Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu

||om tat sat||

ओं श्रीकृष्ण परब्रह्मणे नमः
श्रीमद् भगवद्गीत
विभूति योगः
दशम अध्यायः

Vibhuti is the glory or richness. It also means manifestation. In the context of the Gita, the dialogue on Brahman, it is the glory or richness of Brahman as well as the manifestations of Brahman.

When the universe itself is a glory of Brahman, one who is already attuned to the thought of all-pervasive Brahman would wonder: What is that part which does not constitute the glory of Brahman? For the believer, which Arjuna is, what need is there for reiterating the glory of Brahman?

The Gita is about leading one person step by step into the realm of Brahman. For the believer, this chapter is confirmation. For others, this further dialogue on the glory and manifestations of Brahman becomes a necessary step for conversion.

Chapters seven, eight, and nine describe the glory of Brahman. In the seventh chapter, Krishna says:

रसोऽहमप्सु कौन्तेय प्रभास्मि शशि सूर्ययोः ।
प्रणवः सर्व वेदेषु शब्दः खे पौरुषं नृषु ॥7.08||

"I am the essence of water, the light in the Sun and the Moon, that letter (Om) in all the Vedas, the sound in Space, as well as the manhood among men," Krishna says firmly.

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् ॥7.10||

"Oh Partha know Me as the seed in all things." This is a good indication of the pervasiveness of the Supreme.

Then the ninth chapter ends with an exhortation from Krishna:

मन्मनाभव मद्बक्तो मद्याजीमां नमस्कुरु ॥9.34||

Here, Krishna says, "With mind fixed on Me, being My devotee, worship Me, bow down to Me. Thus concentrating your mind on Me, having accepted Me, you will attain Me."

Knowledge of His glories will greatly help the mind focus on Him. Hence Krishna here teaches the glories and manifestations of Brahman. This chapter starts with Krishna's dialogue.

श्लोकमु 1

श्रीभगवानुवाच:

भूय एव महाबाहो श्रुणुमे परमं वचः ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥1||

स॥ हे महाबाहो! प्रीयमाणाय ते हितकाम्यया भूयः एव यत् परमं वचः अहं वक्ष्यामि (तत् वचः) शृणु ॥1||

Sloka meanings:

महाबाहो - mighty armed one
प्रीयमाणाय - one who takes delight in
ते हितकाम्यया – for your welfare
भूयः एव - again
यत् परमं वचः अहं वक्ष्यामि -
those excellent words which I am going to say
(तत् वचः) शृणु - (please) hear (those words)

Sloka summary:

Bhagavan said:
"Mighty armed one, who delights in my words, for your welfare, please listen to these excellent words which I will speak." ||1||

The first thought Sloka 1 prompts: What are those excellent words? We hear those excellent words in Sloka 2.

श्लोकमु 2

न मे विदुः सुरगणाः प्रभवं न महर्षयः ।
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥2||

स॥ मे प्रभवम् ( प्रभावं अपि) सुरगणाः न विदुः । महर्षयः न । अहं देवानाम् महर्षीणां च सर्वशः आदिः हि ॥2||

Sloka meanings:

मे प्रभवम् सुरगणाः न विदुः -
My origin is not known to Gods
महर्षयः न - not sages
देवानाम् महर्षीणां च सर्वशः -
for all the Gods and great sages
अहं आदिः हि - I am the first (cause)

Sloka summary:

"My origin is not known to the Gods, not even the sages.
For I am the source of the Gods and the great Rishis." ||2||

Here, "प्रभवम्" means source. Bhagavan says neither the Devas nor the Maharshis know his origin. He being the first one, "आदिः हि," the following people may not know. Incidentally the Nasadiya Sukta, Rigveda, which is about Bhagavan's origin, ends with a similar thought: "वेद यदि वा न वेद," suggesting that maybe even He does not know how He came about.

श्लोकमु 3

यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।
असम्मूढस्य मर्त्येषु सर्वपापैः प्रमुच्यते ॥3||

स॥ यः मां अजं अनादिंच लोकमहेश्वरं (च) वेत्ति सः मर्त्येषु असम्मूढः सर्वपापैः प्रमुच्यते ॥3||

Sloka meanings:

यः मां वेत्ति - one who knows Me
अजं अनादिंच - the One without birth and without beginning
लोकमहेश्वरं (च) वेत्ति - also knows Me as the Lord of the world
सः मर्त्येषु असम्मूढः - that one among mortals, the undeluded one
सर्वपापैः प्रमुच्यते - becomes free of all sins

Sloka summary:

"One who knows Me as the one without birth and without beginning, and also knows Me as the Lord of the world, that undeluded one among mortals, becomes free of all sins." ||3||

Saying, "सर्वपापैः प्रमुच्यते," which means that one becomes free of all sins (if one takes refuge in Bhagavan), Krishna reiterates what we know. Sometimes a known fact needs to be heard repeatedly, so that it may sink into our subconscious mind.

श्लोकमु 4

बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमश्शमः ।
सुखं दुःखं भवोऽभावो भयं च अभयमेवच ॥4||

स॥ बुद्धिः ज्ञानं असम्मोहः क्षमा सत्यं दमः शमः सुखं दुःखं भवः अभावः भयं च अभयं एव च (मत्त एव भवन्ति) ॥4||

Sloka meanings:

बुद्धिः ज्ञानं असम्मोहः -
intellect, knowledge, being free of attachments
क्षमा सत्यं दमः शमः -
forgiveness, truth, control of passions, peace of restraint
सुखं दुःखं भवः अभावः -
happiness, sorrow, existence and non-existence
भयं च अभयमेवच -
fear and fearlessness
(मत्त एव भवन्ति) – (these happen because of Me)

Sloka summary:

"Intellect, knowledge, being free of attachments, forgiveness, truth, control of passions, peace of restraint, happiness, sorrow, existence and non-existence fear and fearlessness – these all happen because of Me." ||4||

In Slokas 4 and 5, we hear all those entities related to the "Apara" prakruti of the Supreme Being. Bhagavan's summary is that they all happen because of Him.

श्लोकमु 5

अहिंसा समता तुष्टिः तपो दानं यशोऽयशः ।
भवन्ति भावा भूतानां मत्तएव पृथग्विधाः ॥5||

स॥ अहिंसा समता तुष्टिः तपः दानं यशः अयशः भूतानां पृथक्विधाः (नानाविथाः) भावाः मत्त एव भवन्ति ॥5||

Sloka meanings:

अहिंसा समता तुष्टिः - nonviolence, equality and satisfaction
तपः दानं यशः अयशः - penance, charity, fame and infamy
भूतानां पृथक्विधाः (नानाविथाः) भावाः -
the different states of living beings
मत्त एव भवन्ति -
happen because of Me

Sloka summary:

"Nonviolence, equality and satisfaction, penance, charity, fame and infamy, the different states of living beings happen because of Me." ||5||

When Krishna says that all these tendencies happen because of Me ("मत्त एव भवन्ति"), it should also be inferred that all these tendencies happen because of us or because of our nature, in light of the earlier queries of Arjuna and answers of Krishna on the nature of human beings. We know that intellect necessary to control nature is also only with us (the beings). We are also capable of overcoming the nature.

श्लोकमु 6

महर्षयस्सप्त पूर्वे चत्वारो मनवस्तथा ।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥6||

स॥ लोके इमाः प्रजाः येषां (संततिः) पूर्वे सप्त महर्षयः तथा चत्वारः (सनकादयः) मनवः (ते) मद्भावाः मानसा जाताः ॥6||

Sloka meanings:

लोके इमाः प्रजाः - people of this world
येषां (संततिः) - of whose progeny they are (those)
पूर्वे सप्त महर्षयः - seven great ancient Rishis
तथा चत्वारः मनवः -
similarly the four Manus
ते मद्भावाः मानसा जाताः -
they were all born of my mind

Sloka summary:

"The seven great ancient Rishis and the four Manus, who were the progenitors of all the people of the world, were all born of My mind." ||6||

It follows that all the people of this world stand as the progeny of these seven great Rishis and four Manus irrespective of the caste considerations generated subsequently.

श्लोकमु 7

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥7||

स॥ मम एतां विभूतिं योगं च यः वेत्ति तत्त्वतः सः अविकंपेन योगेन युज्यते । अत्र संशयः नास्ति ॥7||

Sloka meanings:

मम एतां विभूतिं - these manifestations of Mine
योगं च - Yoga also
यः वेत्ति तत्त्वतः - those who know that fully
सः अविकंपेन योगेन युज्यते - they are imbued with unwavering Yoga
अत्र संशयः नास्ति - there is no doubt in that

Sloka summary:

"Those who know these manifestations of Mine fully, they are imbued with unwavering Yoga. There is no doubt in that." ||7||

We also heard from Krishna, "बीजं मां सर्व भूतानां विद्धि पार्थ सनातनम्" (7.10), or "Partha, know Me as the seed among all beings." One who realizes the presence of the Supreme Being in all beings, develops the ability to be equal towards all beings. That is "समत्व." Developing that attitude enables him to be Yogi vide ("समत्वं योगमुच्यते") (2.48). Being a Yogi leads to the path of Self-Realization. Krishna reinforces the same in this Sloka.

In the next four slokas Krishna describes his manifestations and the unwavering Yoga.

श्लोकमु 8

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥8||

स॥ अहं सर्वस्य प्रभवः । मत्तः सर्वं प्रवर्तते इति मत्वा बुधाः भाव समन्विताः माम् भजन्ते ||8||

Sloka meanings:

अहं सर्वस्य प्रभवः - I am the Source of everything
मत्तः सर्वं प्रवर्तते - everything is moving around because of Me
इति मत्वा बुधाः - knowing this, the intelligent ones
भाव समन्विताः - being endowed with the nature of the Truth
माम् भजन्ते - they worship Me

Sloka summary:

"I am the Source of everything. Everything proceeds because of Me.
Knowing this, the intelligent ones, being endowed with the nature of the Truth, worship Me."

One who is aware of the many manifestations of Bhagavan, realizes the cause of all this creation, and becomes more focused on Bhagavan. Worship then becomes that much more focused.

श्लोकमु 9

मच्छित्ता मद्गताप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥9||

स॥ ते मच्चित्ता मद्गतप्राणाः माम् परस्परं बोधयन्तः कथयन्तः च नित्यं त्तुष्यंति रमन्ति च ॥9||

Sloka meanings:

मच्चित्ता - those with minds fixed on Me
मद्गतप्राणाः - those who consider their life is meant for my adoration
माम् परस्परं बोधयन्तः - enlightening each other about Me
कथयन्तः च - talking about Me
नित्यं तुष्यन्ति च रमन्ति च -
always derive satisfaction and rejoice

Sloka summary:

"Those with minds fixed on Me, those who consider that their life is meant for My adoration, always derive satisfaction and rejoice talking about Me and enlightening each other about Me." ||9||

How does Mumukshu or a Sadhaka pursue his goal? The Sadhaka's are focused on attaining liberation. Their world is focused on thinking about Bhagavan. They always derive satisfaction and rejoice in talking about Bhagavan and enlightening each other about Bhagavan.

"नित्यं तुष्यन्ति च रमन्ति च" means "always derive satisfaction and rejoice." This tells us that a feeling of joy and satisfaction permeates the lives of those who pursue and realize the Supreme Being.

श्लोकमु 10

तेषां सततयुक्तानां भजतां प्रीति पूर्वकम् ।
ददामि बुद्धि योगं तं येन मामुपायान्ति ते ॥10||

स॥ सततयुक्तानां प्रीतिपूर्वकम् (मां) भजतां तेषां येन ते माम् उपयान्ति तं बुद्धियोगम् ददामि ॥10||

Sloka meanings:

सततयुक्तानां - those who are always devoted to
प्रीतिपूर्वकम् भजतां - worship with love
(without hankering for favors or fame)
तेषां - for them
येन ते माम् उपयान्ति - by which (Yoga) they can attain Me
तं बुद्धियोगम् ददामि - that Yoga of intellect (I am) giving

Sloka summary:

"For those who are always devoted to Me and worship with love
(without hankering for favors or fame), I give that Yoga of intellect, by which they can attain Me." ||10||

Krishna is saying that he grants the Yoga of Knowledge to such people and, in Sloka 11, elaborates on how He grants that knowledge.

श्लोकमु 11

तेषामेवानुकंपार्थ महमज्ञानजं तमः ।
नाशयाम्यात्मभावस्थो ज्ञान दीपेन भास्वता ॥11||

स॥ तेषां अनुकंपार्थम् अहमेव आत्मभावस्थः भास्वता ज्ञानदीपेन अज्ञानजं तमः नाशयामि ॥11||

Sloka meanings:

तेषां अनुकंपार्थम् - to act in accordance with their wishes
अहमेव आत्मभावस्थः - I, dwelling in their mental states
भास्वता ज्ञानदीपेन - with lustrous flame of knowledge
अज्ञानजं तमः नाशयामि - destroy the darkness of ignorance

Sloka summary:

"To act in accordance with their wishes (out of compassion for those devotees), dwelling in their mental states, I destroy the darkness of ignorance, with the lustrous flame of knowledge." ||11||

Out of love and compassion for those devotees, Bhagavan gives them the Yoga of knowledge. Who are these fortunate devotees? They are "मच्चित्ता मद्गतप्राणाः," those with minds fixed on Me and those who consider that their life is meant for my adoration.

How is the Yoga of knowledge presented? By destroying the darkness of ignorance with the lustrous flame of knowledge.

श्लोकमु 12

अर्जुन उवाच:

परं ब्रह्म परं धाम पवित्रं परमं भवान् ।
पुरुषं शाश्वतं दिव्यमादि देवमजं विभुम् ॥12||

स॥ भवान् परं ब्रह्म परंधाम परमं पवित्रं त्वाम् शाश्वतं दिव्यं पुरुषं आदिदेवं अजं विभुं ॥12||

Sloka meanings:

भवान् परं ब्रह्म परंधाम - You are the Supreme Brahman, the Supreme abode
परमं पवित्रं त्वाम् - You are the Supreme sanctifier
शाश्वतं दिव्यं पुरुषं - Eternal Divine Purusha
आदिदेवं - the primordial God
अजं विभुं - unborn and all pervading (it is said)

Sloka summary:

Arjuna said:

"(It is said that) You are the Supreme Brahman, the Supreme abode. You are the Supreme sanctifier. You are the Eternal Divine Purusha, the primordial God, unborn and all pervading." ||12||

श्लोकमु 13

अहुस्त्वां ऋषयस्सर्वे देवर्षिर्नारदस्तथा ।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥13||

स॥ सर्वे ऋषयः देवर्षिः नारदः असितः देवलः व्यासः आहुः स्वयं च तथा एव मे ब्रवीषि ॥13||

Sloka meanings:

सर्वे ऋषयः देवर्षिः नारदः - all the sages, and the divine Sage Narada
असितः देवलः व्यासः आहुः - Asita, Devala, and Vyasa say that
स्वयं च - You yourself also
तथा एव मे ब्रवीषि - declaring the same

Sloka summary:

"All the sages, and the divine sages Narada, Asita, Devala, and Vyasa say that. You are also declaring the same." ||13||

Slokas 12 and 13 are to be read together. These are Arjuna's words. Arjuna is corroborating Krishna, saying that he is telling the same thing that is spoken by several great sages. These are the words of a disciple, who is won over by the Master.

श्लोकमु 14

सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।
न हि ते भगवन् व्यक्तिं विदुर्देवा न दानवाः ॥14||

स॥ हे केशवा! यत् माम् वदसि एतत सर्वं ऋतम् (सत्यं) मन्ये । भगवन् ते व्यक्तिं देवाः न विदुः । दानवाः च न हि ॥14||

Sloka meanings:

यत् माम् वदसि - whatever you tell me
एतत सर्वं ऋतम् मन्ये - I believe all of that as true
भगवन् ते व्यक्तिं - Bhagavan, your true form
देवाः न विदुः - Devas do not know
दानवाः च न हि (विदुः) - Danavas also do not know

Sloka summary:

"Oh Kesava, whatever You tell me, I believe all of that as true. Bhagavan, Your true form is not known to Devas and Danavas too." ||14||

श्लोकमु 15

स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।
भूत भावन भूतेश देवदेव जगत्पते ॥15||

स॥ पुरुषोत्तमा! भूतभावन भूतेश देव देव जगत्पते त्वं आत्मानं आत्मना स्वयं एव वेत्थ ॥15||

Sloka meanings:

भूतभावन - Creator of Beings
भूतेश - Lord of Beings
देव देव जगत्पते - God of Gods, Lord of the World
त्वं आत्मानं - You Yourself
आत्मना स्वयं एव वेत्थ - know Yourself

Sloka summary:

"Oh Purushottama, Creator of Beings, Lord of Beings, God of Gods, Lord of the World. Only You Yourself know the Self by Yourself." ||15||

श्लोकमु 16

वक्तुमर्हस्यशेषेण दिव्याह्यात्म विभूतयः ।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥16||

स॥ हि याभिः विभूतिः त्वं इमान् लोकान् व्याप्य तिष्टसि (तान्) दिव्याः विभूतयः अशेषेण वक्तुं अर्हसि ॥16||

Sloka meanings:

याभिः विभूतिः - all those manifestations
त्वं इमान् लोकान् व्याप्य तिष्टसि -
You exist pervading all these worlds
(तान्) दिव्याः विभूतयः - (those) divine manifestations
अशेषेण वक्तुं अर्हसि - You can recount fully

Sloka summary:

"All those manifestations through which You exist, pervading all these worlds, those divine manifestations can only be recounted by You fully." ||16||

श्लोकमु 17

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥17||

स॥ योगिन्! अहं सदा कथं परिचिन्तयन् त्वां विद्यां? भगवन् केषु केषु भावेषु च चिन्त्यः असि ॥17||

Sloka meanings:

सदा कथं परिचिन्तयन् - however engrossed in Your meditation
अहं त्वां विद्यां - (can) I know You
केषु केषु भावेषु - by what forms
चिन्त्यः असि - could You be meditated upon

Sloka summary:

"Oh Yogi, ever engrossed in Your meditation, how can I know You?
By what forms could You be meditated upon?" ||17||

श्लोकमु 18

विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।
भूयं कथय तृप्तिर्हि श्रुण्वतो नास्ति मेऽमृतम् ॥18||

स॥ हे जनार्दन! आत्मनः योगं विभूतिं च विस्तरेण भूयः कथय । हि अमृतं शृण्वतः मे तृप्तिः नास्ति ॥18||

Sloka meanings:

आत्मनः योगं विभूतिं - Your Yoga and manifestations
विस्तरेण भूयः कथय - tell me again in detail
अमृतं शृण्वतः - while hearing nectarlike words
मे तृप्तिः नास्ति - I am not getting satiated

Sloka summary:

"Janardana, tell Me again in detail Your Yoga and manifestations. While hearing these nectarlike words, I am not getting satiated." ||18||

Having been taught about Karma Yoga, Jnyana Yoga, Moksha Sannyasa Yoga, Vijnyana Yoga, Rajavidya Rajaguhya Yoga, Arjuna realizes that the key is steadfastness in contemplation. Arjuna also realizes that knowledge of the Supreme One's glories will help one in such steadfastness. So Arjuna asks Krishna to elaborate on the same.

In general, the internal process of spiritual enquiry does not emerge in a moment. In the initial stages a devotee focuses on a chosen form of the Supreme Being. With the mind focused on that form and continuous meditation, one develops a serene mind capable of clearer thinking. That is also the time when one may actively contemplate spiritual enquiry. That is also the time when one may move beyond the chosen form of the Supreme Being to wider manifestations of the Supreme Being. Knowing the manifestations of the Supreme Being thus aids in moving forward on the path of spiritual enquiry. Arjuna's prayer points in that direction.

श्लोकमु 19

श्री भगवानुवाच:

हन्त ते कथयिष्यामि दिव्याः आत्म विभूतयः ।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥19||

स॥ कुरुश्रेष्ठ! हन्त दिव्याः आत्म विभूतयः प्राधान्यतः कथयिष्यामि! हिमे विस्तरस्य (विभूति) अन्तः नास्ति ॥19||

Sloka meanings:

दिव्याः आत्म विभूतयः - My divine manifestations
प्राधान्यतः कथयिष्यामि - (I) tell them in the order of importance
हि मे विस्तरस्य (विभूति) - because the detail of these manifestations
अन्तः नास्ति - (has) no end

Sloka summary:

"Best of Kurus, I will list My divine manifestations in their order of importance. Because the detail of these manifestations has no end." ||19||

Having raised Arjuna's curiosity about the glorious manifestations of the Supreme Being, Krishna describes these manifestations as having no end, "अन्तः न अस्ति." So he will detail a few in the order of their importance. Then Krishna starts the teaching of the glories or manifestations of the Supreme Being.

श्लोकमु 20

अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥20||

स॥ गुडाकेश! सर्वभूताशयस्थितः आत्मा अहं एव । भूतानां आदिः च मध्यं च अन्तः एव च अहं अस्मि ॥20||

Sloka meanings:

सर्वभूताशयस्थितः आत्मा - the Self residing in the hearts of all Beings
अहं एव - I am that one
भूतानां आदिः च - origin of all beings
मध्यं च अन्तः एव च - the middle and the end too
अहं अस्मि - I am that one

Sloka summary:

"Gudakesa, I am the Self residing in the hearts of all Beings.
I am the origin of all beings, the middle and the end too." ||20||

With the first sentence of this Sloka, Krishna tells the highest truth of the Upanishads as fact: That the Jivatma and Paramatma are one and the same. That the Self residing in our hearts is the manifestation of the Supreme Being. This highest truth can only be realized through direct experience.

Krishna said He will elaborate on the order of importance. This is the first manifestation He has described. After knowing this, there may not be much else to know. Effectively, the rest are all indeed corollaries of this one thought.

श्लोकमु 21

अदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।
मरीचिर्मरुतामस्मि नक्षत्राणांमहं शशी ॥21||

स॥ अहम् अदित्यानां विष्णुः । ज्योतिषां अंशुमान् रविः । मरुताम् मरीचिः । अहं नक्षत्राणां शशी ॥21||

Sloka meanings:

अहम् अदित्यानां विष्णुः - among Adityas, I am Vishnu
ज्योतिषां अंशुमान् रविः - among the luminaries, I am the radiant Sun
मरुताम् मरीचिः - among the Maruts, I am Marichi
अहं नक्षत्राणां शशी - among the stars, I am the Moon

Sloka summary:

"Among Adityas, I am Vishnu. Among the luminaries, I am the radiant Sun. Among the Maruts, I am Marichi. Among the stars, I am the Moon." ||21||

Adityas means the twelve sons of Aditi. They are Dhआta, Mitra, Aryama, Sakra, Varuण्a, Aंश्u, Bhagu, Vivasvआn, Pऊष्a, Savita, Tvaष्ट्a, and Viष्ण्u.
Maruts are a group of seven. They are Avaha, Pravaha, Nivaha, Prआhu, Udvaha, Saंvaha, and Parivaha (Marichi).

श्लोकमु 22

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः ।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥22||

स॥ वेदानां सामवेदः अस्मि । देवानां वासवः अस्मि । इन्द्रियाणां मनः च । भूतानां चेतना अस्मि ॥22||

Sloka meanings:

वेदानां सामवेदः अस्मि – among the Vedas, I am Sama Veda
देवानां वासवः अस्मि - among the Gods, I am Indra
इन्द्रियाणां मनः च - among the senses, I am the mind
भूतानां चेतना अस्मि - of the beings, I am the intelligence

Sloka summary:

"Among the Vedas, I am Sama Veda. Among the Gods, I am Indra. Among the senses, I am the mind. Of the beings, I am the intelligence." ||22||

Krishna says, "Among the Gods, I am Indra." In Rigvedic times, Indra was the chief among the Deities. As a matter of fact, among the 1,028 Suktas in the Rigveda, the highest number of Suktas are in Indra (25), followed by Agni (200). Vishnu and Rudra have six Suktas on them. In the Bhagavatam, we have a story of people offering sacrifices to Indra, and Krishna stopped that. When Indra threatened the villages with devastating rains, Krishna lifted the Govardhan Mountain, providing protection to all the villagers while bringing sense to Indra, too.

श्लोकमु 23

रुद्राणां शंकरश्चास्मि मेरुश्शिखरिणामहम् ।
वुसूनां पावकश्चास्मि मेरुश्शिखरिणामहम् ॥23||

स॥ (अहं) रुद्राणां शंकरः अस्मि । यक्षरक्षसाम् वित्तेशः । शिखरिणाम् मेरुः अस्मि ॥23||

Sloka meanings:

रुद्राणां शंकरः अस्मि - among the Rudras, I am Sankara
यक्ष रक्षसाम् वित्तेशः - among the Yakshas, I am Kubera
वसूनां पावकः च - among the Vasus, I am purifying fire
शिखरिणाम् मेरुः अस्मि - among the mountains, I am Meru

Sloka summary:

"Among the Rudras, I am Sankara. Among the Yakshas, I am Kubera. Among the Vasus, I am the purifying fire. Among the mountains, I am Meru." ||23||

There are eleven Rudras: हर, बहुरूप, त्र्यंबक, अपराजित, वृषा कपि, शंभु (Sankara), कपर्दि, रैवत, मृगव्याध, शर्व, and कपालि.

Yakshas are a class of demigods who guard the wealth of Kubera. There are eight Vasus according to Vishnu Purana. They are धर, धृव, सोम, अहु, अनिल, अनल, प्रत्यूष, and प्रभास. The purifying fire is अनिल.

श्लोकमु 24

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।
सेनानीमहं स्कन्दः सरसामस्मि सागरः ॥24||

स॥ हे अर्जुना! पुरोधसां मुख्यं बृहस्पतिं च माम् विद्थि । अहं सेनानीनां स्कन्धः । सरसां सागरः अस्मि ॥24||

Sloka meanings:

पुरोधसां मुख्यं - foremost among the priests
बृहस्पतिं च माम् विद्थि - know Me as Brihaspati
अहं सेनानीनां स्कन्धः - among the commanders of armies, I am Skandha
सरसां सागरः अस्मि - among the large bodies of water, I am the Sea

Sloka summary:

"O Partha, the foremost among the priests know Me as Brihaspati. Among commanders of armies, I am Skandha. Among the large bodies of water, I am the Sea." ||24||

श्लोकमु 25

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥25||

स॥ महर्षीणां अहं भृगुः अस्मि । गिरां एकं अक्षरम् अस्मि । यज्ञानां जप यज्ञः अस्मि । स्थावराणां हिमालयः अस्मि ॥25||

Sloka meanings:

महर्षीणां भृगुरहं - among the great Sages, I am Brighu
गिरां एकं अक्षरम् अस्मि - among utterances, I am the monosyllable "Om"
यज्ञानां जप यज्ञः अस्मि - among rituals, I am the ritual of Japa
स्थावराणां हिमालयः अस्मि - among the immovable, I am the Himalaya

Sloka summary:

"Among the great Sages, I am Brighu. Among utterances, I am the monosyllable 'Om.' Among rituals, I am the ritual of Japa. Among the immovables, I am the Himalaya." ||25||

In Akshara Parabrahma Yoga (Chapter 8) we heard, "ओमित्येकाक्षरं ब्रह्मन् व्याहरन् माम् अनुस्मरन्" (8.13). Hearing that He is the monosyllable "ओम्," we see the importance attached to that sound "ओम्." For all the hymns, "ओम्" is the souls. It is the essence of the Vedas. In Kathopanishad, Yama teaches Nachiketa the same thought about "ओम्."

Again by saying, "Among rituals, I am the ritual of Japa," Krishna has emphasized the primacy of meditation. There are many rituals ordained in the Vedas, rituals that are rich in ostentation. In fact some of those Vedic rituals are beyond the reach of a common man. By elevating "Japa" to the top, Krishna lifted the simplicity and sincerity of prayer as the highest plane.

श्लोकमु 26

अश्वत्थः सर्व वृक्षणां देवर्षीणां च नारदः ।
गंधर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥26||

स॥ अहं सर्ववृक्षाणां अश्वत्थः देवर्षीणां नारदः गंधर्वाणां चित्ररथः सिद्धानां कपिलः मुनिः ॥26||

Sloka meanings:

अहं सर्ववृक्षाणां अश्वत्थः - among the trees, I am Asvattha
देवर्षीणां नारदः - among divine sages, I am Narada
गंधर्वाणां चित्ररथः - among the Gandharvas, I am Chitraratha
सिद्धानां कपिलः मुनिः - among the Siddhas, I am Sage Kapila

Sloka summary:

"Among the trees, I am Asvattha. Among the divine sages, I am Narada. Among the Gandharvas, I am Chitraratha. Among the Siddhas, I am Sage Kapila." ||26||

The Asvattha tree is referenced in Kathopanishad and will also appear in Gita Chapter 15. It is considered to be a tree with the power of sanctity. In Skandha Purana, it is stated that the root of the tree is Vishnu, Narayana is in the branches, and Hari is among the leaves. Krishna says that he is the Asvattha, to tree to which people pay obeisance by walking around it and conducting prayers.

श्लोकमु 27

उच्छैश्श्रवसमश्वानां विद्धि माममृतोद्भवम् ।
इरावतं गजेंद्राणां नराणां च नराधिपम् ॥27||

स॥ अश्वानां अमृतोद्भवम्‌उच्छैश्रवसम् । गजेंद्राणां इरावतम् । नराणां नराधिपम् मां विद्थि ॥27||

Sloka meanings:

अश्वानां - among horses
अमृतोद्भवम्‌उच्छैश्रवसम् - I am the Ucchaisrava born along with nectar
गजेंद्राणां इरावतम् - among lordly elephants I am Airavata
नराणां - among men
नराधिपम् मां विद्थि - know Me as the king of men

Sloka summary:

"Among horses, I am the Ucchaisrava born along with nectar. Among lordly elephants, I am Airavata. Among men, know Me as the leader of men." ||27||

"नराधिपम्" means the leader of men. Several times it is simply translated as King. But not all kings, in the folklore, are leaders of men. Here the leader of men, measuring up to that designation, "नराधिपम्," is imbued with a part of the Supreme Being.

श्लोकमु 28

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।
प्रजनश्चास्मि कंदर्पः सर्पाणामस्मि वासुकिः ॥28||

स॥ अहम् आयुधानां वज्रं धेनूनां कामधुक् अस्मि । प्रजनः कंदर्प च अस्मि । सर्पाणां वासुकिः अस्मि ॥28||

Sloka meanings:

अहम् आयुधानां वज्रं - among weapons, I am the Thunderbolt
धेनूनां कामधुक् अस्मि - among cows, I am Kamadhenu
प्रजनः कंदर्प च अस्मि - I am Kandarpa the progenitor
सर्पाणां वासुकिः अस्मि - among serpents, I am Vasuki

Sloka summary:

"Among weapons, I am the Thunderbolt. Among cows, I am Kamadhenu.
I am Kandarpa the progenitor. Among serpents, I am Vasuki." ||28||

श्लोकमु 29

अनन्ताश्चास्मि नागानां वरुणो यादसामहम् ।
पितॄणामर्यमा चास्मि यमस्संयमतामहम् ॥29||

स॥ अहम् नागानां अनन्तः च अस्मि । यादसाम् वरुणः पित्रूणां अर्यमाच अस्मि । अहं संयमतां यमः ||29||

Sloka meanings:

अहम् नागानां अनन्तः च अस्मि - among Nagas, I am Ananta
यादसाम् वरुणः - among the creatures of the water, I am Varuna
पित्रूणां अर्यमाच अस्मि - among the Manes, I am Aryaman
अहं संयमतां यमः - among the subduers, I am Yama

Sloka summary:

"Among Nagas, I am Ananta. Among the creatures of the water, I am Varuna. Among the Manes, I am Aryaman. Among the subduers, I am Yama." ||29||

श्लोकमु 30

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।
मृगाणां च मृगेन्द्रोऽहम् वैनतेयश्च पक्षिणाम् ॥30||

स॥ अहं दैत्यानां प्रह्लादश्चास्मि । कलयतां कालः मृगाणांच मृगेंद्रः पक्षीणां वैनतेयः च अस्मि ॥30||

Sloka meanings:

अहं दैत्यानां प्रह्लादश्चास्मि - I am Prahlada among demons
कलयतां कालः - among those who keep count, I am Time
मृगाणांच मृगेंद्रः - among animals, I am the Lion
पक्षीणां वैनतेयः च अस्मि - among the birds, I am Garuda

Sloka summary:

"I am Prahlada among demons. Among those who keep count, I am Time. Among animals, I am the Lion. Among the birds, I am Garuda." ||30||

दैत्यानां means "among Daityas" or "progeny of Diti." They are designated as demons. Though a descendent of demons, Prahlada transcended all barriers to become a Bhakta of Vishnu. So there are no limitations of caste or creed on who can become a Bhakta. In the spiritual domain, this truth is repeatedly brought out.

श्लोकमु 31

पवनः पवतामस्मि रामश्शस्त्रभृतामहम् ।
झुषाणां मकरश्चास्मि श्रोतसामस्मि जाह्नवी ॥31||

स॥ अहं पवताम् पवनः अस्मि । शस्त्रभृतां रामः । झुषाणां मकरः च अस्मि । स्रोतसां जाह्नवी अस्मि ॥31||

Sloka meanings:

अहं पवताम् पवनः अस्मि - I am the wind among purifiers
शस्त्रभृतां रामः - among bearers of arms, I am Rama
झुषाणां मकरः च अस्मि - among aquatic creatures, I am the shark
स्रोतसां जाह्नवी अस्मि - among rivers, I am the Ganges

Sloka summary:

"I am the wind among purifiers. Among bearers of arms, I am Rama. Among aquatic creatures, I am the Shark. Among rivers, I am the Ganges." ||31||

Rama and Krishna are one and the same. Krishna has also been mentioned separately as best among the Yadavas.

श्लोकमु 32

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ।
अध्यात्म विद्या विद्यानां वादः प्रवदतामहम् ॥32||

स॥ हे अर्जुना! सर्गाणां आदिः मध्यं च अन्तः च अहमेव । विद्यानां अध्यात्मविद्या प्रवदतां वादः अहं अस्मि ॥32||

Sloka meanings:

सर्गाणां आदिः अन्तः च - of the creations, I am the beginning and the end
मध्यं च अहमेव - I am also the middle
विद्यानां अध्यात्मविद्या - among knowledge, I am the Knowledge of the Self
प्रवदतां वादः अहं अस्मि - among those who debate, I am the one who debates with an open mind

Sloka summary:

"Of the creations, I am the beginning and the end. I am also the middle. Among knowledge, I am the Knowledge of the Self. Among debaters, I am the one who debates with open mind." ||32||

There are three types of debates: Vada, debate with open mind; Jalpa, pointless debate; Vitanda, wrangling debate. Vada is discussion between open-minded people seeking Truth. While Jalpa and Vitanda end in victory or defeat, Vada is discussion conducted with valid tools of knowledge and logic that do not conflict with established Truth. Five limbs of Syllogism comprise established Truth: proposition, reason for inference, illustration, application and conclusion (see Tarka Sangraha of Annam Bhatta).

श्लोकमु 33

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च ।
अहमेवाक्षयः कालो धाताऽहं विश्वतो मुखः ॥33||

स॥ अक्षराणां अकारः अस्मि । सामसिकस्य च द्वंद्वः च । अक्षयः कालः अहं एव च । विश्वतोमुखः धाता अस्मि ॥33||

Sloka meanings:

अक्षराणां अकारः अस्मि - among the letters, I am the letter "a"
सामसिकस्य च द्वंद्वः च - among compounds, I am Dvandva
अक्षयः कालः अहं एव च - I am also the Time that is imperishable
विश्वतोमुखः धाता अस्मि - I am the dispenser (of the results of all actions) facing all directions.

Sloka summary:

"Among the letters, I am the letter 'a.' Among the compounds, I am Dvandva. I am also the Time that is imperishable. I am the dispenser (of the results of all actions) facing all directions." ||33||

श्लोकमु 34

मृत्युस्सर्वहरश्चाहं उद्भवश्च भविष्यताम् ।
कीर्तिश्श्रीर्वाक्य नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥34||

स॥ सर्व हरः मृत्युः च भविष्यतां उद्भवः च हं अस्मि । नारीणां कीर्तिः श्रीः वाक् स्मृतिः मेधा धृतिः क्षमाच अहमेव ॥34||

Sloka meanings:

सर्व हरः मृत्युः च - I am Death, the destroyer of all
भविष्यतां उद्भवः च हं अस्मि - of all things that are yet to be, I am the Source of all
नारीणां कीर्तिः - of the women
श्रीः वाक् - Fortune, Speech
स्मृतिः मेधा – Memory and Intelligence
धृतिः क्षमाच अहमेव - Fortitude and Forbearance

Sloka summary:

"I am Death, the destroyer of all. Of all things that are yet to be, I am the Source of all. Of the women, I am Fortune, Speech, Memory, Intelligence, Fortitude, and Forbearance." ||34||

श्लोकमु 35

बृहत्साम तथा साम्नां गायत्री छंदसामहम् ।
मासानां मार्गशीर्षोऽहं ऋतूनां कुशुमाकरः ॥35||

स॥ तथा अहं साम्नां बृहत्साम चंदासां गायत्रि मासानां मार्गशीर्षः ऋतूनां कुसुमाकरः अस्मि ॥35||

Sloka meanings:

तथा अहं साम्नां बृहत्साम - I am also the Sama-chant bऋhat in Sama Veda
चंदासां गायत्रि - among the meters, I am Gayathri
मासानां मार्गशीर्षः - among the months, I am Margashirsha
ऋतूनां कुसुमाकरः अस्मि - ऋतुवुललो - I am Spring among the Seasons

Sloka summary:

"I am also the Sama-chant bऋhat in Sama Veda. Among the meters, I am Gayathri. Among the months, I am Margashirsha. I am Spring among the Seasons." ||35||

श्लोकमु 36

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।
जयऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥36||

स॥ अहं छलयतां द्यूतं अस्मि । तेजस्विनां तेजः अस्मि । जयः अस्मि । व्यवसायः अस्मि । अहं सत्त्ववतां सत्त्वम् अस्मि ॥36||

Sloka meanings:

अहं छलयतां द्यूतं अस्मि - of the fraudulent, I am "gambling"
तेजस्विनां तेजः अस्मि - of the vigorous, I am the vigor
जयः अस्मि - I am victory
व्यवसायः अस्मि - I am the effort that is fruitful
अहं सत्त्ववतां सत्त्वम् अस्मि - I am the virtue of the virtuous

Sloka summary:

"Of the fraudulent, I am 'gambling.' Of the vigorous, I am the vigor. I am victory. I am the effort that is fruitful. I am the virtue of the virtuous." ||36||
్
For the line, "I am victory," Shankaracharya adds in his commentary:

"जयः अस्मि जेतॄणां । व्यवसायः अस्मि व्यवसायिनां । सत्त्वं सत्त्वतां सात्विकानां अहम्."

This translates to: "Of conquerors, I am the victory. Of men of resolution, I am the resolve. Of men of virtue, I am the virtue."

श्लोकमु 37

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः ।
मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥37||

स॥ अहं वृष्णीनां वासुदेवः । पाण्डवानां धनंजयः मुनीनां अपि व्यासः । कवीनाम् उशनाकविः अस्मि ॥37||

Sloka meanings:

अहं वृष्णीनां वासुदेवः - among Yadavas, I am Vasudeva's son
पाण्डवानां धनंजयः - among Pandavas, I am Dhananjaya
मुनीनां अपि व्यासः - among sages, I am Vyasa
कवीनाम् उशनाकविः अस्मि - among seers, I am Sukracharya (Usana)

Sloka summary:

"Among Yadavasa, I am Vasudeva's son. Among Pandavas, I am Dhananjaya. Among sages, I am Vyasa. Among seers, I am Sukracharya (Usana)." ||37||

Kavi has several meanings: poet, bard, singer, seer, man of understanding, the omniscient one who can distinguish subtle things, and, in Sankhya philosophy, the Soul. The general meaning of "poet" is not applicable for Usana, known as Sukracharya, who is a seer.

श्लोकमु 38

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥38||

स॥ अहं दमयतां दण्डः अस्मि । जिगीषतां नीतिः अस्मि । गुह्यानां मौनं अस्मि । ज्ञानवतां ज्ञानं अस्मि ॥38||

Sloka meanings:

अहं दमयतां दण्डः अस्मि - of those who chastise, I am the rod
जिगीषतां नीतिः अस्मि - of those who seek victory, I am the tactics
गुह्यानां मौनं अस्मि - of the secrets, I am the silence
ज्ञानवतां ज्ञानं अस्मि - of the learned, I am the knowledge

Sloka summary:

"Of those who chastise, I am the rod. Of those who seek victory, I am the tactics. Of the secrets, I am the silence. Of the learned, I am the knowledge." ||38||

श्लोकमु 39

यच्चापि सर्वभूतानां बीजं तदहमर्जुन ।
न तदस्ति विना यत्स्यान् मया भूतं चराचरम् ॥39||

स॥ अर्जुना! सर्वभूतानां यत् बीजं तत् अपि च अहं अस्मि । चराचरं भूतं यत् स्यात् तत् मया विना नास्ति ॥39||

Sloka meanings:

सर्वभूतानां यत् बीजं - that which is the seed for all beings
तत् अपि च अहं अस्मि - I am only that also
चराचरं भूतं यत् स्यात् - the mobile and immobile things which are there
तत् मया विना नास्ति - do not exist without Me

Sloka summary:

"Oh Arjuna, I am also that which is the seed for all beings. There is no moving or unmoving thing that can exist without Me." ||39||

So far Krishna has listed some important manifestations of the Supreme Being. Here he concludes by summarizing his powers. Simply put, nothing moving or nonmoving can exist without Him.

श्लोकमु 40

नान्तोऽस्ति मम दिव्यानां विभूतिनां परन्तप ।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥40||

स॥ हे परन्तप! मम दिव्यानाम् विभूतीनां अन्तः न अस्ति । तु एषः विभूतेः विस्तरः उद्देशतः मया प्रोक्तः ॥40||

Sloka meanings:

मम दिव्यानाम् विभूतीनां - My divine manifestations
अन्तः न अस्ति - there is no limit
तु - even then
एषः विभूतेः विस्तरः - this detailing of manifestations
मया प्रोक्तः - has been stated by Me
उद्देशतः - partially

Sloka summary:

"There is no limit to My divine manifestations. Even then, this detailing of manifestations has been only partially stated by Me." ||40||

Krishna has already stated that there is nothing moving or nonmoving which exists without Him. This sloka simply means that His manifestations are countless. What He has detailed only partially illustrates the extent of His powers.

श्लोकमु 41

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।
तत्तदेवावगच्च त्वं ममतेजोऽंश संभवम् ॥41||

स॥ विभूतिमत् श्रीमत् ऊर्जितं एव वा सत्त्वं यत् यत् तत् तत् मम तेजोंश संभवम् एव । (इदं) त्वं अवगच्छ ॥41||

Sloka meanings:

विभूतिमत् - endowed with majesty
श्रीमत् - endowed with prosperity
ऊर्जितं एव वा - endowed with an abundance of vigor
सत्त्वं - that being (प्राणि, वस्तुवु)
यत् यत् - whichever
तत् तत् - all of them
मम तेजोंश संभवम् एव - part of My power only
(इदं) त्वं अवगच्छ - (this) you know

Sloka summary:

"Whichever being is endowed with majesty, prosperity, and an abundance of vigor, you know all of them to be part of My power only." ||41||

One need not know all of His manifestations. Whichever being is endowed with majesty, prosperity, and an abundance of vigor, we know all of them to be part of His power only.

श्लोकमु 42

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्न मेकांशेन स्थितो जगत् ॥42||

स॥ अर्जुना! अथवा बहुना एतेन ज्ञातेन तव किम्? अहं इदं कृत्स्नम् जगत् एकांशेन विष्टभ्य स्थितः ॥42||

Sloka meanings:

अथवा - on the other hand
बहुना एतेन ज्ञातेन - this manyfold knowledge
तव किम् - what is the use for you
इदं कृत्स्नम् जगत् - this entire universe
अहं एकांशेन विष्टभ्य स्थितः - I pervade with a part (of Myself)

Sloka summary:

"Oh Arjuna, on the other hand, what is the use of this manyfold knowledge for you? I pervade this entire universe with a part (of Myself)." ||42||

The Supreme Being's manifestations are countless. However much one may know, there will be many more which are not known. This is in a way an elaboration of the form of the Supreme Being detailed in Purusha Sukta (Rigveda). It is said, "पादो अस्य विश्वाभूतानि," which means, "all beings form only a quarter of His full form."

इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुन संवादे विभूतियोगोनाम
दशमोऽध्यायः
ओं तत् सत्

|| om tat sat||