Or else, what would you gain, Arjuna, by knowing all this, told piecemeal, in this partial fashion? Hear the matter told to you without remainder: having propped up, having braced firm, this whole world with a single portion, a single part, a single foot, that is, with My nature as all beings, I stand. So too runs the verse of the mantra: 'one foot of Him is all beings' (Taittirīya Āraṇyaka 3.12). Thus ends the tenth chapter in the commentary on the Bhagavad Gītā composed by the most reverend Śaṅkara the Blessed, pupil of the most reverend Govinda the Blessed whose feet are worthy of worship, the venerable wandering ascetic of the supreme order.

What is the use of this knowledge that is being told at such length? This whole conscious-and-unconscious world, in its state as effect and its state as cause, gross and subtle, in its very being, its standing, and the difference of its activity, that it may not overstep My resolve, having propped it up with a part of a myriad of a myriad of My greatness, I abide. As is said by the Blessed Parashara, 'in a portion of a portion of a myriad of a myriad of whom this power of the universe abides'.

The word 'what' (kim) is for making known the pre-eminence of what is about to be said, not for the knowledge that what was said is fruitless; for were it so, it would not be spoken. The supplementary hymns of the Rigveda say, 'without knowing this God, the boon-giver, joined with His particulars, who could be freed from bondage?'. The qualifier 'your' marks that you are fit to attain a great fruit. The word 'what' here is well known in the sense of the praise of another thing, as in 'if there were attachment and aversion, what use of austerity? and if those two were not, what use of austerity?' and the like. And the pre-eminence is established, since from the seeing in one place there comes the seeing of the Lord everywhere, as in 'he who sees Me everywhere' (6.30) and the like.