Bhagavad-gītā 11.49
Blended reading (Sanskrit + English inline)
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vyathā
—
fear, distress
Nominative, paired with prohibitive mā in the line. The construction is gentle — no harsh command, only a wish that the vyathā cease. The same root as pravyathita in 11.20, 11.23, 11.24.
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vimūḍha - bhāvaḥ
—
bewildered state
Compound: vi-mūḍha (utterly bewildered) + bhāva (state). Kṛṣṇa names the precise condition He is dispelling — not just fear but the bewilderment that fear produces.
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ghoram
—
horrible
Adjective qualifying rūpam. The Lord Himself uses the word ghora for the form He has just shown — He does not pretend the vision was pleasant.
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vyapeta - bhīḥ
—
free from fear
Compound: vi-apa-ita (gone-away) + bhīḥ (fear). The fear must depart before the form Arjuna asked for can be re-shown.
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prīta - manāḥ
—
with pleased mind
Compound: prīta (pleased) + manas (mind). Kṛṣṇa specifies the receptive condition — the mind must be both fearless and pleased, not merely fearless.
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prapaśya
—
behold
Imperative of pra-paśya — 'see fully.' Pra intensifies; not glance but behold. The same verb opening verse 5; the chapter ends its visionary arc with the verb that began it.
Plain meaning (तात्पर्य · Tātparya)
Further notes (विवरण · Vivaraṇa)
Prose order (अन्वय · Anvaya)
Word split (पदच्छेद · Padaccheda)
Grammar (व्याकरण · Vyākaraṇa)
| Sanskrit | IAST | Grammar | Meaning |
|---|---|---|---|
| मा | mā | ind. (indeclinable), proh. | let not |
| ते | te | युष्मद् (pron. (pronoun)) gen.sg. (genitive singular) | for you |
| व्यथा | vyathā | व्यथा (f.) nom.sg. (nominative singular) | agitation |
| च | ca | ind. (indeclinable) | and |
| विमूढ-भावः | vimūḍha-bhāvaḥ | विमूढ (p.p.p. (past passive participle)) + भाव (m.) nom.sg. (nominative singular), karmadhāraya cpd. (compound) | bewildered state |
| दृष्ट्वा | dṛṣṭvā | √दृश् abs. (absolutive) | having seen |
| रूपम् | rūpam | रूप (n.) acc.sg. (accusative singular) | form |
| घोरम् | ghoram | घोर (adj.) acc.sg. (accusative singular)n. | terrible |
| ईदृक् | īdṛk | ईदृश् (adj.) acc.sg. (accusative singular)n. | such as this |
| मम | mama | अस्मद् (pron. (pronoun)) gen.sg. (genitive singular) | My |
| इदम् | idam | इदम् (dem. (demonstrative) pron. (pronoun)) acc.sg. (accusative singular)n. | this |
| व्यपेत-भीः | vyapeta-bhīḥ | वि + अप + √इ p.p.p. (past passive participle) + भी (f.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) | with fear departed |
| प्रीत-मनाः | prīta-manāḥ | प्रीत (p.p.p. (past passive participle)) + मनस् (n.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) | with delighted mind |
| पुनः | punaḥ | ind. (indeclinable), adv. | again |
| त्वम् | tvam | युष्मद् (pron. (pronoun)) nom.sg. (nominative singular) | you |
| तत् | tat | तद् (dem. (demonstrative) pron. (pronoun)) acc.sg. (accusative singular)n. | that |
| एव | eva | ind. (indeclinable), emphatic | just |
| प्रपश्य | prapaśya | प्र + √दृश् impv. 2sg.par. (parasmaipada / active voice) | behold |
In the beginning of Bhagavad-gītā Arjuna was worried about killing Bhīṣma and Droṇa, his worshipful grandfather and master. But Kṛṣṇa said that he need not be afraid of killing his grandfather. When the sons of Dhṛtarāṣṭra tried to disrobe Draupadī in the assembly of the Kurus, Bhīṣma and Droṇa were silent, and for such negligence of duty they should be killed. Kṛṣṇa showed His universal form to Arjuna just to show him that these people were already killed for their unlawful action. That scene was shown to Arjuna because devotees are always peaceful and they cannot perform such horrible actions. The purpose of the revelation of the universal form was shown; now Arjuna wanted to see the four-armed form, and Kṛṣṇa showed him. A devotee is not much interested in the universal form, for it does not enable one to reciprocate loving feelings. Either a devotee wants to offer his respectful worshipful feelings, or he wants to see the two-handed Kṛṣṇa form so that he can reciprocate in loving service with the Supreme Personality of Godhead.
“O Supreme Lord, why do You not understand me? You are forcibly giving me something which I do not want. Seeing this form of Yours, my limbs are distressed, my mind is pained. Constantly, I am fainting. Let me offer my respects again and again to that majestic form from far away. I will never again pray to see that form. Forgive me, forgive me. Show to me that human form with moon-like face, covered in showers of nectar through the sweetest smiles. Please show that to me.” The Lord then speaks this verse in a comforting mood to Arjuna who is distressed in the above manner.
I have shown you the destruction of all these people within My form, to make you understand that all of these, even Bhīsma and others, who stood silent on seeing the defiling of Draupadī, will be killed by Me out of anger at that act. It is not your burden to kill them. So you should not be disturbed (mā te vyathā). Now see this four-handed form which you requested to see.
Srila Prabhupada says in his Purport: "In the beginning of Bhagavad‑gita Arjuna was worried about killing Bhisma and Drona, his worshipful grandfather and master. But Krsna said that he need not be afraid of killing his grandfather. When the sons of Dhrtarastra tried to disrobe Draupadi in the assembly of the Kurus, Bhisma and Drona were silent, and for such negligence of duty they should be killed. Krsna showed His universal form to Arjuna just to show him that these people were already killed for their unlawful action. That scene was shown to Arjuna because devotees are always peaceful and they cannot perform such horrible actions. The purpose of the revelation o universal form was shown; now Arjuna wanted to see the four‑armed form, and Krsna showed him. A devotee is not much interested in the universal form, for it does not enable o reciprocate loving feelings. Either a devotee wants to offe respectful worshipful feelings, or he wants to see the two‑handed Krsna form so that he can reciprocate in loving service with the Supreme Personality of Godhead."
‘Let this vision be over’ – Krishna says, “This fearsome form has disturbed your mind, therefore let
this vision be over”
11.49 मा not? ते thee? व्यथा fear? मा not? च and? विमूढभावः bewildered state? दृष्ट्वा having seen? रूपम् form? घोरम् terrible? ईदृक् such? मम My? इदम् this? व्यपेतभीः with (thy) fear dispelled? प्रीतमनाः with gladdened heart? पुनः again? त्वम् thou? तत् that? एव even? मे My? रूपम् form? इदम् this? प्रपश्य behold.Commentary Former form is the form with four hands with conch? discus? club or mace and lotus.The Lord was Arjuna in a state of terror. Therefore? He withdrew the Cosmic Form and assumed His usual gentle form. He consoled Arjuna and spoke sweet? loving words.
- Trust that Kṛṣṇa returns to His sweet form.
- Don't get stuck in fear-modes of relationship.
- Cultivate the sweet form as the resting-place.
- Where am I stuck in a fearful mode of relationship?
- How would the sweet form restore me?
A mother sees her child has been frightened in the dark and at once lights a lamp — not because the dark was hostile but because the child needs the gentler light to recover. Kṛṣṇa, having shown the cosmic dark, hands Arjuna the familiar lamp.
After slaying Hiraṇyakaśipu, Lord Nṛsiṁha sat in His full ferocity until the boy Prahlāda was brought before Him (SB 7.9). At Prahlāda's prayers, the Lord's anger subsided and He turned a gentle face to His devotee, blessing him.
Kṛṣṇa's words in 11.49 — mā te vyathā mā ca vimūḍha-bhāvaḥ — perform the same pacification. The terrible form is set down, the devotee's fear is dismissed, and the loving register is restored. Arjuna is, like Prahlāda, the small one to whom the Lord adjusts His own scale.
My note
Source: vedabase.io