FolioCorpusBhagavad-gītā

Bhagavad-gītā 11.45

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे । तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास ॥ ४५ ॥
adṛṣṭa-pūrvaṁ hṛṣito ’smi dṛṣṭvā
[adrishta-poorvam hrishito ’smi drishtvaa]
bhayena ca pravyathitaṁ mano me
[bhayena cha pravyathitam mano me]
tad eva me darśaya deva rūpaṁ
[tad eva me darshaya deva roopam]
prasīda deveśa jagan-nivāsa
[praseeda devesha jagan-nivaasa]
Word-for-word
adṛṣṭa - pūrvam — never seen before hṛṣitaḥ — gladdened asmi — I am dṛṣṭvā — by seeing bhayena — out of fear ca — also pravyathitam — perturbed manaḥ — mind me — my tat — that eva — certainly me — unto me darśaya — show deva — O Lord rūpam — the form prasīda — just be gracious deva - īśa — O Lord of lords jagat - nivāsa — O refuge of the universe .
Blended reading (Sanskrit + English inline)
adṛṣṭa-pūrvaṁ hṛṣito ’smi dṛṣṭvā
adṛṣṭa - pūrvam
never seen before
hṛṣitaḥ
gladdened
bhayena ca pravyathitaṁ mano me
tad eva me darśaya deva rūpaṁ
prasīda deveśa jagan-nivāsa
asmi
I am
dṛṣṭvā
by seeing
bhayena
out of fear
ca
also
pravyathitam
perturbed
manaḥ
mind
me
my
tat
that
eva
certainly
me
unto me
darśaya
show
deva
O Lord
rūpam
the form
prasīda
just be gracious
deva - īśa
O Lord of lords
jagat - nivāsa
O refuge of the universe .
Important Words
  • adṛṣṭa - pūrvam — never before seen
    Compound: a-dṛṣṭa (not-seen) + pūrva (before). Echoes Kṛṣṇa's own words in 11.47 (na dṛṣṭa-pūrvam). Arjuna confirms from his side what Kṛṣṇa will confirm from His.
  • hṛṣitaḥ — gladdened
    Past participle of hṛṣ — 'to be thrilled.' The same root as romāñca (hair-on-end). Arjuna is genuinely glad; he is not asking for withdrawal because the form is unwanted.
  • pravyathitam — disturbed
    Past participle of pra-vyath — the same word from 11.20, here qualifying manas. The verse holds both joy (hṛṣitaḥ) and trembling (pravyathitam) in one breath, refusing to resolve them prematurely.
  • darśaya — show
    Imperative of dṛś — 'cause to be seen.' Same root as the granted divya-cakṣus. Arjuna asks for a different darśana, not for the end of darśana.
  • prasīda — be gracious
    Fourth appearance of this imperative in the chapter (after 11.25, 11.31, and 11.44). The chapter's most-petitioned verb.
  • jagat - nivāsa — O refuge of the worlds
    Vocative — same address as 11.25. The vocative of mercy returns at the moment of asking the form to give way to mercy.
After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.
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)
Arjuna names the contradiction directly: delight and terror in one breath. He withdraws his original wish — what was asked in 11.4 is too much. He asks now to see the familiar form, not the cosmic. The vision must end.
Further notes (विवरण · Vivaraṇa)
Pivot verse: from demanded darśana to requested upasaṁhāra (withdrawal). The phrase 'hṛṣito 'smi … pravyathitaṁ' is the Gītā's purest statement of the bhayānaka–adbhuta blend at the heart of the chapter. The request for 'tat eva … rūpam' is for the two-armed saumya form he loves — not even the four-armed Viṣṇu (asked first in 11.46, then resolved in 11.50).
Prose order (अन्वय · Anvaya)
हे देव! हे देव-ईश! हे जगत्-निवास! अदृष्ट-पूर्वं (रूपं) दृष्ट्वा हृषितः अस्मि; मे मनः च भयेन प्रव्यथितम्; तत् एव (पूर्व-दृष्टं) रूपं मे दर्शय; प्रसीद ।
he deva! he deva-īśa! he jagat-nivāsa! adṛṣṭa-pūrvaṃ (rūpaṃ) dṛṣṭvā hṛṣitaḥ asmi; me manaḥ ca bhayena pravyathitam; tat eva (pūrva-dṛṣṭaṃ) rūpaṃ me darśaya; prasīda |
O Divine One, O Lord of gods, O abode of the universe! Having seen what was never seen before, I am thrilled; and my mind is at the same time agitated with fear. Show me that (familiar) form; be gracious.
Word split (पदच्छेद · Padaccheda)
अदृष्ट-पूर्वं हृषितः अस्मि दृष्ट्वा भयेन च प्रव्यथितं मनः मे । तत् एव मे दर्शय देव रूपं प्रसीद देव-ईश जगत्-निवास ॥
adṛṣṭa-pūrvaṃ hṛṣitaḥ asmi dṛṣṭvā bhayena ca pravyathitaṃ manaḥ me | tat eva me darśaya deva rūpaṃ prasīda deva-īśa jagat-nivāsa ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अदृष्ट-पूर्वम् adṛṣṭa-pūrvam अ + दृष्ट (p.p.p. (past passive participle)) + पूर्व (adj.) acc.sg. (accusative singular)n., bahuvrīhi cpd. (compound) not seen before
हृषितः hṛṣitaḥ √हृष् p.p.p. (past passive participle) nom.sg. (nominative singular)m. delighted, thrilled
अस्मि asmi √अस् pres. (present) 1sg.par. (parasmaipada / active voice) I am
दृष्ट्वा dṛṣṭvā √दृश् abs. (absolutive) having seen
भयेन bhayena भय (n.) ins.sg. (instrumental singular) with fear
च ca ind. (indeclinable) and
प्रव्यथितम् pravyathitam प्र + √व्यथ् p.p.p. (past passive participle) nom.sg. (nominative singular)n. agitated
मनः manaḥ मनस् (n.) nom.sg. (nominative singular) mind
मे me अस्मद् (pron. (pronoun)) gen.sg. (genitive singular) my
तत् tat तद् (dem. (demonstrative) pron. (pronoun)) acc.sg. (accusative singular)n. that
एव eva ind. (indeclinable), emphatic just
दर्शय darśaya √दृश् caus. (causative) impv. 2sg.par. (parasmaipada / active voice) show, cause to see
देव deva देव (m.) voc.sg. (vocative singular) O Divine One
रूपम् rūpam रूप (n.) acc.sg. (accusative singular) form
प्रसीद prasīda प्र + √सद् impv. 2sg.par. (parasmaipada / active voice) be gracious
Purport

Arjuna is always in confidence with Kṛṣṇa because he is a very dear friend, and as a dear friend is gladdened by his friend’s opulence, Arjuna is very joyful to see that his friend Kṛṣṇa is the Supreme Personality of Godhead and can show such a wonderful universal form. But at the same time, after seeing that universal form, he is afraid that he has committed so many offenses to Kṛṣṇa out of his unalloyed friendship. Thus his mind is disturbed out of fear, although he had no reason to fear. Arjuna therefore is asking Kṛṣṇa to show His Nārāyaṇa form, because He can assume any form. This universal form is material and temporary, as the material world is temporary. But in the Vaikuṇṭha planets He has His transcendental form with four hands as Nārāyaṇa. There are innumerable planets in the spiritual sky, and in each of them Kṛṣṇa is present by His plenary manifestations of different names. Thus Arjuna desired to see one of the forms manifest in the Vaikuṇṭha planets. Of course in each Vaikuṇṭha planet the form of Nārāyaṇa is four-handed, but the four hands hold different arrangements of symbols – the conchshell, mace, lotus and disc. According to the different hands these four things are held in, the Nārāyaṇas are variously named. All of these forms are one with Kṛṣṇa; therefore Arjuna requests to see His four-handed feature.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
45. I am delighted, having seen what was unseen before, but at the same time my mind is greatly troubled with fear. O Lord, show me that pleasing form of Yours. Be kind to me, O lord of the devas, the resting place of the universe at destruction.
Commentary

Though I am delighted, having seen Your body composed of the form of the universe which has not been previously seen, my mind is distressed with fear because of its ferocity. Therefore, show me that form (tad eva rūpa), the form of the son of Vasudeva, the form of sweetness, which is millions of times dearer to my life. Show favor to me—do not display to me that form of great power any longer. I have now seen You as the Lord of the devatās (deveśa), the resting place of the universe (jagan-nivāsaḥ). It should be understood that Arjuna did not see the body of Kṛṣṇa in human form which was the origin of all the forms seen by Arjuna when Kṛṣṇa displayed the universal form, because his vision was covered by yoga māyā.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
45. I am delighted, having seen what was unseen before, but at the same time my mind is greatly troubled with fear. O Lord, show me Your pleasing form. Be kind to me, O lord of the devas, the resting place of the universe.
Commentary

“What are you saying? What do you want?” “Having seen this form of power which I have understood factually to exist in You, I am overjoyed. I am happy that my friend has such an extraordinary form. But my mind is agitated with fear arising from seeing its ferocious nature. Therefore I make a request. I have now witnessed that You are the Supreme Lord—the container of everything (jagan nivāsa) and the controller of all the devas (deveśa). Next, placing that form within Yourself, show me Your form as Kṛṣna (deva rūpam), the form which I hold dear.”

Bhūrijana Dāsa Gauḍīya
Commentary

Arjuna is glad and fearful at the same time. The example given to show how this is possible: when one may see a snake whose fangs are already removed, he may feel fear because of seeing a snake, but glad also because its fangs have been removed. So, both sentiments are possible, simultaneously. Arjuna's curiosity, by this time, after seeing the universal form, has been satisfyed and he wants Krsna to take away of close up His universal form and show again His beautiful form as Krsna.

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

COMMON THEME: Arjuna prays in faltering voice

In which mood – as a devotee in the mood of ‘wonder’ (11.35)

PLEASE NOTE: The mains points refer to Arjuna’s Prayers. The subpoints include all points of the purports; as such

there are no individual ‘Focus of Learning’ sections for these verses.

ARJUNA’S PRAYERS

(a) Arjuna recognizes Krishna’s action as All-good for everyone after hearing from Krishna the outcome of

battlefield and observing Universal form and response of demigods and demons (11.36)

The world becomes joyful on hearing Your name and everyone becomes attached to You
You are worshiped by great souls and demons are afraid and flee away

(b) Krishna is worshipable by everyone – “You rightly deserve the obeisances of everyone” (11.37)

because:

You are the God of all the Gods, the original creator, especially even greater than Brahma, secondary creator
Invincible source of all and cause of all causes
Transcendental to material manifestations
‘Aksaram’ – not perishable like material creation)
‘Mahatma’ – Most magnanimous and unlimited
‘Ananta’ – Nothing is not covered by Lord’s influence and energy
‘Devesa’ – He is the controller of demigods and is above them all

(c) You are the ultimate rest of everything and all knowledge (11.38)

‘Nidhanam’ – Ultimate rest even from Brahman.
Knower of everything in this world and You are all that is knowable
Object of all knowledge because You are All pervading

(d) You are the essence of everything (11.39)

You are air (Air being all-pervasive is the most important representation of the demigods)
You are fire, water, moon
You are Brahma (Pitamaha) / You are Prapitamaha (because He is the father of Brahmaji)
You are the Supreme controller

(e) I offer you obeisances from front, behind and from all sides (11.40)

Arjuna is offering obeisances out of loving ecstasy, accepting that ‘’He is the master of limitless power’’ and ‘’He is far superior to all the great warriors assembled on the battlefield’’ (Ref. Visnu Purana – All have been created by you, any demigod or anyone)

PRACTICAL APPLICATION OF SECTION IV

Lord Krishna is the Supreme Lord of all. He is simultaneously

involved in an intimate relationship of love with His pure devotees

ARJUNA’S PRAYERS continued…

(f) Begs forgiveness for treating Krishna, the Infallible One, as an ordinary friend (11.41* – 11.42*)

Not knowing Krishna’s glories, Arjuna feels that he has offended Krishna in ‘madness’ or in ‘love’, and begs to be excused for many informal gestures like,
Called Krishna as Yadava or Krishna or dishonoured him many times.
Jesting as we relaxed
Lay on the same bed / sat / ate together
Never knew Krishna could accept such a Universal form
Cannot forget the relationship of a friend – The relationship between a living-entity and Krishna is fixed eternally, it cannot be forgotten, as evident from Arjuna’s behaviour

(g) You are the supreme father (11.43)

Supreme spiritual master – Gave this knowledge to Brahma / Arjuna
You are the greatest – No-one is greater than or equal to You nor can anyone be one with You. References for Lord’s Supreme greatness:
No difference between Krishna’s body and self (Ref. Svetasvatara Upanisad 6.8)
Senses are interchangeable
Birth and activities are transcendental (Bg. 4.9)
Krishna is one God – All the living entities are His servants, no-one can deny His order (Ref. CC “ekale ishvara...”)
Cause of all causes (Ref. Brahma Samhita 5.1)

(h) Falls to the ground and begs for mercy – Requests Him to tolerate all wrong-doings (11.44) just like –

Analogies:

Father – Tolerates the impudence of his son
Friend – Impertinence of a friend
“Krishna – Arjuna” relationship is that of friendship
Wife – Familiarity of her partner

(i) Requests to withdraw the fearsome Form and reveal the form as Personality of Godhead (11.45)

Indicates Arjuna is ‘afraid’ and ‘joyful’ simultaneously
Afraid because of so many offenses committed
Joyful because He is gladdened by knowing his Friend’s opulence as Supreme Personality of Godhead and His ability to show the Universal Form
It proves that Krishna can assume any form, as He is asked here to show His Narayana Form
Universal Form is a temporary Form; but Vaikuntha form is transcendental, four-handed and eternal.
Different Narayanas are named according to the different configurations of the four hands
Arjuna’s request to see the four-handed form indicates that All the forms are one with Krishna

(j) Wants to see the four-handed form (11.46)

Texts 11.45 & 11.46 indicate that Krishna is the Supreme Personality of Godhead and He is the source of all forms and incarnations (Ref. Brahma Samhita 5.39)
This verse establishes without any doubt the statement of Srimad Bhagavatam that Krishna is the original Supreme Personality of Godhead
Constant feature in these forms – He is always fresh like a young man
He is non-different from His plenary expansions
He is God in any of His innumerable forms
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
11.45 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!
Śrī Rāmānujācārya Classical
Translation
11.45 Seeing Your form, never seen before, extremely marvellous and awe-inspiring, I am delighted, transported with love. But my mind is also troubled with awe. Hence reveal to me only Your most gracious form. Be gracious, O Lord of all gods! O Abode of the universe! Show me that form, O gracious Lord of all the gods headed by Brahma, and the foundation of the entire universe!
Śrī Abhinavagupta Classical
Translation
11.45 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
11.45 I am delighted, having seen what has never been seen before; and yet my mind is distressed with fear. Show me that (previous) form only, O God; have mercy, O God of gods, O Abode of the universe.
Commentary

11.45 अदृष्टपूर्वम् what was never seen before? हृषितः delighted? अस्मि (I) am? दृष्ट्वा having seen? भयेन with fear? च and? प्रव्यथितम् is distressed? मनः mind? मे my? तत् that? एव only? मे to me? दर्शय show? देव O God? रूपम् form? प्रसीद have mercy? देवेश O Lord of the gods? जगन्निवास O Aboe of the universe.Commentary For an ordinary man the Cosmic Form (Vision) is overwhelming and terrifying but for a Yogi it is encouraging? strengthening and soulelevating.Arjuna says The Cosmic Form was never before seen by me. Show me only that form which Thou wearest as my friend.

Swami Gambhīrānanda Classical
Translation
11.45 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!
Shri Purohit Swami Classical
Translation
11.45 I rejoice that I have seen what never man saw before; yet, O Lord! I am overwhelmed with fear. Please take again the Form I know. Be merciful, O Lord! thou Who are the Home of the whole universe.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 11.46 BG 11.49 BG 11.31 SB 10.3.30 SB 3.15.50 SB 1.9.39 CC Madhya 21.119 CC Madhya 20.394 CC Antya 14.44 Kaṭha Upaniṣad 1.2.20Īśa Upaniṣad 16
Concepts
Maya
Related lectures
Personal Guidance
Having seen what was never seen before, my heart trembles with delight — yet my mind is disturbed by fear; please show again Your familiar form.
Practical Applications
  • Honor the tension: spiritual encounter brings both joy and unsettling.
  • Don't choose only the comfortable form.
  • Make peace with both the awesome and the familiar.
Reflection Questions
  • Have I only sought the comforting form of Kṛṣṇa?
  • What awesome form have I avoided?
Analogy

After a clap of thunder one is both alive and deafened — grateful for the sky's voice and longing for ordinary silence. Arjuna is both — hṛṣitaḥ (gladdened) and pravyathitam (perturbed). He asks for the lightning to return to a lamp.

Stories
Aśvatthāmā Begging the Withdrawal of the Brahmāstra

When the brahmāstra had been fired and could not be recalled (Mahābhārata, Sauptika-parva 14–16), Aśvatthāmā realised the magnitude of what he had unleashed and asked Vyāsa to mediate. The weapon was too vast for any subsequent existence to contain.

Arjuna in 11.45 is making a milder version of the same plea: not for the destruction of the form but for its withdrawal. Some manifestations of the divine are meant to be brief; their staying open would not be a kindness.

📝 My note

Source: vedabase.io

← Read full Chapter 11