Standard Translation Chapter 11

अर्जुन उवाच। मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्। यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम।

arjuna uvāca | mad-anugrahāya paramaṃ guhyam adhyātma-saṃjñitam | yat tvayoktaṃ vacas tena moho 'yaṃ vigato mama ||

[11.1] Arjuna said: Out of favour to me you have spoken the highest secret, called adhyātma; by that word this delusion of mine has gone.

Word make-up

arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
mat-anugrahāya (मत्-अनुग्रहाय): For a favour toward me (anu-grah, “to grasp along”: grace).
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
guhyam (गुह्यम्): From guh, “to hide.” Hidden; secret.
adhyātma-saṃjñitam (अध्यात्म-संज्ञितम्): Named (sam-jñā) as what concerns the self.
yat (यत्): Which; what (relative neuter). Also “because.”
tvayā (त्वया): Instrumental. By you.
uktam (उक्तम्): Past participle of vac, “to speak.” Spoken.
vacaḥ (वचः): From vac, “to speak.” A word; speech.
tena (तेन): Instrumental of tad. By that; by him.
mohaḥ (मोहः): From muh, “to be confused, to faint.” Delusion.
ayam (अयम्): This (masculine).
vigataḥ (विगतः): Gone apart.
mama (मम): Genitive of aham. My; of me.

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया। त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्।

bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā | tvattaḥ kamala-patrākṣa māhātmyam api cāvyayam ||

[11.2] For I have heard from you at length the arising and the dissolving of beings, O lotus-petal-eyed one, and also your unfailing greatness.

Word make-up

bhava-apyayau (भव-अप्ययौ): Coming-to-be and going-into (api-i, “to go into”). Dual: arising and dissolving.
hi (हि): For; because.
bhūtānām (भूतानाम्): Of beings.
śrutau (श्रुतौ): Have been heard (dual), or in śruti.
vistaraśaḥ (विस्तरशः): At length; extensively.
mayā (मया): Instrumental of aham. By me.
tvattaḥ (त्वत्तः): Ablative of tvam with -tas. From you.
kamala-patra-akṣa (कमल-पत्र-अक्ष): kamala (lotus) + patra (petal) + akṣa (eye). O lotus-petal-eyed one.
māhātmyam (माहात्म्यम्): mahā-ātman-ya: great-self-ness. Greatness.
api (अपि): Also; even.
ca (च): And.
avyayam (अव्ययम्): a- + vyaya (vi-i, “to go apart”; expenditure). That which does not get spent; unfailing.

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर। द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम।

evam etad yathāttha tvam ātmānaṃ parameśvara | draṣṭum icchāmi te rūpam aiśvaraṃ puruṣottama ||

[11.3] So it is, as you say of your ātman, O highest Lord. I wish to see your lordly form, O Puruṣottama.

Word make-up

evam (एवम्): In this way; so.
etat (एतत्): This (near).
yathā (यथा): In which way; as.
āttha (आत्थ): Perfect of ah, “to say.” You say.
tvam (त्वम्): Nominative of the second person. You.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
parama-īśvara (परम-ईश्वर): O highest lord (para + īśvara, from īś, “to rule”).
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
icchāmi (इच्छामि): iṣ, “to wish.” I wish.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
aiśvaram (ऐश्वरम्): Of an īśvara (īś). Lordly.
puruṣa-uttama (पुरुष-उत्तम): puruṣa + uttama (“highest”). O highest Puruṣa.

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो। योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम्।

manyase yadi tac chakyaṃ mayā draṣṭum iti prabho | yogeśvara tato me tvaṃ darśayātmānam avyayam ||

[11.4] If you think it possible for me to see it, O Master, then, O lord of yoga, show me your unfailing ātman.

Word make-up

manyase (मन्यसे): You think.
yadi (यदि): If.
tat (तत्): Nominative/accusative neuter of tad. That.
śakyam (शक्यम्): Possible.
mayā (मया): Instrumental of aham. By me.
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
iti (इति): Thus; the close of a quoted thought.
prabho (प्रभो): Vocative of prabhu: pra-bhū, “to be forth, to be master.” O master.
yoga-īśvara (योग-ईश्वर): yoga (yuj, “to join”) + īśvara (īś, “to rule”). O lord of joining.
tataḥ (ततः): From tad + tas. From that; then.
me (मे): Enclitic of aham: to me / my / of me.
tvam (त्वम्): Nominative of the second person. You.
darśaya (दर्शय): Causative of dṛś, “to see.” Show!
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
avyayam (अव्ययम्): a- + vyaya (vi-i, “to go apart”; expenditure). That which does not get spent; unfailing.

श्रीभगवानुवाच। पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः। नानाविधानि दिव्यानि नानावर्णाकृतीनि च।

śrī-bhagavān uvāca | paśya me pārtha rūpāṇi śataśo 'tha sahasraśaḥ | nānā-vidhāni divyāni nānā-varṇākṛtīni ca ||

[11.5] The Lord said: See my forms, Pārtha, by hundreds and by thousands, of many kinds, divine, of many colours and shapes.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
paśya (पश्य): Imperative of dṛś, “to see.” See!
me (मे): Enclitic of aham: to me / my / of me.
pārtha (पार्थ): Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
rūpāṇi (रूपाणि): Forms.
śataśaḥ (शतशः): By hundreds (śata).
atha (अथ): Then; now; and.
sahasraśaḥ (सहस्रशः): By thousands (sahasra).
nānā-vidhāni (नाना-विधानि): Of various divisions (nānā, “variously”).
divyāni (दिव्यानि): Divine (plural).
nānā-varṇa-ākṛtīni (नाना-वर्ण-आकृतीनि): Of various colours and shapes (ā-kṛ, “form”).
ca (च): And.

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा। बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत।

paśyādityān vasūn rudrān aśvinau marutas tathā | bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata ||

[11.6] See the Ādityas, the Vasus, the Rudras, the two Aśvins, and the Maruts. See many wonders never seen before, O Bhārata.

Word make-up

paśya (पश्य): Imperative of dṛś, “to see.” See!
ādityān (आदित्यान्): The Ādityas (accusative plural).
vasūn (वसून्): The Vasus: from vas, “to shine, to dwell.” A class of gods.
rudrān (रुद्रान्): The Rudras.
aśvinau (अश्विनौ): The two Aśvins: aśva, “horse.” Twin horsemen-physicians of the gods.
marutaḥ (मरुतः): The Maruts.
tathā (तथा): In that way; likewise (tad + thā).
bahūni (बहूनि): Many (neuter).
adṛṣṭa-pūrvāṇi (अदृष्ट-पूर्वाणि): Never seen before.
paśya (पश्य): Imperative of dṛś, “to see.” See!
āścaryāṇi (आश्चर्याणि): Wonders (ā-ścar, “to go toward” as marvel).
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्। मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि।

ihaika-sthaṃ jagat kṛtsnaṃ paśyādya sa-carācaram | mama dehe guḍākeśa yac cānyad draṣṭum icchasi ||

[11.7] See now in my body, Guḍākeśa, the whole jagat standing in one place, moving and unmoving, and whatever else you wish to see.

Word make-up

iha (इह): Here.
eka-stham (एक-स्थम्): Standing in one (eka + sthā).
jagat (जगत्): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going.
kṛtsnam (कृत्स्नम्): The whole (kṛtsna).
paśya (पश्य): Imperative of dṛś, “to see.” See!
adya (अद्य): Today; now.
sa-cara-acaram (स-चर-अचरम्): Together with moving and unmoving.
mama (मम): Genitive of aham. My; of me.
dehe (देहे): In the body.
guḍākeśa (गुडाकेश): Guḍāka is sleep; īśa is lord. O lord of sleep: Arjuna, who has conquered sleep.
yat ca anyat (यत् च अन्यत्): And whatever else.
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
icchasi (इच्छसि): You wish.

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा। दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्।

na tu māṃ śakyase draṣṭum anenaiva sva-cakṣuṣā | divyaṃ dadāmi te cakṣuḥ paśya me yogam aiśvaram ||

[11.8] But you cannot see me with this, your own eye. I give you a divine eye: see my lordly yoga.

Word make-up

na tu (न तु): But not.
mām (माम्): Accusative of aham. Me.
śakyase (शक्यसे): śak, “to be able.” You are able.
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
anena eva (अनेन एव): With this very.
sva-cakṣuṣā (स्व-चक्षुषा): With your own eye.
divyam (दिव्यम्): From div, “to shine.” Of the shining realm; divine.
dadāmi (ददामि): Present of dā, “to give.” I give.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
cakṣuḥ (चक्षुः): cakṣus: from cakṣ, “to see.” Eye.
paśya (पश्य): Imperative of dṛś, “to see.” See!
me (मे): Enclitic of aham: to me / my / of me.
yogam (योगम्): From yuj. Yoking; joining; yoga.
aiśvaram (ऐश्वरम्): Of an īśvara (īś). Lordly.

सञ्जय उवाच। एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः। दर्शयामास पार्थाय परमं रूपमैश्वरम्।

sañjaya uvāca | evam uktvā tato rājan mahā-yogeśvaro hariḥ | darśayām āsa pārthāya paramaṃ rūpam aiśvaram ||

[11.9] Sañjaya said: Having spoken thus, O king, Hari, the great lord of yoga, then showed Pārtha the highest lordly form.

Word make-up

sañjaya (सञ्जय): Sañjaya: from sam-ji, “to conquer completely.” The narrator.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
evam (एवम्): In this way; so.
uktvā (उक्त्वा): Gerund of vac, “to speak.” Having spoken.
tataḥ (ततः): From tad + tas. From that; then.
rājan (राजन्): Vocative of rājan, from rāj, “to shine, to rule.” O king.
mahā-yoga-īśvaraḥ (महा-योग-ईश्वरः): The great lord of yoga.
hariḥ (हरिः): Hari: the tawny one; the seizer (hṛ, “to take”). A name of Viṣṇu/Kṛṣṇa.
darśayām āsa (दर्शयाम् आस): Periphrastic perfect of dṛś in the causative: he caused-to-see; he showed.
pārthāya (पार्थाय): To Pārtha, son of Pṛthā.
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
aiśvaram (ऐश्वरम्): Of an īśvara (īś). Lordly.

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्। अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्।

aneka-vaktra-nayanam anekādbhuta-darśanam | aneka-divyābharaṇaṃ divyānekodyatāyudham ||

[11.10] With many mouths and eyes, with many wondrous sights, with many divine ornaments, with many divine weapons raised,

Word make-up

aneka-vaktra-nayanam (अनेक-वक्त्र-नयनम्): Compound. aneka: an- (“not,” before vowels) joined to eka. eka: one. The one, a single. Together the form means an + that sense. vaktra: vaktra is used as a grammatical form in this verse. nayanam: The core matches the root nam, “to bow.”
anekādbhuta-darśanam (अनेकाद्भुत-दर्शनम्): Compound. anekādbhuta: The core matches the root hu, “to pour the offering.” a- (“not”) + nekādbhuta. darśanam: The core matches the root nam, “to bow.”
aneka-divyābharaṇaṃ (अनेक-दिव्याभरणं): Compound. aneka: an- (“not,” before vowels) joined to eka. eka: one. The one, a single. Together the form means an + that sense. divyābharaṇaṃ: The core matches the root div, “to shine.”
divyānekodyatāyudham (दिव्यानेकोद्यतायुधम्): The core matches the root yudh, “to fight.”

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्। सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्।

divya-mālyāmbara-dharaṃ divya-gandhānulepanam | sarvāścarya-mayaṃ devam anantaṃ viśvato-mukham ||

[11.11] wearing divine garlands and garments, anointed with divine scents, made of all wonders, shining, boundless, with a face turned every way.

Word make-up

divya-mālyāmbara-dharaṃ (दिव्य-माल्याम्बर-धरं): Compound. divya: The core matches the root div, “to shine.” mālyāmbara: The core matches the root yā, “to go.” dharaṃ: dharaṃ is used as a grammatical form in this verse.
divya-gandhānulepanam (दिव्य-गन्धानुलेपनम्): Compound. divya: The core matches the root div, “to shine.” gandhānulepanam: The core matches the root nam, “to bow.”
sarvāścarya-mayaṃ (सर्वाश्चर्य-मयं): Compound. sarvāścarya: The core matches the root car, “to move.” mayaṃ: Inflected from maya. Instrumental of asmad: “by me.”
devam (देवम्): Inflected from deva. From div, “to shine.” A shining one; a god as a shining being, not a generic “God.”
anantam (अनन्तम्): Inflected from ananta. a- + anta: without end.
viśvato-mukham (विश्वतो-मुखम्): Compound. viśvato: The core matches the root viś, “to enter.” vi- (“apart, asunder”) + śvato. mukham: mukha: mouth, face, forefront.

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता। यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।

divi sūrya-sahasrasya bhaved yugapad utthitā | yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ ||

[11.12] If the radiance of a thousand suns were to rise at once in the sky, it might be like the radiance of that mahātman.

Word make-up

divi (दिवि): In the sky (div).
sūrya-sahasrasya (सूर्य-सहस्रस्य): Of a thousand suns.
bhavet (भवेत्): Optative of bhū, “to be, to come to be.” It might be.
yugapat (युगपत्): At the yoke-together; at once.
utthitā (उत्थिता): Risen (ud-sthā).
yadi (यदि): If.
bhāḥ (भाः): bhā: radiance (bhā, “to shine”).
sadṛśī (सदृशी): Like (sa-dṛś, “same-seeing”).
sā (सा): Nominative feminine of tad. She; that.
syāt (स्यात्): Optative of as, “to be.” It might be; it would be.
bhāsaḥ (भासः): The radiance.
tasya (तस्य): Genitive of tad. Of that; of him.
mahā-ātmanaḥ (महा-आत्मनः): Of the great self.

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा। अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।

tatraika-sthaṃ jagat kṛtsnaṃ pravibhaktam anekadhā | apaśyad deva-devasya śarīre pāṇḍavas tadā ||

[11.13] Then the son of Pāṇḍu saw there, in the body of the god of gods, the whole jagat standing in one place, divided in many ways.

Word make-up

tatra (तत्र): There (tad + tra, “place”).
eka-stham (एक-स्थम्): Standing in one (eka + sthā).
jagat (जगत्): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going.
kṛtsnam (कृत्स्नम्): The whole (kṛtsna).
pravibhaktam (प्रविभक्तम्): Divided forth (pra-vi-bhaj).
anekadhā (अनेकधा): In not-one way; in many ways.
apaśyat (अपश्यत्): Imperfect of dṛś. He saw.
deva-devasya (देव-देवस्य): Of the god of gods.
śarīre (शरीरे): In the body.
pāṇḍavaḥ (पाण्डवः): The son of Pāṇḍu.
tadā (तदा): Then (tad + ā).

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः। प्रणम्य शिरसा देवं कृताञ्जलिरभाषत।

tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ | praṇamya śirasā devaṃ kṛtāñjalir abhāṣata ||

[11.14] Then Dhanañjaya, seized by wonder, his hair standing on end, bowed his head to the god and spoke with joined palms.

Word make-up

tataḥ (ततः): From tad + tas. From that; then.
saḥ (सः): Nominative masculine of tad. He; that one.
vismaya-āviṣṭaḥ (विस्मय-आविष्टः): Entered by wonder (ā-viś).
hṛṣṭa-romā (हृष्ट-रोमा): With bristled body-hair (hṛṣ + roman).
dhanañjayaḥ (धनञ्जयः): Dhanaṃ-jaya: winner of wealth.
praṇamya (प्रणम्य): pra-nam gerund. Having bowed.
śirasā (शिरसा): With the head (śiras).
devam (देवम्): To the god.
kṛta-añjaliḥ (कृत-अञ्जलिः): Having made the añjali (two palms joined).
abhāṣata (अभाषत): Imperfect of bhāṣ, “to speak.” He spoke.

अर्जुन उवाच। पश्यामि देवांस्तव देव देहे। सर्वांस्तथा भूतविशेषसङ्घान्। ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान्।

arjuna uvāca | paśyāmi devāṃs tava deva dehe | sarvāṃs tathā bhūta-viśeṣa-saṅghān | brahmāṇam īśaṃ kamalāsana-stham ṛṣīṃś ca sarvān uragāṃś ca divyān ||

[11.15] Arjuna said: I see the gods in your body, O God, and all the hosts of kinds of beings: Brahmā, the lord, seated on the lotus, and all the ṛṣis, and the divine serpents.

Word make-up

arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
paśyāmi (पश्यामि): I see.
devān (देवान्): The gods (accusative).
tava (तव): Genitive of tvam. Your; of you.
deva (देव): deva: from div, “to shine.” A shining one; a god. Vocative: O shining one.
dehe (देहे): In the body.
sarvān (सर्वान्): All (accusative).
tathā (तथा): In that way; likewise (tad + thā).
bhūta-viśeṣa-saṅghān (भूत-विशेष-सङ्घान्): Hosts of particular (vi-śiṣ) kinds of beings.
brahmāṇam (ब्रह्माणम्): Masculine from the same bṛh, “to be vast.” The creator god. Not the neuter entity brahman.
īśam (ईशम्): The lord (accusative of īś).
kamala-āsana-stham (कमल-आसन-स्थम्): Standing on a lotus-seat (kamala + āsana + sthā).
ṛṣīn (ऋषीन्): Seers (accusative).
ca (च): And.
sarvān (सर्वान्): All (accusative).
uragān (उरगान्): Breast-goers (uras + gam): serpents.
ca (च): And.
divyān (दिव्यान्): Divine (accusative).

अनेकबाहूदरवक्त्रनेत्रं। पश्यामि त्वां सर्वतोऽनन्तरूपम्। नान्तं न मध्यं न पुनस्तवादिं। पश्यामि विश्वेश्वर विश्वरूप।

aneka-bāhūdara-vaktra-netraṃ | paśyāmi tvāṃ sarvato 'nanta-rūpam | nāntaṃ na madhyaṃ na punas tavādiṃ | paśyāmi viśveśvara viśva-rūpa ||

[11.16] I see you with many arms, bellies, mouths, and eyes, of endless form on every side. I see no end, no middle, nor again your beginning, O lord of the all, O form of the all.

Word make-up

aneka-bāhu-udara-vaktra-netram (अनेक-बाहु-उदर-वक्त्र-नेत्रम्): With many arms, bellies, mouths, and eyes.
paśyāmi (पश्यामि): I see.
tvām (त्वाम्): Accusative. You.
sarvataḥ (सर्वतः): From all sides; in every way.
ananta-rūpam (अनन्त-रूपम्): Of endless form.
na antam (न अन्तम्): No end.
na madhyam (न मध्यम्): No middle.
na punaḥ (न पुनः): Nor again.
tava (तव): Genitive of tvam. Your; of you.
ādim (आदिम्): Beginning (accusative).
paśyāmi (पश्यामि): I see.
viśva-īśvara (विश्व-ईश्वर): O lord of the all (viśva).
viśva-rūpa (विश्व-रूप): O form (rūpa) of the all (viśva).

किरीटिनं गदिनं चक्रिणं च। तेजोराशिं सर्वतो दीप्तिमन्तम्। पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम्।

kirīṭinaṃ gadinaṃ cakriṇaṃ ca | tejo-rāśiṃ sarvato dīptimantam | paśyāmi tvāṃ durnirīkṣyaṃ samantād dīptānalārka-dyutim aprameyam ||

[11.17] I see you wearing a crown, with mace and discus, a mass of radiance, shining on every side, hard to look at, immeasurable, with the glow of blazing fire and sun all around.

Word make-up

kirīṭinam (किरीटिनम्): Wearing a crown.
gadinam (गदिनम्): Bearing a mace.
cakriṇam (चक्रिणम्): Bearing a discus.
ca (च): And.
tejaḥ-rāśim (तेजः-राशिम्): A heap (rāśi) of brilliance.
sarvataḥ (सर्वतः): From all sides; in every way.
dīptimantam (दीप्तिमन्तम्): Possessing blaze.
paśyāmi (पश्यामि): I see.
tvām (त्वाम्): Accusative. You.
dur-nirīkṣyam (दुर्-निरीक्ष्यम्): dus + nir-īkṣ: hard to look out at.
samantāt (समन्तात्): From all around (sam-anta).
dīpta-anala-arka-dyutim (दीप्त-अनल-अर्क-द्युतिम्): dīpta (Blazing (dīp, “to shine”)) + anala (an- (“not”) + ala. Negation of that stem) + arka (arka: ray; the sun (from arc, “to shine, to praise”)) + dyutim (Sanskrit form dyutim. Dyutim).
aprameyam (अप्रमेयम्): a-pra-mā: not to be measured. Immeasurable.

त्वमक्षरं परमं वेदितव्यं। त्वमस्य विश्वस्य परं निधानम्। त्वमव्ययः शाश्वतधर्मगोप्ता। सनातनस्त्वं पुरुषो मतो मे।

tvam akṣaraṃ paramaṃ veditavyaṃ | tvam asya viśvasya paraṃ nidhānam | tvam avyayaḥ śāśvata-dharma-goptā | sanātanas tvaṃ puruṣo mato me ||

[11.18] You are the highest akṣara, to be known. You are the highest resting-place of this all. You are the unfailing guardian of lasting dharma. You are the ancient puruṣa, I hold.

Word make-up

tvam (त्वम्): Nominative of the second person. You.
akṣaram (अक्षरम्): a- (“not”) + kṣara (from kṣar, “to flow, to perish”). That which does not perish. Not merely “undying.” A syllable is also called akṣara: a unit that does not perish.
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
veditavyam (वेदितव्यम्): Gerundive of vid, “to know.” To be known.
tvam (त्वम्): Nominative of the second person. You.
asya (अस्य): Of this.
viśvasya (विश्वस्य): Of the all.
param (परम्): para, “beyond, further.” The higher; the furthest.
nidhānam (निधानम्): ni-dhā. A laying-down; a resting-place; a treasure.
tvam (त्वम्): Nominative of the second person. You.
avyayaḥ (अव्ययः): Unfailing (a-vyaya).
śāśvata-dharma-goptā (शाश्वत-धर्म-गोप्ता): śāśvata (śāśvata: from śaśvat, “constantly.” Lasting) + dharma (Sanskrit form dharma. Dharma) + goptā (Sanskrit form goptā. Goptā).
sanātanaḥ (सनातनः): sanātana: from sanā, “from of old.” Ancient; everlasting.
tvam (त्वम्): Nominative of the second person. You.
puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
mataḥ (मतः): Thought; held (man).
me (मे): Enclitic of aham: to me / my / of me.

अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम्। पश्यामि त्वां दीप्तहुताशवक्त्रं। स्वतेजसा विश्वमिदं तपन्तम्।

anādi-madhyāntam ananta-vīryam ananta-bāhuṃ śaśi-sūrya-netram | paśyāmi tvāṃ dīpta-hutāśa-vaktraṃ | sva-tejasā viśvam idaṃ tapantam ||

[11.19] Without beginning, middle, or end, of endless power, with endless arms, with moon and sun for eyes — I see you with a mouth of blazing fire, heating this all with your own radiance.

Word make-up

anādi-madhya-antam (अनादि-मध्य-अन्तम्): Without beginning, middle, or end.
ananta-vīryam (अनन्त-वीर्यम्): Of endless power.
ananta-bāhum (अनन्त-बाहुम्): With endless arms.
śaśi-sūrya-netram (शशि-सूर्य-नेत्रम्): Having moon and sun as eyes.
paśyāmi (पश्यामि): I see.
tvām (त्वाम्): Accusative. You.
dīpta-hutāśa-vaktram (दीप्त-हुताश-वक्त्रम्): dīpta (Blazing (dīp, “to shine”)) + hutāśa (hu + aś: eater of the poured offering. Fire) + vaktram (Mouth (vac, or from a root “to speak/open”)).
sva-tejasā (स्व-तेजसा): With your own brilliance.
viśvam (विश्वम्): viśva: all, the whole. The all.
idam (इदम्): This (neuter).
tapantam (तपन्तम्): tap, “to heat.” Heating.

द्यावापृथिव्योरिदमन्तरं हि। व्याप्तं त्वयैकेन दिशश्च सर्वाः। दृष्ट्वाद्भुतं रूपमुग्रं तवेदं। लोकत्रयं प्रव्यथितं महात्मन्।

dyāvā-pṛthivyor idam antaraṃ hi | vyāptaṃ tvayaikena diśaś ca sarvāḥ | dṛṣṭvādbhutaṃ rūpam ugraṃ tavedaṃ | loka-trayaṃ pravyathitaṃ mahātman ||

[11.20] This space between heaven and earth is filled by you alone, and all the directions. Seeing this wondrous, fierce form of yours, the threefold world is shaken, O mahātman.

Word make-up

dyāvā-pṛthivyoḥ (द्यावा-पृथिव्योः): Of sky and earth (dyaus + pṛthivī, the broad one).
idam (इदम्): This (neuter).
antaram (अन्तरम्): Interval; space between.
hi (हि): For; because.
vyāptam (व्याप्तम्): Pervaded (vi-āp).
tvayā (त्वया): Instrumental. By you.
ekena (एकेन): By one; alone.
diśaḥ (दिशः): Directions (diś, “to point”).
ca (च): And.
sarvāḥ (सर्वाः): All (feminine).
dṛṣṭvā (दृष्ट्वा): Gerund of dṛś, “to see.” Having seen.
adbhutam (अद्भुतम्): adbhuta: extra-ordinary; wondrous (a-bhūta, “not (yet) become,” or from a root of wonder).
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
ugram (उग्रम्): ugra: fierce, sharp (from vaj/ug, “strong”).
tava (तव): Genitive of tvam. Your; of you.
idam (इदम्): This (neuter).
loka-trayam (लोक-त्रयम्): The threefold world (traya).
pravyathitam (प्रव्यथितम्): Shaken forth (pra-vyath).
mahā-ātman (महा-आत्मन्): O great self (mahā + ātman).

अमी हि त्वां सुरसङ्घा विशन्ति। केचिद्भीताः प्राञ्जलयो गृणन्ति। स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः। स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः।

amī hi tvāṃ sura-saṅghā viśanti | kecid bhītāḥ prāñjalayo gṛṇanti | svastīty uktvā maharṣi-siddha-saṅghāḥ | stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ ||

[11.21] These hosts of gods enter you; some, afraid, praise you with joined palms. Crying svasti, the hosts of great ṛṣis and siddhas praise you with abundant hymns.

Word make-up

amī (अमी): These (Vedic/demonstrative).
hi (हि): For; because.
tvām (त्वाम्): Accusative. You.
sura-saṅghāḥ (सुर-सङ्घाः): Throngs of gods (sam-han, a striking-together, a host).
viśanti (विशन्ति): They enter.
kecit (केचित्): Some.
bhītāḥ (भीताः): Afraid (bhī).
prāñjalayaḥ (प्राञ्जलयः): With joined palms (pra-añjali).
gṛṇanti (गृणन्ति): gṛ, “to sing, to praise.” They praise.
svasti (स्वस्ति): su-asti: well-being. Hail.
iti (इति): Thus; the close of a quoted thought.
uktvā (उक्त्वा): Gerund of vac, “to speak.” Having spoken.
mahā-ṛṣi-siddha-saṅghāḥ (महा-ऋषि-सिद्ध-सङ्घाः): mahā (Sanskrit form mahā. Mahā) + ṛṣi (ṛṣi: seer (ṛṣ, “to go, to rush,” or “to see”)) + siddha (Sanskrit form siddha. Siddha) + saṅghāḥ (Sanskrit form saṅghāḥ. Saṅghāḥ).
stuvanti (स्तुवन्ति): stu, “to praise.” They praise.
tvām (त्वाम्): Accusative. You.
stutibhiḥ (स्तुतिभिः): With praises.
puṣkalābhiḥ (पुष्कलाभिः): With abundant (puṣkala, from puṣ) hymns.

रुद्रादित्या वसवो ये च साध्या। विश्वेऽश्विनौ मरुतश्चोष्मपाश्च। गन्धर्वयक्षासुरसिद्धसङ्घा। वीक्षन्ते त्वां विस्मिताश्चैव सर्वे।

rudrādityā vasavo ye ca sādhyā | viśve 'śvinau marutaś coṣmapāś ca | gandharva-yakṣāsura-siddha-saṅghā | vīkṣante tvāṃ vismitāś caiva sarve ||

[11.22] The Rudras, Ādityas, Vasus, and those who are Sādhyas, the Viśvedevas, the two Aśvins, the Maruts, and the drinkers of warmth, the hosts of gandharvas, yakṣas, asuras, and siddhas — all look at you in wonder.

Word make-up

rudra-ādityāḥ (रुद्र-आदित्याः): Rudras and Ādityas.
vasavaḥ (वसवः): The Vasus.
ye ca (ये च): And those who.
sādhyāḥ (साध्याः): The Sādhyas: from sādh, “to succeed, to accomplish.” A class of gods.
viśve (विश्वे): The Viśve (devāḥ): the all-gods.
aśvinau (अश्विनौ): The two Aśvins: aśva, “horse.” Twin horsemen-physicians of the gods.
marutaḥ (मरुतः): The Maruts.
ca (च): And.
uṣma-pāḥ (उष्म-पाः): Warmth-drinkers: the fathers who drink hot offerings.
ca (च): And.
gandharva-yakṣa-asura-siddha-saṅghāḥ (गन्धर्व-यक्ष-असुर-सिद्ध-सङ्घाः): gandharva (Sanskrit form gandharva. Gandharva) + yakṣa (Sanskrit form yakṣa. Yakṣa) + asura (asura: in early Veda a lord (asu, “life-breath”); later the anti-god) + siddha (Sanskrit form siddha. Siddha) + saṅghāḥ (Sanskrit form saṅghāḥ. Saṅghāḥ).
vīkṣante (वीक्षन्ते): vi-īkṣ. They look at.
tvām (त्वाम्): Accusative. You.
vismitāḥ (विस्मिताः): Wondering.
ca eva (च एव): And also; as well.
sarve (सर्वे): All (masculine plural).

रूपं महत्ते बहुवक्त्रनेत्रं। महाबाहो बहुबाहूरुपादम्। बहूदरं बहुदंष्ट्राकरालं। दृष्ट्वा लोकाः प्रव्यथितास्तथाहम्।

rūpaṃ mahat te bahu-vaktra-netraṃ | mahā-bāho bahu-bāhūru-pādam | bahūdaraṃ bahu-daṃṣṭrā-karālaṃ | dṛṣṭvā lokāḥ pravyathitās tathāham ||

[11.23] Seeing your great form with many mouths and eyes, O mighty-armed one, with many arms, thighs, and feet, many bellies, terrible with many fangs — the worlds are shaken, and so am I.

Word make-up

rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
mahat (महत्): Great.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
bahu-vaktra-netram (बहु-वक्त्र-नेत्रम्): With many mouths and eyes.
mahā-bāho (महा-बाहो): mahā (“great”) + bāhu (“arm”). Vocative: O great-armed one.
bahu-bāhu-ūru-pādam (बहु-बाहु-ऊरु-पादम्): With many arms, thighs, and feet.
bahu-udaram (बहु-उदरम्): With many bellies.
bahu-daṃṣṭrā-karālam (बहु-दंष्ट्रा-करालम्): Terrible with many fangs.
dṛṣṭvā (दृष्ट्वा): Gerund of dṛś, “to see.” Having seen.
lokāḥ (लोकाः): The worlds.
pravyathitāḥ (प्रव्यथिताः): Shaken.
tathā (तथा): In that way; likewise (tad + thā).
aham (अहम्): Nominative of the first person. I.

नभःस्पृशं दीप्तमनेकवर्णं। व्यात्ताननं दीप्तविशालनेत्रम्। दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा। धृतिं न विन्दामि शमं च विष्णो।

nabhaḥ-spṛśaṃ dīptam aneka-varṇaṃ | vyāttānanaṃ dīpta-viśāla-netram | dṛṣṭvā hi tvāṃ pravyathitāntarātmā | dhṛtiṃ na vindāmi śamaṃ ca viṣṇo ||

[11.24] Touching the sky, blazing, of many colours, with mouth agape and wide blazing eyes — seeing you, my inner ātman is shaken; I find no firmness and no peace, O Viṣṇu.

Word make-up

nabhaḥ-spṛśam (नभः-स्पृशम्): Touching (spṛś) the sky.
dīptam (दीप्तम्): Blazing.
aneka-varṇam (अनेक-वर्णम्): Of not-one colour; many-coloured.
vyātta-ānanam (व्यात्त-आननम्): With mouth stretched open (vi-ā-tan + ānana).
dīpta-viśāla-netram (दीप्त-विशाल-नेत्रम्): With wide (viśāla) blazing eyes.
dṛṣṭvā (दृष्ट्वा): Gerund of dṛś, “to see.” Having seen.
hi (हि): For; because.
tvām (त्वाम्): Accusative. You.
pravyathita-antarātmā (प्रव्यथित-अन्तरात्मा): Whose inner self (antar-ātman) is shaken.
dhṛtim (धृतिम्): Firmness.
na vindāmi (न विन्दामि): I do not find.
śamam (शमम्): Quiet; calming.
ca (च): And.
viṣṇo (विष्णो): Vocative of Viṣṇu, the all-pervading (viś).

दंष्ट्राकरालानि च ते मुखानि। दृष्ट्वैव कालानलसन्निभानि। दिशो न जाने न लभे च शर्म। प्रसीद देवेश जगन्निवास।

daṃṣṭrā-karālāni ca te mukhāni | dṛṣṭvaiva kālānala-sannibhāni | diśo na jāne na labhe ca śarma | prasīda deveśa jagan-nivāsa ||

[11.25] Seeing your mouths, terrible with fangs, like the fire of time, I know not the directions and find no ease. Be gracious, O lord of gods, jagat-nivāsa.

Word make-up

daṃṣṭrā-karālāni (दंष्ट्रा-करालानि): Gaping-terrible with fangs.
ca (च): And.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
mukhāni (मुखानि): Mouths.
dṛṣṭvā eva (दृष्ट्वा एव): Upon seeing itself.
kāla-anala-sannibhāni (काल-अनल-सन्निभानि): Like (saṃ-nibha) the fire of time.
diśaḥ (दिशः): Directions (diś, “to point”).
na jāne (न जाने): I do not know.
na labhe (न लभे): I do not obtain.
ca (च): And.
śarma (शर्म): Ease; shelter.
prasīda (प्रसीद): pra-sad. Sit forth; be gracious!
deva-īśa (देव-ईश): O lord (īśa) of the shining ones (deva, from div, “to shine”).
jagat-nivāsa (जगत्-निवास): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. This world is named by that going. Not a separate word for “world.” + ni-vas, “to dwell.” Vocative: O dwelling of that which keeps going.

अमी च त्वां धृतराष्ट्रस्य पुत्राः। सर्वे सहैवावनिपालसङ्घैः। भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ। सहास्मदीयैरपि योधमुख्यैः।

amī ca tvāṃ dhṛtarāśtrasya putrāḥ | sarve sahaivāvani-pāla-saṅghaiḥ | bhīṣmo droṇaḥ sūta-putras tathāsau | sahāsmadīyair api yodha-mukhyaiḥ ||

[11.26] And these, all the sons of Dhṛtarāṣṭra, together with hosts of earth-protectors, Bhīṣma, Droṇa, and that sūta’s son as well, with our own chief fighters too,

Word make-up

amī (अमी): Here: these. Here: these.
ca (च): Enclitic particle: “and, also.”
tvām (त्वाम्): Accusative of yuṣmad: “you.”
dhṛtarāśtrasya (धृतराश्त्रस्य): The core matches the root dhṛ, “to hold.” Here: of Dhritarashtra.
putrāḥ (पुत्राः): Here: sons. Here: sons.
sarve (सर्वे): Nominative plural of sarva: “all.”
sahaivāvani-pāla-saṅghaiḥ (सहैवावनि-पाल-सङ्घैः): Compound. sahaivāvani: The core matches the root an, “to breathe.” pāla: The core matches the root pā, “to protect / to drink.” saṅghaiḥ: saṅghaiḥ is used as a grammatical form in this verse.
bhīṣmaḥ (भीष्मः): From bhīṣ, “to terrify.” The terrible (by vow). The Kuru grandfather.
droṇaḥ (द्रोणः): droṇa: a bucket, a wooden vessel. Named for the vessel in which he was born. The teacher of arms.
sūta-putras (सूत-पुत्रस्): Compound. sūta: sūta: charioteer; also “born.” Sañjaya is addressed as sūta in the frame elsewhere; here often the bard. putras: The core matches the root as, “to be.”
tathāsau (तथासौ): The core matches the root ās, “to sit.”
sahāsmadīyair (सहास्मदीयैर्): The core matches the root ās, “to sit.”
api (अपि): Particle: “also, even, though.”
yodha-mukhyaiḥ (योध-मुख्यैः): Compound. yodha: yodha is used as a grammatical form in this verse. mukhyaiḥ: mukhyaiḥ is used as a grammatical form in this verse. Here: generals.

वक्त्राणि ते त्वरमाणा विशन्ति। दंष्ट्राकरालानि भयानकानि। केचिद्विलग्ना दशनान्तरेषु। संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः।

vaktrāṇi te tvaramāṇā viśanti daṃṣṭrā-karālāni bhayānakāni kecid vilagnā daśanāntareṣu sandṛśyante cūrṇitair uttamāṅgaiḥ ||

[11.27] are rushing into your mouths, terrible with fangs. Some are seen caught between the teeth, their highest limbs crushed.

Word make-up

vaktrāṇi (वक्त्राणि): Here: mouths. Here: mouths.
te (ते): Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse.
tvaramāṇāḥ (त्वरमाणाः): The core matches the root ram, “to rest, to delight.” Here: fearful.
viśanti (विशन्ति): From viś, “to enter.” They enter; enters; having entered.
daṃṣṭrā-karālāni (दंष्ट्रा-करालानि): Compound. daṃṣṭrā: daṃṣṭrā is used as a grammatical form in this verse. karālāni: karālāni is used as a grammatical form in this verse.
bhayānakāni (भयानकानि): The core matches the root yā, “to go.” Here: very fearful.
kecid (केचिद्): kecid is used as a grammatical form in this verse.
vilagnāḥ (विलग्नाः): vi- (“apart, asunder”) + lagnāḥ. Here: being attacked.
daśanāntareṣu (दशनान्तरेषु): The core matches the root an, “to breathe.” Here: between the teeth.
sandṛśyante (सन्दृश्यन्ते): The core matches the root dṛś, “to see.” Here: being seen.
cūrṇitair (चूर्णितैर्): cūrṇitair is used as a grammatical form in this verse.
uttamāṅgaiḥ (उत्तमाङ्गैः): The core matches the root gai, “to sing.” ut- (“up, out”) + tamāṅgaiḥ.

यथा नदीनां बहवोऽम्बुवेगाः। समुद्रमेवाभिमुखा द्रवन्ति। तथा तवामी नरलोकवीरा। विशन्ति वक्त्राण्यभिविज्वलन्ति।

yathā nadīnāṃ bahavo 'mbu-vegāḥ | samudram evābhimukhā dravanti | tathā tavāmī nara-loka-vīrā | viśanti vaktrāṇy abhivijvalanti ||

[11.28] As the many water-streams of rivers run toward the ocean alone, so these heroes of the world of men enter your flaming mouths.

Word make-up

yathā (यथा): In which way; as.
nadīnām (नदीनाम्): Of rivers (nadī, from nad, “to roar”).
bahavaḥ (बहवः): Many (bahu).
ambu-vegāḥ (अम्बु-वेगाः): Water-speeds (ambu + vega, from vij, “to dart”).
samudram (समुद्रम्): sam-udra: gathering of waters. Ocean.
eva (एव): Indeed; just so; alone.
abhimukhāḥ (अभिमुखाः): Facing toward (abhi-mukha).
dravanti (द्रवन्ति): dru, “to run.” They run.
tathā (तथा): In that way; likewise (tad + thā).
tava (तव): Genitive of tvam. Your; of you.
amī (अमी): These (Vedic/demonstrative).
nara-loka-vīrāḥ (नर-लोक-वीराः): nara (Man) + loka (Sanskrit form loka. Loka) + vīrāḥ (Heroes (vīr)).
viśanti (विशन्ति): They enter.
vaktrāṇi (वक्त्राणि): Mouths.
abhivijvalanti (अभिविज्वलन्ति): They blaze toward (abhi-vi-jval).

यथा प्रदीप्तं ज्वलनं पतङ्गा। विशन्ति नाशाय समृद्धवेगाः। तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः।

yathā pradīptaṃ jvalanaṃ pataṅgā | viśanti nāśāya samṛddha-vegāḥ | tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddha-vegāḥ ||

[11.29] As moths enter a blazing fire to their ruin, with full speed, so too the worlds enter your mouths to their ruin, with full speed.

Word make-up

yathā (यथा): In which way; as.
pradīptam (प्रदीप्तम्): Blazing forth.
jvalanam (ज्वलनम्): From jval, “to blaze.” Fire.
pataṅgāḥ (पतङ्गाः): Flying-goers; moths (pat-aṅga).
viśanti (विशन्ति): They enter.
nāśāya (नाशाय): For perishing; to ruin.
samṛddha-vegāḥ (समृद्ध-वेगाः): Whose speed (vega) is fully grown (sam-ṛdh).
tathā eva (तथा एव): Just so; in the same way.
nāśāya (नाशाय): For perishing; to ruin.
viśanti (विशन्ति): They enter.
lokāḥ (लोकाः): The worlds.
tava (तव): Genitive of tvam. Your; of you.
api (अपि): Also; even.
vaktrāṇi (वक्त्राणि): Mouths.
samṛddha-vegāḥ (समृद्ध-वेगाः): Whose speed (vega) is fully grown (sam-ṛdh).

लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः। तेजोभिरापूर्य जगत्समग्रं। भासस्तवोग्राः प्रतपन्ति विष्णो।

lelihyase grasamānaḥ samantāl lokān samagrān vadanair jvaladbhiḥ | tejobhir āpūrya jagat samagraṃ | bhāsas tavogrāḥ pratapanti viṣṇo ||

[11.30] You lick at and swallow all the worlds on every side with blazing mouths. Filling the whole jagat with radiance, your fierce lights burn, O Viṣṇu.

Word make-up

lelihyase (लेलिह्यसे): Intensive of lih, “to lick.” You lick again and again.
grasamānaḥ (ग्रसमानः): gras, “to swallow.” Swallowing.
samantāt (समन्तात्): From all around (sam-anta).
lokān (लोकान्): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
samagrān (समग्रान्): All, entire (accusative plural).
vadanaiḥ (वदनैः): With mouths (vadana, from vad).
jvaladbhiḥ (ज्वलद्भिः): With blazing ones.
tejobhiḥ (तेजोभिः): With radiances (tejas).
āpūrya (आपूर्य): ā-pṛ gerund. Having filled.
jagat (जगत्): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going.
samagram (समग्रम्): Whole (sam-agra, “together to the tip”).
bhāsaḥ (भासः): The radiance.
tava (तव): Genitive of tvam. Your; of you.
ugrāḥ (उग्राः): Fierce.
pratapanti (प्रतपन्ति): They burn toward.
viṣṇo (विष्णो): Vocative of Viṣṇu, the all-pervading (viś).

आख्याहि मे को भवानुग्ररूपो। नमोऽस्तु ते देववर प्रसीद। विज्ञातुमिच्छामि भवन्तमाद्यं। न हि प्रजानामि तव प्रवृत्तिम्।

ākhyāhi me ko bhavān ugra-rūpo | namo 'stu te deva-vara prasīda | vijñātum icchāmi bhavantam ādyaṃ | na hi prajānāmi tava pravṛttim ||

[11.31] Tell me who you are, of fierce form. Homage to you; be gracious, O best of gods. I wish to know you, the first. For I do not understand your working.

Word make-up

ākhyāhi (आख्याहि): ā-khyā. Tell!
me (मे): Enclitic of aham: to me / my / of me.
kaḥ (कः): Who? (interrogative).
bhavān (भवान्): Honourific “you,” from bhavat, “the being one.”
ugra-rūpaḥ (उग्र-रूपः): Of fierce form.
namaḥ astu (नमः अस्तु): Let homage be.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
deva-vara (देव-वर): O best (vara, from vṛ, “to choose”) of the shining ones.
prasīda (प्रसीद): pra-sad. Sit forth; be gracious!
vijñātum (विज्ञातुम्): Infinitive of vi-jñā, “to know.” To know distinctly.
icchāmi (इच्छामि): iṣ, “to wish.” I wish.
bhavantam (भवन्तम्): Accusative of bhavant. You (honourific).
ādyam (आद्यम्): The first.
na hi (न हि): For not.
prajānāmi (प्रजानामि): pra + jñā. I understand.
tava (तव): Genitive of tvam. Your; of you.
pravṛttim (प्रवृत्तिम्): Working; activity (accusative).

श्रीभगवानुवाच। कालोऽस्मि लोकक्षयकृत्प्रवृद्धो। लोकान्समाहर्तुमिह प्रवृत्तः। ऋतेऽपि त्वां न भविष्यन्ति सर्वे। येऽवस्थिताः प्रत्यनीकेषु योधाः।

śrī-bhagavān uvāca | kālo 'smi loka-kṣaya-kṛt pravṛddho | lokān samāhartum iha pravṛttaḥ | ṛte 'pi tvāṃ na bhaviṣyanti sarve | ye 'vasthitāḥ pratyanīkeṣu yodhāḥ ||

[11.32] The Lord said: I am kāla, grown great, the loka-kṣaya-kṛt, engaged here in gathering in the worlds. Even without you, none of the warriors stationed in the opposing ranks will remain.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
kālaḥ (कालः): kāl, related to driving on; time as what drives.
asmi (अस्मि): Present of as, “to be.” I am.
loka-kṣaya-kṛt (लोक-क्षय-कृत्): kṣi, “to dwindle, to destroy.” The dwindling; the coming-to-an-end. Not a time-span. Not a clean “completion.” loka: world. kṛt: maker. Maker of the dwindling of worlds.
pravṛddhaḥ (प्रवृद्धः): Grown great.
lokān (लोकान्): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
samāhartum (समाहर्तुम्): sam-ā-hṛ infinitive. To gather in.
iha (इह): Here.
pravṛttaḥ (प्रवृत्तः): Turned forth; engaged.
ṛte api (ऋते अपि): Even without.
tvām (त्वाम्): Accusative. You.
na bhaviṣyanti (न भविष्यन्ति): They will not come-to-be (remain).
sarve (सर्वे): All (masculine plural).
ye (ये): Who (masculine plural relative).
avasthitāḥ (अवस्थिताः): Stationed.
prati-anīkeṣu (प्रति-अनीकेषु): In the facing armies (prati + anīka, “front”).
yodhāḥ (योधाः): Fighters (yudh).

तस्मात्त्वमुत्तिष्ठ यशो लभस्व। जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्। मयैवैते निहताः पूर्वमेव। निमित्तमात्रं भव सव्यसाचिन्।

tasmāt tvam uttiṣṭha yaśo labhasva | jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham | mayaivaite nihatāḥ pūrvam eva | nimitta-mātraṃ bhava savyasācin ||

[11.33] Therefore rise, win fame; having conquered your enemies, enjoy a prosperous kingdom. These have already been slain by me; be only the instrument, O Savyasācin.

Word make-up

tasmāt (तस्मात्): Ablative of tad. From that; therefore.
tvam (त्वम्): Nominative of the second person. You.
uttiṣṭha (उत्तिष्ठ): ud-sthā. Stand up! Rise!
yaśaḥ (यशः): yaśas: fame; glory.
labhasva (लभस्व): Imperative of labh, “to obtain.” Win! Obtain!
jitvā (जित्वा): Gerund of ji, “to conquer.” Having conquered.
śatrūn (शत्रून्): Enemies (śatru).
bhuṅkṣva (भुङ्क्ष्व): bhuj, “to enjoy, to eat.” Enjoy!
rājyam (राज्यम्): Kingship; a kingdom (rāj).
samṛddham (समृद्धम्): Fully grown; prosperous.
mayā eva (मया एव): By me already; by me alone.
ete (एते): These.
nihatāḥ (निहताः): Struck down (ni-han).
pūrvam eva (पूर्वम् एव): Already beforehand.
nimitta-mātram (निमित्त-मात्रम्): Only the measure/instrument: a mere occasion.
bhava (भव): Imperative of bhū, “to be, to come to be.” Be; become.
savyasācin (सव्यसाचिन्): savya (“left”) + sācin (“archer”). O left-handed archer: Arjuna, who can shoot with either hand.

द्रोणं च भीष्मं च जयद्रथं च। कर्णं तथान्यानपि योधवीरान्। मया हतांस्त्वं जहि मा व्यथिष्ठा। युध्यस्व जेतासि रणे सपत्नान्।

droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca | karṇaṃ tathānyān api yodha-vīrān | mayā hatāṃs tvaṃ jahi mā vyathiṣṭhā | yudhyasva jetāsi raṇe sapatnān ||

[11.34] Droṇa and Bhīṣma and Jayadratha, Karṇa, and the other warrior-heroes as well — them I have slain; you strike them; do not tremble. Fight: you will conquer your rivals in battle.

Word make-up

droṇam (द्रोणम्): Droṇa: “bucket.” The teacher of the princes.
ca (च): And.
bhīṣmam (भीष्मम्): Bhīṣma: from bhī, “to fear” — the terrible one; or from his terrible vow.
ca (च): And.
jayadratham (जयद्रथम्): Jayadratha: jaya (victory) + ratha (chariot).
ca (च): And.
karṇam (कर्णम्): Karṇa: “ear”; the son of the sun, born with earrings.
tathā (तथा): In that way; likewise (tad + thā).
anyān (अन्यान्): Others (accusative).
api (अपि): Also; even.
yodha-vīrān (योध-वीरान्): Warrior-heroes.
mayā (मया): Instrumental of aham. By me.
hatān (हतान्): Struck; slain (han).
tvam (त्वम्): Nominative of the second person. You.
jahi (जहि): Imperative of han, “to strike.” Strike!
mā vyathiṣṭhāḥ (मा व्यथिष्ठाः): Do not tremble. mā prohibitive; vyath, “to waver.”
yudhyasva (युध्यस्व): Imperative of yudh, “to fight.” Fight!
jetā asi (जेता असि): You will be the conqueror.
raṇe (रणे): In battle (raṇa, from raṇ, “to ring”).
sapatnān (सपत्नान्): Co-rivals (sa-patna, sharing a lord).

सञ्जय उवाच। एतच्छ्रुत्वा वचनं केशवस्य। कृताञ्जलिर्वेपमानः किरीटी। नमस्कृत्वा भूय एवाह कृष्णं। सगद्गदं भीतभीतः प्रणम्य।

sañjaya uvāca | etac chrutvā vacanaṃ keśavasya | kṛtāñjalir vepamānaḥ kirīṭī | namaskṛtvā bhūya evāha kṛṣṇaṃ | sagadgadaṃ bhīta-bhītaḥ praṇamya ||

[11.35] Sañjaya said: Hearing this word of Keśava, the crowned one, palms joined, trembling, bowed again to Kṛṣṇa and spoke, stammering, terrified, paying homage.

Word make-up

sañjaya (सञ्जय): Sañjaya: from sam-ji, “to conquer completely.” The narrator.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
etat (एतत्): This (near).
śrutvā (श्रुत्वा): Gerund of śru, “to hear.” Having heard.
vacanam (वचनम्): From vac. Utterance; word.
keśavasya (केशवस्य): Of Keśava.
kṛta-añjaliḥ (कृत-अञ्जलिः): Having made the añjali (two palms joined).
vepamānaḥ (वेपमानः): Trembling (vep).
kirīṭī (किरीटी): The crowned one (kirīṭa, diadem). Arjuna.
namaskṛtvā (नमस्कृत्वा): namas + kṛ. Having made homage.
bhūyaḥ (भूयः): Again; more (comparative of bahu, or from bhū “becoming more”).
eva (एव): Indeed; just so; alone.
āha (आह): Perfect of ah, “to say.” He said.
kṛṣṇam (कृष्णम्): To Kṛṣṇa, the dark one (kṛṣ, “to draw”).
sa-gadgadam (स-गद्गदम्): With stammer (gadgada).
bhīta-bhītaḥ (भीत-भीतः): Afraid and afraid; terrified.
praṇamya (प्रणम्य): pra-nam gerund. Having bowed.

अर्जुन उवाच। स्थाने हृषीकेश तव प्रकीर्त्या। जगत्प्रहृष्यत्यनुरज्यते च। रक्षांसि भीतानि दिशो द्रवन्ति। सर्वे नमस्यन्ति च सिद्धसङ्घाः।

arjuna uvāca | sthāne hṛṣīkeśa tava prakīrtyā | jagat prahṛṣyaty anurajyate ca | rakṣāṃsi bhītāni diśo dravanti | sarve namasyanti ca siddha-saṅghāḥ ||

[11.36] Arjuna said: It is fitting, Hṛṣīkeśa, that at your praise jagat rejoices and is drawn to you. The rākṣasas flee in fear to the directions, and all the hosts of the siddhas bow.

Word make-up

arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
sthāne (स्थाने): In (its) place; it is fitting (sthā).
hṛṣīkeśa (हृषीकेश): hṛṣīka (sense) + īśa (lord). O lord of the senses: Kṛṣṇa.
tava (तव): Genitive of tvam. Your; of you.
prakīrtyā (प्रकीर्त्या): At the proclaiming (pra-kīrt).
jagat (जगत्): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going.
prahṛṣyati (प्रहृष्यति): pra-hṛṣ. Rejoices forth.
anurajyate (अनुरज्यते): anu-rañj. Is coloured along; is drawn.
ca (च): And.
rakṣāṃsi (रक्षांसि): rākṣasas: harmers (rakṣ).
bhītāni (भीतानि): Afraid things.
diśaḥ (दिशः): Directions (diś, “to point”).
dravanti (द्रवन्ति): dru, “to run.” They run.
sarve (सर्वे): All (masculine plural).
namasyanti (नमस्यन्ति): namas-ya, denominative of namas. They bow.
ca (च): And.
siddha-saṅghāḥ (सिद्ध-सङ्घाः): siddha (Sanskrit form siddha. Siddha) + saṅghāḥ (Sanskrit form saṅghāḥ. Saṅghāḥ).

कस्माच्च ते न नमेरन्महात्मन्गरीयसे ब्रह्मणोऽप्यादिकर्त्रे। अनन्त देवेश जगन्निवास। त्वमक्षरं सदसत्तत्परं यत्।

kasmāc ca te na nameran mahātman garīyase brahmaṇo 'py ādi-kartre | ananta deveśa jagan-nivāsa | tvam akṣaraṃ sad asat tat paraṃ yat ||

[11.37] And why should they not bow to you, O mahātman, greater even than Brahmā, first maker? O endless one, lord of gods, jagat-nivāsa — you are akṣara, sat and asat, and what is beyond them.

Word make-up

kasmāt ca (कस्मात् च): And why.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
na nameran (न नमेरन्): Should they not bow.
mahā-ātman (महा-आत्मन्): O great self (mahā + ātman).
garīyase (गरीयसे): To the heavier/greater (guru comparative, dative).
brahmaṇaḥ (ब्रह्मणः): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
api (अपि): Also; even.
ādi-kartre (आदि-कर्त्रे): To the first doer (ādi + kartṛ).
ananta (अनन्त): an- + anta (“end”). O endless one.
deva-īśa (देव-ईश): O lord (īśa) of the shining ones (deva, from div, “to shine”).
jagat-nivāsa (जगत्-निवास): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. This world is named by that going. Not a separate word for “world.” + ni-vas, “to dwell.” Vocative: O dwelling of that which keeps going.
tvam (त्वम्): Nominative of the second person. You.
akṣaram (अक्षरम्): a- (“not”) + kṣara (from kṣar, “to flow, to perish”). That which does not perish. Not merely “undying.” A syllable is also called akṣara: a unit that does not perish.
sat (सत्): as, “to be.” What is. Being.
asat (असत्): a- + sat. What is not. Non-being.
tat param (तत् परम्): That beyond.
yat (यत्): Which; what (relative neuter). Also “because.”

त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम्। वेत्तासि वेद्यं च परं च धाम। त्वया ततं विश्वमनन्तरूप।

tvam ādi-devaḥ puruṣaḥ purāṇas tvam asya viśvasya paraṃ nidhānam | vettāsi vedyaṃ ca paraṃ ca dhāma | tvayā tataṃ viśvam ananta-rūpa ||

[11.38] You are the first god, the ancient puruṣa; you are the highest resting-place of this all. You are the knower and what is to be known, and the highest abode. By you this all is spread, O endless form.

Word make-up

tvam (त्वम्): Nominative of the second person. You.
ādi-devaḥ (आदि-देवः): The first shining one.
puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
purāṇaḥ (पुराणः): purāṇa: belonging to of old (purā). Ancient.
tvam (त्वम्): Nominative of the second person. You.
asya (अस्य): Of this.
viśvasya (विश्वस्य): Of the all.
param (परम्): para, “beyond, further.” The higher; the furthest.
nidhānam (निधानम्): ni-dhā. A laying-down; a resting-place; a treasure.
vettā (वेत्ता): Agent of vid. The knower.
asi (असि): Present of as, “to be.” You are.
vedyam (वेद्यम्): What is to be known.
ca (च): And.
param (परम्): para, “beyond, further.” The higher; the furthest.
ca (च): And.
dhāma (धाम): dhāman: from dhā, “to place.” A placing; an abode; splendour.
tvayā (त्वया): Instrumental. By you.
tatam (ततम्): Spread (tan, “to stretch”).
viśvam (विश्वम्): viśva: all, the whole. The all.
ananta-rūpa (अनन्त-रूप): O you of endless form.

वायुर्यमोऽग्निर्वरुणः शशाङ्कः। प्रजापतिस्त्वं प्रपितामहश्च। नमो नमस्तेऽस्तु सहस्रकृत्वः। पुनश्च भूयोऽपि नमो नमस्ते।

vāyur yamo 'gnir varuṇaḥ śaśāṅkaḥ | prajāpatis tvaṃ prapitāmahaś ca | namo namas te 'stu sahasra-kṛtvaḥ | punaś ca bhūyo 'pi namo namas te ||

[11.39] You are Vāyu, Yama, Agni, Varuṇa, the hare-marked moon; you are Prajāpati and the great-grandfather. Homage, homage to you a thousand times; and again and yet again, homage, homage to you.

Word make-up

vāyuḥ (वायुः): Vāyu: from vā, “to blow.” Wind.
yamaḥ (यमः): Yama: from yam, “to restrain.” The restrainer; lord of the dead.
agniḥ (अग्निः): Agni: fire; from ag/añj, “to move, to anoint,” the moving fire.
varuṇaḥ (वरुणः): Varuṇa: from vṛ, “to cover, to bind.” The binder of the waters; lord of ṛta.
śaśa-aṅkaḥ (शश-अङ्कः): śaśa (hare) + aṅka (mark). The hare-marked one: the moon.
prajāpatiḥ (प्रजापतिः): prajā (“offspring,” from jan) + pati (“lord”). Lord of creatures.
tvam (त्वम्): Nominative of the second person. You.
prapitāmahaḥ (प्रपितामहः): pra + pitāmaha: the great-grandfather (Brahmā, or the first father).
ca (च): And.
namaḥ namaḥ (नमः नमः): Homage, homage.
te astu (ते अस्तु): Be to you.
sahasra-kṛtvaḥ (सहस्र-कृत्वः): A thousand times.
punaḥ ca (पुनः च): And again.
bhūyaḥ api (भूयः अपि): Yet again.
namaḥ namaḥ te (नमः नमः ते): Homage, homage to you.

नमः पुरस्तादथ पृष्ठतस्ते। नमोऽस्तु ते सर्वत एव सर्व। अनन्तवीर्यामितविक्रमस्त्वं। सर्वं समाप्नोषि ततोऽसि सर्वः।

namaḥ purastād atha pṛṣṭhatas te | namo 'stu te sarvata eva sarva | ananta-vīryāmita-vikramas tvaṃ | sarvaṃ samāpnoṣi tato 'si sarvaḥ ||

[11.40] Homage to you from in front and from behind; homage to you from every side, O All. Of endless power and measureless might, you complete all, and so you are all.

Word make-up

namaḥ (नमः): namas: a bowing (nam, “to bend”). Homage.
purastāt (पुरस्तात्): From in front (puras).
atha (अथ): Then; now; and.
pṛṣṭhataḥ (पृष्ठतः): From behind (pṛṣṭha, “back”).
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
namaḥ astu (नमः अस्तु): Let homage be.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
sarvataḥ (सर्वतः): From all sides; in every way.
eva (एव): Indeed; just so; alone.
sarva (सर्व): O All.
ananta-vīrya (अनन्त-वीर्य): O you of endless virility (vīrya, from vīr).
amita-vikramaḥ (अमित-विक्रमः): a-mita (unmeasured) + vikrama (vi-kram, striding apart). Of measureless stride.
tvam (त्वम्): Nominative of the second person. You.
sarvam (सर्वम्): All; the whole.
samāpnoṣi (समाप्नोषि): You reach completely; you fill.
tataḥ (ततः): From tad + tas. From that; then.
asi (असि): Present of as, “to be.” You are.
sarvaḥ (सर्वः): All; the whole one.

सखेति मत्वा प्रसभं यदुक्तं। हे कृष्ण हे यादव हे सखेति। अजानता महिमानं तवेदं। मया प्रमादात्प्रणयेन वापि।

sakheti matvā prasabhaṃ yad uktaṃ | he kṛṣṇa he yādava he sakheti | ajānatā mahimānaṃ tavedaṃ | mayā pramādāt praṇayena vāpi ||

[11.41] Taking you as a friend, what I said rashly — “O Kṛṣṇa,” “O Yādava,” “O friend” — not knowing this majesty of yours, by me, from a slip or even from love:

Word make-up

sakheti (सखेति): sakheti is used as a grammatical form in this verse.
matvā (मत्वा): Gerund of man, “to think.” Having thought.
prasabham (प्रसभम्): The core matches the root as, “to be.” pra- (“forth, forward”) + sabham. Here: presumptuously.
yad (यद्): Neuter of yad: “which, what, that.” Relative stem ya-.
uktam (उक्तम्): Past participle of vac: said. Here: addressed.
he (हे): Here: O Shree Krishna. Here: O Shree Krishna.
kṛṣṇa (कृष्ण): kṛṣṇa: dark, black. From kṛṣ, “to draw, to drag,” or as the dark colour. The dark one. Vocative: O Kṛṣṇa.
yādava (यादव): Of the Yadu line. Here: O Shree Krishna, who was born in the Yadu clan.
ajānatā (अजानता): a- (“not”) + jānatā. Here: in ignorance.
mahimānam (महिमानम्): The core matches the root nam, “to bow.” Here: majesty.
tavedaṃ (तवेदं): tavedaṃ is used as a grammatical form in this verse.
mayā (मया): Instrumental of asmad: “by me.”
pramādāt (प्रमादात्): The core matches the root ram, “to rest, to delight.” pra- (“forth, forward”) + mādāt. Here: out of negligence.
praṇayena (प्रणयेन): pra- (“forth, forward”) + ṇayena. Here: out of affection.
vāpi (वापि): vā “or” + api “even.”
he (हे): Here: O Shree Krishna. Here: O Shree Krishna.
he (हे): Here: O Shree Krishna. Here: O Shree Krishna.
sakheti (सखेति): sakheti is used as a grammatical form in this verse.

यच्चावहासार्थमसत्कृतोऽसि। विहारशय्यासनभोजनेषु। एकोऽथवाप्यच्युत तत्समक्षं। तत्क्षामये त्वामहमप्रमेयम्।

yac cāvahāsārtham asat-kṛto 'si | vihāra-śayyāsana-bhojaneṣu | eko 'tha vāpy acyuta tat-samakṣaṃ | tat kṣāmaye tvām aham aprameyam ||

[11.42] and that you were treated without honour, for a laugh, in walking, lying, sitting, eating, alone or even in sight of others — for that I ask pardon of you, O Acyuta, you who cannot be measured.

Word make-up

yac (यच्): yac is used as a grammatical form in this verse.
cāvahāsārtham (चावहासार्थम्): The core matches the root vah, “to carry.”
asat-kṛtaḥ (असत्-कृतः): Compound. asat: a- (“not”) + sat (“being”). What is not; non-being. kṛtaḥ: The core matches the root kṛ, “to do, to make.”
'si (ऽसि): 'si is used as a grammatical form in this verse.
vihāra-śayyāsana-bhojaneṣu (विहार-शय्यासन-भोजनेषु): Compound. vihāra: vi- (“apart, asunder”) + hāra. śayyāsana: The core matches the root ās, “to sit.” bhojaneṣu: The core matches the root jan, “to be born.”
ekaḥ (एकः): eka: one. The one, a single. Here: (when) alone.
'tha (ऽथ): 'tha is used as a grammatical form in this verse.
vāpy (वाप्य्): The core matches the root āp, “to reach.”
acyuta (अच्युत): a- (“not”) + cyuta (cyu, “to fall, to drop”). Unfallen; he who does not fall away.
tat-samakṣam (तत्-समक्षम्): Compound. tat: Neuter of tad: “that.” From the demonstrative stem ta-. samakṣam: The core matches the root kṣam, “to endure.” sam- (“together”) + akṣam.
tat (तत्): Neuter of tad: “that.” From the demonstrative stem ta-.
kṣāmaye (क्षामये): Here: beg for forgiveness. Here: beg for forgiveness.
tvām (त्वाम्): Accusative of yuṣmad: “you.”
aham (अहम्): Nominative of asmad: “I.”
aprameyam (अप्रमेयम्): The core matches the root ram, “to rest, to delight.” a- (“not”) + prameyam. Here: immeasurable.

पितासि लोकस्य चराचरस्य। त्वमस्य पूज्यश्च गुरुर्गरीयान्। न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो। लोकत्रयेऽप्यप्रतिमप्रभाव।

pitāsi lokasya carācarasya | tvam asya pūjyaś ca gurur garīyān | na tvat-samo 'sty abhyadhikaḥ kuto 'nyo | loka-traye 'py apratima-prabhāva ||

[11.43] You are the father of the world, moving and unmoving; you are its one to be honoured, the teacher, the greater. There is none equal to you; how then another greater, even in the threefold world, O you of unmatched power?

Word make-up

pitā (पिता): pitṛ: father (pā, “to protect”).
asi (असि): Present of as, “to be.” You are.
lokasya (लोकस्य): Of the world.
cara-acarasya (चर-अचरस्य): Of moving and unmoving.
tvam (त्वम्): Nominative of the second person. You.
asya (अस्य): Of this.
pūjyaḥ (पूज्यः): Gerundive of pūj, “to honour.” To be honoured.
ca (च): And.
guruḥ (गुरुः): guru: heavy; then the heavy one, the teacher.
garīyān (गरीयान्): Heavier; greater.
na (न): Not.
tvat-samaḥ (त्वत्-समः): Equal (sama) to you.
asti (अस्ति): Present of as, “to be.” There is; it is.
abhyadhikaḥ (अभ्यधिकः): abhi-adhika: still more. Greater.
kutaḥ (कुतः): From where? How then?
anyaḥ (अन्यः): Another.
loka-traye (लोक-त्रये): In the threefold world.
api (अपि): Also; even.
apratima-prabhāva (अप्रतिम-प्रभाव): a-prati-mā (“without a match”) + prabhāva (pra-bhū). O you of unmatched coming-forth.

तस्मात्प्रणम्य प्रणिधाय कायं। प्रसादये त्वामहमीशमीड्यम्। पितेव पुत्रस्य सखेव सख्युः। प्रियः प्रियायार्हसि देव सोढुम्।

tasmāt praṇamya praṇidhāya kāyaṃ | prasādaye tvām aham īśam īḍyam | piteva putrasya sakheva sakhyuḥ | priyaḥ priyāyārhasi deva soḍhum ||

[11.44] Therefore, bowing and laying down the body, I ask grace of you, the lord to be praised. As a father with a son, a friend with a friend, a dear one with a dear one — you ought to bear with me, O God.

Word make-up

tasmāt (तस्मात्): Ablative of tad. From that; therefore.
praṇamya (प्रणम्य): pra-nam gerund. Having bowed.
praṇidhāya (प्रणिधाय): pra-ni-dhā. Having laid down.
kāyam (कायम्): Body (ci/cin, “to pile”: the piled form).
prasādaye (प्रसादये): Causative of pra-sad, “to sit.” I ask grace.
tvām (त्वाम्): Accusative. You.
aham (अहम्): Nominative of the first person. I.
īśam (ईशम्): The lord (accusative of īś).
īḍyam (ईड्यम्): Gerundive of īḍ, “to praise.” To be praised.
pitā iva (पिता इव): As a father.
putrasya (पुत्रस्य): Of a son (putra).
sakhā iva (सखा इव): As a friend.
sakhyuḥ (सख्युः): Of a friend.
priyaḥ (प्रियः): Dear (prī).
priyāya (प्रियाय): For a dear one.
arhasi (अर्हसि): arh, “to be worthy, to ought.” You ought.
deva (देव): deva: from div, “to shine.” A shining one; a god. Vocative: O shining one.
soḍhum (सोढुम्): Infinitive of sah, “to bear.” To bear with.

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा। भयेन च प्रव्यथितं मनो मे। तदेव मे दर्शय देव रूपं। प्रसीद देवेश जगन्निवास।

adṛṣṭa-pūrvaṃ hṛṣito 'smi dṛṣṭvā | bhayena ca pravyathitaṃ mano me | tad eva me darśaya deva rūpaṃ | prasīda deveśa jagan-nivāsa ||

[11.45] Seeing what was never seen before, I am glad, and my mind is shaken with fear. Show me that same form, O God. Be gracious, O lord of gods, jagat-nivāsa.

Word make-up

adṛṣṭa-pūrvam (अदृष्ट-पूर्वम्): Not seen before (a-dṛṣṭa + pūrva).
hṛṣitaḥ (हृषितः): Gladdened (hṛṣ).
asmi (अस्मि): Present of as, “to be.” I am.
dṛṣṭvā (दृष्ट्वा): Gerund of dṛś, “to see.” Having seen.
bhayena (भयेन): With fear.
ca (च): And.
pravyathitam (प्रव्यथितम्): Shaken forth (pra-vyath).
manaḥ (मनः): manas: from man, “to think.” The mind as thinking-organ.
me (मे): Enclitic of aham: to me / my / of me.
tat eva (तत् एव): That same.
me (मे): Enclitic of aham: to me / my / of me.
darśaya (दर्शय): Causative of dṛś, “to see.” Show!
deva (देव): deva: from div, “to shine.” A shining one; a god. Vocative: O shining one.
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
prasīda (प्रसीद): pra-sad. Sit forth; be gracious!
deva-īśa (देव-ईश): O lord (īśa) of the shining ones (deva, from div, “to shine”).
jagat-nivāsa (जगत्-निवास): gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. This world is named by that going. Not a separate word for “world.” + ni-vas, “to dwell.” Vocative: O dwelling of that which keeps going.

किरीटिनं गदिनं चक्रहस्तं। इच्छामि त्वां द्रष्टुमहं तथैव। तेनैव रूपेण चतुर्भुजेन। सहस्रबाहो भव विश्वमूर्ते।

kirīṭinaṃ gadinaṃ cakra-hastaṃ | icchāmi tvāṃ draṣṭum ahaṃ tathaiva | tenaiva rūpeṇa catur-bhujena | sahasra-bāho bhava viśva-mūrte ||

[11.46] I wish to see you just as before, wearing a crown, with mace, discus in hand. With that four-armed form, O thousand-armed one, be, O form of the all.

Word make-up

kirīṭinam (किरीटिनम्): Wearing a crown.
gadinam (गदिनम्): Bearing a mace.
cakra-hastam (चक्र-हस्तम्): Discus in hand (hasta).
icchāmi (इच्छामि): iṣ, “to wish.” I wish.
tvām (त्वाम्): Accusative. You.
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
aham (अहम्): Nominative of the first person. I.
tathā eva (तथा एव): Just so; in the same way.
tena eva (तेन एव): With that very.
rūpeṇa (रूपेण): With a form.
catur-bhujena (चतुर्-भुजेन): With four (catur) arms (bhuja).
sahasra-bāho (सहस्र-बाहो): O thousand-armed one.
bhava (भव): Imperative of bhū, “to be, to come to be.” Be; become.
viśva-mūrte (विश्व-मूर्ते): O embodiment (mūrti) of the all.

श्रीभगवानुवाच। मया प्रसन्नेन तवार्जुनेदं। रूपं परं दर्शितमात्मयोगात्। तेजोमयं विश्वमनन्तमाद्यं। यन्मे त्वदन्येन न दृष्टपूर्वम्।

śrī-bhagavān uvāca | mayā prasannena tavārjunedaṃ | rūpaṃ paraṃ darśitam ātma-yogāt | tejo-mayaṃ viśvam anantam ādyaṃ | yan me tvad anyena na dṛṣṭa-pūrvam ||

[11.47] The Lord said: By my grace this highest form has been shown to you, Arjuna, through my own ātma-yoga: made of radiance, the all, endless, first — which none but you has seen of me before.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
mayā (मया): Instrumental of aham. By me.
prasannena (प्रसन्नेन): With a gracious (pra-sad) form.
tava (तव): Genitive of tvam. Your; of you.
arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
idam (इदम्): This (neuter).
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
param (परम्): para, “beyond, further.” The higher; the furthest.
darśitam (दर्शितम्): Shown.
ātma-yogāt (आत्म-योगात्): From my own yoga (ātman as “own”).
tejaḥ-mayam (तेजः-मयम्): Made of brilliance (maya, “consisting of”).
viśvam (विश्वम्): viśva: all, the whole. The all.
anantam (अनन्तम्): an-anta. Endless.
ādyam (आद्यम्): The first.
yat (यत्): Which; what (relative neuter). Also “because.”
me (मे): Enclitic of aham: to me / my / of me.
tvat anyena (त्वत् अन्येन): By any other than you.
na (न): Not.
dṛṣṭa-pūrvam (दृष्ट-पूर्वम्): Seen before.

न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः। एवंरूपः शक्य अहं नृलोके। द्रष्टुं त्वदन्येन कुरुप्रवीर।

na veda-yajñādhyayanair na dānair na ca kriyābhir na tapobhir ugraiḥ | evaṃ-rūpaḥ śakya ahaṃ nṛ-loke | draṣṭuṃ tvad anyena kuru-pravīra ||

[11.48] Not by Vedas, yajñas, and study, nor by dāna, nor by rites, nor by fierce tapas can I be seen in this form in the world of men by any but you, O foremost hero of the Kurus.

Word make-up

na (न): Not.
veda-yajña-adhyayanaiḥ (वेद-यज्ञ-अध्ययनैः): By Vedas, offerings, and going-over (adhi-i, study).
na dānaiḥ (न दानैः): Nor by gifts.
na ca kriyābhiḥ (न च क्रियाभिः): Nor by rites.
na tapobhiḥ (न तपोभिः): Nor by heatings (austerities).
ugraiḥ (उग्रैः): By fierce ones.
evam-rūpaḥ (एवम्-रूपः): In this form.
śakyaḥ (शक्यः): Able to be done; possible.
aham (अहम्): Nominative of the first person. I.
nṛ-loke (नृ-लोके): In the world of men (nṛ).
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
tvat anyena (त्वत् अन्येन): By any other than you.
kuru-pravīra (कुरु-प्रवीर): pra-vīra, foremost hero. O foremost hero of the Kurus.

मा ते व्यथा मा च विमूढभावो। दृष्ट्वा रूपं घोरमीदृङ्ममेदम्। व्यपेतभीः प्रीतमनाः पुनस्त्वं। तदेव मे रूपमिदं प्रपश्य।

mā te vyathā mā ca vimūḍha-bhāvo | dṛṣṭvā rūpaṃ ghoram īdṛṅ mamedam | vyapeta-bhīḥ prīta-manāḥ punas tvaṃ | tad eva me rūpam idaṃ prapaśya ||

[11.49] Let there be no distress in you, nor a bewildered state, from seeing this terrible form of mine, such as it is. Free of fear, with a glad mind, see again this same form of mine.

Word make-up

mā (मा): Prohibitive particle “do not”; or accusative clitic “me,” by context.
te (ते): Enclitic of tvam: to you / your. Also nominative plural of tad: they.
vyathā (व्यथा): Distress (vyath).
mā ca (मा च): And not; nor (prohibitive).
vimūḍha-bhāvaḥ (विमूढ-भावः): A deluded coming-to-be.
dṛṣṭvā (दृष्ट्वा): Gerund of dṛś, “to see.” Having seen.
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
ghoram (घोरम्): ghora: terrible; from ghur, “to cry.”
īdṛk (ईदृक्): Of this sort (īdṛś).
mama (मम): Genitive of aham. My; of me.
idam (इदम्): This (neuter).
vyapeta-bhīḥ (व्यपेत-भीः): With fear gone apart (vi-apa-i + bhī).
prīta-manāḥ (प्रीत-मनाः): With a pleased mind (prī + manas).
punaḥ (पुनः): Again; back.
tvam (त्वम्): Nominative of the second person. You.
tat eva (तत् एव): That same.
me (मे): Enclitic of aham: to me / my / of me.
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
idam (इदम्): This (neuter).
prapaśya (प्रपश्य): pra + dṛś. See forth; behold!

सञ्जय उवाच। इत्यर्जुनं वासुदेवस्तथोक्त्वा। स्वकं रूपं दर्शयामास भूयः। आश्वासयामास च भीतमेनं। भूत्वा पुनः सौम्यवपुर्महात्मा।

sañjaya uvāca | ity arjunaṃ vāsudevas tathoktvā | svakaṃ rūpaṃ darśayām āsa bhūyaḥ | āśvāsayām āsa ca bhītam enaṃ | bhūtvā punaḥ saumya-vapur mahātmā ||

[11.50] Sañjaya said: Having spoken thus to Arjuna, Vāsudeva showed his own form again, and comforted this frightened one, becoming once more the mahātman with a gentle body.

Word make-up

sañjaya (सञ्जय): Sañjaya: from sam-ji, “to conquer completely.” The narrator.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
iti (इति): Thus; the close of a quoted thought.
arjunam (अर्जुनम्): Accusative of Arjuna, the white/bright one (ṛj, “to be straight”).
vāsudevaḥ (वासुदेवः): Vāsudeva: son of Vasudeva; also “the deity who dwells in all” (vas, “to dwell”).
tathā (तथा): In that way; likewise (tad + thā).
uktvā (उक्त्वा): Gerund of vac, “to speak.” Having spoken.
svakam (स्वकम्): One’s own.
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
darśayām āsa (दर्शयाम् आस): Periphrastic perfect of dṛś in the causative: he caused-to-see; he showed.
bhūyaḥ (भूयः): Again; more (comparative of bahu, or from bhū “becoming more”).
āśvāsayām āsa (आश्वासयाम् आस): Periphrastic perfect of śvas in the causative with ā: he caused to breathe again; he comforted.
ca (च): And.
bhītam (भीतम्): Frightened.
enam (एनम्): This one; him (anaphoric).
bhūtvā (भूत्वा): Gerund of bhū, “to be, to come to be.” Having become.
punaḥ (पुनः): Again; back.
saumya-vapuḥ (सौम्य-वपुः): With a gentle body (vapus, “form”).
mahā-ātmā (महा-आत्मा): The great self.

अर्जुन उवाच। दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन। इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः।

arjuna uvāca | dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana | idānīm asmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ ||

[11.51] Arjuna said: Seeing this human, gentle form of yours, Janārdana, I have now become collected, my mind restored, returned to my prakṛti.

Word make-up

arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
dṛṣṭvā (दृष्ट्वा): Gerund of dṛś, “to see.” Having seen.
idam (इदम्): This (neuter).
mānuṣam (मानुषम्): Human (manuṣya).
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
tava (तव): Genitive of tvam. Your; of you.
saumyam (सौम्यम्): Gentle.
janārdana (जनार्दन): jana (“people”) + ardana (“driving, stirring”). O stirrer of men: Kṛṣṇa.
idānīm (इदानीम्): Now.
asmi (अस्मि): Present of as, “to be.” I am.
saṃvṛttaḥ (संवृत्तः): sam-vṛt: turned together; become.
sa-cetāḥ (स-चेताः): With awareness; collected.
prakṛtim (प्रकृतिम्): pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
gataḥ (गतः): Past participle of gam, “to go.” Gone.

श्रीभगवानुवाच। सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम। देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः।

śrī-bhagavān uvāca | sudurdarśam idaṃ rūpaṃ dṛṣṭavān asi yan mama | devā apy asya rūpasya nityaṃ darśana-kāṅkṣiṇaḥ ||

[11.52] The Lord said: This form of mine that you have seen is most hard to see. Even the gods are always longing for the sight of this form.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
su-dur-darśam (सु-दुर्-दर्शम्): Very hard to see (su intensifies dur-darśa).
idam (इदम्): This (neuter).
rūpam (रूपम्): rūpa: form, appearance (from rup? or varp). Visible shape.
dṛṣṭavān asi (दृष्टवान् असि): You have seen.
yat (यत्): Which; what (relative neuter). Also “because.”
mama (मम): Genitive of aham. My; of me.
devāḥ (देवाः): The shining ones; gods.
api (अपि): Also; even.
asya (अस्य): Of this.
rūpasya (रूपस्य): Of form.
nityam (नित्यम्): Always; constantly (nitya, “inward, own, perpetual”).
darśana-kāṅkṣiṇaḥ (दर्शन-काङ्क्षिणः): Longing (kāṅkṣ) for the seeing.

नाहं वेदैर्न तपसा न दानेन न चेज्यया। शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा।

nāhaṃ vedair na tapasā na dānena na cejyayā | śakya evaṃ-vidho draṣṭuṃ dṛṣṭavān asi māṃ yathā ||

[11.53] Not by the Vedas, nor by tapas, nor by dāna, nor by offering can I be seen in this way, as you have seen me.

Word make-up

na (न): Not.
aham (अहम्): Nominative of the first person. I.
vedaiḥ (वेदैः): By the Vedas.
na (न): Not.
tapasā (तपसा): tap, “to heat.” Heat-practice.
na (न): Not.
dānena (दानेन): By giving.
na ca (न च): And not; nor.
ijyayā (इज्यया): By offering.
śakyaḥ (शक्यः): Able to be done; possible.
evam-vidhaḥ (एवम्-विधः): Of this kind (vidhā, division).
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
dṛṣṭavān asi (दृष्टवान् असि): You have seen.
mām (माम्): Accusative of aham. Me.
yathā (यथा): In which way; as.

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप।

bhaktyā tv ananyayā śakya aham evaṃ-vidho 'rjuna | jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa ||

[11.54] But by undivided bhakti I can be known and seen in this way, Arjuna, and entered in tattva, O scorcher of foes.

Word make-up

bhaktyā (भक्त्या): By devotion.
tu (तु): But.
ananyayā (अनन्यया): an-anya: not-other. Undivided sharing-in.
śakyaḥ (शक्यः): Able to be done; possible.
aham (अहम्): Nominative of the first person. I.
evam-vidhaḥ (एवम्-विधः): Of this kind (vidhā, division).
arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
jñātum (ज्ञातुम्): To know.
draṣṭum (द्रष्टुम्): Infinitive of dṛś, “to see.” To see.
ca (च): And.
tattvena (तत्त्वेन): By that-ness; in truth.
praveṣṭum (प्रवेष्टुम्): pra-viś infinitive. To enter.
ca (च): And.
parantapa (परन्तप): param + tapa: scorcher of the further (foe). Address to Arjuna.

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः। निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव।

mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ | nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava ||

[11.55] He who does my karma, who holds me as the highest, who is my bhakta, free of clinging, without enmity toward all beings — he comes to me, O son of Pāṇḍu.

Word make-up

mat-karma-kṛt (मत्-कर्म-कृत्): Who does my work (mat + karma + kṛ).
mat-paramaḥ (मत्-परमः): Who holds me as the furthest.
mat-bhaktaḥ (मत्-भक्तः): Devoted to me.
saṅga-varjitaḥ (सङ्ग-वर्जितः): With clinging excluded (vṛj, “to twist off”).
nirvairaḥ (निर्वैरः): nir-vaira: without enmity (vīra/vaira, hostility).
sarva-bhūteṣu (सर्व-भूतेषु): In/toward all beings.
yaḥ (यः): Who; he who (relative).
saḥ (सः): Nominative masculine of tad. He; that one.
mām (माम्): Accusative of aham. Me.
eti (एति): Present of i, “to go.” He goes; comes.
pāṇḍava (पाण्डव): Pāṇḍava: son of Pāṇḍu. Address to Arjuna.