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11.
1
अर्जुन ने कहा - -
उपदेश यह अति गुप्त जो तुमने कहा करके दया ।
अध्यात्म विषयक ज्ञान से सब मोह मेरा मिट गया ॥ ११ । १ ॥
- Arjuna said: By the supremely profound words, on the discrimination of Self, that have been spoken by Thee out of compassion towards me, this my delusion is gone. (Ⅰ) - Arjuna said -- This delusion of mine has departed as a result of that speech which is most secret and known as pertaining to the Self, and which was uttered by You for my benefit. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Ayam, this; mahah, delusion; mama, of mine; vigatah, has departed, i.e., my non-discriminating idea has been removed; tena, as a result of that; vacah, speech of Yours; which is paramam, most, supremely; guhyam, secret; and adhyatma- sanjnitam, known as pertaining to the Self-dealing with discrimination between the Self and the non- Self; and yat, which; was uktam, uttered; tvaya, by You; madanugrahaya, for my benefit, out of favor for me. Further, (Ⅳ)
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11.
2
विस्तार से सब सुन लिया उत्पत्ति लय का तत्त्व है ।
मैंने सुना सब आपका अक्षय अनन्त महत्व है ॥ ११ । २ ॥
- Of Thee, O lotus-eyed, I have heard at length, of the origin and dissolution of beings, as also Thy inexhaustible greatness. (Ⅰ) - O you with eyes like lotus leaves, the origin and dissolution of beings have been heard by me in detail from You. ['From You have been heard the origin and dissolution of beings in You.'] And (Your) undecaying glory, too, (has been heard). (Ⅲ) - Sri Sankaracharya's commentary (english) :
Kamala-partraksa, O You with eyes like lotus leaves; bhava-apyayau, the origin and dissolution- these two; bhutanam, of beings; srutau, have been heard; maya, by me; vistarasah, in detail-not in brief; tvattah, from You. Ca, and; (Your) avyayam, undecaying; mahatmyam, glory, too;-has been heard-(these last words) remain understood. (Ⅳ)
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11.
3
हैं आप वैसे आपने जैसा कहा है हे प्रभो ।
मैं देखना हूं चाहता ऐश्वर्यमय उस रूप को ॥ ११ । ३ ॥
- So it is, O Lord Supreme! as Thou hast declared Thyself. (Still) I desire to see Thy Ishvara-Form, O Purusha Supreme. 3 (Ⅰ) - O supreme Lord, so it is, as You speak about Yourself. O supreme Person, I wish to see the divine form of Yours. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Parama-isvara, O supreme Lord; evam, so; etat, it is-not otherwise; yatha, as; tvam, You; attha, speak; atmanam, about Yourself. Still, purusottama, O supreme Person; iccahmi, I wish; drastum, to see; the aisvaram, divine; rupam, form; te, of Yours, of Visnu, endowed with Knowledge, Sovereignty, Power, Strength, Valour and Formidability. (Ⅳ)
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11.
4
समझें प्रभो यदि आप, मैं वह देख सकता हूँ सभी ।
तो वह मुझे योगेश! अव्यय रूप दिखलादो अभी ॥ ११ । ४ ॥
- If, O Lord, Thou thinkest me capable of seeing it, then, O Lord of Yogis, show me Thy immutable Self. (Ⅰ) - O Lord, if You think that it is possible to be seen by me, then, O Lord of Yoga, You show me Your eternal Self. (Ⅲ) - Sri Sankaracharya's commentary (english) :
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, (Ⅳ)
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11.
5
श्रीभगवान् ने कहा - -
हे पार्थ! देखो दिव्य अनुपम विविध वर्णाकार के ।
शत- शत सहस्रों रूप मेरे भिन्न भिन्न प्रकार के ॥ ११ । ५ ॥
- The Blessed Lord said: Behold, O son of Prithâ, by hundreds and thousands, My different forms celestial, of various colours and shapes. (Ⅰ) - The Blessed Lord said -- O son of Prtha, behold My forms in (their) hundreds and in thousands, of different kinds, celestial, and of various colors and shapes. (Ⅲ) - Sri Sankaracharya's commentary (english) :
O son of Prtha, pasya, behold; me, My; rupani, forms; satasah, in (their) hundreds; atha, and; sahasrasah, in thousands, i.e. in large numbers. And they are nana-vidhani, of different kinds; divyani, celestial, supernatural; and nana-varna- akrtini, of various colors and shapes-forms which have different (nana) colors (varna) such as blue, yellow, etc. as also (different) shapes (akrtayah), having their parts differently arranged. (Ⅳ)
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11.
6
सब देख भारत! रुद्र वसु अश्विनि मरुत आदित्य भी ।
आश्चर्य देख अनेक अब पहले न देखे जो कभी ॥ ११ । ६ ॥
- Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, and the Maruts; behold, O descendant of Bharata, many wonders never seen before. (Ⅰ) - See the Adiyas, the Vasus, the Rudras, the two Asvins and the Maruts. O scion of the Bharata dynasty, behold also the many wonders not seen before. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pasya, see; adityan, the twelve Adityas; vasun, the eight Vasus; rudran, the eleven Rudras; asvinau, the two Asvins; and amarutah, the Maruts, who are divided into seven groups of seven each. Bharata, O scion of the Bharata dynasty; pasya, behold; tatha, also; bahuni, the many other; ascaryani, wonders; adrstapurvani, not seen before-by you or anyone else in the human world. Not only this much,- (Ⅳ)
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11.
7
इस देह में एकत्र सारा जग चराचर देखले ।
जो और चाहे देखना इसमें बराबर देख ले ॥ ११ । ७ ॥
- See now, O Gudâkesha, in this My body, the whole universe centred in one,—including the moving and the unmoving,—and all else that thou desirest to see. 7 (Ⅰ) - See now, O gudakesa, O Gudakesa (Arjuna), the entire Universe together with the moving and the non-moving, concentrated at the same place here in My body, as also whatever else you would like to see. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pasya, see; adya, now; O Gudakesa, the krtsnam, entire; jagat, Universe; sa-cara-acaram, existing together with the moving and the non- moving; ekastham, concentrated at the same place; iha, here; mama dehe, in My body; ca, as also; yat anyat, whatever else-even those victory, defeat, etc. with regard to which you expressed doubt in, 'whether we shall win, or whether they shall conquer us' (2.6); if icchasi, you would like; drastum, to see them. (Ⅳ)
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11.
8
मुझको न अपनी आँख से तुम देख पाओगे कभी ।
मैं दिव्य देता दृष्टि, देखो योग का वैभव सभी ॥ ११ । ८ ॥
- But thou canst not see Me with these eyes of thine; I give thee supersensuous sight; behold My Yoga Power Supreme. 8 (Ⅰ) - But you are not able to see Me merely with this eye of yours. I grant you the supernatural eye; bhold My divine Yoga. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Tu, but; na sakyase, you are not able; drastum, to see; mam, Me, who have assumed the Cosmic form; eva, merely; anena, with this natural; sva- caksusa, eye of yours. However, dadami, I grant; te, you; the divyam, supernatural; caksuh, eye, by which supernatural eye you shall be able to see Pasya, behold with that; me, My, God's aisvaram, divine; yogam, Yoga, i.e. the superabundance of the power of Yoga [The power of accomplishing the impossible.-M.S.]. (Ⅳ)
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11.
9
संजय ने कहा- -
जब पार्थ से श्रीकृष्ण ने इस भाँति हे राजन्! कहा ।
तब ही दिया ऐश्वर्य- युक्त स्वरूप का दर्शन महा ॥ ११ । ९ ॥
- Sanjaya said: Having thus spoken, O King, Hari, the Great Lord of Yoga, showed unto the son of Prithâ, His Supreme Ishvara-Form— (Ⅰ) - Sanjaya said -- O King, having spoken thus, thereafter, Hari [Hari: destroyer of ignorance along with its consequences.] (Krsna) the great Master of Yoga, showed to the son of Prtha the supreme divine form: (Ⅲ) - Sri Sankaracharya's commentary (english) :
Rajan, O King, Dhrtarastra; uktva, having spoken evam, thus, in the manner stated above; tatah, thereafter; harih, Hari, Narayana; maha- yogeswarah, the great Master of Yoga-who is great (mahan) and also the master (isvara) of Yoga; darasyamasa showed; parthaya, to the son of Prtha; the paramam, supreme; aisvaram, divine; rupam, form, the Cosmic form: (Ⅳ)
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11.
10
मुख नयन थे उसमें अनेकों ही अनोखा रूप था ।
पहिने अनेकों दिव्य गहने शस्त्र- साज अनूप था ॥ ११ । १० ॥
- With numerous mouths and eyes, with numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted; (Ⅰ) - Having many faces and eyes, possessing many wonderful sights, adorned with numerous celestial ornaments, holding many uplifted heavenly weapons; (Ⅲ) - Sri Sankaracharya's commentary (english) :
A form aneka-vaktra-nayanam, having many faces and eyes; aneka-adbhuta-darsanam, possessing many wonderful sights; as also aneka- divya-abharanam, adorned with numerous celestial ornaments; and divya-aneka-udyata- ayudham, holding many uplifted heavenly weapons. This whole portion is connected with the verb '(He) showed' in the earlier verse. Moreover, (Ⅳ)
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11.
11
सीमा- रहित अद्भुत महा वह विश्वतोमुख रूप था ।
धारण किये अति दिव्य माला वस्त्र गन्ध अनूप था । ११ । ११ ॥
- Wearing celestial garlands and apparel, anointed with celestial-scented unguents, the All-wonderful, Resplendent, Boundless and All-formed. (Ⅰ) - Wearing heavenly garlands and apparel, anointed with heavenly scents, abounding in all kinds of wonder, resplendent, infinite, and with faces everywhere. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Divya-malya-ambara-dharam, wearing heavenly garlands and apparel-the God wearing celestial flowers and clothings; divya-gandha- anulepanam, anointed with heavenly scents; sarva- ascaryamayam, abounding in all kinds of wonder; devam, resplendent; anantam, infinite, boundless; and visvato-mukham, with faces everywhere-He being the Self of all beings. 'He showed (to Arjuna)', or 'Arjuna saw', is to be supplied. An illustration is once more being given of the effulgence of the Cosmic form of the Lord: (Ⅳ)
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11.
12
नभ में सहस रवि मिल उदय हों प्रभापुञ्ज महान् हो ।
तब उस महात्मा कान्ति के कुछ कुछ प्रकाश समान हो ॥ ११ । १२ ॥
- If the splendour of a thousand suns were to rise up at once in the sky, that would be like the splendour of that Mighty Being. 12 (Ⅰ) - Should the effulgence of a thousand suns blaze forth simultaneously in the sky, that might be similar to the radiance of that exalted One. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Should the bhah, effulgence; surya- sahasrasya, of a thousand suns; utthita bhavet, blaze forth; yugapat, simultaneously; divi, in the sky, or in heaven which is the third as counted (from this earth);sa, that; yadi syat, might be-or it might not be-; sadrsi, similar; to the bhasah, radiance; tasya, of that; mahat-manah, exalted One, the Cosmic Person Himself. The idea is that the brilliance of the Cosmic Person surely excels even this! Further, (Ⅳ)
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11.
13
उस देवदेव शरीर में देखा धनंजय ने तभी ।
बांटा विविध विध से जगत् एकत्र उसमें है सभी ॥ ११ । १३ ॥
- There in the body of the God of gods, the son of Pându then saw the whole universe resting in one, with its manifold divisions. (Ⅰ) - At that time, Pandava saw there, in the body of the God of gods, the whole diversely differentiated Universe united in the one (Cosmic form). (Ⅲ) - Sri Sankaracharya's commentary (english) :
Tada, at that time; pandavah, Pandava, Arjuna; apasyat, saw; tatra, there, in that Cosmic form; sarire, in the body; devadevasya, of the God of gods, of Hari; krtsnam, the whole; jagat, Universe; anekadha, deversely; pravibhaktam, differentiated-into groups of gods, manes, human beings, and others; ekastham, united in the one (Cosmic form). (Ⅳ)
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11.
14
रोमांच तन में हो उठा आश्चर्य से मानो जगे ।
तब यों धनंजय सिर झुका, कर जोड़ कर कहने लगे ॥ ११ । १४ ॥
- Then Dhananjaya, filled with wonder, with his hair standing on end, bending down his head to the Deva in adoration, spoke with joined palms. 14 (Ⅰ) - Then, filled with wonder, with hairs standing on end, he, Dhananjaya, (Arjuna), bowing down with his head to the Lord, said with folded hands: (Ⅲ) - Sri Sankaracharya's commentary (english) :
Tatah, then, having seen Him; sah, he, Dhananjaya; became vismaya-avistah, filled with wonder; and hrsta-roma, had his hairs standing on end. Becoming filled with humility, pranamya, bowing down, bowing down fully; [With abundant respect and devotion.] sirasa, with his head; devam, to the Lord, who had assumed the Cosmic form; abhasata, he said; krta-anjalih, with folded hands, with palms joined in salutation: How? 'I am seeing the Cosmic form that has been revealed by You'-thus expressing his own experience, (Ⅳ)
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11.
15
अर्जुन ने कहा - -
भगवन्! तुम्हारी देह में मैं देखता सुर- गण सभी ।
मैं देखता हूँ देव! इसमें प्राणियों का संघ भी ॥
शुभ कमल आसन पर इसी में ब्रह्मदेव विराजते ।
इसमें महेश्वर और ऋषिगण, दिव्य पन्नग साजते ॥ ११ । १५ ॥
- Arjuna said: I see all the Devas, O Deva, in Thy body, and hosts of all grades of beings; Brahma, the Lord, seated on the lotus, and all the Rishis and celestial serpents. (Ⅰ) - Arjuna said -- O God, I see in Your body all the gods as also hosts of (various) classes of beings; Brahma the ruler, sitting on a lotus seat, and all the heavenly sages and serpents. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Deva, O God; pasyami, I see, perceive; tava dehe, in Your body; sarvan, all; the devan, gods; tatha, as also; bhuta-visesa-sanghan, hosts of (various) classes of beings, groups of moving and non-moving living things having different shapes; and besides, brahmanam, Brahma, with four faces; isam, the Ruler of creatures; kamalasana-stham, sitting on a lotus seat, i.e. sitting on Mount Meru which forms the pericarp of the lotus that is the earth; and sarvan, all; the divyan, heavenly; rsin, sages-Vasistha and others; and (the heavenly) uragan, serpents-Vasuki and others. (Ⅳ)
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11.
16
बहु बाहु इसमें हैं अनेकों ही उदरमय रूप है ।
मुख और आँखें हैं अनेकों, हरि- स्वरूप अनूप है ॥
दिखता न विश्वेश्वर तुम्हारा आदि मध्य न अन्त है ॥
मैं देखता सब ओर छाया विश्वरूप अनन्त है ॥ ११ । १६ ॥
- I see Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes; neither the end nor the middle, nor also the beginning of Thee do I see, O Lord of the universe, O Universal Form. (Ⅰ) - I see You as possessed of numerous arms, bellies, mouths and eyes; as having infinite forms all around. O Lord of the Universe, O Cosmic Person, I see not Your limit nor the middle, nor again the beginning! (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pasyami, I see; tvam, You; aneka-bahu-udara- vaktra-netram, as possessed of numerous arms, bellies, mouths and eyes; ananta-rupam, having infinite forms; sarvatah, all around. Visveswara, O Lord of the Universe; visva-rupa, O Cosmic Person; na pasyami, I see not; ['I do not see-because of Your all-pervasiveness.'] tava, Your; antam, end; na madhyam, nor the middle-what lies between two extremities; na punah, nor again; the adim, beginning-I see not the limit (end) nor the middle, nor again the beginning, of You who are God! Furthermore, (Ⅳ)
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11.
17
पहिने मुकुट, मञ्जुल गदा, शुभ चक्र धरते आप हैं ।
हो तेज- निधि, सारी दिशा दैदीप्त करते आप हैं ॥
तुम दुर्निरीक्षय महान् अपरम्पार हे भगवान् हो ॥
सब ओर दिखते दीप्त अग्नि दिनेश सम द्युतिवान हो ॥ ११ । १७ ॥
- I see Thee with diadem, club, and discus; a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable. (Ⅰ) - I see You as wearing a diadem, wielding a mace, and holding a disc; a mass of brilliance glowing all around, difficult to look at from all sides, possessed of the radiance of the blazing fire and sun, and immeasurable. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pasyami, I see; tvam, You; as kiritinam, wearing a diadem-kirita is a kind of decoration for the head; one having it is kiriti; gadinam, wielding a mace; and also cakrinam, holding a disc; tejorasim, a mass of brilliance; sarvatah diptimantam, glowing all around; durniriksyam, difficult to look at; samantat, from all sides, at every point; as though dipta-analarka-dyutim, possessed of the radiance (dyuti) of the blazing (dipta) fire (anala) and sun (arka); and aprameyam, immeasurable, i.e. beyond limitation. 'For this reason also, i.e., by seeing Your power of Yoga, I infer' that- (Ⅳ)
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11.
18
तुम जानने के योग्य अक्षरब्रह्म अपरम्पार हो ।
जगदीश! सारे विश्व मण्डल के तुम्हीं आधार हो ॥
अव्यय सनातन धर्म के रक्षक सदैव महान् हो ॥
मेरी समझ से तुम सनातन पुरुष हे भगवान् हो ॥ ११ । १८ ॥
- Thou art the Imperishable, the Supreme Being, the one thing to be known. Thou art the great Refuge of this universe;. Thou art the undying Guardian of the Eternal Dharma, Thou art the Ancient. Purusha, I ween. (Ⅰ) - You are the Immutable, the supreme One to be known; You are the most perfect repository of this Universe. You are the Imperishable, the Protector of the ever-existing religion; You are the eternal Person. This is my belief. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Tvam, You; are the aksaram, Immutable; the paramam, supreme One, Brahman; veditavyam, to be known-by those aspiring for Liberation. You are the param, most perfect; nidhanam, repository- where things are deposited, i.e. the ultimate resort; asya visvasya, of this Universe, of the entire creation. Further. You are the avyayah, Imperishable-there is no decay in You; the sasvata- dharma-gopta, Protector (gopta) of the ever- existing (sasvata) religion (dharma). You are the sanatanah, eternal; transcendental purusah, Person. This is me, my; matah, belief-what is meant by me. Moreover, (Ⅳ)
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11.
19
नहिं आदि मध्य न अन्त और अनन्त बल- भण्डार है ।
शशि- सूर्य रूपी नेत्र और अपार भुज- विस्तार है ॥
प्रज्वलित अग्नि प्रचण्ड मुख में देखता मैं धर रहे ॥
संसार सारा तप्त अपने तेज से हरि कर रहे ॥ ११ । १९ ॥
- I see Thee without beginning, middle or end, infinite in power, of manifold arms; the sun and the moon Thine eyes, the burning fire Thy mouth; heating the whole universe with Thy radiance. (Ⅰ) - I see You as without beginning, middle and end, possessed of infinite valour, having innumerable arms, having the sun and the moon as eyes, having a mouth like a blazing fire, and heating up this Universe by Your own brilliance. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pasyami, I see; tvam, You; as anadi-madhya- antam, without beginning, middle and end; ananta-viryam, possessed of infinite valour; and also ananta-bahum, having innumerable arms; sasi-surya-netram, having the sun and the moon as the eyes; dipta-hutasavakram, having a mouth like a blazing fire; tapantam, heating up; idam, this; visvam, Universe; sva-tejasa, by Your own brilliance. (Ⅳ)
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11.
20
नभ भूमि अन्तर सब दिशा इस रूप से तुम व्यापते ।
यह उग्र अद्भुत रूप लखि त्रैलोक्य थर- थर काँपते ॥ ११ । २० ॥
- The space betwixt heaven and earth and all the quarters are filled by Thee alone; having seen this, Thy marvellous and awful Form, the three worlds are trembling with fear, O Great-souled One. (Ⅰ) - Indeed, this intermediate space between heaven and earth as also all the directions are pervaded by You alone. O exalted One, the three worlds are struck with fear by seeing this strange, fearful form of Yours. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Hi, indeed; idam, this; antaram, intermediate space; dyavaprthivyoh, between heaven and earth; ca, as also; sarvah, all; the disah, direction; vyaptam, are pervaded; tvaya, by You; ekena, alone, who have assumed the Cosmic form. Mahatman, O exalted One, who by nature are high-minded; the lokatrayam, three worlds; pravyathitam, are struck with fear, or are perturbed; drstva, by seeing; idam, this; abdhutam, strange, astonishing; ugram, fearful, terrible; rupam, form; tava, of Yours.
Therefore, now, in order to clear that doubt which Arjuna earlier had- as in, 'whether we shall win, or whether they shall conquer' (2.6)-, the Lord proceeds with the idea, 'I shall show the inevitable victory of the Pandavas.' Visualizing that, Arjuna said: 'Moreover-'. (Ⅳ)
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11.
21
ये आप ही में देव- वृन्द प्रवेश करते जा रहे ।
डरते हुए कर जोड़ जय- जय देव शब्द सुना रहे ॥
सब सिद्ध- संघ महर्षिगण भी स्वस्ति कहते आ रहे ॥
पढ़ कर विविध विध स्तोत्र स्वामिन् आपके गुण गा रहे ॥ ११ । २१ ॥
- Verily, into Thee enter these hosts of Devas; some extol Thee in fear with joined palms; "May it be well!" thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns. (Ⅰ) - Those very groups of gods enter into You; struck with fear, some extol (You) with joined palms. Groups of great sages and perfected beings praise You with elaborate hymns, saying 'May it be well!' (Ⅲ) - Sri Sankaracharya's commentary (english) :
Ami hi, those very; sura-sanghah, groups of gods, the soldiers engaged in battle-groups of gods such as the Vasus who have descended here in the form of human beings for eliminating the burden of the earth; visanti, enter-are seen to be entering; tvam, You. Bhitah, struck with fear, and unable to flee; kecit, some among them; grnanti, extol You; pranjalayah, with their palms joined. Maharsi- siddha [Siddha: A semi-divine being supposed to be of great purity and holiness, and said to be particularly characterized by eight supernatural faculties called siddhis.-V.S.A.]-sanghah, groups of great sages and perfected beings; seeing protests foreboding evil, etc. as the battle became imminent; stuvanti, praise; tvam, You; puskalabhih, with elaborate, full; stutibhih, hymns; uktva, saying; 'svasti iti, May it be well!' And further, (Ⅳ)
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11.
22
सब रुद्रगण आदित्य वसु हैं साध्यगण सारे खड़े ।
सब पितर विश्वेदेव अश्विनि और सिद्ध बड़े बड़े ॥
गन्धर्वगण राक्षस मरुत समुदाय एवं यक्ष भी ॥
मन में चकित होकर हरे! वे देखते तुमको सभी ॥ ११ । २२ ॥
- The Rudras, Adityas, Vasus, Sâdhyas, Vishva-Devas, the two Ashvins, Maruts, Ushmapâs, and hosts of Gandharvas, Yakshas, Asuras, and Siddhas,—all these are looking at Thee, all quite astounded. 22 (Ⅰ) - Those who are the Rudras, the Adityas, the Vasus and the Sadhyas [sadhyas: A particular class of celestial beings.-V.S.A.], the Visve (-devas), the two Asvins, the Maruts and the Usmapas, and hosts of Gandharvas, Yaksas, demons and Siddhas- all of those very ones gaze at You, being indeed struck with wonder. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Ye, those who are; the rudra-adityah, Rudras and Adityas; vasavah, the Vasus; and sadhyah, the Sadhyas-the groups of Rudras and other gods; the gods visve, Visve-devas; and asvinau, the two Asvins; marutah, the Maruts; and usmapah, the Usmapas, (a class of) manes; and gandharva- yaksa-asura-siddha-sanghah, hosts of Gandharvas- viz Haha, Huhu and others-, Yaksas-viz Kubera and others-, demons-Virocana and others-, and Siddhas-Kapila and others; sarve eva, all of those very ones; viksante, gaze; tva, (i.e.) tvam, at You; vismitah eva, being indeed struck with wonder. For, (Ⅳ)
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11.
23
बहु नेत्र मुखवाला महाबाहो! स्वरूप अपार है ।
हाथों तथा पैरों व जंघा का बड़ा विस्तार है ॥
बहु उदर इसमें और बहु विकराल डाढ़ें हैं महा ॥
भयभीत इसको देख सब हैं भय मुझे भी हो रहा ॥ ११ । २३ ॥
- Having seen Thy immeasurable Form—with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks,—the worlds are terrified, and so am I. (Ⅰ) - O mighty-armed One, seeing Your immense form with many mouths and eyes, having numerous arms, thighs and feet, with many bellies, and fearful with many teeth, the creatures are struck with terror, and so am I. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Mahabaho, O mighty-armed One; drstva, seeing; te, Your; mahat, immense, very vast; upam, form of this kind; bahu-vaktra-netram, with many mouths and eyes; bahu-bahu-uru-padam, having many arms, thighs and feet; and further, bahu- udaram, with many bellies; and bahu-damstra- karalam, fearful with many teeth; lokah, the creatures in the world; are pravya-thitah, struck with terror; tatha, and so also; am even aham, I. The reason of that is this: (Ⅳ)
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11.
24
यह गगनचुंबी जगमगाता हरि! अनेकों रंग का ।
आँखें बड़ी बलती, खुला मुख भी अनोखे ढ़ंग का ॥
यह देख ऐसा रूप मैं मन में हरे! घबरा रहा ॥
नहिं धैर्य धर पाता, न भगवन्! शान्ति भी मैं पा रहा ॥ ११ । २४ ॥
- On seeing Thee touching the sky, shining in many a colour, with mouths wide open, with large fiery eyes, I am terrified at heart, and find no courage nor peace, O Vishnu. (Ⅰ) - O Visnu, verily, seeing Your form touching heaven, blazing, with many colors, open- mouthed, with fiery large eyes, I , becoming terrified in my mind, do not find steadiness and peace. (Ⅲ) - Sri Sankaracharya's commentary (english) :
O Visnu, hi, verily; drstva, seeing; tvam, You; nabhah-sprsam, touching heaven; diptam, blazing; aneka-varnam, with many colors, (i.e.) possessed of many frightening forms; vyatta-ananam, open- mouthed; dipta-visala-netram, with firey large eyes; I, pravyathita-antara-atma, becoming terrified in my mind; na vindami, do not find; dhrtim, steadiness; ca, and; samam, peace, calmness of mind. Why? (Ⅳ)
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11.
25
डाढ़ें भयंकर देख पड़ता मुख महाविकराल है ।
मानो धधकती यह प्रलय- पावक प्रचण्ड विशाल है ॥
सुख है न ऐसे देख मुख, भूला दिशायें भी सभी ॥
देवेश! जग- आधार! हे भगवन्! करो करुणा अभी ॥ ११ । २५ ॥
- Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya-fires, I know not the four quarters, nor do I find peace; have mercy, O Lord of the Devas, O Abode of the universe. 25 (Ⅰ) - Having merely seen Your mouths made terrible with (their) teeth and resembling the fire of Dissolution, I have lost the sense of direction and find no comfort. Be gracious, O Lord of gods, O Abode of the Universe. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Drstva eva, having merely seen; te, Your; mukhani, mouths; damstra-karalani, made terrible with (their) teeth; and kala-anala-sannibhani, resembling the fire of Dissolution is kalanala; similar to that; na jane, I have lost; the sense of disah, direction-I do not know the directions as to which is East or which is West; and hence, na labhe, find no; sarma, comfort.
Therefore, prasida, be gracious; devesa, O Lord of gods; jagannivasa, O Abode of the Universe! 'The apprehension which was there of my getting defeated by those offers, that too has cleared away, since-' (Ⅳ)
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11.
26
धृतराष्ट्र- सुत सब साथ उनके ये नृपति- समुदाय भी ।
श्री भीष्म द्रोणाचार्य कर्ण प्रधान अपने भट सभी ॥ ११ । २६ ॥
- All these sons of Dhritarâshtra, with hosts of monarchs, Bhishma, Drona, and Sutaputra, with the warrior chiefs of ours, (Ⅰ) - And into You (enter) all those sons of Dhrtarastra along with multitudes of the rulers of the earth; (also) Bhisma, Drona and that son of a Suta (Karna), together with even our prominent warriors. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Ca, and; tvam, into You-this is to be connected with 'rapidly enter' in the next verse; sarve, all; ami, those; putrah, sons-Duryodhana and others; dhrtarastrasya, of Dhrtarastra; saha, along with; avanipala-sanghaih, multitudes of the rulers (pala) of the earth (avani); also Bhisma, Drona, tatha, and; asau, that; suta-putrah, son of a Suta, Karna; saha, together with; api, even; asmadiyaih, our; yodha-mukhyaih, prominent warriors, the commanders-Dhrstadyumna and others. Moreover, (Ⅳ)
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11.
27
विकराल डाड़ों युत भयानक आपके मुख में हरे ।
अतिवेग से सब दौड़ते जाते धड़ाधड़ हैं भरे ॥
ये दिख रहे कुछ दाँत में लटके हुए रण- शूर हैं ॥
इस डाढ़ में पिस कर अभी जिनके हुए शिर चूर हैं ॥ ११ । २७ ॥
- enter precipitately into Thy mouth, terrible with tusks and fearful to behold. Some are found sticking in the interstices of Thy teeth, with their heads crushed to powder. 26 (Ⅰ) - They rapidly enter into Your terrible mouths with cruel teeths! Some are seen sticking in the gaps between the teeth, with their heads crushed! (Ⅲ) - Sri Sankaracharya's commentary (english) :
Visanti, they enter; tvarmanah, rapidly, in great haste; into te, Your; vaktrani, mouths;-what kind of mouths?-bhayanakani, terrible; damstra- karalani, with cruel teeth. Besides, among these who have entered the mouths, kecit, some; samdrsyante, are see; vilagna, sticking, like meat eaten; dasanantaresu, in the gaps between the teeth; uttamangaih, with their heads; curnitaih, crushed. As to how they enter, he says: (Ⅳ)
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11.
28
जिस भाँति बहु सरिता- प्रवाह समुद्र प्रति जाते बहे ।
ऐसे तुम्हारे ज्वाल- मुख में वेग से नर जा रहे ॥ ११ । २८ ॥
- Verily, as the many torrents of rivers flow towards the ocean, so do these heroes in the world of men enter Thy fiercely flaming mouths.28 (Ⅰ) - As the numerous currents of the waters of rivers rush towards the sea alone so also do those heroes of the human world enter into Your blazing mouths. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Yatha, as; the bahavah, numerous; ambu- vegah, currents of the waters, particularly the swift ones; nadinam, of flowing rivers; dravanti abhimukhah, rush towards, enter into; the samudram, sea; eva, alone; tatha, so also; do ami, those; nara-loka-virah, heroes of the human world- Bhisma and others; visanti, enter into; tava, Your; abhi-vijvalanti, blazing, glowing; vaktrani, mouths. Why do they enter, and how? In answer Arjuna says: (Ⅳ)
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11.
29
जिस भाँति जलती ज्वाल में जाते पतंगे वेग से ।
यों मृत्यु हित ये नर, मुखों में आपके जाते बसे ॥ ११ । २९ ॥
- As moths precipitately rush into a blazing fire only to perish, even so do these creatures also precipitately rush into Thy mouths only to perish. 28 (Ⅰ) - As moths enter with increased haste into a glowing fire for destruction, in that very way do the creatures enter into Your mouths too, with increased hurry for destruction. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Yatha, as; patangah, moths, flying insects; visanti, enter; samrddha-vegah, with increased haste; into a pradiptam, glowing; jvalanam, fire; nasaya, for destruction; tatha eva, in that very way; do the lokah, creatures; visanti, enter into; tava, Your; vaktrani, mouths; api, too; samrddha-vegah, with increased hurry; nasaya, for destruction. You, again- (Ⅳ)
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11.
30
सब ओर से इस ज्वालमय मुख में नरों को धर रहे ।
देवेश! रसना चाटते भक्षण सभी का कर रहे ॥
विष्णो! प्रभाएँ आपकी अति उग्र जग में छा रहीं ॥
निज तेज से संसार सारा ही सुरेश तपा रही ॥ ११ । ३० ॥
- Swallowing all the worlds on every side with Thy flaming mouths, Thou are licking Thy lips. Thy fierce rays, filling the whole world with radiance, are burning, O Vishnu! 30 (Ⅰ) - You lick Your lips while devouring all the creatures from every side with flaming mouths which are completely filling the entire world with heat. (Ⅲ) - Sri Sankaracharya's commentary (english) :
O Visnu, Your fierce rays are scorching. [M.S., S., and S.S. construe 'completely...heat' to qualify 'fierce rays' in the second sentence. However, the use of kim ca (moreover) in the Comm. suggests the translation as above.-Tr.] Lelihyase, You lick Your lips, You taste; grasamanah, while devouring, while taking in; samagran, all; lokan, the creatures; samantat, from all sides; jvaladbhih, with flaming; vadanaih, mouths; which are apurya, completely filling; samagram, the whole- together (saha) with the foremost (agrena); jagat, world; tejobhih, with heat.
Moreover, O Visnu, the all-pervading One, tava, Your; ugrah, fierce; bhasah, rays; are pratapanti, scorching. Since You are of such a terrible nature, therefore- (Ⅳ)
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11.
31
तुम उग्र अद्भुत रूपधारी कौन हो बतलाइये ।
हे देवदेव ! नमामि देव! प्रसन्न अब हो जाइये ॥
तुम कौन आदि स्वरूप हो, यह जानना मैं चाहता ॥
कुछ भी न मुझको आपकी इस दिव्य करनी का पता ॥ ११ । ३१ ॥
- Tell me who Thou art, fierce in form. Salutation to Thee, O Deva Supreme; have mercy. I desire to know Thee, O Primeval One. I know not indeed Thy purpose. (Ⅰ) - Tell me who You are, fierce in form. Salutation be to you, O supreme God; be gracious. I desire to fully know You who are the Prima One. For I do not understand Your actions! (Ⅲ) - Sri Sankaracharya's commentary (english) :
Akhyahi, tell; me; kah, who; bhavan, You are; ugrarupah, fierce in form. Namah, salutation; astu, be; te, to You; deva-vara, O supreme God, foremost among the gods. Prasida, be gracious. Icchami, I desire; vijnatum, to fully know; bhavantam, You; adyam, who are the Primal One, who exist in the beginning. Hi, for; na prajanami, I do not understand; tava, Your; pravrttim, actions! (Ⅳ)
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11.
32
श्रीभगवान् ने कहा - -
मैं काल हूँ सब लोक- नाशक उग्र अपने को किये ।
आया यहाँ संसार का संहार करने के लिये ॥
तू हो न हो तो भी धनंजय! देख बिन तेरे लड़े ॥
ये नष्ट होंगे वीरवर योधा बड़े सब जो खड़े ॥ ११ । ३२ ॥
- The Blessed Lord said: I am the mighty world-destroying Time, here made manifest for the purpose of infolding the world. Even without thee, none of the warriors arrayed in the hostile armies shall live. 32 (Ⅰ) - The Blessed Lord said -- I am the world- destroying Time, [Time: The supreme God with His limiting adjunct of the power of action.] grown in stature [Pravrddhah, mighty-according to S.-Tr.] and now engaged in annihilating the creatures. Even without you, all the warriors who are arrayed in the confronting armies will cease to exist! (Ⅲ) - Sri Sankaracharya's commentary (english) :
Asmi, I am; the loka-ksaya-krt, world- destroying; kalah, Time; pravrddhah, grown in stature. Hear the purpose for which I have grown in stature: I am iha, now; pravrttah, engaged; samahartum, in annihilating; lokan, the creatures. Api, even; rte tva, without you; sarve, all-from whom your apprehension had arisen; the yodhah, warriors-Bhisma, Drona, Karna and others; ye, who are; avasthitah, arrayed; pratyanikesu, in the confronting armies-in every unit of the army confronting the other; na bhavisyanti, will cease to exist. Since this is so- (Ⅳ)
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11.
33
अतएव उठ रिपुदल- विजय कर, प्राप्त कर सम्मान को ।
फिर भोग इस धन- धान्य से परिपूर्ण राज्य महान् को ॥
हे पार्थ! मैंने वीर ये सब मार पहिले ही दिये ॥
आगे बढ़ो तुम युद्ध में बस नाम करने के लिये ॥ ११ । ३३ ॥
- Therefore do thou arise and acquire fame. Conquer the enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O Savyasâchin (Arjuna). 33 (Ⅰ) - Therefore you rise up, (and) gain fame; and defeating the enemies, enjoy a prosperous kingdom. These have been killed verily by Me even earlier; be you merely an instrument, O Savyasacin (Arjuna). (Ⅲ) - Sri Sankaracharya's commentary (english) :
Tasmat, therefore; tvam, you; uttistha, rise up; (and) labhasva, gain; the yasah, fame, that Arjuna has conquered the Atirathas [Atiratha-see note under 1.4.6.-Tr.], Bhisma, Drona and others, who are unconquerable even by the gods. Such fame can be acquired only by virtuous actions. Jitva, by defeating; satrun, the enemies, Duryodhana and others; bhunksva, enjoy; a rajyam, kingdom; that is samrddham, propersous, free from enemies and obstacles. Ete, these; nihatah, have been definitely killed, made lifeless; eva maya, verily by Me; eva purvam, even earlier. Bhava, be you; nimitta-matram, merely an instrument, O Savyasachin. Arjuna was called so because he could shoot arrows even with his left hand. (Ⅳ)
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11.
34
ये भीष्म द्रोण तथा जयद्रथ कर्ण योद्धा और भी ।
जो वीरवर हैं मार पहिले ही दिये मैंने सभी ॥
अब मार इन मारे हुओं को, वीरवर! व्याकुल न हो ॥
कर युद्ध रण में शत्रुओं को पार्थ! जीतेगा अहो ॥ ११ । ३४ ॥
- Drona, Bhishma, Jayadratha, Karna, as well as other brave warriors,— these already killed by Me, do thou kill. Be not distressed with fear; fight, and thou shalt conquer thy enemies in battle. 34 (Ⅰ) - You destroy Drona and Bhisma, and Jayadratha and Karna as also the other heroic warriors who have been killed by Me. Do not be afraid. Fight! You shall conquer the enemies in battle. (Ⅲ) - Sri Sankaracharya's commentary (english) :
By saying, 'who have been killed by Me,' the Lord names Drona and those very warriors with regard to whom Arjuna had (his) doubts. Now then, uncertainty with regard to Drona and Bhisma is well-founded. Drona was the teacher of the science of archery, and was equipped with heavenly weapons; and particularly, he was his (Arjuna's) own teacher and most respected. Bhisma was destined to die at will, and possessed heavenly weapons. He fought a duel with Parasurama and remained unvanquished. So also Jayadratha-whose father was performing an austerity with the idea that anyone who made his son's head fall on the ground would have even his own head fall. Since Karna also was equipped with an unerring spear given by Indra, and was a son of the Sun, born of a maiden (Kunti), therefore he is referred to by his own name itself. As a mere instrument, tvam, you; jahi, destroy them; who have been hatan, killed; maya, by Me. Ma, do not; vyathisthah, be afraid of them. Yuddhyasva, fight. Jetasi, you shall conquer; the sapatnan, enemies-Duryodhana and others; rane, in battle. (Ⅳ)
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11.
35
संजय ने कहा - -
तब मुकुटधारी पार्थ सुन केशव- कथन इस रीति से ।
अपने उभय कर जोड़ कर कँपते हुए भयभीत से ॥
नमते हुए, गद्गद् गले से, और भी डरते हुए ॥
श्रीकृष्ण से बोले वचन, यों वन्दना करते हुए ॥ । ११ । ३५ ॥
- Sanjaya said: Having, heard that speech of Keshava, the diademed one (Arjuna), with joined palms, trembling, prostrated himself, and again addressed Krishna in a choked voice, bowing down, overwhelmed with fear. (Ⅰ) - Sanjaya said -- Hearing this utterance of Kesava, Kiriti (Arjuna), with joined palms and trembling, protrating himself, said again to Krsna with a faltering voice, bowing down overcome by fits of fear: (Ⅲ) - Sri Sankaracharya's commentary (english) :
Srutva, hearing; etat, this, aforesaid; vacanam, utterance; kesavasya, of Kesava; Kiriti, krtanjalih, with joined palms; and vepamanah, trembling; nama-skrtva, prostrating himself; aha, said; bhuyah eva, again; krsnam, to Krsna; sa- gadgadam, with a faltering voice-. A person's throat becomes choked with phlegm and his eyes full of tears when, on being struck with fear, he is overcome by sorrow, and when, on being overwhelmed with affection, he is filled with joy. The indistinctness and feebleness of sound in speech that follows as a result is what is called faltering (gadgada). A speech that is accompanied with (saha) this is sa-gadgadam. It is used adverbially to the act of utterance. Pranamya, bowing down with humility; bhita-bhitah, overcome by fits of fear, with his mind struck again and again with fear-this is to be connected with the remote word aha (said). At this juncture the words of Sanjaya have a purpose in view. How? It is thus: Thinking that the helpless Duryodhana will be as good as dead when the four unconquerable ones, viz Drona and others, are killed, Dhrtarastra, losing hope of victory, would conclude a treaty. From that will follow peace on either side. Under the influence of fate, Dhrtarastra did not even listen to that! (Ⅳ)
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11.
36
अर्जुन ने कहा - -
होता जगत् अनुरक्त हर्षित आपका कीर्तन किये ।
सब भागते राक्षस दिशाओं में तुम्हारा भय लिये ॥
नमता तुम्हें सब सिद्ध- संघ सुरेश ! बारम्बार है ॥
हे हृषीकेश! समस्त ये उनका उचित व्यवहार है ॥ ११ । ३६ ॥
- Arjuna said:It is meet, O Hrishikesha, that the world is delighted and rejoices in Thy praise, that Râkshasas fly in fear to all quarters and all the hosts of Siddhas bow down to Thee in adoration. (Ⅰ) - Arjuna said -- It is proper, O Hrsikesa, that the world becomes delighted and attracted by Your praise; that the Raksasas, stricken with fear, run in all directions; and that all the groups of the Siddhas bow down (to You). (Ⅲ) - Sri Sankaracharya's commentary (english) :
Sthane, it is proper; -what is that?-that the jagat, world; prahrsyati, becomes delighted; tava prakirtya, by Your praise, by reciting Your greatness and hearing it. This is befitting. This is the idea. Or, the word sthane may be taken as qualifying the word 'subject' (understood) : It is proper that the Lord is the subject of joy etc. since the Lord is the Self of all beings and the Friend of all. So also it (the world) anurajyate, becomes attracted, becomes drawn (by that praise). That also is with regard to a proper subject. This is how it is to be explained. Further, that the raksamsi, Raksasas; bhitani, stricken with fear; dravanti, run; disah, in all directions-that also is with regard to a proper subject. And that sarve, all; the siddha- sanghah, groups of the Siddhas-Kapila and others; namasyanti, bow down-that also is befitting. He points out the reason for the Lord's being the object of delight etc.: (Ⅳ)
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11.
37
तुम ब्रह्म के भी आदिकारण और उनसे श्रेष्ठ हो ।
फिर हे महात्मन! आपकी यों वन्दना कैसे न हो ॥
संसार के आधार हो, हे देवदेव! अनन्त हो ॥
तुम सत्, असत् इनसे परे अक्षर तुम्हीं भगवन्त हो ॥ ११ । ३७ ॥
- And why should they not, O Great-souled One, bow to Thee, greater than, and the Primal Cause of even Brahmâ, O Infinite Being, O Lord of the Devas, O Abode of the universe? Thou art the Imperishable, the Being and the non-Being, (as well as) That which is Beyond (them). (Ⅰ) - And why should they not bow down to You, O exalted [i.e. not narrow-minded.] One, who are greater (than all) and who are the first Creator even of Brahma! O infinite One, supreme God, Abode of the Universe, You are the Immutable, being and non-being, (and) that which is Transcendental. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Ca, and; since You are the Primal Creator, the Cause, api, even; brahmanah, of Brahma, of Hiranyagarbha; therefore, kasmat, why, for what reason; should they na nameran, not bow down; te, to You; mahatman, O exalted One; gariyase, who are greater (than all)!
Hence, why should these not bow down adi-karte, to the first Creator?
Therefore You are fit for, i.e. the fit object of, delight etc. and salutation as well. Ananta, O infinite One; devesa, supreme God; jagannivasa, Abode of the Universe; tvam, You; are the aksaram, Immutable; tat param yat, that which is Transcendental, which is heard of in the Upanishads ;-what is that?-sad-asat, being and nonbeing. Being is that which exists, and non-being is that with regard to which the idea of nonexistence arises. (You are) that Immutable of which these two-being and non-being-become the limiting adjuncts; which (Immutable), as a result, is metaphorically referred to as being and non-being. But in reality that Immutable is transcendental to being and non-being. 'That Immutable which the knowers of the Vedas declare' (8.11; cf. Ka. 1.2.15)- that is You Yourself, nothing else. This is the idea. He praises again: (Ⅳ)
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11.
38
भगवन्! पुरातन पुरुष हो तुम विश्व के आधार हो ।
हो आदिदेव तथैव उत्तम धाम अपरम्पार हो ॥
ज्ञाता तुम्हीं हो जानने के योग्य भी भगवन्त् हो ॥
संसार में व्यापे हुए हो देवदेव! अनन्त हो ॥ ११ । ३८ ॥
- Thou art the Primal Deva, the Ancient Purusha; Thou art the Supreme Refuge of this universe, Thou art the Knower, and the One Thing to be known; Thou art the Supreme Goal. By Thee is the universe pervaded, O Boundless Form. (Ⅰ) - You are the primal Deity, the ancient Person; You are the supreme Resort of this world. You are the knower as also the object of knowledge, and the supreme Abode. O You of infinite forms, the Universe is pervaded by You! (Ⅲ) - Sri Sankaracharya's commentary (english) :
You are the adi-devah, primal Deity, because of being the creator of the Universe; the puranah, ancient, eternal; purusah, Person-(derived) in the sense of 'staying in the town (pura) that is the body'. You verily are the param, supreme; nidhanam, Resort, in which this entire Universe comes to rest at the time of final dissolution etc. Besides, You are the vetta, knower of all things to be known. You are also the vedyam, object of knowledge-that which is fit to be known; and the param, supreme; dhama, Abode, the supreme State of Visnu. Anantarupa, O You of infinite forms, who have no limit to Your own forms; the entire visvam, Universe; tatam, is pervaded; tvaya, by You. Further, (Ⅳ)
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11.
39
तुम वायु यम पावक वरुण एवं तुम्हीं राकेश हो ।
ब्रह्मा तथा उनके पिता भी आप ही अखिलेश हो ॥
हे देवदेव! प्रणाम देव! प्रणाम सहसों बार हो ॥
फिर फिर प्रणाम! प्रणाम! नाथ, प्रणाम! बारम्बार हो ॥ ११ । ३९ ॥
- Thou art Vâyu, Yama, Agni, Varuna, the Moon, Prajâpati, and the Great-Grandfather. Salutation, salutation to Thee, a thousand times, and again and again salutation, salutation to Thee! 39 (Ⅰ) - You are Air, Death, Fire, the god of the waters, the moon, the Lord of the creatures, and the Greater-grandfather. Salutations! Salutation be to You a thousand times; salutation to You again and again! Salutation! (Ⅲ) - Sri Sankaracharya's commentary (english) :
You are vayuh, Air; yamah, Death; and agnih, Fire; varunah, the god of the waters; sasankah, the moon; prajapatih, the Lord of the creatures- Kasyapa and others [See note on p.2.- Tr.]; and pra-pitamahah, the Great-grandfather, i.e. the Father ever of Brahma (Hiranyagarbha). Namo, salutations; namah, salutation; astu, be; te, to You; sahasra-krtvah, a thousand times. Punah ca bhuyah api namo te, salutation to You again and again; namah, salutation! The suffix krtvasuc (after sahasra) indicates performance and repetition of the act of salutation a number of times. The words punah ca bhuyah api (again and again) indicate his own dissatisfaction [Dissatisfaction with only a few salutations.] owing to abundance of reverence and devotion. So also, (Ⅳ)
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11.
40
सानन्द सन्मुख और पीछे से प्रणाम सुरेश! हो ।
हरि बार- बार प्रणाम चारों ओर से सर्वेश! हो ॥
है वीर्य शौर्य अनन्त, बलधारी अतुल बलवन्त हो ॥
व्यापे हुए सबमें इसी से ' सर्व' हे भगवन्त! हो ॥ ११ । ४० ॥
- Salutation to Thee before and behind, salutation to Thee on every side, O All! Thou, infinite in power and infinite in prowess, pervadest all; wherefore Thou art All. 40 (Ⅰ) - Salutation to You in the East and behind. Salutation be to You on all sides in deed, O All! You are possessed of infinite strength and infinite heroism. You pervade everything; hence You are all! (Ⅲ) - Sri Sankaracharya's commentary (english) :
Namah, salutation to You; purastat, in the East; atha, and; even prsthatah, behind. Salutation be sarvatah, on all sides; eva, indeed; te, to You who exist everywhere; sarva, O All! Tvam, You; are ananta-virya-amita-vikramah, possessed of infinite strength and infinite heroism. virya is strength, and vikramah is heroism. Someone though possessing strength for the use of weapons etc. [Ast. reads 'satru-vadha-visaye, in the matter of killing an enemy'.-Tr.] may lack heroism or have little heroism. But You are possessed of infinite strength and infinite heroism. Samapnosi, You pervade, interpenetrate; sarvam, everything, the whole Universe, by Your single Self. Tatah, hence; asi, You are; sarvah, All, i.e., no entity exists without You. 'Since I am guilty of not knowing Your greatness, therefore,'- (Ⅳ)
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11.
41
तुमको समझ अपना सखा जाने बिना महिमा महा ।
यादव! सखा! हे कृष्ण! प्यार प्रमाद या हठ से कहा ॥ ११ । ४१ ॥
- Whatever I have presumptuously said from carelessness or love, addressing Thee as, "O Krishna, O Yâdava, O friend," regarding Thee merely as a friend, unconscious of this Thy greatness— (Ⅰ) - Without knowing this greatness of Yours, whatever was said by me (to You) rashly, through inadvertence or even out of intimacy, thinking (You to be) a friend, addressing (You) as 'O krsna,' 'O Yadava,' 'O friend,' etc.-. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Like a fool, ajanata, without knowing-. Not knowing what? In answer he says: idam, this; mahimanam, greatness-the Cosmic form; tava, of Yours, of God; yat, whatever; uktam, was said; maya, by me (to You); prasabham, rashly, slightingly; pramadat, through inadvertence, being in a distracted state of mind; va api, or even; pranayena, out of intimacy-itimacy is the familiarity arising out of love; whatever I have said because of that reason; erroneously matva, thinking (You); sakha iti, to be a friend, of the same age; iti, addressing You as, 'O Krsna,' 'O Yadava,' 'O friend,'-. In the clause, 'tava idam mahimanam, ajanata, without knowing this greatness of Yours,' idam (this) (in the neuter gender) is connected with mahimanam (greatness) (in masculine gender) by a change of gender. If the reading be tava imam, then both the words would be in the same gender. (Ⅳ)
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11.
42
अच्युत! हँसाने के लिये आहार और विहार में ।
सोते अकेले बैठते सबमें किसी व्यवहार में ॥ ११ । ४२ ॥ (सबकी क्षमा मैं मांगता जो कुछ हुआ अपराध हो ॥ ।
संसार में तुम अतुल अपरम्पार और अगाध हो ॥ ॥ ११ । ४२ ॥)
- in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company— I implore Thee, Immeasurable One, to forgive all this. 41 (Ⅰ) - And that You have been discourteously treated out of fun-while walking, while on a bed, while on a seat, while eating, in privacy, or, O Acyuta, even in public, for that I beg pardon of You, the incomprehensible One. (Ⅲ) - Sri Sankaracharya's commentary (english) :
And, yat, that; asi, You have been; asatkrtah, discourteously treated, slighted; avahasa-artham, out of fun, with a view to mocking;-where?-in these, Acyuta, viz vihara-sayya-asana-bhojanesu, while walking [Walking, i.e. sports or exercise], while on a bed, while on a seat, and while eating;- that You have been insulted ekah, in privacy, in the absence of others; adhava, or; that You have been insulted api, even; tat-samaksam, in public, in the very presence of others-(-tat being used as an adverb); tat, for that, for all those offences; O Acyuta, aham, I; ksamaye, beg pardon; tvam, of You; aprameyam, the incomprehensible One, who are beyond the means of knowledge. (I beg Your pardon) because, (Ⅳ)
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11.
43
सारे चराचर के पिता हैं आप जग- आधार हैं ।
हैं आप गुरुओं के गुरु अति पूज्य अपरम्पार हैं ॥
त्रैलोक्य में तुमसा प्रभो! कोई कहीं भी है नहीं ॥
अनुपम अतुल्य प्रभाव बढ़कर कौन फिर होगा कहीं ॥ ११ । ४३ ॥
- Thou art the Father of the world, moving and unmoving; the object of its worship; greater than the great. None there exists who is equal to Thee in the three worlds; who then can excel Thee, O. Thou of power incomparable? 43 (Ⅰ) - You are the Father of all beings moving and non-moving; to this (world) You are worthy of worship, the Teacher, and greater (than a teacher). There is none equal to You; how at all can there be anyone greater even in all the three worlds, O You or unrivalled power? (Ⅲ) - Sri Sankaracharya's commentary (english) :
Asi, You are; pita, the Father, the Progenitor; lokasya, off all beings; cara-acarasya, moving and nonmoving. Not only are Yur are Father of this world, You are also pujyah, worthy of worship; since You are the guruh, Teacher; [He is the Teacher since He introduce the line of teachers of what is virtue and vice, and of the knowledge of the Self. And He is greater than a teacher because He is the teacher even of Hiranyagarbha and others.] gariyan, greater (than a teacher). How are You greater? In answer he says: Asti, there is; na, none other; tvat-samah, equal to You; for there is no possibility of two Gods. Because all dealings will come to naught if there be many Gods! When there is no possibility of another being equal to You, kutah eva, how at all; can there be anyah, anyone; abhyadhikah, greater; api, even; loka- traye, in all the three worlds; apratima-prabhavah, O you of unrivalled power? That by which something is measured is pratima. You who have no measure for Your power (prabhava) are a pratima-prabhavah. Apratima-prabhava means 'O You of limitless power!' Since this is so, (Ⅳ)
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11.
44
इस हेतु वन्दन- योग्य ईश! शरीर चरणों में किये ।
मैं आपको करता प्रणाम प्रसन्न करने के लिये ॥
ज्यों तात सुत के, प्रिय प्रिया के, मित्र सहचर अर्थ हैं ॥
अपराध मेरा आप त्यों ही सहन हेतु समर्थ हैं ॥ । ११ । ४४ ॥
- So prostrating my body in adoration, I crave Thy forgiveness, Lord adorable! As a father forgiveth his son, friend a dear friend, a beloved one his love, even so shouldst Thou forgive me, O Deva. (Ⅰ) - Therefore, by bowing down and prostrating the body, I seek to propitiate You who are God and are adorable. O Lord, You should [The elision of a (in arhasi of priyayarhasi) is a metrical licence.] forgive (my faults) as would a father (the faults) of a son, as a friend, of a friend, and as a lover of a beloved. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Tasmat, therefore; pranamya, by bowing down; and pranidhaya kayam, prostrating, laying, the body completely down; prasadaye, I seek to propitiate; tvam, You; who are isam, God, the Lord; and are idyam, adorable. Deva, O God; You are Your part, arhasi, should; sodhum, bear with, i.e. forgive (my faults); iva, as would; a pita, father; forgive all the faults putrasya, of a son; and as a sakha, friend; the faults sakhyuh, of a friend; or as a priyah, lover; forgives the faults priyayah, of a beloved. (Ⅳ)
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11.
45
यह रूप भगवन्! देखकर, पहले न जो देखा कभी ।
हर्षित हुआ मैं किन्तु भय से है विकल भी मन अभी ॥
देवेश! विश्वाधार! देव! प्रसन्न अब हो जाइये ॥
हे नाथ! पहला रूप ही अपना मुझे दिखलाइये ॥ ११ । ४५ ॥
- Overjoyed am I to have seen what I saw never before; yet my mind is distracted with terror. Show me, O Deva, only that Form of Thine. Have mercy, O Lord of Devas, O Abode of the universe. (Ⅰ) - I am delighted by seeing something not seen heretofore, and my mind is stricken with fear. O Lord, show me that very form; O supreme God, O Abode of the Universe, be gracious! (Ⅲ) - Sri Sankaracharya's commentary (english) :
Asmi, I am; hrsitah, delighted; drstva, by seeing; adrsta-purvam, something not seen heretofore-by seeing this Cosmic form of Yours which has never been seen before by me or others. And me, my; manah, mind; is pravyathitam, stricken; bhayena, with fear.
Therefore, deva, O Lord; darsaya, show; me, to me; tat eva, that very; rupam, form, which is of my friend. Devesa, O supreme God; jagan-nivasa, Abode of the Universe; prasida, be gracious! (Ⅳ)
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11.
46
मैं चाहता हूँ देखना, तुमको मुकुट धारण किये ।
हे सहसबाहो! शुभ करों में चक्र और गदा लिये ॥
हे विश्वमूर्ते! फिर मुझे वह सौम्य दर्शन दीजिये ॥
वह ही चतुर्भुज रूप हे देवेश! अपना कीजिये ॥ ११ । ४६ ॥
- Diademed, bearing a mace and a discus, Thee I desire to see as before. Assume that same four-armed Form, O Thou of thousand arms, of universal Form. (Ⅰ) - I want to see You just as before, wearing a crown, wielding a mace, and holding a disc in hand. O You with thousand arms, O You of Cosmic form, appear with that very form with four hands. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Aham, I; icchami, want; drastum, to see; tvam, You; kiritinam, wearing a crown; as also gadinam, wielding a mace; and cakra-hastam, holding a disc in hand; i.e., tatha eva, just as before. Since this is so, therefore, sahasra-baho, O You with a thousand arms-in Your present Cosmic form; visva-murte, O you of Cosmic form; bhava, appear; tena eva rupena, with that very form-with the form of the son of Vasudeva; caturbhujena, with four hands. The idea is: withdrawing the Cosmic form, appear in that very form as the son of Vasudeva. Noticing Arjuna to have become afraid, and withdrawing the Cosmic form, reassuring him with sweet words- (Ⅳ)
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11.
47
श्रीभगवान् ने कहा - -
हे पार्थ! परम प्रसन्न हो तुझ पर अनुग्रह- भाव से ।
मैने दिखाया विश्वरूप महान योग- प्रभाव से ॥
यह परम तेजोमय विराट् अनंत आदि अनूप है ॥
तेरे सिवा देखा किसी ने भी नहीं यह रूप है ॥ ११ । ४७ ॥
- The Blessed Lord said: Graciously have I shown to thee, O Arjuna, this Form supreme, by My own Yoga power, this resplendent, primeval, infinite, universal Form of Mine, which hath not been seen before by anyone else. (Ⅰ) - The Blessed Lord said -- Out of grace, O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Prasannena, out of grace-grace means the intention of favoring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta- purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favor ing you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood. 'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .' Saying so, He eulogizes that (vision): (Ⅳ)
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11.
48
हे कुरुप्रवीर! न वेद से, स्वाध्याय यज्ञ न दान से ।
दिखता नहीं मैं उग्र तप या क्रिया कर्म- विधान से ॥
मेरा विराट् स्वरूप इस नर- लोक में अर्जुन! कहीं ॥
अतिरिक्त तेरे और कोई देख सकता है नहीं ॥ ११ । ४८ ॥
- Neither by the study of the Veda and Yajna, nor by gifts, nor by rituals, nor by severe austerities, am I in such Form seen, in the world of men, by any other than thee, O great hero of the Kurus. (Ⅰ) - Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace'. other than you, O most valiant among the Kurus. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Na veda-yajna-adhyayanaih, not by the study of the Vedas and sacrifices, (i.e.) not by the methodical study of even the four Vedas and the study of the sacrifices-since the study of the sacrifices is achieved by the very study of the Vedas, the separate mention of the study of sacrifices is for suggesting detailed knowledge of sacrifices; [This separate mention of the study of sacrifices is necessary because the ancients understood the study of Vedas to mean learing them by rote.] so also, na danaih, not by gifts-in such forms as distributing wealth equal to the weight of the giver; na ca kriyabhih, not even by rituals-by Vedic and other rituals like Agnihotra etc.; nor even ugraih tapobhih, by severe austerities such a Candrayana [A religious observance or expiatory penance regulated by the moon's phases. In it the daily quantity of food, which consists of fifteen mouthfuls at the full-moon, is curtailed by one mouthful during the dark fornight till it is reduced to nothing at the new moon; and it is increased in a like manner during the bright fortnight.-V.S.A.] etc. which are frightful; sakyah aham, can I; evam rupam, in this form-possessing the Cosmic form as was shown; drastum, be perceived; nrloke, in the human world; tvad- anyena, by anyone other than you; kuru-pravira, O most valiant among the Kurus. (Ⅳ)
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11.
49
यह घोर- रूप निहार कर मत मूढ़ और अधीर हो ।
फिर रूप पहला देख, भय तज तुष्ट मन में वीर हो ॥ ११ । ४९ ॥
- Be not afraid nor bewildered, having beheld this Form of Mine, so terrific. With thy fears dispelled and with gladdened heart, now see again this (former) form of Mine. (Ⅰ) - May you have no fear, and may not there be bewilderment by seeing this form of Mine so terrible Becoming free from fear and gladdened in mind again, see this very earlier form of Mine. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Ma te vyatha, may you have no fear; and ma vimudha-bhavah, may not there be bewilderment of the mind; drstva, by seeing, perceiving; idam, this rupam, form; mama, of Mine; idrk ghoram, so terrible, as was revealed. Vyapetabhih, becoming free from fear; and becoming prita-manah, gladdened in mind; punah, again; prapasya, see; idam, this; eva, very; tat, earlier; rupam, form; me, of Mine, with four hands, holding a conch, a discus and a mace, which is dear to you. (Ⅳ)
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11.
50
संजय ने कहा - -
यों कह दिखाया रूप अपना सौम्य तन फिर धर लिया ।
भगवान् ने भयभीत व्याकुल पार्थ को धीरज दिया ॥ ११ । ५० ॥
- Sanjaya said: So Vâsudeva, having thus spoken to Arjuna, showed again His own Form and the Great-souled One, assuming His gentle Form, pacified him who was terrified. (Ⅰ) - Sanjaya said -- thus, having spoken to Arjuna in that manner, Vasudeva showed His own form again. And He, the exalted One, reassured this terrified one by again becoming serene in form. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Iti, thus; uktva, having spoken; arjunam, to Arjuna; tatha, in that manner, the words as stated above; Vasudeva darsayamasa, showed; svakam, His own; rupam, form, as was born in the house of Vasudeva; bhuyah, again. And the mahatma, exalted One; asvasayamasa, reassured; enam, this; bhitam, terrified one; bhutva, by becoming; punah, again; saumya-vapuh, serene in form, graceful in body. (Ⅳ)
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