B.G 10.42
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन। विष्टभ्याहमिदं कृत्स्नं एकांशेन स्थितो जगत् ॥४२॥
athavā bahunā etena kiṁ jñātena tavārjuna। viṣṭabhya aham idaṁ kṛtsnaṁ ekāṁśena sthito jagat ॥42॥
[अथवा (athavā) - or else; बहुना (bahunā) - with much (explanation); एतेन (etena) - this; किम् (kim) - what; ज्ञातेन (jñātena) - by knowing; तव (tava) - for respected you; अर्जुन (arjuna) - O Arjuna; विष्टभ्य (viṣṭabhya) - pervading; अहम् (aham) - I; इदम् (idam) - this; कृत्स्नम् (kṛtsnam) - entire; एकांशेन (ekāṁśena) - with one part; स्थितः (sthitaḥ) - remain; जगत् (jagat) - the universe.]
I stand sustaining this entire universe with just one part of Myself. But O well honoured Arjuna, what need is there for all this detailed knowledge for you?
Gīta Bhāshya 10.42
The question "What" is stated to indicate the prominence of what is about to follow, not to demean what was said earlier.
किं इति वक्ष्यमाणप्राधान्यज्ञापनार्थम्। न तु उक्त निष्फलत्वज्ञापनाय। तथा सति नोच्येत।
kiṁ iti vakṣyamāṇa-prādhānya-jñāpanārtham। na tu ukta-niṣphalatatva-jñāpanāya। tathā sati na ucyeta॥
[किम् (kim) - what; इति (iti) - thus; वक्ष्यमाण (vakṣyamāṇa) - about to be said; प्राधान्य (prādhānya) - prominence; ज्ञापनार्थम् (jñāpanārtham) - for indicating; न (na) - not; तु (tu) - but; उक्त (ukta) - already said; निष्फलत्व (niṣphalatva) - fruitlessness; ज्ञापनाय (jñāpanāya) - to indicate; तथा सति (tathā sati) - if it were so; न उच्येत (na ucyeta) - it would not have been said.]
“What” is stated to indicate the prominence of what is about to follow, not to declare fruitlessness of the prior statements. If that were the case, it would not have been spoken at all.
"अज्ञात्वैवं सर्वविशेषयुक्तं देवं परं को विमुच्येत बन्धात्।"
ajñātvā evaṁ sarvaviśeṣayuktaṁ devaṁ paraṁ ko vimucyeta bandhāt।
[अज्ञात्वा (ajñātvā) - without knowing; एवम् (evam) - thus; सर्वविशेषयुक्तम् (sarvaviśeṣayuktam) - endowed with all distinguishing features; देवं (devam) - the Lord; परम् (param) - supreme; कः (kaḥ) - who; विमुच्येत (vimucyeta) - would be freed; बन्धात् (bandhāt) - from bondage.]
"Without knowing the Supreme Lord endowed with all distinguishing features, who indeed can be freed from bondage?"
इति ऋर्ग्वेदखिलेषु।
iti ṛgveda-akhileṣu।
[इति (iti) - thus; ऋग्वेदखिलेषु (ṛgveda-akhileṣu) - in the entirety of the Ṛgveda.]
- stated thus in the Vedic testimonial 'ṛgveda-akhila'.
त्वं तु बहुफलप्राप्तियोग्यः इति तव एति विशेषणम्। अन्य स्तुत्यर्थत्वेन प्रसिद्धश्च एकत्र किंशब्दः -
tvaṁ tu bahu-phala-prāpti-yogyaḥ iti tava eti viśeṣaṇam। anyaḥ stutyarthatvena prasiddhaś ca ekatra kiṁśabdaḥ -
[त्वम् (tvam) - you; तु (tu) - indeed; बहुफलप्राप्तियोग्यः (bahu-phala-prāpti-yogyaḥ) - deserving of great rewards; इति (iti) - thus; तव (tava) - of you; एति (eti) - comes; विशेषणम् (viśeṣaṇam) - as a qualifier; अन्यः (anyaḥ) - otherwise; स्तुत्यर्थत्वेन (stutyarthatvena) - in the sense of praise; प्रसिद्धः (prasiddhaḥ) - well-known; च (ca) - and; एकत्र (ekatra) - in one context; किंशब्दः (kiṁśabdaḥ) - the word "kim".]
“You are indeed deserving of great rewards” — this comes as your qualifier by use of the word 'tava'. Otherwise, the word “kim” is known to be used in a laudatory sense, (praising the knowledge to be revealed).
"रागद्वेषौ यदि स्यातां तपसा किं प्रयोजनम्। तावुभौ यदि न स्यातां तपसा किं प्रयोजनम्॥"
rāga-dveṣau yadi syātāṁ tapasā kiṁ prayojanam। tau ubhau yadi na syātāṁ tapasā kiṁ prayojanam॥
[रागद्वेषौ (rāga-dveṣau) - attachment and aversion; यदि (yadi) - if; स्याताम् (syātām) - exist; तपसा (tapasā) - by austerity; किम् (kim) - what; प्रयोजनम् (prayojanam) - is the use; तौ (tau) - those two; उभौ (ubhau) - both; यदि (yadi) - if; न (na) - not; स्याताम् (syātām) - exist; तपसा (tapasā) - through austerity; किम् (kim) - what; प्रयोजनम् (prayojanam) - is the use.]
"If attachment and aversion still exist, what use is austerity? And if they do not exist, what need is there for austerity?"
इत्यादौ।
ityādau।
[इत्यादौ (ityādau) - in such passages.]
- as found in such passages.
प्राधान्यं च सिद्धमेकत्र दर्शनात् सर्वत्र भगवद्दर्शनस्य "यो मां पश्यति सर्वत्र" इत्यादौ ॥४२॥
prādhānyaṁ ca siddham ekatra darśanāt sarvatra bhagavad-darśanasya "yo māṁ paśyati sarvatra" ityādau ॥42॥
[प्राधान्यम् (prādhānyam) - supremacy; च (ca) - and; सिद्धम् (siddham) - established; एकत्र (ekatra) - in one place; दर्शनात् (darśanāt) - from the vision; सर्वत्र (sarvatra) - everywhere; भगवद्दर्शनस्य (bhagavad-darśanasya) - of the vision of the Lord; "यो मां पश्यति सर्वत्र" (yo māṁ paśyati sarvatra) - "he who sees Me everywhere"; इत्यादौ (ityādau) - and so on.]
The supremacy is established in the singular context by the Lord’s vision being everywhere, as in the verse “He who sees Me everywhere,” (B.g 8.30) and similar declarations.
॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीताभाष्ये दशमोध्यायः ॥
iti śrīmad-ānanda-tīrtha-bhagavatpādācārya-viracite śrī-bhagavad-gītā-bhāṣye daśamo'dhyāyaḥ॥
[इति (iti) - thus; श्रीमत्-आनन्दतीर्थ-भगवत्पादाचार्य-विरचिते (śrīmat-ānanda-tīrtha-bhagavatpādācārya-viracite) - composed by the revered Ānanda Tīrtha Bhagavatpāda Ācārya; श्रीभगवद्गीताभाष्ये (śrī-bhagavad-gītā-bhāṣye) - in the commentary on the Bhagavad Gītā; दशमः अध्यायः (daśamaḥ adhyāyaḥ) - the tenth chapter.]
Thus ends the tenth chapter in the commentary on the Bhagavad Gītā composed by the revered Ācārya Śrīmad Ānanda Tīrtha Bhagavatpāda.
॥ ओं तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे विभूतियोगो नाम दशमोध्यायः ॥
oṁ tatsad iti śrīmad-bhagavad-gītāsu upaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkṛṣṇārjuna-saṁvāde vibhūti-yogo nāma daśamo'dhyāyaḥ॥
[ॐ (oṁ) - the sacred syllable; तत् (tat) - that; सत् (sat) - the eternal; इति (iti) - thus; श्रीमत्भगवद्गीतासु (śrīmad-bhagavad-gītāsu) - in the glorious Bhagavad Gītā; उपनिषत्सु (upaniṣatsu) - among the Upaniṣads; ब्रह्मविद्यायाम् (brahmavidyāyām) - in the knowledge of Brahman; योगशास्त्रे (yogaśāstre) - in the science of yoga; श्रीकृष्णार्जुनसंवादे (śrīkṛṣṇārjuna-saṁvāde) - in the dialogue between Śrī Kṛṣṇa and Arjuna; विभूतियोगः (vibhūti-yogaḥ) - the Yoga of Divine Glories; नाम (nāma) - named; दशमः अध्यायः (daśamaḥ adhyāyaḥ) - the tenth chapter.]
Thus ends the tenth chapter, entitled “The Yoga of Divine Glories,” in the glorious Bhagavad Gītā, which is an Upaniṣad, a scripture on the knowledge of Brahman, and the science of yoga, in the dialogue between Śrī Kṛṣṇa and Arjuna.
