{ "verse_id": "11.45", "mūla": { "devanāgarī": "अदृष्ट-पूर्वं हृषितो ऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे | तद् एव मे दर्शय देव रूपं प्रसीद देवेश जगन्-निवास", "iast": "adṛṣṭa-pūrvaṃ hṛṣito 'smi dṛṣṭvā bhayena ca pravyathitaṃ mano me | tad eva me darśaya deva rūpaṃ prasīda deveśa jagan-nivāsa", "chapter_position": "Chapter 11 (Viśvarūpa-Darśana-Yoga (The Yoga of the Vision of the Universal Form)), verse 45", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "adṛṣṭa", "lemma": "adṛṣṭa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अदृष्ट" }, { "surface_form": "pūrvam", "lemma": "pūrvam", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पूर्वम्" }, { "surface_form": "hṛṣitaḥ", "lemma": "√hṛṣ", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हृषितः" }, { "surface_form": "asmi", "lemma": "√as", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अस्मि" }, { "surface_form": "dṛṣṭvā", "lemma": "dṛś", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "हृषितः अस्मि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "हृषितः अस्मि प्रीतः अस्मि, भयेन प्रव्यथितं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": ", पूर्वं दृष्टः पश्चाल्लोकान् ग्रसमानं ज्ञात्वा मनो मे प्रव्यथितं यतः, अतस्तदेव चतुर्भुजं वा दृष्टपूर्वं रूपं मे प्रदर्श", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "हृषितो हृष्टोऽस्मि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "हृषितो हृष्टोऽस्मि", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "दृष्ट्वा" }, { "surface_form": "bhayena", "lemma": "bhaya", "grammar": "instrumental neuter singular noun", "senses_attested_in_panel": [ { "sense": "च प्रव्यथितं मनः मे", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "प्रव्यथितं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "च मे मनः प्रव्यथितं प्रचलितं", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "च प्रव्यथितं व्याकुलीकृतं मनो मे", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भयेन" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "pravyathitam", "lemma": "√pravyathay", "grammar": "nominative neuter singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रव्यथितम्" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" }, { "surface_form": "me", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मे" }, { "surface_form": "tat", "lemma": "tad", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "me", "lemma": "mad", "grammar": "dative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मे" }, { "surface_form": "darśaya", "lemma": "√darśay", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "हे देव रूपं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। प्रसीद देवेश जगन्निवास मयि प्रसादं कुरु देवानां ब्रह्मादीनाम् अपि ईश निखिलजगदाश्रयभूत।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। हे देवेश, हे जगन्निवास, प्रसन्नो भव।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "। हे देव हे देवेश, हे जगन्निवास, प्रसीद प्राग्रूपदर्शनरूपं प्रसादं मे कुरु।", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "दर्शय" }, { "surface_form": "deva", "lemma": "deva", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "देव" }, { "surface_form": "rūpam", "lemma": "rūpa", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "रूपम्" }, { "surface_form": "prasīda", "lemma": "pra-√sad", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "देवेश, जगन्निवास जगतो निवासो जगन्निवासः,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "देवेश जगन्निवास मयि प्रसादं कुरु देवानां ब्रह्मादीनाम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "प्राग्रूपदर्शनरूपं प्रसादं मे कुरु", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रसीद" }, { "surface_form": "deveśa", "lemma": "deveśa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": ", जगन्निवास जगतो निवासो जगन्निवासः,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "जगन्निवास मयि प्रसादं कुरु देवानां ब्रह्मादीनाम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": ", हे जगन्निवास, प्रसन्नो भव।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": ", हे जगन्निवास, प्रसीद प्राग्रूपदर्शनरूपं प्रसादं मे कुरु।", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "देवेश" }, { "surface_form": "jagat", "lemma": "jagant", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जगत्" }, { "surface_form": "nivāsa", "lemma": "nivāsa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "निवास" } ], "intertextual_panel": [ { "verse": "11.49", "type": "thematic-cluster continuation", "score": 0.9506, "feature_breakdown": { "cosine": 0.8406, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 16.0473, "stem_prefix": 9.0 } }, { "verse": "11.25", "type": "cross-chapter thematic parallel", "score": 0.9266, "feature_breakdown": { "cosine": 0.8366, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 19.6665, "stem_prefix": 6.0 } }, { "verse": "11.52", "type": "cross-chapter thematic parallel", "score": 0.9231, "feature_breakdown": { "cosine": 0.8531, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.8702, "stem_prefix": 6.0 } }, { "verse": "11.50", "type": "near-cluster echo", "score": 0.903, "feature_breakdown": { "cosine": 0.843, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.3853, "stem_prefix": 6.0 } }, { "verse": "11.37", "type": "cross-chapter thematic parallel", "score": 0.8981, "feature_breakdown": { "cosine": 0.8281, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.1406, "stem_prefix": 5.0 } }, { "verse": "18.77", "type": "lemma-family resonance", "score": 0.8966, "feature_breakdown": { "cosine": 0.8266, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 17.385, "stem_prefix": 7.0 } }, { "verse": "12.15", "type": "lemma-family resonance", "score": 0.8913, "feature_breakdown": { "cosine": 0.8313, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.8946, "stem_prefix": 6.0 } }, { "verse": "10.22", "type": "lemma-family resonance", "score": 0.8912, "feature_breakdown": { "cosine": 0.8512, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.665, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_11.45", "anandgiri_11.45" ], "score": 0.5, "english_rendering": "Śaṅkara reads Arjuna's double affect — hṛṣita (thrilled) and bhaya-pravyathita (terror-shaken) — as an epistemically coherent response to a form that is adṛṣṭa-pūrva (never-before-seen): the undivided viśva-rūpa overwhelms the mind that still operates through division. The plea 'tat eva me darśaya deva rūpam' (show me again that very form, O Lord) refers to the sakhā-rūpa (friend-form), the two-armed appearance accessible to vyavahārika (conventional-transactional) consciousness, which alone can serve as the upāya (means) for a jijñāsu (seeker of knowledge) still requiring an ādhāra (support). Jagan-nivāsa — the one in whom the entire manifest world resides — signals that the cosmic vision is not denied but absorbed: the sakhā-rūpa is not lesser reality but the same paramārtha (ultimate reality) rendered approachable.", "divergence_note": "Śaṅkara's gloss on 'mat-sakham' (my companion-form) and 'jagan-nivāsa' drawn from panel_commentary." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_11.45", "vedantadeshika_11.45" ], "score": 0.5, "english_rendering": "Rāmānuja emphasises that Arjuna is simultaneously prīta (joyful, hṛṣita) and pravyathita (distressed), because the viśva-rūpa, though 'atyadbhuta' (supremely wondrous) and 'atyugra' (supremely fierce), is still Bhagavān's own rūpa — making the joy real, not mixed with error. The petition 'tat eva suprasannaṃ rūpam' (that very serene form) is a kainkarya (act of loving service): the devotee does not refuse the cosmic form but asks for the form in which śeṣin-śeṣa (lord-servant) relation can be actively sustained in warmth. Deva-eśa — Lord even of Brahmā and the devas — and jagan-nivāsa — refuge of the entire cosmos — confirm that the saumya (gentle) form is the highest ontological statement of Bhagavān's saulabhya (accessibility) to those in loving relation with him.", "divergence_note": "Rāmānuja's 'suprasannaṃ rūpam' and 'nikhila-jagad-āśraya-bhūta' from panel_commentary." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_11.45", "jayatirtha_11.45" ], "score": 0.5, "english_rendering": "Seeing what no eye has seen before — *adṛṣṭa-pūrvaṃ* — Arjuna's mind splits: exhilaration at the vision of *aiśvarya* (sovereign power) and terror before it simultaneously. Both responses are proper for the *jīva* (the individual self), who is *paratantra* (eternally dependent) by constitution. The *pañca-bheda* (five-fold real distinction) stands absolute: no amount of *darśana* dissolves the ontological gap between the sovereign Hari and the creature. Arjuna cannot sustain the *viśva-rūpa* without *anugraha* (divine grace) — the vision overwhelms because the *bheda* (real distinction) between Lord and *jīva* is not a veil to be lifted but a permanent, constitutive fact. The plea *tad eva me darśaya deva rūpaṃ* — 'show me that very form, O Lord' — is not regression but right *bhakti* (devotion as ontological subordination): the *jīva* acknowledges its own limits and returns to the form in which *sevā* (service) is possible. *Prasīda deveśa jagan-nivāsa* — 'be gracious, Lord of the gods, abode of the universe' — names Hari as the one in whom all worlds inhere, whose appeasement is the *jīva*'s only refuge. Terror and joy together are the *paratantra* self's honest report of contact with *svatantra* (the independently real, self-sufficient) being.", "divergence_note": "No bhāṣya from Madhva or Jayatīrtha survives on this verse; the reading is voiced directly from Dvaita *siddhānta* primitives.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_11.45" ], "score": 0.5, "english_rendering": "Vallabha frames the verse as a kṣamāpana (seeking of forgiveness) followed by a hierarchy-revelation: the viśva-rūpa is guṇātīta (beyond the three guṇas), but the catur-bhuja rūpa (four-armed Viṣṇu form) that Arjuna now begs for is śuddha-sattva-maya (constituted of pure sattva) and maryādā-maya (bounded, ordered), and Vallabha judges this catur-bhuja the śreṣṭha (superior) for upāsanā because of its śāntatva (peaceful nature). The polemic subtlety — 'akṣara-brahma-upāsakebhyaḥ śuddha-sattva-maya-catur-bhuja-upāsakā uttamāḥ' (worshippers of the four-armed form surpass worshippers of the impersonal Brahman) — positions Puṣṭi-mārga's saguṇa bhakti above jñāna-yoga. The verse is thus both petition and doctrinal manifesto.", "divergence_note": "Vallabha's 'guṇātīta', 'śuddha-sattva-ātmaka catur-bhuja', and 'akṣara-brahma-upāsaka' polemic from panel_commentary." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_11.45" ], "score": 0.5, "english_rendering": "Śrīdhara reads the verse as a two-verse unit (dvābhyām) in which Arjuna — having already sought kṣamā (forgiveness) — now makes a single, clear petition: 'tad eva rūpam darśaya' (show me that very form, again), the form already seen and loved before the cosmic disclosure. The affective pair — hṛṣṭa (thrilled) and manaḥ pravyathita (mind-shaken) — is neither contradiction nor error but the bhakta's honest simultaneity when encountering divine fullness: love and reverence coexist without one cancelling the other. The titles Deva, Deveśa, and Jagan-nivāsa are vocatives of escalating majesty, warming the petition into an address of intimate reverence rather than mere theological enumeration.", "divergence_note": "Śrīdhara's 'hṛṣṭo'smi', 'manaḥ pravyathitam', 'vyathā-nivṛtti', and 'prasanno bhava' from panel_commentary." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_11.45" ], "score": 0.5, "english_rendering": "Madhusūdana — having already treated Arjuna's apology in the preceding verse — reads this śloka as the pivot from viśva-rūpa-darśana to upasaṃhāra (withdrawal of the cosmic form): Arjuna requests the 'prācīna rūpa' (prior form), which Madhusūdana glosses as 'prāṇāpekṣayā api priyam' — dearer than life itself — the form that collapses Advaita's nirguṇa Brahman into a personally beloved beloved. The terror (bhaya) arises from the vikṛta-rūpa (distorted, terrible aspect), not from Brahman per se; the joy (hṛṣita) arises from recognising the same consciousness in that fearful form. 'Prasīda' here means 'grant the prasāda of showing the prior form again' — grace operating not as philosophic insight but as the re-appearance of the beloved's face.", "divergence_note": "Madhusūdana's 'prācīnam rūpam', 'prāṇāpekṣayā api priyam', 'vikṛta-rūpa-darśana-ja bhaya', and 'prāg-rūpa-darśana-rūpa prasāda' from panel_commentary." } }, "prosodic_information": { "meter": "triṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "तेनैव", "role": "supporting", "other_verses_in_list": [ "6.44", "11.46" ] }, { "list": "दृष्ट्वा", "role": "supporting", "other_verses_in_list": [ "1.2", "1.20", "1.28", "1.29", "1.30", "2.59", "11.20", "11.23", "11.24", "11.49" ] }, { "list": "देवरूपम्", "role": "supporting", "other_verses_in_list": [ "11.52" ] }, { "list": "देवेश", "role": "supporting", "other_verses_in_list": [ "11.25", "11.37" ] }, { "list": "निवास", "role": "supporting", "other_verses_in_list": [ "9.16", "9.17", "9.18", "11.25", "11.37" ] }, { "list": "भयेन च प्रव्यथितं मनो मे", "role": "supporting", "other_verses_in_list": [ "11.49" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "corpus_provenance": { "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness", "panel_witnesses": [ "bg-mula", "bg-shankara", "bg-ramanuja", "bg-madhva", "bg-vedantadeshika", "bg-vallabha", "bg-jayatirtha", "bg-anandgiri", "bg-sridhara", "bg-madhusudan" ] }, "extraction_date": "2026-04-21", "score_methodology_documented_at": "Paper 1, Section II.B", "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)", "post_generation_repairs": [ { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "hṛṣitaḥ: hṛṣ -> √hṛṣ", "asmi: as -> √as", "pravyathitam: pravyathay -> √pravyathay", "darśaya: darśay -> √darśay", "prasīda: prasad -> pra-√sad" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.857783Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 8, "substitution": "? -> ,", "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.", "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx" } ] }, "so_what_questions": [ "When we encounter something simultaneously thrilling and terrifying — a true magnitude-event — do we stay with the double affect or collapse it prematurely into one by explaining the fear away?", "Arjuna asks to return to a familiar form after an overwhelming vision: is the desire to return to the known after an insight a retreat, or is it the necessary integration step before the insight can be lived?", "All six schools agree the 'prior form' is not inferior to the viśva-rūpa — what does it mean in practice to hold two registers of the same reality without privileging either?", "The verse enacts kṣamā (forgiveness-seeking) followed immediately by petition: why does vulnerability make petitions more rather than less powerful in relational traditions?", "Jagan-nivāsa means the one in whom all worlds reside — if the one you love most is also the substrate of everything that terrifies you, what does that do to your category of 'refuge'?", "Vallabha argues the bounded, four-armed form is doctrinally superior to the unbounded cosmic form for purposes of sustained practice — what is the general principle here about the relationship between the infinite and the workable?", "Madhusūdana says the prior form is 'dearer than life itself': when did you last ask a beloved to return to the version of themselves in which you could remain present with them?" ], "everyday_applications": { "advaita": "After a shattering insight — a moment when ordinary categories dissolve and something vast becomes briefly visible — the Advaita discipline is not to chase repetition of the peak but to return to ordinary work (vyavahāra) with the understanding quietly installed. Practice: after any disorienting perception-shift today, name one sakhā-rūpa action (a concrete, intimate, ground-level task) that re-anchors you without denying what you saw.", "viśiṣṭādvaita": "The Viśiṣṭādvaita application is relational: ask for the version of the other person in which loving service (kainkarya) is possible again. When a relationship has been exposed to its overwhelming dimension — grief, mortality, conflict at scale — and the familiar warmth has temporarily vanished, the act of explicitly requesting return to warmth is not weakness but devotional discipline. Try it today with one relationship where the 'viśva-rūpa' of conflict or distance has displaced ordinary connection.", "dvaita": "The Dvaita application is humility before magnitude: when you encounter something genuinely beyond your capacity — an organisation larger than yourself, a grief that dwarfs your explanations, a creative work that defeats you — do not manufacture false adequacy. Arjuna's 'show me the form I can sustain' is paratantra (dependent-being) honesty. Identify one situation today where you are pretending to more capacity than you have, and ask explicitly for a scope you can actually inhabit.", "śuddhādvaita": "Vallabha's application is hierarchical discernment: not every overwhelming vision deserves equal time in your practice. The infinite is real but the bounded, śuddha-sattva form — the clear, peaceable, workable version of any problem — is the upāsanā-worthy one. Today, take one situation that has expanded into an overwhelming philosophical or existential question and deliberately re-frame it as its most practical, peace-oriented, four-armed version.", "bhakti": "Śrīdhara's application is emotional honesty in petition: you are allowed to be both joyful and shaken at the same time and to say so clearly to whoever has the power to grant you relief. Suppressing one affect to perform coherence before asking for help delays the help. Practice: when you next ask someone for something, state both what moved you and what disturbed you before making the request. Let the double affect be the introduction.", "advaita-bhakti": "Madhusūdana's application is the recovery of the beloved-face after cognitive or emotional overwhelm. When someone's full reality — their capacity for harm, their mortality, their complexity — has briefly eclipsed their familiar warmth, the work is not to integrate the overwhelming knowledge abstractly but to ask, tenderly and specifically, for the return of the version of them in which love can circulate. This is not naivety; Madhusūdana calls it prasāda — grace as re-appearance of the face." }, "primary_meaning": "I am thrilled to see what no eye has seen before, yet my mind shakes with fear. Show me that form of yours again, O Lord of gods, refuge of the world, and be gracious to me." }