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Śrīmad bhagavad gītā | Visvarupa–Darsana yoga ~ Sarga 11 of 18

Sarga (or) Chapter 11 of 18 : Visvarupa–Darsana yoga

śloka (verses): 55

Abstract: On Arjuna’s request, Krishna displays his “universal form” (Viśvarūpa),a theophany of a being facing every way and emitting the radiance of a thousand suns, containing all other beings and material in existence.

Audio Recitals:

in Sanskrit by Sri Vidyabhushana     
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in Telugu by Ghantasala     
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in English Unknown     
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गीतोपदेश

Gitopadesh (Sanskrit: गीतोपदेश)


Introduction:

In chapter eleven Lord Krishna is beseeched by Arjuna to reveal His universal form showing all of existence . Thus this chapter is entitled: The Vision of the Universal Form.

Sloka 11.1 audio recital in Sanskrit     

अर्जुन उवाच |

मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् |
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ||११- १||

arjuna uvAcha |

madanugrahAya paramaM guhyamadhyAtmasa.nGYitam.h |
yattvayokta.n vachastena moho.ayaM vigato mama || 11-1 ||



Show Translation, Anvaya and Commentaries: Sloka 11.1

Anvaya: arjunah uvaca–Arjuna said; mat-anugrahaya–just show me favor; paramam–supreme; guhyam–confidential; adhyatma–spiritual; samjnitam–in the matter of; yat–what; tvaya–by You; uktam–said; vacah–words; tena–by that; mohah–illusion; ayam–this; vigatah–is educated; mama–my.

Translation: Arjuna said: I have heard Your instruction on confidential spiritual matters which You have so kindly delivered unto me, and my illusion is now dispelled.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The Supreme Lord Krishna out of extreme compassion revealed His prominent vibhuti or divine, transcendental opulence in the previous chapter. Now in this chapter His compassion is extended even further and being eagerly requested by Arjuna He reveals His universal form. At the end of the last chapter Lord Krishna reveals that He pervades and supports the whole creation of everything cognisant and non-cognisant with just a fraction of His potency. Thus the universal form has been hinted at. Although so many topics were of an esoteric and secretive nature, to alleviate His devotees despair and delusion Lord Krishna gently corrected all erroneous conceptions and confirmed the reality that the soul is eternal and everyone and everything is irrevocably following the will of the Supreme Lord in all respects. Arjuna is acknowledging that he understands these things throughly.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

In order to kindle great affection for bhakti or excluisve loving devotion unto the Supreme Lord and fan the flame until combustion with the reality about the nature of divinity and encompassing all things within and withiout, accompanied by a multitude of expressions of vibhuti or divine, transcendental opulence, sublime and phenomenal which partially characterise the unlimited qualities, attributes and potencies of the Supreme Lord Krishna. This has all been delineated in the previous chapters and contingent upon this reality the understanding that all differing and contrary natures, everything that is cit or sentient and acit or non- sentient and their substance, their manifestation and their span of life along with their derivation from the divine nature are actually one perfectly harmonising consciousness flowing through all existence and this has also been explicitly explained.

Previously Arjuna had been labouring under the false illusion of loving his perishable physical body as if it was the imperishable atma or eternal soul. Lord Krishna has compassionately dispelled such misconceptions by completely revealing in chapter two the eternal nature of the atma. The word adhyatma or wisdom of the eternal soul is that which is embodied within Srimad Bhagavad-Gita beginning in chapter two, verse 12 and ending in chapter six, verse 46

Having learned these essential and esteemed subject matters such as the eternality of the atma, the singular oneness of the Supreme Lord and the dependence of all things moving and non-moving for their very existence on Him from the Supreme Lord Krishna Himself, Arjuna has come to the conclusion that everything Lord Krishna has revealed is the complete absolute truth. But desiring to perceive this with His faculties of perception he queries the Supreme Lord further as will be revealed further in this chapter

Kesava Kasmiri’s Commentary:

For the purpose of germinating and increasing bhakti or exclusive loving devotional service the Supreme Lord Krishna in chapter ten spoke of His vibhuti or divine transcendental opulence and at its end in verse 42 He alluded to His visvarupa or divine universal form with the words eka-amsena referring to a fractional expansion of Himself. Beginning with chapter 2, verse 12 na tv evaham jatu nasam meaning: Never was there a time when Lord Krishna did no exist. Continuing on to chapter 4, verse 46 yogam atisthottistha meaning: become a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. In the first four verses of this chapter Arjuna begins by gratefully acknowledging the great compassion of Lord Krishna to reveal such supremely confidential knowledge regarding the eternality of the ?tma or eternal soul in comparison to the temporary, perishable state of the physical body and then affirms that now his delusion has been dispelled and the infatuation felt due to a sense of ego for the body and mind has been eradicated because it is an absolute truth that the soul is never the performer of any action.

Sloka 11.2 audio recital in Sanskrit     

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया |
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ||११- २||

bhavApyayau hi bhUtAnA.n shrutau vistarasho mayA |
tvattaH kamalapatrAkSha mAhAtmyamapi chAvyayam.h || 11-2 ||


Show Translation, Anvaya and Commentaries: Sloka 11.2

Anvaya: bhava–appearance; apyayau–disappearance; hi–certainly; bhutanam–of all living entities; srutau–have heard; vistarasah–detail; maya–by me; tvattah–from You; kamala-patra-aksa–O lotus-eyed one; mahatmyam–glories; api–also; ca–and; avyayam–inexhaustible.

Translation: O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your inexhaustible glories.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Arjuna continues his assessment of Lord Krishna’s glories by confirming His eternal almighty paramount position as the creator and destroyer of all existence at will. Although He is the source of all creation, the absolute supreme ruler of all existence, the witness of all actions and the dispenser of all results from actions such as moksa or liberation and baddha or bondage in samsara the perpetual cycle of birth and death. Yet understanding Lord Krishna’s immeasurable majesty consisting of impartiality, stability, non-attachment, preservation, compassion, etc. for all living entities who are all completely dependent on Him, Arjuna’s delusion of being the actual controller of his destiny has been removed.

Madhvacarya’s Commentary:

Those who do not know the supreme, paramount position of Lord Krishna and being unaware of this do not propitiate Him and worship Him oblivious to the fact that He alone is Sri Laxmi’s lord and master will be verily cursed by her even if they offer her worship. Therefore knowing the paramount supremacy of the Supreme Lord Krishna and the exalted position of offering propitiation to Him one should meditate on His sakti or spiritual, feminine potency known as Sri Laxsmi. Being pleased by this she will happily facilitate devotion to Lord Krishna and after realizing the reality that He alone is the Supreme Lord of all, one will easily achieve moksa or liberation from material existence and attain eternal communion with Him in the immortal spiritual worlds. Of this there is no doubt.

One who knows that Sri Laksmi being free from all defects is the eternal, spiritual, feminine potency of the Supreme Lord and that as His consort she is always propitiating Him in full wisdom, such a one is supremely superior. Contrarily, great is the distress for those who propitiate Lasxmi independently, separate from the Supreme Lord. The Parama Scripture states: If Sri Laxsmi is propitiated and worshipped along with the Supreme Lord then great bliss and blessings manifest; but if the Supreme Lord is considered to be an adjunction to her worship and necessary because she is His consort, then she will not be pleased and the opportunity to achieve moksa will be blocked. Therefore only those who propitiate the Supreme Lord Krishna and any of His authorised avatars or incarnations and expansions is eligible for moksa and Sri Laksmi expands herself eternally to be the individual consort of each of them whenever and wherever they manifest themselves.

Ramanuja’s Commentary:

Likewise from the seventh chapter till the end of chapter ten, Lord Krishna has revealed the reality of the emanating of all beings from Him as well as the influx of all beings back into Himself. The word avyayam means imperishable and mahatmyam means the majesty and greatness of being neutral to all things sentient and insentient although being their source, due to complete omniscience, omnipotence and omnipresence along with unlimited vibhuti or divine transcendental opulence as the controller of every breath, every thought and every action being the foundation of everything. The word hi meaning certainly is an adverb indicative of the forthcoming vision of Lord Krishna’s universal form.

Kesava Kasmiri’s Commentary:

Lord Krishna is addressed in the vocative with the words kamala-patra-aksa meaning whose eyes are large and beautiful like the petals of a lotus flower and denotes His qualities of sweetness and softness of form as well as the repository of charm and beauty in look. The reality of His vibhuti or divine, transcendental opulence has been understood as well as His being the source of creation and dissolution for all beings in all existence. Although Lord Krishna is the doer of all He is the non-doer as well for these things manifest automatically from Him. Although He is the controller of all, He is impartial. Although He is present within all He is untainted by their imperfections. Although He directs all according to karma or reactions from righteous or unrighteous actions He is not unfair. Although He bestows the results of everyone’s righteous or unrighteous actions He is not cruel. He is equal to all though He bequeaths various results such as moksa or liberation, baddha or bondage, etc. He is equal to all. He is the absolute controller of primordial matter, time consisting of past, present and future, the object of adoration for all beings, unassailable by everyone, unconquerable by anyone, whose will is indomitable, unable to be transgressed and who has the compassionate nature of destroying the impediments and obstacles of His devotees. Such infinite greatness has been understood and assimilated by Arjuna.

Sloka 11.3 audio recital in Sanskrit     

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर |
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ||११- ३||

evametadyathAttha tvamAtmAnaM parameshvara |
draShTumichchhAmi te rUpamaishvaraM puruShottama || 11-3 ||


Show Translation, Anvaya and Commentaries: Sloka 11.3

Anvaya: evam–that; etat–this; yatha–as it is; attha–have spoken; tvam–You; atmanam–the soul; parama-isvara–the Supreme Lord; drastum–to see; icchami–I wish; te–You; rupam–form; aisvaram–divine; purusa-uttama–O best of personalities.

Translation: O greatest of all personalities, O supreme form, though I see here before me Your actual position, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Arjuna continues further confirming that all Lord Krishna has stated is verily the absolute truth and that he has no doubt about it; yet still out of curiosity he desires to see Lord Krishna’s resplendent visvarupa or divine universal form endowed with all knowledge, all power, all majesty, all dominion and all splendor.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna is addressed as paramesvara or the Supreme Sovereign Lord. Although Arjuna has fully accepted all that has been stated by Lord Krishna; he still desires that the Supreme Lord Krishna being the abode of all glorious attributes, out of compassion for His lieges and devotees show His resplendent, unparalleled visvarupa or divine universal form expressive of His divine, transcendental powers such as ruling, protecting, creating, maintaining, sustaining and destroying. Only the Supreme Lord Krishna, the ultimate reality of all realities, who is sublimely unique from everything else in existence is able to reveal this form.

Kesava Kasmiri’s Commentary:

The reality about the Supreme Lord Krishna is being confirmed to be precisely what He has declared it to be, the total repository of extraordinary, phenomenal power and majesty. The word evam means it is a certainty and denotes that it should not be construed that Arjuna has no faith in Lord Krishna because he desires to see His visvarupa or divine universal form possessed of full power, energy, glory, dominion and effulgence.

Sloka 11.4 audio recital in Sanskrit     

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो |
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ||११- ४||

manyase yadi tachchhakyaM mayA draShTumiti prabho |
yogeshvara tato me tva.n darshayAtmAnamavyayam.h || 11-4 ||


Show Translation, Anvaya and Commentaries: Sloka 11.4

Anvaya: manyase–if You think; yadi–if; tat–that; sakyam–able to see; maya–by me; drastum–to see; iti–thus; prabho–O Lord; yoga-isvara–O Lord of all mystic power; tatah–then; me–unto me; tvam–You; darsaya–show; atmanam–Yourself; avyayam–eternal.

Translation: If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal Self.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The Supreme Lord Krishna is being requested to show His visvarupa or divine universal form only if He thinks it is appropriate; not because Arjuna is curious to see it. The Supreme Lord is being asked in a mood of humility to reveal His transcendental universal form and thus will consider showing it.

Madhvacarya’s Commentary:

Hari Om! In this verse the manner in which Lord Krishna’s powerful universal form may be meditated upon along with the details of the form is being requested. The word prabho means Supreme master, one who is most powerful and capable. In the Moksa Dharma it is also mentioned as such stating: There is no one more powerful then the Perennial Supreme Lord. The word prabhu is specifically referring to the Supreme Lord, the most powerful.

Ramanuja’s Commentary:

The word avyayam means in entirety. Arjuna wishes to see the complete visvarupa or divine universal form of Lord Krishna. The word yogesvara means the lord of yoga or perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. As the lord of yoga He possesses all divine attributes such a wisdom, power, sovereignty, splendour and glory to the maximum degree that is not found to be possessed by any other except Himself and is impossible to duplicate even a portion of it. These will become clearly apparent in the next verse when Lord Krishna tells Arjuna what he will see when beholding His magnificent visvarupa. To alleviate the yearning of supplication of His disciple who was earnestly desirous to see His divine universal form and who was enlivened and animated in rapturous emotion, the Supreme Lord Krishna spoke as follows.

Kesava Kasmiri’s Commentary:

It may be wondered that if the great sages, liberated beings and the demigods are unable to the Supreme Lord Krishna’s visvarupa or divine universal form. How will it be possible for Arjuna to see such a form. This is why Arjuna states the words manyase yada which means if you consider. If Lord Krishna considers that Arjuna who is His surrendered devotee is capable of beholding His universal form which encompasses the total creation then by the Supreme Lord’s grace He can reveal it. Lord Krishna is addressed by him as Yogesvara or the lord of yogis perfected in the science of the individual consciousness attaining communion with the ultimate consciousness. By the Supreme Lord’s grace one can achieve the path leading to spiritual perfection which is one’s highest good and without the Supreme Lord’s grace no path is capable of yielding spiritual perfection. Arjuna is inferring that due to being fully devoted to Lord Krishna he can witness this supreme form.

Sloka 11.5 audio recital in Sanskrit     

श्रीभगवानुवाच |

पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः |
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ||११- ५||

shrIbhagavAnuvAcha |

pashya me pArtha rUpANi shatasho.atha sahasrashaH |
nAnAvidhAni divyAni nAnAvarNAkR^itIni cha || 11-5 ||



Show Translation, Anvaya and Commentaries: Sloka 11.5

Anvaya: sri-bhagavan uvaca–the Supreme Personality of Godhead said; pasya–just see; me–Mine; partha–O son of Prtha; rupani–forms; satasah–hundreds; atha–also; sahasrasah–thousands; nana-vidhani–variegated; divyani–divine; nana–variegated; varna–colors; akrtini–forms; ca–also.

Translation: The Blessed Lord said: My dear Arjuna, O son of Prtha, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Being so requested the Supreme Lord Krishna proceeds to advise Arjuna about what His omnipotent visvarupa or divine universal form will be exhibiting and inferring that he should pay attention. The word pasya means behold. Although the form is one it has unlimited features and innumerable different personalities are manifested within it. The word rupani meaning forms is plural and denotes various, divine, supernatural forms of variegated types and multicoloured hues such as black, blue, yellow, red, green and white as well as particular and specific arrangements of many diverse parts and unique shapes of divine expansions harmoniously connected in the sataso’tha sahasrasah or hundreds of thousands infinite in number.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna is instructing to behold His all encompassing, all sustaining transcendental visvarupa or divine universal form in hundreds of thousands of unique transcendental manifestations. The word d?vy?ni means divine denoting non-material spiritual colours and forms never seen before.

Kesava Kasmiri’s Commentary:

The Supreme Lord Krishna being requested by His surrendered devotee to reveal His visvarupa or divine universal form; responded with the word pasya meaning behold, His hundred of thousands of radiant and dazzling transcendental manifestations inferring that he should be prepared because it is difficult to look at. He addresses Arjuna as Partha referring to him as the son of His female devotee Prtha better known as Kunti. The word rupani meaning forms is used to express the manifestation of innumerable multifarious and multicoloured divine forms and shapes.

Sloka 11.6 audio recital in Sanskrit     

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा |
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ||११- ६||

pashyAdityAnvasUn.hrudrAnashvinau marutastathA ||
bahUnyadR^iShTapUrvANi pashyAshcharyANi bhArata || 11-6 ||


Show Translation, Anvaya and Commentaries: Sloka 11.6

Anvaya: pasya–see; adityan–the twelve sons of Aditi; vasun–the eight Vasus; rudran–the eleven forms of Rudra; asvinau–the two Asvinis; marutah–the forty-nine Maruts (demigods of the wind); tatha–also; bahuni–many; adrsta–that you have not head or seen; purvani–before; pasya–there see; ascaryani–all the wonderful; bharata–O best of the Bharatas.

Translation: O best of the Bharatas, see here the different manifestations of Adityas, Rudras, and all the demigods. Behold the many things which no one has ever seen or heard before.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Some of these diverse and divine expansions being manifested within the visvarupa or divine universal form are enumerated here by Lord Krishna. Phenomenal forms of wonder and marvel that were never before seen anywhere in the universe by anyone.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna explains that within His visvarupa or divine universal form the 12 Adityas, the 8 Vasus, the 11 Rudras, the 2 Asvins, the 49 Maruts etc. can all be seen. It can be perceived in His magnificent extraordinarily phenomenal universal form, unlimited wonders and marvels. They are marvels that can be manifest in this world, marvels that can manifest in other worlds and all those marvels mentioned and described in the Vedic scriptures which may include some or all of the previous two categories. All of these wonders have never before been seen.

Kesava Kasmiri’s Commentary:

Lord Krishna states pasya or behold enumerating a few of His vibhutis that have been described previously such as the Adityas, Rudras, etc. and all the demigods also which are able to be perceived within His visvarupa or divine universal form. Besides these there are other unlimited forms of marvel and wonder that have never before been seen by anyone.

Sloka 11.7 audio recital in Sanskrit     

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् |
मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ||११- ७||

ihaikastha.n jagatkR^itsnaM pashyAdya sacharAcharam.h |
mama dehe guDAkesha yachchAnyad.h draShTumichchhasi || 11-7 ||


Show Translation, Anvaya and Commentaries: Sloka 11.7

Anvaya: iha–in this; eka-stham–in one; jagat–the universe; krtsnam–completely; pasya–see; adya–immediately; sa–with; cara–moving; acaram–not moving; mama–My; dehe–in this body; gudakesa–O Arjuna; yat–that; ca–also; anyat–other; drastum–to see; icchasi–you like.

Translation: Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna is stating pasya behold now in His visvarupa or divine universal form, this very moment the entire creation with all its movable and immovable components all integrated together and united as different parts of a singular form in His transcendental universal form. This phenomenal form is impossible of being seen by demigods, humans and demons even in tens of millions of years wandering unobstructed throughout all creation. Everything that exists can be seen in this universal form as well as anything else that may be seen such as past and future along with different conditions in creation including victory and defeat. Also prakriti the material substratum as well as the brahman the spiritual substratum pervading all existence.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Now Lord Krishna reveals that the whole creation consisting of unlimited moving and stationary things are all contained in ihaikastham meaning in only one part of His visvarupa or divine universal form and anything else that could be desired to be seen is in this location as well. This denotes that there are many other marvels and wonders in other parts that are undisclosed.

Kesava Kasmiri’s Commentary:

Now Lord Krishna emphasises clearly that the total material manifestation consisting of unlimited things, animate and inanimate, moving and stationary, sentient and insentient all are harmoniously comprised within only a part of His visvarupa or divine universal form. Not only that but also creation, evolution, dissolution, past, present, future are also there to be seen. There should be absolutely no doubts about this reality.

Sloka 11.8 audio recital in Sanskrit     

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा |
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ||११- ८||

na tu mA.n shakyase draShTumanenaiva svachakShuShA |
divya.n dadAmi te chakShuH pashya me yogamaishvaram.h || 11-8 ||


Show Translation, Anvaya and Commentaries: Sloka 11.8

Anvaya: na–never; tu–but; mam–Me; sakyase–able; drastum–to see; anena–by this; eva–certainly; sva-caksusa–with your own eyes; divyam–divine; dadami–I give; te–you; caksuh–eyes; pasya–see; me–My; yogam aisvaram–inconceivable mystic power.

Translation: But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The previous entreating from Arjuna regarding his worthiness to view the universal form is being answered here. Lord Krishna confirms that His visvarupa or divine universal form is not material but is purely spiritual so He will have to give Arjuna divine sight, the celestial vision to behold the phenomenal wonder of His transcendental universal form which will manifest unlimited marvellous things that have never manifested before and unlimited wonderful things that are yet to manifest in the future.

Madhvacarya’s Commentary:

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna is exclaiming to behold His cosmic glory as all existence is contained within a small space of His visvarupa or divine universal form. But He instructs Arjuna that with his physical eyes which are limited and only conditioned to see mundane material objects, he will not be able to have its transcendental vision which is fantastic, phenomenal and beyond measure and comparison. Because of this limitation Lord Krishna confers upon him divyam or spiritual vision making his eyes capable of seeing the universal form. Lord Krishna states pasya me yogam aisvaram or behold His almighty, transcendental mystic opulence. The word aisvaram means unparalleled, extraordinary opulence. The word yogam denotes the assemblage and conglomeration of all divine qualities and attributes such as omniscience, omnipotence, omnipresence, etc. It also denotes the refuge and embodiment of all displayed and as yet to be displayed magnificent opulence.

Kesava Kasmiri’s Commentary:

Concerning the assurance of whether or not he is capable of beholding the visvarupa or divine universal form, Lord Krishna informs Arjuna that he is not able to see His almighty visvarupa with his present eyes which are only habituated to seeing material objects within limited dimensions. So the Supreme Lord by His power of unparalleled transcendence bestows upon him celestial vision to see the divine universal form. This power is completely able to make the impossible fully possible.

Sloka 11.9 audio recital in Sanskrit     

सञ्जय उवाच |

एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः |
दर्शयामास पार्थाय परमं रूपमैश्वरम् ||११- ९||

sa~njaya uvAcha |

evamuktvA tato rAjanmahAyogeshvaro hariH |
darshayAmAsa pArthAya paramaM rUpamaishvaram.h || 11-9 ||



Show Translation, Anvaya and Commentaries: Sloka 11.9

Anvaya: sanjayah uvaca–Sanjaya said; evam–thus; uktva–saying; tatah–thereafter; rajan–O King; maha-yoga-isvarah–the most powerful mystic; harih–the Supreme Personality of Godhead, Krsna; darsayam asa–showed; parthaya–unto Arjuna; paramam–divine; rupam–universal form; aisvaram–opulences.

Translation: Sanjaya said: O King, speaking thus, the Supreme, the Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Having bequeathed the supernatural eyes of illumination the Supreme Lord Krishna exhibited His almighty, omnipotent, transcendental visvarupa or divine universal form. The description of this universal form is what is being described in this verse and the next five verses by Sanjaya, who was also given divine sight to see it by Vedavyasa.

Madhvacarya’s Commentary:

The Supreme Lord Krishna is known as Hari because He removes all inauspiciousness from His devotees. Also He is known as Hari as He is the ultimate recipient of all acts of worship and propitiation partaking of the libation known as ida as well as the sanctified vegetarian food offered by the householders to the Supreme Lord. And another annotation of Hari found in the Moksa Dharma is that as His complexion is the most radiant of the blue colors He is known as Hari as well.

Ramanuja’s Commentary:

Thus declaring it to be, the Supreme Lord Krishna who out of affection for His devotee accepted the post of charioteer. The Supreme Lord of all lords accepting the position as Arjuna’s first cousin being that Vasudeva was the brother his mother. The Supreme Being and ultimate personality, the epicentre of all perfection and magnificence. The Sovereign Lord of all power, the glorious Harih or the Supreme Lord who removes all inauspiciousness from His devotee, now exhibited His divine, transcendental, extraordinary and phenomenal, almighty visvarupa or divine universal form across the complete visible cosmos, indomitable.

Kesava Kasmiri’s Commentary:

Sanjaya is now speaking to King Dhrtarastra summarised in six verses that the Supreme Lord Krishna being earnestly requested with devotion to reveal His phenomenal, awe inspiring visvarupa or divine universal form, gave Arjuna the prerequisite divine vision to see it and then exhibited His almighty transcendental form in its entirety. This is what is understood by the word evam meaning in this way. Then the omnipotent Lord Krishna who is being referred to by the name Hari or He who takes away all inauspiciousness from His devotees displayed His supreme, divine universal form to His devotee Arjuna, the son of His father Vasudeva’s sister who is known as Pritha or Kunti.

Sloka 11.10 and 11.11 audio recital in Sanskrit     

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् |
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ||११- १०||

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् |
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ||११- ११||

anekavaktranayanamanekAd.hbhutadarshanam.h |
anekadivyAbharaNaM divyAnekodyatAyudham.h || 11-10 ||

divyamAlyAmbaradharaM divyagandhAnulepanam.h |
sarvAshcharyamayaM devamanantaM vishvatomukham.h || 11-11 ||



Show Translation, Anvaya and Commentaries: Sloka 11.10, 11.11

Anvaya: aneka–various; vaktra–mouths; nayanam–eyes; aneka–various; adbhuta–wonderful; darsanam–sights; aneka–many; divya–divine; abharanam–ornaments; divya–divine; aneka–various; udyata–uplifted; ayudham–weapons; divya–divine; malya–garlands; ambara dharam–covered with the dresses; divya–divine; gandha–fragrance; anulepanam–smeared; sarva–all; ascarya-mayam–wonderful; devam–shining; anantam–unlimited; visvatah-mukham–all-pervading.

Translation: Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Of what unique nature was Lord Krishna’s visvrupa or divine universal form? This is what is being stated. This form possessed unlimited faces, eyes and wonders to behold along with dazzling celestial ornaments and gleaming weapons. This universal form was resplendent, self effulgent, infinite and all pervading, wearing divine ornaments and apparel, decorated with heavenly flower garlands and fragrant unguents all exquisitely scented. In every direction extensive wonders, marvels and miracles abounded unlimitedly.

Madhvacarya’s Commentary:

The words sarvascarya-mayam meaning unlimited and amazing wonders denotes that Lord Krishna’s visvarupa or divine universal form contained innumerable wondrous and marvellous forms of His.

Ramanuja’s Commentary:

Sanjaya who could visually see everything that transpired on the battlefield by the grace of Vedavyasa, uses the word divya meaning divine, to show the resplendent and celestial quality of everything associated with the Supreme Lord Krishna. The word anantam means unlimited denoting that the visvarupa or divine universal form is the refuge for all creation from the past, in the present and into the future and not subject to time and space. The words visvato-mukham means many faces in every direction. So the visvarupa is exhibited with the appropriate divine weapons, divine ornaments and divine apparel.

Kesava Kasmiri’s Commentary:

Sanjaya elaborates upon the Supreme Lord Krishna’s visvarupa or divine, universal form with the word anatam meaning unlimited refers to unlimited eyes, unlimited mouths, unlimited faces and unlimited wonders, unlimited ornaments, unlimited weapons and unlimited marvels. All are devoid of the threefold limits of time, space and form and are transcendental, self- effulgent and infinite.

Sloka 11.12 audio recital in Sanskrit     

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता |
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ||११- १२||

divi sUryasahasrasya bhavedyugapadutthitA |
yadi bhAH sadR^ishI sA syAdbhAsastasya mahAtmanaH || 11-12 ||


Show Translation, Anvaya and Commentaries: Sloka 11.12

Anvaya: divi–in the sky; surya–sun; sahasrasya–of many thousands; bhavet–there were; yugapat–simultaneously; utthita–present; yadi–if; bhah–light; sadrsi–like that; sa–that; syat–may be; bhasah–effulgence; tasya–there is; maha-atmanah–of the great Lord.

Translation: If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The unparalleled and incomparable nature of the Supreme Lord Krishna’s visvarupa or divine universal form is now being stated. The effulgence of this universal form is being compared to the simultaneous rising of surya- sahasrasya or 1000 suns. This is to give a general idea of the magnificent splendour Lord Krishna’s phenomenal universal form manifested. This affirms that there is nothing else to compare with the visvarupa in the material existence and gives the evidence from what was exhibited in verse nine.

Madhvacarya’s Commentary:

The word sahasraya means thousand but can literally be taken to be innumerable as 1000 suns simultaneously rising in the sky would be uncountable. Like the thousands of heroic deeds of the avatars of Lord Krishna, this statement is made for elucidation of the resplendent splendour of the visvarupa or divine universal form. In the Rig Veda is stated: The Supreme Lord of eternal power and eternal energy is of eternal brilliance even easily exceeding the sun. This comparison is based on the conclusive evidence of the Vedic scriptures and it is of no avail to try to compare it to anything else.

Ramanuja’s Commentary:

The example of a 1000 suns is a mere illustration to show the degree of infinite splendour and radiance that the form of Lord Krishna’s visvarupa or divine universal form displayed in ever increasing measure.

Kesava Kasmiri’s Commentary:

Now the effulgence of Lord Krishna’s visvarupa or divine universal form is being described. The word divi means in the firmament. If in the heavens a thousand suns burst forth simultaneously all at once it could give an indication of the dazzling radiance and splendour the universal form and no other comparison is suitable. As 1000 suns rising simultaneously cannot be envisioned except by imagination and is practically an impossible reality it is difficult to envision. Thus the comparison infers that the universal form is beyond compare to anything ever seen or imagined.

Sloka 11.13 audio recital in Sanskrit     

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा |
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ||११- १३||

tatraikastha.n jagatkR^itsnaM pravibhaktamanekadhA |
apashyaddevadevasya sharIre pANDavastadA || 11-13 ||


Show Translation, Anvaya and Commentaries: Sloka 11.13

Anvaya: tatra–there; eka-stham–one place; jagat–universe; krtsnam–completely; pravibhaktam–divided in; anekadha–many kinds; apasyat–could see; deva-devasya–of the Supreme Personality of Godhead; sarire–in the universal form; pandavah–Arjuna; tada–at that time.

Translation: At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

What happened after that? In answer Sanjaya explains that right there on the battlefield Arjuna saw in Lord Krishna’s visvarupa or divine universal form the entire creation with its multiple and manifold divisions all coordinated and orchestrated in different parts of that selfsame visvarupa..

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

In the Supreme Lord Krishna’s divine, transcendental and phenomenal visvarupa or divine universal form infinitely high and unfathomably wide with splendorous effulgence and unlimited faces, heads, eyes and bodies, with unlimited celestial weapons and unlimited celestial ornaments accompanied by celestial unguents, divine garlands and raiment’s. All interacting with unlimited wonders and marvels. Arjuna could clearly see manifested in a single location within the universal form all of creation with its unlimited multifarious and variegated details from the greatly powerful Brahma and all the demigods down to a humble blade of grass. He could see the complete animal, vegetable and mineral kingdoms and all the diverse planetary systems all composed of prakriti or the material substratum pervading material existence from the highest Bhur, Bhuvar, Svar etc. all the way down to the lowest planetary system of Patala with all there varying inhabitants, habitats and habits. He could also perceive the brahman or the spiritual substratum pervading all existence with its sublimely subtle transcendental presence imperceptible to normal eyes. All this was seen by Arjuna due to the divine vision bequeathed upon him by Lord Krishna substantiating His declarations in chapter 10 such as verse 39: That He is the origin of all and nothing can exist separately, independent from Him and in verse 42 He states that by a mere fraction of His potency He maintains and sustains all moving and stationary beings.

Kesava Kasmiri’s Commentary:

Now Arjuna bequeathed with divine vision sees in Lord Krishna’s visvarupa or divine universal form all the things He had previously described as His vibhuti or divine, transcendental opulence. The words jagat krtsnam meaning the whole creation confirms that in the incomparable visvarupa could be seen all things animate and inanimate moving and stationary which constituted the denizens from all the planetary systems from the highest Bhur to the lowest Patala with all their various inhabitants of demigods, human, animal and demon, all concentrated with a singular location within the universal form.

Sloka 11.14 audio recital in Sanskrit     

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः |
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ||११- १४||

tataH sa vismayAviShTo hR^iShTaromA dhana~njayaH |
praNamya shirasA devaM kR^itAJNjalirabhAShata || 11-14 ||


Show Translation, Anvaya and Commentaries: Sloka 11.14

Anvaya: tatah–thereafter; sah–he; vismaya-avistah–being overwhelmed with wonder; hrsta-roma–with his bodily hairs standing on end due to his great ecstasy; dhananjayah–Arjuna; pranamya–offering obeisances; sirasa–with the head; devam–to the Supreme Personality of Godhead; krta-anjalih–with folded hands; abhasata–began to say.

Translation: Then, bewildered and astonished, his hair standing on end, Arjuna began to pray with folded hands, offering obeisances to the Supreme Lord.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Having witnessed Lord Krishna’s visvarupa or divine universal form what did Arjuna do next? Sanjaya explains that Arjuna filled with wonder and amazement by seeing the universal form, with all his hairs electrified and standing on end through joy and exaltation, bowed his head in obeisance to Lord Krishna and reverently joining his palms together as in prayer began to speak.

Madhvacarya’s Commentary:

Beholding the Supreme Lord Krishna’s brilliant and magnificent immutable equanimity in His visvarupa or divine universal form comprised of boundless marvels and unlimited wonders establishing His infinite forms all fully endowed with saccidanda or eternal consciouness, unlimited knowledge and endless bliss. These forms are all contained within the Supreme Lord Krishna’s spiritual body and exist simultaneously one and distinct from Him. His universal form, His eternal form and so many other forms were seen by Arjuna. So since both singular and plural words were used the Supreme Lord Krishna is established to be distinctly singular as well as being distinctly unlimited with innumerable forms.

Now begins the summation.

The original form of the Supreme Lord Krishna is eternal, graced with flute, gunga beads and peacock feather. This singular form is inconceivable because of the splendor of it being the exclusive source of all avatars or divine incarnations and expansions possessing unlimited transcendental forms. Where the absence of separation is fully established then the individual forms assume phenomenal activities with extraordinary attributes. Yet Lord Krishna is the Ultimate controller of each and every one of them and as their essence from Him the one becomes the many. Even though eternity is His special quality He still sometimes appears simultaneously in different lil?s or divine pastimes which while having variegated and diverse forms are similarly eternal as well. Through personal experience and devout contemplation, subsequent realization will manifest and the distinctive spiritual essence of everything will be discovered. This essence may be perceived by meditation, by reflection or by enlightenment. But the variation in form of the essence is not distinct or separate from the essence itself for if the form of the essence is separate from the essence then it would not be one and eternal. Also if the form of the essence is not knowable then the essence would also be unknowable and as such would not be cognizant.

Despite the absence of contradiction in the statement that the essence and the form of essence are the same and different, knowledge of the form of essence will not lead to the knowledge of the nature of the essence itself. While one is knowable by its form the essence is known only by realization. Yet even though there is difference in the means of knowing the essence and the form of the essence this by itself does not constitute any demerit. Thus something which knowable by one method can also be unknowable by other methods. Still this does not result in the possibility of any defect regarding knowledge acquired.

One avatar is not distinct from another because of their differences in form or the differences in their special attributes and lil?s or divine pastimes and one who does not experience separation from the Supreme Lord does not feel any difference from Them. Thus it is apparent that there can never be any difference between the essence and the form of essence. The form is completely spiritual and totally transcendental and so is the essence and there never can be any separation between the two. Similarly even in the performance of actions the essence of strength and wisdom never come to be experienced as separate from the essence itself. Such non- distinction however is seen as separate and distinct only when it is perceived in the material conception of gross physical bodies and when such separateness is experienced in the essence as being different it is due to a figment of the imagination and attachment to material nature all caused by susceptibility to illusion.

In non-sentient objects there is neither distinction or non-distinction. The experience of distinction and non-distinction does not manifest even if one conceptualizes because in non-sentient objects there is separation between the essence and the form. In the case of sentient beings however, even though there is an awareness of being non-distinct there arises a multitude of experiences of distinction between themselves and the forms of essence. The yarn in the cloth appears as non-distinct in the cloth but each thread comprising it is different from each other. From the distinction in the thread the non-distinction in the cloth comes about.

So even though the atma or eternal soul has unlimited distinct forms of essence they are not comparable with the yarn because the separate identity of each thread will continue to remain distinctive. The atma is pure and due to inner realizations of the soul every soul can be identified as being distinct and separate as well as having common identity with all other souls. In the case of the yarn each thread although distinct and separate can never experience the common oneness with the cloth. Nothing can ever exist without any parts in its possession. Even atoms have a prior state and a later state but by this one cannot conclude that the atom is made of parts. Atoms which possess protons, neutrons and electrons give credence to the sublime interrelation of all existence although in their separated states of protons, neutrons and electrons a change in the attributes would occur and a change in the entirety would be predicated. If such changes in the relationship of atoms are possible then it is impossible to deny the existence of difference in material objects which are comprised in totality by atoms.

In sentient beings the qualities and attributes of the atma exist in a latent form, pregnant with potential, powerful and all knowing. Therefore between sentient beings and the eternal essence there exists an extremely subtle connection perpetually even from one life to the next. In non- sentient objects there exists nothing but the energy of the atoms comprising the form which are mere parts of prakiti or the material substratum pervading physical existence. For the non-sentient nothing else exists. Death denies eternity to those who perceive otherwise. As rain water falling on the top of the mountaintop descends downwards. One who thinks that the nama or name, rupa or form, guna or attibutes, lila or divine pastimes and dhama or holy abode of the Supreme Lord Krishna or any of His authorised incarnations and expansions to be distinct and separate from Him in any way will also fall down from the higher levels of exitence. The Brahma Tarka states: That all the Vedic scriptures accordingly make it evidently clear and also the sacred discourse of Srimad Bhagavad-Gita by the resplendent Supreme Lord Krishna also definitively affims that all activities and manifestations originate and terminate in Him alone by His vibhuti or divine transcendental opulence and magnanimous and compassionate nature.

Ramanuja’s Commentary:

Perceiving the entire cosmos with unlimited wonders and marvels within just a part of Lord Krishna’s visvarupa or divine universal form which contained innumerable glorious qualities and attributes such as omniscience and omnipotence etc. Arjuna with the hair on his head standing on end became petrified with astonishment in rapturous exultation and like an inanimate rod fell prolong upon the earth prostrating himself with head bowed and hands folded in reverence exclaiming.

Kesava Kasmiri’s Commentary:

What happened after seeing Lord Krishna’s visvarupa or divine universal form is now being explained. After beholding this amazing form Arjuna overcome with wonder is astonished by the sight of this supremely transcendental and omnipotent reality. With hairs standing on end he prostrated himself upon the ground with hands humbly joined together.

Sloka 11.15 audio recital in Sanskrit     

अर्जुन उवाच |

पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान् |
ब्रह्माणमीशं कमलासनस्थ-
मृषींश्च सर्वानुरगांश्च दिव्यान् ||११- १५||

arjuna uvAcha |

pashyAmi devA.nstava deva dehe
sarvA.nstathA bhUtavisheShasaN^ghAn.h |
brahmANamIshaM kamalAsanastha\-
mR^iShI.nshcha sarvAnuragA.nshcha divyAn.h || 11-15 ||



Show Translation, Anvaya and Commentaries: Sloka 11.15

Anvaya: arjunah uvaca–Arjuna said; pasyami–I see; devan–all the demigods; tava–Your; deva–O Lord; dehe–in the body; sarvan–all; tatha–also; bhuta–living entities; visesa-sanghan–specifically assembled; brahmanam–Lord Brahma; isam–Lord Siva; kamala-asana-stham–sitting on the lotus flower; rsin–great sages; ca–also; sarvan–all; uragan–serpents; ca–also; divyan–divine.

Translation: Arjuna said: My dear Lord Krsna, I see assembled together in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Siva and many sages and divine serpents.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

What was seen in the Supreme Lord Krishna’s visvarupa or divine universal form is being described in this verse and the next 16 verses. All hosts of various beings and denizens from all over creation some viviparous, some oviparous, all different categories of living entities. The heavenly sages from the higher planetary systems are seen led by Vasistha and others as well as the serpents from the lower planetary systems led by Taraka and the ruler of the demigods Brahma is seen seated on the lotus arising from Garbhodaksayi Vishnu’s navel.

Madhvacarya’s Commentary:

The secondary creator Brahma was sitting on pedestal of the lotus which emanated from the navel of Garbhodaksayi Vishnu who is a Purusa avatara of Lord Krishna in the spiritual worlds. Shiva was situated upon the lap of Brahm? and all of the various demigods were established in the appropriate part of him. This I confimed in the Padma Purana.

Ramanuja’s Commentary:

In the Supreme Lord Krishna’s visvarupa or divine universal form could be seen all species of life. Those manifesting from wombs, from eggs, from seeds and from fermentation. The four faced Brahma seated upon the lotus flower emanating from the navel of Garbodaksayi Vishnu was seen along with Shiva sitting upon his lap and all the demigods can be seen on different parts of his body. Also great sages and rishis can be seen as well.

Kesava Kasmiri’s Commentary:

Beheld within Lord Krishna’s visvarupa or divine universal form was seen Brahma seated upon the lotus emanating from the navel of Garbhodaksayi Vishnu, and also Shiva was seen with all the demigods like Indra, Surya and Vaya along with innumerable beings both animate and inanimate comprising all species of sentient beings born from wombs, from eggs, from seeds and from fermentation.

Sloka 11.16 audio recital in Sanskrit     

अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम् |
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप ||११- १६||

anekabAhUdaravaktranetra.n
pashyAmi tvA.n sarvato.anantarUpam.h |
nAntaM na madhyaM na punastavAdi.n
pashyAmi vishveshvara vishvarUpa || 11-16 ||


Show Translation, Anvaya and Commentaries: Sloka 11.16

Anvaya: aneka–many; bahu–arms; udara–bellies; vaktra–mouths; netram–eyes; pasyami–I see; tvam–unto You; sarvatah–from all sides; ananta-rupam–unlimited form; na antam–there is no end; na madhyam–there is no middle; na punah–nor again; tava–Your; adim–beginning; pasyami–I see; visva-isvara–O Lord of the universe; visva-rupa–in the form of the universe.

Translation: O Lord of the universe, I see in Your universal body many, many forms–bellies, mouths, eyes–expanded without limit. There is no end, there is no beginning, and there is no middle to all this.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

In Lord Krishna’s visvarupa or divine universal form was seen unlimited eyes and hands and bodies and forms on every side; but it was not possible to detect their end or their beginning and middle because the Supreme Lord is all pervading and infinite.

Madhvacarya’s Commentary:

The word aneka means infinitely innumerable. In Lord Krishna’s visvarupa or divine universal form were seen multitudinous arms, faces, stomachs and eyes unlimitedly. The Supreme Lord has unlimited vision in past present and future. He is unlimited in every aspect conceivable. manifestations in many wonderful and phenomenal forms. The Rig Veda states that with His shoulders the Supreme Lord creates all gross material worlds and the three spaces between them. The Yajur Veda confirms this also.

The word visva denotes without any restrictions whatsoever being unlimited. Everything, everywhere regarding Lord Krishna is infinitely endless and complete in all manifestations and so are the unlimited arms, faces, stomachs and eyes of the Supreme Lord’s visvarupa. The compound word ananta- rupam means innumerable are His forms and it also means that His forms are unlimited. The Yajur Veda states: The Supreme Lord Krishna is superior to the most supreme, greater then the total creation, the one without a second, the One who manifests all manifested forms unlimitedly. The Aditya Purana states that the Supreme Lords unlimited forms in material existence is manifested by prakriti or the material substratum pervading all physical existence. Prakriti being the representative of the Supreme Lord’s material energy is thus without beginning, middle or end in all its activities.

The Supreme Lord Krishna and all of His Vedically authorised avataras or divine incarnations and expansions are fully saccidananda possessing eternal existence, unlimited cognizance and endless bliss. There is no limitation in any of His forms. They are never born neither are they capable of death. They manifest themselves into the material existence for a specific purpose and after a period of time they unmanifest themselves again.

Whatever manifestation of infinity there is outwards in external space the same manifestation of infinity is found inwards within the internal etheric heart where an infinitesimal portion of Lord Krishna, the ?tma or eternal soul resides of all sentient beings. By the medium of the ?tma all space including the universes sun and moon etc. are encompassed within including all the demigods such as the firegod Agni and the windgod Vayu. These things are not impossible because of the inconceivable power of the Supreme Lord. The Vishnu Purana states: Inconceivable indeed is the Supreme Lord power, so much so that it is not possible to resolve His inconceivability by argument or debate. This is because His inconceivability is transcendental to words, thoughts and even imagination. Never by reason can the possible or impossible lilas or divine pastimes of the Supreme Lord Krishna be explained by even the most refined intellect in a rational manner. Otherwise the conclusive evidence of Lord Krishna performing phenomenally impossible activities would give rise to erroneous inferences and bizarre conclusions negating His absolute, almighty paramount position as the Ultimate cause and goal of all existence. It would be like someone attempting to explain a lighting bolt based upon the sound of thunder. One sometimes hears philosophers and intellectuals speak about that when transcendental qualities of the Supreme Lord are found in even minuscule proportions within jivas or embodied beings there is contradiction; but this is no way constitutes any defect in the Supreme Lord. Such transcendental qualities found in jivas may seem to appear to contradict each other from the material vision of one who is unaware of the actual tattva or conclusive truth. But all seemingly contradictions are harmoniously established within the Supreme Lord and any contradictions perceived in others is completely dependent upon their capacity to delegate these qualities and also on the level of consciousness of the perceiver. It is only a mater of poetic licence to use the words madhyan or middle in the verse as the words na adim meaning no beginning and na antam meaning no end clearly includes whatever is between. The Supreme Lord Krishnas visvarupa is His divine universal form and is not of the form of the universe which is situated within it like a speck of light. He possesses infinite forms which are all unlimited. As all His forms are eternal they are without any ending and thus they are always unlimited.

Ramanuja’s Commentary:

Everywhere from every angle of vision could be seen infinite amounts of unlimited arms, stomachs, faces, and eyes. The word visvesvara means Lord of the universe and visvarupa the divine universal form denotes the Supreme Lord to whom all the cosmos is part of His transcendental body. As the Supreme Lord Krishna is ananta or endless it is understandable that He has no beginning, middle or end and this was perceived by Arjuna.

Kesava Kasmiri’s Commentary:

Addressed as visvesvara or controller of the universe within the visvarupa or divine universal form of Lord Krishna was beheld infinite forms with unlimited arms, stomachs, faces and eyes extending in all directions. As He is infinite He has no beginning, middle or end.

Sloka 11.17 audio recital in Sanskrit     

किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम् |
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम् ||११- १७||

kirITinaM gadina.n chakriNa.n cha
tejorAshi.n sarvato dIptimantam.h |
pashyAmi tvA.n durnirIkShya.n samantAd.h
dIptAnalArkadyutimaprameyam.h || 11-17 ||


Show Translation, Anvaya and Commentaries: Sloka 11.17

Anvaya: kiritinam–with helmets; gadinam–with maces; cakrinam–with discs; ca–and; tejah-rasim–effulgence; sarvatah–all sides; dipti-mantam–glowing; pasyami–I see; tvam–You; durniriksyam–difficult to see; samantat–spreading; dipta-anala–blazing fire; arka–sun; dyutim–sunshine; aprameyam–immeasurable.

Translation: Your form, adorned with various crowns, clubs and discs, is difficult to see because of its glaring effulgence, which is fiery and immeasurable like the sun.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Bedecked with resplendent crowns, diadems, mace and disc illuminating all directions the Supreme Lord Krishna’s visvarupa or universal form was so effulgent and dazzling with a radiant lustre so bright that it was unfathomable and thus impossible to determine it fully.

Madhvacarya’s Commentary:

Lord Krishna’s visvarupa or divine universal form was like a blazing fire, like a dazzling sun, an all illuminating radiant effulgence. The word aprameyam denotes beyond compare.

Ramanuja’s Commentary:

Lord Krishna’s visvarupa or divine universal form was a mass of blazing radiant glory, dazzling the vision in all directions. It had an effulgent brilliance that was more lustrous then the sun and was adorned with unlimited diadems, unlimited sceptres wielding unlimited cakras or discs. It was immeasurable and beyond any conception of imagination.

Kesava Kasmiri’s Commentary:

Lord Krishna’s visvarupa or divine universal form is specifically mentioned as being adorned with unlimited diadems, unlimited sceptres, unlimited flaming discs and unlimited accoutrements. A beaming bright lustre in an effulgent mass of splendour. The visvarupa has the radiance of blazing fire and dazzling sunlight making it difficult to gaze upon and impossible to discern its immeasurable appearance.

Sloka 11.18 audio recital in Sanskrit     

त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम् |
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे ||११- १८||

tvamakSharaM paramaM veditavya.n
tvamasya vishvasya paraM nidhAnam.h |
tvamavyayaH shAshvatadharmagoptA
sanAtanastvaM puruSho mato me || 11-18 ||


Show Translation, Anvaya and Commentaries: Sloka 11.18

Anvaya: tvam–You; aksaram–inexhaustible; paramam–supreme; veditavyam–to be understood; tvam–You; asya–of this; visvasya–of the universe; param–supreme; nidhanam–basis; tvam–You are; avyayah–inexhaustible; sasvata-dharma-gopta–maintainer of the eternal religion; sanatanah–eternal; tvam–You; purusah–Supreme Personality; matah me–is my opinion.

Translation: You are the supreme primal objective; You are the best in all the universes; You are inexhaustible, and You are the oldest; You are the maintainer of religion, the eternal Personality of Godhead.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Since the Supreme Lord Krishna’s almighty power is beyond the material conception it is correctly stated in Vedic scriptures that He the Ultimate destination and what is to be known for seekers of moksa or liberation from material existence. He alone is imperishable, the Supreme salvation for all living entities, the Supreme refuge without a second for all creation. Therefore Lord Krishna is eternal, immutable, the preserver, the protector and the sustainer of sanatan dharma or the eternal spiritual principles of righteousness for all times and He is absolutely without a doubt the original Supreme Lord of all lords and created beings.

Madhvacarya’s Commentary:

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

The Vedic scriptures known as the Upanisads declare also that Lord Krishna is aksaram paramam the Supreme immutable ultimate reality and declared in the Vedic scriptures as that which is essential to be known. The word veditavyam means He is only to be know by the absolute authority of the Vedas. The word avyayah means that which is imperishable and can never be diminished for in whatever aspect or form or manifestation Lord Krishna wills to be that will eternally be existing. The phrase sasvata-dharma- gopta means the Supreme Lord Krishna is the eternal preserver of eternal righteousness embodied in the Vedic scriptures. This is done by Himself and by His authorised avatars o incarnations and expansions as revealed in Vedic scriptures such as Narayana, Rama, Vishnu, Narasimhadeva, Buddha etc. The words sanatanas tvam puruso means Lord Krishna is the eternal spirit and primal consciousness of all creation as affirmed in the Taittriya Upanisad III.XII beginning vedaham etam purusam meaning I perceive the magnificent Purusa. Also in the Mundaka Upanisad I.I.IV beginning dve vidye veditavye meaning: The Purusa is more sublime than the most sublime. All this is as the ornament of the complete cosmic creation Lord Krishna exhibited His visvarupa or divine universal form and is understood as such.

Kesava Kasmiri’s Commentary:

The Supreme Lord Krishna’s magnificent is beyond the ability of the mind and senses to fathom and comprehend. It is declared in the Brhadaranyaka Upanisads III:VIII:X: O Gargi if one performs ceremonial rituals, worship and propitiation and undergoes rigid austerities for thousands of lifetimes without knowledge of Lord Krishna being the Supreme God of all gods; then the results of all such activities is limited and minimal indeed. Verily one who having lived their span of life in the material existence who departs this world ignorant and oblivious to the reality that the Supreme Lord Krishna is the ultimate cause of their very existence as well as the source of the complete cosmic creation is considered to be pitiful and their condition is lamentable. But one who departs this world at the end of their life knowing the absolute paramount position of the Supreme Lord Krishna is exalted. The Supreme Lord Krishna the origin and source of all things animate and inanimate is most worthy to be known to those who value their own best interests. He is eternal, immutable, the spiritual substratum pervading all existence, the support, the preserver and the refuge for all creation. There is no change or diminution in His form, qualities, attributes and potencies. Lord Krishna and His avatars or incarnations and expansions authorised in Vedic scriptures are the eternal protector of the Vedas and the principles of righteousness delineated very precisely and concisely in the Vedic scriptures as they all are verily righteousness personified. The Primal Supreme Being the ancient of all.

Sloka 11.19 audio recital in Sanskrit     

अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम् |
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम् ||११- १९||

anAdimadhyAntamanantavIrya\-
manantabAhu.n shashisUryanetram.h |
pashyAmi tvA.n dIptahutAshavaktra.n
svatejasA vishvamidaM tapantam.h || 11-19 ||


Show Translation, Anvaya and Commentaries: Sloka 11.19

Anvaya: anadi–without beginning; madhya–without middle; antam–without end; ananta–unlimited; viryam–glorious; ananta–unlimited; bahum–arms; sasi–moon; surya–sun; netram–eyes; pasyami–I see; tvam–You; dipta–blazing; hutasa-vaktram–fire coming out of Your mouth; sva-tejasa–by Your; visvam–this universe; idam–this; tapantam–heating.

Translation: You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Now Lord Krishna’s visvarupa or divine universal form is precisely perceived as non-different from Him being without beginning or birth, of infinite potency and power, having the sun and the moon for eyes and with blazing fires erupting from His unlimited mouths, illuminating as well as scorching the creation with its fiery radiance.

Madhvacarya’s Commentary:

In reference to Lord Krishna’s visvarupa or divine universal form having His eyes being the sun and moon. It should be understood as both the sun and the moon which originate from Him. Then this is in accordance with the Rig Veda that states: Since all the 330 million demigods have been produced from just a portion of the Supreme Lord they are glorified as His individual parts. Also other Vedic scriptures have stated: From the mind the moon was created and from the eyes the sun was created. In consideration of the infinite number of forms within it that can be seen it is appropriate to say that all these infinite forms have their refuge in the visvarupa.

Ramanuja’s Commentary:

Lord Krishna’s visvarupa or divine universal form is infinite being devoid of beginning, middle or end. The word ananta means unlimited and viryam means powerful so the visvarupa is unlimitedly powerful without any restrictions. Other qualities are also implied by ananta such as cognizance, dominion, might, strength, etc. The words ananta-bahum meaning unlimited arms also infers unlimited hands, chests, legs, feet, etc as well. Sasi-surya-netram means eyes like the sun and moon. The moon’s rays denote the cool gentle beaming look that gladdens as it shines upon the Supreme Lords servitors the demigods and His votaries the devotees with compasssion. The sun’s glowing rays denotes the hot, burning eye that scorches the inimical hosts of asuras or demons and raksasas or devils who are devoid of righteousness to others. Dipta-hutasa-vaktram meaning with fire emitting from their mouths denotes the fire of universal destruction contained within the bosom of time raged therein. Sva-tejasi means dazzling splendour and unprecedented radiance which illuminated everything around it. This glorious life giving energy flows unrestrictedly throughout all the universes.

Arjuna is explaining that he has seen the reality of the visvarupa according to the manner in which Lord Krishna deigned to teach him by exhibiting the visvarupa in before him and practically demonstrating that He is the complete creator, the complete sustainer, the total refuge of all and the absloute destroyer as well as being the receptacle for all divine qualities and transcendental attributes such as omniscience, omnipotence and omni-presence. The question may arise as to how is it possible for unlimited bodily parts to be functioning all in one body. The answer to this would be that one can imagine a single bodily midsection of vast proportions with unlimited chests, arms, hands necks and heads branching upwards from it in every direction and with every head having two eyes, two ears, a nose and a mouth. Also branching downwards in every direction it is possible to imagine unlimited legs and feet as well. So this conception is clearly not an impossibility and seeing it along with choice demigods and exalted liberated beings they were all inspired with awe and reverence.

Kesava Kasmiri’s Commentary:

Lord Krishna’s visvarupa or divine universal form is being described as anadi-madhya-antam meaning without beginning, middle or end with ananta- viryam or unlimitedly powerful of infinite prowess endowed with unlimited arms, heads, faces and eyes which are equated to the sun and moon. The cool rays of the moon soothe and nourish the devotees who are distraught in separation from the Supreme Lord. The scorching heat of the glowing sun punishes and chastises the demons like a blazing inferno which is comparable to the fire at the time of universal destruction.

Sloka 11.20 audio recital in Sanskrit     

द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वाः |
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं
लोकत्रयं प्रव्यथितं महात्मन् ||११- २०||

dyAvApR^ithivyoridamantara.n hi
vyApta.n tvayaikena dishashcha sarvAH |
dR^iShTvAd.hbhutaM rUpamugra.n tavedaM
lokatrayaM pravyathitaM mahAtman.h || 11-20 ||


Show Translation, Anvaya and Commentaries: Sloka 11.20

Anvaya: dyau–in outer space; a-prthivyoh–of the earth; idam–this; antaram–in between; hi–certainly; vyaptam–pervaded; tvaya–by You; ekena–by one; disah–directions; ca–and; sarvah–all; drstva–by seeing; adbhutam–wonderful; rupam–form; ugram–terrible; tava–Your; idam–this; loka–planetary system; trayam–three; pravyathitam–perturbed; maha-atman–O great one.

Translation: Although You are one, You are spread throughout the sky and the planets and all space between. O great one, as I behold this terrible form, I see that all the planetary systems are perplexed.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The space between heaven and Earth, the complete sky is filled and pervaded by Lord Krishna’s visvarupa or divine universal form in all directions. The visvarupa never seen before was astonishingly wonderful and terribly frightening at the same time. All the worlds are extremely afflicted and aggrieved by its fierceness. This verse is a continution from the previous verse.

Madhvacarya’s Commentary:

The Varuna Purana states: Between the Earth which is equated to mother and the heavens which is equated to the father the Supreme Lord Krishna’s visvarupa or divine universal form encompassed all. The mother never encourages one to perform unrighteous deeds and the Earth never encourages such actions either. The father is always benefiting the children and the family and likewise let the heavens be propitious to us. With thoughts of this nature in the mind the various avataras or incarnations and expansions of Lord Krishna are not normally perceived as frightening. For Brahma, Narada, Vyasa and others even this visvarupa is not in the least frightening but for others the resplendent Supreme Lord is perceived in a terrible, fear inspiring way. The Varuna Purana states: While some find fulfilment in seeing His visvarupa others become frightened yet still if they are able to see it at all they all will achieve fulfilment in the end. All are not competent to see the visvarupa of Lord Krishna directly while others who see it during their meditation are frightened. In the Gautama texts is stated: That some seeing the visvarupa are very pleased, while some others are frightened and still other aspirants who while not seeing the visvarupa directly still meditate on Him within their minds by what they have heard and read from others and perceive Him in that way. The exalted devotees abounding in the three worlds according to their capacity perceived the visvarupa Lord Krishna exhibited to Arjuna before the battle at Kuruksetra. At first these exalted devotees also felt apprehension and fear like Arjuna and the demigods but in the course of continual perception of the visvarupa a feeling of exuberance and bliss bubbled up within them and all apprehensions evaporated.

Because the purpose of the Battle of Kuruksetra was Lord Krishna’s intention to alleviate the burden of the demoniac influences upon the Earth the visvarupa was perceived in an exceptionally frightening manner and thus fearfulness ensued. But in other situations and other times the various forms of Lord Krishna do not cause any anxiety or fear among the Vaisnavas and Brahmins being His devotees. For those who are superior to Arjuna such as Balarama, Brahma and Shiva as well as Draupadi, Yudisthira and Bhima no fear arose at all within them. This has been described in the Agni Purana to explain the frightening aspect of the visvarupa in the correct context.

Ramanuja’s Commentary:

The words dyae aprthivyor meaning heaven and Earth denotes all the upper and lower planetary systems throughout material existence and the word antaram is all space between them all. So in all spaces wherein universes revolve and in all spaces and every direction the visvarupa or divine universal form of Lord Krishna could be seen pervading indefinitely. The phenomenal pervasion of the visvarupa of infinite nature made it irresistibly awe-inspiring and its omnipotence was terrible to behold. All the three planetary systems such as those inhabited by Brahma, by the Devas or demigods, by the Siddhas or perfected beings, by the Pitri’s or ancestors, by the Gandharvas or celestial singers, by the Raksasas or demons, etc. all were assembled in the air above Kuruksetra to witness the impending battle between the Pandavas and the Kauravas. The words maha- atman meaning great soul denotes the Supreme Lord being the greatest soul comprised of all souls. The three planetary systems are distinguished as being inhabited by compassionate beings like Brahma and the demigods, inimical beings like the demons, and neutral beings like the ancestors. The word pravyathitam means greatly fearful and panic struck.

The same divine vision that Arjuna was given was also bequeathed at that time in general to all beings and those who were evolved and competent were also able to directly perceive Lord Krishna’s visvarupa in all its magnificent and terrible splendor. If one were to perhaps wonder why would this possibly be so, the answer is that it confirms the reality of the visvarupa from a variety of sources and it irrevocably proves the indomitable power of Lord Krishna’s transcendental potency which applies to all living entities.

Kesava Kasmiri’s Commentary:

Lord Krishna’s visvarupa or divine universal form was exceedingly difficult to look at due to its blazing effulgence. This is also being stated by the word antaram which is specifying that the visvarupa was manifest in heaven and earth and all the space in between meaning between the celestial spheres and all the universal planetary systems. This verse affirms the fearful omnipotent splendour that was also exhibited by the visvarupa and Lord Krishna’s compassionate nature is supplicated upon to withdraw His frightful visvarupa because although it is phenomenally wonderful and awe- inspiring, it is also terrifying and all the worlds are greatly alarmed and panic stricken upon witnessing it.

Sloka 11.21 audio recital in Sanskrit     

अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति |
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ||११- २१||

amI hi tvA.n surasaN^ghA vishanti
kechidbhItAH prAJNjalayo gR^iNanti |
svastItyuktvA maharShisiddhasaN^ghAH
stuvanti tvA.n stutibhiH puShkalAbhiH || 11-21 ||


Show Translation, Anvaya and Commentaries: Sloka 11.21

Anvaya: ami–all those; hi–certainly; tvam–unto You; sura-sanghah–groups of demigods; visanti–entering; kecit–some of them; bhitah–out of fear; pranjalayah–with folded hands; grnanti–offering prayers unto; svasti–all peace; iti–thus; uktva–speaking like that; maha-rsi–great sages; siddha-sanghah–perfect sages; stuvanti–singing hymns; tvam–unto You; stutibhih–with prayers; puskalabhih–Vedic hymns.

Translation: All the demigods are surrendering and entering into You. They are very much afraid, and with folded hands they are singing the Vedic hymns.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Verily the hosts of demigods feeling aggrieved are entering Lord Krishna’s visvarupa taking refuge. The liberated sages and perfected beings are offering superb prayers praising the Supreme Lords glories with svasti iti uktva meaning all auspiciousness throughout creation.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

The demigods being exclusively from sattva-guna or the nature of goodness rejoice upon seeing Lord Krishna’s visvarupa or divine universal form and are awe inspired and enraptured. Some among them were frightened by the visvarupa terrifying aspect which was also wonderful and bowed down to it with folded hands offering eulogies of praise and prayers of supplication each according to their perceptions. Other great souls such as the Siddhas or perfected beings who have realised the higher and lower truths utter the benediction svastity meaning my there be all auspiciousness. The maharishis or liberated sages upon beholding the visvarupa loudly resound the words Jaya Jaya meaning all glory, all glory and spontaneously compose wonderful Sankrit hymns in glorification of it while performing sankirtan or congregational singing of the Supreme Lords Krishna’s visvarupa along with His transcendental names, forms, qualities and pastimes.

Kesava Kasmiri’s Commentary:

The descriptions of the afflictions which were experienced is iterated in this verse and the next two. All creation was greatly alarmed by the fiery all pervading aspect of Lord Krishna’s visvarupa or divine universal form which appeared terrifying and frightening. The demigods being direct servitors of the Supreme Lord functioning in the capacity of universal management approached Him for shelter while others of them being frightened stayed a far distance and with folded palms offered prayers of supplication. Hosts of exalted sages and perfected beings could be heard shouting Jaya! Jaya! All glory! All glory! Observing the unlimited faces of the visvarupa with their mouths emitting blazing fire like the devastating inferno at the time of universal destruction. Benevolently these enlightened and liberated sages chanted svastity meaning may all be auspicious and extolled the Supreme Lord with excellent hymns describing His greatness and choice prayers praising His glories entreating Him to protect all creation.

Sloka 11.22 audio recital in Sanskrit     

रुद्रादित्या वसवो ये च साध्या
विश्वेऽश्विनौ मरुतश्चोष्मपाश्च |
गन्धर्वयक्षासुरसिद्धसङ्घा
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ||११- २२||

rudrAdityA vasavo ye cha sAdhyA
vishve.ashvinau marutashchoShmapAshcha |
gandharvayakShAsurasiddhasaN^ghA
vIkShante tvA.n vismitAshchaiva sarve || 11-22 ||


Show Translation, Anvaya and Commentaries: Sloka 11.22

Anvaya: rudra–manifestations of Lord Siva; adityah–the Adityas; vasavah–the Vasus; ye–all those; ca–and; sadhyah–the Sadhyas; visve–the Visvedevas; asvinau–the Asvini-kumaras; marutah–the Maruts; ca–and; usma-pah–the forefathers; ca–and; gandharva–of the Gandharvas; yaksa–the Yaksas; asura-siddha–the demons and the perfected demigods; sanghah–assemblies; viksante–are seeing; tvam–You; vismitah–in wonder; ca–also; eva–certainly; sarve–all.

Translation: The different manifestations of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers and the Gandharvas, the Yaksas, Asuras, and all perfected demigods are beholding You in wonder.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The names of various groups of demigods such as Rudras, Adityas, Vasus, Maruts, Gandharvas, etc. are all looking aghast at the terrifying splendour of Lord Krishna’s visvarupa or divine universal form. The word cosmopas being those who imbibe the aroma of the food which is Vedically offered and eaten refers to the group of pitris or manes which are one’s own forefathers and ancestors. The Manu Samhita III. CCXXXVII states: the pitris partake of the aroma of food as long as it is hot, as long as the guests eat silently without speaking and as long as the host has not requested to know how good the food was.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

The cosmapas equals ca and usmapah meaning the forefathers which belong to group of beings known as the pitris or the deified ancestors. The Taittirya Upanisad I.X beginning usma-bhagahi pitarah meaning the forefathers belong to the deified ancestors confirms this. Manu Samhita CCLXXXIV states that the deceased fathers are called Vasus, the deceased grandfathers are called Rudras and the deceased great-grandfathers are called Adityas.

Kesava Kasmiri’s Commentary:

Among the various groups of demigods what is named cosmpas equals ca and usmapah the forefathers. The Taittriya Upanisad confirms that the usmapas are part of the pitris or deified ancestors. The Manu Samhita III.CCXXXVII states : The pitris partake of the food that is Vedically offered as long as the food remains hot, the guests remain silent while eating and the host has not requested to know the virtues of the food tasted..

Sloka 11.23 audio recital in Sanskrit     

रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम् |
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ||११- २३||

rUpaM mahatte bahuvaktranetra.n
mahAbAho bahubAhUrupAdam.h |
bahUdaraM bahuda.nShTrAkarAlaM
dR^iShTvA lokAH pravyathitAstathAham.h || 11-23 ||


Show Translation, Anvaya and Commentaries: Sloka 11.23

Anvaya: rupam–form; mahat–very great; te–of You; bahu–many; vaktra–faces; netram–eyes; maha-baho–O mighty-armed one; bahu–many; bahu–arms; uru–thighs; padam–legs; bahu-udaram–many bellies; bahu-damstra–many teeth; karalam–horrible; drstva–seeing; lokah–all the planets; pravyathitah–perturbed; tatha–similarly; aham–I.

Translation: O mighty-armed one, all the planets with their demigods are disturbed at seeing Your many faces, eyes, arms, bellies and legs and Your terrible teeth, and as they are disturbed, so am I.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Having seen Lord Krishna’s almighty omnipotent visvarupa or divine universal form of terrible visage with unlimited faces, arms, bodies and mouths looking extremely fierce all the worlds are awe struck with fear and Arjuna states that he is also.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

The words bahu-damstra-karalam mean innumerable terrible teeth which was terrifying in appearance. The word lokah or worlds refers to the three types of beings inhabiting these worlds. Those who are benevolent, those who are inimical and those who are neutral. Almost all of them just like Arjuna were trembling in fright at the ferocity of Lord Krishna’s visvarupa or divine universal form.

Kesava Kasmiri’s Commentary:

Lord Krishna’s visvarupa or divine universal form was so colossal it extended beyond the sky into all the spaces between the galaxies and even unto the universes. Having unlimited feet, legs, arms, heads, faces mouths and teeth it was terrible to behold and caused the beings of all the worlds great trepidation and fear and Arjuna was feeling this as well.

Sloka 11.24 audio recital in Sanskrit     

नभःस्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम् |
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो ||११- २४||

nabhaHspR^ishaM dIptamanekavarNa.n
vyAttAnanaM dIptavishAlanetram.h |
dR^iShTvA hi tvAM pravyathitAntarAtmA
dhR^iti.n na vindAmi shama.n cha viShNo || 11-24 ||


Show Translation, Anvaya and Commentaries: Sloka 11.24

Anvaya: nabhah-sprsam–touching the sky; diptam–glowing; aneka–many; varnam–color; vyatta–open; ananam–mouth; dipta–glowing; visala–very great; netram–eyes; drstva–by seeing; hi–certainly; tvam–You; pravyathita–perturbed; antah–within; atma–soul; dhrtim–steadiness; na–no; vindami–and have; samam–mental tranquility; ca–also; visno–O Lord Visnu.

Translation: O all-pervading Visnu, I can no longer maintain my equilibrium. Seeing Your radiant colors fill the skies and beholding Your eyes and mouths, I am afraid.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Seeing Lord Krishna’s visvarupa or divine universal form pervading all visible directions in blazing and fierce splendour with gaping mouths emitting fire and large fiery eyes Arjuna confesses that he has completely lost his equilibrium and it is not possible for him to regain his composure in the presence of the visvarupa.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna is addressed as Vishnu or He which is all pervading. The words nabhah means the firmament above and is in reference to the parama-vyoma which is the supreme region beyond even the heavenly planets and celestial spheres which are still subject to prakriti or the material substratum pervading physical existence consisting of the three gunas or modes of material nature being passion, goodness and ignorance. Several examples are given in the Vedic scriptures such as tad akshate parame vyoman meaning high above in the imperishable firmament, aditya-varnam tamasah parastat meaning the golden firmament beyond all ignorance, kshyantam asya rajasa parake meaning the refuge beyond the mode of passion, yo asy-alhyaksha parame vyoman meaning He which controls all in the sublime firmament. To use the two words nabhah-sprsam means pervading the firmament and denotes that Lord Krishna’s visvarupa or divine universal form is infinite and the shelter of all the modifications found in prakriti or the material substratum pervading all physical existence. The words pravyathita-antah- atma means extremely agitated mind and substantiates why Arjuna is unable to be dhritim composed and feel saman or peaceful. This was due to witnessing the terrifying awful apparition aspect of the visvarupa which made his mind recoil, his limbs quiver uncontrolled and all his senses aghast.

Kesava Kasmiri’s Commentary:

Arjuna is confessing to Lord Krishna that he is totally distraught and his equilibrium is completely unbalanced by the sight of the visvarupa or divine universal form which is nabah-sprsam meaning pervading the entire firmament. Seeing such a form radiant and scorching in many colors with flaming eyes and open mouths with horrible teeth a feeling of uncontrollable fright overcame him. The word nabah meaning firmament denotes the highest heaven beyond the material nature. The Maha Narayana Upanisad I.II beginning tad akshare parame vyoma states: The Supreme controller of all resides in the highest imperishable heaven. Because it is the spiritual abode of the Supreme Lord whose power is primordial, eternal and absolute it is transcendental to prakriti the material substratum pervading physical existence and not subject to the modifications of the material creation.

Sloka 11.25 audio recital in Sanskrit     

दंष्ट्राकरालानि च ते मुखानि दृ
ष्ट्वैव कालानलसन्निभानि |
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास ||११- २५||

da.nShTrAkarAlAni cha te mukhAni
dR^iShTvaiva kAlAnalasannibhAni |
disho na jAne na labhe cha sharma
prasIda devesha jagannivAsa || 11-25 ||


Show Translation, Anvaya and Commentaries: Sloka 11.25

Anvaya: damstra–teeth; karalani–like that; ca–also; te–Your; mukhani–faces; drstva–seeing; eva–thus; kala-anala–the fire of death; sannibhani–as if blazing; disah–directions; na jane–do not know; na labhe–nor obtain; ca sarma–and grace; prasida–be pleased; deva-isa–O Lord of all lords; jagat-nivasa–refuge of the worlds.

Translation: O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The visvarupa or divine universal form of Lord Krishna was so terrifying of visage that Arjuna overcome with fear and trepidation was unable to determine the points of the compass and what was up and what was down and being completely distraught beseeches Lord Krishna to relieve his distress with the word prasida meaning please be merciful.

Madhvacarya’s Commentary:

Those who have achieved moksa or liberation from material existence are divine beings and enter into one of the abodes of the Supreme Lord Krishna determined by their devotion to Him. The Brahmanda Purana states: That divine liberated beings are not subject to the stringent rules of material existence but enter into it and depart from it according to the desire of their own free will.

Ramanuja’s Commentary:

Viewing the phenomenal panorama of forms and terrifying visages in active mode of Lord Krishna’s visvarupa or divine universal form which was blazing flames in all directions was terrible and horrifying like the fires of annihilation during the cataclysm at the time of universal destruction. Arjuna being extremely afflicted beseeched Lord Krishna with the word devasa denoting O’ Lord of Brahma and Siva and the words jagan-nivasan O’ refuge of the universe and then supplicated Lord Krishna with the word prasida or be merciful and return his normal human vision so that he would be able to regain his equilibrium and composure again.

So the Supreme Lord Krishna exhibiting His visvarupa demonstrated how it manifested from Him, functioned through Him and existed within Him. He will now show to Arjuna how by His indomitable will He will bring about the destruction of Duryodhana and all the Kauravas along with all the demons in the guise of kings fighting with them. Also He will also show the destruction of all those possessed of asuric or demoniac nature that may be fighting for kings in the army of the Pandavas, so that Bhumi-devi or Mother Earth will be rid of such a burden. At this time Arjuna began to see with the divine vision bequeathed by Lord Krishna how all the hosts of the Kaurava army met with their destruction and by who although the actual event had not yet transpired.

Kesava Kasmiri’s Commentary:

Seeing Lord Krishna’s visvarupa or divine universal form with terrifying teeth and unlimited mouths blazing conflagrations like the fires of annihilation at the time of universal destruction. Arjuna totally losing his equilibrium was unable to discern in which direction were the meridians north, south, east and west. He beseeches Lord Krishna with the words deva- isa or O’ Lord of lords and jagat nivasa O’ refuge of the universe and requests Him with the word prasida to be merciful so that he may regain his composure.

Sloka 11.26 and 11.27 audio recital in Sanskrit     

अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनिपालसङ्घैः |
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः ||११- २६||

वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि |
केचिद्विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः ||११- २७||

amI cha tvA.n dhR^itarAShTrasya putrAH
sarve sahaivAvanipAlasaN^ghaiH |
bhIShmo droNaH sUtaputrastathAsau
sahAsmadIyairapi yodhamukhyaiH || 11-26 ||

vaktrANi te tvaramANA vishanti
da.nShTrAkarAlAni bhayAnakAni |
kechidvilagnA dashanAntareShu
sandR^ishyante chUrNitairuttamAN^gaiH || 11-27 ||



Show Translation, Anvaya and Commentaries: Sloka 11.26, 11.27

Anvaya: ami–all those; ca–also; tvam–You; dhrtarastrasya–of Dhrtarastra; putrah–sons; sarve–all; saha eva–along with; avani-pala–warrior kings; sanghaih–the groups; bhismah–Bhismadeva; dronah–Dronacarya; suta-putrah–Karna; tatha–also; asau–that; saha–with; asmadiyaih–our; api–also; yodha-mukhyaih–chief among the warriors; vaktrani–mouths; te–Your; tvaramanah–fearful; visanti–entering; damstra–teeth; karalani–terrible; bhayanakani–very fearful; kecit–some of them; vilagnah–being attacked; dasana-antaresu–between the teeth; sandrsyante–being seen; curnitaih–smashed; uttama-angaih–by the head.

Translation: All the sons of Dhrtarastra along with their allied kings, and Bhisma, Drona and Karna, and all our soldiers are rushing into Your mouths, their heads smashed by Your fearful teeth. I see that some are being crushed between Your teeth as well.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

This verse relates to verse seven where Lord Krishna states any reality one would care to see is present in His visvarupa or divine universal form. In the visvarupa can be seen the coming victory and defeat in the battle of Kuruksetra which Arjuna will soon be fighting and indeed he sees all the 100 sons of King Dhritarastra with all the kings fighting for the Kauravas along with all the kings and princes and principle warriors on the Pandava side such as Dhristadyumna and Sikhandi rushing into the gaping, fierce mouths and teeth of multitudinous faces of the almighty visvarupa . Arjuna can clearly see Bhishma, Drona and Karna as well entering into these gnashing mouths along with the others. It is not that they are individually entering separately but both sides are speedily entering different mouths at the same time and can be seen to be destroyed therein.

There is no commentary for this verse. Awaiting contributions.

There is no commentary for this verse. Awaiting contributions.

Kesava Kasmiri’s Commentary:

The Supreme Lord Krishna was requested by Arjuna in verse 25 with the word prasida meaning be merciful and grace him to be free from fear; yet Lord Krishna exhibited His visvarupa or divine universal form to indicate that there was nothing to fear for His devotees and that the battle of the two armies and the whole material manifestation was completely under His control. The visvarupa was revealed to assure Arjuna of his definite victory and resultant fame by the Pandavas victory over the Kauravas. This victory arranged and orchestrated by Lord Krishna was to rid the burden on Earth of the Kauravas along with other demons in the guise of kings who were slain previously during the great war with the demigods and had now taken rebirth again as millions of warriors dispersed throughout both armies. In verse seven Lord Krishna told Arjuna that he could see any reality he would want to see in the visvarupa and now he is seeing his enemies defeat and his own victory which would soon transpire. Duryodhana, Bhishma who was educated in the heavenly planets, Drona who had received divine weapons from Parasurama, Karna the son of Surya the sungod along with the principle warriors on the Pandava side such as Dhristadyumna and Sikhandi are all seen rushing headlong directly into the innumerable mouths of the visvarupa where they are gnashed by the fearsome teeth and perish.

Sloka 11.28 audio recital in Sanskrit     

यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति |
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभिविज्वलन्ति ||११- २८||

yathA nadInAM bahavo.ambuvegAH
samudramevAbhimukhA dravanti |
tathA tavAmI naralokavIrA
vishanti vaktrANyabhivijvalanti || 11-28 ||


Show Translation, Anvaya and Commentaries: Sloka 11.28

Anvaya: yatha–as; nadinam–of the rivers; bahavah–many; ambu-vegah–waves of the waters; samudram–ocean; eva–certainly; abhimukhah–towards; dravanti–gliding; tatha–similarly; tava–Your; ami–all those; nara-loka-virah–the kings of human society; visanti–entering; vaktrani–into the mouths; abhivijvalanti–blazing.

Translation: As the rivers flow into the sea, so all these great warriors enter Your blazing mouths and perish.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

As unlimited currents of water helplessly flow in innumerable rivers and are propelled from multiple channels into the ocean, the mighty warriors of the Kaurava and Pandava armies are seen to be helplessly propelled into the flaming, gnashing mouths of the visvarupa or divine universal form of Lord Krishna.

There is no commentary for this verse. Awaiting contributions.

There is no commentary for this verse. Awaiting contributions.

Kesava Kasmiri’s Commentary:

How helplessly do the mighty warriors of the Kaurava and Pandava armies enter into the flaming mouths of Lord Krishna’s visvarupa or divine universal form? As helplessly as unlimited currents of water from innumerable rivers are propelled into entering the ocean.

Sloka 11.29 audio recital in Sanskrit     

यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः |
तथैव नाशाय विशन्ति लोकास्-
तवापि वक्त्राणि समृद्धवेगाः ||११- २९||

yathA pradIpta.n jvalanaM pataN^gA
vishanti nAshAya samR^iddhavegAH |
tathaiva nAshAya vishanti lokAs\-
tavApi vaktrANi samR^iddhavegAH || 11-29 ||


Show Translation, Anvaya and Commentaries: Sloka 11.29

Anvaya: yatha–as; pradiptam–blazing; jvalanam–fire; patangah–moths; visanti–enters; nasaya–destruction; samrddha–full; vegah–speed; tatha eva–similarly; nasaya–for destruction; visanti–entering; lokah–all people; tava–unto You; api–also; vaktrani–in the mouths; samrddha-vegah–with full speed.

Translation: I see all people rushing with full speed into Your mouths as moths dash into a blazing fire.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The metaphor of helplessly propelled was given in the previous verse. Now in this verse the metaphor of the warriors consciously entering by their own volition into the mouths of Lord Krishna’s visvarupa or divine universal form is given by the example of a moth entering into a blazing fire with great speed only to be destroyed.

Madhvacarya’s Commentary:

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

As inanimate currents of rapid rivers are helplessly propelled into the ocean as given in the previous verse and like animate moths speedily flit into a blazing fire and are destroyed. The mighty warriors of the Kaurava and Pandava armies are propelled helplessly as they speedily rush to their deaths on the battlefield and into the fiery mouths of Lord Krishna’s visvarupa or divine universal form.

Kesava Kasmiri’s Commentary:

After the illustration of currents of water which are inanimate in the previous verse, Lord Krishna gives an illustration of animate beings referring to moths rushing into a blazing fire and being destroyed is the same as the mighty warriors of the Kaurava and Pandava armies rushing to their destruction on the battlefield as depicted by speedily entering the flaming mouths of Lord Krishna’s visvarupa or divine universal form.

Sloka 11.30 audio recital in Sanskrit     

लेलिह्यसे ग्रसमानः समन्ताल्-
लोकान्समग्रान्वदनैर्ज्वलद्भिः |
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो ||११- ३०||

lelihyase grasamAnaH samantAl.h\-
lokAnsamagrAnvadanairjvaladbhiH |
tejobhirApUrya jagatsamagra.n
bhAsastavogrAH pratapanti viShNo || 11-30 ||


Show Translation, Anvaya and Commentaries: Sloka 11.30

Anvaya: lelihyase–licking; grasamanah–devouring; samantat–from all directions; lokan–people; samagran–completely; vadanaih–by the mouth; jvaladbhih–with blazing; tejobhih–by effulgence; apurya–covering; jagat–the universe; samagram–all; bhasah–illuminating; tava–Your; ugrah–terrible; pratapanti–scorching; visno–O all-pervading Lord.

Translation: O Visnu, I see You devouring all people in Your flaming mouths and covering the universe with Your immeasurable rays. Scorching the worlds, You are manifest.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna is being addressed as Vishnu the one who pervades all creation. As His visvarupa or divine universal form is voraciously devouring the mighty warriors of both armies with its flaming mouths. Furthermore the blazing effulgence radiating from the visvarupa is so bright that it is scorching the universe with its brilliance.

Madhvacarya’s Commentary:

As other transcendental activities of the Supreme Lord Krishna such as the pralaya or the waters of dissolution during universal destruction, unlimited people were entering His mouth due to the process of the creative cycle. Established in the middle of the battlefield between the Kaurava and Pandava armies the visvarupa or divine universal form with innumerable faces and mouths turned towards both armies could be seen devouring multitudes of warriors continuously entering those mouths in an endless stream. Those who were to die at the commencement of the battle could already be seen pulverised by the fierce, gnashing teeth other perishing later could be seen just entering these mouths. The sight of this was supra- subtle and could only be seen by those who were atma-tatva or soul realised and could not be seen by others. Like a pot which is broken cannot be seen by ordinary people until it breaks into pieces; the sight of the visvarupa was not visible to those of normal eyes. It can also be compared to the case of King Puru who received the youth and form of his youngest son. Only the demigods of medicine being the twin Aswins were able to perceive his true old age and not others.

Ramanuja’s Commentary:

Lord Krishna is addressed as Vishnu or He who pervades the entire creation. The mighty warriors who will fight in the battle are already captured in the visvarupa’s innumerable flaming mouths voraciously devouring them. All are seared and scathed by the heat of its blazing effulgence encompassing all the worlds.

Kesava Kasmiri’s Commentary:

Lord Krishna’s visvarupa or divine universal form was very agreeable to devour all the warriors lapping them up completely like a lion laps up water and swallowing these warriors with His innumerable fiery mouths. Kings like Duryodhana were rushing into these mouths from all directions and the visvarupa’s fierce and terrible splendour is torture to the entire creation who is being seared and scorched by its blazing effulgence.

Sloka 11.31 audio recital in Sanskrit     

आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद |
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम् ||११- ३१||

AkhyAhi me ko bhavAnugrarUpo
namo.astu te devavara prasIda |
viGYAtumichchhAmi bhavantamAdya.n
na hi prajAnAmi tava pravR^ittim.h || 11-31 ||


Show Translation, Anvaya and Commentaries: Sloka 11.31

Anvaya: akhyahi–please explain; me–unto me; kah–who; bhavan–You; ugra-rupah–fierce form; namah astu–obeisances; te–unto You; deva-vara–the great one amongst the demigods; prasida–be gracious; vijnatum–just to know; icchami–I wish; bhavantam–You; adyam–the original; na–never; hi–certainly; prajanami–do I know; tava–Your; pravrttim–mission.

Translation: O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. I do not know what Your mission is, and I desire to hear of it.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

At this time a curious puzzlement overcame Arjuna and He humbly became very respectful and supplicating himself before the Supreme Lord Krishna confessed that he could not comprehend the inclination of the Supreme Lords actions and requests Him to reveal His intentions regarding His visvarupa because it was impossible to fathom.

Madhvacarya’s Commentary:

Now there is greater curiosity. An enquiry for more details is beseeched to understand further who Lord Krishna actually is. In normal existence one knows another by their attributes and how one represents themselves but one does not know them by their actual inherent nature as it is not disclosed. It is not that Arjuna did not know otherwise he would have not addressed Lord Krishna in this verse as Vishnu meaning He who is all pervasive and in previous verses as Acutya meaning He who is infallible, Keshava meaning He who controls Brahma and Shiva, Vasudeva meaning He from whom everything emanates, etc. The purpose of the query is know the special attributes inherent within the Supreme Lord Krishna’s divine transcendental nature and their qualities and activities.

Ramanuja’s Commentary:

The Supreme Lord Krishna manifested His visvarupa or divine universal form of wonderful and terrible visage to exhibit His unlimited and absolute sovereign power. Now that Arjuna’s request of seeing the visvarupa has been granted he beseeches further to know Lord Krishna’s intention and purpose for exhibiting it and he desires to know who Lord Krishna truly is apart from the visvarupa. He addresses Lord Krishna as deva-vara meaning Lord of all lords and is curious as to the reason why He exhibited to His surrendered bhakta or devotee the terrible visages with many mouths and teeth along with His wonderful form of cosmic glory. Arjuna is now desiring to see Lord Krishna’s pleasing and charming, sublime humanlike form. Lord Krishna exhibited His all powerful visvarupa to show Arjuna in no uncertain terms that without any effort He will destroy all the kings and warriors that are arrayed in the Kaurava army and this does not depend at all upon Arjuna and the Pandava army. Lord Krishna is prepared to annihilate the complete Kaurava army if need be and to assert this conviction He exhibited the terrible visages of the visvarupa is to remind Arjuna of this.

Kesava Kasmiri’s Commentary:

Arjuna had previously requested Lord Krishna to see His visvarupa or divine universal form. When Lord Krishna exhibited the terrifying aspect of the visvarupa Arjuna became unbalanced and agitated and becoming bewildered stated namo’stu te deva-vara meaning I offer obeisance to you, and asked the question to Lord Krishna: Who are you of such terrible form? Arjuna saw the terrible external form of the visvarupa but could not know Lord Krishna’s intention for exhibiting it. Now he wishes to know who and what Lord Krishna is beyond the external manifestation of the visvarupa.

Sloka 11.32 audio recital in Sanskrit     

श्रीभगवानुवाच |

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः |
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः ||११- ३२||

shrIbhagavAnuvAcha |
kAlo.asmi lokakShayakR^itpravR^iddho
lokAnsamAhartumiha pravR^ittaH |
R^ite.api tvA.n na bhaviShyanti sarve
ye.avasthitAH pratyanIkeShu yodhAH || 11-32 ||


Show Translation, Anvaya and Commentaries: Sloka 11.32

Anvaya: sri-bhagavan uvaca–the Personality of Godhead said; kalah–time; asmi–I am; loka–the worlds; ksaya-krt–destroyer; pravrddhah–to engage; lokan–all people; samahartum–to destroy; iha–in this world; pravrttah–to engage; rte api–without even; tvam–you; na–never; bhavisyanti–will be; sarve–all; ye–who; avasthitah–situated; prati-anikesu–on the opposite side; yodhah–the soldiers.

Translation: The Blessed Lord said: Time I am, destroyer of the worlds, and I have come to engage all people. With the exception of you [the Pandavas], all the soldiers here on both sides will be slain.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Being thus humbly beseeched the Supreme Lord Krishna partially revealed His absolute and ultimate position in this verse and the next two in comparison to material existence beginning with the words kalo’smi loka declaring that He is terrble and intrepid time the conqueror of all and is on the battlefield to destroy all these mighty warriors. Lord Krishna reveals that even without Arjuna slaying them, they will cease to exist do to Lord Krishna terminating their life span by His force of time. Lord Krishna destined that all the demoniac forces on the Earth were collected together in the guise of kings, princes and warriors in the Kaurava and Pandava armies shall perish relieving the Earth of its burden.

Madhvacarya’s Commentary:

The word kalo means time and includes containing and terminating as well as the embodiment of eternal wisdom and the perennial principles of the resplendent Supreme Lord Krishna. The word kalo has as its root the word kala which is described as container, a binder, an integrator, as wisdom and as a provider of all desires. This same word is utilised to refer to the Supreme Lord. In the Moksa Dharma or Mahabharata there is a conversation between Bali Maharaja and Indra as follows: O Indra you are praising yourself before one who is bound by the shackles of time which is verily the power of the Supreme Lord Krishna who is of dark, lustrous hue and who binds the beings of this world and once having bound them directs their coming and goings by His intrepid potency of time. The Bhagavat Purana states: Lord Krishna synonymous with time draws the minds of all beings to Himself. The word pravriddho meaning great denotes completeness in its entirety since the beginning. The Bhagavat Purana states: From the Supreme Lord Himself the eternal cosmic truth manifested and this is the great eternal event from ancient antiquity. Pra in pravriddho refers to the Supreme Lord and propitiation to Him is eulogising His holy names. The Bhagavat Purana states that the Supreme Lord is never born nor does He ever die. Neither is He subject to growing up or any other modifications as He is complete in all respects. The Moksa Dharma states: The rupa or form of the Supreme Lord is completely transcendental and divine, never subject to dimunition and expansion. If the Supreme Lord is never modified by the performance of any action how can there possibly be on His part any self- endeavour? The Supreme Lord is capable without any effort, in a blink of an eye of loka-ksaya-krt or destruction of all the worlds. The word api is used to convey the message that accept for Arjuna’s brothers and a few others all the warriors of the Kauravas and the Pandavas will be annihilated by each other. The word pratyanikesu means the opposing armies on both sides and that is why it is spoken in the plural sense.

Now begins the summation.

The Varaha Purana states: Since the Supreme Lord Krishna is inherently endowed with complete attributes fully able to destroy all the worlds and because He is the creator, knower and controller of all, He is known as kala. By use of the word api Arjuna is assured that He and the other four Pandavas are excluded from the annihilation of both armies.

cRamanuja’s Commentary:

The word kala or time is derived from kalayati which is synonymous with ganayati which is to calculate or count. Lord Krishna declares He is time which controls the life span of all living entities and will determine when Duryodhana, Bhishma, Drona and other royal dignitaries along with all the warriors will expire. Lord Krishna presently exhibited the terrible aspect of the visvarupa or divine universal form in order to show He was directly pravritah engaged to complete the activity of their destruction. By a mere miniscule fiat of His will, Lord Krishna can accomplish this action without the assistance of anything or anyone else and all the warriors of both armies Kaurava and Pandava will soon meet with their destruction except Arjuna and his four brothers.

Kesava Kasmiri’s Commentary:

The Supreme Lord Krishna being thus requested to explain the reason for manifesting such a frightening aspect of His visvarupa or divine universal form states kalo’smi loka-ksaya-krt pravrddho meaning He is all powerful time destroyer of all the worlds. By Lord Krishna’s desire, imbued with His power and might, time itself will destroy all these armies arrayed in battle even without Arjuna participating in the fight. The Kaurava army along with their commanders such as Duryodhana, Bhishma and Drona will not survive and will all be slain.

Sloka 11.33 audio recital in Sanskrit     

तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् |
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन् ||११- ३३||

tasmAttvamuttiShTha yasho labhasva
jitvA shatrUn.h bhuN^.hkShva rAjya.n samR^iddham.h |
mayaivaite nihatAH pUrvameva
nimittamAtraM bhava savyasAchin.h || 11-33 ||


Show Translation, Anvaya and Commentaries: Sloka 11.33

Anvaya: tasmat–therefore; tvam–you; uttistha–get up; yasah–fame; labhasva–gain; jitva–conquering; satrun–enemies; bhunksva–enjoy; rajyam–kingdom; samrddham–flourishing; maya–by Me; eva–certainly; ete–all these; nihatah–already killed; purvam eva–by previous arrangement; nimitta-matram–just the cause; bhava–become; savya-sacin–O Savyasaci.

Translation: Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna reiterates that it is His will that the Kauravas are to perish and that Arjuna should arise for battle and attain fame by conquering Bhishma, Drona and Karna who are unable to be conquered even by the demigods. The Kauravas and their army have already been slain before the battle has even commenced by the desire of Lord Krishna through His potency known as kala or all consuming time and He informs Arjuna that he is nimitta-matram or merely the instrument, for accomplishing this. Lord Krishna addresses Arjuna as savyasacin meaning skilful with the left hand because being ambidextrous he is able to shoot arrows equally with his left hand as well as with his right hand.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna is instructing Arjuna to arise from his lethargy of mind and fight for righteousness. By vanquishing the Kauravas he will acquire lasting glory and enjoy the prospering kingdom of Earth which will be rightfully administered and protected by the Pandavas. Lord Krishna alone by Himself has already determined the course of the battle and the destruction of all the unrighteous. In this work Arjuna is merely an instrument and must only accept the role of conqueror as an implement of war. Arjuna is addressed as savya-sacin or expert archer from the root shach meaning equal. This was because he was ambidextrous and could fix an arrow to a bow shooting it equally with left or right hand.

Kesava Kasmiri’s Commentary:

The Supreme Lord Krishna is the absolute and independent controller of all creation, Every living being depends solely upon Him for their existence and maintenance. He is also the absolute and independent destroyer and He confirms that all the warriors of the battle are nihatam-purvam meaning already slain by His mere desire. Therefore as Lord Krishna is the actual destroyer Arjuna should arise and defeat his enemies and win glory in the form of slaying Bhishma, Drona, Karna etc. who were invincible even to the demigods. Vanquishing his mighty foes he and his brothers can abundantly enjoy the flourishing kingdom of Earth. All the Kaurava warriors Arjuna will be fighting are already slain before he fights with them by Lord Krishna and Arjuna should merely as a conduit be the Supreme Lord’s implement for slaying them. The vocative savya-sacin meaning expert archer reveals that Arjuna is ambidextrous and able to discharge arrows with either hand.

Sloka 11.34 audio recital in Sanskrit     

द्रोणं च भीष्मं च जयद्रथं च क
र्णं तथान्यानपि योधवीरान् |
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ||११- ३४||

droNa.n cha bhIShma.n cha jayadratha.n cha
karNa.n tathAnyAnapi yodhavIrAn.h |
mayA hatA.nstva.n jahi mA vyathiShThA
yudhyasva jetAsi raNe sapatnAn.h || 11-34 ||


Show Translation, Anvaya and Commentaries: Sloka 11.34

Anvaya: dronam ca–also Drona; bhismam ca–also Bhisma; jayadratham ca–also Jayadratha; karnam–also Karna; tatha–also; anyan–others; api–certainly; yodha-viran–great warriors; maya–by Me; hatan–already killed; tvam–you; jahi–become victorious; ma–never; vyathisthah–be disturbed; yudhyasva–just fight; jeta asi–just conquer; rane–in the fight; sapatnan–enemies.

Translation: The Blessed Lord said: All the great warriors–Drona, Bhisma, Jayadratha, Karna–are already destroyed. Simply fight, and you will vanquish your enemies.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna is annihilating any doubts that may linger in Arjuna regarding chapter two verse five and six when he questioned fighting superiors with the word gariyo meaning is it beneficial. In the same way Arjuna by the code of royal ksatriyas or warriors should annihilate all opponents on the battlefield and not be distressed or afraid of any retribution as they have already been slain by Lord Krishna specifically naming Drona, Bhishma, Jayadratha and Karna.

Madhvacarya’s Commentary:

Whoever severs Jayadratha’s head from his body causing it to fall on the ground will instantly have their own head burst into pieces. Thus one who slays him is also in the mouth of death and that is why his name is specially mentioned as this was a boon given to him by his father. Karna has special power given to him by a weapon from Indra that will slay any one it strikes but only can be launched once, Bhishma has the boon that he will die only at the time he so desires and Drona cannot be defeated by any weapon receiving the boon of knowledge of every weapon and how to neutralise them from the avatar or incarnation Parasurama Himself. But by the express desire of the Supreme Lord Krishna they all will certainly perish on the battlefield and Arjuna and the Pandavas will be victorious.

Ramanuja’s Commentary:

Lord Krishna confirms that Drona, Bhishma, Karna along with innumerable warriors have already been slain by Him so Arjuna should not hesitate or feel remorse for slaying his enemies be they superiors, preceptors, relatives or friends in battle for they fighting for the unrighteous Duryodhana have already been marked for destruction by Lord Krishna. In this verse Arjuna is assured of victory over his enemies on the battlefield and he should not feel even the slightest doubt about this or think he is performing sins by slaying his enemies.

Kesava Kasmiri’s Commentary:

Arjuna may have doubt reflecting that Drona received the divine science of weapons by mantra from avatara or incarnation Parasurama Himself. Also he is hesitant to slay Drona who had taught him so well the science of archery making him the greatest archer in the world. Bhisma has received the boon that he can die at the time of his choosing and educated by Brihaspati the guru of the demigods, he was invincible. Jayadratha has the boon from his father that whoever takes his head off at the neck with any weapon will have their own head burst into pieces. Karna the son of the Surya the sungod has received a boon from Indra in the form of a weapon that will slay whoever he launches it at. Also there are other warriors such as Kripacarya and Asvatthama who are undefeatable in battle. Arjuna is certainly not doubting the words of Lord Krishna but with such a powerful array of mighty warriors against him, he was wondering how he will be able to defeat them all.

Sloka 11.35 audio recital in Sanskrit     

सञ्जय उवाच |

एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी |
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य ||११- ३५||

sa~njaya uvAcha |

etachchhrutvA vachanaM keshavasya
kR^itAJNjalirvepamAnaH kirITI |
namaskR^itvA bhUya evAha kR^iShNaM
sagadgadaM bhItabhItaH praNamya || 11-35 ||



Show Translation, Anvaya and Commentaries: Sloka 11.35

Anvaya: sanjayah uvaca–Sanjaya said; etat–thus; srutva–hearing; vacanam–speech; kesavasya–of Krsna; krta-anjalih–with folded hands; vepamanah–trembling; kiriti–Arjuna; namaskrtva–offering obeisances; bhuyah–again; eva–also; aha krsnam–said unto Krsna; sa-gadgadam–faltering; bhita-bhitah–fearful; pranamya–offering obeisances.

Translation: Sanjaya said to Dhrtarastra: O King, after hearing these words from the Supreme Personality of Godhead, Arjuna trembled, fearfully offered obeisances with folded hands and began, falteringly, to speak as follows:

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Hearing these unequivocal instructions from the Supreme Lord Krishna. Arjuna saluted Him and then with bowed head and palms joined together he spoke to Lord Krishna. How did he speak to Him? He spoke on bent knee after bowing down, frightened with trembling of the limbs and faltering voice, his throat choked up with contradicting emotions of fear, joy and wonder.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Having heard the direct orders given by Lord Krishna who is addressed as Keshava the controller of Brahma and Shiva and an ocean of love for His devotees; Arjuna trembling in divine fear, with head bowed and palms joined, prostrated Himself before the Supreme Lord and with faltering voice choked up by emotion spoke the following verse.

Kesava Kasmiri’s Commentary:

What happened next? Hearing the words spoken by Lord Krishna is the preceding three verses, Arjuna trembling in divine anxiety from beholding Lord Krishna’s wonderful, terrible, dazzling and frightening visvarupa or divine universal form; bowed his head and with joined palms humbly prostrating himself spoke with faltering voice choked up by mixed emotions of joy, anxiety and wonder.

Sloka 11.36 audio recital in Sanskrit     

अर्जुन उवाच |

स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च |
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः ||११- ३६||

arjuna uvAcha |

sthAne hR^iShIkesha tava prakIrtyA
jagatprahR^iShyatyanurajyate cha |
rakShA.nsi bhItAni disho dravanti
sarve namasyanti cha siddhasaN^ghAH || 11-36 ||



Show Translation, Anvaya and Commentaries: Sloka 11.36

Anvaya: arjunah uvaca–Arjuna said; sthane–rightly; hrsika-isa–O master of all senses; tava–Your; prakirtya–glories; jagat–the entire world; prahrsyati–rejoicing; anurajyate–becoming attached; ca–and; raksamsi–the demons; bhitani–out of fear; disah–directions; dravanti–fleeing; sarve–all; namasyanti–offering respect; ca–also; siddha-sanghah–the perfect human beings.

Translation: O Hrsikesa, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

This verse and the next ten are an eulogy to the glory of Lord Krishna from different and varying perspectives. The word sthane means appropriate and for all beings in every respect the glorification of Lord Krishna is most appropriate. His phenomenal prowess and affection to His devotees in unmatchable. Therefore by heralding the Supreme Lord’s glories it is not only Arjuna who is delighted but all creation is delighted and derives great pleasure and this is very proper. The righteous are happily attracted and drawn towards the Supreme Lord and the demoniac become frightened by Him and flee in all directions, while all the hosts of perfected and liberated beings bow down to you and offer salutations. This is most appropriate indeed and there is nothing surprising in these activities.

Madhvacarya’s Commentary:

The word sthane means most appropriate. The moon, the sun and fire are all Lord Krishna’s vibhuti or divine transcendental opulence and their rays attract the senses of all jivas or embodied beings and enthral them all over creation. In this way He is being addressed as Hrisikesha or the controller of the senses. The characteristics of the rays are directed by the projection of the light. The evidence is seen in Moksa Dharma wwhich having stated that sun and the moon are like His eyes, the presiding power of His divinity over the mind and senses is obvious, especially as He is manifesting as caitanya or the life force within all living beings. Other statements such as: My senses will not succumb to unrighteous behaviour support this as well. In the Moksa Dharma Lord Krishna states: Even through His hair are the sun, moon and fire projected into prakriti or the material substratum pervading all physical existence. Into trillions of universes these suns and moons are projected appearing like rays in the firmament to energise and protect, each rising and setting according to the times allotted them. By such instruction and protection all creation is pleased and by such benevolent activities of unlimited suns and moons He is known as Hrisikesha the origin of creation and the ultimate granter of benedictions.

Ramanuja’s Commentary:

The word sthane means appropriate or most worthy. Who is most worthy? The Lord Krishna is the most worthy. What is appropriate? It is appropriate that all the hosts of heavenly beings including the Devas or demigods, the Gandharvas, Siddhas, Yakshas, Vidyadharas, Kinnaras, Kimpurushas should have come to witness the astounding spectacle of Lord Krishna the Supreme Lord of all displaying Himself by the request of His devotee as charioteer in the battle of Kuruksetra and to appropriately admire His greatness and praise His unmatched compassion to manifest Himself for them to see by His grace and to subsequently rejoice and revel at the phenomenal glory of it all. How could they not anurajyate or feel devotion this way about the Supreme Lord who is their originator and omit to give Him who is worthy of every adulation, full glorification. To the contrary it is also appropriate that the unrighteous raksasas or demons should be dejected, disheartened and fearful, fleeing in all directions.

Kesava Kasmiri’s Commentary:

Lord Krishna is addressed as Hrsikesha meaning the inner controller of the mind and senses. Although Lord Krishna’s power is infinite at the same time He has great love for His devotees, this is evidenced by His deigning to be the charioteer of His devotee. The whole creation and all the hosts of heavenly beings including the Devas or demigods, Gandarvas, Yaksas, Kinnaras etc. all rejoice and exult and are filled with love chanting Lord Krishna’s holy names, attributes and glories. But the terrified demons in great fear and anxiety are fleeing in all directions, dejected and dismayed. Whereas the hosts of perfected beings who have the power of their penance and acquired Vedic knowledge and attained moksa or liberation from material existence also offer their humble obeisance to you. The word sthane means appropriate and is used to emphasise propriety. Arjuna speaks for 11 verses.

Sloka 11.37 audio recital in Sanskrit     

कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे |
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत् ||११- ३७||

kasmAchcha te na nameranmahAtman.h
garIyase brahmaNo.apyAdikartre |
ananta devesha jagannivAsa
tvamakSharaM sadasattatparaM yat.h || 11-37 ||


Show Translation, Anvaya and Commentaries: Sloka 11.37

Anvaya: kasmat–why; ca–also; te–unto You; na–not; nameran–offer proper obeisances; maha-atman–O great one; gariyase–You are better than; brahmanah–Brahma; api–although; adi-kartre–the supreme creator; ananta–unlimited; deva-isa–God of the gods; jagat-nivasa–O refuge of the universe; tvam–You are; aksaram–imperishable; sat-asat–cause and effect; tat param–transcendental; yat–because.

Translation: O great one, who stands above even Brahma, You are the original master. Why should they not offer their homage up to You, O limitless one? O refuge of the universe, You are the invincible source, the cause of all causes, transcendental to this material manifestation.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Why indeed should not every living entity in all creation offer their humble respects to the Supreme Lord Krishna who is the sole controller, the primeval God of all gods, the original creator of the primary creation and the creator of Brahma who created the secondary creation being material existence composed of trillions of universe but which is but 1/4th of the spiritual energy of Lord Krishna. Lord Krishna is both sat the manifest and asat the unmanifest as well as that which is beyond each and contains them both. The original root and primeval cause of all existence. The sole source of the imperishable brahman or the spiritual substratum pervading all existence. There is no surprise by the facts given by these nine examples that all beings in creation should offer homage to Lord Krishna.

Madhvacarya’s Commentary:

Here it is explained why it is appropriate to propitiate the Supreme Lord Krishna. As He is purna or complete He is known as the source of all atmas or souls. Here He is addressed as mahatma the greatest personality. The word atma has been explained in Mahabharta in this manner: The Supreme Lord is pervading everywhere in everything, because He is the controller of all, the dispenser of the results of all actions, abiding in each and every body and the first recipient of all sense enjoyments and because He is eternal He is known as atma the soul of all. The Bhagavat Purana states that the material worlds are a combination of sat or effect and asat or cause but the Supreme Lord is superior to both sat and asat.

Ramanuja’s Commentary:

The word ananta means infinite and the word nivasa means foundation. The word aksaram means imperishable and refers to Lord Krishna’s vibhuti or divine transcendental opulence known as brahman or the spiritual substratum pervading all existence. It also denoted the category of jivatmas or individual souls as embodied beings which are imperishable as well and confirmed in the Katha Upanisad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is eternal and is neither born nor dies. Referring to prakriti or the material substratum pervading physical existence Lord Krishna is sat the effect and asat or the cause. Sat is in reference to physical existence in its manifested, variegated state which is the effect. Asat is in reference to the latent non-variegated state which is indiscernible and is the cause. The effect manifests as names, forms, attributes and qualities being distinguishable. The cause is when all the manes, forms, attributes and qualities are imperceptible. What is beyond that is tat param or superior and refers to the multi-atmas who are beyond the categories of jivatma or bound souls and prakriti or dull matter. Arjuna is beyond these two categories as well being a surrendered devotee of Lord Krishna, As the atma or eternal soul is the conscious life force of the physical body; the Supreme Lord Krishna is the conscious life force of all creation.

Kesava Kasmiri’s Commentary:

The statements made in the previous verse are being justified with the words kasmac na meaning why not which refers to why shouldn’t all the demigods and exalted sages and perfected beings bow to the Supreme Lord Krishna who is the progenitor of Brahma who is their creator. The Supreme Lord is the embodiment of all creation, comprised of the animate and inanimate. He is sat the effect and asat the cause and He is tat param that which is beyond both. He is beyond the jivas or embodied beings united with primordial matter which is characterised as what is existent and what is non-existent. He is beyond prakriti the material substratum pervading physical existence. He is beyond the brahman or the spiritual substratum pervading all existence. He and His energies are indestructible, imperishable and eternal. His plenary expansion within all sentient beings is the atma or soul which is also indestructible and eternal. The Katha Upanisad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is never born neither does it ever die. As all sentient beings are blessed with an eternal soul bestowed by Supreme Lord Krishna alone why should they not all bow down to Him.

Sloka 11.38 audio recital in Sanskrit     

त्वमादिदेवः पुरुषः पुराणस्-
त्वमस्य विश्वस्य परं निधानम् |
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप ||११- ३८||

tvamAdidevaH puruShaH purANas\-
tvamasya vishvasya paraM nidhAnam.h |
vettAsi vedya.n cha para.n cha dhAma
tvayA tataM vishvamanantarUpa || 11-38 ||


Show Translation, Anvaya and Commentaries: Sloka 11.38

Anvaya: tvam–You; adi-devah–the original Supreme God; purusah–personality; puranah–old; tvam–You; asya–this; visvasya–universe; param–transcendental; nidhanam–refuge; vetta–knower; asi–You are; vedyam ca–and the knowable; param ca–and transcendental; dhama–refuge; tvaya–by You; tatam–pervaded; visvam–universe; ananta-rupa–unlimited form.

Translation: You are the original Personality, the Godhead. You are the only sanctuary of this manifested cosmic world. You know everything, and You are all that is knowable. You are above the material modes O limitless form! This whole cosmic manifestation is pervaded by You!

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna is without beginning, the complete abode and refuge of everything. The seat of creation and place of dissolution of all creation. The original source of all the demigods and every other kind of god. The knower of everything that is knowable and He comprises everything that is knowable including the highest abode and spiritual realms all pervasive everywhere. Owing to these seven reasons Lord Krishna alone is worthy of homage by all beings.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

What in the universe and all creation is not a part of the Supreme Lord Krishna. He is the knower of all that is known and knowable. He abides as the atma or eternal soul within all living entities. He is the highest goal yet He is beyond the highest goal. All existences past, present and future, sentient as well as insentient are impregnate with the Supreme Lord who resides within them as the eternal principle in the form of the atma. Hence all such terms as eternal, unlimited, imperishable, indestructible etc. refer to Him exclusively.

Kesava Kasmiri’s Commentary:

The Supreme Lord Krishna is prime cause of all causes. The most ancient of all. The origin of all the demigods and every other kind of god. The ultimate refuge of creation and all universes because He is the visvarupa the divine universal form. He is the knower of everything and the goal of everything knowable. He is the highest abode known as the spiritual realms of Vaikuntha and He is beyond that. The whole manifest and unmanifest creation is pervaded by Him. Because of all these things Lord Krishna deserves glorification and salutations from everyone in all creation.

Sloka 11.39 audio recital in Sanskrit     

वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च |
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते ||११- ३९||

vAyuryamo.agnirvaruNaH shashAN^kaH
prajApatistvaM prapitAmahashcha |
namo namaste.astu sahasrakR^itvaH
punashcha bhUyo.api namo namaste || 11-39 ||


Show Translation, Anvaya and Commentaries: Sloka 11.39

Anvaya: vayuh–air; yamah–controller; agnih–fire; varunah–water; sasa-ankah–moon; prajapatih–Brahma; tvam–You; prapitamahah–grandfather; ca–also; namah–offering respects; namah te–again my respects unto You; astu–are being; sahasra-krtvah–a thousand times; punah ca–and again; bhuyah–again; api–also; namah–offer my respects; namah te–offering my respects unto You.

Translation: You are air, fire, water, and You are the moon! You are the supreme controller and the grandfather. Thus I offer my respectful obeisances unto You a thousand times, and again and yet again!

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Naming the various demigods which are Lord Krishna’s vibhuti or divine transcendental opulences are stated to imply that He is the sum total of all the demigods as He is even the progentitor of the grandsire Brahma responsible for visargah or secondary creation. At this time due to feelings of excessive devotion, reverence and anxiety Arjuna offers his own obeisances sahasra-krtvah meaning 1000’s and 1000’s of times and not being satisfied offers humble prostrations many, many times upon the ground before Lord Krishna.

Madhvacarya’s Commentary:

Here it is inferred that Lord Krishna is the composite total of all the demigods beginning with Vayu the demigod in charge of the wind due to the fact that they all are parts of His vibhuti or divine transcendental opulence. Va symbolises strength and aya symbolises wisdom which in their unlimited forms are qualities of the Supreme Lord. Since He is fully complete and resplendent within Himself various demigods are mentioned such agni or fire and varunah or ocean which represent His vibhuti or divine transcenndental opulence. Thus they manifest in unlimited ways.

Ramanuja’s Commentary:

Lord Krishna is origin of Vishnu who is the origin of Brahma who is the origin of the Prajapatis who are the physical patriarchs of all creatures. All the demigods and any other kind of god find their source in Him as well. He is known as Hiranyagarbha the indwelling soul of all living entities. Comprehending the reality of all these things as part of the magnificently majestic pageant of the Supreme Lord, Arjuna with joy elated heart and eyes brimming with tears prostrated himself unto Lord Krishna again and again from every side with trepidation.

Kesava Kasmiri’s Commentary:

In exaltation Arjuna is exuberating on the manifest potencies of the Supreme Lord Krishna exclaiming He is the wind god, the fire god, the water god, etc. and Brahma as well as being the grandsire of all. Obeisance thousands of times Arjuna is offering Him again and again.

Sloka 11.40 audio recital in Sanskrit     

नमः पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व |
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्वः ||११- ४०||

namaH purastAdatha pR^iShThataste
namo.astu te sarvata eva sarva |
anantavIryAmitavikramastva.n
sarva.n samApnoShi tato.asi sarvaH || 11-40 ||


Show Translation, Anvaya and Commentaries: Sloka 11.40

Anvaya: namah–offering obeisances; purastat–from the front; atha–also; prsthatah–from behind; te–You; namah astu–offer my respects; te–unto You; sarvatah–from all sides; eva sarva–because You are everything; ananta-virya–unlimited potency; amita-vikramah–unlimited force; tvam–You; sarvam–everything; samapnosi–cover; tatah asi–therefore You are; sarvah–everything.

Translation: Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

By the way of establishing Lord Krishna as the embodiment of all and all pervasive with ananta-virya or unlimited potency, Arjuna gives Him obeisance from sarvatah or all directions as Lord Krishna pervades everything both inside and out exactly like gold pervades all the objects it incorporats such as bracelets and necklaces etc. In this way Lord Krishna is the embodiment of all creation as it comes from Him alone.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna is being addressed thusly: O’ infinite energy, the embodiment of everything, thy glory is beyond measure. As paramatma or the Supreme soul He enters and resides in all beings. Thus He is the atma or eternal soul within all the unlimited multitudes of intelligent and non-intelligent living entities. All atmas are of the same eternal quality and essence and all together constitute the divine, transcendental body of the Supreme Lord Krishna. Thus Lord Krishna is the root source from which everything is manifested and all things are a part of Him and all names are a name of Him. It is clearly apparent that the immanent nature and omnipresent characteristics of the Supreme Lord Krishna are the basis for the descriptions of His glory given in the previous three verses such as He is asat the cause and sat the effect as well as tatam visvam ananta-rupa of unlimited forms pervading all creation and references to His being all the demigods like Brahma, Yama, Vayuh etc. Thus does Lord Krishna interpenetrate all existence.

Kesava Kasmiri’s Commentary:

Beholding the resplendent Supreme Lord Krishna in all His glory before him, Arjuna out of extreme expressions of devotion salutes the Supreme Lord with praises such as ananta-virya or unlimited personality and amita-vikramah or immeasurably powerful and humbly offers Him obeisance from all directions. He also states that Lord Krishna pervades the total creation because it is an extension of Him therefore He is everything in existence. Due to His attributes of omnicsience and omnipresence it is clearly established that Lord Krishna Himself is paramatma or the Supreme eternal soul pervading all creation and all living entities for the collective total of every atma or eternal soul of all living entities constitutes His divine, transcendental spiritual body and which also contains what appears to be inanimate as well. This proves that the material creation is not just an illusory mirage that is not factual adhered to by the mayavadis or the pseudo- impersonalists who do not believe that the Supreme Lord has unlimited qualities, phenomenal attributes and wonderfully, sublime personality.

Sloka 11.41 and 11.42 audio recital in Sanskrit     

सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति |
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वापि ||११- ४१||

यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु |
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम् ||११- ४२||

sakheti matvA prasabhaM yaduktaM
he kR^iShNa he yAdava he sakheti |
ajAnatA mahimAnaM tavedaM
mayA pramAdAtpraNayena vApi || 11-41 ||

yachchAvahAsArthamasatkR^ito.asi
vihArashayyAsanabhojaneShu |
eko.athavApyachyuta tatsamakSha.n
tatkShAmaye tvAmahamaprameyam.h || 11-42 ||



Show Translation, Anvaya and Commentaries: Sloka 11.41, 11.42

Anvaya: sakha–friend; iti–thus; matva–thinking; prasabham–temporary; yat–whatever; uktam–said; he krsna–O Krsna; he yadava–O Yadava; he sakhe iti–O my dear friend; ajanata–without knowing; mahimanam–glories; tava–Your; idam–this; maya–by me; pramadat–out of foolishness; pranayena–out of love; va api–either; yat–whatever; ca–also; avahasa-artham–for joking; asat-krtah–dishonor; asi–have been done; vihara–in relaxation; sayya–in joking; asana–in a resting place; bhojanesu–or while eating together; ekah–alone; atha va–or; api–others; acyuta–O infallible one; tat-samaksam–as Your competitor; tat–all those; ksamaye–excuse; tvam–from You; aham–I; aprameyam–immeasurable.

Translation: I have in the past addressed You as “O Krsna,” “O Yadava,” “O my friend,” without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Arjuna is humbly beseeching the Supreme Lord to forgive him for any impropriety he may have inadvertently made before he was aware of Lord Krishna’s supreme ultimate position as the creator of all. Whatever he may have done rashly, inopportunely or accidentally he is imploring Lord Krishna for forgiveness for them all. What are these things he is referring to? Some are his words of simple address such as calling out O’ Krishna or not even using His name but simply calling Him O’ Yadava the royal clan of kings from which He appeared in. Other ways are eating before He eats, sitting before He sits, resting before He rests etc. The reason for addressing Lord Krishna inappropriately is that he was completely unaware of His impeccable greatness being ignorant of His visvarupa or divine universal form. Then Arjuna addresses Lord Krishna as Acyuta meaning infallible, whose glory is one and entreats Him that if in any way whatsoever He may have been slighted or minimised in fun or by chance in the presence of companions or just the two of them; all those unintentional offences should be kindly forgiven as well. In this way Arjuna requests the omnipotent and omniscient Supreme Lord Krishna to forgive him fully.

Madhvacarya’s Commentary:

Lord Krishna is addressed as acyuta meaning He who is infallible. The word ekah refers to Him being the one and only, the best of all beings. It also denotes the knower of all things eka eva karoti yat which means as He alone does.

Ramanuja’s Commentary:

In regard to not knowing the extent of Lord Krishna’s glory, His infinite power, His immeasurable prowess, His omnipresent nature as being all pervasive, His greatness as the sole creator of all creation; Arjuna is apologising that he might have through heedlessness, or folly due to familiarity might have put himself on equal status as the Supreme Lord and out of affection and friendship might have addressed Him disrespectfully by calling Him simply as He Krishna or He sakhe O’ friend or He Yadava which is the name of the family clan in which He appeared. Addressing the Supreme Lord such could be taken as lacking in humility. Also on occasions of jesting and merriment while sitting, eating and resting together if any impropriety or omission of proper respect was inadvertently committed then for all these indiscretions Lord Krishna is being humbly beseeched to forgive.

Kesava Kasmiri’s Commentary:

If Lord Krishna were to ask why Arjuna was saluting Him and offering obeisance to Him repeatedly again and again from all directions it is because he earnestly wants the Supreme Lord to forgive the offence of not recognising His Supreme Absolute position as the Sovereign Lord of all creation. Arjuna previously was ignorant of Lord Krishna’s unparalleled divine glory as the progenitor and controller of all living entities in existence even Brahma and looked upon Lord Krishna simply as his best friend and comrade in arms. Now Arjuna is feeling remorse for any indiscretion he may have made rashly or wantonly which could have shown a lack of respect for the Supreme Lord. He is worried that due to feelings of affection and familiarity he may have by impropriety or through negligence offended the Supreme Lord in some way and he is beseeching Him to look at these things as minor misdemeanours and magnanimously forgive them.

Sloka 11.43 audio recital in Sanskrit     

पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान् |
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव ||११- ४३||

pitAsi lokasya charAcharasya
tvamasya pUjyashcha gururgarIyAn.h |
na tvatsamo.astyabhyadhikaH kuto.anyo
lokatraye.apyapratimaprabhAva || 11-43 ||


Show Translation, Anvaya and Commentaries: Sloka 11.43

Anvaya: pita–father; asi–You are; lokasya–of all the world; cara–moving; acarasya–nonmoving; tvam–You are; asya–of this; pujyah–worshipable; ca–also; guruh–master; gariyan–glorious; na–never; tvat-samah–equal to You; asti–there is; abhyadhikah–greater; kutah–how is it possible; anyah–other; loka-traye–in three planetary systems; api–also; apratima–immeasurable; prabhava–power.

Translation: You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The inconceivable potency of Lord Krishna is being declared with the words apratima- prabhava or possessor of unrivalled power, which having no other comparison is incomparable. He is the original progenitor of all moving and stationary living entities throughout all creation. Therefore the dearmost and most worthy of all honour and respect. There is nothing existing or non- existing that is in any way equal to the Supreme Lord Krishna so it impossible for anything to be greater then Him collectively or individually.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

The matchless, incomparable glory of the Supreme Lord Krishna is being proclaimed. He is the original progenitor of all creation full of moving and stationary beings. Being the preceptor of everyone and everything the resplendent Supreme Lord is most worshipful by all living entities. As nothing is equal to Him individually or collectively in any respect then it is not possible for anything in all of existence to be superior to Lord Krishna in any way.

Kesava Kasmiri’s Commentary:

Lord Krishna’s supreme, transcendental glory and infinite might is being proclaimed as the progenitor and maintainer of all creation filled with animate beings and inanimate objects. In all levels of existence there is nothing equal to the Supreme Lord Krishna individually or collectively. So it is clear that nothing is greater than Him in the present, nor was anything greater than Him in the past and neither will anything be greater than Him in the future.

Sloka 11.44 audio recital in Sanskrit     

तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम् |
पितेव पुत्रस्य सखेव सख्युः
प्रियः प्रियायार्हसि देव सोढुम् ||११- ४४||

tasmAtpraNamya praNidhAya kAyaM
prasAdaye tvAmahamIshamIDyam.h |
piteva putrasya sakheva sakhyuH
priyaH priyAyArhasi deva soDhum.h || 11-44 ||


Show Translation, Anvaya and Commentaries: Sloka 11.44

Anvaya: tasmat–therefore; pranamya–after offering obeisances; pranidhaya–laying down; kayam–body; prasadaye–to beg mercy; tvam–unto You; aham–I; isam–unto the Supreme Lord; idyam–who is worshipable; pita iva–like a father; putrasya–of a son; sakha iva–like a friend; sakhyuh–of a friend; priyah–lover; priyayah–of the dearmost; arhasi–You should; deva–my Lord; sodhum–tolerate.

Translation: You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respects and ask Your mercy. Please tolerate the wrongs that I may have done to You and bear with me as a father with his son, or a friend with his friend, or a lover with his beloved.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna is addressed as isam idyam the most adorable Lord and is humbly entreated to be merciful and compassionate. How is He being entreated? The phrase pranidhaya kayam which means falling flat like a stick when prostrating oneself answers this question. By Arjuna supplicating himself in total surrender warrants Lord Krishna to forgive him and excuse his offenses. In what way should Lord Krishna forgive the offences? As a father forgives the offences made by a son, or as a friend tolerates the mistakes of another friend or as a lover excuses the fault of a beloved. In all these ways Lord Krishna is being earnestly beseeched to forgive as well.

Madhvacarya’s Commentary:

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

As in reality the Supreme Lord Krishna is the father of all, the best friend of all and the most beloved of all, being the most exalted He possesses most fully the qualities of mercy, compassion, kindness and other virtues. Thinking in this way Arjuna prostrates the full length of his body upon the ground in humble supplication beseeching the Supreme Lord to smile upon him in benevolent grace. Although the son may make an indiscretion the father may condemn, still the father will reconcile himself to him. Although a friend has defects another friend will magnanimously overlook them. Although the beloved is sometimes contrary the lover will not hold this against the beloved when asked to be forgiven. As harmony and benignity is normally established as a result of humble supplication, Arjuna is imploring the Supreme Lord to be merciful, magnanimous and forgiving.

Kesava Kasmiri’s Commentary:

Since the Supreme Lord Krishna is the highest object of adoration and attainment beyond comparison to anything else it is natural that Arjuna seeking to propitiate Him would prostrate his full body upon the ground in supplication. The Supreme Lord who is worthy of all praise and honour from everyone. Who has equanimity towards all. Who is the complete refuge of everyone is being humbly beseeched by Arjuna to mercifully forgive any offences he may have incurred exactly like a father, a friend or a lover mercifully forgives the faults of a son, another friend and the beloved respectively. The word arhasi means be merciful and the word sodhum means forgive.

Sloka 11.45 audio recital in Sanskrit     

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे |
तदेव मे दर्शय देव रूपं
प्रसीद देवेश जगन्निवास ||११- ४५||

adR^iShTapUrva.n hR^iShito.asmi dR^iShTvA
bhayena cha pravyathitaM mano me |
tadeva me darshaya deva rUpaM
prasIda devesha jagannivAsa || 11-45 ||


Show Translation, Anvaya and Commentaries: Sloka 11.45

Anvaya: adrsta-purvam–never seen before; hrsitah–gladdened; asmi–I am; drstva–by seeing; bhayena–out of fear; ca–also; pravyathitam–perturbed; manah–mind; me–my; tat–therefore; eva–certainly; me–unto me; darsaya–show; deva–O Lord; rupam–the form; prasida–just be gracious; deva-isa–O Lord of lords; jagat-nivasa–the refuge of the universe.

Translation: After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Having humbly beseeched Lord Krishna for full forgiveness, Arjuna now reveals his heart in this verse and the next explaining that by seeing the visvarupa or divine universal form, that had never been seen before and which possesses unlimited grandeur and power he was ovejoyed and thrilled but at the same time his mind was agitated and disturbed by the fearful aspect of it. Feeling trepidation Arjuna requests Lord Krishna to please revert back to the human looking form of his friend that he is accustomed to always seeing.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Beholding the phenomenal but terrifying form of Lord Krishna’s visvarupa or divine universal form, fully satisfied the curiosity of Arjuna but his mind was filled with fear. So he humbly requests Lord Krishna with salutary exclamations of devasa jagan-nivasa meaning O Lord of lords, O refuge of creation. The word prasida means to please be magnanimous and transform Himself back into that benign form he was accustomed to see.

Kesava Kasmiri’s Commentary:

After humbly beseeching forgiveness for any past indiscretions he may have incurred and observing that Lord Krishna was not displeased, Arjuna confesses that although the visvarupa or divine universal form was wonderful to behold the terrifying aspect of it caused him to be fearful and agitated. So he requests Lord Krishna to revert back to the form by which he is familiar with to placate his mind and raise his spirits.

Sloka 11.46 audio recital in Sanskrit     

किरीटिनं गदिनं चक्रहस्तं
इच्छामि त्वां द्रष्टुमहं तथैव |
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते ||११- ४६||

kirITinaM gadina.n chakrahastaM
ichchhAmi tvA.n draShTumahaM tathaiva |
tenaiva rUpeNa chaturbhujena
sahasrabAho bhava vishvamUrte || 11-46 ||


Show Translation, Anvaya and Commentaries: Sloka 11.46

Anvaya: kiritinam–with helmet; gadinam–with club; cakra-hastam–disc in hand; icchami–I wish; tvam–You; drastum–to see; aham–I; tatha eva–in that position; tena eva–by that; rupena–with form; catuh-bhujena–four-handed; sahasra-baho–O thousand-handed one; bhava–just become; visva-murte–O universal form.

Translation: O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The very form of the Supreme Lord Krishna desired to be seen as before is now being described. Arjuna was accustomed to seeing Lord Krishna in His catur-bhujena or four armed form with gadinam or mace and cakra-hastam or holding discus while bedecked with kiritinam or jewel ornamented golden crown diadem. Now he is requesting Lord Krishna to withdraw the wondrous but terrifying visvarupa or divine universal form of 1000 arms and unlimited faces and revert back to His human looking four armed form with which he was familiar with. In verse 17 of this chapter Arjuna also refers to kiritinam in describing the visvarupa or divine universal form but then he is seeing unlimited crown diadems upon unlimited heads which was never seen before; so there is no contradiction in Arjuna requesting to see Lord Krishna’s more peaceful four-armed form with kiritinam that he was regularly use to seeing before.

Madhvacarya’s Commentary:

Lord Krishna is implored to conceal His visvarupa or divine universal form and show His four armed form with kiritinam or golden crown, gadinam or mace and cakra or discus which Arjuna was accustomed to seeing. The Vaihaya Samhita states: Concealing His inconceivable visvarupa Lord Krishna revealed His human looking form which is to be meditated on. The sense is that the original form of the Supreme Lord is superior and should be meditated upon as all other expansions and forms emanate from Him.

Ramanuja’s Commentary:

Addressing Lord Krishna as sahasra-baho meaning O’ thousand-armed one, Arjuna now is specifically requesting to see the catur-bujena or four- armed form of Lord Krishna wearing kiritinam or jewelled studded golden crown and holding gadinam or mace and cakra or discus.

Kesava Kasmiri’s Commentary:

Lord Krishna is being requested to withdraw His 1000 armed visvarupa or divine universal form and show His four-armed form with gadinam or mace and cakra or discus.

Sloka 11.47 audio recital in Sanskrit     

श्रीभगवानुवाच |

मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात् |
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम् ||११- ४७||

shrIbhagavAnuvAcha |

mayA prasannena tavArjunedaM
rUpaM paraM darshitamAtmayogAt.h |
tejomayaM vishvamanantamAdya.n
yanme tvadanyena na dR^iShTapUrvam.h || 11-47 ||



Show Translation, Anvaya and Commentaries: Sloka 11.47

Anvaya: sri-bhagavan uvaca–the Supreme Personality of Godhead said; maya–by Me; prasannena–happily; tava–unto you; arjuna–O Arjuna; idam–this; rupam–form; param–transcendental; darsitam–shown; atma-yogat–by My internal potency; tejah-mayam–full of effulgence; visvam–the entire universe; anantam–unlimited; adyam–original; yat me–that which is Mine; tvat anyena–besides you; na drsta-purvam–no one has previously seen.

Translation: The Blessed Lord said: My dear Arjuna, happily do I show you this universal form within the material world by My internal potency. No one before you has ever seen this unlimited and glaringly effulgent form.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously.

Madhvacarya’s Commentary:

The Padma Purana states that the Supreme Lord Krishna is known as visvam or all pervasive because of the maximum fullness and completeness of His attributes. The visvarupa or divine universal form had not been seen before on Earth previous to Arjuna, the son of Indra seeing it. This does not preclude that it had never been seen anywhere else in earlier ages but at no other time did His visvarupa exhibit unlimitedly as much as Arjuna had witnessed. The Brahmanda Purana states that in previous ages in various planetary systems the visvarupa had been seen by Brahma and then after by Siva and later it had been seen by Indra. Therefore others had witnessed the visvarupa in special situations but Arjuna was the first to see it on Earth.

Ramanuja’s Commentary:

Lord Krishna magnanimously expressed because He was prasannena tavarjunadam meaning very pleased by Arjuna and thus exhibited His visvarupa or divine universal form. The word tejo-mayam means resplendent and glorious, visvam means all pervasive, anantam means infinite without beginning, middle or end. The word adyam means first, the original, He who was before and prior to all else and the words atma-yogat means by His own infallible free will which manifests as His sakti or internal energy known as Yogamaya. Arjuna was the Supreme Lords devotee who by His grace bequeathed upon him the vision to see the visvarupa which had never been revealed on Earth before. Next will be explained that except by bhakti or exclusive loving devotion it is not possible by any means whatsoever to realise the Supreme Lord Krishna and attain communion with Him.

Kesava Kasmiri’s Commentary:

Being thus appeased Lord Krishna tells Arjuna He is pleased with him and asks why is he feeling trepidation after requesting to witness His visvarupa or divine universal form which was revealed to bless him. The visvarupa of infinite potency and unlimited splendour is the prime cause of creation and never before seen by anyone else on Earth.

Sloka 11.48 audio recital in Sanskrit     

न वेदयज्ञाध्ययनैर्न दानैर्-
न च क्रियाभिर्न तपोभिरुग्रैः |
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर ||११- ४८||

na vedayaGYAdhyayanairna dAnair\-
na cha kriyAbhirna tapobhirugraiH |
eva.nrUpaH shakya ahaM nR^iloke
draShTuM tvadanyena kurupravIra || 11-48 ||


Show Translation, Anvaya and Commentaries: Sloka 11.48

Anvaya: na–never; veda–Vedic study; yajna–sacrifice; adhyayanaih–study; na danaih–by charity; na–never; ca–also; kriyabhih–by pious activities; na tapobhih–by serious penances; ugraih–severe; evam–thus; rupah–form; sakyah–can be seen; aham–I; nr-loke–in this material world; drastum–to see; tvat–you; anyena–by another; kuru-pravira–O best among the Kuru warriors.

Translation: O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charities or similar activities can this form be seen. Only you have seen this.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Having seen Lord Krishna’s visvarupa or divine universal form whose vision was first beheld by Arjuna in the material worlds and very difficult to behold. Arjuna was blest as no one else on the battlefield was capable of seeing the visvarupa. The words veda-yajna refers to books on rituals for propitiating the Supreme Lord such as the Kalpa Sutras. Therefore Lord Krishna is declaring that neither study of the Vedas and books on rituals and ceremonies such as Agnihotra or offering ghee daily into the sacred fire, nor by giving profusely in charity or undergoing extreme penances like Chandrayana which is increasing and decreasing the food intake each day according to the bright and dark fortnights of the moon cycle which goes from one mouthful of food a day to 15 mouthfuls of food each day and back down again in one month. By none of these methods singularly or all together can one qualify themselves in order to see His visvarupa. It was only by the grace of Lord Krishna that Arjuna alone was able to see it on the battlefield. Sanjaya who was blest to see everything that transpired on the battlefield by the avatara or incarnation Vedavyasa, saw the visvarupa in his mind at the palace of the blind King Dhritarastra and thus he could describe it to him.

Madhvacarya’s Commentary:

Even by devout and diligent study of the Vedic scriptures and their ancillaries it is not possible to witness Lord Krishna’s visvarupa or divine universal form. Only due to Arjuna’s unflinching devotion and friendship to the Supreme Lord Krishna throughout his life was it possible him to be graced to see this form, those without devotion can never qualify to see it.

Ramanuja’s Commentary:

Here it is explained that not by study of the Vedas, nor by charity, rituals or extreme penance can the visvarupa or divine universal form be seen by anyone who does not possess bhakti or exclusive loving devotion unto the Supreme Lord Krishna.

Kesava Kasmiri’s Commentary:

As it is impossible to behold the visvarupa or divine universal form without the blessings of Lord Krishna, by His grace Arjuna was able to see it and thus was fotunate. This Lord Krishna is affirming this with statements like na veda yagnadhyayanair meaning not by study of the Vedas or the performance of Vedic rituals. No living entity in the material worlds of mortals can see the visvarupa without Lord Krishna’s grace. Even if one studies and learns the complete Vedas, and even if one perfects and executes the Vedic rituals such as the Agni Hotra regularly, and even if one gives in charity to worthy persons such as land, daughters in marriage, food for the hungry, and even if one performs austere penance such as the soma vrata or lunar vow which is eating mouthfuls of food, one each day up to 15 each day and back down again to one a day for one month. All these activities even though performed perfectly will not qualify one to see His visvarupa and Lord Krishna uses the particle na meaning not, four separate times to emphasise the point that without His grace it is impossible to ever behold His visvarupa. The Katha Upanisad I.II.VII states: The Supreme Lord is He whom even when hearing about is known not. Also in verse I.II.XXIII of the Katha Upanisad it states: The atma or soul is not to be realised by the intellect, nor by learning, nor by instruction. The atma is to be realised only by one whom the soul itself selects due to possessing pure bhakti or exclusive loving devotion to the Supreme Lord. To such a great evolved being does the atma reveals itself.

Sloka 11.49 audio recital in Sanskrit     

मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम् |
व्यपेतभीः प्रीतमनाः पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य ||११- ४९||

mA te vyathA mA cha vimUDhabhAvo
dR^iShTvA rUpaM ghoramIdR^iN^.hmamedam.h |
vyapetabhIH prItamanAH punastva.n
tadeva me rUpamidaM prapashya || 11-49 ||


Show Translation, Anvaya and Commentaries: Sloka 11.49

Anvaya: ma–let it not be; te–unto you; vyatha–trouble; ma–let it not be; ca–also; vimudha-bhavah–bewilderment; drstva–by seeing; rupam–form; ghoram–horrible; idrk–like this; mama–My; idam–as it is; vyapeta-bhih–just become free from all fear; prita-manah–be pleased in mind; punah–again; tvam–you; tat–that; eva–thus; me–My; rupam–form; idam–this; prapasya–just see.

Translation: Your mind has been perturbed upon seeing this horrible feature of Mine. Now let it be finished. My devotee, be free from all disturbance. With a peaceful mind you can now see the form you desire.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna continues stating that if Arjuna is disturbed from seeing the terrifying and frightening aspect of the visvarupa or divine universal form then with a peaceful, contented heart and cheerful mind free from fear behold His familiar four armed form again.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna consoles Arjuna telling him that he should let go of any anxiety, fear or trepidation that may have bewildered and perplexed him while witnessing His visvarupa or divine universal form in all its terrifying splendour, for now Lord Krishna will reveal His four-armed four which Arjuna was in the habit of seeing.

Kesava Kasmiri’s Commentary:

Now Lord Krishna comforts Arjuna instructing that he should not be bewildered and feel fear and agitation from beholding the terrifying aspect of the visvarupa or divine universal form because now He will reveal His more familiar four armed form which Arjuna had previously requested to see in verse 46 to delight and cheer him up.

Sloka 11.50 audio recital in Sanskrit     

सञ्जय उवाच |

इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः |
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा ||११- ५०||

sa~njaya uvAcha |

ityarjunaM vAsudevastathoktvA
svakaM rUpaM darshayAmAsa bhUyaH |
AshvAsayAmAsa cha bhItamenaM
bhUtvA punaH saumyavapurmahAtmA || 11-50 ||



Show Translation, Anvaya and Commentaries: Sloka 11.50

Anvaya: sanjayah uvaca–Sanjaya said; iti–thus; arjunam–unto Arjuna; vasudevah–Krsna; tatha–that way; uktva–saying; svakam–His own; rupam–form; darsayam asa–showed; bhuyah–again; asvasayam asa–also convinced him; ca–also; bhitam–fearful; enam–him; bhutva punah–becoming again; saumya-vapuh–beautiful form; maha-atma–the great one.

Translation: Sanjaya said to Dhrtarastra: The Supreme Personality of Godhead, Krsna, while speaking thus to Arjuna, displayed His real four-armed form, and at last He showed him His two-armed form, thus encouraging the fearful Arjuna.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

At that moment Lord Krishna immediately withdrew His visvarupa or divine universal form from view and appeared in His four armed form as before with jewelled diadem which Arjuna was familiar with and then as sign of further compassion Lord Krishna appeared in His even more benign two armed form. The word mahatma means great soul and denotes Lord Krishna’s potency as paramatma the Supreme Soul within all living entities or it may mean great soul due to His being so compassionate and kind-hearted.

Madhvacarya’s Commentary:

The Supreme Lord Krishna now revealed His original human looking form. The visvarupa or divine universal form was in effect a form of illusion emanating from His original form. Enough evidence for this has been confirmed and attested previously. Lord Krishna Himself creates and manifests His own forms. For those who are unaware of His original form He does not reveal His visvarupa. He reveals His catur-bhujena or four armed form as requested in verse 46 to those who are somewhat aware of His power, glory and divinity such as the members of the Yadu dynasty in Dwaraka and the Pandavas. The words saumya-vapur mean gentle form and specifically denotes His original two-armed form. He especially shows His two armed form to those who are unaware that it is His original form and the reason for this is so that they naturally interrelate with Him like any other human without aisvarya or awe and reverence and openly reciprocate with Him from the heart. The idea of different manifestations of Lord Krishna original two armed form being more superior and less superior is only from the point of view of those who are deluded. For liberated beings the vision of the visvarupa is accessible but the four-armed form is its source but the surrendered devotees of the Supreme Lord understand that the source of the four-armed form is the original two-armed form of Lord Krishna and is Supreme.

Ramanuja’s Commentary: Thus did the Supreme Lord Krishna who appeared in the Vrishni dynasty as the son of King Vasudeva, divinely instruct the son of King Pandu and Queen Kunti who was His fathers sister. Arjuna’s mind had been extremely agitated and anxiety filled by witnessing the terrifying aspect of the visvarupa or divine universal form. Lord Krishna to comfort His devotee displayed His four-armed form which was most familiar to Arjuna. The word mahatma means great soul, He who is infallible with indomitable will.

The manifestation of the Supreme Lord Krishna who is the Sovereign Lord of all, whose pure spiritual body is saccidananda or eternal existence, unlimited cognisance and endless bliss, transcendentally accepts a human looking form to bless all the worlds. The Vishnu PuranaV.III.X beginning jatosi deva-devasa sankha cakra, gada, dhara states: When Lord Krishna appeared as an infant baby in the jail cell of Kamsa in Mathura as the son of King Vasudeva and Queen Devaki, He manifested His four armed form with conch, discus, mace and flower. At that time King Vasudeva very much afraid of Kamsa who had slain his six previous sons at birth prayed to Him thus: O’ Lord of lords , Thou art God incarnate. Thy form is divine. Be pleased O’Lord to conceal and hide this form. In order to quickly alleviate the anxiety of His father, Lord Krishna rendered two of the four arms invisible along with the divine weapons. Later when He grew older He went back to Mathura and slew Kamsa and released Vasudeva and Devaki from prison. At that time His other two arms became visible and He resumed His four-armed form again.

The Mahabharata states: The Supreme Lord, the son of Vasudeva with four- arms, broad, strong and robust bearing the conch, the cakra, the mace, etc. It was the four-arm form of Lord Krishna that constantly burned in Sisupala’s mind after Lord Krishna at her urgent request usurped Princess Rukmini from him and married her. As Arjuna was an intimate friend of Lord Krishna during all His royal pastimes this is the form Arjuna knew best. Finally as a boon to fully console him He displayed His original svakam or personal two-armed form of saumya-vapuh or gentle nature being the same as all human beings.

Kesava Kasmiri’s Commentary:

Having promised in the verse before Lord Krishna now revealed His four armed form adorned with golden crown, discus and mace and then as a further consolation Lord Krishna, the repository of all divine attributes such as majesty, omniscience, omnipotence, compassion etc. revealed His adorable saumya-vapuh or gentle two-armed form decorated with turban, jewelery, earrings and other ornaments which brought great relief to the suffering Arjuna who was extremely agitated by the visvarupa or divine universal form.

Sloka 11.51 audio recital in Sanskrit     

अर्जुन उवाच |

दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन |
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ||११- ५१||

arjuna uvAcha |

dR^iShTvedaM mAnuShaM rUpaM tava saumya.n janArdana |
idAnImasmi sa.nvR^ittaH sachetAH prakR^iti.n gataH || 11-51 ||



Show Translation, Anvaya and Commentaries: Sloka 11.51

Anvaya: arjunah uvaca–Arjuna said; drstva–seeing; idam–this; manusam–human being; rupam–form; tava–Your; saumyam–very beautiful; janardana–O chastiser of the enemies; idanim–just now; asmi–I am; samvrttah–settled; sa-cetah–in my consciousness; prakrtim–my own; gatah–I am.

Translation: When Arjuna thus saw Krsna in His original form, he said: Seeing this humanlike form, so very beautiful, my mind is now pacified and I am restored to my original nature.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Thus being consoled by Lord Krishna and free from agitation and fear, Arjuna states that he has recovered from his despair and is once again self- composed, serene and clear.

Madhvacarya’s Commentary:

Since the Supreme Lord Krishna had exhibited His original two-armed form it is said that He has taken a human form but it should be understood that the form of the Supreme Lord Krishna has a purely spiritual body which is completely transcendental to material nature being saccidannanda meaning sat or eternal existence, cit or unlimited consciousness and ananda or endless bliss.

Ramanuja’s Commentary:

After gazing again on Lord Krishna in human vestige looking extraordinarily phenomenal with four-arms and then again as a countenance of beauty with two arms lovely to envision with tenderness, grace, majesty and naturalness all sublimely expressing themselves ensemble and marvellous to behold. Seeing Lord Krishna’s human form so enchanting and delightful Arjuna’s mind was restored to its natural tranquillity and he became placated.

Kesava Kasmiri’s Commentary:

Being comforted and consoled by Lord Krishna in such a compassionate manner and beholding Him now in His charming human form with unprecedented attributes such as unlimited beauty, strength, compassion, omniscience etc. Arjuna was no longer agitated and was able to compose himself and restore his mind to its normal peaceful equilibrium.

Sloka 11.52 audio recital in Sanskrit     

श्रीभगवानुवाच |

सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम |
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ||११- ५२||

shrIbhagavAnuvAcha |

sudurdarshamidaM rUpaM dR^iShTavAnasi yanmama |
devA apyasya rUpasya nitya.n darshanakAN^kShiNaH || 11-52 ||



Show Translation, Anvaya and Commentaries: Sloka 11.52

Anvaya: sri-bhagavan uvaca–the Supreme Personality of Godhead said; su-durdarsam–very difficult to be seen; idam–this; rupam–form; drstavan asi–as you have seen; yat–which; mama–of Mine; devah–the demigods; api asya–also this; rupasya–form; nityam–eternally; darsana-kanksinah–always aspire to see.

Translation: The Blessed Lord said: My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Revealing the extraordinary grace that He had bestowed on Arjuna, the Supreme Lord Krishna declares that idam-rupam His original two-armed form which is pure spiritual sat-cid-ananda or eternal existence, unlimited cognizance and endless bliss. This form is almost never seen by any of the demigods who always hanker to see it but are unable as it is extremely rare to behold. That Lord Krishna is no longer refering to the visvarupa or divine universal form is evident by the words drstavan asi which mean are presently seeing.

Madhvacarya’s Commentary:

The original two-armed form of the Supreme Lord Krishna is very rarely seen any where in the material existence and even the demigods are always hankering for a glimpse of it; but despite immense life spans of hundreds of thousands of years they are unable to see it.

Ramanuja’s Commentary:

Lord Krishna explains His two-armed form is extremely difficult to behold and is very rarely seen. The demigods in the heavenly planets having heard about it are always hankering to see His visvarupa or divine universal form but it is inaccessible to them and His two-armed form they have no opportunity to witness as they are unaware of it.

Kesava Kasmiri’s Commentary:

Lord Krishna reveals that it is extremely difficult to see His human two- armed form and He emphasises this with the words su-durdarsam which means very rarely seen. The visvarupa or divine universal form is impossible to be seen without His grace, yet His four armed human form is so rare that the demigods are always hankering to see it even for a moment; but now Lord Krishna is revealing that His beautiful two armed human form is the rarest of all and that it is so seldom revealed the demigods never get the chance to see it.

Sloka 11.53 audio recital in Sanskrit     

नाहं वेदैर्न तपसा न दानेन न चेज्यया |
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ||११- ५३||

nAhaM vedairna tapasA na dAnena na chejyayA |
shakya eva.nvidho draShTuM dR^iShTavAnasi mA.n yathA || 11-53 ||


Show Translation, Anvaya and Commentaries: Sloka 11.53

Anvaya: na–never; aham–I; vedaih–by study of the Vedas; na–never; tapasa–by serious penances; na–never; danena–by charity; na–never; ca–also; ijyaya–by worship; sakyah–it is possible; evam-vidhah–like this; drastum–to see; drstavan–seeing; asi–you are; mam–Me; yatha–as.

Translation: The form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The same instructions that Lord Krishna declared in verse 48 about seeing His visvarupa or divine universal form apply also in being able to see His original two armed form which is pure spiritual sat-cid-ananda or eternal existence, unlimited cognizance and endless bliss.

There is no commentary for this verse. Awaiting contributions.

There is no commentary for this verse. Awaiting contributions.

Kesava Kasmiri’s Commentary:

Now Lord Krishna is answering why His two-armed human form is so rarely seen. Although millions and millions of brahmins study the Vedas every day, that in itself is not enough to qualify themselves to see His enchanting human form. Likewise neither by executing severe penance, offering extravagant donations, or performing Vedic rituals perfectly is one able to see Lord Krishna in His human forms as Arjuna has seen Him.

Sloka 11.54 audio recital in Sanskrit     

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ||११- ५४||

bhaktyA tvananyayA shakya ahameva.nvidho.arjuna |
GYAtuM draShTu.n cha tattvena praveShTu.n cha parantapa || 11-54 ||


Show Translation, Anvaya and Commentaries: Sloka 11.54

Anvaya: bhaktya–by devotional service; tu–but; ananyaya–without being mixed with fruitive activities or speculative knowledge; sakyah–possible; aham–I; evam-vidhah–like this; arjuna–O Arjuna; jnatum–to know; drastum–to see; ca–and; tattvena–in fact; pravestum–and to enter into; ca–also; parantapa–O mighty-armed one.

Translation: My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Now Lord Krishna reveals the only way and means that one who is initiated by His devotee may see His original two armed human like form which is pure spiritual sat-cid-ananda or eternal existence, unlimited cognizance and endless bliss and enter into communion with Him. The only way and means He states as bhaktya te ananyaya meaning exclusive loving devotion unto Him. Only by undivided, uninterrupted, one-pointed loving devotion to the Supreme Lord Krishna can entrance into His divine transcendental pastimes be attained and one knows Him in reality through the spiritual preceptor who is His devotee and by His teachings of the Vedic scriptures only is it possible for Lord Krishna to be perceived and realised by direct cognition and attain eternal communion with Him in the spiritual worlds. By no other means, method, technique or ritual is in any way possible to achieve this.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Only by bhakti or exclusive loving devotion can the Supreme Lord Krishna be known as He really is. Study of the Vedas, meditation, performance of rituals, extreme austerities etc. are of no avail in perceiving Lord Krishna as paramatma or the Supreme Soul within all living entities and realising Him as He is. But by bhakti Lord Krishna is easy to be known through the grace of the spiritual master who teaches the true purport of the Vedic scriptures which all relate to Lord Krishna. Only by bhakti is it possible to have communion with the Supreme Lord Krishna as the actual experience of atma-tattva or soul realisation which activates one’s divine relationship with Him. The Katha Upanisad II.XXIII beginning nas yam atma prachanna meaning not by reflection, nor deliberation, nor concentration can Lord Krishna be attained. He can only be attained by one who He, Himself specially elects and blesses to reveal His essence to.

Kesava Kasmiri’s Commentary:

If by the previous methods of Vedic study and rituals one can not witness the human form of Lord Krishna then how is it possible to see Him? Lord Krishna declares that one can have communion with Him only by bhaktya or loving devotion; but only if it is ananyaya or exclusive, meaning not divided or shared with anything else. In this way only can He be jnatum or known in reality. The particle tu meaning but between bhaktya and ananyaya confirms that exclusive loving devotion is superior to all other means. Janaka Pandit explains that consciousness is the higher power of the Supreme Lord and that unconsciousness is His lower power. The Vishnu Purana VII.V states: Consciousness is the higher principle of the Supreme Lord whereas unconscious is the lower principle. Those who are unconscious lack devotion to the Supreme Lord Krishna and are from His lower principle and thus are not able to perceive Him even by Vedic study and rituals.

Sloka 11.55 audio recital in Sanskrit     

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः |
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ||११- ५५||

matkarmakR^inmatparamo madbhaktaH saN^gavarjitaH |
nirvairaH sarvabhUteShu yaH sa mAmeti pANDava || 11-55 ||


Show Translation, Anvaya and Commentaries: Sloka 11.55

Anvaya: mat-karma-krt–engaged in doing My work; mat-paramah–considering Me the Supreme; mat-bhaktah–engaged in My devotional service; sanga-varjitah–freed from the contamination of previous activities and mental speculation; nirvairah–without an enemy; sarva-bhutesu–to every living entity yah–one who; sah–he; mam–unto Me; eti–comes; pandava–O son of Pandu.

Translation: My dear Arjuna, one who is engaged in My pure devotional service, free from the contaminations of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

In this verse the Supreme Lord Krishna reveals the ultimate secret which is the essence of the Vedic scripture and all spiritual scriptures. The spiritually motivated being who performs actions for Lord Krishna, who has Lord Krishna as their only goal, who are devoted to Him exclusively, who bears and commits no malice to any living entity such a being is able to attain the Supreme Lord and no other. Thus the Supreme Lord Krishna showed His visvarupa or divine universal form to His devotee which is extremely rarely seen even by the demigods after millions of penances and austerities.

Madhvacarya’s Commentary:

The conclusion of all Vedic scriptures and goal of all Vedic teachings is now being revealed by Lord Krishna. The words mad-bhaktah mean exclusive loving devotion. The study of the Vedas, performing rituals, giving in charity, practicing austerities etc as given in verse 48 was in reference to seeing the thousand armed visvarupa or divine universal form. The same instructions were given in verse 53 in reference to seeing Lord Krishna’s transcendental saccidananda form of eternal existence, unlimited cognisance and endless bliss. Here Lord Krishna specifies that by bhakti in dedicating all one’s actions to Him, performing devotion to Him, making Him the ultimate goal of one’s life without emnity towards any living entity is the method by which one can ultimately attain Him and all other activities Vedic activities must be accompanied by exclusive loving devotion unto Him.

Ramanuja’s Commentary:

The words mat-karma-krt means those who dedicate their lives to Lord Krishna. They study the Vedas, engage in meditation, carry out rituals of propitiation, perform penance and other spiritual activities of this nature; but all their activities are exclusively for the satisfaction of the Supreme Lord. The words mat-paramah means those who make Lord Krishna their ultimate shelter and goal of attainment towards which every effort they make is directed. The words mad-bhaktah means Lord Krishna’s loving devotee to whom everything revolves around out of so much love for Him that one is unable to exist without always reflecting, remembering, meditating, serving, worshipping and praising Him etc. in one continuous flow without cessation. The words sanga-varjitah means weaned from worldly attachments due to one having total attachment to the Supreme Lord. The words nirvairah sarva-bhutesu means bearing no enmity towards any living being and successfully arises from three-fold considerations.

Lord Krishna’s devotee’s only happiness is being in communion with Him and His devotees only misery is when they are not in communion with Him. Hence they are unattached to all other living beings. Lord Krishna’s devotees attribute all their difficulties and afflictions simply as a reaction to their own past actions. Hence they have no reason to hate any being for it. Lord Krishna’s devotees have implicit faith that all living entities are subject to His sovereign rule and are under His complete control. Hence whatever comes on its own according to providence is independently occurring and not subject to anyone’s motive.

Thinking in this enlightened way Lord Krishna’s devotees are exempt from all enmity and possessing all these attributes are able to qualify themselves to come to Him. The words mam eti mean comes unto me which denotes that one will realise Lord Krishna as He is and join in communion with Him in their perfected spiritual body which is the actual goal resulting from developing one’s spiritual qualities.

Kesava Kasmiri’s Commentary:

Thus it has been revealed by Lord Krishna that only His devotee who renders unalloyed bhakti or loving devotion exclusively is qualified to behold Him, know Him, associate with Him and enter into communion with Him and no other. The Supreme Lord has explained what actions one must have with mat- karma-krt or dedicating one’s actions to Him. What goal one must have with mat-paramo or making Him the ultimate attainment and the way one must act with mat-bhaktah or renders loving devotion to Him. One who studies the Vedas to learn about the Supreme Lord and propitiate Him for His sake, depending upon Him only as the sole goal of attainment and not heaven, wives, wealth, descendants and legacy. One who is truly devoted to Lord Krishna spends their time chanting His holy names and reading about and listening to His pastimes with rapt attention and reflecting and contemplating upon His glories.

At this point one may interject but what about my family and dependents? They must be fed and clothed and provided for. This is the duty of a civilised human in any society. The answer again is mat-karma krt dedicate one’s actions to the Supreme Lord. This means that by performing all actions for the Supreme Lord they are done without attachment. So other then His devotees no one is able to be without attachment to actions, which is essential along with being free from malice and enmity towards any living entity.

After explaining all theses things Lord Krishna declares what one will achieve by performing them with mam eti will come to Him and share eternally in association and communion with Him and thus He concludes this chapter.

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