श्रीभगवानुवाच मया प्रसन्नेन तव अर्जुनेदं रूपं परं दर्शितम् आत्मयोगात्। तेजोमयं विश्वम् अनन्तम् आद्यं यत् मे तव अन्येन न दृष्टपूर्वम्।।11.47।।
shri-bhagavan uvacha maya prasannena tava arjuna idam rupam param darshitam atma-yogat. tejo-mayam vishvam anantam adyam yat me tva-anyena na drshta-purvam.
Translation
The Supreme Personality of Godhead said: O Arjuna, being pleased with you, by My internal yoga I have shown you this supreme form, radiant with effulgence, the whole universe, unlimited and original, which no one else has ever seen.
Word Meanings
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; mayā — by Me; prasannena — happily; tava — unto you; arjuna — O Arjuna; idam — this; rūpam — form; param — transcendental; darśitam — shown; ātma-yogāt — by My internal potency; tejo‑mayam — full of effulgence; viśvam — the entire universe; anantam — unlimited; ādyam — original; yat — that which; me — My; tva‑anyena — besides you; na dṛṣṭa‑pūrvam — no one has previously seen
Understanding the Verse
In this majestic verse, Lord Krishna reveals the compassionate motive behind the divine vision granted to Arjuna. The phrase “mayā prasannena” (by Me, being pleased) indicates that the Lord’s grace is not an impersonal cosmic display but a personal act of affection toward the devotee who has earned His favor. By granting the vision through His "ātma‑yogā" (internal spiritual potency), the Lord emphasizes that the form shown is a direct manifestation of His own spiritual energy, unmediated by external forces. This underscores the principle that true spiritual insight arises from the divine interior, not merely from external rituals.
The description of the form as “tejo‑mayaḥ” (full of radiant light) and “viśva‑m” (the whole universe) conveys the all‑encompassing nature of the Supreme. Light in Vedic thought symbolizes knowledge, consciousness, and the unmanifested source from which all existence emanates. By perceiving the Lord as the luminous cosmos, Arjuna comprehends that the material world is nothing but a manifestation of the Divine’s energy, dissolving the illusion of separateness. The terms “anantam” (unlimited) and “ādyaṃ” (original) further stress that this vision transcends temporality; it is the primal cause, without beginning or end, affirming the Lord’s status as the eternal, uncaused creator.
The concluding assertion “na dṛṣṭa‑pūrvam” (never seen before) serves a dual purpose. Historically, no mortal has witnessed such a cosmic form, asserting the uniqueness of Arjuna’s experience. Philosophically, it signifies that ordinary perception is incapable of grasping the Supreme; only a soul purified by devotion and guided by divine grace can apprehend the ultimate reality. This elevates the narrative from a mere battlefield episode to a timeless teaching about the possibilities of human consciousness when aligned with divine will.
For seekers today, this verse offers a profound lesson: when the Divine is pleased, the veil of ignorance is lifted, revealing the infinite nature of reality. The vision is not a spectacle for its own sake; it is a catalyst for Arjuna’s inner transformation, urging him to act without attachment, fully aware of the cosmic order. By internalising the Lord’s message, practitioners can cultivate the same vision in their hearts—seeing the Divine in all things, recognizing the seamless unity of existence, and acting with the fearless assurance that the Supreme pervades every action.
