If every exceptional being or object is only an aṃśa (fraction) of the Lord's tejas, what happens to the ego of a gifted person who identifies that gift as entirely their own — and what changes when they recognise the source?

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance. See seven-school commentary at https://gita.ekrasworks.com/gita/10/41.

Śaṅkara closes the chapter with the pāda-verse: the whole universe is sustained by one quarter of the Lord. What does it mean that even the vibhūti enumeration is, in his reading, still within that one quarter?

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance. See seven-school commentary at https://gita.ekrasworks.com/gita/10/41.

Rāmānuja reads ūrjita as 'roused to noble undertaking' (kalyāṇārambheṣu udyukta). Does readiness for auspicious action itself become a form of divine śrī in his framework?

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance. See seven-school commentary at https://gita.ekrasworks.com/gita/10/41.

Madhva insists Kṛṣṇa and His avatāras alone are svarūpa, not merely aṃśa-bearers. How does this ontological precision shape a Dvaita practitioner's attitude toward revering great teachers, heroes, or sages?

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance. See seven-school commentary at https://gita.ekrasworks.com/gita/10/41.

Vallabha glosses ūrjita as anna-samṛddhi (food-abundance). What vision of the material world — grain, body, nourishment — emerges from reading even agricultural plenty as Kṛṣṇa's overflow of bliss?

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance. See seven-school commentary at https://gita.ekrasworks.com/gita/10/41.

Madhusūdana calls this verse an upalakṣaṇa. In practical terms, does that mean any encounter with beauty, power, or excellence in daily life is a live pointer to Bhagavān — and how would one train that recognition?

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance. See seven-school commentary at https://gita.ekrasworks.com/gita/10/41.

All six schools agree that the aṃśa (fraction) is not a diminishment of the Lord but a real expression of His tejas. How does this reframe the common assumption that the finite world is merely inferior or fallen?

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance. See seven-school commentary at https://gita.ekrasworks.com/gita/10/41.

BG 10.41 — Vibhūti-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 10.41Chapter 10 · Vibhūti-Yoga · Krishna → Arjuna · anuṣṭubh

यद् यद् विभूतिमत् सत्त्वं श्रीमदूर्जितमेव वा ।

तत् तदेवावगच्छ त्वं मम तेजो ऽंशसंभवम् ॥

yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā

tat tad evāvagaccha tvaṃ mama tejo 'ṃśa-saṃbhavam

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance.

ekras · bhāṣya

Whatever is vibhutimat, shri-mat, urjita — know that as born from a single amsha of My tejas. Three predicates of recognition: vibhutimat (excellent), shri-mat (radiant), urjita (mighty). The principle: any sattva that exhibits these is Krishna's tejas-amsha-sambhava. The disciple no longer needs an exhaustive catalog; he has the principle of recognition.

Shankara reads the verse cleanly. Whatever sattva — being or thing — is endowed with vibhuti — excellence — or shri — radiance — or urjita — power — that very thing should be understood as born from a single amsha of Krishna's tejas. The principle is operational: the meditator extends the catalog by recognizing these three marks anywhere in the world.

Madhusudana reads the verse as the chapter's gift to the disciple. The catalog gave examples; this verse gives the principle of extension. Wherever the meditator encounters something vibhutimat, shri-mat, or urjita, the recognition is automatic: this is Krishna's tejas operating here. The discipline becomes self-extending.

Ramanuja reads with characteristic warmth.

Bhagavan's tejas is infinite; what appears in the world as excellence, radiance, or might is born of a fragment — amsha — of that infinite tejas. The recognition is meant to be portable across all encountered phenomena.

Madhva reads on the bheda-frame: each excellent thing in the world is paratantra; its excellence is from Hari's tejas-amsha. The eternally distinct jiva recognizes Hari at every point of evident excellence.

Vallabha reads through pushti-marga: every excellence is the prasada's tejas-amsha-sambhava. The bhakta sees Krishna's grace anywhere it shines.

Shridhara reads cleanly: three marks; one principle of recognition; chapter's gift to the meditator.

Context

where

Chapter 10 · Vibhūti-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 10.40

There is no end to my divine manifestations, scorcher of enemies. What I have declared here is a summary only, one region of a glory that no speech can fully compass.

What's going on

Whatever you see that is radiant, prosperous, or mighty, know it as born from a single spark of my brilliance.

Sūtras through this verse (21)

RāmānujaclassicalA

World as the Lord's body (antaryāmin)between

10.39No exception outside Me.───→here10.41───→10.42One fragment props all.

ŚrīdharaclassicalJ

Insight given as a gift, not earned alonebetween

10.11I dispel the dark of unknowing for them.───→here10.41───→18.65By My grace, you reach Me through what is given.

AbhinavaguptaclassicalC

Vision is the structural centerbetween

10.18Even more detail asked, Abhinava already framed.───→here10.41───→11.1Instruction yields, experience opens up.

show all 21

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

10.36Sattva of the strong───→here10.41───→18.14Five causes of action

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)between

10.1His glory becomes the chapter's evidence.───→here10.41───→11.1The aiśvarya-delusion now to be removed.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

10.10I give the buddhi-yoga to those who love.───→here10.41───→11.54Undivided love beholds it.

RāmānujaclassicalI

Vibhūti as evidence for antaryāminbetween

10.39No exception is possible.───→here10.41───→10.42One fragment props the world.

Ekrasmodernforgiveness

Forgivenessapproach · other

───→here10.41───→12.13Friendly, compassionate

Ekrasmodernmeditation

Meditation — the dhyāna tourexit · v2

8.12Om at the close───→here10.41───→

ŚrīdharaclassicalD

The path that turns no one awayexit

9.32Women, śūdras, all, also reach the goal.───→here10.41───→

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingexit

8.7Without a clean mind, steady remembrance fails.───→here10.41───→

ŚrīdharaclassicalK

Death-memory as the test of daily habitexit

8.14Remembrance comes only from constant daily practice.───→here10.41───→

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherbetween

10.1Royal knowledge, royal secret, Kāśirāja.───→here10.41───→11.1I worship the unborn, the self-luminous teacher.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

10.8From Me everything flows; wise ones know this and worship.───→here10.41───→11.55The crystal verse names the saguṇa in absolute form.

RamsukhdasclassicalI

The Lord already inside the heartbetween

10.20I am the Self in every heart.───→here10.41───→13.17The Knowable lives as the inner light.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here10.41───→

ŚaṅkaraclassicalH

The Lord is friend of every beingbetween

9.13The great know Me as beginning of beings.───→here10.41───→10.42With one part I pervade this whole world, and stand.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

10.20I am the Self seated in every heart.───→here10.41───→13.2'Cāpi' marks two — not one identity.

VallabhaclassicalA

Two paths — rule-bound and grace-onlybetween

10.14Faith comes only from the Lord's own giving.───→here10.41───→11.55Grace-soul acts only when the Lord wills.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerapproach

───→here10.41───→11.8The eye is given; seeing is grace.

Gauravmodernmemorial_pastoral

Memorial Pastoralexit

8.6'Yam yam vapi smaran bhavam.' Whatever state of being one remembers at the last ───→here10.41───→

Śabda · lemmas (14 unique · 17 occurrences)

विभूतिमत् vibhūtimat — (vibhūti + -mat: manifestation) · nominative neuter singular noun

show all 14

यत् yad ×2 — which, who (relative pronoun) · nominative neuter singular noun
एव eva ×2 — indeed, truly, only (emphatic particle)
तत् tad ×2 — that (distal demonstrative); also 3rd-person pronoun · accusative neuter singular noun
सत्त्वम् sattva — purity, lightness (the first guṇa); being, essence · nominative neuter singular noun
श्रीमत् śrīmat — (śrī + -mat: Śrī) · nominative neuter singular noun
ऊर्जितम् √ūrjay — to nourish, strengthen (denom. from ūrj) · nominative neuter singular participle noun
वा vā — or; either-or; (also: alternative)
अवगच्छ ava-√gam — (ava- + gam: to go) · present imperative 2nd person singular verb
त्वम् tvad — you (2nd person pronoun stem) · nominative singular noun
मम mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun
तेजः tejas — splendor, brilliance, energy · accusative neuter singular noun
अंश aṃśa — portion, share, fragment · compound
संभवम् sambhava — origin, birth (sam- + √bhū) · accusative neuter singular noun

Praśna · so what (7)

01If every exceptional being or object is only an aṃśa (fraction) of the Lord's tejas, what happens to the ego of a gifted person who identifies that gift as entirely their own — and what changes when they recognise the source?
02Śaṅkara closes the chapter with the pāda-verse: the whole universe is sustained by one quarter of the Lord. What does it mean that even the vibhūti enumeration is, in his reading, still within that one quarter?

show all 7

03Rāmānuja reads ūrjita as 'roused to noble undertaking' (kalyāṇārambheṣu udyukta). Does readiness for auspicious action itself become a form of divine śrī in his framework?
04Madhva insists Kṛṣṇa and His avatāras alone are svarūpa, not merely aṃśa-bearers. How does this ontological precision shape a Dvaita practitioner's attitude toward revering great teachers, heroes, or sages?
05Vallabha glosses ūrjita as anna-samṛddhi (food-abundance). What vision of the material world — grain, body, nourishment — emerges from reading even agricultural plenty as Kṛṣṇa's overflow of bliss?
06Madhusūdana calls this verse an upalakṣaṇa. In practical terms, does that mean any encounter with beauty, power, or excellence in daily life is a live pointer to Bhagavān — and how would one train that recognition?
07All six schools agree that the aṃśa (fraction) is not a diminishment of the Lord but a real expression of His tejas. How does this reframe the common assumption that the finite world is merely inferior or fallen?

Vyavahāra · try it in your life

Advaita

When you notice a colleague whose competence eclipses your own, Śaṅkara's reading invites the recognition that their excellence is not a threat to your standing but an appearance of the one Brahman-tejas in which both of you subsist. Envy dissolves when the perceived separate competitor is seen as a face of the same non-dual radiance.

Viśiṣṭādvaita

Rāmānuja's śarīra-framework makes every impressive person literally a limb of the Lord glowing with His niyamana-śakti. In professional or civic life this means honouring a gifted leader is a form of kainkarya (service to Bhagavān), not flattery or submission to a rival ego.

show all 6

Dvaita

Madhva's precision insists that excellence in creatures is real but derived — it is a trust, not a possession. A Dvaita practitioner who achieves mastery in any field holds that mastery as a dāna (gift) given by Hari and owed back in service; pride of ownership is the only error, not the excellence itself.

Śuddhādvaita

Vallabha reads even physical abundance — food, health, a good harvest — as Kṛṣṇa's prasāda overflowing from His saccidānanda. The Puṣṭi-mārgī homemaker who receives a season of plenty does not merely feel grateful in a generic sense; she receives it as a direct act of the Beloved's affection, to be met with joy rather than anxiety about its continuance.

Bhakti

Śrīdhara's upadeśa-setu reading gives the busy bhakta a simple heuristic: wherever you encounter something truly excellent — a piece of music, a well-crafted sentence, an act of unexpected kindness — pause and trace it back. Every such sighting is an arrow pointing toward Bhagavān. The practice is one of perpetual recognition, not withdrawal.

Advaita-Bhakti

Madhusūdana's synthesis is practical for anyone navigating both philosophical study and devotional life: you need not choose between marvelling at a great mind and adoring Kṛṣṇa. The admiration and the adoration are one movement. Each time the intellect is genuinely awed, the bhakta in you is also bowing — this is the non-dual gift of the upalakṣaṇa reading.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 10, Verse 41: Krishna to Arjuna — Vibhūti-Yoga