Chapter 10 of the Bhagavad Gita is called Vibhuti Yoga, the yoga of the divine glories. Vibhuti means a splendour or a manifestation, something in which a greater power shows itself. The chapter has 42 verses. It follows the teaching on devotion in chapters 7 to 9 and prepares the way for the great vision of chapter 11.
The question behind the chapter is a practical one, and Arjuna asks it himself in verse 17: where, and in what forms, should he look for the divine so that he can keep it in mind? Krishna’s answer is a long poem of examples, each the best of its kind.
How the chapter moves
- Verses 1 to 7: Krishna offers to speak again. He says that neither gods nor sages know his origin, because he is the source of both. All the states of living beings, from understanding and patience to fear and fame, arise from him. Whoever knows this glory truly is joined to him in steady yoga.
- Verses 8 to 11: A short summary of devotion. Those who know that everything comes from him worship with love, speak of him together and find contentment. In return he gives them the understanding by which they come to him, and from inside their own heart he removes the darkness of ignorance with the lamp of knowledge.
- Verses 12 to 18: Arjuna answers. He calls Krishna the highest Brahman and the supreme abode, notes that great sages such as Narada, Asita, Devala and Vyasa say the same, and asks to be told of the divine glories in full.
- Verses 19 to 38: Krishna agrees to name the chief ones, since there is no end to them. He begins with the self in the heart of every being (10.20) and then lists the best of each kind: among gods, stars, mountains, rivers, animals, sounds, months and human qualities.
- Verses 39 to 42: He gathers the list into one statement. The seed of every being is the divine, and nothing could exist without it. The glories have no end, and the whole world is held up by a single part of him.
A few of the glories in the list
The list in verses 21 to 38 is long. This table picks some examples to show how it works. Each line says what Krishna names as the best of its kind.
| Verse | Kind of thing | What is named |
|---|---|---|
| 10.20 | Beings | The self in the heart of every being |
| 10.21 | Lights, stars | The sun, the moon |
| 10.22 | Texts, powers of the person | The Sama Veda, the mind among the senses, consciousness in living beings |
| 10.25 | Sound, offerings, mountains | The syllable Om, the offering of quiet repetition, the Himalaya |
| 10.26 | Trees, sages | The sacred fig, Narada |
| 10.31 | Rivers | The Ganga |
| 10.33 | Letters | The letter A |
| 10.35 | Metres, seasons | The Gayatri metre, spring |
| 10.37 | Sages, poets | Vyasa, Ushanas |
| 10.38 | Secrets, the wise | Silence, wisdom |
Three ideas to hold on to
The divine is the self before it is anything grand. The first glory in the list, in verse 20, is not a mountain or a god. It is the self seated in the heart of every being. Everything after that is an illustration of the same fact.
The list is a way of pointing. The examples are the best in their kind: the finest of the rivers, the clearest of the sounds. A reader who finds the sun more moving than a king is not wrong. The point of the list is to train attention. Wherever something strikes us as excellent, the chapter says, it is a sign of something larger.
Devotion and understanding go together. Verses 8 to 11 say that devotion leads to understanding, and that the understanding is itself given. The teacher, in the image of the lamp, is inside the one who learns.
A note on verse 36
Verse 36 names gambling among the glories, as the strength of cheats. A reader may ask why. The chapter’s claim is that nothing in the world lies outside the divine power, and it gives the strongest case of every kind, including the cunning kind. It is a statement about power and not an approval of gambling.
The text, transliteration and meaning
All 42 verses follow. The speaker is shown on each card, and a verse list below lets you jump to any verse.
भूय एव महाबाहो शृणु मे परमं वचः
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १०.१ ॥
Bhuya eva mahabaho shrinu me paramam vachah
Yat te 'ham priyamanaya vakshyami hitakamyaya
MeaningThe Blessed Lord says: Mighty-armed one, listen once more to my highest teaching. You are dear to me, and I will speak it for your good.
NoteThe chapter opens with Krishna offering to say more, which shows that the earlier chapters have not finished the subject. This chapter is about how the divine can be recognised in the world.
न मे विदुः सुरगणाः प्रभवं न महर्षयः
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥ १०.२ ॥
Na me viduh suraganah prabhavam na maharshayah
Aham adir hi devanam maharshinam cha sarvashah
MeaningNeither the crowds of gods nor the great sages know how I come to be. I am the source of the gods and of the great sages, in every way.
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्
असंमूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥ १०.३ ॥
Yo mam ajam anadim cha vetti lokamaheshvaram
Asammudhah sa martyeshu sarvapapaih pramuchyate
MeaningWhoever knows me as unborn and without beginning, the great lord of the worlds, is clear-minded among mortals and is freed from all wrongs.
NoteThe words aja, unborn, and anadi, without beginning, are the two descriptions the verse relies on. The point is that the source of everything is not itself something that began.
बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ १०.४ ॥
Buddhir jnanam asammohah kshama satyam damah shamah
Sukham duhkham bhavo 'bhavo bhayam chabhayam eva cha
MeaningUnderstanding, knowledge, freedom from confusion, patience, truthfulness, self-control and calm; pleasure and pain, coming into being and passing away, fear and fearlessness too;
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥ १०.५ ॥
Ahimsa samata tushtis tapo danam yasho 'yashah
Bhavanti bhava bhutanam matta eva prithagvidhah
Meaningnon-violence, evenness of mind, contentment, austerity, giving, fame and disgrace: all these different states of living beings arise from me alone.
महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ १०.६ ॥
Maharshayah sapta purve chatvaro manavas tatha
Madbhava manasa jata yesham loka imah prajah
MeaningThe seven great sages of old and the four Manus, born of my mind and sharing my nature, are those from whom all the people of this world descend.
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥ १०.७ ॥
Etam vibhutim yogam cha mama yo vetti tattvatah
So 'vikampena yogena yujyate natra samshayah
MeaningOne who truly knows this glory of mine and my power of yoga becomes joined to me in a steady yoga. There is no doubt about this.
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥ १०.८ ॥
Aham sarvasya prabhavo mattah sarvam pravartate
Iti matva bhajante mam budha bhavasamanvitah
MeaningI am the origin of everything, and everything goes forth from me. Knowing this, the wise worship me, filled with devotion.
NoteTraditional commentators treat verses 8 to 11 as the Gita's short summary of devotion: knowing, loving, speaking about the divine together, and being taught from within.
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ १०.९ ॥
Machchitta madgataprana bodhayantah parasparam
Kathayantash cha mam nityam tushyanti cha ramanti cha
MeaningWith their minds on me and their lives given over to me, they enlighten one another and always speak of me. They are content and they rejoice.
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १०.१० ॥
Tesham satatayuktanam bhajatam pritipurvakam
Dadami buddhiyogam tam yena mam upayanti te
MeaningTo those who are always steady and who worship me with love, I give that discipline of understanding by which they come to me.
तेषामेवानुकम्पार्थमहमज्ञानजं तमः
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ १०.११ ॥
Tesham evanukampartham aham ajnanajam tamah
Nashayamy atmabhavastho jnanadipena bhasvata
MeaningOut of pure compassion for them, I stay within their own heart and destroy the darkness born of ignorance with the shining lamp of knowledge.
NoteThe image of a lamp of knowledge returns often in later Indian teaching. The verse says the teacher is also inside the one who learns.
परं ब्रह्म परं धाम पवित्रं परमं भवान्
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १०.१२ ॥
Param brahma param dhama pavitram paramam bhavan
Purusham shashvatam divyam adidevam ajam vibhum
MeaningArjuna says: You are the highest Brahman, the highest abode, the supreme purifier. You are the eternal divine person, the first God, unborn and all-pervading.
NoteArjuna's reply begins here. He names Krishna with titles from older texts, and in the next verse he says that the great sages said the same.
आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥ १०.१३ ॥
Ahus tvam rishayah sarve devarshir naradas tatha
Asito devalo vyasah svayam chaiva bravishi me
MeaningAll the sages call you this, and so do the divine sage Narada, Asita, Devala and Vyasa. And now you yourself tell me so.
सर्वमेतदृतं मन्ये यन्मां वदसि केशव
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥ १०.१४ ॥
Sarvam etad ritam manye yan mam vadasi keshava
Na hi te bhagavan vyaktim vidur deva na danavah
MeaningKeshava, I take everything you say to me as true. Lord, neither gods nor demons know your manifest form.
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम
भूतभावन भूतेश देवदेव जगत्पते ॥ १०.१५ ॥
Svayam evatmanatmanam vettha tvam purushottama
Bhutabhavana bhutesha devadeva jagatpate
MeaningYou alone know yourself by yourself, supreme person, source of beings, lord of beings, God of gods, master of the world.
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १०.१६ ॥
Vaktum arhasy asheshena divya hy atmavibhutayah
Yabhir vibhutibhir lokan imams tvam vyapya tishthasi
MeaningPlease tell me fully of your divine glories, by which you stand pervading all these worlds.
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १०.१७ ॥
Katham vidyam aham yogims tvam sada parichintayan
Keshu keshu cha bhaveshu chintyo 'si bhagavan maya
MeaningYogi, how may I come to know you if I keep thinking of you at all times? And in which various forms, Lord, should I think of you?
NoteArjuna asks the practical question that drives the rest of the chapter: where in this world can he look so that he does not lose sight of the divine?
विस्तरेणात्मनो योगं विभूतिं च जनार्दन
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥ १०.१८ ॥
Vistarenatmano yogam vibhutim cha janardana
Bhuyah kathaya triptir hi shrinvato nasti me 'mritam
MeaningJanardana, tell me again, in detail, about your yoga and your glory, for I am never satisfied with hearing this nectar.
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १०.१९ ॥
Hanta te kathayishyami divya hy atmavibhutayah
Pradhanyatah kurushreshtha nasty anto vistarasya me
MeaningThe Blessed Lord says: Very well. I will tell you of my divine glories, but only the chief ones, best of the Kurus, because there is no end to their detail.
अहमात्मा गुडाकेश सर्वभूताशयस्थितः
अहमादिश्च मध्यं च भूतानामन्त एव च ॥ १०.२० ॥
Aham atma gudakesha sarvabhutashayasthitah
Aham adish cha madhyam cha bhutanam anta eva cha
MeaningI am the self, Arjuna, seated in the heart of every being. I am the beginning, the middle and the end of beings.
NoteThis is the first of the vibhutis, or glories, and the most important. Before naming any outstanding thing, Krishna says that he is the self inside every living being.
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ १०.२१ ॥
Adityanam aham vishnur jyotisham ravir amshuman
Marichir marutam asmi nakshatranam aham shashi
MeaningAmong the Adityas I am Vishnu. Among lights I am the radiant sun. Among the Maruts I am Marichi. Among the stars I am the moon.
NoteFrom here to verse 38 Krishna lists about forty examples, each the best of its kind. The list is a way of pointing and is not a catalogue of things to worship. The Adityas, Rudras, Vasus and Maruts are groups of gods from the Vedic and Puranic tradition.
वेदानां सामवेदोऽस्मि देवानामस्मि वासवः
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ १०.२२ ॥
Vedanam samavedo 'smi devanam asmi vasavah
Indriyanam manash chasmi bhutanam asmi chetana
MeaningAmong the Vedas I am the Sama Veda. Among the gods I am Indra. Among the senses I am the mind. Among living beings I am consciousness.
रुद्राणां शंकरश्चास्मि वित्तेशो यक्षरक्षसाम्
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥ १०.२३ ॥
Rudranam shankarash chasmi vittesho yaksharakshasam
Vasunam pavakash chasmi meruh shikharinam aham
MeaningAmong the Rudras I am Shankara. Among the yakshas and rakshasas I am Kubera, lord of wealth. Among the Vasus I am Agni, the fire. Among mountains I am Meru.
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्
सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥ १०.२४ ॥
Purodhasam cha mukhyam mam viddhi partha brihaspatim
Senaninam aham skandah sarasam asmi sagarah
MeaningKnow me, Partha, as Brihaspati, chief among household priests. Among generals I am Skanda. Among bodies of water I am the ocean.
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥ १०.२५ ॥
Maharshinam bhrigur aham giram asmy ekam aksharam
Yajnanam japayajno 'smi sthavaranam himalayah
MeaningAmong the great sages I am Bhrigu. Among utterances I am the one syllable, Om. Among sacrifices I am the sacrifice of quiet recitation. Among things that do not move I am the Himalaya.
NoteJapa yajna, the offering of quiet repetition of a name or mantra, is called the best of sacrifices because it needs nothing but attention.
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ १०.२६ ॥
Ashvatthah sarvavrikshanam devarshinam cha naradah
Gandharvanam chitrarathah siddhanam kapilo munih
MeaningAmong all trees I am the ashvattha, the sacred fig. Among divine sages I am Narada. Among the gandharvas I am Chitraratha, and among the perfected ones I am the sage Kapila.
NoteThe ashvattha (Ficus religiosa) is a tree that is still held sacred across India.
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ १०.२७ ॥
Uchchaihshravasam ashvanam viddhi mam amritodbhavam
Airavatam gajendranam naranam cha naradhipam
MeaningKnow me as Uchchaihshravas among horses, born of the churning for nectar. Among the great elephants I am Airavata, and among human beings I am the king.
NoteIn the Puranic story of the churning of the ocean, Uchchaihshravas and Airavata are a divine horse and elephant that came out of the waters.
आयुधानामहं वज्रं धेनूनामस्मि कामधुक्
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥ १०.२८ ॥
Ayudhanam aham vajram dhenunam asmi kamadhuk
Prajanash chasmi kandarpah sarpanam asmi vasukih
MeaningAmong weapons I am the thunderbolt. Among cows I am the wish-granting cow. Among causes of birth I am Kandarpa, the god of desire. Among serpents I am Vasuki.
अनन्तश्चास्मि नागानां वरुणो यादसामहम्
पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥ १०.२९ ॥
Anantash chasmi naganam varuno yadasam aham
Pitrinam aryama chasmi yamah samyamatam aham
MeaningAmong the nagas I am Ananta. Among beings of the water I am Varuna. Among the ancestors I am Aryaman. Among those who restrain I am Yama.
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ १०.३० ॥
Prahladash chasmi daityanam kalah kalayatam aham
Mriganam cha mrigendro 'ham vainateyash cha pakshinam
MeaningAmong the daityas I am Prahlada. Among those who reckon I am Time. Among beasts I am the lion, and among birds I am Garuda, son of Vinata.
पवनः पवतामस्मि रामः शस्त्रभृतामहम्
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ १०.३१ ॥
Pavanah pavatam asmi ramah shastrabhritam aham
Jhashanam makarash chasmi srotasam asmi jahnavi
MeaningAmong purifiers I am the wind. Among bearers of weapons I am Rama. Among fish I am the makara, a great sea creature. Among rivers I am the Ganga, daughter of Jahnu.
NoteCommentators take Rama here to be the hero of the Ramayana, named as the best of those who bear weapons. The verse itself says no more than the name.
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥ १०.३२ ॥
Sarganam adir antash cha madhyam chaivaham arjuna
Adhyatmavidya vidyanam vadah pravadatam aham
MeaningOf creations I am the beginning, the end and also the middle, Arjuna. Among kinds of knowledge I am knowledge of the self. Among arguments I am the honest debate.
अक्षराणामकारोऽस्मि द्वंद्वः सामासिकस्य च
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ १०.३३ ॥
Aksharanam akaro 'smi dvandvah samasikasya cha
Aham evakshayah kalo dhataham vishvatomukhah
MeaningAmong letters I am the letter A. Among compound words I am the pair compound. I am endless Time itself, and I am the Creator whose face looks in every direction.
NoteThe pair compound is dvandva, a kind of Sanskrit compound in which two words are joined as equals, as in mother-and-father. In it both parts keep their full weight.
मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥ १०.३४ ॥
Mrityuh sarvaharash chaham udbhavash cha bhavishyatam
Kirtih shrir vak cha narinam smritir medha dhritih kshama
MeaningI am death that takes everything, and the origin of what is yet to be. Among the qualities spoken of as feminine I am fame, prosperity, speech, memory, intelligence, steadiness and patience.
बृहत्साम तथा साम्नां गायत्री छन्दसामहम्
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥ १०.३५ ॥
Brihatsama tatha samnam gayatri chhandasam aham
Masanam margashirsho 'ham ritunam kusumakarah
MeaningAmong hymns I am the Brihat Sama. Among metres I am the Gayatri. Among months I am Margashirsha. Among seasons I am spring, the maker of flowers.
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ १०.३६ ॥
Dyutam chhalayatam asmi tejas tejasvinam aham
Jayo 'smi vyavasayo 'smi sattvam sattvavatam aham
MeaningAmong cheats I am gambling. I am the brilliance of the brilliant. I am victory, I am resolve, and I am the goodness of the good.
NoteThis verse can surprise a reader. Gambling is named because the claim is that nothing in the world lies outside the divine power, and the list gives the strongest case of every kind, even of a kind of cheating. It is not an approval of gambling.
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः
मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥ १०.३७ ॥
Vrishninam vasudevo 'smi pandavanam dhananjayah
Muninam apy aham vyasah kavinam ushana kavih
MeaningAmong the Vrishnis I am Vasudeva. Among the Pandavas I am Arjuna. Among sages I am Vyasa, and among poets I am the poet Ushanas.
NoteKrishna names himself, Vasudeva, among the Vrishnis, and Arjuna among the Pandavas. The poem places both speakers inside the list.
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ १०.३८ ॥
Dando damayatam asmi nitir asmi jigishatam
Maunam chaivasmi guhyanam jnanam jnanavatam aham
MeaningAmong those who punish I am the rod. Among those who seek victory I am statecraft. Among secrets I am silence, and among the wise I am wisdom.
यच्चापि सर्वभूतानां बीजं तदहमर्जुन
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ १०.३९ ॥
Yach chapi sarvabhutanam bijam tad aham arjuna
Na tad asti vina yat syan maya bhutam characharam
MeaningAnd whatever is the seed of all beings, that too am I, Arjuna. Nothing that moves or does not move could exist without me.
NoteAnother central statement of the chapter. After many examples, one principle is given: the seed of every being is the divine, and nothing could exist apart from it.
नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥ १०.४० ॥
Nanto 'sti mama divyanam vibhutinam parantapa
Esha tuddeshatah prokto vibhuter vistaro maya
MeaningThere is no end to my divine glories, conqueror of foes. What I have said is only a sketch of how far they extend.
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा
तत्तदेवावगच्छ त्वं मम तेजोंशसंभवम् ॥ १०.४१ ॥
Yad yad vibhutimat sattvam shrimad urjitam eva va
Tat tad evavagachchha tvam mama tejomshasambhavam
MeaningWhatever being you find that is glorious, prosperous or full of energy, know that it comes from just a spark of my power.
NoteAfter the long list comes the instruction on how to use it: wherever excellence or energy appears, read it as a sign of something greater.
अथ वा बहुनैतेन किं ज्ञातेन तवार्जुन
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ १०.४२ ॥
Atha va bahunaitena kim jnatena tavarjuna
Vishtabhyaham idam kritsnam ekamshena sthito jagat
MeaningBut what use is it for you to know all this at length, Arjuna? I stand supporting this whole world with a single part of myself.
NoteThe chapter closes with a step back. The picture of one part supporting the whole world prepares the way for chapter 11, where Arjuna asks to see the form for himself.
Chapter summary
Chapter 10 answers the question of where to look. The answer is first inward, to the self in every heart, and then outward, to whatever in the world is brilliant, strong or beautiful. Krishna names the finest of each kind so that Arjuna can recognise the same source in many places.
The chapter also repeats a promise that runs through the middle chapters of the Gita: those who know the divine as the origin of all and worship with love are given the understanding they need, and the ignorance in their own minds is removed from within.
It ends by stepping back. The list is incomplete, since the glories have no end, and a single part of the divine holds up the whole world. In chapter 11 Arjuna asks to see this for himself.
Where the two source texts differ
We compared the critical edition text held at GRETIL with the Sanskrit Wikisource text, verse by verse. All 42 verses are present in both. Differences only in spacing, in the way a nasal sound is written, and in how words are joined are not listed. One verse is flagged:
- Verse 41: the critical edition text prints the word as tejoṃśa and Wikisource prints tejoṃ’śa, with an avagraha sign. Only the way the word is written differs. No word is different, and the meaning is the same.
So 1 of the 42 verses differs on the page, and the difference is in spelling only.
Source of the text on this page. The Sanskrit is the critical edition text of the Bhagavad Gita held at GRETIL, based on the Bhandarkar Oriental Research Institute edition of the Mahabharata, where this chapter is chapter 32 of the Bhishma Parva. It is in Roman script, and we converted it to Devanagari ourselves. We checked every verse against Sanskrit Wikisource. The transliteration is a simple guide to sound and the meanings are our own wording. See the Bhagavad Gita hub for the full note on sources.