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Ch 11 · Viśvarūpa-Darśana-Yoga
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Bhagavad Gītā Chapter 11, Verse 36: Krishna to Arjuna — Viśvarūpa-Darśana-Yoga

Bhagavad Gītā 11.36Chapter 11 · Viśvarūpa-Darśana-Yoga · Krishna → Arjuna · triṣṭubh
स्थाने हृषीकेश तव प्रकीर्त्या जगत् प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसंघाः ॥
sthāne← sthāna(5 verses)locative neuter singular nounplace, position, stationattested in commentariesadvaitaयुक्तम्viśiṣṭādvaitaयुक्तम्, यद् एतद् युद्धदिदृक्षया आगतम् अशेषं देवगन्धर्वसिद्धयक्षविद्याधरकिन्नरकिंपुरुषादिकं जगत् त्वत्प्रसादात् त्वां सdvaitaइत्येतत्युक्तं इत्यर्थेऽव्ययं चास्ति, अस्तिśuddhādvaitaइत्येकादशभिः प्रार्थयन्नाह फाल्गुनःbhaktiयुक्तमित्यर्थःadvaita-bhaktiइत्यादिना hṛṣīkeśa← hṛṣīkeśa(7 verses)vocative masculine singular nounlord of the senses (epithet of Kṛṣṇa: hṛṣīka 'sense' + īśa 'lord')attested in commentariesadvaita, यत् जगत् प्रहृष्यति प्रहर्षम् उपैति, तत् स्थाने युक्तम्, इत्यर्थः। अथवा विषयविशेषणं स्थाने इति। युक्तः हर्षादिविषयः भगbhakti, यत एवं त्वमद्भुतप्रभावो भक्तवत्सलश्च अतस्तव प्रकीर्त्या माहात्म्यसंकीर्तनेन न केवलमहमेव प्रहृष्यामि किंतु जगत्सर्वं प्advaita-bhaktiसर्वेन्द्रियप्रवर्तक, यतस्त्वमेवमत्यन्ताद्भुतप्रभावो भक्तवत्सलश्च ततस्तव प्रकीर्त्या प्रकृष्टया कीर्त्या निरतिशयप्राशस् tava← tvad(123 verses)genitive singular nounyou (2nd person pronoun stem) prakīrtyā← prakīrtiinstrumental feminine singular nounfame, renown (pra- + kīrti)attested in commentariesadvaitaत्वन्माहात्म्यकीर्तनेन श्रुतेन,viśiṣṭādvaitaसर्वं प्रहृष्यति अनुरज्यते चśuddhādvaitaयुतं प्रार्थयतिbhaktiमाहात्म्यसंकीर्तनेन न केवलमहमेव प्रहृष्यामि किंतु जगत्सर्वं प्रहृष्यति प्रकर्षेण हर्षं प्राप्नोति एतत्तु स्थाने युक्तमिadvaita-bhaktiप्रकृष्टया कीर्त्या निरतिशयप्राशस्त्यस्य कीर्तनेन श्रवणेन
jagat← jagant(18 verses)nominative neuter singular nounthe world, the moving (universe) prah← pra-√hṛṣ(2 verses)present indicative 3rd person singular verb(pra- + hṛṣ: to be glad)ṛṣyaty anurajyate← anu-√rañjpresent indicative pass 3rd person singular verbto be devoted to, attach to (anu- + √rañj)attested in commentariesadvaitaअनुरागंviśiṣṭādvaitaच। यत् च त्वाम् अवलोक्य रक्षांसि भीतानि सर्वा दिशः प्रद्रवन्ति सर्वे सिद्धसंघाः सिद्धाद्यनुकूलसंघाः नमस्यन्ति च तद् एतत ca← ca(391 verses)and; (homonym: also the consonant ca)
rakṣāṃsi← rakṣas(3 verses)nominative neuter plural nounrākṣasa; demonattested in commentariesadvaitaभीतानि भयाविष्टानि दिशः द्रवन्ति गच्छन्ति तच्च,स्थाने विषयेviśiṣṭādvaitaभीतानि सर्वा दिशः प्रद्रवन्ति सर्वे सिद्धसंघाः सिद्धाद्यनुकूलसंघाः नमस्यन्तिbhaktiभीतानि सन्ति, दिशःप्रति द्रवन्ति पलायन्त इतिadvaita-bhaktiभीतानि bhītāni← √bhī(5 verses)nominative neuter plural participle nounfear; to fear (verbal root)attested in commentariesadvaitaभयाविष्टानि दिशः द्रवन्ति गच्छन्ति तच्च,स्थाने विषयेviśiṣṭādvaitaसर्वा दिशः प्रद्रवन्ति सर्वे सिद्धसंघाः सिद्धाद्यनुकूलसंघाः नमस्यन्तिbhaktiसन्ति, दिशःप्रति द्रवन्ति पलायन्त इतिadvaita-bhakti। भयाविष्टानि सन्ति दिशो द्रवन्ति सर्वासु दिक्षु पलायन्त इति यत्तदपि युक्तमेव। तथा सर्वे सिद्धानां कपिलादीनां सङ्घा नमस् diśo dravanti← √dru(2 verses)present indicative 3rd person plural verbto run, flow (verbal root); treeattested in commentariesadvaitaगच्छन्ति तच्च,स्थाने विषयेbhaktiपलायन्त इतिadvaita-bhaktiसर्वासु दिक्षु पलायन्त इति
sarve← sarva(138 verses)nominative masculine plural nounall, entireattested in commentariesadvaitaनमस्यन्ति नमस्कुर्वन्तिbhaktiयोगतपोमन्त्रादिसिद्धानां सङ्घा नमस्यन्ति प्रणमन्तीति namasyanti← √namasy(2 verses)present indicative 3rd person plural verbto pay homage to (denom. of namas)attested in commentariesadvaitaनमस्कुर्वन्तिviśiṣṭādvaitaच तद् एतत् सर्वं युक्तम् इति पूर्वेण सम्बन्धःbhaktiप्रणमन्तीतिadvaita-bhaktiचेति यत्तदपि युक्तमेव। सर्वत्र तव प्रकीर्त्येत्यस्यान्वयः स्थाने इत्यस्य च। अयं श्लोको रक्षोघ्नमन्त्रत्वेन मन्त्रशास्त् ca← ca(391 verses)and; (homonym: also the consonant ca) siddha← siddha(6 verses)compound (compound member)perfected, accomplished; a class of celestial beings-saṃghāḥ← saṃgha(6 verses)nominative masculine plural nounassembly, community (sam- + √hṛ 'collect')
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Rightly does the world rejoice and fill with love at your glory, O Hṛṣīkeśa; the demons scatter in all directions while the hosts of perfected ones bow before you.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Arjuna confirms: 'It is fitting (sthāne, meaning in its proper place) that the world rejoices and is filled with love at your glorification, O Hṛṣīkeśa (master of the senses).' Śaṅkara reads sthāne as a predicate adverb — the joy, the love, the flight of the rākṣasas (demons), and the obeisance of the siddha-saṅghas (assemblies of perfected ones) are each individually yuktam (appropriate) because the Lord is sarva-ātmā (the self of all) and sarva-bhūta-suhṛt (friend of all beings). The epithetical address Hṛṣīkeśa is unpacked as the īśa (lord) of the hṛṣīkas (sense-faculties) — precisely the being before whom the rākṣasas, who are driven by unruly senses, cannot stand.

    divergence: stāne yuktam ... sarva-ātmā sarva-bhūta-suhṛc ca iti (Śaṅkara bhāṣya 11.36)

  • Rāmānujaviśiṣṭādvaita

    Arjuna addresses the Lord: 'It is entirely fitting that the assembled cosmos — gods, gandharvas (celestial musicians), siddhas (perfected beings), yakṣas (nature-spirits), vidyādharas (sky-knowers), kinnaras (semi-divine singers), and kiṃpuruṣas (mythic men) — rejoice and are drawn in love upon beholding you, the sarva-īśvara (lord of all), by your grace.' Rāmānuja reads the vision not as terror alone but as the fulfillment of all these beings' purpose: they came seeking darśana (vision) and the glory (prakīrti) they hear moves them to prīti (delight) and anurāga (loving attachment). Even the rākṣasas' flight and the siddhas' prostration are part of this total cosmic response to the svāmī (sovereign) whom each being in its own way recognizes.

    divergence: t'vat-prasādāt tvāṃ sarveśvaram avalokya tava prakīrtyā ... sarvam yuktam (Rāmānuja bhāṣya 11.36)

  • Madhvadvaita

    The name Hṛṣīkeśa carries a precise theological weight in Madhva's reading: Hari is the antaryāmin (inner controller) of Agni, Soma, and all cosmic functions; his lordship over the hṛṣīkas (senses) is the śruti (revealed) testimony 'yaḥ prāṇe tiṣṭhan' (he who stands in the prāṇa). The world's joy at his prakīrti (glory) is grounded in this actual ontological function — he literally produces hṛṣaṇa (delight) and sthāpana (stabilization) of the cosmos through solar and lunar rays described as his keśas (rays/hairs). Madhva cites the Mokṣadharma passage explicitly: the jīvas (individual souls) are eternally distinct, and their rejoicing is the natural response of the dependent to the recognition of the Independent — not a dissolution into oneness but an ecstatic acknowledgment of difference.

    divergence: hṛṣīkāṇām indriyāṇām īśatvāc ca hṛṣīkeśaḥ ... bodhayann sthāpayaṃś caiva jagad utpadyate (Madhva bhāṣya 11.36)

  • Vallabhaśuddhādvaita

    Vallabha reads this verse as the opening of an eleven-verse prayer (stuti) in which Arjuna becomes a devotee petitioning the bhagavān (blessed one) who possesses six guṇas (qualities) and transcends all three guṇas (qualities of nature). The word sthāne is treated as an avyaya (indeclinable) meaning 'fittingly so' — a simple, almost childlike assent that the universe's joyful response to Kṛṣṇa's prakīrti (glory) is self-evidently right. Vallabha also notes the verse's practical liturgical power: it is recognized in mantra-śāstra (treatise on sacred formulas) as a rakṣo-ghna mantra (demon-dispelling sacred formula), pointing to the Puṣṭi-mārga (path of nourishment/grace) conviction that even the utterance of the Lord's glory is itself a protective līlā-prasāda (grace through divine play).

    divergence: sthāne ity avyayam yuktam ity arthaḥ ... ayaṃ ślokaḥ rakṣo-ghna-mantra-śāstre prasiddhaḥ (Vallabha bhāṣya 11.36)

  • Śrīdharabhakti

    Śrīdhara Svāmī reads the verse as Arjuna's direct affirmation that Kṛṣṇa's adbhuta-prabhāva (wondrous power) and bhakta-vatsalatā (tenderness toward devotees) together explain the universal response. The joy is not Arjuna's alone — jagat sarvam (the entire world) is moved to praharṣa (intense delight) and anurāga (loving attachment) at the māhātmya-saṃkīrtana (chanting of the greatness). The rākṣasas' flight and the prostration of the yoga-tapo-mantrādi-siddhas (those perfected through yoga, ascesis, and mantra) are each individually 'fitting and not surprising' — na citram (no wonder). The bhāṣya uses sthāne yuktam eva as a refrain that closes each clause, giving the verse a liturgical rhythm of ongoing assent.

    divergence: jagat sarvaṃ prahṛṣyati ... etat sthāne yuktam eva na citram ity arthaḥ (Śrīdhara bhāṣya 11.36)

  • Madhusūdanaadvaita-bhakti

    Madhusūdana Sarasvatī synthesizes: he glosses Hṛṣīkeśa as sarva-indriya-pravartaka (the one who sets all senses in motion) — a jñāna (knowledge) frame — while immediately linking this to bhakta-vatsalatā (tenderness toward devotees) as the reason the whole cetana-mātra (conscious universe) rejoices. Every occurrence of 'fitting' (sthāne yuktam eva) is carefully applied to each clause in turn: the world's joy, its anurāga (loving attachment), the rākṣasas' flight in all directions, the siddha-saṅghas' prostration — all are appropriate and each has its own thread of reasoning. He also shares Vallabha's note that this verse is celebrated in mantra-śāstra (treatise on sacred formulas) as rakṣo-ghna (demon-dispelling) — the bhakti element not lost even in a broadly Advaita commentary.

    divergence: sarvendriya-pravartaka ... bhakta-vatsalaś ca ... ayaṃ ślokaḥ rakṣo-ghna-mantra-tvena mantra-śāstre prasiddhaḥ (Madhusūdana bhāṣya 11.36)

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