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BG Chapter 11: The Lord’s Transfiguration |
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11ChapterBG Highlighted Text by Dr. Radhakrishnan Sanskrit Text,
Transliteration, & Word Meaning by Veeraswamy Krishnaraj |
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अर्जुन
उवाच मदनुग्रहाय
परमं गुह्यमध्यात्मसंज्ञितम्
। यत्त्वयोक्तं
वचस्तेन मोहोऽयं
विगतो मम ॥११- १॥ arjuna uvāca |
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arjuna uvāca |
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arjuna uvāca = Arjuna said: madanugrahāya1 = as grace to me; adhyātma-saṁjñitam4 = concerning Spiritual Self; [and] paramam2 = supreme; guhyam3 = secret; vacaḥ8 = words; uktam7 = were said; tvayā6 = by You; yat5 = by which; [and] tena10 = by that; ayam12 = this; mohaḥ11 = delusion; mama14 = of mine; vigataḥ13 = disappeared. 11.1 |
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Arjuna said: (11.1) The supreme mystery, the discourse concerning the Self
which thou hast given out of grace for me-by this my bewilderment
is gone from me. The illusion that things of the world exist in themselves and maintain
themselves, that they live and move apart from God has disappeared. |
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भवाप्ययौ
हि भूतानां श्रुतौ
विस्तरशो मया
। त्वत्तः
कमलपत्राक्ष
माहात्म्यमपि
चाव्ययम् ॥११-
२॥ bhavāpyayau hi bhūtānāṁ śrutau
vistaraśo mayā |
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bhava-apyayau1 hi2
bhūtānām3 śrutau4 vistaraśaḥ5 mayā6 |
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kamala-patra-akṣa8 = O lotus-leaf-eyes [Krishna]; bhava-apyayau1 = creation and dissolution; hi2= indeed; bhūtānām3 = of beings; śrutau4 = have been heard; vistaraśaḥ5 = at length; mayā6 = by me; tvattaḥ7 = from You; ca11 = and; api10 = also; [Your] avyayam12 = imperishable; māhātmyam9 = greatness. 11.2 |
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(11.2) The birth and passing away of things have been heard by
me in detail from Thee, O Lotus-eyed (Kṛṣṇa), as also Thy imperishable
majesty. |
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एवमेतद्यथात्थ
त्वमात्मानं
परमेश्वर । द्रष्टुमिच्छामि
ते रूपमैश्वरं
पुरुषोत्तम ॥११-
३॥ evam etad yathāttha tvam ātmānaṁ
parameśvara |
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evam1
etat2 yathā3 āttha4
tvam5 ātmānam6 parameśvara7 |
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parameśvara7 = O Supreme Lord; evam1 = thus; tvam5 =You; [are] etat2 = that; yathā3 = as; [You] āttha4 = have said; ātmānam6 = Yourself; puruṣottama13 = O Supreme Person. icchāmi9 = I desire; draṣṭum8 = to see; te10 = Your; aiśvaram12 = divine and auspicious; rūpam11 = Form. 11.3 |
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(11.3) As Thou hast declared Thyself to be, O Supreme
Lord, even so it is. (But) I desire to see Thy divine
form, O Supreme Person. ■ It is one thing
to know that the Eternal Spirit dwells in all things and another to have the vision
of it. Arjuna wishes to see the Universal Form, the visible embodiment of the
Unseen Divine how He is the "birth and passing away of all beings."
X, 8 The abstract metaphysical truth should be given visible reality. |
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मन्यसे
यदि तच्छक्यं
मया द्रष्टुमिति
प्रभो । योगेश्वर
ततो मे त्वं दर्शयात्मानमव्ययम्
॥११- ४॥ |
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manyase1 yadi2 tat3 śakyam4 mayā5 draṣṭum6 iti7 prabho8 |
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prabho8= O Lord; yadi2 = if; manyase1 = You think; tat3 = that; [it]
śakyam4 = is possible; mayā5 = by me; draṣṭum6 = to witness; iti7 = thus; yogeśvara9 = O Lord of Yogis (one with auspicious qualities); tataḥ10 = then; tvam12 = You; darśaya13 = show; avyayam15 = the imperishable; ātmānam14 = Your Self; me11 = to me. 11.4 |
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(11.4) If Thou, O Lord, thinkest that by me, It can be
seen then reveal to me, Thy Imperishable Self, O Lord of yoga (Kṛṣṇa). |
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श्रीभगवानुवाच पश्य
मे पार्थ रूपाणि
शतशोऽथ सहस्रशः
। नानाविधानि
दिव्यानि नानावर्णाकृतीनि
च ॥११- ५॥ śrībhagavān uvāca |
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śrībhagavān uvāca |
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śrībhagavān uvāca = Sri Bhagavan said: pārtha3 = O Partha; paśya1 = see; me2 = My; rūpāṇi4 = forms; śataśaḥ5 = by hundreds; atha6 = and; sahasraśaḥ7 = by thousands (infinite numbers): divyāni9 = divine; nānā-vidhāni8 = different kinds; nānā10 = different; varṇa11 = colors; ca13 = and; ākṛtīni12 = forms. 11.5 |
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The Blessed Lord said: (11.5) Behold, O Partha (Arjuna), My forms, a
hundred-fold, a thousand-fold, various in kind, divine, of various
colors and shapes. ■ The stupendous
self-revelation of Divine power is manifested to Arjuna who understands
the true meaning of the cosmic process and destiny. In M.B., VI, 131, it is said that Kṛṣṇa appeared in His world-form to Duryodhana, who attempted
to make Him a prisoner when He approached Duryodhana for a final attempt at
reconciliation. The vision is not a myth or a legend but spiritual
experience. In the history of religious experience, we have a number of such visions. The transfiguration of Jesus,1 the vision of Saul on the Damascus Road, Constantine's vision of the
Cross bearing the motto "In this sign, conquer," Joan of Arc's
visions are experiences akin to the vision of Arjuna. 1Mark ix, 2-8. Saint
Hildegard (1098-1180) reports a vision in which she saw a "fair
human form" who declared his identity in words reminiscent of the Gītā description. "1 am that supreme and fiery force that sends forth
all the sparks of life. Death hath no part in me, yet do I allot it, wherefore I am girt about
with wisdom as with wings. I am that living and fiery essence of
the divine substance that glows in the beauty of the fields. I shine in the water. I burn in
the sun and the moon and the stars. Mine is that mysterious force of the
invisible wind. I sustain the breath of all living. I breathe in the verdure
and in the flowers, and when the waters flow like living things, it is I. I
formed those columns that support the whole earth.... All these live because
I am in them and am of their life. I am wisdom. Mine is the blast of the
thundered word by which all things
were made. I permeate all things that they may not die. I am life.'' Quoted in Studies
in the History and Method of Science, edited by Charles Singer (I917), p. 33. |
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पश्यादित्यान्वसून्रुद्रानश्विनौ
मरुतस्तथा । बहून्यदृष्टपूर्वाणि
पश्याश्चर्याणि
भारत ॥११- ६॥ paśyādityān vasūn rudrān
aśvinau marutas tathā |
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paśya1 ādityān2 vasūn3 rudrān4 aśvinau5 marutaḥ6 tathā7 |
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paśya1 = See (in Me); ādityān2 = the (12) Adityas; vasūn3 = the (8) Vasus; rudrān4 = the (11) Rudras; aśvinau5 = the two Asvins; marutaḥ6 = the (49) Maruts; tathā7 = also; paśya10 = see; bahūni8 = many; āścaryāṇi11 = wonders; adṛṣṭa-pūrvāṇi9 = not seen before; bhārata12 = O the best of the Bharatas.11.6 |
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(11.6) Behold, the Ᾱdityas, the Vasus, the
Rudras, the two Aśvins and also
the Maruts, Behold, O Bhārata (Arjuna), many wonders
never seen before. |
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इहैकस्थं
जगत्कृत्स्नं
पश्याद्य सचराचरम्
। मम
देहे गुडाकेश
यच्चान्यद् द्रष्टुमिच्छसि
॥११- ७॥ ihaikastham jagat kṛtsnaṁ
paśyādya sacarācaram |
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iha1 ekastham2 jagat3 kṛtsnam4 paśya6 adya7 sa8 cara9 acaram10 mama dehe11 guḍākeśa12 yat13 ca14 anyat15 draṣṭum16 icchasi17 11.7 |
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paśya6 = See; iha1 = here; ekastham2 = in one site (one part of My sacred Body); kṛtsnam4 = the whole; jagat3 = universe; sa8 = with; cara9 = the mobile; acaram10= and the immobile; adya7 = now; mama dehe11 = in My body; guḍākeśa12 = O Gudakesa; ca14 yat13 anyat15 = also whatever else; icchasi17 = you desire;
draṣṭum16 = to see. 11.7 |
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(11.7) Here today, behold the whole universe, moving and unmoving and
whatever else thou desirest to see, O Guḍākeśa (Arjuna),
all unified in My body. ■ It is the
vision of all in the One. When we
develop our full capacity of apprehension, we see that all (past, present and future) is present. |
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न
तु मां शक्यसे
द्रष्टुमनेनैव
स्वचक्षुषा । दिव्यं
ददामि ते चक्षुः
पश्य मे योगमैश्वरम्
॥११- ८॥ na tu māṁ śakyase draṣṭum
anenaiva svacakṣuṣā |
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na1
tu2 mām3 śakyase4
draṣṭum5 anena6 eva7
sva-cakṣuṣā8 |
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tu2 = But; [you] na1 śakyase4 = would not be able; draṣṭum5 = to see; mām3 = Me; eva7 = indeed; [with] anena6 = these; sva-cakṣuṣā8 = natural eyes of your own; dadāmi10 = I bequeath; divyam9 = divine; cakṣuḥ12 = eyes; te11 = to you; paśya13 = to see; me14 = My; aiśvaram16 = divine
(auspicious qualities) ; yogam15 = Yogam. 11.8 |
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(11.8) But thou canst not behold Me with this (human) eye of yours; I will bestow on thee the supernatural eye. Behold My divine power. ■ No fleshly eye can see that sovereign form. Human eye
is not made for such excess of light. Divya cakṣus is the angelic eye while māṁsa cakṣus is the eye of the flesh.1 ■ Human eyes can see only the outward forms; the inner
soul is perceived by the eye of
spirit. There is a type of knowledge that we can acquire by our own efforts, knowledge based on the deliverances of
the senses and intellectual activity. Another kind of knowledge is possible when we are under the influence of grace, a direct knowledge of spiritual realities. The god-vision is a gift of god. The
whole account is a poetic device to indicate the unity of the cosmic manifold
in the Divine nature. ■ The vision is not a mental construction but the
disclosure of a truth from
beyond the finite mind. The spontaneity and directness of the experience are brought out here. 1 The Upaniṣad says: Hearing they hear not;
knowing they know not; seeing they see not; only with the eye of
enlightenment do they see. śṛṇvanto
pi na śṛṇvanti jnanto pi na jānate paśyanto pi na paśyanti, paśyanti jñānacakṣuṣah. Mokṣadharma
has the following
verse: māyā hy ẹṣa mayā sṛṣṭā yan māṁ paśyasi nārada sarvabhūtaguṇair
yuktaṁ na tu māṁ draṣṭum
arhasi, Commenting on it,
Madhusūdana says: sarvabhūtaguṇair
yuktaṁ kāraṇopādhiṁ māṁ carmacakṣuṣā draṣṭum nārhasi,'' Cp. the Prophet's
words: "Lord, open his eyes that he may see." See also the Vision
of Ezekiel, Exodus xxxiii, 18; Revelation iv ; and Saddharmapuṇḍarīka, 1. "Arise, shine; for thy light is come, and the glory of the Lord
is risen upon thee. Thou shalt see and be radiant and thy heart shall thrill
and be enlarged" (Isaiah lx, 1-5). |
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Saṁjaya Describes
the Form संजय
उवाच एवमुक्त्वा
ततो राजन्महायोगेश्वरो
हरिः । दर्शयामास
पार्थाय परमं
रूपमैश्वरम्
॥११- ९॥ sañjaya uvāca |
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sañjaya uvāca |
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sañjaya uvāca = Sanjaya said:
rājan4 = O King [Dhrtarastra]; mahāyogeśvaraḥ5
= the Great Yogameister; uktvā2 = having spoken;
evam1 = thus; tataḥ3 = thereafter; hariḥ6
= Hari (Krishna); darśayāmāsa7 = showed;
pārthāya8 = to Partha (Arjuna); paramam9
= Supreme;aiśvaram11 = Self-endowed divine; rūpam10
= Universal Form. 11.9 |
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Samjaya said: (11.9) Having thus spoken, O King, Hari, the great lord
of yoga, then revealed to Pārtha (Arjuna), His Supreme and Divine Form. This is Kṛṣṇa’s transfiguration where Arjuna sees all the creatures in heaven and earth in the Divine Form. |
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अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्
। अनेकदिव्याभरणं
दिव्यानेकोद्यतायुधम्
॥११- १०॥ anekavaktranayanam
anekādbhutadarśanam |
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aneka-vaktra-nayanam1
aneka-adbhuta-darśanam2 |
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aneka-vaktra-nayanam1 = Having
many mouths and eyes [many-mouths-eyes]; aneka-adbhuta-darśanam2 =
exhibiting many wondrous visions [many-wondrous-visions]; aneka-divya-ābharaṇam3 = wearing many divine ornaments
[many-divine-ornaments]; divya-aneka-udyata-āyudham4 = holding many hoisted heavenly weapons
[divine-many-hoisted-weapons. 11.10 |
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(11.10) Of many mouths and eyes, of many visions of marvel of many divine
ornaments, of many divine uplifted weapons. ■The poet seems to feel here the dearth of words, the
roughness of speech in trying to describe an experience which is essentially ineffable. anekavaktranayanam: many mouths
and eyes, He is all-devouring and
all-seeing. These are descriptions of the Universal Being. In the Puruṣa Sūkta also, a similar account is found.
sahasraśīrṣa puruṣaḥ sahasrākṣaḥ
sahasraāt (Rg. Veda, IX, 4, 90).
Cp, Muṇḍaka Up., II, I, 4. |
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दिव्यमाल्याम्बरधरं
दिव्यगन्धानुलेपनम्
। सर्वाश्चर्यमयं
देवमनन्तं विश्वतोमुखम्
॥११- ११॥ divyamālyāmbaradharaṁ
divyagandhānulepanam |
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divya-mālya-ambara-dharam1divya-gandha-anulepanam2 |
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divya1A-mālya1B-ambar1C-dharam1D = wearing1D divine1A garlands1B, and
garments1C; divya2A-gandha2B-anulepanam2C
= anointed2C with divine2A perfumes and
unguents2B; sarva-āścaryamayam3 = all replete with resplendence; devam4 = divine; anantam5 = infinite; viśvataḥ-mukham6 = faces in all places --directions.11.11 |
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(11.11) Wearing divine garlands and raiments, with
divine perfumes and ointments, made up of all wonders, resplendent,
boundless, with face turned everywhere. |
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दिवि सूर्यसहस्रस्य
भवेद्युगपदुत्थिता
। यदि भाः सदृशी
सा स्याद्भासस्तस्य
महात्मनः ॥११-
१२॥ divi sūryasahastrasya bhaved
yugapad utthitā |
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divi1
sūrya sahasrasya2 bhavet3
yugapat4 utthitā5 |
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yadi6 = If; bhavet3 = there were;
sūrya sahasrasya2 = a thousand suns; utthitā5 = to rise; divi1 = in the
sky; yugapat4 = all at
once/simultaneously; syāt10 = it may be; sā9 = that; bhāḥ7 = light; [is]
sadṛśī8 =
similar; bhāsaḥ11 = in
splendor; tasya12 = of Him; mahātmanaḥ13 = the Great Soul/Exalted Being. 11.12 |
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(11.12) If the light of a thousand suns were to blaze forth all at once in the sky, that might resemble the
splendour of that exalted Being. |
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तत्रैकस्थं
जगत्कृत्स्नं
प्रविभक्तमनेकधा
। अपश्यद्देवदेवस्य
शरीरे पाण्डवस्तदा
॥११- १३॥ |
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tatra1 ekastham2 jagat3 kṛtsnam4 pravibhaktam5
anekadhā6 |
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tadā11 = At that time; pāṇḍavaḥ10 =
Arjuna/Pandava; apaśyat7 = saw; tatra1 = there; śarīre9 = in the
body; devadevasya8 = of the God
of gods; kṛtsnam4 = the whole; jagat3 = universe;
[appearing as] anekadhā6 = many
different; pravibhaktam5 = divisions; ekastham2 = in one
place [of His body].11.13 |
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(11.13) There the Paṇḍava
(Arjuna) beheld the whole universe, with its manifold divisions gathered
together in one, in the body of the God of gods. ■ Arjuna had
the vision of the One in the many and the many in the One. All things remain the same and yet all are
changed. There is astonishment at the disappearance of the familiar landmarks
of the everyday world. Everything is interfused, each with each and mirrors
the whole. The vision is a revelation
of the potential divinity of all earthly life. |
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ततः
स विस्मयाविष्टो
हृष्टरोमा धनंजयः
। प्रणम्य
शिरसा देवं कृताञ्जलिरभाषत
॥११- १४॥ tataḥ sa vismayāviṣṭo hṛṣṭaromā
dhanaṁjayaḥ |
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tataḥ1 saḥ2
vismaya-āviṣṭaḥ3 hṛṣṭa-romā4 dhanañjayaḥ5 |
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tataḥ1 = Then; saḥ2 = he [Arjuna]; vismaya-āviṣṭaḥ3 = filled with wonder; [and] hṛṣṭa-romā4 = his hair standing on end; dhanañjayaḥ5 = Dhananjaya; praṇamya6 = bowing down; śirasā7 = with his head; devam8 = to the Lord; kṛta-añjaliḥ10 = with opposed hands; abhāṣata11 = he [Arjuna]
said. 11.14 |
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(11.I4) Then he, the Winner of wealth (Arjuna) , struck with
amazement, his hair standing on end, bowed down his head to the Lord, with
hands folded (in salutation), said: In an agony of awe, his hair uplift, his head on high, his
hands clasped in supplication, Arjuna adores. |
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अर्जुन उवाच पश्यामि
देवांस्तव देव
देहे: सर्वांस्तथा
भूतविशेषसंघान्
। ब्रह्माणमीशं
कमलासनस्थ-: मृषींश्च
सर्वानुरगांश्च
दिव्यान् ॥११-
१५॥ arjuna
uvāca |
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arjuna uvāca |
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arjuna uvāca = Arjuna
said: deva4 = O God; paśyāmi1 = I see; tava3
dehe5 = in Your
body; sarvān6 = all; devān2 = gods; tathā7 = also; bhūta-viśeṣa-saṅghān8 = many
kinds of living beings; brahmāṇam9 = Brahma; kamala-āsana-stham11 = seated on the lotus (seat); īśam10 = Lord Siva; ca13 = and; ṛṣīn12 = Rishis
[Sages]; ca16 = and; sarvān14 = all; divyān17 = divine; uragān15 = snakes. 11.15 |
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Arjuna said: (11.15) In Thy body, O
God, I see all the gods and the varied hosts of beings as well, Brahma, the
lord seated on the lotus throne and all the sages and heavenly
nāgas. ■ The vision of
God widens our horizon and takes us beyond the earthly tumults and sorrows which
so easily obsess us. God's creation is not limited
to this small planet, which is only an insignificant part of the cosmos.
Arjuna sees the great and various company of spirits filling the universe. |
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अनेकबाहूदरवक्त्रनेत्रं : पश्यामि
त्वां सर्वतोऽनन्तरूपम्
। नान्तं न
मध्यं न पुनस्तवादिं : पश्यामि
विश्वेश्वर
विश्वरूप
॥११- १६॥ |
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aneka-bāhu-udara-vaktra-netram1
paśyāmi2 tvām3
sarvataḥ4 ananta-rūpam5 |
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viśveśvara12 = O Lord
Controller of the Universe; paśyāmi2 = I see; tvām3 = You; aneka1A-bāhu1B-udara1C-vaktra1D-netram1E
= with many1A arms1B, many
stomachs1C, many mouths1D, many eyes1E; ananta-rūpam5 =
infinite forms; sarvataḥ4 = on all
sides; paśyāmi11 = I see; tava9 = Your;
viśva-rūpa13 =
universal form; [with] na antam6 = no end; na madhyam7 = no middle; na
punaḥ8 ādim10 = nor again any beginning.11.16 |
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(11.16) I
behold Thee, infinite in form on all sides, with numberless arms, bellies,
faces and eyes, but I see not Thy end or Thy middle or Thy beginning,
O Lord of the universe, O Form Universal. vaktra: faces or mouths. |
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किरीटिनं
गदिनं चक्रिणं
च : तेजोराशिं
सर्वतो दीप्तिमन्तम्
। पश्यामि
त्वां दुर्निरीक्ष्यं
समन्ता-: द्दीप्तानलार्कद्युतिमप्रमेयम्
॥११- १७॥ kirīṭinaṁ
gadinaṁ cakriṇaṁ ca tejorāśiṁ sarvato
dīptimantam |
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kirīṭinam11 gadinam22
cakriṇam3 ca4
tejorāśim5 sarvataḥ6
dīptimantam7 |
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paśyāmi8
= I see; tvām9
= You; [wearing] kirīṭinam11
= a crown; [holding] gadinam22
= the mace; ca4 =
and; cakriṇam3 = the
discus; dīptimantam7 =
glowing; [with] tejorāśim5 =
a mass of light; sarvataḥ6 =
all around; durnirīkṣyam11
= difficult to behold; samantāt12
= on every side; [with] dīpta13A-anala13B-arka13C-dyutim13D = splendor13D
of burning13A fire13B and the sun13C;[and]
aprameyam = unlimited, unfathomable. 11.17 |
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(11.17) I behold
Thee with Thy crown, mace and discus, glowing everywhere as a mass of
light, hard to discern, (dazzling) on all sides with the radiance of the
flaming fire and sun, incomparable. |
|
त्वमक्षरं
परमं वेदितव्यं : त्वमस्य
विश्वस्य परं
निधानम् । त्वमव्ययः
शाश्वतधर्मगोप्ता : सनातनस्त्वं
पुरुषो मतो मे
॥११- १८॥ tvam akṣaraṁ
paramaṁ veditavyaṁ tvam asya viśvasya paraṁ
nidhānam |
|
tvam1
akṣaram2 paramam3 veditavyam4 tvam5
asya6 viśvasya7 param8 nidhānam9 |
|
tvam1 = You; [are] akṣaram2 =
imperishable; [and] paramam3 = supreme; veditavyam4 = to be
realized. tvam5 =You; [are] param8 = supreme; nidhānam9 = repository,
abode; asya6
viśvasya7 = of this universe. tvam10 = You; [are] avyayaḥ11 = the
imperishable; śāśvata-dharma-goptā12 = protector of
eternal Dharma. tvam14 = You; [are] sanātanaḥ13 = the
eternal; puruṣaḥ15 = Person;
[in] me17 = my; mataḥ16 = opinion. 11.18 |
|
(11.18) Thou art the Imperishable, the
Supreme to be realized. Thou art the ultimate resting-place of the universe;
Thou art the undying guardian of the eternal law. Thou art the Primal Person,
I think. akṣaram; imperishable.
Arjuna states that the
Supreme is both Brahman, and Īsvara, Absolute and God.1 śāśvatadharmagoptā: the undying
guardian of the eternal law. Abhinavagupta reads sāttvatadharmagoptā,
the guardian of the sāttvata
dharma. 1 etena saguṇarūpasya
nirguṇajñāpakatvam uktam. Nīlakaṇṭha. |
|
अनादिमध्यान्तमनन्तवीर्य-: मनन्तबाहुं
शशिसूर्यनेत्रम्
। पश्यामि
त्वां दीप्तहुताशवक्त्रं: स्वतेजसा
विश्वमिदं तपन्तम्
॥११- १९॥ anādimadhyāntam
anantavīryam anantabāhuṁ śaśisūryanetram |
|
anādi-madhya-antam1
ananta-vīryam2 ananta-bāhum3
śaśi-sūrya-netram4 |
|
paśyāmi5 = I see; tvām6 = You; anādi-madhya-antam1 = without
beginning, middle and end; ananta-vīryam2 = with infinite power; ananta-bāhum3 = many
arms; śaśi-sūrya-netram4 =
having the sun and the moon as the eyes; dīpta-hutāśa-vaktram7 = having a blazing fire of a mouth. sva-tejasā8 = By Your radiance; idam10 = this; viśvam9 = universe;
[is] tapantam11 = heating up.
11.19 |
|
(11.I9) I
behold Thee as one without beginning, middle or end, of infinite power, of
numberless arms, with the moon and the sun as Thine eyes, with Thy face as a
flaming fire, whose radiance burns up this universe. |
|
द्यावापृथिव्योरिदमन्तरं
हि : व्याप्तं
त्वयैकेन दिशश्च
सर्वाः । दृष्ट्वाद्भुतं
रूपमुग्रं तवेदं : लोकत्रयं
प्रव्यथितं महात्मन्
॥११- २०॥ dyāvāpṛthivyor
idam antaraṁ hi vyāptaṁ tvayaikena diśaś ca
sarvāḥ |
|
dyāu āpṛthivyoḥ1
idam2 antaram3
hi4 vyāptam5
tvayā6 ekena7
diśaḥ8 ca9
sarvāḥ10 |
|
idam2 = This; antaram3 =
intermediate space; dyāu āpṛthivyoḥ1 = between
heaven and earth; hi4 =
indeed; vyāptam5 = is
pervaded; tvayā6 = by
You; ekena7 = alone; [in]
sarvāḥ10
= all; diśaḥ8 = directions.
dṛṣṭvā11 = By seeing; tava15 = Your; adbhutam12 = wonderful; ca9 = and; ugram14 = terrible; rupam13 = form;
idam16 = these; loka-trayam17 = three worlds; pravyathitam18 = tremble in
fear; mahātman19 = O Great
Soul.11.20 |
|
(11.20) This space between heaven and earth is pervaded
by Thee alone, also all the quarters
(directions of the sky). O Exalted One, when this wondrous, terrible form of Thine
is seen, the three worlds tremble. |
|
अमी हि त्वां
सुरसंघा विशन्ति : केचिद्भीताः
प्राञ्जलयो गृणन्ति
। स्वस्तीत्युक्त्वा
महर्षिसिद्धसंघाः: स्तुवन्ति
त्वां स्तुतिभिः
पुष्कलाभिः ॥११-
२१॥ amī hi
tvāṁ surasaṁghā viśanti kecid bhītāḥ
prāñjalayo gṛṇanti |
|
amī1
hi2 tvām3
surasaṅghā4 viśanti5
kecit6 bhītāḥ7
prāñjalayaḥ8 gṛṇanti9 |
|
amī1=
These; surasaṅghā4 = bevy of gods; hi2 = indeed; viśanti5 = enter;
tvām3 =
You. kecit6 = Some; gṛṇanti9 = extol thee; bhītāḥ7 = in fear; prāñjalayaḥ8 = with folded hands. maharṣi-siddha-saṅghāḥ13 = Confluence of great sages; uktvā12 = saying; svasti10 iti11 = 'may it be auspicious'; stuvanti14 = praise; tvām15 = You; [with] puṣkalābhiḥ17 = elaborate/richly
beautiful; stutibhiḥ16 = panegyric hymns. 11.21 |
|
(11.21)
Yonder hosts of gods enter Thee and some, in fear, extol Thee, with folded
hands, And bands of great seers and perfected ones cry "hail" and
adore Thee with hymns of abounding praise. The spiritual hosts adore His glory and are
lost in ecstatic
worship. |
|
रुद्रादित्या
वसवो ये च साध्या : विश्वेऽश्विनौ
मरुतश्चोष्मपाश्च
। गन्धर्वयक्षासुरसिद्धसंघा : वीक्षन्ते
त्वां विस्मिताश्चैव
सर्वे ॥११- २२॥ rudrādityā
vasavo ye ca sādhyā viśveśvinau marutaś coṣmapāś
ca |
|
rudra1
ādityā2 vasavaḥ3
ye4 ca5
sādhyāḥ6 viśve7
aśvinau8 marutaḥ9
ca10 uṣmapāḥ11
ca12 |
|
rudra1
ādityā2 = Rudras and Adityas; vasavaḥ3 = the Vasus; ye4 = all these; ca5 =
and; sādhyāḥ6 =
the Sadyas; viśve7 = Visvedevas; aśvinau8 = the Asvins; marutaḥ9 = the Maruts; ca10 = and; uṣmapāḥ11 = the Usmapas
(manes); ca12 = and; saṅghāḥ17 = the assembly
of; gandharva13 = Gandharvas; yakṣa14 = the Yaksas; asura15 = the Asuras; siddha16 = the
Siddhas; ca21 = and; eva22 = indeed; sarve23 = all; vīkṣante18 = gaze; tvām19 = at You; vismitāḥ20 = in
amazement; . 11.22 |
|
(11.22) The
Rudras, the Ᾱdityas, the Vasus, the Sādhyas: the Viśvas, the
two Aśvins, the Maruts and the manes and the hosts of Gandharvas, Yakṣas,
Asuras and Siddhas, all gaze at Thee and are quite amazed. |
|
रूपं महत्ते
बहुवक्त्रनेत्रं : महाबाहो
बहुबाहूरुपादम्
। बहूदरं बहुदंष्ट्राकरालं : दृष्ट्वा
लोकाः प्रव्यथितास्तथाहम्
॥११- २३॥ rūpaṁ
mahat te bahuvaktranetraṁ mahābāho
bahubāhūrupādam |
|
rūpam1 mahat2 te3
bahu-vaktra-netram4 mahābāho5
bahu-bāhu-uru-pādam6 |
|
mahābāho5 = O
mighty-armed one; dṛṣṭvā9 = seeing; te3 = Your; mahat2 = great; rūpam1 = form; bahu-vaktra-netram4 = with
many mouths and eyes; bahu-bāhu-uru-pādam6 = many
arms, thighs and legs; bahu-udaram7 = many
stomachs; bahu-damṣṭrā-karālam8 = many
formidable teeth; lokāḥ10 = the worlds; pravyathitāḥ11 = shake in fear; tathā12 = likewise; aham13 = I [do].11.23
|
|
(11.23) Seeing Thy great
form, of many mouths and eyes, O Mighty-armed, of many arms, thighs and feet,
of many bellies, terrible with many tusks, the worlds tremble and so do I. This is a poetic exaggeration to bring out the
universality and the omnipresence of the Supreme. |
|
नभःस्पृशं
दीप्तमनेकवर्णं : व्यात्ताननं
दीप्तविशालनेत्रम्
। दृष्ट्वा
हि त्वां प्रव्यथितान्तरात्मा : धृतिं न विन्दामि
शमं च विष्णो ॥११-
२४॥ nabhaḥspṛśaṁ
dīptam anekavarṇaṁ vyāttānanaṁ
dīptaviśālanetram |
|
nabhaḥ-spṛśam1dīptam2
aneka-varṇa3
vyātta-ānanam4
dīpta-viśāla-netram5 |
|
hi7 = Indeed; dṛṣṭvā6 = seeing; tvām8 = You; nabhaḥ-spṛśam1 = touching
the sky; dīptam2 = glowing; aneka-varṇa3 = in many
colors; vyātta-ānanam4
= with wide open mouth;
dīpta-viśāla-netram5 = large
lustrous eyes; antarātmā10 = my inner
soul; pravyathita9 = shakes in
fear; [I] vindāmi13 = find; na12 = no; dhṛtim11 = courage; ca15 = and; śamam14 = tranquility; viṣṇo16 = O Vishnu. 11.24 नभः1 = nabhah = Parama
Vyoman = Supreme Ether = Supreme heaven above prakṛti (matter composed
of three Gunas)-Ramanuja. |
|
(11.24)
When I see Thee touching the sky, blazing with many hues, with
the mouth opened wide, and large glowing eyes, my inmost
soul trembles in fear and I find neither steadiness nor peace, O Viṣṇu! |
|
दंष्ट्राकरालानि
च ते मुखानि : दृष्ट्वैव
कालानलसन्निभानि
। दिशो न जाने
न लभे च शर्म : प्रसीद देवेश
जगन्निवास ॥११-
२५॥ daṁṣṭrākarālāni
ca te mukhāni dṛṣṭvaiva kālānalasaṁnibhāni |
|
daṁṣṭra-karālāni1
ca2 te3
mukhāni4 dṛṣṭvā5
eva6 kāla-anala7
sannibhāni8 |
|
eva6 =
Thus; dṛṣṭvā5 = seeing; te3 =
Your; daṁṣṭra-karālāni1 = formidable teeth; mukhāni4 = faces; ca2 =
and; kāla-anala7 sannibhāni8 = a likeness to Time's Fire [Fire
of Dissolution]; na10 jāne11 = I do not know; diśaḥ9 = the directions; ca14 = and; na12 labhe13 = do not find; śarma15 = comfort; deveśa17 = O Lord of gods; jagannivāsa18 = the Refuge of the Universe; prasīda16 = confer Grace [on me]' . 11.25 |
|
(11.25)
When I see Thy mouths terrible with their tusks, like Time's devouring
flames, I lose sense of the directions and find no peace. Be gracious, O Lord
of gods, Refuge of the worlds! kālānala: literally the
doomsday fire. Arjuna loses his bearings. The tremendous experience
has in it elements
of astonishment, terror and rapture. |
|
अमी च त्वां
धृतराष्ट्रस्य
पुत्राः : सर्वे सहैवावनिपालसंघैः
। भीष्मो द्रोणः
सूतपुत्रस्तथासौ : सहास्मदीयैरपि
योधमुख्यैः ॥११-
२६॥ amī ca
tvāṁ dhṛtarāṣṭrasya putrāḥ sarve
sahaivāvanipālasaṁghaiḥ |
|
amī1
ca2 tvām3 dhṛtarāṣṭrasya4
putrāḥ5 sarve6 saha7 eva8
avanipāla-saṅghaiḥ9 |
|
amī1 = These; dhṛtarāṣṭrasya4
putrāḥ5 = sons5 of Dhṛtarāṣṭra4; ca2 = and; saha7 = with; eva8 = indeed; avanipāla9A-saṅghaiḥ9B
= host9B of rulers of earth9A; sarve6 = all;
[enter] tvām3 = into
You; bhīṣmaḥ10 = Bhisma; droṇaḥ11 = Drona; tathā13 = also; asau14 = this; sūta-putraḥ12 = son of Suta [Karna]; saha15 = with; api17 = also; asmadīyaiḥ16 = our; yodha-mukhyaiḥ18 = chief warriors; 11.26 |
|
(11.26) All
yonder sons of Dhrtarastra together with the hosts of kings and also Bhisma,
Drona and Kama along with the chief warriors on our side too,- |
|
वक्त्राणि
ते त्वरमाणा विशन्ति : दंष्ट्राकरालानि
भयानकानि । केचिद्विलग्ना
दशनान्तरेषु : संदृश्यन्ते
चूर्णितैरुत्तमाङ्गैः
॥११- २७॥ vaktrāṇi
te tvaramāṇā viśanti daṁṣṭrākarālāni
bhayānakāni |
|
vaktrāṇi1
te2 tvaramāṇāḥ3
viśanti4 daṁṣṭrā5
karālāni6
bhayānakāni7 |
|
tvaramāṇāḥ3 = run in
haste; [and] viśanti4 =
enter; te2 = Your; vaktrāṇi1 = mouths;
[with] bhayānakāni7 = fearful; daṁṣṭrā5
karālāni6 =
formidable teeth. kecit8 = Some; vilagnāḥ9 = entangled; daśana-antareṣu10 = between the teeth; sandṛśyante11 = are seen;
[with] cūrṇitaiḥ12 = crushed; uttama-aṅgaiḥ13 = heads [uppermost body part].11.27 |
|
(11.27) Are
rushing into Thy fearful mouths set with
terrible tusks. Some caught between the teeth are seen with their heads
crushed to powder. |
|
यथा नदीनां
बहवोऽम्बुवेगाः: समुद्रमेवाभिमुखा
द्रवन्ति । तथा तवामी
नरलोकवीरा : विशन्ति
वक्त्राण्यभिविज्वलन्ति
॥११- २८॥ yathā
nadīnāṁ bahavombuvegāḥ samudram
evābhimukhā dravanti |
|
yathā1
nadīnām2 bahavaḥ3
ambu-vegāḥ4 samudram5 eva6 abhimukhāḥ7 dravanti8 |
|
yathā1 = As; bahavaḥ3 = many; ambu-vegāḥ4 = water currents; nadīnām2 = of the
flowing water [river]; dravanti8 = flow; abhimukhāḥ7 = towards; samudram5 = the ocean; eva6 =
indeed; tathā9 =
likewise; amī11 = these; nara-loka-vīrāḥ12 = human world heroes; viśanti13 = enter into;
tava10 = Your; abhivijvalanti15 = blazing; vaktrāṇi14 = mouths. 11.28 |
|
(11.28) As the many rushing
torrents of rivers race towards the ocean, so do these heroes of the world of men rush
into Thy flaming mouths. |
|
यथा प्रदीप्तं
ज्वलनं पतङ्गा : विशन्ति
नाशाय समृद्धवेगाः
। तथैव नाशाय
विशन्ति लोका-: स्तवापि
वक्त्राणि समृद्धवेगाः
॥११- २९॥ yathā
pradīptaṁ jvalanaṁ pataṅgā viśanti
nāśāya samṛddhavegāḥ |
|
yathā1
pradīptam2 jvalanam3 pataṅgāḥ4
viśanti5 nāśāya6 samṛddha
vegāḥ7 |
|
yathā1 = As; pataṅgāḥ4 = moths; viśanti5 = enter; pradīptam2 = blazing; jvalanam3 = fire; [with]
samṛddha vegāḥ7 = increasing speed; nāśāya6 = for
annihilation; tatha eva8 = likewise; lokāḥ11 = beings; viśanti10 = enter; tava12 = Your; vaktrāṇi14 = mouths;
[with] samṛddha-vegāḥ15 =
increasing speed; nāśāya9 = for
annihilation; api13 = also. 11.29 |
|
(11.29) As moths rush swiftly into a blazing fire to perish there, so do
these men rush into Thy mouths with great speed to their own destruction. ■ These beings blinded by their own ignorance are rushing to their destruction
and the Divine Controller permits it, as they are
carrying out the effects of their own deeds. When we will a deed, we
will its consequences also. The free activities subject us to their results.
As this law of cause and consequence is an expression of the Divine mind, the
Divine may be said to execute the law. The writer points out through the
conception of world-form how the whole cosmos with its vastness, beauty and
terror, gods, blessed souls, animals, plants are all there in the plenitude of God's life. God cannot move
outside Himself, having all within Himself. We, human beings, who think
discursively, are occupied, now with one object and now with another. We
think consecutively but the Divine mind knows all as one. There is no past to it nor future. |
|
लेलिह्यसे
ग्रसमानः समन्ता-: ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः
। तेजोभिरापूर्य
जगत्समग्रं : भासस्तवोग्राः
प्रतपन्ति विष्णो
॥११- ३०॥ lelihyase
grasamānaḥ samantāl lokān samagrān vadanair
jvaladbhiḥ |
|
lelihyase1
grasamānaḥ2 samantāt3
lokān4 samagrān5
vadanaiḥ6 jvaladbhiḥ7 |
|
[As You] grasamānaḥ2 = gulp down; samagrān5 = all; lokān4 = beings; samantāt3 = from all directions;
jvaladbhiḥ7= with
flaming; vadanaiḥ6 = mouths; lelihyase1 = You
lick. tava13 = Your; ugrāḥ14 = terrible; bhāsaḥ12 = rays; āpūrya9 = filling; samagram11 = all; jagat10 = world; tejobhiḥ8 = with
intense heat; [are] pratapanti15 = scorching; viṣṇo16 = O Vishnu,
The Pervader.11.30 |
|
(11.30)
Devouring all the worlds on every side with Thy flaming mouths, thou lickest
them up. Thy fiery rays fill this whole universe and scorch it with their
fierce radiance, O Visnu! |
|
आख्याहि
मे को भवानुग्ररूपो : नमोऽस्तु
ते देववर प्रसीद
। विज्ञातुमिच्छामि
भवन्तमाद्यं: न हि प्रजानामि
तव प्रवृत्तिम्
॥११- ३१॥ ākhyāhi
me ko bhavān ugrarūpo namostu te devavara prasīda |
|
ākhyāhi1
me2 kaḥ3
bhavān4 ugrarūpaḥ5
namaḥ6 astu7
te8 deva-vara9
prasīda10 |
|
ākhyāhi1 = Tell; me2 = me; kaḥ3 = who; bhavān4 = You; [are
with] ugrarūpaḥ5 = fierce
form. namaḥ6 =
salutations; astu7 = let there
be; te8 = to You; deva-vara9 = Most
excellent among gods. prasīda10
= Be of Grace; icchāmi12 = I desire; vijñātum11 = to
know; bhavantam13 = You; ādyam14 = the Primal
One; hi16 = indeed. na15 prajānāmi17 = I do not know; tava18 = Your; pravṛttim19 = activity. 11.31 |
|
(11.31)
Tell me who Thou art with form so terrible. Salutation to Thee, O Thou Great
Godhead, have mercy. I wish to know Thee (who art) the Primal One, for I know
not Thy working. The disciple seeks for deeper knowledge. |
|
श्रीभगवानुवाच कालोऽस्मि
लोकक्षयकृत्प्रवृद्धो : लोकान्समाहर्तुमिह
प्रवृत्तः । ऋतेऽपि त्वां
न भविष्यन्ति
सर्वे : येऽवस्थिताः
प्रत्यनीकेषु
योधाः ॥११- ३२॥ śrībhagavān
uvāca |
|
śrībhagavān uvāca |
|
śrībhagavān uvāca = Sri Bhagavan
said: asmi2 = I am; kālaḥ1 = Time; pravṛddhaḥ4 = the great; loka-kṣaya-kṛt3 = destroyer
of the world; pravṛttaḥ8 = engaged; samāhartum6 = in
destroying; lokān5 = the beings.
iha7 = here
[in this world]; api10 = even; ṛte9 = without; tvām11 = you; sarve14 = all; yodhāḥ18 = warriors; ye15 = who; avasthitāḥ16 = arrayed; pratyanīkeṣu17 = in
opposing armies; na12 = will not; bhaviṣyanti13 = exist. 11.32 |
|
The Blessed Lord said: (11.32) Time am I, world-destroying, grown mature, engaged
here in subduing the world. Even without thee (thy
action), all the warriors standing arrayed in the opposing armies shall cease
to be. ■ Kāla or time is the prime mover of the universe.
If God is thought of as time, then He is perpetually creating and
destroying. Time is the streaming flux which moves unceasingly. The Supreme
Being takes up the responsibility for both creation and
destruction. The Gītā does not
countenance the familiar doctrine
that, while God is responsible for all that is good, Satan is responsible for all that is
evil. If God is responsible for mortal existence, then He is responsible for
all that it includes, life and creation, anguish and death. ■ God has
control over time because He is outside of it and we also shall obtain power
over time if we rise above it. As the force behind this, He sees farther than we,
knows how all events are controlled and so tells Arjuna that causes have been
at work for years and are moving towards their natural effects which we
cannot prevent by anything we
can do now. The destruction of his enemies is decided irrevocably by acts
committed long ago. There is an impersonal fate, what the Christians call
Providence, a general cosmic
necessity, moira1, which is an expression
of a side of God's nature and so can be regarded as the will of His sovereign personality, which pursues its own
unrecognizable aims. Against it, all protestations of self-determination are
of no avail. 1Moira = Moira. /moy"reuh/,
n., pl. Moirai. Class. Myth. a.
the personification of fate. b.
Moirai, the Fates. 2.
(often l.c.) (among ancient Greeks) a person's fate or destiny.
Random House Dictionary. |
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तस्मात्त्वमुत्तिष्ठ
यशो लभस्व : जित्वा शत्रून्
भुङ्क्ष्व राज्यं
समृद्धम् । मयैवैते
निहताः पूर्वमेव : निमित्तमात्रं
भव सव्यसाचिन्
॥११- ३३॥ tasmāt
tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva
rājyaṁ samṛddham |
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tasmāt1 tvam2 uttiṣṭha3
yaśaḥ4 labhasva5 jitvā6
śatrūn7 bhuṅkṣva8 rājyam9
samṛddham10 |
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tasmāt1 = Therefore; tvam2 = you; uttiṣṭha3 = rise up; labhasva5 = gain; yaśaḥ4 = fame; jitvā6 =
vanquishing; śatrūn7 = enemies;
[and] bhuṅkṣva8 = enjoy; samṛddham10
= prosperous; rājyam9 = kingdom. ete13 = All these; eva12 = indeed;
[were] nihatāḥ14 = killed; pūrvam15 = earlier; eva16 = verily; maya11 = by
Me. [you] bhava18 = become; nimitta-mātram17 = a mere instrumental cause; savyasācin19 = O Savyasaci, the left-handed archer. 11.33 |
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(11.33) Therefore arise thou and gain
glory. Conquering thy foes, enjoy a prosperous kingdom. By Me alone are they
slain already, Be thou merely the occasion, O Savyasācin (Arjuna). ■The God of
destiny decides and ordains all things and Arjuna is to be the instrument, the flute
under the fingers of the Omnipotent One who fulfils His own purpose and is
working out a mighty evolution. Arjuna is self-deceived if he believes that
he should act according to his own imperfect judgment. No individual soul can
encroach on the prerogative of God. In refusing to take up arms,
Arjuna is guilty of presumption. See XVIII, 58. ■ nimittamātram.· merely the occasion.
The writer seems to uphold the doctrine of Divine predestination and indicate
the utter helplessness and insignificance of the individual and the futility
of his will and effort. The decision is made already and Arjuna can
do nothing to change it. He is a powerless tool in God's hands, and yet there
is the other note that God is not arbitrary and capricious but just and
loving. How are the two to be reconciled? ■The numinous
idea of the predestinating and solely acting God which induces in us the feeling
of the utter dependence on God, the "wholly other" standing over
against us in absolute antithesis, is here expressed. The intense intuition
of the power of God comes out here and in Job and in Paul: "Shall the
thing formed say to
Him that fanned it, why hast thou made me thus?" We need not look upon
the whole cosmic process as nothing more than the unfolding of a
predetermined plan, the unveiling of a ready-made scenario. The writer here
is not so much denying the unforeseeableness of human acts as affirming the
meaning of eternity in which all the moments of the whole of time, past, present and
future, are present to the Divine Spirit. The radical novelty of each moment
of evolution in time is not inconsistent with Divine Eternity. ■ The ideas of God
are worked out through human instrumentality. If we are wise, we so act that
we are instruments in His hands. We allow Him to
absorb our soul and leave no trace of the ego. We must receive His command and do His will with the cry
"In thy will is our peace"; "Father, into Thy hands I commend my Spirit."1 Arjuna should feel, "Nothing exists save Thy
will. Thou alone art the doer and I am only the instrument." The dread
horror of the war repels him. Judged by human standards, it is quite incomprehensible but when
the curtain is lifted, so as to reveal the purpose of the Almighty, he
acquiesces in it. What he himself desired, what he might hope to gain in this world or the
next do not count any more. Behind this world of space-time, interpenetrating
it, is the creative purpose of God. We must understand that supreme design
and be content to serve it. Every act is a symbol of something far beyond itself. 1 Luke
xxiii, 46. |
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द्रोणं
च भीष्मं च जयद्रथं
च : कर्णं
तथान्यानपि योधवीरान्
। मया
हतांस्त्वं जहि
मा व्यथिष्ठा : युध्यस्व
जेतासि रणे सपत्नान्
॥११- ३४॥ droṇaṁ
ca bhīṣmaṁ ca jayadrathaṁ ca karṇaṁ
tathānyān api yodhavīrān |
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droṇam1 ca2
bhīṣmam3 ca4 jayadratham5 ca6
karṇam7 tathā anyān8 api9
yodhavīrān10 |
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tvam13 = You; jahi14 = destroy; droṇam1 ca2 = also Drona; bhīṣmam3 ca4 = and Bhisma; jayadratham5 ca6 = and Jayadratha; karṇam7 = Karna; tathā anyān8 = also others; api9 = indeed; yodhavīrān10 = brave warriors; [who had been previously] hatān12 = killed; mayā11 = by Me. mā15 = Do not; vyathiṣṭhāḥ16 = be perturbed; yudhyasva17 = fight; jetāsi18 = you will conquer; sapatnān20 = [your]
foes; raṇe19 = in the battle.11.34 |
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(11.34) Slay Droṇa, Bhīṣma,
Jayadratha, Karṇa and other great warriors as well, who are already
doomed by Me. Be not afraid. Fight, thou shalt conquer the enemies in battle. ■ māya hatām: doomed by me. God knows the direction of their lives and their
appointed goal. There is nothing however small or insignificant that has not
been ordained or permitted by God, even to
the fall of a sparrow. ■ Arjuna is asked to assume the office of Providence. He
will be externally master of nature and inwardly superior to all possible
accidents. |
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एतच्छ्रुत्वा
वचनं केशवस्य : कृताञ्जलिर्वेपमानः
किरीटी । नमस्कृत्वा
भूय एवाह कृष्णं : सगद्गदं
भीतभीतः प्रणम्य
॥११- ३५॥ sañjaya
uvāca |
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sañjaya uvāca |
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sañjaya
uvāca = Sanjaya said: etat1 = thus; śrutvā2 = hearing; vacanam3 = the words; keśavasya4 = of Kesava; kṛta-añjaliḥ5 = with opposed palms; vepamānaḥ6 = trembling; kirīṭī7 = Arjuna, the wearer of the crown; namaskṛtvā8 = paying obeisance; bhūyaḥ9 = again; eva10 = also; āha11 = said; kṛṣṇam12 = to Krishna; sa-gadgadam13 = stammering; bhīta-bhītaḥ14 = terrified; praṇamya15 = offering bowing obeisance.11.35 |
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Saṁjaya
said: (11.35)
Having heard this utterance of Keśava
(Kṛṣṇa), Kirītin (Arjuna), with folded hands and
trembling, saluted again and prostrating himself with great fear, spoke in a
faltering voice to Kṛṣṇa. ■ Rudolf Otto gives this whole scene as an example of
the place of the numinous,
the mysterium tremendum in religion.
It presents to us the transcendent aspect of God. |
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अर्जुन उवाच स्थाने हृषीकेश
तव प्रकीर्त्या : जगत्प्रहृष्यत्यनुरज्यते
च । रक्षांसि भीतानि
दिशो द्रवन्ति : सर्वे नमस्यन्ति
च सिद्धसंघाः
॥११- ३६॥ arjuna uvāca |
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arjuna uvāca |
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arjuna uvāca = Arjuna said: hṛṣīkeśa2 = O Hrsikesa, the Lord of senses; sthāne1 = rightly, properly; tava3 prakīrtyā4 = by Your renown; jagat5 = the world; prahṛṣyati6 = is joyous; ca8 = and; anurajyate7 = delights. rakṣāṁsi9 = The Raksasas; bhītāni10 = afflicted with fear; dravanti12 = run/flee; sarve13 diśaḥ11 = in all directions; ca15 = and; siddha-saṅghāḥ16 = confluence of Siddhas; namasyanti14 = offer obeisance. 11.36 |
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11.36:
Arjuna said: |
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O Hrisikesa (Krishna), rightly, by
glorifying You, the world rejoices and delights. The raksasas, out of fear
are fleeing in all directions. The confluence of Siddhas bows
down to you in reverence. |
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कस्माच्च
ते न नमेरन्महात्मन् : गरीयसे ब्रह्मणोऽप्यादिकर्त्रे
। |
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अनन्त
देवेश जगन्निवास : त्वमक्षरं
सदसत्तत्परं
यत् ॥११- ३७॥ |
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kasmāc ca te na nameran mahātman
garīyase brahmaṇopy ādikartre |
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kasmāt1 ca2 te3 na4 nameran5 mahātman6 garīyase7 brahmaṇaḥ8 api9 ādi-kartre10 |
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kasmāt1 = Why; [should they] na4 = not; nameran5 = bow down; te3 = to You; mahātman6 = O Great Soul; ca2 = and; ādi-kartre10 = the original Creator; garīyase7 = who are greater than; brahmaṇaḥ8 = Brahma; api9 = though; ananta11 = O infinite Being; deveśa12 = O God of gods; jagannivāsa13 = abode of the universe. tvam14 = You; [are] akṣaram15 = imperishable; sat-asat16 = Being and non-being; yat18 = which [is] tatparam17 = superior and beyond that. 11.37 |
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त्वमादिदेवः
पुरुषः पुराण-: स्त्वमस्य
विश्वस्य परं
निधानम् । |
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वेत्तासि
वेद्यं च परं च
धाम : त्वया ततं
विश्वमनन्तरूप
॥११- ३८॥ |
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tvam ādidevaḥ puruṣaḥ purāṇas
tvam asya viśvasya paraṁ nidhānam |
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tvam1 ādi-devaḥ2 puruṣaḥ3 purāṇaḥ4 tvam5 asya6 viśvasya7 param8 nidhānam9 |
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tvam1 = You; [are] ādi-devaḥ2 = the Primal God; purāṇaḥ4 = the ancient; puruṣaḥ3 = Person. tvam5 = You; [are] param8 = the Supreme; nidhānam9 = refuge [of] viśvasya7 = the Universe. asya6 = You are; vettā10 = the Knower; asi11 = You are; vedyam12 = the object of knowledge; ca13 = and; param14 = Supreme; dhāma16 = abode; ca15 = and; viśvam19 = the Universe; tatam18 = is pervaded; tvayā17 = by You; anantarūpa20 = O Infinite Form.11.38 |
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11.38: You are the Primal God, the most ancient Purusa
(person). You are the Supreme abode of the universe. You are the knower, the
knowable, and the supreme refuge. You pervaded this universe, O Infinite
Form. |
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वायुर्यमोऽग्निर्वरुणः
शशाङ्कः: प्रजापतिस्त्वं
प्रपितामहश्च
। |
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नमो
नमस्तेऽस्तु
सहस्रकृत्वः: पुनश्च भूयोऽपि
नमो नमस्ते ॥११-
३९॥ |
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vāyur yamognir varuṇaḥ
śaśāṅkaḥ prajāpatis tvaṁ
prapitāmahaś ca |
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vāyuḥ1 yamaḥ2 agniḥ3 varuṇaḥ4 śaśāṅkaḥ5 prajāpatiḥ6 tvam7 prapitāmahaḥ8 ca9 |
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tvam7 = You; [are] vāyuḥ1 = Air; yamaḥ2 = Death; agniḥ3 = Fire; varuṇaḥ4 = Water; śaśāṅkaḥ5 = Moon; prajāpatiḥ6 = Brahma; prapitāmahaḥ8 = the Great Grandfather; ca9 = and; namaḥ10 = homage; namaḥ11 = homage; te12 = to You; astu13 = be; sahastra-kṛtvaḥ14 = a thousand times; punaḥ15 = again; ca16 = and; bhūyaḥ17 = again; api18 = also; namaḥ19 = homage; namaḥ20 = homage; te21 = to You. 11.39 |
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