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Bhagavad Gītā Chapter 11, Verse 38: Krishna to Arjuna — Viśvarūpa-Darśana-Yoga

Bhagavad Gītā 11.38Chapter 11 · Viśvarūpa-Darśana-Yoga · Krishna → Arjuna · triṣṭubh
त्वमादिदेवः पुरुषः पुराणस् त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥
tvam← tvad(123 verses)nominative singular nounyou (2nd person pronoun stem)attested in commentariesadvaitaआदिदेवः, जगतः स्रष्ट्टत्वात्viśiṣṭādvaitaआदिदेवः पुरुषः पुराणः त्वम् अस्य विश्वस्य परं निधानम्, निधीयते त्वयि विश्वम् इति त्वम् अस्य विश्वस्य परं निधानम्, विश्व ādi← ādi(19 verses)compound (compound member)beginning, origin; first; (suffix: 'X and so on')-devaḥ← deva(29 verses)nominative masculine singular noungod, deity, celestial being; the devas puruṣaḥ← puruṣa(23 verses)nominative masculine singular nounperson, man; the cosmic Person; the Self (Sāṅkhya/Vedānta)attested in commentariesadvaita, पुरि शयनात् पुराणः चिरंतनः त्वम्viśiṣṭādvaitaपुराणः त्वम् अस्य विश्वस्य परं निधानम्, निधीयते त्वयि विश्वम् इति त्वम् अस्य विश्वस्य परं निधानम्, विश्वस्य शरीरभूतस्यadvaita-bhaktiपूरयिता पुराणोऽनादिः त्वमस्य विश्वस्य परं निधानं लयस्थानत्वात् निधीयते सर्वमस्मिन्निति purāṇa← purāṇa(4 verses)nominative masculine singular nounancient, primeval; the Purāṇic literatures
tvam asya← idam(122 verses)genitive neuter singular nounthis (proximal demonstrative)attested in commentariesadvaitaविश्वस्य परं प्रकृष्टं निधानं निधीयते अस्मिन् जगत् सर्वं महाप्रलयादौ इतिviśiṣṭādvaitaविश्वस्य परं निधानम्, निधीयते त्वयि विश्वम् इति त्वम् अस्य विश्वस्य परं निधानम्, विश्वस्य शरीरभूतस्य आत्मतया परमाधारभूत viśvasya← viśva(8 verses)genitive neuter singular nounall, the universe, everyattested in commentariesadvaitaपरं प्रकृष्टं निधानं निधीयते अस्मिन् जगत् सर्वं महाप्रलयादौ इतिviśiṣṭādvaitaपरं निधानम्, निधीयते त्वयि विश्वम् इति त्वम् अस्य विश्वस्य परं निधानम्, विश्वस्य शरीरभूतस्य आत्मतया परमाधारभूतः त्वम् एbhaktiपरं निधानं लयस्थानम्, तथा विश्वस्य वेत्ता वेदिता ज्ञाताadvaita-bhaktiपरं निधानं लयस्थानत्वात् निधीयते सर्वमस्मिन्निति paraṃ← para(58 verses)nominative neuter singular nounhighest, supreme, beyond, other nidhānam← nidhāna(3 verses)nominative neuter singular nountreasure, repository, resting place (ni- + √dhā)attested in commentariesviśiṣṭādvaita, निधीयते त्वयि विश्वम् इति त्वम् अस्य विश्वस्य परं निधानम्, विश्वस्य शरीरभूतस्य आत्मतया परमाधारभूतः त्वम्
vettāsi← √vid(76 verses)future indicative peri 2nd person singular verbto know; to find (verbal root)attested in commentariesviśiṣṭādvaitaइत्यादौ परमात्मनो वेदितृत्वादिमात्रविधानेऽतिशयाभावात् कारणावस्थद्रव्यान्तर्यामित्वस्य चोक्तत्वात्, कार्यावस्थज्ञातृज्ञेśuddhādvaitaवेद्यं चेति विरुद्धधर्माश्रयत्वमक्षरत्वं vedyaṃ← vid(21 verses)accusative neuter singular gdv nounto know; to find (verbal root) ca← ca(391 verses)and; (homonym: also the consonant ca) paraṃ← para(58 verses)accusative neuter singular nounhighest, supreme, beyond, other ca← ca(391 verses)and; (homonym: also the consonant ca) dhāma← dhāman(4 verses)accusative neuter singular noundwelling, abode, glory, splendor
tvayā← tvad(123 verses)instrumental singular nounyou (2nd person pronoun stem)attested in commentariesadvaitaततं व्याप्तं विश्वं समस्तम्,viśiṣṭādvaitaततं विश्वम् अनन्तरूप त्वया आत्मत्वेन विश्वं चिदचिन्मिश्रं जगत् ततं व्याप्तम्śuddhādvaitaततं विश्वं इति व्याख्यानभूतंमया ततमिदं सर्वं जगदव्यक्तमूर्तिना [9advaita-bhaktiसद्रूपेण स्फुरणरूपेण tataṃ← √tan(5 verses)nominative neuter singular participle nounto extend, stretch, spread (verbal root) viśvam← viśva(8 verses)nominative neuter singular nounall, the universe, everyattested in commentariesviśiṣṭādvaitaइति त्वम् अस्य विश्वस्य परं निधानम्, विश्वस्य शरीरभूतस्य आत्मतया परमाधारभूतः त्वम् ananta← ananta(11 verses)compound (compound member)endless, infinite (an- + anta 'end'); an epithet of Viṣṇu-rūpa← rūpa(23 verses)vocative masculine singular nounform, shape, appearance; the visible aspect
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

You are the first god, the ancient person, the universe's highest refuge, its knower and the supreme thing worth knowing, its final home, and you alone pervade it all, O Lord of endless forms.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    You are the primordial deity (ādi-deva) because you are the creator of the universe; you are the ancient (purāṇa) person (puruṣa) who abides within the city of the body. You are the supreme repository (paraṃ nidhānam) of this entire world, for at the time of the great dissolution (mahāpralaya) all things are deposited in you. You are the knower (vettā) of all that is knowable, and you yourself are also the supreme object of knowledge (vedyam) and the supreme abode (paraṃ dhāma) — the highest station of Viṣṇu — for your forms (rūpāṇi) have no end.

    divergence: Śaṅkara glosses ādi-deva as jagataḥ sraṣṭṛtva (creatorship of the world), nidhānam as the locus of dissolution (mahāpralaya), and param dhāma as the supreme Vaiṣṇava station; the terse dialectical structure enumerates seven grounds of veneratability.

  • Rāmānujaviśiṣṭādvaita

    You are the primeval deity and the eternal person (puruṣa); the entire world, as your body (śarīrabhūta), is deposited in you as its supreme inner self (paramādhāra), so you alone are the world's supreme repository. Since you subsist as the ātman of everything, you alone are the universal knower and the universal known; you are also the supreme abode (paraṃ dhāma) — the goal to be reached — and by you, as ātman, the entire mixed world of the sentient and insentient (cidacinmiśra jagat) is pervaded.

    divergence: Rāmānuja explicitly reads nidhānam through the body-soul relation (viśvasyaśarīrabhūtasya ātmatayā paramādhārabhūtaḥ) and tatam through ātmatva-vyāpti; the rendering follows his expansion of all seven epithets through the śarīra-ātma metaphysic.

  • Madhvadvaita

    This praise is fitting because you are the complete (pūrṇa) and the supreme self (mahātmā); you transcend both the real (sat) and the unreal (asat) as their independent ground. The Bhārata citation ('that which is both non-being and being in this world, transcending both sat and asat') confirms that Hari alone is the independent sovereign who surpasses every category — the jīva-s remain eternally distinct and wholly dependent on him.

    divergence: Madhva's commentary on 11.37–40 grounds the praise in mahātmā (pūrṇaḥ ca asau ātmā ca) and cites Mahābhārata 1.1.23 on sat-asat-paratvam; the rendering tracks his characteristic insistence on Hari's absolute independence (svatantra) and the jīva's dependence.

  • Vallabhaśuddhādvaita

    You bear the contradictory qualities of being the knower (vettā) and simultaneously the known (vedyam) — this is the blazing-forth (sphoṭayet) of your aksara nature. The epithet 'supreme abode' (paraṃ dhāma) is one in meaning with 'that highest abode is mine' (BG 8.21), confirming your absolute non-difference from your own divine effulgence. That you pervade the world (tvayā tatam viśvam) is the explanation of BG 9.4 — 'by me, in unmanifest form, all this world is pervaded' — now revealed in your wondrous cosmic form as Kṛṣṇa's own prasāda-līlā.

    divergence: Vallabha sphoṭayati the aksara-nature through the vettā-vedyam polarity, identifies paraṃ dhāma with BG 8.21, and glosses tatam as vyākhyānabhūtam of BG 9.4; the rendering follows his cross-reference weave rather than linear paraphrase.

  • Śrīdharabhakti

    You are the origin of the gods (ādi-deva), for you are beginningless (purāṇa, anādi) and are the very substance (puruṣavastu) pervading all things. Therefore you are the supreme locus of dissolution (paraṃ nidhānam, layasthānam) for this universe, its knower, and also the entire range of what is knowable; the supreme Vaiṣṇava station (paraṃ dhāma) is likewise none other than you. These seven reasons together — O Anantarūpa — establish that you alone deserve all prostration.

    divergence: Śrīdhara's bhāṣya enumerates saptabhiḥ hetubhiḥ (seven reasons) and reads nidhānam as layasthānam, vedyam as vastujātam, and dhāma as vaiṣṇavaṃ padam; the Śrīdhara payload is clean Sanskrit prose (no HTML artifacts), fully usable.

  • Madhusūdanaadvaita-bhakti

    Overflowing with devotion (bhaktyudrekāt), Arjuna praises again: you are the ādi-deva because you are the cause of creation, the primordial person (pūrayitā, 'the filler'), the beginningless, and the dissolution-ground — thus you are both the material cause (upādāna) as locus of creation and dissolution, and the efficient cause, since you are the omniscient knower (vettā) that distinguishes you from inert Prakṛti. The object of knowing (vedyam) is also you — this forecloses any real duality (dvaitāpatti), for the knowable is imagined (kalpita) and has no ultimate relation to the knower. The supreme abode (paraṃ dhāma) — the dense mass of sat-cit-ānanda free from avidyā and its products, the highest Vaiṣṇava station — is also you alone; and you, as the luminous principle of existence (sad-rūpa, sphurana), pervade this world which has no self-existence apart from that luminosity.

    divergence: Madhusūdana explicitly marks bhaktyudrekāt as the motive, glosses pūrayitā, derives upādānatva from sṛṣṭi-pralaya-sthānatva, refutes Prakṛti via sarvajñatva, and characterises vedyasya kalpita-tva as blocking dvaitāpatti; the rendering tracks his full Advaita-within-bhakti synthesis.

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