Bhagavad Gita · Chapter 11 / 18

विश्वरूपदर्शनयोग

Viśhwarūp Darśhan Yog

Yoga through Beholding the Cosmic Form of God · 55 verses

Chapter Summary

The eleventh chapter of the Bhagavad Gita is "Vishwaroopa Darshana Yoga". In this chapter, Arjuna requests Krishna to reveal His Universal Cosmic Form that encompasses all the universes, the entire existence. Arjuna is granted divine vision to be able to see the entirety of creation in the body of the Supreme Lord Krishna.

11.1 →

अर्जुन उवाच मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्। यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम॥

arjuna uvācha mad-anugrahāya paramaṁ guhyam adhyātma-sanjñitam yat tvayoktaṁ vachas tena moho ’yaṁ vigato mama

MeaningArjuna said, By this explanation of the highest secret concerning the Self which Thou hast spoken, for the sake of blessing me, my delusion has been dispelled.

arjunaḥ uvācha — Arjun saidmat-anugrahāya — out of compassion to meparamam — supremeguhyam — confidentialadhyātma-sanjñitam — about spiritual knowledgeyat — whichtvayā — by youuktam — spokenvachaḥ — wordstena — by thatmohaḥ — illusionayam — thisvigataḥ — is dispelledmama — my

Commentary

After hearing the glories of the Lord? Arjuna has an intense longing to have the wonderful vision of the Cosmic Form with his own eyes. His bewilderment and delusion have now vanished. Adhyatma That which treats of the discrimination between the Self and the notSelf metaphysics. I was worried about the sin involved in killing my relations and preceptors. I had the ideas? I am the agent in killing them they are to be killed by me. This delusion has vanished now after receiving Thy most profound and valuable instructions. Thou hast dispelled this delusion of ignorance from me. The vision of the Cosmic Form is not the ultimate goal. If that were so, the Gita would have ended with this chapter. The vision of the Cosmic Form is also one more in a series of graded experiences. It is a terrible experience too. That is the reason why Arjuna said to the Lord, stammering with fear What an awful form Thou hast I have seen that which none hath seen before. My heart is glad, yet faileth me on account of fear. Show me? O God? Thine other form again. O God of gods, support of all the worlds, let me see Thy form with the diadem, and with the mace and discus in Thy hands. Again I wish to see Thee as before assume Thy fourarmed form? O Lord of thousand arms and of forms innumerable. Arjuna heard the Lords statement, viz.? Having pervaded this whole universe with one fragment of Myself? I remain. This induced him to have the vision of the Lords Cosmic Form. He says? O Lord of compassion? Thou hast taught me the spiritual wisdom which can hardly be found in the Vedas. Thou hast saved me. My delusion has disappeared. Thou hast disclosed to me the nature of the Supreme Self, the secrets of Nature and Thy divine glories. My greatest ambition at the present moment is that I should behold with my own eyes Thy entire Cosmic Form.

11.2 →

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया। त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्॥

bhavāpyayau hi bhūtānāṁ śhrutau vistaraśho mayā tvattaḥ kamala-patrākṣha māhātmyam api chāvyayam

MeaningThe origin and destruction of beings have been heard in detail from You, O lotus-eyed Lord, and also Your inexhaustible greatness.

bhava — appearanceapyayau — disappearancehi — indeedbhūtānām — of all living beingsśhrutau — have heardvistaraśhaḥ — in detailmayā — by metvattaḥ — from youkamala-patra-akṣha — lotus-eyed onemāhātmyam — greatnessapi — alsocha — andavyayam — eternal

Commentary

Kamalapatraksha Lotuseyed or having eyes like lotuspetals. Kamalapatra also means knowledge of the Self. He who can be obtained by knowledge of the Self is Kamalapatraksha.

11.3 →

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर। द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम॥

evam etad yathāttha tvam ātmānaṁ parameśhvara draṣhṭum ichchhāmi te rūpam aiśhwaraṁ puruṣhottama

MeaningNow, O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to behold Thy divine form.

evam — thusetat — thisyathā — asāttha — have spokentvam — youātmānam — yourselfparama-īśhvara — Supreme Lorddraṣhṭum — to seeichchhāmi — I desirete — yourrūpam — formaiśhwaram — divinepuruṣha-uttama — Shree Krishna, the Supreme Divine Personality

Commentary

Some commentators take the two halves of this verse as two independent sentences and interpret it thusSo it is? O Supreme Lord, as Thou hast declared Thyself to be. (But still) I desire to see Thy form as Isvara? O Supreme Person. Rupamaisvaram Thy form as Isvara, that of Vishnu as possessed of infinite knowledge, sovereignty, power, strength, prowess and splendour.

11.4 →

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो। योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम्॥

manyase yadi tach chhakyaṁ mayā draṣhṭum iti prabho yogeśhvara tato me tvaṁ darśhayātmānam avyayam

MeaningIf Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy imperishable Self.

manyase — you thinkyadi — iftat — thatśhakyam — possiblemayā — by medraṣhṭum — to beholditi — thusprabho — Lordyoga-īśhvara — Lord of all mystic powerstataḥ — thenme — to metvam — youdarśhaya — revealātmānam — yourselfavyayam — imperishable

Commentary

Arjuna is very keen and eager to see the Cosmic Form of the Lord. He prays to Him to grant him the vision. This supreme vision can be obtained only through His grace. Yogesvara also means the Lord of Yoga. A Yogi is one who is endowed with the eight psychic powers (Siddhis). The Lord of the Yogins is Yogesvara. And? Yoga is identity of the individual soul with the Absolute. He who is able to bestow this realisation of identity on the deserving spiritual aspirant is Yogesvara. He Who is able to create, preserve, destroy, veil and graciously release is the Lord. (These five actions? Panchakriyas, are known respectively as Srishti? Sthiti? Samhara? Tirodhana and Anugraha.)

11.5 →

श्री भगवानुवाच पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः। नानाविधानि दिव्यानि नानावर्णाकृतीनि च॥

śhrī-bhagavān uvācha paśhya me pārtha rūpāṇi śhataśho ’tha sahasraśhaḥ nānā-vidhāni divyāni nānā-varṇākṛitīni cha

MeaningThe Blessed Lord said, "Behold, O Arjuna, forms of Mine, by the hundreds and thousands, of different sorts, divine, and of various colors and shapes."

śhrī-bhagavān uvācha — the Supreme Lord saidpaśhya — beholdme — mypārtha — Arjun, the son of Pritharūpāṇi — formsśhataśhaḥ — by the hundredsatha — andsahasraśhaḥ — thousandsnānā-vidhāni — variousdivyāni — divinenānā — variousvarṇa — colorsākṛitīni — shapescha — and

Commentary

Divyani Divine supernatural. Satasah? Sahasrasah By the hundreds and thousands -- countless. O Arjuna? I want you to behold the Cosmic Form. All beings and entities are there. The fat and the lean, the short and the tall, the red and the black, the active and the passive, the rich and the poor, the intelligent and the dull, the healthy and the sick, the noisy and the silent, those that are awake, those that are asleep, the beautiful and the ugly, and all grades of beings with their distinctive marks are all there. The blueness of the sky, the yellowness of the silk, the redness of the twilight, the blackness of the coal, the whiteness of the snow, and the greenness of the leaves will be seen by you. You will also behold the objects of various shapes.

11.6 →

पश्यादित्यान्वसून्रुद्रानश्िवनौ मरुतस्तथा। बहून्यदृष्टपूर्वाणि पश्याऽश्चर्याणि भारत॥

paśhyādityān vasūn rudrān aśhvinau marutas tathā bahūny adṛiṣhṭa-pūrvāṇi paśhyāśhcharyāṇi bhārata

MeaningBehold the Adityas, the Vasus, the Rudras, the two Asvins, and the Maruts; behold many wonders never before seen, O Arjuna.

paśhya — beholdādityān — the (twelve) sons of Aditivasūn — the (eight) Vasusrudrān — the (eleven) Rudrasaśhvinau — the (twin) Ashvini Kumarsmarutaḥ — the (forty-nine) Marutstathā — andbahūni — manyadṛiṣhṭa — never revealedpūrvāṇi — beforepaśhya — beholdāśhcharyāṇi — marvelsbhārata — Arjun, scion of the Bharatas

Commentary

Adityas? Vasus? Rudras and Maruts have already been described in the previous chapter. Not these alone Behold also many other wonders never seen before by you or anybody else in this world.

11.7 →

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्। मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि॥

ihaika-sthaṁ jagat kṛitsnaṁ paśhyādya sa-charācharam mama dehe guḍākeśha yach chānyad draṣhṭum ichchhasi

MeaningNow, behold, O Arjuna, in this My body, the entire universe centered in one, including the moving and the unmoving, and whatever else you desire to see.

iha — hereeka-stham — assembled togetherjagat — the universekṛitsnam — entirepaśhya — beholdadya — nowsa — withchara — the movingacharam — the non- movingmama — mydehe — in this formguḍākeśha — Arjun, the conqueror of sleepyat — whatevercha — alsoanyat — elsedraṣhṭum — to seeichchhasi — you wish

Commentary

Anyat Other whatever else. Your success or defeat in the war, about which you,have entertained a doubt. (Cf. II.6)

11.8 →

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा। दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्॥

na tu māṁ śhakyase draṣhṭum anenaiva sva-chakṣhuṣhā divyaṁ dadāmi te chakṣhuḥ paśhya me yogam aiśhwaram

MeaningBut you are not able to behold Me with these your own eyes; I give you the divine eye; behold My lordly Yoga.

na — nottu — butmām — meśhakyase — you candraṣhṭum — to seeanena — with theseeva — evensva-chakṣhuṣhā — with your physical eyesdivyam — divinedadāmi — I givete — to youchakṣhuḥ — eyespaśhya — beholdme — myyogam aiśhwaram — majestic opulence

Commentary

No fleshly eyes can behold Me in My Cosmic Form. One can see It through the divine eye or the eye of intuition. It should not be confused with seeing through the eye or the mind. It is an inner experience. Lord Krishna says to Arjuna I give thee the divine eye, by which you will be able to behold My sovereign form. By it see My marvellous power of Yoga. Anena With this the fleshly eye or the physical eye, the earthly eye. (Cf. VII.25IX.5X.7)

11.9 →

सञ्जय उवाच एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः। दर्शयामास पार्थाय परमं रूपमैश्वरम्॥

sañjaya uvācha evam uktvā tato rājan mahā-yogeśhvaro hariḥ darśhayām āsa pārthāya paramaṁ rūpam aiśhwaram

MeaningSanjaya said, Having thus spoken, O king, the great Lord of Yoga, Hari (Krishna), showed Arjuna His supreme form as the Lord.

sañjayaḥ uvācha — Sanjay saidevam — thusuktvā — having spokentataḥ — thenrājan — Kingmahā-yoga-īśhvaraḥ — the Supreme Lord of Yoghariḥ — Shree Krishnadarśhayām āsa — displayedpārthāya — to Arjunparamam — divinerūpam aiśhwaram — opulence

Commentary

King This verse is addressed by Sanjaya to Dhritarashtra. Supreme Form The Cosmic Form.

11.10 →

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्। अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्॥

aneka-vaktra-nayanam anekādbhuta-darśhanam aneka-divyābharaṇaṁ divyānekodyatāyudham

MeaningWith numerous mouths and eyes, with numerous wondrous sights, with numerous divine adornments, with numerous divine weapons uplifted, such a form He showed.

aneka — manyvaktra — facesnayanam — eyesaneka — manyadbhuta — wonderfuldarśhanam — had a vision ofaneka — manydivya — divineābharaṇam — ornamentsdivya — divineaneka — manyudyata — upliftedāyudham — weapons

Commentary

Countless faces appeared there. Arjuna looked at this Cosmic Form in all its magnificence. He saw the Lord everywhere and in everything. The whole manifestation appeared as one gigantic body of the Lord. He saw the Lord as the allinall.

11.11 →

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्। सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्॥

divya-mālyāmbara-dharaṁ divya-gandhānulepanam sarvāśhcharya-mayaṁ devam anantaṁ viśhvato-mukham

MeaningWearing divine garlands and apparel, anointed with divine unguents, the all-wonderful, resplendent Being is endless with faces on all sides.

divya — divinemālya — garlandsāmbara — garmentsdharam — wearingdivya — divinegandha — fragrancesanulepanam — anointed withsarva — allāśhcharya-mayam — wonderfuldevam — Lordanantam — unlimitedviśhwataḥ — all sidesmukham — face

Commentary

Visvatomukham With faces on all sides, as He is the Self of all beings. Devam God. Also means resplendent. Anantam Endless. He Who is free from the three kinds of limitations, viz.? DesaKalaVastuPariccheda (limitations of space, time, and thing respectively) is Anantam. He is Brahman. This philosophical concept is explained below. The pot is here. This is spacelimitatio. The pot is now here. This is timelimitation. The pot is not a cloth. This is thing(material) limitation. There is saffron in Kashmir only. This is limitation of space and thing. You can have apples only in September. This is limitation of time and thing. But Brahman is everywhere, as It is allpervading. It exists in the past, the present and the future. It dwells in all parts. Hence It is beyond these three limitations. It is therefore endless.

11.12 →

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता। यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः॥

divi sūrya-sahasrasya bhaved yugapad utthitā yadi bhāḥ sadṛiśhī sā syād bhāsas tasya mahātmanaḥ

MeaningIf the splendour of a thousand suns were to blaze out simultaneously in the sky, that would be the splendour of that mighty being.

divi — in the skysūrya — sunssahasrasya — thousandbhavet — wereyugapat — simultaneouslyutthitā — risingyadi — ifbhāḥ — splendorsadṛiśhī — likesā — thatsyāt — would bebhāsaḥ — splendortasya — of themmahā-ātmanaḥ — the great personality

Commentary

Divi here means in the Antariksha or the sky. Mahatma here refers to the great Soul or the mighty Being, the Cosmic Form.

11.13 →

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा। अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा॥

tatraika-sthaṁ jagat kṛitsnaṁ pravibhaktam anekadhā apaśhyad deva-devasya śharīre pāṇḍavas tadā

MeaningThere, in the body of the God of gods, Arjuna then saw the entire universe resting in one, with its myriad of divisions.

tatra — thereeka-stham — established in one placejagat — the universekṛitsnam — entirepravibhaktam — dividedanekadhā — manyapaśhyat — could seedeva-devasya — of the God of godsśharīre — in the bodypāṇḍavaḥ — Arjuntadā — at that time

Commentary

Tatra There -- in the Cosmic Form. Anekadha Many groups -- gods, manes, men and other species of beings. Arjuna beheld all forms as the forms of the Lord, all heads as His heads, all eyes as His eyes, all hands as His hands, all feet as His feet, every part of every body as the limb of the Lords divine form. Wherever he looked he beheld nothing but the Lord. He got mystic divine knowledge. Sanjaya has given a truly graphic description of the Cosmic Form. Yet, it would be futile to grasp it with the finite mind. It is a transcendental vision, beyond the reach of the mind and senses. It has to be realised in Samadhi.

11.14 →

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः। प्रणम्य शिरसा देवं कृताञ्जलिरभाषत॥

tataḥ sa vismayāviṣhṭo hṛiṣhṭa-romā dhanañjayaḥ praṇamya śhirasā devaṁ kṛitāñjalir abhāṣhata

MeaningThen, Arjuna, filled with wonder and his hair standing on end, bowed his head to the God and spoke with palms joined.

tataḥ — thensaḥ — hevismaya-āviṣhṭaḥ — full of wonderhṛiṣhṭa-romā — with hair standing on enddhanañjayaḥ — Arjun, the conqueror of wealthpraṇamya — bow downśhirasā — with (his) headdevam — the Lordkṛita-añjaliḥ — with folded handsabhāṣhata — he addressed

Commentary

Tatah Then, having seen the Cosmic Form. Arjuna joined his palms in order to do prostration to the Cosmic Form. The great hero had attained true humility which the bowed head and joined palms represented, and which is the essential ingredient of devotion.

11.15 →

अर्जुन उवाच पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान्। ब्रह्माणमीशं कमलासनस्थ मृषींश्च सर्वानुरगांश्च दिव्यान्॥

arjuna uvācha paśhyāmi devāns tava deva dehe sarvāns tathā bhūta-viśheṣha-saṅghān brahmāṇam īśhaṁ kamalāsana-stham ṛiṣhīnśh cha sarvān uragānśh cha divyān

MeaningArjuna said, "O God, I see all the gods in Your body, as well as hosts of various classes of beings, Brahma the Lord seated on the lotus, all the sages, and the celestial serpents."

arjunaḥ uvācha — Arjun saidpaśhyāmi — I beholddevān — all the godstava — yourdeva — Lorddehe — within the bodysarvān — alltathā — as well asbhūta viśheṣha-saṅghān — hosts of different beingsbrahmāṇam — Lord Brahmaīśham — Shivkamala-āsana-stham — seated on the lotus flowerṛiṣhīn — sagescha — andsarvān — alluragān — serpentscha — anddivyān — divine

Commentary

Arjuna describes his own experience of the Cosmic Form in this and the following verses? 15 to 31. Bhutaviseshasanghan Hosts of various classes of beings, both animate and inanimate. These numerous entities are in Thy Cosmic Form, like hairs on the human body. Brahma, the fourfaced, the Lord of all creatures, is seated in the centre of the earthlotus on the Meru which forms the thalamus as it were of the earthlotus. Sages, such as Vasishtha. Serpents, such as Vasuki. Moreover --

11.16 →

अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्। नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप॥

aneka-bāhūdara-vaktra-netraṁ paśhyāmi tvāṁ sarvato ’nanta-rūpam nāntaṁ na madhyaṁ na punas tavādiṁ paśhyāmi viśhveśhvara viśhva-rūpa

MeaningI see You with boundless form on every side, with many arms, stomachs, mouths, and eyes; neither the end nor the middle nor the beginning do I see, O Lord of the Universe, O Cosmic Form.

aneka — infinitebāhu — armsudara — stomachsvaktra — facesnetram — eyespaśhyāmi — I seetvām — yousarvataḥ — in every directionananta-rūpam — inifinite formsna antam — without endna — notmadhyam — middlena — nopunaḥ — againtava — yourādim — beginningpaśhyāmi — I seeviśhwa-īśhwara — The Lord of the universeviśhwa-rūpa — universal form

Commentary

A thing that is limited by space and time has a begining, a middle and an end, but the Lord is omnipresent and eternal. He exists in the three periods of time -- past, present and future, but is not limited by time and space. Therefore He has neither a beginning nor middle nor end. Arjuna could have this divine vision only with the help of the divine eye bestowed upon him by the Lord. He who has supreme devotion to the Lord and on whom the Lord showers His grace can enjoy this wondrous vision.

11.17 →

किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतोदीप्तिमन्तम्। पश्यामि त्वां दुर्निरीक्ष्यं समन्ता द्दीप्तानलार्कद्युतिमप्रमेयम्॥

kirīṭinaṁ gadinaṁ chakriṇaṁ cha tejo-rāśhiṁ sarvato dīptimantam paśhyāmi tvāṁ durnirīkṣhyaṁ samantād dīptānalārka-dyutim aprameyam

MeaningI see You with the diadem, club, and discus, a mass of radiance shining everywhere, very hard to look at, blazing all around like a burning fire and the sun, and immeasurable.

kirīṭinam — adorned with a crowngadinam — with clubchakriṇam — with discscha — andtejaḥ-rāśhim — abode of splendorsarvataḥ — everywheredīpti-mantam — shiningpaśhyāmi — I seetvām — youdurnirīkṣhyam — difficult to look uponsamantāt — in all directionsdīpta-anala — blazing firearka — like the sundyutim — effulgenceaprameyam — immeasurable

Commentary

Kiritam is a special ornament for the head, the crown. Arjuna had worshipped the Lord as having a crown, club and discus and the Lord showed him the same form now. He is in all forms and He is beyond all forms as the transcendental Reality. Who can comprehend His GloryTejorasim A mass of splendour that cannot be perceived without the inner divine eye of intuition. Aprameyam Immeasurable, whose limits cannot be fixed. I infer from this vision of Thy power of Yoga that Thu art the Imperishable, etc.

11.18 →

त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम्। त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे॥

tvam akṣharaṁ paramaṁ veditavyaṁ tvam asya viśhvasya paraṁ nidhānam tvam avyayaḥ śhāśhvata-dharma-goptā sanātanas tvaṁ puruṣho mato me

MeaningYou are the Imperishable, the Supreme Being, worthy of being known. You are the great treasure-house of this universe; You are the imperishable protector of the eternal Dharma; You are the Primal Person, I believe.

tvam — youakṣharam — the imperishableparamam — the supreme beingveditavyam — worthy of being knowntvam — youasya — of thisviśhwasya — of the creationparam — supremenidhānam — supporttvam — youavyayaḥ — eternalśhāśhvata-dharma-goptā — protector of the eternal religionsanātanaḥ — everlastingtvam — youpuruṣhaḥ — the Supreme Divine Personmataḥ me — my opinion

Commentary

VisvasyaNidhaanam Treasurehouse of this universe, also means abode or refuge or the substratum of this universe. It is because of this that all the beings in the universe are preserved and protected. He is the inexhaustibel source to Whom the devotee turns at all times. Deluded indeed are they that ignore this divine treasurehouse and runa fter the shadow of the objects of the senses which do not contain even an iota of pleasure. Veditavyam To be known by the aspirants or seekrs of liberation, through Sravana (hearing of the scriptures)? Manana (reflection) and Nididhyasana (meditation). Avyayah means inexhaustible, unchanging, undying.

11.19 →

अनादिमध्यान्तमनन्तवीर्य मनन्तबाहुं शशिसूर्यनेत्रम्। पश्यामि त्वां दीप्तहुताशवक्त्रम् स्वतेजसा विश्वमिदं तपन्तम्॥

स्वतेजसा विश्वमिदं तपन्तम् || 19||

MeaningI see You without beginning, middle, or end, infinite in power, with endless arms, the sun and moon as Your eyes, the burning fire Your mouth, heating the entire universe with Your radiance.

anādi-madhyāntam ananta-vīryam ananta-bāhuṁ śhaśhi-sūrya-netram paśhyāmi tvāṁ dīpta-hutāśha-vaktraṁ sva-tejasā viśhvam idaṁ tapantam

Commentary

Anantabahu Having endless arms. This denotes that the multiplicity of His limbs are endless.

11.20 →

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः। दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन्॥

dyāv ā-pṛithivyor idam antaraṁ hi vyāptaṁ tvayaikena diśhaśh cha sarvāḥ dṛiṣhṭvādbhutaṁ rūpam ugraṁ tavedaṁ loka-trayaṁ pravyathitaṁ mahātman

MeaningThis space between the earth and the heavens, and all the quarters, is filled by You alone; having seen this, Your wonderful and terrible form, the three worlds are trembling with fear, O great-souled Being.

dyau-ā-pṛithivyoḥ — between heaven and earthidam — thisantaram — space betweenhi — indeedvyāptam — pervadedtvayā — by youekena — alonediśhaḥ — directionscha — andsarvāḥ — alldṛiṣhṭvā — seeingadbhutam — wondrousrūpam — formugram — terribletava — youridam — thisloka — worldstrayam — threepravyathitam — tremblingmahā-ātman — The greatest of all beings

Commentary

Thee In Thy Cosmic Form. The space and the arters This denotes that the Lord has filled the whole universe of animate and inanimate objects. In order to remove the doubt entertained by Arjuna as to his success (Cf. II.6) Lord Krishna makes him feel now that victoyr for the Pandavas is certain.

11.21 →

अमी हि त्वां सुरसङ्घाः विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति। स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः॥

amī hi tvāṁ sura-saṅghā viśhanti kechid bhītāḥ prāñjalayo gṛiṇanti svastīty uktvā maharṣhi-siddha-saṅghāḥ stuvanti tvāṁ stutibhiḥ puṣhkalābhiḥ

MeaningVerily, these hosts of gods enter into Thee; some extol Thee with joined palms in fear, saying, 'May it be well!' Bands of great sages and perfected ones praise Thee with complete hymns.

amī — thesehi — indeedtvām — yousura-saṅghāḥ — assembly of celestial godsviśhanti — are enteringkechit — somebhītāḥ — in fearprāñjalayaḥ — with folded handsgṛiṇanti — praisesvasti — auspiciousiti — thusuktvā — recitingmahā-ṛiṣhi — great sagessiddha-saṅghāḥ — perfect beingsstuvanti — are extollingtvām — youstutibhiḥ — with prayerspuṣhkalābhiḥ — hymns

Commentary

Pushkalabhih means complete or wellworded praises or praises full of deep meanings. Great sages like Narada and perfected ones like Kapila praise Thee with inspiring hymns.

11.22 →

रुद्रादित्या वसवो ये च साध्या विश्वेऽश्िवनौ मरुतश्चोष्मपाश्च। गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे॥

rudrādityā vasavo ye cha sādhyā viśhve ’śhvinau marutaśh choṣhmapāśh cha gandharva-yakṣhāsura-siddha-saṅghā vīkṣhante tvāṁ vismitāśh chaiva sarve

MeaningThe Rudras, Adityas, Vasus, Sadhyas, Visvedevas, the two Asvins, Maruts, the Manus, and the hosts of celestial singers, Yakshas, demons, and the perfected ones, all look upon Thee with great amazement.

rudra — a form of Lord Shivādityāḥ — the Adityasvasavaḥ — the Vasusye — thesecha — andsādhyāḥ — the Sadhyasviśhve — the Vishvadevasaśhvinau — the Ashvini kumarsmarutaḥ — the Marutscha — anduṣhma-pāḥ — the ancestorscha — andgandharva — Gandharvasyakṣha — the Yakshasasura — the demonssiddha — the perfected beingssaṅghāḥ — the assembliesvīkṣhante — are beholdingtvām — youvismitāḥ — in wondercha — andeva — verilysarve — all

Commentary

Sadhyas are a class of gods of whom Brahma is the chief. Visvedevas are ten gods who in Vedic times were considered as protectors of human beings. They were called guardians of the world. They were givers of plenty to the human beings. Their names are Krata? Daksha? Vasu? Satya? Kama? Kala? Dhvani? Rochaka? Adrava and Pururava. The two Asvins, born of Prabha (light), daughter of Tushta and the Sun, are the physicians of the gods. Rudras? Adityas? Vasus and Maruts -- see tenth chapter, verses 21 and 23. Ushmapa A class of manes. They accept the food offered in the Sraaddha (anniversary) ceremony or the obseies, while it is hot. Hence they are called Ushmapas. There are seven groups of manes. Gandharvas are celestial singers such as Haha and Huhu. Yakshas such as Kubera (the god of wealth) Asuras such as Virochana perfected ones such as Kapila.

11.23 →

रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम्। बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाऽहम्॥

rūpaṁ mahat te bahu-vaktra-netraṁ mahā-bāho bahu-bāhūru-pādam bahūdaraṁ bahu-danṣhṭrā-karālaṁ dṛiṣhṭvā lokāḥ pravyathitās tathāham

MeaningHaving seen Your immeasurable form with many mouths and eyes, O mighty-armed one, with many arms, thighs, and feet, with many stomachs and fearsome with many teeth, the worlds are terrified, and so am I.

rūpam — formmahat — magnificentte — yourbahu — manyvaktra — mouthsnetram — eyesmahā-bāho — mighty-armed Lordbahu — manybāhu — armsūru — thighspādam — legsbahu-udaram — many stomachsbahu-danṣhṭrā — many teethkarālam — terrifyingdṛiṣhṭvā — seeinglokāḥ — all the worldspravyathitāḥ — terror-strickentathā — so alsoaham — I

Commentary

Lokah The worlds -- all living beings in the world. Here is the cause of my fear. Arjuna describes below the nature of the Cosmic Form which has caused terror in his heart.

11.24 →

नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्। दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो॥

nabhaḥ-spṛiśhaṁ dīptam aneka-varṇaṁ vyāttānanaṁ dīpta-viśhāla-netram dṛiṣhṭvā hi tvāṁ pravyathitāntar-ātmā dhṛitiṁ na vindāmi śhamaṁ cha viṣhṇo

MeaningOn seeing Thee, touching the sky, shining in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart and find neither courage nor peace, O Vishnu.

nabhaḥ-spṛiśham — touching the skydīptam — effulgentaneka — manyvarṇam — colorsvyātta — openānanam — mouthsdīpta — blazingviśhāla — enormousnetram — eyesdṛiṣhṭvā — seeinghi — indeedtvām — youpravyathitāntar-ātmā — my heart is trembling with feardhṛitim — firmnessna — notvindāmi — I findśhamam — mental peacecha — andviṣhṇo — Lord Vishnu

Commentary

Dhriti also means patience and strength. Sama also means control. The vision of the Cosmic Form has frightened Arjuna considerably.

11.25 →

दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि। दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास॥

danṣhṭrā-karālāni cha te mukhāni dṛiṣhṭvaiva kālānala-sannibhāni diśho na jāne na labhe cha śharma prasīda deveśha jagan-nivāsa

MeaningHaving seen Thy mouths fearful with teeth blazing like the fires of cosmic dissolution, I know not the four quarters, nor do I find peace. Have mercy, O Lord of the gods, O abode of the universe.

danṣhṭrā — teethkarālāni — terriblecha — andte — yourmukhāni — mouthsdṛiṣhṭvā — having seeneva — indeedkāla-anala — the fire of annihilationsannibhāni — resemblingdiśhaḥ — the directionsna — notjāne — knowna — notlabhe — I obtaincha — andśharma — peaceprasīda — have mercydeva-īśha — The Lord of lordsjagat-nivāsa — The shelter of the universe

Commentary

Jagannivasa The substratum of the universe. Kalanala The fires which consume the worlds during the final dissolution of the worlds (Pralaya). Time (Kala) is the consumer of all that is manifest. Diso no jane I do not know the four arters. I cannot distinguish the east from the west, nor the north from the south.

11.26 →

अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः। भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ सहास्मदीयैरपि योधमुख्यैः॥

amī cha tvāṁ dhṛitarāśhtrasya putrāḥ sarve sahaivāvani-pāla-saṅghaiḥ bhīṣhmo droṇaḥ sūta-putras tathāsau sahāsmadīyair api yodha-mukhyaiḥ vaktrāṇi te tvaramāṇā viśhanti danṣhṭrā-karālāni bhayānakāni kechid vilagnā daśhanāntareṣhu sandṛiśhyante chūrṇitair uttamāṅgaiḥ

MeaningAll the sons of Dhritarashtra, along with the hosts of kings of the earth, Bhishma, Drona, and Karna, as well as the chief among our warriors.

amī — thesecha — andtvām — youdhṛitarāśhtrasya — of Dhritarashtraputrāḥ — sonssarve — allsaha — witheva — evenavani-pāla — their allied kingssanghaiḥ — assemblybhīṣhmaḥ — Bheeshmadroṇaḥ — Dronacharyasūta-putraḥ — Karnatathā — and alsoasau — thissaha — withasmadīyaiḥ — from our sideapi — alsoyodha-mukhyaiḥ — generalsvaktrāṇi — mouthste — yourtvaramāṇāḥ — rushingviśhanti — enterdanṣhṭrā — teethkarālāni — terriblebhayānakāni — fearsomekechit — somevilagnāḥ — getting stuckdaśhana-antareṣhu — between the teethsandṛiśhyante — are seenchūrṇitaiḥ — getting smasheduttama-aṅgaiḥ — heads

Commentary

Karna, though he was the son of Kunti, the mother of the Pandavas, was brought up by a charioteer and hence came to be regarded as his son.

11.27 →

वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि। केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः॥

vaktrāṇi te tvaramāṇā viśanti daṁṣṭrā-karālāni bhayānakāni kecid vilagnā daśanāntareṣu sandṛśyante cūrṇitair uttamāṅgaiḥ

MeaningSome hurry into Your mouths with their terrible teeth, fearful to behold. Some are found stuck in the gaps between the teeth, their heads crushed to powder.

vaktrāṇi — mouthste — Yourtvaramāṇāḥ — fearfulviśanti — enteringdaṁṣṭrā — teethkarālāni — terriblebhayānakāni — very fearfulkecit — some of themvilagnāḥ — being attackeddaśanāntareṣu — between the teethsandṛśyante — being seencūrṇitaiḥ — smasheduttama-aṅgaiḥ — by the head

Commentary

How do they enter into the mouth Arjuna continues

11.28 →

यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखाः द्रवन्ति। तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति॥

yathā nadīnāṁ bahavo ’mbu-vegāḥ samudram evābhimukhā dravanti tathā tavāmī nara-loka-vīrā viśhanti vaktrāṇy abhivijvalanti

MeaningVerily, just as many torrents of rivers flow towards the ocean, so too these heroes in the world of men enter Thy flaming mouths.

yathā — asnadīnām — of the riversbahavaḥ — manyambu-vegāḥ — water wavessamudram — the oceaneva — indeedabhimukhāḥ — towarddravanti — flowing rapidlytathā — similarlytava — youramī — thesenara-loka-vīrāḥ — kings of human societyviśhanti — entervaktrāṇi — mouthsabhivijvalanti — blazing

Commentary

Ami These warriors such as Bhishma. Arjuna is now seeing all these warriors,whom he did not wish to kill, rushing to death. His delusion has vanished. He thinks now This battle cannot be avoided. It has the sanction of the Supreme Lord. Why should I worry about the inevitable The Lord has already destroyed these warriors. I am only an instrument in His hands. No sin can touch me even if I kill them. This is a just cause also. Why and how do they enter Arjuna says --

11.29 →

यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः। तथैव नाशाय विशन्ति लोका स्तवापि वक्त्राणि समृद्धवेगाः॥

yathā pradīptaṁ jvalanaṁ pataṅgā viśhanti nāśhāya samṛiddha-vegāḥ tathaiva nāśhāya viśhanti lokās tavāpi vaktrāṇi samṛiddha-vegāḥ

MeaningAs moths hurriedly rush into a blazing fire, leading to their own destruction, so too these creatures hurry into Your mouths, leading to their own destruction.

yathā — aspradīptam — blazingjvalanam — firepataṅgāḥ — mothsviśhanti — enternāśhāya — to be perishedsamṛiddha vegāḥ — with great speedtathā eva — similarlynāśhāya — to be perishedviśhanti — enterlokāḥ — these peopletava — yourapi — alsovaktrāṇi — mouthssamṛiddha-vegāḥ — with great speed

Commentary

11.30 →

लेलिह्यसे ग्रसमानः समन्ता ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः। तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो॥

lelihyase grasamānaḥ samantāl lokān samagrān vadanair jvaladbhiḥ tejobhir āpūrya jagat samagraṁ bhāsas tavogrāḥ pratapanti viṣhṇo

MeaningThou lickest up, devouring all the worlds on every side with Thy flaming mouths. Thy fierce rays, filling the whole world with radiance, burn, O Vishnu!

lelihyase — you are lickinggrasamānaḥ — devouringsamantāt — on all sideslokān — worldssamagrān — allvadanaiḥ — with mouthsjvaladbhiḥ — blazingtejobhiḥ — by effulgenceāpūrya — filled withjagat — the universesamagram — allbhāsaḥ — raystava — yourugrāḥ — fiercepratapanti — scorchingviṣhṇo — Lord Vishnu

Commentary

Vishnu means allpervading? Vyapanasila.

11.31 →

आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद। विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम्॥

ākhyāhi me ko bhavān ugra-rūpo namo ’stu te deva-vara prasīda vijñātum ichchhāmi bhavantam ādyaṁ na hi prajānāmi tava pravṛittim

MeaningTell me, who you are, so fierce of form. I offer my salutations to you, O God Supreme; have mercy on me. I desire to know you, the original Being. I do not indeed know your workings.

ākhyāhi — tellme — mekaḥ — whobhavān — youugra-rūpaḥ — fierce formnamaḥ astu — I bowte — to youdeva-vara — God of godsprasīda — be mercifulvijñātum — to knowichchhāmi — I wishbhavantam — youādyam — the primevalna — nothi — becauseprajānāmi — comprehendtava — yourpravṛittim — workings

Commentary

11.32 →

श्री भगवानुवाच कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः। ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः॥

śhrī-bhagavān uvācha kālo ’smi loka-kṣhaya-kṛit pravṛiddho lokān samāhartum iha pravṛittaḥ ṛite ’pi tvāṁ na bhaviṣhyanti sarve ye ’vasthitāḥ pratyanīkeṣhu yodhāḥ

MeaningThe Blessed Lord said, "I am the full-grown, world-destroying Time, now engaged in destroying the worlds. Even without you, none of the warriors arrayed in the hostile armies will live."

śhrī-bhagavān uvācha — the Supreme Lord saidkālaḥ — timeasmi — I amloka-kṣhaya-kṛit — the source of destruction of the worldspravṛiddhaḥ — mightylokān — the worldssamāhartum — annihilationiha — this worldpravṛittaḥ — participationṛite — withoutapi — eventvām — youna bhaviṣhyanti — shall cease to existsarve — allye — whoavasthitāḥ — arrayedprati-anīkeṣhu — in the opposing armyyodhāḥ — the warriors

Commentary

Even without thee Even if thou? O Arjuna, wouldst not fight, these warriors are doomed to die under My dispensation. I am the alldestroying Time. I have already slain them. You have seen them dying. Therefore thy instrumentality is not of much importance. Such being the case, therefore, stand up and obtain fame.

11.33 →

तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्। मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन्॥

tasmāt tvam uttiṣhṭha yaśho labhasva jitvā śhatrūn bhuṅkṣhva rājyaṁ samṛiddham mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savya-sāchin

MeaningTherefore, stand up and obtain fame. Conquer the enemies and enjoy the unparalleled kingdom. Verily, by Me they have already been slain; be thou a mere instrument, O Arjuna.

tasmāt — thereforetvam — youuttiṣhṭha — ariseyaśhaḥ — honorlabhasva — attainjitvā — conquerśhatrūn — foesbhuṅkṣhva — enjoyrājyam — kingdomsamṛiddham — prosperousmayā — by meeva — indeedete — thesenihatāḥ — slainpūrvam — alreadyeva nimitta-mātram — only an instrumentbhava — becomesavya-sāchin — Arjun, the one who can shoot arrows with both hands

Commentary

Be thou merely an apparent or nominal cause. I have already killed them in advance. I have destroyed them long ago. Fame People will think that Bhishma? Drona and the other great warriors whom even the gods cannot kill have been defeated by you and so you will obtain great fame. Such fame is due to virtuous Karma only. Satrun Enemies such as Duryodhana. Savyasachi Arjuna who could shoot arrows even with the left hand.

11.34 →

द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि योधवीरान्। मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान्॥

droṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ cha karṇaṁ tathānyān api yodha-vīrān mayā hatāṁs tvaṁ jahi mā vyathiṣhṭhā yudhyasva jetāsi raṇe sapatnān

MeaningDrona, Bhishma, Jayadratha, Karna, and other brave warriors have already been slain by Me; do not be distressed with fear; fight and you shall conquer your enemies in battle.

droṇam — Dronacharyacha — andbhīṣhmam — Bheeshmacha — andjayadratham — Jayadrathacha — andkarṇam — Karntathā — alsoanyān — othersapi — alsoyodha-vīrān — brave warriorsmayā — by mehatān — already killedtvam — youjahi — slaymā — notvyathiṣhṭhāḥ — be disturbedyudhyasva — fightjetā asi — you shall be victoriousraṇe — in battlesapatnān — enemies

Commentary

Already slain by Me Therefore? O Arjuna, you need not be afraid of incurring sin by killing them. Drona had celestial weapons. He was Arjunas teacher in the science of archery. He was Arjunas beloved and greatest Guru. Bhishma also possessed celetial weapons. He could die only if and when he wanted to die. He once faught singlehanded with Lord Parasurama and was not defeated. So powerful was he. The father of Jayadratha performed penance with a resolve the head of the man who may cause the head of my son to fall on the ground, shall also fall. During the war, however? Arjunas arrow cuts the head and drops it on the lap of the father who, inadvertently, makes it fall on the ground he too dies at once. Karna, the son of the Sungod, had obtained an unerring missile from Indra.

11.35 →

सञ्जय उवाच एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी। नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य॥

sañjaya uvācha etach chhrutvā vachanaṁ keśhavasya kṛitāñjalir vepamānaḥ kirīṭī namaskṛitvā bhūya evāha kṛiṣhṇaṁ sa-gadgadaṁ bhīta-bhītaḥ praṇamya

MeaningSanjaya said, Having heard that speech of Lord Krishna, Arjuna, with joined palms, trembling, prostrated himself, again addressing Krishna in a choked voice, bowing down, overwhelmed with fear.

sañjayaḥ uvācha — Sanjay saidetat — thusśhrutvā — hearingvachanam — wordskeśhavasya — of Shree Krishnakṛita-añjaliḥ — with joined palmsvepamānaḥ — tremblingkirītī — the crowned one, Arjunnamaskṛitvā — with palms joinedbhūyaḥ — againeva — indeedāha — spokekṛiṣhṇam — to Shree Krishnasa-gadgadam — in a faltering voicebhīta-bhītaḥ — overwhelmed with fearpraṇamya — bowed down

Commentary

When anyone is in a state of extreme terror or joy he sheds tears on account of pain or exhilaration of spirits. Then his throat is choked and he stammers or speaks indistinctly or in a dull, choked voice. Arjuna was extremely frightened when he saw the Cosmic Form and so he spoke in a stammering tone. There is great significane in Sanjayas words. He thought that Dhritarashtra might come to terms or make peace with the Pandavas when he knew that his sons would certainly be killed for want of proper support when Drona and Karna would be killed by Arjuna. He hoped that conseently there would be peace and happiness to both the parties. But Dhritarashtra was obstinate he did not listen to this suggestion on account of the force of destiny.

11.36 →

अर्जुन उवाच स्थाने हृषीकेश तव प्रकीर्त्या जगत् प्रहृष्यत्यनुरज्यते च। रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः॥

arjuna uvācha sthāne hṛiṣhīkeśha tava prakīrtyā jagat prahṛiṣhyaty anurajyate cha rakṣhānsi bhītāni diśho dravanti sarve namasyanti cha siddha-saṅghāḥ

MeaningArjuna said, "It is fitting, O Krishna, that the world delights and rejoices in Your praise; demons fly in fear in all directions and the hosts of the perfected ones bow to You."

arjunaḥ uvācha — Arjun saidsthāne — it is but apthṛiṣhīka-īśha — Shree Krishna, the master of the sensestava — yourprakīrtyā — in praisejagat — the universeprahṛiṣhyati — rejoicesanurajyate — be enamoredcha — andrakṣhānsi — the demonsbhītāni — fearfullydiśhaḥ — in all directionsdravanti — fleesarve — allnamasyanti — bow downcha — andsiddha-saṅghāḥ — hosts of perfected saints

Commentary

Praise description of the glory of the Lord. The Lord is the object worthy of adortion, love and delight, because He is the Self and friend of all beings. The Lord is the object of adoration, love and delight for the following reason also. He is the primal cause even of Brahma, the Creator of the universe.

11.37 →

कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे। अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्॥

kasmāch cha te na nameran mahātman garīyase brahmaṇo ’py ādi-kartre ananta deveśha jagan-nivāsa tvam akṣharaṁ sad-asat tat paraṁ yat

MeaningAnd why should they not, O great Soul, bow to Thee Who art greater than all else, the primal cause even of the Creator (Brahma), O Infinite Being, O Lord of the gods, O Abode of the universe; Thou art the imperishable, the Being, the non-being, and That which is supreme—that which is beyond the Being and the non-being.

kasmāt — whycha — andte — youna nameran — should they not bow downmahā-ātman — The Great onegarīyase — who are greaterbrahmaṇaḥ — than Brahmaapi — evenādi-kartre — to the original creatorananta — The limitless Onedeva-īśha — Lord of the devatāsjagat-nivāsa — Refuge of the universetvam — youakṣharam — the imperishablesat-asat — manifest and non-manifesttat — thatparam — beyondyat — which

Commentary

The Lord is Mahatma. He is greater than all else. He is the imperishable. So He is the proper object of worship, love and delight. That which exists in the three periods of time is Sat. Brahman is Sat. That which does not exist in the three periods of time is Asat. This world is Asat. This body is Asat. The words Sat and Asat mean here the manifested and the unmanifested which form the adjuncts of the Akshara (imperishable). In reality the Akshara transcends both these. The word Akshara is applied in the Gita sometimes to the Unmanifest (Nature) and sometimes to the Supreme Being. Ananta is He Who is free from the three kinds of limitations (of time, space and thing) which have already been explained. Arjuna again praises the Lord thus

11.38 →

त्वमादिदेवः पुरुषः पुराण स्त्वमस्य विश्वस्य परं निधानम्। वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप॥

tvam ādi-devaḥ puruṣhaḥ purāṇas tvam asya viśhvasya paraṁ nidhānam vettāsi vedyaṁ cha paraṁ cha dhāma tvayā tataṁ viśhvam ananta-rūpa

MeaningYou are the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable, and the supreme Abode. Through You, the universe is pervaded, O Being of infinite forms.

tvam — youādi-devaḥ — the original Divine Godpuruṣhaḥ — personalitypurāṇaḥ — primevaltvam — youasya — of (this)viśhwasya — universeparam — Supremenidhānam — resting placevettā — the knowerasi — you arevedyam — the object of knowledgecha — andparam — Supremecha — anddhāma — Abodetvayā — by youtatam — pervadedviśhwam — the universeananta-rūpa — posessor of infinite forms

Commentary

Primal God, because the Lord is the creator of the universe. Purusha, because the Lord lies in the body (Puri Sayanat). Nidhaanam That in which the world rests during the great deluge or cosmic dissolution. The pot comes out of the clay and gets merged in clay. Even so the world has come out of the Lord and gets dissolved or involved in the Lord. So the Lord is the material cause of the world. Therefore? He is the primal God and the supreme refuge also. Vetta Knower of the knowable things. As the Lord is omniscient? He knows all about the world, and He is the instrumental or the efficient cause of this world. Param Dhama Supreme Abode of Vishnu. Just as the rope (the substratum for the superimposed snake) pervades the snake, so also Brahman or Vishnu through His Nature as ExistenceKnowledgeBliss Absolute pervades the whole universe. Moreover --

11.39 →

वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च। नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते॥

vāyur yamo ’gnir varuṇaḥ śhaśhāṅkaḥ prajāpatis tvaṁ prapitāmahaśh cha namo namas te ’stu sahasra-kṛitvaḥ punaśh cha bhūyo ’pi namo namas te

MeaningYou are Vayu, Yama, Agni, Varuna, the moon, the Creator, and the great-grandfather. I offer my salutations to You a thousand times, and again I offer my salutations to You.

vāyuḥ — the god of windyamaḥ — the god of deathagniḥ — the god of firevaruṇaḥ — the god of waterśhaśha-aṅkaḥ — the moon-Godprajāpatiḥ — Brahmatvam — youprapitāmahaḥ — the great-grandfathercha — andnamaḥ — my salutationsnamaḥ — my salutationste — unto youastu — let there besahasra-kṛitvaḥ — a thousand timespunaḥ cha — and againbhūyaḥ — againapi — alsonamaḥ — (offering) my salutationsnamaḥ te — offering my salutations unto you

Commentary

Prajapati Marichi and others were the seven mindborn sons of Brahma. Kasyapa descended from Marichi and from Kasyapa came all other progeny. Therefore? Marichi? Kasyapa and others are known as Prajapatis or the gods or progeny. The word Prajapati here is interpreted by some as Kasyapa and other Prajapatis. But as the word has been used here in the singular number it is appropriate to take Brahma as Prajapati. Brahma is the grandfather (Pitamaha) of Kasyapa. Brahma or the Hiranyagarbha is the Karya Brahman (effect). Isvara is the Karana Brahman (the cause for Brahma). Therefore? Isvara is the greatgrandfather. He is the father of,even Brahma. Isvara has Maya as the limiting adjunct. Maya is His causal body. Isvara has no plane. Maya is in an undifferentiated state. She is in a state where the alities of Nature (Gunas) are in eilibrium. When the eilibrium is disturbed through the will of Isvara, the three Gunas? Brahma? Vishnu and Siva manifest. Thou art the moon alludes to and includes the sun also. Punah? Bhuyah Again. Salutations a thousand times and again salutations. This indicates that Arjuna had intense faith in and boundless devotion for Lord Krishna. He was not satisfied even if he prostrated himself a thousand times.

11.40 →

नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व। अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः॥

namaḥ purastād atha pṛiṣhṭhatas te namo ’stu te sarvata eva sarva ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣhi tato ’si sarvaḥ

MeaningSalutations to You in front and behind! Salutations to You on every side! O All! You, infinite in power and prowess, pervade all; therefore You are all.

namaḥ — offering salutationspurastāt — from the frontatha — andpṛiṣhṭhataḥ — the rearte — to younamaḥ astu — I offer my salutationste — to yousarvataḥ — from all sideseva — indeedsarva — allananta-vīrya — infinite poweramita-vikramaḥ — infinite valor and mighttvam — yousarvam — everythingsamāpnoṣhi — pervadetataḥ — thusasi — (you) aresarvaḥ — everything

Commentary

The words I prostrate myself before Thee, behind Thee and on every side indicate the allpervading nature of the Lord. How can the allpervading Self have front and back Finite objects only have front and back sides Arjuna imagined that there were front and back sides to the Lord and so prostrated himself in his extreme faith and devotion. O All Nothing exists without Thee. As the Self is allpervading? He is called the All. There is nothing except the Self. On every side, as Thou art present everywhere or in all arters. One may be powerful but may not possess the courage to kill the enemies or he may be endowed with a mild form of courge but the Lord is infinite in courage and infinite in power. Pervadest by Thy One Self.

11.41 →

सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति। अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि॥

sakheti matvā prasabhaṁ yad uktaṁ he kṛiṣhṇa he yādava he sakheti ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi

MeaningWhatever I have presumptuously said from carelessness or love, addressing You as O Krishna! O Yadava! O Friend! regarding You merely as a friend, unknowing of Your greatness.

sakhā — frienditi — asmatvā — thinkingprasabham — presumptuouslyyat — whateveruktam — addressedhe kṛiṣhṇa — O Shree Krishnahe yādava — O Shree Krishna, who was born in the Yadu clanhe sakhe — O my dear mateiti — thusajānatā — in ignorancemahimānam — majestytava — youridam — thismayā — by mepramādāt — out of negligencepraṇayena — out of affectionvā api — or else

Commentary

11.42 →

यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु। एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम्॥

yach chāvahāsārtham asat-kṛito ’si vihāra-śhayyāsana-bhojaneṣhu eko ’tha vāpy achyuta tat-samakṣhaṁ tat kṣhāmaye tvām aham aprameyam

MeaningIn whatever way I may have insulted You for the sake of fun, while at play, reposing, sitting, or at meals, when alone (with You), O Krishna, or in company, that I implore You, immeasurable one, to forgive.

yat — whatevercha — alsoavahāsa-artham — humorouslyasat-kṛitaḥ — disrespectfullyasi — you werevihāra — while at playśhayyā — while restingāsana — while sittingbhojaneṣhu — while eatingekaḥ — (when) aloneathavā — orapi — evenachyuta — Krishna, the infallible onetat-samakṣham — before otherstat — all thatkṣhāmaye — beg for forgivenesstvām — from youaham — Iaprameyam — immeasurable

Commentary

Arjuna, beholding the Cosmic Form of Lord Krishna, seeks forgiveness for his past familiar conduct. He says? I have been stupid. I have treated Thee with familiarity, not knowing Thy greatness. I have taken Thee as my friend on account of misconception. I have behaved badly with Thee. Thou art the origin of this universe and yet I have joked with Thee. I have taken undue liberties with Thee. Kindly forgive me? O Lord. Tat All those offences. Achyuta He who is unchanging. In company In the presence of others. Aprameyam Immeasurable. He Who has unthinkable glory and splendour.

11.43 →

पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्। न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव॥

pitāsi lokasya charācharasya tvam asya pūjyaśh cha gurur garīyān na tvat-samo ’sty abhyadhikaḥ kuto ’nyo loka-traye ’py apratima-prabhāva

MeaningThou art the Father of this world, both moving and unmoving. Thou art to be adored by this world; Thou, the greatest Guru; for none exists who is equal to Thee; how then could there be another superior to Thee in the three worlds, O Being of unrivaled power?

pitā — the fatherasi — you arelokasya — of the entire universechara — movingacharasya — nonmovingtvam — youasya — of thispūjyaḥ — worshipablecha — andguruḥ — spiritual mastergarīyān — gloriousna — nottvat-samaḥ — equal to youasti — isabhyadhikaḥ — greaterkutaḥ — who is?anyaḥ — otherloka-traye — in the three worldsapi — evenapratima-prabhāva — possessor of incomparable power

Commentary

There exists none who is eal to Thee There cannot be two or more Isvaras. If there were, the world will not get on as it does now. All the Isvaras may not be of one mind, as they would all be independent of one another. What one wishes to create, another may wish to destroyWhen there does not exist one who is eal to Thee, how could there be one superior to TheeFather Creator. As the Lord is the creator of this world He is fit to be adored. He is the greatest Guru also. Therefore there is no one who is eal to the Lord.

11.44 →

तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम्। पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम्॥

tasmāt praṇamya praṇidhāya kāyaṁ prasādaye tvām aham īśham īḍyam piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum

MeaningTherefore, bowing down and prostrating my body, I crave Thy forgiveness, O adorable Lord. As a father forgives his son, a friend his dear friend, a lover his beloved, even so may Thou forgive me, O God.

tasmāt — thereforepraṇamya — bowing downpraṇidhāya — prostratingkāyam — the bodyprasādaye — to implore gracetvām — youraham — Iīśham — the Supreme Lordīḍyam — adorablepitā — fatheriva — asputrasya — with a sonsakhā — friendiva — assakhyuḥ — with a friendpriyaḥ — a loverpriyāyāḥ — with the belovedarhasi — you shoulddeva — Lordsoḍhum — forgive

Commentary

O Lord, take me to Thy bosom as a mother does her child. Forgive me for all tht I have hitherto spoken or done. Forgive my faults. Please overlook my past mistakes. I have done this through ignorance. Now I have come to Thee in submission. I beg Your pardon now.

11.45 →

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे। तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास॥

adṛiṣhṭa-pūrvaṁ hṛiṣhito ’smi dṛiṣhṭvā bhayena cha pravyathitaṁ mano me tad eva me darśhaya deva rūpaṁ prasīda deveśha jagan-nivāsa

MeaningI am delighted, having seen something never seen before; yet my mind is distressed with fear. Show me that form only, O God; have mercy, O God of gods, O Abode of the universe.

adṛiṣhṭa-pūrvam — that which has not been seen beforehṛiṣhitaḥ — great joyasmi — I amdṛiṣhṭvā — having seenbhayena — with fearcha — yetpravyathitam — tremblesmanaḥ — mindme — mytat — thateva — certainlyme — to medarśhaya — showdeva — Lordrūpam — formprasīda — please have mercydeva-īśha — God of godsjagat-nivāsa — abode of the universe

Commentary

For an ordinary man the Cosmic Form (Vision) is overwhelming and terrifying but for a Yogi it is encouraging, strengthening and soulelevating. Arjuna says The Cosmic Form was never before seen by me. Show me only that form which Thou wearest as my friend.

11.46 →

किरीटिनं गदिनं चक्रहस्त मिच्छामि त्वां द्रष्टुमहं तथैव। तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते॥

kirīṭinaṁ gadinaṁ chakra-hastam ichchhāmi tvāṁ draṣhṭum ahaṁ tathaiva tenaiva rūpeṇa chatur-bhujena sahasra-bāho bhava viśhva-mūrte

MeaningI desire to see You as before, crowned, bearing a mace, with the discus in hand, in Your former form only, having four arms, O thousand-armed, Cosmic Being.

kirīṭinam — wearing the crowngadinam — carrying the macechakra-hastam — disc in handichchhāmi — I wishtvām — youdraṣhṭum — to seeaham — Itathā eva — similarlytena eva — in thatrūpeṇa — formchatuḥ-bhujena — four-armedsahasra-bāho — thousand-armed onebhava — beviśhwa-mūrte — universal form

Commentary

Arjuna says O Lord in the Cosmic Form I do not know where to turn and to whom to address myself. I am frightened. I am longing to see Thee with conch, discus, mace and lotus. Withdraw Thy Cosmic Form. Assume that same fourarmed form as before. Spiritual aspirants are ofen impatient to have the highest spiritual experiences immediately they begin their Sadhana. This is wrong. They will not be able to withstand the great power that will,surge into them. Be patientO thousandarmed refers to the Cosmic Form.

11.47 →

श्री भगवानुवाच मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात्। तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम्॥

śhrī-bhagavān uvācha mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśhitam ātma-yogāt tejo-mayaṁ viśhvam anantam ādyaṁ yan me tvad anyena na dṛiṣhṭa-pūrvam

MeaningThe Blessed Lord said, "O Arjuna, this Cosmic Form has graciously been shown to you by Me through My own Yogic power. It is full of splendour, primeval, and infinite; this Cosmic Form of Mine has never been seen before by anyone other than you."

śhrī-bhagavān uvācha — the Blessed Lord saidmayā — by meprasannena — being pleasedtava — with youarjuna — Arjunidam — thisrūpam — formparam — divinedarśhitam — shownātma-yogāt — by my Yogmaya powertejaḥ-mayam — resplendentviśhwam — cosmicanantam — unlimitedādyam — primevalyat — whichme — mytvat anyena — other than youna dṛiṣhṭa-pūrvam — no one has ever seen

Commentary

Lord Krishna eulogises the Cosmic Form because Arjuna should be regarded to have achieved all his ends by seeing this Cosmic Form. It is also an inducement to all spiritual aspirants to strive to attain this sublime vision. What they should do is explained by the Lord in verse 53 to 55.

11.48 →

न वेदयज्ञाध्ययनैर्न दानै र्न च क्रियाभिर्न तपोभिरुग्रैः। एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर॥

na veda-yajñādhyayanair na dānair na cha kriyābhir na tapobhir ugraiḥ evaṁ-rūpaḥ śhakya ahaṁ nṛi-loke draṣhṭuṁ tvad anyena kuru-pravīra

MeaningNeither by the study of the Vedas, nor by gifts, nor by sacrifices, nor by severe austerities, can I be seen in this form in the world of men by any other than yourself, O great hero of the Kurus (Arjuna).

na — notveda-yajña — by performance of sacrificeadhyayanaiḥ — by study of the Vedasna — nordānaiḥ — by charityna — norcha — andkriyābhiḥ — by ritualsna — nottapobhiḥ — by austeritiesugraiḥ — severeevam-rūpaḥ — in this formśhakyaḥ — possibleaham — Inṛi-loke — in the world of the mortalsdraṣhṭum — to be seentvat — than youanyena — by anotherkuru-pravīra — the best of the Kuru warriors

Commentary

Mere cramming of the texts of the Vedas without knowing the meaning will not do. A study of the sacrifices also is necessary. One should know the meaning of these, also. Dana Charity such as a Tula Purusha (gift of gold eal in weight of a man) Kanyadana (gift of ones daughther in marriage), gift of a cow, rice, etc. Kriya Rituals such as Agnihotra. Tapas Such as the Chandrayana Vrata. (This is a kind of Vrata or observance. The daily consumption of food is reduced by one mouthful every day for the dark half of the month beginning with the fullmoon. Then the food is increased by one mouthful every day during the bright fortnight during the increase of the moon. This Vrata (observance) is a great purifier of the mind. It destroys sins.)

11.49 →

मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्। व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य॥

mā te vyathā mā cha vimūḍha-bhāvo dṛiṣhṭvā rūpaṁ ghoram īdṛiṅ mamedam vyapeta-bhīḥ prīta-manāḥ punas tvaṁ tad eva me rūpam idaṁ prapaśhya

MeaningDo not be afraid, nor be bewildered on seeing such a terrible form of Mine; with your fear dispelled and with a gladdened heart, now behold again this former form of Mine.

mā te — you shout not bevyathā — afraidmā — notcha — andvimūḍha-bhāvaḥ — bewildered statedṛiṣhṭvā — on seeingrūpam — formghoram — terribleīdṛik — suchmama — of mineidam — thisvyapeta-bhīḥ — free from fearprīta-manāḥ — cheerful mindpunaḥ — againtvam — youtat eva — that veryme — myrūpam — formidam — thisprapaśhya — behold

Commentary

Former form is the form with four hands with conch, discus, club or mace and lotus. The Lord was Arjuna in a state of terror. Therefore? He withdrew the Cosmic Form and assumed His usual gentle form. He consoled Arjuna and spoke sweet, loving words.

11.50 →

सञ्जय उवाच इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः। आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा॥

sañjaya uvācha ity arjunaṁ vāsudevas tathoktvā svakaṁ rūpaṁ darśhayām āsa bhūyaḥ āśhvāsayām āsa cha bhītam enaṁ bhūtvā punaḥ saumya-vapur mahātmā

MeaningSanjaya said, Having thus spoken to Arjuna, Krishna again showed His own form. The great Soul, assuming His gentle form, then consoled Arjuna, who was terrified.

sañjayaḥ uvācha — Sanjay saiditi — thusarjunam — to Arjunvāsudevaḥ — Krishna, the son of Vasudevtathā — in that wayuktvā — having spokensvakam — his personalrūpam — formdarśhayām āsa — displayedbhūyaḥ — againāśhvāsayām āsa — consoledcha — andbhītam — frightenedenam — himbhūtvā — becomingpunaḥ — againsaumya-vapuḥ — the gentle (two-armed) formmahā-ātmā — the compassionate

Commentary

His own form His form as the son of Vasudeva.

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अर्जुन उवाच दृष्ट्वेदं मानुषं रूपं तवसौम्यं जनार्दन। इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः॥

arjuna uvācha dṛiṣhṭvedaṁ mānuṣhaṁ rūpaṁ tava saumyaṁ janārdana idānīm asmi saṁvṛittaḥ sa-chetāḥ prakṛitiṁ gataḥ

MeaningArjuna said, "Having seen this Thy gentle human form, O Krishna, now I am composed and have been restored to my own nature."

arjunaḥ uvācha — Arjun saiddṛiṣhṭvā — seeingidam — thismānuṣham — humanrūpam — formtava — yoursaumyam — gentlejanārdana — he who looks after the public, Krishnaidānīm — nowasmi — I amsaṁvṛittaḥ — composedsa-chetāḥ — in my mindprakṛitim — to normalitygataḥ — have become

Commentary

Arjuna says to Lord Krishna O Lord? I now behold Thy human form. Now my thoughts are collected and I am serene. I can speak. My senses perform their proper functions. My fear has vanished. Thou hast treated me as a mother would treat her erring child whom she embraces and nurses. Just as the calf rejoices when it beholds its mother who was missing for some days, so also I rejoice now when I behold Thy gentle form. I have drunk the nectar. Now I am alive.

11.52 →

श्री भगवानुवाच सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम। देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः॥

śhrī-bhagavān uvācha su-durdarśham idaṁ rūpaṁ dṛiṣhṭavān asi yan mama devā apy asya rūpasya nityaṁ darśhana-kāṅkṣhiṇaḥ

MeaningThe Blessed Lord said, "It is very hard indeed to see this form of Mine which thou hast seen; even the gods are ever longing to behold it."

śhrī-bhagavān uvācha — the Supreme Lord saidsu-durdarśham — exceedingly difficult to beholdidam — thisrūpam — formdṛiṣhṭavān asi — that you are seeingyat — whichmama — of minedevāḥ — the celestial godsapi — evenasya — thisrūpasya — formnityam — eternallydarśhana-kāṅkṣhiṇaḥ — aspiring to see

Commentary

Lord Krishna says to Arjuna Though the gods long to behold the Cosmic Form yet they have not seen it as you have done. THey can never behold it. Just as the Chataka (a bird) longs for a drop of rain, eagerly turning its eyes towards the clouds, so also do gods yearn to behold the Cosmic Form but their wishes have not been gratified even in their dreams. Such is that marvellous vision which thou hast easily seen.

11.53 →

नाहं वेदैर्न तपसा न दानेन न चेज्यया। शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा॥

nāhaṁ vedair na tapasā na dānena na chejyayā śhakya evaṁ-vidho draṣhṭuṁ dṛiṣhṭavān asi māṁ yathā

MeaningNeither by the Vedas, nor by austerity, nor by gift, nor by sacrifice can I be seen in this form as thou hast seen Me so easily.

na — neveraham — Ivedaiḥ — by study of the Vedasna — nevertapasā — by serious penancesna — neverdānena — by charityna — nevercha — alsoijyayā — by worshipśhakyaḥ — it is possibleevam-vidhaḥ — like thisdraṣhṭum — to seedṛiṣhṭavān — seeingasi — you aremām — meyathā — as

Commentary

This Cosmic Form which thou hast seen so easily cannot be obtained either by the study of the Vedas and the six modes of philosophy, nor by the practice of manifold austerities (penances), nor by charity, nor by sacrifices of various kinds. Arjuna was indeed very fortunate in seeing the Cosmic Form. How can the Lord be seen Listen The heart must be overflowing with true devotion to Him. (Cf. XI.48)

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भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन। ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप॥

bhaktyā tv ananyayā śhakya aham evaṁ-vidho ’rjuna jñātuṁ draṣhṭuṁ cha tattvena praveṣhṭuṁ cha parantapa

MeaningBut by single-minded devotion, I can be known, seen, and entered into in reality, O Arjuna.

bhaktyā — by devotiontu — aloneananyayā — unalloyedśhakyaḥ — possibleaham — Ievam-vidhaḥ — like thisarjuna — Arjunjñātum — to be knowndraṣhṭum — to be seencha — andtattvena — trulypraveṣhṭum — to enter into (union with me)cha — andparantapa — scorcher of foes

Commentary

Devotion is the sole means to the realisation of the Cosmic Form. AnanyaBhakti Singleminded devotion. Onepointed unbroken devotion the devotion which does not seek any other object but the Lord alone. In this type of devotion no object other than the Lord is experienced by any of the senses. Egoism and dualism totally vanish. Of this form refers to the Cosmic Form. By singleminded devotion it is possible not only to know Me as declared in the scriptures but also to realise Me, i.e., to attain liberation. The devotee realises that the Lord is all this and He alone is the ultimate Reality. When he gets this experience of illumination he gets merged in Him. (Cf. VIII.22X.10)

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मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः। निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥

mat-karma-kṛin mat-paramo mad-bhaktaḥ saṅga-varjitaḥ nirvairaḥ sarva-bhūteṣhu yaḥ sa mām eti pāṇḍava

MeaningHe who does all actions for Me, who regards Me as the Supreme, who is devoted to Me, who is free from attachment, who bears no enmity towards any creature, he comes to Me, O Arjuna.

mat-karma-kṛit — perform duties for my sakemat-paramaḥ — considering me the Suprememat-bhaktaḥ — devoted to mesaṅga-varjitaḥ — free from attachmentnirvairaḥ — without malicesarva-bhūteṣhu — toward all entitiesyaḥ — whosaḥ — hemām — to meeti — comespāṇḍava — Arjun, the son of Pandu

Commentary

This is the essence of the whole teaching of the Gita. He who practises this teaching will attain Supreme Bliss and Immortality. This verse contains the summary of the entire philosophy of the Gita. He who performs actions (duties) for the sake of the Lord, who consecrates all his actions to Him, who serves the Lord with his heart and soul, who regards the Lord as his supreme goal, who lives for Him alone, who works for Him alone, who sees the Lord in everything, who sees the whole world as the Cosmic Form of the Lord and therefore cherishes no feeling of hatred or enmity towards any creature even when great injury has been done by others to him, who has no attachment or love to wealth, children, wife, friends and relatives, and who seeks nothing else but the Lord, realises Him and enters into His Being. He becomes one with Him. Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eleventh discourse entitledThe Yoga of the Vision of the Cosmic Form.,