Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
CHAPTER ELEVEN
The Universal Form
Bg11.1
TEXT 1
arjuna uvaca
mad-anugrahaya paramam
guhyam adhyatma-samjnitam
yat tvayoktam vacas tena
moho ’yam vigato mama
arjunah uvaca—Arjuna said; mat-anugrahaya—just to show me favor; paramam—supreme; guhyam—confidential; adhyatma—spiritual; samjnitam—in the matter of; yat—what; tvaya—by You; uktam—said; vacah—words; tena—by that; mohah—illusion; ayam—this; vigatah—is educated; mama—my.
TRANSLATION
Arjuna said: I have heard Your instruction on confidential spiritual matters which You have so kindly delivered unto me, and my illusion is now dispelled.
PURPORT
This chapter reveals Krsna as the cause of all causes. He is even the cause of the Maha-Visnu, and from Him the material universes emanate. Krsna is not an incarnation; He is the source of all incarnations. That has been completely explained in the last chapter.
Now, as far as Arjuna is concerned, he says that his illusion is over. This means that Arjuna no longer thinks of Krsna as a mere human being, as a friend of his, but as the source of everything. Arjuna is very enlightened and is glad that he has a great friend like Krsna, but now he is thinking that although he may accept Krsna as the source of everything, others may not. So in order to establish Krsna’s divinity for all, he is requesting Krsna in this chapter to show His universal form. Actually when one sees the universal form of Krsna one becomes frightened, like Arjuna, but Krsna is so kind that after showing it He converts Himself again into His original form. Arjuna agrees to what Krsna says several times. Krsna is speaking to him just for his benefit, and Arjuna acknowledges that all this is happening to him by Krsna’s grace. He is now convinced that Krsna is the cause of all causes and is present in everyone’s heart as the Supersoul. Bg11.2 TEXT 2 bhavapyayau hi bhutanam srutau vistaraso maya tvattah kamala-patraksa mahatmyam api cavyayam bhava—appearance; apyayau—disappearance; hi—certainly; bhutanam—of all living entities; srutau—have heard; vistarasah—detail; maya—by me; tvattah—from You; kamala-patraksa—O lotus-eyed one; mahatmyam—glories; api—also; ca—and; avyayam—inexhaustible. TRANSLATION O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your inexhaustible glories. PURPORT Arjuna addresses Lord Krsna as “lotus-eyed” (Krsna’s eyes appear just like the petals of a lotus flower) out of his joy, for Krsna has assured him, in the last verse of the previous chapter, that He sustains the entire universe with just a fragment of Himself. He is the source of everything in this material manifestation, and Arjuna has heard of this from the Lord in detail. Arjuna further knows that in spite of His being the source of all appearances and disappearances, He is aloof from them. His personality is not lost, although He is all-pervading. That is the inconceivable opulence of Krsna which Arjuna admits that he has thoroughly understood. Bg11.3 TEXT 3 evam etad yathattha tvam atmanam paramesvara drastum icchami te rupam aisvaram purusottama evam—that; etat—this; yathattha—as it is; tvam—You; atmanam—the soul; paramesvara—the Supreme Lord; drastum—to see; icchami—I wish; te—You; rupam—form; aisvaram—divine; purusottama—O best of personalities. TRANSLATION O greatest of all personalities, O supreme form, though I see here before me Your actual position, I yet wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours. PURPORT The Lord said that because He entered into the material universe by His personal representation, the cosmic manifestation has been made possible and is going on. Now as far as Arjuna is concerned, he is inspired by the statements of Krsna, but in order to convince others in the future who may think that Krsna is an ordinary person, he desires to see Him actually in His universal form, to see how He is acting from within the universe, although He is apart from it. Arjuna’s asking the Lord’s permission is also significant. Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for he is completely satisfied to see Him in His personal form of Krsna. But He can understand also that Arjuna wants to see the universal form to convince others. He did not have any personal desire for confirmation. Krsna also understands that Arjuna wants to see the universal form to set a criterion, for in the future there would be so many imposters who would pose themselves as incarnations of God. The people, therefore, should be careful; one who claims to be Krsna should be prepared to show his universal form to confirm his claim to the people. Bg11.4 TEXT 4 manyase yadi tac chakyam maya drastum iti prabho yogesvara tato me tvam darsayatmanam avyayam manyase—if You think; yadi—if; tat—that; sakyam—able to see; maya—by me; drastum—to see; iti—thus; prabho—O Lord; yogesvara—the Lord of all mystic power; tatah—then; me—unto me; tvam—You; darsaya—show; atmanam—Yourself; avyayam—eternal. TRANSLATION If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal self. PURPORT It is said that one can neither see, hear, understand nor perceive the Supreme Lord, Krsna, by the material senses. But if one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation. Every living entity is only a spiritual spark; therefore it is not possible to see or to understand the Supreme Lord. Arjuna, as a devotee, does not depend on his speculative strength; rather, he admits his limitations as a living entity and acknowledges Krsna’s inestimable position. Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogesvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Krsna. He does not give Krsna orders. Krsna is not obliged to reveal Himself to anyone unless one surrenders fully in Krsna consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Krsna. Bg11.5 TEXT 5 sri-bhagavan uvaca pasya me partha rupani sataso ’tha sahasrasah nana-vidhani divyani nana-varnakrtini ca sri bhagavan uvaca—the Supreme Personality of Godhead said; pasya—just see; me—Mine; partha—O son of Prtha; rupani—forms; satasah—hundreds; atha—also; sahasrasah—thousands; nana-vidhani—variegated; divyani—divine; nana—variegated; varna—colored; akrtini—forms; ca—also. TRANSLATION The Blessed Lord said: My dear Arjuna, O son of Prtha, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea. PURPORT Arjuna wanted to see Krsna in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Krsna is manifested and unmanifested. It is not eternally situated in the spiritual sky like Krsna’s other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Krsna in this way, Krsna reveals this form. This universal form is not possible to be seen by any ordinary man. Krsna must give one the power to see it. Bg11.6 TEXT 6 pasyadityan vasun rudran asvinau marutas tatha bahuny adrsta-purvani pasyascaryani bharata pasya—see; adityan—the twelve sons of Aditi; vasun—the eight Vasus; rudran—the eleven forms of Rudra; asvinau—the two Asvins; marutah—the forty-nine Maruts (demigods of the wind); tatha—also; bahuni—many; adrsta—that you have not heard or seen; purvani—before; pasya—there see; ascaryani—all the wonderful; bharata—O best of the Bharatas. TRANSLATION O best of the Bharatas, see here the different manifestations of Adityas, Rudras, and all the demigods. Behold the many things which no one has ever seen or heard before. PURPORT Even though Arjuna was a personal friend of Krsna and the most advanced of learned men, it was still not possible for him to know everything about Krsna. Here it is stated that humans have neither heard nor known of all these forms and manifestations. Now Krsna reveals these wonderful forms. Bg11.7 TEXT 7 ihaika-stham jagat krtsnam pasyadya sa-caracaram mama dehe gudakesa yac canyad drastum icchasi iha—in this; ekastham—in one; jagat—the universe; krtsnam—completely; pasya—see; adya—immediately; sa—with; cara—moving; acaram—not moving; mama—My; dehe—in this body; gudakesa—O Arjuna; yat—that; ca—also; anyat—other; drastum—to see; icchasi—you like. TRANSLATION Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely. PURPORT No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krsna gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Krsna, Arjuna is able to see everything. Bg11.8 TEXT 8 na tu mam sakyase drastum anenaiva sva-caksusa divyam dadami te caksuh pasya me yogam aisvaram na—never; tu—but; mam—Me; sakyase—able; drastum—to see; anena—by this; eva—certainly; sva-caksusa—with your own eyes; divyam—divine; dadami—I give; te—you; caksuh—eyes; pasya—see; me—My; yogam aisvaram—inconceivable mystic power. TRANSLATION But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence. PURPORT A pure devotee does not like to see Krsna in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Krsna, Arjuna is told not to change his mind but his vision. The universal form of Krsna is not very important; that will be clear in the verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form. Devotees who are correctly situated in a transcendental relationship with Krsna are attracted by loving features, not by a godless display of opulences. The playmates of Krsna, the friends of Krsna and the parents of Krsna never want Krsna to show His opulences. They are so immersed in pure love that they do not even know that Krsna is the Supreme Personality of Godhead. In their loving exchange they forget that Krsna is the Supreme Lord. In the Srimad-Bhagavatam it is stated that the boys who play with Krsna are all highly pious souls, and after many, many births they are able to play with Krsna. Such boys do not know that Krsna is the Supreme Personality of Godhead. They take Him as a personal friend. The Supreme Person is considered as the impersonal Brahman by great sages, as the Supreme Personality of Godhead by the devotees, and as a product of this material nature by ordinary men. The fact is that the devotee is not concerned to see the visva-rupa, the universal form, but Arjuna wanted to see it to substantiate Krsna’s statement so that in the future people could understand that Krsna not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of the parampara system. Those who are actually interested to understand the Supreme Personality of Godhead, Krsna, and who follow in the footsteps of Arjuna should understand that Krsna not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme. The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained. Bg11.9 TEXT 9 sanjaya uvaca evam uktva tato rajan maha-yogesvaro harih darsayam asa parthaya paramam rupam aisvaram sanjayah uvaca—Sanjaya said; evam—thus; uktva—saying; tatah—thereafter; rajan—O King; maha-yogesvarah—the most powerful mystic; harih—the Supreme Personality of Godhead, Krsna; darsayamasa—showed; parthaya—unto Arjuna; paramam—divine; rupam—universal form; aisvaram—opulences. TRANSLATION Sanjaya said: O King, speaking thus, the Supreme, the Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna. Bg11.10-11 TEXTS 10–11 aneka-vaktra-nayanam anekadbhuta-darsanam aneka-divyabharanam divyanekodyatayudham divya-malyambara-dharam divya-gandhanulepanam sarvascarya-mayam devam anantam visvato-mukham aneka—various; vaktra—mouths; nayanam—eyes; aneka—various; adbhuta—wonderful; darsanam—sight; aneka—many; divya—divine; abharanam—ornaments; divya—divine; aneka—various; udyata—uplifted; ayudham weapons; divya—divine; malya—garlands; ambara-dharam—covered with the dresses; divya—divine; gandha—fragrance; anulepanam—smeared; sarva—all; ascaryamayam—wonderful; devam—shining; anantam—unlimited; visvatah-mukham—all-pervading. TRANSLATION Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna. PURPORT These two verses indicate that there is no limit to the hands, mouths, legs, etc., of the Lord. These manifestations are distributed throughout the universe and are unlimited. By the grace of the Lord, Arjuna could see them while sitting in one place. That is due to the inconceivable potency of Krsna. Bg11.12 TEXT 12 divi surya-sahasrasya bhaved yugapad utthita yadi bhah sadrsi sa syad bhasas tasya mahatmanah divi—in the sky; surya—sun; sahasrasya—of many thousands; bhavet—there were; yugapat—simultaneously; utthita—present; yadi—if; bhah—light; sadrsi—like that; sa—that; syat—may be; bhasah—effulgence; tasya—there is; mahatmanah—of the great Lord. TRANSLATION If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form. PURPORT What Arjuna saw was indescribable, yet Sanjaya is trying to give a mental picture of that great revelation to Dhrtarastra. Neither Sanjaya nor Dhrtarastra were present, but Sanjaya, by the grace of Vyasa, could see whatever happened. Thus he now compares the situation, as far as it can be understood, to an imaginable phenomenon (i.e. thousands of suns). Bg11.13 TEXT 13 tatraika-stham jagat krtsnam pravibhaktam anekadha apasyad deva-devasya sarire pandavas tada tatra—there; ekastham—one place; jagat—universe; krtsnam—completely; pravibhaktam—divided in; anekadha—many kinds; apasyat—could see; deva-devasya—of the Supreme Personality of Godhead; sarire—in the universal form; pandavah—Arjuna; tada—at that time. TRANSLATION At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands. PURPORT The word tatra (there) is very significant. It indicates that both Arjuna and Krsna were sitting on the chariot when Arjuna saw the universal form. Others on the battlefield could not see this form because Krsna gave the vision only to Arjuna. Arjuna could see in the body of Krsna many thousands of universes. As we learn from Vedic scriptures, there are many universes and many planets. Some of them are made of earth, some are made of gold, some are made of jewels, some are very great, some are not so great, etc. Sitting on his chariot, Arjuna could see all these universes. But no one could understand what was going on between Arjuna and Krsna. Bg11.14 TEXT 14 tatah sa vismayavisto hrsta-roma dhananjayah pranamya sirasa devam krtanjalir abhasata tatah—thereafter; sah—he; vismayavistah—being overwhelmed with wonder; hrsta-roma—with his bodily hairs standing on end due to his great ecstasy; dhananjayah—Arjuna ; pranamya—offering obeisances; sirasa—with the head; devam—to the Supreme Personality of Godhead; krtanjalih—with folded hands; abhasata—began to say. TRANSLATION Then, bewildered and astonished, his hair standing on end, Arjuna began to pray with folded hands, offering obeisances to the Supreme Lord. PURPORT Once the divine vision is revealed, the relationship between Krsna and Arjuna changes immediately. Before, Krsna and Arjuna had a relationship based on friendship, but here, after the revelation, Arjuna is offering obeisances with great respect, and with folded hands he is praying to Krsna. He is praising the universal form. Thus Arjuna’s relationship becomes one of wonder rather than friendship. Great devotees see Krsna as the reservoir of all relationships. In the scriptures there are twelve basic kinds of relationships mentioned, and all of them are present in Krsna. It is said that He is the ocean of all the relationships exchanged between two living entities, between the gods, or between the Supreme Lord and His devotees. It is said that Arjuna was inspired by the relationship of wonder, and in that wonder, although he was by nature very sober, calm and quiet, he became ecstatic, his hair stood up, and he began to offer his obeisances unto the Supreme Lord with folded hands. He was not, of course, afraid. He was affected by the wonders of the Supreme Lord. The immediate context is wonder; his natural loving friendship was overwhelmed by wonder, and thus he reacted in this way. Bg11.15 TEXT 15 arjuna uvaca pasyami devams tava deva dehe sarvams tatha bhuta-visesa-sanghan brahmanam isam kamalasana-stham rsims ca sarvan uragams ca divyan arjunah uvaca—Arjuna said; pasyami—I see; devan—all the demigods; tava—Your; deva—O Lord; dehe—in the body; sarvan—all; tatha—also; bhuta—living entities; visesa-sanghan—specifically assembled; brahmanam—Lord Brahma; isam—Lord Siva; kamala-asana-stham—sitting on the lotus flower; rsin—great sages; ca—also; sarvan—all; uragan—serpents; ca—also; divyan—divine. TRANSLATION Arjuna said: My dear Lord Krsna, I see assembled together in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Siva and many sages and divine serpents. PURPORT Arjuna sees everything in the universe; therefore he sees Brahma, who is the first creature in the universe, and the celestial serpent upon which the Garbhodakasayi Visnu lies in the lower regions of the universe. This snake bed is called Vasuki. There are also other snakes known as Vasuki. Arjuna can see from the Garbhodakasayi Visnu up to the topmost part of the universe on the lotus-flower planet where Brahma, the first creature of the universe, resides. That means that from the beginning to the end, everything could be seen by Arjuna sitting in one place on his chariot. This was possible by the grace of the Supreme Lord, Krsna. Bg11.16 TEXT 16 aneka-bahudara-vaktra-netram pasyami tvam sarvato ’nanta-rupam nantam na madhyam na punas tavadim pasyami visvesvara visva-rupa aneka—many; bahu—arms; udara—bellies; vaktra—mouths; netram—eyes; pasyami—I see; tvam—unto You; sarvatah—from all sides; ananta-rupam—unlimited form; na antam—there is no end; na madhyam—there is no middle; na punah—nor again; tava—Your; adim—beginning; pasyami—I see; visvesvara—O Lord of the universe; visva-rupa—in the form of the universe. TRANSLATION O Lord of the universe, I see in Your universal body many, many forms—bellies, mouths, eyes—expanded without limit. There is no end, there is no beginning, and there is no middle to all this. PURPORT Krsna is the Supreme Personality of Godhead and is unlimited; thus through Him everything could be seen. Bg11.17 TEXT 17 kiritinam gadinam cakrinam ca tejo-rasim sarvato diptimantam pasyami tvam durniriksyam samantad diptanalarka-dyutim aprameyam kiritinam—with helmets; gadinam—with maces; cakrinam—with discs; ca—and; tejorasim—effulgence; sarvatah—all sides; diptimantam—glowing; pasyami—I see; tvam—You; durniriksyam—difficult to see; samantat—spreading; dipta-anala—blazing fire; arka—sun; dyutim—sunshine; aprameyam—immeasurable. TRANSLATION Your form, adorned with various crowns, clubs and discs, is difficult to see because of its glaring effulgence, which is fiery and immeasurable like the sun. Bg11.18 TEXT 18 tvam aksaram paramam veditavyam tvam asya visvasya param nidhanam tvam avyayah sasvata-dharma-gopta sanatanas tvam puruso mato me tvam—You; aksaram—inexhaustible; paramam—supreme; veditavyam—to be understood; tvam—You; asya—of this; visvasya—of the universe; param—supreme; nidhanam—basis; tvam—You are; avyayah—inexhaustible; sasvata-dharma-gopta—maintainer of the eternal religion; sanatanah—eternal; tvam—You; purusah—Supreme Personality; matah me—is my opinion. TRANSLATION You are the supreme primal objective; You are the best in all the universes; You are inexhaustible, and You are the oldest; You are the maintainer of religion, the eternal Personality of Godhead. Bg11.19 TEXT 19 anadi-madhyantam ananta-viryam ananta-bahum sasi-surya-netram pasyami tvam dipta-hutasa-vaktram sva-tejasa visvam idam tapantam anadi—without beginning; madhya—without middle; antam—without end; ananta—unlimited; viryam—glorious; ananta—unlimited; bahum—arms; sasi—moon; surya—sun; netram—eyes; pasyami—I see; tvam—You; dipta—blazing; hutasa-vaktram—fire coming out of Your mouth; sva-tejasa—by Your; visvam—this universe; idam—this; tapantam—heating. TRANSLATION You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe. PURPORT There is no limit to the extent of the six opulences of the Supreme Personality of Godhead. Here and in many other places there is repetition, but according to the scriptures, repetition of the glories of Krsna is not a literary weakness. It is said that at a time of bewilderment or wonder or of great ecstasy, statements are repeated over and over. That is not a flaw. Bg11.20 TEXT 20 dyav a-prthivyor idam antaram hi vyaptam tvayaikena disas ca sarvah drstvadbhutam rupam ugram tavedam loka-trayam pravyathitam mahatman dyau—in outer space; aprthivyoh—of the earth; idam—this; antaram—in between; hi—certainly; vyaptam—pervaded; tvaya—by You; ekena—by one; disah—directions; ca—and; sarvah—all; drstva—by seeing; adbhutam—wonderful; rupam—form; ugram—terrible; tava—Your; idam—this; loka—planetary system; trayam—three; pravyathitam—perturbed; mahatman—O great one. TRANSLATION Although You are one, You are spread throughout the sky and the planets and all space between. O great one, as I behold this terrible form, I see that all the planetary systems are perplexed. PURPORT Dyav aprthivyoh (the space between heaven and earth) and lokatrayam (three worlds) are significant words in this verse because it appears that not only Arjuna saw this universal form of the Lord, but others in other planetary systems also saw it. The vision was not a dream. All who were spiritually awake with the divine vision saw it. Bg11.21 TEXT 21 ami hi tvam sura-sangha visanti kecid bhitah pranjalayo grnanti svastity uktva maharsi-siddha-sanghah stuvanti tvam stutibhih puskalabhih ami—all those; hi—certainly; tvam—unto You; sura-sanghah—groups of demigods; visanti—entering; kecit—some of them; bhitah—out of fear; pranjalayah—with folded hands; grnanti—offering prayers unto; svasti—all peace; iti—thus; uktva—speaking like that; maharsi—great sages; siddha-sanghah—perfect sages; stuvanti—singing hymns; tvam—unto You; stutibhih—with prayers; puskalabhih—Vedic hymns. TRANSLATION All the demigods are surrendering and entering into You. They are very much afraid, and with folded hands they are singing the Vedic hymns. PURPORT The demigods in all the planetary systems feared the terrific manifestation of the universal form and its glowing effulgence and so prayed for protection. Bg11.22 TEXT 22 rudraditya vasavo ye ca sadhya visve ’svinau marutas cosmapas ca gandharva-yaksasura-siddha-sangha viksante tvam vismitas caiva sarve rudra—manifestations of Lord Siva; adityah—the Adityas; vasavah—the Vasus; ye—all those; ca—and; sadhyah—the Sadhyas; visve—the Visvadevas; asvinau—the Asvinikumaras; marutah—the Maruts; ca—and; usmapah—the forefathers; ca—and; gandharva—the Gandharvas; yaksa—the Yaksas; asura-siddha—the demons and the perfected demigods; sanghah—assemblies; viksante—are seeing; tvam—You; vismitah—in wonder; ca—also; eva—certainly; sarve—all. TRANSLATION The different manifestations of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvadevas, the two Asvins, the Maruts, the forefathers and the Gandharvas, the Yaksas, Asuras, and all perfected demigods are beholding You in wonder. Bg11.23 TEXT 23 rupam mahat te bahu-vaktra-netram maha-baho bahu-bahuru-padam bahudaram bahu-damstra-karalam drstva lokah pravyathitas tathaham rupam—form; mahat—very great; te—of You; bahu—many; vaktra—faces; netram—eyes; maha-baho—O mighty-armed one; bahu—many; bahu—arms; uru—thighs; padam—legs; bahu-udaram—many bellies; babu-damstra—many teeth; karalam—horrible; drstva—seeing; lokah—all the planets; pravyathitah—perturbed; tatha—similarly; aham—I. TRANSLATION O mighty-armed one, all the planets with their demigods are disturbed at seeing Your many faces, eyes, arms, bellies and legs and Your terrible teeth, and as they are disturbed, so am I.