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Ch 11 · Viśvarūpa-Darśana-Yoga
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Bhagavad Gītā Chapter 11, Verse 6: Krishna to Arjuna — Viśvarūpa-Darśana-Yoga

Bhagavad Gītā 11.6Chapter 11 · Viśvarūpa-Darśana-Yoga · Krishna → Arjuna · Bhārata · anuṣṭubh
पश्यादित्यान् वसून् रुद्रानश्विनौ मरुतस् तथा ।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥
paśy← paś(10 verses)present imperative 2nd person singular verbto see (verbal root, suppletive of √dṛś)attested in commentariesadvaitaआदित्यान् द्वादश, वसून् अष्टौ, रुद्रान् एकादश, अश्विनौ द्वौ, मरुतः सप्त सप्त गणाः ये तान्viśiṣṭādvaitaआदित्यान् द्वादश, वसून् अष्टौ, रुद्रान् एकादश, अश््विनौ द्वौ, मरुतःśuddhādvaitaएकत्रान्योन्यविरुद्धर्मसमावेशरूपाणि तत्राश्चर्याणि पश्यbhakti। मरुत एकोनपञ्चाशद्देवविशेषान्। अदृष्टपूर्वाणि त्वया वान्येन वा पूर्वमदृष्टानि रूपाणि आश्चर्याण्यत्यद्भुतानि।ādityān← āditya(6 verses)accusative masculine plural nounĀditya, son of Aditi; the sun vasūn← vasu(3 verses)accusative masculine plural nounVasu (a class of eight deities); wealth, treasureattested in commentariesadvaitaअष्टौ, रुद्रान् एकादश, अश्विनौ द्वौ, मरुतः सप्त सप्त गणाः ये तान्viśiṣṭādvaitaअष्टौ, रुद्रान् एकादश, अश््विनौ द्वौ, मरुतः rudrān← rudra(3 verses)accusative masculine plural nounRudra (the fierce Vedic deity / Śiva)attested in commentariesadvaitaएकादश, अश्विनौ द्वौ, मरुतः सप्त सप्त गणाः ये तान्viśiṣṭādvaitaएकादश, अश््विनौ द्वौ, मरुतः aśvinau← aśvin(2 verses)accusative masculine dual nounthe twin Aśvins (divine horsemen-physicians)attested in commentariesadvaitaद्वौ, मरुतः सप्त सप्त गणाः ये तान् maruta← marut(3 verses)accusative masculine plural nounMarut (storm gods); winds tathā← tathā(47 verses)thus, in that manner; likewise
bahū← bahu(15 verses)accusative neuter plural nounmany, much, abundantny adṛṣṭa← adṛṣṭa(3 verses)compound (compound member)unseen (a- + dṛṣṭa past-pple. 'seen', from √dṛś); the unmanifest karmic residue-pūrvāṇi← pūrva(8 verses)accusative neuter plural nounformer, prior, eastern paśy← paś(10 verses)present imperative 2nd person singular verbto see (verbal root, suppletive of √dṛś)attested in commentariesadvaitaआदित्यान् द्वादश, वसून् अष्टौ, रुद्रान् एकादश, अश्विनौ द्वौ, मरुतः सप्त सप्त गणाः ये तान्viśiṣṭādvaitaआदित्यान् द्वादश, वसून् अष्टौ, रुद्रान् एकादश, अश््विनौ द्वौ, मरुतःśuddhādvaitaएकत्रान्योन्यविरुद्धर्मसमावेशरूपाणि तत्राश्चर्याणि पश्यbhakti। मरुत एकोनपञ्चाशद्देवविशेषान्। अदृष्टपूर्वाणि त्वया वान्येन वा पूर्वमदृष्टानि रूपाणि आश्चर्याण्यत्यद्भुतानि।āścaryāṇi← āścarya(5 verses)accusative neuter plural nounwonderful, marvel bhārata← bhārata(22 verses)vocative masculine singular noundescendant of Bharata; epithet of Arjunaattested in commentariesadvaita।।न केवलम् एतावदेव --,advaita-bhakti, अत्र शतशोऽथसहस्रशः नानाविधानीत्यस्य विवरणं बहूनीति आदित्यानित्यादि च, अदृष्टपूर्वाणीति दिव्यानीत्यस्य, आश्चर्याणीति ना
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

See in Me the twelve Ādityas, the eight Vasus, the eleven Rudras, the twin Aśvins, and the Marut hosts, Arjuna, and countless marvels no eye has ever seen before.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Behold here the twelve Ādityas, the eight Vasus, the eleven Rudras, the two Aśvins, and the forty-nine Maruts — all of whom in the ordinary world (manuṣya-loka) neither you nor any other has ever perceived. These many wonders (āścarya, remarkable because they exceed the reach of common cognition) are gathered in this single divine form (viśvarūpa). The listing is not exhaustive but indicative: the point is the inexhaustible wealth of manifest appearance that the One Brahman sustains without itself becoming many.

    divergence: Advaita reads the enumeration as pedagogical — the bewildering multiplicity catalyses viveka (discrimination) by showing that the perceiver of all these forms must itself be something other than them.

  • Rāmānujaviśiṣṭādvaita

    In this one body of Mine (mama ekasmin rūpe) behold the twelve Ādityas, eight Vasus, eleven Rudras, two Aśvins, and forty-nine Maruts — and beyond these, all things seen in the world (jagati pratyakṣa-dṛṣṭāni) and all things known through scripture (śāstra-dṛṣṭāni) from every realm and every sacred text that were never before witnessed together. The Lord's body is not a symbol of reality; it IS reality, organically unified, each divine group serving as a limb of the one Person (puruṣa). Wonder (āścarya) arises not from strangeness but from the sight of the whole as one integrated being.

    divergence: Where Advaita sees bewildering multiplicity that triggers discrimination, Viśiṣṭādvaita sees unified organic fullness that invites inclusive love (bhakti as kainkarya). The viśvarūpa is the literal body of Bhagavān, not a pedagogical device.

  • Madhvadvaita

    Behold — O Bhārata — the twelve Ādityas, eight Vasus, eleven Rudras, two Aśvins, and the Marut-hosts, along with many marvels never before seen by any eye: all of them reside in Hari's supreme form as dependent, worshipping limbs. Each divine class exists entirely by Hari's svatantra (independent will); none of them possesses any autonomous existence. The wonder (āścarya) is precisely that so vast a dependent cosmos finds its whole reality in one single sovereign Lord.

    divergence: ABSENT BHĀṢYA: No Madhva commentary on 11.6 is available. Doctrinal projection only, not attested gloss.

  • Vallabhaśuddhādvaita

    Behold the many wonders (āścarya) gathered here — wonders of a specific kind: the simultaneous presence of mutually contradictory attributes (anyonyaviruddha-dharma-samāveśa) in one single form. Kṛṣṇa's viśvarūpa is not a theological catalogue of deities but the concrete site where opposites — great and minute, fierce and tender, multiple and one — coexist in living mādhurya (sweetness). This impossible co-presence IS the wonder; it can only be sustained by Kṛṣṇa whose nature is pure being-bliss (sat-cid-ānanda) without any limiting qualifier.

    divergence: Vallabha departs sharply from all others: the emphasis is not on the divine count, not on the epistemic novelty, not on Hari's dominion, but on the ontological paradox of contradictory natures inhabiting one form — the signature of pure Kṛṣṇa-svarūpa in Puṣṭi-mārga theology.

  • Śrīdharabhakti

    In My body behold the Ādityas and the rest: the Maruts are the forty-nine classes of divine beings (ekona-pañcāśat deva-viśeṣān). These forms now visible (rūpāṇi) are āścarya — supremely wondrous (atyad-bhutāni) — because they have never before been perceived by you or by any other, neither in the present nor in any prior time. Śrīdhara's bhakti-philological register reads the verse as Kṛṣṇa graciously itemising for Arjuna what the granted divine eye will now be able to see, converting a theological list into an act of compassionate disclosure.

    divergence: Śrīdhara does not philosophise over the theological implications; his interest is in the intimacy of the act — the Lord enumerating his own glories as a gift of vision to a beloved disciple.

  • Madhusūdanaadvaita-bhakti

    Having said 'behold the divine forms,' the Lord briefly enumerates them across two verses (11.6–7): twelve Ādityas, eight Vasus, eleven Rudras, two Aśvins, forty-nine Maruts — and other divinities besides. The many wonders (āścarya — adbhutāni) never previously seen in the human world by you or by anyone else are here in one place. Madhusūdana notes that 'bahūni' (many) unpacks the earlier 'śataśaḥ atha sahasraśaḥ nānāvidhāni,' and 'adṛṣṭapūrvāṇi' unpacks 'divyāni' — the verse is an exegetical unfolding of the prior announcement, not a new claim. The wonder is the vision of the Absolute (Brahman) sporting as the infinite cosmos for the love-struck eyes of a devotee.

    divergence: Madhusūdana synthesises Advaita (the whole show is Brahman's play) and bhakti (the show is staged lovingly for Arjuna's eyes) by turning the verse into an intra-textual gloss — a hermeneutic move unavailable to strictly doctrinal commentators.

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