Chapter 11. Visva-rupa-darsana-yoga: The Vision of the Universal Form

अर्ज्जुन उवाच ।

मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥१॥

arjuna uvācha॥

mad-anugrahāya paramaṁ guhyam adhyātma-saṁjñitam
yat tvayoktaṁ vachas tena moho ’yaṁ vigato mama [1]

arjunah uvacha–Arjuna said: ayam–this; mama mohah–ignorance of mine, about You; vigatah–has been dispelled; tena–by that; paramam–most; guhyam–secret; vachah–revelation; adhyatma-samjnitam–pertaining to the divine glories of Your Supreme Self; yat–as; uktam–described; tvaya–by You; mat-anugrahaya–out of Your mercy for me.[1]

Translation:

1 Arjuna said: By Your grace, You have revealed Your hidden treasure to me, and my ignorance of Your Supreme Self has been dispelled.

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥२॥

bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā
tvattaḥ kamala-patrākṣa māhātmyam api chāvyayam [2]

(he) kamala-patra-aksa–O Lord Krishna, whose eyes are like the petals of a lotus flower; hi–certainly; vistarasah–elaborately; bhava-apyayau–the manifestation and withdrawal; bhutanam–of all beings; srutau–has been heard; maya–by me; tvattah–from You; cha–and; (tava)–Your; avyayam–inexhaustible; mahatmyam–glories; api–too; (srutam)–have been heard. [2]

Translation:

2 O beautiful lotus-eyed Lord, I have heard Your elaborate description of the manifestation and dissolution of the living beings, and I have also heard Your description of Your inexhaustible glories.

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर ।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥३॥

evam etad yathāttha tvam ātmānaṁ parameśvara
draṣṭum ichchhāmi te rūpam aiśvaraṁ puruṣottama [3]

(he) parama-isvara–O Supreme Lord; yatha–as; tvam–You; attha–have spoken; atmanam–of the glories pertaining to Yourself; evam–such; etat–is so; (tathapi)–yet; (he) purusa-uttama–O Supreme Person; (aham) ichchhami–I wish; drastum–to see; te–Your; aisvaram–glorious; rupam–form. [3]

Translation:

3 O Lord, You have perfectly described Your Supreme Self. Yet, O Purusottam, I wish to see this glorious form of Yours.

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥४॥

manyase yadi tach chhakyaṁ mayā draṣṭum iti prabho
yogeśvara tato me tvaṁ darśayātmānam avyayam [4]

(he) prabho–O Lord; yadi–if; manyase iti–You consider; tat–that; sakyam drastum–is possible to be seen; maya–by me; tatah–then; (he) yoga-isvara–O all-powerful one; tvam–You; darsaya–please reveal; avyayam atmanam–Your imperishable Self; me–to me. [4]

Translation:

4 O Yogesvar, I implore Thee, if You consider it possible for me to see it, please reveal Your imperishable form to me.

श्रीभगवानुवाच ।

पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥५॥

śrī-bhagavān uvācha॥

paśya me pārtha rūpāṇi śataśo ’tha sahasraśaḥ
nānā-vidhāni divyāni nānā-varṇākṛtīni cha [5]

sri-bhagavan uvacha–The Supreme Lord said: (he) partha–O Partha; pasya–see; me–My; satasah–hundreds; atha sahasrasah–of thousands of; divyani–divine; rupani–forms; nana-vidhani–of many kinds; nana-varna-akrtini cha–and many colours and shapes. [5]

Translation:

5 The Supreme Lord said: O Partha, behold My innumerable divine forms of many kinds, colours, and shapes.

पश्यादित्यान्वसून् रुद्रानश्विनौ मरुतस्तथा ।
बहून्यदृष्टपूर्व्वाणि पश्याश्चर्य्याणि भारत ॥६॥

paśyādityān vasūn rudrān aśvinau marutas tathā
bahūny adṛṣṭa-pūrvāṇi paśyāścharyāṇi bhārata [6]

(he) bharata–O descendant of Bharat; pasya–see; adityan–the twelve Adityas; vasun–the eight Vasus; rudran–the eleven Rudras; asvinau–the Asvini twins; tatha marutah–and the forty-nine Vayus. pasya–See; bahuni–many; ascharyani–wondrous forms; adrsta-purvani–hitherto unseen. [6]

Translation:

6 O Bharat, behold the gods — Adityas, Vasus, Rudras, Asvini Kumaras, and Vayus. Behold many wondrous forms, hitherto unseen.

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥७॥

ihaikasthaṁ jagat kṛtsnaṁ paśyādya sa-charācharam
mama dehe guḍākeśa yach chānyad draṣṭum ichchhasi [7]

(he) gudakesa–O conqueror of sleep; krtsnam–the whole; jagat–universe; sa-chara-acharam–including moving and stationary beings; eka-stham–is situated in one place; iha dehe–in this form; mama–of Mine; cha–and; yat–whatever; anyat–else; (tvam)–you; ichchhasi–wish; drastum–to see; pasya–see; (tadapi)–that too; adya–today. [7]

Translation:

7 O vigilant Arjuna, behold in one place, in this form of Mine, the whole universe of moving and stationary beings, or anything else you desire to see.

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥८॥

na tu māṁ śakyase draṣṭum anenaiva svachakṣuṣā
divyaṁ dadāmi te chakṣuḥ paśya me yogam aiśvaram [8]

tu–But; anena–with these; svachaksusa eva–present eyes of yours; (tvam)–you; na sakyase–cannot; drastum–see; mam–Me. dadami–(So) I give; te–you; divyam–divine; chaksuh–eyes. pasya–Behold; me–My; aisvaram–opulences; yogam–of divine potency. [8]

Translation:

8 But you cannot see Me with these eyes, so I give you divine vision. Behold My divine opulences.

सञ्जय उवाच ।

एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः ।
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥९॥

sañjaya uvācha॥

evam uktvā tato rājan mahā-yogeśvaro hariḥ
darśayāmāsa pārthāya paramaṁ rūpam aiśvaram [9]

sanjayah uvacha–Sanjaya said: (he) rajan–O King Dhrtarastra; uktva–speaking; evam–in this way; maha-yoga-isvarah–the omnipotent Supreme Lord; harih–Sri Krishna; tatah–then; darsayamasa–revealed; paramam–His almighty; aisvaram–magnificent; rupam–form; parthaya–to Arjuna. [9]

Translation:

9 Sanjaya said: O King Dhrtarastra, speaking thus to Arjuna, the omnipotent Supreme Lord Sri Hari revealed His magnificent, almighty form.

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥१०॥

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।
सर्व्वाश्चर्य्यमयं देवमनन्तं विश्वतोमुखम् ॥११॥

aneka-vaktra-nayanam anekādbhuta-darśanam
aneka-divyābharaṇaṁ divyānekodyatāyudham [10]

divya-mālyāmbara-dharaṁ divya-gandhānulepanam
sarvāścharyamayaṁ devam anantaṁ viśvato-mukham [11]

(harih)–The Supreme Lord; (rupam darsayamasa)–revealed His form; aneka-vaktra-nayanam–of many mouths and eyes; aneka-adbhuta-darsanam–many wonders; aneka-divya-abharanam–many effulgent ornaments; divya-aneka-udyata-ayudham–and many raised gleaming weapons; divya-malya-ambara-dharam–resplendently garlanded and dressed; divya-gandha-anulepanam–anointed with celestial fragrances; sarva-ascharya-mayam–all-wonderful; anantam–unlimited; devam–effulgent; visvatah-mukham–and facing all directions of the universe. [10–11]

Translation:

10–11 The Lord revealed His effulgent, omnipresent, all-wonderful universal form of many mouths and eyes, many marvels, effulgent dress and garlands, anointed with celestial fragrances, many dazzling ornaments, and gleaming upraised weapons.

दिवि सूर्य्यसहस्रस्य भवेद्युगपदुत्थिता ।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥१२॥

divi sūrya-sahasrasya bhaved yugapad utthitā
yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ [12]

yadi–If; yugapat–simultaneously; bhah–the effulgence; surya-sahasrasya–of a thousand suns; utthita bhavet–appeared; divi–in the sky; (tarhi)–then; syat–perhaps; sa–that; sadrsi–might resemble; bhasah–the effulgence; tasya maha-atmanah–of this supreme universal form. [12]

Translation:

12 The brilliance of a thousand suns appearing simultaneously in the sky might resemble the effulgence of this great universal form of the Lord.

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥१३॥

tatraika-sthaṁ jagat kṛtsnaṁ pravibhaktam anekadhā
apaśyad deva-devasya śarīre pāṇḍavas tadā [13]

tada–Then; tatra–there on the battlefield; pandavah–Arjuna; apasyat–saw; sarire–in the body; deva-devasya–of the God of gods; krtsnam–the entire; jagat–universe; eka-stham–situated in one; aneka-dha–variously; pravibhaktam–divided. [13]

Translation:

13 In that moment, there on the battlefield, Arjuna saw the entire multi-faceted universe in one, within the body of Lord Sri Krishna, the Supreme God of gods.

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः ।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥१४॥

tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ
praṇamya śirasā devaṁ kṛtāñjalir abhāṣata [14]

tatah–After that; (san)–being; vismaya-avistah–astonished; hrsta-romah–with body hairs standing on end; sah dhananjayah–Arjuna; pranamya–offering obeisances; sirasa–with bowed head; devam–unto Lord Krishna; abhasata–spoke; krta-anjalih–placing his palms together in prayer. [14]

Translation:

14 Astonished, the hairs of his body standing on end, Arjuna bowed his head in obeisance to Lord Krishna. Placing his palms together, he prayed.

अर्ज्जुन उवाच ।

पश्यामि देवांस्तव देव देहे
सर्व्वांस्तथा भूतविशेषसङ्घान् ।
ब्रह्माणमीशं कमलासनस्थम्
ऋषींश्च सर्व्वानुरगांश्च दिव्यान् ॥१५॥

arjuna uvācha॥

paśyāmi devāṁs tava deva dehe
sarvāṁs tathā bhūta-viśeṣa-saṅghān
brahmāṇam īśaṁ kamalāsana-stham
ṛṣīṁś cha sarvān uragāṁś cha divyān [15]

arjunah uvacha–Arjuna said: (he) deva–O Lord; (aham) pasyami–I see; tava dehe–within Your body; sarvan–all; devan–the demigods; tatha–and; bhuta-visesa-sanghan–all species of life; sarvan–all; divyan rsin–the celestial sages; uragan–and serpents; isam cha–and Mahadev, Lord Siva; brahmanam cha–and Lord Brahma, too; kamala-asana-stham–seated on the lotus flower. [15]

Translation:

15 Arjuna said: O Lord, I see within Your body the demigods, all species of life, the celestial sages and serpents, Mahadev, and Lord Brahma seated on the lotus flower.

अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्व्वतोऽनन्तरूपम् ।
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप ॥१॥

aneka-bāhūdara-vaktra-netraṁ
paśyāmi tvāṁ sarvato ’nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ
paśyāmi viśveśvara viśva-rūpa [16]

(he) visva-isvara–O Lord of the universe; (he) visva-rupa–O universal form; (aham) pasyami–I see; tvam–You; ananta-rupam–of infinite form; sarvatah–in all directions; aneka-bahu-udara-vaktra-netram–with Your many arms, bellies, mouths, and eyes. punah–Yet; (aham) pasyami–I see; na adim–no beginning; na madhyam–no middle; na antam–and no end; tava–of You. [16]

Translation:

16 O Lord of the universe, O universal form, in all directions I see Your infinite form of many arms, bellies, mouths and eyes. I see no beginning, middle, or end of You.

किरीटिनं गदिनं चक्रिणञ्च
तेजोराशिं सर्व्वतो दीप्तिमन्तम् ।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम् ॥१७॥

kirīṭinaṁ gadinaṁ chakriṇañ cha
tejorāśiṁ sarvato dīptimantam
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārka-dyutim aprameyam [17]

(aham) pasyami–I see; tvam–You; samantat–everywhere; kiritinam–with crown; gadinam–club; cha–and; chakrinam–disc; tejah-rasim–a mass of effulgence; sarvatah diptimantam–illuminating all; dipta-anala-arka-dyutim–like the blazing fire of the sun; durniriksyam–difficult to behold; aprameyam–and incomprehensible. [17]

Translation:

17 I see You everywhere with crown, club, and disc, a mass of effulgence illuminating all like the blazing light of the sun, difficult to behold and incomprehensible.

त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम् ।
त्वमव्ययः शाश्वतधर्म्मगोप्त
सनातनस्त्वं पुरुषो मतो मे ॥१८॥

tvam akṣaraṁ paramaṁ veditavyaṁ
tvam asya viśvasya paraṁ nidhānam
tvam avyayaḥ śāśvata-dharma-goptā
sanātanas tvaṁ puruṣo mato me [18]

tvam paramam aksaram–You are Parabrahma; veditavyam–knowable by the Vedas. tvam param–You are the supreme; nidhanam–reservoir; asya visvasya–of this universe. tvam avyayah–You are the imperishable; sasvata-dharma-gopta–preserver of Vedic sanatan-dharma, the eternal religion. tvam sanatanah–You are the eternal; purusah–Supreme Personality; (iti)–this is; me–my; matah–understanding. [18]

Translation:

18 You are the Supreme Absolute Truth knowable by the Vedas. You are the supreme reservoir of the universe and the imperishable preserver of the eternal religion described in the Vedas. I now understand You to be the eternal Supreme Personality.

अनादिमध्यान्तमनन्तवीर्य्यम्
अन्तबाहुं शशिसूर्य्यनेत्रम् ।
पश्यामि त्वां दीप्तहुताशवक्त्र
स्वतेजसा विश्वमिदं तपन्तम् ॥१९॥

anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śaśi-sūrya-netram
paśyāmi tvāṁ dīpta-hutāśa-vaktraṁ
svatejasā viśvam idaṁ tapantam [19]

(aham) pasyami–I see; tvam–You; anadi-madhya-antam–without beginning, middle, and end; ananta-viryam–infinitely powerful; ananta-bahum–with infinite arms; sasi-surya-netram–and Your eyes are the sun and moon; dipta-hutasa-vaktram–Your mouth of blazing fire; idam visvam–this universe; tapantam–is seared; svatejasa–by Your radiance. [19]

Translation:

19 I see You without beginning, middle, or end, infinitely powerful with countless arms. Your eyes are the sun and the moon, Your mouth is blazing fire, and the entire universe is seared by Your radiance.

द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्व्वाः ।
दृष्ट्वाद्भुतं रूपमिदं तवोग्रं
लोकत्रयं प्रव्यथितं महात्मन् ॥२०॥

dyāv āpṛthivyor idam antaraṁ hi
vyāptaṁ tvayaikena diśaś cha sarvāḥ
dṛṣṭvādbhutaṁ rūpam idaṁ tavograṁ
loka-trayaṁ pravyathitaṁ mahātman [20]

hi–Certainly; idam–this; antaram–space between; dyau aprthivyoh–heaven and earth; sarvah disah cha–and all directions; vyaptam–are pervaded; tvaya–by You; ekena–alone. (he) maha-atman–O gracious one; drstva–seeing; idam–this; adbhutam–wondrous; ugram–fearsome; rupam–form; tava–of Yours; loka-trayam–all the three worlds; pravyathitam–are terrified. [20]

Translation:

20 You alone pervade all directions and all space between heaven and earth. O gracious one, seeing this wondrous and fearsome form of Yours, all the inhabitants of the three worlds are terrified.

अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति ।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥२१॥

amī hi tvāṁ sura-saṅghā viśanti
kechid bhītāḥ prāñjalayo gṛṇanti
svastīty uktvā maharṣi-siddha-saṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ [21]

ami–All these; sura-sanghah–demigods; visanti–are entering; tvam hi–into You; kechit–some; bhitah–fearfully; grnanti–offering prayers; pranjalayah–with cupped hands. su-asti iti uktva–«May auspiciousness come to the world» — saying this; maha-rsi-siddha-sanghah–the great sages and perfected beings; stuvanti–are offering prayers; tvam–to You; puskalabhih–by excellent; stutibhih–verses singing Your glories. [21]

Translation:

21 All the demigods are entering into You, some fearfully offering You prayers with cupped hands. The great sages and perfected beings are singing Your glories in beautiful verses, saying, «May all auspiciousness come to the world.»

रुद्रादित्या वसवो ये च साध्या
विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।
गन्धर्व्वयक्षासुरसिद्धसङ्घा
वीक्षन्ते त्वां विस्मिताश्चैव सर्व्वे ॥२२॥

rudrādityā vasavo ye cha sādhyā
viśve ’śvinau marutaś choṣmapāś cha
gandharva-yakṣāsura-siddha-saṅghā
vīkṣante tvāṁ vismitāś chaiva sarve [22]

rudra-adityah–The Rudras and the Adityas; vasavah–the Vasus; ye cha (nama)–and those called; sadhyah–the Sadhyas; visve–the Visvadevas; asvinau–the Asvini Kumaras; marutah cha–and the Vayus; usma-pah cha–and the forefather-demigods; gandharva-yaksa-asura-siddha-sanghah cha–and also the Gandharvas, Yaksas, Asuras, and perfected beings; (te) sarve eva–indeed, they all; vismitah–marvel; viksante tvam–to behold You. [22]

Translation:

22 The Rudras, Adityas, Vasus, Sadhyas, Visvadevas, Asvini Kumaras, Vayus, deities of the forefathers, the Gandharvas, Yaksas, Asuras, and Siddhas — indeed, they all marvel to behold You.

रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम् ।
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥२३॥

rūpaṁ mahat te bahu-vaktra-netraṁ
mahā-bāho bahu-bāhūru-pādam
bahūdaraṁ bahu-daṁṣṭrā-karālaṁ
dṛṣṭvā lokāḥ pravyathitās tathāham [23]

(he) maha-baho–O mighty-armed Krishna; lokah–all; tatha aham–including myself; pravyathitah–are afflicted with fear; drstva–seeing; te–Your; mahat–vast; rupam–form; bahu-vaktra-netram–of many mouths and eyes; bahu-bahu-uru-padam–many arms, thighs, and feet; bahu-udaram–many bellies; bahu-damstra-karalam–and fearful with many teeth. [23]

Translation:

23 O mighty-armed one, seeing Your vast form of many mouths, eyes, arms, legs, feet, and bellies, fearful with its many teeth, all beings, including myself, are afflicted with fear.

नभःस्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम् ।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमञ्च विष्णो ॥२४॥

nabhaḥ-spṛśaṁ dīptam aneka-varṇaṁ
vyāttānanaṁ dīpta-viśāla-netram
dṛṣṭvā hi tvāṁ pravyathitāntar-ātmā
dhṛtiṁ na vindāmi śamañ cha viṣṇo [24]

(he) visno–O pervader of the universe; drstva–seeing; tvam–You; nabhah-sprsam–sky-touching; diptam–dazzling; aneka-varnam–multi-coloured; vyatta-ananam–of gaping mouth; dipta-visala-netram–and huge fiery eye; (aham)–I; pravyathita-antah-atma–with extremely fearful heart; na hi vindami dhrtim samam cha––cannot find equilibrium or peace. [24]

Translation:

24 O Visnu, seeing Your sky-touching, dazzling form of myriad colours, with gaping mouth and huge fiery eye, my heart trembles with fear, and I cannot find equilibrium or peace.

दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म्म
प्रसीद देवेश जगन्निवास ॥२५॥

daṁṣṭrā-karālāni cha te mukhāni
dṛṣṭvaiva kālānala-sannibhāni
diśo na jāne na labhe cha śarma
prasīda deveśa jagan-nivāsa [25]

drstva eva–Seeing; te–Your; mukhani–mouths; damstra-karalani–ghastly with their teeth; kala-anala sannibhani cha–and resembling the fire of the universal annihilation; (aham)–I; na jane–cannot know; disah–the directions; na labhe–nor can I find; sarma cha–composure. (he) deva-isa–O God of gods; (he) jagat-nivasa–O abode of the universe; (tvam) prasida–be gracious. [25]

Translation:

25 Seeing Your mouths resembling the fire of the universal annihilation, ghastly with their terrible teeth, I am distraught and have lost my bearings. Be gracious, O Lord of the gods, O abode of the universe.

अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्व्वे सहैवावनिपालसङ्घैः ।
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः ॥२६॥

वक्त्राणि ते त्वरमाणा विशन्त
दंष्ट्राकरालानि भयानकानि ।
केचिद्विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥२७॥

amī cha tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipāla-saṅghaiḥ
bhīṣmo droṇaḥ sūta-putras tathāsau
sahāsmadīyair api yodha-mukhyaiḥ [26]

vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrā-karālāni bhayānakāni
kechid vilagnā daśanāntareṣu
sandṛśyante chūrṇitair uttamāṅgaiḥ [27]

ami cha sarve–All these; putrah–sons; dhrtarastrasya–of Dhrtarastra; avani-pala-sanghaih saha eva–along with their allied kings; tatha–as well as; bhismah–Bhisma; dronah–Drona; asau suta-putrah–and that Karna; saha api–along with; yodha-mukhyaih–the chief warriors; asmadiyaih–of our party; tvaramanah–are swiftly; (visanti)–entering; tvam–You; visanti–entering; te–Your; bhayanakani–terrible; vaktrani–mouths; damstra-karalani–of terrible teeth. kechit–Some; samdrsyante–are seen; churnitaih-uttama-angaih–with crushed heads; vilagnah–caught; dasana-antaresu–between the teeth. [26–27]

Translation:

26–27 The sons of Dhrtarastra, their allied kings, and Bhisma, Drona, and Karna, along with our chief warriors, are all rushing into Your dreadful mouths of terrible teeth. Some can be seen with their heads caught and crushed by Your teeth.

यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति ।
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभितो ज्वलन्ति ॥२८॥

yathā nadīnāṁ bahavo ’mbu-vegāḥ
samudram evābhimukhā dravanti
tathā tavāmī nara-loka-vīrā
viśanti vaktrāṇy abhito jvalanti [28]

yatha–As; bahavah–many; ambu-vegah–currents of water; nadinam–of rivers; abhimukhah (santah)–flowing towards the ocean; dravanti eva–enter; samudram–the ocean; tatha–similarly; ami–all these; nara-loka-virah–heroic men; visanti–are entering; tava–Your; vaktrani–mouths; jvalanti–which are fiery, illuminating; abhitah–all around. [28]

Translation:

28 As many rivers flow towards the ocean to finally enter into it, so these heroes of the world are entering Your flaming mouths that illuminate all around.

यथा प्रदीप्तं ज्वलनं पतङ्ग
विशन्ति नाशाय समृद्धवेगाः ।
तथैव नाशाय विशन्ति लोकास्
तवापि वक्त्राणि समृद्धवेगाः ॥२९॥

yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddha-vegāḥ
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddha-vegāḥ [29]

yatha–As; patangah–insects; samrddha-vegah–are impelled; nasaya–to their destruction; visanti–entering into; pradiptam–blazing; jvalanam–fire; tatha–similarly; lokah api–all the worlds; samrddha-vegah (santah)–are helplessly rushing; visanti–entering into; tava vaktrani–Your mouths; nasaya eva–to certain death. [29]

Translation:

29 As moths are impelled to their death in blazing fire, similarly, all the worlds are helplessly rushing to certain death, entering into Your mouths.

लेलिह्यसे ग्रसमानः समन्ताल्
लोकान्समग्रान्वदनैर्ज्वलद्भिः ।
तेजोभिरापूर्य्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो ॥३०॥

lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ
tejobhir āpūrya jagat samagraṁ
bhāsas tavogrāḥ pratapanti viṣṇo [30]

(he) visno–O pervader of the universe; (tvam)–You; lelihyase–are relishing; grasamanah–devouring; samagran–all these; lokan–persons, worlds; samantat–in all directions; jvaladbhih vadanaih–with Your flaming mouths. apurya–Filled; tava tejobhih–with Your effulgence; ugrah–of severe; bhasah–glare; samagram jagat–the whole universe; pratapanti–is being seared. [30]

Translation:

30 O Visnu, with Your flaming mouths, You are relishing devouring all the worlds, Your all-pervading, glaring effulgence searing the entire universe.

आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद ।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम् ॥३१॥

ākhyāhi me ko bhavān ugra-rūpo
namo ’stu te deva-vara prasīda
vijñātum ichchhāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛttim [31]

akhyahi me–Please tell me; kah bhavan–who are You; ugra-rupah–of fearsome form. namah astu–I offer obeisance; te–unto You. (he) deva-vara–O Lord of lords; (tvam) prasida–be gracious. (aham) ichchhami–I wish; vijnatum–to fully know; bhavantam–You; adyam–the Origin; hi–as; (aham)–I; na prajanami–cannot understand; tava–Your; pravrttim–intention. [31]

Translation:

31 O fearsome one, please tell me who You are. O Lord of the gods, I offer obeisance unto You; please be gracious. I wish to fully know You, the Origin, as I cannot understand your actions.

श्रीभगवानुवाच ।

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्त्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वां न भविष्यन्ति सर्व्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः ॥३२॥

śrī-bhagavān uvācha॥

kālo ’smi loka-kṣaya-kṛt pravṛddho
lokān samāhartum iha pravṛttaḥ
ṛte ’pi tvāṁ na bhaviṣyanti sarve
ye ’vasthitāḥ pratyanīkeṣu yodhāḥ [32]

sri-bhagavan uvacha–The Supreme Lord said: (aham) asmi–I am; pravrddhah–mighty; kalah–time; loka-ksaya-krt–the destroyer of all beings; pravrttah–engaged; samahartum–to annihilate; lokan–all beings; iha–in this plane. ye yodhah–Of those warriors; avasthitah–present; pratyanikesu–in the enemy army; (te) sarve na bhavisyanti–none will be spared; tvam rte api–despite you. [32]

Translation:

32 The Supreme Lord said: I am the time, the mighty vanquisher of all, and I am engaged in destroying the worlds. Even if you do not slay them, not one of the warriors in the enemy party will be spared.

तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् ।
मयैवैते निहताः पूर्व्वमेव
निमित्तमात्रं भव सव्यसाचिन् ॥३३॥

tasmāt tvam uttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savyasāchin [33]

tasmat–Therefore; tvam–you; uttistha–arise for battle; labhasva–take; yasah–the credit; jitva–and conquering; satrun–the enemies; bhunksva–enjoy; samrddham rajyam–a flourishing kingdom. ete–All these warriors; nihatah–have been slain; maya eva–by Me; purvam eva–long before. (he) savyasachin–O Arjuna, who can skilfully shoot arrows even with his left hand; (tvam)–you; bhava–be; nimitta-matram–but an instrument. [33]

Translation:

33 So arise! Be glorious! Conquer the enemies and enjoy a flourishing kingdom. All these warriors have already been killed by Me. O Savyasachin, you be but an instrument.

द्रोणञ्च भीष्मञ्च जयद्रथञ्च
कर्णं तथान्यानपि योधवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ॥३४॥

droṇañ cha bhīṣmañ cha jayadrathañ cha
karṇaṁ tathānyān api yodha-vīrān
mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān [34]

tvam–You; jahi–slay; dronam cha–Drona; bhismam cha–Bhisma; jayadratham–Jayadratha; karnam cha–and Karna; tatha–as; anyan api–any other; yodha-viran–warriors desiring battle; hatan–(but already) killed; maya–by Me. ma vyathisthah–Fear not; yudhyasva–fight! jeta asi–You shall conquer; sapatnan–the enemy; rane–in battle. [34]

Translation:

34 Slay Drona, Bhisma, Jayadratha, Karna, and the many warriors who are as good as slain by Me. Fear not, fight! You will be victorious over the enemy.

सञ्जय उवाच ।

एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी ।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य ॥३५॥

sañjaya uvācha॥

etach chhrutvā vachanaṁ keśavasya
kṛtāñjalir vepamānaḥ kirīṭī
namaskṛtvā bhūya evāha kṛṣṇaṁ
sagadgadaṁ bhīta-bhītaḥ praṇamya [35]

sanjayah uvacha–Sanjaya said: srutva–Hearing; etat vachanam–these words; kesavasya–of Lord Krishna; kiriti–Arjuna; vepamanah–trembling; krta-anjalih (san)–placing the palms of his hands together in prayer; namah-krtva–bowing; bhita-bhitah eva–with a very fearful heart; bhuyah–again; pranamya–offering obeisances; aha–spoke; krsnam–to Lord Krishna; sa-gad-gadam–falteringly. [35]

Translation:

35 Sanjaya said: Hearing these words of the Lord, the trembling Arjuna bowed his head, placing the palms of his hands together in prayer. With a fearful heart, bowing again, he spoke falteringly.

अर्ज्जुन उवाच ।

स्थाने हृषीकेश तव प्रकीर्त्त्या
जगत्प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्व्वे नमस्यन्ति च सिद्धसङ्घाः ॥३६॥

arjuna uvācha॥

sthāne hṛṣīkeśa tava prakīrtyā
jagat prahṛṣyaty anurajyate cha
rakṣāṁsi bhītāni diśo dravanti
sarve namasyanti cha siddha-saṅghāḥ [36]

arjunah uvacha–Arjuna said: (he) hrsikesa–O Lord of the senses of all beings; sthane–rightfully; jagat–the whole world; prahrsyati–is joyful; tava prakirtya–by singing Your glories; cha anurajyate–with love; raksamsi–the demons; bhitani (santah)–being afraid; dravanti–run; disah–in all four directions; cha–and; sarve–all; siddha-sanghah–the perfected beings; namasyanti–offer respects, obeisance. [36]

Translation:

36 Arjuna said: O Hrsikes, it is fitting that the whole world joyfully sings Your glories with love, the demons flee, scattering in all directions, and the perfected beings offer obeisance to You.

कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्त्रे ।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत् ॥३७॥

kasmāch cha te na nameran mahātman
garīyase brahmaṇo ’py ādi-kartre
ananta deveśa jagan-nivāsa
tvam akṣaraṁ sad-asat tat paraṁ yat [37]

(he) maha-atman–O gracious personality; (he) ananta–O infinite, embodiment of all; (he) deva-isa–O God of gods; (he) jagat-nivasa–O abode of the universe; gariyase–the worshippable; adi-kartre cha–and the creator; brahmanah api–of even Lord Brahma; kasmat (sarve) na nameran–how would they all not bow; te–to You? tvam sat asat–You are the manifest and the unmanifest, the material effect and cause; aksaram–the Imperishable, Brahma; tat param yat–that which is transcendental, the Supreme. [37]

Translation:

37 And, O gracious one, how would they not bow to You, the worshippable creator of even the creator Lord Brahma? O infinite God of gods, O abode of the universe, You are the manifest, the unmanifest, the Supreme Imperishable.

त्वमादिदेवः पुरुषः पुराणस्
त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यञ्च परञ्च धाम
त्वया ततं विश्वमनन्तरूप ॥३८॥

tvam ādi-devaḥ puruṣaḥ purāṇas
tvam asya viśvasya paraṁ nidhānam
vettāsi vedyañ cha parañ cha dhāma
tvayā tataṁ viśvam ananta-rūpa [38]

tvam (asi)–You are; adi-devah–the original Lord; puranah purusah–the eternal personality; tvam asi–You are; param–the only; nidhanam–refuge, resting place; asya visvasya–of this universe; vetta–the knower; vedyam cha–and the knowable; param dhama cha–and the supreme abode. (he) ananta-rupa–O Lord of infinite forms; visvam–the universe; tatam–is pervaded; tvaya–by You. [38]

Translation:

38 You are the eternal origin of all the demigods, and the only refuge of this universe. You alone are the knower and the knowable, and the supreme abode. O Lord of infinite forms, the entire universe is pervaded by You.

वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च ।
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते ॥३९॥

vāyur yamo ’gnir varuṇaḥ śaśāṅkaḥ
prajāpatis tvaṁ prapitāmahaś cha
namo namas te ’stu sahasra-kṛtvaḥ
punaś cha bhūyo ’pi namo namas te [39]

tvam vayuh–You are the god of air; yamah–the god of death; agnih–the god of fire; varunah–the god of the ocean; sasankah–the god of the moon; prajapatih–the universal father, Lord Brahma; prapitamahah cha–and the grandfather, too. namah astu–My obeisances; te–unto You; sahasra-krtvah–thousands of times; punah cha namah–and again obeisances; bhuyah api–and yet again; namah namah–obeisances, obeisances; te–unto You. [39]

Translation:

39 You are the father and grandfather of all beings, You are air, death, fire, the ocean, and the moon. Obeisances unto You thousands of times, again and yet again.

नमः पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्व्वत एव सर्व्व ।
अनन्तवीर्य्यामितविक्रमस्त्वं
सर्व्वं समाप्नोषि ततोऽसि सर्व्वः ॥४०॥

namaḥ purastād atha pṛṣṭhatas te
namo ’stu te sarvata eva sarva
ananta-vīryāmita-vikramas tvaṁ
sarvaṁ samāpnoṣi tato ’si sarvaḥ [40]

(he) sarva–O embodiment of all existences; namah–my obeisances; te–unto You; purastat–from the front; atha–and; prsthatah–from the rear. namah astu–I offer obeisances; te–unto You; eva–indeed; sarvatah–from all directions. (he) ananta-virya–O Lord of infinite potency; amita-vikramah–of immeasurable prowess; tvam–You; samapnosi–pervade; sarvam–all; tatah–therefore; asi–You are; sarvah–all. [40]

Translation:

40 O embodiment of all existences, my obeisances unto You from the front, behind, and all directions. O Lord of unlimited potency and immeasurable prowess, You pervade all, therefore You are all.

सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति ।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वापि ॥४१॥

यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु ।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम् ॥४२॥

sakheti matvā prasabhaṁ yad uktaṁ
he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṁ tavedaṁ
mayā pramādāt praṇayena vāpi [41]

yach chāvahāsārtham asatkṛto ’si
vihāra-śayyāsana-bhojaneṣu
eko ’thavāpy achyuta tat-samakṣaṁ
tat kṣāmaye tvām aham aprameyam [42]

ajanata–Not knowing; tava–Your; mahimanam–greatness; idam cha–and this (universal form); pramadat–inadvertantly; pranayena va api–and due to intimacy; sakha iti matva–thinking of You as a friend; yat uktam–whatever has been said; prasabham–rashly; maya–by me; iti–thus: he krsna–«O Krishna; he yadava–Yadava; he sakhe–my friend»; (he) achyuta–O infallible one; yat asat-krtah asi–whatever disrespect I have shown You; avahasa-artham–in jest; vihara-sayya-asana-bhojanesu–in recreation, resting, sitting, eating; ekah–alone; athava–or; api–even; tat-samaksam–in the presence of others; tat–for all this; aham–I; tvam aprameyam ksamaye–beg You, the inconceivable, to please forgive me. [41–42]

Translation:

41–42 Due to the familarity of affection I have rashly addressed You, «Krishna,» «Yadava,» or «my friend,» ignorant of this Your greatness. O infallible Lord, whatever disrespect I have shown You — in jest, while relaxing, resting, sitting or eating, either alone with You or in company — I beg You, the inconceivable, to please forgive me for that.

पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव ॥४३॥

pitāsi lokasya charācharasya
tvam asya pūjyaś cha gurur garīyān
na tvat-samo ’sty abhyadhikaḥ kuto ’nyo
loka-traye ’py apratima-prabhāva [43]

tvam asi–You are; pita–the father; asya lokasya–of this universe; chara-acharasya–of moving and stationary beings; pujyah–the worshippable; gariyan–most glorious; guruh–teacher; cha–and; api–indeed; na asti–there is no one; tvat-samah–equal to You; loka-traye–within the three worlds; kutah–so how can; anyah–another; abhyadhikah–be superior; (he) apratima-prabhava–O Lord of unrivalled power! [43]

Translation:

43 You are the father of all living beings, the worshippable and most glorious teacher. You have no equal within these three worlds. How can there be anyone greater than You, O Lord of unrivalled power!

तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम् ।
पितेव पुत्रस्य सखेव सख्युः
प्रियः प्रियायार्हसि देव सोढुम् ॥४४॥

tasmāt praṇamya praṇidhāya kāyaṁ
prasādaye tvām aham īśam īḍyam
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum [44]

(he) deva–O Lord; tasmat–therefore; kayam pranidhaya–prostrating my body; pranamya–in obeisance; aham prasadaye–I am propitiating; tvam–You; idyam–the worshippable; isam–Lord. iva–As; pita sakha priyah–a father, friend or lover (forgive); putrasya sakhyuh priyayah–(the mistakes) of a son, friend or beloved; (tvam)–You; (tatha) iva–similarly; arhasi–please; sodhum–forgive (me). [44]

Translation:

44 So I offer my prostrate obeisance unto You, my Lord and worshippable master, praying for Your mercy. Please excuse me as a father, friend, or lover overlooks the mistakes of his son, companion, or beloved.

अदृष्टपूर्व्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे ।
तदेव मे दर्शय देव रूपं
प्रसीद देवेश जगन्निवास ॥४५॥

adṛṣṭa-pūrvaṁ hṛṣito ’smi dṛṣṭvā
bhayena cha pravyathitaṁ mano me
tad eva me darśaya deva rūpaṁ
prasīda deveśa jagan-nivāsa [45]

(he) deva–O Lord; drstva–seeing; (idam) adrsta-purvam–this previously unseen universal form of Yours; hrsitah asmi–I am joyful; cha–and then again; me–my; manah–mind; bhayena pravyathitam–is distraught with fear. (he) deva-isa–O God of gods; (he) jagat-nivasa–O refuge of the universe; prasida–may You be gracious; darsaya–to show; me–me; tat eva rupam–that form You showed before. [45]

Translation:

45 O Lord, my heart is joyful to see Your hitherto unseen universal form. Yet, I am afraid. O God of gods, shelter of the universe, be gracious upon me and appear in the form I saw before.

किरीटिनं गदिनं चक्रहस्तम्
इच्छामि त्वां द्रष्टुमहं तथैव ।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्त्ते ॥४६॥

kirīṭinaṁ gadinaṁ chakra-hastam
ichchhāmi tvāṁ draṣṭum ahaṁ tathaiva
tenaiva rūpeṇa chatur-bhujena
sahasra-bāho bhava viśva-mūrte [46]

aham–I; ichchhami–wish; drastum–to see; tvam–You; tatha eva–as previously; kiritinam–with crown; gadinam–club; chakra-hastam–and holding the disc. (he) sahasra-baho–O Lord with a thousand arms; (he) visva-murte–O universal form; bhava–may You appear; tena chatuh-bhujena rupena eva–in that form of four arms. [46]

Translation:

46 I wish to see You again wearing a crown and holding a club and disc. O thousand-armed Lord, O universal form, please appear in that four-armed form.

श्रीभगवानुवाच ।

मया प्रसन्नेन तवार्ज्जुनेदं
रूपं परं दर्शितमात्मयोगात् ।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्व्वम् ॥४७॥

śrī-bhagavān uvācha॥

mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśitam ātma-yogāt
tejomayaṁ viśvam anantam ādyaṁ
yan me tvad-anyena na dṛṣṭa-pūrvam [47]

sri-bhagavan uvacha–The Supreme Lord said: (he) arjuna–O Arjuna; prasannena–being satisfied; idam–this; tejah-mayam–effulgent; anantam–infinite; adyam–and primeval; param–supreme; visvam–universal; rupam–form; me–of Mine; yat–which; na drsta-purvam–was not seen previously; tvat-anyena–by anyone else; darsitam–has been shown; tava–to you; maya–by Me; atma-yogat–by My divine potency, yogamaya. [47]

Translation:

47 The Supreme Lord said: O Arjuna, to grant you My special favour I have today revealed this effulgent, universal, infinite, and primeval form, by My divine potency. This supreme universal form has never been seen by anyone before.

न वेदयज्ञाध्ययनैर्न दानैर्
न च क्रियाभिर्न तपोभिरुग्रैः ।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर ॥४८॥

na veda-yajñādhyayanair na dānair
na cha kriyābhir na tapobhir ugraiḥ
evaṁ-rūpaḥ śakya ahaṁ nṛloke
draṣṭuṁ tvad-anyena kuru-pravīra [48]

(he) kuru-pravira–O most valiant of the Kauravas; nr-loke–in this human plane; na veda-yajna-adhyayanaih–neither by study of the Vedas or Vedic sacrifices; na danaih–nor by giving land, etc. in charity; na kriyabhih–nor by rituals; na cha tapobhih ugraih–nor by severe austerity; sakyah–can; aham–I; drastum–be seen; evam-rupah–in such a (universal) form; tvat-anyena–by persons other than you. [48]

Translation:

48 O Arjuna, most valiant of the Kauravas, no one in this human plane can see this form of Mine that you have seen, neither by study of the Vedas, nor Vedic sacrifices, nor charity, nor rituals, nor severe austerity.

मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम् ।
व्यपेतभीः प्रीतमनाः पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य ॥४९॥

mā te vyathā mā cha vimūḍha-bhāvo
dṛṣṭvā rūpaṁ ghoram īdṛṅ mamedam
vyapeta-bhīḥ prīta-manāḥ punas tvaṁ
tad eva me rūpam idaṁ prapaśya [49]

te vyatha ma (astu)–Be not bewildered; drstva–seeing; mama rupam–My form; idrk idam ghoram–of such terrible feature; cha–and; ma (astu)–be not; vimudha-bhavah–bewildered. vyapeta-bhih (san)–Being free of fear; prita-manah–and contented; tvam prapasya–behold; idam–this; tat rupam eva–four-armed form; me–of Mine; punah–again. [49]

Translation:

49 Be not bewildered by seeing this terrible aspect of Mine. Do not fear. Now, with a peaceful heart, behold My four-armed form once again.

सञ्जय उवाच ।

इत्यर्ज्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः।
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा ॥५०॥

sañjaya uvācha॥

ity arjunaṁ vāsudevas tathoktvā
svakaṁ rūpaṁ darśayāmāsa bhūyaḥ
āśvāsayāmāsa cha bhītam enaṁ
bhūtvā punaḥ saumya-vapur mahātmā [50]

sanjayah uvacha–Sanjaya said: uktva–speaking; iti–thus; arjunam–to Arjuna; vasudevah–Sri Krishna; bhuyah–again; darsayamasa–revealed; tatha svakam rupam–His own form; punah cha–and once again; bhutva–appearing; maha-atma–as the most merciful Sri Krishna; saumya-vapuh–of charming (human) feature, dressed in yellow as familiar to Arjuna; asvasayamasa–He pacified; enam bhitam–the fearful Arjuna. [50]

Translation:

50 Sanjaya said: Speaking thus to Arjuna, Krishna again revealed His own form. And once again, He revealed His charming personality — the most merciful Sri Krishna (of human feature, adorned with yellow cloth, Kaustubha jewel, and Vaijayanti garland), thus reassuring the fearful Arjuna.

अर्ज्जुन उवाच ।

दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्द्दन
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥५१॥

arjuna uvācha॥

dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana
idānīm asmi saṁvṛttaḥ sa-chetāḥ prakṛtiṁ gataḥ [51]

arjunah uvacha–Arjuna said: (he) janardana–O Krishna; drstva–seeing; idam–this; saumyam–charming; manusam–human-featured; rupam–form; tava–of Yours; idanim–now; sa-chetah samvrttah–I am pacified; prakrtim gatah asmi–and composed again. [51]

Translation:

51 Arjuna said: O Janardan, seeing Your beautiful form of human feature I am calm and composed once again.

श्रीभगवानुवाच ।

सुदुर्द्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥५२॥

śrī-bhagavān uvācha॥

sudurdarśam idaṁ rūpaṁ dṛṣṭavān asi yan mama
devā apy asya rūpasya nityaṁ darśana-kāṅkṣiṇaḥ [52]

sri-bhagavan uvacha–The Supreme Lord said: idam rupam–this sach-chid-ananda form; mama–of Mine; yat–which; (tvam)–you; drstavan asi–are seeing before you; sudurdarsam–is very rarely seen. devah api–Even the demigods; nityam darsana-kanksinah–ever aspire for a glimpse; asya rupasya–of this form. [52]

Translation:

52 The Supreme Lord said: O Arjuna, it is very rare that anyone sees this My form which you now behold. Even the gods constantly aspire for a glimpse of this humanlike divine form.

नाहं वेदैर्न तपसा न दानेन न चेज्यया ।
शक्य एवंविधो द्रष्टुं दृष्टवानसि यन्मम ॥५३॥

nāhaṁ vedair na tapasā na dānena na chejyayā
śakya evaṁ-vidho draṣṭuṁ dṛṣṭavān asi yan mama [53]

na vedaih–Neither by study of the Vedas; na tapasa–nor by severe austerities such as the Chandrayan vow; na danena–nor by giving land, etc. in charity; na ijyaya cha–nor by great sacrifices such as Agnistoma; (kaschit) sakyah–is anyone able; drastum aham–to see Me; evam-vidhah mama–in this eternal form of Mine, of human features; yat–which; (tvam)–you; drstavan asi–are seeing. [53]

Translation:

53 Neither by study of the Vedas, nor by austerity, charity, and sacrifice can anyone see My eternal humanlike form of the Sweet Absolute as you see Me.

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्ज्जुन ।
ज्ञातुं द्रष्टुञ्च तत्त्वेन प्रवेष्टुञ्च परन्तप ॥५४॥

bhaktyā tv ananyayā śakya aham evaṁ-vidho ’rjuna
jñātuṁ draṣṭuñ cha tattvena praveṣṭuñ cha parantapa [54]

(he) parantapa–O conqueror of the enemy; (he) arjuna–O Arjuna; tu–yet; evam-vidhah–in this form; aham sakyah (asmi)–can I; jnatum–be known; tattvena–in truth; drastum cha–and be seen; pravestum cha–and My Pastimes be entered into; ananyaya–by exclusive; bhaktya–devotion; (bhaktena)–by the pure devotee. [54]

Translation:

54 O Arjuna, conqueror of the enemy, only by pure devotion is it possible to know Me, see Me, and enter My divine Pastimes.

मत्कर्म्मकृन्मत्परमो मद्भक्तः सङ्गवर्ज्जितः ।
निर्व्वैरः सर्व्वभूतेषु यः स मामेति पाण्डव ॥५५॥

mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava [55]

(he) pandava–O son of Pandu; mat-bhaktah–My devotee; yah–who; mat-karma-krt–serves Me; mat-paramah–knowing Me as the supreme; (yah) sanga-varjitah–giving up all attachment to material objects; nirvairah–and free from enmity; sarva-bhutesu–towards all beings; sah–such a person; eti–attains; mam–Me. [55]

Translation:

55 O Arjuna, My devotee who gives up all attachments and whose heart is totally free from enmity to all beings, who serves Me wholeheartedly, knowing Me as the Supreme, reaches Me.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे विश्वरूपदर्शनयोगो नामैकादशोऽध्यायः ॥११॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade visva-rupa
darsana-yogo namaikadaso ’dhyayah [11]

End of Chapter Eleven
The Vision of the Universal Form
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.