BG 11.1 — Viśvarūpa-Darśana-Yoga

Bhagavad Gītā 11.1Chapter 11 · Viśvarūpa-Darśana-Yoga · Krishna → Arjuna · anuṣṭubh

मद्अनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।

यत् त्वयोक्तं वचस् तेन मोहो ऽयं विगतो मम ॥

mad-anugrahāya paramaṃ guhyam adhyātma-saṃjñitam

yat tvayoktaṃ vacas tena moho 'yaṃ vigato mama

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

The supreme secret you spoke to me out of grace, the teaching called knowledge of the self, has swept this delusion of mine away.

ekras · bhāṣya

The supreme guhya called adhyatma which You spoke for my anugraha — by that, this moha of mine is gone. Arjuna names what just happened: the previous chapters' teaching dissolved his moha. The verse opens the chapter from the disciple's settled position.

Shankara reads the verse as Arjuna's confession that the chapter 10 vibhuti-yoga has done its work. Mat-anugrahaya — for my grace — names Krishna's motive; tena moho ayam vigatah — by that, this moha is gone — names the result. The disciple speaks from the cleared station; what comes next is no longer an interrogation but a request from one who has already received.

Madhusudana reads the verse as the proper preface to ch11. Arjuna acknowledges that what was given was anugraha, grace, not just teaching. The mohah named here is the same mohah named at 1.46 onward — the dejection that opened the Gita. The verse closes the long arc that began with the despair on the battlefield.

Ramanuja reads with characteristic warmth: the disciple's first speech in ch11 is gratitude. The supreme guhya called adhyatma was given as anugraha; the mohah has lifted. The disciple is now positioned to ask for the direct sight that the chapter will deliver.

Madhva reads on the bheda-frame: the eternally distinct jiva, having received the teaching, acknowledges its anugraha-character. The mohah-vinashana is Hari's gift, not the jiva's achievement.

Vallabha reads through pushti-marga: the prasada has flowed; moha has lifted; the disciple's settled gratitude opens the way for the darshana that ch11 will give.

Shridhara reads cleanly: anugraha given, moha gone, ground prepared.

Context

where

Chapter 11 · Viśvarūpa-Darśana-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

What's going on

The supreme secret you spoke to me out of grace, the teaching called knowledge of the self, has swept this delusion of mine away.

Sūtras through this verse · hub (46)

AbhinavaguptaclassicalA

Knowing and acting are one powerbetween

7.1Together they cover everything to be known.───→here11.1───→11.18Sat names the union of the two powers.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

9.27Whatever you do, do it as offering.───→here11.1───→11.55Five clauses, one shelter: mat-karma-kṛt.

VallabhaclassicalA

Two paths — rule-bound and grace-onlybetween

10.14Faith comes only from the Lord's own giving.───→here11.1───→11.55Grace-soul acts only when the Lord wills.

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AbhinavaguptaclassicalC

Vision is the structural centerstation · anchor

───→here11.1───→

AbhinavaguptaclassicalB

Recognition, not additionstation

───→here11.1───→

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)station

───→here11.1───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)station

───→here11.1───→

AbhinavaguptaclassicalD

Avatāra: appearance without departurebetween

9.4He pervades, yet is not in any of it.───→here11.1───→11.46Cosmic and gracious one self-luminous.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesbetween

8.3Brahman, ātman, all facets of one Lord.───→here11.1───→11.34Consciousness itself swallows the cosmos.

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionbetween

9.22Consciousness tending its own self-knowing modes.───→here11.1───→11.49Ananya bhakti is non-dual recognition.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

10.10I give the buddhi-yoga to those who love.───→here11.1───→11.54Undivided love beholds it.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyabetween

9.32Even the lowest birth reaches Me through this.───→here11.1───→11.55Five clauses for the one who is Mine.

RāmānujaclassicalI

Vibhūti as evidence for antaryāminbetween

10.42One fragment props the world.───→here11.1───→11.13Arjuna sees all at once.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata similebetween

9.34Set toward Me, the seeker's whole posture.───→here11.1───→11.55He is the one telos.

AbhinavaguptaclassicalE

Field and field-knower as Parameśvaraapproach

───→here11.1───→13.1One knower in every field — Parameśvara.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerapproach

───→here11.1───→11.8The eye is given; seeing is grace.

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktaapproach

───→here11.1───→13.20Both natures cause the body's binding.

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherstation

───→here11.1───→

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onestation

───→here11.1───→

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

9.22Yogakshema as offering returned───→here11.1───→11.55Five offering-clauses

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

9.22The undivided ones the Lord himself sustains.───→here11.1───→11.55The whole Gītā distilled to five offering-clauses.

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesbetween

9.22Constant thought of Me is self-contemplation itself.───→here11.1───→11.55The five-clause crystal is bhakti named whole.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

10.8From Me everything flows; wise ones know this and worship.───→here11.1───→11.55The crystal verse names the saguṇa in absolute form.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

7.13Why this declaration? The gloss must answer.───→here11.1───→11.16Aneka- is not just two-or-more.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsbetween

8.4Adhiyajña clause: viṣṇur eva.───→here11.1───→11.16Many-armed is Viṣṇu, not a pantheon.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitbetween

9.25Each worship reaches its own destination.───→here11.1───→11.55Five-clause sādhana names the apex.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātrabetween

7.5Parā-prakṛti backed by Pañcarātra.───→here11.1───→11.16Aṣṭādhyāyī 5.4.78 settles aneka-.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

7.5Surrounding clause picks literal Śrī.───→here11.1───→11.16Aneka- means many; no upacāra needed.

VallabhaclassicalB

Grace alone — the technical markbetween

9.32The unsheltered take shelter and reach Me.───→here11.1───→11.54Undivided love — sādhana stripped, grace-clothed.

VallabhaclassicalG

The Lord plays — calf-affection, not contractbetween

9.32The unsheltered run to their cowherd-Lord.───→here11.1───→11.54The form revealed is Krishna in blue, not abstract.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

6.47Stilling the mind into Vāsudeva — not into nothing.───→here11.1───→11.54Vision opens only to the love-stilled mind.

VallabhaclassicalI

A closed three-source citation gridbetween

9.32Even the unsheltered reach the highest goal.───→here11.1───→11.54Bhāgavata + Brahmasūtra fuse at the vision-verse.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.31The despondency catalogue goes to Viṭṭhaleśa.───→here11.1───→11.21The cosmic-form catalogue is bracketed.

ŚrīdharaclassicalB

The Lord descends out of compassionstation

───→here11.1───→

ŚrīdharaclassicalC

Devotion is both the way and the homebetween

9.34Mind on Me, bowed to Me — you reach Me.───→here11.1───→11.54By undivided love alone — knowable, seen.

ŚrīdharaclassicalH

The grammar of single-pointednessbetween

9.22The undivided are my one foundation.───→here11.1───→11.54Undivided love alone unlocks the world-form.

ŚrīdharaclassicalD

The path that turns no one awayexit

9.32Women, śūdras, all, also reach the goal.───→here11.1───→

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsbetween

9.34Mind on Me, devoted — you reach Me.───→here11.1───→11.54Bhakti without rival is the seeing-instrument.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

9.1Chapter 7's residue of wonder forces 9's disclosure.───→here11.1───→11.54The saguṇa-bhakta privileged ahead of 12.1.

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

1.2Dṛṣṭvā tu — Sañjaya speaks to be heard later.───→here11.1───→11.50Sañjaya names the viśva-rūpa as witness.

Ekrasmodernbhakti

Bhakti — devotion pathbetween · v2

9.30Even the wrong-doer───→here11.1───→11.54Only by undivided bhakti

RamsukhdasclassicalF

Surrender — the single shelterbetween

9.30Even a great wrongdoer, fixed on Me, is good.───→here11.1───→11.55Five clauses join into one shelter.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here11.1───→

Ekrasmodernforgiveness

Forgivenessapproach · other

───→here11.1───→12.13Friendly, compassionate

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

9.22Pinky finger. Shraddha, faith. Gaurav lands shraddha with the Sushma Swaraj six-───→here11.1───→11.32Wrist, kalai. Kala, time. 'Kalo'smi loka-kshaya-krit pravriddhah.' Gaurav arrive

ŚaṅkaraclassicalH

The Lord is friend of every beingbetween

10.42With one part I pervade this whole world, and stand.───→here11.1───→11.55Acting for Me, holding Me supreme — that is the road.

Śabda · lemmas (14 unique · 15 occurrences)

मद्·मम mad ×2 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · compound / genitive singular noun
अनुग्रहाय anugraha — favor, grace (anu- + √grah) · dative masculine singular noun

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परमम् parama — highest, supreme · nominative neuter singular noun
गुह्यम् guhya — secret, hidden (gerundive of √guh) · nominative neuter singular noun
अध्यात्म adhyātma — pertaining to the self; the inward principle · compound
संज्ञितम् saṃjñita — named, called (past-pple. of sam- + √jñā) · nominative neuter singular noun
यत् yad — which, who (relative pronoun) · nominative neuter singular noun
त्वया tvad — you (2nd person pronoun stem) · instrumental singular noun
उक्तम् √vac — to speak (verbal root) · nominative neuter singular participle noun
वचः vacas — speech, word, statement · nominative neuter singular noun
तेन tad — that (distal demonstrative); also 3rd-person pronoun · instrumental neuter singular noun
मोहः moha — delusion, infatuation, bewilderment · nominative masculine singular noun
अयम् idam — this (proximal demonstrative) · nominative masculine singular noun
विगतः vi-√gam — to depart (vi- + √gam 'go') · nominative masculine singular participle noun

Praśna · so what (7)

01What is the difference between moha being 'vigata' (departed) and moha being 'vinaṣṭa' (destroyed) — and why do different commentators use each term?
02Arjuna says the teaching was 'mad-anugrahāya' (for my grace) — does this make the Gītā's teaching a private transmission or a universal scripture, and how do the schools adjudicate this?

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03The verse credits 'vacas' (word / speech) alone for removing moha — what does each school say about the epistemic mechanism: is it śabda-pramāṇa (verbal testimony as valid means of knowledge), direct inference, or something else?
04How does 'adhyātma-saṃjñita' (designated as adhyātma) function as a category? Is adhyātma equivalent to ātma-jñāna, or does it include more?
05If Arjuna's moha is already gone at 11.1, what is the function of the remaining sixteen chapters — maintenance, deepening, or something structurally different?
06Vallabha distinguishes 'heard' from 'seen' (śruta vs dṛṣṭa) as two different thresholds of knowing. Is this a cognition distinction, a grace-level distinction, or a devotional-maturity distinction?
07Rāmānuja specifies that the moha was 'deha-ātmābhimāna-rūpa' (of the form of body-as-self conceit) — is the body-self confusion the root moha, or merely one expression of it?

Vyavahāra · try it in your life

Advaita

When a clear explanation — a teacher's precise words, a book's well-argued paragraph — suddenly dissolves a confusion you have carried for years, notice that the dissolving happened not because you learned a new fact but because the superimposition collapsed. This is the adhyātma mechanism: aviveka-buddhi departs when viveka is allowed in. The practical implication: don't stockpile more information when moha persists — find the one word that addresses the actual confusion.

Viśiṣṭādvaita

In a relationship where you feel genuine gratitude for another's guidance, Rāmānuja's framing is useful: the entire arc of teaching — not just the memorable lines — was 'anugrahaikaprayojana,' grace as its sole purpose. When you acknowledge a mentor, acknowledge the full scope of what was given, not just the peak moments. And recognize that the moha removed was specifically about your own nature in relation to another — 'ātmaviṣaya moha' — not abstract metaphysical confusion.

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Dvaita

Madhva's minimal comment points forward: the purpose of removing moha is to enable clear meditation on svarūpa-sthiti — what you actually are, in your own distinct nature, not what you've imagined yourself to be. Practically: when confusion about your identity clears, don't stay in the relief of clarity — use it as the ground for directed contemplation of your actual nature and your actual relationship to what is greater than you.

Śuddhādvaita

Vallabha's distinction between heard and seen applies to any deep understanding: you can intellectually grasp a principle (śruta) and still feel the pull to encounter it directly, face-to-face (dṛṣṭa). When you notice that gap — 'I understand this but haven't yet lived it' — that is not a failure of understanding. It is Arjuna's exact condition at 11.1, and the right response is to ask for the deeper encounter, not to pretend the hearing was sufficient.

Bhakti

Śrīdhara's framing of the moha as specifically 'ahaṃ hantā' — 'I am the doer, I am the destroyer' — locates the practical confusion: we suffer most not from abstract metaphysical error but from mislocating agency. The word that removes this moha in ordinary life is any clear perception that the action proceeding through you is not ultimately authored by you. This is not passivity — it is the corrective to the doer-conceit that generates guilt, pride, and reactive decision-making.

Advaita-Bhakti

Madhusūdana's phrase 'anubhava-sākṣika' — witnessed by direct experience — is the standard that matters. It is not enough to assent to a teaching intellectually. The moha is gone only when something in you has directly experienced the departure. In practice: when a piece of wisdom lands differently on re-reading than it did the first time — when it moves from proposition to recognition — that is the anubhava-sākṣika threshold. The Kṛṣṇa of Madhusūdana is both the argument and the witness; the teaching that removes moha is both logically precise and devotionally alive.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 11, Verse 1: Krishna to Arjuna — Viśvarūpa-Darśana-Yoga