Chapter 11 is called Vishvarupa Darshana Yoga, the yoga of seeing the universal form. It has 55 verses and is the dramatic centre of the Gita. Up to now the Gita has been a conversation. In this chapter Arjuna is shown what Krishna has been describing, and the poem turns into a vision.
It follows directly from chapter 10. Arjuna has heard about the divine glories, and he now asks to see the form that holds them all. The chapter is also unusual in that Sanjaya, who has narrated only a little since chapter 2, speaks for several verses to describe what he sees.
How the chapter moves
- Verses 1 to 4: Arjuna says his confusion is gone, and asks to see Krishna’s lordly form, if Krishna thinks he can bear it.
- Verses 5 to 8: Krishna says to look at his many forms. Arjuna cannot see with ordinary eyes, so Krishna gives him a divine eye.
- Verses 9 to 14: Sanjaya describes the vision to the king: many mouths and eyes, divine ornaments and weapons, a brightness like a thousand suns, and the whole world standing as one in the body of the God of gods. Arjuna bows with joined hands.
- Verses 15 to 24: Arjuna’s first response is awe. He sees all the gods, the sages and the serpents, and a form with no beginning, middle or end that fills the space between heaven and earth. He says the three worlds tremble, and so does he.
- Verses 25 to 31: Awe becomes fear. Arjuna sees the warriors of both armies entering the mouths of the form like rivers flowing to the sea and moths flying into a flame. He asks, who are you?
- Verses 32 to 34: Krishna answers in one line: he is Time, grown great, drawing the worlds in. He tells Arjuna to rise and act, and says that the warriors have already been struck down.
- Verses 35 to 46: Arjuna, trembling, offers praise and an apology for having treated Krishna as a friend and equal, and asks for the earlier form with crown and discus.
- Verses 47 to 55: Krishna says that he showed the form out of grace and that no study, ritual, giving or austerity could win the sight. He returns to his gentle form, and Arjuna is calm. The chapter ends by naming single-minded devotion as the way to know him, and the five marks of a person who comes to him.
Three ideas to hold on to
The vision is a gift. Arjuna cannot see it with his own eyes, and verse 8 says plainly that it is given. The text does not present the vision as something he earns, and verses 48 and 53 say that no discipline could produce it.
The vision is not only beautiful. The Gita does not make its universal form easy to look at. It contains wonder, brilliance, endless birth and also endings, and Arjuna’s fear is part of the poem. Many readers see in this the chapter’s honesty about what it means to look at the whole of existence.
The gentle form is the one to return to. Arjuna asks for the form he knows (verse 46), and Krishna agrees. Verse 54 closes the argument: the divine is known, seen and entered by single-minded devotion, and not by the vision alone.
A note on verses 32 to 34
Verse 32 is probably the most quoted line of the chapter, kalo ‘smi lokakshayakrit pravriddhah, “I am Time, grown great, the destroyer of the worlds”. The word kala can mean time, fate or death, and the verse can be read as a statement about the nature of the universe as much as about this war. Verses 33 and 34 then turn to Arjuna’s own situation and tell him to take up the fight. These verses are often discussed. Some readers see in them a teaching about acting without pride in being the doer, and others see a text that is bound to its battlefield setting. This page gives the verses as they stand and does not take sides.
The text, transliteration and meaning
All 55 verses follow. The speaker is shown on each card, and a verse list below lets you jump to any verse.
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ ११.१ ॥
Madanugrahaya paramam guhyam adhyatmasanjnitam
Yat tvayoktam vachas tena moho 'yam vigato mama
MeaningArjuna says: Out of kindness to me you have spoken the highest secret teaching about the self, and by your words this confusion of mine has gone.
NoteChapter 11 follows directly from chapter 10. Arjuna says that his confusion has gone, and then asks for something no teaching can give, which is to see.
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥ ११.२ ॥
Bhavapyayau hi bhutanam shrutau vistarasho maya
Tvattah kamalapatraksha mahatmyam api chavyayam
MeaningLotus-eyed Krishna, I have heard from you in detail how beings come into being and pass away, and also about your greatness that does not decay.
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ११.३ ॥
Evam etad yathattha tvam atmanam parameshvara
Drashtum ichchhami te rupam aishvaram purushottama
MeaningIt is just as you describe yourself, supreme Lord. Now I wish to see your divine form, highest of persons.
NoteArjuna asks to see the aishvara rupa, the lordly form. The request is made with respect, and in the next verse he adds that he asks only if Krishna thinks he can bear it.
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ११.४ ॥
Manyase yadi tach chhakyam maya drashtum iti prabho
Yogeshvara tato me tvam darshayatmanam avyayam
MeaningLord, if you think I am able to see it, then, master of yoga, show me your unchanging self.
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ११.५ ॥
Pashya me partha rupani shatasho 'tha sahasrashah
Nanavidhani divyani nanavarnakritini cha
MeaningThe Blessed Lord says: Look, Partha, at my forms, by the hundred and by the thousand, of many kinds, divine, of many colours and shapes.
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥ ११.६ ॥
Pashyadityan vasun rudran ashvinau marutas tatha
Bahuny adrishtapurvani pashyashcharyani bharata
MeaningSee the Adityas, the Vasus, the Rudras, the two Ashvins and the Maruts. See many wonders, Arjuna, that no one has seen before.
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥ ११.७ ॥
Ihaikastham jagat kritsnam pashyadya sacharacharam
Mama dehe gudakesha yach chanyad drashtum ichchhasi
MeaningSee today, here in my body, the whole world standing as one, with all that moves and does not move, and whatever else you wish to see.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ११.८ ॥
Na tu mam shakyase drashtum anenaiva svachakshusha
Divyam dadami te chakshuh pashya me yogam aishvaram
MeaningBut you cannot see me with just these eyes of yours. I give you a divine eye. See my lordly power of yoga.
NoteA divine eye is needed because the form cannot be seen with ordinary sight. The text presents the vision as a gift of grace and not something Arjuna achieves.
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ११.९ ॥
Evam uktva tato rajan mahayogeshvaro harih
Darshayam asa parthaya paramam rupam aishvaram
MeaningSanjaya says: Having spoken in this way, O king, Hari, the great master of yoga, then showed Arjuna his highest, lordly form.
NoteSanjaya takes over as narrator here, telling the blind king Dhritarashtra what he sees. In the Mahabharata's own telling he has been given the power to see the war from a distance.
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ ११.१० ॥
Anekavaktranayanam anekadbhutadarshanam
Anekadivyabharanam divyanekodyatayudham
MeaningIt had many mouths and eyes, many marvellous sights, many divine ornaments and many divine weapons raised.
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥ ११.११ ॥
Divyamalyambaradharam divyagandhanulepanam
Sarvashcharyamayam devam anantam vishvatomukham
MeaningIt wore divine garlands and clothes and was anointed with divine perfumes. It was a God full of wonders, endless, with faces on every side.
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥ ११.१२ ॥
Divi suryasahasrasya bhaved yugapad utthita
Yadi bhah sadrishi sa syad bhasas tasya mahatmanah
MeaningIf the light of a thousand suns were to rise in the sky all at once, that might be like the brightness of that great being.
NoteOne of the best known lines of the Gita. The verse is careful to say that this is only a comparison, using the word yadi, if, because nothing in ordinary experience matches the brightness it describes.
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ ११.१३ ॥
Tatraikastham jagat kritsnam pravibhaktam anekadha
Apashyad devadevasya sharire pandavas tada
MeaningThere, in the body of the God of gods, the son of Pandu then saw the whole world standing as one, yet divided in many ways.
ततः स विस्मयाविष्टो हृष्टरोमा धनंजयः
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ ११.१४ ॥
Tatah sa vismayavishto hrishtaroma dhananjayah
Pranamya shirasa devam kritanjalir abhashata
MeaningThen Arjuna, filled with wonder, with his hair standing on end, bowed his head to the God and, with joined palms, spoke.
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसंघान्
ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान् ॥ ११.१५ ॥
Pashyami devams tava deva dehe sarvams tatha bhutavisheshasanghan
Brahmanam isham kamalasanastham rishimsh cha sarvan uragamsh cha divyan
MeaningArjuna says: In your body, God, I see all the gods and the many kinds of beings gathered together: Brahma seated on the lotus, the lord Shiva, all the sages and the divine serpents.
NoteFrom verse 15 to verse 31 Arjuna speaks his long reaction, first with awe and then with fear. This is among the most vivid passages of Sanskrit poetry.
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वा सर्वतोऽनन्तरूपम्
नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ॥ ११.१६ ॥
Anekabahudaravaktranetram pashyami tva sarvato 'nantarupam
Nantam na madhyam na punas tavadim pashyami vishveshvara vishvarupa
MeaningI see you everywhere, with countless arms, bellies, mouths and eyes and a form without limit. I see no end, no middle and no beginning in you, Lord of all, whose form is the universe.
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम्
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम् ॥ ११.१७ ॥
Kiritinam gadinam chakrinam cha tejorashim sarvato diptimantam
Pashyami tvam durnirikshyam samantad diptanalarkadyutim aprameyam
MeaningI see you with crown, mace and discus, a mass of light shining on every side, hard to look at, blazing all around like fire and sun, beyond measure.
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम्
त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥ ११.१८ ॥
Tvam aksharam paramam veditavyam tvam asya vishvasya param nidhanam
Tvam avyayah shashvatadharmagopta sanatanas tvam purusho mato me
MeaningYou are the imperishable, the highest thing to be known. You are the supreme resting place of this universe. You are unchanging, the guardian of eternal dharma. I take you to be the ancient person.
NoteArjuna uses three titles: the imperishable, the supreme support of the universe, and the guardian of eternal dharma. They gather up what he has heard in the earlier chapters.
अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम्
पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम् ॥ ११.१९ ॥
Anadimadhyantam anantaviryam anantabahum shashisuryanetram
Pashyami tvam diptahutashavaktram svatejasa vishvam idam tapantam
MeaningI see you without beginning, middle or end, of endless power and endless arms, with the moon and sun as eyes and a mouth of blazing fire, heating this whole universe with your own radiance.
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः
दृष्ट्वाद्भुतं रूपमिदं तवोग्रं लोकत्रयं प्रव्यथितं महात्मन् ॥ ११.२० ॥
Dyavaprithivyor idam antaram hi vyaptam tvayaikena dishash cha sarvah
Drishtvadbhutam rupam idam tavogram lokatrayam pravyathitam mahatman
MeaningThe space between heaven and earth and all the directions are filled by you alone. Seeing this wonderful and terrible form of yours, great soul, the three worlds tremble.
अमी हि त्वा सुरसंघा विशन्ति के चिद्भीताः प्राञ्जलयो गृणन्ति
स्वस्तीत्युक्त्वा महर्षिसिद्धसंघाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥ ११.२१ ॥
Ami hi tva surasangha vishanti ke chid bhitah pranjalayo grinanti
Svastity uktva maharshisiddhasanghah stuvanti tvam stutibhih pushkalabhih
MeaningSome of these bands of gods are entering you. Others, afraid, speak your praise with joined hands. Bands of great sages and perfected ones say, may it be well, and praise you with rich hymns.
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च
गन्धर्वयक्षासुरसिद्धसंघा वीक्षन्ते त्वा विस्मिताश्चैव सर्वे ॥ ११.२२ ॥
Rudraditya vasavo ye cha sadhya vishve 'shvinau marutash choshmapash cha
Gandharvayakshasurasiddhasangha vikshante tva vismitash chaiva sarve
MeaningThe Rudras, Adityas, Vasus, Sadhyas, the Vishvedevas, the two Ashvins, the Maruts, the ancestors, the gandharvas, yakshas, asuras and bands of perfected ones all gaze at you, amazed.
रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम्
बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥ ११.२३ ॥
Rupam mahat te bahuvaktranetram mahabaho bahubahurupadam
Bahudaram bahudamshtrakaralam drishtva lokah pravyathitas tathaham
MeaningSeeing your great form, with many mouths and eyes, many arms, thighs and feet, many bellies and fearful with many tusks, the worlds tremble, and so do I.
नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥ ११.२४ ॥
Nabhahsprisham diptam anekavarnam vyattananam diptavishalanetram
Drishtva hi tvam pravyathitantaratma dhritim na vindami shamam cha vishno
MeaningSeeing you touching the sky, blazing, of many colours, with open mouths and huge shining eyes, my inner self is shaken, Vishnu, and I find neither steadiness nor peace.
NoteHere the vision turns frightening. From this verse Arjuna's words are no longer praise. He asks to understand what he is looking at.
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसंनिभानि
दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥ ११.२५ ॥
Damshtrakaralani cha te mukhani drishtvaiva kalanalasannibhani
Disho na jane na labhe cha sharma prasida devesha jagannivasa
MeaningSeeing only your mouths, fearful with tusks and like the fire at the end of time, I lose my sense of direction and find no comfort. Be kind, Lord of gods, home of the world.
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसंघैः
भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥ ११.२६ ॥
Ami cha tvam dhritarashtrasya putrah sarve sahaivavanipalasanghaih
Bhishmo dronah sutaputras tathasau sahasmadiyair api yodhamukhyaih
MeaningAnd all those sons of Dhritarashtra, together with the bands of kings, Bhishma, Drona and that son of the charioteer, Karna, along with the chief warriors of our own side,
NoteArjuna sees the warriors of both sides being drawn into the mouths. Bhishma, Drona and Karna are the great leaders of the other army, and he names them first.
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि
के चिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥ ११.२७ ॥
Vaktrani te tvaramana vishanti damshtrakaralani bhayanakani
Ke chid vilagna dashanantareshu sandrishyante churnitair uttamangaih
Meaningare rushing into your mouths, fearful with tusks and terrible. Some are seen stuck between the teeth with their heads crushed.
यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति
तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति ॥ ११.२८ ॥
Yatha nadinam bahavo 'mbuvegah samudram evabhimukha dravanti
Tatha tavami naralokavira vishanti vaktrany abhivijvalanti
MeaningAs the many rushing waters of rivers flow straight towards the sea, so these heroes of the human world enter your blazing mouths.
यथा प्रदीप्तं ज्वलनं पतंगा विशन्ति नाशाय समृद्धवेगाः
तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः ॥ ११.२९ ॥
Yatha pradiptam jvalanam patanga vishanti nashaya samriddhavegah
Tathaiva nashaya vishanti lokas tavapi vaktrani samriddhavegah
MeaningAs moths rush with great speed into a blazing fire to be destroyed, so do these people rush into your mouths with great speed to their destruction.
लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः
तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ॥ ११.३० ॥
Lelihyase grasamanah samantal lokan samagran vadanair jvaladbhih
Tejobhir apurya jagat samagram bhasas tavograh pratapanti vishno
MeaningYou lick up all the worlds on every side as you swallow them with your burning mouths. Filling the whole universe with brightness, your fierce rays burn, Vishnu.
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद
विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् ॥ ११.३१ ॥
Akhyahi me ko bhavan ugrarupo namo 'stu te devavara prasida
Vijnatum ichchhami bhavantam adyam na hi prajanami tava pravrittim
MeaningTell me who you are, in this fearful form. I bow to you, best of gods. Be kind. I want to know you, the first one, for I do not understand what you are doing.
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः
ऋतेऽपि त्वा न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥ ११.३२ ॥
Kalo 'smi lokakshayakrit pravriddho lokan samahartum iha pravrittah
Rite 'pi tva na bhavishyanti sarve ye 'vasthitah pratyanikeshu yodhah
MeaningThe Blessed Lord says: I am Time, grown great, the destroyer of the worlds, and I am engaged here in drawing the worlds in. Even without you, none of these warriors standing in the opposing armies will remain.
NoteThe most quoted line of the chapter. Kala, Time, is the word used, and it can mean time, fate or death. Krishna presents the end of the war as the work of time itself, with Arjuna free to take part or not in what is already happening.
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम्
मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ ११.३३ ॥
Tasmat tvam uttishtha yasho labhasva jitva shatrun bhunkshva rajyam samriddham
Mayaivaite nihatah purvam eva nimittamatram bhava savyasachin
MeaningSo rise up and win glory. Defeat your enemies and enjoy a prosperous kingdom. These men have already been struck down by me. Be only the instrument, Arjuna.
NoteThe word nimitta-matra, only an instrument, means a cause that does little more than stand where it is told to. Readers have argued about whether this is a teaching on fate or on giving up pride in one's actions.
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान्
मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥ ११.३४ ॥
Dronam cha bhishmam cha jayadratham cha karnam tathanyan api yodhaviran
Maya hatams tvam jahi ma vyathishtha yudhyasva jetasi rane sapatnan
MeaningDrona, Bhishma, Jayadratha, Karna and other brave warriors have been struck down by me. Strike them, and do not be troubled. Fight, and you will defeat your rivals in battle.
एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी
नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ॥ ११.३५ ॥
Etach chhrutva vachanam keshavasya kritanjalir vepamanah kiriti
Namaskritva bhuya evaha krishnam sagadgadam bhitabhitah pranamya
MeaningSanjaya says: Hearing these words of Keshava, Arjuna, wearing his crown, trembling with joined hands, bowed again and spoke to Krishna in a choking voice, very frightened and bowing low.
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसंघाः ॥ ११.३६ ॥
Sthane hrishikesha tava prakirtya jagat prahrishyaty anurajyate cha
Rakshamsi bhitani disho dravanti sarve namasyanti cha siddhasanghah
MeaningArjuna says: It is right, Hrishikesha, that the world delights and rejoices in praising you. Demons flee in fear in every direction, and all the bands of perfected ones bow to you.
NoteFrom verse 36 to verse 46 Arjuna speaks again, now in prayer. The fear starts to turn into reverence, and he asks for pardon.
कस्माच्च ते न नमेरन्महात्मन्गरीयसे ब्रह्मणोऽप्यादिकर्त्रे
अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥ ११.३७ ॥
Kasmach cha te na nameran mahatman gariyase brahmano 'py adikartre
Ananta devesha jagannivasa tvam aksharam sad asat tatparam yat
MeaningAnd why should they not bow to you, great soul, who are greater than Brahma and the first maker? Endless Lord of gods, home of the world, you are the imperishable, what is, what is not, and what is beyond both.
त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम्
वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥ ११.३८ ॥
Tvam adidevah purushah puranas tvam asya vishvasya param nidhanam
Vettasi vedyam cha param cha dhama tvaya tatam vishvam anantarupa
MeaningYou are the first God, the ancient person, the highest resting place of this universe. You are the knower and what is to be known, and the highest abode. By you the universe is spread out, you of endless form.
वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च
नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ॥ ११.३९ ॥
Vayur yamo 'gnir varunah shashankah prajapatis tvam prapitamahash cha
Namo namas te 'stu sahasrakritvah punash cha bhuyo 'pi namo namas te
MeaningYou are Vayu, Yama, Agni, Varuna and the moon, Prajapati and the great-grandfather. Praise to you a thousand times, and again, and yet again, praise to you.
नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व
अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः ॥ ११.४० ॥
Namah purastad atha prishthatas te namo 'stu te sarvata eva sarva
Anantaviryamitavikramas tvam sarvam samapnoshi tato 'si sarvah
MeaningPraise to you in front and praise behind. Praise to you on every side, you who are all. Of endless power and boundless might, you pervade everything, and so you are everything.
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति
अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ॥ ११.४१ ॥
Sakheti matva prasabham yad uktam he krishna he yadava he sakheti
Ajanata mahimanam tavedam maya pramadat pranayena vapi
MeaningThinking of you as a friend, I called out rashly, Krishna, Yadava, friend, not knowing this greatness of yours, whether from carelessness or from affection.
NoteVerses 41 and 42 are a human moment. Arjuna thinks of the many times he joked with Krishna as an equal and asks to be forgiven for his easy familiarity.
यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु
एकोऽथ वाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥ ११.४२ ॥
Yach chavahasartham asatkrito 'si viharashayyasanabhojaneshu
Eko 'tha vapy achyuta tatsamaksham tat kshamaye tvam aham aprameyam
MeaningAnd for the times I treated you without respect in jest, while playing, resting, sitting or eating, alone or in front of others, Achyuta, I ask your forgiveness, you who are beyond measure.
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ११.४३ ॥
Pitasi lokasya characharasya tvam asya pujyash cha gurur gariyan
Na tvatsamo 'sty abhyadhikah kuto 'nyo lokatraye 'py apratimaprabhava
MeaningYou are the father of this world of moving and unmoving things. You are to be honoured, and you are its teacher, the greatest. No one is equal to you, so how could anyone be greater, even in all the three worlds, you whose power has no match?
तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम्
पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ॥ ११.४४ ॥
Tasmat pranamya pranidhaya kayam prasadaye tvam aham isham idyam
Piteva putrasya sakheva sakhyuh priyah priyayarhasi deva sodhum
MeaningSo I bow and lay my body down before you, and ask your grace, praiseworthy Lord. As a father bears with a son, a friend with a friend, a lover with a beloved, so you should bear with me, God.
NoteThe three comparisons are of a father with a son, a friend with a friend and a lover with a beloved. Each asks the one who is greater to be patient with the one who is smaller.
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे
तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास ॥ ११.४५ ॥
Adrishtapurvam hrishito 'smi drishtva bhayena cha pravyathitam mano me
Tad eva me darshaya deva rupam prasida devesha jagannivasa
MeaningI am glad to have seen what was never seen before, but my mind shakes with fear. Show me that other form of yours, God. Be kind, Lord of gods, home of the world.
किरीटिनं गदिनं चक्रहस्तमिच्छामि त्वां द्रष्टुमहं तथैव
तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ॥ ११.४६ ॥
Kiritinam gadinam chakrahastam ichchhami tvam drashtum aham tathaiva
Tenaiva rupena chaturbhujena sahasrabaho bhava vishvamurte
MeaningI wish to see you just as before, with crown, mace and discus in hand. Take that same four-armed form, you of a thousand arms and the universe as your body.
NoteArjuna asks for the four-armed form of Vishnu, which he has seen before. In the next verses Krishna first returns to that form and then to his gentle human shape.
मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात्
तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम् ॥ ११.४७ ॥
Maya prasannena tavarjunedam rupam param darshitam atmayogat
Tejomayam vishvam anantam adyam yan me tvad anyena na drishtapurvam
MeaningThe Blessed Lord says: By my own grace, Arjuna, and through my own power of yoga, I have shown you this highest form, made of light, whole, endless and first, which no one other than you has seen before.
NoteKrishna answers Arjuna's fear. He says the vision was a gift, given by his own grace and through his own yoga.
न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः
एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ११.४८ ॥
Na vedayajnadhyayanair na danair na cha kriyabhir na tapobhir ugraih
Evamrupah shakya aham nriloke drashtum tvad anyena kurupravira
MeaningNot by study of the Vedas and sacrifices, not by giving, not by rituals, and not by severe austerities can I be seen in this form in the human world by anyone but you, hero of the Kurus.
मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्
व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य ॥ ११.४९ ॥
Ma te vyatha ma cha vimudhabhavo drishtva rupam ghoram idrin mamedam
Vyapetabhih pritamanah punas tvam tad eva me rupam idam prapashya
MeaningDo not be troubled or bewildered at seeing this fearful form of mine. Free of fear and with a glad mind, look again at this same form of mine.
इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः
आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ११.५० ॥
Ity arjunam vasudevas tathoktva svakam rupam darshayam asa bhuyah
Ashvasayam asa cha bhitam enam bhutva punah saumyavapur mahatma
MeaningSanjaya says: Having spoken to Arjuna in this way, Vasudeva showed his own form again. The great soul took a gentle shape once more and comforted the frightened Arjuna.
NoteSanjaya reports that Krishna returned to his gentle form, and that this comforted Arjuna.
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ११.५१ ॥
Drishtvedam manusham rupam tava saumyam janardana
Idanim asmi samvrittah sachetah prakritim gatah
MeaningArjuna says: Seeing this gentle human form of yours, Janardana, I now have my mind back, and I am myself again.
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥ ११.५२ ॥
Sudurdarsham idam rupam drishtavan asi yan mama
Deva apy asya rupasya nityam darshanakankshinah
MeaningThe Blessed Lord says: This form of mine that you have seen is very hard to see. Even the gods are always longing to see it.
नाहं वेदैर्न तपसा न दानेन न चेज्यया
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥ ११.५३ ॥
Naham vedair na tapasa na danena na chejyaya
Shakya evamvidho drashtum drishtavan asi mam yatha
MeaningNeither by the Vedas, nor by austerity, nor by giving, nor by ritual worship can I be seen in the way you have seen me.
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप ॥ ११.५४ ॥
Bhaktya tv ananyaya shakya aham evamvidho 'rjuna
Jnatum drashtum cha tattvena praveshtum cha parantapa
MeaningBut by single-minded devotion, Arjuna, I can be known, seen as I truly am, and entered into, conqueror of foes.
NoteThis is the key verse of the chapter. The vision of the universal form is not the goal. The way to know the divine truly is devotion that has no other object, ananya bhakti.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ११.५५ ॥
Matkarmakrin matparamo madbhaktah sangavarjitah
Nirvairah sarvabhuteshu yah sa mam eti pandava
MeaningOne who does my work, who holds me as their highest aim, who is devoted to me, free of attachment and without enmity towards any being, comes to me, son of Pandu.
NoteMany commentators treat this as the essence of the whole Gita. It lists five qualities: working for the divine, holding the divine as the highest aim, devotion, freedom from attachment, and no enmity towards any being.
Chapter summary
Chapter 11 is the vision. Arjuna asks to see and is given the means to see. What he sees is the whole world held together in one form, beautiful and terrible at once, with every being moving towards its end. His reaction runs from wonder to fear to prayer, and he asks to be shown the familiar form again.
Krishna’s answer to the fear is short. He is Time, the force by which everything is carried to its end, and the war is a part of that. Arjuna is told to act as an instrument and not to carry the weight of being the sole cause.
The chapter ends with a teaching that matters more than the vision. The universal form cannot be earned by study, ritual, giving or austerity. It is known, seen and entered by single-minded devotion, and verse 55 gives the five marks of a person on that path: working for the divine, taking it as the highest aim, devotion, freedom from attachment and no enmity towards any being.
Where the two source texts differ
We compared the critical edition text held at GRETIL with the Sanskrit Wikisource text, verse by verse. All 55 verses are present in both. Differences only in spacing, in the way a nasal sound is written, and in how words are joined are not listed. Five verses differ in the words:
- Verses 16, 21, 22 and 32: the critical edition has the shorter form tvā, “you”, where the printed text has tvāṃ. They are two forms of the same word, and the meaning is identical. The shorter form is the one that suits the metre in these lines.
- Verse 20: the critical edition reads dṛṣṭvādbhutaṃ rūpam idaṃ tavograṃ, and the printed text reads dṛṣṭvādbhutaṃ rūpam ugraṃ tavedaṃ. In both, the sentence is “seeing this wonderful and fearful form of yours”. Only the order of the words idam and ugram differs.
So 5 of the 55 verses differ in the words between the two texts, and none changes the sense.
Source of the text on this page. The Sanskrit is the critical edition text of the Bhagavad Gita held at GRETIL, based on the Bhandarkar Oriental Research Institute edition of the Mahabharata, where this chapter is chapter 33 of the Bhishma Parva. It is in Roman script, and we converted it to Devanagari ourselves. We checked every verse against Sanskrit Wikisource. The transliteration is a simple guide to sound and the meanings are our own wording. See the Bhagavad Gita hub for the full note on sources.