all-sided. Among the victorious, He is victory. He is the splendor of the splendid. Among the enterprising and industrious, He is the most enterprising, the most industrious. Among adventurers He is the most adventurous, and among the strong He is the strongest. When Kṛṣṇa was present on earth, no one could surpass Him in strength. Even in His childhood He lifted Govardhana Hill. No one can surpass Him in cheating, no one can surpass Him in splendor, no one can surpass Him in victory, no one can surpass Him in enterprise, and no one can surpass Him in strength.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
36. I am gambling in the cheaters. Among conquerors, I am their victory. Among those who endeavor, I am the endeavor. Among the strong, I am their strength.
Commentary

Related to those who mutually cheat each other, I am gambling. Here genitive case is used to show relationship with the cheaters. Among the conquerors, I am victory. Among those who endeavor, I am effort. Among the strong, I am strength (sattvam).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
36. I am gambling in the cheaters. Among conquerors, I am their victory. Among those who endeavor, I am the endeavor. Among the strong, I am their strength.
Commentary

In relation to those who cheat each other, I am gambling with dice, by which they lose everything. In those who have power, I am that power. In relation to conquerors, I am victory, subduing others. In relation to those endeavoring, I am that endeavor which yields results. In relation to the strong, I am their physical strength. (These are all cases of relationship rather than expressing an outstanding member of a group.)

Śrī Śaṅkarācārya Classical
Translation
10.36 Chalayatam, of the fraudulent, of the deceitful; I am the dyutam, gambling, such as playing with dice. I am the tejah, irresistible ?nd; tejasvinam, of the mighty. [Some translate this as 'the splendour of the splendid'.-Tr.] I am the jayah, excellence of the excellent. [Some translate this as 'the victory of the victorious'.-Tr.] I am the vyavasayah, effort of the persevering. I am the sattvam, sattva ality; [The result of sattva, viz virtue, knowledge, detachment, etc.] sattvavatam, of those possessed of sattva.
Śrī Rāmānujācārya Classical
Translation
10.36 Of those who practise fraud with a view to defeat each other, I am gambling such a dice-play etc., I am the victory of those who achieve victory. I am the effort of those who make effort. I am the magnanimity of those who possess magnanimity of mind.
Śrī Abhinavagupta Classical
Translation
10.36 See Comment under 10.42
Swami Sivananda Classical
Translation
10.36 I am the gambling of the fraudulent; I am the splendour of the splendid; I am victory; I am determination (of those who are determined); I am the goodness of the good.
Commentary

10.36 द्यूतम् the gambling? छलयताम् of the fraudulent? अस्मि (I) am? तेजः splendour? तेजस्विनाम् of the splendid? अहम् I? जयः victory? अस्मि (I) am? व्यवसायः determination? अस्मि (I) am? सत्त्वम् the goodness? सत्त्ववताम् of the good? अहम् I.Commentary Of the methods of defrauding others I am gambling such as diceplay. Gambling is My manifestation. I am the power of the powerful. I am the victoyr of the victorious. I am the effort of those who make that effort.I am Sattva which assumes the forms of Dharma (virtue)? Jnana (knowledge)? Vairagya (dispassion)? and Aisvarya (wealth or lordship) in Sattvic persons.

Swami Gambhīrānanda Classical
Translation
10.36 Of the fraudulent I am the gambling; I am the irresistible ?nd of the mighty. I am excellene, I am effort, I am the sattva ality of those possessed of sattva.
Shri Purohit Swami Classical
Translation
10.36 I am the Gambling of the cheat and the Splendour of the splendid; I am Victory; I am Effort; and I am the Purity of the pure.
Related values
Dhairya (Composure / Courage)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Shraddha (Faith / Reverence)Daksya (Resourcefulness / Skill)Ishvara Pranidhana (Surrender to God)Udyama (Industriousness / Effort)Mardava (Gentleness)Shaucha (Cleanliness / Purity)Vairagya (Detachment / Dispassion)Vinaya (Humility / Modesty)Dhriti (Resilience / Steadfastness / Fortitude)Santosha (Contentment)
Related verses
BG 7.11 BG 18.78 BG 11.33 SB 10.44.9 SB 1.9.39 SB 11.19.26 CC Madhya 1.101 CC Antya 3.180 CC Madhya 7.128 Kena Upaniṣad 1.2Bṛhadāraṇyaka Upaniṣad 5.2.1
Concepts
Sattva
Of cheats I am gambling; of the splendid I am the splendor; I am victory, I am adventure, I am the strength of the strong.
Practical Applications
  • Recognize that even ambivalent qualities (gambling) are within Him.
  • Don't simplify Kṛṣṇa to only positive traits.
  • Honor the full range of His opulences.
Reflection Questions
  • Where have I sanitized Kṛṣṇa?
  • What ambivalent quality is His specific manifestation?

A startling line of the chapter: even the gambling of cheats is Me. Kṛṣṇa does not say He is the cheating — He says He is the gambling, the strange focus and risk-acceptance even of those who break rules. He claims also the splendor of the splendid, the victory, the enterprise, the strength of the strong. Wherever raw life-force concentrates — even crookedly — that intensity is on loan from Him.

Yudhiṣṭhira's dice game

Yudhiṣṭhira, the most dharma-bound king, lost the entire kingdom — and almost lost Draupadī — in a dice game he could not win. The game was crooked; Śakuni's dice were loaded.

The Mahābhārata records the loss as Kṛṣṇa's tolerated tragedy. The verse here — 'dyūtam chalayatām' — claims even the very category of crooked gambling as Kṛṣṇa's vibhūti, perhaps so that Yudhiṣṭhira's later realization could be sharper: even in that crooked night, Kṛṣṇa was present, and the long arc of justice was already bending in His hand. The cheating was not outside His range.

📝 My note

Bhagavad-gītā 10.37

↗
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जय: । मुनीनामप्यहं व्यास: कवीनामुशना कवि: ॥ ३७ ॥
vṛṣṇīnāṁ vāsudevo ’smi
[vrishneenaam vaasudevo ’smi]
pāṇḍavānāṁ dhanañ-jayaḥ
[paandavaanaam dhanan-jayah]
munīnām apy ahaṁ vyāsaḥ
[muneenaam apy aham vyaasah]
kavīnām uśanā kaviḥ
[kaveenaam ushanaa kavih]
vṛṣṇīnām — of the descendants of Vṛṣṇi vāsudevaḥ — Kṛṣṇa in Dvārakā asmi — I am pāṇḍavānām — of the Pāṇḍavas dhanam - jayaḥ — Arjuna munīnām — of the sages api — also aham — I am vyāsaḥ — Vyāsa, the compiler of all Vedic literature kavīnām — of all great thinkers uśanā — Uśanā kaviḥ — the thinker .
Blended reading (Sanskrit + English inline)
vṛṣṇīnāṁ vāsudevo ’smi
vṛṣṇīnām
of the descendants of Vṛṣṇi
vāsudevaḥ
Kṛṣṇa in Dvārakā
pāṇḍavānāṁ dhanañ-jayaḥ
munīnām apy ahaṁ vyāsaḥ
asmi
I am
pāṇḍavānām
of the Pāṇḍavas
dhanam - jayaḥ
Arjuna
kavīnām uśanā kaviḥ
munīnām
of the sages
api
also
aham
I am
vyāsaḥ
Vyāsa, the compiler of all Vedic literature
kavīnām
of all great thinkers
uśanā
Uśanā
kaviḥ
the thinker .
  • vāsudevaḥ — Kṛṣṇa in Dvārakā
    Kṛṣṇa's own name — 'son of Vasudeva.' Of the Vṛṣṇi clan, Kṛṣṇa names Himself. The catalog's most direct moment: I, Vāsudeva, am Myself. A tautological vibhūti that breaks the pattern just enough to be noticed.
  • dhanam - jayaḥ — Arjuna
    Compound: dhana (wealth) + jaya (conqueror). Arjuna's epithet from his digvijaya conquests. Kṛṣṇa names His audience as a vibhūti — collapsing speaker, listener, and topic into one teaching moment.
  • vyāsaḥ — Vyāsa, the compiler of all Vedic literature
    The arranger of the Vedas, composer of the Mahābhārata, Bhāgavatam, and Brahma-sūtra. Among munis, supreme. Kṛṣṇa names the author of the very scripture that records this verse — a recursive moment of self-disclosure.
  • uśanā — Uśanā (Śukrācārya)
    Among kavis (poet-seers, especially the ancient mantra-makers and statecraft-thinkers), Śukrācārya — guru of the demons — is the foremost. Kṛṣṇa picks him not for moral alignment but for piercing intellect. Brilliance, wherever housed, is His vibhūti.
Of the descendants of Vṛṣṇi I am Vāsudeva, and of the Pāṇḍavas I am Arjuna. Of the sages I am Vyāsa, and among great thinkers I am Uśanā.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa names Himself within His own clan (Vāsudeva) and within Arjuna's family too (Dhanañjaya — a tender nod to His interlocutor). Among sages, Vyāsa, the author-figure of the Mahābhārata; among kavi-seers, Uśanā.
Further notes (विवरण · Vivaraṇa)
Identifying with Arjuna among the Pāṇḍavas is a striking compliment delivered mid-teaching. Vyāsa is both the redactor of the Vedas and the narrator of the very dialogue in progress — a recursive nod. Uśanā/Śukrācārya, guru of the asuras, signals that brilliance transcends faction. Cross-ref BG 11.37 (kavīnāṁ ādiḥ kaviḥ).
Prose order (अन्वय · Anvaya)
वृष्णीनां (मध्ये) वासुदेवः अस्मि; पाण्डवानां (मध्ये) धनञ्जयः (अहम्); मुनीनाम् अपि (मध्ये) अहं व्यासः (अस्मि); कवीनां (मध्ये) उशना कविः (अहम्) ।
vṛṣṇīnāṃ (madhye) vāsudevaḥ asmi; pāṇḍavānāṃ (madhye) dhanañjayaḥ (aham); munīnām api (madhye) ahaṃ vyāsaḥ (asmi); kavīnāṃ (madhye) uśanā kaviḥ (aham) |
Among the Vṛṣṇis I am Vāsudeva; among the Pāṇḍavas, Dhanañjaya (Arjuna); among sages, Vyāsa; among poet-seers, the seer Uśanā (Śukrācārya).
Word split (पदच्छेद · Padaccheda)
वृष्णीनां वासुदेवः अस्मि पाण्डवानां धनञ्जयः । मुनीनाम् अपि अहं व्यासः कवीनाम् उशना कविः ॥
vṛṣṇīnāṃ vāsudevaḥ asmi pāṇḍavānāṃ dhanañjayaḥ | munīnām api ahaṃ vyāsaḥ kavīnām uśanā kaviḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
वृष्णीनाम् vṛṣṇīnām वृष्णि (m.) gen.pl. (genitive plural) among the Vṛṣṇis
वासुदेवः vāsudevaḥ वासुदेव (m.) nom.sg. (nominative singular), taddhita from वसुदेव Vāsudeva (Kṛṣṇa)
अस्मि asmi √अस् 1sg. I am
पाण्डवानाम् pāṇḍavānām पाण्डव (m.) gen.pl. (genitive plural) among the Pāṇḍavas
धनञ्जयः dhanañjayaḥ धनम् + √जि taddhita / agent cpd. (compound) nom.sg. (nominative singular)m. Dhanañjaya (Arjuna)
मुनीनाम् अपि munīnām api मुनि (m.) gen.pl. (genitive plural) + ind. (indeclinable) also among the sages
अहम् aham अस्मद् nom.sg. (nominative singular) I
व्यासः vyāsaḥ व्यास (m.) nom.sg. (nominative singular) Vyāsa
कवीनाम् kavīnām कवि (m.) gen.pl. (genitive plural) among (visionary) poets
उशना कविः uśanā kaviḥ उशनस् (m.) nom.sg. (nominative singular) + कवि (m.) nom.sg. (nominative singular) Uśanā the seer (Śukrācārya)

Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva is Kṛṣṇa’s immediate expansion. Both Lord Kṛṣṇa and Baladeva appeared as sons of Vasudeva, so both of Them may be called Vāsudeva. From another point of view, because Kṛṣṇa never leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions. Vāsudeva is Kṛṣṇa’s immediate expansion, so Vāsudeva is not different from Kṛṣṇa. It is to be understood that the Vāsudeva referred to in this verse of Bhagavad-gītā is Baladeva, or Balarāma, because He is the original source of all incarnations and thus He is the sole source of Vāsudeva. The immediate expansions of the Lord are called svāṁśa (personal expansions), and there are also expansions called vibhinnāṁśa (separated expansions). Amongst the sons of Pāṇḍu, Arjuna is famous as Dhanañjaya. He is the best of men and therefore represents Kṛṣṇa. Among the munis, or learned men conversant in Vedic knowledge, Vyāsa is the greatest because he explained Vedic knowledge in many different ways for the understanding of the common mass of people in this Age of Kali. And Vyāsa is also known as an incarnation of Kṛṣṇa; therefore Vyāsa also represents Kṛṣṇa. Kavis are those who are capable of thinking thoroughly on any subject matter. Among the kavis, Uśanā, Śukrācārya, was the spiritual master of the demons; he was an extremely intelligent and far-seeing politician. Thus Śukrācārya is another representative of the opulence of Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
37. Among the Vṛṣṇis, I am Vasudeva. Among the Pāṇḍavas, I am Arjuna. Among the sages, I am Vyāsa. Among the wise, I am Uśanas.
Commentary

Among the Vṛṣṇis, I am Vasudeva, who is My father. [Note: Baladeva says that Vāsudeva refers to Balarāma, since Vāsudeva usually means the son of Vasudeva. In either case, taking Vāsudeva as father or brother avoids making Kṛṣṇa his own vibhūti.] He is My vibhūti. The rule is given as follows: prajñāditvāt (Aṣṭādhyāyī, Pāṇini 5.4.38). [Note: Vāsudeva usually means the son of Vasudeva. However sometimes by the rule given, Vāsudeva can simply mean Vasudeva.] Sometimes the long ā can have the same meaning as short a. The long ā is used to indicate self-interest. Others would propose that the meaning is “Among the Vṛṣṇis, I am Myself, the son of Vasudeva.” This however is not agreeable, as it does not mean anything.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
37. Among the Vṛṣṇis, I am Bālarāma. Among the Pāṇḍavas, I am Arjuna. Among the sages, I am Vyāsa. Among the wise, I am Uśanas.
Commentary

Among the members of the Vṛṣṇi clan, I am the son of Vāsudeva known as Saṅkarṣana, or Balarāma. Vāsudeva in this context cannot mean Kṛṣṇa, because it is wrong to call His svarūpa a vibhūti. Though Vāmana, Kapila and others mentioned in this chapter as vibhūtis are directly the Lord, and thus the creators and destroyers of the material world, calling them vibhūtis is acceptable by meditating on their being avatāra expansions of Kṛṣṇa. It should be understood that the expansions, though non-different from Kṛṣṇa in potencies, do not manifest all of the potencies. Among the Pāṇḍavas, I am you, Arjuna, because you have the distinction of also being My avatāra, whereas the other Pāṇḍavas are not. Among those dedicated to contemplation of spiritual matters (munīnām), I am Vyāsa, Bādarāyaṇa, since He as the excellence of being My avatāra, unlike other munis. Among those who discern the subtle meaning of things, I am Śukra (Uśanas), [Note: He is the teacher of the asuras.] who is known as Kavi.

Śrī Śaṅkarācārya Classical
Translation
10.37 Vrsninam, of the Vrsnis, [Here Ast. adds yadavanam, of the Yadavas.-Tr.] I am Vasudeva- I who am this person, your friend. Pandavanam, of the Pandavas, (I am) Dhananjaya, you yourself. Api, and; muninam, of the wise, of the thoughtful, of those who know of all things, I am Vyasa. kavinam, of the omniscient (i.e. of the those who know the past, present and future), I am the omniscient Usanas (Sukracarya).
Śrī Rāmānujācārya Classical
Translation
10.37 Here the Supreme Vibhuti (manifestation) is that of being the son of Vasudeva, because no other meaning is possible. Of sons of Pandu, I am Dhananjaya or Arjuna. Of sages who perceive truth by meditation, I am Vyasa. The seers are those who are wise.
Śrī Abhinavagupta Classical
Translation
10.37 See Comment under 10.42
Swami Sivananda Classical
Translation
10.37 Among the Vrishnis I am Vaasudeva; among the Pandavas I am Arjuna; among the sages I am Vyasa; among the Poets I am Usanas, the poet.
Commentary

10.37 वृष्णीनाम among the Vrishnis? वासुदेवः Vaasudeva? अस्मि (I) am? पाण्डवानाम् among the Pandavas? धनञ्जयः Dhananjaya? मुनीनाम् among the sages? अपि also? अहम् I? व्यासः Vyasa? कवीनाम् among poets? उशनाः Usanas? कविः the poet.Commentary Vrishnis are Yadavas or the descendants of Yadu. I am the foremost among them.Usanas is Sukracharya? the preceptor of the demons.

Swami Gambhīrānanda Classical
Translation
10.37 Of the vrsnis [The clan to which Sri krsna belonged, known otherwise as the Yadavas.] I am Vasudeva; of the Pandavas, Dhananjaya (Arjuna). And of the wise, I am Vyasa; of the omniscient, the omniscient Usanas.
Shri Purohit Swami Classical
Translation
10.37 I am Shri Krishna among the Vishnu-clan and Arjuna among the Pandavas; of the saints I am Vyasa, and I am Shukracharya among the sages.
Related values
Tyaga (Renunciation / Letting Go)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 7.19 BG 4.1 BG 11.33 SB 1.2.11 SB 1.7.7 SB 1.9.37 CC Ādi 2.65 CC Ādi 2.83 CC Ādi 1.67 Gopāla-tāpanī Upaniṣad 1.2Śvetāśvatara Upaniṣad 6.7
Of the Vṛṣṇis I am Vāsudeva; of the Pāṇḍavas I am Arjuna; of sages I am Vyāsa; of great thinkers I am Uśanā.
Practical Applications
  • Honor Vyāsa, who compiled the Vedas.
  • Read Vyāsa's works (Mahābhārata, Bhāgavatam) regularly.
  • Treat the writers of scripture as Kṛṣṇa's specific opulences.
Reflection Questions
  • When did I last read Vyāsa's Bhāgavatam?
  • What renewed reading might offer?

Among His own clan, Himself; among Arjuna's family, Arjuna; among sages, the one who compiled the Vedas; among thinkers, the most piercing. Kṛṣṇa picks one name that is openly Himself, then names Arjuna by his own warrior-title — telling the listener, in code, that he too is a vibhūti of the Lord. The catalog has begun to include the audience.

Vyāsa compiling the Vedas

At the start of Kali-yuga, knowing memory would weaken, Vyāsa divided the single Veda into four (Ṛg, Yajur, Sāma, Atharva), composed the eighteen Purāṇas, the Mahābhārata, the Brahma-sūtra, and finally the Bhāgavatam.

The scope of his work is so vast that the tradition speaks of him as an avatāra of the Lord. Kṛṣṇa names him here as 'munīnām vyāsaḥ' — among sages, Vyāsa. The compiler of all that the listener has ever read or will read is being named as Kṛṣṇa's vibhūti. The scripture is Kṛṣṇa announcing the author of scripture as Himself.

Arjuna told he is Arjuna

It is one of the Gītā's quiet jokes: Kṛṣṇa, listing His opulences to Arjuna, names Arjuna himself. 'Of the Pāṇḍavas I am Dhanañjaya' — the conqueror of wealth, Arjuna's title.

The listener is told he is a vibhūti of the speaker. This is not flattery but instruction: even Arjuna's qualities, his bow-skill, his fame, his lineage — all are Kṛṣṇa's vibhūti, and Arjuna must not claim them as his own. The verse converts Arjuna's identity into seva.

📝 My note

Bhagavad-gītā 10.38

↗
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् । मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ ३८ ॥
daṇḍo damayatām asmi
[dando damayataam asmi]
nītir asmi jigīṣatām
[neetir asmi jigeeshataam]
maunaṁ caivāsmi guhyānāṁ
[maunam chaivaasmi guhyaanaam]
jñānaṁ jñānavatām aham
[jnaanam jnaanavataam aham]
daṇḍaḥ — punishment damayatām — of all means of suppression asmi — I am nītiḥ — morality asmi — I am jigīṣatām — of those who seek victory maunam — silence ca — and eva — also asmi — I am guhyānām — of secrets jñānam — knowledge jñāna - vatām — of the wise aham — I am .
Blended reading (Sanskrit + English inline)
daṇḍo damayatām asmi
daṇḍaḥ
punishment
damayatām
of all means of suppression
asmi
I am
nītir asmi jigīṣatām
nītiḥ
morality
asmi
I am
jigīṣatām
of those who seek victory
maunaṁ caivāsmi guhyānāṁ
maunam
silence
ca
and
eva
also
asmi
I am
guhyānām
of secrets
jñānaṁ jñānavatām aham
jñānam
knowledge
jñāna - vatām
of the wise
aham
I am .
  • daṇḍaḥ — punishment, the rod
    Daṇḍa-nīti — the science of just punishment — was the foundation of kṣatriya rule. Among damayatām (means of suppression), the lawful rod is supreme. Kṛṣṇa identifies with the legitimate corrective force that keeps order.
  • nītiḥ — morality, statecraft
    From nī — 'to lead.' Among those who seek victory (jigīṣatām), morality is supreme — wars won by adharma are eventually lost. Kṛṣṇa places ethics, not stratagem, at the head of jaya.
  • maunam — silence
    From muni — 'one who keeps mauna.' Among secrets (guhyānām), silence is the chief secret. Not 'a kind of secret' but the very condition that lets a secret remain one. Kṛṣṇa identifies with the discipline of unspeaking.
  • jñānam — knowledge, wisdom
    Among the wise (jñāna-vatām), wisdom itself is what Kṛṣṇa identifies with — not the wise persons but the wisdom within them. The category-member is the quality, not the person who holds it.
Among all means of suppressing lawlessness I am punishment, and of those who seek victory I am morality. Of secret things I am silence, and of the wise I am the wisdom.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Four sites of disciplined power: the king's rod against lawbreakers, statecraft for would-be conquerors, silence among esoterica, and wisdom among the wise. Restraint and discretion are themselves divine opulences.
Further notes (विवरण · Vivaraṇa)
Daṇḍa as cosmic principle of order is foundational in Arthaśāstra (1.4) and Manu (7.14ff.). Mauna is repeatedly praised by Kṛṣṇa (BG 17.16) as an austerity of speech. The verse's final element jñāna among jñānavataḥ is a tautology-trope: the divine is what is essentially distinctive in each class — the 'wise-ness' of the wise.
Prose order (अन्वय · Anvaya)
दमयतां (मध्ये) दण्डः अस्मि; जिगीषतां (मध्ये) नीतिः अस्मि; गुह्यानां (मध्ये) मौनं च एव अस्मि; ज्ञानवतां (मध्ये) अहं ज्ञानम् (अस्मि) ।
damayatāṃ (madhye) daṇḍaḥ asmi; jigīṣatāṃ (madhye) nītiḥ asmi; guhyānāṃ (madhye) maunaṃ ca eva asmi; jñānavatāṃ (madhye) ahaṃ jñānam (asmi) |
Among those who restrain (lawbreakers) I am the staff of punishment; among those who seek victory I am statecraft; among secret things I am silence; among the wise I am the wisdom itself.
Word split (पदच्छेद · Padaccheda)
दण्डः दमयताम् अस्मि नीतिः अस्मि जिगीषताम् । मौनं च एव अस्मि गुह्यानां ज्ञानं ज्ञानवताम् अहम् ॥
daṇḍaḥ damayatām asmi nītiḥ asmi jigīṣatām | maunaṃ ca eva asmi guhyānāṃ jñānaṃ jñānavatām aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
दण्डः daṇḍaḥ दण्ड (m.) nom.sg. (nominative singular) the rod of punishment
दमयताम् damayatām √दम् caus. (causative) pres. (present) act. part. gen.pl. (genitive plural)m. of those who subdue
अस्मि asmi √अस् 1sg. I am
नीतिः nītiḥ नीति (f.) nom.sg. (nominative singular) statecraft, ethics
जिगीषताम् jigīṣatām desid. (desiderative) of √जि pres. (present) act. part. gen.pl. (genitive plural)m. of those desiring conquest
मौनम् maunam मौन (n.) nom.sg. (nominative singular) silence
च एव ca eva ind. (indeclinable) + ind. (indeclinable) and also
गुह्यानाम् guhyānām गुह्य (adj.) gen.pl. (genitive plural)n. of secret things
ज्ञानम् jñānam ज्ञान (n.) nom.sg. (nominative singular) wisdom
ज्ञानवताम् jñānavatām ज्ञानवत् (adj.) gen.pl. (genitive plural)m. of the wise
अहम् aham अस्मद् nom.sg. (nominative singular) I

There are many suppressing agents, of which the most important are those that cut down miscreants. When miscreants are punished, the agency of chastisement represents Kṛṣṇa. Among those who are trying to be victorious in some field of activity, the most victorious element is morality. Among the confidential activities of hearing, thinking and meditating, silence is most important because by silence one can make progress very quickly. The wise man is he who can discriminate between matter and spirit, between God’s superior and inferior natures. Such knowledge is Kṛṣṇa Himself.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
38. I am punishment among those who punish. In those who desire victory, I am proper policy. In secrets, I am silence. I am knowledge in those who have knowledge.
Commentary

Among those who punish, I am punishment. Here the genitive is used to indicate relationship.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
38. I am correct punishment among those who carry out punish. In those who desire victory, I am proper method. In secrets, I am silence. I am knowledge in those who have knowledge.
Commentary

In relation to those who punish, I am punishment itself—that punishment by which those who deviate return to the correct path. Such punishment is My vibhūti. In relation to those who desire victory, I am proper policy. I am silence (meditating), among hearing, deliberation and meditating (guhyānām). It is better than hearing and deliberation because it is not separated from the final goal of realization as the other items are. [Note: First comes hearing, then contemplation, then meditation, and then realization of God. Meditation is next to the realization.] In relation to those with knowledge of matter and spirit, I am their knowledge of those matters.

Bhūrijana Dāsa Gauḍīya
Commentary

Now Krsna begins to sum‑up.

[3. Beginning to sum‑up, Krsna explains that He is the generating seed without which nothing can exist. Krsna continues, saying that all these opulences are mere indications of His glory ‑ everything beautiful, glorious, and mighty springs from but a spark of His splendor ‑ as He pervades and supports the entire universe with but a mere fragment of His total potency. (39‑42) ]

Śrī Śaṅkarācārya Classical
Translation
10.38 Damayatam, of the punishers; I am dandah, the rod, which is the means of controlling the lawless. I am the nitih, righteous policy; jagisatam, of those who desire to coner. And guhyanam, of things secret; I am verily maunam, silence. I am jnanam, knowledge; jnanavatam, of the men of knowledge.
Śrī Rāmānujācārya Classical
Translation
10.38 I am the power of punishment of those who punish, if law is transgressed. In regard to those who seek victory I am policy which is the means of getting victory. Of factors associated with secrecy. I am silence. I am the wisdon of those who are wise.
Śrī Abhinavagupta Classical
Translation
10.38 See Comment under 10.42
Swami Sivananda Classical
Translation
10.38 Of those who punish, I am the sceptre; among those who seek victory, I am statesmanship; and also among secrets, I am silence; knowledge among knowers I am.
Commentary

10.38 दण्डः the sceptre? दमयताम् among punishers? अस्मि (I) am? नीतिः statesmanship? अस्मि (I) am? जिगीषताम् among thoese who seek victory? मौनम् silence? च and? एव also? अस्मि (I) am? गुह्यानाम् among secrets? ज्ञानम् the knowledge? ज्ञानवताम् among the knowers? अहम् I.Commentary Niti Diplomacy? polity.Maunam The silence produced by constant meditation on Brahman or the Self.Jnanam Knowledge of the Self.

Swami Gambhīrānanda Classical
Translation
10.38 Of the punishers I am the rod; I am the righteous policy of those who desire to coner. And of things secret, I am verily silence; I am knowledge of the men of knowledge৷৷
Shri Purohit Swami Classical
Translation
10.38 I am the Sceptre of rulers, the Strategy of the conquerors, the Silence of mystery, the Wisdom of the wise.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.66 BG 4.34 BG 18.78 SB 7.11.8 SB 1.12.19 SB 11.7.9 CC Ādi 1.104 CC Antya 4.71 CC Madhya 22.100 Bṛhadāraṇyaka Upaniṣad 3.5.1Muṇḍaka Upaniṣad 3.1.8
Of all means of subduing the lawless I am punishment; of those who seek victory I am morality; of secret things I am silence; the wisdom of the wise I am.
Practical Applications
  • Honor silence as His specific manifestation.
  • Use silence in your spiritual practice deliberately.
  • Don't treat speech as default.
Reflection Questions
  • When did I last practice deliberate silence?
  • What might silence reveal?

Among ways to restrain disorder, the rod of punishment; among strategies for victory, morality; among secrets, silence; among the wise, the actual wisdom they hold. Kṛṣṇa names the unobvious choices — not the loudest but the most decisive. Silence keeps the secret; morality wins lasting battles; wisdom, not credentialing, makes the wise.

Bhīṣma's silence at Draupadī's disrobing

When Draupadī was being dragged into court and disrobed, Bhīṣma — the grandsire, the wisest of the assembly, the man whose word could have stopped the entire scene — did not speak. His silence became one of the Mahābhārata's central moral knots.

Later, on the bed of arrows, Bhīṣma himself acknowledged the failure. The verse's 'maunam guhyānām' — silence among secrets — cuts both ways. Kept silence preserves dharma; failed silence damages it. The same vibhūti can illuminate or wound depending on whether it is held at the right moment.

📝 My note

Bhagavad-gītā 10.39

↗
यच्च‍ापि सर्वभूतानां बीजं तदहमर्जुन । न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ ३९ ॥
yac cāpi sarva-bhūtānāṁ
[yach chaapi sarva-bhootaanaam]
bījaṁ tad aham arjuna
[beejam tad aham arjuna]
na tad asti vinā yat syān
[na tad asti vinaa yat syaan]
mayā bhūtaṁ carācaram
[mayaa bhootam charaacharam]
yat — whatever ca — also api — may be sarva - bhūtānām — of all creations bījam — seed tat — that aham — I am arjuna — O Arjuna na — not tat — that asti — there is vinā — without yat — which syāt — exists mayā — Me bhūtam — created being cara - acaram — moving and nonmoving .
Blended reading (Sanskrit + English inline)
yac cāpi sarva-bhūtānāṁ
yat
whatever
ca
also
api
may be
sarva - bhūtānām
of all creations
bījaṁ tad aham arjuna
bījam
seed
tat
that
aham
I am
arjuna
O Arjuna
na tad asti vinā yat syān
na
not
tat
that
asti
there is
vinā
without
yat
which
syāt
exists
mayā bhūtaṁ carācaram
mayā
Me
bhūtam
created being
cara - acaram
moving and nonmoving .
  • bījam — seed
    The verse's central image — Kṛṣṇa as the bīja, the originating seed of every being. Anticipates 14.4 ('I am the seed-giving father') and 7.10 ('I am the eternal seed of all beings'). A recurring Gītā metaphor.
  • vinā — without
    'Apart from, in the absence of.' The verse's logical pivot: 'there is no being that exists apart from Me.' Closes every conceivable exception clause. Universal range — moving and non-moving alike.
  • bhūtam — created being
    From bhū — 'to be.' The general word for any existing entity. Combined with cara-acaram (moving and non-moving), the verse covers literally everything that exists in any mode.
  • cara - acaram — moving and nonmoving
    Compound: cara (moving) + acara (not moving). Standard Vedic exhaustive pair — animals and plants, beings and stones. The verse closes both halves of existence under Kṛṣṇa's seed-authorship.
Furthermore, O Arjuna, I am the generating seed of all existences. There is no being – moving or nonmoving – that can exist without Me.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa now condenses the catalogue: He is the seed of every being whatsoever, and no creature — animate or inanimate — exists apart from Him. The opulences listed are illustrative; the principle is universal.
Further notes (विवरण · Vivaraṇa)
Bīja (seed) compresses Sāṅkhya-style causality into one image. The negative formulation (na tad asti vinā mayā) matches Upaniṣadic style: cf. Bṛhadāraṇyaka 3.7.3 onwards on the antaryāmin as the inner controller of all. Cross-ref BG 7.10 (bījaṁ māṁ sarva-bhūtānāṁ) and 9.18.
Prose order (अन्वय · Anvaya)
हे अर्जुन! सर्व-भूतानां यत् च अपि बीजं तत् अहम् (अस्मि); मया विना यत् चर-अचरं भूतं स्यात्, तत् न अस्ति ।
he arjuna! sarva-bhūtānāṃ yat ca api bījaṃ tat aham (asmi); mayā vinā yat cara-acaraṃ bhūtaṃ syāt, tat na asti |
O Arjuna, whatever is the seed of all beings — that I am; and there is no being, moving or unmoving, that could exist apart from Me.
Word split (पदच्छेद · Padaccheda)
यत् च अपि सर्व-भूतानां बीजं तत् अहम् अर्जुन । न तत् अस्ति विना यत् स्यात् मया भूतं चर-अचरम् ॥
yat ca api sarva-bhūtānāṃ bījaṃ tat aham arjuna | na tat asti vinā yat syāt mayā bhūtaṃ cara-acaram ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यत् च अपि yat ca api यद् + ind. (indeclinable) + ind. (indeclinable) and whatever
सर्व-भूतानाम् sarva-bhūtānām सर्व + भूत (n.) gen.pl. (genitive plural), karmadhāraya of all beings
बीजम् bījam बीज (n.) nom.sg. (nominative singular) seed
तत् अहम् tat aham तद् nom.sg. (nominative singular)n. + अस्मद् nom.sg. (nominative singular) that (am) I
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
न तत् अस्ति na tat asti ind. (indeclinable) + तद् + √अस् that does not exist
विना vinā ind. (postpos. with ins.) without
यत् स्यात् yat syāt यद् nom.sg. (nominative singular)n. + √अस् opt. (optative) 3sg.par. (parasmaipada / active voice) which could be
मया mayā अस्मद् ins.sg. (instrumental singular) by Me / without Me
भूतम् bhūtam भूत (n.) nom.sg. (nominative singular) being
चर-अचरम् cara-acaram चर + अचर (adj.) nom.sg. (nominative singular)n., dvandva moving and unmoving

Everything has a cause, and that cause or seed of manifestation is Kṛṣṇa. Without Kṛṣṇa’s energy, nothing can exist; therefore He is called omnipotent. Without His potency, neither the movable nor the immovable can exist. Whatever existence is not founded on the energy of Kṛṣṇa is called māyā, “that which is not.”

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
39. I am that seed which causes all living entities to manifest, O Arjuna. No moving or non-moving entities can exist without Me.
Commentary

I am the seed of all beings, the cause of their sprouting, because without Me, moving and non-moving creatures would not exist. This means they would be false things.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
39. I am that seed which causes all living entities to manifest, O Arjuna. No moving or non-moving entities can exist without Me.
Commentary

I am the cause of all entities coming into being. I am the seed of all entities. The reason is given. Whatever moving or non-moving entities exist (bhūtam), which are real, would not exist, or would be false, without Me, the Supreme Lord, possessor of all powers.

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna is explaining how one can actually think about Him and meditate on Him and see Him everywhere. Because nothing moving or non‑moving can exist without Krsna. Anything we see around us is dependent on Krsna and cannot exist without Him.

Śrī Śaṅkarācārya Classical
Translation
10.39 Ca, moreover; O Arjuna, yat api, whatsoever; is the bijam, seed, the source of growth ; sarva-bhutanam, of all beings; tat, that I am. As a conclusion of the topic the Lord states in brief His divine manifestations: Na tat asti bhutam, there is no thing; cara-acaram, moving or non-moving; yat, which; syat, can exist; vina maya, without Me. For whatever is rejected by Me, from whatever I withdraw Myself will have no substance, and will become a non-entity. Hence the meaning is that everything has Me as its essence.
Śrī Rāmānujācārya Classical
Translation
10.39 Of all beings, in whatever condition they may exist, whether manifest or not, I alone am that state. Whatever host of beings are said to exist, they do not exist without Me as their Self. In the statement, 'Nothing that moves or does not move exists without Me', it is taught that the Lord exists as the Self, as said in the beginning: 'I am the Self, seated in the hearts of all beings' (10.20). The purport is that the entire host of beings in every state, is united with Me, their Self. By this He makes it clear that He, being the Self of all things, is the ground for His being denoted by everything in co-ordinate predication.
Śrī Abhinavagupta Classical
Translation
10.39 See Comment under 10.42
Swami Sivananda Classical
Translation
10.39 And whatever is the seed of all beings, that also am I, O Arjuna; there is no being, whether moving or unmoving, that can exist without Me.
Commentary

10.39 यत् which? च and? अपि also? सर्वभूतानाम् among all beings? बीजम् seed? तत् that? अहम् I? अर्जुन O Arjuna? न not? तत् that? अस्ति is? विना without? यत् which? स्यात् may be? मया by Me? भूतम् being? चराचरम् moving or unmoving.Commentary I am the primeval seed from which all creation has come into existence. I am the seed of everything. I am the Self of everything. Nothing can exist without Me. Everything is of My nature. I am the essence of everything. Without Me all things would be mere void. I am the soul of everything.

Swami Gambhīrānanda Classical
Translation
10.39 Moreover, O Arjuna, whatsoever is the seed of all beings, that I am. There is no thing moving or non-moving which can exist without Me.
Shri Purohit Swami Classical
Translation
10.39 I am the Seed of all being, O Arjuna! No creature moving or unmoving can live without Me.
Related values
Anahankarah (Freedom from False Ego)
Related verses
BG 7.10 BG 9.18 BG 14.4 SB 2.9.32 SB 3.26.3 SB 10.87.30 CC Ādi 2.117 CC Madhya 19.152 CC Ādi 5.142 Chāndogya Upaniṣad 6.2.1Śvetāśvatara Upaniṣad 6.13
Concepts
Maya
I am the seed of all existences — there is no being, moving or unmoving, that can exist without Me.
Practical Applications
  • Recognize Him as the seed of all being.
  • Look at any being and see the seed.
  • Use this seeing as portable contemplation.
Reflection Questions
  • Where did I last see the seed in a being?
  • Where am I missing it?

Every grain you have ever seen — wheat, rice, mango stone, mustard — was once a seed. Behind every seed, another seed. Trace the regress and Kṛṣṇa says: I am that ultimate generating seed of every existence, moving or still. Nothing exists that is not seeded by Me.

📝 My note

Bhagavad-gītā 10.40

↗
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप । एष तूद्देशत: प्रोक्तो विभूतेर्विस्तरो मया ॥ ४० ॥
nānto ’sti mama divyānāṁ
[naanto ’sti mama divyaanaam]
vibhūtīnāṁ paran-tapa
[vibhooteenaam paran-tapa]
eṣa tūddeśataḥ prokto
[esha tooddeshatah prokto]
vibhūter vistaro mayā
[vibhooter vistaro mayaa]
na — nor antaḥ — a limit asti — there is mama — My divyānām — of the divine vibhūtīnām — opulences param - tapa — O conqueror of the enemies eṣaḥ — all this tu — but uddeśataḥ — as examples proktaḥ — spoken vibhūteḥ — of opulences vistaraḥ — the expanse mayā — by Me .
Blended reading (Sanskrit + English inline)
nānto ’sti mama divyānāṁ
na
nor
antaḥ
a limit
asti
there is
mama
My
divyānām
of the divine
vibhūtīnāṁ paran-tapa
vibhūtīnām
opulences
param - tapa
O conqueror of the enemies
eṣa tūddeśataḥ prokto
eṣaḥ
all this
tu
but
uddeśataḥ
as examples
proktaḥ
spoken
vibhūter vistaro mayā
vibhūteḥ
of opulences
vistaraḥ
the expanse
mayā
by Me .
  • antaḥ — a limit
    Same word as verse 19. Echoes the chapter's frame: there is no antaḥ to His vibhūtis. The catalog ends not by completing the list but by declaring the list inexhaustible.
  • divyānām — of the divine
    Genitive plural of divya. Marks again that these are transcendental opulences, not material phenomena. The whole catalog is held under the adjective divya.
  • param - tapa — O conqueror of enemies
    Vocative of paraṁ-tapa — 'one who tortures enemies.' Arjuna's warrior-title. Kṛṣṇa addresses him by his fighting identity at the moment of disclosing infinity — keeping the warrior-listener engaged with the cosmic vision.
  • uddeśataḥ — as examples, by way of indication
    From ud-diś — 'to point out.' Adverb. The whole catalog is not exhaustive but indicative — a finger pointing at a moon that cannot be fully described. The honest disclaimer of the speaker who has more to say than time to say it.
  • vistaraḥ — the expanse
    From vi-stṛ — 'to spread.' Same root as vistareṇa (16, 18). The catalog is the 'expanse' of opulence; but the actual expanse exceeds what has been spread out in words.
O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa caps the list with humility-from-above: 'No end exists to My opulences; what I gave you is only an indication.' The 20-verse catalogue is a sample, not a sum.
Further notes (विवरण · Vivaraṇa)
Uddeśataḥ ('by way of pointing out') is the rhetorical register-key for the entire catalogue. It governs how the reader is meant to extrapolate — Kṛṣṇa names exemplars so we learn to recognize Him elsewhere by analogous reasoning. Parantapa as vocative addresses Arjuna's military role; the next verse (10.41) widens the principle to 'wherever there is glory.'
Prose order (अन्वय · Anvaya)
हे परन्तप! मम दिव्यानां विभूतीनाम् अन्तः न अस्ति; तु एषः विभूतेः विस्तरः मया उद्देशतः प्रोक्तः ।
he parantapa! mama divyānāṃ vibhūtīnām antaḥ na asti; tu eṣaḥ vibhūteḥ vistaraḥ mayā uddeśataḥ proktaḥ |
O conqueror of foes, there is no end to My divine opulences; this expanse of opulence has been told by Me only by way of indication.
Word split (पदच्छेद · Padaccheda)
न अन्तः अस्ति मम दिव्यानां विभूतीनां परन्तप । एषः तु उद्देशतः प्रोक्तः विभूतेः विस्तरः मया ॥
na antaḥ asti mama divyānāṃ vibhūtīnāṃ parantapa | eṣaḥ tu uddeśataḥ proktaḥ vibhūteḥ vistaraḥ mayā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न अन्तः अस्ति na antaḥ asti ind. (indeclinable) + अन्त (m.) nom.sg. (nominative singular) + √अस् there is no end
मम mama अस्मद् gen.sg. (genitive singular) of Me
दिव्यानाम् divyānām दिव्य (adj.) gen.pl. (genitive plural)f. of divine
विभूतीनाम् vibhūtīnām विभूति (f.) gen.pl. (genitive plural) of opulences
परन्तप parantapa परम् + तप (adj.) voc.sg. (vocative singular)m., upapada cpd. (compound) O scorcher of enemies
एषः eṣaḥ एतद् nom.sg. (nominative singular)m. this
तु tu ind. (indeclinable) but, however
उद्देशतः uddeśataḥ ind. (-tas suffix) by way of (brief) indication
प्रोक्तः proktaḥ प्र + √वच् p.p.p. (past passive participle) nom.sg. (nominative singular)m. has been declared
विभूतेः vibhūteḥ विभूति (f.) gen.sg. (genitive singular) of opulence
विस्तरः vistaraḥ विस्तर (m.) nom.sg. (nominative singular) expanse, detail
मया mayā अस्मद् ins.sg. (instrumental singular) by Me

As stated in the Vedic literature, although the opulences and energies of the Supreme are understood in various ways, there is no limit to such opulences; therefore not all the opulences and energies can be explained. Simply a few examples are being described to Arjuna to pacify his inquisitiveness.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
40. There is no end to My wonderful vibhūtis, O afflicter of enemies. I have only briefly declared the expanse of My vibhūtis.
Commentary

Now the Lord summarizes the subject. There is no end to My vibhūtis. Briefly only (uddeśataḥ), in name only, I have spoken of the multitude of My vibhūtis.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
40. There is no end to My wonderful vibhūtis, O afflicter of enemies. I have declared in detail only one portion of My vibhūtis.
Commentary

This verse concludes this topic: there is no end to My wonderful vibhūtis. I have spoken only one portion (uddeśataḥ) of the breadth of the topic (vistaraḥ).

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

There is no end to Krishna’s opulence therefore He has given only a sample

Śrī Śaṅkarācārya Classical
Translation
10.40 Parantapa, O destroyer of enemies; asti, there is; na, no; antah, limit; to mama, My; divyanam, divine; vibhutinam, manifestations. Indeed, it is not possible for anyone to speak or know of the limit of the divine manifestations of the of the all-pervading God. Esah, this; vistarah, description; vibhuteh, of (My) manifestations; tu, however; prokatah, has been stated; maya, by Me; uddesatah, by way of illustration, partially.
Śrī Rāmānujācārya Classical
Translation
10.40 There is no limit to the divine and auspicious manifestations of My will to rule. But it has been described to some extent by Me in brief by means of a few illustrations.
Śrī Abhinavagupta Classical
Translation
10.40 See Comment under 10.42
Swami Sivananda Classical
Translation
10.40 There is no end to My divine gloreis, O Arjuna, but this is a brief statement by Me of the particulars of My divine glories.
Commentary

10.40 न not? अन्तः end? अस्ति is? मम My? दिव्यानाम् of divine? विभूतीनाम् glories? परंतप O scorcher of foes? एषः this? तु indeed? उद्देशतः briefly? प्रोक्तः has been stated? विभूतेः of glory? विस्तरः particulars? मया by Me.Commentary It is impossible for anyone to describe or know the exact extent of the divine gloreis of the Lord. There is no limit to His powers or glories. What could be expressed of Him is nothing when compared to His infinte glories.Parantapa Scorcher of foes -- he who burns the internal enemies? lust? anger? greed? deluion? etc.

Swami Gambhīrānanda Classical
Translation
10.40 O destroyer of enemies, there is no limit to My divine manifestations. This description of (My) manifestations, however, has been stated by Me by way illustration.
Shri Purohit Swami Classical
Translation
10.40 O Arjuna! The aspects of My divine life are endless. I have mentioned but a few by way of illustration.
Related values
Prema (Divine Love)Kshama (Forgiveness / Patience)Atma Nigraha (Self-control)Discriminative WisdomVairagya (Detachment / Dispassion)
Related verses
There is no end to My divine manifestations — what I have described is only a fragment.
Practical Applications
  • Hold the lists as samples, not catalogs.
  • Continue noticing Him beyond the listed.
  • Cultivate ongoing surprise at His expressions.
Reflection Questions
  • What recent surprise of perception revealed Him?
  • What could open me to more?

A traveler asked to list every star in the night sky will eventually have to stop and say: there are more than I can name; what I have given you is only a sketch. So Kṛṣṇa, having named scores of opulences, draws the line — what has been spoken is only an indication, a directional pointing, not the full inventory.

📝 My note

Bhagavad-gītā 10.41

↗
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोऽशसम्भवम् ॥ ४१ ॥
yad yad vibhūtimat sattvaṁ
[yad yad vibhootimat sattvam]
śrīmad ūrjitam eva vā
[shreemad oorjitam eva vaa]
tat tad evāvagaccha tvaṁ
[tat tad evaavagachcha tvam]
mama tejo-’ṁśa-sambhavam
[mama tejo-’msha-sambhavam]
yat yat — whatever vibhūti — opulences mat — having sattvam — existence śrī - mat — beautiful ūrjitam — glorious eva — certainly vā — or tat tat — all those eva — certainly avagaccha — must know tvam — you mama — My tejaḥ — of the splendor aṁśa — a part sambhavam — born of .
Blended reading (Sanskrit + English inline)
yad yad vibhūtimat sattvaṁ
yat yat
whatever
vibhūti
opulences
mat
having
sattvam
existence
śrīmad ūrjitam eva vā
śrī - mat
beautiful
ūrjitam
glorious
eva
certainly
vā
or
tat tad evāvagaccha tvaṁ
tat tat
all those
eva
certainly
avagaccha
must know
tvam
you
mama tejo-’ṁśa-sambhavam
mama
My
tejaḥ
of the splendor
aṁśa
a part
sambhavam
born of .
  • vibhūti — opulences
    The chapter's title-word, recurring once more before the chapter closes. Every vibhūti is to be read backward — not as the thing's own glory but as a sample of Kṛṣṇa's.
  • śrī - mat — beautiful, possessing śrī
    Compound: śrī (fortune, beauty) + mat (possessing). Whatever bears the marks of beauty bears them by association with the Lord of śrī. The adjective tracks ownership.
  • ūrjitam — glorious
    From ūrj — 'to be strong, vigorous.' Whatever displays power and dignity. Combined with śrī-mat and vibhūti-mat, the verse covers beauty, wealth, and strength alike — all sparks.
  • tejaḥ — of the splendor
    Same root as verse 36's tejaḥ. The radiance, the light-substance of the Lord. The verse compresses every observed excellence into a single material — tejas — and gives it one owner.
  • aṁśa — a part
    'Fraction, portion.' Even the most stunning excellence in creation is only a piece — not 'born of the whole' but aṁśa-sambhavam, born of a fraction. The verse's humbling word: every observed glory is a piece of a piece.
Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The generalizing rule: anywhere you meet majesty, beauty, or vigor in the world, trace it to a single source — a spark of Kṛṣṇa's tejas. The verse hands Arjuna an interpretive lens for every future encounter.
Further notes (विवरण · Vivaraṇa)
The triplet vibhūtimat / śrīmat / ūrjitam covers, respectively, manifest power, beauty-fortune, and dynamic vigor — three windows onto divine immanence. The doubling yat-yat / tat-tat universalizes: no exception. 'Aṁśa' (fragment) signals that even the most awe-inspiring excellence is partial — sufficient to point but inadequate to exhaust Kṛṣṇa. Cross-ref BG 15.7 (mamaivāṁśo jīva-loke), 10.42 (ekāṁśena).
Prose order (अन्वय · Anvaya)
यत् यत् सत्त्वं विभूतिमत् श्रीमत् ऊर्जितम् एव वा (अस्ति), तत् तत् एव त्वं मम तेजः-अंश-सम्भवम् अवगच्छ ।
yat yat sattvaṃ vibhūtimat śrīmat ūrjitam eva vā (asti), tat tat eva tvaṃ mama tejaḥ-aṃśa-sambhavam avagaccha |
Whatever entity is endowed with opulence, beauty or vigor — know each and every such instance to have sprung from a fragment of My splendor.
Word split (पदच्छेद · Padaccheda)
यत् यत् विभूतिमत् सत्त्वं श्रीमत् ऊर्जितम् एव वा । तत् तत् एव अवगच्छ त्वं मम तेजः-अंश-सम्भवम् ॥
yat yat vibhūtimat sattvaṃ śrīmat ūrjitam eva vā | tat tat eva avagaccha tvaṃ mama tejaḥ-aṃśa-sambhavam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यत् यत् yat yat यद् + यद् (rel.) nom.sg. (nominative singular)n. (distributive) whatever
विभूतिमत् vibhūtimat विभूति (f.) + -मत् possessive suffix, nom.sg. (nominative singular)n. endowed with opulence
सत्त्वम् sattvam सत्त्व (n.) nom.sg. (nominative singular) being, entity
श्रीमत् śrīmat श्री (f.) + -मत् possessive, nom.sg. (nominative singular)n. endowed with beauty/fortune
ऊर्जितम् ūrjitam ऊर्जित (p.p.p. (past passive participle)/adj.) nom.sg. (nominative singular)n. energetic, vigorous
एव वा eva vā ind. (indeclinable) + ind. (indeclinable) or indeed
तत् तत् tat tat तद् + तद् (distributive) each and every such
अवगच्छ avagaccha अव + √गम् impv. 2sg.par. (parasmaipada / active voice) understand, recognize
त्वम् tvam युष्मद् nom.sg. (nominative singular) you
मम mama अस्मद् gen.sg. (genitive singular) of My
तेजः-अंश-सम्भवम् tejaḥ-aṃśa-sambhavam तेजस् + अंश (m.) + सम्भव (m.) acc.sg. (accusative singular)n., tatpuruṣa cpd. (compound) arisen from a fragment of (My) splendor

Any glorious or beautiful existence should be understood to be but a fragmental manifestation of Kṛṣṇa’s opulence, whether it be in the spiritual or material world. Anything extraordinarily opulent should be considered to represent Kṛṣṇa’s opulence.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
41. Whatever object in past, present or future displays majesty, excellence, or strength, know that it has arisen from just a fragment of My power.
Commentary

In this verse the Lord brings together all the vibhūtis of past, present and future which were not previously mentioned. Whatever object (sattvam) has majesty (vibhūtimat), excellence (śrīmat), or extraordinary strength or power (ūrjitam), know that it comes from a portion of My power.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
41. Whatever object in past, present or future displays majesty, beauty, or strength, know that it is has arisen from just a fragment of My power.
Commentary

In this verse the Lord gathers together all the vibhūtis which he did not mention. Whatever object (satttvam) exists, having powers (vibhūtimat), having abundance of beauty (śrīmat) or strength (ūrjitam), understand that the object gains it perfection (sambhavam) by a particle of My śakti (mama tejaḥ aṁśa). One should consider that all these are non-different from Me by being under My control and by being pervaded by Me. Forms like Vāmana are also included in this perception.

Bhūrijana Dāsa Gauḍīya
Commentary

This text sums‑up all the opulences previously mentioned. Everything opulent, beautiful, glorious and strong that exists should be seen as just a part of Krsna's splendor.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Everything opulent, beautiful and powerful springs from a spark of His splendor

Śrī Śaṅkarācārya Classical
Translation
10.41 Yat yat, whatever; sattvam, object in the world; is eva, verily; vibhutimat, endowed with majesty; srimad, possessed of prosperity; va, or; is urjitam, energetic, possessed of vigour; tvam, you; avagaccha, know; eva, for certain; tat tat, each of them; as mama tejomsa-sambhavam, having a part (amsa) of My (mama), of God's, power (teja) as its source (sambhavam).
Śrī Rāmānujācārya Classical
Translation
10.41 Whatever host of beings has 'power', namely the capacity and means to rule over; has 'splendour', has beauty or prosperity in wealth, grains etc., has 'energy,' namely, is engaged in auspicious undertakings - know such manifestations as coming fro a fragment of My 'power'. Power (Tejas) is the capacity to overcome opposition. The meaning is, know them as arising from a fraction of My inconceivable power of subduing.
Śrī Abhinavagupta Classical
Translation
10.41 See Comment under 10.42
Swami Sivananda Classical
Translation
10.41 Whatever being there is glorious, prosperous or powerful, that know thou to be a manifestation of a part of My splendour.
Commentary

10.41 यत् यत् whatever? विभूतिमत् glorious? सत्त्वम् being? श्रीमत् prosperous? ऊर्जितम् powerful? एव also? वा or? तत् तत् that? एव only? अवगच्छ know? त्वम् thou? मम My? तेजोंऽशसंभवम् a manifestation of a part of My splendour.No Commentary.

Swami Gambhīrānanda Classical
Translation
10.41 Whatever object [All living beings] is verily endowed with majesty, possessed of prosperity, or is energetic, you know for certain each of them as having a part of My power as its source.
Shri Purohit Swami Classical
Translation
10.41 Whatever is glorious, excellent, beautiful and mighty, be assured that it comes from a fragment of My splendour.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
Whatever is glorious, beautiful, opulent — know that it springs from but a spark of My splendor.
Practical Applications
  • Trace beauty, glory, opulence back to Him.
  • Don't separate aesthetic experience from His presence.
  • Use beauty as remembrance.
Reflection Questions
  • What recent beauty did I enjoy without tracing it to Him?
  • What practice would make tracing automatic?

When you see a single beautiful pearl, you do not credit the pearl — you credit the oyster, and the sea, and the conditions that grew it. Kṛṣṇa says: wherever you see anything opulent, beautiful, glorious — credit the spark. Every excellence in the world is a fragment of His tejas reaching its observer.

Sudāmā's recognition of Kṛṣṇa's palace

When the impoverished brāhmaṇa Sudāmā arrived at Dvārakā and saw Kṛṣṇa's golden palaces, jeweled walls, and queens, he did not envy. He recognized: every gleam is a spark of His splendor. The opulence drew his mind toward its owner, not toward the things.

The Bhāgavatam records his return home — to find his own hut transformed — without any greed in his heart. He had absorbed the verse's lesson by seeing Kṛṣṇa's wealth correctly: not as a possession to envy but as tejaḥ-aṁśa-sambhavam, a portion of the splendor that has only one source.

📝 My note

Bhagavad-gītā 10.42

↗
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ ४२ ॥
atha vā bahunaitena
[atha vaa bahunaitena]
kiṁ jñātena tavārjuna
[kim jnaatena tavaarjuna]
viṣṭabhyāham idaṁ kṛtsnam
[vishtabhyaaham idam kritsnam]
ekāṁśena sthito jagat
[ekaamshena sthito jagat]
atha vā — or bahunā — many etena — by this kind kim — what jñātena — by knowing tava — your arjuna — O Arjuna viṣṭabhya — pervading aham — I idam — this kṛtsnam — entire eka — by one aṁśena — part sthitaḥ — am situated jagat — universe .
Blended reading (Sanskrit + English inline)
atha vā bahunaitena
atha vā
or
bahunā
many
etena
by this kind
kiṁ jñātena tavārjuna
kim
what
jñātena
by knowing
tava
your
arjuna
O Arjuna
viṣṭabhyāham idaṁ kṛtsnam
viṣṭabhya
pervading
aham
I
idam
this
kṛtsnam
entire
ekāṁśena sthito jagat
eka
by one
aṁśena
part
sthitaḥ
am situated
jagat
universe .
  • bahunā — many
    Instrumental of bahu — 'much, many.' Kṛṣṇa gently dismisses the long list just given: 'what is the point of all this detail?' The catalog's own author confesses its incompleteness in His next breath.
  • viṣṭabhya — pervading, supporting
    Gerund of vi-stambh — 'to prop up, support firmly.' Stronger than 'pervade' alone — Kṛṣṇa is actively holding the universe up, like a column supporting a roof. The cosmos does not float on its own.
  • kṛtsnam — entire
    'Whole, complete.' Modifies 'this universe.' The verse insists on totality — Kṛṣṇa is not supporting half or most, but every part.
  • aṁśena — part
    Instrumental of aṁśa, modified here by eka — 'by one part.' The chapter's final stunning word. Even the entire cosmos requires only one aṁśa of Him. Pulls the rug from under any reader who thought the long catalog was impressive — the catalog was a fragment of a fragment.
  • sthitaḥ — am situated
    Same root sthā as verse 16's tiṣṭhasi. Kṛṣṇa is firmly placed, abiding. The verse closes the chapter with the speaker quietly standing — universe in one hand, the rest of Himself reserved.
But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa concludes the chapter with a master-image: a single fragment of Himself props up the entire cosmos. The elaborate catalogue, He says, is unnecessary once you grasp this one truth — fullness with a remainder.
Further notes (विवरण · Vivaraṇa)
Eka-aṁśena ('by a single fragment') anticipates the viśva-rūpa of Chapter 11 and the famous Puruṣa-sūkta image (Ṛgveda 10.90.3: 'one-fourth of Him is all beings; three-fourths remain in heaven'). Viṣṭabhya ('having propped') names cosmic Atlas-function. The chapter that began with 'bhūyaḥ' ('once more, hear') closes with 'why hear more?' — a perfect inclusio: the inexhaustible needs only a hint to the ready listener.
Prose order (अन्वय · Anvaya)
हे अर्जुन! अथ वा एतेन बहुना ज्ञातेन तव किं (प्रयोजनम्)? अहम् इदं कृत्स्नं जगत् एक-अंशेन विष्टभ्य स्थितः ।
he arjuna! atha vā etena bahunā jñātena tava kiṃ (prayojanam)? aham idaṃ kṛtsnaṃ jagat eka-aṃśena viṣṭabhya sthitaḥ |
Or rather, O Arjuna, what need have you of all this elaborate knowledge? With but a single fragment of Myself I pervade and uphold this entire universe and abide.
Word split (पदच्छेद · Padaccheda)
अथ वा बहुना एतेन किं ज्ञातेन तव अर्जुन । विष्टभ्य अहम् इदं कृत्स्नम् एक-अंशेन स्थितः जगत् ॥
atha vā bahunā etena kiṃ jñātena tava arjuna | viṣṭabhya aham idaṃ kṛtsnam eka-aṃśena sthitaḥ jagat ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अथ वा atha vā ind. (indeclinable) + ind. (indeclinable) or rather
बहुना bahunā बहु (adj.) ins.sg. (instrumental singular)n. by much
एतेन etena एतद् ins.sg. (instrumental singular)n. by this
किम् kim ind. (interr. (interrogative)) what (use)
ज्ञातेन jñātena √ज्ञा p.p.p. (past passive participle) ins.sg. (instrumental singular)n. of being known
तव tava युष्मद् gen.sg. (genitive singular) to you
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
विष्टभ्य viṣṭabhya वि + √स्तभ् abs. (absolutive) having upheld/propped up
अहम् aham अस्मद् nom.sg. (nominative singular) I
इदम् idam इदम् nom./acc.sg. (accusative singular)n. this
कृत्स्नम् kṛtsnam कृत्स्न (adj.) nom./acc.sg. (accusative singular)n. entire
एक-अंशेन eka-aṃśena एक + अंश (m.) ins.sg. (instrumental singular), karmadhāraya by a single fragment
स्थितः sthitaḥ √स्था p.p.p. (past passive participle) nom.sg. (nominative singular)m. I abide
जगत् jagat जगत् (n.) acc.sg. (accusative singular) the world

The Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Kṛṣṇa’s entering them as Supersoul. From Brahmā, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them. There is a Mission that regularly propounds that worship of any demigod will lead one to the Supreme Personality of Godhead, or the supreme goal. But worship of demigods is thoroughly discouraged herein because even the greatest demigods like Brahmā and Śiva represent only part of the opulence of the Supreme Lord. He is the origin of everyone born, and no one is greater than Him. He is asamaurdhva, which means that no one is superior to Him and that no one is equal to Him. In the Padma Purāṇa it is said that one who considers the Supreme Lord Kṛṣṇa in the same category with demigods – be they even Brahmā or Śiva – becomes at once an atheist. If, however, one thoroughly studies the different descriptions of the opulences and expansions of Kṛṣṇa’s energy, then one can understand without any doubt the position of Lord Śrī Kṛṣṇa and can fix his mind in the worship of Kṛṣṇa without deviation. The Lord is all-pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Kṛṣṇa consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Kṛṣṇa are very clearly indicated in this chapter in verses 8 through 11. That is the way of pure devotional service. How one can attain the highest devotional perfection of association with the Supreme Personality of Godhead has been thoroughly explained in this chapter. Śrīla Baladeva Vidyābhūṣaṇa, a great ācārya in disciplic succession from Kṛṣṇa, concludes his commentary on this chapter by saying, yac-chakti-leśāt sūryādyā bhavanty aty-ugra-tejasaḥ yad-aṁśena dhṛtaṁ viśvaṁ sa kṛṣṇo daśame ’rcyate From Lord Kṛṣṇa’s potent energy even the powerful sun gets its power, and by Kṛṣṇa’s partial expansion the whole world is maintained. Therefore Lord Śrī Kṛṣṇa is worshipable. Thus end the Bhaktivedanta Purports to the Tenth Chapter of the Śrīmad Bhagavad-gītā in the matter of the Opulence of the Absolute.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
42. But what is the use of all this knowledge for you, Arjuna? Please understand: by just one portion of Myself, I am firmly established in this universe.
Commentary

Know the results that come from these many separate pieces of knowledge. By one portion alone, by the Paramātmā in human form, fixing Myself (viṣṭabhya) in the world which I have created, supporting this created world by being its basis, superintending the world by being its ruler, controlling the world by being its controller, pervading the world by being pervasive, and creating the world by beings its cause, I am situated in this world. Everything in this universe is Kṛṣṇa alone, and He is thus worthy of service. By intelligence given by that realization, one should taste His sweetness. This has been explained in this chapter. Here ends the commentaries on the tenth chapter of the Gītā for the pleasure of the devotees’ minds, by the mercy of the ācāryas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
42. But what is the use of knowing all these individual vibhūtis, Arjuna? Please understand: by just one portion of Myself, I am firmly established in this universe.
Commentary

Having explained the vibhūtis individually, the Lord now speaks of them as a whole. What is the necessity for you of this knowledge of vibhūtis which are being taught one by one (bahunā). O Arjuna! I remain firmly fixed within all the universe headed by Śiva and Brahmā, which is composed of matter and jīvas as I create it by My power of creation, and contain it by My power of containment, [Note: Everything is in Me.] pervade it by My power of pervasion, [Note: I am in everything.] and maintain it by My powers of maintenance, by just one of My parts, the three puruṣas as antaryāmīs of prakṛti, samṣṭi jīva and vyaṣṭi jīva. It should be understood that creation, containment, pervasion and maintenance are all My vibhūtis. Since I pervade everything, all the wonderful or powerful objects should be understood as My vibhūtis. In the tenth chapter, Kṛṣṇa is worshipped as the person whose one portion upholds the universe, and by a fraction of whose power the sun and other personalities have their profound powers. Chapter 11

Bhūrijana Dāsa Gauḍīya
Commentary

Whatever is seen, not only the extraordinary things that were mentioned by Krsna, is supported by Krsna's potency. And Srila Prabhupada says in his Purport: "If, however, one thoroughly studies the different descriptions of the opulences and expansions of Krsna's energy, then one can understand without any doubt the position of Lord Sri Krsna and can fix his mind in the worship of Krsna without deviation. The Lord is all‑pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Krsna consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Krsna are very clearly indicated in chapter in verses eight through eleven. That is the way of pure devotional service."

THUS ENDS THE STUDY OF CHAPTER TEN.

QUESTIONS FOR HOME WORK:

Verses 1‑7 1. Describe the meaning of word "Bhagavan." 2. How is Krsna different from the demigods? from the living entities? 3. What is real auspiciousness? 4. Define asammoha, satyam, ksama, sama, ahimsa, and samata. 5. Summarize the verse 10.7 and the purport.

Verses 8‑11 1. Summarize the arguments and references from the purport to verse 10.8 showing that Krsna is the source of all demigods. 2. Explain Lord Caitanya's analogy of a seed. 3. Define and describe "buddhi yoga." 4. How does Krsna help the less intelligent devotee? 5. Summarize the purport to the verse 10.11

Verse 12‑18 1. Cite three Vedic evidences to confirm Arjuna's prayers in verses 10.12‑13. 2. What truth does Arjuna want to establish by speaking verse 15? 3. Why does Arjuna ask Krsna to explain his opulences? 4. Summaize the main point of the verse 10. 17 and the purport. 5. Explain the significance of the word "amrtam."

Verse 19‑38 1. Why is it not possible to comprehend the greatness of Krsna or His opulences? 2. Explain the significance of the word "vibhuti." 3. List and explain any ten opulences of your choice. 4. What is Gayatri? Who is the initiator of Gayatri and how is it available to us? 5. Name and define the two kinds of expansions of the Lord.

Verses 39‑42 1. How is Krsna the seed of everything? 2. How does a devotee relate to the wonderful and glorious things in the world? 3. Explain the word "asamurdhva." 4. Write in one sentence the conclusion of this section.

Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Indeed Krishna supports and pervades the entire universe with a mere fragment of Himself

END OF CHAPTER 10 

FOCUS OF LEARNING IN 10.42

(a) Supersoul as the source of all strength – It is the Supersoul who gives great men their strength. It

is the Supersoul who arranges for spectacular natural wonders to occur through the material

energy

Therefore Lord tells Arjuna – No point in understanding how things exist in their separate opulence and grandeur
What one should know is – All things (From Brahma to small ant) are existing due to Krishna entering in them as Supersoul

(b) One mission propounds “Worship of any demigod will lead to Supreme Personality of Godhead,

the Supreme goal” – Chapter 10 refutes this mission as follows

Worship of demigods thoroughly discouraged – because
Great demigods like Lord Brahma, Lord Siva represent only a part of opulence of Supreme Lord
He is ‘Asamaurdhva’ – Origin of everyone born and no-one is greater than or equal to Him
Ref. Padma Purana – If one considers Krishna equal to demigods, one immediately becomes atheist / pashandi
Chapter 10 fixes mind fully in Krishna – Chapter 10 thoroughly describes different opulences and expansions of Krishna’s energies and thus one can fix one’s mind in full Krishna consciousness
Baladeva Vidyabhusana concludes Chapter 10 by saying: “From Krishna’s potent energy, even the sun gets its power and by Krishna’s partial expansion – The whole world is maintained – therefore Lord Krishna is worshipable”

(c) Conclusion of Chapter 10

Chapter 10 explains – How to concentrate mind in Krishna Consciousness in full devotional service
Devotional Service and worship of Krishna are told in Catur Sloki Gita (10.8 – 10.11)
Thus Chapter 10 explains how to attain the highest devotional perfection of ‘Association with the Supreme Lord’

Bhagavad Gita Notes

CHAPTER 10 Appendix

Selected Texts extracted from “Surrender unto Me”

Śrī Śaṅkarācārya Classical
Translation
10.42 Athava, or, on the other hand; kim, what is the need; of tava jnatena, your knowing; etena bahuna, this extensively-but imcompletely-in the above manner, O Arjuna? You listen to this subject that is going to be stated in its fullness: Aham, I; sthitah, remain; vistabhya, sustaining, supporting, holding firmly, in a special way; idam, this; krtsnam, whole; jagat, creation; ekamsena, by a part, by a foot [The Universe is called a foot of His by virtue of His having the limiting adjunct of being its efficient and material cause.] (of Myself), i.e. as the Self of all things [As the material and the efficient cause of all things]. The Vedic text, 'All beings form a foot of His' (Rg., Pu. Su. 10.90.3; Tai. Ar. 3.12.3) support this. [A Form constituted by the whole of creation has been presented in this chapter for meditation. Thery the unalified transcendental Reality, implied by the word tat (in tattva-masi) and referred to by the latter portion of the Commentator's otation (viz tripadasyamrtam divi: The immortal three-footed One is established in His own effulgence), becomes established.]
Śrī Rāmānujācārya Classical
Translation
10.42 What is the use to you of this detailed knowledge taught by Me? I sustain this universe with an infinitesimal fraction of My power - this universe consisting of sentient and non-sentient entities, whether in effect or causal condition, whether gross or subtle - in such a manner that it does not violate My will in preserving its proper form, existence and various activities. As said by Bhagavan Parasara: 'On an infinitesimal fraction of this energy, this universe rests' (V. P., 1.9.53).
Śrī Abhinavagupta Classical
Translation
10.19-42 Hanta te etc. upto jagat sthitah. I am the Soul etc. (verse 20) : By this [the Bhagavat] wards off the exclusion [of any being as different form Him]. Otherwise the sentences like 'Of the immovable [I am] the the Himalayas' (verse 25) etc., would amount to the exclusive statement that the Himalayan range is the Bhagavat and not any other one. In that case, the indiscriminateness of the Brahman is not established and hence the realisation of the Brahman would be a partial (or conditioned) one. For, the [present] text of exposition is intended for that seeker whose mind cannot contemplate on the all-pervasiveness [of the Brahman], but who [at the same time] is desirous of realising that [all-pervasiveness]. Hence, while concluding, [the Bhagavat] teaches the theory of duality-cumunity by saying 'whatsoever being exists with the manifesting power' etc., and then concludes the topic with the theory of absolute unity, as 'Or what is the use of this elaboration;৷৷৷৷.I remain pervading this [universe] by a single fraction [of Myself] This has been declared indeed [in the scriptures] as : 'All beings constitute [only] His one-fourth; His [other] immortal three-forths are in the heaven.' (Rgveda, X, xc, 3). Thus, all this and the prime cause of creatures, are nothing but the Bhagavat (Absolute). And hence, He Himself becomes the object of knowledge of all, but being comprehended with the different strange alities.
Swami Sivananda Classical
Translation
10.42 But, of what avail to thee is the knowledge of all these details, O Arjuna? I exist, supporting this whole world by one part of Myself.
Commentary

10.42 अथवा or? बहुना (by) many? एतेन (by) this? किम् what? ज्ञातेन known? तव to thee? अर्जुन O Arjuna? विष्टभ्य supporting? अहम् I? इदम् this? कृत्स्नम् all? एकांशेन by one part? स्थितः exist? जगत् the world.Commentary The Lord concludes Having established or pervaded this whole world with one fragment of Myself? I remain.This verse is based on the declaration in the Purusha Sukta (RigVeda10.90.3) that One arter of Him is all the cosmos the three arters are the divine transcendent Reality.I exist supporting this whole world by one part? by one limit? or by one foot. One part of Myself constitutes all beings.All beings form His foot (Taittiriya Aranyaka 3.12). The whole world is one Pada or foot of the Lord. Amsa (part) or Pada (foot) is mere Kalpana or imagination or account of our own ignorance,or limiting adjunct. In reality Brahman is without any such parts or limbs and is formless.Arjuna has now a knowledge of the glories of the Lord. He is fit to behold the magnificent cosmic form of the Lord. Lord Krishna prepares Arjuna for this grand vision by giving him a description of His glories.Arjuna says O Lord? I now realise that the whole world is filled by Thee. I now wish to behold the whole universe in Thee with my eye of intuition.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the tenth discourse entitledThe Yoga of the Divine Glories.,

Swami Gambhīrānanda Classical
Translation
10.42 Or, on the other hand, what is the need of your knowing this extensively, O Arjuna? I remain sustaning this whole creation in a special way with a part (of Myself).
Shri Purohit Swami Classical
Translation
10.42 But what is the use of all these details to thee? O Arjuna! I sustain this universe with only small part of Myself."
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)
Related verses
BG 9.4 BG 15.7 BG 7.7 SB 1.3.5 SB 2.6.39 SB 10.14.11 CC Ādi 5.71 CC Ādi 2.65 CC Ādi 5.83 Puruṣa-sūkta 3Chāndogya Upaniṣad 3.12.6
Concepts
Ahimsa
But what need is there of all this detailed knowledge? With a single fragment of Myself I sustain the entire universe.
Practical Applications
  • Hold Kṛṣṇa's grandeur in mind: a fragment sustains all.
  • Stop measuring Him with your scale.
  • Trust that your worry is small in His sight.
Reflection Questions
  • What worry of mine shrinks against this scale?
  • What does trust in His sustaining power offer?

A vast banyan stands on a thousand roots; pull up any one, and the tree barely notices. So Kṛṣṇa says: this entire cosmos rests on one fragment of Me — and the rest of Me is elsewhere, unencumbered. The chapter ends not with totality displayed but with totality casually withheld. He has shown only the edge of the edge.

Yaśodā binding the universe in baby Kṛṣṇa

Mother Yaśodā tried to tie naughty baby Kṛṣṇa to a mortar with a length of rope. The rope was always two fingers short. She brought rope after rope; nothing reached around. Finally Kṛṣṇa let Himself be bound — but only when His mother had wept in frustration.

The Bhāgavatam (canto 10) tells the dāmodara-līlā as a meditation on this very verse. The infant who could not be tied with all the ropes in the world contained that world in His tiny belly — eka-aṁśena sthitaḥ. A fragment of Him sat in Yaśodā's lap; the entire universe was sustained by that fragment. The chapter's last verse and the most intimate Vraja pastime explain each other.

📝 My note