The eleventh chapter of the Bhagavad Gita, called விஶ்வரூபத³ர்ஶனயோக:³ or Vishvarupa Darshana யோக³, stands as one of the most breathtaking moments in the entire மஹாபா⁴ரத. The setting is still the battlefield of குருக்ஷேத்ர, where the armies of the பாண்ட³வா: and கௌரவா: face each other. In the heart of this chaos, a profound dialogue continues between ஶ்ரீக்ருஷ்ண and அர்ஜுன. After hearing about the timeless truths of ஆத்மா, the paths of கர்ம-யோக³, ஜ்ஞான-யோக³, and especially ப⁴க்தி-யோக³, அர்ஜுன finds himself longing for a direct experience of the divine reality that ஶ்ரீக்ருஷ்ண has described.

In the previous chapter, ஶ்ரீக்ருஷ்ண revealed the power of devotion and the importance of surrendering all actions to the divine. He spoke of how true knowledge and selfless action lead to liberation, but also emphasized that loving devotion-ப⁴க்தி-யோக³-is the most accessible and fulfilling path. These teachings left அர்ஜுன both awed and curious. He wants to see, with his own eyes, the universal form of the divine that transcends all boundaries and identities.

This chapter is the answer to that longing. Here, ஶ்ரீக்ருஷ்ண grants அர்ஜுன a divine vision, allowing him to witness the cosmic form-an overwhelming, all-encompassing presence that contains every aspect of creation and destruction. The experience is vivid and intense: அர்ஜுன sees countless faces, arms, and forms, the sun and moon as eyes, and entire worlds dissolving and emerging within this boundless being. It is a vision that shatters all ordinary ideas of divinity, showing the universe as a living, breathing reality within ஶ்ரீக்ருஷ்ண himself.

The themes of this chapter are both cosmic and deeply personal. It explores the nature of the divine as both immanent and transcendent-present in every atom, yet beyond all comprehension. It also confronts the reality of change, destruction, and the inevitability of death, urging us to see these not as endings, but as parts of a vast, purposeful design. Through அர்ஜுன's awe, fear, and eventual surrender, we are invited to reflect on our own relationship with the infinite.

Looking ahead, the next chapter will return to the path of devotion, exploring how to approach the divine with love and humility even after witnessing such an overwhelming vision. The focus will shift from cosmic spectacle to the quiet, steady practice of ப⁴க்தி-யோக³, reminding us that the ultimate goal is not just to see the divine, but to live in harmony with it every day.

ஓம் ஶ்ரீ பரமாத்மனே நம:
அத² ஏகாத³ஶோத்⁴யாய:
விஶ்வரூபஸந்த³ர்ஶனயோக:³

Meaning (பதா³ர்த²):
ஓம் - sacred syllable, invocation
ஶ்ரீ - auspicious, revered
பரமாத்மனே - to the Supreme Self
நம: - salutations, bowing
அத² - now, thus
ஏகாத³ஶ: - eleventh
அத்⁴யாய: - chapter
விஶ்வரூப - universal form
ஸந்த³ர்ஶன - vision, seeing
யோக:³ - discipline, union

Translation (பா⁴வார்த²):
Salutations to the Supreme Self. Now begins the eleventh chapter, titled 'The Yoga of the Vision of the Universal Form.'

Commentary (அனுஸந்தா⁴ன):
This introductory verse uses several significant words: ஓம், ஶ்ரீ, பரமாத்மனே, and நம:. The invocation with ஓம் sets a sacred tone, inviting auspiciousness and focus. ஶ்ரீ adds a sense of reverence and blessing, while பரமாத்மனே directs our attention to the Supreme Self, the ultimate reality that pervades all existence. The word நம: expresses humility and surrender, framing the chapter as an offering to the divine. The phrase விஶ்வரூபஸந்த³ர்ஶனயோக:³ introduces the theme: the discipline or method by which one perceives the universal form of the divine. This chapter promises a transformative vision, moving from the limited to the all-encompassing.

ஆதி³ ஶங்கராசார்ய explains that the invocation with ஓம் and நம: serves to still the mind and remove impurities, preparing the seeker to perceive the non-dual பரமாத்மன் in its universal manifestation. Complementing this, ஶ்ரீ ராமானுஜாசார்ய emphasizes the devotional aspect, viewing the salutation as an expression of surrender and love toward the personal Supreme, who reveals Himself in all forms. This dual perspective highlights how the chapter's focus on விஶ்வரூப-the cosmic form-bridges abstract knowledge and direct experience. The Upanishadic prayer தமஸோ மா ஜ்யோதிர்க³மய (from the Bhadrayaka Upanishad) supports this by invoking a transition from darkness to light, symbolizing the seeker's movement from ignorance to the illuminating vision of the divine. Thus, the verse not only introduces the theme but also invites an inner readiness that naturally leads to practical application, as discussed in the following paragraph.

In modern life, this invocation can be compared to taking a mindful pause before starting an important task, setting an intention for clarity and openness. For example, before a big presentation or a difficult conversation, one might silently offer a moment of gratitude or focus, much like the salutation here. Another example is athletes or performers who have rituals to center themselves before a performance, aligning their minds with their goals. As a reflection exercise, try beginning your day or any significant activity with a brief moment of stillness, dedicating your actions to a higher purpose or value. Notice how this simple act can shift your mindset and bring a sense of connection to something greater.

அர்ஜுன உவாச
மத³னுக்³ரஹாய பரமம் கு³ஹ்யமத்⁴யாத்மஸஞ்ஜ்ஞிதம் ।
யத்த்வயோக்தம் வசஸ்தேன மோஹோயம் விக³தோ மம ॥1॥

Meaning (பதா³ர்த²):
அர்ஜுன - Arjuna
உவாச - said
மத்³-அனுக்³ரஹாய - for my benefit (out of compassion for me)
பரமம் - supreme, highest
கு³ஹ்யம் - secret, mysterious
அத்⁴யாத்ம-ஸஞ்ஜ்ஞிதம் - known as relating to the Self
யத் - which
த்வயா - by you
உக்தம் - was spoken
வசஹ் - speech, words
தென - by that
மொஹஹ் - confusion, delusion
அயம் - this
விக³தஹ் - has gone, disappeared
மம - my

Translation (பா⁴வார்த²):
Arjuna said: Because you have spoken these most profound and secret teachings about the true nature of the Self, out of kindness toward me, my confusion has now been dispelled.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna expresses gratitude and relief, highlighting several important terms: பரமம் கு³ஹ்யம் (supreme secret), அத்⁴யாத்ம-ஸஞ்ஜ்ஞிதம் (concerning the Self), and மொஹஹ் (delusion). The phrase மத்³-அனுக்³ரஹாய shows that Arjuna recognizes Krishna's teachings as an act of compassion. By referring to the teachings as the 'supreme secret,' Arjuna acknowledges their depth and rarity. The use of அத்⁴யாத்ம-ஸஞ்ஜ்ஞிதம் indicates that the knowledge imparted is not just intellectual but transformative, relating to the true Self beyond the body and mind. Arjuna's statement that his மொஹஹ் is gone signifies a turning point: the confusion that once clouded his understanding about duty, identity, and the nature of reality has been lifted by Krishna's guidance.

In this verse, ஆதி³ ஶங்கராசார்ய elucidates that Krishna's teaching dispels the fundamental ignorance about the true nature of the Self, distinguishing it clearly from the non-Self, thus removing Arjuna's delusion. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய focuses on the specific error Arjuna had-the identification of the Self with the body-and explains that Krishna's words restore the correct understanding of the Self's eternal and unchanging reality. This transformative knowledge is not merely intellectual but liberating, as reflected in the Upanishadic prayer தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means "lead me from darkness to light." This verse underscores the movement from ignorance to enlightenment, mirroring Arjuna's experience. Thus, the supreme secret revealed by Krishna acts as a compassionate grace that clears confusion and prepares the seeker for practical application of this wisdom in life.

In modern life, this verse is a reminder of how genuine guidance can clear up deep confusion. For example, a student struggling with career choices may feel lost until a mentor offers advice that reframes the situation, leading to clarity. Similarly, someone facing a moral dilemma might find that a trusted friend's perspective helps them see beyond their immediate emotions. As a reflection exercise, consider a time when you were confused or anxious about an important decision. What kind of advice or insight helped you move past that confusion? How did it change your outlook? This verse encourages us to seek out and value transformative wisdom, especially when it comes from a place of compassion.

ப⁴வாப்யயௌ ஹி பூ⁴தானாம் ஶ்ருதௌ விஸ்தரஶோ மயா ।
த்வத்த: கமலபத்ராக்ஷ மாஹாத்ம்யமபி சாவ்யயம் ॥2॥

Meaning (பதா³ர்த²):
பவ⁴ - coming into existence, origination
அப்யய - dissolution, passing away
ஹி - indeed, surely
பூ⁴தானாம் - of beings (genitive plural of பூ⁴த)
ஶ்ருதௌ - have been heard (past passive participle, dual, nominative)
விஸ்தரஶ: - in detail, elaborately
மயா - by me (instrumental singular)
த்வத்த: - from you (ablative singular of த்வம்)
கமலபத்ராக்ஷ - O lotus-eyed one (vocative compound: கமல - lotus, பத்ர - leaf, அக்ஷ - eye)
மாஹாத்ம்யம் - greatness, glory, majesty
அபி - also, too
ச - and
அவ்யயம் - undecaying, imperishable

Translation (பா⁴வார்த²):
O lotus-eyed Lord, I have heard from you in detail about the origin and dissolution of all beings, and also about your unchanging and limitless greatness.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna addresses Krishna as கமலபத்ராக்ஷ, highlighting the beauty and compassion reflected in his eyes. He refers to the பவ⁴ (origination) and அப்யய (dissolution) of all beings, acknowledging that he has learned these profound truths directly from Krishna. The word விஸ்தரஶ: emphasizes that this knowledge was not superficial but explained in depth. Arjuna also mentions மாஹாத்ம்யம் and அவ்யயம், recognizing Krishna's greatness as both vast and imperishable. This verse shows Arjuna's gratitude for the comprehensive spiritual education he has received, and sets the stage for his request to witness Krishna's cosmic form, having intellectually understood the principles but now yearning for direct experience.

The profound knowledge of பவ⁴ and அப்யய that Arjuna has received from Krishna is emphasized by ஆதி³ ஶங்கராசார்ய, who explains that understanding the cycle of birth and death reveals the transient nature of the world and directs the seeker toward the eternal divine. ஶ்ரீ ராமானுஜாசார்ய further elaborates that Arjuna's hearing of Krishna's மாஹாத்ம்யம் signifies recognition of Krishna as the supreme source and sovereign of all beings, whose glory is both infinite and imperishable. This aligns with the Upanishadic teaching ந ஜாயதே ம்ரியதே வா விபஶ்சித் from the கடோ²பனிஷத்³ (1.2.18), meaning "the wise one is neither born nor dies," highlighting the eternal nature of the Self beyond the cycles of origin and dissolution. Thus, Arjuna's detailed hearing has matured into a deep intellectual grasp, preparing him to move beyond knowledge to direct experience, as the next verse will reveal.

In modern life, this verse can be compared to a student who has studied a subject thoroughly from a trusted teacher and now seeks to apply or directly experience what has been learned. For example, a person may learn about the cycle of life and death in biology class, or about the vastness of the universe in astronomy, but yearn to see these truths firsthand through research or observation. Similarly, someone might hear about the enduring qualities of a mentor or leader and wish to witness those qualities in action. As a reflection exercise, consider a time when you understood something deeply in theory but wanted to experience it directly. What steps did you take to move from knowledge to experience? How did that shift your perspective?

ஏவமேதத்³யதா²த்த² த்வம் ஆத்மானம் பரமேஶ்வர ।
த்³ரஷ்டுமிச்சா²மி தே ரூபம் ஐஶ்வரம் புருஷோத்தம ॥3॥

Meaning (பதா³ர்த²):
எவம் - thus, in this way
எதத் - this (what has been said)
யதா² - as, just as
அத்த² - you have spoken (from வத்³, to speak)
த்வம் - you
ஆத்மானம் - about yourself, your own nature
பரம ஈஶ்வர - O supreme Lord
த்³ரஷ்டும் - to see, to behold
இச்சா²மி - I wish, I desire
தே - your
ரூபம் - form
அஈஶ்வரம் - divine, lordly, full of majesty
புருஷ உத்தம - O supreme person

Translation (பா⁴வார்த²):
O Supreme Lord, just as you have described yourself, so it truly is. Still, O greatest of persons, I wish to see your divine, majestic form.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna addresses Krishna with deep reverence, using terms like பரம ஈஶ்வர (supreme Lord) and புருஷ உத்தம (supreme person), acknowledging Krishna's ultimate status. The phrase எவம் எதத் யதா² அத்த² த்வம் ஆத்மானம் shows Arjuna's acceptance of Krishna's self-description-he trusts that everything Krishna has revealed about his divine nature is true. Yet, the words த்³ரஷ்டும் இச்சா²மி தே ரூபம் அஈஶ்வரம் express a further longing: Arjuna wants to directly perceive Krishna's cosmic, lordly form, not just hear about it. This moment marks a transition from intellectual understanding to a desire for direct, transformative experience. Arjuna's request is not out of doubt, but from a deep yearning to witness the fullness of divinity with his own eyes.

ஆதி³ ஶங்கராசார்ய explains that Arjuna's declaration of faith in Krishna's self-revelation is unwavering, yet his desire to த்³ரஶ்தும் இச்சதி-to see the divine form-is an expression of his yearning for direct, experiential knowledge rather than mere intellectual assent. This aligns with the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக ஊபனிஷத்³, which means "lead me from darkness to light," symbolizing the seeker's journey from ignorance to direct realization. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய emphasizes that Arjuna's wish to behold the அஈஶ்வரம் ரூபம் reflects his longing to witness the supreme, sovereign form that embodies the source and sustainer of all existence, filled with auspiciousness and divine majesty. Together, these insights reveal Arjuna's request as a profound spiritual aspiration, bridging his firm trust in Krishna's words with a heartfelt desire to move beyond conceptual understanding toward a transformative vision. This sets the stage for the practical application of such longing in daily life, as explored in the following paragraph.

In modern life, this verse resonates with anyone who has learned about a profound truth or ideal and then feels compelled to experience it directly-like reading about compassion and then wanting to witness or embody it in action. For example, a student who studies about a great leader may wish to meet them in person, or someone who learns about a distant place may long to visit it. Another example is hearing about the power of meditation and then seeking to practice it oneself. Reflect for a moment: Is there a truth, value, or ideal you have accepted intellectually, but now wish to experience more deeply in your own life? What steps could you take to move from understanding to direct experience?

மன்யஸே யதி³ தச்ச²க்யம் மயா த்³ரஷ்டுமிதி ப்ரபோ⁴ ।
யோகே³ஶ்வர ததோ மே த்வம் த³ர்ஶயாத்மானமவ்யயம் ॥4॥

Meaning (பதா³ர்த²):
மன்யஸே - you think
யதி³ - if
தத் - that (it)
ஶக்யம் - possible
மயா - by me
த்³ரஶ்தும் - to see
இதி - thus
ப்ரபோ⁴ - O Lord
யோகே³ஶ்வர - O Lord of யோக³
தத: - then
மே - to me
த்வம் - you
த³ர்ஶய - show
அத்மனம் - your Self
அவ்யயம் - imperishable (eternal)

Translation (பா⁴வார்த²):
O Lord, if you consider it possible for me to witness, then, O Master of Yoga, please reveal to me your eternal and unchanging form.

Commentary (அனுஸந்தா⁴ன):
This verse centers on Arjuna's respectful request, using words like மன்யஸே (you think), ஶக்யம் (possible), த³ர்ஶய (show), and அவ்யயம் (imperishable). Arjuna expresses humility, acknowledging that the ability to see the divine form depends on the Lord's judgment, not his own desire or qualification. By addressing Krishna as ப்ரபோ⁴ (O Lord) and யோகே³ஶ்வர (Lord of யோக³), he recognizes Krishna's supreme mastery over spiritual power and the process of revelation. The request is not a demand but a plea, conditioned by Arjuna's awareness of his own limitations and Krishna's grace. The use of அவ்யயம் highlights Arjuna's wish to see not just any form, but the unchanging, eternal reality behind all appearances.

ஆதி³ ஶங்கராசார்ய highlights Arjuna's profound humility in this verse, stressing that the vision of Krishna's cosmic form is not a matter of personal capability but entirely dependent on the Lord's grace and will. He connects this to the Upanishadic invocation ம்ருத்யோர்மா அம்ருதம் க³மய from the Bhadrayaka Upanishad, which means 'lead me from death to immortality,' illustrating Arjuna's yearning to transcend the transient and behold the imperishable அவ்யயம் reality. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets the epithet யோகே³ஶ்வர as emphasizing Krishna's unique possession of all auspicious qualities and spiritual powers, making Him the sole revealer of the eternal Self. This understanding deepens the verse's theme of conditional revelation, where Arjuna's respectful plea acknowledges that such divine disclosure occurs only when the seeker is ready and the Lord deems it appropriate. This sets the stage for practical reflection on humility and surrender in spiritual pursuit, as explored in the following paragraph.

In modern life, this verse can inspire us to approach any profound experience or knowledge with humility, recognizing that some insights are accessible only when we are ready and when the right guidance is present. For example, a student might ask a mentor to teach an advanced topic, trusting the mentor to decide if the time is right. Or, someone seeking spiritual growth may pray for deeper understanding, leaving the outcome to a higher wisdom. As a reflection exercise, consider an area in your life where you desire clarity or revelation. Are you open to the timing and manner in which it may come, or do you try to force it? Practice surrendering the outcome, trusting that readiness and grace will align.

ஶ்ரீ ப⁴க³வானுவாச
பஶ்ய மே பார்த² ரூபாணி ஶதஶோத² ஸஹஸ்ரஶ: ।
நானாவிதா⁴னி தி³வ்யானி நானாவர்ணாக்ருதீனி ச ॥5॥

Meaning (பதா³ர்த²):
ஶ்ரீப⁴க³வான் - the Blessed Lord
உவாச - said
பஶ்ய - behold
மே - My
பார்த² - O son of Pritha (Arjuna)
ரூபாணி - forms (plural of ரூப)
ஶதஶ: - by the hundreds
அத² - and, also
ஸஹஸ்ரஶ: - by the thousands
நானாவிதா⁴னி - of various kinds
தி³வ்யானி - divine, celestial
நானாவர்ணாக்ருதீனி - of many colors and shapes (forms with different colors and configurations)
ச - and

Translation (பா⁴வார்த²):
The Blessed Lord said: Arjuna, look upon My forms, appearing in hundreds and thousands, each unique, divine, and displaying a wide range of colors and shapes.

Commentary (அனுஸந்தா⁴ன):
This verse marks the beginning of Krishna revealing His cosmic form to Arjuna. The Lord uses words like ரூபாணி (forms), நானாவிதா⁴னி (various kinds), தி³வ்யானி (divine), and நானாவர்ணாக்ருதீனி (of many colors and shapes) to emphasize the sheer diversity and transcendence of His manifestations. The repetition of numbers-hundreds and thousands-serves to overwhelm the imagination, suggesting that the divine reality cannot be contained within any single image or conception. The forms are described as celestial, indicating that what Arjuna is about to witness is not of this ordinary world but belongs to a higher, spiritual plane. Krishna is inviting Arjuna to expand his vision beyond the familiar, to perceive the infinite expressions of divinity that underlie all existence.

ஆதி³ ஶங்கராசார்ய emphasizes that the term தி³வ்யானி signifies forms beyond ordinary perception, accessible only through divine grace, highlighting the transcendental nature of Krishna's cosmic manifestation. Meanwhile, ஶ்ரீ மத்⁴வாசார்ய interprets the vast multitude of forms as expressions of the Lord's infinite powers and attributes, each uniquely tailored to fulfill different cosmic functions and the diverse needs of devotees. This aligns with the Upanishadic teaching from the கடோ²பனிஷத்³ (1.3.14): உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴, which exhorts one to 'Arise, awake, and learn by approaching the excellent ones,' implying that perceiving such divine forms requires spiritual awakening and guidance. Together, these insights deepen the understanding that the vision Arjuna is about to receive transcends material limitations and invites a transformative expansion of consciousness, preparing the ground for applying this vision to everyday life and relationships.

In modern life, this teaching can be related to the diversity we encounter in people, cultures, and experiences. Just as Krishna reveals countless forms, we too can learn to appreciate the many perspectives and talents around us, recognizing a deeper unity behind the surface differences. For example, in a workplace, valuing the unique contributions of each team member can lead to greater harmony and creativity. In personal relationships, seeing the 'divine' in others-regardless of their background-can foster empathy and understanding. As a reflection exercise, consider a situation where you felt challenged by someone's differences. How might seeing them as another 'form' of the divine change your response or attitude?

பஶ்யாதி³த்யான்வஸூன்ருத்³ரான் அஶ்வினௌ மருதஸ்ததா² ।
ப³ஹூன்யத்³ருஷ்டபூர்வாணி பஶ்யாஶ்சர்யாணி பா⁴ரத ॥6॥

Meaning (பதா³ர்த²):
பஶ்ய - see, behold
அதி³த்யான் (அதி³த்யான்) - the Adityas, solar deities (twelve in number)
வஸூன் (வஸூன்) - the Vasus, elemental deities (eight in number)
ருத்³ரான் (ருத்³ரான்) - the Rudras, storm or fierce deities (eleven in number)
அஶ்வினௌ - the two Asvins, twin divine physicians
மருதஹ் (மருதஹ்) - the Maruts, storm gods (forty-nine in number)
ததா² - also, as well
ப³ஹூனி - many
அத்³ருஷ்டபூர்வாணி - never seen before
பஶ்ய - see, behold (repeated for emphasis)
அஶ்சர்யாணி - wonders, marvels
பா⁴ரத - O descendant of Bharata (Arjuna)

Translation (பா⁴வார்த²):
See here, Arjuna, the Adityas, Vasus, Rudras, the twin Asvins, and the Maruts. Behold as well countless other marvels, wonders you have never witnessed before.

Commentary (அனுஸந்தா⁴ன):
This verse invites Arjuna to witness a vast array of divine forms within Krishna's universal manifestation. The words பஶ்ய (see), அதி³த்யான் (the Adityas), ருத்³ரான் (the Rudras), and அஶ்சர்யாணி (wonders) are particularly significant. Krishna is not only showing the familiar Vedic deities but also emphasizing the presence of countless extraordinary forms and phenomena that transcend ordinary human experience. The repeated use of பஶ்ய underscores the urgency and importance of direct perception in this moment. By addressing Arjuna as பா⁴ரத, Krishna reminds him of his noble lineage and the responsibility to witness and understand this cosmic vision. The verse thus sets the stage for an experience that is both awe-inspiring and transformative, preparing Arjuna for revelations that go far beyond conventional knowledge.

The profound vision described in this verse has been elucidated by eminent Acharyas such as ஆதி³ ஶங்கராசார்ய and ஶ்ரீ ராமானுஜாசார்ய. ஆதி³ ஶங்கராசார்ய explains that the listing of deities like the Adityas, Vasus, Rudras, Asvins, and Maruts serves to illustrate the boundless and all-encompassing nature of Krishna's universal form, which transcends ordinary perception. ஶ்ரீ ராமானுஜாசார்ய further emphasizes that these myriad divine beings and countless wonders coexist within a single, unified form, highlighting the essential oneness behind the apparent multiplicity. This unity amidst diversity is echoed in the Upanishadic injunction உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴ from the கடோ²பனிஷத்³ (1.3.14), which urges one to 'Arise, awake, and learn the supreme truth,' encouraging the seeker to transcend limited vision and realize the vast cosmic reality. Thus, this verse not only reveals the extraordinary scope of Krishna's manifestation but also invites Arjuna-and through him, all of us-to awaken to a deeper, more expansive understanding of existence, preparing the ground for practical reflection and transformation.

In modern life, this verse can be seen as an invitation to expand our perspective beyond the familiar and to recognize the extraordinary within the ordinary. For example, a scientist might discover new phenomena that challenge established theories, or an artist might perceive beauty in unexpected places. Similarly, when facing a personal crisis, one might suddenly perceive hidden strengths or support that were previously unnoticed. As a reflection exercise, consider a situation where you encountered something entirely new or awe-inspiring-how did it change your understanding of the world or yourself? This verse encourages us to remain open to wonder and to the possibility that reality holds far more than what we have previously imagined.

இஹைகஸ்த²ம் ஜக³த்க்ருத்ஸ்னம் பஶ்யாத்³ய ஸசராசரம் ।
மம தே³ஹே கு³டா³கேஶ யச்சான்யத் த்³ரஷ்டுமிச்ச²ஸி ॥7॥

Meaning (பதா³ர்த²):
இஹ - here
எகஸ்த²ம் - gathered in one place
ஜக³த் - universe
க்ர்த்ஸ்னம் - entire, whole
பஶ்ய - behold, see
அத்³ய - now, at this moment
ஸ-சர-அசரம் - with the moving and unmoving
மம - my
தே³ஹே - in (my) body
கு³த³கெஶ - O Gudakesha (Arjuna, conqueror of sleep)
யத் - whatever
ச - and
அன்யத் - else, other
த்³ரஶ்தும் - to see
இச்சஸி - you desire

Translation (பா⁴வார்த²):
Right here and now, Arjuna, look at the entire universe, both living and nonliving, all brought together in one place within my body. Also, see anything else you wish to witness.

Commentary (அனுஸந்தா⁴ன):
This verse is a direct invitation from Krishna to Arjuna, using key terms like இஹ (here), எகஸ்த²ம் (gathered in one place), க்ர்த்ஸ்னம் ஜக³த் (the whole universe), and மம தே³ஹே (in my body). Krishna is emphasizing that the totality of existence-everything that moves and does not move-is now being revealed in a single, concentrated vision. The word அத்³ய (now) highlights the immediacy and uniqueness of this moment, while த்³ரஶ்தும் இச்சஸி (whatever else you wish to see) shows Krishna's willingness to fulfill Arjuna's curiosity or doubts. This is not just a display of divine power, but a compassionate gesture to help Arjuna understand the vastness and unity of all creation within the divine form.

The vision described here is profound and multifaceted, as explained by ஆதி³ ஶங்கராசார்ய and ஶ்ரீ ராமானுஜாசார்ய. ஆதி³ ஶங்கராசார்ய emphasizes the non-dual reality revealed in this verse, where the apparent distinctions between the moving and the unmoving merge into the singular essence of the divine form, reflecting the Upanishadic truth தமஸோ மா ஜ்யோதிர்க³மய from the Bhadrayaka Upanishad, which means 'lead me from darkness to light,' symbolizing the transition from limited perception to the enlightened vision of unity. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets this as Krishna revealing himself as the inner controller, encompassing all aspects of existence, including Arjuna's doubts and the unfolding of destiny, thus making the entire cosmos accessible within his divine body. This teaching invites Arjuna-and us-to recognize the all-encompassing nature of the divine, preparing us to integrate this expansive understanding into our daily experience.

In modern life, this verse can be related to moments when we feel overwhelmed by the complexity of the world or our responsibilities. Imagine seeing all your tasks, relationships, and challenges gathered together in one clear view-how would that change your perspective? For example, a manager might wish to see the entire workflow of a project at once, or a student might want to grasp the full scope of their studies in a single glance. This verse encourages us to seek a broader, unified perspective rather than getting lost in details. As a reflection exercise, pause and visualize all the aspects of your life as interconnected parts within a larger whole. What new insights or feelings arise when you see everything as part of a single, unified reality?

ந து மாம் ஶக்யஸே த்³ரஷ்டும் அனேனைவ ஸ்வசக்ஷுஷா ।
தி³வ்யம் த³தா³மி தே சக்ஷு: பஶ்ய மே யோக³மைஶ்வரம் ॥8॥

Meaning (பதா³ர்த²):
ந - not
து - but
மாம் - Me
ஶக்யஸே - you are able
த்³ரஶ்தும் - to see
அனென - with this
ஸ்வ-சக்ஶுஶா - your own eye
தி³வ்யம் - divine
த³தா³மி - I give
தே - to you
சக்ஷு: - eye
பஶ்ய - behold
மே - My
யொக³ம் - யோக³ (mystic power)
ஐஶ்வரம் - lordly, supreme

Translation (பா⁴வார்த²):
But you cannot see My true form with your ordinary eyes. Therefore, I grant you a divine vision. Now, witness My supreme, wondrous power.

Commentary (அனுஸந்தா⁴ன):
This verse pivots on four key Sanskrit terms: ஸ்வ-சக்ஶுஶா (your own eye), தி³வ்யம் சக்ஷு: (divine eye), யொக³ம் (mystic power), and ஐஶ்வரம் (supreme or lordly). Krishna tells Arjuna that his normal vision (ஸ்வ-சக்ஶுஶா) is insufficient to perceive the cosmic form, which is not accessible through ordinary sensory faculties. To bridge this gap, Krishna bestows a தி³வ்யம் சக்ஷு:, a special capacity for perception that transcends physical limitations. The use of யொக³ம் ஐஶ்வரம் underscores that what Arjuna is about to witness is not just a display of power, but a manifestation of Krishna's unique, sovereign mastery over reality. This moment marks a shift from the limitations of human perception to the possibility of experiencing the divine through grace and transformation.

ஆதி³ ஶங்கராசார்ய explains that the ordinary eye is limited by material nature and cannot perceive the infinite cosmic form, so Krishna grants Arjuna a தி³வ்யம் சக்ஷு:, a divine eye that transcends these limitations. ஶ்ரீ ராமானுஜாசார்ய further clarifies that this divine eye is a special grace enabling Arjuna to behold Krishna's boundless and sovereign யொக³ம் ஐஶ்வரம், which is otherwise beyond human comprehension. This gift is not earned by effort but bestowed by divine compassion, highlighting the unique nature of Krishna's யோக³. This idea resonates with the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the சக்ஷுஶோபனிஷத்³ (Brihadaranyaka Upanishad), which means "lead me from darkness to light," symbolizing the transition from ignorance to spiritual vision. Thus, Krishna's granting of the divine eye marks the movement from limited human perception to a higher, enlightened awareness, preparing us to understand the profound spiritual insights that follow.

In modern life, this teaching reminds us that some truths or experiences are beyond the reach of our usual senses or intellect. For example, a scientist may need special instruments to observe phenomena invisible to the naked eye, just as Arjuna needed a divine eye to see Krishna's cosmic form. Similarly, deep empathy or insight into another person's struggles often requires us to look beyond surface appearances and cultivate a more refined awareness. Another example is how artists or visionaries perceive beauty or potential where others see nothing remarkable. As a reflection exercise, consider a situation where your usual way of seeing or understanding was inadequate. What helped you gain a deeper or clearer perspective? How might you cultivate a 'divine eye'-a more open, receptive awareness-in your daily interactions?

ஸஞ்ஜய உவாச
ஏவமுக்த்வா ததோ ராஜன் மஹாயோகே³ஶ்வரோ ஹரி: ।
த³ர்ஶயாமாஸ பார்தா²ய பரமம் ரூபமைஶ்வரம் ॥9॥

Meaning (பதா³ர்த²):
ஸஞ்ஜய: - Sanjaya (the narrator)
உவாச - said
எவம் - thus
உக்த்வா - having spoken
தத: - then, thereafter
ராஜன் - O King (addressing Dhritarashtra)
மஹா-யொகே³ஶ்வர: - the great Lord of யோக³
ஹரி: - Hari (Krishna, the remover of ignorance)
த³ர்ஶயாமாஸ - showed, revealed
பார்தா²ய - to Partha (Arjuna, son of Pritha)
பரமம் - supreme
ரூபம் - form
ஐஶ்வரம் - divine, lordly, full of majesty

Translation (பா⁴வார்த²):
Sanjaya said: O King, after speaking these words, Krishna, the great master of Yoga and remover of ignorance, revealed to Arjuna his supreme, divine form.

Commentary (அனுஸந்தா⁴ன):
This verse marks a pivotal moment in the narrative, where the narrator Sanjaya describes what he witnesses. The key terms here are மஹா-யொகே³ஶ்வர: (the great Lord of யோக³), ஹரி: (Krishna as the remover of ignorance), and பரமம் ரூபம் ஐஶ்வரம் (the supreme, divine form). The use of மஹா-யொகே³ஶ்வர: emphasizes Krishna's mastery over all yogic powers and his ability to reveal realities beyond ordinary perception. ஹரி: is not just a name but signifies the one who dispels darkness and confusion, setting the stage for the profound vision Arjuna is about to receive. பரமம் ரூபம் ஐஶ்வரம் highlights that what is being shown is not an ordinary form, but the ultimate, all-encompassing manifestation of divinity, filled with sovereignty and cosmic majesty.

The revelation of Krishna's பரமம் ரூபம் ஐஶ்வரம் as the மஹா-யொகே³ஶ்வர: is understood by ஆதி³ ஶங்கராசார்ய as the supreme Lord's unique ability to bestow divine vision, a gift granted only to the highest yogi who transcends ordinary perception. ஶ்ரீ ராமானுஜாசார்ய interprets this manifestation as Narayana revealing his all-encompassing, cosmic form to Arjuna, affirming his sovereign lordship over the universe and its manifold realities. This divine unveiling aligns with the Upanishadic invocation அஸதோ மா ஸத்³க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which prays to be led from the unreal to the real, symbolizing the movement from ignorance to enlightened vision. Thus, this verse not only highlights Krishna's supreme mastery and compassionate disclosure but also sets the stage for the transformative insight that follows, preparing Arjuna-and the reader-to embrace a higher perspective that transcends ordinary understanding.

In modern life, this verse can be seen as a reminder that sometimes, a shift in perspective or a deeper insight can only come when we are open to guidance from a higher source, whether that is wisdom from a mentor, a sudden realization, or a transformative experience. For example, a person struggling with a difficult decision may find clarity after a heartfelt conversation with someone they trust, or an artist may suddenly see their work in a new light after a period of confusion. Another example is when a leader inspires their team by revealing a broader vision that motivates everyone to work together. As a reflection exercise, consider a time when you received a new perspective that changed your understanding of a situation. What helped you become open to that insight, and how did it transform your actions?

அனேகவக்த்ரனயனம் அனேகாத்³பு⁴தத³ர்ஶனம் ।
அனேகதி³வ்யாப⁴ரணம் தி³வ்யானேகோத்³யதாயுத⁴ம் ॥1௦॥

Meaning (பதா³ர்த²):
அனெக - many, numerous
வக்த்ர - mouths, faces
நயன - eyes
அனெக-அத்³பு⁴த-த³ர்ஶனம் (aneka + adbhuta + darSanam) - possessing many wondrous forms or sights
அனெக-தி³வ்ய-அப⁴ரனம் (aneka + divya + abharanam) - adorned with many divine ornaments
தி³வ்ய-அனெக-உத்³யத-அயுத⁴ம் (divya + aneka + udyata + ayudham) - holding many heavenly weapons, raised and ready

Translation (பா⁴வார்த²):
That form had countless faces and eyes, displayed many astonishing and marvelous aspects, was decorated with numerous celestial ornaments, and held many divine weapons raised and ready.

Commentary (அனுஸந்தா⁴ன):
This verse uses vivid terms like அனெக (many), வக்த்ர (faces), நயன (eyes), and அத்³பு⁴த-த³ர்ஶனம் (wondrous form) to describe the overwhelming vision Arjuna beholds. The repetition of 'many' emphasizes the limitless and all-encompassing nature of Krishna's universal form. The mention of multiple faces and eyes suggests omnipresence and omniscience, while the phrase 'many wondrous sights' points to the awe-inspiring, supernatural qualities of this vision. The divine ornaments and weapons further highlight both the beauty and the power inherent in the form, blending majesty with might. This description is meant to convey not just a physical appearance, but a sense of infinite possibility and cosmic scale, making Arjuna realize the vastness of the divine.

The depiction of the divine form with அனெக வக்த்ர and அனெக நயனம் conveys the infinite and multifaceted nature of the Lord, as emphasized by ஆதி³ ஶங்கராசார்ய, who interprets அனெக-அத்³பு⁴த-த³ர்ஶனம் as the unveiling of countless miraculous visions that transcend ordinary human perception. ஶ்ரீ ராமானுஜாசார்ய highlights the significance of the divine ornaments and weapons, viewing them as symbols of the Lord's supreme sovereignty and protective power over the cosmos. This vision teaches that the divine is not limited to a single form or attribute but is boundless and all-encompassing, reflecting the truth expressed in the கடோ²பனிஷத்³ (1.3.14): உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴ - "Arise, awake, and learn by approaching the excellent ones." This injunction encourages the seeker to awaken to the deeper reality behind appearances, just as Arjuna is invited to perceive the vast cosmic form of Krishna. Thus, the verse not only reveals the Lord's omnipresence and omnipotence but also serves as a call to expand one's awareness beyond the ordinary, preparing the ground for practical application in daily life.

In modern life, this verse can remind us that reality is often much broader and more complex than what we see on the surface. For example, a leader in a company may have to juggle many roles and perspectives, just as the divine form has many faces and eyes. A parent might need to show both gentleness and strength, like the ornaments and weapons described here. When faced with overwhelming situations, try reflecting on how you, too, contain many capacities within yourself. Take a moment to list three roles you play in your daily life and consider how each one brings out a different aspect of your character. This exercise can help you appreciate your own multifaceted nature and the hidden strengths you possess.

தி³வ்யமால்யாம்ப³ரத⁴ரம் தி³வ்யக³ந்தா⁴னுலேபனம் ।
ஸர்வாஶ்சர்யமயம் தே³வம் அனந்தம் விஶ்வதோமுக²ம் ॥11॥

Meaning (பதா³ர்த²):
தி³வ்ய - divine, heavenly
மால்ய - garland
அம்பர³ - garment, clothing
தர⁴ (dharaM) - wearing, bearing
தி³வ்ய - divine, celestial
க³ந்த⁴ - fragrance, scent
அனுலெபன (anulEpanam) - anointment, application
ஸர்வ - all, every
அஶ்சர்ய - wonder, marvel
மய - filled with, consisting of
தே³வ (dEvam) - divine being, god
அனந்த (anantam) - infinite, endless
விஶ்வத: - on all sides, everywhere
முக² (mukham) - face

Translation (பா⁴வார்த²):
Wearing celestial garlands and garments, anointed with divine fragrances, the wondrous and radiant Lord appeared, infinite in form and displaying faces in every direction.

Commentary (அனுஸந்தா⁴ன):
This verse uses vivid imagery to describe the cosmic form of the Lord as seen by Arjuna. The terms தி³வ்யமால்ய and தி³வ்யாம்பர³ highlight the supernatural adornments, suggesting that the Lord is decorated with garlands and garments not of this world. தி³வ்யக³ந்தா⁴னுலெபன refers to being anointed with fragrances beyond ordinary experience, symbolizing purity and transcendence. The phrase ஸர்வாஶ்சர்யமய conveys that every aspect of this vision is filled with marvels, going beyond human comprehension. The Lord is described as அனந்த, meaning infinite, and விஶ்வதோ-முக², having faces everywhere, which together emphasize the boundless, all-encompassing nature of the divine presence. These descriptions are not just literal but also point to the Lord's transcendence over all limitations of form, time, and space.

The profound descriptions in this verse have been elucidated by revered Acharyas who deepen our understanding of the Lord's cosmic form. ஆதி³ ஶங்கராசார்ய highlights the transcendental nature of the divine appearance, emphasizing the terms தி³வ்ய and அனந்த to convey the limitless and supernatural qualities that surpass ordinary perception. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets அனந்த as the Lord's eternal presence, unconfined by time and space, embodying the foundation of the universe across all temporal dimensions. He also notes the fittingness of the divine ornaments and fragrances as expressions of the Lord's supreme majesty. This aligns with the Upanishadic invocation அஸதோ மா ஸத்³க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'Lead me from the unreal to the real,' underscoring the movement from mundane perception to the recognition of the divine's infinite reality. These insights build upon the vivid imagery of the cosmic form's boundless and wondrous nature, preparing us to perceive the divine presence in all aspects of life, as explored in the following practical reflections.

In modern life, this verse can inspire us to see the extraordinary within the ordinary. For example, when we witness acts of kindness or moments of natural beauty, we might remember that the divine can manifest in countless forms around us. In a workplace, recognizing the diverse talents and perspectives of colleagues can be seen as appreciating the 'faces in every direction' of the Lord. When facing challenges, recalling the Lord's infinite and all-pervading nature can help us feel supported and less isolated. As a reflection exercise, consider a recent moment when you felt awe or wonder-how might that experience connect to the idea of the divine being present in all things and directions?

தி³வி ஸூர்யஸஹஸ்ரஸ்ய ப⁴வேத்³யுக³பது³த்தி²தா ।
யதி³ பா⁴: ஸத்³ருஶீ ஸா ஸ்யாத் பா⁴ஸஸ்தஸ்ய மஹாத்மன: ॥12॥

Meaning (பதா³ர்த²):
தி³வி - in the sky
ஸூர்ய-ஸஹஸ்ரஸ்ய - of a thousand suns
ப⁴வெத் - were to be / might be
யுக³பத் - simultaneously
உத்தி²தா - risen / arisen
யதி³ - if
பா⁴: - radiance / brilliance
ஸத்³ருஶீ - comparable / similar
ஸா - that
ஸ்யத் - might be
பா⁴ஸ: - the radiance (of)
தஸ்ய - of that (being)
மஹாத்மன: - of the great soul / exalted being

Translation (பா⁴வார்த²):
If the brilliance of a thousand suns were to rise together in the sky, even that might resemble the radiance of that supreme being.

Commentary (அனுஸந்தா⁴ன):
This verse uses vivid imagery to convey the overwhelming splendor of the divine form revealed to Arjuna. The key words ஸூர்ய-ஸஹஸ்ரஸ்ய (of a thousand suns), யுக³பத் (simultaneously), and பா⁴: (radiance) are chosen to express a light and power that far surpasses anything in ordinary experience. The phrase மஹாத்மன: (of the great soul) emphasizes that this is not just any being, but the supreme, all-encompassing consciousness. The comparison is intentionally hyperbolic: even the combined light of a thousand suns, rising at once, would only begin to approach the brilliance of the cosmic form. This is meant to evoke awe and a sense of the infinite, suggesting that the divine reality is beyond all material measures and analogies.

ஆதி³ ஶங்கராசார்ய explains that the radiant brilliance of the Lord described here transcends mere physical light, symbolizing the infinite spiritual effulgence of the Supreme Being. Similarly, ஶ்ரீ ராமானுஜாசார்ய emphasizes that this verse reveals the Lord's splendor as inexhaustible and beyond all diminution, highlighting its eternal and boundless nature. This aligns with the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which prays to be led from darkness to light, symbolizing the soul's journey from ignorance to divine illumination. Together, these insights deepen the understanding of the verse's hyperbolic imagery, reinforcing that the cosmic form's radiance is a metaphor for the Lord's supreme and transcendent majesty. This sets the stage for reflecting on how such overwhelming divine grandeur can inspire awe and humility in our own experience, as discussed in the following paragraph.

In modern life, this verse can remind us of moments when we are struck by something so beautiful or powerful that words fail-like witnessing a breathtaking sunrise, standing before a vast mountain range, or feeling awe at a scientific discovery. It encourages us to recognize that some realities are beyond our usual frames of reference. For reflection: recall a time when you felt overwhelmed by the scale or beauty of something in nature or art. How did that experience shift your perspective or sense of self? Consider how this sense of awe might open you to deeper understanding or humility in the face of the vastness of existence.

தத்ரைகஸ்த²ம் ஜக³த்க்ருத்ஸ்னம் ப்ரவிப⁴க்தமனேகதா⁴ ।
அபஶ்யத்³தே³வதே³வஸ்ய ஶரீரே பாண்ட³வஸ்ததா³ ॥13॥

Meaning (பதா³ர்த²):
தத்ர - there
எகஸ்த²ம் - gathered in one place
ஜக³த் - universe
க்ர்த்ஸ்னம் - entire, whole
ப்ரவிப⁴க்தம் - divided, differentiated
அனெகதா⁴ - in many ways, manifold
அபஸ்யத் - saw, beheld
தெ³வதெ³வஸ்ய - of the God of gods
ஸரிரெ - in the body
பாந்த³வஹ் - the son of Pandu (Arjuna)
ததா³ - at that time

Translation (பா⁴வார்த²):
At that moment, Arjuna saw the entire universe, with all its diverse forms and divisions, unified in a single place within the body of the Supreme Lord, the God of gods.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the extraordinary vision granted to Arjuna, focusing on the words எகஸ்த²ம் (gathered in one), ஜக³த் (universe), ப்ரவிப⁴க்தம் (differentiated), and தெ³வதெ³வஸ்ய (of the God of gods). Arjuna perceives not just a symbolic or partial vision, but the entire cosmos-every being, object, and realm-distinctly arranged yet unified within Krishna's divine form. The term அனெகதா⁴ emphasizes the universe's diversity, while எகஸ்த²ம் underscores its integration in a single locus. This vision transcends ordinary perception, revealing the interconnectedness of all existence and the inconceivable vastness and unity of the divine.

The vision granted to Arjuna, as described in the first paragraph, is further illuminated by the insights of ஆதி³ ஶங்கராசார்ய and ஶ்ரீ மத்⁴வாசார்ய. ஆதி³ ஶங்கராசார்ய emphasizes that Arjuna's perception of the entire universe, with its manifold differentiated beings and realms, unified within the single divine form, reveals the essential non-duality and oneness of the Supreme. This cosmic unity transcends apparent multiplicity, showing that all diversity is contained harmoniously in the divine essence. ஶ்ரீ மத்⁴வாசார்ய complements this by highlighting the Lord's infinite and eternal nature, which encompasses all creation without losing individuality, thus affirming the Lord's supreme sovereignty and the reality of distinct entities within His domain. This profound vision is made possible only through divine grace and spiritual awakening, as ஶ்ரீத⁴ர ஸ்வாமி notes, requiring the seeker to transcend ordinary perception. This is echoed in the கடோ²பனிஷத்³ (1.3.14) injunction: உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴, meaning 'Arise, awake, and learn by approaching the excellent ones,' which underscores the necessity of spiritual effort and guidance to realize such cosmic truths. Thus, the verse not only reveals the vastness and unity of the divine but also points toward the path of awakening that enables one to perceive this unity amidst diversity.

In modern life, this verse invites us to reflect on the unity underlying the diversity we encounter daily. For example, in a bustling city, people from countless backgrounds coexist, each with unique roles, yet all are part of the same society. In a workplace, various departments may seem separate, but they function together toward a common goal. On a personal level, consider how your own thoughts, emotions, and actions, though varied, are integrated within your single self. As a reflection exercise, try to observe a group or community today and contemplate how its diversity is harmonized within a larger whole, mirroring the cosmic vision Arjuna received.

தத: ஸ விஸ்மயாவிஷ்ட: ஹ்ருஷ்டரோமா த⁴னஞ்ஜய: ।
ப்ரணம்ய ஶிரஸா தே³வம் க்ருதாஞ்ஜலிரபா⁴ஷத ॥14॥

Meaning (பதா³ர்த²):
தத: - then
ஸ: - he (Arjuna)
விஸ்மய-அவிஶ்ட: - filled with wonder
ஹ்ருஷ்ட-ரொம - with hairs standing on end
த⁴னஞ்ஜய: - Dhananjaya (Arjuna)
ப்ரணம்ய - bowing down
ஶிரஸா - with (his) head
தே³வம் - to the Lord
க்ருத-அஞ்ஜலி: - with folded hands
அபா⁴ஷத - spoke

Translation (பா⁴வார்த²):
Then Arjuna, overwhelmed with amazement and with his hair standing on end, bowed his head to the Lord, joined his palms in reverence, and began to speak.

Commentary (அனுஸந்தா⁴ன):
This verse captures Arjuna's intense emotional response upon witnessing the cosmic form of Krishna. The words விஸ்மய-அவிஶ்ட: (filled with wonder) and ஹ்ருஷ்ட-ரொம (hair standing on end) highlight a state of awe that goes beyond ordinary surprise, indicating a deep spiritual and physical reaction. The act of ப்ரணம்ய (bowing down) with ஶிரஸா (the head) and க்ருத-அஞ்ஜலி: (folded hands) shows a complete surrender and reverence, both in body and mind. Arjuna's response is not just intellectual; it is a holistic experience involving his emotions, body, and spirit, reflecting the transformative impact of encountering the divine in its fullest manifestation.

The profound awe Arjuna experiences here is deeply explored by ஆதி³ ஶங்கராசார்ய, who interprets the physical signs such as ஹ்ருஷ்ட-ரொம (hair standing on end) as manifestations of genuine spiritual wonder and surrender. ஶ்ரீ ராமானுஜாசார்ய highlights that Arjuna's act of bowing with folded hands signifies his full recognition of Krishna's infinite divine attributes and his heartfelt devotion. This response exemplifies the ideal attitude toward the divine-one of humility, reverence, and openness to receive wisdom. The Upanishadic prayer உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴ from the கடோ²பனிஷத்³ (1.3.14) meaning "Arise, awake, and learn by approaching the excellent ones," reinforces this transformative moment, urging seekers to awaken from ignorance through direct experience and surrender. Thus, Arjuna's reaction not only reflects a deep internal shift but also models the spiritual readiness necessary for growth, setting the stage for practical application in daily life.

In modern life, moments of profound awe-such as seeing a breathtaking landscape, witnessing a powerful act of kindness, or experiencing a sudden insight-can evoke a similar sense of wonder and humility. For example, a scientist making a groundbreaking discovery might feel both excitement and smallness in the face of nature's mysteries. Or, someone might feel deep gratitude and reverence during a moment of personal transformation or recovery. As a reflection exercise, recall a time when you felt truly awed or humbled. How did your body and mind respond? Did it lead you to a deeper sense of respect or openness? Consider how such moments can inspire greater humility and receptivity in your daily interactions.

அர்ஜுன உவாச
பஶ்யாமி தே³வாம்ஸ்தவ தே³வ தே³ஹே ஸர்வாம்ஸ்ததா² பூ⁴தவிஶேஷஸங்கா⁴ன் ।
ப்³ரஹ்மாணமீஶம் கமலாஸனஸ்த²ம் ருஷீம்ஶ்ச ஸர்வானுரகா³ம்ஶ்ச தி³வ்யான் ॥15॥

Meaning (பதா³ர்த²):
அர்ஜுன உவாச - Arjuna said
பஶ்யாமி - I see, I behold
தே³வாம் (devaan) - the gods, divine beings
தவ - your, of you
தே³வ - O Lord, O God
தே³ஹே (dehe) - in the body
ஸர்வாம் (sarvaan) - all
ததா² - and also, as well as
பூ⁴தவிஶேஷஸங்கா⁴ன் (bhoota-vishesha-sanghaan) - groups of various beings, assemblies of distinct creatures
ப்³ரஹ்மாணம் - Brahma, the creator deity
ஈஶம் (eesham) - the Lord, ruler (often referring to Shiva or the supreme controller)
கமலாஸனஸ்த²ம் - seated on a lotus (referring to Brahma)
ருஷீண் (rushin) - sages, seers
ச - and
ஸர்வாண் (sarvaan) - all
உரகா³ண் (uragaan) - serpents, nagas
ச - and
தி³வ்யான் (divyaan) - divine, celestial

Translation (பா⁴வார்த²):
Arjuna said: O Lord, within your cosmic form I see all the gods, as well as hosts of different kinds of beings. I also see Brahma, the creator, seated on a lotus, along with all the sages and radiant celestial serpents.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna expresses his awe by describing what he perceives in Krishna's universal form. The key terms here are பஶ்யாமி (I see), தே³ஹே (in the body), பூ⁴தவிஶேஷஸங்கா⁴ன் (groups of various beings), and கமலாஸனஸ்த²ம் (seated on a lotus). Arjuna is overwhelmed by the vision of all divine beings and cosmic entities contained within Krishna's form. The mention of தெ³வான் (gods) and உரகா³ன் (serpents) highlights the inclusiveness of this vision, spanning from the highest deities to mystical creatures. By specifying ப்³ரஹ்மாணம் (Brahma) and ருஶின் (sages), Arjuna acknowledges the presence of both creators and wise seers, suggesting that all sources of power and wisdom are unified in Krishna. The phrase தி³வ்யான் உரகா³ன் (celestial serpents) points to the presence of beings with both spiritual and mythological significance, further emphasizing the all-encompassing nature of the vision.

The vision described by Arjuna in this verse has been deeply explored by ஆதி³ ஶங்கராசார்ய, who interprets the presence of all gods and beings as a manifestation of the singular supreme reality that transcends and includes both the manifest and unmanifest. He relates this to the Upanishadic teaching அஸதோ மா ஸத்³க³மய from the Bhadrayaka Upanishad, which means 'lead me from the unreal to the real,' emphasizing the movement from multiplicity to unity within Krishna's form. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய focuses on the hierarchical order within the cosmic body, highlighting how Brahma, the four-faced creator seated on the lotus, and other divine beings signify Krishna's role as the ultimate source and controller of all existence. This layered understanding of the divine form not only reflects the inclusiveness noted in the first paragraph but also prepares us to see, as discussed next, how such a vision can inspire practical recognition of unity amidst diversity in our daily lives.

In modern life, this verse can inspire us to recognize unity in diversity. For example, in a multicultural workplace, seeing the value and presence of all individuals, regardless of their roles or backgrounds, mirrors Arjuna's vision of all beings within the divine form. In family or community settings, appreciating the unique contributions of each member-be it a leader, a wise elder, or someone with a different perspective-reflects the inclusion of gods, sages, and serpents. As a reflection exercise, consider a group you are part of and try to mentally visualize the strengths and qualities each person brings, seeing them as integral parts of a greater whole. This practice can foster respect, empathy, and a sense of interconnectedness.

அனேகபா³ஹூத³ரவக்த்ரனேத்ரம் பஶ்யாமி த்வா ஸர்வதோனந்தரூபம் ।
நாந்தம் ந மத்⁴யம் ந புனஸ்தவாதி³ம் பஶ்யாமி விஶ்வேஶ்வர விஶ்வரூப ॥16॥

Meaning (பதா³ர்த²):
அனெக - many
பா³ஹு - arms
உதர³ - bellies
வக்த்ர - mouths
நெத்ர - eyes
பஶ்யாமி - I see
த்வாம் - you
ஸர்வத: - on all sides
அனந்த-ரூபம் - infinite forms
ந - not
அந்தம் - end
ந - not
மத்⁴யம் - middle
ந - not
புன: - again
தவ - your
ஆதி³ம் - beginning
பஶ்யாமி - I see
விஶ்வ-இஶ்வர - Lord of the universe
விஶ்வ-ரூப - universal form

Translation (பா⁴வார்த²):
I see you with countless arms, bellies, mouths, and eyes, displaying infinite forms everywhere. O Lord of the universe, O cosmic form, I cannot perceive your end, your middle, or your beginning.

Commentary (அனுஸந்தா⁴ன):
This verse is a vivid description of the overwhelming vision Arjuna experiences. The words அனெக (many), பா³ஹு (arms), வக்த்ர (mouths), and அனந்த-ரூபம் (infinite forms) emphasize the sheer magnitude and diversity of Krishna's universal form. Arjuna is surrounded on all sides (ஸர்வத:), unable to find any boundary or center. The repetition of 'I see' (பஶ்யாமி) underscores the intensity and directness of his perception. The absence of அந்தம் (end), மத்⁴யம் (middle), and ஆதி³ம் (beginning) reveals that this divine form transcends all human concepts of time and space, leaving Arjuna awestruck and unable to orient himself within this limitless vision.

ஆதி³ ஶங்கராசார்ய interprets this verse as illustrating the boundless and all-encompassing nature of the Divine, emphasizing that Arjuna's inability to perceive any boundary or center reflects the infinite and indivisible reality of Krishna's universal form. ஶ்ரீ ராமானுஜாசார்ய further explains that the Lord's form is identical with the entire cosmos, so notions of beginning, middle, or end do not apply, highlighting the unity of the individual soul with the cosmic totality. This aligns with the Upanishadic teaching from the ப்³ருஹதா³ரண்யக உபனிஷத்³, அஸதோ மா ஸத்³க³மய, which means "lead me from the unreal to the real," underscoring the movement from limited perception to the realization of the infinite truth. Thus, this verse not only reveals the transcendence of the divine form but also invites the seeker to transcend ordinary distinctions and experience the limitless reality, preparing the ground for practical reflection on encountering vastness beyond comprehension.

In modern life, this verse can be related to moments when we encounter something so vast or complex that it defies our ability to fully comprehend it, such as looking at the night sky, facing a major life change, or grappling with the interconnectedness of global events. For example, someone might feel overwhelmed by the scale of a humanitarian crisis or the complexity of nature. Another person might experience awe when considering the vastness of the universe or the intricacies of the human body. A useful reflection exercise is to sit quietly and contemplate something in your life that feels boundless or mysterious, observing your reactions without trying to define or limit what you perceive. This practice can foster humility and openness to the unknown.

கிரீடினம் க³தி³னம் சக்ரிணம் ச தேஜோராஶிம் ஸர்வதோ தீ³ப்திமந்தம் ।
பஶ்யாமி த்வாம் து³ர்னிரீக்ஷ்யம் ஸமந்தாத் தீ³ப்தானலார்கத்³யுதிமப்ரமேயம் ॥17॥

Meaning (பதா³ர்த²):
கிரீடினம் - one who is adorned with a crown (diadem)
க³தி³னம் - holding a mace
சக்ரிணம் - bearing a discus
தேஜோராஶிம் - a mass of radiance or brilliance
ஸர்வத: - on all sides, everywhere
தீ³ப்திமந்தம் - shining, luminous
பஶ்யாமி - I see
த்வாம் - you
து³ர்னிரீக்ஷ்யம் - difficult to behold, hard to look at
ஸமந்தாத் - from all directions
தீ³ப்தானலார்க-த்³யுதிம் - possessing the radiance of blazing fire and sun
அப்ரமேயம் - immeasurable, beyond comprehension

Translation (பா⁴வார்த²):
I see you crowned, holding a mace and a discus, radiating intense brilliance everywhere. Your form shines from all sides, making it hard to look at, like the dazzling light of blazing fire and the sun, and it is beyond all measure.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna describes the overwhelming vision of Krishna's universal form using vivid terms like கிரீடினம் (crowned), க³தி³னம் (mace-holder), சக்ரிணம் (discus-bearer), and தேஜோராஶிம் (mass of brilliance). These words highlight both the recognizable symbols of divinity and the sheer intensity of Krishna's radiance. The mention of து³ர்னிரீக்ஷ்யம் (difficult to behold) and அப்ரமேயம் (immeasurable) conveys not only the physical difficulty of looking at such splendor but also the spiritual challenge of comprehending the limitless nature of the divine. Arjuna is both awed and humbled, recognizing that Krishna's form is not just majestic but also transcends ordinary perception and understanding.

The vision of Krishna as a radiant, crowned figure wielding the mace and discus symbolizes both the divine majesty and the profound mystery that transcends human comprehension. ஆதி³ ஶங்கராசார்ய emphasizes the ineffable and unmeasurable nature of this brilliance, highlighting how it represents the ultimate reality that cannot be grasped by the senses or intellect alone. In contrast, ஶ்ரீ ராமானுஜாசார்ய interprets these divine symbols as expressions of Krishna's sovereign authority, protective power, and his role in dispelling the darkness of ignorance. This dual focus on the form's overwhelming luminosity and its symbolic meaning is echoed in the Upanishadic prayer தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'lead me from darkness to light.' This verse connects the dazzling vision to the spiritual journey from ignorance to enlightenment, bridging the awe-inspiring description in the first paragraph with the personal transformation discussed next.

In modern life, this verse can remind us of moments when we encounter something so grand or powerful that it leaves us speechless-like witnessing a breathtaking sunrise, standing before a work of art that stirs the soul, or experiencing the birth of a child. These experiences can be both inspiring and humbling, making us aware of forces greater than ourselves. As a reflection exercise, consider a time when you felt overwhelmed by beauty, power, or mystery. What symbols or qualities made that experience unforgettable? How did it change your perspective on your own limitations and the vastness of what exists beyond them?

த்வமக்ஷரம் பரமம் வேதி³தவ்யம் த்வமஸ்ய விஶ்வஸ்ய பரம் நிதா⁴னம் ।
த்வமவ்யய: ஶாஶ்வதத⁴ர்மகோ³ப்தா ஸனாதனஸ்த்வம் புருஷோ மதோ மே ॥18॥

Meaning (பதா³ர்த²):
த்வம் - you
அக்ஷரம் - the imperishable (immutable, undying)
பரமம் - supreme (highest, ultimate)
வேதி³தவ்யம் - to be known (to be realized, worthy of knowing)
த்வம் - you
அஸ்ய - of this
விஶ்வஸ்ய - universe (cosmos, all existence)
பரம் - supreme (highest)
நிதா⁴னம் - repository (abode, foundation, resting place)
த்வம் - you
அவ்யய: - imperishable (unchanging, undecaying)
ஶாஶ்வதத⁴ர்மகோ³ப்தா - protector of the eternal த⁴ர்ம (guardian of everlasting order)
ஸனாதன: - eternal (timeless, without beginning or end)
த்வம் - you
புருஷ: - person (cosmic being, spirit)
மத: - considered (regarded, understood)
மே - by me

Translation (பா⁴வார்த²):
You are the imperishable, the highest reality that must be known. You are the ultimate foundation of this universe. You are unchanging, the guardian of the eternal order, and the timeless cosmic person-this is how I understand you.

Commentary (அனுஸந்தா⁴ன):
This verse is a direct recognition by Arjuna of Krishna's supreme nature. The key terms அக்ஷரம் (imperishable), பரமம் (supreme), நிதா⁴னம் (repository), and ஶாஶ்வதத⁴ர்மகோ³ப்தா (protector of the eternal த⁴ர்ம) each highlight a different aspect of divinity. அக்ஷரம் points to that which never decays or perishes, the changeless reality behind all phenomena. பரமம் emphasizes the highest or ultimate status, beyond all relative things. நிதா⁴னம் suggests that Krishna is the very ground or support in which the universe rests. ஶாஶ்வதத⁴ர்மகோ³ப்தா underscores the role of the divine as the upholder and protector of the timeless moral and cosmic order. Arjuna, in this moment of vision, recognizes Krishna not just as a personal deity, but as the very essence and foundation of all existence and righteousness.

ஆதி³ ஶங்கராசார்ய interprets this verse by identifying Krishna with the imperishable ப்⁴ரஹ்மன், emphasizing that He is the ultimate reality to be known for liberation, as highlighted by the term வேதி³தவ்யம்-the supreme truth to be realized through knowledge. In contrast, ஶ்ரீ ராமானுஜாசார்ய focuses on Krishna as the supreme personal deity who is both the eternal support and protector of த⁴ர்ம, underscoring His role as the conscious guardian of righteousness who incarnates to uphold cosmic order. This dual understanding of Krishna as both the changeless substratum and the active protector aligns with the Upanishadic injunction ந ஜாயதே ம்ரியதே வா விபஶ்சித் (kaThOpaniShad 1.2.18), meaning 'He is not born, nor does He die, nor having existed, does He cease to be,' which affirms the eternal, unchanging nature of the supreme person. This verse thus bridges the recognition of Krishna's supreme, imperishable essence with the practical call to seek stability and protection in the eternal amidst the transient world.

In modern life, this verse can inspire us to seek a stable foundation amidst constant change, recognizing that there are unchanging truths or values that support us. For example, someone facing uncertainty in their career might reflect on their core principles as their 'imperishable' foundation. A leader striving to uphold fairness in a challenging environment can see themselves as a 'protector of த⁴ர்ம', echoing the verse's theme. Another example is a person who, in moments of crisis, finds strength by connecting to a sense of something greater and timeless within themselves. As a reflection exercise, consider what you regard as your own unchanging foundation-what values, beliefs, or sense of purpose do you return to when everything else is in flux?

அனாதி³மத்⁴யாந்தமனந்தவீர்யம் அனந்தபா³ஹும் ஶஶிஸூர்யனேத்ரம் ।
பஶ்யாமி த்வாம் தீ³ப்தஹுதாஶவக்த்ரம் ஸ்வதேஜஸா விஶ்வமித³ம் தபந்தம் ॥19॥

Meaning (பதா³ர்த²):
அனாதி³-மத்⁴ய-அந்தம் - without beginning, middle, or end
அனந்த-வீர்யம் - of infinite power or strength
அனந்த-பா³ஹும் - having countless arms
ஸஸி-ஸூர்ய-னேத்ரம் - with the moon and sun as eyes
பஶ்யாமி - I see
த்வாம் - you
தீ³ப்த-ஹுதாஶ-வக்த்ரம் - with a mouth like blazing fire
ஸ்வ-தெஜஸா - by your own radiance
விஶ்வம் - the universe
இத³ம் - this
தபந்தம் - heating, burning, or energizing

Translation (பா⁴வார்த²):
I see you as having no beginning, middle, or end, possessing limitless power and countless arms. Your eyes are the sun and the moon, your mouth blazes like fire, and by your own brilliance, you heat and energize this entire universe.

Commentary (அனுஸந்தா⁴ன):
This verse is rich with vivid imagery and profound metaphysical concepts. The words அனாதி³-மத்⁴ய-அந்தம் emphasize the Lord's transcendence over time, highlighting that the divine form is not bound by any temporal limits. ஆனந்த-வீர்யம் points to inexhaustible strength, suggesting that the Lord's capabilities are beyond measure or exhaustion. The phrase ஸஸி-ஸூர்ய-னேத்ரம் uses the sun and moon as metaphors for the Lord's all-seeing vision, representing both illumination and grace. Finally, தீ³ப்த-ஹுதாஶ-வக்த்ரம் describes a mouth blazing like fire, symbolizing both creative and destructive power. Together, these terms convey a vision of the divine that is both awe-inspiring and overwhelming, encapsulating the cosmic scale and majesty of Krishna's universal form as seen by Arjuna.

The infinite and awe-inspiring features of the Lord's universal form have been deeply examined by revered Acharyas. ஆதி³ ஶங்கராசார்ய emphasizes the eternal nature of the divine, underscoring that the absence of beginning, middle, or end signifies the Lord's transcendence beyond all temporal constraints, reflecting the ultimate reality that guides the soul from untruth to truth, as expressed in the Upanishadic prayer அஸதோ மா ஸத்³க³மய ('Lead me from the unreal to the real'). Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets the countless arms and cosmic eyes as symbols of the Lord's boundless power and compassionate vision-where the sun and moon eyes represent both nurturing grace for devotees and formidable strength against adharma. This profound radiance (ஸ்வ-தெஜஸா) is not merely symbolic but reveals the Lord as the self-sufficient source of all energy and transformation. Such insights deepen our understanding of the verse's depiction of divine majesty and prepare us to relate this cosmic vision to our personal experiences of overwhelming challenges and growth.

In modern life, this verse can be reflected upon in moments when we feel overwhelmed by the vastness or complexity of the world. For example, a scientist gazing at the night sky may sense the universe's boundlessness, echoing Arjuna's awe. A leader facing immense responsibility might relate to the idea of 'countless arms,' symbolizing the need to handle many tasks at once. When we encounter situations that seem to burn away our certainties, we can remember the 'blazing fire' as a force that transforms and renews. As a reflection exercise, consider a challenge in your life that feels infinite or all-consuming. Visualize it as part of a greater cosmic order, and ask yourself: what qualities of strength, vision, or radiance can I draw upon to engage with it more fully?

த்³யாவாப்ருதி²வ்யோரித³மந்தரம் ஹி வ்யாப்தம் த்வயைகேன தி³ஶஶ்ச ஸர்வா: ।
த்³ருஷ்ட்வாத்³பு⁴தம் ரூபமுக்³ரம் தவேத³ம் லோகத்ரயம் ப்ரவ்யதி²தம் மஹாத்மன் ॥2௦॥ [ரூபமித³ம் தவோக்³ரம்]

Meaning (பதா³ர்த²):
த்³யாவாப்ருதி²வ்யொ: - between heaven and earth
இத³ம் - this (space, region)
அந்தரம் - intermediate space
ஹி - indeed
வ்யாப்தம் - is pervaded, filled
த்வயா - by you
எகென - alone, single
தி³ஶஹ் - directions (all quarters)
ஸர்வா: - all
த்³ருஷ்ட்வா - having seen
அத்³பு⁴தம் - wondrous, astonishing
ரூபம் - form
உக்³ரம் - fierce, terrifying
தவ - your
இத³ம் - this
லொக-த்ரயம் - the three worlds
ப்ரவ்யதி²தம் - greatly agitated, shaken
மஹாத்மன் - O great-souled one

Translation (பா⁴வார்த²):
The entire space between heaven and earth, as well as all directions, is filled by you alone. Seeing this astonishing and fearsome form of yours, O great soul, the three worlds are deeply shaken.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the overwhelming presence and majesty of the divine form revealed to Arjuna. The words த்³யாவாப்ருதி²வ்யொ: and அந்தரம் emphasize that the Lord's form is not limited to any single realm but stretches across the entire expanse between heaven and earth. வ்யாப்தம் signals complete pervasion, suggesting that there is no space left untouched by this cosmic manifestation. The terms அத்³பு⁴தம் and உக்³ரம் together describe a form that is both wondrous and terrifying, evoking awe and fear simultaneously. The reaction of the லொக-த்ரயம், or the three worlds, being ப்ரவ்யதி²தம் (deeply agitated), shows that this vision is not just a spectacle but a profound, unsettling experience for all beings, not just Arjuna. The verse thus conveys the boundless, all-encompassing nature of the divine and the emotional impact it has on creation.

The profound pervasiveness of the Lord's cosmic form, as described in this verse, is deeply explored by ஆதி³ ஶங்கராசார்ய, who explains that the divine presence fills every intermediate space without exception, causing the three worlds to tremble before such an awe-inspiring and fearsome vision. ஶ்ரீ ராமானுஜாசார்ய further elaborates that 'heaven and earth' symbolize all realms, both higher and lower, and that the overwhelming impact of the Lord's form extends to all beings across these realms, shaking their very existence. This universal pervasion and the resulting fear illustrate the Lord's supreme sovereignty and the cosmic scale of his manifestation. This idea resonates with the Upanishadic teaching from the கடோ²பனிஷத்³ (1.2.18): ந ஜாயதே ம்ரியதே வா விபஶ்சித், which affirms the eternal, unchanging nature of the Self beyond birth and death, highlighting the transcendence behind the terrifying yet wondrous form. Recognizing this vast, all-encompassing presence prepares us to relate the cosmic vision to our own experiences of encountering the immense and the unknown, as will be discussed next.

In modern life, this verse can be related to moments when we are confronted with something vast and overwhelming-such as witnessing the power of nature, experiencing a major life change, or facing a truth that shakes our assumptions. For example, seeing the night sky filled with stars can evoke a sense of both wonder and insignificance, much like Arjuna's reaction. Similarly, when a leader or mentor reveals their full capabilities or authority, it can be both inspiring and intimidating. As a reflection exercise, consider a time when you felt overwhelmed by the scale or intensity of a situation. How did you respond emotionally, and what helped you regain your composure? This verse invites us to recognize the vastness of existence and to find steadiness even when faced with the unknown or the awe-inspiring.

அமீ ஹி த்வா ஸுரஸங்கா⁴ விஶந்தி கேசித்³பீ⁴தா: ப்ராஞ்ஜலயோ க்³ருணந்தி ।
ஸ்வஸ்தீத்யுக்த்வா மஹர்ஷிஸித்³த⁴ஸங்கா⁴: ஸ்துவந்தி த்வாம் ஸ்துதிபி⁴: புஷ்கலாபி⁴: ॥21॥

Meaning (பதா³ர்த²):
அமீ - these
ஹி - indeed
த்வாம் - You
ஸுர-ஸக்⁴கா³: - groups of gods
விஶந்தி - enter (are entering)
கெசித் - some (among them)
பீ⁴தா: - fearful
ப்ர-அஞ்ஜலய: - with joined palms
க்³ருணந்தி - praise (extol)
ஸ்வஸ்தி - well-being (auspiciousness)
இதி - thus (saying)
உக்த்வா - having said
மஹர்ஷி-ஸித்³த-⁴ஸக்⁴கா³: - groups of great sages and perfected beings
ஸ்துவந்தி - praise
த்வாம் - You
ஸ்துதிபி⁴: - with hymns
புஷ்கலாபி⁴: - abundant (elaborate, full)

Translation (பா⁴வார்த²):
These hosts of gods are entering into You; some, filled with fear, praise You with hands folded in reverence. Groups of great sages and perfected beings, after wishing for well-being, honor You with rich and elaborate hymns.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the overwhelming impact of the cosmic form revealed by Krishna. The words ஸுர-ஸக்⁴கா³: (groups of gods) and மஹர்ஷி-ஸித்³த-⁴ஸக்⁴கா³: (assemblies of great sages and perfected beings) show the diversity and stature of those witnessing this vision. The term பீ⁴தா: (fearful) reveals that even divine beings experience awe and trepidation in the presence of the Supreme. ப்ர-அஞ்ஜலய: (with joined palms) and க்³ருணந்தி (praise) indicate gestures of humility and respect, while ஸ்துதிபி⁴: புஷ்கலாபி⁴: (with abundant hymns) emphasizes the fullness and depth of their adoration. The scene is one of both reverence and fear, as the divine and perfected beings respond to the infinite and all-encompassing form before them.

ஆதி³ ஶங்கராசார்ய explains that the fear and reverence shown by the gods and sages reflect their recognition of the Supreme's infinite majesty, which transcends even their exalted spiritual states. He relates this to the Upanishadic prayer தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக ஊபனிஷத்³, meaning 'Lead me from darkness to light,' highlighting the aspirants' longing to transcend ignorance and realize the divine truth embodied in Krishna's cosmic form. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய emphasizes the joyous devotion of those who perceive Krishna as the ultimate refuge, whose praise arises from both awe and loving surrender, inspiring them to pray for universal well-being. This dual response of fear and adoration among the divine beings underscores the profound impact of the vision described in the previous paragraph and prepares us to reflect on how such experiences of awe and humility manifest in our own lives.

In modern life, this verse can be seen in moments when people encounter something vastly greater than themselves-such as witnessing a powerful natural event, experiencing profound beauty, or facing a life-changing revelation. For example, a scientist might feel awe and humility when discovering a new truth about the universe, or a person might feel both fear and reverence when standing at the edge of a vast ocean. Similarly, in times of crisis, people often come together in prayer or collective support, expressing both vulnerability and hope. As a reflection exercise, consider a time when you felt both awe and humility in the face of something greater than yourself. How did you respond, and what did you learn from that experience about your own place in the world?

ருத்³ராதி³த்யா வஸவோ யே ச ஸாத்⁴யா: விஶ்வேஶ்வினௌ மருதஶ்சோஷ்மபாஶ்ச ।
க³ந்த⁴ர்வயக்ஷாஸுரஸித்³த⁴ஸங்கா⁴: வீக்ஷந்தே த்வாம் விஸ்மிதாஶ்சைவ ஸர்வே ॥22॥

Meaning (பதா³ர்த²):
ருத்³ரா: - forms of Shiva, fierce deities
ஆதி³த்யா: - solar deities, sons of Aditi
வஸவ: - elemental gods, Vasus
யே - who, those
ச - and
ஸாத்⁴யா: - Sadhyas, a class of celestial beings
விஶ்வே - the Visvedevas, universal gods
அஶ்வினௌ - the twin Ashvins, divine physicians
மருத: - storm gods, Maruts
ச - and
உஷ்மபா: - Usmapas, ancestors who partake of offerings
ச - and
க³ந்த⁴ர்வ - celestial musicians
யக்ஷ - nature spirits, Yakshas
அஸுர - powerful beings, sometimes opposed to gods
ஸித்³த⁴ - perfected beings, Siddhas
ஸங்கா⁴: - groups, hosts
வீக்ஷந்தே - gaze at, look upon
த்வாம் - you (Krishna in cosmic form)
விஸ்மிதா: - amazed, astonished
ச - and
ஏவ - indeed
ஸர்வே - all

Translation (பா⁴வார்த²):
The Rudras, Adityas, Vasus, Sadhyas, Visvedevas, Ashvins, Maruts, Usmapas, and the hosts of Gandharvas, Yakshas, Asuras, and Siddhas are all gazing at you in utter amazement.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the universal awe inspired by Krishna's cosmic form, using terms like ருத்³ரா:, ஆதி³த்யா:, வஸவ:, and ஸாத்⁴யா: to represent various divine and semi-divine orders. The inclusion of உஷ்மபா: (ancestral spirits) and ஸித்³த⁴ (perfected beings) shows that not just gods but also ancestors and those who have attained spiritual accomplishments are present. The verb வீக்ஷந்தே (they gaze) and the adjective விஸ்மிதா: (amazed) emphasize the overwhelming impact of the vision. The verse paints a picture of the entire cosmic hierarchy, from elemental forces to perfected souls, united in their astonishment at the divine revelation.

ஆதி³ ஶங்கராசார்ய explains that the enumeration of these diverse celestial and spiritual beings illustrates the all-pervading and awe-inspiring nature of Krishna's cosmic form, which transcends all ranks and categories of existence. ஶ்ரீ ராமானுஜாசார்ய emphasizes that the mention of உஷ்மபா: specifically refers to ancestors who partake in sacred offerings, thereby highlighting the inclusiveness of the divine vision that embraces all realms of being. This universal astonishment aligns with the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which prays to be led from darkness to light, symbolizing the transformative realization experienced by all beings upon beholding the Lord's supreme form. Thus, the verse not only portrays the cosmic hierarchy united in wonder but also points toward the spiritual awakening that such a vision inspires, preparing the devotee for the practical reflections on humility and awe that follow.

In modern life, this verse can be reflected upon when encountering something truly awe-inspiring, like witnessing a breathtaking natural phenomenon or a profound act of kindness that transcends ordinary experience. It reminds us that even those who are considered accomplished or powerful can feel wonder and humility in the presence of something greater. For a reflection exercise, consider a time when you felt genuine amazement-what qualities or circumstances led to that feeling? How might recognizing the limits of our understanding foster humility and openness in daily life? This verse encourages us to appreciate the vastness of existence and the unity of all beings in moments of awe.

ரூபம் மஹத்தே ப³ஹுவக்த்ர நேத்ரம் மஹாபா³ஹோ ப³ஹுபா³ஹூருபாத³ம் ।
ப³ஹூத³ரம் ப³ஹுத³ம்ஷ்ட்ராகராலம் த்³ருஷ்ட்வா லோகா: ப்ரவ்யதி²தாஸ்ததா²ஹம் ॥23॥

Meaning (பதா³ர்த²):
ரூபம் - form
மஹத் - great, immense
தே - your
ப³ஹு-வக்த்ர-னேத்ரம் - with many mouths and eyes
மஹா-பா³ஹொ - O mighty-armed (vocative)
ப³ஹு-பா³ஹு-உரு-பாத³ம் - with many arms, thighs, and feet
ப³ஹு-உத³ரம் - with many bellies
ப³ஹு-த³ம்ஶ்த்ர-கராலம் - terrifying with many teeth
த்³ருஷ்ட்வா - having seen
லோகா: - the worlds, beings
ப்ரவ்யதி²தாஹ் - are greatly disturbed, terrified
ததா² - and also, likewise
அஹம் - I

Translation (பா⁴வார்த²):
O mighty-armed one, seeing your vast form with countless mouths and eyes, with many arms, thighs, and feet, with numerous bellies, and frightening with so many fierce teeth, all beings are overwhelmed with fear, and I too am deeply shaken.

Commentary (அனுஸந்தா⁴ன):
This verse centers on Arjuna's reaction to the overwhelming cosmic form of Krishna. The words மஹத் ரூபம் (immense form), ப³ஹு-வக்த்ர-னேத்ரம் (many mouths and eyes), and ப³ஹு-த³ம்ஶ்த்ர-கராலம் (terrifying with many teeth) highlight the sheer scale and fearsome aspect of the vision. Arjuna is not only awestruck by the divine's grandeur but also deeply unsettled by its terrifying features. The repetition of 'many' (ப³ஹு) for limbs, faces, and eyes emphasizes the infinite and all-encompassing nature of the divine, while the description of 'frightening teeth' brings out the destructive aspect. The verse also notes that it is not just Arjuna, but all beings (லோகா:) who are disturbed, showing that the vision transcends individual experience and impacts the entire cosmos.

The overwhelming and fearsome cosmic form described in this verse is purposefully depicted to evoke both awe and trembling, illustrating the boundless and inscrutable power of Krishna. ஆதி³ ஶங்கராசார்ய interprets this vision as a means to shatter the ego and limited perceptions, emphasizing the divine's transcendence beyond ordinary comprehension. Meanwhile, ஶ்ரீ மத்⁴வாசார்ய focuses on the symbolic significance of the terrifying features, which represent the cosmic cycles of creation and destruction that all beings must face. This dual aspect of awe and fear aligns with the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, meaning 'lead me from darkness to light,' highlighting the transformative journey from ignorance and fear toward spiritual illumination. Thus, the verse not only conveys the vastness of Krishna's form but also prepares the seeker for the inner transformation that arises when confronting realities greater than oneself.

In modern life, this verse can be related to moments when we are confronted by realities much greater or more complex than we can easily grasp, such as facing a major life change, witnessing a natural disaster, or experiencing the vastness of the universe. For example, someone might feel overwhelmed when seeing the scale of global challenges like climate change or war, or even when encountering the complexity of their own emotions during a crisis. A reflection exercise: recall a time when you felt small or powerless in the face of something immense. How did you respond? Did the experience lead to fear, awe, or a deeper understanding? Consider how recognizing the vastness and power of forces beyond our control can inspire humility and a search for deeper meaning.

நப:⁴ ஸ்ப்ருஶம் தீ³ப்தமனேகவர்ணம் வ்யாத்தானநம் தீ³ப்தவிஶாலனேத்ரம் ।
த்³ருஷ்ட்வா ஹி த்வாம் ப்ரவ்யதி²தாந்தராத்மா த்⁴ருதிம் ந விந்தா³மி ஶமம் ச விஷ்ணோ ॥24॥

Meaning (பதா³ர்த²):
நப:⁴ஸ்ப்ருஶம் - touching the sky (nabhaH + spRuSam)
தீ³ப்தம் - blazing, shining
அனேக-வர்ணம் - of many colors, multicolored
வ்யாத்த-அனநம் - with wide open mouths
தீ³ப்த-விஸால-னேத்ரம் - with large, fiery eyes
த்³ருஷ்ட்வா - having seen
ஹி - indeed, surely
த்வாம் - you
ப்ரவ்யதி²த-அந்தராத்மா - my inner being greatly disturbed
த்⁴ருதிம் - composure, steadiness
ந விந்தா³மி - I do not find
ஶமம் - peace, tranquility
ச - and
விஷ்ணோ - O Vishnu

Translation (பா⁴வார்த²):
O Vishnu, seeing your form that stretches to the sky, blazing with many colors, with mouths wide open and enormous, fiery eyes, my heart trembles with fear. I cannot find steadiness or peace within myself.

Commentary (அனுஸந்தா⁴ன):
This verse vividly describes Arjuna's reaction to the overwhelming cosmic form of Krishna. The words நப:⁴ஸ்ப்ருஶம் (touching the sky), அனேக-வர்ணம் (of many colors), வ்யாத்த-அனநம் (with wide open mouths), and தீ³ப்த-விஸால-னேத்ரம் (with large, fiery eyes) all highlight the vastness and terrifying brilliance of the vision. Arjuna is not just awed but deeply unsettled; his inner self (ப்ரவ்யதி²த-அந்தராத்மா) is shaken, and he admits to losing both composure (த்⁴ருதிம்) and peace (ஶமம்). The imagery suggests a form that is both beautiful and fearsome, transcending ordinary human experience and comprehension.

ஆதி³ ஶங்கராசார்ய explains that Arjuna's fear and loss of composure arise from confronting the infinite and multifaceted nature of the Divine, which overwhelms the limited human intellect and emotions. This cosmic form, blazing with many colors and extending to the sky, symbolizes the totality of existence that transcends ordinary perception. ஶ்ரீ ராமானுஜாசார்ய further clarifies that the phrase நப:⁴ஸ்ப்ருஶம்-touching the sky-signifies the Supreme Abode beyond material nature, emphasizing Krishna's all-encompassing and transcendent reality. This overwhelming vision unsettles Arjuna's inner self, making steadiness and peace elusive. The கடோ²பனிஷத்³ (1.2.18) states ந ஜாயதே ம்ரியதே வா விபஶ்சித், meaning the true Self is never born nor does it die, highlighting the eternal nature behind the terrifying cosmic display. Recognizing this eternal Self amid the fear and confusion is essential for Arjuna's spiritual progress, preparing him to face the challenges ahead with renewed understanding and courage.

In modern life, people may feel similarly overwhelmed when facing situations that are far beyond their control or understanding, such as a sudden personal crisis, witnessing a natural disaster, or encountering a profound loss. The sense of losing inner steadiness and peace is a common human response to the unknown or the immense. For reflection: recall a time when you felt completely out of your depth or awed by something much larger than yourself. How did you respond, and what helped you regain your composure? This verse invites us to acknowledge our vulnerability in the face of the vastness of existence, and to seek grounding even when peace seems out of reach.

த³ம்ஷ்ட்ராகராலானி ச தே முகா²னி த்³ருஷ்ட்வைவ காலானலஸன்னிபா⁴னி ।
தி³ஶோ ந ஜானே ந லபே⁴ ச ஶர்ம ப்ரஸீத³ தே³வேஶ ஜக³ன்னிவாஸ ॥25॥

Meaning (பதா³ர்த²):
த³ம்ஷ்ட்ரா-கராலானி - terrifying with fangs (mouths with dreadful teeth)
ச - and
தே - your
முகா²னி - mouths
த்³ருஷ்ட்வா - having seen
ஏவ - just
கால-அனல-ஸம்னிபா⁴னி - resembling the fire of destruction (like the fire at the end of time)
தி³ஶ: - directions
ந - not
ஜானே - I know
ந - not
லபே⁴ - I obtain
ச - and
ஶர்ம - peace, comfort
ப்ரஸீத³ - be gracious
தே³வ-இஶ - Lord of the gods
ஜக³ன்னிவாஸ - abode of the universe

Translation (பா⁴வார்த²):
Seeing your mouths, dreadful with sharp fangs and blazing like the fires of cosmic destruction, I am completely disoriented and cannot find any peace. Please show mercy, Lord of the gods, shelter of the universe.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna is overwhelmed by the vision of Krishna's universal form, focusing on the words த³ம்ஷ்ட்ரா-கராலானி (terrifying with fangs), கால-அனல-ஸம்னிபா⁴னி (like the fire of destruction), and தி³ஶ: ந ஜானே (I do not know the directions). The sight of these fearsome mouths, reminiscent of the destructive fire at the end of the world, leaves Arjuna unable to orient himself or find any sense of comfort (ஶர்ம). The intensity of the vision strips away his sense of self and place, causing him to plead for compassion from Krishna, whom he addresses as the Lord of all gods and the very foundation of the universe. This moment captures the utter vulnerability and humility that can arise when one confronts the vastness and power of the divine, especially when it appears in its most awe-inspiring and fearsome aspect.

The profound disorientation Arjuna experiences upon witnessing Krishna's terrifying universal form is elucidated by ஆதி³ ஶங்கராசார்ய, who interprets தி³ஶ: ந ஜானே as the mind's collapse in the face of the infinite divine reality, highlighting the psychological turmoil that arises when the finite self confronts the boundless cosmos. Complementing this, ஶ்ரீ மத்⁴வாசார்ய views the fearsome mouths as emblematic of the inevitable cosmic dissolution that eradicates adharma, with Arjuna's plea for mercy illustrating the surrender required to align with the divine will. This interplay of awe and surrender echoes the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the சக்ஷுஶோபனிஷத்³, which beseeches the transition from darkness to light, symbolizing the soul's journey from ignorance and fear toward spiritual illumination and peace. Thus, this verse not only captures Arjuna's immediate vulnerability but also sets the stage for the transformative process of regaining clarity and direction, which is explored in the subsequent reflections on applying this insight in life's challenges.

In modern life, this verse can resonate during moments when we are confronted with overwhelming challenges or realities that shake our sense of security and direction, such as facing a major loss, a sudden crisis, or witnessing large-scale suffering. For example, someone might feel lost and anxious after a sudden job loss or during a natural disaster, unable to see a way forward. Another example is experiencing existential anxiety when confronted with the vastness of the universe or the inevitability of change and mortality. As a reflection exercise, consider a time when you felt completely out of control or overwhelmed. How did you respond, and what helped you regain a sense of peace or direction? This verse invites us to acknowledge our vulnerability and to seek support, whether through faith, community, or inner reflection, when faced with the immensity of life's uncertainties.

அமீ ச த்வாம் த்⁴ருதராஷ்ட்ரஸ்ய புத்ரா: ஸர்வே ஸஹைவாவனிபாலஸங்கை⁴: ।
பீ⁴ஷ்மோ த்³ரோண: ஸூதபுத்ரஸ்ததா²ஸௌ ஸஹாஸ்மதீ³யைரபி யோத⁴முக்²யை: ॥26॥

Meaning (பதா³ர்த²):
அமீ - these (referring to those visible before Arjuna)
ச - and
த்வாம் - into you (the cosmic form of Krishna)
த்⁴ருதராஷ்ட்ரஸ்ய - of Dhritarashtra
புத்ரா: - sons (Duryodhana and his brothers)
ஸர்வே - all
ஸஹ - along with
ஏவ - indeed
அவனிபால-ஸங்கை⁴: - with groups of kings (rulers of the earth)
பீ⁴ஷ்ம: - Bhishma
த்³ரோண: - Drona
ஸூத-புத்ர: - son of a charioteer (Karna)
ததா² - as well as
அஸௌ - that (referring to Karna)
ஸஹ - together with
அஸ்மதீ³யை: - our own
அபி - also
யொத-⁴முக்²யை: - chief warriors (leaders among fighters)

Translation (பா⁴வார்த²):
All these sons of Dhritarashtra, together with the assembled kings of the earth, as well as Bhishma, Drona, and Karna, along with the foremost warriors on our side, are all entering into you.

Commentary (அனுஸந்தா⁴ன):
This verse presents Arjuna's vision of the battlefield as seen through the cosmic form of Krishna. The key words அமீ (these), த்வாம் (into you), த்⁴ருதராஷ்ட்ரஸ்ய புத்ரா: (sons of Dhritarashtra), and யொத-⁴முக்²யை: (chief warriors) highlight the comprehensive nature of what Arjuna is witnessing. Not only are the sons of Dhritarashtra, who are the main antagonists, being drawn into Krishna's universal form, but so are the most respected elders and warriors from both sides, including Bhishma, Drona, and Karna. The inclusion of 'our own chief warriors' underscores that this vision is not limited by allegiance; it encompasses all, regardless of side, status, or reputation. The phrase 'entering into you' suggests an inevitable movement toward a common fate, hinting at the destruction that awaits in the cosmic order.

ஆதி³ ஶங்கராசார்ய interprets this verse as illustrating the impartial and all-encompassing nature of divine will, where the word ஸர்வே (all) signifies that both allies and enemies alike are subject to the cosmic order without exception. He connects this to the Upanishadic invocation ம்ருத்யோர்மா அம்ருதம் க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'Lead me from death to immortality,' emphasizing the transformative journey beyond the cycle of birth and death that transcends individual identities. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய stresses the inevitability of destiny, viewing the entry of all warriors into Krishna's universal form as a manifestation of divine grace that overrides personal effort and partiality. This understanding deepens the insight from the first paragraph by showing that the cosmic vision not only reveals the fate of the warriors but also reflects the universal principle that all beings, regardless of their affiliations, are drawn into the same ultimate reality. This sets the stage for the next paragraph's reflection on how such universal truths apply to our everyday experience and challenges.

In modern life, this verse can be seen as a reminder that no matter our status, achievements, or affiliations, we are all subject to the same universal laws-change, mortality, and the consequences of our actions. For example, in a corporate setting, both leaders and employees face the impact of organizational shifts, regardless of their rank. In families, both elders and youth must adapt to life's transitions. Another example is in society, where natural disasters or global events affect all, irrespective of social standing. As a reflection exercise, consider a situation where you felt immune to a change or consequence, only to realize later that it affected everyone equally. How did this realization influence your perspective on equality and humility?

வக்த்ராணி தே த்வரமாணா விஶந்தி த³ம்ஷ்ட்ராகராலானி ப⁴யானகானி ।
கேசித்³விலக்³னா த³ஶனாந்தரேஷு ஸந்த்³ருஶ்யந்தே சூர்ணிதைருத்தமாங்கை³: ॥27॥

Meaning (பதா³ர்த²):
வக்த்ராணி - mouths
தே - Your
த்வரமாணா - rushing, hurrying
விஶந்தி - are entering
த³ம்ஷ்ட்ரா-கராலானி - with fearsome, fang-like teeth
ப⁴யானகானி - terrifying, dreadful
கேசித் - some (of them)
விலக்³னா - stuck, wedged
த³ஶன-அந்தரெஷு - between the teeth
ஸந்த்³ருஶ்யந்தே - are seen
சூர்ணிதைஹ் - crushed, pulverized
உத்தமாங்கை³: - with their heads (upper parts of the body)

Translation (பா⁴வார்த²):
They rush headlong into Your terrifying mouths with dreadful fangs. Some are seen trapped between Your teeth, their heads crushed to pieces.

Commentary (அனுஸந்தா⁴ன):
This verse uses vivid imagery to convey the overwhelming power of the divine form. Words like வக்த்ராணி (mouths), த³ம்ஷ்ட்ரா-கராலானி (fang-like teeth), and ப⁴யானகானி (terrifying) emphasize the fearsome aspect of Krishna's universal form. The phrase த்வரமாணா விஶந்தி shows the urgency and helplessness of those entering these dreadful mouths, while விலக்³னா and சூர்ணிதைஹ் உத்தமாங்கை³: describe the gruesome fate of those caught between the teeth. This is not just a scene of destruction, but a depiction of the inescapable force of cosmic law, where even the greatest warriors are powerless before time and destiny. The verse invites the reader to reflect on the inevitability of change and the dissolution that follows creation.

ஆதி³ ஶங்கராசார்ய interprets the terrifying mouths and fangs as symbolic of கால: (time), which relentlessly consumes all beings, reflecting the verse's depiction of inevitable destruction. Similarly, ஶ்ரீ மத்⁴வாசார்ய emphasizes that the warriors' crushed heads represent the annihilation of ego and pride before the cosmic reality embodied by Krishna's universal form. This aligns with the Upanishadic teaching ம்ருத்யோர்மா அம்ருதம் க³மய from the சக்ஷுஶோபனிஷத்³, which means 'lead me from death to immortality,' highlighting the transition from mortal fear to spiritual liberation. Together, these insights deepen the understanding of the verse's vivid imagery as not only a portrayal of physical destruction but also a profound spiritual truth about surrendering to divine will and transcending the cycle of life and death, thereby preparing the reader to reflect on how such truths manifest in daily life.

In modern life, this verse can be seen as a metaphor for situations where people rush into harmful circumstances, driven by ambition or ignorance, only to find themselves trapped by the consequences. For example, someone might pursue a high-stress career without considering the toll on their health, or get involved in risky ventures without understanding the dangers. Another example is how people sometimes ignore warnings and end up facing the harsh results of their choices, much like the warriors entering the dreadful mouths. As a reflection exercise, consider a time when you felt compelled to act quickly without fully understanding the risks. What drove that urgency, and what were the outcomes? How might greater awareness of the forces at play have changed your decisions?

யதா² நதீ³னாம் ப³ஹவோம்பு³வேகா³: ஸமுத்³ரமேவாபி⁴முகா² த்³ரவந்தி ।
ததா² தவாமீ நரலோகவீரா: விஶந்தி வக்த்ராண்யபி⁴விஜ்வலந்தி ॥28॥

Meaning (பதா³ர்த²):
யதா² - just as
நதீ³னாம் - of rivers (genitive plural of நதீ³)
ப³ஹவஹ் - many
அம்பு³-வெகா³ஹ் - water currents (streams, flows)
ஸமுத்³ரம் - ocean (accusative singular)
ஏவ - alone, only
அபி⁴முகா²ஹ் - towards, facing
த்³ரவந்தி - rush, flow swiftly
ததா² - in the same way
தவ - your (genitive singular)
இமெ - these
நர-லொக-வீரா: - heroes of the human world (warriors)
விஶந்தி - enter
வக்த்ராணி - mouths (accusative plural)
அபி⁴விஜ்வலந்தி - blazing, shining intensely

Translation (பா⁴வார்த²):
Just as countless streams from many rivers rush swiftly towards the ocean, so too these mighty warriors of the human world are entering your blazing mouths.

Commentary (அனுஸந்தா⁴ன):
This verse uses the vivid imagery of rivers and the ocean to describe the fate of the warriors on the battlefield. The words யதா² (just as), நதீ³னாம் (of rivers), ஸமுத்³ரம் (ocean), and அபி⁴விஜ்வலந்தி (blazing) are central here. Arjuna observes that, like many rivers inevitably flowing into the sea, the heroes of the world are being drawn into Krishna's fiery mouths. The comparison emphasizes both the inevitability and the scale of destruction: just as rivers cannot resist their destination, these warriors cannot avoid their fate. The use of 'blazing mouths' further intensifies the sense of impending doom and the unstoppable force at play.

ஆதி³ ஶங்கராசார்ய interprets this verse as illustrating the unavoidable dissolution that all beings must face, emphasizing that no matter how mighty, they are inevitably absorbed into the cosmic order embodied by Krishna's universal form. Similarly, ஶ்ரீ மத்⁴வாசார்ய highlights the futility of individual resistance against divine will, portraying the warriors as powerless currents swept into the overwhelming force of Krishna's blazing mouths. This aligns with the Upanishadic teaching from the ப்³ருஹதா³ரண்யக உபனிஷத்³, ம்ருத்யோர்மா அம்ருதம் க³மய, which means 'Lead me from death to immortality,' underscoring the transition from the temporal to the eternal. Together, these perspectives deepen the understanding of the verse's imagery, linking the inevitability of destruction to a larger spiritual journey and preparing us to reflect on acceptance and surrender in our own lives.

In modern life, this verse can be seen as a reminder of how certain outcomes are unavoidable, no matter how strong or heroic one may be. For example, despite our best efforts, we cannot stop the passage of time or prevent natural events like aging and death. Similarly, in organizations, even the most talented individuals may be swept along by larger changes such as restructuring or technological shifts. As a reflection exercise, consider an area of your life where you feel resistance to an inevitable change. Ask yourself: What would it feel like to accept this flow, rather than struggle against it? This verse invites us to recognize the limits of personal control and to find peace in accepting the larger currents of life.

யதா² ப்ரதீ³ப்தம் ஜ்வலனம் பதங்கா³: விஶந்தி நாஶாய ஸம்ருத்³த⁴வேகா³: ।
ததை²வ நாஶாய விஶந்தி லோகா: தவாபி வக்த்ராணி ஸம்ருத்³த⁴வேகா³: ॥29॥

Meaning (பதா³ர்த²):
யதா² - just as
ப்ரதீ³ப்தம் - blazing, intensely burning
ஜ்வலனம் - fire
பதன்கா³: - moths
விஶந்தி - enter
நாஶாய - for destruction
ஸம்ருத்³த-⁴வெகா³: - with great speed, impelled forcefully
ததா² ஏவ - in the same way
லோகா: - beings, creatures
விஶந்தி - enter
தவ - your
அபி - also
வக்த்ராணி - mouths
ஸம்ருத்³த-⁴வெகா³: - with great speed, impelled forcefully

Translation (பா⁴வார்த²):
Just as moths rush with increasing speed into a blazing fire to their own destruction, in the same way, all these beings are hurrying into your mouths, drawn by a powerful force, to meet their end.

Commentary (அனுஸந்தா⁴ன):
This verse uses vivid imagery to convey the inevitability and intensity of destruction. The key words ப்ரதீ³ப்தம் (blazing), பதன்கா³: (moths), நாஶாய (for destruction), and ஸம்ருத்³த-⁴வெகா³: (with great speed) highlight the helplessness and compulsion with which beings rush toward their fate. The comparison to moths drawn to a flame suggests not only the certainty of destruction but also the lack of awareness or control that these beings have over their actions. The repeated use of ஸம்ருத்³த-⁴வெகா³: emphasizes that this is not a slow or hesitant process; it is urgent and unstoppable, driven by forces beyond the individual's will. The verse paints a picture of cosmic inevitability, where all living beings are swept up in the grand design, unable to resist the pull toward their destined end.

ஆதி³ ஶங்கராசார்ய explains this verse as a profound depiction of the overwhelming power of divine will, where individual efforts are ultimately subsumed by the cosmic order. Similarly, ஶ்ரீ ராமானுஜாசார்ய emphasizes the impartiality of this divine force, noting that all beings, irrespective of their nature or status, are drawn irresistibly toward their destined end, much like moths to a flame. This inevitability reflects the deeper truth expressed in the கடோ²பனிஷத்³ (1.2.18): ந ஜாயதே ம்ரியதே வா விபஶ்சித், meaning the wise soul neither truly takes birth nor dies, highlighting the transient nature of worldly existence and the soul's journey through cycles of birth and death. This understanding connects directly to the verse's vivid imagery of destruction and sets the stage for practical reflection on how beings, caught in the force of desire and destiny, often act without awareness, as explored in the following paragraph.

In modern life, this verse can be seen in situations where people, driven by desire or compulsion, rush into harmful habits or risky behaviors despite knowing the consequences-like overworking to the point of burnout, or getting caught up in social trends that lead to stress or harm. Another example is the collective rush toward unsustainable consumption, where society moves rapidly toward environmental crisis despite warnings. To reflect, consider a time when you felt swept up by a crowd or trend, acting almost automatically. Ask yourself: What was the force pulling you? Were you aware of the potential outcomes, or did you only realize them after the fact? This verse invites us to pause and examine the forces that drive our actions, and to cultivate greater awareness before being swept up by them.

லேலிஹ்யஸே க்³ரஸமான: ஸமந்தாத் லோகான்ஸமக்³ரான்வத³னைர்ஜ்வலத்³பி⁴: ।
தேஜோபி⁴ராபூர்ய ஜக³த்ஸமக்³ரம் பா⁴ஸஸ்தவோக்³ரா: ப்ரதபந்தி விஷ்ணோ ॥3௦॥

Meaning (பதா³ர்த²):
லேலிஹ்யஸே - you lick (your lips or devour eagerly)
க்³ரஸமான: - while swallowing, devouring
ஸமந்தாத் - from all sides
லோகான் - worlds, beings
ஸமக்³ரான் - all, entire
வத³னைஹ் - with mouths
ஜ்வலத்³பி⁴: - blazing, flaming
தேஜோபி⁴ஹ் - with radiance, with energy
ஆபூர்ய - filling, pervading
ஜக³த் - the world, universe
ஸமக்³ரம் - entire, whole
பா⁴ஸஹ் - rays, beams
தவ - your
உக்³ராஹ் - fierce, intense
ப்ரதபந்தி - scorch, burn, torment
விஷ்ணோ - O Vishnu (vocative)

Translation (பா⁴வார்த²):
You devour all the worlds from every direction with your blazing mouths, licking them up as you go. Your fierce rays fill the entire universe, scorching everything with their intense brilliance, O Vishnu.

Commentary (அனுஸந்தா⁴ன):
This verse uses vivid imagery to describe the overwhelming and fearsome aspect of the divine universal form. The words லேலிஹ்யஸே (you lick), க்³ரஸமான: (devouring), and ஜ்வலத்³பி⁴: வத³னைஹ் (with flaming mouths) all convey a sense of relentless consumption and destruction. The phrase தேஜோபி⁴ராபூர்ய ஜக³த் ஸமக்³ரம் (filling the whole world with radiance) emphasizes the all-encompassing nature of this form, whose energy and light leave nothing untouched. The term உக்³ராஹ் பா⁴ஸஹ் (fierce rays) highlights the intensity and power that not only illuminate but also scorch and burn, suggesting both the creative and destructive capacities of the divine. This vision is not merely awe-inspiring but also terrifying, as it reveals the unstoppable force that underlies all existence.

ஆதி³ ஶங்கராசார்ய interprets this verse as a vivid portrayal of the Lord's fierce and all-consuming power, emphasizing how the flaming mouths and intense rays symbolize the cosmic dissolution where all beings are devoured without exception. He relates this terrifying vision to the spiritual journey, where one must transcend fear and ignorance to realize the Supreme. Similarly, ஶ்ரீ ராமானுஜாசார்ய explains that this form is revealed to demonstrate the Lord's absolute sovereignty over creation and destruction, fulfilling Arjuna's request to witness the ultimate reality. This sovereignty is not merely destructive but also purifying and transformative, as reflected in the Upanishadic prayer தமஸோ மா ஜ்யோதிர்க³மய from the சக்ஷுஶோபனிஷத்³, which means 'Lead me from darkness to light.' This invocation underscores the movement from ignorance to knowledge, paralleling the overwhelming radiance of the divine form that burns away delusion. Thus, the verse connects the terrifying cosmic power with the spiritual imperative to awaken and realize the truth, preparing the seeker for the practical challenges of transformation discussed in the following paragraph.

In modern life, this verse can be seen as a metaphor for the unstoppable forces of change and transformation that we all encounter. For example, a person facing the loss of a job or a major life upheaval may feel as if everything familiar is being consumed by uncontrollable events. Similarly, the rapid pace of technological or social change can feel overwhelming, as if the world is being filled with a fierce, scorching energy. As a reflection exercise, consider a recent event that felt overwhelming or destructive. How did you respond? Can you see any aspect of renewal or transformation hidden within that experience, much like the fierce radiance in the verse? This perspective can help us recognize that even the most intense challenges may be part of a larger process of growth and renewal.

ஆக்²யாஹி மே கோ ப⁴வானுக்³ரரூப: நமோஸ்து தே தே³வவர ப்ரஸீத³ ।
விஜ்ஞாதுமிச்சா²மி ப⁴வந்தமாத்³யம் ந ஹி ப்ரஜானாமி தவ ப்ரவ்ருத்திம் ॥31॥

Meaning (பதா³ர்த²):
ஆக்²யாஹி - tell (imperative from ஆ-஖்²யா, to declare)
மே - to me
க: - who
ப⁴வான் - you (respectful form)
உக்³ர-ரூப: - of fierce form
நம: - salutations
அஸ்து - let there be
தே - to you
தே³வ-வர - O supreme God
ப்ரஸீத³ - be gracious
விஜ்ஞாதும் - to know (fully)
இச்சா²மி - I desire
ப⁴வந்தம் - you (again, respectful)
ஆத்³யம் - the original, the first
ந - not
ஹி - indeed
ப்ரஜானாமி - I know
தவ - your
ப்ரவ்ருத்திம் - activity, intention

Translation (பா⁴வார்த²):
Please tell me who you are in this terrifying form. My salutations to you, O supreme God. Be merciful. I wish to understand you as the original being, for I do not comprehend your actions or intentions.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna addresses Krishna with deep confusion and awe, focusing on words like உக்³ர-ரூப: (fierce form), ப்ரவ்ருத்திம் (activity), ஆத்³யம் (the original), and விஜ்ஞாதும் இச்சா²மி (I desire to know). The sight of Krishna's cosmic form, which is both magnificent and terrifying, overwhelms Arjuna. He acknowledges Krishna's divinity with தே³வ-வர (supreme God) and seeks clarity about the purpose behind this fearsome manifestation. Arjuna's plea is not just for knowledge but also for reassurance, as he bows and requests grace. His inability to grasp Krishna's intentions reflects the human struggle to understand the deeper motives behind cosmic events, especially when they appear destructive or beyond ordinary comprehension.

In this verse, ஆதி³ ஶங்கராசார்ய highlights Arjuna's humble surrender and sincere yearning to comprehend the divine mystery behind Krishna's fierce cosmic form, emphasizing that such inquiry arises from devotion rather than mere intellectual curiosity. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets Arjuna's question about ப்ரவ்ருத்திம்-the Lord's purpose or activity-as a profound quest to understand the divine will that governs destruction and preservation within த⁴ர்ம. This aligns with the Upanishadic teaching from the கடோ²பனிஷத்³ (1.2.18): ந ஜாயதே ம்ரியதே வா விபஶ்சித், which means the true Self neither is born nor dies, underscoring the eternal nature of the divine behind all forms and actions. Thus, Arjuna's plea bridges the visible cosmic spectacle and the invisible eternal reality, inviting us to approach the unknown with reverence and a desire for deeper insight. This sets the stage for applying such understanding in our own lives, as explored in the following paragraph.

In modern life, this verse resonates whenever we encounter situations that seem overwhelming or frightening, such as sudden changes at work, unexpected loss, or witnessing large-scale events that are hard to comprehend. For example, someone might face a major organizational restructuring and feel lost about the intentions behind it, or a person might witness a natural disaster and question the purpose behind such destruction. The verse encourages us to approach these moments with humility, to seek understanding rather than react with fear or anger, and to remember that not all intentions are immediately clear. As a reflection exercise, consider a recent event that left you confused or unsettled. Ask yourself: Did you seek to understand the deeper reasons behind it, or did you react out of fear? How might adopting Arjuna's attitude of inquiry and respect change your response to such situations?

ஶ்ரீ ப⁴க³வானுவாச
காலோஸ்மி லோகக்ஷயக்ருத்ப்ரவ்ருத்³த:⁴ லோகான்ஸமாஹர்துமிஹ ப்ரவ்ருத்த: ।
ருதேபி த்வா ந ப⁴விஷ்யந்தி ஸர்வே யேவஸ்தி²தா: ப்ரத்யனீகேஷு யோதா⁴: ॥32॥

Meaning (பதா³ர்த²):
கால: - time, the force of inevitable change and destruction
அஸ்மி - I am
லொக-க்ஷய-க்ருத் - destroyer of worlds (one who brings about the end of beings)
ப்ரவ்ருத்³த:⁴ - fully grown, intensified, mighty
லொக-அன்-ஸமா-ஹர்தும் - to gather up (destroy) the worlds (living beings)
இஹ - here, now, in this context
ப்ரவ்ருத்த: - engaged, set in motion, active
ருதே - without, apart from
அபி - even
த்வாம் - you (Arjuna)
ந ப⁴விஷ்யந்தி - will not exist, will cease to be
ஸர்வே - all
யே - who
அவஸ்தி²தாஹ் - are positioned, arrayed
ப்ரத்ய்-அனீகெஷு - in the opposing armies
யோதா⁴: - warriors

Translation (பா⁴வார்த²):
The Blessed Lord said: I am Time, the mighty force that brings about the destruction of worlds. I am now engaged in wiping out these beings. Even without your involvement, all the warriors assembled in the opposing armies will cease to exist.

Commentary (அனுஸந்தா⁴ன):
This verse pivots on several powerful terms: கால: (time), லொக-க்ஷய-க்ருத் (destroyer of worlds), ப்ரவ்ருத்³த:⁴ (fully grown or intensified), and ப்ரவ்ருத்த: (actively engaged). Here, Krishna reveals his cosmic identity as the inexorable force of time, which inevitably leads to the dissolution of all beings. The word கால: is not just a measure of moments, but the underlying principle that governs change, decay, and ultimate destruction. ளொக-க்ஷய-க்ருத் emphasizes that this force is not passive; it actively brings about the end of worlds, showing that destruction is as much a part of the cosmic order as creation. By stating ப்ரவ்ருத்³த:⁴, Krishna highlights the unstoppable and overwhelming nature of this process, and ப்ரவ்ருத்த: underscores that this is happening now, in the present moment of the battlefield. The message is clear: the fate of the warriors is already sealed by the cosmic order, regardless of individual actions.

ஆதி³ ஶங்கராசார்ய explains that கால: represents the Lord's all-consuming power of dissolution, which transcends individual agency and reveals the limited nature of personal control. This aligns with the Upanishadic invocation ம்ருத்யோர்மா அம்ருதம் க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which prays to be led from death to immortality, highlighting the transformative journey beyond temporal destruction. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets Krishna's declaration as a revelation of the predetermined cosmic order, intended to free Arjuna from fear and indecision by showing that the outcome is already fixed by divine will. This understanding encourages Arjuna to act as a selfless instrument of த⁴ர்ம, rather than as an ego-driven warrior. Together, these perspectives deepen the insight from the first paragraph by emphasizing that while கால: enforces inevitable dissolution, it also calls for surrender and clarity of purpose, setting the stage for the next verse's instruction to become a mere instrument (நிமித்த-மாத்ரம் பவ⁴), which purifies action and intention.

In modern life, the danger is to misread this as fatalism: "If time decides everything, why try?" The Gita's point is the opposite: outcomes are shaped by countless causes, but your த⁴ர்ம is still yours, and your inner stance is always yours. When you face forces you cannot control - a sudden layoff, a breakup, an illness in the family, a market crash, or a social-media storm - this verse teaches two moves at once: humility about results, and courage in action. Do what must be done with clean intent, and let go of the fantasy that you control the whole story. Practically, this looks like focusing on process: prepare thoroughly, speak truthfully, take the next right step, and accept that some parts of the outcome are already in motion. If guilt arises, ask, "Did I act with integrity given what I knew?" If anxiety arises, ask, "What is the one thing I can do today?" That is how கால: becomes not a threat, but a teacher that makes life urgent, ethical, and real.

தஸ்மாத்த்வமுத்திஷ்ட² யஶோ லப⁴ஸ்வ ஜித்வா ஶத்ரூன்பு⁴ங்க்ஷ்வ ராஜ்யம் ஸம்ருத்³த⁴ம் ।
மயைவைதே நிஹதா: பூர்வமேவ நிமித்தமாத்ரம் ப⁴வ ஸவ்யஸாசின் ॥33॥

Meaning (பதா³ர்த²):
தஸ்மாத் - therefore
த்வம் - you
உத்திஷ்ட² - rise up (stand up)
யஶஹ் - fame (glory)
லப⁴ஸ்வ - obtain (gain)
ஜித்வா - having conquered (defeating)
ஶத்ரூன் - enemies
பு⁴ங்க்ஷ்வ - enjoy
ராஜ்யம் - kingdom
ஸம்ருத்³த⁴ம் - prosperous (abundant, flourishing)
மயா - by Me
ஏவ - indeed (even)
எதெ - these
நிஹதா: - have been slain (killed)
பூர்வம் - before (already)
நிமித்த-மாத்ரம் - merely an instrument (just a means)
பவ⁴ - be
ஸவ்யஸாசின் - O ambidextrous one (Arjuna, skilled with both hands)

Translation (பா⁴வார்த²):
Therefore, stand up and claim your fame. Defeat your enemies and enjoy a prosperous kingdom. These warriors have already been slain by Me; you are simply the instrument, O Arjuna, skilled with both hands.

Commentary (அனுஸந்தா⁴ன):
This verse centers on the words உத்திஷ்ட² (rise up), யஶஹ் (fame), நிமித்த-மாத்ரம் (mere instrument), and ஸவ்யஸாசின் (Arjuna, the ambidextrous archer). Krishna urges Arjuna to act without hesitation, assuring him that the outcome is already determined by divine will. The instruction to 'rise up' is both a call to physical action and an encouragement to overcome inner doubts. By telling Arjuna to 'be a mere instrument,' Krishna reframes the battle as an opportunity for Arjuna to align his actions with a higher purpose, rather than acting from personal desire or aversion. The mention of Arjuna's skill as ஸவ்யஸாசின் highlights that his unique abilities are meant to serve a greater plan, not just personal achievement.

ஆதி³ ஶங்கராசார்ய interprets Krishna's command to Arjuna to 'be merely an instrument' as a teaching on நிஶ்கம கர்ம, where one acts without attachment to personal gain, understanding that the divine alone is the true doer. This aligns with the Upanishadic injunction from the கடோ²பனிஷத்³ (1.3.14): உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴, meaning 'Arise, awake, and learn by approaching the excellent ones,' which urges spiritual awakening and action in harmony with higher wisdom. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய emphasizes that Arjuna's role as a நிமித்த-மாத்ரம் (mere instrument) signifies surrendering the ego and performing one's duty as an offering to the divine, thereby becoming an instrument of righteousness. Together, these perspectives deepen the verse's call to act decisively yet selflessly, preparing the ground for practical application in daily life as discussed next.

In modern life, this teaching can be seen when someone is asked to take on a challenging project at work, knowing that the broader outcome depends on many factors beyond their control. A teacher preparing students for exams can do their best, but must accept that results are influenced by many unseen variables. Similarly, activists working for social change may strive tirelessly, yet recognize that lasting results often unfold in ways they cannot predict. Reflection exercise: Think of a situation where you felt responsible for the outcome. How might your approach change if you saw yourself as an instrument for a greater purpose, focusing on sincere effort rather than personal credit or blame?

த்³ரோணம் ச பீ⁴ஷ்மம் ச ஜயத்³ரத²ம் ச கர்ணம் ததா²ன்யானபி யோத⁴வீரான் ।
மயா ஹதாம்ஸ்த்வம் ஜஹி மா வ்யதி²ஷ்டா²: யுத்⁴யஸ்வ ஜேதாஸி ரணே ஸபத்னான் ॥34॥

Meaning (பதா³ர்த²):
த்³ரோணம் - Drona (name of a warrior, accusative singular)
ச - and
பீ⁴ஷ்மம் - Bhishma (name of a warrior, accusative singular)
ச - and
ஜயத்³ரத²ம் - Jayadratha (name of a warrior, accusative singular)
ச - and
கர்ணம் - Karna (name of a warrior, accusative singular)
ததா² - also, likewise
அன்யாம் - other (accusative plural, referring to others)
அபி - also, even
யொத-⁴வீரான் - heroic warriors (accusative plural; யொத⁴ - warrior, வீர - hero)
மயா - by Me (instrumental singular)
ஹதான் - slain, killed (accusative plural, past participle)
த்வம் - you
ஜஹி - destroy, kill (imperative)
மா - do not
வ்யதி²ஷ்டா² - be distressed, be agitated (imperative negative)
யுத்⁴யஸ்வ - fight (imperative)
ஜேதா அஸி - you shall be the conqueror (ஜேதா - conqueror, அஸி - you are/will be)
ரணே - in battle (locative singular)
ஸபத்னான் - enemies, rivals (accusative plural)

Translation (பா⁴வார்த²):
Defeat Drona, Bhishma, Jayadratha, Karna, and the other brave warriors, for they have already been struck down by Me. Do not be troubled or hesitate. Stand up and fight, for you will overcome your enemies in this battle.

Commentary (அனுஸந்தா⁴ன):
This verse centers on the words மயா ஹதான் (killed by Me), ஜஹி (destroy), மா வ்யதி²ஷ்டா² (do not be distressed), and யுத்⁴யஸ்வ (fight). Krishna tells Arjuna that the outcome of the battle is already determined by the divine will, and that the great warriors on the opposing side have, in a sense, already met their fate. Arjuna is urged to act as an instrument, to perform his duty without personal attachment or fear. The command to 'not be distressed' addresses Arjuna's emotional turmoil about fighting respected elders and teachers. Krishna's assurance that victory is certain if Arjuna acts aligns with the teaching that one should not be paralyzed by doubt or sorrow when fulfilling one's righteous responsibilities.

ஆதி³ ஶங்கராசார்ய explains that Arjuna is an instrument in the hands of the Supreme, who is the true doer of all actions. The phrase மயா ஹதான் reassures Arjuna that the deaths of great warriors like Drona and Bhishma are already ordained by divine will, removing his hesitation. Similarly, ஶ்ரீ ராமானுஜாசார்ய interprets this verse as Krishna dispelling Arjuna's moral doubts by clarifying that these warriors, having aligned with unrighteousness, are destined for destruction, and thus Arjuna's duty to fight is justified. This teaching aligns with the Upanishadic injunction from the கடோ²பனிஷத்³ (1.2.18): ந ஜாயதே ம்ரியதே வா விபஶ்சித், meaning the self neither takes birth nor dies, emphasizing the eternal nature of the soul beyond the temporary physical forms. Together, these insights encourage Arjuna to act without fear or sorrow, trusting in the divine plan and the certainty of victory, which prepares the ground for applying this wisdom to real-life ethical challenges.

In modern life, this teaching can be applied when facing difficult decisions that involve ethical dilemmas or emotional attachments, such as making tough choices at work that affect colleagues, or standing up for what is right even when it means opposing friends or family. For example, a manager may need to let go of an underperforming team member for the good of the organization, despite personal bonds. Or, someone might have to speak out against unfair practices in their community, even if it means confronting respected elders. A reflection exercise: Think of a situation where you hesitated to act because of emotional ties or fear of consequences. Consider how recognizing a larger purpose or principle might have helped you move forward with clarity and courage.

ஸஞ்ஜய உவாச
ஏதச்ச்²ருத்வா வசனம் கேஶவஸ்ய க்ருதாஞ்ஜலிர்வேபமான: கிரீடீ ।
நமஸ்க்ருத்வா பூ⁴ய ஏவாஹ க்ருஷ்ணம் ஸக³த்³க³த³ம் பீ⁴தபீ⁴த: ப்ரணம்ய ॥35॥

Meaning (பதா³ர்த²):
ஸஞ்ஜய: - Sanjaya (the narrator)
உவாச - said
எதத் - this
ஶ்ருத்வா - having heard
வசனம் - words, speech
கேஶவஸ்ய - of Keshava (Krishna)
க்ருதாஞ்ஜலி: - with joined palms
வேபமான: - trembling
கிரீடீ - the one with a crown (Arjuna)
நமஸ்க்ருத்வா - having bowed down
பூ⁴ய: - again
ஏவ - indeed
ஆஹ - said
க்ருஷ்ணம் - to Krishna
ஸக³த்³க³த³ம் - with a faltering (choked) voice
பீ⁴தபீ⁴த: - extremely fearful
ப்ரணம்ய - having prostrated

Translation (பா⁴வார்த²):
Sanjaya said: Hearing these words from Krishna, Arjuna, the one with the crown, folded his hands and trembled. Overcome by fear, he bowed down repeatedly and, his voice shaking with emotion, spoke again to Krishna.

Commentary (அனுஸந்தா⁴ன):
This verse highlights Arjuna's deep emotional response to Krishna's revelation. The words வேபமான: (trembling), க்ருதாஞ்ஜலி: (with joined palms), ஸக³த்³க³த³ம் (with a choked voice), and பீ⁴தபீ⁴த: (extremely fearful) paint a vivid picture of Arjuna's state. He is not just physically trembling, but his entire being is overwhelmed by awe, reverence, and fear after witnessing Krishna's cosmic form and hearing his words. The repeated acts of bowing (நமஸ்க்ருத்வா and ப்ரணம்ய) and his inability to speak clearly reflect the intensity of his experience. This moment marks a turning point where Arjuna's pride and composure are replaced by humility and vulnerability, showing the transformative power of spiritual realization.

ஆதி³ ஶங்கராசார்ய interprets Arjuna's trembling and faltering speech as the natural psychological effect of encountering the divine majesty, where fear and devotion intermingle deeply. He sees this emotional upheaval as a necessary purification of the mind, preparing Arjuna for higher spiritual truths. Similarly, ஶ்ரீ ராமானுஜாசார்ய emphasizes Krishna's compassionate nature, noting that Arjuna's repeated prostrations express both reverence and trust in the Lord's protection amid overwhelming awe. This duality of fear and love is essential for sincere surrender. The Upanishadic prayer ந ஜாயதே ம்ரியதே வா விபஶ்சித் from the கடோ²பனிஷத்³ (1.2.18) supports this understanding by affirming the eternal nature of the self, which neither takes birth nor dies, encouraging the devotee to rise above transient fear and recognize the unchanging reality behind the cosmic form. Thus, Arjuna's emotional vulnerability is not weakness but a transformative step that dissolves ego and opens the heart, setting the stage for the practical application of humility and openness in life's challenges, as discussed in the following paragraph.

In modern life, this verse can be related to moments when we are confronted with something vast or overwhelming-such as receiving life-changing news, facing a major challenge, or experiencing a profound insight. Just as Arjuna is moved to humility and awe, we too may find ourselves trembling or at a loss for words when faced with the enormity of certain situations. For example, someone might feel this way when standing before a great work of art, witnessing a natural wonder, or during a significant personal loss or achievement. As a reflection exercise, recall a time when you felt deeply humbled or emotionally moved. What triggered that response, and how did it change your perspective or actions afterward? This verse invites us to recognize the value of humility and openness in the face of the unknown.

அர்ஜுன உவாச
ஸ்தா²னே ஹ்ருஷீகேஶ தவ ப்ரகீர்த்யா ஜக³த்ப்ரஹ்ருஷ்யத்யனுரஜ்யதே ச ।
ரக்ஷாம்ஸி பீ⁴தானி தி³ஶோ த்³ரவந்தி ஸர்வே நமஸ்யந்தி ச ஸித்³த⁴ஸங்கா⁴: ॥36॥

Meaning (பதா³ர்த²):
அர்ஜுன: - Arjuna
உவாச - said
ஸ்தா²னே - rightly, properly, as it should be
ஹ்ருஷீகேஶ - O Hrishikesha (Krishna, Lord of the senses)
தவ - your
ப்ரகீர்த்யா - by praise, by glorification
ஜக³த் - the world, all beings
ப்ரஹ்ருஷ்யதி - rejoices, is delighted
அனுரஜ்யதெ - is attracted, feels devotion
ச - and
ரக்ஷாம்ஸி - the demons, evil beings
பீ⁴தானி - being afraid, terrified
தி³ஶ: - directions
த்³ரவந்தி - run, flee
ஸர்வே - all
நமஸ்யந்தி - bow down, offer respect
ச - and
ஸித்³த⁴ஸங்கா⁴: - groups of perfected beings (siddhas)

Translation (பா⁴வார்த²):
Arjuna said: O Krishna, it is only natural that the world is filled with joy and devotion when your greatness is celebrated. The demons, gripped by fear, scatter in all directions, while all the hosts of perfected beings bow down to you.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna uses words like ஸ்தா²னே, ப்ரகீர்த்யா, ப்ரஹ்ருஷ்யதி, and அனுரஜ்யதெ to express his realization of Krishna's universal impact. By saying ஸ்தா²னே, Arjuna acknowledges that the reactions of joy, devotion, fear, and reverence are entirely appropriate responses to Krishna's divine manifestation. The world (ஜக³த்) is naturally delighted and drawn in love (அனுரஜ்யதெ) when Krishna's qualities are praised (ப்ரகீர்த்யா). Meanwhile, those opposed to த⁴ர்ம, symbolized by the demons (ரக்ஷாம்ஸி), are terrified and flee, while the spiritually accomplished (ஸித்³த⁴ஸங்கா⁴:) show their respect. This verse marks a turning point in Arjuna's understanding, as he recognizes the cosmic order and the fittingness of all beings' responses to the divine.

The profound appropriateness of the world's varied responses to Krishna's divine manifestation is underscored by ஆதி³ ஶங்கராசார்ய, who explains that as the inner Self and eternal friend of all beings, Krishna naturally inspires joy and devotion in the righteous, while instilling fear in those who oppose த⁴ர்ம. ஶ்ரீ ராமானுஜாசார்ய further elaborates that Arjuna's observation reflects how celestial beings-gods, sages, and siddhas-are irresistibly drawn to Krishna's grace, whereas demonic forces flee in terror, highlighting the cosmic order of attraction and repulsion based on one's alignment with righteousness. This dynamic is echoed in the Upanishadic injunction தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'lead me from darkness to light,' symbolizing the soul's natural movement toward the divine light of Krishna and away from ignorance and fear. Thus, this verse not only affirms the fittingness of all beings' reactions to the divine but also invites us to reflect on our own inner disposition, setting the stage for understanding how such divine presence influences human relationships and behavior in everyday life.

In modern life, this verse can be seen in how people respond differently to genuine goodness or leadership. When someone acts with integrity and compassion, those who value these qualities feel inspired and drawn to them, while those with selfish motives may feel threatened or uncomfortable. For example, in a workplace, a fair and ethical leader earns the respect and loyalty of the team, but those who benefit from dishonesty might resist or withdraw. Similarly, in social circles, authentic kindness attracts sincere friends, while those with hidden agendas may distance themselves. As a reflection exercise, consider a situation where you witnessed or experienced a strong positive presence. How did different people react, and what does that reveal about their inner attitudes?

கஸ்மாச்ச தே ந நமேரன்மஹாத்மன் க³ரீயஸே ப்³ரஹ்மணோப்யாதி³கர்த்ரே ।
அனந்த தே³வேஶ ஜக³ன்னிவாஸ த்வமக்ஷரம் ஸத³ஸத்தத்பரம் யத் ॥37॥

Meaning (பதா³ர்த²):
கஸ்மாத் - why
ச - and
தே - to you
ந - not
நமெரன் - should bow down (verb, 3rd person plural optative)
மஹாத்மன் - O great soul
க³ரீயஸே - to the greater (than all)
ப்³ரஹ்மணஹ் - of ப்⁴ரஹ்ம
அபி - even
ஆதி³-கர்த்ரே - to the original creator
அனந்த - O infinite one
தே³வேஶ - O lord of the gods
ஜக³ன்னிவாஸ - O abode of the universe
த்வம் - you
அக்ஷரம் - the imperishable
ஸத் - being (existent)
அஸத் - non-being (non-existent)
தத் பரம் - that which is beyond both
யத் - which

Translation (பா⁴வார்த²):
Why would anyone not bow to you, O great soul, who are greater than all and the original source even of Brahma? O infinite one, ruler of the gods, and shelter of the universe, you are the imperishable reality, the essence of both existence and non-existence, and that which transcends them both.

Commentary (அனுஸந்தா⁴ன):
This verse highlights several profound Sanskrit terms: மஹாத்மன் (great soul), க³ரீயஸே (greater than all), ஆதி³-கர்த்ரே (original creator), and அக்ஷரம் (imperishable). Arjuna is expressing awe at Krishna's supreme position, not just as a deity among many, but as the ultimate source from which even ப்⁴ரஹ்ம, the creator-god, arises. The phrase ஸத்-அஸத்-தத்-பரம் points to Krishna being the foundation of all that exists and does not exist, as well as that which is beyond both-an assertion of transcendence. The rhetorical question at the start, 'Why would anyone not bow?', underscores the naturalness and inevitability of reverence toward such an all-encompassing reality. This verse thus encapsulates the idea that Krishna is not only immanent in the universe but also utterly beyond it.

The profound nature of this verse has been elucidated by revered Acharyas who deepen our understanding of Krishna's supreme reality. ஆதி³ ஶங்கராசார்ய highlights Krishna as the அக்ஷரம், the immutable essence transcending both existence and non-existence, resonating with the Upanishadic invocation ம்ருத்யோர்மா அம்ருதம் க³மய from the Bhadrayaka Upanishad, which means 'lead me from death to immortality,' emphasizing the transcendence over the cycle of birth and death. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets அக்ஷரம் as the imperishable individual self, the foundation underlying both the manifest and unmanifest realms, and the ultimate reality beyond them. This dual perspective bridges the verse's declaration of Krishna as the primal cause and the imperishable substratum, inviting the seeker to recognize the divine as both immanent and transcendent. Such insights prepare us to reflect on the ultimate source behind all existence and non-existence, setting the stage for practical application in our lives.

In modern life, this verse invites us to reflect on the sources of authority and reverence in our own experience. For example, a scientist may respect the laws of nature, but this verse asks us to consider the ultimate source behind even those laws. A leader in an organization might be seen as the originator of a project, but the verse points to a deeper origin behind all creativity and order. When facing uncertainty or change, remembering that there is a reality beyond both what we can and cannot see can bring comfort and humility. As a reflection exercise, consider: What do you regard as the highest source or foundation in your life? How might recognizing something beyond all categories of existence and non-existence shift your perspective on daily challenges or successes?

த்வமாதி³தே³வ: புருஷ: புராண: த்வமஸ்ய விஶ்வஸ்ய பரம் நிதா⁴னம் ।
வேத்தாஸி வேத்³யம் ச பரம் ச தா⁴ம த்வயா ததம் விஶ்வமனந்தரூப ॥38॥

Meaning (பதா³ர்த²):
த்வம் - you
ஆதி³-தெ³வ: - the primal deity
புருஷ: - the person (cosmic being)
புராண: - ancient, primeval
த்வம் - you
அஸ்ய - of this
விஶ்வஸ்ய - universe
பரம் - supreme
நிதா⁴னம் - resting place, foundation
வேத்தாஸி - you are the knower
வேத்³யம் - that which is to be known
ச - and
பரம் - supreme
தா⁴ம - abode, state
த்வயா - by you
ததம் - pervaded, spread throughout
விஶ்வம் - the universe
அனந்த-ரூப - of infinite forms

Translation (பா⁴வார்த²):
You are the original divine being, the timeless cosmic person, and the ultimate foundation of this universe. You are both the knower and the object to be known, as well as the supreme state. O one of limitless forms, the entire universe is filled and sustained by you.

Commentary (அனுஸந்தா⁴ன):
This verse is a powerful declaration of Krishna's all-encompassing nature, using words like ஆதி³-தெ³வ: (the primal deity), புருஷ: (cosmic person), நிதா⁴னம் (foundation or resting place), and அனந்த-ரூப (of infinite forms). Arjuna recognizes Krishna not just as a deity among many, but as the very origin and support of all existence. The phrase வேத்தாஸி வேத்³யம் highlights Krishna as both the ultimate knower and the highest truth to be known, suggesting a unity between the seeker, the process of seeking, and the sought. By stating that the universe is pervaded by Krishna, Arjuna acknowledges the divine presence in every aspect of reality, both manifest and unmanifest.

ஆதி³ ஶங்கராசார்ய elucidates that Krishna, as the ஆதி³-தெ³வ: and நிதா⁴னம், is the non-dual substratum and ultimate refuge in which the entire cosmos dissolves and rests, affirming the unity of knower and known in Him. Complementing this, ஶ்ரீ ராமானுஜாசார்ய interprets Krishna as the inner self (தா⁴ம) and supreme goal of all beings, emphasizing His immanence as the pervading presence within both sentient and insentient entities. This dual perspective aligns with the Upanishadic injunction ந ஜாயதே ம்ரியதே வா விபஶ்சித் from the கடோ²பனிஷத்³ (1.2.18), which declares the imperishable nature of the Self beyond birth and death, reinforcing Krishna's eternal and all-encompassing reality. Together, these insights deepen the understanding of Krishna as the infinite source and abode, preparing us to recognize His presence in all aspects of life and existence.

In modern life, this verse invites us to see the divine not as distant, but as the very essence and support of all that exists. For example, a scientist exploring the laws of nature, an artist seeking inspiration, or a caregiver supporting others can all recognize the same underlying presence in their pursuits. When feeling isolated or overwhelmed, reflecting on the idea that the universe is pervaded by a sustaining presence can offer comfort and perspective. As a reflection exercise, consider a moment in your day when you felt connected to something greater than yourself-whether in nature, in a relationship, or in a moment of insight-and contemplate how that experience might reflect the truth that the divine pervades all things.

வாயுர்யமோக்³னிர்வருண: ஶஶாங்க: ப்ரஜாபதிஸ்த்வம் ப்ரபிதாமஹஶ்ச ।
நமோ நமஸ்தேஸ்து ஸஹஸ்ரக்ருத்வ: புனஶ்ச பூ⁴யோபி நமோ நமஸ்தே ॥39॥

Meaning (பதா³ர்த²):
வாயு: - air, wind deity
யம: - god of death, controller of order
அக்³னி: - fire, fire deity
வருண: - god of waters, cosmic order
ஶஶாங்க: - the moon (literally: one with a hare-mark)
ப்ரஜாபதி: - lord of creatures, progenitor
த்வம் - you
ப்ரபிதாமஹ: - great-grandfather, ancestor of all beings
ச - and
நம: - salutation, reverence
அஸ்து - let there be, may it be
தே - to you
ஸஹஸ்ரக்ருத்வ: - a thousand times (in verse: sahasrakRutvaH)
புன: - again
ச - and
பூ⁴ய: - yet again, further
அபி - also, even
நம: - salutation
தே - to you

Translation (பா⁴வார்த²):
You are the wind, the god of death, fire, the lord of the waters, the moon, the creator of all beings, and the great ancestor. My salutations to you a thousand times, and again and again, I bow to you repeatedly.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna recognizes Krishna as the embodiment of various cosmic forces and deities, using terms like வாயு: (air), யம: (death), அக்³னி: (fire), and வருண: (waters). By listing these, he acknowledges that Krishna is not just a single god among many, but the underlying reality behind all divine manifestations. The phrase ப்ரபிதாமஹ: (great-grandfather) emphasizes Krishna's position as the ultimate origin, even beyond the creator Brahma. The repeated use of நம: (salutation) and the phrase ஸஹஸ்ரக்ருத்வ: (a thousand times) reveal Arjuna's overwhelming awe and devotion, as he feels that no amount of reverence is sufficient to honor the cosmic form he is witnessing.

The profound significance of this verse is illuminated by ஆதி³ ஶங்கராசார்ய, who underscores that the enumeration of cosmic deities like வாயு: and யம: reveals Krishna's all-pervading essence beyond individual forms. Complementing this, ஶ்ரீ ராமானுஜாசார்ய explains that Krishna, as ப்ர-பிதமஹஹ், is the ultimate progenitor, even surpassing Brahma, the creator, thus affirming His supreme origin. This layered understanding resonates with the Upanishadic invocation ம்ருத்யோர்மா அம்ருதம் க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'lead me from death to immortality,' reflecting Arjuna's recognition of Krishna as the source beyond life and death. Together, these insights deepen the verse's message that Krishna embodies the totality of cosmic forces, inspiring the devotee toward complete surrender and reverence, which naturally leads to perceiving the divine in all aspects of existence.

In modern life, this verse can inspire us to see the divine in all aspects of the world, whether in the forces of nature, the cycles of life and death, or the creative powers at work in society. For example, when witnessing a powerful storm, one might remember the presence of the divine as வாயு:. When facing loss or change, recognizing the role of யம: can bring acceptance. In moments of creativity or nurturing, we can recall the spirit of ப்ரஜாபதி:. As a reflection exercise, consider identifying moments in your daily life where you can offer silent gratitude or reverence, acknowledging the interconnectedness of all things and the presence of a greater reality behind them.

நம: புரஸ்தாத³த² ப்ருஷ்ட²தஸ்தே நமோஸ்து தே ஸர்வத ஏவ ஸர்வ ।
அனந்தவீர்யாமிதவிக்ரமஸ்த்வம் ஸர்வம் ஸமாப்னோஷி ததோஸி ஸர்வ: ॥4௦॥

Meaning (பதா³ர்த²):
நம: - salutation, reverence
புரஸ்தாத் - in front, to the east
அத² - and, also
ப்ருஷ்ட²த: - behind, to the west
தே - to you
நம: - salutation
அஸ்து - let there be, may there be
தே - to you
ஸர்வத: - on all sides, everywhere
ஏவ - indeed, certainly
ஸர்வ - O all, everything
அனந்தவீர்ய - of infinite strength (அனந்த - endless, வீர்ய - power/energy)
அமித - immeasurable, boundless
விக்ரம: - heroism, valour
த்வம் - you
ஸர்வம் - all, everything
ஸமாப்னோஷி - you pervade, encompass
தத: - therefore, hence
அஸி - you are
ஸர்வ: - all, everything

Translation (பா⁴வார்த²):
Salutations to you from the front and from behind, and indeed from every direction, O all-encompassing one. You possess limitless strength and boundless courage. Because you pervade everything, you truly are all that exists.

Commentary (அனுஸந்தா⁴ன):
This verse is a sweeping declaration of reverence, using words like நம: (salutation), ஸர்வத: (on all sides), அனந்தவீர்ய (infinite strength), and ஸமாப்னோஷி (you pervade). Arjuna recognizes the divine presence not just in one direction or form, but everywhere and in everything. The repetition of salutations in every direction emphasizes the all-pervading nature of the divine. By addressing Krishna as the one who pervades all (ஸமாப்னோஷி) and is all (ஸர்வ:), Arjuna expresses a realization that the divine is not separate from the universe but is its very essence. The terms for infinite strength and immeasurable heroism highlight that this presence is not passive but dynamic and powerful, actively sustaining and encompassing all reality.

In this verse, ஆதி³ ஶங்கராசார்ய interprets the declaration 'You are all' as a profound affirmation of the non-dual reality, where the divine and the cosmos are ultimately one and the same. He emphasizes that the infinite strength and pervasion described here reveal the singular essence underlying all multiplicity. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய highlights the personal aspect of the divine as the inner self of all beings, explaining that all names and forms are merely modes of Krishna, who pervades everything as its indwelling soul. This understanding is supported by the Upanishadic prayer from the ப்³ருஹதா³ரண்யக உபனிஷத்³, அஸதோ மா ஸத்³க³மய, which means 'Lead me from the unreal to the real,' underscoring the movement from ignorance of separateness to the realization of unity with the divine. The repeated salutations in all directions thus signify not only reverence but also the recognition of the divine's omnipresence and omnipotence, preparing us to see and honor this presence in all aspects of life.

In modern life, this verse invites us to see the sacred in all directions and situations, not just in temples or rituals. For example, when facing challenges at work or in relationships, remembering that the divine pervades every aspect can foster patience and respect for others. When feeling isolated or overwhelmed, reflecting on the idea that there is a unifying presence connecting all beings can bring comfort and perspective. As a reflection exercise, try pausing during your day to silently offer a mental salutation to the people, places, and situations you encounter, recognizing the presence of something greater in each. This practice can help cultivate humility, gratitude, and a sense of connection with the world around you.

ஸகே²தி மத்வா ப்ரஸப⁴ம் யது³க்தம் ஹே க்ருஷ்ண ஹே யாத³வ ஹே ஸகே²தி ।
அஜானதா மஹிமானம் தவேத³ம் மயா ப்ரமாதா³த்ப்ரணயேன வாபி ॥41॥

Meaning (பதா³ர்த²):
ஸக:²ஆ இதி - as a friend (addressing as 'friend')
மத்வா - considering, thinking
ப்ரஸப⁴ம் - impulsively, rashly
யத் - whatever
உக்தம் - was said
ஹே க்ருஷ்ண - O Krishna
ஹே யாதவ³ - O Yadava
ஹே ஸக:²ஆ - O friend
அஜானதா - not knowing, being unaware
மஹிமானம் - greatness, majesty
தவ - your
இத³ம் - this
மயா - by me
ப்ரமாதா³த் - out of carelessness, inadvertence
ப்ரணயென - out of affection, intimacy
வா அபி - or even

Translation (பா⁴வார்த²):
Not realizing your true greatness, and out of either carelessness or affection, I have sometimes addressed you impulsively as 'Krishna,' 'Yadava,' or 'friend,' thinking of you only as a companion. For anything I said in this way, I seek your understanding.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna reflects on his past interactions with Krishna, focusing on words like ப்ரஸப⁴ம் (rashly), அஜானதா (not knowing), ப்ரணயென (out of affection), and ஸக:²ஆ இதி (as a friend). These terms highlight the different ways Arjuna had spoken to Krishna-sometimes out of deep friendship, sometimes without awareness of Krishna's divine status, and sometimes impulsively. The verse reveals Arjuna's humility and his realization that his earlier familiarity was based on incomplete understanding. Now, after witnessing Krishna's cosmic form, Arjuna recognizes that his previous casualness was inappropriate given Krishna's true nature. This moment marks a shift from seeing Krishna as merely a close companion to acknowledging him as the Supreme Being.

ஆதி³ ஶங்கராசார்ய explains that Arjuna's use of familiar terms such as 'O Krishna' and 'O friend' arose from அஜானதா மஹிமானம்-not knowing the full cosmic majesty of Krishna revealed in the previous verses. This ignorance led to a natural but incomplete intimacy, which now calls for humility and repentance. ஶ்ரீ ராமானுஜாசார்ய further clarifies that Arjuna's affection (ப்ரணயென) was born of lifelong closeness, yet recognizing Krishna's supreme divinity requires transforming that familiarity into reverence. This transformation is essential because, as the கடோ²பனிஷத்³ (1.3.14) teaches, உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴-"Arise, awake, and learn by approaching the excellent ones." This injunction urges one to transcend ignorance and awaken to the true nature of the divine. Together, these insights highlight the need to move beyond casual familiarity to a conscious awareness of Krishna's transcendence, preparing the devotee to relate with Him in a manner befitting His supreme status, as discussed in the following practical reflections.

In modern life, this verse speaks to the way we sometimes take close relationships for granted, forgetting the deeper qualities or roles of those around us. For example, a student might joke with a teacher outside class, not realizing the teacher's broader responsibilities. Or, someone might speak casually to a parent or mentor, overlooking their wisdom and sacrifices. Another example is addressing a colleague informally in a professional setting, not recognizing their expertise or position. As a reflection exercise, think of someone you interact with daily-consider if you have ever spoken to them too casually or without full awareness of their value. How might your words or attitude change if you saw their true qualities more clearly?

யச்சாபஹாஸார்த²மஸத்க்ருதோஸி விஹாரஶய்யாஸனபோ⁴ஜனேஷு ।
ஏகோத²வாப்யச்யுத தத்ஸமக்ஷம் தத்க்ஷாமயே த்வாமஹமப்ரமேயம் ॥42॥

Meaning (பதா³ர்த²):
யத் - whatever
ச - and
அவஹாஸ-அர்த²ம் - for the sake of jest/mockery
அஸத்க்ருதஹ் அஸி - you were treated disrespectfully (asatkRutO&si)
விஹார - while playing or strolling
ஸய்யா - while reclining or resting
ஆஸன - while sitting
பொ⁴ஜனெஷு - while eating
எக: - alone (just the two of us)
அத²வா - or
அபி - even
அச்யுத - O Achyuta (steadfast one, Krishna)
தத் - that
ஸமக்ஷம் - in the presence (of others)
தத் - that (offense)
க்ஷமயெ - I beg forgiveness
த்வாம் - from you
அப்ரமெயம் - O immeasurable/incomprehensible one

Translation (பா⁴வார்த²):
For any disrespect I may have shown you in jest, whether while playing, resting, sitting, or eating, whether we were alone or in front of others, O Achyuta, I ask your forgiveness, for you are beyond all measure.

Commentary (அனுஸந்தா⁴ன):
This verse is a heartfelt apology from Arjuna, who recognizes that his previous behavior towards Krishna was sometimes casual or even irreverent. He specifically mentions words like அவஹாஸ-அர்த²ம் (for the sake of jest), அஸத்க்ருதஹ் (treated disrespectfully), and அப்ரமெயம் (immeasurable), highlighting both the nature of his actions and Krishna's true greatness. Arjuna recalls moments of informal interaction-during play (விஹார), rest (ஸய்யா), sitting together (ஆஸன), and eating (பொ⁴ஜனெஷு)-where he might have spoken or acted without proper reverence. Now, having witnessed Krishna's universal form, Arjuna feels deep remorse for not recognizing the divine presence behind the familiar friend. The verse captures the transition from intimacy based on friendship to awe rooted in spiritual realization.

In this verse, ஆதி³ ஶங்கராசார்ய underscores Arjuna's deep humility in seeking forgiveness for even casual or unintended disrespect shown to the divine in everyday, intimate moments. He reminds us that such familiarity can obscure the true majesty of Krishna, necessitating sincere repentance. Similarly, ஶ்ரீ ராமானுஜாசார்ய explains that lifelong closeness and ignorance often lead to lapses in reverence, but Arjuna's heartfelt apology reveals his awakening to Krishna's incomprehensible nature. This is echoed in the Upanishadic prayer from the ப்³ருஹதா³ரண்யக உபனிஷத்³, அஸதோ மா ஸத்³க³மய, meaning 'lead me from the unreal to the real,' which highlights the spiritual journey from ignorance to true knowledge. Together, these teachings deepen our understanding of Arjuna's transformation from casual familiarity to profound respect, preparing us to reflect on our own relationships and attitudes.

In modern life, this verse invites us to reflect on how we sometimes take close relationships for granted, especially with those who support or guide us. For example, joking too freely with a mentor, speaking carelessly to a parent, or acting informally with a spiritual teacher can all be forms of unintentional disrespect. In the workplace, making light of a leader's advice or not acknowledging a colleague's contributions may also parallel Arjuna's behavior. As a reflection exercise, consider a relationship where you may have been too casual or dismissive. Take a moment to acknowledge this, and if possible, express your appreciation or apologize. This practice helps cultivate humility and respect, reminding us to honor the deeper value in those around us.

பிதாஸி லோகஸ்ய சராசரஸ்ய த்வமஸ்ய பூஜ்யஶ்ச கு³ருர்க³ரீயான் ।
ந த்வத்ஸமோஸ்த்யப்⁴யதி⁴க: குதோன்ய: லோகத்ரயேப்யப்ரதிமப்ரபா⁴வ ॥43॥

Meaning (பதா³ர்த²):
பிதா அஸி - you are the father
லோகஸ்ய - of the world (genitive singular of லோக, world)
சர-அசரஸ்ய - of the moving and unmoving (genitive dual of சர, moving, and அசர, unmoving)
த்வம் - you
அஸ்ய - of this (genitive singular of இத³ம், this)
பூஜ்ய: ச - and worthy of worship (பூஜ்ய, one to be revered, + ச, and)
கு³ரு: - teacher (spiritual guide)
க³ரீயான் - greater (comparative of க³ரியஸ், great)
ந த்வத்-ஸம: அஸ்தி - there is none equal to you
அப்⁴யதி⁴க: - superior, greater
குத: அன்ய: - how could there be another
லோக-த்ரயெ அபி - even in the three worlds (லோக-த்ரய, three worlds, + அபி, even)
அப்ரதிம-ப்ரபா⁴வ - O one of incomparable power (அப்ரதிம, without equal, + ப்ரபா⁴வ, power, majesty)

Translation (பா⁴வார்த²):
You are the father of this entire world, both moving and unmoving. You are the one most worthy of worship and the greatest teacher. There is no one equal to you, so how could there be anyone greater, even across all three worlds, O being of unmatched power?

Commentary (அனுஸந்தா⁴ன):
This verse uses several significant terms to express the unique position of the Divine. The word பிதா (father) highlights the Lord as the origin and caretaker of all beings, both சர (moving) and அசர (non-moving), which encompasses the entire universe of living and non-living entities. பூஜ்ய (worthy of worship) and கு³ரு (teacher) emphasize that the Divine is not only the source but also the ultimate guide and object of reverence. The phrase க³ரீயான் (greater) asserts that even among those who are revered, the Lord stands above all. The verse concludes with அப்ரதிம-ப்ரபா⁴வ (of incomparable power), underlining that there is no equal or superior, not even in the three worlds, which traditionally refer to earth, heaven, and the nether realms. This cumulative description is meant to evoke a sense of awe and total surrender, recognizing the Divine as both the nurturing parent and the supreme authority.

ஆதி³ ஶங்கராசார்ய elucidates that the Lord's role as பிதா and கு³ரு transcends ordinary relationships, positioning Him as the ultimate source and teacher even of exalted beings like ஹிரண்யக³ர்ப⁴, thus affirming His status as க³ரீயான்-greater than any other. Similarly, ஶ்ரீ ராமானுஜாசார்ய stresses that the Divine's unmatched compassion and wisdom make it impossible for any entity in the three worlds to be equal or superior to Him. This exclusivity of the Lord's supremacy is echoed in the Upanishadic declaration ந ஜாயதே ம்ரியதே வா விபஶ்சித் from the கடோ²பனிஷத்³ (1.2.18), meaning 'the wise one is not born, nor does he die,' highlighting the eternal and unparalleled nature of the Divine. Together, these insights deepen the understanding introduced in the first paragraph, emphasizing the Lord's unique and incomparable position, and prepare us to reflect on how this supreme reality manifests in our own experience, as discussed in the following paragraph.

In modern life, this verse invites us to reflect on the sources of guidance and reverence in our own experience. For example, a parent who selflessly nurtures their family, a teacher who inspires and uplifts, or a mentor who guides us through challenges-all can be seen as reflections of the Divine qualities described here. When we encounter someone whose wisdom or compassion seems unparalleled, we might recall that these are glimpses of the greater reality the verse points to. As a reflection exercise, consider who in your life has played the role of a 'father', 'teacher', or 'worthy of worship', and how recognizing their unique contributions can inspire gratitude and humility. This verse also encourages us to seek the ultimate source behind all such greatness, fostering a sense of wonder and devotion.

தஸ்மாத்ப்ரணம்ய ப்ரணிதா⁴ய காயம் ப்ரஸாத³யே த்வாமஹமீஶமீட்³யம் ।
பிதேவ புத்ரஸ்ய ஸகே²வ ஸக்²யு: ப்ரிய: ப்ரியாயார்ஹஸி தே³வ ஸோடு⁴ம் ॥44॥

Meaning (பதா³ர்த²):
தஸ்மாத் - therefore
ப்ரணம்ய - bowing down
ப்ரணிதா⁴ய - having placed (firmly), having prostrated
காயம் - the body
ப்ரஸாத³யே - I seek to propitiate, I beg for grace
த்வாம் - you
அஹம் - I
ஈஶம் - Lord, God
ஈத்³யம் - adorable, worthy of worship
பித - father
ஏவ - just as
புத்ரஸ்ய - of a son
ஸகா² - friend
ஏவ - just as
ஸக்²யு: - of a friend
ப்ரிய: - beloved, dear one
ப்ரியாயாஹ் - of the beloved
அர்ஹஸி - you should
தே³வ - O God
ஸோடு⁴ம் - to bear, to forgive

Translation (பா⁴வார்த²):
Therefore, bowing down and fully prostrating my body, I seek your forgiveness, O Lord who is worthy of worship. Just as a father forgives his son, a friend forgives a friend, or a beloved forgives their dear one, so too, O God, you should pardon me.

Commentary (அனுஸந்தா⁴ன):
This verse is a heartfelt plea from Arjuna, who uses words like ப்ரணம்ய (bowing down), ப்ரணிதா⁴ய (prostrating), and ப்ரஸாத³யே (I seek to propitiate) to express his deep humility and remorse. The act of physically bowing and laying one's body down is not just a ritual gesture, but a symbol of complete surrender and respect. By addressing Krishna as ஈஶம் (Lord) and ஈத்³யம் (adorable), Arjuna acknowledges Krishna's supreme status and his own position as a seeker of grace. The verse then draws on familiar human relationships-father and son, friend and friend, beloved and beloved-to illustrate the kind of compassionate forgiveness Arjuna hopes to receive. These comparisons highlight the intimacy and trust that can exist between the divine and the devotee, making the request for forgiveness both personal and profound.

ஆதி³ ஶங்கராசார்ய interprets Arjuna's act of ப்ரணம்ய and ப்ரணிதா⁴ய as profound expressions of surrender that go beyond mere external gestures, embodying the devotee's inner humility and readiness to be transformed. He connects this surrender to the essential spiritual discipline of controlling the mind, as described in the பாதஞ்ஜலி யோக³ ஸூத்ராணி: யோக³ஶ்சித்தவ்ருத்தி நிரோத:⁴, meaning யோக³ is the cessation of the fluctuations of the mind. Similarly, ஶ்ரீ ராமானுஜாசார்ய emphasizes the tender relationships Arjuna invokes-father to son, friend to friend, lover to beloved-as metaphors for the Lord's boundless compassion that embraces sincere repentance without reservation. This verse thus highlights that divine forgiveness is accessible through heartfelt humility and recognition of one's limitations, preparing the devotee to engage in sincere self-reflection and practical steps toward reconciliation, as discussed in the following paragraph.

In modern life, this verse can inspire us to approach those we have wronged with humility, acknowledging our mistakes openly and seeking forgiveness sincerely. For example, if you have hurt a friend or family member, taking the time to apologize with genuine remorse-rather than justifying your actions-can heal relationships. In the workplace, admitting errors and asking for understanding from colleagues or supervisors can build trust and respect. As a reflection exercise, consider someone you may have wronged, intentionally or unintentionally. Imagine yourself bowing in humility before them, and think about what words or actions would express your sincere wish for forgiveness. This practice can help cultivate empathy and foster deeper, more compassionate connections in all areas of life.

அத்³ருஷ்டபூர்வம் ஹ்ருஷிதோஸ்மி த்³ருஷ்ட்வா ப⁴யேன ச ப்ரவ்யதி²தம் மனோ மே ।
ததே³வ மே த³ர்ஶய தே³வரூபம் ப்ரஸீத³ தே³வேஶ ஜக³ன்னிவாஸ ॥45॥

Meaning (பதா³ர்த²):
அத்³ருஷ்ட - never seen
பூர்வம் - before
ஹ்ருஷித: - delighted
அஸ்மி - I am
த்³ருஷ்ட்வா - having seen
ப⁴யேன - with fear
ச - and
ப்ரவ்யதி²தம் - deeply disturbed
மனோ - mind
மே - my
தத் - that
ஏவ - only
மே - to me
த³ர்ஶய - show
தே³வ - O Lord
ரூபம் - form
ப்ரஸீத³ - be gracious
தே³வேஶ - Lord of the gods
ஜக³ன்னிவாஸ - abode of the universe

Translation (பா⁴வார்த²):
I am thrilled to witness what has never been seen before, yet my mind is also shaken with fear. O Lord, please show me your familiar form again. Be kind, O supreme God, shelter of the universe.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna expresses a complex mix of emotions using words like ஹ்ருஷித: (delighted), ப்ரவ்யதி²தம் (disturbed), அத்³ருஷ்டபூர்வம் (never seen before), and த³ர்ஶய (show). He is both awed and unsettled by Krishna's cosmic form, which is unlike anything he or anyone else has ever witnessed. The sight fills him with joy at the divine revelation, but also overwhelms him with fear and anxiety. This emotional duality is natural when encountering something vast and incomprehensible. Arjuna's request to see Krishna's familiar, gentle form again reflects his longing for reassurance and comfort after the intense experience of the universal form.

ஆதி³ ஶங்கராசார்ய explains that Arjuna's delight mixed with fear reflects the profound impact of witnessing the விஶ்வருப, which transcends ordinary human experience and challenges the mind's capacity to comprehend the divine. This duality is not a contradiction but a natural response to the overwhelming majesty of God. ஶ்ரீ ராமானுஜாசார்ய interprets Arjuna's plea to see Krishna's familiar form as an expression of loving devotion and a desire for personal connection, emphasizing that the cosmic vision is not rejected but complemented by the need for mercy and intimacy. This interplay between awe and approachability is echoed in the Upanishadic prayer அஸதோ மா ஸத்³க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'Lead me from the unreal to the real,' highlighting the spiritual journey from fear and confusion toward clarity and peace. Thus, Arjuna's experience illustrates the human condition of confronting the unknown with both wonder and apprehension, preparing us to seek comfort and balance in the face of life's transformative moments.

In modern life, we may feel both excitement and anxiety when facing something entirely new, such as starting a new job, moving to a different country, or experiencing a major life event. Like Arjuna, we might crave the familiar when the unknown becomes overwhelming. For example, someone might feel exhilarated by a promotion but also long for the comfort of their previous routine. Or, after witnessing a powerful natural event, a person might be both amazed and unsettled, seeking reassurance from loved ones. Reflect for a moment: recall a time when you were both thrilled and afraid by a new experience. How did you seek comfort, and what helped you regain your sense of balance?

கிரீடினம் க³தி³னம் சக்ரஹஸ்தம் இச்சா²மி த்வாம் த்³ரஷ்டுமஹம் ததை²வ ।
தேனைவ ரூபேண சதுர்பு⁴ஜேன ஸஹஸ்ரபா³ஹோ ப⁴வ விஶ்வமூர்தே ॥46॥

Meaning (பதா³ர்த²):
கிரீடினம் - wearing a crown
க³தி³னம் - holding a mace
சக்ரஹஸ்தம் - with a discus in hand
இச்சா²மி - I wish (to see)
த்வாம் - you
த்³ரஶ்தும் - to see
அஹம் - I
ததை²வ - just as before
தென ஏவ ரூபேண - in that very form
சதுர்பு⁴ஜேன - with four arms
ஸஹஸ்ரபா³ஹோ - O thousand-armed one
பவ⁴ - become (appear as)
விஶ்வமூர்தே - O universal form

Translation (பா⁴வார்த²):
I wish to see you as before, crowned, holding a mace and discus in your hands. O thousand-armed, universal form, please appear again in your four-armed shape.

Commentary (அனுஸந்தா⁴ன):
This verse centers on Arjuna's request to Krishna to return to his familiar, comforting form. The key words கிரீடினம் (crowned), க³தி³னம் (mace-holder), சக்ரஹஸ்தம் (discus in hand), and சதுர்பு⁴ஜேன (with four arms) all point to the iconic form of Krishna as Vishnu, which Arjuna recognizes and reveres. After witnessing the overwhelming and awe-inspiring விஶ்வமூர்தே (universal form), Arjuna feels a deep need for reassurance and stability. His longing is not just for a less terrifying vision, but for the personal connection and intimacy he associates with Krishna's four-armed form. The phrase ததை²வ (just as before) emphasizes Arjuna's desire to return to a sense of normalcy and familiarity after the extraordinary revelation.

ஆதி³ ஶங்கராசார்ய explains that Arjuna's plea to see Krishna in the familiar four-armed form reflects his need to move from the overwhelming cosmic manifestation back to a more approachable and reassuring divine presence. This withdrawal from the vast விஶ்வமூர்தே to the personal form of Vasudeva symbolizes a spiritual return to clarity and devotion. Similarly, ஶ்ரீ ராமானுஜாசார்ய emphasizes that Arjuna's request highlights the importance of a divine form that is both majestic and accessible, allowing the devotee to cultivate loving reverence without fear. This aligns with the Upanishadic injunction தமஸோ மா ஜ்யோதிர்க³மய from the சக்ஷுஶோபனிஷத்³, which means 'Lead me from darkness to light,' illustrating the soul's journey from confusion and fear toward understanding and peace. Thus, Arjuna's desire for Krishna's four-armed form bridges the awe-inspiring cosmic vision and the intimate devotional relationship, preparing the devotee to integrate profound spiritual experiences into daily life.

In modern life, this verse can be seen as a metaphor for our need for stability and familiarity after overwhelming or transformative experiences. For example, someone who has gone through a major life change-such as a new job, a move to a new city, or a profound spiritual insight-may long for the comfort of routine or the presence of loved ones. Similarly, after facing a crisis, people often seek the reassurance of familiar faces or environments. As a reflection exercise, consider a time when you felt overwhelmed by change or uncertainty. What forms of support or familiarity did you seek out? How did returning to something known help you regain balance and clarity? This verse invites us to honor our need for both awe and comfort in our spiritual and everyday journeys.

ஶ்ரீ ப⁴க³வானுவாச -
மயா ப்ரஸன்னேன தவார்ஜுனேத³ம் ரூபம் பரம் த³ர்ஶிதமாத்மயோகா³த் ।
தேஜோமயம் விஶ்வமனந்தமாத்³யம் யன்மே த்வத³ன்யேன ந த்³ருஷ்டபூர்வம் ॥47॥

Meaning (பதா³ர்த²):
மயா - by Me
ப்ரஸன்னேன - by (My) grace (prasanna, pleased or gracious)
தவ - to you
அர்ஜுன - Arjuna
இத³ம் - this
ரூபம் - form
பரம் - supreme
த³ர்ஶிதம் - has been shown
ஆத்ம-யொகா³த் - by My own யோக³ (power of self-mastery or divine will)
தெஜொ-மயம் - full of radiance (tejas, brilliance)
விஶ்வம் - universal (all-encompassing)
அனந்தம் - infinite (without end)
ஆத்³யம் - primeval (original, the first)
யத் - which
மே - of Mine
த்வத்-அன்யென - by anyone other than you
ந த்³ருஷ்ட-பூர்வம் - not seen before

Translation (பா⁴வார்த²):
The Blessed Lord said: Out of My own grace, Arjuna, I have revealed to you this supreme, radiant, infinite, and original form of Mine, which encompasses all creation. No one but you has ever seen this form before, and I have shown it to you through My own divine power.

Commentary (அனுஸந்தா⁴ன):
This verse highlights several important Sanskrit terms: ப்ரஸன்னேன (by grace), ஆத்ம-யொகா³த் (by My own யோக³), தெஜொ-மயம் (full of radiance), and அனந்தம் (infinite). Krishna emphasizes that the vision Arjuna received was not due to any ordinary effort or ritual, but was a result of divine favor and the Lord's own will. The phrase ப்ரஸன்னேன underscores that this revelation is an act of compassion and benevolence, not something that can be demanded or achieved by force. The use of ஆத்ம-யொகா³த் suggests that this display is possible only through Krishna's unique spiritual power, which transcends the limitations of the material world. The form shown is described as தெஜொ-மயம், radiant and resplendent, and அனந்தம், without limit, indicating both its overwhelming brilliance and its boundless nature. By stating that no one else has seen this form (த்வத்-அன்யென ந த்³ருஷ்ட-பூர்வம்), Krishna makes it clear that Arjuna's experience is unprecedented and deeply significant.

ஆதி³ ஶங்கராசார்ய emphasizes that the vision granted to Arjuna is purely due to Krishna's grace, as indicated by the word ப்ரஸன்னேன, and cannot be attained by mere human effort or austerities. This aligns with the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the சக்ஷுஶோபனிஷத்³, which means 'lead me from darkness to light,' symbolizing the divine grace that dispels ignorance and reveals supreme truth. Meanwhile, ஶ்ரீ ராமானுஜாசார்ய interprets the terms விஸ்வம் and அத்³யம் as affirming Krishna as the eternal foundation and source of all existence, underscoring the cosmic and infinite nature of the form shown. Together, these insights deepen our understanding of the verse's message that such a profound vision is a unique gift of the Lord's own yogic power (ஆத்ம-யொகா³த்), not accessible through ordinary means. This prepares us to reflect on how, in our own lives, moments of insight and clarity often arise unexpectedly through grace rather than effort alone.

In modern life, this verse can remind us that some experiences and insights come not merely from our own striving, but through grace-unexpected moments of clarity, inspiration, or connection that seem to arrive unbidden. For example, a scientist might struggle with a problem for years, only to have a breakthrough idea come suddenly, as if gifted. Or, someone facing a personal crisis may find unexpected strength and peace, feeling supported by something greater than themselves. Another example is when an artist finds themselves creating something beyond their usual capacity, feeling as if they are channeling inspiration. As a reflection exercise, consider a time when you received help or insight that felt like a gift rather than an achievement. What conditions made you open to that grace? How might you cultivate receptivity to such moments in your daily life?

ந வேத³யஜ்ஞாத்⁴யயனைர்ன தா³னை: ந ச க்ரியாபி⁴ர்ன தபோபி⁴ருக்³ரை: ।
ஏவம்ரூப: ஶக்ய அஹம் ந்ருலோகே த்³ரஷ்டும் த்வத³ன்யேன குருப்ரவீர ॥48॥

Meaning (பதா³ர்த²):
ந - not
வெத³ - Vedas (scriptures)
யஜ்ஞ - sacrifices
அத்⁴யயனை: - by study (of)
ந - not
த³னை: - by gifts (charity)
ந - not
ச - and
க்ரியாபி⁴: - by rituals (religious acts)
ந - not
தபொபி⁴: - by austerities (penances)
உக்³ரை: - severe (intense)
எவம் - thus (in this way/form)
ரூப: - form (Cosmic form)
ஸக்ய: - possible (to be)
அஹம் - I
ந்ருலோகே - in the world of humans
த்³ரஶ்தும் - to be seen (perceived)
த்வத³ன்யேன - by anyone other than you
குருப்ரவீர - O best of the Kurus (Arjuna)

Translation (பா⁴வார்த²):
In the world of humans, no one but you, O mighty Arjuna, can see Me in this cosmic form-not through study of the Vedas, nor by sacrifices, gifts, rituals, or even the most intense austerities.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the exclusivity of witnessing the divine cosmic form (எவம் ரூப:) of Krishna. The Lord explicitly lists traditional spiritual practices-study of the வெத³, performance of யஜ்ஞ (sacrifices), giving த³னை: (charity), engaging in க்ரியாபி⁴: (rituals), and practicing உக்³ரை: தபொபி⁴: (severe austerities)-and declares that none of these, even when performed with utmost dedication, are sufficient to grant the vision Arjuna has received. The phrase த்வத³ன்யேன (by anyone other than you) underlines that this experience is not accessible through ordinary means or to those lacking a special relationship with the Divine. The verse thus shifts the focus from external acts to the necessity of divine grace and a unique inner connection.

ஆதி³ ஶங்கராசார்ய elucidates that the vision of the cosmic form transcends all scriptural knowledge and ritualistic actions, emphasizing that it is granted solely by the Lord's grace, which human effort alone cannot attain. Similarly, ஶ்ரீ ராமானுஜாசார்ய interprets this verse as affirming the paramount importance of exclusive ப⁴க்தி-only through unwavering devotion and surrender, as exemplified by Arjuna, can one receive such a divine revelation. This aligns with the Upanishadic injunction தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'Lead me from darkness to light,' symbolizing the transition from ignorance to spiritual illumination by divine grace. Together, these teachings reinforce that the cosmic vision is not an outcome of external austerities or intellectual pursuits but a rare gift bestowed by the Lord to those who cultivate sincere devotion and inner receptivity, thus bridging the understanding from the limitations of ritual to the necessity of grace and heartfelt connection.

In modern life, this teaching reminds us that no matter how many books we read, how many rituals we perform, or how much we donate, the deepest spiritual experiences often arise from sincere devotion and inner openness, not from external achievements alone. For example, someone might volunteer tirelessly or meditate for years, yet still feel disconnected, while another, with a simple heart and genuine love, feels a profound sense of connection. Another example is when a person receives an unexpected insight or sense of peace during a moment of surrender, rather than during a planned spiritual activity. Reflection exercise: Consider a time when you felt truly connected or inspired-was it the result of effort, or did it arrive unexpectedly? What does this suggest about the role of grace in your own spiritual journey?

மா தே வ்யதா² மா ச விமூட⁴பா⁴வ: த்³ருஷ்ட்வா ரூபம் கோ⁴ரமீத்³ருங்மமேத³ம் ।
வ்யபேதபீ⁴: ப்ரீதமனா: புனஸ்த்வம் ததே³வ மே ரூபமித³ம் ப்ரபஶ்ய ॥49॥

Meaning (பதா³ர்த²):
மா - do not
தே - for you
வ்யதா² - fear, distress
மா - do not
ச - and
விமூட-⁴பா⁴வ: - state of confusion or bewilderment
த்³ருஷ்ட்வா - having seen
ரூபம் - form
கொ⁴ரம் - terrible, frightening
ஈத்³ருக் - such, of this kind
மம - of mine
வ்யபெத-பீ⁴: - free from fear
ப்ரீத-மனா: - with a joyful mind
புன: - again
த்வம் - you
தத் ஏவ - that very (previous)
மே - my
ரூபம் - form
இத³ம் - this
ப்ரபஶ்ய - behold, see

Translation (பா⁴வார்த²):
Do not be afraid or confused by seeing this terrifying form of mine. Let your fear vanish and your mind be at ease. Now, with a joyful heart, look again at my earlier, familiar form.

Commentary (அனுஸந்தா⁴ன):
In this verse, Krishna addresses Arjuna's emotional turmoil after witnessing the overwhelming cosmic form. The words வ்யதா² (fear), விமூட-⁴பா⁴வ: (confusion), கொ⁴ரம் ரூபம் (terrible form), and ப்ரீத-மனா: (joyful mind) are central to understanding the message. Krishna reassures Arjuna, telling him not to be afraid or bewildered by the awe-inspiring vision he has just seen. Instead, Krishna encourages Arjuna to let go of his fear and regain his composure. The instruction to behold Krishna's previous, gentle form is both a compassionate gesture and a reminder that the divine can be both awe-inspiring and approachable. This transition from fear to reassurance highlights the importance of inner calm and clarity in the face of overwhelming experiences.

ஆதி³ ஶங்கராசார்ய explains that the terrifying cosmic form reveals the boundless majesty of the divine, which can overwhelm the devotee's mind, causing fear and confusion. He advises that the Lord's earlier, gentle four-armed form is more conducive to meditation and devotion, providing a stable focus for the seeker's mind. ஶ்ரீ ராமானுஜாசார்ய highlights Krishna's compassion in immediately dispelling Arjuna's fear by restoring the familiar form, demonstrating the Lord's grace in meeting the devotee's emotional needs. This aligns with the Upanishadic injunction தமஸோ மா ஜ்யோதிர்க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means "lead me from darkness to light," symbolizing the movement from fear and bewilderment to clarity and peace. Together, these teachings emphasize the balance between divine grandeur and accessibility, showing how the Lord's grace guides the devotee back to calmness and readiness for further spiritual progress.

In modern life, people often encounter situations that feel overwhelming or frightening, such as a sudden crisis at work or a personal loss. Just as Arjuna was initially shaken by the cosmic vision, we may feel lost or anxious when faced with something beyond our control. Krishna's reassurance to Arjuna can inspire us to seek calmness and regain perspective when fear arises. For example, after a stressful presentation or a difficult conversation, taking a moment to breathe and recall a more familiar, comforting aspect of the situation can help restore balance. As a reflection exercise, think of a recent time when you felt overwhelmed. What helped you return to a state of calm? How can you remind yourself, in the midst of fear, that reassurance and clarity are available if you seek them?

ஸஞ்ஜய உவாச
இத்யர்ஜுனம் வாஸுதே³வஸ்ததோ²க்த்வா ஸ்வகம் ரூபம் த³ர்ஶயாமாஸ பூ⁴ய: ।
ஆஶ்வாஸயாமாஸ ச பீ⁴தமேனம் பூ⁴த்வா புன: ஸௌம்யவபுர்மஹாத்மா ॥5௦॥

Meaning (பதா³ர்த²):
ஸஞ்ஜய: - Sanjaya (the narrator)
உவாச - said
இதி - thus
அர்ஜுனம் - to Arjuna
வாஸுதெ³வ: - Vasudeva (Krishna)
ததா² உக்த்வா - having spoken thus
ஸ்வகம் - his own (original)
ரூபம் - form
த³ர்ஶயாமாஸ - showed
பூ⁴ய: - again
ஆஶ்வாஸயாமாஸ - reassured, comforted
ச - and
பீ⁴தம் - the frightened (one)
எனம் - him (Arjuna)
பூ⁴த்வா - having become
புன: - again
ஸௌம்ய-வபுஹ் - gentle/pleasant form
மஹாத்மா - the great soul

Translation (பா⁴வார்த²):
Sanjaya said: After speaking to Arjuna in this way, Krishna returned to His familiar form and revealed it once more. The great soul, now appearing in a gentle and pleasing shape, comforted Arjuna, who had been deeply frightened.

Commentary (அனுஸந்தா⁴ன):
This verse highlights a significant transition using the words ஸ்வகம் ரூபம் (His own form), ஸௌம்ய-வபுஹ் (gentle form), and ஆஶ்வாஸயாமாஸ (reassured). After displaying the overwhelming cosmic form, Krishna responds to Arjuna's fear by returning to His more approachable and compassionate appearance. The use of பீ⁴தம் (frightened) underscores Arjuna's emotional state, while மஹாத்மா (great soul) points to Krishna's capacity for empathy and understanding. The sequence of events-first the cosmic revelation, then the return to a comforting form-emphasizes the importance of reassurance and support when someone is overwhelmed by a profound or unsettling experience.

ஆதி³ ஶங்கராசார்ய explains that Krishna's return to His ஸ்வகம் ரூபம், the familiar and gentle form, is a compassionate act that makes the divine approachable after the overwhelming cosmic vision. This shift reassures Arjuna, who was பீ⁴தம் (frightened) by the grandeur of the universal form. ஶ்ரீ ராமானுஜாசார்ய highlights that the Lord's ability to manifest both the majestic four-armed form and then the serene two-armed form reflects His sensitivity to the devotee's state, balancing awe with comfort. This interplay illustrates the teaching of the கடோ²பனிஷத்³ (1.3.14): உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴-"Arise, awake, and learn the excellent wisdom," encouraging one to face difficult truths but also to find support in divine grace. Thus, Krishna's transformation models how spiritual guidance combines revelation with reassurance, preparing Arjuna-and us-for the practical application of profound knowledge.

In modern life, this verse can be seen in situations where a leader, teacher, or parent first challenges someone with a difficult truth or experience, and then offers reassurance and support once the lesson is understood. For example, a manager might deliver tough feedback but then encourage and guide the employee to grow from it. Or, after a doctor explains a serious diagnosis, they might shift to a more comforting tone to help the patient process the information. As a reflection exercise, consider a time when you felt overwhelmed by a situation or by someone's expectations-how did it feel when that person shifted to a more supportive and gentle approach? What can you learn about balancing honesty with compassion in your own interactions?

அர்ஜுன உவாச
த்³ருஷ்ட்வேத³ம் மானுஷம் ரூபம் தவ ஸௌம்யம் ஜனார்த³ன ।
இதா³னீமஸ்மி ஸம்வ்ருத்த: ஸசேதா: ப்ரக்ருதிம் க³த: ॥51॥

Meaning (பதா³ர்த²):
அர்ஜுன: - Arjuna
உவாச - said
த்³ருஷ்ட்வா - having seen
இத³ம் - this
மானுஷம் - human
ரூபம் - form
தவ - your
ஸௌம்யம் - gentle, pleasing
ஜனார்தன³ - O Janardana (Krishna, remover of people's distress)
இதா³னீம் - now
அஸ்மி - I am
ஸம்வ்ருத்த: - become, restored
ஸசேதா: - composed in mind, conscious
ப்ரக்ருதிம் - natural state, normal condition
க³த: - returned, gone

Translation (பா⁴வார்த²):
Arjuna said: O Janardana, now that I see your gentle and human form, I feel calm and collected again, and my mind has returned to its natural state.

Commentary (அனுஸந்தா⁴ன):
In this verse, Arjuna addresses Krishna as ஜனார்தன³, expressing both reverence and relief. The words ஸௌம்யம் (gentle), மானுஷம் ரூபம் (human form), and ஸசேதா: (composed in mind) are central to understanding Arjuna's emotional state. After witnessing the overwhelming cosmic form, Arjuna is comforted by Krishna's return to a familiar, approachable appearance. The term ப்ரக்ருதிம் க³த: indicates that Arjuna's mind, which was previously disturbed and awestruck, is now restored to its usual clarity and composure. This transition from awe and fear to peace and normalcy highlights the importance of accessibility and reassurance in spiritual relationships.

ஆதி³ ஶங்கராசார்ய explains that Arjuna's mind regains calmness only when Krishna returns to His gentle, human form, highlighting the essential role of a relatable divine manifestation for the devotee's peace. ஶ்ரீ ராமானுஜாசார்ய further elaborates that this human form is not ordinary but embodies infinite grace and beauty, which soothes and restores Arjuna's mental composure. This aligns with the Upanishadic invocation தமஸோ மா ஜ்யோதிர்க³மய from the Bhadrayaka Upanishad, meaning 'Lead me from darkness to light,' symbolizing the movement from confusion and fear to clarity and tranquility. Thus, the return to Krishna's serene form represents the transition from overwhelming cosmic vision back to a state of inner light and understanding, preparing Arjuna to engage in his duties with renewed steadiness and focus.

In modern life, this verse can be related to situations where overwhelming experiences or information can leave us feeling anxious or unsettled, and returning to familiar routines or supportive relationships helps restore our mental balance. For example, after a stressful presentation or a difficult conversation, seeing a friendly face or returning to a comfortable environment can bring immediate relief. Similarly, when facing intimidating challenges, grounding oneself in everyday practices or seeking reassurance from mentors can help regain composure. Reflection exercise: Recall a recent time when you felt overwhelmed. What helped you return to your natural, calm state? How can you intentionally create such moments of reassurance in your daily life?

ஶ்ரீ ப⁴க³வானுவாச
ஸுது³ர்த³ர்ஶமித³ம் ரூபம் த்³ருஷ்டவானஸி யன்மம ।
தே³வா அப்யஸ்ய ரூபஸ்ய நித்யம் த³ர்ஶனகாங்க்ஷிண: ॥52॥

Meaning (பதா³ர்த²):
ஸுது³ர்த³ர்ஶம் - extremely difficult to see or behold
இத³ம் - this
ரூபம் - form
த்³ருஷ்டவான் - (you) have seen
அஸி - you are
யத் - which
மம - of mine
தே³வா: - the gods
அபி - even
அஸ்ய - of this
ரூபஸ்ய - form
நித்யம் - always, constantly
த³ர்ஶனகாங்க்ஷிண: - desirous of seeing, longing for a vision

Translation (பா⁴வார்த²):
The Blessed Lord said: The form of mine that you have just witnessed is extremely hard to see. Even the gods are always eager and longing to behold this very form.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the rarity and significance of the vision Arjuna has just experienced. The words ஸுது³ர்த³ர்ஶம் (extremely difficult to behold), இத³ம் ரூபம் (this form), and த³ர்ஶனகாங்க்ஷிண: (desiring to see) are central here. Krishna tells Arjuna that the cosmic form he revealed is not only unique but also inaccessible to most beings, including the gods. The use of நித்யம் (always) emphasizes that the longing to witness this form is constant among celestial beings, yet even they do not easily attain such a vision. This underscores the extraordinary nature of Arjuna's experience and the deep spiritual privilege it represents.

The verse underscores the profound exclusivity of the vision granted to Arjuna, a point emphasized by ஆதி³ ஶங்கராசார்ய, who explains that even the gods, despite their divine stature, eternally desire to behold this cosmic form but cannot perceive it as Arjuna has. ஶ்ரீ ராமானுஜாசார்ய further elucidates that this form represents the fundamental source and origin of all existence, a reality so sublime that not even the gods have been privileged to witness it. This exclusivity highlights the supreme grace involved in such a revelation, a theme also reflected in the Upanishadic prayer அஸதோ மா ஸத்³க³மய from the ப்³ருஹதா³ரண்யக உபனிஷத்³, which means 'lead me from the unreal to the real.' This invocation captures the essence of the vision's rarity and spiritual significance, connecting the cosmic form's transcendence to the aspirant's journey from ignorance to truth. Thus, the verse not only affirms the extraordinary nature of Arjuna's experience but also prepares us to reflect on how such rare moments of insight depend on divine grace rather than mere effort.

In modern life, this teaching can be related to moments of profound insight or clarity that are rare and cannot be forced, no matter how much we desire them. For example, a scientist might spend years searching for a breakthrough, or an artist may long for inspiration, but such moments come unexpectedly and are not guaranteed by effort alone. Similarly, spiritual experiences or deep realizations often occur as a result of grace rather than mere longing. As a reflection exercise, consider a time when you received an unexpected insight or opportunity. What conditions made it possible, and how did you respond to it? This verse invites us to recognize and appreciate rare moments of grace in our own lives.

நாஹம் வேதை³ர்ன தபஸா ந தா³னேன ந சேஜ்யயா ।
ஶக்ய ஏவம்விதோ⁴ த்³ரஷ்டும் த்³ருஷ்டவானஸி மாம் யதா² ॥53॥

Meaning (பதா³ர்த²):
ந - not
அஹம் - I
வெதை³ஹ் (vEdaiH) - by the Vedas (scriptures)
ந - not
தபஸா (tapasA) - by austerity
ந - not
த³னென (dAnena) - by gifts (charity)
ந - not
ச - and
இஜ்யயா (ijyayA) - by sacrifice (ritual worship)
ஸக்யஹ் (SakyaH) - possible
எவம்வித⁴ஹ் (evaMvidhaH) - in this manner (of form)
த்³ரஶ்தும் (draShTum) - to be seen
த்³ர்ஶ்தவன் அஸி (dRuShTavAn asi) - you have seen
மம் (mAM) - Me
யத² (yathA) - as, in the way

Translation (பா⁴வார்த²):
I cannot be seen in this form, as you have just seen Me, by study of the Vedas, by austerities, by giving gifts, or by performing sacrifices.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the limitations of external religious practices in perceiving the divine's ultimate form. The key Sanskrit terms here are வெதை³ஹ் (the Vedas), தபஸா (austerity), த³னென (gifts), and இஜ்யயா (sacrifice). Krishna states that none of these, even when performed diligently, are sufficient for a direct vision of His cosmic form. The term எவம்வித⁴ஹ் emphasizes that this specific, extraordinary manifestation cannot be accessed through ritual or scriptural means alone. The phrase த்³ர்ஶ்தவன் அஸி மம் யத² underlines the uniqueness of Arjuna's experience, suggesting that what he has witnessed is not attainable by ordinary spiritual efforts. This challenges the notion that external actions alone, no matter how sacred, can lead to the highest realization.

The vision of the Supreme in His cosmic form transcends the efficacy of external rites and scriptural study, as emphasized by ஆதி³ ஶங்கராசார்ய and ஶ்ரீ ராமானுஜாசார்ய. ஆதி³ ஶங்கராசார்ய explains that no mastery of the Vedas or performance of austerities can grant this direct perception; it is only through the Lord's grace and unwavering devotion that such an experience is possible. Similarly, ஶ்ரீ ராமானுஜாசார்ய stresses that mere ritual actions without heartfelt surrender do not lead to true realization. This aligns with the Upanishadic teaching from the கடோ²பனிஷத்³ (1.3.14): உத்திஷ்ட²த ஜாக்³ரத ப்ராப்ய வரான்னிபோ³தத⁴ - meaning, 'Arise, awake, and learn by approaching the excellent ones.' This injunction highlights the necessity of inner awakening and guidance beyond external practices. Together, these insights underline that the profound vision Arjuna received is a rare gift of divine grace, accessible only through sincere devotion and inner transformation, thus preparing us to reflect on the difference between external observances and genuine spiritual connection.

In modern life, this teaching invites us to reflect on the difference between going through the motions of religious practice and cultivating genuine inner connection. For example, someone might regularly attend religious services, donate to charity, or observe fasts, yet still feel distant from a sense of the sacred. Another person might study spiritual texts extensively but remain untouched by their deeper meaning. This verse suggests that without sincere devotion and openness, such efforts may not lead to true spiritual insight. As a reflection exercise, consider your own spiritual or ethical routines: are they motivated by genuine love and longing for truth, or by habit and social expectation? Try setting aside a few moments each day to simply connect inwardly, beyond rituals, and notice what arises.

ப⁴க்த்யா த்வனந்யயா ஶக்ய: அஹமேவம்விதோ⁴ர்ஜுன ।
ஜ்ஞாதும் த்³ரஷ்டும் ச தத்த்வேன ப்ரவேஷ்டும் ச பரந்தப ॥54॥

Meaning (பதா³ர்த²):
ப⁴க்த்யா - by devotion
அனந்யயா - undivided, exclusive (single-minded)
ஶக்ய - possible (to be)
அஹம் - I
ஏவம்வித:⁴ - of this kind, in this form
அர்ஜுன - O Arjuna
ஜ்ஞாதும் - to be known
த்³ரஷ்டும் - to be seen
ச - and
தத்த்வேன - in reality, truly
ப்ரவேஷ்டும் - to be entered into
ச - and
பரம்தப - O conqueror of enemies

Translation (பா⁴வார்த²):
O Arjuna, only through unwavering devotion can I, in this universal form, truly be known, directly perceived, and ultimately entered into.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the necessity of exclusive devotion, using the words ப⁴க்த்யா (devotion), அனந்யயா (single-minded), and தத்த்வேன (in reality). Krishna explains that only through undivided focus and heartfelt dedication can one truly understand, perceive, and unite with the divine universal form. The term ஏவம்வித:⁴ emphasizes that this is not just any aspect of the divine, but specifically the cosmic form revealed in this chapter. The process described is not merely intellectual or ritualistic; it requires a transformation of the heart, where the devotee's attention is not scattered among various pursuits but is wholly centered on the Divine. This kind of devotion leads to three outcomes: true knowledge of the Divine, direct experience, and ultimate union or entry into the Divine reality.

ஆதி³ ஶங்கராசார்ய explains that only through exclusive, unwavering அனந்ய ப⁴க்தி-where the mind is fixed solely on the Divine without distraction-can one truly perceive and enter the highest reality, as emphasized in this verse. ஶ்ரீ ராமானுஜாசார்ய further clarifies that mere scriptural knowledge or ritualistic acts are insufficient unless they are suffused with intense, loving devotion, which opens the heart to direct experience of the Lord. This is supported by the Upanishadic teaching ந ஜாயதே ம்ரியதே வா விபஶ்சித் from the கடோ²பனிஷத்³ (1.2.18), meaning the Self is neither born nor dies, and is realized only by the wise who awaken through devotion and surrender. Such focused devotion transforms the seeker's perception, enabling them to see beyond the transient and enter into the eternal Divine reality. This understanding naturally leads to practical application, as explored in the following paragraph.

In modern life, this teaching can be seen in the way someone achieves excellence by focusing wholeheartedly on a single goal, setting aside distractions. For example, an artist who pours all their energy into their craft, or a scientist who dedicates years to a single research question, often attains a depth of understanding and experience that casual effort cannot bring. Similarly, in relationships, genuine connection is built through undivided attention and commitment. As a reflection exercise, consider an area of your life where your attention is divided. What would it look like to bring single-minded devotion to that pursuit or relationship? How might your experience deepen if you set aside distractions and focused your heart fully?

மத்கர்மக்ருன்மத்பரம: மத்³ப⁴க்த: ஸங்க³வர்ஜித: ।
நிர்வைர: ஸர்வபூ⁴தேஷு ய: ஸ மாமேதி பாண்ட³வ ॥55॥

Meaning (பதா³ர்த²):
மத்-கர்ம-க்ருத் - one who acts for Me (mat + கர்ம + kRut)
மத்-பரம: - one who considers Me the highest goal (mat + paramaH)
மத்³-ப⁴க்த: - My devotee (mad + bhaktaH)
ஸங்க-³வர்ஜித: - free from attachment (sa~gga + varjitaH)
நிர்வைர: - without enmity (nir + vairaH)
ஸர்வ-பூ⁴தெஶு - towards all beings (sarva + bhooteshu)
ய: - whoever
ஸ: - he
மாம் - Me (accusative of 'I')
எதி - attains (comes to)
பாண்டவ³ - O son of Pandu (Arjuna)

Translation (பா⁴வார்த²):
O Arjuna, whoever acts for Me, sees Me as the highest purpose, is devoted to Me, remains unattached, and holds no hatred toward any being-such a person comes to Me.

Commentary (அனுஸந்தா⁴ன):
This verse highlights the qualities required for reaching the Supreme. The key terms are மத்-கர்ம-க்ருத் (acting for Me), மத்-பரம: (seeing Me as the highest), மத்³-ப⁴க்த: (being My devotee), and ஸங்க-³வர்ஜித: (free from attachment). Acting for the Divine means dedicating all actions, whether mundane or spiritual, as offerings to the Supreme. Considering the Lord as the highest goal means that all aspirations and ambitions are ultimately directed toward union with Him, rather than worldly achievements. Devotion here is not just ritual, but a heartfelt connection that persists through all circumstances. Freedom from attachment suggests that one is not bound by desires for possessions, relationships, or outcomes. Finally, being without enmity (நிர்வைர:) toward any being means cultivating universal goodwill, even toward those who may have wronged us. These qualities together form the foundation for spiritual progress and ultimate union with the Divine.

ஆதி³ ஶங்கராசார்ய explains that மத்-கர்ம-க்ருத் means performing all actions as offerings to the Divine, free from selfish motives, thus embodying the selfless devotion described in the first paragraph. ஶ்ரீ ராமானுஜாசார்ய elaborates on மத்-பரம:, emphasizing that the Lord alone must be the ultimate goal behind every thought and deed, which naturally leads to the qualities of detachment and universal goodwill. This is supported by the Upanishadic injunction ந ஜாயதே ம்ரியதே வா விபஶ்சித் from the கடோ²பனிஷத்³ (1.2.18), meaning the true Self is unborn, eternal, and wise, which inspires the devotee to transcend attachment and enmity. Together, these teachings highlight that such qualities are not mere ethical ideals but arise from a profound spiritual realization, preparing the seeker to live these principles practically, as discussed in the following paragraph.

In modern life, this teaching can be seen when someone dedicates their work-whether in an office, at home, or in service-to a higher purpose, rather than just personal advancement. For example, a teacher who educates with love and patience, seeing each student as a manifestation of the Divine, or a healthcare worker who serves without discrimination, reflects this spirit. Letting go of grudges, even when wronged, and acting with kindness toward all, mirrors the quality of being without enmity. As a reflection exercise, consider a recent situation where you felt attachment or resentment. Ask yourself: How could I have acted if I saw this as an opportunity to serve something greater? What would change if I let go of personal motives and focused on universal goodwill?

॥ ஓம் தத்ஸதி³தி ஶ்ரீமத்³ப⁴க³வத்³கீ³தாஸு உபனிஷத்ஸு ப்³ரஹ்மவித்³யாயாம்
யோக³ஶாஸ்த்ரே ஶ்ரீக்ருஷ்ணார்ஜுனஸம்வாதே³ விஶ்வரூபஸந்த³ர்ஶனயோகோ³ நாம ஏகாத³ஶோத்⁴யாய: ॥

Meaning (பதா³ர்த²):
ஓம் - sacred syllable, invocation
தத்ஸத் - that is the truth, the absolute reality
இதி - thus, in this way
ஶ்ரீமத்³ப⁴க³வத்³கீ³தாஸூபனிஷத்ஸு - in the blessed Bhagavad Gita, which is like an Upanishad
ப்³ரஹ்மவித்³யாயாம் - regarding the knowledge of Brahman (spiritual wisdom)
யோக³ஶாஸ்த்ரே - in the scripture of யோக³ (discipline)
ஶ்ரீக்ருஷ்ணார்ஜுன-ஸம்வாதெ³ - in the dialogue between Sri Krishna and Arjuna
விஶ்வரூபத³ர்ஶனயொக:³ - the யோக³ (chapter) of the vision of the universal form
நாம - named, called
எகாத³ஶ: - eleventh
அத்⁴யாய: - chapter

Translation (பா⁴வார்த²):
Thus ends the eleventh chapter, called The Yoga of the Vision of the Universal Form, from the dialogue between Sri Krishna and Arjuna in the blessed Bhagavad Gita, which is an Upanishad teaching the knowledge of Brahman and the science of yoga.

Commentary (அனுஸந்தா⁴ன):
This concluding colophon uses key terms such as ஓம், தத்ஸத், ப்³ரஹ்மவித்³யாயாம், and விஶ்வரூபத³ர்ஶனயொக:³. ஓம் is the primordial sound, signifying the beginning of sacred recitation. தத்ஸத் refers to the ultimate reality and truth, often used to denote the highest spiritual principle. ப்³ரஹ்மவித்³யாயாம் highlights the Gita's role as a text imparting knowledge of Brahman, the absolute. விஶ்வரூபத³ர்ஶனயொக:³ names this chapter as the one focused on the revelation of the universal form, marking its unique content. The colophon also situates the Gita as a dialogue (ஸம்வாதெ³) between Krishna and Arjuna, and as a scripture of யோக³ (யோக³ஶாஸ்த்ரே), emphasizing its dual nature as both philosophical and practical guidance.

ஆதி³ ஶங்கராசார்ய interprets this colophon as affirming the Gita's identity as an Upanishad that imparts ப்³ரஹ்மவித்³யா, the knowledge of the ultimate reality, emphasizing the non-dual truth behind the cosmic manifestation. He connects this to the Upanishadic prayer தமஸோ மா ஜ்யோதிர்க³மய from the Bhadrayaka Upanishad, which means "Lead me from darkness to light," highlighting the Gita's role in guiding seekers from ignorance to spiritual illumination. Meanwhile, ஶ்ரீ மத்⁴வாசார்ய focuses on the practical aspect of the text, noting how the designation யோக³ஶாஸ்த்ரே underscores the Gita's instruction in disciplined action and devotion as a means to realize the supreme. Together, these perspectives show that the colophon encapsulates the Gita's comprehensive scope: it is both a profound philosophical scripture revealing the universal truth and a practical manual for spiritual practice. This understanding naturally leads us to reflect on how such teachings can be integrated into our daily lives, as discussed in the following paragraph.

In modern life, such a colophon reminds us to pause and reflect at the end of any significant learning or experience, acknowledging its deeper purpose and context. For example, after completing a challenging project at work, one might take a moment to recognize the broader lessons learned and the values upheld. Similarly, in academic settings, students can benefit from summarizing and internalizing the essence of what they have studied, rather than just moving on mechanically. As a reflection exercise, consider a recent accomplishment or chapter in your life-can you name its core lesson and the higher purpose it served? This practice helps integrate knowledge and fosters a sense of gratitude and closure.

Browse Related Categories:

• ஶ்ரீ க்ருஷ்ண ஸ்தோத்ராணி (202)
  • மது⁴ராஷ்டகம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டாத³ஶோத்⁴யாய:
  • க்ருஷ்ணாஷ்டகம்
  • அச்யுதாஷ்டகம்
  • பா³ல முகுந்தா³ஷ்டகம்
  • கோ³விந்தா³ஷ்டகம்
  • ஶ்ரீ க்ருஷ்ணாஷ்டோத்தர ஶத நாமாவளி
  • க்ருஷ்ணம் கலய ஸகி²
  • ஆலோகயே ஶ்ரீ பா³லக்ருஷ்ணம்
  • த்யாக³ராஜ கீர்தன க³ந்த⁴மு பூயருகா³
  • கோ³பால க்ருஷ்ண த³ஶாவதாரம்
  • ஶ்ரீ க்ருஷ்ண ஸஹஸ்ர நாம ஸ்தோத்ரம்
  • கீ³தகோ³விந்த³ம் ப்ரத²ம: ஸர்க:³ - ஸாமோத³ தா³மோத³ர:
  • கீ³தகோ³விந்த³ம் த்³விதீய: ஸர்க:³ - அக்லேஶ கேஶவ:
  • கீ³தகோ³விந்த³ம் த்ருதீய: ஸர்க:³ - முக்³த⁴ மது⁴ஸூத³ன:
  • கீ³தகோ³விந்த³ம் சதுர்த:² ஸர்க:³ - ஸ்னிக்³த⁴ மது⁴ஸூத³ன:
  • கீ³தகோ³விந்த³ம் பஞ்சம: ஸர்க:³ - ஸாகாங்க்ஷ புண்ட³ரீகாக்ஷ:
  • கீ³தகோ³விந்த³ம் ஷஷ்ட: ஸர்க:³ - குண்ட² வைகுண்ட:²
  • கீ³தகோ³விந்த³ம் ஸப்தம: ஸர்க:³ - நாக³ர நாரயண:
  • கீ³தகோ³விந்த³ம் அஷ்டம: ஸர்க:³ - விலக்ஷ்ய லக்ஷ்மீபதி:
  • கீ³தகோ³விந்த³ம் நவம: ஸர்க:³ - மந்த³ முகுந்த:³
  • கீ³தகோ³விந்த³ம் த³ஶம: ஸர்க:³ - சதுர சதுர்பு⁴ஜ:
  • கீ³தகோ³விந்த³ம் ஏகாத³ஶ: ஸர்க:³ - ஸானந்த³ தா³மோத³ர:
  • கீ³தகோ³விந்த³ம் த்³வாத³ஶ: ஸர்க:³ - ஸுப்ரீத பீதாம்ப³ர:
  • ஶ்ரீக்ருஷ்ணாஷ்டோத்தரஶத நாமஸ்தோத்ரம்
  • முகுந்த³மாலா ஸ்தோத்ரம்
  • ஶ்ரீ க்ருஷ்ண கவசம் (த்ரைலோக்ய மங்கள³ கவசம்)
  • கோ³விந்த³ தா³மோத³ர ஸ்தோத்ரம்
  • நந்த³ குமார அஷ்டகம்
  • ப்³ரஹ்ம ஸம்ஹிதா
  • ஶ்ரீ பாண்டு³ரங்க³ அஷ்டகம்
  • முராரி பஞ்ச ரத்ன ஸ்தோத்ரம்
  • வேணு கோ³பால அஷ்டகம்
  • ஸந்தான கோ³பால ஸ்தோத்ரம்
  • ஶ்ரீ ரங்க³னாத² அஷ்டோத்தர ஶத நாமாவளி
  • ஶ்ரீ ரங்க³னாத² அஷ்டோத்தர ஶத நாம ஸ்தோத்ரம்
  • த³ஶகம் 1 - ப⁴க³வத: ஸ்வரூபம் ததா² மாஹாத்ம்யம்
  • நாராயணீயம் த³ஶக 2 - ப⁴க³வத: ஸ்வரூபமாது⁴ர்யம் ததா² ப⁴க்திமஹத்த்வம்
  • நாராயணீயம் த³ஶக 3 - உத்தமப⁴க்தஸ்ய கு³ணா:
  • நாராயணீயம் த³ஶக 4 - யோகா³ப்⁴யாஸ: ததா² யோக³ஸித்³தி⁴:
  • நாராயணீயம் த³ஶக 5 - விராட்புருஷோத்பத்தி:
  • நாராயணீயம் த³ஶக 6 - விராட்ஸ்வரூபவர்ணனம்
  • நாராயணீயம் த³ஶக 7 - விராட்ஸ்ப்³ரஹ்மண: ஜன்ம, தப: ததா² வைகுண்ட²த³ர்ஶனம்வரூபவர்ணனம்
  • நாராயணீயம் த³ஶக 8 - ப்ரலயவர்ணனம்
  • நாராயணீயம் த³ஶக 9 - ப்³ரஹ்மண: தப: ததா² லோகஸ்ருஷ்டி:
  • நாராயணீயம் த³ஶக 1௦ - ஸ்ருஷ்டிவைவித்⁴யம்
  • நாராயணீயம் த³ஶக 11 - ஸனகாதீ³னாம் வைகுண்ட²த³ர்ஶனம் ச ஹிரண்யாக்ஷஸ்ய ததா² ஹிரண்யகஶிபோ: ஜனநம்
  • நாராயணீயம் த³ஶக 12 - வராஹாவதாரம்
  • நாராயணீயம் த³ஶக 13 - ஹிரண்யாக்ஷவத⁴ம்
  • நாராயணீயம் த³ஶக 14 - கபிலாவதாரம்
  • நாராயணீயம் த³ஶக 15 - கபிலோபதே³ஶம்
  • நாராயணீயம் த³ஶக 16 - நரனாராயணாவதாரம் ததா² த³க்ஷயாக:³
  • நாராயணீயம் த³ஶக 17 - த்⁴ருவசரிதம்
  • நாராயணீயம் த³ஶக 18 - ப்ருது²சரிதம்
  • நாராயணீயம் த³ஶக 19 - ப்ரசேத்ருணாம் சரிதம்
  • நாராயணீயம் த³ஶக 2௦ - ருஷப⁴யோகீ³ஶ்வரசரிதம்
  • நாராயணீயம் த³ஶக 21 - நவ வர்ஷா: ததா² ஸப்தத்³வீபா:
  • நாராயணீயம் த³ஶக 22 - அஜாமிலோபாக்²யானம்
  • நாராயணீயம் த³ஶக 23 - த³க்ஷசரிதம் ததா² சித்ரகேதூபாக்²யானம்
  • நாராயணீயம் த³ஶக 24 - ப்ரஹ்லாத³சரிதம்
  • நாராயணீயம் த³ஶக 25 - நரஸிம்ஹாவதாரம்
  • நாராயணீயம் த³ஶக 26 - கஜ³ேந்த்³ரமோக்ஷம்
  • நாராயணீயம் த³ஶக 27 - க்ஷீராப்³தி⁴மத²னம் ததா² கூர்மாவதாரம்
  • நாராயணீயம் த³ஶக 28 - லக்ஷ்மீஸ்வயம்வரம் ததா² அம்ருதோத்பத்தி:
  • நாராயணீயம் த³ஶக 29 - மோஹின்யவதாரம் ஆதி³
  • நாராயணீயம் த³ஶக 3௦ - வாமனாவதாரம்
  • நாராயணீயம் த³ஶக 31 - ப³லித³ர்பஹரணம்
  • நாராயணீயம் த³ஶக 32 - மத்ஸ்யாவதாரம்
  • நாராயணீயம் த³ஶக 33 - அம்ப³ரீஷசரிதம்
  • நாராயணீயம் த³ஶக 34 - ஶ்ரீராமாவதாரம்
  • நாராயணீயம் த³ஶக 35 - ஶ்ரீராமாவதாரம்-2
  • நாராயணீயம் த³ஶக 36 - பரஶுராமாவதாரம்
  • நாராயணீயம் த³ஶக 37 - ஶ்ரீக்ருஷ்ணாவதாரோபக்ரமம்
  • நாராயணீயம் த³ஶக 38 - ஶ்ரீக்ருஷ்ணாவதாரம்
  • நாராயணீயம் த³ஶக 39 - யோக³மாயா ப்ராது³ர்பா⁴வம் ததா² கோ³குலே க்ருஷ்ணஜன்மோத்ஸவம்
  • நாராயணீயம் த³ஶக 4௦ - பூதனாமோக்ஷம்
  • நாராயணீயம் த³ஶக 41 - பூதனாத³ஹனம் ததா² க்ருஷ்ணலாலனாஹ்லாத³ம்
  • நாராயணீயம் த³ஶக 42 - ஶகடாஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 43 - த்ருணாவர்தவத⁴ம்
  • நாராயணீயம் த³ஶக 44 - நாமகரணஸம்ஸ்காராதி³
  • நாராயணீயம் த³ஶக 45 - ஶ்ரீக்ருஷ்ணஸ்ய பா³லலீலா:
  • நாராயணீயம் த³ஶக 46 - விஶ்வரூபத³ர்ஶனம்
  • நாராயணீயம் த³ஶக 47 - உலூக²லப³ந்த⁴னம்
  • நாராயணீயம் த³ஶக 48 - நளகூப³ர-மணிக்³ரீவயோ: ஶாபமோக்ஷம்
  • நாராயணீயம் த³ஶக 49 - வ்ருந்தா³வனப்ரவேஶம்
  • நாராயணீயம் த³ஶக 5௦ - வத்ஸாஸுர-ப³காஸுரயோ: வத⁴ம்
  • நாராயணீயம் த³ஶக 51 - அகா⁴ஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 52 - வத்ஸஸ்தேயம் ததா² ப்³ரஹ்மக³ர்வஶமனம்
  • நாராயணீயம் த³ஶக 53 - தே⁴னுகாஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 54 - காலியஸ்ய காலிந்தீ³ப்ராப்தி: ததா² விஷபா³தா⁴
  • நாராயணீயம் த³ஶக 55 - காலியனர்தனம்
  • நாராயணீயம் த³ஶக 56 - காலியக³ர்வஶமனம் ததா² ப⁴க³வத³னுக்³ரஹம்
  • நாராயணீயம் த³ஶக 57 - ப்ரலம்பா³ஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 58 - தா³வாக்³னிஸம்ரக்ஷணம் ததா² ருதுவர்ணனம்
  • நாராயணீயம் த³ஶக 59 - வேணுகா³னவர்ணனம்
  • நாராயணீயம் த³ஶக 6௦ - கோ³பீவஸ்த்ராபஹரணம்
  • நாராயணீயம் த³ஶக 61 - விப்ரபத்ன்யனுக்³ரஹம்
  • நாராயணீயம் த³ஶக 62 - இந்த்³ரயஜ்ஞனிரோத⁴னம் ததா² கோ³வர்த⁴னயாக³ம்
  • நாராயணீயம் த³ஶக 63 - கோ³வர்த⁴னோத்³தா⁴ரணம்
  • நாராயணீயம் த³ஶக 64 - கோ³விந்த³பட்டாபி⁴ஷேகம்
  • நாராயணீயம் த³ஶக 65 - கோ³பிகானாம் ப⁴க³வத்ஸாமீப்யப்ராப்தி:
  • நாராயணீயம் த³ஶக 66 - கோ³பீஜனாஹ்லாத³னம்
  • நாராயணீயம் த³ஶக 67 - ஶ்ரீக்ருஷ்ணதிரோதா⁴னம் ததா² புன: ப்ரத்யக்ஷீபூ⁴ய கோ³பிகா: ப்ரீணனம்
  • நாராயணீயம் த³ஶக 68 - கோ³பிகானாம் ஆஹ்லாத³ப்ரகடனம்
  • நாராயணீயம் த³ஶக 69 - ராஸக்ரீடா³
  • நாராயணீயம் த³ஶக 7௦ - ஸுத³ர்ஶனஶாபமோக்ஷம் ததா² ஶங்க²சூட-³அரிஷ்டவத⁴ம்
  • நாராயணீயம் த³ஶக 71 - கேஶீ ததா² வ்யோமாஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 72 - அக்ரூரகோ³குலயாத்ரா
  • நாராயணீயம் த³ஶக 73 - ஶ்ரீக்ருஷ்ணஸ்ய மது²ராயாத்ரா
  • நாராயணீயம் த³ஶக 74 - ப⁴க³வத: மது²ராபுரீப்ரவேஶம்
  • நாராயணீயம் த³ஶக 75 - கம்ஸவத⁴
  • நாராயணீயம் த³ஶக 76 - உத்³த⁴வதௌ³த்யம்
  • நாராயணீயம் த³ஶக 77 - ஜராஸந்தா⁴தி³பி⁴: ஸஹ யுத்³த⁴ம்
  • நாராயணீயம் த³ஶக 78 - த்³வாரகாவாஸ: ததா² ருக்மணீஸந்தே³ஶப்ராப்தி:
  • நாராயணீயம் த³ஶக 79 - ருக்மிணீஹரணம் விவாஹம் ச
  • நாராயணீயம் த³ஶக 8௦ - ஸ்யமந்தகோபாக்²யானம்
  • நாராயணீயம் த³ஶக 81 - நரகாஸுரவத⁴ம் ததா² ஸுப⁴த்³ராஹரணம்
  • நாராயணீயம் த³ஶக 82 - பா³ணாஸுரயுத்³த⁴ம் ததா² ந்ருக³ஶாபமோக்ஷம்
  • நாராயணீயம் த³ஶக 83 - பௌண்ட்³ரகவத⁴ம் - த்³னினித³வத⁴ம்
  • நாராயணீயம் த³ஶக 84 - ஸமந்தபஞ்சகதீர்த²யாத்ரா - ப³ந்து⁴மித்ராதி³ ஸமாக³மம்
  • நாராயணீயம் த³ஶக 85 - ஜராஸந்த⁴வத⁴ம் - ஶிஶுபாலவத⁴ம்
  • நாராயணீயம் த³ஶக 86 - ஸால்வவத⁴ம் மஹாபா⁴ரதயுத்³த⁴ம்
  • நாராயணீயம் த³ஶக 87 - குசேலோபாக்²யானம்
  • நாராயணீயம் த³ஶக 88 - ஸந்தானகோ³பாலம்
  • நாராயணீயம் த³ஶக 89 - வ்ருகாஸுரவத⁴ம் - ப்⁴ருகு³பரீக்ஷணம்
  • நாராயணீயம் த³ஶக 9௦ - விஷ்ணுமஹத்தத்த்வஸ்தா²பனம்
  • நாராயணீயம் த³ஶக 91 - ப⁴க்திமஹத்த்வம்
  • நாராயணீயம் த³ஶக 92 - கர்மமிஶ்ரப⁴க்தி:
  • நாராயணீயம் த³ஶக 93 - பஞ்சவிம்ஶதி கு³ரவ:
  • நாராயணீயம் த³ஶக 94 - தத்த்வஜ்ஞானோத்பத்தி:
  • நாராயணீயம் த³ஶக 95 - த்⁴யானயோக:³ - மோக்ஷப்ராப்திமார்க:³
  • நாராயணீயம் த³ஶக 96 - ப⁴க³வத்³விபூ⁴தய: ததா² ஜ்ஞானகர்மப⁴க்தியோகா³:
  • நாராயணீயம் த³ஶக 97 - உத்தமப⁴க்திப்ரார்த²னா ததா² மார்கண்டே³ய கதா²
  • நாராயணீயம் த³ஶக 98 - நிஷ்கலப்³ரஹ்மோபாஸனம்
  • நாராயணீயம் த³ஶக 99 - வேத³மந்த்ரமூலாத்மகா விஷ்ணுஸ்துதி:
  • நாராயணீயம் த³ஶக 1௦௦ - ப⁴க³வத: கேஶாதி³பாத³வர்ணனம்
  • வாஸுதே³வ ஸ்தோத்ரம் (மஹாபா⁴ரதம்)
  • க⁴ண்டஶால ப⁴க³வத்³கீ³தா
  • கோ³பிகா கீ³தா (பா⁴க³வத புராண)
  • கோ³விந்த³ தா³மோத³ர ஸ்தோத்ரம் (லகு⁴)
  • உத்³த⁴வகீ³தா - ப்ரத²மோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்³விதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்ருதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - சதுர்தோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - பஞ்சமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஷஷ்டோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - ஸப்தமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - அஸ்ஶ்டமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - நவமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த³ஶமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஏகாத³ஶோத்⁴யாய:
  • சௌராஷ்டகம் (ஶ்ரீ சௌராக்³ரக³ண்ய புருஷாஷ்டகம்)
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்⁴யானஶ்லோகா:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டாத³ஶோத்⁴யாய:
  • ஶ்ரீ ராதா⁴ க்ருஷ்ண அஷ்டகம்
  • ஶ்ரீ ராதா⁴ க்ருபா கடாக்ஷ ஸ்தோத்ரம்
  • பாண்ட³வகீ³தா
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா மஹாத்ம்யம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஸாரம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஆரதி
  • ஶ்ரீ க்ருஷ்ண க்ருபா கடாக்ஷ ஸ்தோத்ரம்
  • கோ³குல அஷ்டகம்
  • கோ³பால அஷ்டோத்தர ஶத நாமாவளி:
  • ரங்க³னாத² அஷ்டகம்
  • ஶ்ரீ கோ³விந்தா³ஷ்டகம்
  • பீ⁴ஷ்ம க்ருத ப⁴க³வத் ஸ்துதி: (ஶ்ரீ க்ருஷ்ண ஸ்துதி:)
  • ராதா⁴ ஸஹஸ்ரனாம ஸ்தோத்ரம்
  • கோ³பால ஸஹஸ்ர நாம ஸ்தோத்ரம்
• கர்ம ஸித்³தா⁴ந்த (82)
  • பஜ⁴ கோ³விந்த³ம் (மோஹ முத்³க³ரம்)
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டாத³ஶோத்⁴யாய:
  • உபதே³ஶ ஸாரம் (ரமண மஹர்ஷி)
  • அஷ்டாவக்ர கீ³தா ப்ரத²மோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³விதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ருதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்தோ²த்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷஷ்டோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த³ஶமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஏகாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³வாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ரயோத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்த³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷோட³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா விம்ஶதிதமோத்⁴யாய:
  • விவேக சூடா³மணி
  • ப்³ரஹ்மஜ்ஞானாவளீமாலா
  • க⁴ண்டஶால ப⁴க³வத்³கீ³தா
  • கோ³பிகா கீ³தா (பா⁴க³வத புராண)
  • உத்³த⁴வகீ³தா - ப்ரத²மோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்³விதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்ருதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - சதுர்தோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - பஞ்சமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஷஷ்டோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - ஸப்தமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - அஸ்ஶ்டமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - நவமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த³ஶமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஏகாத³ஶோத்⁴யாய:
  • மனீஷா பஞ்சகம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்⁴யானஶ்லோகா:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டாத³ஶோத்⁴யாய:
  • வேதா³ந்த டி³ண்டி³ம:
  • பாண்ட³வகீ³தா
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா மஹாத்ம்யம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஸாரம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஆரதி
  • ஆத்ம பஞ்சகம்
  • யதி பஞ்சகம் (கௌபீன பஞ்சகம்)
• கீ³தா (89)
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டாத³ஶோத்⁴யாய:
  • ஶ்ரீ கு³ருகீ³தா ப்ரத²மோத்⁴யாய:
  • ஶ்ரீ கு³ருகீ³தா த்³விதீயோத்⁴யாய:
  • ஶ்ரீ கு³ருகீ³தா த்ருதீயோத்⁴யாய:
  • கீ³தகோ³விந்த³ம் ப்ரத²ம: ஸர்க:³ - ஸாமோத³ தா³மோத³ர:
  • கீ³தகோ³விந்த³ம் த்³விதீய: ஸர்க:³ - அக்லேஶ கேஶவ:
  • கீ³தகோ³விந்த³ம் த்ருதீய: ஸர்க:³ - முக்³த⁴ மது⁴ஸூத³ன:
  • கீ³தகோ³விந்த³ம் சதுர்த:² ஸர்க:³ - ஸ்னிக்³த⁴ மது⁴ஸூத³ன:
  • கீ³தகோ³விந்த³ம் பஞ்சம: ஸர்க:³ - ஸாகாங்க்ஷ புண்ட³ரீகாக்ஷ:
  • கீ³தகோ³விந்த³ம் ஷஷ்ட: ஸர்க:³ - குண்ட² வைகுண்ட:²
  • கீ³தகோ³விந்த³ம் ஸப்தம: ஸர்க:³ - நாக³ர நாரயண:
  • கீ³தகோ³விந்த³ம் அஷ்டம: ஸர்க:³ - விலக்ஷ்ய லக்ஷ்மீபதி:
  • கீ³தகோ³விந்த³ம் நவம: ஸர்க:³ - மந்த³ முகுந்த:³
  • கீ³தகோ³விந்த³ம் த³ஶம: ஸர்க:³ - சதுர சதுர்பு⁴ஜ:
  • கீ³தகோ³விந்த³ம் ஏகாத³ஶ: ஸர்க:³ - ஸானந்த³ தா³மோத³ர:
  • கீ³தகோ³விந்த³ம் த்³வாத³ஶ: ஸர்க:³ - ஸுப்ரீத பீதாம்ப³ர:
  • அஷ்டாவக்ர கீ³தா ப்ரத²மோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³விதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ருதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்தோ²த்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷஷ்டோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த³ஶமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஏகாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³வாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ரயோத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்த³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷோட³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா விம்ஶதிதமோத்⁴யாய:
  • க⁴ண்டஶால ப⁴க³வத்³கீ³தா
  • கோ³பிகா கீ³தா (பா⁴க³வத புராண)
  • உத்³த⁴வகீ³தா - ப்ரத²மோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்³விதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்ருதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - சதுர்தோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - பஞ்சமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஷஷ்டோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - ஸப்தமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - அஸ்ஶ்டமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - நவமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த³ஶமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்⁴யானஶ்லோகா:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டாத³ஶோத்⁴யாய:
  • பாண்ட³வகீ³தா
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா மஹாத்ம்யம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஸாரம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஆரதி
• ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண (22)
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்⁴யானஶ்லோகா:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா மஹாத்ம்யம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஸாரம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஆரதி
• கீ³தா ஜயந்தி (79)
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டாத³ஶோத்⁴யாய:
  • ஶ்ரீ க்ருஷ்ண ஸஹஸ்ர நாம ஸ்தோத்ரம்
  • ஶ்ரீ கு³ருகீ³தா ப்ரத²மோத்⁴யாய:
  • ஶ்ரீ கு³ருகீ³தா த்³விதீயோத்⁴யாய:
  • ஶ்ரீ கு³ருகீ³தா த்ருதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ப்ரத²மோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³விதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ருதீயோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்தோ²த்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷஷ்டோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த³ஶமோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஏகாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்³வாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா த்ரயோத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா சதுர்த³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா பஞ்சத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஷோட³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா ஸப்தத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா அஷ்டாத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா நவத³ஶோத்⁴யாய:
  • அஷ்டாவக்ர கீ³தா விம்ஶதிதமோத்⁴யாய:
  • க⁴ண்டஶால ப⁴க³வத்³கீ³தா
  • கோ³பிகா கீ³தா (பா⁴க³வத புராண)
  • உத்³த⁴வகீ³தா - ப்ரத²மோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்³விதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்ருதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - சதுர்தோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - பஞ்சமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஷஷ்டோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - ஸப்தமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - அஸ்ஶ்டமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - நவமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த³ஶமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்⁴யானஶ்லோகா:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டாத³ஶோத்⁴யாய:
  • பாண்ட³வகீ³தா
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா மஹாத்ம்யம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஸாரம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஆரதி
  • கோ³பால ஸஹஸ்ர நாம ஸ்தோத்ரம்
• வேத³ வ்யாஸ (63)
  • ஶ்ரீ விஷ்ணு ஸஹஸ்ர நாம ஸ்தோத்ரம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டாத³ஶோத்⁴யாய:
  • ஶிவ ஸஹஸ்ர நாம ஸ்தோத்ரம்
  • ஶ்ரீ கு³ருகீ³தா ப்ரத²மோத்⁴யாய:
  • ஶ்ரீ கு³ருகீ³தா த்³விதீயோத்⁴யாய:
  • ஶ்ரீ கு³ருகீ³தா த்ருதீயோத்⁴யாய:
  • மணித்³வீப வர்ணன - 1 (தே³வீ பா⁴க³வதம்)
  • மணித்³வீப வர்ணன - 2 (தே³வீ பா⁴க³வதம்)
  • மணித்³வீப வர்ணன - 3 (தே³வீ பா⁴க³வதம்)
  • மணித்³வீப வர்ணனம் (தெலுகு³)
  • ஶத ருத்³ரீயம்
  • க⁴ண்டஶால ப⁴க³வத்³கீ³தா
  • கோ³பிகா கீ³தா (பா⁴க³வத புராண)
  • ஶ்ரீ விஷ்ணு ஸஹஸ்ர நாமாவளி
  • உத்³த⁴வகீ³தா - ப்ரத²மோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்³விதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்ருதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - சதுர்தோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - பஞ்சமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஷஷ்டோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - ஸப்தமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - அஸ்ஶ்டமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - நவமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த³ஶமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்⁴யானஶ்லோகா:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டாத³ஶோத்⁴யாய:
  • பாண்ட³வகீ³தா
  • ஶிவ ஸஹஸ்ர நாமாவளி:
• ஶ்ரீ க்ருஷ்ண (203)
  • மது⁴ராஷ்டகம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா மூலம் - அஷ்டாத³ஶோத்⁴யாய:
  • க்ருஷ்ணாஷ்டகம்
  • அச்யுதாஷ்டகம்
  • பா³ல முகுந்தா³ஷ்டகம்
  • கோ³விந்தா³ஷ்டகம்
  • ஶ்ரீ க்ருஷ்ணாஷ்டோத்தர ஶத நாமாவளி
  • க்ருஷ்ணம் கலய ஸகி²
  • ஆலோகயே ஶ்ரீ பா³லக்ருஷ்ணம்
  • த்யாக³ராஜ கீர்தன க³ந்த⁴மு பூயருகா³
  • கோ³பால க்ருஷ்ண த³ஶாவதாரம்
  • ஶ்ரீ க்ருஷ்ண ஸஹஸ்ர நாம ஸ்தோத்ரம்
  • கீ³தகோ³விந்த³ம் ப்ரத²ம: ஸர்க:³ - ஸாமோத³ தா³மோத³ர:
  • கீ³தகோ³விந்த³ம் த்³விதீய: ஸர்க:³ - அக்லேஶ கேஶவ:
  • கீ³தகோ³விந்த³ம் த்ருதீய: ஸர்க:³ - முக்³த⁴ மது⁴ஸூத³ன:
  • கீ³தகோ³விந்த³ம் சதுர்த:² ஸர்க:³ - ஸ்னிக்³த⁴ மது⁴ஸூத³ன:
  • கீ³தகோ³விந்த³ம் பஞ்சம: ஸர்க:³ - ஸாகாங்க்ஷ புண்ட³ரீகாக்ஷ:
  • கீ³தகோ³விந்த³ம் ஷஷ்ட: ஸர்க:³ - குண்ட² வைகுண்ட:²
  • கீ³தகோ³விந்த³ம் ஸப்தம: ஸர்க:³ - நாக³ர நாரயண:
  • கீ³தகோ³விந்த³ம் அஷ்டம: ஸர்க:³ - விலக்ஷ்ய லக்ஷ்மீபதி:
  • கீ³தகோ³விந்த³ம் நவம: ஸர்க:³ - மந்த³ முகுந்த:³
  • கீ³தகோ³விந்த³ம் த³ஶம: ஸர்க:³ - சதுர சதுர்பு⁴ஜ:
  • கீ³தகோ³விந்த³ம் ஏகாத³ஶ: ஸர்க:³ - ஸானந்த³ தா³மோத³ர:
  • கீ³தகோ³விந்த³ம் த்³வாத³ஶ: ஸர்க:³ - ஸுப்ரீத பீதாம்ப³ர:
  • ஶ்ரீக்ருஷ்ணாஷ்டோத்தரஶத நாமஸ்தோத்ரம்
  • முகுந்த³மாலா ஸ்தோத்ரம்
  • ஶ்ரீ க்ருஷ்ண கவசம் (த்ரைலோக்ய மங்கள³ கவசம்)
  • கோ³விந்த³ தா³மோத³ர ஸ்தோத்ரம்
  • நந்த³ குமார அஷ்டகம்
  • ப்³ரஹ்ம ஸம்ஹிதா
  • ஶ்ரீ பாண்டு³ரங்க³ அஷ்டகம்
  • முராரி பஞ்ச ரத்ன ஸ்தோத்ரம்
  • வேணு கோ³பால அஷ்டகம்
  • ஸந்தான கோ³பால ஸ்தோத்ரம்
  • ஶ்ரீ ரங்க³னாத² அஷ்டோத்தர ஶத நாமாவளி
  • ஶ்ரீ ரங்க³னாத² அஷ்டோத்தர ஶத நாம ஸ்தோத்ரம்
  • த³ஶகம் 1 - ப⁴க³வத: ஸ்வரூபம் ததா² மாஹாத்ம்யம்
  • நாராயணீயம் த³ஶக 2 - ப⁴க³வத: ஸ்வரூபமாது⁴ர்யம் ததா² ப⁴க்திமஹத்த்வம்
  • நாராயணீயம் த³ஶக 3 - உத்தமப⁴க்தஸ்ய கு³ணா:
  • நாராயணீயம் த³ஶக 4 - யோகா³ப்⁴யாஸ: ததா² யோக³ஸித்³தி⁴:
  • நாராயணீயம் த³ஶக 5 - விராட்புருஷோத்பத்தி:
  • நாராயணீயம் த³ஶக 6 - விராட்ஸ்வரூபவர்ணனம்
  • நாராயணீயம் த³ஶக 7 - விராட்ஸ்ப்³ரஹ்மண: ஜன்ம, தப: ததா² வைகுண்ட²த³ர்ஶனம்வரூபவர்ணனம்
  • நாராயணீயம் த³ஶக 8 - ப்ரலயவர்ணனம்
  • நாராயணீயம் த³ஶக 9 - ப்³ரஹ்மண: தப: ததா² லோகஸ்ருஷ்டி:
  • நாராயணீயம் த³ஶக 1௦ - ஸ்ருஷ்டிவைவித்⁴யம்
  • நாராயணீயம் த³ஶக 11 - ஸனகாதீ³னாம் வைகுண்ட²த³ர்ஶனம் ச ஹிரண்யாக்ஷஸ்ய ததா² ஹிரண்யகஶிபோ: ஜனநம்
  • நாராயணீயம் த³ஶக 12 - வராஹாவதாரம்
  • நாராயணீயம் த³ஶக 13 - ஹிரண்யாக்ஷவத⁴ம்
  • நாராயணீயம் த³ஶக 14 - கபிலாவதாரம்
  • நாராயணீயம் த³ஶக 15 - கபிலோபதே³ஶம்
  • நாராயணீயம் த³ஶக 16 - நரனாராயணாவதாரம் ததா² த³க்ஷயாக:³
  • நாராயணீயம் த³ஶக 17 - த்⁴ருவசரிதம்
  • நாராயணீயம் த³ஶக 18 - ப்ருது²சரிதம்
  • நாராயணீயம் த³ஶக 19 - ப்ரசேத்ருணாம் சரிதம்
  • நாராயணீயம் த³ஶக 2௦ - ருஷப⁴யோகீ³ஶ்வரசரிதம்
  • நாராயணீயம் த³ஶக 21 - நவ வர்ஷா: ததா² ஸப்தத்³வீபா:
  • நாராயணீயம் த³ஶக 22 - அஜாமிலோபாக்²யானம்
  • நாராயணீயம் த³ஶக 23 - த³க்ஷசரிதம் ததா² சித்ரகேதூபாக்²யானம்
  • நாராயணீயம் த³ஶக 24 - ப்ரஹ்லாத³சரிதம்
  • நாராயணீயம் த³ஶக 25 - நரஸிம்ஹாவதாரம்
  • நாராயணீயம் த³ஶக 26 - கஜ³ேந்த்³ரமோக்ஷம்
  • நாராயணீயம் த³ஶக 27 - க்ஷீராப்³தி⁴மத²னம் ததா² கூர்மாவதாரம்
  • நாராயணீயம் த³ஶக 28 - லக்ஷ்மீஸ்வயம்வரம் ததா² அம்ருதோத்பத்தி:
  • நாராயணீயம் த³ஶக 29 - மோஹின்யவதாரம் ஆதி³
  • நாராயணீயம் த³ஶக 3௦ - வாமனாவதாரம்
  • நாராயணீயம் த³ஶக 31 - ப³லித³ர்பஹரணம்
  • நாராயணீயம் த³ஶக 32 - மத்ஸ்யாவதாரம்
  • நாராயணீயம் த³ஶக 33 - அம்ப³ரீஷசரிதம்
  • நாராயணீயம் த³ஶக 34 - ஶ்ரீராமாவதாரம்
  • நாராயணீயம் த³ஶக 35 - ஶ்ரீராமாவதாரம்-2
  • நாராயணீயம் த³ஶக 36 - பரஶுராமாவதாரம்
  • நாராயணீயம் த³ஶக 37 - ஶ்ரீக்ருஷ்ணாவதாரோபக்ரமம்
  • நாராயணீயம் த³ஶக 38 - ஶ்ரீக்ருஷ்ணாவதாரம்
  • நாராயணீயம் த³ஶக 39 - யோக³மாயா ப்ராது³ர்பா⁴வம் ததா² கோ³குலே க்ருஷ்ணஜன்மோத்ஸவம்
  • நாராயணீயம் த³ஶக 4௦ - பூதனாமோக்ஷம்
  • நாராயணீயம் த³ஶக 41 - பூதனாத³ஹனம் ததா² க்ருஷ்ணலாலனாஹ்லாத³ம்
  • நாராயணீயம் த³ஶக 42 - ஶகடாஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 43 - த்ருணாவர்தவத⁴ம்
  • நாராயணீயம் த³ஶக 44 - நாமகரணஸம்ஸ்காராதி³
  • நாராயணீயம் த³ஶக 45 - ஶ்ரீக்ருஷ்ணஸ்ய பா³லலீலா:
  • நாராயணீயம் த³ஶக 46 - விஶ்வரூபத³ர்ஶனம்
  • நாராயணீயம் த³ஶக 47 - உலூக²லப³ந்த⁴னம்
  • நாராயணீயம் த³ஶக 48 - நளகூப³ர-மணிக்³ரீவயோ: ஶாபமோக்ஷம்
  • நாராயணீயம் த³ஶக 49 - வ்ருந்தா³வனப்ரவேஶம்
  • நாராயணீயம் த³ஶக 5௦ - வத்ஸாஸுர-ப³காஸுரயோ: வத⁴ம்
  • நாராயணீயம் த³ஶக 51 - அகா⁴ஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 52 - வத்ஸஸ்தேயம் ததா² ப்³ரஹ்மக³ர்வஶமனம்
  • நாராயணீயம் த³ஶக 53 - தே⁴னுகாஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 54 - காலியஸ்ய காலிந்தீ³ப்ராப்தி: ததா² விஷபா³தா⁴
  • நாராயணீயம் த³ஶக 55 - காலியனர்தனம்
  • நாராயணீயம் த³ஶக 56 - காலியக³ர்வஶமனம் ததா² ப⁴க³வத³னுக்³ரஹம்
  • நாராயணீயம் த³ஶக 57 - ப்ரலம்பா³ஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 58 - தா³வாக்³னிஸம்ரக்ஷணம் ததா² ருதுவர்ணனம்
  • நாராயணீயம் த³ஶக 59 - வேணுகா³னவர்ணனம்
  • நாராயணீயம் த³ஶக 6௦ - கோ³பீவஸ்த்ராபஹரணம்
  • நாராயணீயம் த³ஶக 61 - விப்ரபத்ன்யனுக்³ரஹம்
  • நாராயணீயம் த³ஶக 62 - இந்த்³ரயஜ்ஞனிரோத⁴னம் ததா² கோ³வர்த⁴னயாக³ம்
  • நாராயணீயம் த³ஶக 63 - கோ³வர்த⁴னோத்³தா⁴ரணம்
  • நாராயணீயம் த³ஶக 64 - கோ³விந்த³பட்டாபி⁴ஷேகம்
  • நாராயணீயம் த³ஶக 65 - கோ³பிகானாம் ப⁴க³வத்ஸாமீப்யப்ராப்தி:
  • நாராயணீயம் த³ஶக 66 - கோ³பீஜனாஹ்லாத³னம்
  • நாராயணீயம் த³ஶக 67 - ஶ்ரீக்ருஷ்ணதிரோதா⁴னம் ததா² புன: ப்ரத்யக்ஷீபூ⁴ய கோ³பிகா: ப்ரீணனம்
  • நாராயணீயம் த³ஶக 68 - கோ³பிகானாம் ஆஹ்லாத³ப்ரகடனம்
  • நாராயணீயம் த³ஶக 69 - ராஸக்ரீடா³
  • நாராயணீயம் த³ஶக 7௦ - ஸுத³ர்ஶனஶாபமோக்ஷம் ததா² ஶங்க²சூட-³அரிஷ்டவத⁴ம்
  • நாராயணீயம் த³ஶக 71 - கேஶீ ததா² வ்யோமாஸுரவத⁴ம்
  • நாராயணீயம் த³ஶக 72 - அக்ரூரகோ³குலயாத்ரா
  • நாராயணீயம் த³ஶக 73 - ஶ்ரீக்ருஷ்ணஸ்ய மது²ராயாத்ரா
  • நாராயணீயம் த³ஶக 74 - ப⁴க³வத: மது²ராபுரீப்ரவேஶம்
  • நாராயணீயம் த³ஶக 75 - கம்ஸவத⁴
  • நாராயணீயம் த³ஶக 76 - உத்³த⁴வதௌ³த்யம்
  • நாராயணீயம் த³ஶக 77 - ஜராஸந்தா⁴தி³பி⁴: ஸஹ யுத்³த⁴ம்
  • நாராயணீயம் த³ஶக 78 - த்³வாரகாவாஸ: ததா² ருக்மணீஸந்தே³ஶப்ராப்தி:
  • நாராயணீயம் த³ஶக 79 - ருக்மிணீஹரணம் விவாஹம் ச
  • நாராயணீயம் த³ஶக 8௦ - ஸ்யமந்தகோபாக்²யானம்
  • நாராயணீயம் த³ஶக 81 - நரகாஸுரவத⁴ம் ததா² ஸுப⁴த்³ராஹரணம்
  • நாராயணீயம் த³ஶக 82 - பா³ணாஸுரயுத்³த⁴ம் ததா² ந்ருக³ஶாபமோக்ஷம்
  • நாராயணீயம் த³ஶக 83 - பௌண்ட்³ரகவத⁴ம் - த்³னினித³வத⁴ம்
  • நாராயணீயம் த³ஶக 84 - ஸமந்தபஞ்சகதீர்த²யாத்ரா - ப³ந்து⁴மித்ராதி³ ஸமாக³மம்
  • நாராயணீயம் த³ஶக 85 - ஜராஸந்த⁴வத⁴ம் - ஶிஶுபாலவத⁴ம்
  • நாராயணீயம் த³ஶக 86 - ஸால்வவத⁴ம் மஹாபா⁴ரதயுத்³த⁴ம்
  • நாராயணீயம் த³ஶக 87 - குசேலோபாக்²யானம்
  • நாராயணீயம் த³ஶக 88 - ஸந்தானகோ³பாலம்
  • நாராயணீயம் த³ஶக 89 - வ்ருகாஸுரவத⁴ம் - ப்⁴ருகு³பரீக்ஷணம்
  • நாராயணீயம் த³ஶக 9௦ - விஷ்ணுமஹத்தத்த்வஸ்தா²பனம்
  • நாராயணீயம் த³ஶக 91 - ப⁴க்திமஹத்த்வம்
  • நாராயணீயம் த³ஶக 92 - கர்மமிஶ்ரப⁴க்தி:
  • நாராயணீயம் த³ஶக 93 - பஞ்சவிம்ஶதி கு³ரவ:
  • நாராயணீயம் த³ஶக 94 - தத்த்வஜ்ஞானோத்பத்தி:
  • நாராயணீயம் த³ஶக 95 - த்⁴யானயோக:³ - மோக்ஷப்ராப்திமார்க:³
  • நாராயணீயம் த³ஶக 96 - ப⁴க³வத்³விபூ⁴தய: ததா² ஜ்ஞானகர்மப⁴க்தியோகா³:
  • நாராயணீயம் த³ஶக 97 - உத்தமப⁴க்திப்ரார்த²னா ததா² மார்கண்டே³ய கதா²
  • நாராயணீயம் த³ஶக 98 - நிஷ்கலப்³ரஹ்மோபாஸனம்
  • நாராயணீயம் த³ஶக 99 - வேத³மந்த்ரமூலாத்மகா விஷ்ணுஸ்துதி:
  • நாராயணீயம் த³ஶக 1௦௦ - ப⁴க³வத: கேஶாதி³பாத³வர்ணனம்
  • வாஸுதே³வ ஸ்தோத்ரம் (மஹாபா⁴ரதம்)
  • க⁴ண்டஶால ப⁴க³வத்³கீ³தா
  • கோ³பிகா கீ³தா (பா⁴க³வத புராண)
  • கோ³விந்த³ தா³மோத³ர ஸ்தோத்ரம் (லகு⁴)
  • உத்³த⁴வகீ³தா - ப்ரத²மோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்³விதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த்ருதீயோத்⁴யாய:
  • உத்³த⁴வகீ³தா - சதுர்தோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - பஞ்சமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஷஷ்டோ²த்⁴யாய:
  • உத்³த⁴வகீ³தா - ஸப்தமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - அஸ்ஶ்டமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - நவமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - த³ஶமோத்⁴யாய:
  • உத்³த⁴வகீ³தா - ஏகாத³ஶோத்⁴யாய:
  • சௌராஷ்டகம் (ஶ்ரீ சௌராக்³ரக³ண்ய புருஷாஷ்டகம்)
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்⁴யானஶ்லோகா:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ப்ரத²மோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³விதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ருதீயோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷஷ்டோ²த்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - நவமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த³ஶமோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஏகாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்³வாத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - த்ரயோத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்த³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - பஞ்சத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஷோட³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - ஸப்தத³ஶோத்⁴யாய:
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - அஷ்டாத³ஶோத்⁴யாய:
  • ஶ்ரீ ராதா⁴ க்ருஷ்ண அஷ்டகம்
  • ஶ்ரீ ராதா⁴ க்ருபா கடாக்ஷ ஸ்தோத்ரம்
  • பாண்ட³வகீ³தா
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா மஹாத்ம்யம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஸாரம்
  • ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - கீ³தா ஆரதி
  • ஶ்ரீ க்ருஷ்ண க்ருபா கடாக்ஷ ஸ்தோத்ரம்
  • தா³மோத³ர அஷ்டகம்
  • கோ³குல அஷ்டகம்
  • கோ³பால அஷ்டோத்தர ஶத நாமாவளி:
  • ரங்க³னாத² அஷ்டகம்
  • ஶ்ரீ கோ³விந்தா³ஷ்டகம்
  • பீ⁴ஷ்ம க்ருத ப⁴க³வத் ஸ்துதி: (ஶ்ரீ க்ருஷ்ண ஸ்துதி:)
  • ராதா⁴ ஸஹஸ்ரனாம ஸ்தோத்ரம்
  • கோ³பால ஸஹஸ்ர நாம ஸ்தோத்ரம்