Bhagavadgītā
The Lord’s Song Chapter XI.
With Abhinavagupta’s commentary
अथ एकादशोऽध्यायः
atha ekādaśo'dhyāyaḥ
And now (atha) begins the Eleventh (ekādaśaḥ) Chapter (adhyāyaḥ).
समनन्तरेणाध्यायेन य एवार्थ उक्तस्तमेव प्रत्यक्षीकर्तुमर्जुनः पृच्छति ।
यो ह्युपदेशक्रमेणार्थोऽवगतः स एव प्रत्यक्षसंविदोपारुह्यमाणः
स्फुटीभवति । तदर्थमेवेमे उक्तिप्रत्युक्ती उच्येते
samanantareṇādhyāyena ya evārtha uktastameva pratyakṣīkartumarjunaḥ pṛcchati | yo hyupadeśakrameṇārtho'vagataḥ sa eva pratyakṣasaṃvidopāruhyamāṇaḥ sphuṭībhavati | tadarthameveme uktipratyuktī ucyete
Arjuna (arjunaḥ) expresses his (pṛcchati) desire to perceive directly (pratyakṣī-kartum) what (yaḥ…eva…arthaḥ…tam…eva) has been taught (uktaḥ) in the previous (samanantareṇa) chapters (adhyāyena). The wisdom (arthaḥ), which (yaḥ…hi…saḥ…eva) is received (avagataḥ) through a series of instructions (upadeśa-krameṇa), shines clearly (sphuṭī-bhavati) as it culminates in direct experience (pratyakṣa-saṃvida-upāruhyamāṇaḥ). For this reason (tat-artham…eva), questions and answers (ime…ukti-prati-uktī) arise (here) (ucyete).
अर्जुन उवाच
arjuna uvāca
Arjuna (arjunaḥ) said (uvāca):
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥११-१॥
fअवोरिन्ग् मे (मद्-अनुग्रहाय), थे स्पेएछ् (वचः) योउ (त्वया) रेवेअलेद् (उक्तम्) इस्
थे ग्रेअतेस्त् (परमम्) सेच्रेत् (गुह्यम्) अबोउत् (योउर्) सुप्रेमे सेल्f
(अध्यात्म-संज्ञितम्), अन्द् इत् (तेन) देस्त्रोयेद् (विगतः) थिस् (अयम्) चोन्fउसिओन्
(मोहः) इन् मे (मम). ॥११-१॥
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥११-२॥
madanugrahāya paramaṃ guhyamadhyātmasaṃjñitam |
yattvayoktaṃ vacastena moho'yaṃ vigato mama || 11-1 ||
Favoring me (mad-anugrahāya), the Speech (vacaḥ) You (tvayā) revealed (uktam) is the Greatest (paramam) Secret (guhyam) about (Your) Supreme Self (adhyātma-saṃjñitam), and it (tena) destroyed (vigataḥ) this (ayam) confusion (mohaḥ) in me (mama). || 11-1 ||
bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā |
tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam || 11-2 ||
I (mayā) have heard (śrutau) from You (tvattaḥ) both (ayau) the birth and death (bhavau…api) of beings (bhūtānām) at length (vistaraśaḥ), oh Lotus-eyed One (kamala-patra-akṣa)!, along with (ca) (Your) Imperishable (avyayam) Greatness (māhātmyam). || 11-2 ||
एवमेतद्यथात्थ त्वमात्मानं परमेश्वरम् ।
द्रष्टुमिच्छाम्यहं रूपमैश्वरं पुरुषोत्तम ॥११-३॥
evametadyathāttha tvamātmānaṃ parameśvaram |
draṣṭumicchāmyahaṃ rūpamaiśvaraṃ puruṣottama || 11-3 ||
Hence (evam), since (yathā) You said (āttha) that You are (tvam) this (etat) Supreme Lord (parama-īśvaram), the Self (ātmānam), (now) I have (aham) a desire (icchāmi) to see (draṣṭum) that Divine (aiśvaram) Nature (rūpam), oh Supreme Puruṣa (puruṣottama)! || 11-3 ||
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।
योगीश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥११-४॥
manyase yadi tacchakyaṃ mayā draṣṭumiti prabho |
yogīśvara tato me tvaṃ darśayātmānamavyayam || 11-4 ||
Oh Lord (prabho)! If (yadi…tataḥ) You think (manyase) that (iti) I (mayā) can perceive it (tat-śakyam…draṣṭum), please reveal (tvam…darśaya) me (me) (Your) Imperishable (avyayam) Self (ātmānam), oh Lord of Yogī-s (yogīśvara)! || 11-4 ||
श्रीभगवानुवाच
śrībhagavānuvāca
The Venerable Lord (saṃjayaḥ) said (uvāca):
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥११-५॥
paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ |
nānāvidhāni divyāni nānāvarṇākṛtīni ca || 11-5 ||
Oh Pārtha (pārtha)!, Behold (paśya) then (atha) my (me) hundred (śataśaḥ) and thousand (sahas-raśaḥ) divine (divyāni) forms (rūpāṇi), assuming various shapes (nānā-vidhāni), and (ca) shine with many colors (nānā-varṇa-ākṛtīni). || 11-5 ||
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा ।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि पाण्डव ॥११-६॥
paśyādityānvasūnrudrānaśvinau marutastathā |
bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi pāṇḍava || 11-6 ||
Behold (paśya) the Āditya-s (adityān), the Vasu-s (vasūn), the Rudra-s (rudrān), the Marut-s (marutaḥ), and the two Aśvin-s (aśvinau)! Then (tathā) gaze upon (paśya)! oh Pāṇḍava (pāṇḍava), these myriad (bahūni) wonders (āścaryāṇi), what you have never seen before (adṛṣṭa-pūrvāṇi)! || 11-6 ||
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥११-७॥
ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram |
mama dehe guḍākeśa yaccānyaddraṣṭumicchasi || 11-7 ||
Here (iha) and now (adya), observe (paśya) all beings as the whole world (jagat-kṛtsnam), be it moving or immobile (sacarācaram), and anything else (anyat) what (yat) you want (icchasi) to see (draṣṭum), resting together (eka-stham) in My (mama) Body (dehe), oh Guḍākeśa (guḍā-keśa)! || 11-7 ||
नतु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।
दिव्यं ददामि ते चक्षुः पश्य मे रूपमैश्वरम् ॥११-८॥
natu māṃ śakyase draṣṭumanenaiva svacakṣuṣā |
divyaṃ dadāmi te cakṣuḥ paśya me rūpamaiśvaram || 11-8 ||
But (tu) you cannot see (śakyase…draṣṭum) Me (mām) with your ordinary eyes (anena…eva…svacakṣuṣā), (therefore), I bestow (dadāmi) upon you (te) Divine (divyam) Vision (cakṣuḥ). Behold now (paśya) My (me) Divine (rūpam) Nature (aiśvaram). || 11-8 ||
संजय उवाच
saṃjaya uvāca
Sanjaya (saṃjayaḥ) said (uvāca):
एवमुक्त्वा ततो राजन् महायोगीश्वरो हरिः ।
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥११-९॥
evamuktvā tato rājan mahāyogīśvaro hariḥ |
darśayāmāsa pārthāya paramaṃ rūpamaiśvaram || 11-9 ||
Having said (uktvā) this (evam…tataḥ), the King (rājan) Hari (hariḥ), the Great Lord of Yogī-s (mahā-yogī-īśvaraḥ), revealed (darśayāmāsa) His Supreme (paramam) Divine (aiśvaram) Nature (rūpam) to Pārtha (pārthāya). || 11-9 ||
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥११-१०॥
anekavaktranayanamanekādbhutadarśanam |
anekadivyābharaṇaṃ divyānekodyatāyudham || 11-10 ||
It has innumerable eyes and mouths (aneka-vaktra-nayanam), countless divine weapons (divya-aneka-udyata-āyudham) and ornaments (aneka-divya-ābharaṇam), and endless marvellous forms (aneka-adbhuta-darśanam). || 11-10 ||
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥११-११॥
divyamālyāmbaradharaṃ divyagandhānulepanam |
sarvāścaryamayaṃ devamanantaṃ viśvatomukham || 11-11 ||
It is the Infinite (anantam) Lord (devam) with all wonders (sarva-āścarya-mayam), annointed with divine fragrance (divya-gandha-anulepanam), wearing divine garlands (divya-mālyā-ambara-dharam), and faces every direction (viśvatomukham). || 11-11 ||
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता ।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥११-१२॥
divi sūryasahasrasya bhavedyugapadutthitā |
yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ || 11-12 ||
If (yadi) a thousand suns (sūrya-sahasrasya) were to rise (utthitā) in the Sky (divi) at once (yugapad), their (sā) splendour (bhāḥ) might (syāt) resamble (sadṛśī) the Light (bhāsaḥ) of that (tasya) Great Self (mahātmanaḥ). || 11-11 ||
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥११-१३॥
tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā |
apaśyaddevadevasya śarīre pāṇḍavastadā || 11-13 ||
Then (tatra…tadā) the Pāṇḍava (pāṇḍavaḥ) saw (apaśyat) the whole world (jagat-kṛtsnam) with all its divisions (pra-vibhaktam) in various ways (anekadhā), standing together (eka-stham) in the Body (śarīre) of the God of gods (deva-devasya). || 11-13 ||
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः ।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥११-१४॥
tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ |
praṇamya śirasā devaṃ kṛtāñjalirabhāṣata || 11-14 ||
Then (tataḥ), possessed of Amazement (vismaya-āviṣṭaḥ), and overjoyed with bristling hair (hṛṣṭa-romā), Dhanañjaya, the Victorious (saḥ…dhanañjayaḥ), bowed down before (praṇamya) the Lord (devam) with his head (śirasā) (, and) said (abhāṣata) with begging hands (kṛtāñjaliḥ): || 11-14 ||
अर्जुन उवाच
अर्जुन (अर्जुनः) सैद् (उवाच):
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान् । ब्रह्माणमीशं
कमलासनस्थ मृषींश्च सर्वानुरगांश्च दिव्यान् ॥११-१५॥
arjuna uvāca
Arjuna (arjunaḥ) said (uvāca):
paśyāmi devāṃstava deva dehe sarvāṃstathā bhūtaviśeṣasaṅghān | brahmāṇamīśaṃ kamalāsanastha mṛṣīṃśca sarvānuragāṃśca divyān || 11-15 ||
Oh Lord (deva)! I see (paśyāmi) all (sarvān) the gods (devān) and the multitude of beings gathering (bhūta-viśeṣa-saṅghān) in Your (tava) Body (dehe). I also (tathā) see Lord (īśam) Brahmā (brahmāṇam), sitting on a Lotus-throne (kamala-āsana-stham), all (sarvān) the divine (divyān) seers (ṛṣīn), and (ca…ca) the snakes (uragān). || 11-15 ||
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् ।
नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ॥११-१६॥
anekabāhūdaravaktranetraṃ paśyāmi tvāṃ sarvato'nantarūpam |
nāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara viśvarūpa || 11-16 ||
I see (paśyāmi) You (tvām) with countless bellies, mouths and eyes (aneka-bāhu-udara-vaktra-netram) everywhere (sarvataḥ), in innumerable forms (ananta-rūpam). I see (paśyāmi) no (na…na…na) beginning (ādim), middle (madhyam) or end (punaḥ…antam) in You, oh Lord of the universe (viśveśvara), Whose Nature composes the world (viśvarūpa)! || 11-16 ||
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् ।
पश्यामि त्वां दुर्निरीक्षं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम् ॥११-१७॥
kirīṭinaṃ gadinaṃ cakriṇaṃ ca tejorāśiṃ sarvato dīptimantam |
paśyāmi tvāṃ durnirīkṣaṃ samantāddīptānalārkadyutimaprameyam || 11-17 ||
I see (paśyāmi) You (tvām) wearing a diadem (kirīṭinam), holding a discus (cakriṇam) and (ca) a mace (gadinam). You are Infinite (antam), and shine (dīptim) everywhere (sarvataḥ), as a Mass of Radiance (tejaḥ-rāśim). Being immeasurable (aprameyam), and therefore difficult to see (durnirīkṣam), You are like the Splendour of countless burning suns (dīpta-anala-arka-dyutim) all around (samantāt). || 11-17 ||
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् ।
त्वमव्ययः सात्त्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥११-१८॥
tvamakṣaraṃ paramaṃ veditavyaṃ tvamasya viśvasya paraṃ nidhānam |
tvamavyayaḥ sāttvatadharmagoptā sanātanastvaṃ puruṣo mato me || 11-18 ||
You (tvam) are Eternal (akṣaram), the Highest (paramam) that can be known (veditavyam); You are the final (param) shelter (nidhānam) of the (asya) world (viśvasya). You are (tvam) Undying (avyayaḥ), and You protect the Religion of the followers of Truth (sāttvata-dharma-goptā). Being Permanent (sanātanaḥ), You are (tvam) the Puruṣa (puruṣaḥ). (This is) what I (me) think (mataḥ). || 11-17 ||
सात्त्वतधर्मगोप्तेति सत्-सत्यं-क्रियाज्ञानयोरुभयोरपि
भेदाप्रतिभासात्मकं तथा सत्तात्मकं प्रकाशरूपं तत्त्वं
विद्यते येषां ते सात्त्वताः । तेषां
धर्मः-अनवरतग्रहणसंन्यासपरत्वात्सृष्टिसंहारविषयः
सकलमार्गोत्तीर्णः तं गोपायते । एतदेवात्राध्याये रहस्यं
प्रायशो देवीस्तोत्रविवृत्तौ मया प्रकाशितम् । तत्सहृदयैः
सोपदेशैः स्वयमेवावगम्यते इति किं पुनः पुनः
स्फुटतरप्रकाशनवाचालतया ॥१८॥
sāttvatadharmagopteti sat-satyaṃ-kriyājñānayorubhayorapi
bhedāpratibhāsātmakaṃ tathā sattātmakaṃ prakāśarūpaṃ tattvaṃ
vidyate yeṣāṃ te sāttvatāḥ | teṣāṃ
dharmaḥ-anavaratagrahaṇasaṃnyāsaparatvātsṛṣṭisaṃhāraviṣayaḥ
sakalamārgottīrṇaḥ taṃ gopāyate | etadevātrādhyāye rahasyaṃ
prāyaśo devīstotravivṛttau mayā prakāśitam | tatsahṛdayaiḥ
sopadeśaiḥ svayamevāvagamyate iti kiṃ punaḥ punaḥ
sphuṭataraprakāśanavācālatayā || 18 ||
‘Sāttvatadharmagoptā’ (sāttvata-dharma-goptā) means (iti):
‘Sat’ (sat) means ‘satyam’ or Truth (satyam), in which the difference between the pair called Kriyā or Action and Jñāna or Knowledge does not expand (bheda-apratibhāsa-ātmakam…kriyā-jñānayoḥ…ubhayoḥ…api). Hence, It is marked by Sattā or Existence (sattā-ātmakam), what one should know (vidyate) as the Principle (tattvam) called the Nature of Light (prakāśa-rūpam). The (te) followers of such reality (yeṣām) are called ‘sāttvata-s’ (sāttvatāḥ).
Their (teṣām) ‘dharma’ or ‘religion’ (dharmaḥ), being devoid of incessant attachment and rejection (anavarata-grahaṇa-saṃnyāsa-paratvāt), is the sphere of ‘manifestations’ and ‘dissolutions’ (sṛṣṭi-saṃhāra-viṣayaḥ), transcending all the paths of spirituality (sakala-mārga-uttīrṇaḥ). This (tam) is to be protected (gopāyate).
This (etat…eva) secret (rahasyam) of this chapter (atra…adhyāye) has already been illuminated (prakāśitam) by me (mayā) in the Devīstotravivṛtti (devī-stotra-vivṛttau), in a general way (prāyaśaḥ). Those whose hearts (sahṛdayaiḥ) are already furnished with teachings (sopadeśaiḥ) regarding this matter (tat), understand it (avagamyate) without any further explanation (svayam…eva). Why repeat the same thing again and again (kim…punaḥ…punaḥ) with clearer words (sphuṭatara-prakāśana-vācālatayā)? || 11-18 ||
अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम् ।
पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम् ॥११-१९॥
anādimadhyāntamanantavīryamanantabāhuṃ śaśisūryanetram |
paśyāmi tvāṃ dīptahutāśavaktraṃ svatejasā viśvamidaṃ tapantam || 11-19 ||
I see (paśyāmi…tu) Your (tvām) Infinite Power (ananta-vīryam), Your countless arms (ananta-bāhum), and the fact that You have no beginning, middle and end (anādi-madhya-antam). Your Eyes are the Moon and the Sun (śaśi-sūrya-netram). Blazing Fire is Your Mouth (ādīpta-hutāśa-vaktram), and Your Splendour (sva-tejasā) scorches (tapantam) this (idam) world (viśvam). || 11-19 ||
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः । दृष्ट्वाद्भुतं
रूपमुग्रं तवेदृग्लोकत्रयं प्रव्यथितं महात्मन् ॥११-२०॥
dyāvāpṛthivyoridamantaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ | dṛṣṭvādbhutaṃ rūpamugraṃ tavedṛglokatrayaṃ pravyathitaṃ mahātman || 11-20 ||
You (tvayā) alone (ekena) pervade (vyāptam) all this what (idam) is between (antaram…hi) heaven and earth (dyāvā-pṛthivyoḥ), as well as (ca) all (sarvāḥ) directions (diśaḥ). Having seen (dṛṣṭvā) Your (tava) exalted (adbhutam), but terrifying (ugram) Form (rūpam), these three worlds (īdṛg-loka-trayam) are trembling in fear (pravyathitam), oh Great Soul (mahātman)! || 11-20 ||
अमी हि त्वा सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति ।
स्वस्तीत्युक्त्वा महर्षिसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥११-२१॥
amī hi tvā surasaṅghā viśanti kecidbhītāḥ prāñjalayo gṛṇanti |
svastītyuktvā maharṣisaṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ || 11-21 ||
Some timid ones (kecid-bhītāḥ) praise You (gṛṇanti) with praying hands (prāñjalayaḥ), and groups of gods (amī…hi…sura-saṅghāḥ) arrive (viśanti). Great sages gather (maharṣi-saṅghāḥ) and loudly (puṣkalābhiḥ) praise (stuvanti) You (tvām) with hymns (stutibhiḥ), singing (uktvā…eva): Glory to You (svasti…iti)! || 11-21 ||
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।
गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥११-२२॥
rudrādityā vasavo ye ca sādhyā viśve'śvinau marutaścoṣmapāśca | gandharvayakṣāsurasiddhasaṅghā vīkṣante tvāṃ vismitāścaiva sarve || 11-22 ||
Rudra-s, Āditya-s (rudra-adityāḥ), Vasu-s (vasavaḥ), Sādhya-s, the two Aśvin-s (aśvinau), the Viśva-s, and (ca…ca…ca…ca…eva) the Marut-s (marutaḥ), heavenly spirits (ūṣmapāḥ), celestial musicians, yakṣa-s, demons, and realized ones gather (gandharva-yakṣa-asura-siddha-saṅghāḥ) with amazement (vismitāḥ), and behold (vīkṣante) You (tvām) everywhere (sarve). || 11-22 ||
रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम् ।
बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाऽहम् ॥११-२३॥
rūpaṃ mahatte bahuvaktranetraṃ mahābāho bahubāhūrupādam |
bahūdaraṃ bahudaṃṣṭrākarālaṃ dṛṣṭvā lokāḥ pravyathitāstathā'ham || 11-23 ||
Having seen (dṛṣṭvā) Your (te) Glorious (mahat) Form (rūpam), all these countless eyes and mouths (bahu-vaktra-netram) and arms and thighs and legs and bellies (bahu-bāhu-uru-pādam…bahū-udaram), innumerable terrible fangs (bahu-daṃṣṭrā-karālam), oh Strong-armed One (mahā-bāho)!, the worlds (lokāḥ) are shaking (pravyathitāḥ), so (tathā) am I (aham). || 11-23 ||
नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम् ।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥११-२४॥
nabhaḥspṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśālanetram |
dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo || 11-24 ||
After beholding (dṛṣṭvā…hi) You (tvām), Who touch the sky (nabhaḥ-spṛśam) and blaze (dīptam) with many colors (aneka-varṇam), with Your powerful and burning eyes (dīpta-viśāla-netram), and Your wide-open mouth (vyāttānanam), my soul is filled with fear (pravyathita-antar-ātmā). I find (vindāmi) no (na) satisfaction (dhṛtim), nor do I (ca) attain peace (śamam), Oh Viṣṇu (viṣṇo)! || 11-24 ||
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥११-२५॥
daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni |
diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa || 11-25 ||
Beholding so (dṛṣṭvā…eva) Your (te) mouths with terrible fangs (daṃṣṭrā-karālāni…ca…mukhāni), resembling the Consuming Fire of Time (kālānala-sannibhāni), I see (jāne) no (na) direction (anywhere) (diśaḥ) to find (labhe…ca) any refuge (śarma). Grace me (prasīda), oh God of gods (deveśa)!, Shelter of the world (jagat-nivāsa)! || 11-25 ||
अमी सर्वे धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः ।
भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥११-२६॥
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि ।
केचिद्विलग्ना दशनान्तरेषु सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥११-२७॥
amī sarve dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipālasaṅghaiḥ |
bhīṣmo droṇaḥ sūtaputrastathāsau sahāsmadīyairapi yodhamukhyaiḥ || 11-26 ||
vaktrāṇi te tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni |
kecidvilagnā daśanāntareṣu sandṛśyante cūrṇitairuttamāṅgaiḥ || 11-27 ||
All (sarve) the (amī) sons (putrāḥ) of Dhṛtarāṣṭra (dhṛtarāṣṭrasya), along with (saha…eva) the group of gods (avanipāla-saṅghaiḥ), Bhīṣma (bhīṣmaḥ), Droṇa (droṇaḥ), and with the son of Sūta --i.e. Karṇa-- (sūta-putraḥ), and (api…saha) our (asmadīyaiḥ) best warriors (yodha-mukhyaiḥ), hasten (tvaramāṇāḥ) towards (viśanti) Your (te) mouths (vaktrāṇi) full of dreadful fangs (daṃṣṭrā-karālāni…bhayānakāni). Some of them (kecid) are seen (sandṛśyante) with their heads (uttamāṅgaiḥ) pulverized (cūrṇitaiḥ), caught (vilagnāḥ) between Your teeth (daśana-antareṣu). || 11-26/27 ||
नानारूपैः पुरुषैर्बाध्यमाना विशन्ति ते वक्त्रमचिन्त्यरूपम् ।
यौधिष्ठिरा धार्तराष्ट्राश्च योधाः शस्त्रैः कृत्ता विविधैः सर्व
एव ॥११-२८॥
nānārūpaiḥ puruṣairbādhyamānā viśanti te vaktramacintyarūpam |
yaudhiṣṭhirā dhārtarāṣṭrāśca yodhāḥ śastraiḥ kṛttā vividhaiḥ sarva eva || 11-28 ||
The warriors (yodhāḥ) of Yudhiṣṭhira (yaudhiṣṭhirāḥ) and (ca) Dṛtharāṣṭra (dhārtarāṣṭrāḥ), wounded (kṛttā) by various (vividhaiḥ) weapons (śastraiḥ) everywhere (sarva…eva), pressed hard (bādhya-mānāḥ) by many different (nānā-rūpaiḥ) people (puruṣaiḥ), march (viśanti) towards Your (te) inexplicable (acintya-rūpam) Mouth (vaktram). || 11-28 ||
त्वत्तेजसा निहता नूनमेते तथा अहीमे त्वच्छरीरे प्रविष्टाः ।
यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा वज्रन्ति ॥११-२९॥
tvattejasā nihatā nūnamete tathā ahīme tvaccharīre praviṣṭāḥ |
yathā nadīnāṃ bahavo'mbuvegāḥ samudramevābhimukhā vajranti || 11-29 ||
Just (yathā) as all the (bahavaḥ) rushing currents (ambuvegāḥ) of rivers (nadīnām) face (abhimukhāḥ) and flow (vajranti) towards nothing but (eva) the ocean (samudram), so (tathā-hi) these (ete) (warriors) are killed (nihatāḥ) by Your Splendour (tvat-tejasā) now (nūnam), when entering (praviṣṭāḥ) Your Burning Body (tvat-śarīre…ahime). || 11-29 ||
तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभितो ज्वलन्ति ।
यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः ।
तथैव नाशाय विशन्ति लोका स्तवापि वक्त्राणि समृद्धवेगाः ॥११-३०॥
tathā tavāmī naralokavīrā viśanti vaktrāṇyabhito jvalanti |
yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddhavegāḥ |
tathaiva nāśāya viśanti lokā stavāpi vaktrāṇi samṛddhavegāḥ || 11-30 ||
Just as (yathā) moths (pataṅgāḥ) fly towards (viśanti) the blazing (pradīptam) fire (jvalanam) with increasing speed (samṛddhavegāḥ) to breathe their last (nāśāya); in the same way (tathā…tathā…eva), the (amī) human heroes (lokāḥ…nara-loka-vīrāḥ) swiftly (samṛddha-vegāḥ) march towards (viśanti…viśanti) Your (tava…tava) Mouth (vaktrāṇi…vaktrāṇi) from everywhere (abhitaḥ) to burn (jvalanti) and die (nāśāya). || 11-30 ||
लेलिह्यसे ग्रसमानः समन्ता ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः ।
तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ॥११-३१॥
lelihyase grasamānaḥ samantā llokānsamagrānvadanairjvaladbhiḥ |
tejobhirāpūrya jagatsamagraṃ bhāsastavogrāḥ pratapanti viṣṇo || 11-31 ||
You grab (lelihyase) and consume (grasamānaḥ) all (samagrān) beings (lokān) everywhere (samantāt) with Your Blazing (jvaladbhiḥ) Mouth (vadanaiḥ). Having filled (āpūrya) the whole world (jagat-samagram) with Your Splendour (tejobhiḥ), Your (tava) Terrible (ugrāḥ) Rays (bhāsaḥ) are just burning (pratapanti), oh Viṣṇu (viṣṇo)! || 11-31 ||
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद ।
विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् ॥११-३२॥
ākhyāhi me ko bhavānugrarūpo namo'stu te devavara prasīda |
vijñātumicchāmi bhavantamādyaṃ na hi prajānāmi tava pravṛttim || 11-32 ||
Tell (ākhyāhi) me (me), Who (kaḥ) are You (bhavān) in this terrible form (ugra-rūpaḥ)? I salute (namaḥ…astu) You (te)! Grace me (prasīda)! oh Supreme Lord (deva-vara)! I would like (icchāmi) to understand (vijñātum) You in (bhavantam) Your Primordial Form (ādyam), but I cannot (na…hi) perceive (prajānāmi) this Act what You do now (tava…pravṛttim). || 11-31 ||
तव प्रवृत्तिं न वेद्मि केनाशयेनेदृशीयमुग्रतेति ॥३२॥
tava pravṛttiṃ na vedmi kenāśayenedṛśīyamugrateti || 32 ||
‘Tava pravṛtti’ or ‘this Act what You do now‘ (tava…pravṛttim) means (iti):
I cannot (na) understand (vedmi) the purpose (kena…āśayena) of such (īdṛśī…iyam) terrible state (ugratā). || 11-32 ||
श्रीभगवानुवाच
śrībhagavānuvāca
The Venerable Lord (śrī-bhagavān) said (uvāca):
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वा न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥११-३३॥
kālo'smi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ |
ṛte'pi tvā na bhaviṣyanti sarve ye'vasthitāḥ pratyanīkeṣu yodhāḥ || 11-33 ||
I am (asmi) Time (kālaḥ), and I Move (pravṛttaḥ) now (iha) with My Power that consumes the world (loka-kṣaya-kṛt-pravṛddhaḥ), to withdraw (samāhartum) all beings (into Me) (lokān). Even without you (ṛte…api…tvā…na), all these (sarve…ye) hostile warriors (yodhāḥ) will (bhaviṣyanti) die (pratyanīkeṣu…avasthitāḥ). || 11-33 ||
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् ।
मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥११-३४॥
tasmāttvamuttiṣṭha yaśo labhasva jitvā śatrūnbhuṅkṣva rājyaṃ
samṛddham |
mayaivaite nihatāḥ pūrvameva nimittamātraṃ bhava savyasācin || 11-34 ||
Therefore (tasmāt), stand up (tvam…uttiṣṭha), then gain (labhasva) fame (yaśaḥ) after defeating (jitvā) the enemy (śatrūn), and enjoy (bhuṅkṣva) (your) flourishing (samṛddham) kingdom (rājyam). I (mayā…eva) already (pūrvam…eva) killed these warriors (nihatāḥ), you are (bhava) just a tool (nimitta-mātram), oh who draws a bow (savyasācin)! || 11-34 ||
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि लोकवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥११-३५॥
droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathānyānapi lokavīrān |
mayā hatāṃstvaṃ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān || 11-35 ||
Kill (tvam…jahi) Droṇa (droṇam), Bhīṣma (bhīṣmam), Jayadratha (jayadratham) and (ca…ca…ca) Karṇa (karṇam), but (tathā) also (api) other (anyān) human heroes (anyān). I (mayā) already killed them (hatān), do not (mā) be afraid (vyathiṣṭhāḥ)! Fight (yudhyasva), and you (asi) will defeat (jetā) the enemies (sapatnān) in the war (raṇe). || 11-34 ||
तदत्र भगवतोत्तरं जगतो विद्याविद्यात्मनः
शुद्धाशुद्धमिश्रसंविद्वलग्रासीकारादभिधीयते-इति
प्रायशः सूत्रितमत्राध्याये रहस्यम्
उट्टङ्कितमात्रसंवित्तिसमर्थेभ्योऽस्तु ।
कियत्पंक्तिलेखनायासदौः स्थित्यमालम्भेमहि । अत्र यदुक्तं
मया हतेषु त्वं निमित्तं यशस्वी भव इति-भगवता
तत्प्रत्युक्तं यदुक्तं प्रागर्जुनेन नैतद्विद्मः कतरन्नो
गरीयः-इत्यादि ॥११-३५॥
tadatra bhagavatottaraṃ jagato vidyāvidyātmanaḥ
śuddhāśuddhamiśrasaṃvidvalagrāsīkārādabhidhīyate-iti
prāyaśaḥ sūtritamatrādhyāye rahasyam
uṭṭaṅkitamātrasaṃvittisamarthebhyo'stu |
kiyatpaṃktilekhanāyāsadauḥ sthityamālambhemahi | atra yaduktaṃ
mayā hateṣu tvaṃ nimittaṃ yaśasvī bhava iti-bhagavatā
tatpratyuktaṃ yaduktaṃ prāgarjunena naitadvidmaḥ kataranno
garīyaḥ-ityādi || 11-35 ||
For the most part (prāyaśaḥ), the Lord (bhagavatā) revealed (uttaram…sūtritam) a secret (rahasyam) in this (tat…atra) chapter (atra…adhyāye) when He said (abhidhīyate…iti) that the world (jagataḥ) is marked by both knowledge and ignorance (vidya-avidya-ātmanaḥ), and its perceptions, that are both pure, impure, and the mixture of these two, are consumed with force (śuddha-aśuddha-miśra-saṃvid-vala-grāsī-kārāt).
Let this be (astu) for those who can perceive (this secret) through this short allusion (uṭṭaṅkita-mātra-saṃvitti-samarthebhyaḥ). How much pain must we endure while making the effort to write about this (kiyat-paṃkti-lekhanā-āyāsa-dauḥ)? Let us concentrate (ālambhemahi) on something more supportive (sthityam).
As It is said (yat-uktam) by the Lord (bhagavatā) here (atra) (in the 34th śloka):
“I (mayā) killed them (hateṣu), you are (tvam) just a tool (nimittam), go gain fame (bhava…yaśasvī…iti) …” This is the answer (tat-pratyuktam) to Arjuna’s previous question (in 2.6) (yat-uktam prāk…arjunena): “We don’t know what is better… (, defeat or victory over our relatives). (na…etat…vidmaḥ…kataran…naḥ …garīyaḥ…iti…ādi)” || 11-35 ||
संजय उवाच
सन्जय (संजयः) सैद् (उवाच):
एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी ।
नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ॥११-३६॥
saṃjaya uvāca
Sanjaya (saṃjayaḥ) said (uvāca):
etacchrutvā vacanaṃ keśavasya kṛtāñjalirvepamānaḥ kirīṭī |
namaskṛtvā bhūya evāha kṛṣṇaṃ sagadgadaṃ bhītabhītaḥ praṇamya || 11-36 ||
Having heared (śrutvā) this (etat) speech (vacanam) of Keśava --i.e. of Kṛṣṇa-- (keśavasya), the frightened (bhīta-bhītaḥ) Arjuna, who wears a diadem (kirīṭī), salute Kṛṣṇa again and again (kṛṣṇam…namaḥ-kṛtvā…bhūyaḥ…eva) while folding his hands in prayer (kṛta-āñjaliḥ), then bowed down (praṇamya), and with sobbing voice (vepamānaḥ), hesitantly (sagadgadam)… || 11-36 ||
अर्जुन उवाच
अर्जुन (अर्जुनः) सैद् (उवाच):
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥११-३७॥
arjuna uvāca
Arjuna (arjunaḥ) said (uvāca):
sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca |
rakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ || 11-37 ||
Oh Hṛṣīkeśa (hṛṣīkeśa)! Being gratified (anurajyate), the world (jagat) rejoices (prahṛṣyati) in praising (prakīrtyā) You (tava), deservedly so (sthāne), while (ca) terrified (bhītāni) demons (rakṣāṃsi) flee (dravanti) in every direction (diśaḥ), and (ca) all (sarve) the gathered Siddha-s (siddha-saṅghāḥ) come to salute (You) (namasyanti). || 11-37 ||
प्रकीर्त्या प्रकीर्तनेन ॥३७॥
prakīrtyā prakīrtanena || 37 ||
Here, the word ‘prakīrtyā’ means (prakīrtyā): ‘by praising’ (prakīrtanena).
कस्माच्चैते न नमेयुर्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे ।
अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥११-३८॥
kasmāccaite na nameyurmahātman garīyase brahmaṇo'pyādikartre |
ananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat || 11-38 ||
And why wouldn’t they salute You (kasmāt…ca ete…na…nameyuḥ), oh Mahātman (mahātman), Creator of the world (ādikartre), as You are greater (garīyase) even (api) then Brahmā (brahmaṇaḥ)! You are Infinite (ananta), oh God of gods (deveśa)! oh Shelter of the world (jagat-nivāsa)! You are (tvam) Imperishable (akṣaram), both being and non-being (sadasat), and that which (yat) is beyond both (tat-param). || 11-38 ||
सत्-पदार्थत्वेन । असत्-उपलम्भं प्रत्यविषयत्वात् । अथवा
अभावोऽपि धियि निजनिजविशिष्टवाचकसंश्लेषितो
ज्ञानाकारमश्नुवानो न परब्रह्मसत्ताव्यतिरिक्तः ।
सदसद्रूपाभ्यां च परम्-तदुभयबुद्धितिरोधाने
तद्रूपोपलब्धेः ॥३८॥
sat-padārthatvena | asat-upalambhaṃ pratyaviṣayatvāt |
athavā
abhāvo'pi dhiyi nijanijaviśiṣṭavācakasaṃśleṣito
jñānākāramaśnuvāno na parabrahmasattāvyatiriktaḥ |
sadasadrūpābhyāṃ ca param-tadubhayabuddhitirodhāne
tadrūpopalabdheḥ || 38 ||
Sat (sat) is used here according to its meaning: any existing or manifested thing (padārthatvena). Asat or non-being (asat) is a concept (upalambham), because it is not directly perceivable (pratyaviṣayatvāt). However (athavā), ‘non-being’ (abhāvaḥ…api) is attached to different words (nija-nija-viśiṣṭa-vācaka-saṃśleṣitaḥ) that arose in mind (dhiyi), and thus ‘asat’ assumes (aśnuvānaḥ) the form of the object of perception (jñāna-ākāram), and it does not (na) devoid of the Existence of the Supreme Brahma (para-brahma-sattā-vyatiriktaḥ). And (ca) when the mental concept of both is concealed (tat-ubhaya-buddhi-tirodhāne), that which is beyond (param) both sat and asat (sat-asat-rūpābhyām) is realized as Its Nature (tat-rūpa-upalabdheḥ). || 38 ||
त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूपम् ॥११-३९॥
tvamādidevaḥ puruṣaḥ purāṇastvamasya viśvasya paraṃ nidhānam |
vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvamanantarūpam || 11-39 ||
You (tvam) are the Primordial God (ādi-devaḥ), the ancient (purāṇaḥ) Puruṣa (puruṣaḥ)! You (tvam) are the Supreme (param) Shelter (nidhānam) of this (asya) world (viśvasya). You are (asi) the Perceiver (vettā), and (ca) the object of perception (vedyam). You (tvayā) hold (tatam) the whole world (viśvam) of infinite forms within You (ananta-rūpam), as (ca) You are the Supreme (param) Abode (dhāma). || 11-39 ||
वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च ।
अनादिमानप्रतिमभावः सर्वेश्वरः सर्वमहाविभूते ॥११-४०॥
vāyuryamo'gnirvaruṇaḥ śaśāṅkaḥ prajāpatistvaṃ prapitāmahaśca | anādimānapratimabhāvaḥ sarveśvaraḥ sarvamahāvibhūte || 11-40 ||
You are (tvam) Vāyu (vāyuḥ), Yama (yamaḥ), Agni (agniḥ), Varuṇa (varuṇaḥ) and the Moon (śaśāṅkaḥ). You are Prajāpati (prajāpatiḥ), and (ca) Brahmā (prapitāmahaḥ). Oh Almighty (sarva-mahā-vibhūte)! You are the Lord of the world (sarva-īśvaraḥ), beginningless, immeasurable, and incomparable (an-ādi-māna-pratima-bhāvaḥ). || 11-40 ||
नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ।
नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व ॥११-४१॥
namo namaste'stu sahasrakṛtvaḥ punaśca bhūyo'pi namo namaste |
namaḥ purastādatha pṛṣṭhataste namo'stu te sarvata eva sarva || 11-41 ||
Salutation (namaḥ), Salutation (namaḥ…astu) to You (te) a thousand times (sahasra-kṛtvaḥ)! And (ca) again (punaḥ), and again (bhūyaḥ…api), Salutation (namaḥ), Salutation to You (namaḥ…te)! Salutation (namaḥ) from the front (purastāt…atha), and from the back (pṛṣṭhataḥ). Let there be (astu) Salutation (namaḥ) to You (te…te), everywhere, for (sarvataḥ…eva), oh! You are Everything (sarva)! || 11-41 ||
नमो नमः-इत्यनेन पौनः पुन्यं भक्त्यतिशयाविष्कारकम् यदेव
भगवतातिक्रन्ताध्यायैरभ्यधायि स्वस्वरूपं तदेवार्जुनः
प्रत्यक्षोपलम्भविषयापन्नं स्तोत्रद्वारेण प्रकटयतीति
तद्व्याख्यानं केवलं पौनरुक्त्यप्रसङ्गायेति विरम्यते ॥४१॥
namo namaḥ-ityanena paunaḥ punyaṃ bhaktyatiśayāviṣkārakam
yadeva
bhagavatātikrantādhyāyairabhyadhāyi svasvarūpaṃ tadevārjunaḥ
pratyakṣopalambhaviṣayāpannaṃ stotradvāreṇa prakaṭayatīti
tadvyākhyānaṃ kevalaṃ paunaruktyaprasaṅgāyeti viramyate || 41 ||
The frequent repetition (paunaḥ-punyam) of (anena) ‘namaḥ namaḥ’ or ‘salutation, salutation’ (namaḥ…namaḥ…iti) emphasizes the magnitude of devotion (bhakti-atiśaya-āviṣkārakam). Having obtained on the field of direct experience (pratyakṣa-upalambha-viṣaya-āpannam) merely (eva…eva) what (yat…tat) the Lord (bhagavatā) has explained (abhyadhāyi) about His True Nature (sva-sva-rūpam) in the previous chapters (atikranta-adhyāyaiḥ), Arjuna (arjunaḥ) begins to praise the Lord (prakaṭayati…iti…stotra-dvāreṇa). I stop now (viramyate), because (iti) further commentary (on this subject) (tat-vyākhyānam) would only (kevalam) be repetition (paunaḥ-uktya-prasaṅgāya). || 41 ||
नहि त्वदन्यः कश्चिदपीह देव लोकत्रये दृश्यतेऽचिन्त्यकर्मा ।
अनन्तवीर्योऽमितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः ॥११-४२॥
nahi tvadanyaḥ kaścidapīha deva lokatraye dṛśyate'cintyakarmā |
anantavīryo'mitavikramastvaṃ sarvaṃ samāpnoṣi tato'si sarvaḥ || 11-42 ||
It is impossible to find (dṛśyate…na….hi) someone (kaścit…api) who is better than You (tvat-anyaḥ) here (iha) in the three worlds (loka-traye), oh God (deva)! Your actions are unfathomable (acintya-karmā), You have Infinite Potency (ananta-vīryaḥ), Your Strenght is immeasurable (amita-vikramaḥ). You (tvam) pervade (samāpnoṣi) everything (sarvam), and therefore (tataḥ), You are (asi) everything (sarvaḥ). || 11-42 ||
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखे च ।
अजानता महिमानं तवेमं मया प्रमादात्प्रणयेन वापि ॥११-४३॥
यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु ।
एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥११-४४॥
sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakhe ca |
ajānatā mahimānaṃ tavemaṃ mayā pramādātpraṇayena vāpi || 11-43 ||
yaccāvahāsārthamasatkṛto'si vihāraśayyāsanabhojaneṣu |
eko'thavāpyacyuta tatsamakṣaṃ tatkṣāmaye tvāmahamaprameyam || 11-44 ||
When I (mayā) didn’t know (ajānatā) this (imam) Greatness (mahimānam) of Yours (tava), and acted rudely towards You (prasabham), thinking (matvā) You are just a friend (sakhā…iti), and I said (yat-uktam): he (he) Kṛṣṇa (kṛṣṇa), he (he) son of Yāda (yādava), he (he) my friend (sakhe…ca), out of insanity (pramādāt) or (vā…api) affection (praṇayena…yat…ca) or even as a joke (avahāsārtham) I treated You disrespectfully (asat-kṛtaḥ) while resting, lying down, sitting, or eating (vihāra-śayyā-āsana-bhojaneṣu), whether alone (ekaḥ) or (atha…vā…api) in the presence of others (tatsamakṣam). Please forgive (tatkṣāmaye) me (aham), oh Imperishable One (acyuta)! You are (tvām) the Immeasurable Subject (aprameyam)! || 11-43/44 ||
पितासि लोकस्य चराचरस्य त्वमस्य विश्वस्य गुरुर्गरीयान् । न
त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥११-४५॥
pitāsi lokasya carācarasya tvamasya viśvasya gururgarīyān |
na
tvatsamo'styabhyadhikaḥ kuto'nyo lokatraye'pyapratimaprabhāva || 11-45 ||
You are (asi) the Father (pitā) of the world (lokasya), of all the moving and the immobile (carācarasya). You (tvam) are the Best (garīyān) Guru (guruḥ) in this (asya) world (viśvasya). No one (na) is comparable to You (tvat-samaḥ…asti), oh Whose Power is unequalled (apratima-prabhāva)! Being extraordinary (abhyadhikaḥ), who would be better than You (anyaḥ…kutaḥ) in this threefold world (loka-traye…api)? || 11-45 ||
तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीढ्यम् ।
पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियास्यार्हसि देव सोढुम् ॥११-४६॥
tasmātpraṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīśamīḍhyam |
piteva putrasya sakheva sakhyuḥ priyaḥ priyāsyārhasi deva soḍhum || 11-46 ||
Thus (tasmāt), I bow down (praṇamya) with respect (praṇidhāya), and I am (aham) begging for Your Mercy (prasādaye), as You (tvām) are the Lord (īśam) to be glorified (īḍhyam)! Please be (arhasi) tolerant (with me) (soḍhum) oh Lord (deva)!, like (iva) a father (pitā) with his son (putrasya), a husband (priyaḥ) with his wife (priyāsya), or like (iva) friends (sakhā) with each other (sakhyuḥ). || 11-46 ||
दिव्यानि कर्माणि तवाद्भुतानि पूर्वाणि पूर्वे ऋषयः स्मरन्ति ।
नान्योऽस्ति कर्ता जगतस्त्वमेको धाता विधाता च विभुर्भवश्च ॥११-४७॥
divyāni karmāṇi tavādbhutāni pūrvāṇi pūrve ṛṣayaḥ smaranti |
nānyo'sti kartā jagatastvameko dhātā vidhātā ca vibhurbhavaśca || 11-47 ||
Your (tava) preceding (pūrvāṇi) acts (karmāṇi) are divine (divyāni) and marvellous (adbhutāni). Sages (ṛṣayaḥ) remembered them (smaranti) in the past (pūrve). No one else (na…anyaḥ…asti) creates (kartā) the universe (jagataḥ). Only (ekaḥ) You (tvam) are the Creator of it (dhātā), the Lord (vibhuḥ) who pervades it (dhātā), and (ca) You are everything that is manifested (bhavaḥ). || 11-47 ||
तवाद्भुतं किं नु भवेदसह्यं किं वा शक्यं परतः कीर्तयिष्ये ।
कर्तासि सर्वस्य यतः स्वयं वै विभो ततः सर्वमिदं त्वमेव ॥११-४८॥
tavādbhutaṃ kiṃ nu bhavedasahyaṃ kiṃ vā śakyaṃ parataḥ kīrtayiṣye |
kartāsi sarvasya yataḥ svayaṃ vai vibho tataḥ sarvamidaṃ tvameva || 11-48 ||
How (kim…nu…kim vā) can I describe (kīrtayiṣye…śakyam…parataḥ) Your (tava) marvellous (adbhutam) and unbearable Nature (asahyam)? You are (asi) the Creator (kartā) of everything (sarvasya) oh Lord (vibho)! Thus (yataḥ), You (tvam) Yourself (svayam…vai) are all (sarvam) this (idam), no one else (eva)! || 11-48 ||
अत्यद्भुतं कर्म न दुष्करं ते कर्मोपमानं नहि विद्यते ते ।
नते गुणानां परिमाणमस्ति न तेजसो नापि बलस्य नर्द्धेः ॥११-४९॥
atyadbhutaṃ karma na duṣkaraṃ te karmopamānaṃ nahi vidyate te |
nate guṇānāṃ parimāṇamasti na tejaso nāpi balasya narddheḥ || 11-49 ||
Your deeds (karma) are magnificent (ati-adbhutam), and You (te) accomplish them effortlessly (na…duṣkaram). No one can rival You in action (karma-upamānam…na…hi…vidyate…te). Your (te) qualities (guṇānām) are (asti) immeasurable (na…na…na…na…api…parimāṇam). Your Splendour (tejasaḥ), Power (balasya) and Perfection also (ṛddheḥ). || 11-49 ||
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे ।
तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास ॥११-५०॥
adṛṣṭapūrvaṃ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṃ mano me |
tadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa || 11-50 ||
Having seen (dṛṣṭvā) that which was never seen before (adṛṣṭa-pūrvam), I (asmi) rejoice (hṛṣitaḥ), but my (me) mind (manaḥ) is distressed (pravyathitam) and (ca) is filled with fear (bhayena). Oh Lord (deva)! Grace me (prasīda…me), and show me (darśaya) Your previous form (rūpam…tat…eva), oh Lord of all the gods (deva-īśa)!, oh Shelter of the world (jagat-nivāsa). || 11-50 ||
किरीटिनं गदिनं चक्रहस्तमिच्छामि त्वां द्रष्टुमहं तथैव ।
तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ॥११-५१॥
kirīṭinaṃ gadinaṃ cakrahastamicchāmi tvāṃ draṣṭumahaṃ tathaiva |
tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte || 11-51 ||
Oh thousand-armed One! I would (aham) like (icchāmi) to see (draṣṭum) You wearing a crown (kirīṭinam), holding a mace (gadinam) and (tathā…eva) a discus (cakrahastam). Show me (bhava) Your four-armed form (tena…eva…rūpeṇa…catuḥ-bhujena), oh Who embodies the world (viśva-mūrte)! || 11-51 ||
श्रीभगवानुवाच
थे वेनेरब्ले लोर्द् (श्री-भगवान्) सैद् (उवाच):
मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात् ।
तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम्॥
११-५२॥
śrībhagavānuvāca
The Venerable Lord (śrī-bhagavān) said (uvāca):
mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātmayogāt |
tejomayaṃ viśvamanantamādyaṃ yanme tvadanyena na dṛṣṭapūrvam ||
11-52 ||
I (mayā) clearly (prasannena) revealed (darśitam) this (idam) Supreme (param) Form (rūpam) to you (tava) oh Arjuna (arjuna)!, as the unity of everything (ātmā-yogāt). This Universal Form (viśvam) is Infinite (anantam), and Primordial (ādyam), as it is composed of My Light (tejas-mayam…me), which (yat) was never (na) seen before (dṛṣṭa-pūrvam) by others (tvat-anyena). || 11-52 ||
न वेदयज्ञाधिगमनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः । एवंरूपं
शक्यमाहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥११-५३॥
na vedayajñādhigamanairna dānairna ca kriyābhirna tapobhirugraiḥ | evaṃrūpaṃ śakyamāhaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra || 11-53 ||
Others (tvat-anyena) cannot (śakyam) see (draṣṭum) Me (aham) in this (evam) Form (rūpam) in the world of men (nṛloke), oh Hero of the Kuru-s (kurupravīra)! Neither by following Vedic sacrifices (veda-yajñā-adhigamanaiḥ), by charity (dānaiḥ), by rituals (kriyābhiḥ), nor (na…na…na…na) by hard (ugraiḥ) austerities (tapobhiḥ). || 11-53 ||
मा ते व्यथा मा च विमूढत भूद्दृष्ट्वा रूपं घोरमुग्रं ममेदम् । व्यपेतभीः
प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य ॥११-५४॥
mā te vyathā mā ca vimūḍhata bhūddṛṣṭvā rūpaṃ ghoramugraṃ mamedam | vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya || 11-54 ||
Having seen (dṛṣṭvā) My terrifying (rūpam) and fearful (ghoram…idam) Form (rūpam), do not (mā) be (bhūt…te) afraid (vyathā) and (ca) confused (vimūḍhata)! Be pleased (prītamanāḥ), and free from fear (vyapetabhīḥ). Behold (prapaśya) again (punaḥ) My (me) (previous) form (rūpam…idam…tat…eva). || 11-54 ||
संजय उवाच
थे सन्जय (संजय) सैद् (उवाच):
इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः । आश्वासयामास च
भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥११-५५॥
saṃjaya uvāca
The Sanjaya (saṃjaya) said (uvāca):
ityarjunaṃ vāsudevastathoktvā svakaṃ rūpaṃ darśayāmāsa bhūyaḥ | āśvāsayāmāsa ca bhītamenaṃ bhūtvā punaḥ saumyavapurmahātmā || 11-55 ||
Having said this (iti…uktvā…tathā), Vāsudeva (vāsudevaḥ) displayed Himself (darśayām…āsa) in His friendly (svakam) form (rūpam) again (bhūyaḥ…punaḥ), and after soothing (āśvāsayām…āsa…bhūtvā) the (enam) terrified (bhītam) Arjuna (arjunam), the Great Soul (mahātmā) assumed His gentle nature (saumya-vapuḥ). || 11-55 ||
अर्जुन उवाच
थे अर्जुन (अर्जुनः) सैद् (उवाच):
दृष्ट्वेदं मानुषं रूपं तवसौम्यं जनार्दन ।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥११-५६॥
arjuna uvāca
The Arjuna (arjunaḥ) said (uvāca):
dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tavasaumyaṃ janārdana |
idānīmasmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ || 11-56 ||
Having seen (dṛṣṭvā) Your (tava) gentle (saumyam) human (idam…mānuṣam) form (rūpam), oh Janārdana! (janārdana), now (idānīm) I am (asmi) strong again (saṃvṛttaḥ), and my mindset (sacetāḥ) is restored to the original (prakṛtim…gataḥ). || 11-56 ||
सकलोपसंहारान्ते परमप्रशान्तरूपां ब्रह्मतत्त्वस्थितिं ददाति इत्युपसंहारे
भगवतः सौम्यता ॥५६॥
sakalopasaṃhārānte paramapraśāntarūpāṃ brahmatattvasthitiṃ dadāti ityupasaṃhāre bhagavataḥ saumyatā || 56 ||
When all confusions have disappeared (sakala-upasaṃhāra-ante), (the Lord) bestowed upon (Arjuna) (dadāti…iti) the experience of ‘being established in the Absolute Principle’ (brahma-tattva-sthitim), which has utterly Peaceful Nature (parama-praśānta-rūpām). Then, hiding such Nature (upasaṃhāre), the Lord displayed (bhagavataḥ) His gentle form (saumyatā). || 11-56 ||
श्रीभगवानुवाच
थे वेनेरब्ले लोर्द् (श्री-भगवान्) सैद् (उवाच):
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥११-५७॥
śrībhagavānuvāca
The Venerable Lord (śrī-bhagavān) said (uvāca):
sudurdarśamidaṃ rūpaṃ dṛṣṭavānasi yanmama |
devā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ || 11-57 ||
This (idam) Form (rūpam) of Me (mama) that (yat) you have seen (dṛṣṭavān…asi) is very difficult to see (sudurdarśam). Even (api) the gods (devāḥ) are longing for (darśana-kāṅkṣiṇaḥ) the vision of this form (rūpasya…asya) without any break (nityam). || 11-57 ||
नाहं वेदैर्न तपसा न दानेन न चेज्यया ।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥११-५८॥
nāhaṃ vedairna tapasā na dānena na cejyayā |
śakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā || 11-58 ||
What you have seen (dṛṣṭavān…asi) of Me (mām…aham) is hidden (na…na…na…śakyaḥ…draṣṭum…evaṃvidhaḥ) even if you study the Veda-s (vedaiḥ), or you perform austerities (tapasā), sacrifices (ijyayā) or (ca) charity (dānena). || 11-57 ||
भक्त्या त्वनन्यया शक्य ह्यहमेवंविधोऽर्जुन ।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥११-५९॥
bhaktyā tvananyayā śakya hyahamevaṃvidho'rjuna |
jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa || 11-59 ||
Only (tu) by Devotion (bhaktyā) -and by nothing else- (ananyayā) one can attain Me (śakyaḥ…aham) in this Form (evaṃvidhaḥ), oh Arjuna (arjuna)! In real sense (tattvena), (only Devotion) is the means to see Me (jñātum), to understand Me (draṣṭum), and (ca…ca) to gain Union with Me (praveṣṭum), oh Enemy of foes (parantapa)! || 11-59 ||
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥११-६०॥
matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ |
nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava || 11-60 ||
In this world (sarva-bhūteṣu), only one (saḥ) who (yaḥ) is my devotee (mat-bhaktaḥ), and acts only for Me (mat-karma-kṛn), as I Am the Highest for him (mat-paramaḥ), and who is freed from attachments (saṅga-varjitaḥ) and enmity (nirvairaḥ), becomes One (eti) with Me (mām), oh Pāṇḍava (pāṇḍava). || 11-60 ||
अविद्यमानान्यज्ञेयरमणीया येषां भक्तिः परिस्फुरति तेषां
मां प्रपद्यते वासुदेवः सर्वम्
इत्यादिपूर्वाभिहितोपदेशचमत्काराद्विश्वात्मकं
वासुदेवतत्त्वमयत्नत एव बोधपदवीमवतरतीति शिवम् ॥६०॥
avidyamānānyajñeyaramaṇīyā yeṣāṃ bhaktiḥ parisphurati
teṣāṃ
māṃ prapadyate vāsudevaḥ sarvam
ityādipūrvābhihitopadeśacamatkārādviśvātmakaṃ
vāsudevatattvamayatnata eva bodhapadavīmavataratīti śivam || 60 ||
The Reality of Vāsudeva (vāsudeva-tattvam), which pervades the whole world (viśva-ātmakam), effortessly (ayatnataḥ…eva) descends (avatarati) into the Consciousness (bodha-padavīm) of those (teṣām) whose (yeṣām) Devotion (bhaktiḥ) is throbbing (parisphurati) and does not take delight in other things (avidyamāna-anya-jñeya-ramaṇīyā). This occurs out of Amazement, caused by the preceeding instructions (ādi-pūrva-abhihita-upadeśa-camatkārāt), like (iti): “When I am attained, Vāsudeva becomes the whole world (mām…prapadyate…vāsudevaḥ…sarvam)”. || 60 ||
Let there be Prosperity, as all this is Śiva (iti…śivam)!
अत्र संग्रहश्लोकः
atra saṃgrahaślokaḥ
Now (atra), a summarizing śloka (saṃgraha-ślokaḥ):
शुद्धाशुद्धविमिश्रोत्थसंविदैक्यविमर्शनात् ।
भूर्भुवः स्वस्त्रयं पश्यन्समत्वेन समो मुनिः ॥११॥
śuddhāśuddhavimiśrotthasaṃvidaikyavimarśanāt |
bhūrbhuvaḥ svastrayaṃ paśyansamatvena samo muniḥ || 11 ||
The wise (muniḥ) sees (paśyan) the three worlds of bhūḥ (bhūḥ), bhuvaḥ (bhuvaḥ) and svaḥ (svaḥ) in oneness (samaḥ), without any difference (samatvena), when a unified Awareness of Perception, that can be pure, impure and the mix of both, arises (śuddha-śuddha-vimiśra-uttha-saṃvid-aikya-vimarśanāt). || 11 ||
इति श्रीमहामहेश्वराचार्यवर्यराजानकाभिनवगुप्तपादविरचिते
श्रीमद्भगवद्गीतार्थसंग्रहे एकादशोऽध्यायः ॥११॥
iti śrīmahāmaheśvarācāryavaryarājānakābhinavaguptapādaviracite
śrīmadbhagavadgītārthasaṃgrahe ekādaśo'dhyāyaḥ || 11 ||
Here ends (iti) the Eleventh (ekādaśaḥ) Chapter (adhyāyaḥ) in most ‘Venerable Bhagavadgītārthasaṃgrahaḥ’ or ‘A summary about the real meaning of Bhagavadgītā” (śrīmat-bhagavad-gīta-artha-saṃgrahe), written by Rājānaka Abhinavagupta, the eminent teacher, who is a great devotee of the Great Lord (śrī-mahā-maheśvara-ācārya-varya-rājānaka-abhinavaguptapāda-viracite). || 11 ||
