Bhagavad Gita-Chapter 11 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 11 All Verses with Meaning and Audio

अर्जुन उवाच ।
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ ११-१॥

arjuna uvāca
madanugrahāya paramaṃ guhyamadhyātmasaṃjñitam
yattvayoktaṃ vacastena moho’yaṃ vigato mama 11-1

Arjuna Said: By this word of the highest secret concerning the Self, which You have spoken out of compassion towards me, my delusion is gone.

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

bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā
tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam 11-2

The origin and destruction of beings verily, have been heard by me in detail from You, O Lotus-eyed Krishna, and also Your inexhaustible greatness.

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर ।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ११-३॥

evametadyathāttha tvamātmānaṃ parameśvara
draṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama 11-3

(Now) O Supreme Lord! As you have thus described Yourself, I wish to see (actually) Your Form Divine, O PURUSHOTTAMA.

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

manyase yadi tacchakyaṃ mayā draṣṭumiti prabho
yogeśvara tato me tvaṃ darśayātmānamavyayam 11-4

If you, O Lord, think it possible for me to see It, do You please, then, O Lord of YOGAS, show me Your Imperishable Self-form.

श्रीभगवानुवाच ।
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ११-५॥

śrībhagavānuvāca
paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ
nānāvidhāni divyāni nānāvarṇākṛtīni ca 11-5

he Blessed Lord said: Behold, O Partha, forms of Me, by hundreds and thousands, of different sorts Divine, of various colours and shapes.

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा ।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥ ११-६॥

paśyādityānvasūnrudrānaśvinau marutastathā
bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata 11-6

Behold the ADITYAS, the VASUS, the RUDRAS, the (two) ASHWINS and also the MARUTS; behold many wonders never seen before, O Bharata.

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

ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram
mama dehe guḍākeśa yaccānyad draṣṭumicchasi 11-7

Now behold, O Gudakesha, in this Body, that the whole universe centres in One — including, the moving and the unmoving — and whatever else you desire to see.

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

na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā
divyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram 11-8

But You are not able to behold Me with these Your own eyes; I give You the divine-eye; behold My lordly YOGA.

सञ्जय उवाच ।
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः ।
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ११-९॥

sañjaya uvāca
evamuktvā tato rājanmahāyogeśvaro hariḥ
darśayāmāsa pārthāya paramaṃ rūpamaiśvaram 11-9

Sanjaya said: Having thus spoken, O King, the great Lord of YOGA, Hari, showed to Partha His Supreme Form, as the Lord (of the Universe).

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ ११-१०॥

anekavaktranayanamanekādbhutadarśanam
anekadivyābharaṇaṃ divyānekodyatāyudham 11-10

With numerous mouths and eyes, with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted (such a form He showed).

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥ ११-११॥

divyamālyāmbaradharaṃ divyagandhānulepanam
sarvāścaryamayaṃ devamanantaṃ viśvatomukham 11-11

Wearing divine garlands (necklaces) and apparel, anointed with divine unguents, the All-wonderful, Resplendent, Endless, facing all sides.

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

divi sūryasahasrasya bhavedyugapadutthitā
yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ 11-12

If the splendour of a thousand Suns was to blaze all at once (simultaneously) in the sky, that would be like the splendour of that Mighty Being (great soul).

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ ११-१३॥

tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā
apaśyaddevadevasya śarīre pāṇḍavastadā 11-13

There, in the body of the God of gods, the Pandava (Son of Pandu) then saw the whole Universe resting in one, with all its infinite parts.

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

tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ
praṇamya śirasā devaṃ kṛtāñjalirabhāṣata 11-14

Then, Dhananjaya, filled with wonder, with his hair standing on end, bowed down his head to the God and spoke with joined palms.

अर्जुन उवाच ।
पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान् ।
ब्रह्माणमीशं कमलासनस्थ-
मृषींश्च सर्वानुरगांश्च दिव्यान् ॥ ११-१५॥

arjuna uvāca
paśyāmi devāṃstava deva dehe
sarvāṃstathā bhūtaviśeṣasaṅghān
brahmāṇamīśaṃ kamalāsanastha-
mṛṣīṃśca sarvānuragāṃśca divyān 11-15

Arjuna said: I see all the gods, O God, in Your body, and (also) hosts of various classes of beings. BRAHMA, the Lord of Creation, seated on the Lotus, all the RISHIS and celestial serpents.

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

anekabāhūdaravaktranetraṃ
paśyāmi tvāṃ sarvato’nantarūpam
nāntaṃ na madhyaṃ na punastavādiṃ
paśyāmi viśveśvara viśvarūpa 11-16

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

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

kirīṭinaṃ gadinaṃ cakriṇaṃ ca
tejorāśiṃ sarvato dīptimantam
paśyāmi tvāṃ durnirīkṣyaṃ samantād
dīptānalārkadyutimaprameyam 11-17

I see Thee with Crown, Club, and Discus; a mass of radiance shining everywhere, very hard to look at, all round blazing like burning fire and Sun, and incomprehensible.

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

tvamakṣaraṃ paramaṃ veditavyaṃ
tvamasya viśvasya paraṃ nidhānam
tvamavyayaḥ śāśvatadharmagoptā
sanātanastvaṃ puruṣo mato me 11-18

You are the Imperishable, the Supreme Being worthy to be known. You are the great treasure-house of this Universe. You are the imperishable Protector of the Eternal DHARMA. In my opinion, You are the Ancient PURUSHA.

अनादिमध्यान्तम् अनन्तवीर्यम्
अनन्तबाहुं शशिसूर्यनेत्रम् ।
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम् ॥ ११-१९॥

anādimadhyāntam anantavīryam
anantabāhuṃ śaśisūryanetram
paśyāmi tvāṃ dīptahutāśavaktraṃ
svatejasā viśvamidaṃ tapantam 11-19

I see You without beginning, middle, or end, infinite in power, of endless arms, the sun and moon being Your eyes, the burning fire Your mouth, heating the whole universe with Your radiance.

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

dyāvāpṛthivyoridamantaraṃ hi
vyāptaṃ tvayaikena diśaśca sarvāḥ
dṛṣṭvādbhutaṃ rūpamugraṃ tavedaṃ
lokatrayaṃ pravyathitaṃ mahātman 11-20

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

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

amī hi tvāṃ surasaṅghā viśanti
kecidbhītāḥ prāñjalayo gṛṇanti
svastītyuktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ 11-21

Verily, into You enter these hosts of DEVAS; some extol You in fear with joined palms; May it be well thus saying bands of great RISHIS and SIDDHAS praise You with hymns sublime.

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

rudrādityā vasavo ye ca sādhyā
viśve’śvinau marutaścoṣmapāśca
gandharvayakṣā surasiddhasaṅghā
vīkṣante tvāṃ vismitāścaiva sarve 11-22

THE RUDRAS, ADITYAS, VASUS, SADHYAS, VISHWE-DEVAS, THE TWO ASHWINS, MARUTS, USHMAPAS AND HOSTS OF GANDHARVAS, YAKSHAS, ASURAS AND SIDDHAS — they are all looking at you, all quite astonished.

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

rūpaṃ mahatte bahuvaktranetraṃ
mahābāho bahubāhūrupādam
bahūdaraṃ bahudaṃṣṭrākarālaṃ
dṛṣṭvā lokāḥ pravyathitāstathāham 11-23

Having seen Your immeasurable Form, with many mouths and eyes, O Mighty-armed, with many arms, thighs, and feet, with many stomachs and fearsome with many tusks, the worlds are terrified and so too am I.

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

nabhaḥspṛśaṃ dīptamanekavarṇaṃ
vyāttānanaṃ dīptaviśālanetram
dṛṣṭvā hi tvāṃ pravyathitāntarātmā
dhṛtiṃ na vindāmi śamaṃ ca viṣṇo 11-24

On seeing you, with Your Form touching the sky, flaming in many colours, with mouths wide open, with large fiery eyes, I am terrified at heart, and I find neither courage, nor peace, O Vishnu!

दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास ॥ ११-२५॥

daṃṣṭrākarālāni ca te mukhāni
dṛṣṭvaiva kālānalasannibhāni
diśo na jāne na labhe ca śarma
prasīda deveśa jagannivāsa 11-25

Having seen your mouths fearsome with tusks (blazing) like PRALAYA fires, I know not the four quarters, nor do I find peace; be gracious, O Lord of the DEVAS, O Abode of the Universe.

अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवा वनिपालसङ्घैः ।
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः ॥ ११-२६॥

amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ
sarve sahaivā vanipālasaṅghaiḥ
bhīṣmo droṇaḥ sūtaputrastathāsau
sahāsmadīyairapi yodhamukhyaiḥ 11-26

All the sons of Dhritarashtra with hosts of kings of the earth, Bhishma, Drona and the son of a charioteer, Karna, with the warrior chieftains of ours;

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

vaktrāṇi te tvaramāṇā viśanti
daṃṣṭrākarālāni bhayānakāni
kecidvilagnā daśanāntareṣu
sandṛśyante cūrṇitairuttamāṅgaiḥ 11-27

Into Your mouths, with terrible teeth, and fearful to behold, they precipitately enter. Some are found sticking in the gaps between the teeth with their heads crushed into pulp.

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

yathā nadīnāṃ bahavo’mbuvegāḥ
samudramevābhimukhā dravanti
tathā tavāmī naralokavīrā
viśanti vaktrāṇyabhivijvalanti 11-28

Verily, as many torrents of rivers flow towards the ocean, so these heroes in the world of men enter Your flaming mouths.

यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः ।
तथैव नाशाय विशन्ति लोका-
स्तवापि वक्त्राणि समृद्धवेगाः ॥ ११-२९॥

yathā pradīptaṃ jvalanaṃ pataṅgā
viśanti nāśāya samṛddhavegāḥ
tathaiva nāśāya viśanti lokā-
stavāpi vaktrāṇi samṛddhavegāḥ 11-29

Arjuna says: As moths rush hurriedly into a blazing fire for their own destruction, so also these creatures hastily rush into Your mouths of destruction.

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

lelihyase grasamānaḥ samantāl-
lokānsamagrān vadanairjvaladbhiḥ
tejobhirāpūrya jagatsamagraṃ
bhāsastavogrāḥ pratapanti viṣṇo 11-30

Devouring all worlds on every side with Your flaming mouths, You are licking (in enjoyment). Your fierce rays, filling the whole world with radiance, are burning, O Vishnu.

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

ākhyāhi me ko bhavānugrarūpo
namo’stu te devavara prasīda
vijñātumicchāmi bhavantamādyaṃ
na hi prajānāmi tava pravṛttim 11-31

Tell me, who You are, so fierce in form? Salutations to You, O God Supreme; have mercy. I desire to know You, the Original Being, I know not indeed Your purpose.

श्रीभगवानुवाच ।
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः ॥ ११-३२॥

śrībhagavānuvāca
kālo’smi lokakṣayakṛtpravṛddho
lokānsamāhartumiha pravṛttaḥ
ṛte’pi tvāṃ na bhaviṣyanti sarve
ye’vasthitāḥ pratyanīkeṣu yodhāḥ 11-32

The Blessed Lord said: I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without You, none of the warriors arrayed in hostile armies shall live.

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

tasmāttvamuttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham
mayaivaite nihatāḥ pūrvameva
nimittamātraṃ bhava savyasācin 11-33

Therefore, stand up, and obtain fame. Conquer the enemies and enjoy the flourishing kingdom. Verily by Myself they have already been slain; be you a mere instrument, O left-handed archer.

द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ॥ ११-३४॥

droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca
karṇaṃ tathānyānapi yodhavīrān
mayā hatāṃstvaṃ jahi mā vyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān 11-34

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

सञ्जय उवाच ।
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी ।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य ॥ ११-३५॥

sañjaya uvāca
etacchrutvā vacanaṃ keśavasya
kṛtāñjalirvepamānaḥ kirīṭī
namaskṛtvā bhūya evāha kṛṣṇaṃ
sagadgadaṃ bhītabhītaḥ praṇamya 11-35

Sanjaya said: Having heard that speech of Keshava (Krishna), the crowned-one (Arjuna), with joined palms, trembling and prostrating himself, again addressed Krishna, in a choked voice, bowing down, overwhelmed with fear.

अर्जुन उवाच ।
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥ ११-३६॥

arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā
jagatprahṛṣyat yanurajyate ca
rakṣāṃsi bhītāni diśo dravanti
sarve namasyanti ca siddhasaṅghāḥ 11-36

Arjuna said: It is but meet, O Hrishikesha (Krishna), that the world delights and rejoices in Thy praise; RAKSHASAS fly in fear to all quarters, and all hosts of SIDDHAS bow to Thee.

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

kasmācca te na nameranmahātman
garīyase brahmaṇo’pyādikartre
ananta deveśa jagannivāsa
tvamakṣaraṃ sadasattatparaṃ yat 11-37

And why should they not, O Great-souled One, bow to Thee, greater (than all else), the Primal Cause even of Brahma, O Infinite Being, O Lord of Lords, O Abode of the Universe, You are the Imperishable, that which is beyond both the Manifest and the Unmanifest.

त्वमादिदेवः पुरुषः पुराण-
स्त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप ॥ ११-३८॥

tvamādidevaḥ puruṣaḥ purāṇa-
stvamasya viśvasya paraṃ nidhānam
vettāsi vedyaṃ ca paraṃ ca dhāma
tvayā tataṃ viśvamanantarūpa 11-38

You are the Primal God, the Ancient PURUSHA; You are the Supreme Refuge of this universe. You are the knower, the knowable, and the Abode-Supreme. By Thee is the universe pervaded, O Being of Infinite forms.

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

vāyuryamo’gnirvaruṇaḥ śaśāṅkaḥ
prajāpatistvaṃ prapitāmahaśca
namo namaste’stu sahasrakṛtvaḥ
punaśca bhūyo’pi namo namaste 11-39

You are VAYU, YAMA, AGNI, VARUNA, the Moon, PRAJAPATI, and the great-grandfather of all. Salutations! Salutations unto You a thousand times, and again salutations unto You!

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

namaḥ purastādatha pṛṣṭhataste
namo’stu te sarvata eva sarva
anantavīryāmitavikramastvaṃ
sarvaṃ samāpnoṣi tato’si sarvaḥ 11-40

Salutations to You, before and behind! Salutations to You on every side! O All! You, Infinite in Power, and Infinite in Prowess, pervade all; wherefore You are the All.

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

sakheti matvā prasabhaṃ yaduktaṃ
he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṃ tavedaṃ
mayā pramādātpraṇayena vāpi 11-41

Whatever I have rashly said from carelessness or love, addressing You as O Krishna O Yadava O friend and regarding You merely as a friend, unknowing of this greatness of Yours … ,

यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु ।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम् ॥ ११-४२॥

yaccāvahāsārthamasatkṛto’si
vihāraśayyāsanabhojaneṣu
eko’thavāpyacyuta tatsamakṣaṃ
tatkṣāmaye tvāmahamaprameyam 11-42

In whatever way I may have insulted You for the sake of fun, while at play, reposing or sitting, or at meals, when alone (with You), O Achyuta, or in company — that, O Immeasurable One, I implore You to forgive.

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

pitāsi lokasya carācarasya
tvamasya pūjyaśca gururgarīyān
na tvatsamo’styabhyadhikaḥ kuto’nyo
lokatraye’pyapratimaprabhāva 11-43

You are the Father of this world, moving and unmoving. You are to be adored by this world. You are the greatest GURU, (for) there exists none who is equal to You; how can there be then another, superior to You in the three worlds, O Being of unequalled power?

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

tasmātpraṇamya praṇidhāya kāyaṃ
prasādaye tvāmahamīśamīḍyam
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum 11-44

Therefore, bowing down, prostrating my body, I crave your forgiveness, adorable Lord. As a father forgiveth his son, a friend his friend, a lover his beloved, even so should You forgive me, O DEVA.

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

adṛṣṭapūrvaṃ hṛṣito’smi dṛṣṭvā
bhayena ca pravyathitaṃ mano me
tadeva me darśaya deva rūpaṃ
prasīda deveśa jagannivāsa 11-45

I am delighted, having seen what was never seen before; and (yet) my mind is distressed with fear. Show me your previous form only, O God; have mercy, O God of gods, O Abode of the Universe.

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

kirīṭinaṃ gadinaṃ cakrahastaṃ
icchāmi tvāṃ draṣṭumahaṃ tathaiva
tenaiva rūpeṇa caturbhujena
sahasrabāho bhava viśvamūrte 11-46

I desire to see You as before, crowned, bearing a mace, with a discus in hand, in Your Former Form only, having four arms, O Thousand-armed, O Universal Form.

श्रीभगवानुवाच ।
मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात् ।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम् ॥ ११-४७॥

śrībhagavānuvāca
mayā prasannena tavārjunedaṃ
rūpaṃ paraṃ darśitamātmayogāt
tejomayaṃ viśvamanantamādyaṃ
yanme tvadanyena na dṛṣṭapūrvam 11-47

Blessed Lord said: Graciously by Me, O Arjuna, this Supreme-Form has been shown to you by My own YOGA-power — Full of splendour, Primeval, Infinite, this Universal-Form of Mine has never been seen by any other than yourself .

न वेदयज्ञाध्ययनैर्न दानै-
र्न च क्रियाभिर्न तपोभिरुग्रैः ।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ११-४८॥

na vedayajñādhyayanairna dānai-
rna ca kriyābhirna tapobhirugraiḥ
evaṃrūpaḥ śakya ahaṃ nṛloke
draṣṭuṃ tvadanyena kurupravīra 11-48

Neither by the study of the VEDAS and sacrifices, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than yourself, O great hero among the Kurus.

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

mā te vyathā mā ca vimūḍhabhāvo
dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam
vyapetabhīḥ prītamanāḥ punastvaṃ
tadeva me rūpamidaṃ prapaśya 11-49

Be not afraid, nor bewildered on seeing such a terrible-Form of Mine as this; with your fear dispelled and with gladdened heart, now behold again this Form of Mine.

सञ्जय उवाच ।
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः ।
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ११-५०॥

sañjaya uvāca
ityarjunaṃ vāsudevastathoktvā
svakaṃ rūpaṃ darśayāmāsa bhūyaḥ
āśvāsayāmāsa ca bhītamenaṃ
bhūtvā punaḥ saumyavapurmahātmā 11-50

Sanjaya said: Having thus spoken to Arjuna, Vaasudeva again showed His own Form, and, the Great-souled One, assuming His gentle Form, consoled him who was so terrified.

अर्जुन उवाच ।
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ११-५१॥

arjuna uvāca
dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana
idānīmasmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ 11-51

Arjuna said: Having seen this, Thy gentle human-Form, O Janardana, I am now composed and restored to my own nature.

श्रीभगवानुवाच ।
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥ ११-५२॥

śrībhagavānuvāca
sudurdarśamidaṃ rūpaṃ dṛṣṭavānasi yanmama
devā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ 11-52

The Blessed Lord said: Very hard, indeed, it is to see this Form of Mine which you have seen. Even the gods are ever longing to behold this Form.

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

nāhaṃ vedairna tapasā na dānena na cejyayā
śakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā 11-53

Neither by the VEDAS, nor by austerity, nor by gift, nor by sacrifices can I be seen in this Form as you have seen Me (in your present mental condition).

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

bhaktyā tvananyayā śakya ahamevaṃvidho’rjuna
jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa 11-54

But, by single-minded devotion, can I, of this Form, be known and seen in reality, and also entered into, O Parantapa (O scorcher of your foes)!

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

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
विश्वरूपदर्शनयोगो नामैकादशोऽध्यायः ॥ ११॥

matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ
nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava 11-55

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
viśvarūpadarśanayogo nāmaikādaśo’dhyāyaḥ 55

He who does actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards none, he comes to Me, O Pandava.

Description

Bhagavad Gita Chapter 11 Summary

Viśva-Rūpa-Darśana-Yoga – The Cosmic Form

In this chapter, Lord Krishna gifts Arjuna the divine vision which enables him to perceive the Lord in His Cosmic form – a form that even the Gods long to see but are unable to. The bulk of the chapter comprises of Arjuna describing the various sights he beholds within the Lord’s form. Whereas the previous chapter showcased the manifestations of the One Supreme Self in the many, this chapter completes the narrative by driving home the point that those many forms are, in fact, sustained in and part of that One Self, which alone is the reality. Below are the main themes of Chapter 11:

Verses 1 – 4
Arjuna desires to see the universal form

Verses 5 – 8
Kṛṣṇa grants the divine eye

Verses 9 – 14
Sañjaya’s description of the universal form

Verses 15 – 22
Arjuna’s description of the universal form(first phase expressing wonder)

Verses 23 – 30
Arjuna’s description of the universal form (second phase expressing fear)

Verses 31 – 34
Kṛṣṇa answers Arjuna’s question

Verses 35 – 45
Arjuna’s description of the universal form(third phase expressing devotion)

Verses 46 – 55
Withdrawal of the universal form and glorification of devotion

Gita Chapter 11 – Commentary by Swami Paramarthananda

Background

In the previous four chapters, Krishna established that the entire universe is a manifestation of God and, therefore, any glory in the creation belongs to God alone. Now, in this chapter, Arjuna appreciates this teaching and sees the universe as the very Lord.

In the first two verses, Arjuna summarizes the entire teaching of Krishna – the nature of jīva (predominantly discussed in the first six chapters) and the nature of God (predominantly discussed in the later four chapters). Though Arjuna has received the teaching, he is unable to appreciate the universal form due to some mental blocks. Hence, he prays to the Lord for the vision of the universal form of the Lord (3, 4).

Lord Krishna agrees to bless Arjuna with the vision of the universal form (5 to 7). Since this is not possible to have such a vision with the ordinary eyes, Krishna grants Arjuna the divine eye for this special purpose (8). (Universal form is not a special form of the Lord. It is the Lord as the universe. As such, it is available for all at all times. The Lord need not show it. Still we miss it because of our narrow outlook of the world. Once we refine our mind and look at the universe, we cannot miss the Lord. His stamp is there in all, from a blade of grass to the farthest star. Such a mind which is tuned to see the Lord is the divine eye behind the fleshy eyes. It is such an eye that Krishna granted to Arjuna.)

From the 9th to the 14th verse, we get a description of the universal form from Sañjaya. He picturises the Lord as a person with all divine ornaments shining with the brilliance of a thousand suns risen together. (We should remember that this is a description of the world only, divinised by the change of outlook. Every exalted object in the creation should be taken as an ornament of the Lord.)

From the 15th verse, we get Arjuna’s appreciation of the universal form. (Arjuna goes through the various phases as he sees the universal form. The first response is one of wonder only.) Arjuna sees all beings in the cosmic body of the Lord. The sun and the moon are like his eyes. He sees the hands, legs, etc., of the people as those of the Lord. Now, the Lord’s body with thousands of hands, legs, etc., appears without beginning, middle or end (15 to 22).

Now Arjuna’s attention is turned towards the mouth of the Lord which represents Time (Death). With blazing fire and protruding teeth, the Lord’s mouth evokes terror in all, including Arjuna. Arjuna sees the entire world being scorched by this fire (Time), while many are rushing towards the mouth of the Lord. Some are already inside the mouth and some are crushed between the teeth. All these cause great fear and confusion in Arjuna and he begins to doubt whether the Lord is a loving father or a terrible destroyer (23 to 31). (This shows that Arjuna is still not able to see the Lord as a whole. He is able to accept ‘birth’ as part of the universe, but not ‘death’. This partial outlook is the cause of fear and confusion. This is the second phase.)

Then, the Lord clarifies that the fierce aspect also is Himself, manifesting as the Time-principle. When the time comes for people to die, the Lord finds the instruments to bring this about and Arjuna happens to be one of them in the hands of the Lord (32 to 34). Having understood the Lord to be ‘the cosmic stage manager’, Arjuna surrenders to His Will and sings His glory (34-45). (Now Arjuna appreciates the Lord as totality, the basis of creation-preservation-dissolution. In front of the Lord everything else is insignificant. This appreciation makes him a devotee, seeking forgiveness for all his past omissions and commissions. Thus, the third phases is true devotion to the Lord, born out of right understanding).

Arjuna is indeed happy to have this unique vision of the Lord. Still, one part of his mind is not able to accept the totality, especially the destructive aspect. So Arjuna requests the Lord to withdraw his form (46).

In the last nine verses (47 to 55), we see the Lord withdrawing His universal form (i.e., the Lord takes away the divine eye that Arjuna enjoyed till now. Arjuna comes down to look at the world in his own private way.) The Lord praises devotion as a means to this cosmic vision. This universal form could be seen by Arjuna because of his devotion. Through devotion one can purify the mind, see the universal form, know the true nature of the Lord, and become one with the Lord.

Hence, Krishna tells Arjuna – “Do actions for My sake; be My devotee; keep Me as the ultimate goal; be detached (from the world); be free from hatred towards all. Such a person reaches Me.”

Gita 11th Chapter – Main Points

Arjuna desires to see the universal form: 1 to 4
Krishna grants the divine eye: 5 to 8
Sañjaya’s description of the universal form: 9 to 14
Arjuna’s description of the universal form(first phase expressing wonder): 15 to 22
Arjuna’s description of the universal form (second phase expressing fear): 23 to 30
Krishna answers Arjuna’s question: 31 to 34
Arjuna’s description of the universal form(third phase expressing devotion): 35 to 45
Withdrawal of the universal form and glorification of devotion: 46 to 55

Since this chapter deals with the universal form of the Lord, it is called Viśvarūpadarśana yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 11 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 11 All Verses Easy Chanting with Audio and Meaning, Lyrics