manyase yadi tac chakyaḿ
mayā draṣṭum iti prabho
yogeśvara tato me tvaḿ
darśayātmānam avyayam

Translation of Bhagavad Gita 11.4

If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.

Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:

It is said that one can neither see, hear, understand nor perceive the Supreme Lord, Krishna, by the material senses. But if one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation. Every living entity is only a spiritual spark; therefore it is not possible to see or to understand the Supreme Lord. Arjuna, as a devotee, does not depend on his speculative strength; rather, he admits his limitations as a living entity and acknowledges Krishna’s inestimable position. Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogeshvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Krishna. He does not give Krishna orders. Krishna is not obliged to reveal Himself unless one surrenders fully in Krishna consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Krishna.

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

The word yogesvara indicates that though Arjuna is unqualified (ayogya), the Lord with his power of yoga, can make him qualified to see that form.

Commentary by Sri Ramanuja of Sri Sampradaya:

11.4 If You think that Your form as all-creator, as all-ruler and as all-supporter, can be seen by me, then, O Lord of Yoga — Yoga is the property of having knowledge and other auspicious attributes, for it will be said later on: ‘Behold My Lordly Yoga’ (11.8) — O treasure of knowledge, strength, sovereignty, valour, power and glory which are inconceivable in any one else! Reveal Yourself to me completely. ‘Avyayam’ (completely) is an adverb. The meaning is, ‘Reveal everything about Yourself to me.’ Thus, prayed to by Arjuna, who was desirous to know, and whose voice was therefore choked with fervour, the Lord said as follows to him:

Commentary by Sri Sridhara Swami of Rudra Sampradaya:

The Supreme Lord Krishna is being requested to show His visvarupa or divine universal form only if He thinks it is appropriate; not because Arjuna is curious to see it. The Supreme Lord is being asked in a mood of humility to reveal His transcendental universal form and thus will consider showing it.

Commentary by Sri Madhvacharya of Brahma Sampradaya:

Hari Om! In this verse the manner in which Lord Krishna’s powerful universal form may be meditated upon along with the details of the form is being requested. The word prabho means Supreme master, one who is most powerful and capable. In the Moksa Dharma it is also mentioned as such stating: There is no one more powerful then the Perennial Supreme Lord. The word prabhu is specifically referring to the Supreme Lord, the most powerful.

Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

It may be wondered that if the great sages, liberated beings and the demigods are unable to the Supreme Lord Krishna’s visvarupa or divine universal form. How will it be possible for Arjuna to see such a form. This is why Arjuna states the words manyase yada which means if you consider. If Lord Krishna considers that Arjuna who is His surrendered devotee is capable of beholding His universal form which encompasses the total creation then by the Supreme Lord’s grace He can reveal it. Lord Krishna is addressed by him as Yogesvara or the lord of yogis perfected in the science of the individual consciousness attaining communion with the ultimate consciousness. By the Supreme Lord’s grace one can achieve the path leading to spiritual perfection which is one’s highest good and without the Supreme Lord’s grace no path is capable of yielding spiritual perfection. Arjuna is inferring that due to being fully devoted to Lord Krishna he can witness this supreme form.

Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:

11.4 Prabho, O Lord, Master; yadi, if; manyase, You think; iti, that; tat sakyam, it is possible; drastum, to be see; maya, by me, by Arjuna; tatah, then, since I am very eager to see, therefore; yogeswara, O Lord of Yoga, of yogis-Yoga stands for yogis; their Lord is yogeswara; tvam, You; darsaya, show; me, me, for my sake; atmanam avyayam, Your eternal Self. Being thus implored by Arjuna,

Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:

11.4 Sri Abhinavagupta did not comment upon this sloka.

Sanskrit Shloka Without Transliteration Marks:

manyase yadi tac chakyam
maya drastum iti prabho
yogesvara tato me tvam
darsayatmanam avyayam

Sanskrit to English Word for Word Meanings:

manyase — You think; yadi — if; tat — that; śakyam — is able; mayā — by me; draṣṭum — to be seen; iti — thus; prabho — O Lord; yoga-īśvara — O Lord of all mystic power; tataḥ — then; me — unto me; tvam — You; darśaya — show; ātmānam — Your Self; avyayam — eternal.