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Bhagavad-gītā 11.20

द्यावापृथिव्योरिदमन्तरं हि व्याप्‍तं त्वयैकेन दिशश्च सर्वा: । दृष्ट्वाद्‍भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥ २० ॥
dyāv ā-pṛthivyor idam antaraṁ hi
[dyaav aa-prithivyor idam antaram hi]
vyāptaṁ tvayaikena diśaś ca sarvāḥ
[vyaaptam tvayaikena dishash cha sarvaah]
dṛṣṭvādbhutaṁ rūpam ugraṁ tavedaṁ
[drishtvaadbhutam roopam ugram tavedam]
loka-trayaṁ pravyathitaṁ mahātman
[loka-trayam pravyathitam mahaatman]
Word-for-word
dyau — from outer space ā - pṛthivyoḥ — to the earth idam — this antaram — between hi — certainly vyāptam — pervaded tvayā — by You ekena — alone diśaḥ — directions ca — and sarvāḥ — all dṛṣṭvā — by seeing adbhutam — wonderful rūpam — form ugram — terrible tava — Your idam — this loka — the planetary systems trayam — three pravyathitam — perturbed mahā - ātman — O great one .
Blended reading (Sanskrit + English inline)
dyāv ā-pṛthivyor idam antaraṁ hi
dyau
from outer space
ā - pṛthivyoḥ
to the earth
idam
this
antaram
between
hi
certainly
vyāptaṁ tvayaikena diśaś ca sarvāḥ
vyāptam
pervaded
tvayā
by You
ekena
alone
diśaḥ
directions
ca
and
sarvāḥ
all
dṛṣṭvādbhutaṁ rūpam ugraṁ tavedaṁ
dṛṣṭvā
by seeing
adbhutam
wonderful
rūpam
form
ugram
terrible
tava
Your
idam
this
loka-trayaṁ pravyathitaṁ mahātman
loka
the planetary systems
trayam
three
pravyathitam
perturbed
mahā - ātman
O great one .
Important Words
  • dyau — heaven
    Nominative of div, the upper world. With ā-pṛthivyoḥ, the verse spans the Vedic cosmos top to bottom — heaven and earth as the two poles, the Lord filling between.
  • vyāptam — pervaded
    Past passive participle of vi-āp, 'to fill out completely.' Not occupied, not visited — pervaded, every space already saturated.
  • ekena — by one
    Instrumental singular. The pervasion is accomplished by one being, not by many. Monotheism's grammar in a single word.
  • ugram — terrible
    Adjective. The first time in the chapter Arjuna calls the form ugra — fierce, dreadful. The descriptive register is about to shift toward fear.
  • loka — the worlds
    Plural in compound (loka-trayam). The classical three worlds — bhūr, bhuvar, svar. All three are pravyathita, shaking.
  • pravyathitam — perturbed
    Past participle of pra-vyath, 'to tremble in distress.' The verb will be repeated in 11.23 (lokāḥ pravyathitāḥ) and 11.24 (antar-ātmā pravyathita) — Arjuna marks the trembling at three concentric levels: form, worlds, his own self.
Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The vision now widens beyond Arjuna: he reports that the three worlds themselves are quaking. The form is adbhuta (wondrous) and ugra (fierce) in one stroke — beauty and terror in the same object. 'Tvayā ekena' — by You alone — is the monotheistic kernel.
Further notes (विवरण · Vivaraṇa)
'Loka-trayaṁ pravyathitam' anticipates 11.23 where Arjuna himself joins that pravyathita state. The word ugra ('fierce') now openly enters; from this verse to 11.31 the dominant register is bhayānaka-rasa. The pādas echo the Puruṣa-sūkta image of a Person filling space.
Prose order (अन्वय · Anvaya)
हे महा-आत्मन्! द्यौ-आ-पृथिव्योः इदम् अन्तरं सर्वाः दिशः च त्वया एकेन हि व्याप्तम्; तव इदम् अद्भुतम् उग्रं रूपं दृष्ट्वा लोक-त्रयं प्रव्यथितम् ।
he mahā-ātman! dyau-ā-pṛthivyoḥ idam antaraṃ sarvāḥ diśaḥ ca tvayā ekena hi vyāptam; tava idam adbhutam ugraṃ rūpaṃ dṛṣṭvā loka-trayaṃ pravyathitam |
O great Self, this entire space between heaven and earth, and all the directions, are pervaded by You alone; seeing this wondrous, fierce form of Yours, the three worlds are agitated.
Word split (पदच्छेद · Padaccheda)
द्यौ-आ-पृथिव्योः इदम् अन्तरं हि व्याप्तं त्वया एकेन दिशः च सर्वाः । दृष्ट्वा अद्भुतं रूपम् उग्रं तव इदं लोक-त्रयं प्रव्यथितं महा-आत्मन् ॥
dyau-ā-pṛthivyoḥ idam antaraṃ hi vyāptaṃ tvayā ekena diśaḥ ca sarvāḥ | dṛṣṭvā adbhutaṃ rūpam ugraṃ tava idaṃ loka-trayaṃ pravyathitaṃ mahā-ātman ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
द्यौ-आ-पृथिव्योः dyau-ā-pṛthivyoḥ द्यु (f.) + पृथिवी (f.) gen.du. (genitive dual), dvandva cpd. (compound) of heaven and earth
इदम् idam इदम् (dem. (demonstrative) pron. (pronoun)) nom.sg. (nominative singular)n. this
अन्तरम् antaram अन्तर (n.) nom.sg. (nominative singular) interval, space between
हि hi ind. (indeclinable), emphatic indeed
व्याप्तम् vyāptam वि+√आप् p.p.p. (past passive participle) nom.sg. (nominative singular)n. pervaded
त्वया tvayā युष्मद् (pron. (pronoun)) ins.sg. (instrumental singular) by You
एकेन ekena एक (adj.) ins.sg. (instrumental singular)m. alone, single
दिशः diśaḥ दिश् (f.) nom.pl. (nominative plural) directions
सर्वाः sarvāḥ सर्व (adj.) nom.pl. (nominative plural)f. all
दृष्ट्वा dṛṣṭvā √दृश् abs. (absolutive) having seen
अद्भुतम् adbhutam अद्भुत (adj.) acc.sg. (accusative singular)n. wondrous
रूपम् rūpam रूप (n.) acc.sg. (accusative singular) form
उग्रम् ugram उग्र (adj.) acc.sg. (accusative singular)n. fierce
लोक-त्रयम् loka-trayam लोक (m.) + त्रय (n.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) the three worlds
प्रव्यथितम् pravyathitam प्र+√व्यथ् p.p.p. (past passive participle) nom.sg. (nominative singular)n. agitated, disturbed
महा-आत्मन् mahā-ātman महा (adj.) + आत्मन् (m.) voc.sg. (vocative singular), karmadhāraya cpd. (compound) O great Self
Purport

Dyāv ā-pṛthivyoḥ (“the space between heaven and earth”) and loka-trayam (“the three worlds”) are significant words in this verse because it appears that not only did Arjuna see this universal form of the Lord, but others in other planetary systems saw it also. Arjuna’s seeing of the universal form was not a dream. All whom the Lord endowed with divine vision saw that universal form on the battlefield.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
20. The space between heaven and earth and all directions are filled with You alone. Seeing this astonishing and ferocious form of Yours, the three worlds have become terrified, O great soul.
Commentary

Now that Arjuna had the proper qualification, the Lord shows him His form as time. This is described in ten verses.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
20. The space between heaven and earth and all directions are filled with You alone. Seeing this astonishing and ferocious form of Yours, the three worlds have become terrified, O great soul.
Commentary

In ten verses the Lord shows His form as time, after Arjuna had attained fitness in disposition for seeing that form. The space between heaven and earth and all directions are pervaded by You alone, one form. Seeing this ferocious, astounding and unlimited form of Yours, the three worlds are agitated and fearful (pravyathitam). O shelter of all (mahātman-great soul, covering the three worlds)! It is understood that now, for seeing the war, the devas, asuras, gandharvas, kinnaras and others who were friendly or neutral had gathered. Not only Arjuna was given celestial eyes. They also were given celestial eyes by the Lord to see this form. If only Arjuna could see that form, it would have been like a sleeping person seeing chariots or other objects in a dream, while others could not see them. The Lord did this so that many others could bear witness His powers.

Bhūrijana Dāsa Gauḍīya
Commentary

Now Arjuna is going to describe another element ‑ the disturbing element. There was 'everything situated in one place with a great effulgence', now another element is entering in ‑ it is called Krsna's 'kala rupa', or form of time which Krsna has already sais "it is the destructive element". Krsna, out of His mercy, is giving also the vision of His universal form to the demigods. They all have come to see it, they are witnessing Arjuna's great vision.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Now Arjuna describes Kala-rupa

COMMON THEME: Text 11.19 marks the beginning of description of ‘Kala-rupa’ (The form as Time) which

continues up till Text 11.31

PLEASE NOTE: All points of the purports are included as the sub-points; as such there are no individual ‘Focus of

Learning’ sections for these verses.

ARJUNA’S FURTHER DESCRIPTION OF THE UNIVERSAL FORM AS ‘KALA-RUPA’.

Blazing fire coming forth from your mouth, burning this entire universe (11.19)
Numberless arms and sun and moon are the eyes
Without origin, middle and end
Repetition of glories is not a flaw – It is a sign of bewilderment, wonder or great ecstasy
Spread throughout – Spread throughout the sky and planets and all space in between; and all the planetary systems are perturbed seeing you (11.20)
‘Dyav-a-prthivyoh’ (Space between heaven and earth) and ‘Loka-trayam’ (Three worlds) –indicate that not only Arjuna saw, but other planetary systems, whoever endowed with divine vision, also saw this form and got perturbed
This proves that Arjuna’s seeing was not a dream
Petitioned by demigods – Kala-rupa is petitioned by demigods and sages – All are fearful (11.21 – 11.22)
Demigods are surrendering and praying with folded hands
Great sages are praying with Vedic hymns
Siva, Adityas, Vasus etc beholding You in wonder
Rasa changes to fear – Arjuna experiences a terrible fearsome sight (11.23)
Arjuna loses steadiness and equilibrium of mind, because mind is perturbed by fear (11.24)
Arjuna sees blazing death-like faces and awful teeth (11.25)
Link between texts 11.25 & 11.26: Text 11.26 through 11.30 describe future occurrences that Arjuna sees within the kala-rupa. In Text 11.7, Krishna said that Arjuna could see “whatever *he+ may want to see in the future.” In these texts, Arjuna sees that Bhisma, Drona and Karna – the three most feared members of the opposing army – will be destroyed.
Two Analogies: Devouring all soldiers of both armies on both sides, including Bhisma, Drona & Karna, rushing into Your mouth (11.26 – 11.27)
Analogy: As many waves of river flow into the ocean (11.28)
Analogy: As moths dash to destruction in blazing fire (11.29*)
Indicates that Arjuna could see his awaited victory
All-devouring – You are devouring all people from all sides, your effulgence is covering all the universe with terrible scorching rays(11.30)

ARJUNA’S QUESTIONS

Arjuna in great fear asks two questions (11.31)
Who are You?
What is Your mission?
Why Arjuna asks these questions – Because although Arjuna knew Krishna as his friend and Supreme Personality of Godhead, but he was puzzled by various forms exhibited by Krishna
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
11.20 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 coner' (2.6)-, the Lord proceeds with the idea, 'I shall show the inevitable victory of the Pandavas.' Visualizing that, Arjuna said: 'Moreover-'.
Śrī Rāmānujācārya Classical
Translation
11.20 The terms, 'heaven and earth,' imply all the upper and lower worlds. The 'Antara', or that between heaven and earth, denotes the space between them in which are located all the worlds. You alone pervade all the space and all the arters. 'Beholding Your marvellous and teriible form,' beholding Your form of infinite length and extent, marvellous and terrible, the three worlds are trembling. Gods headed by Brahma, the Asuras, the manes, the Siddhas, the Gandharvas, the Yaksas, and Raksasas have come with a desire to see the battle. All the 'three worlds' consisting of these friendly, antagonistic and neutral beings are extremely frightened. 'Mahatman' means one, the dimension of whose mind has no limits. It has to be understood that like Arjuna, other beings also were granted by the Lord the divine eye capable of directly perceiving the Form which supports the universe. If it be asked why, the reply is that it was for demonstrating to Arjuna His sovereignty. Hence it is stated here: 'Beholding Your marvellous and terrible form, O Mahatman, the three worlds are greatly overwhelmed with fear.'
Śrī Abhinavagupta Classical
Translation
11.20 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
11.20 This space between the earth and the heaven and all the arters are filled by Thee alone; having seen this, Thy wonderful and teriible form, the three worlds are trembling with fear, O great-souled Being.
Commentary

11.20 द्यावापृथिव्योः of heaven and earth? इदम् this? अन्तरम् interspace? हि indeed? व्याप्तम् is filled? त्वया by Thee? एकेन alone? दिशः arters? च and? सर्वाः all? दृष्ट्वा having seen? अद्भुतम् wonderful? रूपम् form? उग्रम् terrible? तव Thy? इदम् this? लोकत्रयम् the three worlds? प्रव्यथितम् are trembling with fear? महात्मन् O greatsouled Being.Commentary Thee In Thy Cosmic Form.The space and the arters This denotes that the Lord has filled the whole universe of animate and inanimate objects.In order to remove the doubt entertained by Arjuna as to his success (Cf.II.6) Lord Krishna makes him feel now that victoyr for the Pandavas is certain.

Swami Gambhīrānanda Classical
Translation
11.20 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.
Shri Purohit Swami Classical
Translation
11.20 Alone thou fillest all the quarters of the sky, earth and heaven, and the regions between. O Almighty Lord! Seeing Thy marvellous and awe-inspiring Form, the spheres tremble with fear.
Related values & verses
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 9.4 BG 13.14 BG 11.23 SB 2.5.32 SB 12.4.15 SB 3.11.30 CC Madhya 21.83 CC Madhya 20.281 CC Ādi 5.79 Īśa Upaniṣad 5 Muṇḍaka Upaniṣad 2.1.10
Study Q&A referencing this verse
Related lectures
Personal Guidance
You alone fill space between heaven and earth — seeing Your wondrous, terrible form, the three worlds tremble.
Practical Applications
  • Acknowledge Kṛṣṇa's full presence — including the terrible aspect.
  • Don't sanitize the terror of cosmic vision.
  • Honor the appropriate fear (yathā-bhāva) before majesty.
Reflection Questions
  • Where have I sanitized away appropriate awe?
  • What does restoring it teach?
Analogy

Ink dropped into water spreads until no clear water is left — yet the ink is one drop. So the Lord, one, fills the space between sky and earth, and the worlds shake not because He has multiplied but because He is everywhere at once.

Stories
Vāmana's Two Strides

When Vāmanadeva took up the three steps promised by Bali (SB 8.20–21), He covered the whole earth with one stride and the whole heaven with the second — His foot reached the upper shell of the universe and pierced it. The three worlds trembled; Bali's chiefs fled in terror.

Arjuna's verse — dyāv ā-pṛthivyor idam antaraṁ hi vyāptaṁ tvayaikena — describes the same fact in a different register. The Lord, one (ekena), fills the entire space between heaven and earth. Vāmana's stride is the visible enactment of what Arjuna now sees standing still.

📝 My note

Source: vedabase.io

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