The vision of the destructive power unleashed on a massive scale has shaken Arjuna. At the same time, he sees the other aspects, creation and preservation. The vision of the world-spirit shows him the forces arrayed, those that are obstructing the progressive development, and those that support it. And it has shown him the great seers, sages, yogis, rishis who recognize the manifestation and who praise, adore and honor the great Being who manifests in all these forms and circumstances. Arjuna’s terror turns to devotion and adoration as expressed in his next utterance: “How should they not do thee homage, O great Spirit? For thou art the original Creator and Doer of works and greater even than creative Brahma. O thou Infinite, O thou Lord of the gods, O thou abode of the universe, thou art the Immutable and thou art what is and what is not and thou art that which is the Supreme. Thou art the ancient Soul and the first and original Godhead and the supreme resting-place of this All; thou art the knower and that which is to be known and the highest status; O infinite in form, by thee was extended the universe. Thou art Yama and Vayu and Agni and Soma and Varuna and Prajapati, father of creatures, and the great-grandsire. Salutation to thee a thousand times over and again and yet again salutation, in front and behind and from every side, for thou art each and all that is. Infinite in might and immeasurable in strength of action thou pervadest all and art every one.”
The inspired poetry in the Sanskrit original makes one feel the intensity of the experience and the vision that Arjuna is undergoing. He has gone beyond intellectual reasoning or philosophical logic or religious faith to experience a Reality which is both palpable and overpowering to his senses. He no longer needs to be “convinced” as he has now seen and experienced.
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 11, The Vision of the World-Spirit–The Double Aspect, pg. 374