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


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



10.42. Or, O Arjuna ! Why this detailed statement ? I remain, pervading this entire universe with a single fraction [of Myself].

Shri Purohit Swami

10.42 But what is the use of all these details to thee? O Arjuna! I sustain this universe with only small part of Myself."

Sri Abhinav Gupta

10.19-42 Hanta te etc. upto jagat sthitah. I am the Soul etc. (verse 20) : By this [the Bhagavat] wards off the exclusion [of any being as different form Him]. Otherwise the sentences like ‘Of the immovable [I am] the the Himalayas’ (verse 25) etc., would amount to the exclusive statement that the Himalayan range is the Bhagavat and not any other one. In that case, the indiscriminateness of the Brahman is not established and hence the realisation of the Brahman would be a partial (or conditioned) one. For, the [present] text of exposition is intended for that seeker whose mind cannot contemplate on the all-pervasiveness [of the Brahman], but who [at the same time] is desirous of realising that [all-pervasiveness]. Hence, while concluding, [the Bhagavat] teaches the theory of duality-cumunity by saying ‘whatsoever being exists with the manifesting power’ etc., and then concludes the topic with the theory of absolute unity, as ‘Or what is the use of this elaboration;৷৷৷৷.I remain pervading this [universe] by a single fraction [of Myself] This has been declared indeed [in the scriptures] as :

‘All beings constitute [only] His one-fourth; His [other] immortal three-forths are in the heaven.’ (Rgveda, X, xc, 3).

Thus, all this and the prime cause of creatures, are nothing but the Bhagavat (Absolute). And hence, He Himself becomes the object of knowledge of all, but being comprehended with the different strange alities.

Sri Ramanuja

10.42 What is the use to you of this detailed knowledge taught by Me? I sustain this universe with an infinitesimal fraction of My power - this universe consisting of sentient and non-sentient entities, whether in effect or causal condition, whether gross or subtle - in such a manner that it does not violate My will in preserving its proper form, existence and various activities. As said by Bhagavan Parasara: ‘On an infinitesimal fraction of this energy, this universe rests’ (V. P., 1.9.53).

Sri Shankaracharya

10.42 Athava, or, on the other hand; kim, what is the need; of tava jnatena, your knowing; etena bahuna, this extensively-but imcompletely-in the above manner, O Arjuna? You listen to this subject that is going to be stated in its fullness: Aham, I; sthitah, remain; vistabhya, sustaining, supporting, holding firmly, in a special way; idam, this; krtsnam, whole; jagat, creation; ekamsena, by a part, by a foot [The Universe is called a foot of His by virtue of His having the limiting adjunct of being its efficient and material cause.] (of Myself), i.e. as the Self of all things [As the material and the efficient cause of all things]. The Vedic text, ‘All beings form a foot of His’ (Rg., Pu. Su. 10.90.3; Tai. Ar. 3.12.3) support this. [A Form constituted by the whole of creation has been presented in this chapter for meditation. Thery the unalified transcendental Reality, implied by the word tat (in tattva-masi) and referred to by the latter portion of the Commentator’s otation (viz tripadasyamrtam divi: The immortal three-footed One is established in His own effulgence), becomes established.]

Swami Adidevananda

10.42 But of what use to you is all this extensive knowledge O Arjuna? I stand sustaining this whole universe with a fragment of Mine (of My power).

Swami Gambirananda

10.42 Or, on the other hand, what is the need of your knowing this extensively, O Arjuna? I remain sustaning this whole creation in a special way with a part (of Myself).

Swami Sivananda

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


Swami Sivananda

10.42 अथवा or? बहुना (by) many? एतेन (by) this? किम् what? ज्ञातेन known? तव to thee? अर्जुन O Arjuna? विष्टभ्य supporting? अहम् I? इदम् this? कृत्स्नम् all? एकांशेन by one part? स्थितः exist? जगत् the world.Commentary The Lord concludes Having established or pervaded this whole world with one fragment of Myself? I remain.This verse is based on the declaration in the Purusha Sukta (RigVeda10.90.3) that One arter of Him is all the cosmos the three arters are the divine transcendent Reality.I exist supporting this whole world by one part? by one limit? or by one foot. One part of Myself constitutes all beings.All beings form His foot (Taittiriya Aranyaka 3.12). The whole world is one Pada or foot of the Lord. Amsa (part) or Pada (foot) is mere Kalpana or imagination or account of our own ignorance,or limiting adjunct. In reality Brahman is without any such parts or limbs and is formless.Arjuna has now a knowledge of the glories of the Lord. He is fit to behold the magnificent cosmic form of the Lord. Lord Krishna prepares Arjuna for this grand vision by giving him a description of His glories.Arjuna says O Lord? I now realise that the whole world is filled by Thee. I now wish to behold the whole universe in Thee with my eye of intuition.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the tenth discourse entitledThe Yoga of the Divine Glories.,