Bhagavad Gita - Chapter 11 - Shloka (Verse) 19

व्याख्या--'अनादिमध्यान्तम्'--आप आदि, मध्य और अन्तसे रहित हैं अर्थात् आपकी कोई सीमा नहीं है।सोलहवें श्लोकमें भी अर्जुनने कहा है कि मैं आपके आदि, मध्य और अन्तको नहीं देखता हूँ। वहाँ तो,देशकृत अनन्तताका वर्णन हुआ है और यहाँ कालकृत अनन्तताका वर्णन हुआ है। तात्पर्य है कि 'देशकृत' 'कालकृत' वस्तुकृत आदि किसी तरहसे भी आपकी सीमा नहीं है। सम्पूर्ण देश, काल आदि आपके अन्तर्गत हैं, फिर आप देश, काल आदिके अन्तर्गत कैसे आ सकते हैं? अर्थात् देश, काल आदि किसीके भी आधारपर आपको मापा नहीं जा सकता।

तथा --, ( मैं ) आपको आदि? मध्य और अन्तसे रहित अर्थात् जिसका आदि? मध्य और अन्त नहीं है? ऐसे रूपवाला और अनन्तवीर्य -- अनन्त सामर्थ्यसे युक्त देखता हूँ? आपकी सामर्थ्यका अन्त नहीं है? इसलिये आप अनन्तवीर्य हैं तथा मैं आपको अनन्त भुजाओंसे युक्त? चन्द्रमा और सूर्यरूप नेत्रोंवाला? प्रज्वलित अग्निरूप मुखोंवाला और अपने तेजसे इस जगत्को तपायमान करते हुए देखता हूँ अर्थात् जिस रूपके अनन्त हाथ हों? चन्द्रमा और सूर्य ही जिसके नेत्र हों? प्रज्वलित अग्नि ही जिसका मुख हो और जो अपने तेजसे इस सारे विश्वको तपायमान करता हो? ऐसा रूप धारण किये आपको देख रहा हूँ।

He again expounds upon the form of the Lord known as the Universal Form (Vishvarupa) -- with [the word] 'kincha' (moreover).

'Hutasha' is he who eats the offering (hutam ashnati), meaning fire.

He portrays the Supreme Personhood of the Lord in another way -- with 'anadi' (beginningless) etc.

Devoid of beginning, middle, and end; infinite virility meaning immeasurable valor; because He has infinite arms; whose eyes are the moon and the sun; and whose mouth is the blazing fire; [I see] Him.

Therefore, I see You scorching this universe with Your radiance.

'Shashi-surya-netram' (having the moon and sun as eyes) is also like 'Aham kratuh' (I am the sacrifice) [Gita 9.16].

'All the gods born from His limbs are also praised by the sages as [being] Your limbs' -- this is in the Khila of the Rig Veda.

And also, 'The moon was born from the mind, the sun was born from the eye' [Rig Veda Samhita 8.4.19.3, Yajurveda Samhita 31.12].

Because of having many forms, it is appropriate for them to have many abodes/supports.

He states this very thing -- with 'anadi' etc. Because of being devoid of beginning, middle, and end in terms of space and time, He is 'beginningless, middleless, and endless'.

'The blazing fire is in whose mouth' -- by this, the possession of shining teeth is implied. 'With Your own radiance', meaning with the light of consciousness, 'heating' (tapantam), meaning illuminating, this 'universe', meaning the Cosmic Form.

I see, I know, You as the Supreme Light, distinguished by all attributes like beginninglessness, heating (illuminating) the universe which is the object of the heat.

The purport is: I know that You are that very Light by which this Universal Form—which stands like a painted canvas and is endowed with mental impressions consisting of all factors of action—is illuminated.

'Anadimadhyantam' -- Devoid of beginning, middle, and end. 'Anantaviryam' -- Having limitless, surpassing virility. The word 'virya' (virility) is for illustration; the meaning is the repository of limitless and surpassing knowledge, strength, sovereignty, power, and splendor.

'Anantabahum' -- Having innumerable arms. That too is for illustration; [meaning] having infinite arms, bellies, feet, mouths, etc.

'Shashisuryanetram' -- Having all eyes endowed with grace (prasada) and scorching heat (pratapa) like the moon and the sun. Grace towards the favorable gods etc., who are bowing down; and scorching heat towards their opposites, the demons and Rakshasas. As will be said later: ' The Rakshasas are fleeing in fear to all directions and the hosts of Siddhas are bowing down' (Gita 11.36).

'Diptahutashavaktram' -- Having mouths suited for destruction like the blazing fire of cosmic dissolution. 'Heating this universe with your radiance' -- Tejas (radiance) means the power to overpower others; I see You heating this universe with Your own radiance.

I directly perceive You—who are thus, the Creator of all, the Support of all, the Ruler of all, the Destroyer of all, the Ocean of immeasurable qualities like knowledge, devoid of beginning, middle, and end, having such a divine body—just as instructed; this is the meaning.

How can there be many bellies etc. in one divine body? It is established thus: From one waist region of infinite size, the divine bellies etc. as mentioned have risen upwards, and the divine feet as mentioned are downwards. There, [the idea of] two eyes in one face presents no contradiction.

Having seen You like this, the gods etc. and I are becoming greatly distressed; He says --

Moreover -- 'Anadi' etc. 'Anadimadhyantam' means devoid of origin, sustenance, and dissolution. 'Anantam viryam' means He whose influence/power is infinite; Him. 'Anantabahum' means He who has infinite arms; Him. 'Shashisuryau netre' means He whose eyes are [like the moon and sun]; I see You of such nature.

And He in whose mouths is the 'dipto hutashah' (blazing fire); I see [You] 'tapantam', meaning scorching, this universe with Your own radiance.

'Anadimadhyantam' -- Here, if the meaning of 'nañ' (negation) is taken as 'other than that', it would contradict statements like "I am the beginning, the end, and the middle of creations, O Arjuna" [10.32] and "I am the beginning, the middle, and the end of beings" [10.20]. Therefore, he states it as a negation -- devoid of beginning, middle, and end. 'Na antam na madhyam' (Neither end nor middle) [11.16] etc. refers to the essential nature (Swarupa), while this (here in 11.19) refers to the bodily form (Vigraha), thus there is no repetition. Or, it should be divided such that in one place there is a negation of modifications like origin, existence, and destruction, and elsewhere a negation of their causes. Or, because the form presiding over Time is seen here, the intention is to state the eternity of the manifestation known as Time, like 'The beginningless Lord Time' [Vishnu Purana 1.2.26].

The infinity of virility (virya) means the cessation of limitation caused by gradation; with this intention, he says -- 'Anavadhi-atishaya-viryam' (Limitless, surpassing virility). To dismiss the idea that it refers only to what is explicitly mentioned, and with the idea that by mentioning one of the associated attributes, the others are also established, he says -- 'The word virya is for illustration'.

In 'Anekabahum' [11.16], only the plurality of arms was mentioned earlier; but in 'Anantabahum', the cessation of number (innumerability) is stated; thus there is no repetition, with this intention he says -- 'Asankhyeyabahum' (Innumerable arms). In the previously mentioned group 'Anekabahudaravaktranetram' [11.16], the predication of innumerability to one part is an illustration for the others as well; with this intention he says -- 'So'pi' (That too).

'Shashisuryanetram' -- Here, the moon and sun are not portrayed literally as the eyes, because of the absence of a context of metaphor, and because this Form is distinguished by infinite eyes; therefore, only similarity is intended. Even there, since there is no divider saying some are like the moon and some like the sun, it is intended that all [eyes] are equal to both; so he says -- 'Shashivat' (Like the moon).

He establishes the scope of the two simultaneous contradictory attributes, grace and scorching heat -- with 'Devadin' (The gods etc.). He establishes that very point with what will be said later -- 'Rakshamsi' (The Rakshasas).

Even though 'Diptanalarkadyutim' (Having the brilliance of blazing fire and sun) [11.16] was stated before, stating 'Diptahutashavaktram' (Having a mouth of blazing fire) again specifically is for the specific purport of 'devouring the world', which is accomplished by the mouth; with this intention he says -- 'Pradiptakalanalavat' (Like the blazing fire of dissolution). 'Samharanuguna' (Suited for destruction) -- this is a statement of similarity. Here, to refute the statement of others that 'Fire itself is the mouth', 'Kalanalavat' (Like the fire of time/death) is said, in consideration of the future statement 'Kalanalasannibhani' (Resembling the fire of time) [11.25]. Fire (Pavaka) is included in the Vasus, yet mentioned separately.

From the statement 'heating this universe', the word 'tejas' (radiance) does not intend 'independence from others' here, because that is not useful to the context; so he gives the appropriate meaning -- 'Tejasah' (Of radiance). Since 'Time cooks/consumes beings' etc., this indicates the diagnosis (cause of end); with this intention he says -- 'Svakiyena' (With His own).

Collecting all the forms heard before and subsequently directly perceived with the divine eye, he says -- 'Evam' (Thus). The connection of one body with many arms, mouths, etc. has been heard before and seen before; but how is there a plurality of bellies etc.? He raises this objection -- 'Ekasmin' (In one). He answers -- 'Ittham' (Thus). The idea is that everything must be explained in accordance with scripture.

'Ekasmati' etc. The intention is this: From 'Anekabahudaravaktranetram', it is understood that the form is one, simply by the mention of the plurality of limbs; and also from the reference to prior and posterior regarding a single body. And it should not be said that because of the commencement 'Behold My forms, O Partha' [11.5], the plurality of bellies here also refers to multiple bodies; for if that were so, only 'Anekavigraham' (Having many bodies) should have been said. Indeed, in many bodies, having many arms and bellies does not need to be stated specifically. Nor should it be said that a form with many bellies etc. is not seen in the Lord's scripture; for there is no complete operation of that scripture right now; we do not see even the forms seen by Narada etc. there right now. Apart from this, the Vishvarupa was seen by Narada; a different one was seen by Dhritarashtra. Therefore, just as there is a variety of arrangement, color, arms, etc. in Varaha, Narasimha, etc. due to difference in Samhitas, similarly we accept such variety in the Vishvarupa form merely on the strength of the text. Therefore, just as a tree is one due to the unity of the trunk despite the plurality of branches and roots, similarly, here there is unity of form due to the unity of the waist region, which is devoid of any mention of difference, despite the difference of arms, bellies, etc. -- Thus. All this is indicated by the word 'yathodita' (as mentioned).

'Ekasminmukhe netradvayam' -- meaning [two eyes] in each single face.

अर्जुन की सूक्ष्म दृष्टि ने जैसा देखा और बुद्धि ने जैसा समझा? उसे वह जगत् की वस्तुओं की भाषा में वर्णन करने का प्रयत्न करता है। मैं आपको आदि? अन्त और मध्य से रहित? अनन्त सार्मथ्य से युक्त? अनन्त बाहुओं वाला देखता हूँ। व्यास के प्रभावशाली काव्य द्वारा चित्रित यह शब्दचित्र ऐसा आभास निर्माण करता है कि मानों इस कविता की विषयवस्तु बाह्यजगत् की कोई दृश्य वस्तु हैं। अनेक चित्रकार उसे कागज पर रंगों के द्वारा चित्रित करना चाहते हैं। परन्तु वेदान्त के बुद्धिमान् विद्यार्थी को उनका अज्ञान स्पष्ट दिखाई देता है। आदि? मध्य और अन्त रहित ऐसी अनन्त वस्तु कभी सीमित फलक वाले चित्र की मर्यादा में व्यक्त नहीं की जा सकती। परन्तु? अनन्तबाहु इस शब्द को सुनकर प्रेरित हुए चित्रकार उसे तत्काल चित्रित करने का प्रयत्न करते हैं। वस्तुत? कवि के इन्द्रियातीत अनुभव की दृष्टि के समक्ष जगत् की सभी दृश्यावलियों से सर्वथा भिन्न और अनुपम जो विराट् दृश्य उपस्थित है? वास्तव में उसे केवल गम्भीर अध्ययनकर्ता सूक्ष्मदर्शी विद्यार्थी ही समझ,सकते हैं।यहाँ अनन्तबाहु का अर्थ केवल यह है कि परमात्मा ही वह चेतन तत्त्व है? जो समस्त बाहुओं को कार्य करने और सफलता पाने की आवश्यक सार्मथ्य प्रदान करता है।जो प्रकाश तत्त्व बाह्य वस्तुओं को प्रकाशित करता है वही हमारे नेत्रों पर भी अनुग्रह करता हुआ उन्हें वस्तु के दर्शन करने की योग्यता प्रदान करता है। यहाँ किया गया वर्णन समष्टि की दृष्टि से है? क्योंकि जगत् में हम सूर्य या चन्द्रमा के प्रकाश में वस्तुओं को देखते हैं? उन्हें यहाँ वेदान्त की शास्त्रीय भाषा में विराटपुरुष के नेत्र कहा गया है। हुताशवक्त्रम् (दीप्त अग्निरूपी मुखवाला) हुताश का अर्थ है अग्नि। वाणी का अधिष्ठाता देवता अग्नि है। इसीलिए? सभी भाषाओं में इस प्रकार के वाक्प्रचार प्रसिद्ध हैं कि उनमें गरमागरम बहस हुई? उसके उस वाक्य ने चिनगारी का काम किया इत्यादि। मुख ही भक्षण का तथा वाणी का स्थान होने से यहाँ अग्नि को विराटपुरुष का मुख कहा गया है।अपने तेज से विश्व को तपाते हुए आत्मा चैतन्य स्वरूप ही हो सकता है? क्योंकि प्राणीमात्र के समस्त अनुभवों को सर्वदा चैतन्य ही प्रकाशित करता है। यह चैतन्य न केवल वस्तुओं को प्रकाशित करता है? वरन् सूर्य के द्वारा समस्त विश्व के जीवन के लिए आवश्यक उष्णता भी प्रदान करता है। इस कथन से यह सिद्ध हो जाता है कि बाह्य जगत् का निरीक्षण और अध्ययन करने के पश्चात् ही हिन्दू ऋषियों ने अपनी दृष्टि को अन्तर्मुखी बनाया था। ऐसा प्रतीत होता है कि वे यह जानते थे कि किसी एक विशेष तापमान पर ही पृथ्वी पर जीवन संभव है उससे न्यून या अधिक तापमान होने पर जीवन लुप्त हो जायेगा।सत्य का यह प्रकाश उसका स्वस्वरूप है? और न कि किसी अन्य स्रोत से प्राप्त किया हुआ है। स्वतेजसा शब्द से यह बात स्पष्ट की गई है। उसी से जीवन धारण किया हुआ है।अर्जुन आगे कहता है

Since 'Shashisuryanetram' (Moon and Sun eyes) has been said, how can the word Vishvarupa be explained otherwise? To this he says -- 'Shashi' etc. It should be explained like 'etc.'. The statement of non-difference is due to the relation of created-creator or support-supported; this is the meaning.

Why is this so? To this he says -- 'Tadangajah' (Born from His limbs). 'Tadanga' is a direction without case ending or it is a vocative.

He states the obstruction to non-difference -- 'Chandrama' etc. 'Chakshoh' means from the eye.

[Objection:] But here, the moon is said to be born from the mind and having that as support? And in the Gita, having the eye as support etc.? And elsewhere 'Teeth, Aryama, and Indu (Moon)'? So why is there no contradiction? To this he says -- 'Bahu' (Many) etc.

Moreover -- 'Anadi' etc. 'Adi' is origin, 'Madhya' is sustenance, 'Anta' is destruction; 'Anadimadhyantam' is devoid of these.

'Anantaviryam' is He whose influence is infinite; Him. 'Anantabahum' is He whose arms are infinite; Him. This is an implication for mouths etc. as well.

'Shashisuryau netre' -- He whose eyes are the moon and sun; Him. 'Diptahutashavaktram' -- He whose mouth is blazing fire, or in whose mouths it is; Him.

'Tapantam' -- scorching this universe with Your own radiance; I see 'tva', meaning 'tvam' (You).

Thus having spoken to the Purushottama, he describes the Universal Form he has seen -- with 'Anadi' etc.

'Anadimadhyantam' -- He who has no beginning, middle, and end; devoid of origin, sustenance, and dissolution. 'Anantaviryam' -- He whose valor is infinite. 'Anantabahum' -- He whose powers of action are infinite.

'Shashisuryanetram' -- He whose eyes are the moon and the sun. 'Diptahutashavaktram' -- He in whose mouths is the blazing 'hutasha' (fire), meaning devoid of smoke etc.

'Svatejasa' -- I see You 'tapantam' -- heating (filling with radiance) this visible universe with Your own radiance.

'Anadimadhyantam' -- He whose beginning and middle and end do not exist is this beginningless, middleless, and endless One; [I see] that You, the beginningless, middleless, and endless.

'Anantaviryam' -- There is no end to Your virility, therefore You are of infinite virility; [I see] that You, the infinite virility.

And 'Anantabahum' -- He whose arms are infinite (Yours), that You are 'Anantabahu'; [I see] that You, the infinite-armed.

'Shashisuryanetram' -- He whose eyes are the moon and the sun (Yours), that You are 'Shashisuryanetra'; [I see] that You, the moon-sun-eyed, meaning having eyes in the form of the moon and the sun.

I see You 'Diptahutashavaktram' -- He whose mouth is the 'dipta' (blazing) 'hutasha' (fire) (Yours), that You are 'Diptahutashavaktra'; [I see] that You, having a blazing fire mouth.

Heating this entire universe with Your own radiance.

Moreover 'Anadimadhyantam'. This is the Divine (Adhidaivika) form of Time, he states that -- with 'Shashisuryanetram' etc.

Whose eyes are the Moon and Sun, the presiding deities of Time.

And in whose mouths is the blazing Fire, the presiding deity of the evening time; I see such a You.

अनादिमध्यान्तम् without beginning? middle or end? अनन्तवीर्यम् infinite in power? अनन्तबाहुम् of endless arms? शशिसूर्यनेत्रम् Thy eyes as the sun and the moon? पश्यामि (I) see? त्वाम् Thee? दीप्तहुताशवक्त्रम् Thy mouth as the burning fire? स्वतेजसा with Thy radiance? विश्वम् the universe? इदम् this? तपन्तम् heating.Commentary Anantabahu Having endless arms. This denotes that the multiplicity of His limbs are endless.

Pasyami, I see; tvam, You; as anadi-madhya-antam, without beginning, middle and end; ananta-viryam, possessed of infinite valour; and also ananta-bahum, having innumerable arms; sasi-surya-netram, having the sun and the moon as the eyes; dipta-hutasavakram, having a mouth like a blazing fire; tapantam, heating up; idam, this; visvam, Universe; sva-tejasa, by Your own birlliance.

I behold You as without beginning, middle and end. Your might is infinite, of unsurpassed excellence. Here the term 'might' is used for illustration. The meaning is that You are the sole repository of knowledge, strength, sovereignty, valour, power and glory, one whose excellence cannot be surpassed. Your arms are infinite, i.e., they are countless. This is also for illustration, implying that You have an infinite number of arms, stomachs, feet, mouths etc. The sun and moon are Your eyes; all Your eyes are like the moon and the sun, beaming with grace and power. The grace is directed towards the devotees like the gods who offer salutations etc., and power is directed against Asuras, Raksasas etc., who are opposed to these. For it will be said later on: 'The Raksasas flee on all sides in fear, and all the hosts of Siddhas bow down to You' (11.36). Your mouth is emitting fire, namely, the fire appropriate for destroying all things, as the Fire of Time consumes the world at the time of dissolution. With Your own radiance You are warming the universe. By radiance (Tejas) is meant the poweer to vanish others. I behold You warming (or governing) the universe with Your own radiance. The meaning is this: 'I directly realise You' as taught before as the Creator of all, as the supporter of everything, as the sovereign over everything, as the destroyer of everything, as the ocean of knowledge and other infinite attributes, as without beginning, middle and end, and as possessing a divine body of this nature. How, in one divine body, can there be many stomachs etc.? This is possible in the following way: From a hip of infinite extent, stomachs etc., as described, branc off upwards. The divine feet etc., branch off downwards. So there is no contradiction in attributing a pair of eyes for each face.
'On perceiving You to be thus, the gods etc., and myself, have become frightened - says Arjuna in the following words: