Bhagavadgita !

Chapter 10

Vibhuti Yoga ! Slokas with meanings.

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

||om tat sat||

ōṁ śrīkr̥ṣṇa parabrahmaṇē namaḥ
śrīmad bhagavadgīta
vibhūti yōgaḥ
daśama adhyāyaḥ

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:

rasō'hamapsu kauntēya prabhāsmi śaśi sūryayōḥ |
praṇavaḥ sarva vēdēṣu śabdaḥ khē pauruṣaṁ nr̥ṣu ||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.

bījaṁ māṁ sarvabhūtānāṁ viddhi pārtha sanātanam ||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:

manmanābhava madbaktō madyājīmāṁ namaskuru ||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.

ślōkamu 1

śrībhagavānuvāca:

bhūya ēva mahābāhō śruṇumē paramaṁ vacaḥ |
yattē'haṁ prīyamāṇāya vakṣyāmi hitakāmyayā ||1||

sa|| hē mahābāhō! prīyamāṇāya tē hitakāmyayā bhūyaḥ ēva yat paramaṁ vacaḥ ahaṁ vakṣyāmi (tat vacaḥ) śr̥ṇu ||1||

Sloka meanings:

mahābāhō - mighty armed one
prīyamāṇāya - one who takes delight in
tē hitakāmyayā – for your welfare
bhūyaḥ ēva - again
yat paramaṁ vacaḥ ahaṁ vakṣyāmi -
those excellent words which I am going to say
(tat vacaḥ) śr̥ṇu - (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.

ślōkamu 2

na mē viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ |
ahamādirhi dēvānāṁ maharṣīṇāṁ ca sarvaśaḥ ||2||

sa|| mē prabhavam ( prabhāvaṁ api) suragaṇāḥ na viduḥ | maharṣayaḥ na | ahaṁ dēvānām maharṣīṇāṁ ca sarvaśaḥ ādiḥ hi ||2||

Sloka meanings:

mē prabhavam suragaṇāḥ na viduḥ -
My origin is not known to Gods
maharṣayaḥ na - not sages
dēvānām maharṣīṇāṁ ca sarvaśaḥ -
for all the Gods and great sages
ahaṁ ādiḥ hi - 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, "prabhavam" means source. Bhagavan says neither the Devas nor the Maharshis know his origin. He being the first one, "ādiḥ hi," the following people may not know. Incidentally the Nasadiya Sukta, Rigveda, which is about Bhagavan's origin, ends with a similar thought: "vēda yadi vā na vēda," suggesting that maybe even He does not know how He came about.

ślōkamu 3

yō māmajamanādiṁ ca vētti lōkamahēśvaram |
asammūḍhasya martyēṣu sarvapāpaiḥ pramucyatē ||3||

sa|| yaḥ māṁ ajaṁ anādiṁca lōkamahēśvaraṁ (ca) vētti saḥ martyēṣu asammūḍhaḥ sarvapāpaiḥ pramucyatē ||3||

Sloka meanings:

yaḥ māṁ vētti - one who knows Me
ajaṁ anādiṁca - the One without birth and without beginning
lōkamahēśvaraṁ (ca) vētti - also knows Me as the Lord of the world
saḥ martyēṣu asammūḍhaḥ - that one among mortals, the undeluded one
sarvapāpaiḥ pramucyatē - 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, "sarvapāpaiḥ pramucyatē," 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.

ślōkamu 4

buddhirjñānamasammōhaḥ kṣamā satyaṁ damaśśamaḥ |
sukhaṁ duḥkhaṁ bhavō'bhāvō bhayaṁ ca abhayamēvaca ||4||

sa|| buddhiḥ jñānaṁ asammōhaḥ kṣamā satyaṁ damaḥ śamaḥ sukhaṁ duḥkhaṁ bhavaḥ abhāvaḥ bhayaṁ ca abhayaṁ ēva ca (matta ēva bhavanti) ||4||

Sloka meanings:

buddhiḥ jñānaṁ asammōhaḥ -
intellect, knowledge, being free of attachments
kṣamā satyaṁ damaḥ śamaḥ -
forgiveness, truth, control of passions, peace of restraint
sukhaṁ duḥkhaṁ bhavaḥ abhāvaḥ -
happiness, sorrow, existence and non-existence
bhayaṁ ca abhayamēvaca -
fear and fearlessness
(matta ēva bhavanti) – (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.

ślōkamu 5

ahiṁsā samatā tuṣṭiḥ tapō dānaṁ yaśō'yaśaḥ |
bhavanti bhāvā bhūtānāṁ mattaēva pr̥thagvidhāḥ ||5||

sa|| ahiṁsā samatā tuṣṭiḥ tapaḥ dānaṁ yaśaḥ ayaśaḥ bhūtānāṁ pr̥thakvidhāḥ (nānāvithāḥ) bhāvāḥ matta ēva bhavanti ||5||

Sloka meanings:

ahiṁsā samatā tuṣṭiḥ - nonviolence, equality and satisfaction
tapaḥ dānaṁ yaśaḥ ayaśaḥ - penance, charity, fame and infamy
bhūtānāṁ pr̥thakvidhāḥ (nānāvithāḥ) bhāvāḥ -
the different states of living beings
matta ēva bhavanti -
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 ("matta ēva bhavanti"), 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.

ślōkamu 6

maharṣayassapta pūrvē catvārō manavastathā |
madbhāvā mānasā jātā yēṣāṁ lōka imāḥ prajāḥ ||6||

sa|| lōkē imāḥ prajāḥ yēṣāṁ (saṁtatiḥ) pūrvē sapta maharṣayaḥ tathā catvāraḥ (sanakādayaḥ) manavaḥ (tē) madbhāvāḥ mānasā jātāḥ ||6||

Sloka meanings:

lōkē imāḥ prajāḥ - people of this world
yēṣāṁ (saṁtatiḥ) - of whose progeny they are (those)
pūrvē sapta maharṣayaḥ - seven great ancient Rishis
tathā catvāraḥ manavaḥ -
similarly the four Manus
tē madbhāvāḥ mānasā jātāḥ -
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.

ślōkamu 7

ētāṁ vibhūtiṁ yōgaṁ ca mama yō vētti tattvataḥ |
sō'vikampēna yōgēna yujyatē nātra saṁśayaḥ ||7||

sa|| mama ētāṁ vibhūtiṁ yōgaṁ ca yaḥ vētti tattvataḥ saḥ avikaṁpēna yōgēna yujyatē | atra saṁśayaḥ nāsti ||7||

Sloka meanings:

mama ētāṁ vibhūtiṁ - these manifestations of Mine
yōgaṁ ca - Yoga also
yaḥ vētti tattvataḥ - those who know that fully
saḥ avikaṁpēna yōgēna yujyatē - they are imbued with unwavering Yoga
atra saṁśayaḥ nāsti - 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, "bījaṁ māṁ sarva bhūtānāṁ viddhi pārtha sanātanam" (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 "samatva." Developing that attitude enables him to be Yogi vide ("samatvaṁ yōgamucyatē") (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.

ślōkamu 8

ahaṁ sarvasya prabhavō mattaḥ sarvaṁ pravartatē |
iti matvā bhajantē māṁ budhā bhāvasamanvitāḥ ||8||

sa|| ahaṁ sarvasya prabhavaḥ | mattaḥ sarvaṁ pravartatē iti matvā budhāḥ bhāva samanvitāḥ mām bhajantē ||8||

Sloka meanings:

ahaṁ sarvasya prabhavaḥ - I am the Source of everything
mattaḥ sarvaṁ pravartatē - everything is moving around because of Me
iti matvā budhāḥ - knowing this, the intelligent ones
bhāva samanvitāḥ - being endowed with the nature of the Truth
mām bhajantē - 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.

ślōkamu 9

macchittā madgatāprāṇā bōdhayantaḥ parasparam |
kathayantaśca māṁ nityaṁ tuṣyanti ca ramanti ca ||9||

sa|| tē maccittā madgataprāṇāḥ mām parasparaṁ bōdhayantaḥ kathayantaḥ ca nityaṁ ttuṣyaṁti ramanti ca ||9||

Sloka meanings:

maccittā - those with minds fixed on Me
madgataprāṇāḥ - those who consider their life is meant for my adoration
mām parasparaṁ bōdhayantaḥ - enlightening each other about Me
kathayantaḥ ca - talking about Me
nityaṁ tuṣyanti ca ramanti ca -
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.

"nityaṁ tuṣyanti ca ramanti ca" 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.

ślōkamu 10

tēṣāṁ satatayuktānāṁ bhajatāṁ prīti pūrvakam |
dadāmi buddhi yōgaṁ taṁ yēna māmupāyānti tē ||10||

sa|| satatayuktānāṁ prītipūrvakam (māṁ) bhajatāṁ tēṣāṁ yēna tē mām upayānti taṁ buddhiyōgam dadāmi ||10||

Sloka meanings:

satatayuktānāṁ - those who are always devoted to
prītipūrvakam bhajatāṁ - worship with love
(without hankering for favors or fame)
tēṣāṁ - for them
yēna tē mām upayānti - by which (Yoga) they can attain Me
taṁ buddhiyōgam dadāmi - 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.

ślōkamu 11

tēṣāmēvānukaṁpārtha mahamajñānajaṁ tamaḥ |
nāśayāmyātmabhāvasthō jñāna dīpēna bhāsvatā ||11||

sa|| tēṣāṁ anukaṁpārtham ahamēva ātmabhāvasthaḥ bhāsvatā jñānadīpēna ajñānajaṁ tamaḥ nāśayāmi ||11||

Sloka meanings:

tēṣāṁ anukaṁpārtham - to act in accordance with their wishes
ahamēva ātmabhāvasthaḥ - I, dwelling in their mental states
bhāsvatā jñānadīpēna - with lustrous flame of knowledge
ajñānajaṁ tamaḥ nāśayāmi - 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 "maccittā madgataprāṇāḥ," 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.

ślōkamu 12

arjuna uvāca:

paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān |
puruṣaṁ śāśvataṁ divyamādi dēvamajaṁ vibhum ||12||

sa|| bhavān paraṁ brahma paraṁdhāma paramaṁ pavitraṁ tvām śāśvataṁ divyaṁ puruṣaṁ ādidēvaṁ ajaṁ vibhuṁ ||12||

Sloka meanings:

bhavān paraṁ brahma paraṁdhāma - You are the Supreme Brahman, the Supreme abode
paramaṁ pavitraṁ tvām - You are the Supreme sanctifier
śāśvataṁ divyaṁ puruṣaṁ - Eternal Divine Purusha
ādidēvaṁ - the primordial God
ajaṁ vibhuṁ - 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||

ślōkamu 13

ahustvāṁ r̥ṣayassarvē dēvarṣirnāradastathā |
asitō dēvalō vyāsaḥ svayaṁ caiva bravīṣi mē ||13||

sa|| sarvē r̥ṣayaḥ dēvarṣiḥ nāradaḥ asitaḥ dēvalaḥ vyāsaḥ āhuḥ svayaṁ ca tathā ēva mē bravīṣi ||13||

Sloka meanings:

sarvē r̥ṣayaḥ dēvarṣiḥ nāradaḥ - all the sages, and the divine Sage Narada
asitaḥ dēvalaḥ vyāsaḥ āhuḥ - Asita, Devala, and Vyasa say that
svayaṁ ca - You yourself also
tathā ēva mē bravīṣi - 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.

ślōkamu 14

sarvamētadr̥taṁ manyē yanmāṁ vadasi kēśava |
na hi tē bhagavan vyaktiṁ vidurdēvā na dānavāḥ ||14||

sa|| hē kēśavā! yat mām vadasi ētata sarvaṁ r̥tam (satyaṁ) manyē | bhagavan tē vyaktiṁ dēvāḥ na viduḥ | dānavāḥ ca na hi ||14||

Sloka meanings:

yat mām vadasi - whatever you tell me
ētata sarvaṁ r̥tam manyē - I believe all of that as true
bhagavan tē vyaktiṁ - Bhagavan, your true form
dēvāḥ na viduḥ - Devas do not know
dānavāḥ ca na hi (viduḥ) - 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||

ślōkamu 15

svayamēvātmanātmānaṁ vēttha tvaṁ puruṣōttama |
bhūta bhāvana bhūtēśa dēvadēva jagatpatē ||15||

sa|| puruṣōttamā! bhūtabhāvana bhūtēśa dēva dēva jagatpatē tvaṁ ātmānaṁ ātmanā svayaṁ ēva vēttha ||15||

Sloka meanings:

bhūtabhāvana - Creator of Beings
bhūtēśa - Lord of Beings
dēva dēva jagatpatē - God of Gods, Lord of the World
tvaṁ ātmānaṁ - You Yourself
ātmanā svayaṁ ēva vēttha - 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||

ślōkamu 16

vaktumarhasyaśēṣēṇa divyāhyātma vibhūtayaḥ |
yābhirvibhūtibhirlōkānimāṁstvaṁ vyāpya tiṣṭhasi ||16||

sa|| hi yābhiḥ vibhūtiḥ tvaṁ imān lōkān vyāpya tiṣṭasi (tān) divyāḥ vibhūtayaḥ aśēṣēṇa vaktuṁ arhasi ||16||

Sloka meanings:

yābhiḥ vibhūtiḥ - all those manifestations
tvaṁ imān lōkān vyāpya tiṣṭasi -
You exist pervading all these worlds
(tān) divyāḥ vibhūtayaḥ - (those) divine manifestations
aśēṣēṇa vaktuṁ arhasi - 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||

ślōkamu 17

kathaṁ vidyāmahaṁ yōgiṁstvāṁ sadā paricintayan |
kēṣu kēṣu ca bhāvēṣu cintyō'si bhagavanmayā ||17||

sa|| yōgin! ahaṁ sadā kathaṁ paricintayan tvāṁ vidyāṁ? bhagavan kēṣu kēṣu bhāvēṣu ca cintyaḥ asi ||17||

Sloka meanings:

sadā kathaṁ paricintayan - however engrossed in Your meditation
ahaṁ tvāṁ vidyāṁ - (can) I know You
kēṣu kēṣu bhāvēṣu - by what forms
cintyaḥ asi - 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||

ślōkamu 18

vistarēṇātmanō yōgaṁ vibhūtiṁ ca janārdana |
bhūyaṁ kathaya tr̥ptirhi śruṇvatō nāsti mē'mr̥tam ||18||

sa|| hē janārdana! ātmanaḥ yōgaṁ vibhūtiṁ ca vistarēṇa bhūyaḥ kathaya | hi amr̥taṁ śr̥ṇvataḥ mē tr̥ptiḥ nāsti ||18||

Sloka meanings:

ātmanaḥ yōgaṁ vibhūtiṁ - Your Yoga and manifestations
vistarēṇa bhūyaḥ kathaya - tell me again in detail
amr̥taṁ śr̥ṇvataḥ - while hearing nectarlike words
mē tr̥ptiḥ nāsti - 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.

ślōkamu 19

śrī bhagavānuvāca:

hanta tē kathayiṣyāmi divyāḥ ātma vibhūtayaḥ |
prādhānyataḥ kuruśrēṣṭha nāstyantō vistarasya mē ||19||

sa|| kuruśrēṣṭha! hanta divyāḥ ātma vibhūtayaḥ prādhānyataḥ kathayiṣyāmi! himē vistarasya (vibhūti) antaḥ nāsti ||19||

Sloka meanings:

divyāḥ ātma vibhūtayaḥ - My divine manifestations
prādhānyataḥ kathayiṣyāmi - (I) tell them in the order of importance
hi mē vistarasya (vibhūti) - because the detail of these manifestations
antaḥ nāsti - (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, "antaḥ na asti." 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.

ślōkamu 20

ahamātmā guḍākēśa sarvabhūtāśayasthitaḥ |
ahamādiśca madhyaṁ ca bhūtānāmanta ēva ca ||20||

sa|| guḍākēśa! sarvabhūtāśayasthitaḥ ātmā ahaṁ ēva | bhūtānāṁ ādiḥ ca madhyaṁ ca antaḥ ēva ca ahaṁ asmi ||20||

Sloka meanings:

sarvabhūtāśayasthitaḥ ātmā - the Self residing in the hearts of all Beings
ahaṁ ēva - I am that one
bhūtānāṁ ādiḥ ca - origin of all beings
madhyaṁ ca antaḥ ēva ca - the middle and the end too
ahaṁ asmi - 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.

ślōkamu 21

adityānāmahaṁ viṣṇurjyōtiṣāṁ raviraṁśumān |
marīcirmarutāmasmi nakṣatrāṇāṁmahaṁ śaśī ||21||

sa|| aham adityānāṁ viṣṇuḥ | jyōtiṣāṁ aṁśumān raviḥ | marutām marīciḥ | ahaṁ nakṣatrāṇāṁ śaśī ||21||

Sloka meanings:

aham adityānāṁ viṣṇuḥ - among Adityas, I am Vishnu
jyōtiṣāṁ aṁśumān raviḥ - among the luminaries, I am the radiant Sun
marutām marīciḥ - among the Maruts, I am Marichi
ahaṁ nakṣatrāṇāṁ śaśī - 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 Dhāta, Mitra, Aryama, Sakra, Varuṇa, Aṁśu, Bhagu, Vivasvān, Pūṣa, Savita, Tvaṣṭa, and Viṣṇu.
Maruts are a group of seven. They are Avaha, Pravaha, Nivaha, Prāhu, Udvaha, Saṁvaha, and Parivaha (Marichi).

ślōkamu 22

vēdānāṁ sāmavēdō'smi dēvānāmasmi vāsavaḥ |
indriyāṇāṁ manaścāsmi bhūtānāmasmi cētanā ||22||

sa|| vēdānāṁ sāmavēdaḥ asmi | dēvānāṁ vāsavaḥ asmi | indriyāṇāṁ manaḥ ca | bhūtānāṁ cētanā asmi ||22||

Sloka meanings:

vēdānāṁ sāmavēdaḥ asmi – among the Vedas, I am Sama Veda
dēvānāṁ vāsavaḥ asmi - among the Gods, I am Indra
indriyāṇāṁ manaḥ ca - among the senses, I am the mind
bhūtānāṁ cētanā asmi - 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.

ślōkamu 23

rudrāṇāṁ śaṁkaraścāsmi mēruśśikhariṇāmaham |
vusūnāṁ pāvakaścāsmi mēruśśikhariṇāmaham ||23||

sa|| (ahaṁ) rudrāṇāṁ śaṁkaraḥ asmi | yakṣarakṣasām vittēśaḥ | śikhariṇām mēruḥ asmi ||23||

Sloka meanings:

rudrāṇāṁ śaṁkaraḥ asmi - among the Rudras, I am Sankara
yakṣa rakṣasām vittēśaḥ - among the Yakshas, I am Kubera
vasūnāṁ pāvakaḥ ca - among the Vasus, I am purifying fire
śikhariṇām mēruḥ asmi - 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: hara, bahurūpa, tryaṁbaka, aparājita, vr̥ṣā kapi, śaṁbhu (Sankara), kapardi, raivata, mr̥gavyādha, śarva, and kapāli.

Yakshas are a class of demigods who guard the wealth of Kubera. There are eight Vasus according to Vishnu Purana. They are dhara, dhr̥va, sōma, ahu, anila, anala, pratyūṣa, and prabhāsa. The purifying fire is anila.

ślōkamu 24

purōdhasāṁ ca mukhyaṁ māṁ viddhi pārtha br̥haspatim |
sēnānīmahaṁ skandaḥ sarasāmasmi sāgaraḥ ||24||

sa|| hē arjunā! purōdhasāṁ mukhyaṁ br̥haspatiṁ ca mām vidthi | ahaṁ sēnānīnāṁ skandhaḥ | sarasāṁ sāgaraḥ asmi ||24||

Sloka meanings:

purōdhasāṁ mukhyaṁ - foremost among the priests
br̥haspatiṁ ca mām vidthi - know Me as Brihaspati
ahaṁ sēnānīnāṁ skandhaḥ - among the commanders of armies, I am Skandha
sarasāṁ sāgaraḥ asmi - 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||

ślōkamu 25

maharṣīṇāṁ bhr̥gurahaṁ girāmasmyēkamakṣaram |
yajñānāṁ japayajñō'smi sthāvarāṇāṁ himālayaḥ ||25||

sa|| maharṣīṇāṁ ahaṁ bhr̥guḥ asmi | girāṁ ēkaṁ akṣaram asmi | yajñānāṁ japa yajñaḥ asmi | sthāvarāṇāṁ himālayaḥ asmi ||25||

Sloka meanings:

maharṣīṇāṁ bhr̥gurahaṁ - among the great Sages, I am Brighu
girāṁ ēkaṁ akṣaram asmi - among utterances, I am the monosyllable "Om"
yajñānāṁ japa yajñaḥ asmi - among rituals, I am the ritual of Japa
sthāvarāṇāṁ himālayaḥ asmi - 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, "ōmityēkākṣaraṁ brahman vyāharan mām anusmaran" (8.13). Hearing that He is the monosyllable "ōm," we see the importance attached to that sound "ōm." For all the hymns, "ōm" is the souls. It is the essence of the Vedas. In Kathopanishad, Yama teaches Nachiketa the same thought about "ōm."

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.

ślōkamu 26

aśvatthaḥ sarva vr̥kṣaṇāṁ dēvarṣīṇāṁ ca nāradaḥ |
gaṁdharvāṇāṁ citrarathaḥ siddhānāṁ kapilō muniḥ ||26||

sa|| ahaṁ sarvavr̥kṣāṇāṁ aśvatthaḥ dēvarṣīṇāṁ nāradaḥ gaṁdharvāṇāṁ citrarathaḥ siddhānāṁ kapilaḥ muniḥ ||26||

Sloka meanings:

ahaṁ sarvavr̥kṣāṇāṁ aśvatthaḥ - among the trees, I am Asvattha
dēvarṣīṇāṁ nāradaḥ - among divine sages, I am Narada
gaṁdharvāṇāṁ citrarathaḥ - among the Gandharvas, I am Chitraratha
siddhānāṁ kapilaḥ muniḥ - 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.

ślōkamu 27

ucchaiśśravasamaśvānāṁ viddhi māmamr̥tōdbhavam |
irāvataṁ gajēṁdrāṇāṁ narāṇāṁ ca narādhipam ||27||

sa|| aśvānāṁ amr̥tōdbhavam–ucchaiśravasam | gajēṁdrāṇāṁ irāvatam | narāṇāṁ narādhipam māṁ vidthi ||27||

Sloka meanings:

aśvānāṁ - among horses
amr̥tōdbhavam–ucchaiśravasam - I am the Ucchaisrava born along with nectar
gajēṁdrāṇāṁ irāvatam - among lordly elephants I am Airavata
narāṇāṁ - among men
narādhipam māṁ vidthi - 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||

"narādhipam" 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, "narādhipam," is imbued with a part of the Supreme Being.

ślōkamu 28

āyudhānāmahaṁ vajraṁ dhēnūnāmasmi kāmadhuk |
prajanaścāsmi kaṁdarpaḥ sarpāṇāmasmi vāsukiḥ ||28||

sa|| aham āyudhānāṁ vajraṁ dhēnūnāṁ kāmadhuk asmi | prajanaḥ kaṁdarpa ca asmi | sarpāṇāṁ vāsukiḥ asmi ||28||

Sloka meanings:

aham āyudhānāṁ vajraṁ - among weapons, I am the Thunderbolt
dhēnūnāṁ kāmadhuk asmi - among cows, I am Kamadhenu
prajanaḥ kaṁdarpa ca asmi - I am Kandarpa the progenitor
sarpāṇāṁ vāsukiḥ asmi - 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||

ślōkamu 29

anantāścāsmi nāgānāṁ varuṇō yādasāmaham |
pitr̥̄ṇāmaryamā cāsmi yamassaṁyamatāmaham ||29||

sa|| aham nāgānāṁ anantaḥ ca asmi | yādasām varuṇaḥ pitrūṇāṁ aryamāca asmi | ahaṁ saṁyamatāṁ yamaḥ ||29||

Sloka meanings:

aham nāgānāṁ anantaḥ ca asmi - among Nagas, I am Ananta
yādasām varuṇaḥ - among the creatures of the water, I am Varuna
pitrūṇāṁ aryamāca asmi - among the Manes, I am Aryaman
ahaṁ saṁyamatāṁ yamaḥ - 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||

ślōkamu 30

prahlādaścāsmi daityānāṁ kālaḥ kalayatāmaham |
mr̥gāṇāṁ ca mr̥gēndrō'ham vainatēyaśca pakṣiṇām ||30||

sa|| ahaṁ daityānāṁ prahlādaścāsmi | kalayatāṁ kālaḥ mr̥gāṇāṁca mr̥gēṁdraḥ pakṣīṇāṁ vainatēyaḥ ca asmi ||30||

Sloka meanings:

ahaṁ daityānāṁ prahlādaścāsmi - I am Prahlada among demons
kalayatāṁ kālaḥ - among those who keep count, I am Time
mr̥gāṇāṁca mr̥gēṁdraḥ - among animals, I am the Lion
pakṣīṇāṁ vainatēyaḥ ca asmi - 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||

daityānāṁ 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.

ślōkamu 31

pavanaḥ pavatāmasmi rāmaśśastrabhr̥tāmaham |
jhuṣāṇāṁ makaraścāsmi śrōtasāmasmi jāhnavī ||31||

sa|| ahaṁ pavatām pavanaḥ asmi | śastrabhr̥tāṁ rāmaḥ | jhuṣāṇāṁ makaraḥ ca asmi | srōtasāṁ jāhnavī asmi ||31||

Sloka meanings:

ahaṁ pavatām pavanaḥ asmi - I am the wind among purifiers
śastrabhr̥tāṁ rāmaḥ - among bearers of arms, I am Rama
jhuṣāṇāṁ makaraḥ ca asmi - among aquatic creatures, I am the shark
srōtasāṁ jāhnavī asmi - 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.

ślōkamu 32

sargāṇāmādirantaśca madhyaṁ caivāhamarjuna |
adhyātma vidyā vidyānāṁ vādaḥ pravadatāmaham ||32||

sa|| hē arjunā! sargāṇāṁ ādiḥ madhyaṁ ca antaḥ ca ahamēva | vidyānāṁ adhyātmavidyā pravadatāṁ vādaḥ ahaṁ asmi ||32||

Sloka meanings:

sargāṇāṁ ādiḥ antaḥ ca - of the creations, I am the beginning and the end
madhyaṁ ca ahamēva - I am also the middle
vidyānāṁ adhyātmavidyā - among knowledge, I am the Knowledge of the Self
pravadatāṁ vādaḥ ahaṁ asmi - 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).

ślōkamu 33

akṣarāṇāmakārō'smi dvandvaḥ sāmāsikasya ca |
ahamēvākṣayaḥ kālō dhātā'haṁ viśvatō mukhaḥ ||33||

sa|| akṣarāṇāṁ akāraḥ asmi | sāmasikasya ca dvaṁdvaḥ ca | akṣayaḥ kālaḥ ahaṁ ēva ca | viśvatōmukhaḥ dhātā asmi ||33||

Sloka meanings:

akṣarāṇāṁ akāraḥ asmi - among the letters, I am the letter "a"
sāmasikasya ca dvaṁdvaḥ ca - among compounds, I am Dvandva
akṣayaḥ kālaḥ ahaṁ ēva ca - I am also the Time that is imperishable
viśvatōmukhaḥ dhātā asmi - 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||

ślōkamu 34

mr̥tyussarvaharaścāhaṁ udbhavaśca bhaviṣyatām |
kīrtiśśrīrvākya nārīṇāṁ smr̥tirmēdhā dhr̥tiḥ kṣamā ||34||

sa|| sarva haraḥ mr̥tyuḥ ca bhaviṣyatāṁ udbhavaḥ ca haṁ asmi | nārīṇāṁ kīrtiḥ śrīḥ vāk smr̥tiḥ mēdhā dhr̥tiḥ kṣamāca ahamēva ||34||

Sloka meanings:

sarva haraḥ mr̥tyuḥ ca - I am Death, the destroyer of all
bhaviṣyatāṁ udbhavaḥ ca haṁ asmi - of all things that are yet to be, I am the Source of all
nārīṇāṁ kīrtiḥ - of the women
śrīḥ vāk - Fortune, Speech
smr̥tiḥ mēdhā – Memory and Intelligence
dhr̥tiḥ kṣamāca ahamēva - 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||

ślōkamu 35

br̥hatsāma tathā sāmnāṁ gāyatrī chaṁdasāmaham |
māsānāṁ mārgaśīrṣō'haṁ r̥tūnāṁ kuśumākaraḥ ||35||

sa|| tathā ahaṁ sāmnāṁ br̥hatsāma caṁdāsāṁ gāyatri māsānāṁ mārgaśīrṣaḥ r̥tūnāṁ kusumākaraḥ asmi ||35||

Sloka meanings:

tathā ahaṁ sāmnāṁ br̥hatsāma - I am also the Sama-chant br̥hat in Sama Veda
caṁdāsāṁ gāyatri - among the meters, I am Gayathri
māsānāṁ mārgaśīrṣaḥ - among the months, I am Margashirsha
r̥tūnāṁ kusumākaraḥ asmi - r̥tuvulalō - I am Spring among the Seasons

Sloka summary:

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

ślōkamu 36

dyūtaṁ chalayatāmasmi tējastējasvināmaham |
jaya'smi vyavasāyō'smi sattvaṁ sattvavatāmaham ||36||

sa|| ahaṁ chalayatāṁ dyūtaṁ asmi | tējasvināṁ tējaḥ asmi | jayaḥ asmi | vyavasāyaḥ asmi | ahaṁ sattvavatāṁ sattvam asmi ||36||

Sloka meanings:

ahaṁ chalayatāṁ dyūtaṁ asmi - of the fraudulent, I am "gambling"
tējasvināṁ tējaḥ asmi - of the vigorous, I am the vigor
jayaḥ asmi - I am victory
vyavasāyaḥ asmi - I am the effort that is fruitful
ahaṁ sattvavatāṁ sattvam asmi - 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:

"jayaḥ asmi jētr̥̄ṇāṁ | vyavasāyaḥ asmi vyavasāyināṁ | sattvaṁ sattvatāṁ sātvikānāṁ aham."

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."

ślōkamu 37

vr̥ṣṇīnāṁ vāsudēvō'smi pāṇḍavānāṁ dhanaṁjayaḥ |
munīnāmapyahaṁ vyāsaḥ kavīnāmuśanā kaviḥ ||37||

sa|| ahaṁ vr̥ṣṇīnāṁ vāsudēvaḥ | pāṇḍavānāṁ dhanaṁjayaḥ munīnāṁ api vyāsaḥ | kavīnām uśanākaviḥ asmi ||37||

Sloka meanings:

ahaṁ vr̥ṣṇīnāṁ vāsudēvaḥ - among Yadavas, I am Vasudeva's son
pāṇḍavānāṁ dhanaṁjayaḥ - among Pandavas, I am Dhananjaya
munīnāṁ api vyāsaḥ - among sages, I am Vyasa
kavīnām uśanākaviḥ asmi - 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.

ślōkamu 38

daṇḍō damayatāmasmi nītirasmi jigīṣatām |
maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatāmaham ||38||

sa|| ahaṁ damayatāṁ daṇḍaḥ asmi | jigīṣatāṁ nītiḥ asmi | guhyānāṁ maunaṁ asmi | jñānavatāṁ jñānaṁ asmi ||38||

Sloka meanings:

ahaṁ damayatāṁ daṇḍaḥ asmi - of those who chastise, I am the rod
jigīṣatāṁ nītiḥ asmi - of those who seek victory, I am the tactics
guhyānāṁ maunaṁ asmi - of the secrets, I am the silence
jñānavatāṁ jñānaṁ asmi - 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||

ślōkamu 39

yaccāpi sarvabhūtānāṁ bījaṁ tadahamarjuna |
na tadasti vinā yatsyān mayā bhūtaṁ carācaram ||39||

sa|| arjunā! sarvabhūtānāṁ yat bījaṁ tat api ca ahaṁ asmi | carācaraṁ bhūtaṁ yat syāt tat mayā vinā nāsti ||39||

Sloka meanings:

sarvabhūtānāṁ yat bījaṁ - that which is the seed for all beings
tat api ca ahaṁ asmi - I am only that also
carācaraṁ bhūtaṁ yat syāt - the mobile and immobile things which are there
tat mayā vinā nāsti - 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.

ślōkamu 40

nāntō'sti mama divyānāṁ vibhūtināṁ parantapa |
ēṣa tūddēśataḥ prōktō vibhūtērvistarō mayā ||40||

sa|| hē parantapa! mama divyānām vibhūtīnāṁ antaḥ na asti | tu ēṣaḥ vibhūtēḥ vistaraḥ uddēśataḥ mayā prōktaḥ ||40||

Sloka meanings:

mama divyānām vibhūtīnāṁ - My divine manifestations
antaḥ na asti - there is no limit
tu - even then
ēṣaḥ vibhūtēḥ vistaraḥ - this detailing of manifestations
mayā prōktaḥ - has been stated by Me
uddēśataḥ - 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.

ślōkamu 41

yadyadvibhūtimatsattvaṁ śrīmadūrjitamēva vā |
tattadēvāvagacca tvaṁ mamatējō'ṁśa saṁbhavam ||41||

sa|| vibhūtimat śrīmat ūrjitaṁ ēva vā sattvaṁ yat yat tat tat mama tējōṁśa saṁbhavam ēva | (idaṁ) tvaṁ avagaccha ||41||

Sloka meanings:

vibhūtimat - endowed with majesty
śrīmat - endowed with prosperity
ūrjitaṁ ēva vā - endowed with an abundance of vigor
sattvaṁ - that being (prāṇi, vastuvu)
yat yat - whichever
tat tat - all of them
mama tējōṁśa saṁbhavam ēva - part of My power only
(idaṁ) tvaṁ avagaccha - (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.

ślōkamu 42

athavā bahunaitēna kiṁ jñātēna tavārjuna |
viṣṭabhyāhamidaṁ kr̥tsna mēkāṁśēna sthitō jagat ||42||

sa|| arjunā! athavā bahunā ētēna jñātēna tava kim? ahaṁ idaṁ kr̥tsnam jagat ēkāṁśēna viṣṭabhya sthitaḥ ||42||

Sloka meanings:

athavā - on the other hand
bahunā ētēna jñātēna - this manyfold knowledge
tava kim - what is the use for you
idaṁ kr̥tsnam jagat - this entire universe
ahaṁ ēkāṁśēna viṣṭabhya sthitaḥ - 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, "pādō asya viśvābhūtāni," which means, "all beings form only a quarter of His full form."

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē
śrīkr̥ṣṇārjuna saṁvādē vibhūtiyōgōnāma
daśamō'dhyāyaḥ
ōṁ tat sat



|| om tat sat||