Srimad-bhagavad-gita – chapter 11 (Vishvarupadarshana-yoga)

School of Yoga explains Srimad-bhagavad-gita, chapter 11 (yoga of the vision of the universal form – Vishvarupadarshana yoga).

Introduction to Vishvarupadarshana yoga:

In vishvarupadarshana yoga, Arjuna said – I’m now convinced about your origin and capabilities and wish to see you in the form you spoke about. Therefore, if you think I have the capability, show me.

Shri Krishna replied :  OK. Take a look. Behold the Ādityas, Vasus, Rudras, Aśvinis, Maruts and other marvels. Also, see the dynamic and static universe integral to my being. But, for this, I have to give you special vision capability.

Saying this, Shri Krishna showed him his divine form, with many mouths and eyes, marvellous sights, divine ornaments and weapons. He was wearing heavenly garlands, anointed with celestial perfumes – all resplendent and boundless with faces on all sides.

In the Vishvarupadarshana, Arjuna saw many universes with its divisions integrated into one. Hair on end, an amazed Arjuna spoke to Shri Krishna with joined palms.

• I see all the Gods in your body and hosts of all types of beings, Brahma, all the Ṛṣis, and celestial serpents. You are infinite on all sides, with countless arms, stomachs, mouths and eyes.
• In fact, I cannot see your beginning, middle or end. I see you wearing a crown, with a club and discuss.
• In fact, radiance blazes everywhere, hard to look at, all round dazzling like a flaming fire or sun and immeasurable.
• You are imperishable, the supreme being, the treasure-house of the universe, the imperishable guardian of eternal dharma, the ancient purusha.
• Also, you are without beginning, middle or end; infinite in power, of infinite reach, the suns and moons being your eyes, the sacrificial fire is your mouth, heating the universe with your radiance.
• The space between heaven and earth in all quarters are filled by you, everyone is trembling with fear.
• Also, hosts of devas enter into you, great rishees and siddhas pronounce “May it be well”. The Rudras, Ādityas, Vasus, Sādhyās, Viśvas, Aśvinis, Maruts, Uṣṇapās, Gandharvas, Yakṣas, Asuras, Siddhas all gaze at you in amazement.
• Consequently, seeing your immeasurable form with so many mouths eyes, arms, thighs and feet, with many stomachs and tusks, the worlds are terror-struck as I am.
• When I see you touching the sky, blazing in colours, with mouth wide open and fiery eyes, my heart trembles in fear, not knowing the four quarters, finding neither courage nor peace.
• Also, all the sons of Dhrtharashṭra with hosts of kings, Bhiṣma, Drona, Sutaputra along with our warrior chiefs enter hurrying into your mouth, terrible with tusks and fearful to look at. In fact, some are sticking in the gaps between the teeth with their heads crushed to powder. In truth, they rush into your flaming mouths like torrents of river rushing into an ocean or moths rushing into a blazing fire to their destruction. Devouring everything, you lick your lips.
• Your rays fill the world with your radiance, so fierce is your form. As a result of this vision, I bow to you, have mercy. I desire to know you; I know not your purpose.

Shri Krishna said about his Vishvarupadarshana:

I am the world destroying Time, engaged in wiping out the world. In fact, even without you, the hostile armies will not survive. So, stop worrying, arise and get fame. Conquer your enemies and get fame. In fact, I have already killed them, you are merely the instrument.  Slay Drona, Bhishma, Jayadratha, Karna and others who are already doomed by me.

Sanjaya said: Having heard Shri Krishna, Arjuna, with joined palms, trembling, prostrating, addressed Shri Krishna in a voice chocked and overwhelmed with fear. It is true, oh Shri Krishna, the world sings your praises, the evil flee while the Siddhas bow to you. And why should they not, you are the primal cause of Brahmā, you are imperishable, the being and non being, that which is supreme, the ancient purusha, the knower and knowable, and the supreme abode.

• You pervade this Universe. You are Vāyu, Agni, Varuṇa, Moon, Prajāpati and the ancestor. Salutations to you a thousand times and again, before and after, on all sides. You are all.
• If I have been casual with you, it is from ignorance. Please forgive me if I have insulted you without knowing your greatness.
• You are the father of this moving and static world, the greatest Guru, for none can excel you. So, I prostrate before you, forgive me. Bear with me as a father to a son, friend to a friend and a lover with his beloved. I rejoice at your universal form, but I am afraid and request you to show me that form which I can relate to, with mace and discuss in hand.

Shri Krishna said: You have been privileged to see something which no study, sacrifice, gifts or rituals can achieve. Don’t be afraid, I will revert to my original form.

Sanjaya said: With this, Shri Krishna went from Vishvarupadarshana back to his original form.

Arjuna said: I feel calmer, seeing you in Human form.

Shri Krishna said: It’s not easy to see this form, but by unswerving devotion as devotee can see this reality. He who works from me, accepts me as Supreme, is devoted to me, free from attachment and hatred to any being.

School of Yoga explains Srimad-bhagavad-gita, chapter 11, Vishvarupadarshana yoga.

Some contradictions to accepted positions on Vishvarupadarshana.

• There is a discernible degree of confluence between the ancient texts on the origin of matter and the Universe and science. The confusion arises in the interpretation and reconciliation of points of convergence and divergence.
• An important conclusion is that all creation comes from one source, whether it is good, bad or indifferent, matter or energy. This is illusion (maya) and the only thing outside this egg of matter (hiranyagarbha) is Brahman.
• Patala-loka’s seems to represent Shad-ripu (six deluders) which cover all aspects of tamoguna of prakriti. Hence, it might be interpreted as aspects within the Self which prevent a person from achieving the design potential of becoming sthitaprajna (a person of steady awareness).
• The kundalini is also a serpent that rests in null position until she emerges to move up from Brahmadvara (door of Brahma) to Brahmanda (opening of Brahma). The kundalini, a serpent, is shakti. When she merges with Shiva, there is dissolution of  Shakti with Shiva. Clearly, ancient Indian mythology is metaphysical and needs to be understood in the architectural framework of Yoga. So, it is possible that the patala-loka might be allegorically associated with the chakras and kundalini.
• There are some differences between the different ancient texts and their various interpretations. For example, Śrīmad-bhāgavad-purāṇa suggests that prakriti was creating matter by itself but it burst out of its egg only when Brahman provided the motility in the form of purusha. Then, creation burst out of the egg as Viṣṇu. In essence, it does not violate my hypothesis that purusha and prakriti weave together to create materiality. Another, aspect is whether the egg, after the manifestation of Viṣṇu, remained an egg or just remained as Viṣṇu. The argument is irrelevant because we do know that the Universe expands and the expanding boundary can be referred to as the perimeter of hiranyagarbha.
• Additionally, there is some confusion on the journey of souls (atman) after expiration, but the subject is too vast and different, thus requiring greater research.

School of Yoga explains Srimad-bhagavad-gita, chapter 11, Vishvarupadarshana yoga.

Lessons learned in Chapter 11 on Vishvarupadarshana yoga.

• Shri Krishna is a manifestable state that controls creation and maintenance but does not participate in the operations.
• From the description of Arjuna’s vision, one can conclude that birth, living and death is brutal and without sentiment. So, one must stop attaching sentiment to action (like-dislike, good-bad, right-wrong etc.).

The transliteration and translation of Srimad-bhagavad-gita, chapter 11 (Vishvarupadarshana yoga) follows.

The Sanskrit diacritic words are in red italics.

Arjuna said (1-2) Out of compassion for me (madanugrahāya) this supreme secret called adhyātma (paramaṃ guhyamadhyātmasaṃjñitam ।) which you have spoken, by that word this delusion has left me (yattvayoktaṃ vacastena moho’yaṃ vigato mama ॥ 11-1॥). Indeed, creation and dissolution of beings I have heard in great detail (bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā ।), from you, O Lotus-eyed, also supreme soul and imperishable (tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam ॥ 11-2॥).

(3-4) Thus, this you have declared yourself to be the Supreme Soul (evametadyathāttha tvamātmānaṃ parameśvara ।), I wish to see you in your Sovereign Supreme Self form (draṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama ॥ 11-3॥). If you think that is possible for me to see it, O Lord! (manyase yadi tacchakyaṃ mayā draṣṭumiti prabho ।), O Lord of Yogīs, then show me your imperishable Self (yogeśvara tato me tvaṃ darśayātmānamavyayam ॥ 11-4॥).

Śrī Kṛṣṇa said (5-6) Behold my forms by the hundreds and thousands (paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ ।) of different divine types, different colours and shapes (nānāvidhāni divyāni nānāvarṇākṛtīni ca ॥ 11-5॥). Behold Ādityas, Vasus, Rudraas, Aśvinis, Maruts, also, (paśyādityānvasūnrudrānaśvinau marutastathā ।), many previously unseen wonders (bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata ॥ 11-6॥).

(7-8) Here, behold, centred in one place, the whole universe (ihaikasthaṃ jagatkṛtsnaṃ), now moving-unmoving (paśyādya sacarācaram ।), in my body, that and other visions you with to see (mama dehe guḍākeśa yaccānyad draṣṭumicchasi ॥ 11-7॥). But you cannot see me even with these eyes of yours (na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā ।), I give you divine vision to behold my Powerful Yoga (divyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram ॥ 11-8॥).

Sañjaya said (9-10) Rāja (Dṛtarāṣṭra), having thus spoken, the Great Yogī Hari, (evamuktvā tato rājanmahāyogeśvaro hariḥ ।) showed Partha the Supreme Sovereign form (darśayāmāsa pārthāya paramaṃ rūpamaiśvaram ॥ 11-9॥). With multiple muzzles and eyes, numerous unique visions (anekavaktranayanamanekādbhutadarśanam ।), with multiple divine ornaments (anekadivyābharaṇaṃ), many divine weapons lifted (divyānekodyatāyudham ॥ 11-10॥).

(11-12) Wearing divine apparel and garlands (divyamālyāmbaradharaṃ) anointed with divine scents (divyagandhānulepanam ।), everywhere astonishing visions (sarvāścaryamayaṃ), divine endless faces on all sides (devamanantaṃ viśvatomukham ॥ 11-11॥). In a sky a thousand Suns were rising simultaneously (divi sūryasahasrasya bhavedyugapadutthitā ।), If splendour like that were possible, such would be of a mighty Soul (yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ ॥ 11-12॥).

(13-14) There, in one place, the whole universe divided in many parts (tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā ।) Pandava saw then in the body of the God of Gods (apaśyaddevadevasya śarīre pāṇḍavastadā ॥ 11-13॥). Then he, filled with wonder, hair standing on end, Arjuna prostrated the Daiva with joined hands and spoke (tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ । praṇamya śirasā devaṃ kṛtāñjalirabhāṣata ॥ 11-14॥).

Arjuna said (15-16) I see all deities in your divine body (paśyāmi devāṃstava deva dehe), also communities of various types of creatures (sarvāṃstathā bhūtaviśeṣasaṅghān ।), Lord Brahmā seated on a Lotus (brahmāṇamīśaṃ kamalāsanastha), Ṛṣis and all types of divine serpents (mṛṣīṃśca sarvānuragāṃśca divyān ॥ 11-15॥). I see many arms, stomachs, mouths and eyes in every part of your endless body (anekabāhūdaravaktranetraṃ-  paśyāmi tvāṃ sarvato’nantarūpam ।), I can see no end, no middle, not even you’re beginning in your Universal form, Viśveśvara (nāntaṃ na madhyaṃ na punastavādiṃ-paśyāmi viśveśvara  viśvarūpa ॥ 11-16॥).

(17-18) Decorated with a diadem, club, discuss and filled with radiance everywhere and shining (kirīṭinaṃ gadinaṃ cakriṇaṃ ca-  tejorāśiṃ sarvato dīptimantam ।), I see you very hard to look at all around blazing hot like the immeasurable Sun (paśyāmi tvāṃ durnirīkṣyaṃ samantād-dīptānalārkadyutimaprameyam ॥ 11-17॥). You are Supreme Indestructible worthy of cognisance (tvamakṣaraṃ paramaṃ veditavyaṃ), you are the Supreme Universal treasure house (tvamasya viśvasya paraṃ nidhānam ।), you are imperishable, the eternal preserver of Dharma (tvamavyayaḥ śāśvatadharmagoptā) that is universal, I think that you are puruṣa (sanātanastvaṃ puruṣo mato me ॥ 11-18॥).

(19-20) Without beginning, middle or end, of infinite virility, having infinite arms, having the Sun and Moon for eyes (anādimadhyāntamanantavīrya manantabāhuṃ śaśisūryanetram ।), I see you with flaming mouth, your own radiance heating this universe (paśyāmi tvāṃ dīptahutāśavaktraṃ svatejasā viśvamidaṃ tapantam ॥ 11-19॥). Indeed, all quarters and interspace of this Earth and Heavens are filled by you alone (dyāvāpṛthivyoridamantaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ ।), I am seeing this unique ferocious form of yours with the three worlds trembling in fear, Great Soul (dṛṣṭvādbhutaṃ rūpamugraṃ tavedaṃ lokatrayaṃ pravyathitaṃ mahātman ॥ 11-20॥).

(21-22) In fact, communities of Devas enter you, some in fear, with joined palms, after uttering a prayer that all may be well (amī hi tvāṃ surasaṅghā viśanti-kecidbhītāḥ prāñjalayo gṛṇanti । svastītyuktvā), communities or seers and sages praise you glorifying hyms (maharṣisiddhasaṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ ॥ 11-21॥). The Rudras, ādityas, Vasus, and Sādhyās, Viśvadevas, Aśvinis, Maruts, and Pitrus, also communities of Gandharva, Yakṣa, Asura, Siddhas, and all others look at you in astonishment (rudrādityā vasavo ye ca sādhyā viśve’śvinau marutaścoṣmapāśca । gandharvayakṣāsurasiddhasaṅghā– vīkṣante tvāṃ vismitāścaiva sarve ॥ 11-22॥).

(23-24) Your form is huge with multiple mouths and eyes, many arms, thighs and feet (rūpaṃ mahatte bahuvaktranetraṃ- mahābāho bahubāhūrupādam ।), many stomachs, fearful with multiple tusks, seeing this world, I am indeed distressed (bahūdaraṃ bahudaṃṣṭrākarālaṃ- dṛṣṭvā lokāḥ pravyathitāstathāham ॥ 11-23॥). Touching the sky, blazing in many colours, with mouths wide open, with inflamed large eyes (nabhaḥspṛśaṃ dīptamanekavarṇaṃ- vyāttānanaṃ dīptaviśālanetram ।), having seen the true you, I am terrified within my soul, lose my courage and find no peace, Vishno! (dṛṣṭvā hi tvāṃ pravyathitāntarātmā- dhṛtiṃ na vindāmi śamaṃ ca viṣṇo ॥ 11-24॥).

(25-27) Having seen your mouth with terrifying tusks and blazing like pralaya fires (daṃṣṭrākarālāni ca te mukhāni- dṛṣṭvaiva kālānalasannibhāni ।), I lose orientation, purpose and am unable to be calm. Have mercy, Lord of the Devas in whom the Universe resides (diśo na jāne na labhe ca śarma-  prasīda deveśa jagannivāsa ॥ 11-25॥). These and all the sons of Dhṛtarāṣṭra, along groups of kings, Bhīṣma, Droṇa, Sūtaputra, also with warrior chiefs from our side (amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ- sarve sahaivāvanipālasaṅghaiḥ । bhīṣmo droṇaḥ sūtaputrastathāsau- sahāsmadīyairapi yodhamukhyaiḥ ॥ 11-26॥). They hurry and enter your terrible toothed mouth that is fear inspiring, some are seen sticking between the teeth, their heads crushed to powder (vaktrāṇi te tvaramāṇā viśanti-  daṃṣṭrākarālāni bhayānakāni । kecidvilagnā daśanāntareṣu- sandṛśyante cūrṇitairuttamāṅgaiḥ ॥ 11-27॥).

(28-29) Just as torrents of many rivers are truly directed towards the sea (yathā nadīnāṃ bahavo’mbuvegāḥ samudramevābhimukhā dravanti ।), similarly, these worldly heroes enter your flaming mouths (tathā tavāmī naralokavīrā viśanti vaktrāṇyabhivijvalanti ॥ 11-28॥). Just as moths enter a blazing fire to destruction with increased speed (yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddhavegāḥ ।), similarly earthlings also enter your mouths with increased speed only (tathaiva nāśāya viśanti lokā  stavāpi vaktrāṇi samṛddhavegāḥ ॥ 11-29॥).

(30-31) Frequently licking you swallow all in every side of the world with flaming mouths, (lelihyase grasamānaḥ samantāl lokānsamagrānvadanairjvaladbhiḥ ।), your fierce radiant brightness fills the whole universe by its heat, Viṣṇu (tejobhirāpūrya jagatsamagraṃ- bhāsastavogrāḥ pratapanti viṣṇo ॥ 11-30॥). Tell me who you are, I salute your fearsome form, supreme deity, show mercy (ākhyāhi me ko bhavānugrarūpo-  namo’stu te devavara prasīda ।), I wish to know your primal state, indeed I cannot understand your purpose (vijñātumicchāmi bhavantamādyaṃ- na hi prajānāmi tava pravṛttim ॥ 11-31॥).

Śrī Kṛṣṇa replies (32-34) I am the mighty world destroying Time, now destroying the world (kālo’smi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ ।), even without you none of the entire arrayed hostile armies shall live (ṛte’pi tvāṃ na bhaviṣyanti sarve ye’vasthitāḥ pratyanīkeṣu yodhāḥ ॥ 11-32॥). Therefore, stand up and achieve fame of having conquered your enemies and enjoy unparalleled power (tasmāttvamuttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham ।), these have already been killed by me, you will be a mere instrument, left-handed one (mayaivaite nihatāḥ pūrvameva nimittamātraṃ bhava savyasācin ॥ 11-33॥). Drona and Bhishma and Jayadratha and Karna and other valiant warriors have been slain by me. Do not vacillate, fight and you shall conquer your opponents in battle (droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca  karṇaṃ tathānyānapi yodhavīrān । mayā hatāṃstvaṃ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān ॥ 11-34॥).

Sañjaya said (35) having heard Keśava’s speech, with joined palms, trembling, he with a diadem prostrated again and again, even addressed Kṛṣṇa in a choked voice overwhelmed with fear and deep respect (etacchrutvā vacanaṃ keśavasya- kṛtāñjalirvepamānaḥ kirīṭī । namaskṛtvā bhūya evāha kṛṣṇaṃ– sagadgadaṃ bhītabhītaḥ praṇamya ॥ 11-35॥).

Arjuna said (36-37) In their place, Hṛṣīkeśa, in praising you, the world is delighted and rejoices and Rākṣasas are afraid and run everywhere and the entire community of Siddhas bow to you (sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca । rakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ ॥ 11-36॥). And why should they not, Great Soul, you are superior to Brahma also, the primal creator, infinite, Lord of the deities, abode of the Universe, you are the imperishable being, which is also the supreme non-being (kasmācca te na nameranmahātman garīyase brahmaṇo’pyādikartre । ananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat ॥ 11-37॥).

(38-40) You are the primordial Deity, ancient puruṣa, you are Supreme refuge of this Universe, you know everything and are the supreme abode, and you pervade the Universe, you are of infinite forms (tvamādidevaḥ puruṣaḥ purāṇa- stvamasya viśvasya paraṃ nidhānam । vettāsi vedyaṃ ca paraṃ ca dhāma- tvayā tataṃ viśvamanantarūpa ॥ 11-38॥). You are Vāyu, Yama, Agni, Varuṇa, Moon, Prajāpati, you are the great-grandfather and a thousand salutations, salutations to you, again and again also, salutations, salutation to you (vāyuryamo’gnirvaruṇaḥ śaśāṅkaḥ prajāpatistvaṃ prapitāmahaśca । namo namaste’stu sahasrakṛtvaḥ punaśca bhūyo’pi namo namaste ॥ 11-39॥). Salutations in front also behind you, also do it on every side, even everywhere, encompassing all infinite virility, immeasurable power, you pervade everything, wherever there is anything (namaḥ purastādatha pṛṣṭhataste namo’stu te sarvata eva sarva । anantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato’si sarvaḥ ॥ 11-40॥).

(41-42) If I have been presumptuous in regarding you as a friend and saying “O Kṛṣṇa”, “O Yādava”, “O Companion”, these were due to ignorance of your greatness by me, from carelessness, even due to affection. (sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti । ajānatā mahimānaṃ tavedaṃ mayā pramādātpraṇayena vāpi ॥ 11-41॥). If and for the sake of in jest I have been disrespectful to you while at play, during rest, sitting or eating or when by myself, Achyuta, or in company, for this I ask your forgiveness without restraint (yaccāvahāsārthamasatkṛto’si vihāraśayyāsanabhojaneṣu । eko’thavāpyacyuta tatsamakṣaṃ tatkṣāmaye tvāmahamaprameyam ॥ 11-42॥).

(43-44) You are the father of the people, of the moving and unmoving, thou are to be revered and Guru, none is weightier or equal to you. Where can anyone in the three worlds also of your unmatched prowess?  (pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān । na tvatsamo’styabhyadhikaḥ kuto’nyolokatraye’pyapratimaprabhāva ॥ 11-43॥). Therefore, having respectfully bowed the body, I propitiate you, the Lord who is adorable, like a father to a son, friend to a friend, like a beloved should to the beloved, bear me, my deity (tasmātpraṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīśamīḍyam । piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum ॥ 11-44॥).

(45-46) I have delighted in what has never been seen, my cognition is frightened and distressed, show to me, my deity, that merciful form, Lord of deities, abode of the Universe (adṛṣṭapūrvaṃ hṛṣito’smi dṛṣṭvā bhayena ca pravyathitaṃ mano me । tadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa ॥ 11-45॥). Crowned, bearing a mace, bearing a discuss in the hand, I wish to see you just as before, as the same four-armed form, instead of thousand-armed Universal form (kirīṭinaṃ gadinaṃ cakrahastaṃ  icchāmi tvāṃ draṣṭumahaṃ tathaiva । tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte ॥ 11-46॥).

Śrī Kṛṣṇa said (47-49) I am pleased with you, so I showed you this Supreme form, by the Yoga of my soul, full of Universal splendour, endless, primordial, this that I have shown you has not been seen before (mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātmayogāt । tejomayaṃ viśvamanantamādyaṃ yanme tvadanyena na dṛṣṭapūrvam ॥ 11-47॥). Not by the study of Vedas, yajña, not by gifts and not by actions either, nor by severe tapas either, such a form that I showed you, is possible to be seen by any other in the world of men (na vedayajñādhyayanairna dānai rna ca kriyābhirna tapobhirugraiḥ । evaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra ॥ 11-48॥). Be not alarmed, do not be perplexed by my form with qualities like this (mā te vyathā mā ca vimūḍhabhāvo- dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam ।), with your fear dispelled, with peaceful cognition, again behold that form you truly had of me (vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya ॥ 11-49॥).

Sañjaya said (50) Thus, to Arjuna, Vāsudeva, so having spoken, his own form showed again and consoled him who was terrified by becoming once again the pleasant bodied great soul. (ityarjunaṃ vāsudevastathoktvā- svakaṃ rūpaṃ darśayāmāsa bhūyaḥ । āśvāsayāmāsa ca bhītamenaṃ– bhūtvā punaḥ saumyavapurmahātmā ॥ 11-50॥).

Arjuna said (51) After seeing this gentle human form of yours, Janārdana, now I am composed in my consciousness and my normal nature is restored (dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana । idānīmasmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ ॥ 11-51॥).

Śrī Kṛṣṇa said (52-55) Very hard to behold this form of mine you have seen (sudurdarśamidaṃ rūpaṃ dṛṣṭavānasi yanmama ।), deities always desire to behold this form (devā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ ॥ 11-52॥). I am not accessible for vision as you have seen of me by Vedas, nor austerities, nor charities, nor sacrifices (nāhaṃ vedairna tapasā na dānena na cejyayā । śakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā ॥ 11-53॥). By single minded devotion only can you cognise this form of mine, understand and experience the subtlety (bhaktyā tvananyayā śakya ahamevaṃvidho’rjuna । jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa ॥ 11-54॥). Perform actions for me, regards me as Supreme, is devoted to me, is detached from society, without aggression (vaira= virility) to all creation, he who does this, comes to me (matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ । nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava ॥ 11-55॥).

The complete text is available in my book, A Seeker’s Śrīmad-Bhagavadgītā.

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Acknowledgement –

School of Yoga is profoundly grateful to Saṃskṛta scholars and academics Pijus Kanti Pal (pal.pijuskanti@gmail.com) and Dolon Chanpa Mondal for their support in Saṃskṛta transliteration and quality control.