aneka-vakra-nayana-śrotravāhī bahu-vaktro-'ru-jihvāni | aneka-āyudha-pāṇi-pāda-vaktrāṇi tvāṁ dṛṣṭvā hṛṣīkeśa
“Beholding You with many curved faces, eyes, and ears, many arms, and thighs, and feet, and mouths, O Lord of senses”
Structure
aneka - vakra - nayana - śrotra - vāhī - bahu - vaktrā - uru - jihvāni - aneka - āyudha - pāṇi - pāda - vaktrāṇi - tvām - dṛṣṭvā - hṛṣīkeśa
hṛṣīkeśa (one who has the lord of senses as his lord) tvām (you) dṛṣṭvā (having seen) aneka (many) vakra (curved) nayana (eyes) śrotra (ears) vāhī (stretched out) bahu (many) vaktrā (mouths) uru (great) jihvāni (tongues) aneka (many) āyudha (weapons) pāṇi (hands) pāda (feet) vaktrāṇi (mouths)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| aneka | aneka | indeclinable | — | many, numerous |
| vakra | vakra | adjective | — | crooked, curved |
| nayana | nayana | noun | nominative plural · plural · masculine | eyes |
| śrotra | śrotra | noun | nominative plural · plural · masculine | ears |
| vāhī | vāhī | noun | nominative plural · plural · feminine | face |
| bahu | bahu | adjective | — | many, much |
| vaktrā | vaktrā | noun | nominative plural · plural · masculine | mouths |
| uru | uru | adjective | — | broad, wide |
| jihvāni | jihvāni | noun | nominative plural · plural · feminine | tongues |
| aneka | aneka | indeclinable | — | many, numerous |
| āyudha | āyudha | noun | nominative plural · plural · masculine | arms, weapons |
| pāṇi | pāṇi | noun | nominative plural · plural · masculine | hands |
| pāda | pāda | noun | nominative plural · plural · masculine | feet |
| vaktrāṇi | vaktrāṇi | noun | nominative plural · plural · neuter | faces |
| tvām | tvām | pronoun | accusative · singular · masculine | you |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, on seeing |
| hṛṣīkeśa | hṛṣīkeśa | noun | nominative · singular · masculine | Lord of the senses (epithet of Krishna) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya interprets this verse as a manifestation of the universe within the ultimate reality, Brahman. The 'many curved faces, eyes, and ears' symbolize the diverse aspects of the universe, all of which are ultimately one with Brahman. Shankara's non-dual reading emphasizes that the phenomenal world, with all its diversity, is a projection of the one ultimate reality. This verse points to the brahman-ātman identity, where the individual self (ātman) is seen as non-different from the ultimate reality (Brahman). By beholding the universe in this manner, one transcends the limitations of the individual self and realizes the unity of all existence. In his commentary on verse 11.6, Shankara notes that the vision of the universal form is a means to attain this understanding, leading to liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, sees this verse as a description of the Lord's divine form, which embodies the entire universe. The 'many arms, and thighs, and feet, and mouths' represent the various attributes and powers of God, demonstrating His omnipotence and omniscience. For Rāmānuja, this vision is a manifestation of God's grace, where the devotee, through devotion and self-surrender, is granted a glimpse of the divine. The relationship between jīva (the individual self) and Īśvara (God) is one of dependence and devotion, with the ultimate goal being the attainment of loving service to God. Madhvācārya also emphasizes the distinctness of the individual self and God, highlighting the importance of devotion and self-surrender for achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to realize the unity and diversity of human experience. The 'many curved faces, eyes, and ears' symbolize the diverse perspectives and experiences of humanity, all of which are interconnected and interdependent. Vivekānanda's emphasis on the practical application of Vedānta leads him to see this verse as a reminder of the importance of empathy, compassion, and understanding in modern life. In his lectures, he often cited the need for individuals to transcend their limited perspectives and recognize the universal oneness that underlies all existence. Similarly, S. Rādhākrishnan saw this verse as an expression of the universal spirit that animates all human experience, highlighting the importance of spiritual values in shaping a more harmonious and equitable world.