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Ch 11 · Viśvarūpa-Darśana-Yoga
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Bhagavad Gītā Chapter 11, Verse 32: Krishna to Arjuna — Viśvarūpa-Darśana-Yoga

Bhagavad Gītā 11.32Chapter 11 · Viśvarūpa-Darśana-Yoga · Krishna → Arjuna · upajāti
कालो ऽस्मि लोकक्षयकृत् प्रवृद्धो लोकान् समाहर्तुमिह प्रवृत्तः ।
ऋते ऽपि त्वा न भविष्यन्ति सर्वे ये ऽवस्थिताः प्रत्यनीकेषु योधाः ॥
kālo 'smi loka← loka(49 verses)compound (compound member)world, realm; people-kṣaya← kṣaya(7 verses)compound (compound member)decay, destruction (from √kṣi)-kṛt← kṛt(7 verses)nominative masculine singular noundoer, maker (from √kṛ); the kṛt-suffixes in Pāṇini prav← pra-√vṛdh(3 verses)nominative masculine singular participle noungrown up (pra- + √vṛdh 'grow forth')ṛddho
lokān← loka(49 verses)accusative masculine plural nounworld, realm; peopleattested in commentariesadvaitaसमाहर्तुं संहर्तुम् इह अस्मिन् काले प्रवृत्तःviśiṣṭādvaitaसमाहर्तुम् आभिमुख्येन संहर्तुम् इह प्रवृत्तः अस्मि samāhartum← samāhṛinfinitiveto draw together, withdraw (sam- + ā- + √hṛ)attested in commentariesviśiṣṭādvaitaआभिमुख्येन संहर्तुम् इह प्रवृत्तः अस्मि iha← iha(21 verses)here, in this world, in this life pravṛttaḥ← pra-√vṛt(6 verses)nominative masculine singular participle nounto engage in (pra- + √vṛt 'turn forth')attested in commentariesadvaita। ऋतेऽपि विनापि त्वा त्वां न भविष्यन्ति भीष्मद्रोणकर्णप्रभृतयः सर्वे, येभ्यः तव आशङ्का, ये अवस्थिताः प्रत्यनीकेषु अनीकमनviśiṣṭādvaitaअस्मि। अतो मत्संकल्पाद् एव त्वाम् ऋते अपि त्वदुद्योगम् ऋतेऽपि एते धार्तराष्ट्रप्रमुखाः तव प्रत्यनीकेषु ये अवस्थिता योधाdvaita। भ्रात्रादींश्च ऋते इत्यपिशब्दः। प्रत्यनीकत्वं तु परस्परतया। सर्वेऽपि न भविष्यन्ति, अक्षौहिण्यादिभेदेन बहुवचनं युक्तम्।
ṛte← ṛtewithout, except for (preposition with abl.) 'pi tvā← tvad(123 verses)accusative singular nounyou (2nd person pronoun stem)attested in commentariesadvaitaत्वां न भविष्यन्ति भीष्मद्रोणकर्णप्रभृतयः सर्वे, येभ्यः तव आशङ्का, ये अवस्थिताः प्रत्यनीकेषु अनीकमनीकं प्रति प्रत्यनीकेdvaitaइत्युच्यत इत्यत आह -- प्रत्यनीकत्वमितिadvaita-bhaktiत्वामर्जुनं योद्धारं विनापि त्वद्व्यापारं विनापि मद्व्यापारेणैव नभविष्यन्ति विनंक्ष्यन्ति na← na(252 verses)not (negation particle) bhaviṣyanti← √bhū(51 verses)future indicative 3rd person plural verbto be, become; the earth (verbal root / noun)attested in commentariesadvaitaभीष्मद्रोणकर्णप्रभृतयः सर्वे, येभ्यः तव आशङ्का, ये अवस्थिताः प्रत्यनीकेषु अनीकमनीकं प्रति प्रत्यनीकेषु प्रतिपक्षभूतेषुviśiṣṭādvaitaविनङ्क्ष्यन्तिdvaita, अक्षौहिण्यादिभेदेन बहुवचनं युक्तम्śuddhādvaitaइति प्रत्युक्तम्bhaktiन जीविष्यन्ति sarve← sarva(138 verses)nominative masculine plural nounall, entireattested in commentariesadvaita, येभ्यः तव आशङ्का, ये अवस्थिताः प्रत्यनीकेषु अनीकमनीकं प्रति प्रत्यनीकेषु प्रतिपक्षभूतेषु अनीकेषु योधाः योद्धारःadvaita-bhaktiभीष्मद्रोणकर्णप्रभृतयो योद्धुमनर्हत्वेन संभाविता अन्येऽपि येऽवस्थिताः प्रत्यनीकेषु प्रतिपक्षसैन्येषु योधा योद्धारः सर्व
ye← yad(218 verses)nominative masculine plural nounwhich, who (relative pronoun) 'vasthitāḥ pratyanīkeṣu← pratyanīkalocative neuter plural nounopposed, hostile (prati- + anīka)attested in commentariesadvaitaअनीकमनीकं प्रति प्रत्यनीकेषु प्रतिपक्षभूतेषु अनीकेषु योधाः योद्धारःviśiṣṭādvaitaये अवस्थिता योधाः, ते सर्वे न भविष्यन्ति विनङ्क्ष्यन्तिbhaktiअनीकान्यनीकानि प्रति भीष्मद्रोणादीनां सर्वासु सेनासु ये योद्धारोऽवस्थितास्ते सर्वेऽपिadvaita-bhaktiप्रतिपक्षसैन्येषु योधा योद्धारः सर्वेऽपि मया हतत्वादेव नभविष्यन्ति yodhāḥ← yodha(3 verses)nominative masculine plural nounwarrior, fighter (from √yudh)attested in commentariesadvaitaयोद्धारःviśiṣṭādvaita, ते सर्वे न भविष्यन्ति विनङ्क्ष्यन्ति
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

I am Time, the destroyer of worlds, fully aroused and set in motion to consume these armies. Without you, Arjuna, not one warrior arrayed against you will survive.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    I am kāla (time as cosmic dissolution-principle), grown immense, the destroyer of worlds (loka-kṣaya-kṛt). I have set myself in motion here to gather in all beings — do not mistake this for contingent war. Even without you, Arjuna, not one of the warriors arrayed on the opposing sides will survive; my movement precedes and supersedes all human agency.

    divergence: Śaṅkara keeps the emphasis squarely on cosmic necessity (niyati) and uses this to dissolve Arjuna's sense of doership — the jñāna thrust.

  • Rāmānujaviśiṣṭādvaita

    I am kāla — the one who counts out (kalayati gaṇayati) the span of every being, reckoning the appointed end of the Dhārtarāṣṭra hosts. I have come forward, bearing the terrible form you behold, to gather these kings in. Even setting you aside, every warrior standing in those opposing formations will cease to be — for my resolve (mat-saṅkalpa) is already accomplished.

    divergence: Unlike Śaṅkara, Rāmānuja preserves Arjuna's agency as kainkarya (service) — he is an instrument of Bhagavān's purpose, not an illusory doer. The devotional framing makes the disclosure an act of grace, not mere cosmology.

  • Madhvadvaita

    I am Kāla — the name that carries every attribute of Bhagavān: binding (kala bandhane), cutting (kala cchedane), knowing (kala jñāne), and fulfilling desire (kāma-dhenu). I am not 'grown' in the sense of increase — I am ever-full (paripūrṇa), without beginning (anādi), for I neither increase nor diminish (na hīyate vardhate ca). I move to destroy these lords of the earth; without your intervention, each soldier standing against me will perish — for nothing in creation can bind what binds all.

    divergence: Madhva's reading is the most polemically dense — the śabda-vicāra (word-analysis) dominates over narrative application. The independence of Hari from all causal conditioning, and the strict dependence of jīvas upon him, is the controlling concern.

  • Vallabhaśuddhādvaita

    I am that Kāla who has now manifested here — for I pervade existence fourfold: as akṣara (imperishable), as kāla (time), as karma (action), and as svabhāva (intrinsic nature). Recognize me in this form by the very signs of consuming (lelīhāna): I am the Saṅkarṣaṇa-vyūha, the aspect that draws all back. Those who bear the earth's burden — the demonic-possessed among these kings — I come now to remove. Even setting you aside, none of those I have already accepted into my dissolution will remain.

    divergence: The Puṣṭi-mārga reading pivots on prasāda and anugraha: survival is not earned by virtue or action but gifted by Kṛṣṇa's grace. The Saṅkarṣaṇa-vyūha identification is unique to this school in this verse.

  • Śrīdharabhakti

    I am kāla — the agent of the destruction of worlds, fully aroused and terrible (pravṛddha, atyugra). I am active here in this world to gather in all living beings. Therefore: even without you as the killer, they will not survive. Though you may hold back from slaying them, seized by me in my form as kāla they will die in any case — every warrior posted in every formation on the opposing side.

    divergence: Śrīdhara is the most pastorally direct: his bhāṣya bridges the terrifying theophany and Arjuna's practical paralysis without heavy metaphysical apparatus. The devotional register is present but subordinate to straightforward exegesis.

  • Madhusūdanaadvaita-bhakti

    I am Kāla — Parameśvara himself, whose kriyā-śakti (power of action) upholds all existence, now fully awakened and moving (pravṛddha). I have come into this moment to consume Duryodhana and all his host — to devour them entirely (bhakṣayitum). You ask how this can be so without you? Even without Arjuna the warrior, even without your entire enterprise, my movement alone will annihilate them. Your action (tava vyāpāra) is, in the end, akiṃcit-kara — it contributes nothing decisive; these warriors are already slain by me.

    divergence: Madhusūdana holds both poles simultaneously: jñāna requires dissolving Arjuna's sense of agency (Advaita), while bhakti requires recognizing Kṛṣṇa's sovereign will as loving and purposeful. The synthesis is tighter here than in either Śaṅkara or Rāmānuja taken alone.

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