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Bhagavad-gītā 11.50

సఞ్జయ ఉవాచ ఇత్యర్జునం వాసుదేవస్తథోక్త్వా స్వకం రూపం దర్శయామాస భూయ: । ఆశ్వాసయామాస చ భీతమేనం భూత్వా పున: సౌమ్యవపుర్మహాత్మా ॥ ౫౦ ॥
sañjaya uvāca
[sanjaya uvaacha]
ity arjunaṁ vāsudevas tathoktvā
[ity arjunam vaasudevas tathoktvaa]
svakaṁ rūpaṁ darśayām āsa bhūyaḥ
[svakam roopam darshayaam aasa bhooyah]
āśvāsayām āsa ca bhītam enaṁ
[aashvaasayaam aasa cha bheetam enam]
bhūtvā punaḥ saumya-vapur mahātmā
[bhootvaa punah saumya-vapur mahaatmaa]
Word-for-word
sañjayaḥ uvāca — Sañjaya said iti — thus arjunam — unto Arjuna vāsudevaḥ — Kṛṣṇa tathā — in that way uktvā — speaking svakam — His own rūpam — form darśayām āsa — showed bhūyaḥ — again āśvāsayām āsa — encouraged ca — also bhītam — fearful enam — him bhūtvā — becoming punaḥ — again saumya - vapuḥ — the beautiful form mahā - ātmā — the great one .
Blended reading (Sanskrit + English inline)
sañjaya uvāca
sañjayaḥ uvāca
Sañjaya said
ity arjunaṁ vāsudevas tathoktvā
iti
thus
arjunam
unto Arjuna
vāsudevaḥ
Kṛṣṇa
tathā
in that way
uktvā
speaking
svakaṁ rūpaṁ darśayām āsa bhūyaḥ
svakam
His own
rūpam
form
darśayām āsa
showed
bhūyaḥ
again
āśvāsayām āsa ca bhītam enaṁ
āśvāsayām āsa
encouraged
ca
also
bhītam
fearful
enam
him
bhūtvā punaḥ saumya-vapur mahātmā
bhūtvā
becoming
punaḥ
again
saumya - vapuḥ
the beautiful form
mahā - ātmā
the great one .
Important Words
  • vāsudevaḥ — the son of Vasudeva
    Nominative — Kṛṣṇa as Vāsudeva, the son of Vasudeva, the human-historical name. Sañjaya uses this name precisely when describing the return to the two-armed human form.
  • svakam — His own
    Adjective qualifying rūpam — 'His own form.' Not a borrowed disguise — the four-armed and two-armed forms are equally Kṛṣṇa's own.
  • darśayām āsa — displayed
    Causative perfect of dṛś. Same construction as 11.9 — Sañjaya frames the chapter with the same verb at its opening and at its closing.
  • āśvāsayām āsa — consoled
    Causative perfect of ā-śvas, 'to breathe again.' The literal sense: caused-to-breathe-again. Arjuna had been trembling and breathless; Kṛṣṇa returns his breath.
  • saumya - vapuḥ — gentle-bodied
    Compound: saumya (gentle, lunar) + vapus (body). The term used in the Bhāgavatam for Kṛṣṇa's pleasant human form. The last word-image of the chapter's visionary arc — the cosmic gives way to the gentle.
  • mahā - ātmā — great Self
    Compound: mahā (great) + ātman (self). Even when reduced to the saumya-vapus, Kṛṣṇa remains mahātmā. The grandeur is not in the form but in the Person.
Sañjaya said to Dhṛtarāṣṭra: The Supreme Personality of Godhead, Kṛṣṇa, having spoken thus to Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna.
Purport

When Kṛṣṇa appeared as the son of Vasudeva and Devakī, He first of all appeared as four-armed Nārāyaṇa, but when He was requested by His parents, He transformed Himself into an ordinary child in appearance. Similarly, Kṛṣṇa knew that Arjuna was not interested in seeing a four-handed form, but since Arjuna asked to see this four-handed form, Kṛṣṇa also showed him this form again and then showed Himself in His two-handed form. The word saumya-vapuḥ is very significant. Saumya-vapuḥ is a very beautiful form; it is known as the most beautiful form. When He was present, everyone was attracted simply by Kṛṣṇa’s form, and because Kṛṣṇa is the director of the universe, He just banished the fear of Arjuna, His devotee, and showed him again His beautiful form of Kṛṣṇa. In the Brahma-saṁhitā (5.38) it is stated, premāñjana-cchurita-bhakti-vilocanena: only a person whose eyes are smeared with the ointment of love can see the beautiful form of Śrī Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
50. Having spoken to Arjuna thus, Vāsudeva showed him His personal four-handed form again. Then again, appearing in His pleasant two-handed form, the great soul gave comfort to the fearful Arjuna.
Commentary

Just as the Lord has showed the very ferocious form, which arose from just one of his parts, He again showed His own, very sweet personal form (svakaṁ rūpam) with four hands, crown, club, cakra and other ornaments, which was requested by Arjuna, and which was a mixture of sweetness and grandeur. Then again that great soul became the two handed, pleasant form (saumya-vapuḥ), wearing bracelets, earrings turban and yellow cloth, and comforted the fearful Arjuna.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
50. Having spoken to Arjuna thus, Vāsudeva showed him His personal four-handed form again. Appearing in His pleasant form, the generous Lord again gave cheer to the fearful Arjuna.
Commentary

Saṣjaya then relates what happened next. Vāsudeva having spoken to Arjuna, then by His will, showed His own (svakam) form—the four-handed form as the son of Devakī, with qualities such as having the complexion of a blue lotus, just as by His will He had showed Arjuna His thousand-headed form. And being of magnanimous mind (mahātma), Kṛsṇa, by becoming that beautiful form (saumya vapuḥ), again cheered the frightened Arjuna (bhītam enam).

Bhūrijana Dāsa Gauḍīya
Commentary

Here is said 'svakam rupam darsayam asa bhuyah'. 'Bhuyah' means 'again'. This means that Krsna had probably shown already in the universal form, His four‑armed form. Then Krsna shown up that beautiful form (saumya vapur). 'Saumya' means "pleasing like the moon".

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

Then Krishna shows transcendental four-armed form, then two-armed form (Saumya-vapuh)

Focus of Learning

(a) Similar example of change of forms – Krishna appears to Vasudeva and Devaki as four-handed

Narayana form and then transformed into an ordinary child

(b) ‘Saumya-vapuh’ –

Indicates a very beautiful form – Krishna’s form is the most beautiful form
Who can see this form – Ref. Brahma Samhita 5.38 “premanjana...” – Only one whose eyes are smeared with the ointment of love can see this beautiful form
Krishna shows this form because He knows Arjuna’s ultimate interest is not even the four-handed form

(a) One of the purposes of the Universal form – Krishna wanted to show that Bhisma, Drona etc. have

already been killed by Him

Because they were silent when Draupadi was disrobed (Thus they deserve to be killed)
Also, this was shown to Arjuna because devotees are always peaceful and cannot perform such horrible action

(b) Why are devotees not interested in the Universal form

Because it does not allow them to reciprocate loving feelings
A devotee either wants to offer respectful worshipful feelings or
Reciprocate in loving service to Supreme Personality of Godhead in two-handed form

(c) ‘Atheist’ in contrast to Godly persons – Atheists cannot have such divinity, therefore they cannot

have the vision to see the Lord

They do not believe in Vishnu
Or recognize only the impersonal part of Krishna as Supreme

(d) Devotees do not want to see the Universal Form, although they are qualified to see

(e) Practical application: Text 11.48 helps to refute pseudo incarnations

Followers of a pseudo incarnation may say that they have also seen the Universal Form
But without becoming a devotee of ‘Krishna’ one cannot see the Universal Form of God
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
11.50 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.
Śrī Rāmānujācārya Classical
Translation
11.50 Sanjaya said Having spoken thus to Arjuna, the Lord, the son of Vasudeva, revealed His own four-armed form. And the Mahatman, i.e., one whose resolves are always treu, reassured him who was terror-stricken on seeing ann unfamiliar form, by resuming the familiar pleasant form. Possession of His own four-armed form alone is proper to this Lord of all, the Supreme Person, the Supreme Brahman, when he has assumed the human form for blessing this world as the son of Vasudeva. But in answer to the prayer of Vasudeva, who was terrified by Kamsa, the two extra arms were withdrawn till the destruction of Kamsa. These became manifest again. For He was prayed to thus: 'You are born, O Lord, O Lord of gods, withdraw this form bearing conch, discus and mace out of grace ৷৷. withdraw this form of four arms, O Self of all' (V. P., 5.3.10 and 13). Even to Sisupala, who hated Him, this form of four arms of Sri Krsna was the object of constant thought, as described in: 'Him who is of four long and robust arms, bearing the conch, discus and the mace' (V. P., 4.15.10). Hence Arjuna also exclaimed here; 'Assume again that four-armed shape' (11.46).
Śrī Abhinavagupta Classical
Translation
11.51 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
11.50 Sanjaya said Having thus spoken to Arjuna, Krishna again showed His own form and the great Soul (Krishna), assuming His gentle form, consoled him (Arjuna) who was terrified.
Commentary

11.50 इति thus? अर्जुनम् to Arjuna? वासुदेवः Vaasudeva? तथा so? उक्त्वा having spoken? स्वकम् His own? रूपम् form? दर्शयामास showed? भूयः again? आश्वासयामास consoled? च and? भीतम् who was terrified? एनम् him? भूत्वा having become? पुनः again? सौम्यवपुः of gentle form? महात्मा the greatsouled One.Commentary His own form His form as the son of Vasudeva.

Swami Gambhīrānanda Classical
Translation
11.50 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.
Shri Purohit Swami Classical
Translation
11.50 Sanjaya continued: "Having thus spoken to Arjuna, Lord Shri Krishna showed Himself again in His accustomed form; and the Mighty Lord, in gentle tones, softly consoled him who lately trembled with fear.
Related values & verses
Related values
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 11.46 BG 11.51 BG 4.9 SB 10.3.30 SB 1.9.39 SB 10.2.40 CC Ādi 2.15 CC Madhya 20.149 CC Madhya 21.101 Śvetāśvatara Upaniṣad 3.8Īśa Upaniṣad 16
Related lectures
Personal Guidance
Sañjaya describes: Kṛṣṇa, having spoken thus, displayed His four-armed form, then His two-armed human form, comforting the fearful Arjuna.
Practical Applications
  • Recognize the gradation: cosmic to four-armed to human.
  • Honor each form as legitimate.
  • Cultivate intimacy with the human form Kṛṣṇa took for us.
Reflection Questions
  • Which form do I most relate to?
  • Which is my next deepening?
Analogy

A great instrument is dropped from forte to mezzo-piano to pianissimo over a few bars, so that the listener can keep listening. Kṛṣṇa modulates from universal form to four-armed Viṣṇu to two-armed Pārtha-sārathi — three registers, descending, until Arjuna's mind can rest.

Stories
Akrūra Re-Seeing the Two-Armed Kṛṣṇa

After his vision of the four-armed form in the Yamunā (SB 10.39), Akrūra returned to find Kṛṣṇa still seated on the chariot in His two-armed beauty, holding the reins. The Bhāgavatam emphasises that the saumya-vapuḥ — the gentle form — is the one in which the Lord properly resides for His devotees, even though the four-armed form is also His.

Sañjaya's report in 11.50 mirrors this exactly: Kṛṣṇa first shows the four-armed form, then the two-armed gentle form, comforting the fearful one. The descent from cosmic to human is the chapter's downward grace.

📝 My note

Source: vedabase.io

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