HomeBhagavad GitaCh. 11Shloka 35
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Shloka 35

Vishwarupa Darshana YogaVishwarupa Darshana Yoga

Bhagavad Gita 35 illustration

संजय उवाच । एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी । नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ॥

sañjaya uvāca | etac chrutvā vacanaṁ keśavasya kṛtāñjalir vepamānaḥ kirīṭī | namaskṛtvā bhūya evāha kṛṣṇaṁ sa-gadgadaṁ bhīta-bhītaḥ praṇamya ||

สัญชัยกล่าวว่า: ครั้นได้ฟังพระดำรัสของเกศวะแล้ว อรชุนผู้สวมมงกุฎประนมมือสั่นเทา กราบนมัสการพระกฤษณะซ้ำแล้วซ้ำเล่า ด้วยความหวาดกลัวยิ่ง กล่าวด้วยเสียงสั่นสะท้านพร้อมกราบลง.

संजय बोले: केशव का यह वचन सुनकर मुकुटधारी अर्जुन हाथ जोड़कर काँपता हुआ, बार-बार नमस्कार करके, अत्यन्त भयभीत होकर गद्गद वाणी से कृष्ण से बोला।

Sañjaya said: Hearing this speech of Keśava, the diademed one, hands joined, trembling, bowed again and spoke to Kṛṣṇa in a choked voice, greatly afraid, prostrating.

Narrative framing by Sañjaya emphasizes the embodied response (trembling, folded hands). Across traditions this is read as reverential awe rather than mere panic.

संजयःSanjaya
संजयः:
Karta
Rootसंजय
उवाचsaid
उवाच:
Root√वच्
एतत्this
एतत्:
Karma
Rootएतद्
श्रुत्वाhaving heard
श्रुत्वा:
Root√श्रु
वचनम्speech; words
वचनम्:
Karma
Rootवचन
केशवस्यof Keshava (Krishna)
केशवस्य:
Rootकेशव
कृताञ्जलिःwith hands folded (one who has made añjali)
कृताञ्जलिः:
Karta
Rootकृताञ्जलि
वेपमानःtrembling
वेपमानः:
Root√वेप्
किरीटीthe diadem-wearer (Arjuna)
किरीटी:
Karta
Rootकिरीटिन्
नमस्कृत्वाhaving saluted; having paid obeisance
नमस्कृत्वा:
Rootनमस्-√कृ
भूयःagain; once more
भूयः:
Rootभूयस्
एवindeed; just
एव:
Rootएव
अहah
अह:
Rootअह
कृष्णम्Krishna
कृष्णम्:
Karma
Rootकृष्ण
सगद्गदम्with a choked/stammering voice
सगद्गदम्:
Rootस-गद्गद
भीतभीतःterrified; greatly afraid
भीतभीतः:
Rootभीत-भीत
प्रणम्यhaving bowed down
प्रणम्य:
Rootप्र-√नम्
Sanjaya
Bhakti (reverence)Adbhuta-rasa (wonder)Śaraṇāgati (seeking refuge)
Embodied aweTransition from vision to supplicationHuman vulnerability before the transcendent

FAQs

The verse records somatic markers of awe—trembling and choked speech—common in intense experiences that exceed ordinary comprehension.

It suggests that knowledge of the absolute is not only conceptual; it can be existential and embodied, eliciting humility.

Sañjaya’s narration bridges the dialogue for Dhṛtarāṣṭra, highlighting Arjuna’s shift from argument to surrender and inquiry.

It can normalize strong emotional responses during major life realizations and encourage grounding practices (breath, posture, reverent attention) to regain clarity.