Bhagavadgita !

Chapter 10

Vibhuti Yoga ! Slokas with meanings.

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

||om tat sat||

ಓಂ ಶ್ರೀಕೃಷ್ಣ ಪರಬ್ರಹ್ಮಣೇ ನಮಃ
ಶ್ರೀಮದ್ ಭಗವದ್ಗೀತ
ವಿಭೂತಿ ಯೋಗಃ
ದಶಮ ಅಧ್ಯಾಯಃ

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:

ರಸೋಽಹಮಪ್ಸು ಕೌನ್ತೇಯ ಪ್ರಭಾಸ್ಮಿ ಶಶಿ ಸೂರ್ಯಯೋಃ |
ಪ್ರಣವಃ ಸರ್ವ ವೇದೇಷು ಶಬ್ದಃ ಖೇ ಪೌರುಷಂ ನೃಷು ||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.

ಬೀಜಂ ಮಾಂ ಸರ್ವಭೂತಾನಾಂ ವಿದ್ಧಿ ಪಾರ್ಥ ಸನಾತನಮ್ ||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:

ಮನ್ಮನಾಭವ ಮದ್ಬಕ್ತೋ ಮದ್ಯಾಜೀಮಾಂ ನಮಸ್ಕುರು ||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.

ಶ್ಲೋಕಮು 1

ಶ್ರೀಭಗವಾನುವಾಚ:

ಭೂಯ ಏವ ಮಹಾಬಾಹೋ ಶ್ರುಣುಮೇ ಪರಮಂ ವಚಃ |
ಯತ್ತೇಽಹಂ ಪ್ರೀಯಮಾಣಾಯ ವಕ್ಷ್ಯಾಮಿ ಹಿತಕಾಮ್ಯಯಾ ||1||

ಸ|| ಹೇ ಮಹಾಬಾಹೋ! ಪ್ರೀಯಮಾಣಾಯ ತೇ ಹಿತಕಾಮ್ಯಯಾ ಭೂಯಃ ಏವ ಯತ್ ಪರಮಂ ವಚಃ ಅಹಂ ವಕ್ಷ್ಯಾಮಿ (ತತ್ ವಚಃ) ಶೃಣು ||1||

Sloka meanings:

ಮಹಾಬಾಹೋ - mighty armed one
ಪ್ರೀಯಮಾಣಾಯ - one who takes delight in
ತೇ ಹಿತಕಾಮ್ಯಯಾ – for your welfare
ಭೂಯಃ ಏವ - again
ಯತ್ ಪರಮಂ ವಚಃ ಅಹಂ ವಕ್ಷ್ಯಾಮಿ -
those excellent words which I am going to say
(ತತ್ ವಚಃ) ಶೃಣು - (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.

ಶ್ಲೋಕಮು 2

ನ ಮೇ ವಿದುಃ ಸುರಗಣಾಃ ಪ್ರಭವಂ ನ ಮಹರ್ಷಯಃ |
ಅಹಮಾದಿರ್ಹಿ ದೇವಾನಾಂ ಮಹರ್ಷೀಣಾಂ ಚ ಸರ್ವಶಃ ||2||

ಸ|| ಮೇ ಪ್ರಭವಮ್ ( ಪ್ರಭಾವಂ ಅಪಿ) ಸುರಗಣಾಃ ನ ವಿದುಃ | ಮಹರ್ಷಯಃ ನ | ಅಹಂ ದೇವಾನಾಮ್ ಮಹರ್ಷೀಣಾಂ ಚ ಸರ್ವಶಃ ಆದಿಃ ಹಿ ||2||

Sloka meanings:

ಮೇ ಪ್ರಭವಮ್ ಸುರಗಣಾಃ ನ ವಿದುಃ -
My origin is not known to Gods
ಮಹರ್ಷಯಃ ನ - not sages
ದೇವಾನಾಮ್ ಮಹರ್ಷೀಣಾಂ ಚ ಸರ್ವಶಃ -
for all the Gods and great sages
ಅಹಂ ಆದಿಃ ಹಿ - 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, "ಪ್ರಭವಮ್" means source. Bhagavan says neither the Devas nor the Maharshis know his origin. He being the first one, "ಆದಿಃ ಹಿ," the following people may not know. Incidentally the Nasadiya Sukta, Rigveda, which is about Bhagavan's origin, ends with a similar thought: "ವೇದ ಯದಿ ವಾ ನ ವೇದ," suggesting that maybe even He does not know how He came about.

ಶ್ಲೋಕಮು 3

ಯೋ ಮಾಮಜಮನಾದಿಂ ಚ ವೇತ್ತಿ ಲೋಕಮಹೇಶ್ವರಮ್ |
ಅಸಮ್ಮೂಢಸ್ಯ ಮರ್ತ್ಯೇಷು ಸರ್ವಪಾಪೈಃ ಪ್ರಮುಚ್ಯತೇ ||3||

ಸ|| ಯಃ ಮಾಂ ಅಜಂ ಅನಾದಿಂಚ ಲೋಕಮಹೇಶ್ವರಂ (ಚ) ವೇತ್ತಿ ಸಃ ಮರ್ತ್ಯೇಷು ಅಸಮ್ಮೂಢಃ ಸರ್ವಪಾಪೈಃ ಪ್ರಮುಚ್ಯತೇ ||3||

Sloka meanings:

ಯಃ ಮಾಂ ವೇತ್ತಿ - one who knows Me
ಅಜಂ ಅನಾದಿಂಚ - the One without birth and without beginning
ಲೋಕಮಹೇಶ್ವರಂ (ಚ) ವೇತ್ತಿ - also knows Me as the Lord of the world
ಸಃ ಮರ್ತ್ಯೇಷು ಅಸಮ್ಮೂಢಃ - that one among mortals, the undeluded one
ಸರ್ವಪಾಪೈಃ ಪ್ರಮುಚ್ಯತೇ - 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, "ಸರ್ವಪಾಪೈಃ ಪ್ರಮುಚ್ಯತೇ," 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.

ಶ್ಲೋಕಮು 4

ಬುದ್ಧಿರ್ಜ್ಞಾನಮಸಮ್ಮೋಹಃ ಕ್ಷಮಾ ಸತ್ಯಂ ದಮಶ್ಶಮಃ |
ಸುಖಂ ದುಃಖಂ ಭವೋಽಭಾವೋ ಭಯಂ ಚ ಅಭಯಮೇವಚ ||4||

ಸ|| ಬುದ್ಧಿಃ ಜ್ಞಾನಂ ಅಸಮ್ಮೋಹಃ ಕ್ಷಮಾ ಸತ್ಯಂ ದಮಃ ಶಮಃ ಸುಖಂ ದುಃಖಂ ಭವಃ ಅಭಾವಃ ಭಯಂ ಚ ಅಭಯಂ ಏವ ಚ (ಮತ್ತ ಏವ ಭವನ್ತಿ) ||4||

Sloka meanings:

ಬುದ್ಧಿಃ ಜ್ಞಾನಂ ಅಸಮ್ಮೋಹಃ -
intellect, knowledge, being free of attachments
ಕ್ಷಮಾ ಸತ್ಯಂ ದಮಃ ಶಮಃ -
forgiveness, truth, control of passions, peace of restraint
ಸುಖಂ ದುಃಖಂ ಭವಃ ಅಭಾವಃ -
happiness, sorrow, existence and non-existence
ಭಯಂ ಚ ಅಭಯಮೇವಚ -
fear and fearlessness
(ಮತ್ತ ಏವ ಭವನ್ತಿ) – (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.

ಶ್ಲೋಕಮು 5

ಅಹಿಂಸಾ ಸಮತಾ ತುಷ್ಟಿಃ ತಪೋ ದಾನಂ ಯಶೋಽಯಶಃ |
ಭವನ್ತಿ ಭಾವಾ ಭೂತಾನಾಂ ಮತ್ತಏವ ಪೃಥಗ್ವಿಧಾಃ ||5||

ಸ|| ಅಹಿಂಸಾ ಸಮತಾ ತುಷ್ಟಿಃ ತಪಃ ದಾನಂ ಯಶಃ ಅಯಶಃ ಭೂತಾನಾಂ ಪೃಥಕ್ವಿಧಾಃ (ನಾನಾವಿಥಾಃ) ಭಾವಾಃ ಮತ್ತ ಏವ ಭವನ್ತಿ ||5||

Sloka meanings:

ಅಹಿಂಸಾ ಸಮತಾ ತುಷ್ಟಿಃ - nonviolence, equality and satisfaction
ತಪಃ ದಾನಂ ಯಶಃ ಅಯಶಃ - penance, charity, fame and infamy
ಭೂತಾನಾಂ ಪೃಥಕ್ವಿಧಾಃ (ನಾನಾವಿಥಾಃ) ಭಾವಾಃ -
the different states of living beings
ಮತ್ತ ಏವ ಭವನ್ತಿ -
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 ("ಮತ್ತ ಏವ ಭವನ್ತಿ"), 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.

ಶ್ಲೋಕಮು 6

ಮಹರ್ಷಯಸ್ಸಪ್ತ ಪೂರ್ವೇ ಚತ್ವಾರೋ ಮನವಸ್ತಥಾ |
ಮದ್ಭಾವಾ ಮಾನಸಾ ಜಾತಾ ಯೇಷಾಂ ಲೋಕ ಇಮಾಃ ಪ್ರಜಾಃ ||6||

ಸ|| ಲೋಕೇ ಇಮಾಃ ಪ್ರಜಾಃ ಯೇಷಾಂ (ಸಂತತಿಃ) ಪೂರ್ವೇ ಸಪ್ತ ಮಹರ್ಷಯಃ ತಥಾ ಚತ್ವಾರಃ (ಸನಕಾದಯಃ) ಮನವಃ (ತೇ) ಮದ್ಭಾವಾಃ ಮಾನಸಾ ಜಾತಾಃ ||6||

Sloka meanings:

ಲೋಕೇ ಇಮಾಃ ಪ್ರಜಾಃ - people of this world
ಯೇಷಾಂ (ಸಂತತಿಃ) - of whose progeny they are (those)
ಪೂರ್ವೇ ಸಪ್ತ ಮಹರ್ಷಯಃ - seven great ancient Rishis
ತಥಾ ಚತ್ವಾರಃ ಮನವಃ -
similarly the four Manus
ತೇ ಮದ್ಭಾವಾಃ ಮಾನಸಾ ಜಾತಾಃ -
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.

ಶ್ಲೋಕಮು 7

ಏತಾಂ ವಿಭೂತಿಂ ಯೋಗಂ ಚ ಮಮ ಯೋ ವೇತ್ತಿ ತತ್ತ್ವತಃ |
ಸೋಽವಿಕಮ್ಪೇನ ಯೋಗೇನ ಯುಜ್ಯತೇ ನಾತ್ರ ಸಂಶಯಃ ||7||

ಸ|| ಮಮ ಏತಾಂ ವಿಭೂತಿಂ ಯೋಗಂ ಚ ಯಃ ವೇತ್ತಿ ತತ್ತ್ವತಃ ಸಃ ಅವಿಕಂಪೇನ ಯೋಗೇನ ಯುಜ್ಯತೇ | ಅತ್ರ ಸಂಶಯಃ ನಾಸ್ತಿ ||7||

Sloka meanings:

ಮಮ ಏತಾಂ ವಿಭೂತಿಂ - these manifestations of Mine
ಯೋಗಂ ಚ - Yoga also
ಯಃ ವೇತ್ತಿ ತತ್ತ್ವತಃ - those who know that fully
ಸಃ ಅವಿಕಂಪೇನ ಯೋಗೇನ ಯುಜ್ಯತೇ - they are imbued with unwavering Yoga
ಅತ್ರ ಸಂಶಯಃ ನಾಸ್ತಿ - 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, "ಬೀಜಂ ಮಾಂ ಸರ್ವ ಭೂತಾನಾಂ ವಿದ್ಧಿ ಪಾರ್ಥ ಸನಾತನಮ್" (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 "ಸಮತ್ವ." Developing that attitude enables him to be Yogi vide ("ಸಮತ್ವಂ ಯೋಗಮುಚ್ಯತೇ") (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.

ಶ್ಲೋಕಮು 8

ಅಹಂ ಸರ್ವಸ್ಯ ಪ್ರಭವೋ ಮತ್ತಃ ಸರ್ವಂ ಪ್ರವರ್ತತೇ |
ಇತಿ ಮತ್ವಾ ಭಜನ್ತೇ ಮಾಂ ಬುಧಾ ಭಾವಸಮನ್ವಿತಾಃ ||8||

ಸ|| ಅಹಂ ಸರ್ವಸ್ಯ ಪ್ರಭವಃ | ಮತ್ತಃ ಸರ್ವಂ ಪ್ರವರ್ತತೇ ಇತಿ ಮತ್ವಾ ಬುಧಾಃ ಭಾವ ಸಮನ್ವಿತಾಃ ಮಾಮ್ ಭಜನ್ತೇ ||8||

Sloka meanings:

ಅಹಂ ಸರ್ವಸ್ಯ ಪ್ರಭವಃ - I am the Source of everything
ಮತ್ತಃ ಸರ್ವಂ ಪ್ರವರ್ತತೇ - everything is moving around because of Me
ಇತಿ ಮತ್ವಾ ಬುಧಾಃ - knowing this, the intelligent ones
ಭಾವ ಸಮನ್ವಿತಾಃ - being endowed with the nature of the Truth
ಮಾಮ್ ಭಜನ್ತೇ - 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.

ಶ್ಲೋಕಮು 9

ಮಚ್ಛಿತ್ತಾ ಮದ್ಗತಾಪ್ರಾಣಾ ಬೋಧಯನ್ತಃ ಪರಸ್ಪರಮ್ |
ಕಥಯನ್ತಶ್ಚ ಮಾಂ ನಿತ್ಯಂ ತುಷ್ಯನ್ತಿ ಚ ರಮನ್ತಿ ಚ ||9||

ಸ|| ತೇ ಮಚ್ಚಿತ್ತಾ ಮದ್ಗತಪ್ರಾಣಾಃ ಮಾಮ್ ಪರಸ್ಪರಂ ಬೋಧಯನ್ತಃ ಕಥಯನ್ತಃ ಚ ನಿತ್ಯಂ ತ್ತುಷ್ಯಂತಿ ರಮನ್ತಿ ಚ ||9||

Sloka meanings:

ಮಚ್ಚಿತ್ತಾ - those with minds fixed on Me
ಮದ್ಗತಪ್ರಾಣಾಃ - those who consider their life is meant for my adoration
ಮಾಮ್ ಪರಸ್ಪರಂ ಬೋಧಯನ್ತಃ - enlightening each other about Me
ಕಥಯನ್ತಃ ಚ - talking about Me
ನಿತ್ಯಂ ತುಷ್ಯನ್ತಿ ಚ ರಮನ್ತಿ ಚ -
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.

"ನಿತ್ಯಂ ತುಷ್ಯನ್ತಿ ಚ ರಮನ್ತಿ ಚ" 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.

ಶ್ಲೋಕಮು 10

ತೇಷಾಂ ಸತತಯುಕ್ತಾನಾಂ ಭಜತಾಂ ಪ್ರೀತಿ ಪೂರ್ವಕಮ್ |
ದದಾಮಿ ಬುದ್ಧಿ ಯೋಗಂ ತಂ ಯೇನ ಮಾಮುಪಾಯಾನ್ತಿ ತೇ ||10||

ಸ|| ಸತತಯುಕ್ತಾನಾಂ ಪ್ರೀತಿಪೂರ್ವಕಮ್ (ಮಾಂ) ಭಜತಾಂ ತೇಷಾಂ ಯೇನ ತೇ ಮಾಮ್ ಉಪಯಾನ್ತಿ ತಂ ಬುದ್ಧಿಯೋಗಮ್ ದದಾಮಿ ||10||

Sloka meanings:

ಸತತಯುಕ್ತಾನಾಂ - those who are always devoted to
ಪ್ರೀತಿಪೂರ್ವಕಮ್ ಭಜತಾಂ - worship with love
(without hankering for favors or fame)
ತೇಷಾಂ - for them
ಯೇನ ತೇ ಮಾಮ್ ಉಪಯಾನ್ತಿ - by which (Yoga) they can attain Me
ತಂ ಬುದ್ಧಿಯೋಗಮ್ ದದಾಮಿ - 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.

ಶ್ಲೋಕಮು 11

ತೇಷಾಮೇವಾನುಕಂಪಾರ್ಥ ಮಹಮಜ್ಞಾನಜಂ ತಮಃ |
ನಾಶಯಾಮ್ಯಾತ್ಮಭಾವಸ್ಥೋ ಜ್ಞಾನ ದೀಪೇನ ಭಾಸ್ವತಾ ||11||

ಸ|| ತೇಷಾಂ ಅನುಕಂಪಾರ್ಥಮ್ ಅಹಮೇವ ಆತ್ಮಭಾವಸ್ಥಃ ಭಾಸ್ವತಾ ಜ್ಞಾನದೀಪೇನ ಅಜ್ಞಾನಜಂ ತಮಃ ನಾಶಯಾಮಿ ||11||

Sloka meanings:

ತೇಷಾಂ ಅನುಕಂಪಾರ್ಥಮ್ - to act in accordance with their wishes
ಅಹಮೇವ ಆತ್ಮಭಾವಸ್ಥಃ - I, dwelling in their mental states
ಭಾಸ್ವತಾ ಜ್ಞಾನದೀಪೇನ - with lustrous flame of knowledge
ಅಜ್ಞಾನಜಂ ತಮಃ ನಾಶಯಾಮಿ - 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 "ಮಚ್ಚಿತ್ತಾ ಮದ್ಗತಪ್ರಾಣಾಃ," 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.

ಶ್ಲೋಕಮು 12

ಅರ್ಜುನ ಉವಾಚ:

ಪರಂ ಬ್ರಹ್ಮ ಪರಂ ಧಾಮ ಪವಿತ್ರಂ ಪರಮಂ ಭವಾನ್ |
ಪುರುಷಂ ಶಾಶ್ವತಂ ದಿವ್ಯಮಾದಿ ದೇವಮಜಂ ವಿಭುಮ್ ||12||

ಸ|| ಭವಾನ್ ಪರಂ ಬ್ರಹ್ಮ ಪರಂಧಾಮ ಪರಮಂ ಪವಿತ್ರಂ ತ್ವಾಮ್ ಶಾಶ್ವತಂ ದಿವ್ಯಂ ಪುರುಷಂ ಆದಿದೇವಂ ಅಜಂ ವಿಭುಂ ||12||

Sloka meanings:

ಭವಾನ್ ಪರಂ ಬ್ರಹ್ಮ ಪರಂಧಾಮ - You are the Supreme Brahman, the Supreme abode
ಪರಮಂ ಪವಿತ್ರಂ ತ್ವಾಮ್ - You are the Supreme sanctifier
ಶಾಶ್ವತಂ ದಿವ್ಯಂ ಪುರುಷಂ - Eternal Divine Purusha
ಆದಿದೇವಂ - the primordial God
ಅಜಂ ವಿಭುಂ - 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||

ಶ್ಲೋಕಮು 13

ಅಹುಸ್ತ್ವಾಂ ಋಷಯಸ್ಸರ್ವೇ ದೇವರ್ಷಿರ್ನಾರದಸ್ತಥಾ |
ಅಸಿತೋ ದೇವಲೋ ವ್ಯಾಸಃ ಸ್ವಯಂ ಚೈವ ಬ್ರವೀಷಿ ಮೇ ||13||

ಸ|| ಸರ್ವೇ ಋಷಯಃ ದೇವರ್ಷಿಃ ನಾರದಃ ಅಸಿತಃ ದೇವಲಃ ವ್ಯಾಸಃ ಆಹುಃ ಸ್ವಯಂ ಚ ತಥಾ ಏವ ಮೇ ಬ್ರವೀಷಿ ||13||

Sloka meanings:

ಸರ್ವೇ ಋಷಯಃ ದೇವರ್ಷಿಃ ನಾರದಃ - all the sages, and the divine Sage Narada
ಅಸಿತಃ ದೇವಲಃ ವ್ಯಾಸಃ ಆಹುಃ - Asita, Devala, and Vyasa say that
ಸ್ವಯಂ ಚ - You yourself also
ತಥಾ ಏವ ಮೇ ಬ್ರವೀಷಿ - 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.

ಶ್ಲೋಕಮು 14

ಸರ್ವಮೇತದೃತಂ ಮನ್ಯೇ ಯನ್ಮಾಂ ವದಸಿ ಕೇಶವ |
ನ ಹಿ ತೇ ಭಗವನ್ ವ್ಯಕ್ತಿಂ ವಿದುರ್ದೇವಾ ನ ದಾನವಾಃ ||14||

ಸ|| ಹೇ ಕೇಶವಾ! ಯತ್ ಮಾಮ್ ವದಸಿ ಏತತ ಸರ್ವಂ ಋತಮ್ (ಸತ್ಯಂ) ಮನ್ಯೇ | ಭಗವನ್ ತೇ ವ್ಯಕ್ತಿಂ ದೇವಾಃ ನ ವಿದುಃ | ದಾನವಾಃ ಚ ನ ಹಿ ||14||

Sloka meanings:

ಯತ್ ಮಾಮ್ ವದಸಿ - whatever you tell me
ಏತತ ಸರ್ವಂ ಋತಮ್ ಮನ್ಯೇ - I believe all of that as true
ಭಗವನ್ ತೇ ವ್ಯಕ್ತಿಂ - Bhagavan, your true form
ದೇವಾಃ ನ ವಿದುಃ - Devas do not know
ದಾನವಾಃ ಚ ನ ಹಿ (ವಿದುಃ) - 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||

ಶ್ಲೋಕಮು 15

ಸ್ವಯಮೇವಾತ್ಮನಾತ್ಮಾನಂ ವೇತ್ಥ ತ್ವಂ ಪುರುಷೋತ್ತಮ |
ಭೂತ ಭಾವನ ಭೂತೇಶ ದೇವದೇವ ಜಗತ್ಪತೇ ||15||

ಸ|| ಪುರುಷೋತ್ತಮಾ! ಭೂತಭಾವನ ಭೂತೇಶ ದೇವ ದೇವ ಜಗತ್ಪತೇ ತ್ವಂ ಆತ್ಮಾನಂ ಆತ್ಮನಾ ಸ್ವಯಂ ಏವ ವೇತ್ಥ ||15||

Sloka meanings:

ಭೂತಭಾವನ - Creator of Beings
ಭೂತೇಶ - Lord of Beings
ದೇವ ದೇವ ಜಗತ್ಪತೇ - God of Gods, Lord of the World
ತ್ವಂ ಆತ್ಮಾನಂ - You Yourself
ಆತ್ಮನಾ ಸ್ವಯಂ ಏವ ವೇತ್ಥ - 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||

ಶ್ಲೋಕಮು 16

ವಕ್ತುಮರ್ಹಸ್ಯಶೇಷೇಣ ದಿವ್ಯಾಹ್ಯಾತ್ಮ ವಿಭೂತಯಃ |
ಯಾಭಿರ್ವಿಭೂತಿಭಿರ್ಲೋಕಾನಿಮಾಂಸ್ತ್ವಂ ವ್ಯಾಪ್ಯ ತಿಷ್ಠಸಿ ||16||

ಸ|| ಹಿ ಯಾಭಿಃ ವಿಭೂತಿಃ ತ್ವಂ ಇಮಾನ್ ಲೋಕಾನ್ ವ್ಯಾಪ್ಯ ತಿಷ್ಟಸಿ (ತಾನ್) ದಿವ್ಯಾಃ ವಿಭೂತಯಃ ಅಶೇಷೇಣ ವಕ್ತುಂ ಅರ್ಹಸಿ ||16||

Sloka meanings:

ಯಾಭಿಃ ವಿಭೂತಿಃ - all those manifestations
ತ್ವಂ ಇಮಾನ್ ಲೋಕಾನ್ ವ್ಯಾಪ್ಯ ತಿಷ್ಟಸಿ -
You exist pervading all these worlds
(ತಾನ್) ದಿವ್ಯಾಃ ವಿಭೂತಯಃ - (those) divine manifestations
ಅಶೇಷೇಣ ವಕ್ತುಂ ಅರ್ಹಸಿ - 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||

ಶ್ಲೋಕಮು 17

ಕಥಂ ವಿದ್ಯಾಮಹಂ ಯೋಗಿಂಸ್ತ್ವಾಂ ಸದಾ ಪರಿಚಿನ್ತಯನ್ |
ಕೇಷು ಕೇಷು ಚ ಭಾವೇಷು ಚಿನ್ತ್ಯೋಽಸಿ ಭಗವನ್ಮಯಾ ||17||

ಸ|| ಯೋಗಿನ್! ಅಹಂ ಸದಾ ಕಥಂ ಪರಿಚಿನ್ತಯನ್ ತ್ವಾಂ ವಿದ್ಯಾಂ? ಭಗವನ್ ಕೇಷು ಕೇಷು ಭಾವೇಷು ಚ ಚಿನ್ತ್ಯಃ ಅಸಿ ||17||

Sloka meanings:

ಸದಾ ಕಥಂ ಪರಿಚಿನ್ತಯನ್ - however engrossed in Your meditation
ಅಹಂ ತ್ವಾಂ ವಿದ್ಯಾಂ - (can) I know You
ಕೇಷು ಕೇಷು ಭಾವೇಷು - by what forms
ಚಿನ್ತ್ಯಃ ಅಸಿ - 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||

ಶ್ಲೋಕಮು 18

ವಿಸ್ತರೇಣಾತ್ಮನೋ ಯೋಗಂ ವಿಭೂತಿಂ ಚ ಜನಾರ್ದನ |
ಭೂಯಂ ಕಥಯ ತೃಪ್ತಿರ್ಹಿ ಶ್ರುಣ್ವತೋ ನಾಸ್ತಿ ಮೇಽಮೃತಮ್ ||18||

ಸ|| ಹೇ ಜನಾರ್ದನ! ಆತ್ಮನಃ ಯೋಗಂ ವಿಭೂತಿಂ ಚ ವಿಸ್ತರೇಣ ಭೂಯಃ ಕಥಯ | ಹಿ ಅಮೃತಂ ಶೃಣ್ವತಃ ಮೇ ತೃಪ್ತಿಃ ನಾಸ್ತಿ ||18||

Sloka meanings:

ಆತ್ಮನಃ ಯೋಗಂ ವಿಭೂತಿಂ - Your Yoga and manifestations
ವಿಸ್ತರೇಣ ಭೂಯಃ ಕಥಯ - tell me again in detail
ಅಮೃತಂ ಶೃಣ್ವತಃ - while hearing nectarlike words
ಮೇ ತೃಪ್ತಿಃ ನಾಸ್ತಿ - 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.

ಶ್ಲೋಕಮು 19

ಶ್ರೀ ಭಗವಾನುವಾಚ:

ಹನ್ತ ತೇ ಕಥಯಿಷ್ಯಾಮಿ ದಿವ್ಯಾಃ ಆತ್ಮ ವಿಭೂತಯಃ |
ಪ್ರಾಧಾನ್ಯತಃ ಕುರುಶ್ರೇಷ್ಠ ನಾಸ್ತ್ಯನ್ತೋ ವಿಸ್ತರಸ್ಯ ಮೇ ||19||

ಸ|| ಕುರುಶ್ರೇಷ್ಠ! ಹನ್ತ ದಿವ್ಯಾಃ ಆತ್ಮ ವಿಭೂತಯಃ ಪ್ರಾಧಾನ್ಯತಃ ಕಥಯಿಷ್ಯಾಮಿ! ಹಿಮೇ ವಿಸ್ತರಸ್ಯ (ವಿಭೂತಿ) ಅನ್ತಃ ನಾಸ್ತಿ ||19||

Sloka meanings:

ದಿವ್ಯಾಃ ಆತ್ಮ ವಿಭೂತಯಃ - My divine manifestations
ಪ್ರಾಧಾನ್ಯತಃ ಕಥಯಿಷ್ಯಾಮಿ - (I) tell them in the order of importance
ಹಿ ಮೇ ವಿಸ್ತರಸ್ಯ (ವಿಭೂತಿ) - because the detail of these manifestations
ಅನ್ತಃ ನಾಸ್ತಿ - (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, "ಅನ್ತಃ ನ ಅಸ್ತಿ." 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.

ಶ್ಲೋಕಮು 20

ಅಹಮಾತ್ಮಾ ಗುಡಾಕೇಶ ಸರ್ವಭೂತಾಶಯಸ್ಥಿತಃ |
ಅಹಮಾದಿಶ್ಚ ಮಧ್ಯಂ ಚ ಭೂತಾನಾಮನ್ತ ಏವ ಚ ||20||

ಸ|| ಗುಡಾಕೇಶ! ಸರ್ವಭೂತಾಶಯಸ್ಥಿತಃ ಆತ್ಮಾ ಅಹಂ ಏವ | ಭೂತಾನಾಂ ಆದಿಃ ಚ ಮಧ್ಯಂ ಚ ಅನ್ತಃ ಏವ ಚ ಅಹಂ ಅಸ್ಮಿ ||20||

Sloka meanings:

ಸರ್ವಭೂತಾಶಯಸ್ಥಿತಃ ಆತ್ಮಾ - the Self residing in the hearts of all Beings
ಅಹಂ ಏವ - I am that one
ಭೂತಾನಾಂ ಆದಿಃ ಚ - origin of all beings
ಮಧ್ಯಂ ಚ ಅನ್ತಃ ಏವ ಚ - the middle and the end too
ಅಹಂ ಅಸ್ಮಿ - 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.

ಶ್ಲೋಕಮು 21

ಅದಿತ್ಯಾನಾಮಹಂ ವಿಷ್ಣುರ್ಜ್ಯೋತಿಷಾಂ ರವಿರಂಶುಮಾನ್ |
ಮರೀಚಿರ್ಮರುತಾಮಸ್ಮಿ ನಕ್ಷತ್ರಾಣಾಂಮಹಂ ಶಶೀ ||21||

ಸ|| ಅಹಮ್ ಅದಿತ್ಯಾನಾಂ ವಿಷ್ಣುಃ | ಜ್ಯೋತಿಷಾಂ ಅಂಶುಮಾನ್ ರವಿಃ | ಮರುತಾಮ್ ಮರೀಚಿಃ | ಅಹಂ ನಕ್ಷತ್ರಾಣಾಂ ಶಶೀ ||21||

Sloka meanings:

ಅಹಮ್ ಅದಿತ್ಯಾನಾಂ ವಿಷ್ಣುಃ - among Adityas, I am Vishnu
ಜ್ಯೋತಿಷಾಂ ಅಂಶುಮಾನ್ ರವಿಃ - among the luminaries, I am the radiant Sun
ಮರುತಾಮ್ ಮರೀಚಿಃ - among the Maruts, I am Marichi
ಅಹಂ ನಕ್ಷತ್ರಾಣಾಂ ಶಶೀ - 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 Dhಆta, Mitra, Aryama, Sakra, Varuಣ್a, Aಂಶ್u, Bhagu, Vivasvಆn, Pಊಷ್a, Savita, Tvaಷ್ಟ್a, and Viಷ್ಣ್u.
Maruts are a group of seven. They are Avaha, Pravaha, Nivaha, Prಆhu, Udvaha, Saಂvaha, and Parivaha (Marichi).

ಶ್ಲೋಕಮು 22

ವೇದಾನಾಂ ಸಾಮವೇದೋಽಸ್ಮಿ ದೇವಾನಾಮಸ್ಮಿ ವಾಸವಃ |
ಇನ್ದ್ರಿಯಾಣಾಂ ಮನಶ್ಚಾಸ್ಮಿ ಭೂತಾನಾಮಸ್ಮಿ ಚೇತನಾ ||22||

ಸ|| ವೇದಾನಾಂ ಸಾಮವೇದಃ ಅಸ್ಮಿ | ದೇವಾನಾಂ ವಾಸವಃ ಅಸ್ಮಿ | ಇನ್ದ್ರಿಯಾಣಾಂ ಮನಃ ಚ | ಭೂತಾನಾಂ ಚೇತನಾ ಅಸ್ಮಿ ||22||

Sloka meanings:

ವೇದಾನಾಂ ಸಾಮವೇದಃ ಅಸ್ಮಿ – among the Vedas, I am Sama Veda
ದೇವಾನಾಂ ವಾಸವಃ ಅಸ್ಮಿ - among the Gods, I am Indra
ಇನ್ದ್ರಿಯಾಣಾಂ ಮನಃ ಚ - among the senses, I am the mind
ಭೂತಾನಾಂ ಚೇತನಾ ಅಸ್ಮಿ - 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.

ಶ್ಲೋಕಮು 23

ರುದ್ರಾಣಾಂ ಶಂಕರಶ್ಚಾಸ್ಮಿ ಮೇರುಶ್ಶಿಖರಿಣಾಮಹಮ್ |
ವುಸೂನಾಂ ಪಾವಕಶ್ಚಾಸ್ಮಿ ಮೇರುಶ್ಶಿಖರಿಣಾಮಹಮ್ ||23||

ಸ|| (ಅಹಂ) ರುದ್ರಾಣಾಂ ಶಂಕರಃ ಅಸ್ಮಿ | ಯಕ್ಷರಕ್ಷಸಾಮ್ ವಿತ್ತೇಶಃ | ಶಿಖರಿಣಾಮ್ ಮೇರುಃ ಅಸ್ಮಿ ||23||

Sloka meanings:

ರುದ್ರಾಣಾಂ ಶಂಕರಃ ಅಸ್ಮಿ - among the Rudras, I am Sankara
ಯಕ್ಷ ರಕ್ಷಸಾಮ್ ವಿತ್ತೇಶಃ - among the Yakshas, I am Kubera
ವಸೂನಾಂ ಪಾವಕಃ ಚ - among the Vasus, I am purifying fire
ಶಿಖರಿಣಾಮ್ ಮೇರುಃ ಅಸ್ಮಿ - 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: ಹರ, ಬಹುರೂಪ, ತ್ರ್ಯಂಬಕ, ಅಪರಾಜಿತ, ವೃಷಾ ಕಪಿ, ಶಂಭು (Sankara), ಕಪರ್ದಿ, ರೈವತ, ಮೃಗವ್ಯಾಧ, ಶರ್ವ, and ಕಪಾಲಿ.

Yakshas are a class of demigods who guard the wealth of Kubera. There are eight Vasus according to Vishnu Purana. They are ಧರ, ಧೃವ, ಸೋಮ, ಅಹು, ಅನಿಲ, ಅನಲ, ಪ್ರತ್ಯೂಷ, and ಪ್ರಭಾಸ. The purifying fire is ಅನಿಲ.

ಶ್ಲೋಕಮು 24

ಪುರೋಧಸಾಂ ಚ ಮುಖ್ಯಂ ಮಾಂ ವಿದ್ಧಿ ಪಾರ್ಥ ಬೃಹಸ್ಪತಿಮ್ |
ಸೇನಾನೀಮಹಂ ಸ್ಕನ್ದಃ ಸರಸಾಮಸ್ಮಿ ಸಾಗರಃ ||24||

ಸ|| ಹೇ ಅರ್ಜುನಾ! ಪುರೋಧಸಾಂ ಮುಖ್ಯಂ ಬೃಹಸ್ಪತಿಂ ಚ ಮಾಮ್ ವಿದ್ಥಿ | ಅಹಂ ಸೇನಾನೀನಾಂ ಸ್ಕನ್ಧಃ | ಸರಸಾಂ ಸಾಗರಃ ಅಸ್ಮಿ ||24||

Sloka meanings:

ಪುರೋಧಸಾಂ ಮುಖ್ಯಂ - foremost among the priests
ಬೃಹಸ್ಪತಿಂ ಚ ಮಾಮ್ ವಿದ್ಥಿ - know Me as Brihaspati
ಅಹಂ ಸೇನಾನೀನಾಂ ಸ್ಕನ್ಧಃ - among the commanders of armies, I am Skandha
ಸರಸಾಂ ಸಾಗರಃ ಅಸ್ಮಿ - 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||

ಶ್ಲೋಕಮು 25

ಮಹರ್ಷೀಣಾಂ ಭೃಗುರಹಂ ಗಿರಾಮಸ್ಮ್ಯೇಕಮಕ್ಷರಮ್ |
ಯಜ್ಞಾನಾಂ ಜಪಯಜ್ಞೋಽಸ್ಮಿ ಸ್ಥಾವರಾಣಾಂ ಹಿಮಾಲಯಃ ||25||

ಸ|| ಮಹರ್ಷೀಣಾಂ ಅಹಂ ಭೃಗುಃ ಅಸ್ಮಿ | ಗಿರಾಂ ಏಕಂ ಅಕ್ಷರಮ್ ಅಸ್ಮಿ | ಯಜ್ಞಾನಾಂ ಜಪ ಯಜ್ಞಃ ಅಸ್ಮಿ | ಸ್ಥಾವರಾಣಾಂ ಹಿಮಾಲಯಃ ಅಸ್ಮಿ ||25||

Sloka meanings:

ಮಹರ್ಷೀಣಾಂ ಭೃಗುರಹಂ - among the great Sages, I am Brighu
ಗಿರಾಂ ಏಕಂ ಅಕ್ಷರಮ್ ಅಸ್ಮಿ - among utterances, I am the monosyllable "Om"
ಯಜ್ಞಾನಾಂ ಜಪ ಯಜ್ಞಃ ಅಸ್ಮಿ - among rituals, I am the ritual of Japa
ಸ್ಥಾವರಾಣಾಂ ಹಿಮಾಲಯಃ ಅಸ್ಮಿ - 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, "ಓಮಿತ್ಯೇಕಾಕ್ಷರಂ ಬ್ರಹ್ಮನ್ ವ್ಯಾಹರನ್ ಮಾಮ್ ಅನುಸ್ಮರನ್" (8.13). Hearing that He is the monosyllable "ಓಮ್," we see the importance attached to that sound "ಓಮ್." For all the hymns, "ಓಮ್" is the souls. It is the essence of the Vedas. In Kathopanishad, Yama teaches Nachiketa the same thought about "ಓಮ್."

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.

ಶ್ಲೋಕಮು 26

ಅಶ್ವತ್ಥಃ ಸರ್ವ ವೃಕ್ಷಣಾಂ ದೇವರ್ಷೀಣಾಂ ಚ ನಾರದಃ |
ಗಂಧರ್ವಾಣಾಂ ಚಿತ್ರರಥಃ ಸಿದ್ಧಾನಾಂ ಕಪಿಲೋ ಮುನಿಃ ||26||

ಸ|| ಅಹಂ ಸರ್ವವೃಕ್ಷಾಣಾಂ ಅಶ್ವತ್ಥಃ ದೇವರ್ಷೀಣಾಂ ನಾರದಃ ಗಂಧರ್ವಾಣಾಂ ಚಿತ್ರರಥಃ ಸಿದ್ಧಾನಾಂ ಕಪಿಲಃ ಮುನಿಃ ||26||

Sloka meanings:

ಅಹಂ ಸರ್ವವೃಕ್ಷಾಣಾಂ ಅಶ್ವತ್ಥಃ - among the trees, I am Asvattha
ದೇವರ್ಷೀಣಾಂ ನಾರದಃ - among divine sages, I am Narada
ಗಂಧರ್ವಾಣಾಂ ಚಿತ್ರರಥಃ - among the Gandharvas, I am Chitraratha
ಸಿದ್ಧಾನಾಂ ಕಪಿಲಃ ಮುನಿಃ - 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.

ಶ್ಲೋಕಮು 27

ಉಚ್ಛೈಶ್ಶ್ರವಸಮಶ್ವಾನಾಂ ವಿದ್ಧಿ ಮಾಮಮೃತೋದ್ಭವಮ್ |
ಇರಾವತಂ ಗಜೇಂದ್ರಾಣಾಂ ನರಾಣಾಂ ಚ ನರಾಧಿಪಮ್ ||27||

ಸ|| ಅಶ್ವಾನಾಂ ಅಮೃತೋದ್ಭವಮ್‌ಉಚ್ಛೈಶ್ರವಸಮ್ | ಗಜೇಂದ್ರಾಣಾಂ ಇರಾವತಮ್ | ನರಾಣಾಂ ನರಾಧಿಪಮ್ ಮಾಂ ವಿದ್ಥಿ ||27||

Sloka meanings:

ಅಶ್ವಾನಾಂ - among horses
ಅಮೃತೋದ್ಭವಮ್‌ಉಚ್ಛೈಶ್ರವಸಮ್ - I am the Ucchaisrava born along with nectar
ಗಜೇಂದ್ರಾಣಾಂ ಇರಾವತಮ್ - among lordly elephants I am Airavata
ನರಾಣಾಂ - among men
ನರಾಧಿಪಮ್ ಮಾಂ ವಿದ್ಥಿ - 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||

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

ಶ್ಲೋಕಮು 28

ಆಯುಧಾನಾಮಹಂ ವಜ್ರಂ ಧೇನೂನಾಮಸ್ಮಿ ಕಾಮಧುಕ್ |
ಪ್ರಜನಶ್ಚಾಸ್ಮಿ ಕಂದರ್ಪಃ ಸರ್ಪಾಣಾಮಸ್ಮಿ ವಾಸುಕಿಃ ||28||

ಸ|| ಅಹಮ್ ಆಯುಧಾನಾಂ ವಜ್ರಂ ಧೇನೂನಾಂ ಕಾಮಧುಕ್ ಅಸ್ಮಿ | ಪ್ರಜನಃ ಕಂದರ್ಪ ಚ ಅಸ್ಮಿ | ಸರ್ಪಾಣಾಂ ವಾಸುಕಿಃ ಅಸ್ಮಿ ||28||

Sloka meanings:

ಅಹಮ್ ಆಯುಧಾನಾಂ ವಜ್ರಂ - among weapons, I am the Thunderbolt
ಧೇನೂನಾಂ ಕಾಮಧುಕ್ ಅಸ್ಮಿ - among cows, I am Kamadhenu
ಪ್ರಜನಃ ಕಂದರ್ಪ ಚ ಅಸ್ಮಿ - I am Kandarpa the progenitor
ಸರ್ಪಾಣಾಂ ವಾಸುಕಿಃ ಅಸ್ಮಿ - 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||

ಶ್ಲೋಕಮು 29

ಅನನ್ತಾಶ್ಚಾಸ್ಮಿ ನಾಗಾನಾಂ ವರುಣೋ ಯಾದಸಾಮಹಮ್ |
ಪಿತೄಣಾಮರ್ಯಮಾ ಚಾಸ್ಮಿ ಯಮಸ್ಸಂಯಮತಾಮಹಮ್ ||29||

ಸ|| ಅಹಮ್ ನಾಗಾನಾಂ ಅನನ್ತಃ ಚ ಅಸ್ಮಿ | ಯಾದಸಾಮ್ ವರುಣಃ ಪಿತ್ರೂಣಾಂ ಅರ್ಯಮಾಚ ಅಸ್ಮಿ | ಅಹಂ ಸಂಯಮತಾಂ ಯಮಃ ||29||

Sloka meanings:

ಅಹಮ್ ನಾಗಾನಾಂ ಅನನ್ತಃ ಚ ಅಸ್ಮಿ - among Nagas, I am Ananta
ಯಾದಸಾಮ್ ವರುಣಃ - among the creatures of the water, I am Varuna
ಪಿತ್ರೂಣಾಂ ಅರ್ಯಮಾಚ ಅಸ್ಮಿ - among the Manes, I am Aryaman
ಅಹಂ ಸಂಯಮತಾಂ ಯಮಃ - 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||

ಶ್ಲೋಕಮು 30

ಪ್ರಹ್ಲಾದಶ್ಚಾಸ್ಮಿ ದೈತ್ಯಾನಾಂ ಕಾಲಃ ಕಲಯತಾಮಹಮ್ |
ಮೃಗಾಣಾಂ ಚ ಮೃಗೇನ್ದ್ರೋಽಹಮ್ ವೈನತೇಯಶ್ಚ ಪಕ್ಷಿಣಾಮ್ ||30||

ಸ|| ಅಹಂ ದೈತ್ಯಾನಾಂ ಪ್ರಹ್ಲಾದಶ್ಚಾಸ್ಮಿ | ಕಲಯತಾಂ ಕಾಲಃ ಮೃಗಾಣಾಂಚ ಮೃಗೇಂದ್ರಃ ಪಕ್ಷೀಣಾಂ ವೈನತೇಯಃ ಚ ಅಸ್ಮಿ ||30||

Sloka meanings:

ಅಹಂ ದೈತ್ಯಾನಾಂ ಪ್ರಹ್ಲಾದಶ್ಚಾಸ್ಮಿ - I am Prahlada among demons
ಕಲಯತಾಂ ಕಾಲಃ - among those who keep count, I am Time
ಮೃಗಾಣಾಂಚ ಮೃಗೇಂದ್ರಃ - among animals, I am the Lion
ಪಕ್ಷೀಣಾಂ ವೈನತೇಯಃ ಚ ಅಸ್ಮಿ - 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||

ದೈತ್ಯಾನಾಂ 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.

ಶ್ಲೋಕಮು 31

ಪವನಃ ಪವತಾಮಸ್ಮಿ ರಾಮಶ್ಶಸ್ತ್ರಭೃತಾಮಹಮ್ |
ಝುಷಾಣಾಂ ಮಕರಶ್ಚಾಸ್ಮಿ ಶ್ರೋತಸಾಮಸ್ಮಿ ಜಾಹ್ನವೀ ||31||

ಸ|| ಅಹಂ ಪವತಾಮ್ ಪವನಃ ಅಸ್ಮಿ | ಶಸ್ತ್ರಭೃತಾಂ ರಾಮಃ | ಝುಷಾಣಾಂ ಮಕರಃ ಚ ಅಸ್ಮಿ | ಸ್ರೋತಸಾಂ ಜಾಹ್ನವೀ ಅಸ್ಮಿ ||31||

Sloka meanings:

ಅಹಂ ಪವತಾಮ್ ಪವನಃ ಅಸ್ಮಿ - I am the wind among purifiers
ಶಸ್ತ್ರಭೃತಾಂ ರಾಮಃ - among bearers of arms, I am Rama
ಝುಷಾಣಾಂ ಮಕರಃ ಚ ಅಸ್ಮಿ - among aquatic creatures, I am the shark
ಸ್ರೋತಸಾಂ ಜಾಹ್ನವೀ ಅಸ್ಮಿ - 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.

ಶ್ಲೋಕಮು 32

ಸರ್ಗಾಣಾಮಾದಿರನ್ತಶ್ಚ ಮಧ್ಯಂ ಚೈವಾಹಮರ್ಜುನ |
ಅಧ್ಯಾತ್ಮ ವಿದ್ಯಾ ವಿದ್ಯಾನಾಂ ವಾದಃ ಪ್ರವದತಾಮಹಮ್ ||32||

ಸ|| ಹೇ ಅರ್ಜುನಾ! ಸರ್ಗಾಣಾಂ ಆದಿಃ ಮಧ್ಯಂ ಚ ಅನ್ತಃ ಚ ಅಹಮೇವ | ವಿದ್ಯಾನಾಂ ಅಧ್ಯಾತ್ಮವಿದ್ಯಾ ಪ್ರವದತಾಂ ವಾದಃ ಅಹಂ ಅಸ್ಮಿ ||32||

Sloka meanings:

ಸರ್ಗಾಣಾಂ ಆದಿಃ ಅನ್ತಃ ಚ - of the creations, I am the beginning and the end
ಮಧ್ಯಂ ಚ ಅಹಮೇವ - I am also the middle
ವಿದ್ಯಾನಾಂ ಅಧ್ಯಾತ್ಮವಿದ್ಯಾ - among knowledge, I am the Knowledge of the Self
ಪ್ರವದತಾಂ ವಾದಃ ಅಹಂ ಅಸ್ಮಿ - 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).

ಶ್ಲೋಕಮು 33

ಅಕ್ಷರಾಣಾಮಕಾರೋಽಸ್ಮಿ ದ್ವನ್ದ್ವಃ ಸಾಮಾಸಿಕಸ್ಯ ಚ |
ಅಹಮೇವಾಕ್ಷಯಃ ಕಾಲೋ ಧಾತಾಽಹಂ ವಿಶ್ವತೋ ಮುಖಃ ||33||

ಸ|| ಅಕ್ಷರಾಣಾಂ ಅಕಾರಃ ಅಸ್ಮಿ | ಸಾಮಸಿಕಸ್ಯ ಚ ದ್ವಂದ್ವಃ ಚ | ಅಕ್ಷಯಃ ಕಾಲಃ ಅಹಂ ಏವ ಚ | ವಿಶ್ವತೋಮುಖಃ ಧಾತಾ ಅಸ್ಮಿ ||33||

Sloka meanings:

ಅಕ್ಷರಾಣಾಂ ಅಕಾರಃ ಅಸ್ಮಿ - among the letters, I am the letter "a"
ಸಾಮಸಿಕಸ್ಯ ಚ ದ್ವಂದ್ವಃ ಚ - among compounds, I am Dvandva
ಅಕ್ಷಯಃ ಕಾಲಃ ಅಹಂ ಏವ ಚ - I am also the Time that is imperishable
ವಿಶ್ವತೋಮುಖಃ ಧಾತಾ ಅಸ್ಮಿ - 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||

ಶ್ಲೋಕಮು 34

ಮೃತ್ಯುಸ್ಸರ್ವಹರಶ್ಚಾಹಂ ಉದ್ಭವಶ್ಚ ಭವಿಷ್ಯತಾಮ್ |
ಕೀರ್ತಿಶ್ಶ್ರೀರ್ವಾಕ್ಯ ನಾರೀಣಾಂ ಸ್ಮೃತಿರ್ಮೇಧಾ ಧೃತಿಃ ಕ್ಷಮಾ ||34||

ಸ|| ಸರ್ವ ಹರಃ ಮೃತ್ಯುಃ ಚ ಭವಿಷ್ಯತಾಂ ಉದ್ಭವಃ ಚ ಹಂ ಅಸ್ಮಿ | ನಾರೀಣಾಂ ಕೀರ್ತಿಃ ಶ್ರೀಃ ವಾಕ್ ಸ್ಮೃತಿಃ ಮೇಧಾ ಧೃತಿಃ ಕ್ಷಮಾಚ ಅಹಮೇವ ||34||

Sloka meanings:

ಸರ್ವ ಹರಃ ಮೃತ್ಯುಃ ಚ - I am Death, the destroyer of all
ಭವಿಷ್ಯತಾಂ ಉದ್ಭವಃ ಚ ಹಂ ಅಸ್ಮಿ - of all things that are yet to be, I am the Source of all
ನಾರೀಣಾಂ ಕೀರ್ತಿಃ - of the women
ಶ್ರೀಃ ವಾಕ್ - Fortune, Speech
ಸ್ಮೃತಿಃ ಮೇಧಾ – Memory and Intelligence
ಧೃತಿಃ ಕ್ಷಮಾಚ ಅಹಮೇವ - 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||

ಶ್ಲೋಕಮು 35

ಬೃಹತ್ಸಾಮ ತಥಾ ಸಾಮ್ನಾಂ ಗಾಯತ್ರೀ ಛಂದಸಾಮಹಮ್ |
ಮಾಸಾನಾಂ ಮಾರ್ಗಶೀರ್ಷೋಽಹಂ ಋತೂನಾಂ ಕುಶುಮಾಕರಃ ||35||

ಸ|| ತಥಾ ಅಹಂ ಸಾಮ್ನಾಂ ಬೃಹತ್ಸಾಮ ಚಂದಾಸಾಂ ಗಾಯತ್ರಿ ಮಾಸಾನಾಂ ಮಾರ್ಗಶೀರ್ಷಃ ಋತೂನಾಂ ಕುಸುಮಾಕರಃ ಅಸ್ಮಿ ||35||

Sloka meanings:

ತಥಾ ಅಹಂ ಸಾಮ್ನಾಂ ಬೃಹತ್ಸಾಮ - I am also the Sama-chant bಋhat in Sama Veda
ಚಂದಾಸಾಂ ಗಾಯತ್ರಿ - among the meters, I am Gayathri
ಮಾಸಾನಾಂ ಮಾರ್ಗಶೀರ್ಷಃ - among the months, I am Margashirsha
ಋತೂನಾಂ ಕುಸುಮಾಕರಃ ಅಸ್ಮಿ - ಋತುವುಲಲೋ - I am Spring among the Seasons

Sloka summary:

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

ಶ್ಲೋಕಮು 36

ದ್ಯೂತಂ ಛಲಯತಾಮಸ್ಮಿ ತೇಜಸ್ತೇಜಸ್ವಿನಾಮಹಮ್ |
ಜಯಽಸ್ಮಿ ವ್ಯವಸಾಯೋಽಸ್ಮಿ ಸತ್ತ್ವಂ ಸತ್ತ್ವವತಾಮಹಮ್ ||36||

ಸ|| ಅಹಂ ಛಲಯತಾಂ ದ್ಯೂತಂ ಅಸ್ಮಿ | ತೇಜಸ್ವಿನಾಂ ತೇಜಃ ಅಸ್ಮಿ | ಜಯಃ ಅಸ್ಮಿ | ವ್ಯವಸಾಯಃ ಅಸ್ಮಿ | ಅಹಂ ಸತ್ತ್ವವತಾಂ ಸತ್ತ್ವಮ್ ಅಸ್ಮಿ ||36||

Sloka meanings:

ಅಹಂ ಛಲಯತಾಂ ದ್ಯೂತಂ ಅಸ್ಮಿ - of the fraudulent, I am "gambling"
ತೇಜಸ್ವಿನಾಂ ತೇಜಃ ಅಸ್ಮಿ - of the vigorous, I am the vigor
ಜಯಃ ಅಸ್ಮಿ - I am victory
ವ್ಯವಸಾಯಃ ಅಸ್ಮಿ - I am the effort that is fruitful
ಅಹಂ ಸತ್ತ್ವವತಾಂ ಸತ್ತ್ವಮ್ ಅಸ್ಮಿ - 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:

"ಜಯಃ ಅಸ್ಮಿ ಜೇತೄಣಾಂ | ವ್ಯವಸಾಯಃ ಅಸ್ಮಿ ವ್ಯವಸಾಯಿನಾಂ | ಸತ್ತ್ವಂ ಸತ್ತ್ವತಾಂ ಸಾತ್ವಿಕಾನಾಂ ಅಹಮ್."

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."

ಶ್ಲೋಕಮು 37

ವೃಷ್ಣೀನಾಂ ವಾಸುದೇವೋಽಸ್ಮಿ ಪಾಣ್ಡವಾನಾಂ ಧನಂಜಯಃ |
ಮುನೀನಾಮಪ್ಯಹಂ ವ್ಯಾಸಃ ಕವೀನಾಮುಶನಾ ಕವಿಃ ||37||

ಸ|| ಅಹಂ ವೃಷ್ಣೀನಾಂ ವಾಸುದೇವಃ | ಪಾಣ್ಡವಾನಾಂ ಧನಂಜಯಃ ಮುನೀನಾಂ ಅಪಿ ವ್ಯಾಸಃ | ಕವೀನಾಮ್ ಉಶನಾಕವಿಃ ಅಸ್ಮಿ ||37||

Sloka meanings:

ಅಹಂ ವೃಷ್ಣೀನಾಂ ವಾಸುದೇವಃ - among Yadavas, I am Vasudeva's son
ಪಾಣ್ಡವಾನಾಂ ಧನಂಜಯಃ - among Pandavas, I am Dhananjaya
ಮುನೀನಾಂ ಅಪಿ ವ್ಯಾಸಃ - among sages, I am Vyasa
ಕವೀನಾಮ್ ಉಶನಾಕವಿಃ ಅಸ್ಮಿ - 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.

ಶ್ಲೋಕಮು 38

ದಣ್ಡೋ ದಮಯತಾಮಸ್ಮಿ ನೀತಿರಸ್ಮಿ ಜಿಗೀಷತಾಮ್ |
ಮೌನಂ ಚೈವಾಸ್ಮಿ ಗುಹ್ಯಾನಾಂ ಜ್ಞಾನಂ ಜ್ಞಾನವತಾಮಹಮ್ ||38||

ಸ|| ಅಹಂ ದಮಯತಾಂ ದಣ್ಡಃ ಅಸ್ಮಿ | ಜಿಗೀಷತಾಂ ನೀತಿಃ ಅಸ್ಮಿ | ಗುಹ್ಯಾನಾಂ ಮೌನಂ ಅಸ್ಮಿ | ಜ್ಞಾನವತಾಂ ಜ್ಞಾನಂ ಅಸ್ಮಿ ||38||

Sloka meanings:

ಅಹಂ ದಮಯತಾಂ ದಣ್ಡಃ ಅಸ್ಮಿ - of those who chastise, I am the rod
ಜಿಗೀಷತಾಂ ನೀತಿಃ ಅಸ್ಮಿ - of those who seek victory, I am the tactics
ಗುಹ್ಯಾನಾಂ ಮೌನಂ ಅಸ್ಮಿ - of the secrets, I am the silence
ಜ್ಞಾನವತಾಂ ಜ್ಞಾನಂ ಅಸ್ಮಿ - 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||

ಶ್ಲೋಕಮು 39

ಯಚ್ಚಾಪಿ ಸರ್ವಭೂತಾನಾಂ ಬೀಜಂ ತದಹಮರ್ಜುನ |
ನ ತದಸ್ತಿ ವಿನಾ ಯತ್ಸ್ಯಾನ್ ಮಯಾ ಭೂತಂ ಚರಾಚರಮ್ ||39||

ಸ|| ಅರ್ಜುನಾ! ಸರ್ವಭೂತಾನಾಂ ಯತ್ ಬೀಜಂ ತತ್ ಅಪಿ ಚ ಅಹಂ ಅಸ್ಮಿ | ಚರಾಚರಂ ಭೂತಂ ಯತ್ ಸ್ಯಾತ್ ತತ್ ಮಯಾ ವಿನಾ ನಾಸ್ತಿ ||39||

Sloka meanings:

ಸರ್ವಭೂತಾನಾಂ ಯತ್ ಬೀಜಂ - that which is the seed for all beings
ತತ್ ಅಪಿ ಚ ಅಹಂ ಅಸ್ಮಿ - I am only that also
ಚರಾಚರಂ ಭೂತಂ ಯತ್ ಸ್ಯಾತ್ - the mobile and immobile things which are there
ತತ್ ಮಯಾ ವಿನಾ ನಾಸ್ತಿ - 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.

ಶ್ಲೋಕಮು 40

ನಾನ್ತೋಽಸ್ತಿ ಮಮ ದಿವ್ಯಾನಾಂ ವಿಭೂತಿನಾಂ ಪರನ್ತಪ |
ಏಷ ತೂದ್ದೇಶತಃ ಪ್ರೋಕ್ತೋ ವಿಭೂತೇರ್ವಿಸ್ತರೋ ಮಯಾ ||40||

ಸ|| ಹೇ ಪರನ್ತಪ! ಮಮ ದಿವ್ಯಾನಾಮ್ ವಿಭೂತೀನಾಂ ಅನ್ತಃ ನ ಅಸ್ತಿ | ತು ಏಷಃ ವಿಭೂತೇಃ ವಿಸ್ತರಃ ಉದ್ದೇಶತಃ ಮಯಾ ಪ್ರೋಕ್ತಃ ||40||

Sloka meanings:

ಮಮ ದಿವ್ಯಾನಾಮ್ ವಿಭೂತೀನಾಂ - My divine manifestations
ಅನ್ತಃ ನ ಅಸ್ತಿ - there is no limit
ತು - even then
ಏಷಃ ವಿಭೂತೇಃ ವಿಸ್ತರಃ - this detailing of manifestations
ಮಯಾ ಪ್ರೋಕ್ತಃ - has been stated by Me
ಉದ್ದೇಶತಃ - 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.

ಶ್ಲೋಕಮು 41

ಯದ್ಯದ್ವಿಭೂತಿಮತ್ಸತ್ತ್ವಂ ಶ್ರೀಮದೂರ್ಜಿತಮೇವ ವಾ |
ತತ್ತದೇವಾವಗಚ್ಚ ತ್ವಂ ಮಮತೇಜೋಽಂಶ ಸಂಭವಮ್ ||41||

ಸ|| ವಿಭೂತಿಮತ್ ಶ್ರೀಮತ್ ಊರ್ಜಿತಂ ಏವ ವಾ ಸತ್ತ್ವಂ ಯತ್ ಯತ್ ತತ್ ತತ್ ಮಮ ತೇಜೋಂಶ ಸಂಭವಮ್ ಏವ | (ಇದಂ) ತ್ವಂ ಅವಗಚ್ಛ ||41||

Sloka meanings:

ವಿಭೂತಿಮತ್ - endowed with majesty
ಶ್ರೀಮತ್ - endowed with prosperity
ಊರ್ಜಿತಂ ಏವ ವಾ - endowed with an abundance of vigor
ಸತ್ತ್ವಂ - that being (ಪ್ರಾಣಿ, ವಸ್ತುವು)
ಯತ್ ಯತ್ - whichever
ತತ್ ತತ್ - all of them
ಮಮ ತೇಜೋಂಶ ಸಂಭವಮ್ ಏವ - part of My power only
(ಇದಂ) ತ್ವಂ ಅವಗಚ್ಛ - (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.

ಶ್ಲೋಕಮು 42

ಅಥವಾ ಬಹುನೈತೇನ ಕಿಂ ಜ್ಞಾತೇನ ತವಾರ್ಜುನ |
ವಿಷ್ಟಭ್ಯಾಹಮಿದಂ ಕೃತ್ಸ್ನ ಮೇಕಾಂಶೇನ ಸ್ಥಿತೋ ಜಗತ್ ||42||

ಸ|| ಅರ್ಜುನಾ! ಅಥವಾ ಬಹುನಾ ಏತೇನ ಜ್ಞಾತೇನ ತವ ಕಿಮ್? ಅಹಂ ಇದಂ ಕೃತ್ಸ್ನಮ್ ಜಗತ್ ಏಕಾಂಶೇನ ವಿಷ್ಟಭ್ಯ ಸ್ಥಿತಃ ||42||

Sloka meanings:

ಅಥವಾ - on the other hand
ಬಹುನಾ ಏತೇನ ಜ್ಞಾತೇನ - this manyfold knowledge
ತವ ಕಿಮ್ - what is the use for you
ಇದಂ ಕೃತ್ಸ್ನಮ್ ಜಗತ್ - this entire universe
ಅಹಂ ಏಕಾಂಶೇನ ವಿಷ್ಟಭ್ಯ ಸ್ಥಿತಃ - 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, "ಪಾದೋ ಅಸ್ಯ ವಿಶ್ವಾಭೂತಾನಿ," which means, "all beings form only a quarter of His full form."

ಇತಿ ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾಸೂಪನಿಷತ್ಸು ಬ್ರಹ್ಮವಿದ್ಯಾಯಾಂ ಯೋಗಶಾಸ್ತ್ರೇ
ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನ ಸಂವಾದೇ ವಿಭೂತಿಯೋಗೋನಾಮ
ದಶಮೋಽಧ್ಯಾಯಃ
ಓಂ ತತ್ ಸತ್



|| om tat sat||