Bhagavad Gita Chapter 11 Verse 1 भगवद् गीता अध्याय 11 श्लोक 1 अर्जुन उवाच मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्। यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम।।11.1।। English Translation - Swami Gambirananda 11.1 Arjuna said This delusion of mine has departed as a result of that speech which is most secret and known as pertaining to the Self, and which was uttered by You for my benefit. English Translation - Swami Sivananda 11.1 Arjuna said By this word (explanation) of the highest secret concerning the Self which Thou hast spoken, for the sake of blessing me, my delusion is gone. English Translation - Dr. S. Sankaranarayan 11.1. Arjuna said My delusion has completely gone thanks to the great and mysterious discourse which is termed as a science governing the Soul and which You have delivered by way of favouring me. English Commentary - Swami Sivananda 11.1 मदनुग्रहाय for the sake of blessing me? परमम् the highest? गुह्यम् the secret? अध्यात्मसंज्ञितम् called Adhyatma? यत् which? त्वया by Thee? उक्तम् spoken? वचः word? तेन by that? मोहः delusion? अयम् this? विगतः gone? मम my.Commentary After hearing the glories of the Lord? Arjuna has an intense longing to have the wonderful vision of the Cosmic Form with his own eyes. His bewilderment and delusion have now vanished.Adhyatma That which treats of the discrimination between the Self and the notSelf metaphysics.I was worried about the sin involved in killing my relations and preceptors. I had the ideas? I am the agent in killing them they are to be killed by me.This delusion has vanished now after receiving Thy most profound and valuable instructions. Thou hast dispelled this delusion of ignorance from me.The vision of the Cosmic Form is not the ultimate goal. If that were so? the Gita would have ended with this chapter. The vision of the Cosmic Form is also one more in a series of graded experiences. It is a terrible experience too. That is the reason why Arjuna said to the Lord? stammering with fear What an awful form Thou hast I have seen that which none hath seen before. My heart is glad? yet faileth me on account of fear. Show me? O God? Thine other form again. O God of gods? support of all the worlds? let me see Thy form with the diadem? and with the mace and discus in Thy hands. Again I wish to see Thee as before assume Thy fourarmed form? O Lord of thousand arms and of forms innumerable.Arjuna heard the Lords statement? viz.? Having pervaded this whole universe with one fragment of Myself? I remain. This induced him to have the vision of the Lords Cosmic Form. He says? O Lord of compassion? Thou hast taught me the spiritual wisdom which can hardly be found in the Vedas. Thou hast saved me. My delusion has disappeared. Thou hast disclosed to me the nature of the Supreme Self? the secrets of Nature and Thy divine glories. My greatest ambition at the present moment is that I should behold with my own eyes Thy entire Cosmic Form. English Translation of Sanskrit Commentary By Sri Shankaracharya's 11.1 Ayam, this; mahah, delusion; mama, of mine; vigatah, has departed, i.e., my non-discriminating idea has been removed; tena, as a result of that; vacah, speech of Yours; which is paramam, most, supremely; guhyam, secret; and adhyatma-sanjnitam, known as pertaining to the Self-dealing with discrimination between the Self and the non-Self; and yat, which; was uktam, uttered; tvaya, by You; madanugrahaya, for my benefit, out of favour for me. Further, English Translation of Commentary - Dr. S. Sankaranarayan 11.1 Now Arjuna seeks to perceive, with his own sense-organ (11.eye), what has been taught in the last chapter. The subject matter, learnt through the [teachers] instructions, becomes ite clear if it is grasped by the knowledge of perception. For that end only the following conversation is made - English Translation of Ramanuja's Sanskrit Commentary 11.1 Arjuna said To show favour to me, who is deluded by the misconception that the body is the self, these words of supreme mystery concerned with the self, i.e., which is a proper description of the self, have been spoken by You in words beginning from There was never a time when I did not exist (2.12) and ending with, Therefore, O Arjuna, become a Yogin (6.46). By that this delusion of mine about the self is entirely removed. Commentary - Chakravarthi Ji In the eleventh chapter, Arjuna, seeing the universal form, praises it in reverence. When Krsna shows himself again, Arjuna becomes pleased. At the end of the last chapter, hearing about one arhsa of his dear friend, the adipurusa who is the shelter of all the vibhutis, with the words vistabhyaham idam krtsnam ekamsena sthito jagat, Arjuna became submerged in the highest bliss and desired to see that form. He praises what the Lord has just spoken in three verses. “The words spoken by you giving indications of vibhutis, and concerned with the self (adhyatma) have removed my ignorance concerning your powers (mohah).” Rudra Vaishnava Sampradaya - Commentary The Supreme Lord Krishna out of extreme compassion revealed His prominent vibhuti or divine, transcendental opulence in the previous chapter. Now in this chapter His compassion is extended even further and being eagerly requested by Arjuna He reveals His universal form. At the end of the last chapter Lord Krishna reveals that He pervades and supports the whole creation of everything cognisant and non-cognisant with just a fraction of His potency. Thus the universal form has been hinted at. Although so many topics were of an esoteric and secretive nature, to alleviate His devotees despair and delusion Lord Krishna gently corrected all erroneous conceptions and confirmed the reality that the soul is eternal and everyone and everything is irrevocably following the will of the Supreme Lord in all respects. Arjuna is acknowledging that he understands these things throughly. Brahma Vaishnava Sampradaya - Commentary Shri Vaishnava Sampradaya - Commentary In order to kindle great affection for bhakti or excluisve loving devotion unto the Supreme Lord and fan the flame until combustion with the reality about the nature of divinity and encompassing all things within and withiout, accompanied by a multitude of expressions of vibhuti or divine, transcendental opulence, sublime and phenomenal which partially characterise the unlimited qualities, attributes and potencies of the Supreme Lord Krishna. This has all been delineated in the previous chapters and contingent upon this reality the understanding that all differing and contrary natures, everything that is cit or sentient and acit or non- sentient and their substance, their manifestation and their span of life along with their derivation from the divine nature are actually one perfectly harmonising consciousness flowing through all existence and this has also been explicitly explained. Previously Arjuna had been labouring under the false illusion of loving his perishable physical body as if it was the imperishable atma or eternal soul. Lord Krishna has compassionately dispelled such misconceptions by completely revealing in chapter two the eternal nature of the atma. The word adhyatma or wisdom of the eternal soul is that which is embodied within Srimad Bhagavad-Gita beginning in chapter two, verse 12 and ending in chapter six, verse 46 Having learned these essential and esteemed subject matters such as the eternality of the atma, the singular oneness of the Supreme Lord and the dependence of all things moving and non-moving for their very existence on Him from the Supreme Lord Krishna Himself, Arjuna has come to the conclusion that everything Lord Krishna has revealed is the complete absolute truth. But desiring to perceive this with His faculties of perception he queries the Supreme Lord further as will be revealed further in this chapter Kumara Vaishnava Sampradaya - Commentary In order to kindle great affection for bhakti or excluisve loving devotion unto the Supreme Lord and fan the flame until combustion with the reality about the nature of divinity and encompassing all things within and withiout, accompanied by a multitude of expressions of vibhuti or divine, transcendental opulence, sublime and phenomenal which partially characterise the unlimited qualities, attributes and potencies of the Supreme Lord Krishna. This has all been delineated in the previous chapters and contingent upon this reality the understanding that all differing and contrary natures, everything that is cit or sentient and acit or non- sentient and their substance, their manifestation and their span of life along with their derivation from the divine nature are actually one perfectly harmonising consciousness flowing through all existence and this has also been explicitly explained. Previously Arjuna had been labouring under the false illusion of loving his perishable physical body as if it was the imperishable atma or eternal soul. Lord Krishna has compassionately dispelled such misconceptions by completely revealing in chapter two the eternal nature of the atma. The word adhyatma or wisdom of the eternal soul is that which is embodied within Srimad Bhagavad-Gita beginning in chapter two, verse 12 and ending in chapter six, verse 46 Having learned these essential and esteemed subject matters such as the eternality of the atma, the singular oneness of the Supreme Lord and the dependence of all things moving and non-moving for their very existence on Him from the Supreme Lord Krishna Himself, Arjuna has come to the conclusion that everything Lord Krishna has revealed is the complete absolute truth. But desiring to perceive this with His faculties of perception he queries the Supreme Lord further as will be revealed further in this chapter Transliteration Bhagavad Gita 11.1Arjuna Uvaacha: Madanugrahaaya paramam guhyamadhyaatmasamjnitam; Yattwayoktam vachastena moho’yam vigato mama. Word Meanings Bhagavad Gita 11.1arjunaḥ uvācha—Arjun said; mat-anugrahāya—out of compassion to me; paramam—supreme; guhyam—confidential; adhyātma-sanjñitam—about spiritual knowledge; yat—which; tvayā—by you; uktam—spoken; vachaḥ—words; tena—by that; mohaḥ—illusion; ayam—this; vigataḥ—is dispelled; mama—my