FolioCorpusBhagavad-gītā

Bhagavad-gītā 11.36

అర్జున ఉవాచ స్థానే హృషీకేశ తవ ప్రకీర్త్యా జగత్ప్రహృష్యత్యనురజ్యతే చ । రక్షాంసి భీతాని దిశో ద్రవన్తి సర్వే నమస్యన్తి చ సిద్ధసఙ్ఘా: ॥ ౩౬ ॥
arjuna uvāca
[arjuna uvaacha]
sthāne hṛṣīkeśa tava prakīrtyā
[sthaane hrisheekesha tava prakeertyaa]
jagat prahṛṣyaty anurajyate ca
[jagat prahrishyaty anurajyate cha]
rakṣāṁsi bhītāni diśo dravanti
[rakshaamsi bheetaani disho dravanti]
sarve namasyanti ca siddha-saṅghāḥ
[sarve namasyanti cha siddha-sanghaah]
Word-for-word
arjunaḥ uvāca — Arjuna said sthāne — rightly hṛṣīka - īśa — O master of all senses tava — Your prakīrtyā — by the glories jagat — the entire world prahṛṣyati — is rejoicing anurajyate — is becoming attached ca — and rakṣāṁsi — the demons bhītāni — out of fear diśaḥ — in all directions dravanti — are fleeing sarve — all namasyanti — are offering respects ca — also siddha - saṅghāḥ — the perfect human beings .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
sthāne hṛṣīkeśa tava prakīrtyā
sthāne
rightly
hṛṣīka - īśa
O master of all senses
tava
Your
prakīrtyā
by the glories
jagat prahṛṣyaty anurajyate ca
jagat
the entire world
prahṛṣyati
is rejoicing
anurajyate
is becoming attached
ca
and
rakṣāṁsi bhītāni diśo dravanti
rakṣāṁsi
the demons
bhītāni
out of fear
diśaḥ
in all directions
dravanti
are fleeing
sarve namasyanti ca siddha-saṅghāḥ
sarve
all
namasyanti
are offering respects
ca
also
siddha - saṅghāḥ
the perfect human beings .
Important Words
  • sthāne — rightly, fittingly
    Locative of sthāna — 'in the proper place.' Used adverbially. Arjuna is making a moral, not merely descriptive, claim: the world's response is appropriate to what is being beheld.
  • hṛṣīka - īśa — O master of the senses
    Vocative compound: hṛṣīka (senses) + īśa (lord). Arjuna addresses Kṛṣṇa by the title that names His authority over the very organs by which Arjuna is now seeing — a tactful acknowledgment of who governs the seeing.
  • prakīrtyā — by glorification
    Instrumental of prakīrti — 'announcing of glory.' Joy comes specifically from glorification — saṅkīrtana is built into the world's response. The Caitanya-tradition will later make this verse a foundational text.
  • prahṛṣyati — rejoices
    Third-person singular present of pra-hṛṣ — 'to rejoice intensely.' Pra intensifies; the world's joy is not casual.
  • anurajyate — becomes attached
    Third-person middle of anu-rañj — 'to be coloured by attachment.' Devotion as a colouring of the heart — the verb behind anurāga.
  • rakṣāṁsi — the demons
    Neuter plural — the rākṣasas. Their flight is paired with the saints' rejoicing — both responses are sthāne, appropriate to their respective natures.
Arjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.
Purport

Arjuna, after hearing from Kṛṣṇa about the outcome of the Battle of Kurukṣetra, became enlightened, and as a great devotee and friend of the Supreme Personality of Godhead he said that everything done by Kṛṣṇa is quite fit. Arjuna confirmed that Kṛṣṇa is the maintainer and the object of worship for the devotees and the destroyer of the undesirables. His actions are equally good for all. Arjuna understood herein that when the Battle of Kurukṣetra was being concluded, in outer space there were present many demigods, siddhas, and the intelligentsia of the higher planets, and they were observing the fight because Kṛṣṇa was present there. When Arjuna saw the universal form of the Lord, the demigods took pleasure in it, but others, who were demons and atheists, could not stand it when the Lord was praised. Out of their natural fear of the devastating form of the Supreme Personality of Godhead, they fled. Kṛṣṇa’s treatment of the devotees and the atheists is praised by Arjuna. In all cases a devotee glorifies the Lord because he knows that whatever He does is good for all.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
36. Arjuna said: O controller of the senses, rightly the world rejoices and becomes attracted to You by Your glorification. Rightly also, the frightened Rākṣasas flee in all directions, and the host of devotees bow down to You.
Commentary

Suddenly realizing that the pleasing form and ferocious form of the Lord were objects of attraction and repulsion, he explains this fact and praises the Lord. Sthāne, an indeclinable, here means “suitable.” O Hṛṣīkeśa, You inspire the senses of Your devotees to turn towards You, and You inspire the senses of the non-devotees to turn away from You! The universe becomes joyful (prahṛṣyati) by the saṅkīrtana glorifying You (prakīrtya), and becomes attracted to You (anurajyate). This is reasonable (sthane) since the universe is favorable to You. The Rākṣasas , asuras, Dānavas, Piśācas and others (rakṣāṁsi) however, becoming fearful, flee to the directions (diśaḥ dravanti). This is also reasonable since they are unfavorably inclined to You. And the whole group of those who are perfected by devotion to You (siddha-saṅghāḥ) offer their respects to You. This also is reasonable, since they are Your devotees. This verse is famous in mantra-śāstra for its ability to give protection from Rākṣasas .

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
36. Arjuna said: O controller of the senses! Rightly, the world rejoices and becomes attracted to You by this celebrated form. Rightly also, the frightened rakṣasas flee in all directions, and rightly also, the host of perfect devotees bows down to You.
Commentary

Seeing simultaneously in that place the very attractive and very fierce forms of the Supreme Lord, who was his friend Kṛṣṇa, Arjuna understood that those two forms were objects of vision corresponding to people favorable to and against the Lord. Arjuna praises the Lord accordingly in eleven verses. Rightly (sthāne), O Hṛṣīkeśa, you are the one who inspires the senses (hṛṣīka) toward or against You. The nature of these senses is either to be attracted to or repulsed by an object. Rightly, the universe, headed by the devas, gandharvas, siddhas and vidyādharas, inclined favorably to You, are pleased with and attracted to this glorious form (prakīrtyā) which destroys the wicked. It is also fitting that those of wicked nature, those opposed to You, such as rakṣasas, asuras and dānavas, are afraid of this form praised by the devas, and flee in all directions. This takes place because You show an appropriate form corresponding to the nature of the living entity. Seeing You give mercy to the obedient and disobedient in this way, all your devotees—the perfect souls such as Sanaka (siddha saṅghāḥ), offer their respects, by shouting “All glories to bhagavān!” (namasyanti) This is proper, because You attract the minds of the devotees.

Bhūrijana Dāsa Gauḍīya
Commentary

Arjuna has got his composure back by this time. He is able to offer prayers and he is recognizing Krsna again.

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
11.36 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 alifying 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.:
Śrī Rāmānujācārya Classical
Translation
11.36 Arjuna said: 'Sthane' means rightly or it is but proper. It is but proper that the whole world of gods, Gandharvas, Siddhas, Yaksas, Kinnaras, Kimpurusas, etc., who have foregathered with a desire to see the battle, should be delighted with You and love You after beholding You by Your grace. You are the Lord of all. Rightly after beholding You, the Raksasas flee in fear on all sides, and rightly all the host of Siddhas, namely, the host of Siddhas who are favourable to You, pay their homage to You. The connection with what was said earlier is that all this is as it ought to be. He further proceeds to explain how all this is right:
Śrī Abhinavagupta Classical
Translation
11.36 Sthane etc. By high glory : by highly singing the glory.
Swami Sivananda Classical
Translation
11.36 Arjuna said It is meet, O Krishna, that the world delights and rejoices in Thy praise; demons fly in fear to all arters and the hosts of the perfected ones bow to Thee.
Commentary

11.36 स्थाने it is meet? हृषीकेश O Krishna? तव Thy? प्रकीर्त्या by praise? जगत् the world? प्रहृष्यति is delighted? अनुरज्यते rejoices? च and? रक्षांसि the demons? भीतानि in fear? दिशः to all arters? द्रवन्ति fly? सर्वे all? नमस्यन्ति bow (to Thee)? च and? सिद्धसङ्घाः the hosts of the perfected ones.Commentary Praise description of the glory of the Lord. The Lord is the object worthy of adortion? love and delight? because He is the Self and friend of all beings.The Lord is the object of adoration? love and delight for the following reason also. He is the primal cause even of Brahma? the Creator of the universe.

Swami Gambhīrānanda Classical
Translation
11.36 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 (toYou).
Shri Purohit Swami Classical
Translation
11.36 Arjuna said: My Lord! It is natural that the world revels and rejoices when it sings the praises of Thy glory; the demons fly in fear and the saints offer Thee their salutations.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 10.9 BG 4.8 BG 11.21 SB 1.1.14 SB 11.2.40 SB 6.3.31 CC Antya 20.12 CC Ādi 17.22 CC Madhya 13.118 BRS 1.2.103 Māṇḍūkya Upaniṣad 1
Related lectures
Personal Guidance
It is right that the world rejoices in glorifying You and is bound to You by attachment — the demoniac flee, while the perfected souls bow.
Practical Applications
  • Notice your own response: do you bow or flee?
  • Cultivate the bowing quality.
  • Refuse the demoniac flight.
Reflection Questions
  • When did I last truly bow vs. flee?
  • What habits incline me toward flight?
Analogy

When the rightful king returns from exile, the joy of the people is not a mood — it is justice. They celebrate not because they have been bribed but because the universe has aligned. Arjuna, looking at the cosmic form, sees that the world's joy and the demons' flight are not arbitrary; they are sthāne, fitting.

Stories
Rāma's Return to Ayodhyā

When Lord Rāma returned to Ayodhyā after fourteen years of exile and the slaying of Rāvaṇa (Rāmāyaṇa, Yuddha-kāṇḍa 128–131), the city erupted in joy that was not a courtly gesture but a cosmic restoration. Birds sang, gardens bloomed unseasonably, the citizens wept and danced.

Arjuna's word sthāne in 11.36 — 'this is fitting' — names that quality of rejoicing. The world is not merely happy at Kṛṣṇa's glory; it is properly happy, the way the morning is properly bright.

📝 My note

Source: vedabase.io

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