- Arjuna said -- This delusion of mine has departed as a result of that speech which is most secret and known as pertaining to the Self, and which was uttered by You for my benefit. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ayam, this; mahah, delusion; mama, of mine; vigatah, has departed, i.e., my non-discriminating idea has been removed; tena, as a result of that; vacah, speech of Yours; which is paramam, most, supremely; guhyam, secret; and adhyatma- sanjnitam, known as pertaining to the Self-dealing with discrimination between the Self and the non- Self; and yat, which; was uktam, uttered; tvaya, by You; madanugrahaya, for my benefit, out of favor for me. Further, (Ⅳ)

- O you with eyes like lotus leaves, the origin and dissolution of beings have been heard by me in detail from You. ['From You have been heard the origin and dissolution of beings in You.'] And (Your) undecaying glory, too, (has been heard). (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Kamala-partraksa, O You with eyes like lotus leaves; bhava-apyayau, the origin and dissolution- these two; bhutanam, of beings; srutau, have been heard; maya, by me; vistarasah, in detail-not in brief; tvattah, from You. Ca, and; (Your) avyayam, undecaying; mahatmyam, glory, too;-has been heard-(these last words) remain understood. (Ⅳ)

- O supreme Lord, so it is, as You speak about Yourself. O supreme Person, I wish to see the divine form of Yours. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Parama-isvara, O supreme Lord; evam, so; etat, it is-not otherwise; yatha, as; tvam, You; attha, speak; atmanam, about Yourself. Still, purusottama, O supreme Person; iccahmi, I wish; drastum, to see; the aisvaram, divine; rupam, form; te, of Yours, of Visnu, endowed with Knowledge, Sovereignty, Power, Strength, Valour and Formidability. (Ⅳ)

- O Lord, if You think that it is possible to be seen by me, then, O Lord of Yoga, You show me Your eternal Self. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Prabho, O Lord, Master; yadi, if; manyase, You think; iti, that; tat sakyam, it is possible; drastum, to be see; maya, by me, by Arjuna; tatah, then, since I am very eager to see, therefore; yogeswara, O Lord of Yoga, of yogis-Yoga stands for yogis; their Lord is yogeswara; tvam, You; darsaya, show; me, me, for my sake; atmanam avyayam, Your eternal Self. Being thus implored by Arjuna, (Ⅳ)

- The Blessed Lord said -- O son of Prtha, behold My forms in (their) hundreds and in thousands, of different kinds, celestial, and of various colors and shapes. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O son of Prtha, pasya, behold; me, My; rupani, forms; satasah, in (their) hundreds; atha, and; sahasrasah, in thousands, i.e. in large numbers. And they are nana-vidhani, of different kinds; divyani, celestial, supernatural; and nana-varna- akrtini, of various colors and shapes-forms which have different (nana) colors (varna) such as blue, yellow, etc. as also (different) shapes (akrtayah), having their parts differently arranged. (Ⅳ)

- See the Adiyas, the Vasus, the Rudras, the two Asvins and the Maruts. O scion of the Bharata dynasty, behold also the many wonders not seen before. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Pasya, see; adityan, the twelve Adityas; vasun, the eight Vasus; rudran, the eleven Rudras; asvinau, the two Asvins; and amarutah, the Maruts, who are divided into seven groups of seven each. Bharata, O scion of the Bharata dynasty; pasya, behold; tatha, also; bahuni, the many other; ascaryani, wonders; adrstapurvani, not seen before-by you or anyone else in the human world. Not only this much,- (Ⅳ)

- See now, O gudakesa, O Gudakesa (Arjuna), the entire Universe together with the moving and the non-moving, concentrated at the same place here in My body, as also whatever else you would like to see. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Pasya, see; adya, now; O Gudakesa, the krtsnam, entire; jagat, Universe; sa-cara-acaram, existing together with the moving and the non- moving; ekastham, concentrated at the same place; iha, here; mama dehe, in My body; ca, as also; yat anyat, whatever else-even those victory, defeat, etc. with regard to which you expressed doubt in, 'whether we shall win, or whether they shall conquer us' (2.6); if icchasi, you would like; drastum, to see them. (Ⅳ)

- But you are not able to see Me merely with this eye of yours. I grant you the supernatural eye; bhold My divine Yoga. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tu, but; na sakyase, you are not able; drastum, to see; mam, Me, who have assumed the Cosmic form; eva, merely; anena, with this natural; sva- caksusa, eye of yours. However, dadami, I grant; te, you; the divyam, supernatural; caksuh, eye, by which supernatural eye you shall be able to see Pasya, behold with that; me, My, God's aisvaram, divine; yogam, Yoga, i.e. the superabundance of the power of Yoga [The power of accomplishing the impossible.-M.S.]. (Ⅳ)

- Sanjaya said -- O King, having spoken thus, thereafter, Hari [Hari: destroyer of ignorance along with its consequences.] (Krsna) the great Master of Yoga, showed to the son of Prtha the supreme divine form: (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Rajan, O King, Dhrtarastra; uktva, having spoken evam, thus, in the manner stated above; tatah, thereafter; harih, Hari, Narayana; maha- yogeswarah, the great Master of Yoga-who is great (mahan) and also the master (isvara) of Yoga; darasyamasa showed; parthaya, to the son of Prtha; the paramam, supreme; aisvaram, divine; rupam, form, the Cosmic form: (Ⅳ)

- Having many faces and eyes, possessing many wonderful sights, adorned with numerous celestial ornaments, holding many uplifted heavenly weapons; (Ⅲ)

- Sri Sankaracharya's commentary (english) :

A form aneka-vaktra-nayanam, having many faces and eyes; aneka-adbhuta-darsanam, possessing many wonderful sights; as also aneka- divya-abharanam, adorned with numerous celestial ornaments; and divya-aneka-udyata- ayudham, holding many uplifted heavenly weapons. This whole portion is connected with the verb '(He) showed' in the earlier verse. Moreover, (Ⅳ)

- Wearing heavenly garlands and apparel, anointed with heavenly scents, abounding in all kinds of wonder, resplendent, infinite, and with faces everywhere. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Divya-malya-ambara-dharam, wearing heavenly garlands and apparel-the God wearing celestial flowers and clothings; divya-gandha- anulepanam, anointed with heavenly scents; sarva- ascaryamayam, abounding in all kinds of wonder; devam, resplendent; anantam, infinite, boundless; and visvato-mukham, with faces everywhere-He being the Self of all beings. 'He showed (to Arjuna)', or 'Arjuna saw', is to be supplied. An illustration is once more being given of the effulgence of the Cosmic form of the Lord: (Ⅳ)

- Should the effulgence of a thousand suns blaze forth simultaneously in the sky, that might be similar to the radiance of that exalted One. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Should the bhah, effulgence; surya- sahasrasya, of a thousand suns; utthita bhavet, blaze forth; yugapat, simultaneously; divi, in the sky, or in heaven which is the third as counted (from this earth);sa, that; yadi syat, might be-or it might not be-; sadrsi, similar; to the bhasah, radiance; tasya, of that; mahat-manah, exalted One, the Cosmic Person Himself. The idea is that the brilliance of the Cosmic Person surely excels even this! Further, (Ⅳ)

- At that time, Pandava saw there, in the body of the God of gods, the whole diversely differentiated Universe united in the one (Cosmic form). (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tada, at that time; pandavah, Pandava, Arjuna; apasyat, saw; tatra, there, in that Cosmic form; sarire, in the body; devadevasya, of the God of gods, of Hari; krtsnam, the whole; jagat, Universe; anekadha, deversely; pravibhaktam, differentiated-into groups of gods, manes, human beings, and others; ekastham, united in the one (Cosmic form). (Ⅳ)

- Then, filled with wonder, with hairs standing on end, he, Dhananjaya, (Arjuna), bowing down with his head to the Lord, said with folded hands: (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tatah, then, having seen Him; sah, he, Dhananjaya; became vismaya-avistah, filled with wonder; and hrsta-roma, had his hairs standing on end. Becoming filled with humility, pranamya, bowing down, bowing down fully; [With abundant respect and devotion.] sirasa, with his head; devam, to the Lord, who had assumed the Cosmic form; abhasata, he said; krta-anjalih, with folded hands, with palms joined in salutation: How? 'I am seeing the Cosmic form that has been revealed by You'-thus expressing his own experience, (Ⅳ)

- Arjuna said -- O God, I see in Your body all the gods as also hosts of (various) classes of beings; Brahma the ruler, sitting on a lotus seat, and all the heavenly sages and serpents. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Deva, O God; pasyami, I see, perceive; tava dehe, in Your body; sarvan, all; the devan, gods; tatha, as also; bhuta-visesa-sanghan, hosts of (various) classes of beings, groups of moving and non-moving living things having different shapes; and besides, brahmanam, Brahma, with four faces; isam, the Ruler of creatures; kamalasana-stham, sitting on a lotus seat, i.e. sitting on Mount Meru which forms the pericarp of the lotus that is the earth; and sarvan, all; the divyan, heavenly; rsin, sages-Vasistha and others; and (the heavenly) uragan, serpents-Vasuki and others. (Ⅳ)

- I see You as possessed of numerous arms, bellies, mouths and eyes; as having infinite forms all around. O Lord of the Universe, O Cosmic Person, I see not Your limit nor the middle, nor again the beginning! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Pasyami, I see; tvam, You; aneka-bahu-udara- vaktra-netram, as possessed of numerous arms, bellies, mouths and eyes; ananta-rupam, having infinite forms; sarvatah, all around. Visveswara, O Lord of the Universe; visva-rupa, O Cosmic Person; na pasyami, I see not; ['I do not see-because of Your all-pervasiveness.'] tava, Your; antam, end; na madhyam, nor the middle-what lies between two extremities; na punah, nor again; the adim, beginning-I see not the limit (end) nor the middle, nor again the beginning, of You who are God! Furthermore, (Ⅳ)

- I see You as wearing a diadem, wielding a mace, and holding a disc; a mass of brilliance glowing all around, difficult to look at from all sides, possessed of the radiance of the blazing fire and sun, and immeasurable. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Pasyami, I see; tvam, You; as kiritinam, wearing a diadem-kirita is a kind of decoration for the head; one having it is kiriti; gadinam, wielding a mace; and also cakrinam, holding a disc; tejorasim, a mass of brilliance; sarvatah diptimantam, glowing all around; durniriksyam, difficult to look at; samantat, from all sides, at every point; as though dipta-analarka-dyutim, possessed of the radiance (dyuti) of the blazing (dipta) fire (anala) and sun (arka); and aprameyam, immeasurable, i.e. beyond limitation. 'For this reason also, i.e., by seeing Your power of Yoga, I infer' that- (Ⅳ)

- You are the Immutable, the supreme One to be known; You are the most perfect repository of this Universe. You are the Imperishable, the Protector of the ever-existing religion; You are the eternal Person. This is my belief. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tvam, You; are the aksaram, Immutable; the paramam, supreme One, Brahman; veditavyam, to be known-by those aspiring for Liberation. You are the param, most perfect; nidhanam, repository- where things are deposited, i.e. the ultimate resort; asya visvasya, of this Universe, of the entire creation. Further. You are the avyayah, Imperishable-there is no decay in You; the sasvata- dharma-gopta, Protector (gopta) of the ever- existing (sasvata) religion (dharma). You are the sanatanah, eternal; transcendental purusah, Person. This is me, my; matah, belief-what is meant by me. Moreover, (Ⅳ)

- I see You as without beginning, middle and end, possessed of infinite valour, having innumerable arms, having the sun and the moon as eyes, having a mouth like a blazing fire, and heating up this Universe by Your own brilliance. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Pasyami, I see; tvam, You; as anadi-madhya- antam, without beginning, middle and end; ananta-viryam, possessed of infinite valour; and also ananta-bahum, having innumerable arms; sasi-surya-netram, having the sun and the moon as the eyes; dipta-hutasavakram, having a mouth like a blazing fire; tapantam, heating up; idam, this; visvam, Universe; sva-tejasa, by Your own brilliance. (Ⅳ)

- Indeed, this intermediate space between heaven and earth as also all the directions are pervaded by You alone. O exalted One, the three worlds are struck with fear by seeing this strange, fearful form of Yours. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Hi, indeed; idam, this; antaram, intermediate space; dyavaprthivyoh, between heaven and earth; ca, as also; sarvah, all; the disah, direction; vyaptam, are pervaded; tvaya, by You; ekena, alone, who have assumed the Cosmic form. Mahatman, O exalted One, who by nature are high-minded; the lokatrayam, three worlds; pravyathitam, are struck with fear, or are perturbed; drstva, by seeing; idam, this; abdhutam, strange, astonishing; ugram, fearful, terrible; rupam, form; tava, of Yours.

Therefore, now, in order to clear that doubt which Arjuna earlier had- as in, 'whether we shall win, or whether they shall conquer' (2.6)-, the Lord proceeds with the idea, 'I shall show the inevitable victory of the Pandavas.' Visualizing that, Arjuna said: 'Moreover-'. (Ⅳ)

- Those very groups of gods enter into You; struck with fear, some extol (You) with joined palms. Groups of great sages and perfected beings praise You with elaborate hymns, saying 'May it be well!' (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ami hi, those very; sura-sanghah, groups of gods, the soldiers engaged in battle-groups of gods such as the Vasus who have descended here in the form of human beings for eliminating the burden of the earth; visanti, enter-are seen to be entering; tvam, You. Bhitah, struck with fear, and unable to flee; kecit, some among them; grnanti, extol You; pranjalayah, with their palms joined. Maharsi- siddha [Siddha: A semi-divine being supposed to be of great purity and holiness, and said to be particularly characterized by eight supernatural faculties called siddhis.-V.S.A.]-sanghah, groups of great sages and perfected beings; seeing protests foreboding evil, etc. as the battle became imminent; stuvanti, praise; tvam, You; puskalabhih, with elaborate, full; stutibhih, hymns; uktva, saying; 'svasti iti, May it be well!' And further, (Ⅳ)

- Those who are the Rudras, the Adityas, the Vasus and the Sadhyas [sadhyas: A particular class of celestial beings.-V.S.A.], the Visve (-devas), the two Asvins, the Maruts and the Usmapas, and hosts of Gandharvas, Yaksas, demons and Siddhas- all of those very ones gaze at You, being indeed struck with wonder. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ye, those who are; the rudra-adityah, Rudras and Adityas; vasavah, the Vasus; and sadhyah, the Sadhyas-the groups of Rudras and other gods; the gods visve, Visve-devas; and asvinau, the two Asvins; marutah, the Maruts; and usmapah, the Usmapas, (a class of) manes; and gandharva- yaksa-asura-siddha-sanghah, hosts of Gandharvas- viz Haha, Huhu and others-, Yaksas-viz Kubera and others-, demons-Virocana and others-, and Siddhas-Kapila and others; sarve eva, all of those very ones; viksante, gaze; tva, (i.e.) tvam, at You; vismitah eva, being indeed struck with wonder. For, (Ⅳ)

- O mighty-armed One, seeing Your immense form with many mouths and eyes, having numerous arms, thighs and feet, with many bellies, and fearful with many teeth, the creatures are struck with terror, and so am I. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Mahabaho, O mighty-armed One; drstva, seeing; te, Your; mahat, immense, very vast; upam, form of this kind; bahu-vaktra-netram, with many mouths and eyes; bahu-bahu-uru-padam, having many arms, thighs and feet; and further, bahu- udaram, with many bellies; and bahu-damstra- karalam, fearful with many teeth; lokah, the creatures in the world; are pravya-thitah, struck with terror; tatha, and so also; am even aham, I. The reason of that is this: (Ⅳ)

- O Visnu, verily, seeing Your form touching heaven, blazing, with many colors, open- mouthed, with fiery large eyes, I , becoming terrified in my mind, do not find steadiness and peace. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O Visnu, hi, verily; drstva, seeing; tvam, You; nabhah-sprsam, touching heaven; diptam, blazing; aneka-varnam, with many colors, (i.e.) possessed of many frightening forms; vyatta-ananam, open- mouthed; dipta-visala-netram, with firey large eyes; I, pravyathita-antara-atma, becoming terrified in my mind; na vindami, do not find; dhrtim, steadiness; ca, and; samam, peace, calmness of mind. Why? (Ⅳ)

- Having merely seen Your mouths made terrible with (their) teeth and resembling the fire of Dissolution, I have lost the sense of direction and find no comfort. Be gracious, O Lord of gods, O Abode of the Universe. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Drstva eva, having merely seen; te, Your; mukhani, mouths; damstra-karalani, made terrible with (their) teeth; and kala-anala-sannibhani, resembling the fire of Dissolution is kalanala; similar to that; na jane, I have lost; the sense of disah, direction-I do not know the directions as to which is East or which is West; and hence, na labhe, find no; sarma, comfort.

Therefore, prasida, be gracious; devesa, O Lord of gods; jagannivasa, O Abode of the Universe! 'The apprehension which was there of my getting defeated by those offers, that too has cleared away, since-' (Ⅳ)

- And into You (enter) all those sons of Dhrtarastra along with multitudes of the rulers of the earth; (also) Bhisma, Drona and that son of a Suta (Karna), together with even our prominent warriors. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ca, and; tvam, into You-this is to be connected with 'rapidly enter' in the next verse; sarve, all; ami, those; putrah, sons-Duryodhana and others; dhrtarastrasya, of Dhrtarastra; saha, along with; avanipala-sanghaih, multitudes of the rulers (pala) of the earth (avani); also Bhisma, Drona, tatha, and; asau, that; suta-putrah, son of a Suta, Karna; saha, together with; api, even; asmadiyaih, our; yodha-mukhyaih, prominent warriors, the commanders-Dhrstadyumna and others. Moreover, (Ⅳ)

- They rapidly enter into Your terrible mouths with cruel teeths! Some are seen sticking in the gaps between the teeth, with their heads crushed! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Visanti, they enter; tvarmanah, rapidly, in great haste; into te, Your; vaktrani, mouths;-what kind of mouths?-bhayanakani, terrible; damstra- karalani, with cruel teeth. Besides, among these who have entered the mouths, kecit, some; samdrsyante, are see; vilagna, sticking, like meat eaten; dasanantaresu, in the gaps between the teeth; uttamangaih, with their heads; curnitaih, crushed. As to how they enter, he says: (Ⅳ)

- As the numerous currents of the waters of rivers rush towards the sea alone so also do those heroes of the human world enter into Your blazing mouths. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yatha, as; the bahavah, numerous; ambu- vegah, currents of the waters, particularly the swift ones; nadinam, of flowing rivers; dravanti abhimukhah, rush towards, enter into; the samudram, sea; eva, alone; tatha, so also; do ami, those; nara-loka-virah, heroes of the human world- Bhisma and others; visanti, enter into; tava, Your; abhi-vijvalanti, blazing, glowing; vaktrani, mouths. Why do they enter, and how? In answer Arjuna says: (Ⅳ)

- As moths enter with increased haste into a glowing fire for destruction, in that very way do the creatures enter into Your mouths too, with increased hurry for destruction. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yatha, as; patangah, moths, flying insects; visanti, enter; samrddha-vegah, with increased haste; into a pradiptam, glowing; jvalanam, fire; nasaya, for destruction; tatha eva, in that very way; do the lokah, creatures; visanti, enter into; tava, Your; vaktrani, mouths; api, too; samrddha-vegah, with increased hurry; nasaya, for destruction. You, again- (Ⅳ)

- You lick Your lips while devouring all the creatures from every side with flaming mouths which are completely filling the entire world with heat. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O Visnu, Your fierce rays are scorching. [M.S., S., and S.S. construe 'completely...heat' to qualify 'fierce rays' in the second sentence. However, the use of kim ca (moreover) in the Comm. suggests the translation as above.-Tr.] Lelihyase, You lick Your lips, You taste; grasamanah, while devouring, while taking in; samagran, all; lokan, the creatures; samantat, from all sides; jvaladbhih, with flaming; vadanaih, mouths; which are apurya, completely filling; samagram, the whole- together (saha) with the foremost (agrena); jagat, world; tejobhih, with heat.

Moreover, O Visnu, the all-pervading One, tava, Your; ugrah, fierce; bhasah, rays; are pratapanti, scorching. Since You are of such a terrible nature, therefore- (Ⅳ)

- Tell me who You are, fierce in form. Salutation be to you, O supreme God; be gracious. I desire to fully know You who are the Prima One. For I do not understand Your actions! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Akhyahi, tell; me; kah, who; bhavan, You are; ugrarupah, fierce in form. Namah, salutation; astu, be; te, to You; deva-vara, O supreme God, foremost among the gods. Prasida, be gracious. Icchami, I desire; vijnatum, to fully know; bhavantam, You; adyam, who are the Primal One, who exist in the beginning. Hi, for; na prajanami, I do not understand; tava, Your; pravrttim, actions! (Ⅳ)

- The Blessed Lord said -- I am the world- destroying Time, [Time: The supreme God with His limiting adjunct of the power of action.] grown in stature [Pravrddhah, mighty-according to S.-Tr.] and now engaged in annihilating the creatures. Even without you, all the warriors who are arrayed in the confronting armies will cease to exist! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Asmi, I am; the loka-ksaya-krt, world- destroying; kalah, Time; pravrddhah, grown in stature. Hear the purpose for which I have grown in stature: I am iha, now; pravrttah, engaged; samahartum, in annihilating; lokan, the creatures. Api, even; rte tva, without you; sarve, all-from whom your apprehension had arisen; the yodhah, warriors-Bhisma, Drona, Karna and others; ye, who are; avasthitah, arrayed; pratyanikesu, in the confronting armies-in every unit of the army confronting the other; na bhavisyanti, will cease to exist. Since this is so- (Ⅳ)

- Therefore you rise up, (and) gain fame; and defeating the enemies, enjoy a prosperous kingdom. These have been killed verily by Me even earlier; be you merely an instrument, O Savyasacin (Arjuna). (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tasmat, therefore; tvam, you; uttistha, rise up; (and) labhasva, gain; the yasah, fame, that Arjuna has conquered the Atirathas [Atiratha-see note under 1.4.6.-Tr.], Bhisma, Drona and others, who are unconquerable even by the gods. Such fame can be acquired only by virtuous actions. Jitva, by defeating; satrun, the enemies, Duryodhana and others; bhunksva, enjoy; a rajyam, kingdom; that is samrddham, propersous, free from enemies and obstacles. Ete, these; nihatah, have been definitely killed, made lifeless; eva maya, verily by Me; eva purvam, even earlier. Bhava, be you; nimitta-matram, merely an instrument, O Savyasachin. Arjuna was called so because he could shoot arrows even with his left hand. (Ⅳ)

- You destroy Drona and Bhisma, and Jayadratha and Karna as also the other heroic warriors who have been killed by Me. Do not be afraid. Fight! You shall conquer the enemies in battle. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

By saying, 'who have been killed by Me,' the Lord names Drona and those very warriors with regard to whom Arjuna had (his) doubts. Now then, uncertainty with regard to Drona and Bhisma is well-founded. Drona was the teacher of the science of archery, and was equipped with heavenly weapons; and particularly, he was his (Arjuna's) own teacher and most respected. Bhisma was destined to die at will, and possessed heavenly weapons. He fought a duel with Parasurama and remained unvanquished. So also Jayadratha-whose father was performing an austerity with the idea that anyone who made his son's head fall on the ground would have even his own head fall. Since Karna also was equipped with an unerring spear given by Indra, and was a son of the Sun, born of a maiden (Kunti), therefore he is referred to by his own name itself. As a mere instrument, tvam, you; jahi, destroy them; who have been hatan, killed; maya, by Me. Ma, do not; vyathisthah, be afraid of them. Yuddhyasva, fight. Jetasi, you shall conquer; the sapatnan, enemies-Duryodhana and others; rane, in battle. (Ⅳ)

- Sanjaya said -- Hearing this utterance of Kesava, Kiriti (Arjuna), with joined palms and trembling, protrating himself, said again to Krsna with a faltering voice, bowing down overcome by fits of fear: (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Srutva, hearing; etat, this, aforesaid; vacanam, utterance; kesavasya, of Kesava; Kiriti, krtanjalih, with joined palms; and vepamanah, trembling; nama-skrtva, prostrating himself; aha, said; bhuyah eva, again; krsnam, to Krsna; sa- gadgadam, with a faltering voice-. A person's throat becomes choked with phlegm and his eyes full of tears when, on being struck with fear, he is overcome by sorrow, and when, on being overwhelmed with affection, he is filled with joy. The indistinctness and feebleness of sound in speech that follows as a result is what is called faltering (gadgada). A speech that is accompanied with (saha) this is sa-gadgadam. It is used adverbially to the act of utterance. Pranamya, bowing down with humility; bhita-bhitah, overcome by fits of fear, with his mind struck again and again with fear-this is to be connected with the remote word aha (said). At this juncture the words of Sanjaya have a purpose in view. How? It is thus: Thinking that the helpless Duryodhana will be as good as dead when the four unconquerable ones, viz Drona and others, are killed, Dhrtarastra, losing hope of victory, would conclude a treaty. From that will follow peace on either side. Under the influence of fate, Dhrtarastra did not even listen to that! (Ⅳ)

- Arjuna said -- It is proper, O Hrsikesa, that the world becomes delighted and attracted by Your praise; that the Raksasas, stricken with fear, run in all directions; and that all the groups of the Siddhas bow down (to You). (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Sthane, it is proper; -what is that?-that the jagat, world; prahrsyati, becomes delighted; tava prakirtya, by Your praise, by reciting Your greatness and hearing it. This is befitting. This is the idea. Or, the word sthane may be taken as qualifying the word 'subject' (understood) : It is proper that the Lord is the subject of joy etc. since the Lord is the Self of all beings and the Friend of all. So also it (the world) anurajyate, becomes attracted, becomes drawn (by that praise). That also is with regard to a proper subject. This is how it is to be explained. Further, that the raksamsi, Raksasas; bhitani, stricken with fear; dravanti, run; disah, in all directions-that also is with regard to a proper subject. And that sarve, all; the siddha- sanghah, groups of the Siddhas-Kapila and others; namasyanti, bow down-that also is befitting. He points out the reason for the Lord's being the object of delight etc.: (Ⅳ)

- And why should they not bow down to You, O exalted [i.e. not narrow-minded.] One, who are greater (than all) and who are the first Creator even of Brahma! O infinite One, supreme God, Abode of the Universe, You are the Immutable, being and non-being, (and) that which is Transcendental. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ca, and; since You are the Primal Creator, the Cause, api, even; brahmanah, of Brahma, of Hiranyagarbha; therefore, kasmat, why, for what reason; should they na nameran, not bow down; te, to You; mahatman, O exalted One; gariyase, who are greater (than all)!

Hence, why should these not bow down adi-karte, to the first Creator?

Therefore You are fit for, i.e. the fit object of, delight etc. and salutation as well. Ananta, O infinite One; devesa, supreme God; jagannivasa, Abode of the Universe; tvam, You; are the aksaram, Immutable; tat param yat, that which is Transcendental, which is heard of in the Upanishads ;-what is that?-sad-asat, being and nonbeing. Being is that which exists, and non-being is that with regard to which the idea of nonexistence arises. (You are) that Immutable of which these two-being and non-being-become the limiting adjuncts; which (Immutable), as a result, is metaphorically referred to as being and non-being. But in reality that Immutable is transcendental to being and non-being. 'That Immutable which the knowers of the Vedas declare' (8.11; cf. Ka. 1.2.15)- that is You Yourself, nothing else. This is the idea. He praises again: (Ⅳ)

- You are the primal Deity, the ancient Person; You are the supreme Resort of this world. You are the knower as also the object of knowledge, and the supreme Abode. O You of infinite forms, the Universe is pervaded by You! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

You are the adi-devah, primal Deity, because of being the creator of the Universe; the puranah, ancient, eternal; purusah, Person-(derived) in the sense of 'staying in the town (pura) that is the body'. You verily are the param, supreme; nidhanam, Resort, in which this entire Universe comes to rest at the time of final dissolution etc. Besides, You are the vetta, knower of all things to be known. You are also the vedyam, object of knowledge-that which is fit to be known; and the param, supreme; dhama, Abode, the supreme State of Visnu. Anantarupa, O You of infinite forms, who have no limit to Your own forms; the entire visvam, Universe; tatam, is pervaded; tvaya, by You. Further, (Ⅳ)

- You are Air, Death, Fire, the god of the waters, the moon, the Lord of the creatures, and the Greater-grandfather. Salutations! Salutation be to You a thousand times; salutation to You again and again! Salutation! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

You are vayuh, Air; yamah, Death; and agnih, Fire; varunah, the god of the waters; sasankah, the moon; prajapatih, the Lord of the creatures- Kasyapa and others [See note on p.2.- Tr.]; and pra-pitamahah, the Great-grandfather, i.e. the Father ever of Brahma (Hiranyagarbha). Namo, salutations; namah, salutation; astu, be; te, to You; sahasra-krtvah, a thousand times. Punah ca bhuyah api namo te, salutation to You again and again; namah, salutation! The suffix krtvasuc (after sahasra) indicates performance and repetition of the act of salutation a number of times. The words punah ca bhuyah api (again and again) indicate his own dissatisfaction [Dissatisfaction with only a few salutations.] owing to abundance of reverence and devotion. So also, (Ⅳ)

- Salutation to You in the East and behind. Salutation be to You on all sides in deed, O All! You are possessed of infinite strength and infinite heroism. You pervade everything; hence You are all! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Namah, salutation to You; purastat, in the East; atha, and; even prsthatah, behind. Salutation be sarvatah, on all sides; eva, indeed; te, to You who exist everywhere; sarva, O All! Tvam, You; are ananta-virya-amita-vikramah, possessed of infinite strength and infinite heroism. virya is strength, and vikramah is heroism. Someone though possessing strength for the use of weapons etc. [Ast. reads 'satru-vadha-visaye, in the matter of killing an enemy'.-Tr.] may lack heroism or have little heroism. But You are possessed of infinite strength and infinite heroism. Samapnosi, You pervade, interpenetrate; sarvam, everything, the whole Universe, by Your single Self. Tatah, hence; asi, You are; sarvah, All, i.e., no entity exists without You. 'Since I am guilty of not knowing Your greatness, therefore,'- (Ⅳ)

- Without knowing this greatness of Yours, whatever was said by me (to You) rashly, through inadvertence or even out of intimacy, thinking (You to be) a friend, addressing (You) as 'O krsna,' 'O Yadava,' 'O friend,' etc.-. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Like a fool, ajanata, without knowing-. Not knowing what? In answer he says: idam, this; mahimanam, greatness-the Cosmic form; tava, of Yours, of God; yat, whatever; uktam, was said; maya, by me (to You); prasabham, rashly, slightingly; pramadat, through inadvertence, being in a distracted state of mind; va api, or even; pranayena, out of intimacy-itimacy is the familiarity arising out of love; whatever I have said because of that reason; erroneously matva, thinking (You); sakha iti, to be a friend, of the same age; iti, addressing You as, 'O Krsna,' 'O Yadava,' 'O friend,'-. In the clause, 'tava idam mahimanam, ajanata, without knowing this greatness of Yours,' idam (this) (in the neuter gender) is connected with mahimanam (greatness) (in masculine gender) by a change of gender. If the reading be tava imam, then both the words would be in the same gender. (Ⅳ)

- And that You have been discourteously treated out of fun-while walking, while on a bed, while on a seat, while eating, in privacy, or, O Acyuta, even in public, for that I beg pardon of You, the incomprehensible One. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

And, yat, that; asi, You have been; asatkrtah, discourteously treated, slighted; avahasa-artham, out of fun, with a view to mocking;-where?-in these, Acyuta, viz vihara-sayya-asana-bhojanesu, while walking [Walking, i.e. sports or exercise], while on a bed, while on a seat, and while eating;- that You have been insulted ekah, in privacy, in the absence of others; adhava, or; that You have been insulted api, even; tat-samaksam, in public, in the very presence of others-(-tat being used as an adverb); tat, for that, for all those offences; O Acyuta, aham, I; ksamaye, beg pardon; tvam, of You; aprameyam, the incomprehensible One, who are beyond the means of knowledge. (I beg Your pardon) because, (Ⅳ)

- You are the Father of all beings moving and non-moving; to this (world) You are worthy of worship, the Teacher, and greater (than a teacher). There is none equal to You; how at all can there be anyone greater even in all the three worlds, O You or unrivalled power? (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Asi, You are; pita, the Father, the Progenitor; lokasya, off all beings; cara-acarasya, moving and nonmoving. Not only are Yur are Father of this world, You are also pujyah, worthy of worship; since You are the guruh, Teacher; [He is the Teacher since He introduce the line of teachers of what is virtue and vice, and of the knowledge of the Self. And He is greater than a teacher because He is the teacher even of Hiranyagarbha and others.] gariyan, greater (than a teacher). How are You greater? In answer he says: Asti, there is; na, none other; tvat-samah, equal to You; for there is no possibility of two Gods. Because all dealings will come to naught if there be many Gods! When there is no possibility of another being equal to You, kutah eva, how at all; can there be anyah, anyone; abhyadhikah, greater; api, even; loka- traye, in all the three worlds; apratima-prabhavah, O you of unrivalled power? That by which something is measured is pratima. You who have no measure for Your power (prabhava) are a pratima-prabhavah. Apratima-prabhava means 'O You of limitless power!' Since this is so, (Ⅳ)

- Therefore, by bowing down and prostrating the body, I seek to propitiate You who are God and are adorable. O Lord, You should [The elision of a (in arhasi of priyayarhasi) is a metrical licence.] forgive (my faults) as would a father (the faults) of a son, as a friend, of a friend, and as a lover of a beloved. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tasmat, therefore; pranamya, by bowing down; and pranidhaya kayam, prostrating, laying, the body completely down; prasadaye, I seek to propitiate; tvam, You; who are isam, God, the Lord; and are idyam, adorable. Deva, O God; You are Your part, arhasi, should; sodhum, bear with, i.e. forgive (my faults); iva, as would; a pita, father; forgive all the faults putrasya, of a son; and as a sakha, friend; the faults sakhyuh, of a friend; or as a priyah, lover; forgives the faults priyayah, of a beloved. (Ⅳ)

- I am delighted by seeing something not seen heretofore, and my mind is stricken with fear. O Lord, show me that very form; O supreme God, O Abode of the Universe, be gracious! (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Asmi, I am; hrsitah, delighted; drstva, by seeing; adrsta-purvam, something not seen heretofore-by seeing this Cosmic form of Yours which has never been seen before by me or others. And me, my; manah, mind; is pravyathitam, stricken; bhayena, with fear.

Therefore, deva, O Lord; darsaya, show; me, to me; tat eva, that very; rupam, form, which is of my friend. Devesa, O supreme God; jagan-nivasa, Abode of the Universe; prasida, be gracious! (Ⅳ)

- I want to see You just as before, wearing a crown, wielding a mace, and holding a disc in hand. O You with thousand arms, O You of Cosmic form, appear with that very form with four hands. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Aham, I; icchami, want; drastum, to see; tvam, You; kiritinam, wearing a crown; as also gadinam, wielding a mace; and cakra-hastam, holding a disc in hand; i.e., tatha eva, just as before. Since this is so, therefore, sahasra-baho, O You with a thousand arms-in Your present Cosmic form; visva-murte, O you of Cosmic form; bhava, appear; tena eva rupena, with that very form-with the form of the son of Vasudeva; caturbhujena, with four hands. The idea is: withdrawing the Cosmic form, appear in that very form as the son of Vasudeva. Noticing Arjuna to have become afraid, and withdrawing the Cosmic form, reassuring him with sweet words- (Ⅳ)

- The Blessed Lord said -- Out of grace, O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Prasannena, out of grace-grace means the intention of favoring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta- purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favor ing you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood. 'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .' Saying so, He eulogizes that (vision): (Ⅳ)

- Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace'. other than you, O most valiant among the Kurus. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Na veda-yajna-adhyayanaih, not by the study of the Vedas and sacrifices, (i.e.) not by the methodical study of even the four Vedas and the study of the sacrifices-since the study of the sacrifices is achieved by the very study of the Vedas, the separate mention of the study of sacrifices is for suggesting detailed knowledge of sacrifices; [This separate mention of the study of sacrifices is necessary because the ancients understood the study of Vedas to mean learing them by rote.] so also, na danaih, not by gifts-in such forms as distributing wealth equal to the weight of the giver; na ca kriyabhih, not even by rituals-by Vedic and other rituals like Agnihotra etc.; nor even ugraih tapobhih, by severe austerities such a Candrayana [A religious observance or expiatory penance regulated by the moon's phases. In it the daily quantity of food, which consists of fifteen mouthfuls at the full-moon, is curtailed by one mouthful during the dark fornight till it is reduced to nothing at the new moon; and it is increased in a like manner during the bright fortnight.-V.S.A.] etc. which are frightful; sakyah aham, can I; evam rupam, in this form-possessing the Cosmic form as was shown; drastum, be perceived; nrloke, in the human world; tvad- anyena, by anyone other than you; kuru-pravira, O most valiant among the Kurus. (Ⅳ)

- May you have no fear, and may not there be bewilderment by seeing this form of Mine so terrible Becoming free from fear and gladdened in mind again, see this very earlier form of Mine. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ma te vyatha, may you have no fear; and ma vimudha-bhavah, may not there be bewilderment of the mind; drstva, by seeing, perceiving; idam, this rupam, form; mama, of Mine; idrk ghoram, so terrible, as was revealed. Vyapetabhih, becoming free from fear; and becoming prita-manah, gladdened in mind; punah, again; prapasya, see; idam, this; eva, very; tat, earlier; rupam, form; me, of Mine, with four hands, holding a conch, a discus and a mace, which is dear to you. (Ⅳ)

- Sanjaya said -- thus, having spoken to Arjuna in that manner, Vasudeva showed His own form again. And He, the exalted One, reassured this terrified one by again becoming serene in form. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Iti, thus; uktva, having spoken; arjunam, to Arjuna; tatha, in that manner, the words as stated above; Vasudeva darsayamasa, showed; svakam, His own; rupam, form, as was born in the house of Vasudeva; bhuyah, again. And the mahatma, exalted One; asvasayamasa, reassured; enam, this; bhitam, terrified one; bhutva, by becoming; punah, again; saumya-vapuh, serene in form, graceful in body. (Ⅳ)