Bhagavad Gita - Chapter 11 - Shloka (Verse) 1

व्याख्या--'मदनुग्रहाय'--मेरा भजन करनेवालोंपर कृपा करके मैं स्वयं उनके अज्ञानजन्य अन्धकारका नाश कर देता हूँ (गीता 10। 11) -- यह बात भगवान्ने केवल कृपा-परवश होकर कही। इस बातका अर्जुनपर बड़ा प्रभाव प़ड़ा, जिससे अर्जुन भगवान्की स्तुति करने लगे (10। 12 -- 15)। ऐसी स्तुति उन्होंने पहले गीतामें कहीं नहीं की। उसीका लक्ष्य करके अर्जुन यहाँ कहते हैं कि केवल मेरेपर कृपा करनेके लिये ही आपने ऐसी बात कही है (टिप्पणी प0 573.2)।

पूर्वाध्यायमें जो ) भगवान्की विभूतियोंका वर्णन किया गया है उसमें भगवान्से कहे हुए मैं इस सारे जगत्को एक अंशसे व्याप्त करके स्थित हूँ इन वचनोंको सुनकर ईश्वरका जो जगदात्मक आदि स्वरूप है उसका प्रत्यक्ष दर्शन करनेकी इच्छासे अर्जुन बोला --, मुझपर अनुग्रह करनेके लिये आपने जो परम -- अत्यन्त श्रेष्ठ? गुह्य -- गोपनीय? अध्यात्य नामक अर्थात् आत्माअनात्माके विवेचनविषयक वाक्य कहे हैं? उन आपके वचनोंसे मेरा यह मोह नष्ट हो गया है अर्थात् मेरी अविवेकबुद्धि नष्ट हो गयी है।,

He reiterates the Vibhutis (glories) described for the purpose of contemplating the Lord in those respective forms—starting with 'Bhagavatah'. The meaning is that the Supreme Lord's conditioned (sopadhika) and unconditioned (nirupadhika) conscious forms have been described as objects of meditation and knowledge respectively.

Taking the conditioned Lordly form, which encompasses the entire universe and is named the 'Vishwarupa' (Universal Form), as the subject, and introducing the next chapter, he recites what has happened to make it useful for the subsequent question—starting with 'Tatra cha'. Having heard about this form which is the essence of the entire manifestation, the cause of this whole world, all-knowing, and possessed of all sovereignty, and wishing to visualize it, Arjuna asked at the beginning—this is stated in 'Shrutva'.

Making compassion towards me the cause, the benefit bestowed is 'grace' (anugraha); 'for that purpose' is an adjective for the speech. 'Unsurpassed' (Niratishayam) means being the means for the supreme goal of human life.

The sentence starting with 'Asochyan' (You grieve for those not to be grieved for) is the statement wherein the meaning of the word 'Thou' (Twam) is predominant. 'This delusion' indicates that it is witnessed by the Self. 'Undiscriminating intellect' is of the nature of ignorance and misconception.

Thus, having heard the Vibhutis and the unsurpassed sovereignty, and wishing to visualize it directly, Arjuna spoke: For the sake of favoring me, the supreme—meaning excellent because it is the means to the highest human goal—secret words known as 'Adhyatma', which are predominant in the meaning of the word 'Thou' (Twam) and begin with 'Asochyan' (You grieve for those not to be grieved for), which were spoken by You;

by that, this delusion of mine—which generates the concept of 'I and Mine' and covers the true nature of the Self which is devoid of doership etc.—is gone, meaning specifically removed.

Just as meditation is possible on what has been heard, similarly, the establishment in the true nature (Svarupa-sthiti) is described by this chapter.

In the previous chapter, Yoga and Vibhuti were promised to be explained with 'He who knows in truth this glory and power of Mine'. And they were requested to be heard by the other (Arjuna) with 'Tell me again in detail, O Janardana, of Your Yoga and Vibhuti'.

There, with 'I am the Self, O Gudakesha, seated in the hearts of all beings', the Yoga characterized as being the support of all beings was briefly stated by the Lord before describing the Vibhutis. And at the end of that, with 'I stand supporting this entire world with a single fragment of Myself'—implying 'this world is supported by Me just as grain is held by a granary'—that same point was reminded. Desiring to directly visualize that very nature of the Lord as the support of all beings, Arjuna spoke—'Madanugrahaya' etc.

'Anugraha' towards me means compassion; for that purpose is 'Madanugrahaya'. 'Paramam' means excellent because it instantly removes grief and delusion; 'Guhyam' means secret; 'Adhyatmasanjnitam'—the scripture for the discrimination between Self and non-Self is Adhyatma, known by that name; the speech which was spoken by You—starting from 'You grieve for those not to be grieved for' up to the sixth chapter, which is predominant in clarifying the meaning of the word 'Thou' (Twam) and propounds the non-doership and non-enjoyership of the Self with 'This slays not nor is slain'; by that, this 'Moha' (delusion) or lack of discrimination of mine is specifically gone, i.e., destroyed.

Here, the excess of syllables in the first quarter is an archaic (Arsha) usage.

Arjuna said — For the sole purpose of favoring me, who was deluded by the delusion in the form of identification of the Self with the body, the supreme secret, the supreme mystery known as 'Adhyatma', meaning the words to be spoken regarding the Self—starting from 'Never was there a time when I did not exist' (Gita 2.12) ending with 'Therefore, be a Yogi, O Arjuna' (Gita 6.46), which was spoken by You;

by that, this delusion of mine regarding the Self is entirely gone, meaning cast far away.

Having spoken of the glory of His Vibhutis, out of supreme compassion, Hari showed the Universal Form to Arjuna who was eager to see it. ||1||

At the end of the previous chapter, the Universal Lordly form was hinted at with 'I stand supporting this entire world with a single fragment of Myself'. Wishing to see that, and applauding what was said before, Arjuna spoke in four verses starting with 'Madanugrahaya'.

For my favor, meaning for the cessation of grief, the supreme—meaning established in the Supreme Truth—secret, even though hidden, known as 'Adhyatma', meaning concerning the discrimination between Self and non-Self, the speech which was spoken by You—the text starting with 'You grieve for those not to be grieved for' up to the sixth chapter; by that, this delusion of mine—the error characterized by 'I am the slayer, these are being slain' etc.—is gone, destroyed; because of the statement regarding the absence of doership etc. in the Self.

To introduce the chapter on the Universal Form, summarizing the purport of the Vibhuti chapter, he says—'Evam' etc. By stating the purpose as the accomplishment of Bhakti Yoga and its increase, it is implied that Arjuna's subsequent desire to see is dependent on the increase of devotion.

'Sakaletaravilakshanena' means by a form distinct from all else, or distinct from the nature of all other things. By this, unlimited excellence is expressed. Since the previously mentioned qualities of being 'common to none, natural, and of unlimited excellence' are recognized here in reverse order, and since 'distinct from all else' and 'extraordinary to the Lord' can be connected as cause and effect as desired, and since the purport is on 'having no equal or superior', there is no redundancy.

Based on the desire to see, which is the fruit of the increase of devotion dependent on the conviction of what has been heard, he introduces Arjuna's speech which serves as a prologue to the subsequent chapter—with 'Tametam'. 'Tam' means the one surpassing all; 'Etam' means the one of the said manner. By 'Bhagavatsakashat' (from the Lord), the quality of being a reliable authority (Aptatva), which is the cause of conviction, is implied; the idea is that upon hearing from another teacher, even if there is a desire to see, a prayer for the vision (to that teacher) would not be appropriate.

With the intention of the meaning of the verse 'Evametat' etc., he says—'Evameva' having decided thus. An objection: Accepting the previous statement 'It is exactly as You say', the words 'I desire to see Your Ishvara form' [11.3] seem to express a desire to see a specific form with a different meaning; then how is it said 'wishing to visualize the Lord as He is'? To this he says—'Tathaiva'. Meaning, exactly in the manner heard. He explains that—with 'Sarvascharya'. The idea is that the meaning propounded from 'I am the source of all' [10.8] ending with 'I stand supporting this entire world with a single fragment of Myself' [10.42] is here recognized directly in connection with a specific form.

Here, to pray for the direct vision, he shows gratitude, theism, and devotion through the three verses starting with 'Madanugrahaya'.

Among them, in the first verse—due to the appropriateness of the word 'Adhyatma' and because the topic of the seventh chapter etc., like 'creation and dissolution', is stated separately—he reiterates the truth of the Self, the hearing of the means to perceive it, and its result; with this intention, he says—'Dehatma' (delusion that body is Self). Since 'Moha vigatah' (delusion is gone) is stated afterwards, the word 'Mat' implies the nature qualified by delusion; with this intention, 'Mohitasya' (of the deluded one) is said. By 'Madanugrahaya', it is implied that 'there is nothing else to be attained by Him that is not attained', so he says—'Mamanugrahaikaprayojanaya' (for the sole purpose of favoring me). By this, the suspicion that this is merely encouragement for war is also refuted. The word 'Guhya' qualified by 'Parama' is explained by the word 'Rahasya' (mystery) to exclude the understanding of secretness mentioned in 'I am the silence of secrets' [10.38]. Being a part of the most secret Bhakti Yoga, the adjective 'supreme' (Parama) is respected and indicated by the reading of the word 'Parama'. Thinking that the speech is 'Adhyatma' because it dwells on/expounds the Self, it is said 'Atmani vaktavyam' (to be spoken regarding the Self).

Separating it from the prologue and the meaning of the introductory verse of the middle hexad (chapters 7-12), and reiterating the portion predominantly regarding the Jiva (individual soul) by the word 'Adhyatma', he says—'Na tvevaham' etc. Following 'Adhyatmasanjnitam', the meaning intended by the direct reference 'Ayam' (this) is stated as 'Mama atmavishayah' (my subject of the Self). By 'Vigatah' with the prefix, complete destruction along with latent impressions (vasanas) is intended; to show this, the word 'Sarva' is used. 'Durato nirastah' (cast far away) means due to the rejection even of the impression (samskara), it is destroyed such that it will not sprout again.

पूर्व अध्याय में वर्णित भगवान् की विभूतियों को जानते से हुए अपने परम सन्तोष को? अर्जुन इस प्रारम्भिक श्लोक में व्यक्त करता है। अपने शिष्य पर केवल अनुग्रह करने और उसे मोहदशा से बाहर निकालने के लिए भगवान् ने जो इतना अधिक परिश्रम किया? अर्जुन उसकी भी प्रशंसा करता है। अनेकता में एकता का दर्शन करने का अर्थ संसार के दुख से सुरक्षित रहने के लिए रोग निरोधक टीका लगवाना है। अर्जुन की इस स्वीकारोक्ति से कि? मेरा मोह दूर हो गया है? व्यासजी? एक उत्तम विद्यार्थी पर पड़ने वाले पूर्व अध्याय के प्रभाव को बड़ी सुन्दरता से हमारे ध्यान में लाते हैं।मोह निवृत्ति? सत्य के ज्ञान का एक पक्ष है? न कि वह अपने आप में ज्ञान की प्राप्ति। अर्जुन अज्ञान के कारण नामरूपमय इस सृष्टि में अपना अलग और स्वतन्त्र अस्तित्व अनुभव कर रहा था। वह अब इस भेद के मोह से मुक्त हो चुका था। उसे वह दृष्टि मिल गयी? जिसके द्वारा वह इस भेदात्मक दृश्य जगत् में ही व्याप्त एक सत्ता को देख पाने में समर्थ हो जाता है। परन्तु फिर भी उसने अनेकता में एकता का प्रात्यक्षिक दर्शन नहीं किया था। यद्यपि सिद्धान्तत उसे इस एकत्व का ज्ञान स्वीकार्य था।राजपुत्र अर्जुन यह भलीभांति जानता है कि श्रीकृष्ण ने विभूतियोग का इतना विस्तृत वर्णन केवल उसके ऊपर अनुग्रह करने के लिए ही किया था। यह हमें इस बात का स्मरण कराता है कि किस प्रकार भगवान् अपने भक्तों के हृदय में स्थित उनके अज्ञानजनित अंधकार को नष्ट कर देते हैं।ये अध्यात्मविषयक वचन क्या थे अर्जुन कहता है

He states the meaning propounded in this chapter—starting with 'Yatha'. At the end of the tenth chapter [42], with 'I stand supporting this entire world with a single fragment of Myself', the worship of the pervasive form was stated briefly.

And meditation is not possible on what is briefly stated, because it does not ascend to the intellect (is not grasped clearly). Therefore, just as meditation becomes possible when the 'Yathabhuta', i.e., the pervasive form, is heard in detail, similarly, the 'Svarupa-sthiti' (establishment in the true nature) is described by this eleventh chapter through the repetition/description of what was shown to Arjuna.

By using the term 'Svarupa' (true nature), he refutes the idea that the Universal Form was created and projected right then by Maya etc. (implying it is eternal, not a temporary magical creation).

(Invocation Verse)

Having described various Vibhutis in the previous chapter, and hearing the Universal Lordly form mentioned by the Lord at the end with 'I stand supporting this entire world with a single fragment of Myself', becoming supremely anxious and wishing to visualize it, applauding what was said before, Arjuna spoke—'Madanugrahaya'.

For my favor, meaning for the benefit of removing grief; supreme, meaning culminating in the unsurpassed goal of human life; secret, meaning hidden—not fit to be spoken to just anyone; known as Adhyatma, meaning worded as 'Adhyatma' concerning the discrimination between Self and non-Self; the speech or sentence predominant in the meaning of 'Thou' (Twam) starting from 'You grieve for those not to be grieved for' up to the sixth chapter, spoken by You, the All-Knowing One of supreme compassion; by that sentence, this delusion of mine—characterized by various misconceptions like 'I am the slayer of these, these are slain by me', which is witnessed by experience—is gone, destroyed. Because therein, the Self is repeatedly stated to be devoid of all modifications.

Having understood that the world is of the nature of Krishna through the description of Vibhutis, he (Nara/Arjuna) spoke to Hari to see that form. ||1||

At the end of the previous chapter, with 'Vishtabhyaham' [10.42], by His playful nature, the fact that the universe is His own self was propounded. Desiring to see that form, Arjuna submits to the Lord—with four verses starting with 'Madanugrahaya'.

'Madanugrahaya' means for accepting me as Your own. 'Paramam' means that from which the 'Para', i.e., the Supreme Purushottama, is 'Miyate' (measured/inferred); such is the nature. Therefore it is 'Guhyam', not to be told to everyone. 'Adhyatmasanjnitam' means being the form of the Self of all because it concerns the discrimination between Self and non-Self; the speech which was spoken by You as 'Vishtabhyaham'; by that, this 'Moha' (delusion) of mine regarding the form is specifically gone, meaning destroyed.

'Madanugrahaya' means for the sake of favoring me. 'Paramam' means unsurpassed. 'Guhyam' means secret. 'Adhyatmasanjnitam' means the subject matter of the discrimination between the Self and non-Self. The 'Vachah', i.e., speech or sentence, which was spoken by You; by that speech of Yours, 'Moha ayam vigatah mama' (this delusion of mine is gone); meaning, the undiscriminating intellect has departed.

Moreover—

Now, through eight chapters, it is stated that he (Arjuna) is liberated from delusion by the Lord, who is the essence of Pushti (Grace), through qualities and the attributes of the Refuge. ||1||

Through His own scriptural words, when knowledge of greatness arises, there is the limitation of one's own duty (Svadharma-Maryada) through devotion; Pushti (nourishment/grace) comes rightfully only through complete refuge in the Lord whose face is adorned with earrings. ||2||

There is Pushti in the words of Maryada (propriety/limit) and in the demonstration of His own purpose; thus, the form of Pushti mixed with Maryada is displayed. ||3||

At the end of the previous chapter, the supreme extraordinary Yoga, and in the verse 'Vishtabhyaham', the sovereignty named 'Yoga' belonging to the Vibhuti (imperishable sovereignty) was stated. Wishing to see that form distinguished by that, and applauding what was said before, Arjuna spoke with four verses starting with 'Madanugrahaya'. The secret, known as Adhyatma, the 'Maryada-form' speech describing Your own greatness such as 'I am the source of all' [10.8] which was spoken by You; by that, my delusion—which was in the form of ignorance of Your sovereignty—is gone. The sentiment is: 'I have heard the sentence describing Your greatness, but I have not seen Your form like that.'

मदनुग्रहाय for the sake of blessing me? परमम् the highest? गुह्यम् the secret? अध्यात्मसंज्ञितम् called Adhyatma? यत् which? त्वया by Thee? उक्तम् spoken? वचः word? तेन by that? मोहः delusion? अयम् this? विगतः gone? मम my.Commentary After hearing the glories of the Lord? Arjuna has an intense longing to have the wonderful vision of the Cosmic Form with his own eyes. His bewilderment and delusion have now vanished.Adhyatma That which treats of the discrimination between the Self and the notSelf metaphysics.I was worried about the sin involved in killing my relations and preceptors. I had the ideas? I am the agent in killing them they are to be killed by me.This delusion has vanished now after receiving Thy most profound and valuable instructions. Thou hast dispelled this delusion of ignorance from me.The vision of the Cosmic Form is not the ultimate goal. If that were so? the Gita would have ended with this chapter. The vision of the Cosmic Form is also one more in a series of graded experiences. It is a terrible experience too. That is the reason why Arjuna said to the Lord? stammering with fear What an awful form Thou hast I have seen that which none hath seen before. My heart is glad? yet faileth me on account of fear. Show me? O God? Thine other form again. O God of gods? support of all the worlds? let me see Thy form with the diadem? and with the mace and discus in Thy hands. Again I wish to see Thee as before assume Thy fourarmed form? O Lord of thousand arms and of forms innumerable.Arjuna heard the Lords statement? viz.? Having pervaded this whole universe with one fragment of Myself? I remain. This induced him to have the vision of the Lords Cosmic Form. He says? O Lord of compassion? Thou hast taught me the spiritual wisdom which can hardly be found in the Vedas. Thou hast saved me. My delusion has disappeared. Thou hast disclosed to me the nature of the Supreme Self? the secrets of Nature and Thy divine glories. My greatest ambition at the present moment is that I should behold with my own eyes Thy entire Cosmic Form.

Ayam, this; mahah, delusion; mama, of mine; vigatah, has departed, i.e., my non-discriminating idea has been removed; tena, as a result of that; vacah, speech of Yours; which is paramam, most, supremely; guhyam, secret; and adhyatma-sanjnitam, known as pertaining to the Self-dealing with discrimination between the Self and the non-Self; and yat, which; was uktam, uttered; tvaya, by You; madanugrahaya, for my benefit, out of favour for me.
Further,

Arjuna said To show favour to me, who is deluded by the misconception that the body is the self, these words of supreme mystery concerned with the self, i.e., which is a proper description of the self, have been spoken by You in words beginning from 'There was never a time when I did not exist' (2.12) and ending with, 'Therefore, O Arjuna, become a Yogin' (6.46). By that this delusion of mine about the self is entirely removed.