मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥
Madanugrahaya paramam guhyamadhyatmasanjnitamYattvayoktam vachastena mohoyam vigato mama
Arjuna speaks. He says that Krishna, out of kindness to him, has spoken words on the highest secret, the teaching called adhyātma (about the self). By these words, he says, his confusion (moha) has gone. The schools explain adhyātma differently (see the views).
Explanation written for this site and checked against the cited edition. Free to quote with credit.
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥
Bhavapyayau hi bhutanam shrutau vistarasho mayaTvattah kamalapatraksha mahatmyamapi chavyayam
Arjuna says he has heard from Krishna in detail how beings come into being and how they pass away, and also about Krishna's greatness, which never fails. He calls Krishna lotus-eyed (kamala-patrākṣa).
एवमेतद्यथाऽऽत्थ त्वमात्मानं परमेश्वर ।द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥
Evametadyathattha tvamatmanam parameshvaraDrashtumichchhami te rupamaishvaram purushottama
Arjuna accepts that Krishna is just as he has described himself, and calls him the highest Lord (Parameśvara) and the highest person (Puruṣottama). Now, he says, he wishes to see Krishna's form as the Lord (aiśvara rūpa). Telang translates 'your divine form'; Besant, 'Thy Form as Îshvara'.
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥
Manyase yadi tachchhakyam maya drashtumiti prabhoYogeshvara tato me tvam darshayatmanamavyayam
Arjuna asks: if Krishna thinks it is possible for him to see it, then may Krishna, the lord of yoga (Yogeśvara), show him his imperishable self.
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥
Pashya me partha rupani shatashotha sahasrashahNanavidhani divyani nanavarnakritini cha
Krishna answers. He tells Arjuna (Pārtha) to see his forms by the hundred and by the thousand: of many kinds, divine, and of many colours and shapes.
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा ।बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥
Pashyadityanvasunrudranashvinau marutastathaBahunyadrishtapurvani pashyashcharyani bharata
Krishna tells Arjuna to see the Ādityas, the Vasus, the Rudras, the two Aśvins and the Maruts (groups of gods named in the Vedas), and many wonders never seen before.
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥
Ihaikastham jagatkritsnam pashyadya sacharacharamMama dehe gudakesha yachchanyaddrashtumichchhasi
Krishna tells Arjuna (Guḍākeśa) to see here and now, in Krishna's body, the whole universe, moving and unmoving, standing as one, and whatever else Arjuna wishes to see.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥
Na tu mam shakyase drashtumanenaiva svachakshushaDivyam dadami te chakshuh pashya me yogamaishvaram
But, Krishna says, Arjuna cannot see him with these eyes of his own. So he gives Arjuna a divine eye, and tells him to see his power as the Lord (yogam aiśvaram).
एवमुक्त्वा ततो राजन् महायोगेश्वरो हरिः ।दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥
Evamuktva tato rajan mahayogeshvaro harihDarshayamasa parthaya paramam rupamaishvaram
Sanjaya, who is telling the story to King Dhritarashtra, speaks. Having said this, he says, Hari, the great lord of yoga, showed Arjuna (Pārtha) his supreme form as the Lord.
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥
AnekavaktranayanamanekadbhutadarshanamAnekadivyabharanam divyanekodyatayudham
Sanjaya describes the form: it had many mouths and eyes, many wonderful sights, many divine ornaments and many divine weapons held up.
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥
Divyamalyambaradharam divyagandhanulepanamSarvashcharyamayam devamanantam vishvatomukham
The form, Sanjaya goes on, wore divine garlands and garments and was anointed with divine perfumes. It was full of every wonder: the boundless God, with faces turned in every direction (viśvato-mukha). Telang's note gives Shankara's explanation of this phrase: 'pervading everything'.
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता ।यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥
Divi suryasahasrasya bhavedyugapadutthitaYadi bhah sadrishi sa syadbhasastasya mahatmanah
If the light of a thousand suns were to blaze out at once in the sky, Sanjaya says, it might be like the light of that great being (mahātmā).
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥
Tatraikastham jagatkritsnam pravibhaktamanekadhaApashyaddevadevasya sharire pandavastada
There, Sanjaya says, Arjuna (the Pāṇḍava) saw the whole universe, divided in many ways, standing as one in the body of the God of gods.
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः ।प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥
Tatah sa vismayavishto hrishtaroma dhananjayahPranamya shirasa devam kritanjalirabhashata
Then Arjuna (Dhanañjaya) was filled with wonder, and the hair on his body stood up. He bent his head low before the God, joined his palms and spoke.
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान् ।ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान् ॥
Pashyami devanstava deva dehe sarvanstatha bhutavisheshasanghanBrahmanamisham kamalasanasthamrishinshcha sarvanuraganshcha divyan
Arjuna speaks. He says he sees in the body of the God all the gods and the hosts of every kind of being; Brahmā, the Lord, seated on his lotus seat; all the sages (ṛṣis); and the divine serpents. From here to verse 50 the verses are in a longer metre (triṣṭubh). The schools read 'the Lord (īśa) seated on the lotus' differently (see the views).
अनेकबाहूदरवक्त्रनेत्रम् पश्यामि त्वां सर्वतोऽनन्तरूपम् ।नान्तं न मध्यं न पुनस्तवादिम् पश्यामि विश्वेश्वर विश्वरूप ॥
Anekabahudaravaktranetram pashyami tvam sarvatonantarupamNantam na madhyam na punastavadim pashyami vishveshvara vishvarupa
Arjuna says he sees Krishna everywhere, of endless form, with many arms, bellies, mouths and eyes. He calls him lord of the universe and universal form (viśvarūpa), and says he sees no end, no middle and no beginning of him.
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् ।पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद् दीप्तानलार्कद्युतिमप्रमेयम् ॥
Kiritinam gadinam chakrinam cha tejorashim sarvato diptimantamPashyami tvam durnirikshyam samantad diptanalarkadyutimaprameyam
Arjuna says he sees Krishna with crown, mace and discus: a mass of light shining on every side, hard to look at, blazing all around like fire and the sun, and beyond measure.
त्वमक्षरं परमं वेदितव्यम् त्वमस्य विश्वस्य परं निधानम् ।त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥
Tvamaksharam paramam veditavyam tvamasya vishvasya param nidhanamTvamavyayah shashvatadharmagopta sanatanastvam purusho mato me
Arjuna says that Krishna is the imperishable (akṣara), the highest to be known, the highest resting place (nidhāna) of this universe, and the unchanging guardian of the eternal dharma. He says he holds Krishna to be the eternal Person (puruṣa).
अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम् ।पश्यामि त्वां दीप्तहुताशवक्त्रम् स्वतेजसा विश्वमिदं तपन्तम् ॥
Anadimadhyantamanantaviryamanantabahum shashisuryanetramPashyami tvam diptahutashavaktram svatejasa vishvamidam tapantam
Arjuna says he sees Krishna without beginning, middle or end, of endless power and endless arms, with the moon and the sun for eyes and a mouth like a blazing fire, heating the universe with his own radiance.
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः ।दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदम् लोकत्रयं प्रव्यथितं महात्मन् ॥
Dyavaprithivyoridamantaram hi vyaptam tvayaikena dishashcha sarvahDrishtvadbhutam rupamugram tavedam lokatrayam pravyathitam mahatman
Arjuna says the space between heaven and earth, and all the directions, are filled by Krishna alone. Seeing this wonderful and fierce (ugra) form, he says, the three worlds tremble: Telang has 'are affrighted', Besant 'sink down'. The schools explain who the three worlds are here (see the views).
अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति ।स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥
Ami hi tvam surasangha vishanti kechidbhitah pranjalayo grinantiSvastityuktva maharshisiddhasanghah stuvanti tvam stutibhih pushkalabhih
Arjuna says hosts of gods are entering into Krishna; some, in awe, praise him with joined palms. Hosts of great sages and siddhas say 'svasti' ('may it be well') and praise him with many hymns. The schools explain who the gods entering him are (see the views).
रुद्रादित्या वसवो ये च साध्याः विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।गन्धर्वयक्षासुरसिद्धसङ्घाः वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥
Rudraditya vasavo ye cha sadhyah vishveshvinau marutashchoshmapashchaGandharvayakshasurasiddhasanghah vikshante tvam vismitashchaiva sarve
Arjuna says the Rudras, Ādityas, Vasus and Sādhyas, the Viśvedevas, the Aśvins, the Maruts and the Ūṣmapas (a class of ancestors, pitṛs, as Shankara and Ramanuja explain), and the hosts of gandharvas, yakṣas, asuras and siddhas are all looking at Krishna in amazement.
रूपं महत्ते बहुवक्त्रनेत्रम् महाबाहो बहुबाहूरुपादम् ।बहूदरं बहुदंष्ट्राकरालम् दृष्ट्वा लोकाः प्रव्यथितास्तथाऽहम् ॥
Rupam mahatte bahuvaktranetram mahabaho bahubahurupadamBahudaram bahudanshtrakaralam drishtva lokah pravyathitastathaham
Arjuna calls Krishna mighty-armed. Seeing his great form, with many mouths and eyes, many arms, thighs and feet, many bellies and many fearsome teeth, he says, the worlds are shaken, and so is he. In verses 23 to 30 Arjuna describes the form as he sees it; the descriptions are his words.
नभः स्पृशं दीप्तमनेकवर्णम् व्यात्ताननं दीप्तविशालनेत्रम् ।दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥
Nabhah sprisham diptamanekavarnam vyattananam diptavishalanetramDrishtva hi tvam pravyathitantaratma dhritim na vindami shamam cha vishno
Arjuna addresses Krishna as Viṣṇu. Seeing him touching the sky, blazing, of many colours, with mouths wide open and large shining eyes, Arjuna says he is shaken within and finds neither steadiness nor peace.
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि ।दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥
Danshtrakaralani cha te mukhani drishtvaiva kalanalasannibhaniDisho na jane na labhe cha sharma prasida devesha jagannivasa
Seeing Krishna's mouths with their fearsome teeth, like the fire of time (kālānala; Shankara explains it as the fire that consumes the worlds at their dissolution), Arjuna says he loses his sense of direction and finds no comfort. He prays: 'Be gracious, Lord of gods, home of the universe.'
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः ।भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ सहास्मदीयैरपि योधमुख्यैः ॥
Ami cha tvam dhritarashtrasya putrah sarve sahaivavanipalasanghaihBhishmo dronah sutaputrastathasau sahasmadiyairapi yodhamukhyaih
Arjuna says that all the sons of Dhritarashtra, with the hosts of kings, Bhishma, Drona and Karna (Telang: 'this charioteer's son'; his note explains that Karna was brought up by a charioteer), together with the chief warriors of Arjuna's own side, ... The sentence goes on in verse 27. The commentators explain what Arjuna sees here (see the views).
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि ।केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥
Vaktrani te tvaramana vishanti danshtrakaralani bhayanakaniKechidvilagna dashanantareshu sandrishyante churnitairuttamangaih
... are rushing into Krishna's mouths, which are fearsome with teeth; some are seen caught between the teeth, their heads crushed to powder. These are Arjuna's words for what he sees in the form.
यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति ।तथा तवामी नरलोकवीराः विशन्ति वक्त्राण्यभिविज्वलन्ति ॥
Yatha nadinam bahavombuvegah samudramevabhimukha dravantiTatha tavami naralokavirah vishanti vaktranyabhivijvalanti
Arjuna gives a comparison: as the many currents of rivers run towards the sea, so these heroes of the world of men enter Krishna's blazing mouths.
यथा प्रदीप्तं ज्वलनं पतङ्गाः विशन्ति नाशाय समृद्धवेगाः ।तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः ॥
Yatha pradiptam jvalanam patangah vishanti nashaya samriddhavegahTathaiva nashaya vishanti lokastavapi vaktrani samriddhavegah
And, Arjuna says, as moths rush ever faster into a blazing fire to their destruction, so these people rush ever faster into Krishna's mouths to their destruction. Telang translates 'butterflies'; Besant, 'moths'.
लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः ।तेजोभिरापूर्य जगत्समग्रम् भासस्तवोग्राः प्रतपन्ति विष्णो ॥
Lelihyase grasamanah samantallokansamagranvadanairjvaladbhihTejobhirapurya jagatsamagram bhasastavograh pratapanti vishno
Arjuna says that Krishna, swallowing the worlds on every side, licks them with his flaming mouths, and that his fierce rays fill the whole universe with light and scorch it. He calls him Viṣṇu.
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद ।विज्ञातुमिच्छामि भवन्तमाद्यम् न हि प्रजानामि तव प्रवृत्तिम् ॥
Akhyahi me ko bhavanugrarupo namostu te devavara prasidaVijnatumichchhami bhavantamadyam na hi prajanami tava pravrittim
Arjuna asks Krishna to tell him who he is, in this fierce form. He bows to him and asks him to be gracious, calling him best of gods. He says he wishes to know Krishna, the first being, because he does not understand what Krishna is doing (pravṛtti).
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः ।ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥
Kalosmi lokakshayakritpravriddho lokansamahartumiha pravrittahRitepi tvam na bhavishyanti sarve yevasthitah pratyanikeshu yodhah
Krishna answers. He says he is Time (kāla), grown mighty, the destroyer of the worlds, and is here engaged in bringing the worlds to their end. Even without Arjuna, he says, none of the warriors standing in the opposing armies will remain. Telang translates kāla as 'death'; Besant, as 'Time'. The schools read kāla in different ways (see the views).
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् ।मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥
Tasmattvamuttishtha yasho labhasva jitva shatrunbhunkshva rajyam samriddhamMayaivaite nihatah purvameva nimittamatram bhava savyasachin
Therefore, Krishna tells Arjuna, he should stand up and win glory, conquer his enemies and enjoy a prosperous kingdom. Krishna says these warriors have already been slain by him, and Arjuna is to be only the instrument (nimitta-mātra). He calls Arjuna Savyasācin; Telang's note, after Śrīdhara, explains that Arjuna could shoot with the left hand as well as the right.
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि योधवीरान् ।मया हतांस्त्वं जहि मा व्यथिष्ठाः युध्यस्व जेतासि रणे सपत्नान् ॥
Dronam cha bhishmam cha jayadratham cha karnam tathanyanapi yodhaviranMaya hatanstvam jahi ma vyathishthah yudhyasva jetasi rane sapatnan
Krishna names Drona, Bhishma, Jayadratha and Karna, and the other great warriors, and says they have been slain by him. He tells Arjuna to slay them, not to be troubled, and to fight: Arjuna will conquer his rivals in battle, Krishna says. Shankara explains why these four are named: each had a special strength that gave Arjuna reason to fear him.
एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी ।नमस्कृत्वा भूय एवाह कृष्णम् सगद्गदं भीतभीतः प्रणम्य ॥
Etachchhrutva vachanam keshavasya kritanjalirvepamanah kiritiNamaskritva bhuya evaha krishnam sagadgadam bhitabhitah pranamya
Sanjaya speaks. Hearing these words of Keśava, he says, Arjuna, the wearer of the crown (kirīṭī), trembling and with joined palms, bowed down; and, bowing again and overcome with fear, he spoke to Krishna in a choked voice.
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च ।रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥
Sthane hrishikesha tava prakirtya jagatprahrishyatyanurajyate chaRakshansi bhitani disho dravanti sarve namasyanti cha siddhasanghah
Arjuna speaks again. He says it is fitting (sthāne), Hṛṣīkeśa, that the world rejoices and delights in Krishna's praise (Telang: 'renown'), that the rākṣasas flee in fear in every direction, and that all the hosts of siddhas bow to him.
कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे ।अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥
Kasmachcha te na nameranmahatman gariyase brahmanopyadikartreAnanta devesha jagannivasa tvamaksharam sadasattatparam yat
And why should they not bow to him, Arjuna asks: the great one, greater even than Brahmā, the first creator? He calls Krishna endless, lord of gods and home of the universe, and says he is the imperishable (akṣara): being (sat) and non-being (asat), and what is beyond them. Telang reads brahmaṇaḥ as 'Brahman'; Besant and the commentators, as Brahmā, the creator. The schools explain 'being and non-being' differently (see the views).
त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम् ।वेत्ताऽसि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥
Tvamadidevah purushah puranastvamasya vishvasya param nidhanamVettasi vedyam cha param cha dhama tvaya tatam vishvamanantarupa
Arjuna says Krishna is the first god and the ancient Person (puruṣa), the highest resting place of this universe; the knower and what is to be known, and the highest abode. The universe is pervaded by him, the one of endless forms. Telang's note: the commentators take 'resting place' to mean where the universe rests at the time of dissolution.
वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च ।नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ॥
Vayuryamognirvarunah shashankah prajapatistvam prapitamahashchaNamo namastestu sahasrakritvah punashcha bhuyopi namo namaste
Arjuna says Krishna is Vāyu (the wind), Yama, Agni (fire), Varuṇa and the moon; Prajāpati, and the great-grandfather (prapitāmaha). He bows to him a thousand times, and again and again.
नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व ।अनन्तवीर्यामितविक्रमस्त्वम् सर्वं समाप्नोषि ततोऽसि सर्वः ॥
Namah purastadatha prishthataste namostu te sarvata eva sarvaAnantaviryamitavikramastvam sarvam samapnoshi tatosi sarvah
Arjuna bows to Krishna in front and behind and on every side, calling him 'All' (sarva). He says Krishna's strength is endless and his might beyond measure; he pervades all, and so he is all. The schools read 'he is all' differently (see the views).
सखेति मत्वा प्रसभं यदुक्तम् हे कृष्ण हे यादव हे सखेति ।अजानता महिमानं तवेदम् मया प्रमादात्प्रणयेन वापि ॥
Sakheti matva prasabham yaduktam he krishna he yadava he sakhetiAjanata mahimanam tavedam maya pramadatpranayena vapi
Arjuna asks for forgiveness. Thinking of Krishna as a friend, he says, he called him rashly 'O Krishna, O Yādava, O friend', not knowing this greatness of his, out of carelessness or out of affection ... The sentence goes on in verse 42.
यच्चाऽवहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु ।एकोऽथवाऽप्यच्युत तत्समक्षम् तत्क्षामये त्वामहमप्रमेयम् ॥
Yachchavahasarthamasatkritosi viharashayyasanabhojaneshuEkothavapyachyuta tatsamaksham tatkshamaye tvamahamaprameyam
... and for any disrespect shown in jest, at play, at rest, while sitting or at meals, alone or in front of others, Arjuna asks Krishna, the unfallen one (Acyuta), who is beyond measure, to forgive him.
पिताऽसि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् ।न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥
Pitasi lokasya characharasya tvamasya pujyashcha gururgariyanNa tvatsamostyabhyadhikah kutonyo lokatrayepyapratimaprabhava
Arjuna says Krishna is the father of the world, of all that moves and all that stands still; he is its object of worship and its greatest teacher (guru). There is no one equal to him in the three worlds; how could there be anyone greater? The verse ends with a form of address, 'O you whose power is unequalled', as today's texts read it and as Telang translates it; the 1922 printing has the statement 'his power is unequalled' (see the variants). The sense is the same.
तस्मात्प्रणम्य प्रणिधाय कायम् प्रसादये त्वामहमीशमीड्यम् ।पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ॥
Tasmatpranamya pranidhaya kayam prasadaye tvamahamishamidyamPiteva putrasya sakheva sakhyuh priyah priyayarhasi deva sodhum
Therefore, Arjuna says, he bows down, laying his body before Krishna, and asks the Lord who is worthy of praise to be gracious. As a father bears with his son, a friend with a friend and a lover with the beloved, he asks Krishna to bear with him.
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे ।तदेव मे दर्शय देव रूपम् प्रसीद देवेश जगन्निवास ॥
Adrishtapurvam hrishitosmi drishtva bhayena cha pravyathitam mano meTadeva me darshaya deva rupam prasida devesha jagannivasa
Arjuna says he is glad to have seen what was never seen before, and yet his mind is shaken with fear. He asks Krishna to show him that same form of his again, and to be gracious: Lord of gods, home of the universe.
किरीटिनं गदिनं चक्रहस्तमिच्छामि त्वां द्रष्टुमहं तथैव ।तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ॥
Kiritinam gadinam chakrahastamichchhami tvam drashtumaham tathaivaTenaiva rupena chaturbhujena sahasrabaho bhava vishvamurte
Arjuna says he wishes to see Krishna as before, with crown and mace and discus in hand. He asks the thousand-armed one, the universal form (viśvamūrti), to take that same four-armed form. Telang's note: 'This is the ordinary form of Krishna.'
मया प्रसन्नेन तवार्जुनेदम् रूपं परं दर्शितमात्मयोगात् ।तेजोमयं विश्वमनन्तमाद्यम् यन्मे त्वदन्येन न दृष्टपूर्वम् ॥
Maya prasannena tavarjunedam rupam param darshitamatmayogatTejomayam vishvamanantamadyam yanme tvadanyena na drishtapurvam
Krishna speaks. He says that, pleased with Arjuna, he has shown him by his own power (ātma-yoga) this highest form: made of light, universal, endless and first, which no one but Arjuna has seen before. The schools explain 'no one but Arjuna' (see the views).
न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः ।एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥
Na vedayajnadhyayanairna danairna cha kriyabhirna tapobhirugraihEvanrupah shakya aham nriloke drashtum tvadanyena kurupravira
Krishna tells Arjuna, the hero of the Kurus, that among humans no one except Arjuna can see this form of his. Vedas, sacrifices and study, gifts, rites and harsh austerities will not win that sight for anyone else. Telang's note says the Sanskrit joins Vedas, sacrifices and study in one compound, and that the study of the Vedas and sacrifices are probably meant.
मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम् ।व्यपेतभीः प्रीतमनाः पुनस्त्वम् तदेव मे रूपमिदं प्रपश्य ॥
Ma te vyatha ma cha vimudhabhavo drishtva rupam ghoramidrinmamedamVyapetabhih pritamanah punastvam tadeva me rupamidam prapashya
Krishna tells Arjuna not to be troubled or bewildered at seeing this fearsome (ghora) form of his. Free from fear and glad at heart, he says, Arjuna should see again his former form.
इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः ।आश्वासयामास च भीतमेनम् भूत्वा पुनः सौम्यवपुर्महात्मा ॥
Ityarjunam vasudevastathoktva svakam rupam darshayamasa bhuyahAshvasayamasa cha bhitamenam bhutva punah saumyavapurmahatma
Sanjaya speaks. Having spoken so to Arjuna, he says, Vāsudeva showed his own form again; and the great one (mahātmā), taking a gentle form once more, comforted Arjuna, who had been afraid.
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥
Drishtvedam manusham rupam tava saumyam janardanaIdanimasmi sanvrittah sachetah prakritim gatah
Arjuna speaks. Seeing this gentle human form of Krishna, Janārdana, he says, he is himself again: his mind is calm and he has come back to his normal state.
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥
Sudurdarshamidam rupam drishtavanasi yanmamaDeva apyasya rupasya nityam darshanakankshinah
Krishna speaks. He says this form of his that Arjuna has seen is very hard to see; even the gods always long to see it. The schools read this verse differently (see the views).
नाहं वेदैर्न तपसा न दानेन न चेज्यया ।शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥
Naham vedairna tapasa na danena na chejyayaShakya evanvidho drashtum drishtavanasi mam yatha
Krishna says he cannot be seen as Arjuna has seen him by the Vedas, nor by austerity, nor by gifts, nor by sacrifice.
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥
Bhaktya tvananyaya shakya ahamevanvidhorjunaJnatum drashtum cha tattvena praveshtum cha parantapa
But, Krishna says, by devotion (bhakti) that turns to nothing else he can be known, seen and truly entered into in this way. He calls Arjuna Parantapa. Telang's note: 'entered into' means final emancipation. The schools explain this 'entering' differently (see the views).
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥
Matkarmakrinmatparamo madbhaktah sangavarjitahNirvairah sarvabhuteshu yah sa mameti pandava
Krishna closes the chapter. He says that whoever does his work for him, holds him as the highest, is devoted to him, is free from attachment and bears no enmity towards any being, comes to him, Pāṇḍava. Shankara calls this verse the essence of the whole Gita's teaching.