Bhagavad Gītā · Chapter 10, Verse 41
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम्।।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम्।।
yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ mama tejo ’nśa-sambhavam
also searched as "yad yad vibhutimat sattvam shrimad urjitam eva va"
Translation
Whatever being is possessed of power, or splendour, or energy, know that as coming from a fragment of My power.
Vāṇi's rendering
Wherever you see glory, beauty, or power — know it has sprung from a spark of my splendour.
Word by word
| Sanskrit & transliteration | Meaning |
|---|---|
| यत्yad | whatever |
| यत्yad | whatever — the doubling means whatsoever, anything at all |
| विभूतिमत्vibhūtimat | possessing glory, marked by greatness |
| सत्त्वम्sattvaṁ | a being, an existing thing |
| श्रीमत्śrīmad | beautiful, radiant, prosperous |
| ऊर्जितम्ūrjitam | forceful, mighty |
| एवeva | indeed |
| वाvā | or |
| तत्tat | that |
| तत्tad | that — answering the doubled 'whatever' |
| एवeva | surely (joined by sandhi with the next word) |
| अवगच्छavagaccha | know, understand fully |
| त्वम्tvaṁ | you |
| ममmama | my |
| तेजोऽंशसंभवम्tejo-'ṁśa-sambhavam | sprung from a fragment of my splendour (tejaḥ, splendour + aṁśa, portion + sambhava, arising; tejaḥ becomes tejo before the elided a of aṁśa) |
Frequently asked
What does Bhagavad Gita Chapter 10 Verse 41 mean?
It closes Krishna's long naming of his forms with a single instruction. Rather than memorise the list, learn its principle: anything glorious, beautiful, or strong stands there on borrowed light. Krishna calls it a fragment of his splendour — aṁśa, a portion. What you admire is real, and it is not self-made.
What is the meaning of yad yad vibhutimat sattvam shrimad urjitam eva va?
Whatever being carries greatness, radiance, or force — the doubled yad yad means anything whatsoever, with no exceptions kept back. Krishna then answers with the same doubling, tat tad: that, and that, and that too. Every instance you can find is covered before you find it.
Why does Krishna stop listing his forms here?
Because the list cannot finish. Ten verses of oceans and mountains and sages would become a thousand, and Arjuna would still be waiting for the entry that matched what was in front of him. So Krishna gives him seeing instead of inventory. One rule replaces an endless catalogue.
Does this verse mean I should worship great people and beautiful things?
It means you should trace them. Krishna does not say the glory is his and yours is illusion; he says the glory is genuine and its source is elsewhere. Admiration that stops at the object becomes envy or idolatry. Admiration that follows the spark back becomes bhakti.
Read every verse this way, held — inside Vāṇi.
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Commentary
Krishna has been naming himself — Vishnu among gods, the ocean among waters, Arjuna among the Pandavas. Then he stops the list, because no list could end. Instead he hands Arjuna a rule for seeing: wherever something makes you go still, that stillness has an address. Notice the word spark. Not the whole fire — a fragment, and even the fragment is enough to make a mountain, a poem, a person you cannot look away from. This is not flattery of the world; it is instruction in where to trace things back. The next thing that stops you in your tracks — follow it home.