Bhagavad-gītā As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
CHAPTER ELEVEN
Bg11.24
TEXT 24
nabhaḥ-spṛśaṁ dīptam aneka-varṇaṁ
vyāttānanaṁ dīpta-viśāla-netram
dṛṣṭvā hi tvāṁ pravyathitāntar-ātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo
nabhaḥ spṛśam—touching the sky; dīptam—glowing; aneka—many; varṇam—color; vyāttā—open; ānanam—mouth; dīpta—glowing; viśāla—very great; netram—eyes; dṛṣṭvā—by seeing; hi—certainly; tvām—You; pravyathitā—perturbed; antaḥ—within; ātmā—soul; dhṛtim—steadiness; na—no; vindāmi—and have; śamam—mental tranquility; ca—also; viṣṇo—O Lord Viṣṇu.
TRANSLATION
O all-pervading Viṣṇu, I can no longer maintain my equilibrium. Seeing Your radiant colors fill the skies and beholding Your eyes and mouths, I am afraid.
Bg11.25
TEXT 25
daṁṣṭrā-karālāni ca te mukhāni
dṛṣṭvaiva kālānala-sannibhāni
diśo na jāne na labhe ca śarma
prasīda deveśa jagan-nivāsa
daṁṣṭrā—teeth; karālāni—like that; ca—also; te—Your; mukhāni—faces; dṛṣṭvā—seeing; eva—thus; kālānala—the fire of death; sannibhāni—as if blazing; diśaḥ—directions; na jāne—do not know; na labhe—nor obtain; ca śarma—and grace; prasīda—be pleased; deveśa—O Lord of all lords; jagat-nivāsa—refuge of the worlds.
TRANSLATION
O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.
Bg11.26-27
TEXTS 26–27
amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvani-pāla-saṅghaiḥ
bhīṣmo droṇaḥ sūta-putras tathāsau
sahāsmadīyair api yodha-mukhyaiḥ
vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrā-karālāni bhayānakāni
kecid vilagnā daśanāntareṣu
sandṛśyante cūrṇitair uttamāṅgaiḥ
amī—all those; ca—also; tvām—You; dhṛtarāṣṭasya—of Dhṛtarāṣṭra; putrāḥ—sons; sarva—all; saha eva—along with; avanipāla—warrior kings; saṅghaiḥ—with the groups; bhīṣmaḥ—Bhīṣmadeva; droṇaḥ—Droṇācārya; sūta-putraḥ—Karṇa; tathā—also; asau—that; saha—with; asmadīyaiḥ—our; api—also; yodha-mukhyaiḥ—chief among the warriors; vaktrāṇi—mouths; te—Your; tvaramāṇāḥ—fearful; viśanti—entering; daṁṣṭrā—teeth; karālāni—terrible; bhayānakāni—very fearful; kecit—some of them; vilagnāḥ—being attacked; daśanāntareṣu—between the teeth; sandṛśyante—being seen; cūrṇitaiḥ—smashed; uttama-aṅgaiḥ—by the head.
TRANSLATION
All the sons of Dhṛtarāṣṭra along with their allied kings, and Bhīṣma, Droṇa and Karṇa, and all our soldiers are rushing into Your mouths, their heads smashed by Your fearful teeth. I see that some are being crushed between Your teeth as well.
PURPORT
In a previous verse the Lord promised to show Arjuna things he would by very interested in seeing. Now Arjuna sees that the leaders of the opposite party (Bhīṣma, Droṇa, Karṇa and all the sons of Dhṛtarāṣṭra) and their soldiers and Arjuna’s own soldiers are all being annihilated. This is an indication that Arjuna will emerge victorious in battle, despite heavy losses on both sides. It is also mentioned here that Bhīṣma, who is supposed to be unconquerable, will also be smashed. So also Karṇa. Not only will the great warriors of the other party like Bhīṣma be smashed, but some of the great warriors of Arjuna’s side also.
Bg11.28 TEXT 28 yathā nadīnāṁ bahavo ’mbu-vegāḥ samudram evābhimukhā dravanti tathā tavāmī nara-loka-vīrā viśanti vaktrāṇy abhivijvalanti yathā—as; nadīnām—of the rivers; bahavaḥ—many; ambu-vegāḥ—waves of the waters; samudram—ocean; eva—certainly; abhimukhāḥ—towards; dravanti—gliding; tathā—similarly; tava—Your; amī—all those; nara-lokavīrāḥ—the kings of human society; viśanti—entering; vaktrāṇi—into the mouths; abhivijvalanti—blazing. TRANSLATION As the rivers flow into the sea, so all these great warriors enter Your blazing mouths and perish. Bg11.29 TEXT 29 yathā pradīptaṁ jvalanaṁ pataṅgā viśanti nāśāya samṛddha-vegāḥ tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddha-vegāḥ yathā—as; pradīptam—blazing; jvalanam—fire; pataṅgāḥ—moths; viśanti—enters; nāśāya—destruction; samṛddha—full; vegāḥ—speed; tathā eva—similarly; nāśāya—for destruction; viśanti—entering; lokāḥ—all people. tava—unto You; api—also; vaktrāṇi—in the mouths; samṛddha-vegāḥ—with full speed. TRANSLATION I see all people rushing with full speed into Your mouths as moths dash into a blazing fire. Bg11.30 TEXT 30 lelihyase grasamānaḥ samantāl lokān samagrān vadanair jvaladbhiḥ tejobhir āpūrya jagat samagraṁ bhāsas tavogrāḥ pratapanti viṣṇo lelihyase—licking; grasamānaḥ—devouring; samantāt—from all directions; lokān—people; samagrān—completely; vadanaiḥ—by the mouth; jvaladbhiḥ—with blazing; tejobhiḥ—by effulgence; āpūrya—covering; jagat—the universe; samagram—all; bhāsaḥ—illuminating; tava—Your; ugrāḥ—terrible; pratapanti—scorching; viṣṇo—O all-pervading Lord. TRANSLATION O Viṣṇu, I see You devouring all people in Your flaming mouths and covering the universe with Your immeasurable rays. Scorching the worlds, You are manifest. Bg11.31 TEXT 31 ākhyāhi me ko bhavān ugra-rūpo namo ’stu te deva-vara prasīda vijñātum icchāmi bhavantam ādyaṁ na hi prajānāmi tava pravṛttim ākhyāhi—please explain; me—unto me; kaḥ—who; bhavān—You; ugra-rūpaḥ—fierce form; namaḥ astu—obeisances; te—unto You; deva-vara—the great one amongst the demigods; prasīda—be gracious; vijñātum—just to know; icchāmi—I wish; bhavantam—You; ādyam—the original; na—never; hi—certainly; prajānāmi—do I know; tava—Your; pravṛttim—mission. TRANSLATION O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. I do not know what Your mission is, and I desire to hear of it. Bg11.32 TEXT 32 śrī-bhagavān uvāca kālo ’smi loka-kṣaya-kṛt pravṛddho lokān samāhartum iha pravṛttaḥ ṛte ’pi tvāṁ na bhaviṣyanti sarve ye ’vasthitāḥ pratyanīkeṣu yodhāḥ śrī bhagavān uvāca—the Personality of Godhead said; kālaḥ—time; asmi—I am; loka—the worlds; kṣaya-kṛt—destroyer; pravṛddhaḥ—to engage; lokān—all people; samāhartum—to destroy; iha—in this world; pravṛttaḥ—to engage; ṛte api—without even; tvām—you; na—never; bhaviṣyanti—will be; sarve—all; ye—who; avasthitāḥ—situated; pratyanīkeṣu—on the opposite side; yodhāḥ—the soldiers. TRANSLATION The Blessed Lord said: Time I am, destroyer of the worlds, and I have come to engage all people. With the exception of you [the Pāṇḍavas], all the soldiers here on both sides will be slain. PURPORT Although Arjuna knew that Kṛṣṇa was his friend and the Supreme Personality of Godhead, he was nonetheless puzzled by the various forms exhibited by Kṛṣṇa. Therefore he asked further about the actual mission of this devastating force. It is written in the Vedas that the Supreme Truth destroys everything, even Brahmā. Yasya brahme ca kṣatram ca ubhe bhavata odanaḥ/mṛtyur yasyopasecanaṁ ka itthā veda yatra saḥ. Eventually all the brāhmaṇas, kṣatriyas and everyone else are devoured by the Supreme. This form of the Supreme Lord is an all-devouring giant, and here Kṛṣṇa presents Himself in that form of all-devouring time. Except for a few Pāṇḍavas, everyone who was present in that battlefield would be devoured by Him.
Arjuna was not in favor of the fight, and he thought it was better not to fight; then there would be no frustration. In reply, the Lord is saying that even if he did not fight, every one of them would be destroyed, for that is His plan. If he stopped fighting, they would die in another way. Death cannot be checked, even if he did not fight. In fact, they were already dead. Time is destruction, and all manifestations are to be vanquished by the desire of the Supreme Lord. That is the law of nature.
Bg11.33 TEXT 33 tasmāt tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savya-sācin tasmāt—therefore; tvām—you; uttiṣṭha—get up; yaśaḥ—fame; labhasva—gain; jitvā—conquering; śatrūn—enemies; bhuṅkṣva—enjoy; rājyam—kingdom; samṛddham—flourishing; mayā—by Me; eva—certainly; ete—all these; nihatāḥ—already killed; pūrvam eva—by previous elements; nimitta-mātram—just become the cause; bhava—become; savyasācin—O Savyasācin. TRANSLATION Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācin, can be but an instmment in the fight. PURPORT Savyasācin refers to one who can shoot arrows very expertly in the field; thus Arjuna is addressed as an expert warrior capable of delivering arrows to kill his enemies. “Just become an instrument”: nimitta-mātram. This word is also very significant. The whole world is moving according to the plan of the Supreme Personality of Godhead. Foolish persons who do not have sufficient knowledge think that nature is moving without a plan and all manifestations are but accidental formations. There are many so-called scientists who suggest that perhaps it was like this, or maybe like that, but there is no question of “perhaps” and “maybe.” There is a specific plan being carried out in this material world. What is this plan? This cosmic manifestation is a chance for the conditioned souls to go back to Godhead, back to home. As long they have the domineering mentality which makes them try to lord it over material nature, they are conditioned. But anyone who can understand the plan of the Supreme Lord and cultivate Kṛṣṇa consciousness is most intelligent. The creation and destruction of the cosmic manifestation are under the superior guidance of God. Thus the Battle of Kurukṣetra was fought according to the plan of God. Arjuna was refusing to fight, but he was told that he should fight and at the same time desire the Supreme Lord. Then he would be happy. If one is in full Kṛṣṇa consciousness and if his life is devoted to His transcendental service, he is perfect.
Bg11.34 TEXT 34 droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca karṇaṁ tathānyān api yodha-vīrān mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān droṇam ca—also Droṇa; bhīṣmam ca—also Bhīṣma; jayadratham ca—also Jayadratha; karṇam—also Karṇa; tathā—also; anyān—others; api—certainly; yodha-vīrān—great warriors; mayā—by Me; hatān—already killed; tvam—you; jahi—become victorious; mā—never; vyathiṣṭhāḥ—be disturbed; yudhyasva—just fight; jetāsi—just conquer; raṇe—in the fight; sapatnān—enemies. TRANSLATION The Blessed Lord said: All the great warriors—Droṇa, Bhīṣma, Jayadratha, Karṇa—are already destroyed. Simply fight, and you will vanquish your enemies. PURPORT Every plan is made by the Supreme Personality of Godhead, but He is so kind and merciful to His devotees that He wants to give the credit to His devotees who carry out His plan according to His desire. Life should therefore move in such a way that everyone acts in Kṛṣṇa consciousness and understands the Supreme Personality of Godhead through the medium of a spiritual master. The plans of the Supreme Personality of Godhead are understood by His mercy, and the plans of the devotees are as good as His plans. One should follow such plans and be victorious in the struggle for existence.
Bg11.35 TEXT 35 sañjaya uvāca etac chrutvā vacanaṁ keśavasya kṛtāñjalir vepamānaḥ kirītī namaskṛtvā bhūya evāha kṛṣṇaṁ sa-gadgadaṁ bhīta-bhītaḥ praṇamya sañjayaḥ uvāca—Sañjaya said; etat—thus; śrutvā—hearing; vacanam—speech; keśavasya—of Kṛṣṇa; kṛtāñjaliḥ—with folded hands; vepamānaḥ—trembling; kirītī—Arjuna; namaskṛtvā—offering obeisances; bhūyaḥ—again; eva—also; āha kṛṣṇam—said unto Kṛṣṇa; sa-gadgadam—faltering; bhīta-bhītaḥ—fearful; praṇamya—offering obeisances. TRANSLATION Sañjaya said to Dhṛtarāṣṭra: O King, after hearing these words from the Supreme Personality of Godhead, Arjuna trembled, fearfully offered obeisances with folded hands and began, falteringly, to speak as follows: PURPORT As we have already explained, because of the situation created by the universal form of the Supreme Personality of Godhead, Arjuna became bewildered in wonder; thus he began to offer his respectful obeisances to Kṛṣṇa again and again, and with faltering voice he began to pray, not as a friend, but as a devotee in wonder.
Bg11.36 TEXT 36 arjuna uvāca sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣyaty anurajyate ca rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddha-saṅghāḥ arjunaḥ uvāca—Arjuna said; sthāne—rightly; hṛṣīkeśa—O master of all senses; tava—Your; prakīrtya—glories; jagat—the entire world; prahṛṣyati—rejoicing; anurajyate—becoming attached; rakṣāṁsi—the demons; bhītāni—out of fear; diśaḥ—directions; dravanti—fleeing; sarve—all; namasyanti—offering respect; ca—also; siddha-saṅghāḥ—the perfect human beings. TRANSLATION O Hṛṣīkeśa, the world becomes joyful upon hearing Your name and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done. PURPORT Arjuna, after hearing from Kṛṣṇa about the outcome of the Battle of Kurukṣetra, became an enlightened devotee of the Supreme Lord. He admitted that everything done by Kṛṣṇa is quite fit. Arjuna confirmed that Kṛṣṇa is the maintainer and the object of worship for the devotees and the destroyer of the undesirables. His actions are equally good for all. Arjuna understood herein that when the Battle of Kurukṣetra was being concluded, in outer space there were present many demigods, siddhas, and the intelligentia of the higher planets, and they were observing the fight because Kṛṣṇa was present there. When Arjuna saw the universal form of the Lord, the demigods took pleasure in it, but others, who were demons and atheists, could not stand it when the Lord was praised. Out of their natural fear of the devastating form of the Supreme Personality of Godhead, they fled. Kṛṣṇa’s treatment of the devotees and the atheists is praised by Arjuna. In all cases a devotee glorifies the Lord because he knows that whatever He does is good for all.
Bg11.37 TEXT 37 kasmāc ca te na nameran mahātman garīyase brahmaṇo ’py ādi-kartre ananta deveśa jagan-nivāsa tvam akṣaraṁ sad-asat tat paraṁ yat kasmāt—why; ca—also; te—unto You; na—not; nameran—offer proper obeisances; mahātman—O great one; garīyase—You are better than; brahmaṇaḥ—Brahmā; api—although; ādi-kartre—the supreme creator; ananta—unlimited; deveśa—God of the gods; jagat-nivāsa—O refuge of the universe; tvam—You are; akṣaram—imperishable; sat-asat—cause and effect; tat-param—transcendental; yat—because. TRANSLATION O great one, who stands above even Brahmā, You are the original master. Why should they not offer their homage up to You, O limitless one? O refuge of the universe, You are the invincible source, the cause of all causes, transcendental to this material manifestation. PURPORT By this offering of obeisances, Arjuna indicates that Kṛṣṇa is worshipable by everyone. He is all-pervading, and He is the Soul of every soul. Arjuna is addressing Kṛṣṇa as mahātmā, which means that He is most magnanimous and unlimited. Ananta indicates that there is nothing which is not covered by the influence and energy of the Supreme Lord, and deveśa means that He is the controller of all demigods and is above them all. He is the center of the whole universe. Arjuna also thought that it was fitting that all the perfect living entities and all powerful demigods offer their respectful obeisances unto Him because no one is greater than Him. He especially mentions that Kṛṣṇa is greater than Brahmā because Brahmā is created by Him. Brahmā is born out of the lotus stem grown from the navel abdomen of Garbhodakaśāyī Viṣṇu, who is Kṛṣṇa’s plenary expansion; therefore Brahmā and Lord Śiva, who is born of Brahmā, and all other demigods must offer their respectful obeisances. Thus the Lord is respected by Lord Śiva and Brahmā and similar other demigods. The word akṣaram is very significant because this material creation is subject to destruction, but the Lord is above this material creation. He is the cause of all causes, and being so, He is superior to all the conditioned souls within this material nature as well as the material cosmic manifestation itself. He is therefore the all-great Supreme.
Bg11.38 TEXT 38 tvam ādi-devaḥ puruṣaḥ purāṇas tvam asya viśvasya paraṁ nidhānam vettāsi vedyaṁ ca paraṁ ca dhāma tvayā tataṁ viśvam ananta-rūpa tvam—You; ādi-devaḥ—the original Supreme God; puruṣaḥ—personality; purāṇaḥ—old; tvam—You; asya—this; viśvasya—universe; param—transcendental; nidhānam—refuge; vettā—knower; asi—You are; vedyam ca—and the knowable; param ca—and transcendental; dhāma—refuge; tvayā—by You; tatam—pervaded; viśvam—universe; ananta-rūpa—unlimited form. TRANSLATION You are the original Personality, the Godhead. You are the only sanctuary of this manifested cosmic world. You know everything, and You are all that is knowable. You are above the material modes. O limitless form! This whole cosmic manifestation is pervaded by You! PURPORT Everything is resting on the Supreme Personality of Godhead; therefore He is the ultimate rest. Nidhānam means that everything, even the Brahman effulgence, rests on the Supreme Personality of Godhead Kṛṣṇa. He is the knower of everything that is happening in this world, and if knowledge has any end, He is the end of all knowledge; therefore He is the known and the knowable. He is the object of knowledge because He is all-pervading. Because He is the cause in the spiritual world, He is transcendental. He is also the chief personality in the transcendental world.
Bg11.39 TEXT 39 vāyur yamo ’gnir varuṇaḥ śaśāṅkaḥ prajāpatis tvaṁ prapitāmahaś ca namo namas te ’stu sahasra-kṛtvaḥ punaś ca bhūyo ’pi namo namas te vāyuḥ—air; yamaḥ—controller; agniḥ—fire; varuṇaḥ—water; śaśāṅkaḥ—moon; prajāpatiḥ—Brahmā; tvam—You; prapitāmahaḥ—grandfather; ca—also; namaḥ—offering respects; namaḥ te—again I offer my respects unto You; astu—are being; sahasra-kṛtvaḥ—a thousand times; punaḥ ca—and again; bhūyaḥ—again; api—also; namaḥ—offer my respects; namaḥ te—offering my respects unto You. TRANSLATION You are air, fire, water, and You are the moon! You are the supreme controller and the grandfather. Thus I offer my respectful obeisances unto You a thousand times, and again and yet again! PURPORT The Lord is addressed here as air because the air is the most important representation of all the demigods, being all-pervasive. Arjuna also addresses Kṛṣṇa as the grandfather because He is the father of Brahmā, the first living creature in the universe.
Bg11.40 TEXT 40 namaḥ purastād atha pṛṣṭhatas te namo ’stu te sarvata eva sarva ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato ’si sarvaḥ namaḥ—offering obeisances; purastāt—from the front; atha—also; pṛṣṭhataḥ—from behind; te—You; namaḥ astu—offer my respects; te—unto You; sarvataḥ—from all sides; eva sarva—because You are everything; ananta-vīrya—unlimited potency; amita-vikramaḥ—unlimited force; tvam—You; sarvam—everything; samāpnoṣi—cover; tataḥ asi—therefore You are; sarvaḥ—everything. TRANSLATION Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless, might! You are all-pervading, and thus You are everything! PURPORT Out of loving ecstasy for Kṛṣṇa, his friend, Arjuna is offering his respects from all sides. He is accepting that He is the master of all potencies and all prowess and far superior to all the great warriors assembled on the battlefield. It is said in the Viṣṇu Purāṇa: yo ’yaṁ tavāgato deva-samīpaṁ devatā-gaṇaḥ sa tvam eva jagat-sraṣṭā yataḥ sarva-gato bhavān. “Whoever comes before You, be he a demigod, is created by You, O Supreme Personality of Godhead.”
Bg11.41-42 TEXTS 41–42 sakheti matvā prasabhaṁ yad uktaṁ he kṛṣṇa he yādava he sakheti ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi yac cāvahāsārtham asat-kṛto ’si vihāra-śayyāsana-bhojaneṣu eko ’tha vāpy acyuta tat-samakṣaṁ tat kṣāmaye tvām aham aprameyam sakhā—friend; iti—thus; matvā—thinking; prasabham—temporary; yat—whatever; uktam—said; he krṣṇa—O Kṛṣṇa; he yādava—O Yādava; he sakhā iti—O my dear friend, ajānatā—without knowing; mahimānam—glories; tava—Your; idam—this; mayā—by me; pramādāt—out of foolishness; pranayena—out of love; vā api—either; yat—whatever; ca—also; avahāsārtham—for joking; asatkṛtaḥ—dishonor; asi—have been done; vihāra—in relaxation; śayyā—in joking; āsana—in a resting place; bhojaneṣu—or while eating together; ekaḥ—alone; athavā—or; api—others; acyuta—O infallible one; tat-samakṣam—as Your competitor; tat—all those; kṣāmaye—excuse; tvām—You; aham—I; aprameyam—immeasurable. TRANSLATION I have in the past addressed You as “O Kṛṣṇa,” “O Yādava,” “O my friend,” without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses. PURPORT Although Kṛṣṇa is manifested before Arjuna in His universal form, Arjuna remembers his friendly relationship with Kṛṣṇa and is therefore asking pardon and requesting Him to excuse him for the many informal gestures which arise out of friendship. He is admitting that formerly he did not know that Kṛṣṇa could assume such a universal form, although He explained it as his intimate friend. Arjuna did not know how many times he may have dishonored Him by addressing Him as “O my friend, O Kṛṣṇa, O Yādava,” etc., without acknowledging His opulence. But Kṛṣṇa is so kind and merciful that in spite of such opulence He played with Arjuna as a friend. Such is the transcendental loving reciprocation between the devotee and the Lord. The relationship between the living entity and Kṛṣṇa is fixed eternally; it cannot be forgotten, as we can see from the behavior of Arjuna. Although Arjuna has seen the opulence in the universal form, he could not forget his friendly relationship with Kṛṣṇa.
Bg11.43 TEXT 43 pitāsi lokasya carācarasya tvam asya pūjyaś ca gurur garīyān na tvat-samo ’sty abhyadhikaḥ kuto ’nyo loka-traye ’py apratima-prabhāva pitā—father; asi—You are; lokasya—of all the world; cara—moving; acarasya—nonmoving; tvam—You are; asya—of this; pūjyaḥ—worshipable; ca—also; guruḥ—master; garīyān—glorious; na—never; tvat-samaḥ—equal to You; asti—there is; abhyadhikaḥ—greater; kutaḥ—how is it possible; anyaḥ—other; loka-traye—in three planetary systems; api—also; apratima—immeasurable; prabhāva—power. TRANSLATION You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable. PURPORT The Lord Kṛṣṇa is worshipable as a father is worshipable for his son. He is the spiritual master because He originally gave the Vedic instructions to Brahmā, and presently He is also instructing Bhagavad-gītā to Arjuna; therefore He is the original spiritual master, and any bona fide spiritual master at the present moment must be a descendant in the line of disciplic succession stemming from Kṛṣṇa. Without being a representative of Kṛṣṇa, one cannot become a teacher or spiritual master of transcendental subject matter.
The Lord is being paid obeisances in all respects. He is of immeasurable greatness. No one can be greater than the Supreme Personality of Godhead, Kṛṣṇa, because no one is equal to or higher than Kṛṣṇa within any manifestation, spiritual or material. Everyone is below Him. No one can excel Him.
The Supreme Lord Kṛṣṇa has senses and a body like the ordinary man, but for Him there is no difference between His senses, body, mind and Himself. Foolish persons who do not know Him perfectly say that Kṛṣṇa is different from His soul, mind, heart and everything else. Kṛṣṇa is absolute; therefore His activities and potencies are supreme. It is also stated that He does not have senses like ours. He can perform all sensual activities; therefore His senses are neither imperfect nor limited. No one can be greater than Him, no one can be equal to Him, and everyone is lower than Him.
Whoever knows His transcendental body, activities and perfection, after quitting his body, returns to Him and doesn’t come back again to this miserable world. Therefore one should know that Kṛṣṇa’s activities are different from others. The best policy is to follow the principles of Kṛṣṇa; that will make one perfect. It is also stated that there is no one who is master of Kṛṣṇa; everyone is His servant. Only Kṛṣṇa is God, and everyone is servant. Everyone is complying with His order. There is no one who can deny His order. Everyone is acting according to His direction, being under His superintendence. As stated in the Brahmā-saṁhitā, He is the cause of all causes.
Bg11.44 TEXT 44 tasmāt praṇamya praṇidhāya kāyaṁ prasādaye tvām aham īśam īḍyam piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum tasmāt—therefore; praṇamya—after offering obeisances; praṇidhāya—laying down; kāyam—body; prasādaye—to beg mercy; tvām—unto you; aham—I; īśam—unto the Supreme Lord; īḍyam—who is worshipable; pitā iva—like a father; putrasya—of a son; sakhā iva—like a friend; sakhyuḥ—of a friend; priyaḥ—lover; priyāyāḥ—of the dearmost; arhasi—You should; deva—my Lord; soḍhum—tolerate. TRANSLATION You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respects and ask Your mercy. Please tolerate the wrongs that I may have done to You and bear with me as a father with his son, or a friend with his friend, or a lover with his beloved. PURPORT Kṛṣṇa’s devotees relate to Kṛṣṇa in various relationships; one might treat Kṛṣṇa as a son, one might treat Kṛṣṇa as a husband, as a friend, as a master, etc. Kṛṣṇa and Arjuna are related in friendship. As the father tolerates, or the husband or master tolerates, so Kṛṣṇa tolerates.
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