Devanagari
तत: स विस्मयाविष्टो हृष्टरोमा धनञ्जय: ।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ १४ ॥
Verse text
tataḥ sa vismayāviṣṭo
hṛṣṭa-romā dhanaṣ-jayaḥ
praṇamya śirasā devaṁ
kṛtāṣjalir abhāṣata
Synonyms
tataḥ
—
thereafter
;
saḥ
—
he
;
vismaya-āviṣṭaḥ
—
being overwhelmed with wonder
;
hṛṣṭa-romā
—
with his bodily hairs standing on end due to his great ecstasy
;
dhanam-jayaḥ
—
Arjuna
;
praṇamya
—
offering obeisances
;
śirasā
—
with the head
;
devam
—
to the Supreme Personality of Godhead
;
kṛta-aṣjaliḥ
—
with folded hands
;
abhāṣata
—
began to speak.
Translation
Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.
Translation (Visvanatha Cakravarti Thakura)
14. Then, overcome with wonder, hair standing on end, Arjuna, bowing his head before the Lord and folding his hands in prayer, spoke.
Translation (Baladeva Vidyabhusana)
14. Then, overcome with wonder, hair standing on end, Arjuna, bowing his head before the Lord and folding his hands in prayer, spoke.
Purport
Once the divine vision is revealed, the relationship between Kṛṣṇa and Arjuna changes immediately. Before, Kṛṣṇa and Arjuna had a relationship based on friendship, but here, after the revelation, Arjuna is offering obeisances with great respect, and with folded hands he is praying to Kṛṣṇa. He is praising the universal form. Thus Arjuna’s relationship becomes one of wonder rather than friendship. Great devotees see Kṛṣṇa as the reservoir of all relationships. In the scriptures there are twelve basic kinds of relationships mentioned, and all of them are present in Kṛṣṇa. It is said that He is the ocean of all the relationships exchanged between two living entities, between the gods, or between the Supreme Lord and His devotees.
Here Arjuna was inspired by the relationship of wonder, and in that wonder, although he was by nature very sober, calm and quiet, he became ecstatic, his hair stood up, and he began to offer his obeisances unto the Supreme Lord with folded hands. He was not, of course, afraid. He was affected by the wonders of the Supreme Lord. The immediate context is wonder; his natural loving friendship was overwhelmed by wonder, and thus he reacted in this way.
Purport (Baladeva Vidyabhusana)
Arjuna, who knew Kṛṣṇa, then experienced the rasa of adbhuta (astonishment) on seeing at that time the form with a thousand heads which he understood actually existed within Kṛṣṇa. Looking at Kṛṣṇa who had furnished this form, he spoke. Arjuna was the conqueror of all wealth (dhanaṁjayaḥ), and thus very steady, but with hairs standing on end, overcome with astonishment, after offering his respects to Kṛṣṇa by touching his head to the earth, he spoke with folded hands. It is hinted that he did not cover up his eyes out of fear, but displayed openly great astonishment. The Lord is the ālambana (the viṣaya) or object invoking rasa. [Note: This is part of vibhāva. In rasa there are five components: sattvika bhāva, anubhāva, saṣcari bhāva, vibhāva, and sthāyi bhāva. Vibhāva (preliminary factors) has two components: alambana (persons involved-viṣaya, object of love and āśraya, the experiencer) and uddīpana (stimulants).] When Arjuna looked at Him again and again, the gazing became the uddīpana, or instigation for rasa. Offering respects and folding hands are anubhāvas. Standing of hairs on end is the sāttvika bhāva. Mind overwhelmed by these elements, joy and steadiness are saṣcari bhāvas. By these four components, the fifth component, the sthāyī bhāva called viṣmaya became nourished, and the five together became adbhuta rasa.
Surrender Unto Me
Now Arjuna is seeing what previously he had heard about. He was astonished and bewildered but because he is a great ksatryia he didn't run away. But still, he put his head down in great astonishment and bewilderement.
All the primary rasas and all, for except one, of the secondary rasas will be exhibited in this Chapter to Arjuna.