Standard Translation Chapter 10

श्रीभगवानुवाच। भूय एव महाबाहो शृणु मे परमं वचः। यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया।

śrī-bhagavān uvāca | bhūya eva mahā-bāho śṛṇu me paramaṃ vacaḥ | yat te 'haṃ prīyamāṇāya vakṣyāmi hita-kāmyayā ||

[10.1] The Lord said: Hear again, O mighty-armed one, my highest word, which I shall speak to you, who delight in it, from a wish for your good.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
bhūyaḥ (भूयः): Again; more (comparative of bahu, or from bhū “becoming more”).
eva (एव): Indeed; just so; alone.
mahā-bāho (महा-बाहो): mahā (“great”) + bāhu (“arm”). Vocative: O great-armed one.
śṛṇu (शृणु): Imperative of śru, “to hear.” Hear!
me (मे): Enclitic of aham: to me / my / of me.
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
vacaḥ (वचः): From vac, “to speak.” A word; speech.
yat (यत्): Which; what (relative neuter). Also “because.”
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
aham (अहम्): Nominative of the first person. I.
prīyamāṇāya (प्रीयमाणाय): To you who are being pleased (prī, present participle).
vakṣyāmi (वक्ष्यामि): Future of vac, “to speak.” I shall speak.
hita-kāmyayā (हित-काम्यया): kāmyā is a wish (kam). From a wish for (your) good.

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

na me viduḥ sura-gaṇāḥ prabhavaṃ na maharṣayaḥ | aham ādir hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ ||

[10.2] Neither the hosts of the gods nor the great ṛṣis know my origin, for I am the beginning of the gods and of the great ṛṣis in every way.

Word make-up

na (न): Not.
me (मे): Enclitic of aham: to me / my / of me.
viduḥ (विदुः): Perfect of vid, “to know.” They know.
sura-gaṇāḥ (सुर-गणाः): Hosts (gaṇa) of shining ones (sura, from svar, “to shine”).
prabhavam (प्रभवम्): Origin; coming-forth (accusative).
na (न): Not.
maharṣayaḥ (महर्षयः): mahā-ṛṣi: great seers.
aham (अहम्): Nominative of the first person. I.
ādiḥ (आदिः): ādi: beginning, first (from at? or ā-dā). The beginning.
hi (हि): For; because.
devānām (देवानाम्): Of the gods.
maharṣīṇām (महर्षीणाम्): Of the great seers.
ca (च): And.
sarvaśaḥ (सर्वशः): In every way.

यो मामजमनादिं च वेत्ति लोकमहेश्वरम्। असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते।

yo mām ajam anādiṃ ca vetti loka-maheśvaram | asammūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate ||

[10.3] Whoever knows me as unborn and without beginning, the great lord of the worlds, is undeluded among mortals and is freed from all evils.

Word make-up

yaḥ (यः): Who; he who (relative).
mām (माम्): Accusative of aham. Me.
ajam (अजम्): a-ja: not born. Unborn.
anādim (अनादिम्): Without beginning (accusative).
ca (च): And.
vetti (वेत्ति): Present of vid, “to know.” He knows.
loka-mahā-īśvaram (लोक-महा-ईश्वरम्): The great lord of the worlds.
asammūḍhaḥ (असम्मूढः): Not deluded together; undeluded.
saḥ (सः): Nominative masculine of tad. He; that one.
martyeṣu (मर्त्येषु): Among those who die (mṛ).
sarva-pāpaiḥ (सर्व-पापैः): From all evils.
pramucyate (प्रमुच्यते): pra-muc. Is fully freed.

बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः। सुखं दुःखं भवोऽभावो भयं चाभयमेव च।

buddhir jñānam asammohaḥ kṣamā satyaṃ damaḥ śamaḥ | sukhaṃ duḥkhaṃ bhavo 'bhāvo bhayaṃ cābhayameva ca ||

[10.4] buddhi, jñāna, freedom from delusion, forbearance, truth, restraint of the senses, quiet of the mind, ease and unease, coming-to-be and not-being, fear and fearlessness,

Word make-up

buddhir (बुद्धिर्): budh, “to wake, to know.” Understanding.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
asammohaḥ (असम्मोहः): The core matches the root as, “to be.” a- (“not”) + sammohaḥ. Here: clarity of thought.
kṣamā (क्षमा): From kṣam, “to endure, to be capable of bearing.” Forbearance.
satyam (सत्यम्): From sat, “being” (as, “to be”). Being-true; what is as it is.
damaḥ (दमः): From dam, “to tame.” Taming (of the sense-powers).
śamaḥ (शमः): From śam, “to be calm, to finish.” Quieting.
sukham (सुखम्): su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.”
duḥkham (दुःखम्): dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha.
bhavaḥ (भवः): Imperative of bhū: “be, become.” Also a noun: coming-to-be.
abhāvaḥ (अभावः): a- (“not”) joined to bhāvaḥ. From bhū, “to be, to come to be.” Coming-to-be; a state of being. Together the form means a + that sense.
abhayam (अभयम्): a- (“not”) + bhaya (bhī, “to fear”). Non-fear.
cābhayameva (चाभयमेव): cābhayameva is used as a grammatical form in this verse.
ca (च): Enclitic particle: “and, also.”

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः। भवन्ति भावा भूतानां मत्त एव पृथग्विधाः।

ahiṃsā samatā tuṣṭis tapo dānaṃ yaśo 'yaśaḥ bhavanti bhāvā bhūtānāṃ matta eva pṛthag-vidhāḥ ||

[10.5] ahiṃsā, evenness, contentment, tapas, dāna, fame and ill-fame — these various bhāvas of beings come from me alone.

Word make-up

ahiṃsā (अहिंसा): a- (“not”) + hiṃsā (from han, “to strike”). Non-striking.
samatā (समता): sam- (“together”) joined to atā. From idam/a-tas: “hence, therefore.” Together the form means sam + that sense.
tuṣṭis (तुष्टिस्): tuṣṭis is used as a grammatical form in this verse.
tapaḥ (तपः): From tap, “to heat, to burn.” Heat; the heating of oneself (austerity as inner heat, not grim duty).
dānam (दानम्): From dā, “to give.” Giving; the gift.
ayaśaḥ (अयशः): a- (“not”) + yaśaḥ. Here: infamy.
'yaśaḥ (ऽयशः): 'yaśaḥ is used as a grammatical form in this verse.
bhavanti (भवन्ति): The core matches the root an, “to breathe.” Here: become.
bhāvāḥ (भावाः): From bhū: coming-to-be; a state.
bhūtānām (भूतानाम्): Inflected from bhūta. Past participle of bhū: “what has come to be; a being.”
mattaḥ (मत्तः): Ablative of asmad: from me.
eva (एव): Particle of restriction or emphasis: “only, just, indeed.”
pṛthag-vidhāḥ (पृथग्-विधाः): Compound. pṛthag: pṛthag is used as a grammatical form in this verse. vidhāḥ: The core matches the root vid, “to know / to find.” vi- (“apart, asunder”) + dhāḥ.

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा। मद्भावा मानसा जाता येषां लोक इमाः प्रजाः।

maharṣayaḥ sapta pūrve catvāro manavas tathā | mad-bhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ ||

[10.6] The seven great ṛṣis of old, and the four Manus likewise, were born from my mind, of my bhāva; from them come these creatures of the world.

Word make-up

mahā-ṛṣayaḥ (महा-ऋषयः): The great seers.
sapta (सप्त): Seven.
pūrve (पूर्वे): The former; of old.
catvāraḥ (चत्वारः): Four.
manavaḥ (मनवः): Manus: from man, “to think”; the archetypal humans/lawgivers.
tathā (तथा): In that way; likewise (tad + thā).
mat-bhāvāḥ (मत्-भावाः): Sharing my being; of my coming-to-be.
mānasāḥ (मानसाः): Of the mind (manas); mental-born.
jātāḥ (जाताः): Born (jan).
yeṣām (येषाम्): Of whom.
loke (लोके): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
imāḥ (इमाः): These (feminine).
prajāḥ (प्रजाः): Offspring; creatures (pra-jan).

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

etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ | so 'vikampena yogena yujyate nātra saṃśayaḥ ||

[10.7] Whoever knows in truth this vibhūti of mine and this yoga is joined to unshaken yoga; of this there is no doubt.

Word make-up

etām (एताम्): This (feminine accusative).
vibhūtim (विभूतिम्): Majesty (accusative).
yogam (योगम्): From yuj. Yoking; joining; yoga.
ca (च): And.
mama (मम): Genitive of aham. My; of me.
yaḥ (यः): Who; he who (relative).
vetti (वेत्ति): Present of vid, “to know.” He knows.
tattvataḥ (तत्त्वतः): tad, “that” + -tva. The that-ness of a thing. Not a thin “truth.”
saḥ (सः): Nominative masculine of tad. He; that one.
avikampena (अविकम्पेन): Without trembling (a-vi-kamp). Unshaken.
yogena (योगेन): By joining.
yujyate (युज्यते): yuj, “to yoke, to join.” Is joined.
na atra (न अत्र): Not here.
saṃśayaḥ (संशयः): sam-śī: to lie together (in two minds). Doubt.

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

ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate | iti matvā bhajante māṃ budhā bhāva-samanvitāḥ ||

[10.8] I am the source of all; from me all comes forth. Knowing this, the wise, filled with bhāva, worship me.

Word make-up

aham (अहम्): Nominative of the first person. I.
sarvasya (सर्वस्य): Of all.
prabhavaḥ (प्रभवः): pra-bhū. Coming-forth; source.
mattaḥ (मत्तः): From me (ablative of aham, -tas).
sarvam (सर्वम्): All; the whole.
pravartate (प्रवर्तते): pra-vṛt, “to turn forth.” Comes forth; proceeds.
iti (इति): Thus; the close of a quoted thought.
matvā (मत्वा): Gerund of man, “to think.” Having thought.
bhajante (भजन्ते): bhaj, “to share, to partake, to turn toward.” They worship; they partake of.
mām (माम्): Accusative of aham. Me.
budhāḥ (बुधाः): The awakened (budh). The wise.
bhāva-samanvitāḥ (भाव-समन्विताः): Followed together by bhāva: filled with feeling/being.

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्। कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च।

mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam | kathayantaś ca māṃ nityaṃ tuṣyanti ca ramanti ca ||

[10.9] With minds on me, their prāṇa gone to me, they enlighten one another and speak of me always; they are content and they take delight.

Word make-up

mat-cittāḥ (मत्-चित्ताः): Whose thoughts are on me.
mat-gata-prāṇāḥ (मत्-गत-प्राणाः): Whose breaths have gone to me.
bodhayantaḥ (बोधयन्तः): Causative of budh, “to wake, to know.” Making one another awake.
parasparam (परस्परम्): para-sparam: other-to-other. One another.
kathayantaḥ (कथयन्तः): Telling; speaking of.
ca (च): And.
mām (माम्): Accusative of aham. Me.
nityam (नित्यम्): Always; constantly (nitya, “inward, own, perpetual”).
tuṣyanti (तुष्यन्ति): tuṣ, “to be content.” They are content.
ca (च): And.
ramanti (रमन्ति): ram, “to delight, to rest.” They take delight.
ca (च): And.

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्। ददामि बुद्धियोगं तं येन मामुपयान्ति ते।

teṣāṃ satata-yuktānāṃ bhajatāṃ prīti-pūrvakam | dadāmi buddhi-yogaṃ taṃ yena mām upayānti te ||

[10.10] To those who are ever joined to me, who worship with love, I give that buddhi-yoga by which they come to me.

Word make-up

teṣām (तेषाम्): In them.
satata-yuktānām (सतत-युक्तानाम्): Of those ever joined.
bhajatām (भजताम्): Of those who partake / worship.
prīti-pūrvakam (प्रीति-पूर्वकम्): Having love in front; with love first.
dadāmi (ददामि): Present of dā, “to give.” I give.
buddhi-yogam (बुद्धि-योगम्): The joining of understanding (buddhi + yoga).
tam (तम्): Accusative masculine of tad. Him; that.
yena (येन): By which.
mām (माम्): Accusative of aham. Me.
upayānti (उपयान्ति): upa-yā. They go toward; they come.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.

तेषामेवानुकम्पार्थमहमज्ञानजं तमः। नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता।

teṣām evānukampārtham aham ajñāna-jaṃ tamaḥ | nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā ||

[10.11] Out of compassion for them alone, I, standing in the being of the ātman, destroy the darkness born of ignorance with the shining lamp of jñāna.

Word make-up

teṣām (तेषाम्): In them.
eva (एव): Indeed; just so; alone.
anukampā-artham (अनुकम्पा-अर्थम्): For the aim of compassion (anu-kamp, “to tremble along with”).
aham (अहम्): Nominative of the first person. I.
ajñāna-jam (अज्ञान-जम्): Born (jan) of not-knowing.
tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.
nāśayāmi (नाशयामि): Causative of naś, “to perish.” I destroy.
ātma-bhāva-sthaḥ (आत्म-भाव-स्थः): Standing in the self’s coming-to-be.
jñāna-dīpena (ज्ञान-दीपेन): With the lamp (dīp, “to shine”) of knowing.
bhāsvatā (भास्वता): From bhās, “to shine.” With the shining one.

अर्जुन उवाच। परं ब्रह्म परं धाम पवित्रं परमं भवान्। पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम्।

arjuna uvāca | paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān | puruṣaṃ śāśvataṃ divyam ādi-devam ajaṃ vibhum ||

[10.12] Arjuna said: You are the highest brahman, the highest dhāma, the purifying, the highest. They name you the lasting divine puruṣa, the first shining-one, unborn, all-pervading.

Word make-up

arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
param (परम्): para, “beyond, further.” The higher; the furthest.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
param (परम्): para, “beyond, further.” The higher; the furthest.
dhāma (धाम): dhāman: from dhā, “to place.” A placing; an abode; splendour.
pavitram (पवित्रम्): from pū, “to purify.” A purifier.
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
bhavān (भवान्): Honourific “you,” from bhavat, “the being one.”
puruṣam (पुरुषम्): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
śāśvatam (शाश्वतम्): from śaśvat, “ever, continually.” Everlasting; what goes on and on.
divyam (दिव्यम्): From div, “to shine.” Of the shining realm; divine.
ādi-devam (आदि-देवम्): The first shining one.
ajam (अजम्): a-ja: not born. Unborn.
vibhum (विभुम्): vi-bhū, “to become widely.” The all-pervading one.

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा। असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे।

āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā | asito devalo vyāsaḥ svayaṃ caiva bravīṣi me ||

[10.13] All the ṛṣis declare you so — the divine ṛṣi Nārada likewise, Asita, Devala, and Vyāsa — and you yourself also tell it to me.

Word make-up

āhus (आहुस्): Perfect of ah: “they have said.”
tvām (त्वाम्): Accusative. You.
ṛṣayaḥ (ऋषयः): From ṛṣ, “to rush, to see.” The seers.
sarve (सर्वे): All (masculine plural).
devarṣir (देवर्षिर्): deva + ṛṣi: a shining seer; a divine ṛṣi. Sandhi form of devarṣiḥ.
nāradas (नारदस्): Nārada: a divine seer. Often derived as nāra (“knowledge, water of men”) + da (“giver”). Sandhi form of nāradaḥ.
tathā (तथा): In that way; likewise (tad + thā).
asitaḥ (असितः): Asita: “not bound” or “dark” (a-sita). A seer.
devalaḥ (देवलः): Devala: a seer; the name from deva, “shining one.”
vyāsaḥ (व्यासः): Vyāsa: vi-as, “to throw apart, to arrange.” The arranger of the Veda; Kṛṣṇa Dvaipāyana.
svayam (स्वयम्): By oneself; of oneself.
caiva (चैव): ca + eva: and indeed; and also.
bravīṣi (ब्रवीषि): Present of brū, “to speak.” You tell; you say.
me (मे): Enclitic of aham: to me / my / of me.

सर्वमेतदृतं मन्ये यन्मां वदसि केशव। न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः।

sarvam etad ṛtaṃ manye yan māṃ vadasi keśava | na hi te bhagavan vyaktiṃ vidur devā na dānavāḥ ||

[10.14] I hold all this to be true, Keśava, which you tell me. Neither the gods nor the dānavas know your manifestation, O Blessed One.

Word make-up

sarvam (सर्वम्): All; the whole.
etat (एतत्): This (near).
ṛtam (ऋतम्): ṛta: the fitted, the true course (from ṛ, “to go”). True.
manye (मन्ये): man, “to think.” I hold; I think.
yat (यत्): Which; what (relative neuter). Also “because.”
mām (माम्): Accusative of aham. Me.
vadasi (वदसि): Present of vad, “to speak.” You speak.
keśava (केशव): Keśava: the one with fine hair (keśa), or slayer of Keśin. Address to Kṛṣṇa.
na hi (न हि): For not.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
bhagavan (भगवन्): Vocative of bhagavat: one who has bhaga (share, majesty), from bhaj. O Blessed One.
vyaktim (व्यक्तिम्): Manifestation (accusative).
viduḥ (विदुः): Perfect of vid, “to know.” They know.
devāḥ (देवाः): The shining ones; gods.
na (न): Not.
dānavāḥ (दानवाः): Dānavas: offspring of Danu.

स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम। भूतभावन भूतेश देवदेव जगत्पते।

svayam evātmanātmānaṃ vettha tvaṃ puruṣottama | bhūta-bhāvana bhūteśa deva-deva jagat-pate ||

[10.15] You yourself know the ātman by the ātman, O Puruṣottama, maker of beings, lord of beings, god of gods, master of jagat.

Word make-up

svayam (स्वयम्): By oneself; of oneself.
eva (एव): Indeed; just so; alone.
ātmanā (आत्मना): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
vettha (वेत्थ): Perfect of vid, “to know.” You know.
tvam (त्वम्): Nominative of the second person. You.
puruṣa-uttama (पुरुष-उत्तम): puruṣa + uttama (“highest”). O highest Puruṣa.
bhūta-bhāvana (भूत-भावन): bhūta (“what has become”) + bhāvana (“causing to be,” from bhū). O maker of beings.
bhūta-īśa (भूत-ईश): O lord of beings.
deva-deva (देव-देव): O shining-one of shining-ones; god of gods.
jagat-pate (जगत्-पते): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. This world is named by that going. Not a separate word for “world.” + pati, “master.” Vocative: O master of that which keeps going.

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः। याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि।

vaktum arhasy aśeṣeṇa divyā hy ātma-vibhūtayaḥ | yābhir vibhūtibhir lokān imāṃs tvaṃ vyāpya tiṣṭhasi ||

[10.16] You ought to tell without remainder the divine vibhūtis of your ātman, by which you stand pervading these worlds.

Word make-up

vaktum (वक्तुम्): Infinitive of vac, “to speak.” To speak; to tell.
arhasi (अर्हसि): arh, “to be worthy, to ought.” You ought.
aśeṣeṇa (अशेषेण): Without remainder (a-śeṣa). Entirely.
divyāḥ (दिव्याः): Divine.
hi (हि): For; because.
ātma-vibhūtayaḥ (आत्म-विभूतयः): One’s own majesties.
yābhiḥ (याभिः): By which (feminine).
vibhūtibhiḥ (विभूतिभिः): By majesties.
lokān (लोकान्): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
imān (इमान्): These (accusative).
tvam (त्वम्): Nominative of the second person. You.
vyāpya (व्याप्य): Having pervaded.
tiṣṭhasi (तिष्ठसि): You stand.

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्। केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया।

kathaṃ vidyām ahaṃ yogiṃs tvāṃ sadā paricintayan | keṣu keṣu ca bhāveṣu cintyo 'si bhagavan mayā ||

[10.17] How am I to know you, O yogī, as I think of you always? And in what states of being are you to be thought of by me, O Blessed One?

Word make-up

katham (कथम्): How.
vidyām (विद्याम्): I would know (optative of vid), or knowledge (accusative of vidyā).
aham (अहम्): Nominative of the first person. I.
yogin (योगिन्): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
tvām (त्वाम्): Accusative. You.
sadā (सदा): Always (sa-dā, “on every day”).
paricintayan (परिचिन्तयन्): Thinking around (pari-cint).
keṣu keṣu (केषु केषु): In which and which.
ca (च): And.
bhāveṣu (भावेषु): In states of being.
cintyaḥ (चिन्त्यः): To be thought (cint gerundive).
asi (असि): Present of as, “to be.” You are.
bhagavan (भगवन्): Vocative of bhagavat: one who has bhaga (share, majesty), from bhaj. O Blessed One.
mayā (मया): Instrumental of aham. By me.

विस्तरेणात्मनो योगं विभूतिं च जनार्दन। भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्।

vistareṇātmano yogaṃ vibhūtiṃ ca janārdana | bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me 'mṛtam ||

[10.18] Tell again at length, Janārdana, the yoga of your ātman and the vibhūti. For as I hear this nectar, I have no satiety.

Word make-up

vistareṇa (विस्तरेण): At length.
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
yogam (योगम्): From yuj. Yoking; joining; yoga.
vibhūtim (विभूतिम्): Majesty (accusative).
ca (च): And.
janārdana (जनार्दन): jana (“people”) + ardana (“driving, stirring”). O stirrer of men: Kṛṣṇa.
bhūyaḥ (भूयः): Again; more (comparative of bahu, or from bhū “becoming more”).
kathaya (कथय): Causative of kath, “to tell.” Tell!
tṛptiḥ (तृप्तिः): From tṛp, “to be sated.” Satiety.
hi (हि): For; because.
śṛṇvataḥ (शृण्वतः): Of one hearing (śru).
na asti (न अस्ति): There is not.
me (मे): Enclitic of aham: to me / my / of me.
amṛtam (अमृतम्): a- (“not”) + mṛ, “to die.” Deathlessness. Not thin “nectar.”

श्रीभगवानुवाच। हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः। प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे।

śrī-bhagavān uvāca | hanta te kathayiṣyāmi divyā hy ātma-vibhūtayaḥ | prādhānyataḥ kuru-śreṣṭha nāsty anto vistarasya me ||

[10.19] The Lord said: Yes — I shall tell you the divine vibhūtis of my ātman, chiefly, O best of the Kurus; there is no end to my extent.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
hanta (हन्त): Come; well then.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
kathayiṣyāmi (कथयिष्यामि): I shall tell.
divyāḥ (दिव्याः): Divine.
hi (हि): For; because.
ātma-vibhūtayaḥ (आत्म-विभूतयः): One’s own majesties.
prādhānyataḥ (प्राधान्यतः): According to predominance (pradhāna). Chiefly.
kuru-śreṣṭha (कुरु-श्रेष्ठ): O best of the Kurus.
na asti (न अस्ति): There is not.
antaḥ (अन्तः): anta: end, border.
vistarasya (विस्तरस्य): Of the extent.
me (मे): Enclitic of aham: to me / my / of me.

अहमात्मा गुडाकेश सर्वभूताशयस्थितः। अहमादिश्च मध्यं च भूतानामन्त एव च।

aham ātmā guḍākeśa sarva-bhūtāśaya-sthitaḥ | aham ādiś ca madhyaṃ ca bhūtānām anta eva ca ||

[10.20] I am the ātman, Guḍākeśa, seated in the heart of all beings. I am the beginning, the middle, and the end of beings as well.

Word make-up

aham (अहम्): Nominative of the first person. I.
ātmā (आत्मा): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
guḍākeśa (गुडाकेश): Guḍāka is sleep; īśa is lord. O lord of sleep: Arjuna, who has conquered sleep.
sarva-bhūta-āśaya-sthitaḥ (सर्व-भूत-आशय-स्थितः): Standing in the resting-place of all beings.
aham (अहम्): Nominative of the first person. I.
ādiḥ (आदिः): ādi: beginning, first (from at? or ā-dā). The beginning.
ca (च): And.
madhyam (मध्यम्): madhya: the middle.
ca (च): And.
bhūtānām (भूतानाम्): Of beings.
antaḥ (अन्तः): anta: end, border.
eva ca (एव च): And also; as well.

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्। मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी।

ādityānām ahaṃ viṣṇur jyotiṣāṃ ravir aṃśumān | marīcir marutām asmi nakṣatrāṇām ahaṃ śaśī ||

[10.21] Among the Ādityas I am Viṣṇu; among lights, the rayed sun. I am Marīci among the Maruts; among the nakṣatras I am the moon.

Word make-up

ādityānām (आदित्यानाम्): Of the Ādityas: offspring of Aditi, “the unbound.”
aham (अहम्): Nominative of the first person. I.
viṣṇuḥ (विष्णुः): Viṣṇu: from viś, “to enter, to pervade.” The all-pervading one.
jyotiṣām (ज्योतिषाम्): Of lights (jyotis, from dyut, “to shine”).
raviḥ (रविः): Ravi: the sun; from ru, “to roar, to shine.”
aṃśumān (अंशुमान्): Possessing rays (aṃśu).
marīciḥ (मरीचिः): Marīci: a ray of light; also a seer.
marutām (मरुताम्): Of the Maruts: storm-winds, from mar, “to shine” or associated with marut, wind.
asmi (अस्मि): Present of as, “to be.” I am.
nakṣatrāṇām (नक्षत्राणाम्): Of the nakṣatras: night-rulers, lunar mansions (nakta + tra).
aham (अहम्): Nominative of the first person. I.
śaśī (शशी): The hare-one: the moon (śaśin).

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः। इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना।

vedānāṃ sāma-vedo 'smi devānām asmi vāsavaḥ | indriyāṇāṃ manaś cāsmi bhūtānām asmi cetanā ||

[10.22] Among the Vedas I am the Sāmaveda; among the gods I am Vāsava. Among the senses I am the manas; in beings I am cetanā.

Word make-up

vedānām (वेदानाम्): Of the Vedas.
sāma-vedaḥ (साम-वेदः): sāman (song, from so/sā) + veda (vid, “to know”). The Veda of chants.
asmi (अस्मि): Present of as, “to be.” I am.
devānām (देवानाम्): Of the gods.
asmi (अस्मि): Present of as, “to be.” I am.
vāsavaḥ (वासवः): Vāsava: of the Vasus; Indra.
indriyāṇām (इन्द्रियाणाम्): Of the sense-powers.
manaḥ (मनः): manas: from man, “to think.” The mind as thinking-organ.
ca asmi (च अस्मि): And I am.
bhūtānām (भूतानाम्): Of beings.
asmi (अस्मि): Present of as, “to be.” I am.
cetanā (चेतना): From cit. Awareness.

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्। वसूनां पावकश्चास्मि मेरुः शिखरिणामहम्।

rudrāṇāṃ śaṅkaraś cāsmi vitteśo yakṣa-rakṣasām | vasūnāṃ pāvakaś cāsmi meruḥ śikhariṇām aham ||

[10.23] Among the Rudras I am Śaṅkara; among yakṣas and rākṣasas I am the lord of wealth. Among the Vasus I am Pāvaka; among peaks I am Meru.

Word make-up

rudrāṇām (रुद्राणाम्): Of the Rudras: from rud, “to howl,” or ru, “to roar.” Storm-gods; Śiva’s host.
śaṅkaraḥ (शङ्करः): Śaṅkara: śam (“welfare”) + kṛ (“to make”). Maker of weal; Śiva.
ca asmi (च अस्मि): And I am.
vitta-īśaḥ (वित्त-ईशः): Lord of acquired wealth (vitta, from vid, “to find”). Kubera.
yakṣa-rakṣasām (यक्ष-रक्षसाम्): Of yakṣas (from yajṣ/yakṣ, “to appear, to flash”) and rākṣasas (rakṣ, “to guard,” then “harmers”).
vasūnām (वसूनाम्): Of the Vasus.
pāvakaḥ (पावकः): Pāvaka: from pū, “to purify.” The purifying fire; Agni.
ca asmi (च अस्मि): And I am.
meruḥ (मेरुः): Meru: the cosmic mountain, the world’s axis.
śikhariṇām (शिखरिणाम्): Of peaked ones (śikhara, peak).
aham (अहम्): Nominative of the first person. I.

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्। सेनानीनामहं स्कन्दः सरसामस्मि सागरः।

purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim | senānīnām ahaṃ skandaḥ sarasām asmi sāgaraḥ ||

[10.24] Know me, Pārtha, as Bṛhaspati, chief among household priests. Among army-leaders I am Skanda; among waters I am the ocean.

Word make-up

purodhasām (पुरोधसाम्): Of those set in front (purohita/purodhas): household priests.
ca (च): And.
mukhyam (मुख्यम्): From mukha, “face, front.” Chief; foremost.
mām (माम्): Accusative of aham. Me.
viddhi (विद्धि): Imperative of vid, “to know.” Know!
pārtha (पार्थ): Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
bṛhaspatim (बृहस्पतिम्): Bṛhaspati: bṛhat (“vast”) + pati (“lord”). Lord of sacred speech; priest of the gods.
senānīnām (सेनानीनाम्): Of army-leaders (senā-nī, “army-leader”).
aham (अहम्): Nominative of the first person. I.
skandaḥ (स्कन्दः): Skanda: from skand, “to leap.” The war-god Kārttikeya.
sarasām (सरसाम्): Of lakes/waters (saras, from sṛ, “to flow”).
asmi (अस्मि): Present of as, “to be.” I am.
sāgaraḥ (सागरः): sāgara: ocean (sa-agara, with poison, from the churning; or a proper name become common).

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्। यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः।

maharṣīṇāṃ bhṛgur ahaṃ girām asmy ekam akṣaram | yajñānāṃ japa-yajño 'smi sthāvarāṇāṃ himālayaḥ ||

[10.25] Among the great ṛṣis I am Bhṛgu; among utterances I am the one akṣara. Among yajñas I am japa-yajña; among things that stand I am the Himālaya.

Word make-up

mahā-ṛṣīṇām (महा-ऋषीणाम्): mahā (“great”) + ṛṣi (“seer”). Of the great seers.
bhṛguḥ (भृगुः): Bhṛgu: a seer; the name is linked to bhṛjj, “to roast, to burn.”
aham (अहम्): Nominative of the first person. I.
girām (गिराम्): Genitive plural of gir/gīr, “voice” (gṛ, “to sound”). Of utterances.
asmi (अस्मि): Present of as, “to be.” I am.
ekam (एकम्): One; the one.
akṣaram (अक्षरम्): a- (“not”) + kṣara (from kṣar, “to flow, to perish”). That which does not perish. Not merely “undying.” A syllable is also called akṣara: a unit that does not perish.
yajñānām (यज्ञानाम्): From yaj, “to offer.” Of offerings.
japa-yajñaḥ (जप-यज्ञः): The offering that is japa: muttered recitation as yajña.
asmi (अस्मि): Present of as, “to be.” I am.
sthāvarāṇām (स्थावराणाम्): Of things that stand (sthā). The unmoving.
himālayaḥ (हिमालयः): hima (“snow, frost”) + ālaya (“dwelling”). The abode of snow.

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः। गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः।

aśvatthaḥ sarva-vṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ | gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ ||

[10.26] Among all trees I am the aśvattha; among divine ṛṣis, Nārada. Among gandharvas, Citraratha; among the siddhas, Kapila the muni.

Word make-up

aśvatthaḥ (अश्वत्थः): aśva-ttha: “under which horses stand,” or the fig whose fruit horses eat. The peepal tree.
sarva-vṛkṣāṇām (सर्व-वृक्षाणाम्): Of all trees.
deva-ṛṣīṇām (देव-ऋषीणाम्): Of shining seers.
ca (च): And.
nāradaḥ (नारदः): Nārada: a divine seer. Often derived as nāra (“knowledge, water of men”) + da (“giver”).
gandharvāṇām (गन्धर्वाणाम्): Of the gandharvas: sky-musicians; gandha is scent, the fragrant ones.
citrarathaḥ (चित्ररथः): Citra-ratha: of the bright chariot. King of gandharvas.
siddhānām (सिद्धानाम्): Of the perfected (sidh).
kapilaḥ (कपिलः): Kapila: tawny, reddish-brown. The seer of Sāṅkhya.
muniḥ (मुनिः): muni: the silent thinker (man, “to think,” or mū, “to be silent”).

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्। ऐरावतं गजेन्द्राणां नराणां च नराधिपम्।

uccaiḥśravasam aśvānāṃ viddhi mām amṛtodbhavam | airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam ||

[10.27] Among horses know me as Uccaiḥśravas, born of the amṛta; among lordly elephants, Airāvata; and among men, the lord of men.

Word make-up

uccaiḥśravasam (उच्चैःश्रवसम्): Uccaiḥśravas: “high-eared” or “famed on high.” The horse of Indra, born of the nectar-churn.
aśvānām (अश्वानाम्): Of horses (aśva).
viddhi (विद्धि): Imperative of vid, “to know.” Know!
mām (माम्): Accusative of aham. Me.
amṛta-udbhavam (अमृत-उद्भवम्): Arisen from the deathless (drink); born of the nectar-churn.
airāvatam (ऐरावतम्): Airāvata: belonging to Irāvat; Indra’s elephant.
gaja-indrāṇām (गज-इन्द्राणाम्): Of lordly elephants.
narāṇām (नराणाम्): Of men.
ca (च): And.
nara-adhipam (नर-अधिपम्): adhi-pa, over-lord. The lord of men: the king.

आयुधानामहं वज्रं धेनूनामस्मि कामधुक्। प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः।

āyudhānām ahaṃ vajraṃ dhenūnām asmi kāmadhuk | prajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ ||

[10.28] Among weapons I am the vajra; among cows I am Kāmadhuk. I am Kandarpa, the progenitor; among serpents I am Vāsuki.

Word make-up

āyudhānām (आयुधानाम्): Of weapons (ā-yudh, “to fight toward”).
aham (अहम्): Nominative of the first person. I.
vajram (वज्रम्): vajra: the hard thunderbolt (from vaj, “to be strong”).
dhenūnām (धेनूनाम्): Of milch-cows (dhuk/duh, “to milk”).
asmi (अस्मि): Present of as, “to be.” I am.
kāmadhuk (कामधुक्): kāma-duh: she who milks out wishes. The wish-cow.
prajanaḥ (प्रजनः): pra-jan: the begetter.
ca asmi (च अस्मि): And I am.
kandarpaḥ (कन्दर्पः): Kandarpa: Kāma, desire-god. Often from kam, “to desire.”
sarpāṇām (सर्पाणाम्): Of the creeping ones (sṛp, “to creep”).
asmi (अस्मि): Present of as, “to be.” I am.
vāsukiḥ (वासुकिः): Vāsuki: the nāga-king used as the churning-rope.

अनन्तश्चास्मि नागानां वरुणो यादसामहम्। पितॄणामर्यमा चास्मि यमः संयमतामहम्।

anantaś cāsmi nāgānāṃ varuṇo yādasām aham | pitṝṇām aryamā cāsmi yamaḥ saṃyamatām aham ||

[10.29] Among nāgas I am Ananta; among water-creatures I am Varuṇa. Among the fathers I am Aryaman; among those who restrain I am Yama.

Word make-up

anantaḥ (अनन्तः): Ananta: an-anta, endless. The serpent Śeṣa.
ca asmi (च अस्मि): And I am.
nāgānām (नागानाम्): Of the nāgas: the serpents (naga, “snake”).
varuṇaḥ (वरुणः): Varuṇa: from vṛ, “to cover, to bind.” The binder of the waters; lord of ṛta.
yādasām (यादसाम्): Of the watery ones (yādas, aquatic beasts).
aham (अहम्): Nominative of the first person. I.
pitṝṇām (पितॄणाम्): Of the fathers (pitṛ).
aryamā (अर्यमा): Aryaman: a Vedic Āditya; companion, friend of the Ārya.
ca asmi (च अस्मि): And I am.
yamaḥ (यमः): Yama: from yam, “to restrain.” The restrainer; lord of the dead.
saṃyamatām (संयमताम्): Of those who restrain (sam-yam).
aham (अहम्): Nominative of the first person. I.

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्। मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम्।

prahlādaś cāsmi daityānāṃ kālaḥ kalayatām aham | mṛgāṇāṃ ca mṛgendro 'haṃ vainateyaś ca pakṣiṇām ||

[10.30] Among daityas I am Prahlāda; among those who reckon I am kāla. Among beasts I am the lord of beasts; among birds, Vainateya.

Word make-up

prahlādaḥ (प्रह्लादः): Prahlāda: pra-hlād, “to refresh, to gladden greatly.” The daitya-devotee.
ca asmi (च अस्मि): And I am.
daityānām (दैत्यानाम्): Of the daityas: offspring of Diti.
kālaḥ (कालः): kāl, related to driving on; time as what drives.
kalayatām (कलयताम्): Of those who drive/reckon (kal).
aham (अहम्): Nominative of the first person. I.
mṛgāṇām (मृगाणाम्): Of beasts that roam (mṛg, “to chase”).
ca (च): And.
mṛga-indraḥ (मृग-इन्द्रः): indra, “chief.” The chief of beasts: the lion.
aham (अहम्): Nominative of the first person. I.
vainateyaḥ (वैनतेयः): Vainateya: son of Vinatā — Garuḍa.
ca (च): And.
pakṣiṇām (पक्षिणाम्): Of winged ones (pakṣin, from pakṣa, “wing”).

पवनः पवतामस्मि रामः शस्त्रभृतामहम्। झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी।

pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham | jhaṣāṇāṃ makaraś cāsmi srotasām asmi jāhnavī ||

[10.31] Among the purifying I am the wind; among those who bear weapons I am Rāma. Among fishes I am the makara; among rivers I am Jāhnavī.

Word make-up

pavanaḥ (पवनः): The purifying one: wind.
pavatām (पवताम्): Of those who purify (pū).
asmi (अस्मि): Present of as, “to be.” I am.
rāmaḥ (रामः): Rāma: from ram, “to delight, to rest.” The weapon-bearer (Paraśurāma or Rāma).
śastra-bhṛtām (शस्त्र-भृताम्): Of those who bear weapons.
aham (अहम्): Nominative of the first person. I.
jhaṣāṇām (झषाणाम्): Of fishes.
makaraḥ (मकरः): Makara: a great water-beast; the emblem of the sea.
ca asmi (च अस्मि): And I am.
srotasām (स्रोतसाम्): Of flows (sru, “to flow”). Rivers.
asmi (अस्मि): Present of as, “to be.” I am.
jāhnavī (जाह्नवी): Jāhnavī: the Gaṅgā, “daughter of Jahnu.”

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन। अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्।

sargāṇām ādir antaś ca madhyaṃ caivāham arjuna | adhyātma-vidyā vidyānāṃ vādaḥ pravadatām aham ||

[10.32] Of creations I am the beginning, the end, and the middle as well, Arjuna. Among knowledges I am adhyātma-vidyā; among those who argue I am the reasoned statement.

Word make-up

sargāṇām (सर्गाणाम्): Of creations; of emissions.
ādiḥ (आदिः): ādi: beginning, first (from at? or ā-dā). The beginning.
antaḥ (अन्तः): anta: end, border.
ca (च): And.
madhyam (मध्यम्): madhya: the middle.
ca eva (च एव): And also; as well.
aham (अहम्): Nominative of the first person. I.
arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
adhyātma-vidyā (अध्यात्म-विद्या): Knowledge (vidyā, from vid) concerning the self.
vidyānām (विद्यानाम्): Of knowledges.
vādaḥ (वादः): From vad. A reasoned saying; debate.
pravadatām (प्रवदताम्): Of those who speak forth; who argue.
aham (अहम्): Nominative of the first person. I.

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च। अहमेवाक्षयः कालो धाताहं विश्वतोमुखः।

akṣarāṇām akāro 'smi dvandvaḥ sāmāsikasya ca | aham evākṣayaḥ kālo dhātāham viśvato-mukhaḥ ||

[10.33] Among akṣaras I am the letter a; among compounds, the dvandva. I myself am akṣaya kāla; I am the disposer, facing every way.

Word make-up

akṣarāṇām (अक्षराणाम्): Genitive plural of akṣara: a- (“not”) + kṣara (“that which wastes away”). Of the units that do not perish — letters, syllables.
a-kāraḥ (अ-कारः): The sound-unit a (kāra, “maker, the letter so named”). First of the akṣaras.
asmi (अस्मि): Present of as, “to be.” I am.
dvandvaḥ (द्वन्द्वः): dva-dva: two-and-two. The copulative compound.
sāmāsikasya (सामासिकस्य): Of compounds (sam-āsa, “throwing together”).
ca (च): And.
aham (अहम्): Nominative of the first person. I.
eva (एव): Indeed; just so; alone.
akṣayaḥ (अक्षयः): a- (“not”) + kṣaya (kṣi, “to dwindle, to destroy”). That which does not dwindle. Not thin “inexhaustible.”
kālaḥ (कालः): kāl, related to driving on; time as what drives.
dhātā (धाता): From dhā, “to place.” The placer; disposer.
aham (अहम्): Nominative of the first person. I.
viśvataḥ-mukhaḥ (विश्वतः-मुखः): Whose face is on every side (viśvataḥ + mukha).

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्। कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा।

mṛtyuḥ sarva-haraś cāham udbhavaś ca bhaviṣyatām | kīrtiḥ śrīr vāk ca nārīṇāṃ smṛtir medhā dhṛtiḥ kṣamā ||

[10.34] I am death, the all-seizer, and the arising of what will be. Among women I am kīrti, śrī, vāk, smṛti, medhā, dhṛti, and kṣamā.

Word make-up

mṛtyuḥ (मृत्युः): From mṛ, “to die.” Death.
sarva-haraḥ (सर्व-हरः): The all-seizer (hṛ).
ca (च): And.
aham (अहम्): Nominative of the first person. I.
udbhavaḥ (उद्भवः): ud-bhū. Arising-up.
ca (च): And.
bhaviṣyatām (भविष्यताम्): Of what will come to be (bhū future participle).
kīrtiḥ (कीर्तिः): From kṛt, “to mention.” Fame.
śrīḥ (श्रीः): śrī: splendour, fortune, beauty. From śri, “to lean, to shine.”
vāk (वाक्): vāc: speech (vac).
ca (च): And.
nārīṇām (नारीणाम्): Of women (nārī).
smṛtiḥ (स्मृतिः): From smṛ, “to remember.” Memory; remembered law.
medhā (मेधा): medhā: mental power; insight.
dhṛtiḥ (धृतिः): From dhṛ, “to hold.” Holding-firm; firmness.
kṣamā (क्षमा): Forbearance (kṣam).

बृहत्साम तथा साम्नां गायत्री छन्दसामहम्। मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः।

bṛhat-sāma tathā sāmnāṃ gāyatrī chandasām aham | māsānāṃ mārgaśīrṣo 'ham ṛtūnāṃ kusumākaraḥ ||

[10.35] Among sāmans I am the Bṛhatsāman; among meters I am Gāyatrī. Among months I am Mārgaśīrṣa; among seasons, the flower-maker.

Word make-up

bṛhat-sāma (बृहत्-साम): The Bṛhat-sāman: the “vast” chant (bṛh, “to be vast”).
tathā (तथा): In that way; likewise (tad + thā).
sāmnām (साम्नाम्): Of sāmans (chants).
gāyatrī (गायत्री): Gāyatrī: from gā, “to sing.” The metre and the verse sung in it.
chandasām (छन्दसाम्): Of metres (chand, “to please,” the pleasing measure).
aham (अहम्): Nominative of the first person. I.
māsānām (मासानाम्): Of months (māsa, moon-measure).
mārgaśīrṣaḥ (मार्गशीर्षः): Mārgaśīrṣa: the month when the deer-head (mṛgaśiras) constellation is prominent.
aham (अहम्): Nominative of the first person. I.
ṛtūnām (ऋतूनाम्): Of seasons (ṛtu, from ṛ, the fitted time).
kusuma-ākaraḥ (कुसुम-आकरः): A mine (ākara) of flowers: spring.

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्। जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम्।

dyūtaṃ chalayatām asmi tejas tejasvinām aham | jayo 'smi vyavasāyo 'smi sattvaṃ sattvavatām aham ||

[10.36] Among the cheating I am gambling; I am the brilliance of the brilliant. I am victory; I am resolve; I am the sattva of those who have sattva.

Word make-up

dyūtam (द्यूतम्): From div, “to play.” Gambling.
chalayatām (छलयताम्): Of those who cheat (chal, “trick”).
asmi (अस्मि): Present of as, “to be.” I am.
tejaḥ (तेजः): tejas: from tij, “to be sharp.” Sharpness; brilliance; splendour.
tejasvinām (तेजस्विनाम्): Of the brilliant (tejas-vin).
aham (अहम्): Nominative of the first person. I.
jayaḥ (जयः): From ji. Victory.
asmi (अस्मि): Present of as, “to be.” I am.
vyavasāyaḥ (व्यवसायः): vi-ava-so: to unloose, to determine. Resolve.
asmi (अस्मि): Present of as, “to be.” I am.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
sattva-vatām (सत्त्व-वताम्): Of those who have sattva.
aham (अहम्): Nominative of the first person. I.

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः। मुनीनामप्यहं व्यासः कवीनामुशना कविः।

vṛṣṇīnāṃ vāsudevo 'smi pāṇḍavānāṃ dhanañjayaḥ | munīnām apy ahaṃ vyāsaḥ kavīnām uśanā kaviḥ ||

[10.37] Among the Vṛṣṇis I am Vāsudeva; among the Pāṇḍavas, Dhanañjaya. Among munis I am Vyāsa; among seers, Uśanas the kavi.

Word make-up

vṛṣṇīnām (वृष्णीनाम्): Of the Vṛṣṇis: Kṛṣṇa’s clan; from vṛṣ, “to rain, to be virile.”
vāsudevaḥ (वासुदेवः): Vāsudeva: son of Vasudeva; also “the deity who dwells in all” (vas, “to dwell”).
asmi (अस्मि): Present of as, “to be.” I am.
pāṇḍavānām (पाण्डवानाम्): Of the sons of Pāṇḍu.
dhanañjayaḥ (धनञ्जयः): Dhanaṃ-jaya: winner of wealth.
munīnām (मुनीनाम्): Of munis.
api (अपि): Also; even.
aham (अहम्): Nominative of the first person. I.
vyāsaḥ (व्यासः): Vyāsa: vi-as, “to throw apart, to arrange.” The arranger of the Veda; Kṛṣṇa Dvaipāyana.
kavīnām (कवीनाम्): Of seers.
uśanā (उशना): Uśanas: Śukra, preceptor of the asuras; from vaś/uś, “to desire, to will.”
kaviḥ (कविः): kavi: seer-poet (from kū, “to intend,” or a root of seeing). The seeing speaker.

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्। मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्।

daṇḍo damayatām asmi nītir asmi jigīṣatām | maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatām aham ||

[10.38] Among those who punish I am the rod; I am the policy of those who would conquer. Among secrets I am silence; I am the jñāna of those who have jñāna.

Word make-up

daṇḍaḥ (दण्डः): Stick; the rod of punishment (dam, “to control,” or daṇḍ, “to strike”).
damayatām (दमयताम्): Of those who tame (dam).
asmi (अस्मि): Present of as, “to be.” I am.
nītiḥ (नीतिः): From nī, “to lead.” Leading; policy; right conduct.
asmi (अस्मि): Present of as, “to be.” I am.
jigīṣatām (जिगीषताम्): Of those who wish to conquer (desiderative of ji).
maunam (मौनम्): From muni (the silent thinker) or mū, “to bind the lips.” Silence.
ca eva asmi (च एव अस्मि): And I am.
guhyānām (गुह्यानाम्): Of hidden things.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
jñāna-vatām (ज्ञान-वताम्): Of those who have knowledge.
aham (अहम्): Nominative of the first person. I.

यच्चापि सर्वभूतानां बीजं तदहमर्जुन। न तदस्ति विना यत्स्यान्मया भूतं चराचरम्।

yac cāpi sarva-bhūtānāṃ bījaṃ tad aham arjuna | na tad asti vinā yat syān mayā bhūtaṃ carācaram ||

[10.39] And whatever is the seed of all beings, that I am, Arjuna. There is no being, moving or unmoving, that could exist without me.

Word make-up

yat (यत्): Which; what (relative neuter). Also “because.”
ca api (च अपि): And also.
sarva-bhūtānām (सर्व-भूतानाम्): Of all beings.
bījam (बीजम्): bīja: seed.
tat (तत्): Nominative/accusative neuter of tad. That.
aham (अहम्): Nominative of the first person. I.
arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
na (न): Not.
tat (तत्): Nominative/accusative neuter of tad. That.
asti (अस्ति): Present of as, “to be.” There is; it is.
vinā (विना): Without.
yat (यत्): Which; what (relative neuter). Also “because.”
syāt (स्यात्): Optative of as, “to be.” It might be; it would be.
mayā (मया): Instrumental of aham. By me.
bhūtam (भूतम्): What has become; a being (accusative/neuter).
cara-acaram (चर-अचरम्): The moving and the unmoving.

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप। एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया।

nānto 'sti mama divyānāṃ vibhūtīnāṃ parantapa | eṣa tūddeśataḥ prokto vibhūter vistaro mayā ||

[10.40] There is no end to my divine vibhūtis, O scorcher of foes. This extent of vibhūti has been declared by me only in outline.

Word make-up

na antaḥ (न अन्तः): No end.
asti (अस्ति): Present of as, “to be.” There is; it is.
mama (मम): Genitive of aham. My; of me.
divyānām (दिव्यानाम्): Divine (genitive plural).
vibhūtīnām (विभूतीनाम्): Of majesties.
parantapa (परन्तप): param + tapa: scorcher of the further (foe). Address to Arjuna.
eṣaḥ (एषः): This (masculine, near).
tu (तु): But.
uddeśataḥ (उद्देशतः): By pointing-out (ud-diś). In outline.
proktaḥ (प्रोक्तः): Declared.
vibhūteḥ (विभूतेः): Of majesty.
vistaraḥ (विस्तरः): Extent; spreading.
mayā (मया): Instrumental of aham. By me.

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा। तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम्।

yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā | tat tad evāvagaccha tvaṃ mama tejo 'ṃśa-sambhavam ||

[10.41] Whatever being is possessed of vibhūti, or of śrī, or powerful — know that each to be born of a portion of my radiance.

Word make-up

yat yat (यत् यत्): Whatever; which and which.
vibhūti-mat (विभूति-मत्): Possessing majesty.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
śrī-mat (श्री-मत्): Possessing splendour.
ūrjitam (ऊर्जितम्): From ūrj, “strength.” Powerful.
eva vā (एव वा): Or else.
tat tat (तत् तत्): That and that.
eva (एव): Indeed; just so; alone.
avagaccha (अवगच्छ): ava-gam. Go down to; understand; know!
tvam (त्वम्): Nominative of the second person. You.
mama (मम): Genitive of aham. My; of me.
tejaḥ (तेजः): tejas: from tij, “to be sharp.” Sharpness; brilliance; splendour.
aṃśa-sambhavam (अंश-सम्भवम्): Arisen from a share.

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन। विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्।

athavā bahunaitena kiṃ jñātena tavārjuna | viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat ||

[10.42] Or what need have you of this much jñāna, Arjuna? I stand supporting this whole jagat with a single portion.

Word make-up

athavā (अथवा): Or else (atha vā).
bahunā (बहुना): With much.
etena (एतेन): By this.
kim (किम्): What? Why?
jñātena (ज्ञातेन): Instrumental of the past participle of jñā. By what is known; by knowing.
tava (तव): Genitive of tvam. Your; of you.
arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
viṣṭabhya (विष्टभ्य): vi-stambh: having propped. Supporting.
aham (अहम्): Nominative of the first person. I.
idam (इदम्): This (neuter).
kṛtsnam (कृत्स्नम्): The whole (kṛtsna).
eka-aṃśena (एक-अंशेन): With a single portion.
sthitaḥ (स्थितः): Standing (sthā).
jagat (जगत्): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going.