Hayagriva has such a visceral aversion against Srila Prabhupada’s repeated and intended expression “the Supreme Personality of Godhead” that we must doubt very much his capability to present Bhagavad Gita As It Is. The sly fellow (and university professor) actually whisked away the expression ” the Supreme Personality of Godhead” as many times as he felt he could, thus greatly weakening Srila Prabhupada intended impact. He is basically disqualified. He has in fact a visceral aversion against the Supreme Personality of Godhead, Sri Krishna, Himself. What does that make him? Certainly not a pure devotee qualified to write about God, Sri Krishna! In BGAII 2.40 he added on his own and sole accord some Christian wisdom: ” Or, as the Christians say, “What profiteth a man if he gain the whole world yet suffer the loss of his eternal soul?” These are NOT Srila Prabhupada’s words! Christian wisdom may be all right. But to add it to Srila Prabhupada’s Bhagavad Gita As It Is without authority is not all right.

By His repeated, gentle and steady affirmation, Srila Prabhupada makes the point that Sri Krishna is indeed “The Supreme Personality of Godhead” or the Supreme Boss to Whom we have to surrender sooner or later , one way or another. There is no escape. And Hayagriva still hopes for that escape and gives his followers the same false hope. This reminds us of Goethe’s famous “Und bist du nicht willig, so brauch’ ich Gewalt.“ – in the 1792 ballade Erlkonig. As a perfect and most powerful gentleman, Sri Krishna invites us to surrender to Him during our life time by intelligently and blissfully cultivating a consciousness of Him, Krishna, or forces us to surrender at the time of death. What option will we choose? The loving option or the forceful option? Or a combination of the two?

So we present here the three existing versions of Bhagavad Gita As It Is, 10.42 and invite the reader to make up his own mind. The three version being:

One. Srila Prabhupada’s original version, with some slight alterations as required and sometimes the speculations and mishearings of the transcriber must also be taken into account:

10.42 O Arjuna, what more shall I speak to you? The circumstance is that whatever you see in the cosmic manifestation is supported by my impersonal (?) energies.

Purport.

The Supreme Lord is represented everywhere within this material world by entering in it as the Supersoul. The Lord tries to convince Arjuna that there is no need of understanding separately how things are existing in their opulence and grandeur. One should know that everything that exists is due to Krishna’s entrance as Supersoul in all things. So beginning with Brahma and Shiva down to the small ant, from the most gigantic to the smallest existence, they are all existing because the Lord has entered each and everyone of them. He is the Sustainer and Maintainer of everything and He is maintaining all material existence in that way.

There is a regular mission proponent to advertise that one can worship any form of demigod and that will lead one to the Supreme Personality of Godhead or the Supreme Goal. In the tenth chapter, this idea is consistently and thoroughly discouraged. In order to eradicate this wrong idea completely, the Supreme Personality of Godhead has informed us that even the great demigods like Brahma and Shiva are also a partial presentation of the opulence of the Supreme Lord. He is the origin of everyone born and no one is greater than Him. He is asamordhva which means that nobody is better than Him and nobody is equal to Him. In the Vishnu mantra it is said that anybody who calculates the Supreme Lord Krishna with the label of the demigods even up to the standard of Brahma and Shiva becomes at once an atheist. If however one thoroughly studies the different descriptions of the opulence and expansions of Krishna’s energy in different ways, then one can understand without any doubt the position of Lord Sri Krishna and he can fix his mind on the worship of Krishna without any diversion. The Lord is all-pervading by an expansion of His spatial representation, the Supreme-Soul, Who enters in everything that is. Pure devotees, therefore, concentrate their minds in Krishna consciousness in full devotional service, therefore they are always situated in a transcendental position. The devotional service and worship of Krishna are very clearly stated in this chapter in the eighth, ninth, tenth, and eleven verses. That is the way of pure devotional service. How one can attain the highest devotional perfection of associating with the Supreme Personality of Godhead has been thoroughly explained in this chapter. This disciplic succession from Krishna states:

Lord Krishna is worshipable because by His potent energy even the sun is so powerful and so highly radiant and by His partial expansion of planetary energy, He maintains the whole world. END.

Two. Hayagriva’s presentation of the original version:

But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.
PURPORT
The Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Krsna’s entering them as Supersoul. From Brahma, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them.
Worship of demigods is discouraged herein because even the greatest demigods like Brahma and Siva only represent part of the opulence of the Supreme Lord. He is the origin of everyone born, and no one is greater than Him. He is samata, which means that no one is superior to Him and that no one is equal to Him. In the Visnu-mantra it is said that one who considers the Supreme Lord Krsna in the same category with demigods-be they even Brahma or Siva-becomes at once an atheist. If, however, one thoroughly studies the different descriptions of the opulences and expansions of Krsna’s energy, then one can understand without any doubt the position of Lord Sri Krsna and can fix his mind in the worship of Krsna without deviation. The Lord is all-pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Krsna consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Krsna are very clearly indicated in this chapter in verses eight to eleven. That is the way of pure devotional service. How one can attain the highest devotional perfection of association with the Supreme Personality of Godhead has been thoroughly explained in this chapter.

Thus end the Bhaktivedanta Purports to the Tenth Chapter of the Srimad-Bhagavad-gita in the matter of the Opulence of the Absolute.

Three. Jayadvaita’s presentation of the original version:

10.42 But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

Purport

The Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Krsna’s entering them as Supersoul. From Brahma, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them.
There is a Mission that regularly propounds that worship of any demigod will lead one to the Supreme Personality of Godhead, or the supreme goal. But here in the Tenth Chapter that idea is thoroughly discouraged. To completely eradicate this wrong idea, in this chapter Lord Krsna informs us that even the greatest demigods like Brahma and Siva represent only part of the opulence of the Supreme Lord. He is the origin of everyone born, and no one is greater than Him. He is asamordhva, which means that no one is superior to Him and that no one is equal to Him. In the Padma Purana it is said that one who considers the Supreme Lord Krsna in the same category with demigods — be they even Brahma or Siva — becomes at once an atheist. If, however, one thoroughly studies the different descriptions of the opulences and expansions of Krsna’s energy, then one can understand without any doubt the position of Lord Sri Krsna and can fix his mind in the worship of Krsna without deviation. The Lord is all-pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Krsna consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Krsna are very clearly indicated in this chapter in verses eight through eleven. That is the way of pure devotional service. How one can attain the highest devotional perfection of association with the Supreme Personality of Godhead has been thoroughly explained in this chapter. Srila Baladeva Vidyabhusana, a great acarya in disciplic succession from Krsna, concludes his commentary on this chapter by saying,
yac-chakti-lesat suryadya
bhavanty aty-ugra-tejasah
yad-amsena dhrtam visvam
sa krsno dasame ‘rcyate
From Lord Krsna’s potent energy even the powerful sun gets its power, and by Krsna’s partial expansion the whole world is maintained. Therefore Lord Sri Krsna is worshipable.

Thus end the Bhaktivedanta Purports to the Tenth Chapter of the Srimad Bhagavad-gita in the matter of the Opulence of the Absolute.

in construction……