FolioCorpusBhagavad-gītā

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]
Word-for-word
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 .
Important Words
  • 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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
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
Purport

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
Gauḍīya Ācāryas
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.

Study Notes — Gauranga Priya Dāsa
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”

Classical Ācāryas
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 & verses
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
Study Q&A referencing this verse
Sciences essays referencing this verse
Related lectures
Personal Guidance
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?
Analogy

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.

Stories
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

Source: vedabase.io

← Read full Chapter 10