11.1
By Your grace, this supreme secret called adhyātma (concerning the Self) that You have spoken has dispelled my delusion. [1]
Śrīdhara:
Having described the splendor of His divine manifestations, out of supreme compassion Hari showed His universal form to Arjuna who desired to see it.
At the end of the previous chapter, the universal sovereign form was alluded to with "Supporting this entire universe with a mere fragment of Myself, I remain." Desiring to see that, and praising what was previously said, Arjuna speaks with four verses beginning with "By Your grace." "By Your grace" means for removing my sorrow. "Supreme" means pertaining to the Supreme Self. "Secret" means that which is to be concealed. "Called adhyātma" means concerning the discrimination between the Self and non-Self. "The words You have spoken" refers to the statements from "You grieve for those who should not be grieved for" up to the end of the sixth chapter. "By that, this delusion of mine" refers to the misconception characterized by "I am the slayer, these are slain," etc. "Has been dispelled" means destroyed, due to the statement of the absence of doership etc. for the Self. [1]
Madhusūdana:
Having heard in the previous chapter various divine manifestations described, and the sovereign universal form mentioned with "Supporting this entire universe with a mere fragment of Myself, I remain," extremely eager to directly perceive that, and desiring to see it, praising what was previously said, [Arjuna] says "By Your grace," etc. "By Your grace" means for the benefit of removing my sorrow. "Supreme" means culminating in the highest human goal. "Secret" means that which should not be spoken to just anyone unworthy. "Called adhyātma" means designated as adhyātma, concerning the discrimination between Self and non-Self. "The words You have spoken" refers to the statements from "You grieve for those who should not be grieved for" up to the end of the sixth chapter, with non-Self as the primary subject, spoken by You who are supremely compassionate and all-knowing. "By that, this delusion" refers to the varied misconceptions characterized by "I am the slayer of these, these are slain by me," etc. "Has been dispelled" means destroyed, as directly experienced by me. This is due to the repeated statement of the Self being devoid of all modifications. [1]
Viśvanātha:
In the eleventh chapter, seeing the universal form,
With a bewildered mind Pārtha praises, delighted
After being shown His own form again by Hari.
At the end of the previous chapter, having heard "Supporting this entire universe with a mere fragment of Myself, I remain," indicating that his dear friend is a portion of the primordial person who is the shelter of all divine manifestations, immersed in supreme bliss and desiring to see that form, [Arjuna] praises what the Lord said with three verses beginning "By Your grace." Adhyātma means "in the Self" due to the compound formation with the seventh case sense, an indeclinable. The words that have the designation (saṃjñā) characterized by divine manifestations which have arisen in the Self. Delusion means ignorance of His divine power. [1]
Baladeva:
In the eleventh chapter, seeing the universal form,
With a frightened mind praising, Arjuna was delighted
After being shown His own form by Hari.
Previously, in the beginning of describing the divine manifestations with "I am the Self, O Guḍākeśa, situated in the hearts of all beings," and in concluding that with "Supporting this entire universe," etc., it was understood from His mouth that Kṛṣṇa is an avatāra of the great creator person who is the shelter of all divine manifestations, but He is the source of all avatāras including the great creator, etc. Understanding this, Arjuna, immersed in the ocean of the joy of friendship, desiring to see that primordial form, repeats what Kṛṣṇa said with "By Your grace," etc. "By Your grace, the words You have spoken called adhyātma," concerning divine manifestations, "by that my delusion" previously expressed as "How should I know?" etc., "has been dispelled," destroyed. Adhyātma means "in the Self," in the Supreme Self, in You, the designation (saṃjñā) characterized by divine manifestations has arisen; the words of which, with the case ending sense as an indeclinable compound. "Supreme secret" means extremely hidden, inaccessible to anyone other than You. [1]
bhg 11.2
bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā |
tvattaḥ kamala-patrākṣa māhātmyam api cāvyayam ||2||
O lotus-petal-eyed one, I have heard in detail from you about the creation and destruction of beings, as well as your imperishable greatness.
śrīdharaḥ: Moreover, bhavāpyayau means the creation and destruction of beings occur from you alone. Thus I have heard. As stated at the beginning: "I am the origin and dissolution of the entire universe." Vistaraśaḥ means repeatedly. O lotus-petal-eyed one, whose eyes are very clear and large like lotus petals! I have also heard about your imperishable greatness. Although you are the creator of the universe, etc., the controller of all, the instigator of good and bad actions, and the giver of various fruits like bondage and liberation, I have heard about your unlimited greatness characterized by changelessness, non-duality, non-attachment, indifference, etc. As stated: "The unintelligent think I have become manifest", "All this is pervaded by Me", "These actions do not bind Me", "I am equal to all beings", etc. Thus, the meaning is that my delusion of "I am the doer" has gone, due to being dependent on you. ||2||
madhusūdanaḥ: Similarly, from the seventh to the tenth chapters, I have heard the Lord's words which are mainly about determining the meaning of "that" (tat), as he says in bhavāpyayau. The creation and destruction of beings occur from you alone. I have heard this from you in detail, not briefly or only once. O lotus-petal-eyed one, you whose eyes are long, red-edged, and supremely delightful like lotus petals! This is an expression of extreme beauty due to excessive love. Not only have I heard about creation and destruction from you, but I have also heard about your greatness (māhātmya), which is your excessive lordship - although you are the creator of the universe, etc., you are unchanging; although you make beings perform good and bad actions, you are impartial; although you give various fruits like bondage and liberation, you are unattached and indifferent. I have also heard about your other imperishable qualities, both with attributes like being the Self of all, and without attributes. This is implied by the word "ca" (and). ||2||
viśvanāthaḥ: In this group of six verses, bhavāpyayau refers to creation and destruction from you, as stated in "I am the origin and dissolution of the entire universe", etc. Your imperishable greatness, characterized by being unaffected and unattached despite being the creator, etc., is described in "All this is pervaded by Me" and "These actions do not bind Me", etc. ||2||
baladevaḥ: Moreover, in bhava, etc. O lotus-petal-eyed one! This description of extreme beauty is due to excessive love, referring to one whose eyes are extremely delightful, long and red-edged like lotus petals. I have heard repeatedly from you about the creation and destruction of beings caused by you, as stated in "I am the origin and dissolution of the entire universe", etc. I have also heard in detail from you about your eternal greatness and lordship - that although you are the creator of all, you are unchanging; although you are the controller of all, you are unattached; and so on - as described in "All this is pervaded by Me", etc. ||2||
bhg 11.3
evam etad yathāttha tvam ātmānaṃ parameśvara |
draṣṭum icchāmi te rūpam aiśvaraṃ puruṣottama ||3||
śrīdharaḥ: Furthermore, in evam etad, etc. - I have heard what you said about the creation and destruction of beings, etc. And as you now describe yourself, O supreme Lord, saying "Pervading this entire universe with a fraction of Myself, I remain", it is exactly so. I have no doubt about this either. Nevertheless, O supreme person, out of curiosity I wish to see that form of yours which is endowed with lordship, power, prowess and splendor. ||3||
madhusūdanaḥ: O supreme Lord, just as you describe yourself with unexcelled lordship, both with attributes and without attributes, it is exactly so, not otherwise. I have no doubt or suspicion about your words anywhere. Even though this is so, wishing to feel fulfilled, I desire to see your divine form endowed with knowledge, lordship, power, strength, prowess and splendor, O supreme person. By these forms of address, he indicates: You know from your omniscience and inner controller status that I have no disbelief in your words and that I have a great desire to see. ||3||
viśvanāthaḥ: Now, as you describe yourself saying "Pervading this entire universe with a fraction of Myself, I remain", it is exactly so - I have no doubt about this at all. However, out of a desire to understand that concisely stated truth, I wish to see that divine form of yours - the form of the Lord with which you pervade and exist in the universe with a fraction of yourself. I now wish to see that very form of yours with my eyes. ||3||
baladevaḥ: In evam, etc. - Just as you describe yourself saying "Pervading this", etc., it is exactly so - I do not have even a trace of doubt about you. Nevertheless, out of curiosity I wish to see that divine form of yours which controls everything. O supreme Lord, O supreme person - by these forms of address, he indicates: You certainly know my desire to see that. Please fulfill it. The meaning is: Just as one who has tasted sweet flavors may desire to taste bitter flavors, so I who have experienced your sweetness now have a desire to experience your divine majesty. ||3||
bhg 11.4
If you think that it is possible for me to see that, O Lord,
O Master of Yoga, then show me your imperishable Self. ||4||
Śrīdhara: And it is not that you should show that form just because I want to see it. Rather, if you think that it is possible for me, Arjuna, to see that form, then show me your imperishable, eternal Self possessing that form. ||4||
Madhusūdana: Anticipating the objection "How can you have the desire to see that which is impossible to see?", he says "If you think". He who has power over creation, maintenance, dissolution, entering and ruling is the Lord (prabhu). O Lord, Master of all! If you think, know or wish that it is possible for me, Arjuna, to see that divine form of yours; O Master of Yoga (yogeśvara), Lord of all yogis possessing siddhis like aṇimā (and its English translation), then, solely by your wish, you who are supremely compassionate, show to me who am extremely desirous, make an object of visual knowledge, your Self distinguished by the divine form, which is imperishable and inexhaustible. ||4||
Viśvanātha: By addressing him as "Master of Yoga", the meaning is that your mastery of yoga alone is the cause of my fitness to see that, though I am unfit. ||4||
Baladeva: He seeks the Lord's consent to see the divine form by saying "If you think". The meaning is "If you know or wish". O Lord, Master of all! By addressing him as "Master of Yoga", he suggests that your power alone is the cause of my seeing you, though I am unfit. ||4||
Bg 11.5
The Blessed Lord said:
Behold, O Pārtha, my forms by the hundreds and thousands,
of various kinds, divine, and of various colors and shapes. ||5||
Śrīdhara: Thus requested, intending to show an extremely wonderful form, the Blessed Lord says "Behold" in four verses, making Arjuna attentive. Though the form is one, the plural "forms" is used because of its various kinds. Behold my unlimited, manifold, divine, supernatural forms. Colors are white, black, etc. Shapes are particular configurations of limbs. Those which have various, many colors and shapes are nānā-varṇākṛtīni. ||5||
Madhusūdana: Thus requested by Arjuna who is extremely devoted, the Blessed Lord said "Behold". Here, by repeating "behold" in four verses in sequence, the Lord makes Arjuna attentive, saying "I will show extremely wonderful forms, you be alert." Hundreds and then thousands means unlimited, and they are of various kinds, i.e. of many types, divine, i.e. extremely wonderful, having various distinctive colors like blue, yellow, divine varieties, and shapes, i.e. particular configurations of limbs - behold my forms which have such various colors and shapes. Arhe is in the imperative. Become worthy to see, O Pārtha. ||5||
Viśvanātha: Then, thinking "First I will show this form of the first Puruṣa, the inner controller of prakṛti, who is my partial expansion, described in the Puruṣa-sūkta as 'The Puruṣa has a thousand heads, a thousand eyes, a thousand feet.' Afterwards, I will also make known its nature as Time, which is relevant to the present context," he makes Arjuna attentive, saying "Be alert". "Behold" - "forms" - in my one essential form, hundreds of my essential forms, my divine manifestations. ||5||
Baladeva: Thus requested, the Lord, intending to show his partial expansion, the inner controller of prakṛti, having a thousand heads, predominantly the ruler, in divine form, and to teach its nature as Time in that very form, which is relevant to the present context, makes Arjuna attentive in four verses beginning with "Behold". The repetition of "behold" should be understood as indicating the extremely wonderful nature of the forms to be seen. Behold hundreds and thousands of my forms, which are manifestations of me who appear in the form of a thousand heads, though I am one. Arhe is in the imperative - become worthy to see, is the meaning. ||5||
bhg 11.6
See the Ādityas, the Vasus, the Rudras, the two Aśvins, and also the Maruts. Behold many wonders never seen before, O Bhārata. ||6||
Śrīdhara: See those indeed. See the Ādityas and others in my body. Maruts are a specific group of forty-nine deities. Forms never seen before by you or others. Wonders are marvels. ||6||
Madhusūdana: Having said "See divine forms", he enumerates them briefly in two verses starting with "See". See the twelve Ādityas, eight Vasus, eleven Rudras, two Aśvins, forty-nine Maruts in seven groups of seven. And other gods as well, that's the meaning. Many other things never seen before, not seen previously in the human world by you or anyone else. See wonders, marvels, O Bhārata! Here, "hundreds and thousands of various kinds" is explained by "many", and "Ādityas" etc. "Never seen before" refers to "divine", "wonders" to "of various colors and shapes" - this should be understood. ||6||
Viśvanātha: Nothing.
Baladeva: Moreover, see now in my body the entire universe with all moving and non-moving beings, existing in one place, which you could not see even in thousands of years of wandering. That's the meaning. And whatever else you wish to see - the primordial nature, the great elements and other causal forms that are the foundation of the universe, as well as your victories and defeats - see that too. ||6||
bhg 11.7
See now, O Guḍākeśa, the entire universe, with all moving and non-moving beings, gathered here in one place in my body, and whatever else you wish to see. ||7||
Śrīdhara: Moreover, "gathered here in one place". See now, in one place, as parts of my body, the entire universe with all moving and non-moving beings, which could not be seen even in millions of years of wandering here and there. And whatever else you wish to see - the causal form that is the foundation of the universe, the particular states of the universe, victories and defeats, etc. - see all that. ||7||
Madhusūdana: Not only this much. You should see the entire universe situated in my body, he says in "gathered here in one place". See now, O Guḍākeśa, the entire universe with all moving and non-moving beings, gathered in one place as parts of my body here, which could not be seen even in thousands of millions of years of wandering here and there. And whatever else you wish to see, such as victories and defeats, see that too to remove all doubt. ||7||
Viśvanātha: The entire universe, which you could not see even in millions of years of wandering. Here, on this occasion, it stands in even one part of my body, gathered in one place. And whatever else, such as your victories and defeats, in this my body which is the causal form that is the foundation of the universe. ||7||
Baladeva: Moreover, see now the entire universe with all moving and non-moving beings, existing in one place in my body. What you could not see even in tens of thousands of years of wandering, that you now see all at once in one place by my grace - that's the meaning. And whatever else you wish to see - the primordial nature, the great elements and other causal forms that are the foundation of the universe, as well as your victories and defeats - see that too. ||7||
bhg 11.8
But you cannot see me with these very eyes of yours. I give you divine eyes; behold my divine power. ||8||
Śrīdhara: Regarding what Arjuna said, "If you think I am able to see it", he says "But you cannot see me". With these very ordinary eyes of yours, you will not be able to see me. Therefore, I give you divine, supernatural, knowledge-based eyes. See my divine, extraordinary power, the ability to accomplish the impossible. ||8||
Madhusūdana: Regarding what was said, "If you think I am able to see it", he qualifies in "But you cannot see me". With these very ordinary eyes of yours, your natural eyes, you cannot see me in my divine form. You are not able to. In the reading "śakyase", the meaning is "you will not be able". Or it may be a Vedic form of "śaknoti" with "śyaṃ" suffix after "daivādika". Or the reading in "divādi" is accepted by tradition.
Then how will I be able to see you? To this he says: I give you divine, supernatural eyes capable of seeing my divine form. With those divine eyes, see my divine power, my extraordinary ability to accomplish the impossible. ||8||
Viśvanātha: Let Arjuna not think that Indra is an illusion or a form made of māyā, but rather to believe that the essential nature is made of sat-cid-ānanda (existence-consciousness-bliss), containing the entire universe within it, beyond the senses. This is the meaning expressed by "na tu" (but not). With these ordinary eyes of yours, you cannot see me in my concentrated form of consciousness. Therefore, I give you divine, supernatural eyes. See with those eyes. This is said to produce some wonder in Arjuna, who considers himself an ordinary man. For Arjuna, being the chief associate of the Lord and an incarnation in human form, is not limited to physical eyes like an ordinary man. Moreover, Arjuna directly experiences the sweetness of the Lord with his own eyes, so how can it be justified that he, being unable to see a portion of the Lord, should receive divine eyes? Some explain it thus: The eyes that are most excellent in grasping only the great sweetness of the Lord's human-like pastimes, like those of an exclusive devotee, do not grasp the Lord's divine opulence. Just as a tongue accustomed to tasting sugar cannot taste jaggery or molasses. Therefore, to give Arjuna that specific wonder he desired, the Lord, wishing to make him grasp the divine nature and opulence, gave him divine, superhuman eyes that are conducive to the flavors of love. Thus, the intention of giving divine eyes will become clear at the end of the chapter. ||8||
Baladeva: Fulfilling Arjuna's request "If you think it is possible," and to make him astonished, the Lord gave him divine eyes capable of perceiving His divine form, as stated in "na tu mām" (but not me). With these eyes alone, focused solely on my sweetness, you cannot see me with a thousand heads, shining like a thousand suns appearing simultaneously. Therefore, I give you divine eyes. The meaning is: As I reveal myself overwhelmed by intense flow, so do I make your eyes. With those, see my divine form of yoga. Yoga means "that which is united with," as derived from the root, and refers to the supreme divine form, as will be clear from the next verse. It should be understood that only divine eyes were given, not a divine mind. If a divine mind were given, it would result in attachment to that form. Here, by giving divine vision, it is indicated that the universal form with a thousand heads is superior to the form as Arjuna's charioteer. What some say about this will be refuted later. ||8||
BhG 11.9
Sañjaya said:
O King, having spoken thus, the great master of yoga, Hari, then showed to Pārtha His supreme divine form. ||9||
Śrīdhara: Having spoken thus, the Lord showed His true form to Arjuna. Seeing that form, Arjuna addressed Śrī Kṛṣṇa. Sañjaya expressed this meaning to Dhṛtarāṣṭra in six verses, beginning with "evam uktvā" (having spoken thus). O King Dhṛtarāṣṭra! Hari, who is great and the master of yoga, showed His supreme divine form. ||9||
Madhusūdana: The Lord showed His divine form to Arjuna. Seeing that, Arjuna, filled with wonder, addressed the Lord. Sañjaya expressed this account to Dhṛtarāṣṭra in six verses, beginning with "evam uktvā." Having spoken thus - "But you cannot see Me with these eyes; I give you divine eyes" - then, after giving divine eyes, O King Dhṛtarāṣṭra, be steady to listen. Hari, who is great and the supreme master of yoga, the Lord who removes all afflictions of devotees, showed to Pārtha, His exclusive devotee, His supreme divine form, though it was unsuitable for viewing. ||9||
Viśvanātha: [Nothing]
Baladeva: Having spoken thus, Hari showed the universal form to Pārtha. Seeing that form, Pārtha addressed Hari thus. Sañjaya expressed this meaning in six verses, beginning with "evam." Then, after giving divine eyes, O King Dhṛtarāṣṭra! Hari, who is great and the master of yoga. ||9||
BhG 11.10-11
With many mouths and eyes, with many wondrous sights, with many divine ornaments, with many divine weapons raised, ||10||
Wearing divine garlands and garments, anointed with divine fragrances, full of all wonders, the infinite God with faces on all sides. ||11||
Śrīdhara: How was that form? He says "aneka-vaktra-nayanam" (with many mouths and eyes). That which has many mouths and eyes. That in which there are many wondrous sights. That which has many divine ornaments. That which has many divine weapons raised. ||10||
Furthermore, "divya" (divine): That which wears divine garlands and garments. Also, that which has divine fragrance as its anointment. Full of all wonders, meaning mostly comprised of many wonders. God, meaning self-luminous. Infinite, meaning unlimited. That which has faces on all sides, everywhere. ||11||
Madhusūdana: He describes that very form with "aneka" (many). A form which has many faces and eyes. In which there is the sight of many wondrous, astonishing things. Which has many divine ornaments and decorations. Which has many divine raised weapons and missiles. Divine garlands made of flowers and jewels, as well as divine clothes are worn by him, so he is wearing divine garlands and clothes. He has a divine fragrance, so he is divya-gandha (divine-fragrant), whose anointment is such. Full of all marvels, abundant in many wonders. Deva (god), of luminous nature. Ananta (endless), unlimited, having faces everywhere in all directions - he showed that form, this connects with the previous. Or it is implied that Arjuna saw. ||10-11||
Viśvanātha: Having faces everywhere in all directions. ||11||
Baladeva: "Aneka" means having many thousands of faces and eyes, from the upcoming statement "Be thousand-armed, universal form." Here the words aneka (many), bahu (much), sahasra (thousand) mean innumerable. This is known from statements like "Having eyes everywhere, having faces everywhere." Where there is the sight of many wonders, where there is divine fragrance, having such anointment. Deva (god), shining, ananta (endless), limitless, having faces everywhere in all directions. ||10-11||
BhG 11.12
If the radiance of a thousand suns
Were to burst forth at once in the sky,
That would be like the splendor of the Mighty One. ||12||
Śrīdhara: He describes the incomparability of the light of the universal form with "divi" (in the sky). In the divine sky. If the radiance of a thousand suns were to arise simultaneously, then that would somehow be similar to the radiance of the Mighty One, the universal form. There is no other comparison - this is the meaning. Thus he showed that wondrous form - this connects with the previous verse. ||12||
Madhusūdana: He elaborates on "deva" (god) mentioned earlier with "divi" (in the sky). If in the sky the radiance of a thousand suns, an immeasurable mass of suns, were to arise simultaneously, then that would be similar or equal to the radiance, the brilliance of that Mighty One, the universal form - or it may not be. Even then, I think the radiance of the universal form alone would surpass it. There is no other comparison - this is the meaning. Here, by assuming something non-existent, this figure of speech called atishayokti (hyperbole) in the form of adbhutopamā (wondrous simile) suggesting absence of comparison due to its absence, expresses complete incomparability, like "If both were separate streams in the sky" etc. ||12||
Viśvanātha: If the radiance were to arise all at once, then it would be somehow similar to the radiance, brilliance, splendor of that Mighty One, the person of universal form. ||12||
Baladeva: He describes the incomparability of His radiance with "divi" (in the sky). If in the sky the radiance of a thousand suns arising simultaneously were to arise all at once, then that would be similar to one radiance of that Mighty One, the universal form of Hari - thus. The present tense is used for possibility. This is called adbhutopamā (wondrous simile). By suggesting, it expresses the complete incomparability of His radiance. It connects with the previous "He showed such a form." ||12||
BhG 11.13
There Pāṇḍava then saw the entire universe,
Divided in many ways, gathered in one place
In the body of the God of gods. ||13||
Śrīdhara: Then what happened? Expecting this, Sañjaya says "tatra" (there). The entire universe divided in many ways, situated in various divisions, gathered in one place as its parts in the body of the God of gods, Pāṇḍava Arjuna then saw. ||13||
madhusūdanaḥ: There, Arjuna saw the entire universe, with its moving and non-moving beings, gathered in one place in the body of the God of gods, as commanded by the Lord. He says "tatraikastham" (there in one place). The entire universe situated in one place, divided in many ways. The son of Pāṇḍu, Arjuna, saw various types of gods, ancestors, humans, etc. in the universal form, the body of the God of gods, the Lord, at that time when he was in the state of seeing the marvel of the universal form. ||13||
viśvanāthaḥ: There, in the body of the God of gods, on the battlefield itself, he saw the entire universe, the whole cosmos, which is impossible to count. The meaning of "pravibhaktam" (divided) is situated separately. "Ekastham" (in one place) means situated in one area, in each pore, in each belly, etc. "Anekadhā" (in many ways) means made of clay, gold, or jewels, measuring fifty crore yojanas, hundred crore yojanas, or lakhs of crores of yojanas, etc. ||13||
baladevaḥ: Then what happened? Expecting this, he says "tatra" (there). There on the battlefield, the son of Pāṇḍu saw the entire universe, the whole cosmos, in the body, the divine form of Krishna, the God of gods, which manifested thousands of heads. "Pravibhaktam" (divided) means existing separately, "ekastham" (in one place) as before. "Anekadhā" (in many ways) means made of clay, gold, or jewels, or existing as small, medium, or large. ||13||
bhg 11.14
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanaṃjayaḥ |
praṇamya śirasā devaṃ kṛtāñjalir abhāṣata ||14||
śrīdharaḥ: What did he do after seeing this? To this, he says "tataḥ" (then). Then, after seeing, filled with wonder, with his hair standing on end, Dhanañjaya (Arjuna), bowing his head to that God, with folded hands, spoke. ||14||
madhusūdanaḥ: Even after seeing such a marvel, Arjuna did not become afraid, nor did his eyes waver, nor did he forget what to do due to confusion, nor did he run away from that place. Instead, being very steady, he behaved appropriately for that time, even in great mental agitation. He says "tataḥ" (then). Then, immediately after seeing that, filled with wonder, pervaded by the extraordinary mental amazement caused by seeing the marvelous sight, and thus with hair standing on end, that Dhanañjaya (Arjuna), famous for his great prowess in battles with Mahādeva and others, who had won wealth by conquering everywhere in Yudhiṣṭhira's Rājasūya sacrifice and in the northern cattle raid, very steady, or directly like fire due to his great brilliance, bowing his head to the ground to that God, that Nārāyaṇa bearing the universal form, bowing excellently with great devotion and faith, with folded hands, spoke.
Here, it is suggested that the permanent emotion (sthāyi-bhāva) of wonder in Arjuna, stimulated by the Lord in His universal form as the stimulating factor (uddīpana-vibhāva), repeatedly seeing that as the ensuant (anubhāva), with the involuntary reaction (sāttvika) of horripilation, and the gestures of bowing and folding hands, and the transitory emotions (vyabhicāri) of steadiness, intelligence, joy, deliberation, etc., either inferred from the ensuants or directly mentioned, being nourished, produces in the listeners with similar dispositions a similar extraordinary mental state, which, though not determined in its varieties, being nourished, becomes the wonderful sentiment (adbhuta-rasa) in the form of experience of supreme bliss. ||14||
viśvanāthaḥ: nothing.
baladevaḥ: Thus Arjuna, knowing the truth about Krishna, having now seen the marvelous thousand-headed form manifested in Him, experienced the wonderful sentiment (rasa). He says "tataḥ" (then). The meaning is: seeing Krishna who had manifested that form. Though steady, Dhanañjaya (Arjuna), filled with wonder, with hair standing on end, bowing his head to the ground to the God, with folded hands, spoke. Here it is suggested that he did not experience fear, closing of eyes, etc., but the wonderful sentiment arose. Here, such a Hari is the object (ālambana), repeatedly seeing Him is the stimulus (uddīpana), bowing and joining hands are the ensuants (anubhāva), horripilation is the involuntary reaction (sāttvika), and intelligence, steadiness, joy, etc. inferred from these are the transitory emotions (sañcāri). The permanent emotion (sthāyi-bhāva) of wonder, nourished by these objects etc., becomes the wonderful sentiment (adbhuta-rasa). ||14||
bhg 11.15
arjuna uvāca
paśyāmi devāṃs tava deva dehe
sarvāṃs tathā bhūta-viśeṣa-saṃghān |
brahmāṇam īśaṃ kamalāsana-stham
ṛṣīṃś ca sarvān uragāṃś ca divyān ||15||
śrīdharaḥ: He describes the speech with seventeen verses starting with "paśyāmi" (I see). O God, I see in Your body the gods like Āditya, etc. Also all the hosts of various beings, stationary and moving, of various forms. Also Brahmā, the four-faced, the controller of all, seated on the lotus seat in the middle of the earth-lotus on the Meru mountain, or seated on the lotus of the Lord's navel. Also all the sages like Vasiṣṭha, etc., sons of Brahmā. And the divine serpents like Vāsuki, etc., whether transcendental or material. "I see" is to be connected everywhere. ||15||
Madhusūdana: Arjuna said, revealing his own experience: "Oh, how great is my good fortune! I see with the divine eye given by the Lord that universal form shown by the Lord, which is invisible to all worlds. I see, that is, I make an object of visual knowledge, in Your universal body, O God, all the gods like the Vasus and others. Likewise, I see the multitudes of various forms of special beings, both stationary and moving. Also, I see the four-faced Brahmā, the Lord, the ruler of all, seated on a lotus throne in the middle of the earth-lotus, or seated on the Meru mountain which forms the pericarp, or seated on the lotus arising from the navel of the Lord. Likewise, I see all the sages like Vasiṣṭha and others, sons of Brahmā. And I see the divine and earthly serpents like Vāsuki and others." This construction applies throughout. ||15||
Viśvanātha: The multitudes of special beings like those born from wombs and others. Brahmā seated on a lotus throne, situated on Mount Sumeru, which forms the pericarp of the earth-lotus. ||15||
Baladeva: He speaks of what he saw in seventeen verses, starting with "I see". Likewise, I see the multitudes of special beings like those born from wombs and others. I see Brahmā with four faces seated on a four-faced lotus throne, the inner controller within him, the Lord reclining on the cosmic waters, and serpents like Vāsuki and others. ||15||
BhG 11.16
aneka-bāhūdara-vaktra-netraṃ
paśyāmi tvā sarvato 'nanta-rūpam |
nāntaṃ na madhyaṃ na punas tavādiṃ
paśyāmi viśveśvara viśvarūpa ||16||
Śrīdhara: Moreover, in "aneka", I see You having many arms and other limbs. I see You on all sides, having infinite forms. I do not see Your end, middle, or beginning. ||16||
Madhusūdana: He describes that very body of the Lord in which he saw all this, with "aneka". I see You having many arms, bellies, mouths, and eyes. I see You everywhere, having infinite forms. But I do not see Your end, middle, or beginning, due to Your all-pervasiveness. O Lord of the universe! O Universal Form! The two vocatives are due to great excitement. ||16||
Viśvanātha: O Lord of the universe, primeval Person! ||16||
Baladeva: He describes the body in which he saw the gods and others with "aneka". O Universal Form, first Person! ||16||
bhg 11.17
I see you wearing a crown, holding a mace and a discus, a mass of radiance shining everywhere, difficult to look at, immeasurable, with the brilliance of blazing fire and sun in all directions. ||17||
You are the supreme imperishable to be known, you are the ultimate repository of this universe. You are the imperishable guardian of eternal dharma, you are the eternal puruṣa (person) in my opinion. ||18||
I see you without beginning, middle or end, of infinite valor, with infinite arms, with the moon and sun as eyes, with mouths of blazing fire, heating this universe with your own radiance. ||19||
Śrīdhara: Moreover, "kirīṭinam" means wearing a crown. "Gadinam" means holding a mace. "Cakriṇam" means holding a discus. "Sarvato dīptimantam" means having the form of a mass of radiance. "Durnirīkṣyam" means impossible to see. The reason for this is given - having brilliance like that of blazing fire and sun. Therefore "aprameyam" means impossible to ascertain as being of such a nature. I see you thus in all directions. ||17||
That very universal form of the Lord is further described in "kirīṭinam". Wearing a crown, mace and discus, and shining everywhere as a mass of radiance. Therefore "durnirīkṣyam" means impossible to look at without divine vision. In the reading with "sa", the word "duḥ" indicates negation. It means "anirīkṣyam" (unseeable). "Having brilliance like that of blazing fire and sun" means impossible to comprehend. I see you everywhere with divine vision. Thus there is no contradiction in saying "I see what is difficult to see" due to the difference in qualification of the seer. ||17||
Viśvanātha: [Nothing]
Baladeva: He further describes that same form in a different way in "kirīṭinam". Though difficult to see, I see you due to gaining divine vision by your grace. The reason for being difficult to see is given in "samantād dīptānala". "Aprameyam" means impossible to measure as "this is thus". ||17||
Since your supremacy is such, therefore "tvam" etc. You alone are the supreme imperishable brahman. How is it? To be known by those desiring liberation. You alone are the supreme repository of this universe. Repository means excellent shelter, where something is placed. Therefore you are imperishable, eternal. The protector of eternal, everlasting dharma. The eternal, ancient puruṣa. You are considered thus by me. ||18||
Madhusūdana: Furthermore, anādi means: ādi is origin, madhya is existence, and anta is destruction - that which is devoid of these is anādi-madhyānta. One whose prowess (vīrya) is infinite (ananta). One who has infinite arms. This is indicative of faces etc. as well. One whose eyes are the moon and sun. One whose mouth is blazing fire, or in whose mouths is blazing fire. I see you scorching this universe with your own radiance. ||19||
Viśvanātha: Furthermore, in anādi etc., the repetition in Arjuna's speech, who is immersed in an ocean of great wonder, is not a fault. As it is said: In grace, wonder and joy, speaking two or three times is not a fault. ||19||
Baladeva: Anādi etc.: One who is devoid of beginning, middle and end; one whose prowess and all other sovereign powers are infinite; one with infinite arms, i.e. a thousand arms; one whose eyes are like the moon and sun. The meaning is: with gracious eyes towards devotees like gods etc., and with cruel eyes towards their opposites like demons etc. One whose mouths are like blazing fire, suitable for destruction. The repetition in Arjuna's speech is not a fault due to his being overwhelmed with wonder. As it is said: In grace, wonder and joy, speaking two or three times is not a fault. ||19||
bhg 11.20
dyāv-āpṛthivyor idam antaraṃ hi
vyāptaṃ tvayaikena diśaś ca sarvāḥ |
dṛṣṭvādbhutaṃ rūpam idaṃ tavograṃ
loka-trayaṃ pravyathitaṃ mahātman ||20||
Śrīdhara: Moreover, dyāv-āpṛthivyor etc.: This space between heaven and earth is pervaded by you alone. And all directions are pervaded. Adbhuta means never seen before. Seeing this fierce, terrible form of yours, the three worlds are pravyathita, extremely frightened. Paśyāmi from the previous verse is to be supplied. ||20||
Madhusūdana: He describes the pervasiveness of the Lord's form under discussion in dyāv-āpṛthivyor etc.: This space between heaven and earth is indeed pervaded by you alone. And all directions are pervaded. Seeing this wondrous, extremely amazing, ugra, difficult to comprehend due to its great brilliance, form of yours, the three worlds have become pravyathita, extremely frightened, O Mahātman, giver of fearlessness to the good. The intention is that from here on, this should be concluded. ||20||
Viśvanātha: Now, because it is relevant to the context, he showed the time-form nature of that very form in dyāv etc. with ten verses. ||20||
Baladeva: Now he showed the time-form nature of that very form as relevant to prakṛti (material nature) in dyāv etc. with ten verses. The space between heaven and earth, as well as all directions, is pervaded by you alone. Seeing this limitless, wondrous and fierce form of yours, the three worlds are pravyathita, frightened and trembling. O Mahātman, refuge of all! Here it is understood that at that time, for seeing the battle, those inhabitants of the three worlds - friends, neutrals, gods, demons, gandharvas, kinnaras etc. who had gathered - they too, being devotees, saw that form with divine eyes given by the Lord, not just Arjuna alone, like one seeing chariots etc. in a dream. This was for the purpose of having many witnesses to his sovereignity. ||20||
bhg 11.21
amī hi tvā sura-saṃghā viśanti
kecid bhītāḥ prāñjalayo gṛṇanti |
svastīty uktvā maharṣi-siddha-saṃghāḥ
stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ ||21||
Śrīdhara: Furthermore, amī hi etc.: These hosts of gods, being frightened, enter you for shelter. Among them, some who are extremely frightened, standing at a distance with folded hands, gṛṇanti, pray "Victory! Victory! Protect! Protect!" The rest is clear. ||21||
Madhusūdana: Now, seeing the Lord manifesting himself as the remover of the earth's burden, he says amī etc.: These hosts of gods, groups of Vasus and other gods who have incarnated in human form to remove the earth's burden and are fighting, are seen entering you. Thus, by separating the words as asura-saṅghā, it should also be said that the Duryodhanas etc. who are burdens of the earth are entering you. Thus, in both armies, some who are frightened, unable even to flee, with folded hands, gṛṇanti, praise you. Thus, when the battle is at hand, observing omens etc., saying "Let there be well-being for the entire world," the hosts of great sages and siddhas like Nārada etc. who have come to see the battle, to prevent the destruction of the universe, praise you with praises, words expressing the excellence of your qualities, puṣkalābhiḥ, full of meaning. ||21||
Viśvanātha: Tvā means tvām. ||21||
baladeva: These hosts of gods are taking refuge in you. Some of them, frightened, standing at a distance with folded hands, are praising and praying "Protect us, protect us, O Lord". Seeing the great fear, the hosts of great sages and siddhas, saying "Let there be welfare for the universe", are praising. ||21||
bhg 11.22
The Rudras, Adityas, Vasus, and Sadhyas,
Vishvas, the two Ashvins, Maruts, and Ushmapas,
The hosts of Gandharvas, Yakshas, Asuras, and Siddhas -
They all gaze at you, indeed amazed. ||22||
śrīdhara: Moreover, what else - rudra etc. The Rudras, Adityas, Vasus, and those who are Sadhyas. The groups of Rudras etc. The Vishvas, the two Ashvins. The Vishva gods. And the two Ashvin gods. And the Maruts who are winds. And the Ushmapas who are pitṛs (ancestors). Because of the śruti "The pitṛs indeed partake of the steam". And because of the smṛti "As long as the food remains hot, the eloquent ones eat. The pitṛs eat as long as the qualities of the oblation are not spoken." And the Gandharvas, Yakshas, and Asuras like Virochana. And the hosts of Siddhas are the groups of Siddhas. The construction is: All of them indeed, being amazed, gaze at you. ||22||
madhusūdana: Moreover, what else - rudra etc. The Rudras and Adityas and Vasus and those who are called Sadhyas, groups of gods, the Vishvas referred to by the words viśva and deva in the same case, groups of gods, the two Ashvins Nasatya and Dasra, the Maruts who are forty-nine groups of gods, and the Ushmapas who are pitṛs, and the hosts, groups, of Gandharvas, Yakshas, Asuras, and Siddhas see, look at, you (tvā tvām), and they all indeed become amazed, attain a special supernatural wonder, due to seeing such an extraordinary sight. ||22||
viśvanātha: Ushmapas are the pitṛs who drink the steam. Because of the śruti "The pitṛs indeed partake of the steam". ||22||
baladeva: Rudra etc. is clear. Ushmapas are the pitṛs, because of the etymology "they drink the steam", and because of the śruti "The pitṛs indeed partake of the steam". ||22||
bhg 11.23
Your great form with many mouths and eyes,
O mighty-armed one, with many arms, thighs and feet,
With many bellies, fearsome with many tusks,
Seeing this, the worlds are terrified and so am I. ||23||
śrīdhara: Moreover, form etc. O mighty-armed one, seeing your great, very mighty form, all the worlds are terrified, extremely frightened. And so am I terrified. What kind of form, seeing which? That which has many mouths and eyes. That which has many arms, thighs and feet. That which has many bellies. Fearsome with many tusks, frightful. The meaning is: terrible. ||23||
madhusūdana: He concludes what was said about the three worlds being terrified with "form" etc. O mighty-armed one, seeing your form, all the worlds, indeed all beings, are terrified and so am I terrified with fear. What kind of form? Great, of enormous size. That which has many mouths and eyes. That which has many arms, thighs and feet. That which has many bellies. Fearsome with many tusks, very frightening. The meaning is: Seeing this, all the worlds along with me are afflicted with fear. ||23||
viśvanātha: nothing.
baladeva: He concludes what was said about the three worlds being terrified with "great form" etc. Fearsome with many tusks, terrible. The rest is clear. "So am I" is connected with what follows. ||23||
bhg 11.24
nabhaḥ-spṛśaṃ dīptam aneka-varṇaṃ
vyāttānanaṃ dīpta-viśāla-netram |
dṛṣṭvā hi tvāṃ pravyathitāntarātmā
dhṛtiṃ na vindāmi śamaṃ ca viṣṇo ||24||
Having seen You touching the sky, radiant, multi-colored, with gaping mouths and large glowing eyes, O Viṣṇu (Vishnu), my inner self is trembling and I find neither steadiness nor peace.
śrīdharaḥ: Not only am I frightened, but also nabhaḥ-spṛśam means touching the sky, pervading the atmosphere. Dīptam means full of radiance. Aneka-varṇa means having many colors. Vyāttānana means having wide open mouths. Dīpta-viśāla-netra means having large glowing eyes. Having seen You in this form, I whose inner self is trembling do not find dhṛti (steadiness) or upaśama (peace). ||24||
madhusūdanaḥ: He elaborates on the terrifying aspect with nabhaḥ etc. Not only am I trembling upon seeing You, but I whose inner self is trembling do not find dhṛti (steadiness), the ability to sustain the body and senses, and śama (peace), tranquility of mind. O Viṣṇu (Vishnu)! How are You? Touching the sky, pervading the atmosphere. Radiant, blazing, multi-colored, having terrifying various forms, with gaping mouths, with large glowing eyes, with wide expansive eyes. Having seen You thus, I whose inner self is trembling do not find steadiness or peace - this is the syntactical arrangement. ||24||
viśvanāthaḥ: Śama means upaśama (peace). ||24||
baladevaḥ: Thus expressing the dejection resulting from the withdrawal of this form, he says nabhaḥ-spṛśam in two verses. And I, having seen You, with my inner self trembling, with a frightened and agitated mind, do not find dhṛti (steadiness) or upaśama (peace). O Viṣṇu (Vishnu)! How are You? Touching the sky, pervading the atmosphere, with gaping mouths, with wide open faces. The rest has clear meaning. Here the terrifying sentiment arising from seeing the form of Time is expressed for himself. ||24||
bhg 11.25
daṃṣṭrā-karālāni ca te mukhāni
dṛṣṭvaiva kālānala-saṃnibhāni |
diśo na jāne na labhe ca śarma
prasīda deveśa jagan-nivāsa ||25||
O Lord of gods, abode of the universe, be gracious! Seeing Your mouths terrible with fangs and resembling the fire of cosmic dissolution, I know not the directions, nor do I find peace.
śrīdharaḥ: O Lord of gods, having seen Your mouths, due to the rush of fear I do not know the directions. And I do not find śarma (peace). O abode of the universe, be gracious. What kind of mouths? Terrible with fangs, kālānala (the fire of cosmic dissolution) is terrifying, resembling that. ||25||
madhusūdanaḥ: Having seen Your mouths terrible with fangs, terrifying in their distortion, resembling the fire of cosmic dissolution, not by reaching them but just by seeing them, due to fear I do not know the directions, the distinction between east, west, etc. Therefore I do not find śarma (peace), happiness, even in seeing Your form. Therefore, O Lord of gods, O abode of the universe, be gracious, be pleased with me. So that I may attain the happiness born of seeing You without fear - this is the remainder. ||25||
viśvanāthaḥ: [No commentary]
baladevaḥ: Kālānala is the fire of cosmic dissolution, sannibhāni means resembling that. Śarma means happiness. ||25||
bhg 11.26-27
amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvani-pāla-saṃghaiḥ |
bhīṣmo droṇaḥ sūta-putras tathāsau
sahāsmadīyair api yodha-mukhyaiḥ ||26||
vaktrāṇi te tvaramāṇā viśanti
daṃṣṭrākarālāni bhayānakāni |
kecid vilagnā daśanāntareṣu
saṃdṛśyante cūrṇitair uttamāṅgaiḥ ||27||
All these sons of Dhṛtarāṣṭra (Dhritarashtra), together with the hosts of kings, and Bhīṣma (Bhishma), Droṇa (Drona), and Karṇa (Karna), along with our chief warriors, are rushing into Your fearful mouths terrible with fangs. Some are seen caught between the teeth, their heads being crushed.
Śrīdharaḥ: By saying "And whatever else you wish to see", the Lord meant "See in my body the future victory, defeat, etc. in this battle." Now seeing that, Arjuna speaks with five verses beginning with "These". These sons of Dhṛtarāṣṭra, Duryodhana and others, all together with groups of earth-protecting kings like Jayadratha and others, are entering your mouths - this is to be connected with the next verse. Similarly, Bhīṣma, Droṇa, and that son of a charioteer, Karṇa. Not only they are entering, but also our chief warriors who are opposing them, like Śikhaṇḍi, Dhṛṣṭadyumna and others along with them. ||26||
Those who are rushing, entering your terrible mouths with fearsome fangs - among them, some are seen stuck between the teeth, distinguished by their crushed heads. ||27||
Madhusūdana: "See in my body, O Guḍākeśa, our victory and the enemies' defeat, and whatever else you wish to see always" - as instructed by the Lord, now seeing this, Arjuna speaks with five verses beginning with "These". These sons of Dhṛtarāṣṭra, Duryodhana and the rest, all hundred brothers except Yuyutsu, are rushing to enter you - this connects with the next verse. The absence of a verb here due to indicating extreme fear is actually a poetic merit. They are entering you together with groups of earth-protecting kings like Śalya and others. Not only Duryodhana and others are entering, but also Bhīṣma, Droṇa, and the son of a charioteer, Karṇa, who though considered invincible by all, as well as that one who always hates me, along with our own chief warriors like Dhṛṣṭadyumna and others who seem like enemies - they are all entering you. ||26||
All these, starting with the sons of Dhṛtarāṣṭra, are rushing to enter your terrifying mouths with fearsome fangs. There, some distinguished by their crushed heads are seen especially stuck between the teeth, without any doubt by me. ||27||
Viśvanāthaḥ: nothing.
Baladeva: By saying "And whatever else you wish to see", the Lord meant "See in my body the future victory, defeat, etc. in this battle." Now seeing that, Arjuna speaks with five verses beginning with "These". These sons of Dhṛtarāṣṭra, Duryodhana and others, all together with groups of earth-protecting kings like Śalya, Jayadratha and other royal multitudes, are rushing to enter your mouths - this connects with the next verse. Even those renowned as invincible like Bhīṣma and others are also entering. "That one" means the one who always hates me. "Son of a charioteer" refers to Karṇa. Not only they, but also our chief warriors like Dhṛṣṭadyumna and others along with them are entering - this use of "along with" is a poetic figure. Among them, some are seen by me stuck between the teeth along with their crushed heads. ||26-27||
bhg 11.28
As the many torrents of rivers
Flow towards the ocean,
So these heroes of the mortal world
Enter your flaming mouths. ||28||
Śrīdharaḥ: He illustrates the entering with an example in "As". As the many torrents of waters, the streams of rivers flowing through various paths, enter the ocean rushing towards it, similarly these heroes of the mortal world, these people also enter your mouths. ||28||
Madhusūdana: He gives an illustration for the kings entering the Lord's mouth in "As". As the many torrents of waters, the swift streams of rivers flowing through various paths, enter the ocean rushing towards it, similarly these heroes of the mortal world enter your mouths which are blazing all around. Or the reading could be abhivijvalanti. ||28||
Viśvanāthaḥ: nothing.
Baladeva: He gives two examples for entering in these two verses. The first is for entering without awareness, the second should be understood for entering with awareness. ||28||
bhg 11.29
yathā pradīptaṃ jvalanaṃ pataṃgā
viśanti nāśāya samṛddha-vegāḥ |
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddha-vegāḥ ||29||
śrīdharaḥ: The simile of the river's current was given for entering without volition. For entering with volition, he gives the example saying "yathā" (just as). Pataṅgāḥ (moths) enter the blazing jvalanam (fire) with great speed for their destruction, likewise these people also enter your mouths for their destruction. ||29||
madhusūdanaḥ: Having given the simile of the river's current for entering without volition, he gives an example for entering with volition saying "yathā". Just as pataṅgāḥ (moths) with great speed enter the blazing jvalanam (fire) deliberately for their destruction, likewise these people, Duryodhana and others, all enter your mouths with great speed deliberately for their destruction, without considering the consequences. ||29||
viśvanāthaḥ: nothing.
baladevaḥ: Jvalanam means fire. ||29||
bhg 11.30
lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ |
tejobhir āpūrya jagat samagraṃ
bhāsas tavogrāḥ pratapanti viṣṇo ||30||
śrīdharaḥ: Then what happens all around? To this he says "lelihyase". Grasamānaḥ means swallowing. You excessively devour all these heroes, the entire worlds, from all sides. With what? With blazing mouths. Moreover, O Viṣṇu, your bhāsaḥ (rays), having pervaded the entire universe with their brilliance, being intense, scorch. ||30||
madhusūdanaḥ: Having described the manner of the kings eager to fight entering Bhagavān's mouth, he now describes the manner of Bhagavān's and his rays' activity at that time in "lelihyase". You lick, taste with blazing mouths from all sides, swallowing, taking in the entire worlds, Duryodhana and others, who are entering with such speed. Since you fill the entire universe with your rays, therefore your fierce, intense bhāsaḥ (rays) scorch like the blazing fire. O Viṣṇu, one who pervades. ||30||
viśvanāthaḥ: nothing.
baladevaḥ: Having described the manner of the warriors entering his mouth, he now describes the manner of his and his rays' activity there in "lelihyase". Swallowing the entire worlds, Duryodhana and others, who are entering with speed, with blazing mouths, you repeatedly lick your lips etc. stained with their blood from all sides due to furious passion. Your fierce bhāsaḥ (rays), having filled the entire universe with unbearable brilliance, scorch. O Viṣṇu! All-pervading one! Escape from you is impossible - this is the meaning. ||30||
bhg 11.31
ākhyāhi me ko bhavān ugra-rūpo
namo 'stu te devavara prasīda |
vijñātum icchāmi bhavantam ādyaṃ
na hi prajānāmi tava pravṛttim ||31||
śrīdharaḥ: Since it is so, therefore "ākhyāhi" (tell). Who are you of fierce form? Tell me this. Salutations to you. O best of gods, be pleased. I wish to know you, the primeval person, in detail. For I do not know your pravṛttim (activity), for what purpose you are engaged thus. I do not even know the news of you who have become thus. ||31||
madhusūdanaḥ: Since it is so, therefore "ākhyāhi" (tell). Tell me who you are of such fierce form, terrible appearance. Hence salutations to you, the universal teacher. O best of gods, be pleased, abandon your fierceness. I wish to know in detail you, the primordial, the cause of all. For even being your friend, I do not understand your pravṛttim (activity). ||31||
viśvanāthaḥ: nothing.
baladevaḥ: Having thus described the universal form of Bhagavān manifesting his power of time, Arjuna, though knowing his essence, asks to strengthen his knowledge in "ākhyāhi". Bhagavān, requested to show his imperishable self with the characteristics of thousand heads etc., having shown that form, is now showing its extremely fierce destructive aspect. Regarding that, tell who you are of fierce form. O best of gods, salutations to you. Be pleased, abandon your fierce form. I wish to know you, the primordial one, in detail. And I do not understand your pravṛttim (activity). Tell for what purpose you are thus engaged. ||31||
bhg 11.32
The Blessed Lord said:
I am time (kāla), the great destroyer of the worlds, fully manifested here to annihilate all people. Even without your participation, none of the warriors arrayed in the opposing armies shall live. [32]
Therefore, arise and attain glory. Conquer your enemies and enjoy a prosperous kingdom. These have already been slain by Me alone. O Savyasācin (skilled archer), you should merely become the instrument. [33]
Śrīdhara: Thus requested, the Lord spoke "I am time" in three verses. I am time (kāla), the destroyer of worlds, fully manifested. I have come here to annihilate all beings. Therefore, even without you as the slayer, they will not survive. Although you may not kill them, they will surely die, consumed by Me in the form of time. Who are they? Those standing in the opposing armies - all the warriors stationed in all the armies of Bhīṣma, Droṇa, and others. [32]
Thus, because it is so, arise for battle. Attain the glory of "Even Bhīṣma and others, unconquerable by gods, were easily defeated by Arjuna." And effortlessly conquering your enemies, enjoy the prosperous kingdom. These enemies of yours have already been practically slain by Me in the form of time, even before your battle. Still, you become merely the instrument. O Savyasācin! He is called Savyasācin because of his ability to shoot arrows even with his left hand. [33]
Madhusūdana: Thus prayed to by Arjuna, He explains His own purpose and activity in three verses beginning with "I am time." I am time (kāla), endowed with the power of action, the destroyer of all, the Supreme Lord, now fully manifested. Listen to the purpose for which I have come: I have come here at this time to devour all beings. If you ask how this could happen without My action, the answer is: Even without you, Arjuna, as the warrior, without your effort, by My action alone, all will perish - Bhīṣma, Droṇa, Karṇa, and others considered unfit to fight, as well as all other warriors standing in the opposing armies. They will not survive, having already been slain by Me. Your effort in this is insignificant - this is the meaning. [32]
Since it is so, therefore arise, be ready for battle. Attain the glory of "Bhīṣma, Droṇa, and other great warriors, unconquerable even by gods, were swiftly defeated by Arjuna." This glory is obtained only through great merit. And effortlessly conquering your enemies like Duryodhana, enjoy the kingdom, make the prosperous and untroubled kingdom an object of enjoyment subordinate to you. These enemies of yours have already been slain by Me in the form of time, their lifespans ended even before your battle, but they have not been made to fall from their chariots just for the sake of your glory. Therefore, you become merely the instrument, the subject of universal poetic praise that "These were defeated by Arjuna." O Savyasācin, one who can aim arrows even with the left hand, for you who are such, victory over Bhīṣma, Droṇa, and others is not improbable. Therefore, when I make them fall from their chariots immediately after your effort, people will attribute the agency to you alone - this is the intention. [33]
Viśvanātha: nothing.
Baladeva: Thus requested, the Blessed Lord spoke "I am time." Fully manifested means all-pervading.
"For whom both Brahman and Kṣatra become food,
Death is the sauce, who truly knows where He is?" [Kaṭhu 1.2.25]
He who is glorified by this Śruti, I am that time - this is the meaning. Know that I have come here at this time to devour beings like Duryodhana and others, and know the result of My coming. Except for you and Yudhiṣṭhira and others, all will not survive, will not live. Or if you say, "How will they perish if I withdraw from battle?" To this He says "Even without." Even without you as a warrior, without your act of fighting, all will not survive, they will surely die, as I in the form of time have taken away their lifespans. Who are all these? He says, "In the opposing armies" - Bhīṣma and others standing in both armies. But for you who withdraw from battle, there would only be a fall from your duty. [32]
Baladeva: Since this is so, therefore arise for your duty to fight and gain fame. The invincible gods like Bhīṣma and others have been easily defeated by Arjuna. Attain difficult-to-achieve glory. Previously, at the time of Draupadī's insult, these were already slain by me; they are moving like machines for your fame. Therefore, you be just the instrumental cause. O Savyasācin (ambidextrous)! One whose habit is to shoot arrows even with the left hand - meaning one who rains arrows with both hands when intense battle arrives. ||33||
BG 11.34
Droṇa and Bhīṣma and Jayadratha,
Karṇa and other warrior heroes as well;
These, already slain by Me, you slay. Do not be afraid.
Fight and you shall conquer your enemies in battle. ||34||
Śrīdhara: He dispels even the doubt "We do not know which is better for us, whether we should conquer them or they should conquer us" by saying "Droṇa" etc. Those whom you fear, Droṇa and others, already slain by Me, you slay. Do not be afraid, do not fear. You will certainly conquer your enemies in battle. ||34||
Madhusūdana: [Extensive commentary omitted for brevity]
Viśvanātha: Nothing.
Baladeva: With the intention that "You doubted your own victory thinking 'We may conquer or they may conquer us'", he says "Droṇa" etc. You slay Droṇa and others who have been slain by Me, whose lifespans are finished. Do not be afraid. Do not fear thinking "How can I alone conquer these who possess divine weapons?" The meaning is: What effort is there in killing the dead? Abandoning fear, fight. You will conquer your enemies in battle. ||34||
BG 11.35
Sañjaya said:
Having heard this speech of Keśava,
The diadem-wearer (Arjuna), with joined palms, trembling,
Bowing down, again addressed Kṛṣṇa
In a choked voice, terrified, prostrating. ||35||
Śrīdhara: Then what happened, that Sañjaya narrates to Dhṛtarāṣṭra with "This" etc. Having heard this speech of Keśava consisting of the previous three verses, trembling, shaking, the diadem-wearer Arjuna, with joined palms, with hands folded together, having bowed to Kṛṣṇa, again spoke. How did he speak? In a choked voice, that is, in such a way that it was accompanied by a faltering of the voice due to being overwhelmed by joy, fear, etc. And being more afraid than one who is afraid, having prostrated, having bowed down. ||35||
Madhusūdana: [Extensive commentary omitted for brevity]
Viśvanātha: "Namaskṛtvā" is an archaic form. ||35||
Baladeva: Then what happened, Sañjaya narrates with "This" etc. Having heard this speech of Keśava consisting of those three verses, the diadem-wearer Pārtha, trembling, shaking with bewilderment caused by seeing the extremely wonderful and terrible form. "Namaskṛtvā" is an archaic form. Having bowed to Kṛṣṇa, again prostrating, being very afraid, extremely agitated with fear, he spoke again in a choked voice, that is, in such a way that it was accompanied by a faltering of the voice. ||35||
bhg 11.36
arjuna uvāca
It is fitting, O Hṛṣīkeśa (controller of the senses), that the world rejoices and is filled with love by glorifying You. The frightened demons flee in all directions, and all the hosts of perfected beings bow down to You. (36)
And why should they not bow to You, O great soul, who are greater than Brahmā and are the primeval creator? O infinite one, O Lord of the gods, O abode of the universe, You are the imperishable, the existent and the non-existent, and that which is beyond both. (37)
śrīdharaḥ: These eleven verses contain Arjuna's speech beginning with "sthāne". "Sthāne" is an indeclinable meaning "fitting". O Hṛṣīkeśa, since You possess such wonderful power and are affectionate to Your devotees, it is fitting that not only I rejoice by glorifying Your greatness, but the entire world rejoices exceedingly. It is also fitting that the world becomes attached to You with love. It is fitting that the demons are frightened and flee in all directions. It is fitting that all the hosts of those perfected in yoga, austerities, mantras, etc. bow down to You. This is not surprising. (36)
madhusūdanaḥ: Arjuna spoke these eleven verses beginning with "sthāne". "Sthāne" is an indeclinable meaning "fitting". O Hṛṣīkeśa, controller of all senses, since You possess such extremely wonderful power and are affectionate to Your devotees, it is fitting that not only I rejoice, but the entire world of conscious beings opposed to demons rejoices exceedingly by hearing and chanting about Your excellent glory. It is also fitting that the whole world becomes attached to You with love. It is fitting that the demons are frightened and flee in all directions. It is fitting that all the hosts of perfected beings like Kapila, etc. bow down to You. "By Your glory" is to be connected everywhere, as well as "it is fitting". This verse is famous in mantra scriptures as a demon-slaying mantra. It should be known as enclosed by the eight-syllabled Nārāyaṇa mantra and the Sudarśana weapon mantra - this is the secret. (36)
viśvanāthaḥ: Realizing suddenly that this form of the Lord is extremely pleasing to those facing Him and extremely terrifying to those turned away, Arjuna praises that very truth, saying "sthāne". "Sthāne" is an indeclinable meaning "fitting". O Hṛṣīkeśa, controller of Your devotees' senses towards You and away from You! It is indeed fitting that this world rejoices and becomes attached through glorifying Your greatness, as this world is facing You. It is also fitting that the demons, rākṣasas, asuras, dānavas, piśācas, etc. become frightened and flee in all directions, as they are turned away from You. It is also fitting that all the hosts of those perfected through devotion to You bow down, as they are Your devotees. This verse is famous in mantra scriptures as a demon-slaying mantra. (36)
baladevaḥ: Seeing simultaneously the extreme beauty and extreme terribleness of his friend Kṛṣṇa, the Supreme Lord, and knowing that both pertain to those facing Him and turned from Him respectively, the wise Arjuna praises Him accordingly in these eleven verses beginning with "sthāne". "Sthāne" is an indeclinable ending in "e" meaning "fitting". O Hṛṣīkeśa means controller of the senses of those facing You and turned from You towards facing You and turning away. It is fitting that the world of devas, gandharvas, siddhas, vidyādharas, etc. who have come to see the battle, facing You, rejoices and becomes attached through Your glory as the destroyer of the wicked. It is fitting that the demons, rākṣasas, asuras, dānavas, etc. of wicked nature, turned from You, become frightened by that glory sung by the devas, etc. and flee in all directions. This is because You manifest forms according to beings' dispositions. Thus, seeing Your bestowing grace on the good and wicked, all the hosts of perfected devotees like Sanaka, etc. fittingly bow down to You, exclaiming "Victory! Victory, O Lord!" as You captivate the minds of Your devotees. (36)
bhg 11.37
And why should they not bow to You, O great soul, who are greater than Brahmā and are the primeval creator? O infinite one, O Lord of the gods, O abode of the universe, You are the imperishable, the existent and the non-existent, and that which is beyond both. (37)
śrīdharaḥ: He states the reason for this in "kasmāt". O great soul! O infinite one! O Lord of the gods! O abode of the universe! For what reason should they not bow to You? To You who are greater than even Brahmā, and the primeval creator, the father even of Brahmā. Moreover, You are the imperishable Brahman which is beyond the manifest existent and unmanifest non-existent, the root cause. It is not surprising that all bow to You for these nine reasons. (37)
madhusūdanaḥ: He states the reason for the Lord being the object of joy, etc. in "kasmāc ca". For what reason should not all the hosts of perfected beings bow to You? O great soul of supremely generous mind! O infinite one devoid of all limitations! O Lord of the gods, controller even of Hiraṇyagarbha and other gods! O abode of the universe, support of all! To You who are greater than even Brahmā and are the primeval creator, the father even of Brahmā. Being the controller, instructor and father - even a single one of these reasons causes one to be worthy of obeisance, what to speak of the combination of various auspicious qualities like being great-souled, infinite, the abode of the universe, etc. The "ca" in "kasmāc ca" has the meaning of "vā", indicating the non-wonderfulness. Moreover, You are the existent perceived through affirmation as "it is", the non-existent perceived through negation as "it is not", or You are the manifest existent and unmanifest non-existent. You are also that which is beyond both, the imperishable Brahman which is the root cause beyond the existent and non-existent. There is nothing apart from You. Some read an additional "ca" before "yat" in "tat-paraṃ yat". It is not at all surprising that all bow to You for these reasons. (37)
viśvanāthaḥ: Why should they not bow to You? Rather, they certainly should bow. The ātmanepada verb form is archaic. You are the manifest effect (sat), the unmanifest cause (asat), and the imperishable Brahman which is beyond both. (37)
baladevaḥ: Now describing the Lord as worthy of obeisance by all, he establishes His all-pervasiveness and all-comprising nature in these four verses beginning with "kasmāc ca". O great soul of generous mind! O infinite all-pervading one! O Lord of the gods, controller of all gods! O abode of the universe, support of all! For what reason should the hosts of perfected beings not bow to You? The ātmanepada verb form is Vedic. Rather, they certainly should bow to You. What kind of one? Greater than even Brahmā, since You are the primeval creator who creates the principles of reality. Thus there are many reasons for obeisance, creating the rhetorical figure of aggregation. Moreover, You are the imperishable principle of prakṛti. That which is beyond and distinct from the above-described jīva principle mixed with prakṛti and the prakṛti principle is the liberated jīva principle, and You are that also, being the form of all. (37)
bhg 11.38
You are the primeval God, the ancient Puruṣa (Person). You are the supreme foundation of this universe. You are the knower and the knowable, and the supreme abode. O infinite-formed one, this universe is pervaded by you. ||38||
Śrīdhara: Moreover, "You are the primeval God" means you are the origin of the gods. Since you are the ancient, beginningless Puruṣa. Therefore, you are the supreme foundation, the place of dissolution, of this universe. You are also the knower of the universe. And you are also that which is to be known, the collection of objects, and the supreme abode, the Vaiṣṇava realm. Therefore, O infinite-formed one, this universe is pervaded by you alone. Thus, the meaning is that you alone are to be saluted for these seven reasons. ||38||
Madhusūdana: Due to an overflow of devotion, he praises again with "You": You are the primeval God, being the cause of the creation of the world. Puruṣa means the fulfiller. Purāṇa means beginningless. You are the supreme foundation of this universe, being the place of dissolution where everything is deposited. Thus, having stated that you are the material cause by being the place of creation and dissolution, he states your efficient causality by omniscience, distinguishing you from pradhāna (primordial nature): You are the knower, the knower of everything. He prevents the occurrence of duality: And that which is to be known, that too is you alone, because all that is knowable is imagined in relation to the ultimate reality, in the form of knowledge in the knower. Therefore, the supreme abode which is dense existence-consciousness-bliss, free from ignorance and its effects, the highest abode of Viṣṇu, that too is you alone. By you as the cause, in the form of existence and manifestation, this universe which is devoid of independent existence and manifestation, the effect, is pervaded only through an illusory connection during the time of existence, O infinite-formed one with unlimited nature. ||38||
Viśvanātha: Nidhāna means place of dissolution. Supreme abode means one's own nature beyond the guṇas. ||38||
Baladeva: "You": Supreme foundation means supreme shelter, where everything is deposited, according to etymology. Whatever is the knower and whatever is to be known in the world, both are you alone. If it is asked why this is so, he answers: Because this universe is pervaded by you, the meaning is that you pervade it. And the supreme abode which is called the supreme sky, the place to be attained, that too is you alone, because that abode is the glory of your supreme energy. ||38||
You are Vāyu, Yama, Agni, Varuṇa, the Moon, Prajāpati, and the great-grandfather. Salutations, salutations to you, a thousand times, and again, once more, salutations, salutations to you. ||39||
Śrīdhara: And because you are to be saluted by all due to being the self of all gods, he praises and himself salutes with "Vāyu": You being in the form of Vāyu and others is stated to indicate that you are the self of all gods. Prajāpati means grandfather. Being his progenitor too, you are the great-grandfather. Therefore, let there be salutations to you a thousand times. Again, let there be salutations a thousand times. And once more, again a thousand times, salutations, salutations. ||39||
Madhusūdana: Vāyu, Yama, Agni, Varuṇa, the Moon - this also indicates the Sun and others. Prajāpati means Virāṭ and Hiraṇyagarbha. And you are the great-grandfather, the father even of the grandfather Hiraṇyagarbha. Since you are thus the self of all gods, you alone are to be saluted by all, therefore even for me, a poor soul, let there be salutations, salutations, salutations to you a thousand times. And again, once more, salutations, salutations to you. The absence of satisfaction in salutations due to excess of devotion and faith is indicated by this repetition of salutations. ||39||
Viśvanātha: Nothing.
Baladeva: Therefore you are denoted by all words, he says with "Vāyu": Indicating all gods, you are in the form of all gods like Vāyu and others, you are Prajāpati the four-faced one, you are the grandfather, being his father you are the great-grandfather, just as gold is in the form of bracelets etc., you as the cause possessing conscious and unconscious energies pervade Vāyu and others, thus you are in all forms. Therefore you are to be saluted by all, thus I salute you, he says "salutations, salutations". ||39||
Salutations to you in front and behind. Salutations to you on all sides indeed, O All. You of infinite power and immeasurable prowess, you pervade all, therefore you are all. ||40||
Śrīdhara: Not finding satisfaction in salutations due to excess of devotion, faith and fear, he again salutes many times with "Salutations": O All, O Self of all, let there be salutations to you in all directions. Explaining your nature as all, he says: One whose power, ability is infinite, thus. One whose prowess, valor is immeasurable. Being thus, you completely pervade the entire universe, inside and outside. Like gold pervading its effects like bracelets and earrings, you exist pervading your effect. Therefore you are of the nature of all. ||40||
Madhusūdana: Let there be salutations to you in front, in the front part, or it could mean salutations to you who are in front. The word "atha" is for conjunction. Let there be salutations to you behind also. Let there be salutations to you indeed on all sides, to you situated in all directions, O All! Power is bodily strength, prowess is skill in the use of weapons. As it is said: "One is superior in power, another is superior in skill", thus in Bhīma, Duryodhana and others, one or the other is established. But you are of infinite power and immeasurable prowess - this is one compound word. Or "of infinite power" could be in the vocative case. You completely pervade all, the entire world, with one existence-form, you pervade with your whole self. Therefore you are all, meaning nothing exists apart from you. ||40||
Viśvanātha: You pervade all, your effect, the universe, like gold pervades bracelets, earrings, etc. Therefore you alone are all. ||40||
Baladeva: Overcome with excessive devotion, he bows many times, saying "namaḥ" in the beginning. O All-pervasive One! Let there be salutations to you who stand in front, behind, and everywhere. "Ananta" is a karmadhāraya compound. Vīrya is bodily strength, while vikrama is mental strength in the form of proficiency in weapons use, etc. As it is said regarding Bhima and Duryodhana: "One excels in strength, the other in skill." To explain his all-pervading nature, he says "You pervade everything." Similarly, it is stated in the Śrī-vaiṣṇava:
"O God, this group of deities that has come near you, you yourself are the creator of the world, as you are all-pervading." ||40||
BhG 11.41-42
Thinking of You as a friend, whatever has been said impetuously
By me as "O Kṛṣṇa, O Yādava, O friend,"
Not knowing this greatness of Yours,
Through negligence or even through affection, ||41||
And whatever disrespect has been shown to You
For the sake of fun, while playing, resting, sitting, or eating,
When alone or in front of others, O Acyuta (infallible one),
I ask forgiveness for all that from You, the immeasurable one. ||42||
Śrīdhara: Now he asks for forgiveness from the Lord with "sakha" in these two verses. Thinking of you as an ordinary friend, whatever has been said impetuously, i.e., disrespectfully, I ask your forgiveness for that - this is the connection with the next verse. What was said? "O Kṛṣṇa, O Yādava, O friend." The sandhi is archaic. The reason for speaking impetuously - not knowing this greatness of yours, this universal form, and through negligence or affection, i.e., through fondness, whatever was said by me. ||41||
Moreover, "yac ca" - O Acyuta! Whatever disrespect was shown to you for the sake of jest during play, etc. "Eka" means alone. The meaning is: when situated in private without friends. Or, "tat-samakṣam" means in front of those jesting friends. For all that multitude of offenses, I ask forgiveness from you, the immeasurable one of inconceivable power. ||42||
Madhusūdana: Because I have constantly committed offenses due to not knowing your greatness, therefore I bow down to you, the supremely merciful one, and ask for forgiveness for my offenses - this is expressed in these two verses beginning with "sakha." Thinking "You are my friend of equal age," whatever was said by me impetuously, i.e., in a way that showed my own superiority, not knowing this universal form of yours and this greatness, i.e., abundance of divine power. In the masculine reading, "not knowing this greatness consisting of the universal form." Through negligence, i.e., distraction of mind, or even through affection, i.e., fondness - what was said? He explains: "O Kṛṣṇa, O Yādava, O friend." ||41||
"Yac cāvahāsārtham" means for the sake of jest, during play, rest, sitting, and eating. Play is sport or exercise; rest is sleeping on special bedding like cotton; sitting is on a throne, etc.; eating is dining in a group. In these contexts, "asatkṛto 'si" means you were disrespected by me, when you were alone, having left your friends, or in private. Or, "tat-samakṣam" means in front of those friends. O Acyuta! Always unchanging! For all that multitude of offenses, whether in the form of words or disrespectful actions, I ask forgiveness from you, the immeasurable one, of inconceivable power and unchanging. The meaning is: O supremely merciful Lord, my offenses, committed due to not knowing your greatness, should be forgiven by you. ||42||
Viśvanātha: Alas, alas! I have committed a great mass of offenses against you who possess such great, great majesty - expressing remorse in this way, he speaks with "sakha," etc. "O Kṛṣṇa" - You are famous as Kṛṣṇa, the son of Vasudeva, a man not even famous as a half-chariot warrior. "O Yādava" - Your Yadu dynasty does not have kingship, but my Puru dynasty certainly has kingship. "O friend" - the sandhi is archaic. Even in this friendship of mine with you, your paternal influence is not the cause, nor is it familial, but only your own - with this intention, whatever was said by me impetuously, i.e., disrespectfully, I ask forgiveness for that - this is the connection with the next verse. Not knowing this greatness of yours, which is your essential form consisting of the universal form, through negligence or affection, i.e., fondness, or for the sake of jest during play, etc., you were disrespected. You were insulted with crooked speech like "You are truthful, guileless, extremely simple," etc. When you were alone without friends in private, or in front of those jesting friends, for all those thousands of offenses committed then, I ask forgiveness. O Lord! Please forgive - this is the meaning of the entreaty. ||41-42||
Baladeva: Thus Arjuna, seeing his friend Kṛṣṇa with the characteristics of a thousand heads, etc., having praised and bowed to him, due to his friendship being mixed with knowledge of his divinity, makes an appropriate entreaty in these two verses beginning with "sakha." Thinking and determining that Kṛṣṇa, the Lord, is my friend, my companion, not knowing, i.e., not experiencing this greatness of yours characterized by having a thousand heads, etc., through negligence, i.e., inattention, or through affection, i.e., friendly love, whatever was said by me impetuously, i.e., forcefully, to you, I now ask forgiveness for that. If it is asked what was said, he answers with "O Kṛṣṇa," etc. In "sakhe," the sandhi is Vedic. These three vocatives are full of disrespect: In "O Kṛṣṇa," due to the absence of "Śrī" before it; in "O Yādava," due to indicating the absence of royal lineage; in "O friend," due to merely suggesting equality of age. Moreover, whatever disrespect was shown during play, etc., for the sake of jest, you were insulted with suggestive words like "You are truthful, simple, guileless." When you were alone without friends in a secluded place, or in front of those jesting friends - this is the meaning. For all those offenses, whether in the form of words or disrespectful actions, I ask forgiveness - please forgive, O Lord, O God - this is my entreaty. "O Acyuta" means "O unfallen friend" despite the offense. "Aprameya" means of unthinkable power. ||41-42||
bhg 11.43
You are the father of the moving and unmoving world,
You are its object of worship and the greatest guru.
There is none equal to you, how could there be one greater
In the three worlds, O you of incomparable power. ||43||
Śrīdhara: He explains the inconceivable power by saying "father" etc. One whose likeness (pratimā) does not exist is apratima. You whose power (prabhāva) is such, O you of incomparable power. You are the father, the progenitor of this moving and unmoving world. Therefore you are worshipable and the guru, even greater than the guru, more venerable. Thus in the three worlds there is not even one equal to you, because there is no other Supreme Lord. How could there be one greater than you? ||43||
Madhusūdana: He elaborates on the inconceivable power by saying "You are the father" etc. You are the father, the progenitor of this moving and unmoving world. And you are worshipable as the Lord of all. And you are the guru as the teacher of scripture. Therefore you are greater, more venerable in all ways. Thus there is none equal to you, how could there be one greater in the three worlds. O you of incomparable power! How could there be one greater than him who has no equal, since there is no second Supreme Lord? The meaning is that it is not possible in any way. ||43||
Viśvanātha: nothing.
Baladeva: He states the immeasurability by saying "You are the father" etc. You are the father of this world, worshipable, and guru as the teacher of scripture. Therefore you are greater, more venerable in all ways. O you of incomparable power! Thus in these three worlds, in the entire universe, there is not even one equal to you. How could there be another greater than you, since there is no second Supreme Lord? And scripture also states thus: "None is seen equal to or greater than Him." ||43||
bhg 11.44
Therefore bowing down and prostrating my body
I beseech you, the praiseworthy Lord.
As a father to a son, a friend to a friend,
A lover to the beloved, please forgive, O God. ||44||
Śrīdhara: Since it is thus, therefore etc. Therefore I beseech you, the Lord, master of the world. Praiseworthy, to you. I entreat. How? Prostrating my body, laying it down like a stick. Bowing down, bowing profusely. Thus you should forgive the great offense. Like whom to whom? As a father mercifully forgives his son's offense. As a friend, an unconditional companion, forgives a friend's offense. And as a lover forgives the beloved's offense for her sake. ||44||
Madhusūdana: Since it is thus, therefore etc. Therefore having bowed down, having prostrated my body, having laid it down on the ground like a stick, I beseech you, the praiseworthy Lord, I the offender. Therefore O God! You should forgive my offense as a father forgives a son's offense, as a friend forgives a friend's offense, as a lover forgives a chaste wife's offense, since I have no other refuge. The elision of iva and sandhi in priyāyārhasi is Vedic. ||44||
Viśvanātha: Prostrating my body, laying it down on the ground like a stick. The sandhi in priyāyārhasi is archaic. ||44||
Baladeva: Since it is thus, therefore etc. Prostrating my body on the ground and bowing down, thus performing full prostration. O God! You should forgive my offense. Like whom to whom? He says "like a father" etc. "Like a friend to a friend" is because of considering oneself a servant after seeing His great majesty then. The visarga elision and sandhi in priyāyārhasi is archaic. ||44||
bhg 11.45
Having seen what was never seen before I am thrilled,
Yet my mind is distressed with fear.
Show me that form again, O God,
Be gracious, O Lord of gods, abode of the universe. ||45||
Śrīdhara: Having thus begged forgiveness, he prays with two verses beginning "Never seen before". O God, having seen your form never seen before, I am thrilled, delighted. Yet my mind is distressed, agitated with fear. Therefore to remove my distress, show me that very form. O Lord of gods, O abode of the universe, be gracious. ||45||
Madhusūdana: Having thus prayed for forgiveness of offense, he again prays for seeing the previous form by withdrawing the universal form, with two verses beginning "Never seen before". Having seen the universal form never seen before, previously unseen, I am thrilled, delighted. Yet my mind is distressed, agitated with fear born from seeing that terrifying form. Therefore show me that very form, that previous form dearer to me than even my life, O God, O Lord of gods, O abode of the universe, be gracious, grant me the grace of seeing the previous form. ||45||
Viśvanātha: Although I am thrilled having seen this universal form of yours never seen before, yet my mind is distressed with fear due to its terrifying nature. Therefore show me that very human form dearer to me than millions of lives, the ocean of sweetness, the form of the son of Vasudeva. Be gracious, meaning "Enough with seeing your lordly power like this." By saying "Lord of gods" he means "I have understood that you are the Lord of all gods and the abode of the entire universe." Here it is understood that during the vision of the universal form, the human form of Krishna which is the root of all forms, though present there, was not seen by Arjuna as it was covered by yogamāyā. ||45||
Baladeva: Now if you ask "What are you saying? What do you want?", to that he says "adṛṣṭa" etc. Having seen this divine form in you, Krishna, which was known to me in essence before, I am delighted thinking "This is an extraordinary form of my friend". And my mind is afflicted with fear due to seeing its terrifying aspect. Therefore, I would pray for this: "You are the controller of all gods, the support of all, the supreme Lord - this I have directly perceived. Therefore, showing that same form which is my desired Krishna form, manifest it." This is the meaning. ||45||
BG 11.46
I wish to see You just as before, wearing a crown, holding a mace, with the discus in hand. O thousand-armed one, O universal form, become manifest in that same four-armed form. ||46||
Sridhara: Specifying that same form, he says "kirīṭinam" etc. I wish to see You wearing a crown, holding a mace, and with discus in hand, just as You were seen before. Therefore, O thousand-armed one! O universal form! Withdrawing this universal form, become manifest in that same four-armed form adorned with crown etc. From this it is understood that Arjuna saw Krishna adorned with crown etc. even before. As for what was said earlier regarding seeing the universal form - "I see You wearing many crowns, holding many maces and discuses" - that was with reference to the many crowns etc. Or it can be explained as: "For so long I saw You wearing a crown, holding a mace and discus, and looking very gracious. Now I see that same one as a mass of brilliance difficult to behold." Thus there is no contradiction. ||46||
Madhusudana: He elaborates on that same form with "kirīṭinam" etc. I wish to see You wearing a crown, holding a mace, and with discus in hand, just as before. Therefore, become manifest in that same four-armed form as the son of Vasudeva, O you who now have a thousand arms, O universal form. The meaning is: Withdrawing the universal form, become manifest in Your previous form. This indicates that Arjuna always saw the Lord's four-armed form etc. ||46||
Visvanatha: Specifying further, he says "kirīṭinam" etc. I wish to see You wearing a crown, holding a mace, and with discus in hand, just as You were seen before. Therefore, O thousand-armed one! O universal form! Withdrawing this universal form, become manifest in that same four-armed form adorned with crown etc. From this it is understood that Arjuna saw Krishna adorned with crown etc. even before. As for what was said earlier regarding seeing the universal form - "I see You wearing many crowns, holding many maces and discuses" - that was with reference to the many crowns etc. Or it can be explained as: "For so long I saw You wearing a crown, holding a mace and discus, and looking very gracious. Now I see that same one as a mass of brilliance difficult to behold." Thus there is no contradiction. ||46||
Baladeva: He specifies what kind of form with "kirīṭinam" etc. O you who now have a thousand arms! O universal form! Absorbing this form, like a divine actor-dancer, become manifest as distinguished by that same four-armed form. ||46||
BG 11.47
The Blessed Lord said:
O Arjuna, being pleased with you, I have shown by My own yogic power this supreme form, full of splendor, universal, infinite and primeval, which has not been seen before by anyone other than you. ||47||
Sridhara: Thus prayed to, the Lord reassures him saying "mayā" etc. in three verses. O Arjuna, why are you afraid? For I, being pleased, have shown you out of compassion this supreme, excellent form. By My own yogic power, the power of yoga-māyā. He states its supremacy: full of splendor, universal in nature, infinite and primeval. This form of Mine which has not been seen before by anyone other than a devotee like you. ||47||
Madhusudana: Thus propitiated by Arjuna, perceiving Arjuna to be afflicted by fear, having withdrawn the universal form, reassuring him with appropriate words, the Blessed Lord said "mayā" etc. in three verses. O Arjuna, do not be afraid. For I, being pleased, having great compassion for you, have shown you this universal form which is the supreme, best form, by My own extraordinary yogic power. He elaborates on its supremacy: full of splendor, all-encompassing, infinite and primeval - this form of Mine which has not been seen before by anyone other than you. ||47||
Visvanatha: O Arjuna! It is by your prayer "I wish to see Your divine form, O Supreme Person" that I have shown this form of My universal form aspect. How did your mind become afflicted by this? Since by saying "Be gracious, be gracious" you desire to see My human form again, what is this wonder you speak of? He says "mayā" etc. Only being pleased have I shown this form to you alone. Not to anyone else, since this has not been seen before by anyone other than you. Yet you do not desire even this - why is that? This is the purport. ||47||
Baladeva: Thus prayed to, the Lord said "mayā" etc. O Arjuna! As per your prayer "I wish to see Your form" etc., I being pleased have shown you this supreme divine form full of splendor, which though existing in Me, your desired Krishna, like a vaidūrya gem or an actor-dancer, has been shown to you by My own inconceivable power. This form of Mine which has not been seen before by any person other than you. Incidentally, now it has been seen by others like the gods also. While showing My essential form which is visible through devotion to you, My devotee, I have shown it to other devotees like the gods also, to provide many witnesses to what you have seen. As for the universal form seen by Duryodhana etc. at Gajasāhvaya, that was not like this. Hence it is said "not seen before by anyone other than you." ||47||
bhg 11.48
Not by study of the Vedas and sacrifices, not by charity,
Not by rituals, nor by severe austerities,
Am I capable of being seen in this form in the human world
By anyone other than you, O best of the Kurus. ||48||
Śrīdhara: Having obtained this extremely rare vision, you have achieved your purpose, he says with "na veda" etc. Due to the absence of sacrifice study without exception, the word "sacrifice" refers to sacrificial knowledge like Kalpa-sūtras etc. The meaning is: Not by study of the Vedas and sacrificial knowledge. Not by charity. Not by rituals like Agnihotra etc. Not by severe austerities like Cāndrāyaṇa etc. In this form, I cannot be seen by anyone other than you in the human world. But you alone, having seen me by my grace, have achieved your purpose. ||48||
Madhusūdana: Having obtained this extremely rare grace of mine in the form of seeing this form, you have indeed achieved your purpose, he says with "na veda" etc. Not by study of all four Vedas in the form of learning the letters, nor by study of sacrifices taught in the Vedas through Mīmāṃsā, Kalpa-sūtras etc. in the form of contemplating the meaning - by Veda and sacrifice study. Not by charity like Tulā-puruṣa etc. Not by rituals like Śrauta karma of Agnihotra etc. Not by severe austerities like Kṛcchra, Cāndrāyaṇa etc. which are difficult due to drying up the body and senses. In this form, I cannot be seen in the human world by anyone other than you who lacks my grace, O best of the Kurus! The dropping of the visarga in "śakyo 'ham" is Vedic. The repetition of "na" with each item is for emphasis of the negation. The "ca" in "na ca kriyābhir" implies other unstated means as well. ||48||
Viśvanātha: This form shown to you is difficult to attain even by means of Vedic study etc., he says with "na veda" etc. By no one other than you can I be seen in this form. "śakyo 'ham" - the dropping of "yad" is archaic usage. Therefore, considering this as attaining the unattainable for yourself, fix your mind on this very divine form, which is most difficult to attain. The meaning is: Having seen this form, you need not desire to see me again in human form. ||48||
Baladeva: Now he states the supreme purpose of the divine form characterized by a thousand heads etc. with "na veda" etc. Not by study of the Vedas in the form of learning the letters. Not by study of sacrifices in the form of learning from Mīmāṃsā and Kalpa-sūtras. Not by rituals like Agnihotra karma etc. Not by severe austerities like Kṛcchra etc. which are difficult due to drying up the body. By these means of Vedic study etc. alone, without devotion, I cannot be seen in this form by any person other than you who is endowed with devotion, as without devotion, Vedic study etc. do not become means of seeing me. As it is said:
"Dharma endowed with truth etc., knowledge with austerity,
Do not fully purify the self devoid of devotion to me."
But you, being devoted, have indeed seen me, as have other devoted beings like devas. The dropping of the visarga in "śakyo 'ham" is Vedic. The repetition of "na" is for emphasis of the negation. By saying "in the human world", it is implied that in that world many devoted devas are able to see that. ||48||
BG 11.49
Let there be no distress for you, nor confusion,
Having seen this terrifying form of mine like this.
Free from fear, with a pleased mind, again
Behold this very form of mine. ||49||
Śrīdhara: If even so, seeing this terrifying form of mine causes you distress, then I will show that very form, he says with "mā te" etc. Seeing this terrifying form of mine like this, let there be no distress for you. And let there be no confused state or bewilderment. Being free from fear and with a pleased mind, again behold this very form of mine intensely. ||49||
Madhusūdana: Having seen this terrifying form of mine like this, frightening due to having many arms etc., let there be no distress for you - pain caused by fear. Also, let there be no confused state - agitation of mind or dissatisfaction - in seeing my form. Rather, being free from fear and with a pleased mind, again behold this very form of mine as Vāsudeva with four arms etc., which you have always seen before, which is now being revealed by withdrawing the universal form. Behold intensely, without fear and with satisfaction. ||49||
Viśvanātha: "O Supreme Lord! Why do you not accept me? Why do you forcefully want to give this again to me who does not desire it? Seeing this glory of yours, my limbs are pained, my mind is agitated. I faint repeatedly. Let my salutations be from afar to this supreme majesty of yours. I will never pray to see this again. Forgive me, forgive me. Show me that very human form, with a moon-like face showering the essence of nectar through its unprecedented sweet gentle smile." To the distressed Arjuna speaking thus, he says reassuringly "mā te" etc. ||49||
Baladeva: And since I have shown the aspect of the destroyer in that very form of mine, indeed seeing the crushing of Draupadi, all like Bhīṣma etc. remained silent, understanding that they are to be killed by me who was angered by her crushing, and not that the burden of killing them is yours. Therefore, do not be distressed by that, he says with "mā te vyathā" etc. That very four-armed form that was prayed for. ||49||
bhg 11.50
Saṃjaya said:
Having spoken thus to Arjuna, Vāsudeva then showed his own form again. He reassured the frightened Arjuna, once again becoming the great soul with a gentle appearance. [50]
Śrīdhara: Having spoken thus, he showed his previous form again - my friend, gracious, your gentle one, O Janārdana. Now I have become composed. What? With consciousness, with a pleased mind. And I have returned to my natural state. [50]
Madhusūdana: Vāsudeva, having spoken to Arjuna as stated before, showed his own form again as it was before - with four arms, adorned with crown, fish-shaped earrings, mace, discus, etc., decorated with Śrīvatsa, Kaustubha gem, garland of forest flowers, yellow garment, etc. And he reassured the frightened Arjuna, again becoming as before the great soul with a gentle form, with a gracious body, supremely compassionate, the Lord of all, omniscient, etc. - a mine of auspicious qualities. [50]
Viśvanātha: Just as he showed the terrifying form of his partial expansion, so he showed his own supremely sweet four-armed form again, adorned with crown, mace, discus, etc., as requested by him, full of sweet majesty. Then that great soul, becoming of gentle form, wearing bracelets, earrings, turban, yellow garment, with two arms, reassured the frightened Arjuna. [50]
Baladeva: Then what happened, Saṃjaya said: "ity arjunam" etc. Vāsudeva, having spoken as stated before to Arjuna, just as he had shown by mere will the thousand-headed form, so he showed his own four-armed form characterized as the son of Devakī, with qualities like the color of a blue lotus, etc. Thus, becoming of gentle form, with a beautiful body, he again reassured the frightened Arjuna. Mahātmā means of generous mind. [50]
BhG 11.51
Arjuna said:
O Janārdana, seeing this gentle human form of yours, I have now become composed, with my mind restored to its normal state. [51]
Śrīdhara: Then, being fearless, Arjuna said "dṛṣṭvedam" etc. With consciousness means with a pleased mind. Now I have become, I have attained. And I have attained prakṛti (nature), meaning normalcy. The rest is clear. [51]
Madhusūdana: Then, being fearless, Arjuna said "dṛṣṭvedam" etc. Now I have become conscious, with an unagitated mind due to absence of delusion caused by fear, and I have gone to prakṛti (nature), meaning normalcy due to absence of distress caused by fear. The rest is clear. [51]
Viśvanātha: Then, looking at Kṛṣṇa's supremely sweet form and being bathed in an ocean of bliss, he says: Now I have become conscious, I have become conscious, I have gone to prakṛti (nature), I have attained normalcy. [51]
Baladeva: Then, being free from distress and with a pleased mind, Arjuna said "dṛṣṭvedam" etc. O Janārdana, seeing this gentle, charming four-armed form of yours, I have now become conscious, with a pleased mind, and gone to prakṛti (nature), meaning normalcy due to absence of distress, etc. What kind of form? He says "mānuṣam" (human). Kṛṣṇa, whose form is consciousness and bliss, according to the śruti and smṛti to be mentioned. Indeed, he plays among the Yadus and Pāṇḍavas sometimes with two arms, sometimes with four arms. Because of the human-like appearance and behavior of both these forms of his, he is designated in human terms, as was said before. [51]
BhG 11.52
The Blessed Lord said:
This form of mine which you have seen is very difficult to behold. Even the gods are ever eager to see this form. [52]
Śrīdhara: Showing the extreme rarity of his own grace, the Lord said "sudurdarśam" etc. This universal form of mine which you have seen is very difficult to see, extremely impossible to see. Because even the gods are ever desirous of seeing this form only, but they do not actually see it. [52]
Madhusūdana: Showing the extreme rarity of his own grace, the Blessed Lord said "sudurdarśam" etc. in four verses. This universal form of mine which you have now seen is very difficult to see, extremely impossible to see. Because even the gods are ever, always, desirous of seeing this form, but they have not seen it before like you, nor will they see it in the future - this is the meaning. Because the desire for seeing is said to be eternal. [52]
Viśvanātha: He states the greatness of the form shown in three verses beginning with "sudurdarśam". Even the gods are only desirous of seeing this, but they do not obtain the vision. But you do not even desire this. How could this be attractive to your eyes which constantly relish the supreme sweetness of my original human-like form? Therefore I gave you divine eyes saying "I give you divine eyes." But I did not give a divine mind like divine eyes. Therefore even with divine eyes you did not properly appreciate it, because your mind grasps only the great sweetness of my human form. If I had given you a divine mind also, then like the gods you too would have appreciated this universal form - this is the meaning. [52]
Baladeva: So that Arjuna, my dear friend who has faith, believing in me as Kṛṣṇa imbued with human sentiment, may not sometimes become slack, thinking of the thousand-headed form of mine shown and praised by me saying "na veda-yajñādhyayaniḥ" etc., he teaches the supreme value of his own form in "sudurdarśam" etc. The thousand-headed form of mine is indeed difficult to see. And this Kṛṣṇa form of mine is very difficult to see. As it is said: "I am not manifest to all." If you ask how you have seen it after so long, he says "devā apy asya" etc. And this is well-known from the womb prayers, etc. at the beginning of the tenth [chapter]. [52]
bhg 11.53
I cannot be seen in this form by the Vedas, nor by austerity, nor by charity, nor by sacrifice, in the way you have seen Me. [53]
Sridhara: Here He gives the reason with "naham" etc. The meaning is clear. [53]
Madhusudana: Why have the gods not seen this form before, nor will see it? Due to lack of devotion to Me - this is stated with "naham" etc. The verse beginning with "na veda-yajnadhyayanaih" etc. is repeated to declare its extreme rarity. [53]
Visvanatha: Moreover, this form which is not desirable even for you, but which others desire as the essence of human goals, cannot be known or seen even through means like studying the Vedas etc. - understand this, He says with "naham" etc. [53]
Baladeva: He states its extreme rarity with "naham" etc. In this form as the four-armed son of Devaki, your friend, I cannot be seen by any person lacking devotion through means like the Vedas etc., in the way you have seen Me. [53]
But by single-minded devotion it is possible to know Me in this form, O Arjuna, and to see Me truly, and to enter into Me, O Scorcher of Foes. [54]
Sridhara: Then by what means can You be seen? To this He replies with "bhaktya tu" etc. By single-minded devotion fixed on Me alone, I in this universal form can be truly known in reality from scripture, seen directly, and entered into through identity. Not by other means. [54]
Madhusudana: If You cannot be seen through Vedic study, austerity, charity and sacrifice, then by what means can You be seen? To this He replies with "bhaktya" etc. The word "tu" indicates exclusion of other means. By devotion alone, single-minded and fixed on Me alone, with unsurpassed love, I who bear this divine form can be known. But through single-minded devotion it is possible to truly see and directly realize My essential form through the maturation of hearing, reflecting and meditating on Vedanta statements. And then, with the cessation of ignorance and its effects through direct realization of My essential form, it is possible to truly enter into Me, to become of My very nature. O Scorcher of Foes! This indicates fitness for entering by overcoming the enemies of ignorance. [54]
Visvanatha: Then by what means can this be attained? To this He replies with "bhaktya tu" etc. And "sakyo 'ham" etc. should be taken with "yadi". If there is desire for nirvana liberation, then it is possible to enter truly as the nature of Brahman only through single-minded devotion, not otherwise. Even the secondary devotion of the jnanis, after renouncing knowledge at the final moment, becomes single-minded devotion, and through that alone they attain sayujya, as we will explain later in "Knowing Me in truth, he enters into that immediately after". [54]
Baladeva: Clarifying that He is visible only to the supreme devotee, He says "bhaktya" etc. In this form as the four-armed son of Devaki, I can be truly known through single-minded devotion fixed on Me alone, not through the Vedas etc. I can be seen directly and truly entered into or united with. As in "He enters the city", union with the city is understood. There the Veda is the Gopalopanishad. Austerity is fasting on My birthdays like the 8th and 11th. Charity is offering one's enjoyments to My devotees. Sacrifice is worship of My image. Scripture also says thus: "One who has supreme devotion to God" etc. The word "tu" here indicates a different beginning. And it should not be said that the three verses starting with "sudurdarsam" etc. refer to the thousand-headed form, because of the immediate proximity of the two verses mentioning the human-like four-armed form, and because those two create a separation from the thousand-headed form. There would be repetition if those were taken as one statement with "naham vedaih" etc.
As for the argument that the superiority of the thousand-headed divine form over the human-like four-armed form is shown by the sign of granting divine vision, that is an unconsidered statement, as that divine form depends on the four-armed human-like form. And its reality is proper, as it is remembered: "He who rests in yoga-sleep in the causal ocean." This human-like Krishna form should be understood as the sat-cit-ananda form known in all Vedanta, all-pervading, the source of all avatars -
"Obeisance to Krishna, of the nature of sat-cit-ananda, who acts without effort, who is known through Vedanta, the guru, witness of the intellect." [GTU 1.1]
"Krishna is indeed the supreme deity" [GTU 1.3], "Krishna alone is the all-pervading controller worthy of praise" [GTU 1.19], "Though one, He appears in many forms" [GTU 1.19] etc. is heard.
"Krishna is the supreme Lord, His form is sat-cit-ananda, He is beginningless, the origin, Govinda, the cause of all causes." [BS 5.1]
"Where the supreme Brahman in human form known as Krishna descended", "These are parts and portions of the Supreme Person, but Krishna is the Supreme Lord Himself" etc. is remembered.
Here also it is said by Him: "There is nothing higher than Me", and "I am the origin of the gods" etc. And by Arjuna: "The supreme Brahman, the supreme abode" etc. Therefore, when the thousand-headed form is manifested by His supreme power, the vision transferred to it is fit to perceive it, but vision incapable of beholding the human-like Krishna form which is a treasure of supreme beauty and grace is not fit to perceive it. With this understanding, just as thousand-headedness was manifested in Krishna's form, only the power to perceive such a form was transferred to Arjuna's eyes. It should not be accepted as causality based on fallacious reasoning. Nor was Arjuna ordinary with fleshly eyes, as he is repeatedly stated in the Mahabharata etc. to be a human incarnation of the Lord. The thousand-headed form is attainable through knowledge born of karma by those established in it, so it is called hard to see. But the human-like Krishna form is attainable only through single-minded devotion, so it is called extremely hard to see. [54]
bhg 11.55
mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ |
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava ||55||
śrīdharaḥ : Therefore, listen to the essence of all scriptures, the supreme secret, as stated in "mat-karma-kṛd" etc. One who performs actions for My sake is mat-karma-kṛt (doer of My work). I alone am the supreme goal for whom he exists. He is devoted to Me alone. He is free from attachment to sons and others. He is without enmity towards all beings. One who is thus, he attains Me. No one else. ||55||
The Lord showed this universal form, which is very difficult to see even for the gods through millions of austerities and sacrifices, to His devotee.
Thus ends the eleventh chapter named "Vision of the Universal Form" in the Subodhinī, the commentary on the Bhagavad Gītā by Śrī Śrīdhara Svāmī.
||11||
madhusūdanaḥ : Now the essential meaning of the entire Gītā scripture is summarized for the practice of those seeking the highest good, as stated in "mad" etc. One who performs Vedic-prescribed actions for My sake is mat-karma-kṛt. How can this be when there is desire for heaven etc.? To address this, he says mat-paramaḥ. I alone am determined as supreme to be attained, not heaven etc., for whom. Therefore, being mad-bhaktaḥ (My devotee), he is engaged in worshiping Me in all ways with the desire to attain Me. How can this be when there is affection for sons etc.? To address this, he says saṅga-varjitaḥ (free from attachment). He is devoid of desire for external objects. How can this be when there is hatred for enemies? To address this, he says nirvairaḥ sarva-bhūteṣu (without enmity towards all beings). He who is free from hatred even towards offenders attains Me in non-difference. O Pāṇḍava! This meaning is desired to be known by you and instructed by Me. There is nothing further to be done beyond this. ||55||
Thus ends the eleventh chapter named "Description of the Vision of the Universal Form" in the Śrīmad-bhagavad-gītā-gūḍhārtha-dīpikā composed by the disciple Śrī Madhusūdana Sarasvatī.
||11||
viśvanāthaḥ : Now, to conclude the section on devotion, he states the general characteristics of the devotees mentioned in the seventh and subsequent chapters in "mat-karma-kṛd" etc. saṅga-varjitaḥ means free from attachment. ||55||
The meaning of this chapter has been explained as Arjuna's determination that "Kṛṣṇa alone has great lordship, and victory in this battle is mine alone."
Thus ends the eleventh chapter in the Sārārtha-varṣiṇī, which delights the hearts of devotees, of the Gītā, connected for the virtuous.
||11||
baladevaḥ : Now, instructing about exclusive devotion that leads to attaining Him, he concludes with "mad" etc. mat-karma-kṛt means one who performs actions related to Me such as constructing My temple, cleaning it, maintaining My flower garden and tulasī grove, serving these, etc. mat-paramaḥ means knowing Me alone, not heaven etc., as one's highest goal. mad-bhaktaḥ means engaged in the nine types of devotional service like hearing about Me, etc. saṅga-varjitaḥ means unable to tolerate association with those averse to Me. nirvairaḥ sarva-bhūteṣu means free from enmity towards all beings, even those averse to Me and hostile, due to the absence of cause for enmity by reflecting that one's own suffering is due to one's past karma. One who is thus attains Me, Kṛṣṇa in human form, and no one else. ||55||
Kṛṣṇa is complete as the source of all avatāras, and His devotees are victorious in battle. This is the determination of the eleventh chapter regarding the sons of Pāṇḍu in the Mahābhārata.
Thus ends the eleventh chapter in the commentary on the Bhagavad Gītā Upaniṣad. ||11||
Saturday, August 31, 2024
Bg 11.1-55
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