maharṣīṇāḿ bhṛgur ahaḿ
girām asmy ekam akṣaram
yajñānāḿ japa-yajño ’smi
sthāvarāṇāḿ himālayaḥ

Translation of Bhagavad Gita 10.25

Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.

Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:

Brahma, the first living creature within the universe, created several sons for the propagation of various kinds of species. Among these sons, Bhrgu is the most powerful sage. Of all the transcendental vibrations, the om (omkara) represents Krishna. Of all sacrifices, the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the purest representation of Krishna. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Krishna, Hare Krishna, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation of Krishna. Therefore the Himalayas, the greatest mountains in the world, also represent Him. The mountain named Meru was mentioned in a previous verse, but Meru is sometimes movable, whereas the Himalayas are never movable. Thus the Himalayas are greater than Meru.

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

Ekaksara, one syllable, refers to the pranava om.

Commentary by Sri Ramanuja of Sri Sampradaya:

10.25 Of great seers like Marici etc., I am Bhrgu. Words are sounds that convey meaning. Of such words, I am the single-lettered word Pranava (Or Om). Of the sacrifices, I am the sacrifice of Japa (sacred formula silently repeated) which is the most prominent form of sacrificial offerings. Of immovables or mountains, I am the Himalaya.

Commentary by Sri Sridhara Swami of Rudra Sampradaya:

Of sound vibrations Lord Krishna’s vibhuti or divine, transcendental opulence manifests as the sacred monosyllable OM which is uttered before every Vedic ritual can begin. The words ekam aksaram directly refers to OM. Of all acts of worship and propitiation Lord Krishna’s vibhuti manifests as japa-yajno or the reverential chanting of the holy names of the Supreme Lord with bhakti or exclusive loving devotion. Of immovable things His vibhuti is the towering Himalaya’s, the highest mountains on Earth.

Commentary by Sri Madhvacharya of Brahma Sampradaya:

Sri Madhvacharya did not comment on this sloka.

Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

Of articulate sound vibrations Lord Krishna’s vibhuti or divine, transcendental opulence is the monosyllable OM the root of all sound. Among yagna or propitiation and worship of the Supreme Lord, His vibhuti is japa- yagno or the devoted chanting of the Supreme Lord Krishna’s holy names. Of immovable mountains His vibhuti is the Himalaya mountains.

Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:

10.25 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.

Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:

10.19-42 Hanta te etc. upto jagat sthitah. I am the Soul etc. (verse 20) : By this [the Bhagavat] wards off the exclusion [of any being as different form Him]. Otherwise the sentences like ‘Of the immovable [I am] the the Himalayas’ (verse 25) etc., would amount to the exclusive statement that the Himalayan range is the Bhagavat and not any other one. In that case, the indiscriminateness of the Brahman is not established and hence the realisation of the Brahman would be a partial (or conditioned) one. For, the [present] text of exposition is intended for that seeker whose mind cannot contemplate on the all-pervasiveness [of the Brahman], but who [at the same time] is desirous of realising that [all-pervasiveness]. Hence, while concluding, [the Bhagavat] teaches the theory of duality-cumunity by saying ‘whatsoever being exists with the manifesting power’ etc., and then concludes the topic with the theory of absolute unity, as ‘Or what is the use of this elaboration;…..I remain pervading this [universe] by a single fraction [of Myself] This has been declared indeed [in the scriptures] as : ‘All beings constitute [only] His one-fourth; His [other] immortal three-forths are in the heaven.’ (Rgveda, X, xc, 3). Thus, all this and the prime cause of creatures, are nothing but the Bhagavat (Absolute). And hence, He Himself becomes the object of knowledge of all, but being comprehended with the different strange qualities.

Sanskrit Shloka Without Transliteration Marks:

maharsinam bhrgur aham
giram asmy ekam aksaram
yajñanam japa-yajño ’smi
sthavaranam himalayah

Sanskrit to English Word for Word Meanings:

mahā-ṛṣīṇām — among the great sages; bhṛguḥ — Bhṛgu; aham — I am; girām — of vibrations; asmi — I am; ekam akṣaram — praṇava; yajñānām — of sacrifices; japa-yajñaḥ — chanting; asmi — I am; sthāvarāṇām — of immovable things; himālayaḥ — the Himālayan mountains.