Bhagavad Gita - Chapter 11 - Shloka (Verse) 11

व्याख्या--'अनेकवक्त्रनयनम्'--विराट्रूपसे प्रकट हुए भगवान्के जितने मुख और नेत्र दीख रहे हैं, वे सब-के-सब दिव्य हैं। विराट्रूपमें जितने प्राणी दीख रहे हैं, उनके मुख, नेत्र, हाथ, पैर आदि सब-के-सब अङ्ग विराट्रूप भगवान्के हैं। कारण कि भगवान् स्वयं ही विराट्रूपसे प्रकट हुए हैं।

तथा --, जिस ईश्वरने दिव्य पुष्पमालाओं और वस्त्रोंको धारण कर रक्खा है? जिसने दिव्य गन्धका अनुलेपन कर रक्खा है? जो समस्त आश्चर्यमय दृश्योंसे युक्त है? जो सब भूतोंका आत्मा होनेके कारण सब ओर मुखवाला है तथा जिसका अन्त नहीं है ऐसा अनन्त और दिव्य विराट्रूप भगवान्ने अर्जुनको दिखलाया? इस प्रकार पूर्वश्लोकसे अन्वय कर लेना चाहिये अथवा अर्जुनने ऐसा रूप देखा इस प्रकार अध्याहार कर लेना चाहिये।,

He qualifies the Lord, possessing the aforementioned form, in another way—with 'Kincha' etc.

Even by supplying the word 'Arjuna' (as the subject who saw), the construction of the words is possible.

He qualifies the Lord possessing the aforementioned form. Him by whom divine flowers and garments are worn; Him whose ointment is of divine fragrance; who is full of all wonders; the 'Deva' (Shining One); 'Ananta' (Endless); and due to being the Self of all beings, 'Sarvatomukha' (having faces on all sides)—(He) showed; or 'Arjuna saw' is supplied.

Here, although these appear to be adjectives of the 'form' (rupa), still, considering the word 'Deva' denoting the Lord as the substantive (qualified noun), the Acharyas have explained it in this way.

'Sarvashcharyamayam' means consisting of all wonders.

'Vishvatomukham'—this refers to what was said earlier: 'Ekatvena prithaktvena... bahudha vishvatomukham' (Gita 9.15).

'Anantam' means devoid of limitation on all sides.

'Devam' means Shining; 'Anantam' means incapable of being limited by space and time due to being the support of the entire universe existing in the three times; 'Vishvatomukham' means having faces turned towards all directions of the universe; endowed with divine garments, scents, garlands, ornaments, and weapons befitting Him.

He qualifies that very radiance indicated by the word 'Deva' (in the next verse).

Moreover—'Divya' etc. Those who wear divine garlands and garments are such (Divyamalyambaradharam).

That whose ointment has a divine fragrance. 'Sarvashcharyamayam' means abounding in many wonders.

'Devam' means of the nature of light/radiance. 'Anantam' means unlimited. 'Vishvatah' means that in which there are faces on all sides.

The multiplicity in garments, ornaments, and weapons should be understood as due to the variety of their types. Indeed, in the Bhagavat-shastras, the connection with many faces of various types is recited in the meditation on the Vishvarupa; otherwise, the mention of 'many eyes' would be meaningless, as that would be established merely by the multiplicity of faces.

'Anekadbhutadarshanam'—whose appearance is many and wonderful; meaning, being seen as a boundless, excessive wonder. 'Divyatvam' means supernatural nature. 'Sarvashcharyamayam' means being the support of all entities which are wonders. Therefore, there is no repetition with 'Anekadbhutadarshanam'. One should contemplate on 'This universe is the great wonderful form of that Great Soul' [Vishnu Purana 5.19.7] etc.

To rule out the restriction of the word 'Deva' here merely to a specific species (like Devas) which is unsuitable, and to show that it refers to One qualified by a specific form, [the Bhashya] says 'Dyotamanam' (Shining). He states the mode of Infinity and its cause with—'Nikhila' etc. Since being the support of the entire universe is explicitly stated, being the support of what exists in the three times is also implied. The result of both is the unsuitability of being limited by space and time, which is here applied to the Form as far as possible, and also directly [to the Essence]. However, Infinity belongs to the essential nature. Since the word 'Ananta' (Infinite) is placed amidst the group of adjectives describing the Form, it also refers to the Form. In 'Drishtvadbhutam' [11.20], He will speak of the Form itself as 'Infinite in length and breadth, wonderful and terrible.' Therefore, others say the purport is merely to show extreme vastness etc. Thus, the translation of 'Anantayamavistare' to be mentioned later is also justifiable.

Even for this all-pervading Form, due to special power, non-obstruction everywhere is appropriate... Therefore, its being the support of the entire universe including Prakriti, which will be described, is not unreasonable.

Hence, one should not suspect that 'being the support of all' is said here in the form of weapons and ornaments... Therefore, the meaning is exactly as heard (literal). And this has been established in the opening Bhashya itself by the word 'Achintya' (Inconceivable).

With the intent that what was stated as 'Aneka-vaktra...' is qualified here by the word 'Vishvatomukham', [the Bhashya] says—'Faces existing in all directions of the universe.' Since it directly refers to the Form, the 'connection with the power of the face everywhere' as in 'Eyes everywhere...' is not intended here. And the interpretation by others (Shankara) as 'Endowed with faces everywhere' is inappropriate, because faces are absent in hands, feet, etc...

Disregarding the textual order due to the sequence of indistinct and distinct perception, 'Devam' etc. is explained first... with this intent, garments etc. are shown later [in the Bhashya]—with 'Svochita' etc. Here too, the instruction in the order of garments etc., violating the textual order, is to show the gradation of intimacy and externality. Here, the connection of 'Darshayamasa' is with the previous [verse].

जब कोई चित्रकार अपने कलात्मक विचार को रंगों के माध्यम से व्यक्त करने का प्रयत्न करता है? तो वह प्रारम्भ में एक पट्ट पर अपने विषयवस्तु की अस्पष्ट रूपरेखा खींचता है। तत्पश्चात्? एकएक इंच में वह रंगों को भर कर चित्र को और अधिक स्पष्ट करता जाता है। अन्त में वह चित्र उस चित्रकार के सन्देश का गीत गाते हुये प्रतीत होता है। इसी प्रकार? साहित्य के कुशल चित्रकार व्यासजी के द्वारा चित्रित इस शब्दचित्र का यह श्लोक संजय के शब्दों में भगवान् के विश्वरूप की रूपरेखा खींचता है।संजय के समक्ष जो दृश्य प्रस्तुत हुआ है? वह सामान्य बुद्धि के पुरुष के द्वारा सरलता से ग्रहण करने योग्य कदापि नहीं कहा जा सकता। इस वैभवपूर्ण एवं शक्तिशाली दृश्य को देखकर सामान्य पुरुष तो भय और विस्मय से भौचक्का ही रह जायेगा। सम्पूर्ण ब्रह्माण्ड कोई मन के द्वारा कल्पना किया जाने योग्य विषय नहीं है और न ही बुद्धि उसको ग्रहण कर सकती है। इसलिए? जब गीतोपदेश के मध्य यह दृश्य उपस्थित हो जाता है? तब संजय भी वर्णन करते हुए कुछ हकलाने लगता है।दिव्य माला और वस्त्रों को धारण किये हुए? दिव्य गन्ध का लेपन किये हुए? सर्वाश्चर्यमय? विश्वतोमुख भगवान् इत्यादि शब्द चित्रकार के उन वक्र चिह्नों के प्रतीक हैं जिनके लगाने पर विराट् रूप का चित्र उसकी रूपरेखा में पूर्ण होता है।संजय आगे वर्णन करता है

'Sarvashcharyamayam'—here, some have explained the suffix 'mayat' as meaning 'abundance' (prachurya).

That is incorrect; because that meaning is already conveyed by the word 'Sarva' (all)—with this intent, he says—'Sarva'.

The evidence for 'mayat' having the meaning of 'identity/nature of' (tadatmya) has already been stated.

'Divya' etc. 'Divyamalyambaradharam' is He by whom divine garlands—made of flowers and gems—and divine 'ambaras', i.e., garments, are worn.

'Divyagandha' means its fragrance is divine; He whose ointment is of that fragrance.

'Sarvashcharyamayam' means abounding in many wonders. 'Devam' means of the nature of light. 'Anantam' means unlimited. 'Vishvatahmukham' means that in which there are faces on all sides. The connection is with the previous 'He showed' (Darshayamasa).

Or 'Arjuna saw' is supplied.

He wears 'Divya'—useful for divine play (lila)—garlands and garments, hence 'Tatha' (so described).

That whose ointment has a divine fragrance arising from divine play.

'Sarvashcharyamayam' means difficult to conceive/reason out. 'Devam' means worshipped by all.

'Anantam' means unlimited, all-pervading.

'Vishvatomukham' means seeing everything, facing everyone.

'Divyamalyambaradharam'—Him, the Lord, by whom divine garlands, i.e., flowers, and 'ambaras', i.e., garments, are worn. 'Divyagandhanulepanam'—Him whose fragrance and ointment are divine.

'Sarvashcharyamayam'—consisting mostly of all wonders. 'Devam' (Shining One). 'Anantam'—He who has no end is Ananta; Him. 'Vishvatomukham'—having faces on all sides, due to being the Self of all beings.

(He) showed Him. Or 'Arjuna saw' is supplied.

Now, regarding the radiance of the Lord's Universal Form, its comparison is stated—

And what is it like? Listen to that—beginning from 'Anekavaktranayanam' up to 'Vishvatomukham' are adjectives of the Form.

And this is shown like the form of the Mahakala-Purusha, which is to be worshipped by those devoted to the path of Maryada, having hands and feet everywhere, and this should be understood as supernatural, the essential nature of the Aggregate Person (Samashti-Purusha), immutable (Kutastha), the cause of all causes, and devoid of material qualities (Nirguna). The meaning of 'Divya' is clear.

'Ambara' (Garments) are of the nature of Chhandas (Vedas) and Maya; ornaments like the crown etc. are of the nature of Parameshthya (supreme sovereignty) etc.; weapons are of the nature of the five elemental principles; such a Universal Form (Vishvarupa), having faces everywhere and incomparable splendor, He showed.

दिव्यमाल्याम्बरधरम् wearing divine garlands (necklaces) and apparel? दिव्यगन्धानुलेपनम् anointed with divine unguents? सर्वाश्चर्यमयम् the allwonderful? देवम् resplendent? अनन्तम् endless? विश्वतोमुखम् with faces on all sides.Commentary Visvatomukham With faces on all sides? as He is the Self of all beings.Devam God. Also means resplendent.Anantam Endless. He Who is free from the three kinds of limitations? viz.? DesaKalaVastuPariccheda (limitations of space? time? and thing respectively) is Anantam. He is Brahman. This philosophical concept is explained below.The pot is here. This is spacelimitatio. The pot is now here. This is timelimitation. The pot is not a cloth. This is thing(material) limitation. There is saffron in Kashmir only. This is limitation of space and thing. You can have apples only in September. This is limitation of time and thing. But Brahman is everywhere? as It is allpervading. It exists in the past? the present and the future. It dwells in all parts. Hence It is beyond these three limitations. It is therefore endless.

Divya-malya-ambara-dharam, wearing heavenly garlands and apparel-the God wearing celestial flowers and clothings; divya-gandha-anulepanam, anointed with heavenly scents; sarva-ascaryamayam, abounding in all kinds of wonder; devam, resplendent; anantam, infinite, boundless; and visvato-mukham, with faces everywhere-He being the Self of all beings. 'He showed (to Arjuna)', or 'Arjuna saw', is to be supplied.
An illustration is once more being given of the effulgence of the Cosmic form of the Lord:

'Divyam' means resplendent. 'Anantam' (boundless) means that form is not limited by time and space because of its being the foundation of the entire universe in the past, present and future. 'Visvatomukham' means facing in all directions. This form is adorned with divine raiments, perfumes, garlands, ornaments and weapons appropriate to it.
He explains the same resplendence expressed by the term 'Divyam':