अमी हि त्वां सुरसङ्घाः विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति। स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥
amī hi tvāṃ surasaṅghāḥ viśanti kecidbhītāḥ prāñjalayo gṛṇanti| svastītyuktvā maharṣisiddhasaṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ ||
Gods' hosts enter You; some join palms in fear — great seers and Siddhas sing 'Svasti!' and praise You with full hymns!
Word by word (3)
- amī tvāṃ sura-saṅghāḥ viśanti
- — these hosts of gods/suras enter You · viśanti (enter) is the pivotal word — the gods are not merely watching but entering INTO the cosmic form. This anticipates V11.29's armies rushing into the mouths. The word amī (these, yonder) indicates Arjuna can see them from his vantage point — he is witnessing a cosmic absorption event in real time.
- svastīty uktvā
- — having said 'Svasti!' / 'May it be well!' · Svasti = su (good/well) + asti (is) = 'Well-being exists!' or 'May it be well!' This is one of the most ancient Sanskrit blessings, found in the Ṛgveda. The mahārṣis are not fleeing or trembling — they say 'all is well!' even in the face of cosmic terror. This is the hallmark of mature sattva: recognizing the auspiciousness in what frightens others. Svasti is the Sanskrit root of the English word 'swastika' (svastika = good-omen symbol).
- stutibhiḥ puṣkalābhiḥ
- — with full/complete/elaborate/abundant hymns of praise · Puṣkala = full, complete, abundant, excellent (from puṣka = fullness, excellence). The Siddhas' praise is not hurried or partial but puṣkala — complete, as if the cosmic vision calls forth the fullest possible expression of devotion. This contrasts with those frozen in fear-prayer (bhītāḥ prāñjalayaḥ). Three simultaneous responses — entry (viśanti), fear-prayer, and joyful-praise — map onto the karma-bhakti-jñāna triad.
Arjuna describes three simultaneous responses to the cosmic form: (1) hosts of gods streaming INTO the form, (2) some beings trembling in fear with joined palms, (3) great seers and Siddhas proclaiming 'Svasti!' (welfare/all is well!) and praising with complete hymns.
A modern analogy
Imagine three different people watching a volcanic eruption: one runs toward it to study it, one freezes with hands folded, and one starts singing 'This is magnificent — all is transformation!' The cosmic form produces all three responses simultaneously, and all three are valid.
Sit with this: When you encounter something overwhelming, do you enter it (like the suras), petition in fear (like the frightened ones), or bless it as good (like the seers)? Which response feels most natural to you?
The trifold response in V21 is a complete phenomenology of how beings relate to the Infinite: ENTRY (merger — the gods who enter have transcended the seer-seen duality), FEAR-PRAYER (relation — dualistic devotion still maintaining subject-object distinction but purified by reverence), and JOYOUS-PRAISE with svasti (recognition — wisdom seeing cosmic dissolution as ultimately auspicious). These three map onto the karma-bhakti-jñāna triad. The svasti-prayer is the most spiritually advanced: recognizing that even what looks like destruction is for the world's welfare is the hallmark of ananya-bhakti on a cosmic scale.
Advaita lens
The sura-saṅghāḥ viśanti (divine hosts entering) is the ultimate advaita event: the multiplicity of divine beings dissolves back into the One. Advaita Vedānta's central insight — Brahman alone is real, the diversity of beings is mithyā — is enacted cosmically: all the divine categories are absorbed into the undivided Whole. The svasti-prayer of the mahārṣis is the jñāna recognition: even dissolution is Real.
Bhakti lens
The fear-prayer response (bhītāḥ prāñjalayaḥ) is classic bhakti's entry point — the overwhelming experience of divine majesty (aiśvarya) that produces reverential awe. Bhakti accommodates all levels: the frightened devotee, the praising devotee, even the merging devotee. The prāñjali (joined palms) is bhakti's signature gesture — the opening of the heart in surrender.
Public-domain translations (4) compare all →
Into Thee, indeed, enter these hosts of Suras; some extol Thee in fear with joined palms; 'May it be well!' thus saying, bands of great Rishis and Siddhas praise Thee with hymns complete. [1]
Verily, into Thee enter these hosts of Devas; some extol Thee in fear with joined palms; 'May it be well!' thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns. [4]
Some, stricken with amazement, fold their palms and bow — body, and breast, and brow — whispering worship, laud and magnify Thee! Rishis and Siddhas cry 'Hail! Highest Majesty!' sounding the praise of Thee. [7]
For here these groups of gods are entering into you. Some being afraid are praying with joined hands, and the groups of great sages and Siddhas are saying 'Welfare!' and praising you with abundant hymns of praise. [9]
This verse speaks to
Where this thread continues
Thus having spoken, Hari the great Lord of Yoga showed the son of Pṛthā His supreme Īśvara-form.
Overwhelmed with wonder, hair standing on end, Arjuna bowed and spoke to the God with joined palms.
By Me, in unmanifest form, all this world is pervaded — all beings are in Me, but I do not dwell in them.
As rivers rush to the ocean, these warriors enter Your blazing mouths — unstoppable, inevitable, swift!
As moths rush to the flame for their own destruction, so these worlds rush into Your mouths to perish!
One with no ego-doer-sense, whose buddhi is untainted — even while killing all these beings, kills not, is not bound.