|
11.
51
Arjuna said: Having seen this Thy gentle human Form, O Janârdana, my thoughts are now composed and I am restored to my nature.
- अर्जुन ने कहा- -
यह सौम्य नर- तन देख भगवन्! मन ठिकाने आ गया ।
जिस भाँति पहले था वही अपनी अवस्था पा गया ॥ ११ । ५१ ॥ (Ⅱ) - Arjuna said -- O Janardana, having seen this serene human form of Yours, I have now become calm in mind and restored to my own nature. (Ⅲ) - Sri Sankaracharya's commentary (english) :
O Janardana, drstva, having seen; idam, this; saumyam, serene; manusam, human; rupam, form; tava, of Yours-gracious, as of my friend; asmi, I have; idanim, now; samvrttah, become;-what?- sacetah, calm in mind; and gatah, restored; prakrtim, to my own nature. (Ⅳ)
|
|
|
|
|
11.
52
The Blessed Lord said: Very hard indeed it is to see this Form of Mine which thou hast seen. Even the Devas ever long to behold this Form.
- श्रीभगवान् ने कहा - -
हे पार्थ! दुर्लभ रूप यह जिसके अभी दर्शन किये ।
सुर भी तरसते हैं इसी की लालसा मन में लिये ॥ ११ । ५२ ॥ (Ⅱ) - The Blessed Lord said -- This form of Mine which you have seen is very difficult to see; even the gods are ever desirous of a vision of this form. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Idam, this; rupam, form; mama, of Mine; yat, which; drstavan, asi, you have seen is; sudur- darsam, very difficult to see. Api, even; the devah, gods; are nityam, ever; darsana-kanksinah, desirous of a vision; asya, of this; rupasya, form of Mine. The idea is that though they want to see, they have not seen in the way you have, nor will they see! Why so? (Ⅳ)
|
|
|
|
|
11.
53
Neither by the Vedas, nor by austerity, nor by gifts, nor by sacrifice can I be seen as thou hast seen Me.
- दिखता न मैं तप, दान अथवा यज्ञ, वेदों से कहीं ।
देखा जिसे तूने उसे नर देख पाते हैं नहीं ॥ ११ । ५३ ॥ (Ⅱ) - Not through the Vedas, not by austerity, not by gifts, nor even by sacrifice can I be seen in this form as you have seen Me. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Na vedaih, not through the Vedas, not even through the four Vedas-Rk, Yajus, Sama and Atharvan; na tapasa, not by austerity, not by severe austerities like the Candrayana; not danena, by gifts, by gifts of cattle, land, gold, etc.; na ca, nor even; ijyaya, by sacrifices or worship; sakyah aham, can I; drastum, be seen evamvidhah, in this form, in the manner as was shown; yatha, as; drstavan asi, you have seen mam, Me. 'How again, can You be seen? This is being answered: (Ⅳ)
|
|
|
|
|
11.
54
But by the single-minded devotion I may in this Form, be known, O Arjuna, and seen in reality, and also entered into, O scorcher of foes. 54
- हे पार्थ! एक अनन्य मेरी भक्ति से सम्भव सभी ।
यह ज्ञान, दर्शन, और मुझमें तत्त्व जान प्रवेश भी ॥ ११ । ५४ ॥ (Ⅱ) - But, O Arjuna, by single-minded devotion am I-in this form-able to be known and seen in reality, and also be entered into, O destroyer of foes. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Tu, but, O Arjuna; bhaktya, by devotion-. Of what kind? To this the Lord says: Ananyaya, by (that devotion which is ) single-minded. That is called single-minded devotion which does not turn to anything else other than the Lord, and owing to which nothing else but Vasudeva is perceived by all the organs. With that devotion, aham sakyah, am I able; evamvidhah, in this form-in the aspect of the Cosmic form; jnatum, to known-from the scriptures; not merely to be known from the scriptures, but also drastum, to be seen , to be realized directly; tattvena, in reality; and also pravestum, to be entered into-for attaining Liberation; parantapa, O destroyer of foes. Now the essential purport of the whole scripture, the Gita, which is meant for Liberation, is being stated by summing it up so that it may be practiced: (Ⅳ)
|
|
|
|
|
11.
55
He who does work for Me alone and has Me for his goal, is devoted to Me, is freed from attachment, and bears enmity towards no creature—he entereth into Me, O Pândava. 55
- मेरे लिये जो कर्म- तत्पर, नित्य मत्पर, भक्त है ।
पाता मुझे वह जो सभी से वैर हीन विरक्त है ॥ ११ । ५५ ॥ (Ⅱ) - O son of Pandu, he who works for Me, accepts Me as the supreme Goal, is devoted to Me, is devoid of attachment and free from enmity towards all beings-he attains Me. (Ⅲ) - Sri Sankaracharya's commentary (english) :
Pandava, O son of Pandu; yah, he who; mat- karma-krt, works for Me: work for Me is mat- karma; one who does it is mat-karma-krt-. Mat- paramah, who accepts Me as the supreme Goal: A servant does work for his master, but does not accept the master as his own supreme Goal to be attained after death; his one, however, who does work for Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom I am the supreme Goal-. So also he who is madbhaktah, devoted to me: He adores Me alone in all ways, with his whole being and full enthusiasm. Thus he is madbhaktah-. Sanga-varjitah, who is devoid of attachment for wealth, sons, friends, wife and relatives, Sanga means fondness, love; devoid of them-. Nirvairah, who is free from enmity; sarva- bhutesu, towards all beings-benefit of the idea of enmity even towards those engaged in doing upmost harm to him-. Sah, he who is such a devotee of Mine; eti, attains; mam, Me. I alone am his supreme Goal; he does not attain any other goal. This is the advice for you, given by Me as desired by you. (Ⅳ)
|
|
|
|
|
11.
56
The end of the eleventh chapter designated, The Vision of the Universal Form.
- ग्यारहवां अध्याय समाप्त हुआ ॥ ११ ॥ (Ⅱ)
|
|
|
|
|
11.
57
Footnotes
242:3 Thy Ishvara-Form—as possessed of omnipotence, omnipresence, infinite wisdom, strength, virtue and splendour.
244:7 Centred in one—as part of My body. All else—e.g., your success or defeat in the war, about which you entertain a doubt (II. 6).
245:8 Me—in My Universal Form.
246:12 p. 247 Mighty Being: The Universal Form. The splendour of the Universal Form excels all others; it is indeed beyond compare.
247:14 Deva: God, in His Universal Form.
253:22 Ushmapâs—The Pitris.
254:25 Pralaya-fires: The fires which consume the p. 255 worlds at the time of the final dissolution (Pralaya) of the universe I know . . . quarters: I cannot distinguish the East from the West, nor the North from the South.
256:26 Sutaputra: The son of a charioteer, Kama.
257:28 28 & 29.—The two similes vividly illustrate how the assembled warriors rush to destruction, out of their uncontrollable nature, with or without discrimination.
258:30 Licking Thy lips: consuming entirely, enjoying it, as it were.
259:32 Even without thee &c.—Even without thy instrumentality, i.e., even if thou, O Arjuna, wouldst not fight, the end of all these warriors is inevitable, because I as the all-destroying Time have already killed them; so thy instrumentality in that work is insignificant.
260:33 Be thou . . . cause.—People will think thee as the vanquisher of thy enemies, whom even the Devas cannot kill, and thus thou wilt gain glory; but thou art only an instrument in My hand. Savyasâchin—one who could shoot arrows even with his left hand.
261:34 Already killed by me:—so do not be afraid of incurring sin by killing Drona, Bhishma and others though they are venerable to you as; your Guru, grandsire, etc. Distressed with fear—as regards success because these great warriors are regarded as invincible.
263:37 Brahmâ: the Hiranyagarbha. The Being and the non-Being, &c.—The Sat (manifested) and the Asat (unmanifested), which form the Upâdhis (adjuncts) of the Akshara (Imperishable); as such He is spoken of as the Sat and the Asat. In reality, the Imperishable transcends the Sat and the Asat.
265:39 Vâyu . . . Moon: The God of wind, death, fire, waters, and the moon. The Great-Grandfather—The Creator even of Brahmâ who is known as the Grandfather.
265:40 On every side: As Thou art present everywhere. Pervadest: by Thy One Self.
267:41 Love: Confidence born of affection. In company: in the presence of others.
267:43 None . . . to Thee—There cannot be two or more Ishvaras; if there were, the world could not get on as it does. When one Ishvara desires to create, another may desire to destroy. Who knows that all the different Ishvaras would be of one mind, as they would all be independent of each other?
274:54 Single-minded devotion: That devotion which never seeks any other object but the Lord alone, and consequently cognises no other object but the Lord.
274:55 Does work for Me alone: Serves Me alone in all forms and manner of ways, with his whole heart and soul, and thus does not become attached to them. He alone, whose devotion takes the forms as described in this sloka, can know and realise Him as He is in reality, and subsequently become one with Him.
|
|
|
|
|
