इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः। आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥
ityarjunaṃ vāsudevastathoktvā svakaṃ rūpaṃ darśayāmāsa bhūyaḥ| āśvāsayāmāsa ca bhītamenaṃ bhūtvā punaḥ saumyavapurmahātmā ||
Having said thus, Vāsudeva showed his own gentle form again — the Great Soul comforted the terrified Arjuna.
Word by word (3)
- ity arjunaṃ vāsudevas tathoktva / svakaṃ rūpaṃ darśayāmāsa bhūyaḥ
- — Having thus spoken to Arjuna, Vāsudeva showed his own form once again · Iti = thus (end of quoted speech marker; marks the close of Krishna's direct speech V47-V49). Arjunam = to Arjuna (accusative). Vāsudevaḥ = Vāsudeva (Krishna; Vāsudeva = son of Vasudeva, Krishna's father; one of Krishna's most common epithets — used by Sanjaya throughout the Gita for the objective narrator's perspective). Tathoktva = having said thus (tathā = thus; uktvā = having said; gerund). Svakaṃ rūpam = his own form (svaka = own, personal; rūpam = form). Darśayāmāsa = showed (3rd person singular perfect form of the causative of √dṛś = darśaya; the -āmāsa = perfect tense marker = 'caused to see' = showed). Bhūyaḥ = again, once more. The narration's simplicity contrasts with the verses' rhetorical complexity: the cosmic form returns to the gentle form in one sentence — iti + svakaṃ rūpam darśayāmāsa.
- āśvāsayāmāsa ca bhītam enaṃ / bhūtvā punaḥ saumya-vapur mahātmā
- — And the Great Soul, having become gentle in form again, comforted the terrified one (Arjuna) · Āśvāsayāmāsa = comforted, reassured (from āśvāsa = reassurance, comfort; ā + √śvas = to breathe; āśvāsa = bringing back the breath = calming, reassuring; āśvāsayāmāsa = caused to be reassured = comforted). Bhītam = the frightened one (bhīta = past participle of √bhī = to fear; the frightened Arjuna). Enam = this one (accusative pronoun = him = Arjuna). Bhūtvā = having become (gerund of √bhū = to be/become). Punaḥ = again. Saumya-vapuḥ = gentle in form (saumya = gentle, pleasing, gentle as the moon — soma-like; saumya-vapus = gentle-formed; the four-armed or human gentle form as opposed to the ghora-rūpa = terrible form). Mahātmā = Great Soul (mahā = great; ātman = soul; one of the highest honorific epithets — used for the divine in its most majestic/vast spiritual dimension). V50 closes the cosmic-vision arc: the Great Soul who revealed the terrible-infinite, now in its gentle form, comforts the terrified human devotee.
- saumya-vapuḥ / āśvāsayāmāsa bhītam
- — Gentle-formed / comforted the terrified · The contrast of saumya-vapuḥ (gentle-formed) with the ghora-rūpam (terrible form) of V49 = the verse's structural key. The same mahātmā who was ugra-rūpaḥ (fierce-formed) in V11.31 and ghoram (terrible) throughout the vision is now saumya-vapuḥ (gentle-formed). Neither is the 'true' form — both are the One. The āśvāsa (comfort/reassurance) that follows the saumya form = the healing that comes after overwhelming revelation. The bhakti tradition reads this as the pattern of the divine relationship: the Absolute can overwhelm (viśva-rūpa) AND comfort (saumya-vapuḥ). The same beloved who terrified is the one who holds you afterward. Sanjaya's choice of mahātmā (Great Soul) for Krishna at this moment = the narrator's recognition: the one who comforts the terrified devotee IS the Great Soul — greatness includes the capacity for infinite tenderness.
Sanjaya narrates the return: having spoken to Arjuna (V47-V49), Vāsudeva showed his own form again. Assuming his gentle form, the Great Soul comforted the terrified Arjuna. The cosmic vision is complete; the return to the familiar has happened.
A modern analogy
Like a teacher stepping out of a profound and overwhelming teaching mode and returning to ordinary warmth: 'You okay? Let's just sit here together for a moment.' The same person, different register. The transition itself is the teaching.
Sit with this: V50 says the Great Soul — after the most overwhelming revelation in the Gita — became 'gentle in form' (saumya-vapuḥ) and comforted the frightened Arjuna. What does it mean that the Infinite can also be tender? How does that affect how you relate to the divine?
V50 is Sanjaya's narrative bridge between the cosmic vision (V11.1-V11.50) and the final teaching on bhakti (V51-V55). Its structure mirrors V14: both are Sanjaya narrations that describe Arjuna's state and close off a vision phase. V50's saumya-vapuḥ mahātmā = the key resolution: the same mahātmā that was the kālo'smi (V32) and the ghora-rūpa (V49) is also the saumya-vapuḥ (gentle form) that comforts the frightened. The theological content: there is no contradiction between the terrible and the gentle in the divine — they are both the same Absolute seen through different aspects (vibhūtis). The Absolute that destroys (kāla = time/death) is the same Absolute that comforts (saumya = gentle/lunar).
Bhakti lens
V50's āśvāsayāmāsa (comforted/reassured) is bhakti's deepest promise: the Divine comforts. Not just reveals, not just teaches, not just overwhelms — but afterwards, tenderly comforts. This is the sakhya-bhakti dimension at its most profound: the friend who showed you the cosmos returns to sit with you in your fear. The bhakti tradition reads V50 as the image of the complete divine relationship: overwhelming revelation (V11.1-V49) + gentle return (V50) + intimate teaching (V51-V55). The cycle of bhakti: vision → fear → comfort → instruction. God doesn't leave you in the terror.
Public-domain translations (4) compare all →
Having thus spoken to Arjuna, Vasudeva again showed His own form; and the Mighty Being, becoming gentle in form, consoled him who was terrified. [1]
So Vasudeva, having thus spoken to Arjuna, showed again His own Form; and the Great-souled One, assuming His gentle Form, pacified him who was terrified. [4]
These words to Arjuna spake Vasudev, and straight did take Back again the semblance dear Of the well-loved charioteer; Peace and joy it did restore When the Prince beheld once more Mighty BRAHMA's form and face Clothed in Krishna's gentle grace. [7]
Vasudeva, having thus addressed Arjuna, again showed his own form; and the great-souled one, becoming gentle in form, pacified him who was terrified. [13]
This verse speaks to
Where this thread continues
Overwhelmed with wonder, hair standing on end, Arjuna bowed and spoke to the God with joined palms.
I am Time, the world-destroyer — even without you, none of these warriors shall survive; they are already slain!
Arise and win glory! These warriors are already slain by Me — be merely the instrument, O Savyasācin!
Beholding Your gentle human form, O Janārdana — now I am composed; my mind restored, I have come back to my own nature!
A blind king asks what happened on the battlefield — and the Gita begins.
You grieve for those who should not be grieved for — and call it wisdom.