टीका

Commentary

The narrative voice shifts back to Sanjaya, who has been relaying the entire battlefield conversation to the blind king Dhritarashtra. This shift provides a moment of perspective — we step back from the intensity of the divine dialogue and see the scene through the eyes of a narrator who is himself witnessing these events through divine sight.

The word saumya-vapuh — “gentle, beautiful form” — is deeply significant. Saumya means pleasing, mild, handsome — the opposite of the ghora (terrible) form that Arjuna had been witnessing. When Krishna first appeared as the child of Devaki and Vasudeva, He manifested as the four-armed Narayana before assuming His two-armed form. Now the process reverses: from the infinite-armed cosmic form, He contracts to the four-armed Vishnu form, and then to His most intimate two-armed form.

Sanjaya describes Krishna as mahaatmaa — the great soul. This title, while commonly used for revered human beings, here carries its fullest meaning: the Supreme Self, the greatest of all beings, who despite His infinite power chooses to appear in a gentle, approachable form out of love for His devotee.

The verb aashvaasayaamaasa — “He reassured” — reveals the tenderness of the moment. Krishna does not simply change His form and move on. He actively comforts Arjuna, calming his fears, steadying his nerves. The Supreme Lord of the universe takes the time to console one frightened warrior. This is the essence of divine love as the Gita presents it — the infinite caring personally for the finite, the boundless attending tenderly to the bounded.