Glimpses of the Divine Glory
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(Sanskrit Version)

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10. 1  
श्रीभगवान् ने कहा - -
मेरे परम शुभ सुन महाबाहो! वचन अब और भी ।
तू प्रिय मुझे, तुझसे कहूँगा बात हित की मैं सभी ॥ १० । १ ॥
- The Blessed Lord said: Again, O mighty-armed, do thou listen to My supreme word, which I, wishing thy welfare, will tell thee who art delighted (to hear Me). 1 (Ⅰ)
- The Blessed Lord said -- O mighty-armed one, listen over again ot My supreme utterance, which I, wishing your welfare, shall speak to you who take delight (in it). (Ⅲ)
- Sri Sankaracharya's commentary (english) :

O mighty-armed one, srnu, listen; bhuyah eva, over again; me, to My; paramam, supreme; vacah, utterance, which is expressive of the transcendental Reality; yat, which supreme Truth; aham, I; vaksyami, shall speak; te, to you; priyamanaya, who take delight (in it). You become greatly pleased by My utterance, like one drinking ambrosia.

Hence, I shall speak to you hita- kamyaya, wishing your welfare. 'Why shall I speak?' In answer to this the Lord says: (Ⅳ)
10. 2  
उत्पत्ति देव महर्षिगण मेरी न कोई जानते ।
सब भाँति इनका आदि हूँ मैं, यों न ये पहिचानते ॥ १० । २ ॥
- Neither the hosts of Devas, nor the great Rishis, know My origin, for in every way I am the source of all the Devas and the great Rishis. 2 (Ⅰ)
- Neither the gods nor the great sages know My majesty. For, in all respects, I am the source of the gods and the great sages. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Na sura-sanah, neither the gods-Brahma and others; viduh, know;-what do they not know?-me, My; prabhavam (prabhavam), majesty, abundance of lordly power-or, derived in the sense of 'coming into being', it means origin. Nor even the maharsayah, great sages, Bhrgu and others [Bhrgu, Marici, Atri, Pulastya, Pulaha, Kratu and Vasistha.- Tr.] devanam, of the gods; ca, and; maharsinam, of the great sages. Besides, (Ⅳ)
10. 3  
जो जानता मुझको महेश्वर अज अनादि सदैव ही ।
ज्ञानी मनुष्यों में सदा सब पाप से छुटता वही ॥ १० । ३ ॥
- He who knows Me, birthless and beginningless, the great Lord of worlds—he, among mortals, is undeluded, he is freed from all sins. 3 (Ⅰ)
- He who knows Me-the birthless, the beginningless, and the great Lord of the worlds, he, the undeluded one among mortals, becomes freed from all sins. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, the beginningless: Since I am the source of the gods and the great sages, and nothing else exists as My origin, therefore I am birthless and beginningless. Being without an origin is the cause of being birthless. He who knows Me who am thus birthless and beginningless, and loka-maheswaram, the great Lord of the worlds, the transcendental One devoid of ignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, among mortals, among human beings; pramucyate, becomes freed; sarva-papaih, from all sins- committed knowingly or unknowingly. 'For the following reason also I am the great Lord of the worlds:' (Ⅳ)
10. 4  
नित निश्चयात्मक बुद्धि ज्ञान अमूढ़ता सुख दुःख दम ।
उत्पत्ति लय एवं क्षमा, भय अभय सत्य सदैव शम ॥ १० । ४ ॥
- Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, (Ⅰ)
- Intelligence, wisdom, non-delusion, forgiveness, truth, control of the external organs, control of the internal organs, happiness, sorrow, birth, death and fear as also fearlessness; (Ⅲ)
- Sri Sankaracharya's commentary (english) :

See Commentary under 10.5. (Ⅳ)
10. 5  
समता अहिंसा तुष्टि तप एवं अयश यश दान भी ।
उत्पन्न मुझसे प्राणियों के भाव होते हैं सभी ॥ १० । ५ ॥
- calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame;—(these) different kinds of qualities of beings arise from Me alone. 4 (Ⅰ)
- Non-injury, equanimity, satisfaction, austerity, charity, fame, infamy-(these) different dispositions of beings spring from Me alone. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Buddhih, intelligence-the power of the internal organ to know of things which are subtle etc.

Indeed, people talk of a man possessed of this (power) as intelligent. Jnanam, wisdom-knowledge of entities such as the Self etc. Asammohah, non- delusion-proceeding with discrimination with regard to things that are to be known as they present them-selves. Ksama, forgiveness- unperturbability of the mind of one who is abused or assulted. Satyam, truth-an utterance regarding what one has seen, heard, and felt oneself, communicated as such to others for their understanding, is said to be truth. Damah, control of the external organs. Samah, control of the internal organs. Sukham, happiness. Duhkham, sorrow. Bhavah, birth; and its opposite abhavah, death. And bhayam, fear; as also its opposite abhayam, fearlessness. Ahimsa, non-injury-non- cruelly towards creatures. Samata, equanimity. Tustih, satisfaction-the idea of sufficiency with regard to things acquired. Tapah, austerity- disciplining the body through control of the organs. Danam, charity-distribution (of wealth) according to one's capacity. Yasah, fame-renown arising from righteousness. On the contrary, ayasah is infamy due to unrighteousness. (These) prthak-vidhah, different; bhavah, dispositions- intelligence etc. as described; bhuanam, of beings, of living beings. bhavanti, spring; mattah, eva, from Me alone, [This is said in the sense that none of these dispositions can exist without the Self.] from God, in accordanced with their actions. Moreover, (Ⅳ)
10. 6  
हे पार्थ! सप्त महर्षिजन एवं प्रथम मनु चार भी ।
मम भाव- मानस से हुए, उत्पन्न उनसे जन सभी ॥ १० । ६ ॥
- The seven great Rishis as well as the four ancient Manus, possessed of powers like Me (due to their thoughts being fixed on Me), were born of (My) mind; from them are these creatures in the world. 6 (Ⅰ)
- The seven great sages as also the four Manus of anceint days, of whom are these creatures in the world, had their thoughts fixed on Me, and they were born from My mind. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Sapta, the seven; maharsayah, great sages- Bhrgu and others; tatha, as also; catvarah, the four; manavah, Manus [Savarni, Dharma-savarini, Daksa-savarni, and Savarna.-Tr.]- well known as Savarnas; purve, of ancient days; yesam, of whom, of which Manus and the great sages; imah, these; prajah, creatures, moving and non-moving; loke in the world, are the creation; madbhavah, had their thoughts fixed on Me-they had their minds fixed on Me, (and hence) they were endowed with the power of Visnu; and they jatah, were born; manasa; from My mind-they were created by Me through My mind itself. (Ⅳ)
10. 7  
जो जानता मेरी विभूति, व योग- शक्ति यथार्थ है ।
संशय नहीं दृढ़- योग वह नर प्राप्त करता पार्थ है ॥ १० । ७ ॥
- He who in reality knows these manifold manifestations of My being and (this) Yoga power of Mine, becomes established in the unshakable Yoga; there is no doubt about it. 7 (Ⅰ)
- One who knows truly this majesty and yoga of Mine, he becomes imbued with unwavering Yoga. There is no doubt about this. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Yah, one who; vetti, knows; tattvatah, truly, i.e. just as it is; etam, this, aforesaid; vibhutim. majesty, (divine) manifestations; [Omnipresence.] and yogam, yoga, action, My own ability to achieve [God's omnipotence. (God's power of accomplishing the impossible.-M.S.)]-or, the capacity for mystic powers, the omniscience resulting from yoga (meditation), is called yoga; sah, he; yujyate, becomes imbued with; avikampena, unwavering; yogena, Yoga, consisting in steadfastness in perfect knowledge. [After realizing the personal God, he attains the transcendental Reality; the earlier knowledge leads to the latter.] There is no samsayah, doubt; atra, about this. With what kind of unwavering Yoga does he become endued? This is being answered: (Ⅳ)
10. 8  
मैं जन्मदाता हूँ सभी मुझसे प्रवर्तित तात हैं ।
यह जान ज्ञानी भक्त भजते भाव से दिन- रात हैं ॥ १० । ८ ॥
- l am the origin of all, from Me everything evolves;—thus thinking the wise worship Me with loving consciousness. 8 (Ⅰ)
- I am the origin of all; everything moves on owing to Me. Realizing thus, the wise ones, filled with fervor, adore Me. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Aham, I, the supreme Brahman called Vasudeva; am the prabhavah, origin; sarvasya, of all, of the whole world; sarvam, everything, the whole world of changes, consisting of continuance, destruction, action and enjoyment of the fruits of action; pravartate, moves on; mattah, owing to Me alone. Matva, realizing; iti, thus; the budhah, wise ones, the knowers of the supreme Reality; bhava- samanvitah, filled with fervor-bhava is the same as bhavana, meaning ardent longing for the supreme Reality; filled (samanvitah) with that, i.e. imbued with that; bhajante, adore; mam, Me. Besides, (Ⅳ)
10. 9  
मुझमें लगा कर प्राण मन, करते हुए मेरी कथा ।
करते परस्पर बोध, रमते तुष्ट रहते सर्वथा ॥ १० । ९ ॥
- With their minds wholly in Me, with their senses absorbed in Me, enlightening one another, and always speaking of Me, they are satisfied and delighted. 9 (Ⅰ)
- With minds fixed on Me, with lives dedicated to Me, enlightening each other, and always speaking of Me, they derive satisfaction and rejoice. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Maccittah, with minds fixed on Me; mad-gata- pranah, with lives (pranas) dedicated to Me, or having their organs, eyes etc. absorbed in Me, i.e. having their organs withdrawn into Me; bodhayantah, enlightening; parasparam, each other; and nityam, always; kathayantah, speaking of; mam, Me, as possessed of qualities like knowledge, strength, valor, etc; tusyanti, they derive satisfaction; and ramanti, rejoice, get happiness, as by coming in contact with a dear one. (Ⅳ)
10. 10  
इस भाँति होकर युक्त जो नर नित्य भजते प्रीति से ।
मति- योग ऐसा दूँ, मुझे वे पा सकें जिस रीति से ॥ १० । १० ॥
- To them, ever steadfast and serving Me with affection, I give that Buddhi Yoga by which they come unto Me. 10 (Ⅰ)
- To them who are ever devoted and worship Me with love, I grant that possession of wisdom by which they reach Me. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Tesam, to them, who, becoming devotees, adore Me in the manner described earlier; satata- yuktanam, who are ever devoted, ever attached, who have become free from all external desires; and bhajatam, who worship-. Is it because of hankering for possessions? The Lord says: No, (they worship) priti-purvakam, with love. To them who worship Me with that (love), dadami, I grant; tam, that; buddhi-yogam, possession of wisdom- buddhi means full enlightenment with regard to My real nature; coming in possession (yoga) of that is buddhi-yoga; yena, by which possession of wisdom consisting in full enlightenment; upayanti, they reach, realize as their own Self; mam, Me, the supreme God who is the Self. Who do so? Te, they, who adore Me through such disciplines as fixing their minds on Me, etc. 'For what purpose, or as the destroyer of what cause standing as an obstacle on the way of reaching You, do You bestow that possession of wisdom to those devotees of Yours?' In reply to such a query the Lord says: (Ⅳ)
10. 11  
उनके हृदय में बैठ पार्थ! कृपार्थ अपने ज्ञान का ।
दीपक जलाकर नाश करता तम सभी अज्ञान का ॥ १० । ११ ॥
- Out of mere compassion for them, I, abiding in their hearts, destroy the darkness (in them) born of ignorance, by the luminous lamp of knowledge. 11 (Ⅰ)
- Out of compassion for them alone, I, residing in their hearts, destroy the darkness born of ignorance with the luminous lamp of Knowledge. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Anukampartham, out of compassion; tesam eva, for them alone, anxious as to how they may have bliss; aham, I; atmabhavasthah, residing in their hearts-atmabhavah means the seat that is the heart; being seated there itself; nasayami, destroy; tamah, the darkness; ajnanajam, born of ignorance, originating from non-discrimination, the darkness of delusion known as false comprehension; jnana- dipena, with the lamp of Knowledge, in the form of discriminating comprehension; i.e. bhasvata, with the luminous lamp of Knowledge-fed by the oil of divine grace resulting from devotion, fanned by the wind of intensity of meditation on Me, having the wick of the intellect imbued with the impressions arising from such disciplines as celibacy etc., in the receptacle of the detached mind, placed in the windless shelter of the mind withdrawn from objects and untainted by likes and dislikes, and made luminous by full Illumination resulting from the practice of constant concentration and meditation. After hearing the above-described majesty and yoga of the Lord, (Ⅳ)
10. 12  
अर्जुन ने कहा - -
तुम परम- ब्रह्म पवित्र एवं परमधाम अनूप हो ।
हो आदिदेव अजन्म अविनाशी अनन्त स्वरूप हो ॥ १० । १२ ॥
- Arjuna said: The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art Thou. (Ⅰ)
- Arjuna said -- You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages as also the divine sage Narada, Asita, Devala and Vyasa [Although Narada and the other sages are already mentioned by the words 'all the sages', still they are named separately because of their eminence. Asita is the father of Devala.] call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself verily tell me (so). (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages- Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent- capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so). (Ⅳ)
10. 13  
नारद महा मुनि असित देवल व्यास ऋषि कहते यही ।
मुझसे स्वयं भी आप हे जगदीश! कहते हो वही ॥ १० । १३ ॥
- All the Rishis, the Deva-Rishi Nârada as well as Asita, Devala and Vyâsa have declared Thee as the Eternal, the Self-luminous Purusha, the first Deva, Birth-less and All-pervading. So also Thou Thyself sayest to me. (Ⅰ)
- Arjuna said -- You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages as also the divine sage Narada, Asita, Devala and Vyasa [Although Narada and the other sages are already mentioned by the words 'all the sages', still they are named separately because of their eminence. Asita is the father of Devala.] call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself verily tell me (so). (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages- Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent- capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so). (Ⅳ)
10. 14  
केशव! कथन सारे तुम्हारे सत्य ही मैं मानता ।
हे हरि! तुम्हारी व्यक्ति सुर दानव न कोई जानता ॥ १० । १४ ॥
- I regard all this that Thou sayest to me as true, O Keshava. Verily, O Bhagavân, neither the Devas nor the Dânavas know Thy manifestation. 14 (Ⅰ)
- O Kesava, I accept to be true all this which You tell me. Certainly, O Lord, neither the gods nor the demons comprehend Your glory. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

O Kesava, manye, I accept; to be rtam, true indeed; sarvam, all; etat, this that has been said by sages and You; yat, which; vadasi, You tell, speak; mam, to Me. Hi, certainly; bhagavan, O Lord; na devah, neither the gods; na danavah, nor the demons; viduh, comprehend; te, Your; vyaktim, glory [Prabhavam in the Commentary is the same as prabhavam, glory, the unqualified State.]. Since You are the origin of the gods and others, therefore, (Ⅳ)
10. 15  
हे भूतभावन भूतईश्वर देवदेव जगत्पते ।
तुम आप पुरुषोत्तम स्वयं ही आपको पहिचानते ॥ १० । १५ ॥
- Verily, Thou Thyself knowest Thyself by Thyself, O Purusha Supreme, O Source of beings, O Lord of beings, O Deva of Devas, O Ruler of the world. (Ⅰ)
- O supreme Person, the Creator of beings, the Lord of beings, God of gods, the Lord of the worlds, You Yourself alone know Yourself by Yourself. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Purusottama, O supreme Person; bhuta- bhavana, O Creator of beings, one who brings the creatures into being; bhutesa, the Lord of beings; deva-deva, O God of gods; jagat-pate, the Lord of the worlds; tvam, You; svayam, Yourself; eva, alone; vettha, know; atmanam, Yourself, as God possessed of unsurpassable powers of knowledge, sovereignty, strength, etc.; atmana, by Yourself. (Ⅳ)
10. 16  
जिन- जिन महान् विभूतियों से व्याप्त हो संसार में ।
वे दिव्य आत्म- विभूतियाँ बतलाइये विस्तार में ॥ १० । १६ ॥
- Thou shouldst indeed speak, without reserve, of Thy divine attributes by which, filling all these worlds, Thou existest. 16 (Ⅰ)
- Be pleased to speak in full of Your own manifestations which are indeed divine, through which manifestations You exist pervading these worlds. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Arhasi, be pleased; vaktum, to speak; asesena, in full; atmavibhutayah, of Your own manifestations; divyah hi, which are indeed divine; yabhih, through which; vibhutibhih, manifestations, manifestations of Your glory; tisthasi, You exist; vyapya, pervading; iman, these; lokan, worlds. (Ⅳ)
10. 17  
चिन्तन सदा करता हुआ कैसे तुम्हें पहिचान लूँ ।
किन- किन पदार्थों में करूँ चिन्तन तुम्हारा जान लूँ ॥ १० । १७ ॥
- How shall I, O Yogin, meditate ever to know Thee? In what things, Bhagavân, art Thou to be thought of by me? 17 (Ⅰ)
- O Yogi, [Here yoga stands for the results of yoga, viz omniscience, omnipotence, etc.; one possessed of these is a yogi. (See Comm. on 10.7)] how shall I know You by remaining ever-engaged in meditation? And through what objects, O Lord, are You to be meditated on by me? (Ⅲ)
- Sri Sankaracharya's commentary (english) :

O Yogi, katham, how; aham vidyam, shall I know tvam, You; sada pari-cintayan, by remaining ever-engaged in meditation? Ca, and; kesu kesu bhavesu, through what objects; bhagvan, O Lord; cintah asi, are You to be meditated on; maya, by me? (Ⅳ)
10. 18  
भगवन्! कहो निज योग और विभूतियाँ विस्तार से ।
भरता नहीं मन आपकी वाणी सुधामय धार से ॥ १० । १८ ॥
- Speak to me again in detail, Jnanârdana, of Thy Yoga-powers and attributes; for I am never satiated in hearing the ambrosia (of Thy speech). 18 (Ⅰ)
- O Janardana, narrate to me again [In addition to what has been said in the seventh and ninth Chapters.] Your own yoga and (divine) manifestations elaborately. For, while hearing (Your) nectar-like (words), there is no satiety in me. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

O Janardana: ardana is derived from ard, in the sense of the act of going; by virtue of making the janas, the demons who are opposed to the gods, go to hell etc. He is called Jana-ardana. Or, He is called so because He is prayed to [The verbal root ard has got a second meaning, 'to pray'.] by all beings for the sake of human goals, viz prosperity and Liberation. Kathaya, narrate to me; bhuyah, again, though spoken of earlier; atmanah, Your own; yogam, yoga-the special ability in the form of mystic powers; and vibhutaim, the (divine) manifestations-the variety of the objects of meditation; vistarena, elaborately. Hi, for; srnvatah, while hearing; (Your) amrtam, nectar-like speech issuing out of Your mouth; na asti, there is no; trptih, satiety; me, in me. (Ⅳ)
10. 19  
श्रीभगवान् ने कहा - -
कौन्तेय! दिव्य विभूतिआँ मेरी अनन्त विशेष हैं ।
अब मैं बताऊँगा तुझे जो जो विभूति विशेष हैं ॥ १० । १९ ॥
- The Blessed Lord said: I shall speak to thee now, O best of the Kurus, of My divine attributes, according to their prominence; there is no end to the particulars of My manifestation. 19 (Ⅰ)
- The Blessed Lord said -- O best of the Kurus, now, according to their importance, I shall described to you My onw glories, which are indeed divine. There is no end to my manifestations. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Kuru-srestha, O best of the Kurus; hanta, now; since, on the other hand, it is not possible to speak exhaustively of them even in a hundred years, (there-fore) pradhanyatah, according to their importance, according as those manifestations are pre-eminent in their respective spheres; kathayisyami, I shall described; te, to you; atma- vibhutayah, My own glories; which are (hi, indeed) divyah, divine, heavenly. Na asti there is no; antah, end; me, to My; vistarasya, manifestations. 'Of those, now listen to the foremost:' (Ⅳ)
10. 20  
मैं सर्वजीवों के हृदय में अन्तरात्मा पार्थ! हूँ ।
सब प्राणियों का आदि एवं मध्य अन्त यथार्थ हूँ ॥ १० । २० ॥
- I am the Self, O Gudâkesha, existent in the heart of all beings; I am the beginning, the middle, and also the end of all beings. 20 (Ⅰ)
- O Gudakesa, I am the Self residing in the hearts of all beings, and I am the beginning and the middle as also the end of (all) beings. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Gudakesa, O Gudakesa-gudaka means sleep, and isa means master; master of that (sleep) is gudakesa, i.e. one who has conquered sleep; [See also under 1.24.-Tr.] or, one who has got thick hair; aham, I; am the atma, Self, the indwelling Self; who is to be ever-meditated on as sarva-bhuta-asaya [Asaya-that in which are contained the impressions of meditations (upasanas), actions and past experiences.]-sthitah, residing in the hearts of all beings. And, by one who is unable to do so, I am to be meditated on through the following aspects. I am capable of being meditated on (through them) because aham, I; am verily the adih, beginning, the origin; and the madhyam, middle, continuance; ca, as also; the antah, end, dissolution; bhutanam, of (all) beings. 'I am to be meditated upon thus also:' (Ⅳ)
10. 21  
आदित्यगण में विष्णु हूँ, सब ज्योति बीच दिनेश हूँ ।
नक्षत्र में राकेश, मरुतों में मरीचि विशेष हूँ ॥ १० । २१ ॥
- Of the Adityas, I am Vishnu; of luminaries, the radiant Sun; of the winds, I am Marichi; of the asterisms, the Moon. (Ⅰ)
- Among the Adityas [viz Dhata, Mitra, aryama, Rudra, Varuna, Surya, Bhaga, Vivasvan, Pusa, Savita, Tvasta and Visnu.-Tr.] I am Visnu; among the luminaries, the radiant sun; among the (forty-nine) Maruts [The seven groups of Maruts are Avaha, Pravaha, Vivaha, Paravaha, Udvaha, Samvaha and parivaha.-Tr.] I am Marici; among the stars I am the moon. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Adityanam, among the twelve Adityas; aham, I; am the Aditya called Visnu. Jyotisam, among the luminaries; amsuman, the radiant; ravih, sun. Marutam, among the different gods called Maruts; asmi, I am; the one called Marici. Naksatranam, among the stars; I am sasi, the moon. (Ⅳ)
10. 22  
मैं साम वेदों में तथा सुरवृन्द बीच सुरेन्द्र हूँ ।
मैं शक्ति चेतन जीव में, मन इन्द्रियों का केन्द्र हूँ ॥ १० । २२ ॥
- I am the Sâma-Veda of the Vedas, and Vâsava (Indra) of the gods; of the senses I am Manas, and intelligence in living beings am I. (Ⅰ)
- Among the Vedas I am Sama-veda; among the gods I am Indra. Among the organs I am the mind, and I am the intelligence in creatures. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Vedanam, among the Vedas; I am the Sama- veda. Devanam, among the gods-such as Rudras, Adityas and others; I am vasavah, Indra. Indriyanam, among the eleven organs, viz eye etc.; I am the manah, mind. I am the mind which is of the nature of reflection and doubt. And I am the cetana, intelligence [It is the medium for the manifestation of Consciousness.], the function of the intellect ever manifest in the aggregate of body and organs; bhtanam, in creatures. (Ⅳ)
10. 23  
शिव सकल रुद्रोँ बीच राक्षस यक्ष बीच कुबेर हूँ ।
मैं अग्नि वसुओं में, पहाड़ों में पहाड़ सुमेरु हूँ ॥ १० । २३ ॥
- And of the Rudras I am Sankara, of the Yakshas and Râkshasas the Lord of wealth (Kuvera), of the Vasus I am Pâvaka, and of mountains, Meru am I. (Ⅰ)
- Among the Rudras [Aja, Ekapada, Ahirbudhnya, Pinaki, Aparajita, Tryam-baka, Mahesvara, Vrsakapi, Sambhu, Harana and Isvara. Different Puranas give different lists of eleven names.-Tr,] I am Sankara, and among the Yaksas and goblins I am Kubera [God of wealth. Yaksas are a class of demigods who attend on him and guard his wealth.]. Among the Vasus [According to the V.P. they are: Apa, dhruva, Soma, Dharma, Anila, Anala (Fire), Pratyusa and Prabhasa. The Mbh. and the Bh. given a different list.-Tr.] I am Fire, and among the mountains I am Meru. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Rudranam, among the eleven Rudras, I am Sankara; and yaksaraksasam, among the Yaksas and goblins; I am vittesah, Kubera. Vasunam, among the eight Vasus; I am pavakah, Fire; and sikharinam, among the peaked mountains, I am Meru. (Ⅳ)
10. 24  
मुझको बृहस्पति पार्थ! मुख्य पुरोहितों में जान तू ।
सेनानियों में स्कन्द, सागर सब सरों में मान तू ॥ १० । २४ ॥
- And of priests, O son of Prithâ, know Me the chief, Brihaspati; of generals, I am Skanda; of bodies of water, I am the ocean. (Ⅰ)
- O son of Prtha, know me to be Brhaspati, the foremost among the priests of kings. Among commanders of armies I am Skanda; among large expanses of water I am the sea. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

O son of Prtha viddhi, know; mam, Me; to be Brahaspati, mukhyam, the foremost; purodhasam, among the priests of kings. Being as he is the priest of Indra, he should be the foremost. Senaninam, among commanders of armies; I am Skanda, the commander of the armies of gods. Sarasam, among large expanses of water, among reservoirs dug by gods (i.e. among nature reservoirs); I am sagarah, the sea. (Ⅳ)
10. 25  
भृगु श्रेष्ठ ऋषियों में, वचन में मैं सदा ॐकार हूँ ।
सब स्थावरों में गिरि हिमालय, यज्ञ में जप- सार हूँ ॥ १० । २५ ॥
- Of the great Rishis I am Bhrigu; of words I am the one syllable "Om"; of Yajnas I am the Yajna of Japa (silent repetition); of immovable things the Himâlaya. 25 (Ⅰ)
- Among the great sages I am Bhrgu; of words I am the single syllable (Om) [Om is the best because it is the name as well as the symbol of Brahman.]. Among rituals I am the ritual of Japa [Japa, muttering prayers-repeating passages from the Vedas, silently repeating names of deities, etc. Rituals often involve killing of animals. But Japa is free from such injury, and hence the best.] of the immovables, the Himalaya. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Maharsinam, among the great sages, I am Bhrgu, Giram, of words, of utterances, in the form of words; I am the ekam, single; aksaram, syllable Om. Yajnanam, among rituals; I am the japa- yajnah, rituals of Japa. Sthavaranam, of the immovables, I am the Himalaya. (Ⅳ)
10. 26  
मुनि कपिल सिद्धों बीच, नारद देव- ऋषियों में कहा ।
गन्धर्वगण में चित्ररथ, तरु- वर्ग में पीपल महा ॥ १० । २६ ॥
- Of all trees (I am) the Ashvattha, and Nârada of Deva-Rishis; Chitraratha of Gandharvas am I, and the Muni Kapila of the perfected ones. (Ⅰ)
- Among all trees (I am) the Asvatha (peepul), and Narada among the divine sages. Among the dandharvas [A class of demigods regarded as the musicians of gods.] (I am) Citraratha; among the perfected ones, the sage Kapila. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Sarva-vrksanam, among all trees, (I am) the Asvatta; and Narada devarsinam, among the divine sages-those who were gods and became sages by virtue of visualizing Vedic mantras; among them I am Narada. Gandharvanam, among the gandharvas, I am the gandharva called Citraratha. Siddhanam, among the perfected ones, among those who, from their very birth, were endowed with an abundance of the wealth of virtue, knowledge and renunciation; (I am) munih, the sage Kapila. (Ⅳ)
10. 27  
उच्चैःश्रवा सारे हयों में, अमृत- जन्य अनूप हूँ ।
मैं हाथियों में श्रेष्ठ ऐरावत, नरों में भूप हूँ ॥ १० । २७ ॥
- Know Me among horses as Uchchaisshravas, Amrita-born; of lordly elephants Airâvata, and of men the king. 27 (Ⅰ)
- Among horses, know Me to be Uccaihsravas, born of nectar; Airavata among the lordly elephants; and among men, the Kind of men. [Uccaihsravas and Airavata are respectively the divine horse and elephant of Indra.] (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Asvanam, among horses; viddhi, know; mam, Me; to be the horse named Uccaihsravas; amrta-udbhavam, born of nectar-born when (the sea was) churned (by the gods) for nectar. Airavata, the son of Iravati, gajendranam, among the Lordly elephants; 'know Me to be so' remains understood. And naranam, among men; know Me as the naradhipam, King of men. (Ⅳ)
10. 28  
सुरधेनु गौओं में, भुजंगों बीच वासुकि सर्प हूँ ।
मैं वज्र शस्त्रों में, प्रजा उत्पत्ति- कर कन्दर्प हूँ ॥ १० । २८ ॥
- Of weapons I am the thunderbolt, of cows I am Kâmadhuk; I am the Kandarpa, the cause of offspring; of serpents I am Vâsuki. (Ⅰ)
- Among weapons I am the thunderbolt; among cows I am kamadhenu. I am Kandarpa, the Progenitor, and among serpents I am Vasuki. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Ayudhanam, among weapons; I am the vajram, thunderbolt, made of the bones of (the sage) Dadhici. Dhenunam, among milch cows; I am kama-dhuk, Kamadhenu, which was the yielder of all desires of (the sage) Vasistha; or it means a cow in general which gives milk at all times. I am Kandarpa, prajanah, the Progenitor, (the god) Kama (Cupid). Sarpanam, among serpents, among the various serpents, I am Vasuki, the kind of serpents. (Ⅳ)
10. 29  
मैं पितर गण में, अर्यमा हूँ, नाग- गण में शेष हूँ ।
यम शासकों में, जलचरों में वरुण रूप विशेष हूँ ॥ १० । २९ ॥
- And Ananta of snakes I am, I am Varuna of water-beings; and Aryaman of Pitris I am, I am Yama of controllers. (Ⅰ)
- Among snakes I am Ananta, and Varuna among gods of the waters. Among the manes I am Aryama, and among the maintainers of law and order I am Yama (King of death). (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Naganam, among snakes, of a particular species of snakes; asmi, I am Ananta, the King of snakes. And Varuna, the King yadasam, of the gods of the waters. Pitrnam, among the manes; I am the King of the manes, named Aryama. And samyamatam, among the maintainers of law and order I am Yama. (Ⅳ)
10. 30  
प्रह्लाद दैत्यों बीच, संख्या- सूचकों में काल हूँ ।
मैं पक्षियों में गरुड़, पशुओं में मृगेन्द्र विशाल हूँ ॥ १० । ३० ॥
- And Prahlâda am I of Diti's progeny, of measurers I am Time; and of beasts I am the lord of beasts, and Garuda of birds. (Ⅰ)
- Among demons I am Prahlada, and I am Time among reckoners of time. And among animals I am the loin, and among birds I am Garuda. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Daityanam, among demons, the descendants of Diti, I am the one called Prahlada. And I am kalah, Time; kalayatam, among reckoners of time, of those who calculate. And mrganam, among animals; I am mrgendrah, the loin, or the tiger. And paksinam, among birds; (I am) vainateyah, Garuda, the son of Vinata. (Ⅳ)
10. 31  
गंगा नदों में, शस्त्र- धारी- वर्ग में मैं राम हूँ ।
मैं पवन् वेगों बीच, मीनों में मकर अभिराम हूँ ॥ १० । ३१ ॥
- Of purifiers I am the wind, Râma of warriors am I; of fishes I am the shark, of streams I am Jâhnavi (the Ganges). (Ⅰ)
- Of the purifiers I am air; among the wielders of weapons I am Rama. Among fishes, too, I am the shark; I am Ganga among rivers. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Pavatam, of the purifiers; I am pavanah, air. Sastra-bhrtam, among weilders of weapons, I am Rama, son of Dasaratha. Jhasanam, among fishes etc; I am the particular species of fish called makarah shark. I am jahnavi, Ganga; srotasam, among rivers, among streams of water. (Ⅳ)
10. 32  
मैं आदि हूँ मध्यान्त हूँ हे पार्थ! सारे सर्ग का ।
विद्यागणों में ब्रह्मविद्या, वाद वादी- वर्ग का ॥ १० । ३२ ॥
- Of manifestations I, am the beginning, the middle and also the end; of all knowledges I am the knowledge of the Self, and Vâda of disputants. 32 (Ⅰ)
- O Arjuna, of creations I am the beginning and the end as also the middle, I am the knowledge of the Self among knowledge; of those who debate I am vada. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

O Arjuna sarganam, of creations; I am the adih, beginning; ca, and ; he antah, end; ca eva, as also; the madhyam, middle-I am the origin, continuance and dissolution. At the commencement (verse 20) origin, end, etc. only of things possessed of souls were spoken of, but here the mention is of all creations in general. This is the difference. Vidyanam, among knowledges; I am the adhyatma-vidya, knowledge of the Self, it being the foremost because of its leading to liberation. Pravadatam, of those who debate; aham, I; am vadah, Vada, which is preeminent since it is a means to determining true purport. Hence I am that . By the word pravadatam are here meant the different kinds of debate held by debators, viz Vada, Jalpa, and Vitanda. [Vada: discussion with open-mindedness, with a view to determining true purport; jalpa: pointless debate; Vitanda: wrangling discussion. [Jalpa is that mode of debate by which both parties establish their own viewpoint through direct and indirect proofs, and refute the view of the opponent through circumvention (Chala) and false generalization (Jati) and by pointing out unfitness (of the opponent) tobe argued with (Nigraha-sthana). But where one party establishes his viewpoint, and the other refutes it through circumvention, false generalization and showing the unfitness of the opponent to be argued with, without establishing his own views, that is termed Vitanda. Jalpa and Vitanda result only in a trial of strength between the opponents, who are both desirous of victory, But the result of Vada is the ascertainment of truth between the teacher and the disciple or between others, both unbiased.-Gloss of Sridhara Swami on this verse.]-Tr.] (Ⅳ)
10. 33  
सारे समासों बीच द्वन्द्व, अकार वर्णों में कहा ।
मैं काल अक्षय और अर्जुन विश्वमुख धाता महा ॥ १० । ३३ ॥
- Of letters the letter A am I, and Dvandva of all compounds; I alone am the inexhaustible Time, I the Sustainer (by dispensing fruits of actions) All-formed. 33 (Ⅰ)
- Of the letters I am the letter a, and of the group of compound words I am (the compound called) Dvandva. [Dvandva: A compound of two or more words which, if not compounded, would stand in the same case and be connected by the conjunction 'and'.-Tr.] I Myself am the infinite time; I am the Dispenser with faces everywhere. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Aksaranam, of the letters; I am the akarah, letter a. Samasikasya, of the group of compound words, I am the compund (called) Dvandva. Besieds, aham eva, I Myself; am the aksayah, infinite, endless; kalah, time, well known as 'moment' etc.; or, I am the supreme God who is Kala (Time, the measurer) even of time. I am the dhata, Dispenser, the dispenser of the fruits of actions of the whole world; visvatomukhah, with faces everywhere. (Ⅳ)
10. 34  
मैं सर्वहर्ता मृत्यु, सबका मूल जो होंगे अभी ।
तिय वर्ग में मेधा क्षमा धृति कीर्ति सुधि श्री वाक् भी ॥ १० । ३४ ॥
- And I am the all-seizing Death, and the prosperity of those who are to be prosperous; of the feminine qualities (I am) Fame, Prosperity (or beauty), Inspiration, Memory, Intelligence, Constancy and Forbearance. (Ⅰ)
- And I am Death, the destroyer of all; and the prosperity of those destined to be prosperous. Of the feminine [Narinam may mean 'of the feminine qualities'. According to Sridhara Swami and S., the words fame etc. signify the goddesses of the respective qualities. According to M.S. these seven goddesses are the wives of the god Dharma.-Tr.] (I am) fame, beauty, speech, memory, intelligence, fortitude and forbearance. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Death which is of two kinds-one destroying wealth, and the other destroying life-, [Here Ast. adds: tatra yah prana-harah sah (sarva-harah ucyate)-Among them, that which destroys life (is called sarva-harah).-Tr.] is called sarva-harah, the destroyer of all. I am that. This is the meaning. Or, the supreme God is the all-destroyer because He destroys everything during dissolution. I am He. And I am udbhavah, prosperity, eminence, and the means to it. Of whom? Bhavisyatam, of those destined to be prosperous, i.e. of those who are fit for attaining eminence. Narinam, of the feminine qualities; I am kirtih, fame; srih, beauty; vak, speech; smrtih, memory; medha, intelligence dhrtih, fortitude; and ksama, forbearance. I am these excellent feminine qualities, by coming to possess even a trace of which one considers himself successful. (Ⅳ)
10. 35  
हूँ साम में मैं बृहत्साम, वसन्त ऋतुओं में कहा ।
मंगसिर महीनों बीच, गायत्री सुछन्दों में महा ॥ १० । ३५ ॥
- Of Sâmas also I am the Brihat-Sâma, of metres Gâyatri am I; of months I am Mârgashirsha, of seasons the flowery season. 35 (Ⅰ)
- I am also the Brhat-sama of the Sama (- mantras); of the metres, Gayatri. Of the months I am Marga-sirsa, and of the seasons, spring. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

I am tatha, also; the Brhat-sama, the foremost samnam, of the Sama-mantras. Chandasam, of the metres, of the Rk-mantras having the metres Gayatri etc.; I am the Rk called Gayatri. This is meaning. Masanam, of the months, I am Marga- sirsa (Agrahayana, November-December). Rtunam, of the seasons; kusumakarah, spring. (Ⅳ)
10. 36  
तेजस्वियों का तेज हूँ मैं और छलियों में जुआ ।
जय और निश्चय, सत्व सारे सत्वशीलों का हुआ ॥ १० । ३६ ॥
- I am the gambling of the fraudulent, I am the power of the powerful; I am victory, I am effort, I am Sattva of the Sâttvika. 36 (Ⅰ)
- Of the fraudulent I am the gambling; I am the irresistible command of the mighty. I am excellence, I am effort, I am the sattva quality of those possessed of sattva. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Chalayatam, of the fraudulent, of the deceitful; I am the dyutam, gambling, such as playing with dice. I am the tejah, irresistible command; tejasvinam, of the mighty. [Some translate this as 'the splendor of the splendid'.- Tr.] I am the jayah, excellence of the excellent. [Some translate this as 'the victory of the victorious'.-Tr.] I am the vyavasayah, effort of the persevering. I am the sattvam, sattva quality; [The result of sattva, viz virtue, knowledge, detachment, etc.] sattvavatam, of those possessed of sattva. (Ⅳ)
10. 37  
मैं वृष्णियों में वासुदेव व पाण्डवों में पार्थ हूँ ।
मैं मुनिजनों में व्यास, कवियों बीच शुक्र यथार्थ हूँ ॥ १० । ३७ ॥
- Of the Vrishnis I am Vâsudeva; of the Pândavas, Dhananjaya; and also of the Munis I am Vyâsa; of the sages, Ushanas the sage. (Ⅰ)
- Of the vrsnis [The clan to which Sri krsna belonged, known otherwise as the Yadavas.] I am Vasudeva; of the Pandavas, Dhananjaya (Arjuna). And of the wise, I am Vyasa; of the omniscient, the omniscient Usanas. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Vrsninam, of the Vrsnis, [Here Ast. adds yadavanam, of the Yadavas.-Tr.] I am Vasudeva- I who am this person, your friend. Pandavanam, of the Pandavas, (I am) Dhananjaya, you yourself. Api, and; muninam, of the wise, of the thoughtful, of those who know of all things, I am Vyasa. kavinam, of the omniscient (i.e. of the those who know the past, present and future), I am the omniscient Usanas (Sukracarya). (Ⅳ)
10. 38  
मैं शासकों का दण्ड, विजयी की सुनीति प्रधान हूँ ।ewrwer
हूँ मौन गुह्यों में सदा, मैं ज्ञानियों का ज्ञान हूँ ॥ १० । ३८ ॥
- Of punishers I am the sceptre; of those who seek to conquer, I am statesmanship; and also of things secret I am silence, and the knowledge of knowers am I. (Ⅰ)
- Of the punishers I am the rod; I am the righteous policy of those who desire to conquer. And of things secret, I am verily silence; I am knowledge of the men of knowledge.. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Damayatam, of the punishers; I am dandah, the rod, which is the means of controlling the lawless. I am the nitih, righteous policy; jagisatam, of those who desire to conquer. And guhyanam, of things secret; I am verily maunam, silence. I am jnanam, knowledge; jnanavatam, of the men of knowledge. (Ⅳ)
10. 39  
इस भाँति प्राणीमात्र का जो बीज है, मैं हूँ सभी ।ewrwerwer
मेरे बिना अर्जुन! चराचर है नहीं कोई कभी ॥ १० । ३९ ॥
- And whatsoever is the seed of all beings, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without Me. (Ⅰ)
- Moreover, O Arjuna, whatsoever is the seed of all beings, that I am. There is no thing moving or non-moving which can exist without Me. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Ca, moreover; O Arjuna, yat api, whatsoever; is the bijam, seed, the source of growth ; sarva- bhutanam, of all beings; tat, that I am. As a conclusion of the topic the Lord states in brief His divine manifestations: Na tat asti bhutam, there is no thing; cara-acaram, moving or non-moving; yat, which; syat, can exist; vina maya, without Me. For whatever is rejected by Me, from whatever I withdraw Myself will have no substance, and will become a non-entity. Hence the meaning is that everything has Me as its essence. (Ⅳ)
10. 40  
हे पार्थ! दिव्य विभूतियाँ मेरी अनन्त अपार हैं ।
कुछ कह दिये दिग्दर्शनार्थ विभूति के विस्तार हैं ॥ १० । ४० ॥
- There is no end of My divine attributes, O scorcher of foes; but this is a brief statement by Me of the particulars of My divine attributes. (Ⅰ)
- O destroyer of enemies, there is no limit to My divine manifestations. This description of (My) manifestations, however, has been stated by Me by way illustration. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Parantapa, O destroyer of enemies; asti, there is; na, no; antah, limit; to mama, My; divyanam, divine; vibhutinam, manifestations.

Indeed, it is not possible for anyone to speak or know of the limit of the divine manifestations of the of the all- pervading God. Esah, this; vistarah, description; vibhuteh, of (My) manifestations; tu, however; prokatah, has been stated; maya, by Me; uddesatah, by way of illustration, partially. (Ⅳ)
10. 41  
जो जो जगत् में वस्तु, शक्ति विभूति श्रीसम्पन्न हैं ।
वे जान मेरे तेज के ही अंश से उत्पन्न हैं ॥ १० । ४१ ॥
- Whatever being there is great, prosperous or powerful, that know thou to be a product of a part of My splendour. (Ⅰ)
- Whatever object [All living beings] is verily endowed with majesty, possessed of prosperity, or is energetic, you know for certain each of them as having a part of My power as its source. (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Yat yat, whatever; sattvam, object in the world; is eva, verily; vibhutimat, endowed with majesty; srimad, possessed of prosperity; va, or; is urjitam, energetic, possessed of vigour; tvam, you; avagaccha, know; eva, for certain; tat tat, each of them; as mama tejomsa-sambhavam, having a part (amsa) of My (mama), of God's, power (teja) as its source (sambhavam). (Ⅳ)
10. 42  
विस्तार से क्या काम तुमको जानलो यह सार है ।
इस एक मेरे अंश से व्यापा हुआ संसार है ॥ १० । ४२ ॥
- Or what avails thee to know all this diversity, O Arjuna? (Know thou this,. that) I exist, supporting this whole world by a portion of Myself. (Ⅰ)
- 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). (Ⅲ)
- Sri Sankaracharya's commentary (english) :

Athava, or, on the other hand; kim, what is the need; of tava jnatena, your knowing; etena bahuna, this extensively-but incompletely-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. Thereby the unqualified transcendental Reality, implied by the word tat (in tattva-masi) and referred to by the latter portion of the Commentator's quotation (viz tripadasyamrtam divi: The immortal three-footed One is established in His own effulgence), becomes established.] (Ⅳ)
10. 43  
दसवां अध्याय समाप्त हुआ ॥ १० ॥
- The end of the tenth chapter, designated Glimpses of the Divine Glory. (Ⅰ)


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