Bhagavad-gītā As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
CHAPTER TEN
Bg10.24
TEXT 24
purodhasāṁ ca mukhyaṁ māṁ
viddhi pārtha bṛhaspatim
senānīnām ahaṁ skandaḥ
sarasām asmi sāgaraḥ
purodhasām—of all priests; ca—also; mukhyam—chief; mām—Me; viddhi—understand; pārtha—O son of Pṛthā; bṛhaspatim—Bṛhaspati; senānīnām—of all commanders; aham—I am; skandaḥ—Kārtikeya; sarasām—of all reservoirs of water; asmi—I am; sāgaraḥ—the ocean.
TRANSLATION
Of priests, O Arjuna, know Me to be the chief, Bṛhaspati, the lord of devotion. Of generals I am Skanda, the lord of war; and of bodies of water I am the ocean.
PURPORT
Indra is the chief demigod of the heavenly planets and is known as the king of the heavens. The planet in which he reigns is called Indraloka. Bṛhaspati is Indra’s priest, and since Indra is the chief of all kings, Bṛhaspati is the chief of all priests. And as Indra is the chief of all kings, similarly Skanda, the son of Pārvatī and Lord Śiva, is the chief of all military commanders. And of all bodies of water, the ocean is the greatest. These representations of Kṛṣṇa only give hints of His greatness.
Bg10.25 TEXT 25 maharṣīṇāṁ bhṛgur ahaṁ girām asmy ekam akṣaram yajñānāṁ japa-yajño ’smi sthāvarāṇāṁ himālayaḥ maharṣīṇām—among the great sages; bhṛguḥ—Bhṛgu; aham—I am; girām—of vibrations; asmi—I am; ekam akṣaram—praṇava; yajñānām—of sacrifices; japa-yajñaḥ—chanting; asmi—I am; sthāvarāṇām—of immovable things; himālayaḥ—the Himalayan mountains. TRANSLATION Of the great sages I am Bhṛgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas. PURPORT Brahmā, the first living creature within the universe, created several sons for the propagation of various kinds of species. The most powerful of his sons is Bhṛgu, who is also the greatest sage. Of all the transcendental vibrations, the “om” (omkara) represents the Supreme. Of all the sacrifices, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the purest representation of Kṛṣṇa. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Kṛṣṇa, Hare Kṛṣṇa, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation of Kṛṣṇa. Therefore the Himalayas, the greatest mountains in the world, also represent Him. The mountain named Meru was mentioned in a previous verse, but Meru is sometimes movable, whereas the Himalayas are never movable. Thus the Himalayas are greater than Meru.
Bg10.26 TEXT 26 aśvatthaḥ sarva-vṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ gandharvāṇāṁ citrarathaḥ siddhānāṁ kapilo muniḥ aśvatthaḥ—the banyan tree; sarva-vṛkṣāṇām—of all trees; devarṣīṇām—of all the sages amongst the demigods; ca—and; nāradaḥ—Nārada; gandharvāṇām—the citizens of the Gandharva planet; citrarathaḥ—Citraratha; siddhānām—of all those who are perfected; kapilaḥ muniḥ—Kapila Muni. TRANSLATION Of all trees I am the holy fig tree, and amongst sages and demigods I am Nārada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila. PURPORT The fig tree (aśvattha) is one of the most beautiful and highest trees, and people in India often worship it as one of their daily morning rituals. Amongst the demigods they also worship Nārada, who is considered the greatest devotee in the universe. Thus he is the representation of Kṛṣṇa as a devotee. The Gandharva planet is filled with entities who sing beautifully, and among them the best singer is Citraratha. Amongst the perpetually living entities, Kapila is considered an incarnation of Kṛṣṇa, and His philosophy is mentioned in the Śrīmad-Bhāgavatam. Later on another Kapila became famous, but his philosophy was atheistic. Thus there is a gulf of difference between them.
Bg10.27 TEXT 27 uccaiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam uccaiḥśravasam—Uccaiḥśravā; aśvānām—among horses; viddhi—know; mām—Me; amṛta-udbhavam—produced from the churning of the ocean; airāvatam—Airāvata; gajendrāṇām—of elephants; narāṇām—among human beings; ca—and; narādhipam—the king. TRANSLATION Of horses know Me to be Uccaiḥśravā, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airāvata, and among men I am the monarch. PURPORT The devotee demigods and the demons (asuras) once took a sea journey. On this journey, nectar and poison were produced, and Lord Śiva drank the poison. From the nectar were produced many entities, of which there was a horse named Uccaiḥśravā. Another animal produced from the nectar was an elephant named Airāvata. Because these two animals were produced from nectar, they have special significance, and they are representatives of Kṛṣṇa.
Amongst the human beings, the king is the representative of Kṛṣṇa because Kṛṣṇa is the maintainer of the universe, and the kings, who are appointed on account of their godly qualifications, are maintainers of their kingdoms. Kings like Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit and Lord Rāma were all highly righteous kings who always thought of the citizens’ welfare. In Vedic literature, the king is considered to be the representative of God. In this age, however, with the corruption of the principles of religion, monarchy decayed and is now finally abolished. It is to be understood that in the past, however, people were more happy under righteous kings.
Bg10.28 TEXT 28 āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhuk prajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ āyudhānām—of all weapons; aham—I am; vajram—the thunderbolt; dhenūnām—of cows; asmi—I am; kāmadhuk—the surabhi cows; prajanaḥ—for begetting children; ca—and; asmi—I am; kandarpaḥ—Cupid; sarpāṇām—of all snakes; asmi—I am; vāsukiḥ—Vāsuki. TRANSLATION Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Kandarpa, the god of love, and of serpents I am Vāsuki, the chief. PURPORT The thunderbolt, indeed a mighty weapon, represents Kṛṣṇa’s power. In Kṛṣṇaloka in the spiritual sky there are cows which can be milked at any time, and they give as much milk as one likes. Of course such cows do not exist in this material world, but there is mention of them in Kṛṣṇaloka. The Lord keeps many such cows, which are called surabhi. It is stated that the Lord is engaged in herding the surabhi cows. Kandarpa is the sex desire for presenting good sons; therefore Kandarpa is the representative of Kṛṣṇa. Sometimes sex is engaged in only for sense gratification; such sex does not represent Kṛṣṇa. But sex for the generation of good children is called Kandarpa and represents Kṛṣṇa.
Bg10.29 TEXT 29 anantaś cāsmi nāgānāṁ varuṇo yādasām aham pitṝṇām aryamā cāsmi yamaḥ saṁyamatām aham anantaḥ—Ananta; ca—also; asmi—I am; nāgānām—of all serpents; varuṇaḥ—the demigod controlling the water; yādasām—of all aquatics; aham—I am; piṭṝnām—of the ancestors; aryamā—Aryāma; ca—also; asmi—I am; yamaḥ—the controller of death; saṁyamatām—of all regulators; aham—I am. TRANSLATION Of the celestial Nāga snakes I am Ananta; of the aquatic deities I am Varuṇa. Of departed ancestors I am Aryamā, and among the dispensers of law I am Yama, lord of death. PURPORT Among the many celestial Naga serpents, Ananta is the greatest, as is Varuṇa among the aquatics. They both represent Kṛṣṇa. There is also a planet of trees presided over by Aryamā, who represents Kṛṣṇa. There are many living entities who give punishment to the miscreants, and among them Yama is the chief. Yama is situated in a planet near this earthly planet, and after death those who are very sinful are taken there, and Yama arranges different kinds of punishments for them.
Bg10.30 TEXT 30 prahlādaś cāsmi daityānāṁ kālaḥ kalayatām aham mṛgāṇāṁ ca mṛgendro ’haṁ vainateyaś ca pakṣiṇām prahlādaḥ—Prahlāda; ca—also; asmi—I am; daityānām—of the demons; kālaḥ—time; kalayatām—of subduers; aham—I am; mṛgāṇām—of animals; ca—and; mṛgendraḥ—the lion; aham—I am; vainateyaḥ—Garuḍa; ca—also; pakṣiṇām—of birds. TRANSLATION Among the Daitya demons I am the devoted Prahlāda; among subduers I am time; among the beasts I am the lion, and among birds I am Garuḍa, the feathered carrier of Viṣṇu. PURPORT Diti and Aditi are two sisters. The sons of Aditi are called Ādityas, and the sons of Diti are called Daityas. All the Ādityas are devotees of the Lord, and all the Daityas are atheistic. Although Prahlāda was born in the family of the Daityas, he was a great devotee from his childhood. Because of his devotional service and godly nature, he is considered to be a representative of Kṛṣṇa.
There are many subduing principles, but time wears down all things in the material universe and so represents Kṛṣṇa. Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuḍa, the bearer of Lord Viṣṇu, is the greatest.
Bg10.31 TEXT 31 pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham jhaṣāṇāṁ makaraś cāsmi srotasām asmi jāhnavī pavanaḥ—the wind; pavatām—of all that purifies; asmi—I am; rāmaḥ—Rāma; śastra-bhṛtām—of the carriers of weapons; aham—I am; jhaṣāṇām—of all aquatics; makaraḥ—shark; ca asmi—I am also; srotasām—of flowing rivers; asmi—I am; jāhnavī—the River Ganges. TRANSLATION Of purifiers I am the wind; of the wielders of weapons I am Rāma; of fishes I am the shark, and of flowing rivers I am the Ganges. PURPORT Of all the aquatics the shark is one of the biggest and is certainly the most dangerous to man. Thus the shark represents Kṛṣṇa. And of rivers, the greatest in India is the Mother Ganges. Lord Rāmacandra, of the Rāmāyaṇa, an incarnation of Kṛṣṇa, is the mightest of warriors.
Bg10.32 TEXT 32 sargāṇām ādir antaś ca madhyaṁ caivāham arjuna adhyātma-vidyā vidyānāṁ vādaḥ pravadatām aham sargāṇām—of all creations; ādiḥ—beginning; antaḥ—end; ca—and; madhyam—middle; ca—also; eva—certainly; aham—I am; arjuna—O Arjuna; adhyātma-vidyā—spiritual knowledge; vidyānām—of all education; vādaḥ—natural conclusion; pravadatām—of arguments; aham—I am. TRANSLATION Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the Self, and among logicians I am the conclusive truth. PURPORT Among created manifestations, the total material elements are first created by Mahā-Viṣṇu and are annihilated by Lord Śiva. Brahmā is the secondary creator. All these created elements are different incarnations of the material qualities of the Supreme Lord; therefore He is the beginning, the middle and the end of all creation.
Regarding the spiritual science of the Self, there are many literatures, such as the four Vedas, the Vedānta-sūtra and the Purāṇas, the Śrīmad-Bhāgavatam and the Gītā. These are all representatives of Kṛṣṇa. Among logicians there are different stages of argument. The presentation of evidence is called japa. The attempt to defeat one another is called vitaṇḍa, and the final conclusion is called vāda. The conclusive truth, the end of all reasoning processes, is Kṛṣṇa.
Bg10.33 TEXT 33 akṣarāṇām a-kāro ’smi dvandvaḥ sāmāsikasya ca aham evākṣayaḥ kālo dhātāhaṁ viśvato-mukhaḥ akṣarāṇām—of letters; akāraḥ—the first; asmi—I am; dvandvaḥ—dual; sāmāsikāsya—compounds; ca—and; aham—I am; eva—certainly; akṣayaḥ—eternal; kālaḥ—time; dhātā—creator; aham—I am; viśvato-mukhaḥ—Brahmā. TRANSLATION Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustable time, and of creators I am Brahmā, whose manifold faces turn everywhere. PURPORT Akāra, the first letter of the Sanskrit alphabet, is the beginning of the Vedic literature. Without akāra, nothing can be sounded; therefore it is the beginning of sound. In Sanskrit there are also many compound words, of which the dual word, like Rāma-kṛṣṇa, is called dvandvaḥ. For instance, Rāma and Kṛṣṇa have the same rhythm and therefore are called dual.
Among all kinds of killers, time is the ultimate because time kills everything. Time is the representative of Kṛṣṇa because in due course of time there will be a great fire and everything will be annihilated.
Among the creators and living entities, Brahmā is the chief. The various Brahmās exhibit four, eight, sixteen, etc., heads accordingly, and they are the chief creators in their respective universes. The Brahmās are representatives of Kṛṣṇa.
Bg10.34 TEXT 34 mṛtyuḥ sarva-haraś cāham udbhavaś ca bhaviṣyatām kīrtiḥ śrīr vāk ca nārīṇāṁ smṛtir medhā dhṛtiḥ kṣamā mṛtyuḥ—death; sarva-haraḥ—all-devouring; ca—also; aham—I am; udbhavaḥ—generation; ca—also; bhaviṣyatām—of the future; kīrtiḥ—fame; śrīḥ vāk—beautiful speech; ca—also; nārīṇāṁ—of women; smṛtiḥ—memory; medhā—intelligence; dhṛtiḥ—faithfulness; kṣamā—patience. TRANSLATION I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience. PURPORT As soon as a man is born, he dies at every moment. Thus death is devouring every living entity at every moment, but the last stroke is called death itself. That death is Kṛṣṇa. All species of life undergo six basic changes. They are born, they grow, they remain for some time, they reproduce, they dwindle and finally vanish. Of these changes, the first is deliverance from the womb, and that is Kṛṣṇa. The first generation is the beginning of all future activities.
The six opulences listed are considered to be feminine. If a woman possesses all of them or some of them she becomes glorious. Sanskrit is a perfect language and is therefore very glorious. After studying, if one can remember the subject matter, he is gifted with good memory, or smṛti One need not read many books on different subject matters; the ability to remember a few and quote them when necessary is also another opulence.
Bg10.35 TEXT 35 bṛhat-sāma tathā sāmnāṁ gāyatrī chandasām aham māsānāṁ mārga-śīrṣo ’ham ṛtūnāṁ kusumākaraḥ bṛhat-sāma—the Bṛhat-sāma; tathā—also; sāmnām—of the Sāma-veda song; gāyatrī—the Gāyatrī hymns; chandasām—of all poetry; aham—I am; māsānām—of months; mārga-śīrṣo ’ham—the month of November-December; aham—I am; ṛtūnām—of all seasons; kusumākaraḥ—spring. TRANSLATION Of hymns I am the Bṛhat-sāma sung to the Lord Indra, and of poetry I am the Gāyatrī verse, sung daily by brāhmaṇas. Of months I am November and December, and of seasons I am flower-bearing spring. PURPORT It has already been explained by the Lord that amongst all the Vedas, the Sāma-veda is rich with beautiful songs played by the various demigods.
One of these songs is the Bṛhat-sāma, which has an exquisite melody and is sung at midnight.
In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gāyatrī mantra, which is chanted by the duly qualified brāhmaṇas, is the most prominent. The Gāyatrī mantra is mentioned in the Śrīmad-Bhāgavatam. Because the Gāyatrī mantra is especially meant for God realization, it represents the Supreme Lord. This mantra is meant for spiritually advanced people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodness according to the laws of material nature, in order to chant the Gāyatrī mantra. The Gāyatrī mantra is very important in Vedic civilization and is considered to be the sound incarnation of Brahman. Brahmā is its initiator, and it is passed down from him in disciplic succession.
The months of November and December are considered the best of all months because in India grains are collected from the fields at this time, and the people become very happy. Of course spring is a season universally liked because it is neither too hot nor too cold, and the flowers and trees blossom and flourish. In spring there are also many ceremonies commemorating Kṛṣṇa’s pastimes; therefore this is considered to be the most joyful of all seasons, and it is the representative of the Supreme Lord Kṛṣṇa.
Bg10.36 TEXT 36 dyūtaṁ chalayatām asmi tejas tejasvinām aham jayo ’smi vyavasāyo ’smi sattvaṁ sattvavatām aham dyūtam—gambling; chalayatām—of all cheats; asmi—I am; tejaḥ—splendid; tejasvinām—of everything splendid; aham—I am; jayaḥ—victory; asmi—I am; vyavasāyaḥ—adventure; asmi—I am; sattvam—strength; sattvavatām—of all the strong; aham—I am. TRANSLATION I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong. PURPORT There are many kinds of cheaters all over the universe. Of all cheating processes, gambling stands supreme and therefore represents Kṛṣṇa. As the Supreme, Kṛṣṇa can be more deceitful than any mere man. If Kṛṣṇa chooses to deceive a person, no one can surpass Him in His deceit. His greatness is not simply one-sided—it is all-sided.
Among the victorious, He is victory. He is the splendor of the splendid. Among enterprising industrialists, He is the most enterprising. Among adventurers, He is the most adventurous, and among the strong, He is the strongest. When Kṛṣṇa was present on earth, no one could surpass Him in strength. Even in His childhood He lifted Govardhana Hill. No one can surpass Him in cheating, no one can surpass Him in splendor, no one can surpass Him in victory, no one can surpass Him in enterprise, and no one can surpass Him in strength.
Bg10.37 TEXT 37 vṛṣṇīnāṁ vāsudevo ’smi pāṇḍavānāṁ dhanañjayaḥ munīnām apy ahaṁ vyāsaḥ kavīnām uśanā kaviḥ vṛṣṇīnām—of the descendants of Vṛṣṇi; vāsudevaḥ—Kṛṣṇa in Dvāraka; asmi—I am; pāṇḍavānām—of the Pāṇḍavas; dhanañjayaḥ—Arjuna; munīnām—of the sages; api—also; aham—I am; vyāsaḥ—Vyāsa, the compiler of all Vedic literature; kavīnām—of all great thinkers; uśanā—Uśanā; kaviḥ—the thinker. TRANSLATION Of the descendants of Vṛṣṇi I am Vāsudeva, and of the Pāṇḍavas I am Arjuna. Of the sages I am Vyāsa, and among great thinkers I am Uśanā. PURPORT Kṛṣṇa is the original Supreme Personality of Godhead, and Vāsudeva is the immediate expansion of Kṛṣṇa. Both Lord Kṛṣṇa and Baladeva appear as the sons of Vasudeva. Amongst the sons of Pāṇḍu, Arjuna is famous and valiant. Indeed, he is the best of men and therefore represents Kṛṣṇa. Among the munis, or learned men conversant in Vedic knowledge, Vyāsa is the greatest because he explained Vedic knowledge in many different ways for the understanding of the common mass of people in this age of Kali. And Vyāsa is also known as an incarnation of Kṛṣṇa; therefore Vyāsa also represents Kṛṣṇa. Kavis are those who are capable of thinking thoroughly on any subject matter. Among the kavis, Uśanā was the spiritual master of the demons; he was extremely intelligent, far-seeing, political and spiritual in every way. Thus Uśanā is another representative of the opulence of Kṛṣṇa.
Bg10.38 TEXT 38 daṇḍo damayatām asmi nītir asmi jigīṣatām maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatām aham daṇḍaḥ—punishment; damayatām—of all separation; asmi—I am; nītiḥ—morality; asmi—I am; jigīṣatām—of the victorious; maunam—silence; ca—and; eva—also; asmi—I am; guhyānām—of secrets; jñānam—knowledge; jñānavatām—of the wise; aham—I am. TRANSLATION Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom. PURPORT There are many suppressing agents, of which the most important are those that cut down the miscreants. When miscreants are punished, the rod of chastisement represents Kṛṣṇa. Among those who are trying to be victorious in some field of activity, the most victorious element is morality. Among the confidential activities of hearing, thinking and meditating, silence is most important because by silence one can make progress very quickly. The wise man is he who can discriminate between matter and spirit, between God’s superior and inferior natures. Such knowledge is Kṛṣṇa Himself.
Bg10.39 TEXT 39 yac cāpi sarva-bhūtānāṁ bījaṁ tad aham arjuna na tad asti vinā yat syān mayā bhūtaṁ carācaram yat—whatever; ca—also; api—may be; sarva-bhūtānām—of all creations; bījam—the seed; tat—that; aham—I am; arjuna—O Arjuna; na—not; tat—that; asti—there is; vinā—without; yat—that; syāt—exists; mayā—by Me; bhūtam—created; carācaram—moving and unmoving. TRANSLATION Furthermore, O Arjuna, I am the generating seed of all existences. There is no being—moving or unmoving—that can exist without Me. PURPORT Everything has a cause, and that cause or seed of manifestation is Kṛṣṇa. Without Kṛṣṇa’s energy, nothing can exist; therefore He is called omnipotent. Without His potency, neither the movable nor the unmovable can exist. Whatever existence is not founded on the energy of Kṛṣṇa is called māyā, that which is not.
Bg10.40 TEXT 40 nānto ’sti mama divyānāṁ vibhūtīnāṁ parantapa eṣa tūddeśataḥ prokto vibhūter vistaro mayā na—nor; antaḥ—a limit; asti—is there; mama—of My; divyānām—divine; vibhūtīnam—opulences; parantapa—O conquerer of the enemies; eṣaḥ—all this; tu—that; uddeśataḥ—examples; proktaḥ—spoken; vibhūteḥ—opulences; vistaraḥ—expanded; mayā—by Me. TRANSLATION O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences. PURPORT As stated in the Vedic literature, although the opulences and energies of the Supreme are understood in various ways, there is no limit to such opulences; therefore not all the opulences and energies can be explained. Simply a few examples are being described to Arjuna to pacify his inquisitiveness.
Bg10.41 TEXT 41 yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva vā tat tad evāvagaccha tvaṁ mama tejo-’ṁśa-sambhavam yat yat—whatever; vibhūti—opulences; mat—having; sattvam—existence; śrīmat—beautiful; ūrjitam—glorious; eva—certainly; vā—or; tat tat—all those; eva—certainly; avagaccha—you must know; tvam—you; mama—My; tejaḥ—splendor; aṁśa—partly; sambhavam—born of. TRANSLATION Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor. PURPORT Any glorious or beautiful existence should be understood to be but a fragmental manifestation of Kṛṣṇa’s opulence, whether it be in the spiritual or material world. Anything extraordinarily opulent should be considered to represent Kṛṣṇa’s opulence.
Bg10.42 TEXT 42 atha vā bahunaitena kiṁ jñātena tavārjuna viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat athavā—or; bahunā—many; etena—by this kind; kim—what; jñātena—knowing; tava—you; arjuna—O Arjuna; viṣṭabhya—entire; aham—I; idam—this; kṛtsnam—all manifestations; eka—one; aṁśena—part; sthithaḥ—situated; jagat—in the universe. TRANSLATION But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe. PURPORT The Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Kṛṣṇa’s entering them as Supersoul. From Brahmā, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them.
Worship of demigods is discouraged herein because even the greatest demigods like Brahmā and Śiva only represent part of the opulence of the Supreme Lord. He is the origin of everyone born, and no one is greater than Him. He is samatā, which means that no one is superior to Him and that no one is equal to Him. In the Viṣṇu-mantra it is said that one who considers the Supreme Lord Kṛṣṇa in the same category with demigods—be they even Brahmā or Śiva—becomes at once an atheist. If, however, one thoroughly studies the different descriptions of the opulences and expansions of Kṛṣṇa’s energy, then one can understand without any doubt the position of Lord Śrī Kṛṣṇa and can fix his mind in the worship of Kṛṣṇa without deviation. The Lord is all-pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Kṛṣṇa consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Kṛṣṇa are very clearly indicated in this chapter in verses eight to eleven. That is the way of pure devotional service. How one can attain the highest devotional perfection of association with the Supreme Personality of Godhead has been thoroughly explained in this chapter.
Thus end the Bhaktivedanta Purports to the Tenth Chapter of the Śrīmad-Bhagavad-gītā in the matter of the Opulence of the Absolute.
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