Bhagavad Gita-Chapter 10 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 10 All Verses with Meaning and Audio

श्रीभगवानुवाच ।
भूय एव महाबाहो श‍ृणु मे परमं वचः ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १०-१॥

śrībhagavānuvāca
bhūya eva mahābāho śṛṇu me paramaṃ vacaḥ
yatte’haṃ prīyamāṇāya vakṣyāmi hitakāmyayā 10-1

The Blessed Lord said: Again, O mighty-armed, listen to My Supreme word; which I, wishing our welfare, will declare to you, who delight in hearing me.

न मे विदुः सुरगणाः प्रभवं न महर्षयः ।
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥ १०-२॥

na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ
ahamādirhi devānāṃ maharṣīṇāṃ ca sarvaśaḥ 10-2

Neither the hosts of heaven, nor great RISHIS know My origin; for, in every way, I am the source of all the DEVAS and the RISHIS.

यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥ १०-३॥

yo māmajamanādiṃ ca vetti lokamaheśvaram
asammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate 10-3

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

बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः ।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ १०-४॥

buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ
sukhaṃ duḥkhaṃ bhavo’bhāvo bhayaṃ cābhayameva ca 10-4

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

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः ।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥ १०-५॥

ahiṃsā samatā tuṣṭistapo dānaṃ yaśo’yaśaḥ
bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ 10-5

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

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा ।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ १०-६॥

maharṣayaḥ sapta pūrve catvāro manavastathā
madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ 10-6

The seven great RISHIS, the ancient four and also the MANUS, possessed of powers like Me, were born of (My) mind; from them are these creatures in the world (originated and sustained) .

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥ १०-७॥

etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ
so’vikampena yogena yujyate nātra saṃśayaḥ 10-7

He, who in truth knows these manifold manifestations of My being (Macrocosm) , and (this) YOGA -power of Mine (Microcosm) , becomes established in the tremorless -YOGA ; there is no doubt about it.

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥ १०-८॥

ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate
iti matvā bhajante māṃ budhā bhāvasamanvitāḥ 10-8

I am the Source of All; from Me everything evolves; understanding thus, the wise endowed with loving consciousness worship Me.

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ १०-९॥

maccittā madgataprāṇā bodhayantaḥ parasparam
kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca 10-9

With their minds wholly resting in Me, with their senses absorbed in Me, enlightening one another, and ever speaking of Me, they are satisfied and delighted.

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १०-१०॥

teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam
dadāmi buddhiyogaṃ taṃ yena māmupayānti te 10-10

To the ever-steadfast, worshipping Me with love, I give the BUDDHI YOGA by which they come to Me.

तेषामेवानुकम्पार्थमहमज्ञानजं तमः ।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ १०-११॥

teṣāmevānukampārthamahamajñānajaṃ tamaḥ
nāśayāmyātmabhāvastho jñānadīpena bhāsvatā 10-11

Out of mere compassion for them, I, dwelling within their hearts, destroy the darkness born of ignorance by the luminous Lamp-of-Knowledge.

अर्जुन उवाच ।
परं ब्रह्म परं धाम पवित्रं परमं भवान् ।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १०-१२॥

arjuna uvāca
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān
puruṣaṃ śāśvataṃ divyamādidevamajaṃ vibhum 10-12

Arjuna said: You are the Supreme BRAHMAN, the Supreme Abode, the Supreme Purifier, Eternal, Divine PURUSHA, the God of all gods, Unborn, Omnipresent.

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा ।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥ १०-१३॥

āhustvāmṛṣayaḥ sarve devarṣirnāradastathā
asito devalo vyāsaḥ svayaṃ caiva bravīṣi me 10-13

All the RISHIS have thus declared You, as also the DEVA-RISHI Narada, so also Asita, Devala and Vyasa; and now the same You Yourself say to me.

सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥ १०-१४॥

sarvametadṛtaṃ manye yanmāṃ vadasi keśava
na hi te bhagavanvyaktiṃ vidurdevā na dānavāḥ 10-14

I believe all this that You say to me as true, O Keshava; verily, O Blessed Lord, neither the DEVAS nor the DANAVAS know Your manifestation (identity) .

स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।
भूतभावन भूतेश देवदेव जगत्पते ॥ १०-१५॥

svayamevātmanātmānaṃ vettha tvaṃ puruṣottama
bhūtabhāvana bhūteśa devadeva jagatpate 10-15

Verily, You Yourself know Yourself by Yourself, O PURUSHOTTAMA (Supreme PURUSHA) , O Source of beings, O Lord of beings, O God of gods, O Ruler of the world.

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः ।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १०-१६॥

vaktumarhasyaśeṣeṇa divyā hyātmavibhūtayaḥ
yābhirvibhūtibhirlokānimāṃstvaṃ vyāpya tiṣṭhasi 10-16

You should indeed, without reserve, tell me of Your Divine glories by which You exist pervading all these worlds.

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १०-१७॥

kathaṃ vidyāmahaṃ yogiṃstvāṃ sadā paricintayan
keṣu keṣu ca bhāveṣu cintyo’si bhagavanmayā 10-17

How shall I, ever-meditating, know You, O YOGIN? In what aspects or things, O Blessed Lord, are You to be thought of by me?

विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।
भूयः कथय तृप्तिर्हि श‍ृण्वतो नास्ति मेऽमृतम् ॥ १०-१८॥

vistareṇātmano yogaṃ vibhūtiṃ ca janārdana
bhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me’mṛtam 10-18

Tell me again, in detail, O Janardana, of your YOGA -power and Immanent glory; for I do not feel satisfied by hearing your (life-giving and so) nectar-like speech.

श्रीभगवानुवाच ।
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः ।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १०-१९॥

śrībhagavānuvāca
hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ
prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me 10-19

The Blessed Lord said: Alas! Now I will declare to you My Divine glories, immanent, in their prominence; O best of the Kurus, there is no end to the details of My extent.

अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥ १०-२०॥

ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ
ahamādiśca madhyaṃ ca bhūtānāmanta eva ca 10-20

I am the Self, O Gudakesha, seated in the hearts of all beings; I am the Beginning, the Middle and also the End of all beings.

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ १०-२१॥

ādityānāmahaṃ viṣṇurjyotiṣāṃ raviraṃśumān
marīcirmarutāmasmi nakṣatrāṇāmahaṃ śaśī 10-21

Among the (twelve) ADITYAS I am Vishnu; among luminaries, the radiant Sun; I am Marichi among the MARUTS; among asterisms, the moon am I.

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः ।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ १०-२२॥

vedānāṃ sāmavedo’smi devānāmasmi vāsavaḥ
indriyāṇāṃ manaścāsmi bhūtānāmasmi cetanā 10-22

Among the VEDAS, I am the SAMA-VEDA; I am VASAVA among the gods; among the senses I am the mind; and I am the intelligence among living beings.

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् ।
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥ १०-२३॥

rudrāṇāṃ śaṅkaraścāsmi vitteśo yakṣarakṣasām
vasūnāṃ pāvakaścāsmi meruḥ śikhariṇāmaham 10-23

And among the RUDRAS I am Shankara; among the YAKSHAS and RAKSHASAS I am the Lord of wealth (KUBERA) ; among the VASUS I am PAVAKA (AGNI) ; and among the mountains I am the MERU.

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥ १०-२४॥

purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim
senānīnāmahaṃ skandaḥ sarasāmasmi sāgaraḥ 10-24

And among the household priests, O Partha, know Me to be the chief, BRIHASPATI; among generals, I am SKANDA; among lakes, I am the ocean.

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥ १०-२५॥

maharṣīṇāṃ bhṛgurahaṃ girāmasmyekamakṣaram
yajñānāṃ japayajño’smi sthāvarāṇāṃ himālayaḥ 10-25

Among the great RISHIS I am Bhrigu; among words I am the one-syllabled OM ; among sacrifices I am the sacrifice of silent repetition (JAPA-YAJNA) ; among immovable things the Himalayas.

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः ।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ १०-२६॥

aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ
gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ 10-26

Among all trees (I am) the ASHWATTHA -tree; among Divine RISHIS , Narada ; among GANDHARVAS , Chitraratha ; among Perfected ones , the MUNI Kapila .

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् ।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ १०-२७॥

uccaiḥśravasamaśvānāṃ viddhi māmamṛtodbhavam
airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam 10-27

Know Me among horses as UCCHAHI-SHRAVAS, born of AMRITA; among lordly elephants, the AIRAVATA and among men, the King.

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥ १०-२८॥

āyudhānāmahaṃ vajraṃ dhenūnāmasmi kāmadhuk
prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ 10-28

Among weapons, I am the thunderbolt ; among cows I am KAMADHUK ; I am KANDARPA , the cause for offspring; among serpents I am VASUKI.

अनन्तश्चास्मि नागानां वरुणो यादसामहम् ।
पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥ १०-२९॥

anantaścāsmi nāgānāṃ varuṇo yādasāmaham
pitṝṇāmaryamā cāsmi yamaḥ saṃyamatāmaham 10-29

I am ANANTA among NAGAS; I am VARUNA among water deities; I am ARYAMA among the ancestors; and I am YAMA among controllers.

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ १०-३०॥

prahlādaścāsmi daityānāṃ kālaḥ kalayatāmaham
mṛgāṇāṃ ca mṛgendro’haṃ vainateyaśca pakṣiṇām 10-30

I am Prahlada among DAITYAS, Time among reckoners, the Lord-of-beasts (Lion) among animals, and Vainateya (Garuda) among birds.

पवनः पवतामस्मि रामः शस्त्रभृतामहम् ।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ १०-३१॥

pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham
jhaṣāṇāṃ makaraścāsmi srotasāmasmi jāhnavī 10-31

Among purifiers, I am the wind ; among warriors, I am Rama, among fishes, I am the shark ; among rivers, I am the Ganges.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥ १०-३२॥

sargāṇāmādirantaśca madhyaṃ caivāhamarjuna
adhyātmavidyā vidyānāṃ vādaḥ pravadatāmaham 10-32

Among creations, I am the beginning, the middle and also the end, O Arjuna; among sciences I am the Science of the Self and I am the logic in all arguments.

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च ।
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ १०-३३॥

akṣarāṇāmakāro’smi dvandvaḥ sāmāsikasya ca
ahamevākṣayaḥ kālo dhātāhaṃ viśvatomukhaḥ 10-33

Among letters I am the letter ‘A’ ; among all compounds I am the dual (co-ordinates) ; I am verily, the inexhaustible, or the everlasting time; I am the (All-faced) dispenser (of fruits of actions) having faces in all directions.

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् ।
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥ १०-३४॥

mṛtyuḥ sarvaharaścāhamudbhavaśca bhaviṣyatām
kīrtiḥ śrīrvākca nārīṇāṃ smṛtirmedhā dhṛtiḥ kṣamā 10-34

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

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् ।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥ १०-३५॥

bṛhatsāma tathā sāmnāṃ gāyatrī chandasāmaham
māsānāṃ mārgaśīrṣo’hamṛtūnāṃ kusumākaraḥ 10-35

Among hymns also I am the BRIHAT-SAMAN ; among metres GAYATRI am I; among months I am parts of December-January (MARGA-SHIRSHA) ; among seasons I am the flowery-spring.

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ १०-३६॥

dyūtaṃ chalayatāmasmi tejastejasvināmaham
jayo’smi vyavasāyo’smi sattvaṃ sattvavatāmaham 10-36

I am the gambling of the fraudulent; I am the splendour of the splendid; I am victory; I am the industry (in those who are determined) ; I am the goodness in

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः ।
मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥ १०-३७॥

vṛṣṇīnāṃ vāsudevo’smi pāṇḍavānāṃ dhanañjayaḥ
munīnāmapyahaṃ vyāsaḥ kavīnāmuśanā kaviḥ 10-37

Among the VRISHNIS I am VAASUDEVA ; among the PANDAVAS, (I am) DHANANJAYA ; also among the MUNIS I am VYASA ; and among the poets I am USHANA, the great Seer.

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ १०-३८॥

daṇḍo damayatāmasmi nītirasmi jigīṣatām
maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatāmaham 10-38

Among punishers I am the Sceptre ; among those who seek victory, I am Statesmanship ; and also among secrets, I am Silence ; and I am the Knowledge among knowers.

यच्चापि सर्वभूतानां बीजं तदहमर्जुन ।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ १०-३९॥

yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna
na tadasti vinā yatsyānmayā bhūtaṃ carācaram 10-39

And whatsoever is the seed of all beings, that also am I, O Arjuna; there is no being, whether moving, or unmoving, that can exist without Me.

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥ १०-४०॥

nānto’sti mama divyānāṃ vibhūtīnāṃ parantapa
eṣa tūddeśataḥ prokto vibhūtervistaro mayā 10-40

There is no end to My Divine Glories, O Parantapa; but, this is but a brief statement by Me of the particulars of My Divine Glories.

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥ १०-४१॥

yadyadvibhūtimatsattvaṃ śrīmadūrjitameva vā
tattadevāvagaccha tvaṃ mama tejoṃ’śasambhavam 10-41

Whatever it is that is glorious, prosperous or powerful in any being, know that to be a manifestation of a part of My splendour.

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ १०-४२॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
विभूतियोगो नाम दशमोऽध्यायः ॥ १०॥

athavā bahunaitena kiṃ jñātena tavārjuna
viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat 10-42

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
vibhūtiyogo nāma daśamo’dhyāyaḥ 42

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

Description

Bhagavad Gita Chapter 10 Summary

Vibhūti-Yoga – The Divine Glories

Arjuna acknowledges the Supreme nature of the Lord but asks how He can constantly be remembered even as one is perceiving this pluralistic world. In response, the Lord provides a long list of His glorious manifestations in the perceived universe. Lest anyone misunderstand that the Lord is limited to these forms, he concludes by saying that there is, in fact, no end to His glories. Below are the main themes of Chapter 10:

Verses 1 – 3
Introduction and the glory of this knowledge

Verses 4 – 7
Lord’s glory in brief and the benefit of that knowledge

Verses 8 – 11
Virāṭ-devotees and the benefit of such a devotion

Verses 12 – 18
Arjuna’s request for elaboration

Verses 19 – 42
Lord’s glories elaborated

Gita Chapter 10 – Commentary by Swami Paramarthananda

Background

In the previous three chapters, Lord Krishna revealed God as the ma-terial cause of the universe. Since the effect cannot be different from the material cause, it clearly follows that the universe cannot be different from God. Thus the entire universe is the divine manifestation of God. Hence whatever glories we see in the creation belong to the Lord alone. Krishna reveals this idea in this chapter as the culmination of his teaching of Virāṭ (Viśvarūpam).

In the first three verses, Krishna introduces the topic of vibhūti and yoga — vibhūti is the manifestation of Lord and yoga is the power of manifestation. Even great sages cannot talk about the glories of the Lord, because they are finite beings born later. Hence it is the rarest knowledge that is given. One who gains this knowledge will be free from saṃsāra (1 to 3).

In the next four verses, the Lord reveals His glory by pointing out that the entire subtle universe of thoughts as well as the gross universe are born of Him. The seven great sages, the four sages Sanaka etc., and the Manus are all born of the mind of the Lord. One who knows this attains self-knowledge ultimately (4 to 7).

The following four verses deal with the Virāṭ-devotees and the benefits of such a devotion. The devotees accept everything as a gift of God, because God is the source of all. They think about God, speak about God, hear about God — in short they spend their lives revelling in God all the time (8, 9). (Still they are saguṇa-devotees only. They are ignorant of the highest nature of the Lord.) The Lord says that He takes the responsibility of enlightening them. Out of compassion for them, the Lord lights up the lamp of knowledge, remaining in their heart. (The idea is that the Lord will provide them with a guru and the necessary conditions for the knowledge of the highest nature of God.) (10, 11)

In the next seven verses (12 to 18), Arjuna requests Krishna to give the details of His glories (manifestations) which will help him in upāsanā. (Each expression of God in the universe can become a symbol for upāsanā. Later, when see every glory as the expression of God, it becomes the appreciation of Virāṭ. This helps in the expansion of the mind.]

From verse 19th to the end of the chapter, Bhagavān describes His glories. The Lord is careful to add both in the beginning and in the end that it is not an exhaustive list of His glories. They are the important ones. Nobody can exhaust the glories of the Lord (19, 40). Krishna begins the enumeration with the very Self. The best, the closest and the most evident expression of the Lord is the very ‘I’, the consciousness (20). Krishna concludes the list by pointing out that He is the very existence in all beings, because He is the material cause (bījam) of all (39). In short, whatever there is which is glorious, rich or powerful — all of them are the expressions of only a ray of God’s glory (41). In fact it is not that the Lord’s glory is in the world, but the entire world is in the Lord, occupying a part of Him, as it were (42). (The world cannot be a part of the Lord in the real sense of the term, because it is only apparent as the Lord Himself negates it in IX-5.)

Gita 10th Chapter – Main Points

Introduction and the glory of this knowledge: 1 to 3
Lord’s glory in brief and the benefit of that knowledge: 4 to 7
Virāṭ-devotees and the benefit of such a devotion: 8 to 11
Arjuna’s request for elaboration: 12 to 18
Lord’s glories elaborated: 19 to 42

Since the main theme of this chapter is the Lord’s glories, this chapter is called Vibhūti yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 10 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 10 All Verses Easy Chanting with Audio and Meaning, Lyrics