श्री भगवानुवाच
भूय एव महाबाहो श्रृणु मे परमं वचः।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया।।10.1।।

śhrī bhagavān uvācha
bhūya eva mahā-bāho śhṛiṇu me paramaṁ vachaḥ
yatte ’haṁ prīyamāṇāya vakṣhyāmi hita-kāmyayā

Word-for-Word Translation

śhrī-bhagavān uvācha—the Blessed Lord said; bhūyaḥ—again; eva—verily; mahā-bāho—mighty armed one; śhṛiṇu—hear; me—my; paramam—divine; vachaḥ—teachings; yat—which; te—to you; aham—I; prīyamāṇāya—you are my beloved confidant; vakṣhyāmi—say; hita-kāmyayā—for desiring your welfare

Meaning

The Blessed Lord said, Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to you, who are beloved, for your welfare.

Explanation

Krishna calls Arjuna his beloved confidant before continuing, showing that these deeper teachings are given out of affection, not obligation. He has already explained the path in earlier chapters, but now offers something still more intimate: a direct glimpse of his own greatness. This sets the tone for the whole chapter — knowledge given not to impress, but to draw the listener closer in love.

न मे विदुः सुरगणाः प्रभवं न महर्षयः।
अहमादिर्हि देवानां महर्षीणां च सर्वशः।।10.2।।

na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣhayaḥ
aham ādir hi devānāṁ maharṣhīṇāṁ cha sarvaśhaḥ

Word-for-Word Translation

na—neither; me—my; viduḥ—know; sura-gaṇāḥ—the celestial gods; prabhavam—origin; na—nor; mahā-ṛiṣhayaḥ—the great sages; aham—I; ādiḥ—the source; hi—certainly; devānām—of the celestial gods; mahā-ṛiṣhīṇām—of the great seers; cha—also; sarvaśhaḥ—in every way

Meaning

Neither the hosts of the gods nor the great sages know My origin; for I am the source of all the gods and the great sages in every way.

Explanation

Even the gods and great sages, who seem to stand at the summit of creation, cannot trace Krishna's origin, because he is the source from which they themselves arise. This humbles any attempt to fully grasp the Supreme through mental speculation alone. For a devotee, it is a reminder that the safest way to approach Krishna is through humble surrender and hearing, not through the pride of intellectual conquest.

यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते।।10.3।।

yo māmajam anādiṁ cha vetti loka-maheśhvaram
asammūḍhaḥ sa martyeṣhu sarva-pāpaiḥ pramuchyate

Word-for-Word Translation

verseyaḥ—who; mām—me; ajam—unborn; anādim—beginningless; cha—and; vetti—know; loka—of the universe; mahā-īśhvaram—the Supreme Lord; asammūḍhaḥ—undeluded; saḥ—they; martyeṣhu—among mortals; sarva-pāpaiḥ—from all evils; pramuchyate—are freed from-3

Meaning

He who knows Me as unborn and beginningless, as the great Lord of the worlds, he among mortals is undeluded and is liberated from all sins.

Explanation

Here Krishna states the reward of truly knowing him as the unborn, beginningless Lord of all worlds: freedom from the reactions of past wrongdoing. This isn't abstract philosophy — recognizing Krishna's supreme position changes how a person lives, replacing confusion with clarity of purpose. Such knowledge, when it becomes conviction rather than mere information, naturally purifies the heart.

बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च।।10.4।।

buddhir jñānam asammohaḥ kṣhamā satyaṁ damaḥ śhamaḥ
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ chābhayameva cha

Word-for-Word Translation

buddhiḥ—intellect; jñānam—knowledge; asammohaḥ—clarity of thought; kṣhamā—forgiveness; satyam—truthfulness; damaḥ—control over the senses; śhamaḥ—control of the mind; sukham—joy; duḥkham—sorrow; bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; cha—and; abhayam—courage; eva—certainly; cha—and

Meaning

Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear, and also fearlessness.

Explanation

Krishna lists a sweeping range of qualities — from intelligence and truthfulness to happiness, sorrow, birth, and death — as all created by him within living beings, not self-generated by the living entity's own independent power. Even opposites like fear and fearlessness, or life and death, arise in a person according to Krishna's arrangement, suited to their nature and past deeds. Brahma himself, the first created being, received his intelligence and understanding from Krishna in this way. The deeper point is one of humility: no one, however intelligent, creates his own good or bad qualities from scratch — everything is bestowed by the Supreme, which is exactly why surrender, rather than self-sufficient effort, is the proper response.

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः।।10.5।।

ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo 'yaśaḥ
bhavanti bhāvā bhūtānāṁ matta eva pṛithag-vidhāḥ

Word-for-Word Translation

ahiṁsā—nonviolence; samatā—equilibrium; tuṣṭiḥ—satisfaction; tapaḥ—penance; dānam—charity; yaśaḥ—fame; ayaśaḥ—infamy; bhavanti—become; bhāvāḥ—natures; bhūtānām—of living entities; mattaḥ—from Me; eva—certainly; pṛithag-vidhāḥ—of various kinds

Meaning

Non-injury, equanimity, contentment, austerity, beneficence, fame, and ill-fame—these different qualities of beings arise from Me alone.

Explanation

Continuing the list, Krishna includes virtues like nonviolence, contentment, and charity, as well as fame and infamy, among the varied natures he generates in living beings, each according to that being's own past conduct and disposition. As with the previous verse, the point is not merely that diversity of character has a divine source, but that the living entity does not independently fabricate his own qualities — good or bad — these are given by Krishna through material nature. This invites a practitioner to see even human differences with equanimity and, more importantly, to give up false pride in one's own virtues, recognizing them as gifts rather than self-made achievements.

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः।।10.6।।

maharṣhayaḥ sapta pūrve chatvāro manavas tathā
mad-bhāvā mānasā jātā yeṣhāṁ loka imāḥ prajāḥ

Word-for-Word Translation

mahā-ṛiṣhayaḥ—the great Sages; sapta—seven; pūrve—before; chatvāraḥ—four; manavaḥ—Manus; tathā—also; mat bhāvāḥ—are born from me; mānasāḥ—mind; jātāḥ—born; yeṣhām—from them; loke—in the world; imāḥ—all these; prajāḥ—people

Meaning

The seven great sages, the ancient four, and the Manus, possessing powers like Mine (due to their minds being fixed on Me), were born from My mind; from them, these creatures have been born in this world.

Explanation

Krishna now names the great sages and Manus — the primal lawgivers of humanity — as born from his mind and empowered by their connection to him, and from them all subsequent generations descend. This places the entire human lineage, its wisdom traditions and its laws, within a chain that begins with Krishna. It quietly establishes that any authentic spiritual or moral authority ultimately borrows its light from him.

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः।।10.7।।

etāṁ vibhūtiṁ yogaṁ cha mama yo vetti tattvataḥ
so ’vikampena yogena yujyate nātra sanśhayaḥ

Word-for-Word Translation

etām—these; vibhūtim—glories; yogam—divine powers; cha—and; mama—my; yaḥ—those who; vetti—know; tattvataḥ—in truth; saḥ—they; avikalpena—unwavering; yogena—in bhakti yog; yujyate—becomes united; na—never; atra—here; sanśhayaḥ—doubt

Meaning

He who truly knows these manifold manifestations of My Being and this Yoga-power of Mine, becomes established in unshakable Yoga; there is no doubt about it.

Explanation

Krishna promises that anyone who truly understands these glories and this divine power becomes fixed in unwavering yoga. The verse marks a shift from mere listing of facts to their real purpose — steady, undistracted absorption in Krishna. Knowledge of his greatness is not meant to end in wonder alone, but to settle the mind so firmly that it no longer wavers.

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः।।10.8।।

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ

Word-for-Word Translation

aham—I; sarvasya—of all creation; prabhavaḥ—the origin of; mattaḥ—from me; sarvam—everything; pravartate—proceeds; iti—thus; matvā—having known; bhajante—worship; mām—me; budhāḥ—the wise; bhāva-samanvitāḥ—endowed with great faith and devotion

Meaning

I am the source of all; from me everything evolves; Understanding this, the wise, endowed with meditation, worship me.

Explanation

Krishna declares plainly that he is the origin of everything and that everything proceeds from him, and that those who understand this respond not with detached philosophy but with loving worship. Bhakti, devotion, is shown here as the natural fruit of real understanding, not a separate add-on to knowledge. When the mind truly grasps who Krishna is, love follows as the fitting response.

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च।।10.9।।

mach-chittā mad-gata-prāṇā bodhayantaḥ parasparam
kathayantaśh cha māṁ nityaṁ tuṣhyanti cha ramanti cha

Word-for-Word Translation

mat-chittāḥ—those with minds fixed on me; mat-gata-prāṇāḥ—those who have surrendered their lives to me; bodhayantaḥ—enlightening (with divine knowledge of God); parasparam—one another; kathayantaḥ—speaking; cha—and; mām—about me; nityam—continously; tuṣhyanti—satisfaction; cha—and; ramanti—(they) delight; cha—also

Meaning

With their minds and lives wholly absorbed in Me, they enlighten each other and ever speak of Me, being satisfied and delighted.

Explanation

This verse paints a picture of devotee community: minds fixed on Krishna, hearts given over to him, people speaking of him together and finding deep satisfaction and joy in doing so. It highlights the social, shared dimension of bhakti — that remembering Krishna together, in conversation and association, sustains and deepens devotion in a way solitary practice alone cannot. This is essentially a description of satsang, the fellowship of those absorbed in Krishna.

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते।।10.10।।

teṣhāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te

Word-for-Word Translation

teṣhām—to them; satata-yuktānām—ever steadfast; bhajatām—who engage in devotion; prīti-pūrvakam—with love; dadāmi—I give; buddhi-yogam—divine knowledge; tam—that; yena—by which; mām—to me; upayānti—come; te—they

Meaning

To those who are ever steadfast, worshipping me with love, I give the yoga of discrimination, by which they come to me.

Explanation

To those who worship him with steady love, Krishna promises to give the understanding by which they come to him. This is a quiet but profound assurance: sincere, loving effort is met by grace from within, not left to unaided struggle. The devotee's task is fidelity and love; the deepening of understanding that leads all the way home is Krishna's own gift in response.

तेषामेवानुकम्पार्थमहमज्ञानजं तमः।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता।।10.11।।

teṣhām evānukampārtham aham ajñāna-jaṁ tamaḥ
nāśhayāmyātma-bhāva-stho jñāna-dīpena bhāsvatā

Word-for-Word Translation

teṣhām—for them; eva—only; anukampā-artham—out of compassion; aham—I; ajñāna-jam—born of ignorance; tamaḥ—darkness; nāśhayāmi—destroy; ātma-bhāva—within their hearts; sthaḥ—dwelling; jñāna—of knowledge; dīpena—with the lamp; bhāsvatā—luminous

Meaning

Out of mere compassion for them, I, dwelling within their selves, destroy the darkness born of ignorance with the luminous lamp of knowledge.

Explanation

Krishna describes himself dwelling within the hearts of his devotees, dispelling the darkness of ignorance with the lamp of knowledge, purely out of compassion. This is one of the most tender verses in the chapter — the Supreme Lord acting not from a distance but intimately, from within, to guide those who love him. It reassures the practitioner that inner clarity, when it comes, is itself a sign of Krishna's personal care.

अर्जुन उवाच
परं ब्रह्म परं धाम पवित्रं परमं भवान्।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम्।।10.12।।

arjuna uvācha
paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān
puruṣhaṁ śhāśhvataṁ divyam ādi-devam ajaṁ vibhum

Word-for-Word Translation

arjunaḥ uvācha—Arjun said; param—Supreme; brahma—Brahman; param—Supreme; dhāma—Abode; pavitram—purifier; paramam—Supreme; bhavān—you; puruṣham—personality; śhāśhvatam—Eternal; divyam—Divine; ādi-devam—the Primal Being; ajam—the Unborn; vibhum—the Great

Meaning

Arjuna said, "You are the Supreme Brahman, the supreme abode, the supreme purifier, eternal, divine Person, the primeval God, unborn, and omnipresent."

Explanation

Arjuna's mood shifts here — no longer simply listening, he responds with an outpouring of praise, addressing Krishna as the Supreme Brahman, the eternal Person, the primeval God. This marks the emotional turning point of the chapter, where intellectual acceptance ripens into heartfelt devotion. Arjuna's own words become a model of how a sincere seeker responds upon truly recognizing who Krishna is.

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे।।10.13।।

āhus tvām ṛiṣhayaḥ sarve devarṣhir nāradas tathā
asito devalo vyāsaḥ svayaṁ chaiva bravīṣhi me

Word-for-Word Translation

āhuḥ—(they) declare; tvām—you; ṛiṣhayaḥ—sages; sarve—all; deva-ṛiṣhiḥ-nāradaḥ—devarṣhi Narad; tathā—also; asitaḥ—Asit; devalaḥ—Deval; vyāsaḥ—Vyās; svayam—personally; cha—and; eva—even; bravīṣhī—you are declaring; me—to me

Meaning

All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala, and Vyasa; and now Thou Thyself dost say so to me.

Explanation

Arjuna backs his declaration by citing the testimony of great sages — Narada, Asita, Devala, and Vyasa — who have all spoken of Krishna's supreme divinity, and now Krishna confirms it himself. This shows the value of receiving truth through a trustworthy chain of teachers and scripture, not relying on private opinion alone. Arjuna's faith is strengthened precisely because it aligns with what the wise across ages have consistently affirmed.

सर्वमेतदृतं मन्ये यन्मां वदसि केशव।
न हि ते भगवन् व्यक्तिं विदुर्देवा न दानवाः।।10.14।।

sarvam etad ṛitaṁ manye yan māṁ vadasi keśhava
na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ

Word-for-Word Translation

sarvam—everything; etat—this; ṛitam—truth; manye—I accept; yat—which; mām—me; vadasi—you tell; keśhava—Shree Krishna, the killer of the demon named Keshi; na—neither; hi—verily; te—your; bhagavan—the Supreme Lord; vyaktim—personality; viduḥ—can understand; devāḥ—the celestial gods; na—nor; dānavāḥ—the demons

Meaning

I believe all that You have said to me to be true, O Krishna; indeed, O blessed Lord! Neither the gods nor the demons know Your manifestation (origin).

Explanation

Arjuna states his full acceptance of everything Krishna has said, adding that even gods and demons cannot fully know Krishna's true nature. There is something moving in Arjuna choosing faith and acceptance even where full comprehension is impossible — this is the posture of a devotee before the incomprehensible vastness of the Divine. Genuine surrender does not wait for perfect understanding before it trusts.

स्वयमेवात्मनाऽत्मानं वेत्थ त्वं पुरुषोत्तम।
भूतभावन भूतेश देवदेव जगत्पते।।10.15।।

swayam evātmanātmānaṁ vettha tvaṁ puruṣhottama
bhūta-bhāvana bhūteśha deva-deva jagat-pate

Word-for-Word Translation

swayam—yourself; eva—indeed; ātmanā—by yourself; ātmānam—yourself; vettha—know; tvam—you; puruṣha-uttama—the Supreme Personality; bhūta-bhāvana—the Creator of all beings; bhūta-īśha—the Lord of everything; deva-deva—the God of gods; jagat-pate—the Lord of the universe

Meaning

Verily, Thou Thyself knowest Thyself by Thyself, O Supreme Person, O source and Lord of all beings, O God of gods, O ruler of the world!

Explanation

Arjuna acknowledges that only Krishna can truly know himself, since he is the origin, sustainer, and Lord of all beings. This verse marks the limit of what others, however wise, can grasp on their own about the Supreme; self-revelation is required. It is precisely this self-revelation — freely given because Arjuna is dear to him — that Krishna proceeds to offer in the verses that follow.

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि।।10.16।।

vaktum arhasyaśheṣheṇa divyā hyātma-vibhūtayaḥ
yābhir vibhūtibhir lokān imāṁs tvaṁ vyāpya tiṣhṭhasi

Word-for-Word Translation

vaktum—to describe; arhasi—please do; aśheṣheṇa—completely; divyāḥ—divine; hi—indeed; ātma—your own; vibhūtayaḥ—opulences; yābhiḥ—by which; vibhūtibhiḥ—opulences; lokān—all worlds; imān—these; tvam—you; vyāpya—pervade; tiṣhṭhasi—reside

Meaning

You should indeed tell, without reserve, of your divine glories by which you exist, pervading all these worlds. (No one else can do so.)

Explanation

Having praised Krishna, Arjuna now makes his request explicit: describe, without holding back, all your divine glories that pervade the worlds. This eagerness reflects a hallmark of genuine devotion — not being satisfied with a little knowledge of the beloved, but longing to hear more. Arjuna's request opens the door for the great catalogue of manifestations that fills the rest of the chapter.

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया।।10.17।।

kathaṁ vidyām ahaṁ yogins tvāṁ sadā parichintayan
keṣhu keṣhu cha bhāveṣhu chintyo ’si bhagavan mayā

Word-for-Word Translation

katham—how; vidyām aham—shall I know; yogin—the Supreme Master of Yogmaya; tvām—you; sadā—always; parichintayan—meditating; keṣhu—in what; keṣhu—in what; cha—and; bhāveṣhu—forms; chintyaḥ asi—to be thought of; bhagavan—the Supreme Divine Personality; mayā—by me

Meaning

How shall I, ever meditating, know you, O Yogin? In what aspects or things, O blessed Lord, should I think of you?

Explanation

Arjuna asks a very practical question: in what forms or objects should he meditate upon Krishna in order to know him constantly? This is the concern of any sincere practitioner — not abstract theology, but a workable method for keeping the mind fixed on the Divine in daily life. Krishna's answer, beginning in the next verse, gives Arjuna concrete supports for remembrance.

विस्तरेणात्मनो योगं विभूतिं च जनार्दन।
भूयः कथय तृप्तिर्हि श्रृण्वतो नास्ति मेऽमृतम्।।10.18।।

vistareṇātmano yogaṁ vibhūtiṁ cha janārdana
bhūyaḥ kathaya tṛiptir hi śhṛiṇvato nāsti me ’mṛitam

Word-for-Word Translation

vistareṇa—in detail; ātmanaḥ—your; yogam—divine glories; vibhūtim—opulences; cha—also; janaārdana—Shree Krishna, he who looks after the public; bhūyaḥ—again; kathaya—describe; tṛiptiḥ—satisfaction; hi—because; śhṛiṇvataḥ—hearing; na—not; asti—is; me—my; amṛitam—nectar

Meaning

Tell me again in detail, O Krishna, of your yogic power and glory; for I am not satiated with what I have heard of your life-giving and nectar-like speech.

Explanation

Arjuna admits that he is never satiated hearing Krishna's glories, comparing the experience to drinking nectar. This captures something true about bhakti — unlike worldly pleasures that eventually bore us, hearing about Krishna deepens appetite rather than exhausting it. It is a gentle invitation to the reader as well, to notice whether their own hearing and remembrance of Krishna brings this same quality of ever-renewing sweetness.

श्री भगवानुवाच
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे।।10.19।।

śhrī bhagavān uvācha
hanta te kathayiṣhyāmi divyā hyātma-vibhūtayaḥ
prādhānyataḥ kuru-śhreṣhṭha nāstyanto vistarasya me

Word-for-Word Translation

śhrī-bhagavān uvācha—the Blessed Lord spoke; hanta—yes; te—to you; kathayiṣhyāmi—I shall describe; divyāḥ—divine; hi—certainly; ātma-vibhūtayaḥ—my divine glories; prādhānyataḥ—salient; kuru-śhreṣhṭha—best of the Kurus; na—not; asti—is; antaḥ—limit; vistarasya—extensive glories; me—my

Meaning

The Blessed Lord said, "Very well! Now I will declare to you My divine glories in their prominence, O Arjuna; there is no end to their detailed description."

Explanation

Krishna agrees to Arjuna's request, though he notes that his glories are truly without end and what follows can only be the most prominent examples. This honest disclaimer matters: the list that follows is not exhaustive but illustrative, meant to train the mind to see Krishna's presence everywhere rather than to memorize a closed catalogue. The specific examples are doorways, not boundaries.

अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।

aham ātmā guḍākeśha sarva-bhūtāśhaya-sthitaḥ
aham ādiśh cha madhyaṁ cha bhūtānām anta eva cha

Word-for-Word Translation

aham—I; ātmā—soul; guḍākeśha—Arjun, the conqueror of sleep; sarva-bhūta—of all living entities; āśhaya-sthitaḥ—seated in the heart; aham—I; ādiḥ—the beginning; cha—and; madhyam—middle; cha—and; bhūtānām—of all beings; antaḥ—end; eva—even; cha—also

Meaning

I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle, and the end of all beings.

Explanation

Krishna begins his catalogue by first pointing inward: he is seated in the hearts of all beings as the Paramatma, the Supersoul, distinct from and superior to the individual soul (atma) of each living being, and he is the beginning, middle, and end of everything. Before naming outer wonders, he grounds the teaching in the most intimate fact — that as the indwelling Supersoul, he is nearer than any external glory, witnessing and guiding from within, yet never to be confused with the individual jiva he accompanies. This sets the frame for everything that follows: all outer manifestations point back to the same all-pervading Lord who also resides within.

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी।।10.21।।

ādityānām ahaṁ viṣhṇur jyotiṣhāṁ ravir anśhumān
marīchir marutām asmi nakṣhatrāṇām ahaṁ śhaśhī

Word-for-Word Translation

ādityānām—amongst the twelve sons of Aditi; aham—I; viṣhṇuḥ—Lord Vishnu; jyotiṣhām—amongst luminous objects; raviḥ—the sun; anśhu-mān—radiant; marīchiḥ—Marichi; marutām—of the Maruts; asmi—(I) am; nakṣhatrāṇām—amongst the stars; aham—I; śhaśhī—the moon

Meaning

Among the twelve Adityas, I am Vishnu; among luminaries, the radiant sun; among the seven or forty-nine Maruts, I am Marichi; among stars, I am the moon.

Explanation

Among luminous things Krishna identifies himself as the sun, and among various classes of gods and stars he names specific figures like Vishnu among the Adityas and the moon among the stars. The pattern established here — Krishna as the best or most representative member of each category — becomes the method of the entire chapter. Recognizing greatness anywhere, in this light, becomes an occasion to remember its source.

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना।।10.22।।

vedānāṁ sāma-vedo ’smi devānām asmi vāsavaḥ
indriyāṇāṁ manaśh chāsmi bhūtānām asmi chetanā

Word-for-Word Translation

vedānām—amongst the Vedas; sāma-vedaḥ—the Sāma Veda; asmi—I am; devānām—of all the celestial gods; asmi—I am; vāsavaḥ̣—Indra; indriyāṇām—of amongst the senses; manaḥ—the mind; ca—and; asmi—I am; bhūtānām—amongst the living beings; asmi—I am; chetanā—consciousness

Meaning

Among the Vedas, I am the Sama-Veda; among the gods, I am Vasava; among the senses, I am the mind; and among living beings, I am intelligence.

Explanation

Krishna continues the pattern with sacred texts and inner faculties, naming himself as the Sama Veda among scriptures and consciousness among the senses. By reaching into something as intimate as the very faculty of awareness, Krishna shows that his presence isn't confined to grand or distant things — it includes the subtlest inner capacities we rely on every moment. Recognizing this can turn ordinary self-awareness into a subtle remembrance of him.

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्।
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम्।।10.23।।

rudrāṇāṁ śhaṅkaraśh chāsmi vitteśho yakṣha-rakṣhasām
vasūnāṁ pāvakaśh chāsmi meruḥ śhikhariṇām aham

Word-for-Word Translation

rudrāṇām—amongst the Rudras; śhaṅkaraḥ—Lord Shiv; cha—and; asmi—I am; vitta-īśhaḥ—the god of wealth and the treasurer of the celestial gods; yakṣha—amongst the semi-divine demons; rakṣhasām—amongst the demons; vasūnām—amongst the Vasus; pāvakaḥ—Agni (fire); cha—and; asmi—I am; meruḥ—Mount Meru; śhikhariṇām—amongst the mountains; aham—I am

Meaning

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 Meru.

Explanation

Krishna names himself among various classes of celestial beings and natural landmarks, such as Shankara among the Rudras and Meru among mountains. Each example reinforces the same lesson: wherever there is a pinnacle of power, beauty, or stature within a category, that pre-eminence itself is a trace of Krishna's glory. This trains the eye to look past surface variety toward the single source behind all excellence.

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः।।10.24।।

purodhasāṁ cha mukhyaṁ māṁ viddhi pārtha bṛihaspatim
senānīnām ahaṁ skandaḥ sarasām asmi sāgaraḥ

Word-for-Word Translation

purodhasām—amongst priests; cha—and; mukhyam—the chiefs; mām—me; viddhi—know; pārtha—Arjun, the son of Pritha; bṛihaspatim—Brihaspati; senānīnām—warrior chief; aham—I; skandaḥ—Kartikeya; sarasām—amongst reservoirs of water; asmi—I am; sāgaraḥ—the ocean

Meaning

And, among the household priests of kings, O Arjuna, know Me to be the chief, Brihaspati; among the army generals, I am Skanda; among lakes, I am the ocean.

Explanation

Continuing the theme, Krishna identifies himself with figures of counsel and might — Brihaspati among priests, Skanda among generals, the ocean among bodies of water. The range, moving from spiritual guidance to military leadership to natural vastness, shows that no domain of human or cosmic life stands outside his presence. Whatever commands respect in its field reflects, in some measure, him.

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः।।10.25।।

maharṣhīṇāṁ bhṛigur ahaṁ girām asmyekam akṣharam
yajñānāṁ japa-yajño ’smi sthāvarāṇāṁ himālayaḥ

Word-for-Word Translation

mahā-ṛiṣhīṇām—among the great seers; bhṛiguḥ—Bhrigu; aham—I; girām—amongst chants; asmi—I am; ekam akṣharam—the syllable Om; yajñānām—of sacrifices; japa-yajñaḥ—sacrifice of the devotional repetition of the divine names of God; asmi—I am; sthāvarāṇām—amongst immovable things; himālayaḥ—the Himalayas

Meaning

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.

Explanation

Krishna names the sage Bhrigu, the sacred syllable Om, the practice of silent repetition of holy names, and the Himalayas as his manifestations. The mention of japa — quiet repetition of God's name — feels especially close to a devotee's daily practice, elevating an ordinary act of remembrance to the status of the highest sacrifice. This is a quiet encouragement that simple, humble repetition of Krishna's names carries real spiritual weight.

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः।।10.26।।

aśhvatthaḥ sarva-vṛikṣhāṇāṁ devarṣhīṇāṁ cha nāradaḥ
gandharvāṇāṁ chitrarathaḥ siddhānāṁ kapilo muniḥ

Word-for-Word Translation

aśhvatthaḥ—the banyan tree; sarva-vṛikṣhāṇām—amongst all trees; deva-ṛiṣhīṇām—amongst celestial sages; cha—and; nāradaḥ—Narad; gandharvāṇām—amongst the gandharvas; chitrarathaḥ—Chitrarath; siddhānām—of all those who are perfected; kapilaḥ muniḥ—sage Kapil

Meaning

Among all the trees, I am the Peepul; among the divine sages, I am Narada; among the Gandharvas, I am Chitraratha; among the perfected, I am the sage Kapila.

Explanation

Krishna lists the banyan tree, the sage Narada among celestial sages, Chitraratha among the Gandharvas, and Kapila among the perfected. Narada's inclusion is notable for a devotee, since he is renowned as an exemplary teacher and practitioner of bhakti — a reminder that among all forms of attainment, loving devotion holds a place of special honor. Each figure named is, in its category, an emblem of Krishna's own excellence shining through.

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम्।।10.27।।

uchchaiḥśhravasam aśhvānāṁ viddhi mām amṛitodbhavam
airāvataṁ gajendrāṇāṁ narāṇāṁ cha narādhipam

Word-for-Word Translation

uchchaiḥśhravasam—Uchchaihshrava; aśhvānām—amongst horses; viddhi—know; mām—me; amṛita-udbhavam—begotten from the churning of the ocean of nectar; airāvatam—Airavata; gaja-indrāṇām—amongst all lordly elephants; narāṇām—amongst humans; cha—and; nara-adhipam—the king

Meaning

Know Me as Ucchaisravas, born of nectar, among horses; Airavata among lordly elephants; and the king among men.

Explanation

Krishna names himself as Ucchaisravas among horses, Airavata among elephants, and the king among men, drawing again from the epics and cosmology familiar to Arjuna. These vivid, almost mythic images make the abstract truth of Krishna's all-pervading glory memorable and concrete. The teaching stays alive by being tied to things the listener can picture and recall.

आयुधानामहं वज्रं धेनूनामस्मि कामधुक्।
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः।।10.28।।

āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhuk
prajanaśh chāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ

Word-for-Word Translation

āyudhānām—amongst weapons; aham—I; vajram—the Vajra (thunderbolt); dhenūnām—amongst cows; asmi—I am; kāma-dhuk—Kamdhenu; prajanaḥ—amongst causes for procreation; cha—and; asmi—I am; kandarpaḥ—Kaamdev, the god of love; sarpāṇām—amongst serpents; asmi—I am; vāsukiḥ—serpent Vasuki

Meaning

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.

Explanation

Krishna continues with the thunderbolt among weapons, the wish-fulfilling cow among cattle, and the causes of desire and generation. Even something as ordinary as fertility and the urge to create is traced back to him, again widening the scope of what counts as a trace of the Divine. Nothing in nature's ordinary processes is, in this vision, outside his domain.

अनन्तश्चास्मि नागानां वरुणो यादसामहम्।
पितृ़णामर्यमा चास्मि यमः संयमतामहम्।।10.29।।

anantaśh chāsmi nāgānāṁ varuṇo yādasām aham
pitṝīṇām aryamā chāsmi yamaḥ sanyamatām aham

Word-for-Word Translation

anantaḥ—Anant; cha—and; asmi—I am; nāgānām—amongst snakes; varuṇaḥ—the celestial god of the ocean; yādasām—amongst aquatics; aham—I; pitṝīṇām—amongst the departed ancestors; aryamā—Aryama; cha—and; asmi—am; yamaḥ—the celestial god of death; sanyamatām—amongst dispensers of law; aham—I

Meaning

I am Ananta among the Nagas; I am Varuna among water-deities; Aryaman among the Manes; I am Yama among the governors.

Explanation

Krishna names Ananta among serpents, Varuna among water deities, Aryaman among ancestors, and Yama among those who enforce order and justice. The presence of Yama, the deity of death and judgment, among these glories is a pointed reminder that even the forces that humble and frighten us ultimately serve Krishna's order. Nothing, however solemn, escapes being folded into his all-encompassing sovereignty.

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम्।।10.30।।

prahlādaśh chāsmi daityānāṁ kālaḥ kalayatām aham
mṛigāṇāṁ cha mṛigendro ’haṁ vainateyaśh cha pakṣhiṇām

Word-for-Word Translation

prahlādaḥ—Prahlad; cha—and; asmi—I am; daityānām—of the demons; kālaḥ—time; kalayatām—of all that controls; aham—I; mṛigāṇām—amongst animals; cha—and; mṛiga-indraḥ—the lion; aham—I; vainateyaḥ—Garud; cha—and; pakṣhiṇām—amongst birds

Meaning

And I am Prahlada among the demons, I am Time among reckoners, I am the lion among beasts, and Vainateya (Garuda) among birds.

Explanation

Krishna cites Prahlada among the demonic Daityas — a devotee born into an inherently adversarial lineage yet exemplary in his single-minded love for the Lord. This example matters deeply for practitioners: birth or circumstance does not determine one's capacity for devotion, since even amid a hostile environment, sincere bhakti can flourish and be singled out by Krishna himself for praise. He is also named as time, the lion, and Garuda, further underscoring that both spiritual excellence and raw natural power alike belong to him.

पवनः पवतामस्मि रामः शस्त्रभृतामहम्।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी।।10.31।।

pavanaḥ pavatām asmi rāmaḥ śhastra-bhṛitām aham
jhaṣhāṇāṁ makaraśh chāsmi srotasām asmi jāhnavī

Word-for-Word Translation

pavanaḥ—the wind; pavatām—of all that purifies; asmi—I am; rāmaḥ—Ram; śhastra-bhṛitām—of the carriers of weapons; aham—I am; jhaṣhāṇām—of all acquatics; makaraḥ—crocodile; cha—also; asmi—I am; srotasām—of flowing rivers; asmi—I am; jāhnavī—the Ganges

Meaning

Among the purifiers, I am the wind; among the warriors, I am Rama; among the fishes, I am the shark; among the streams, I am the Ganga.

Explanation

Krishna names the wind, Rama among wielders of weapons, the shark among fish, and the Ganga among rivers. Naming Rama here quietly reminds Arjuna, and the reader, that Krishna's own avatara forms are themselves among his supreme manifestations. The sacred Ganga's inclusion also ties this list back to something devotees still turn to for purification, showing that Krishna's glories are not confined to myth but touch living practice.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्।।10.32।।

sargāṇām ādir antaśh cha madhyaṁ chaivāham arjuna
adhyātma-vidyā vidyānāṁ vādaḥ pravadatām aham

Word-for-Word Translation

sargāṇām—of all creations; ādiḥ—the beginning; antaḥ—end; cha—and; madhyam—middle; cha—and; eva—indeed; aham—I; arjuna—Arjun; adhyātma-vidyā—science of spirituality; vidyānām—amongst sciences; vādaḥ—the logical conclusion; pravadatām—of debates; aham—I

Meaning

Among creations I am the beginning, the middle, and the end, O Arjuna; among the sciences, I am the science of the Self; and I am the logic among controversialists.

Explanation

Krishna states that he is the beginning, middle, and end of all creation, and among fields of knowledge he is the science of the self and the conclusive logic in debate. This returns the list to a more philosophical register, reminding Arjuna that spiritual self-knowledge holds a special place among all forms of learning. True inquiry, when honestly pursued, eventually arrives back at Krishna as its object and its ground.

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च।
अहमेवाक्षयः कालो धाताऽहं विश्वतोमुखः।।10.33।।

akṣharāṇām a-kāro ‘smi dvandvaḥ sāmāsikasya cha
aham evākṣhayaḥ kālo dhātāhaṁ viśhvato-mukhaḥ

Word-for-Word Translation

akṣharāṇām—amongst all letters; a-kāraḥ—the beginning letter “A”; asmi—I am; dvandvaḥ—the dual; sāmāsikasya—amongst grammatical compounds; cha—and; aham—I; eva—only; akṣhayaḥ—endless; kālaḥ—time; dhātā—amongst the creators; aham—I; viśhwataḥ-mukhaḥ—Brahma

Meaning

Among the letters of the alphabet, I am the letter 'A' and the dual among compounds. I am verily the inexhaustible and everlasting time; I am the dispenser of the fruits of actions, having faces in all directions.

Explanation

Krishna identifies himself with the first letter of the alphabet, the grammatical form expressing duality, and imperishable time itself, the dispenser of the results of action. Language itself, down to its most basic unit, is shown to originate in him — even our capacity to name and describe things depends on his presence. This deepens the sense that there is no vantage point, however fundamental, from which one stands outside Krishna's reach.

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्।
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा।।10.34।।

mṛityuḥ sarva-haraśh chāham udbhavaśh cha bhaviṣhyatām
kīrtiḥ śhrīr vāk cha nārīṇāṁ smṛitir medhā dhṛitiḥ kṣhamā

Word-for-Word Translation

mṛityuḥ—death; sarva-haraḥ—all-devouring; cha—and; aham—I; udbhavaḥ—the origin; cha—and; bhaviṣhyatām—those things that are yet to be; kīrtiḥ—fame; śhrīḥ—prospective; vāk—fine speech; cha—and; nārīṇām—amongst feminine qualities; smṛitiḥ—memory; medhā—intelligence; dhṛitiḥ—courage; kṣhamā—forgiveness

Meaning

And I am the all-devouring Death, and the source of prosperity for those who are to be prosperous; among the feminine qualities, I am fame, prosperity, speech, memory, intelligence, firmness, and forgiveness.

Explanation

Krishna names himself as death, the all-devourer who at the appointed time takes away everything a person has accumulated — wealth, relationships, the very body — leaving nothing behind; he is also the origin of future prosperity, and the source of virtues traditionally cherished among women, such as fame, beauty, speech, memory, intelligence, steadiness, and forgiveness. Krishna's identification with death that strips away all possessions is a pointed lesson in detachment: whatever is gathered in this life is temporary and will be taken, so a wise person does not anchor identity or security in material acquisition. Recognizing him equally as death and as the source of future good fortune shows that both endings and beginnings serve his purpose.

बृहत्साम तथा साम्नां गायत्री छन्दसामहम्।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः।।10.35।।

bṛihat-sāma tathā sāmnāṁ gāyatrī chhandasām aham
māsānāṁ mārga-śhīrṣho ’ham ṛitūnāṁ kusumākaraḥ

Word-for-Word Translation

bṛihat-sāma—the Brihatsama; tathā—also; sāmnām—amongst the hymns in the Sama Veda; gāyatrī—the Gayatri mantra; chhandasām—amongst poetic meters; aham—I; māsānām—of the twelve months; mārga-śhīrṣhaḥ—the month of November-December; aham—I; ṛitūnām—of all seasons; kusuma-ākaraḥ—spring

Meaning

Among the hymns, I am the Brihatsaman; among meters, I am Gayatri; among months, I am Margasirsha; among seasons, I am the flowery season.

Explanation

Krishna names sacred hymns, poetic meters, the month of Margashirsha, and spring among seasons as his manifestations. The mention of specific months and seasons ties Krishna's glory to the very rhythm of the calendar and the turning of the year. Even the passage of time, marked by season and month, becomes for the attentive devotee another reminder of his presence.

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम्।।10.36।।

dyūtaṁ chhalayatām asmi tejas tejasvinām aham
jayo ’smi vyavasāyo ’smi sattvaṁ sattvavatām aham

Word-for-Word Translation

dyūtam—gambling; chhalayatām—of all cheats; asmi—I am; tejaḥ—the splendor; tejasvinām—of the splendid; aham—I; jayaḥ—victory; asmi—I am; vyavasāyaḥ—firm resolve; asmi—I am; sattvam—virtue; sattva-vatām—of the virtuous; aham—I

Meaning

I am the gambling of the deceitful; I am the splendor of the splendid; I am victory; I am the resolve of the resolute; I am the goodness of the good.

Explanation

Krishna surprisingly names gambling among cheats as one of his manifestations, alongside splendor, victory, resolve, and goodness among the virtuous. This unexpected inclusion shows that Krishna's presence as the underlying power within a category is not the same as moral approval of every use that power is put to — even cunning has its root capacity in him, though its application is a matter of ethics, not divinity itself. It stretches the listener's understanding of just how encompassing his glories are.

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः।
मुनीनामप्यहं व्यासः कवीनामुशना कविः।।10.37।।

vṛiṣhṇīnāṁ vāsudevo ’smi pāṇḍavānāṁ dhanañjayaḥ
munīnām apyahaṁ vyāsaḥ kavīnām uśhanā kaviḥ

Word-for-Word Translation

vṛiṣhṇīnām—amongst the descendants of Vrishni; vāsudevaḥ—Krishna, the son of Vasudev; asmi—I am; pāṇḍavānām—amongst the Pandavas; dhanañjayaḥ—Arjun, the conqueror of wealth; munīnām—amongst the sages; api—also; aham—I; vyāsaḥ—Ved Vyas; kavīnām—amongst the great thinkers; uśhanā—Shukracharya; kaviḥ—the thinker

Meaning

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.

Explanation

Krishna names himself as Vasudeva among the Vrishnis, Arjuna himself among the Pandavas, Vyasa among sages, and Ushanas among poets. It is a striking, intimate moment: Krishna tells Arjuna directly that Arjuna is himself one of his glories, present in this very conversation as an example of excellence. This personalizes the entire teaching, showing Arjuna that he is not merely a bystander hearing about Krishna's greatness but is himself included within its scope.

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्।।10.38।।

daṇḍo damayatām asmi nītir asmi jigīṣhatām
maunaṁ chaivāsmi guhyānāṁ jñānaṁ jñānavatām aham

Word-for-Word Translation

daṇḍaḥ—punishment; damayatām—amongst means of preventing lawlessness; asmi—I am; nītiḥ—proper conduct; asmi—I am; jigīṣhatām—amongst those who seek victory; maunam—silence; cha—and; eva—also; asmi—I am; guhyānām—amongst secrets; jñānam—wisdom; jñāna-vatām—in the wise; aham—I

Meaning

Of those who punish, I am the scepter; among those who seek victory, I am statesmanship; and among secrets, I am silence; I am knowledge among knowers.

Explanation

Krishna names punishment among deterrents, statesmanship among those who seek victory, silence among secrets, and knowledge among the wise. The inclusion of silence as a manifestation is worth pausing on — in a chapter built entirely from spoken description, Krishna reminds us that some of the deepest truths are also carried in stillness and restraint. A practitioner's quiet, unhurried mind can itself become a doorway to remembering him.

यच्चापि सर्वभूतानां बीजं तदहमर्जुन।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्।।10.39।।

yach chāpi sarva-bhūtānāṁ bījaṁ tad aham arjuna
na tad asti vinā yat syān mayā bhūtaṁ charācharam

Word-for-Word Translation

yat—which; cha—and; api—also; sarva-bhūtānām—of all living beings; bījam—generating seed; tat—that; aham—I; arjuna—Arjun; na—not; tat—that; asti—is; vinā—without; yat—which; syāt—may exist; mayā—me; bhūtam—creature; chara-acharam—moving and nonmoving

Meaning

And whatever is the seed of all beings, that too am I, O Arjuna; there is no being, be it moving or unmoving, that can exist without Me.

Explanation

Krishna states plainly that he is the seed of all beings, and that nothing moving or unmoving can exist without him. This verse functions as a kind of summary principle beneath the long list of examples — every particular glory named so far is really just one expression of this single, foundational truth. Existence itself, in whatever form it takes, is sustained by him.

नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया।।10.40।।

nānto ’sti mama divyānāṁ vibhūtīnāṁ parantapa
eṣha tūddeśhataḥ prokto vibhūter vistaro mayā

Word-for-Word Translation

na—not; antaḥ—end; asti—is; mama—my; divyānām—divine; vibhūtīnām—manifestations; parantapa—Arjun, the conqueror of the enemies; eṣhaḥ—this; tu—but; uddeśhataḥ—just one portion; proktaḥ—declared; vibhūteḥ—of (my) glories; vistaraḥ—the breath of the topic; mayā—by me

Meaning

There is no end to My divine glories, O Arjuna, but this is a brief statement by Me of the particulars of My divine glory.

Explanation

Krishna acknowledges that there is truly no end to his divine glories, and that what he has spoken is only a brief indication of their extent. This is Krishna's own gentle caution against treating the list as complete or final — it was always meant as illustration, not exhaustive inventory. The invitation, going forward, is to keep discovering his presence in whatever excellence or wonder one encounters in life.

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम्।।10.41।।

yad yad vibhūtimat sattvaṁ śhrīmad ūrjitam eva vā
tat tad evāvagachchha tvaṁ mama tejo ’nśha-sambhavam

Word-for-Word Translation

yat yat—whatever; vibhūtimat—opulent; sattvam—being; śhrī-mat—beautiful; ūrjitam—glorious; eva—also; vā—or; tat tat—all that; eva—only; avagachchha—know; tvam—you; mama—my; tejaḥ-anśha-sambhavam—splendor; anśha—a part; sambhavam—born of

Meaning

Whatever being there is glorious, prosperous, or powerful, know that to be a manifestation of a part of My splendor.

Explanation

Krishna offers the guiding principle behind the entire catalogue: whatever is glorious, beautiful, or powerful should be understood as born from a mere fragment of his splendor. This single verse can serve a practitioner as a lifelong lens — rather than needing to memorize every example given, one can simply learn to trace any encountered greatness back to its source in Krishna. It transforms admiration of the world's wonders into an act of remembering him.

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्।।10.42।।

atha vā bahunaitena kiṁ jñātena tavārjuna
viṣhṭabhyāham idaṁ kṛitsnam ekānśhena sthito jagat

Word-for-Word Translation

athavā—or; bahunā—detailed; etena—by this; kim—what; jñātena tava—can be known by you; arjuna—Arjun; viṣhṭabhya—pervade and support; aham—I; idam—this; kṛitsnam—entire; eka—by one; anśhena—fraction; sthitaḥ—am situated; jagat—creation

Meaning

But, of what avail is the knowledge of all these details to you, O Arjuna? I exist, supporting this whole world with one part of Myself.

Explanation

Krishna closes the chapter by gently setting aside the need for further detail: he sustains this entire universe with just a fraction of himself. The verse deflates any temptation to reduce Krishna to a list of impressive examples, redirecting attention instead to the simple, staggering fact of his all-pervading support. It is a fitting close — after so many particulars, Arjuna (and the reader) is left with the single essential truth that everything rests in him.