Bhagavad Gita - Chapter 11 - Shloka (Verse) 20

व्याख्या--'महात्मन्'-- इस सम्बोधनका तात्पर्य है कि आपके स्वरूपके समान किसीका स्वरूप हुआ नहीं, है नहीं, होगा नहीं और हो सकता भी नहीं। इसलिये आप महात्मा अर्थात् महान् स्वरूपवाले हैं।

एकमात्र आप विश्वरूपधारी परमेश्वरसे ही यह स्वर्ग और पृथिवीके बीचका सारा आकाश और समस्त दिशाएँ भी परिपूर्ण हो रही हैं। हे महात्मन् अर्थात् हे अक्षुद्र स्वभाववाले कृष्ण आपके इस अद्भुत -- आश्चर्यजनक? भयंकर -- क्रूर रूपको देखकर तीनों लोक व्यथित हो रहे हैं अर्थात् भयभीत या विचलित हो रहे हैं।,

He expresses the pervasiveness of the Lord's form under discussion -- with 'dyavaprithivyoh' etc.

He describes the terrifying nature of that very form -- with 'drishtva' etc.

The intermediate space between heaven and earth is pervaded by You alone, the bearer of the Universal Form, and all directions are pervaded by You.

'Hi' means because [it is so], therefore, seeing this terrible form of Yours, the three worlds are distressed, meaning pained. Therefore, withdraw this.

It is not appropriate for You, a 'Mahatman' (Great Soul) of noble nature, to cause pain to innocent people; with this intention, he says -- 'O Mahatman'.

'He is one inside the mother and father; and by form and others He is the all-pervading One' -- according to this Varuna Shruti, the space between heaven and earth is pervaded by One alone. 'Behold My forms, O Partha' [11.5] -- thus many forms were promised. And the mother and father are Earth and Heaven. Because of usages like 'May Mother Earth not place us in bad/evil thought; may Father Heaven be sweet to us' [Rig Veda/Brihadaranyaka Upanishad 6.3.6].

However, that essential form is not invariably fearful; because Narada did not have it (fear). The Lord shows it like that to some -- 'Some are pleased at the sight of His form, someone fears; upon practice, there is satisfaction everywhere' -- thus in the Varuna Shakha.

But not everyone sees Him. Even without seeing, by describing them, it appears so to the seer (Arjuna) due to fear. And similarly in the Gautama Khilas -- 'Seeing the God, rejoicing; and even without seeing, fearing due to this fear, they are like those who have seen. They look with eyes and faces cast down, because their minds have gone into Him alone.'

Thus, having become fulfilled by the vision of the Universal Form granted by Himself, and wishing for its withdrawal, he praises -- 'dyavaprithivyoh' etc.

O Mahatman, 'hi' means evidently, by You alone is this 'antaram', meaning the middle space between heaven and earth, and all directions pervaded.

Therefore, seeing this wonderful, terrible form of Yours, the three worlds are 'pravyathitam', meaning excessively distressed.

The intention is: therefore, after this, please withdraw it.

The word 'Dyu' (Heaven) and the word 'Prithvi' (Earth) are both for indicating the upper and lower worlds. 'Dyavaprithivyoh antaram' means the space; the space in which all worlds reside; all this space and all directions are pervaded by You alone.

'Having seen this wonderful, terrible form of Yours' -- having seen Your form which is of infinite length and expanse, extremely wonderful, and extremely terrible, 'the three worlds are distressed' -- among the Brahma-led gods, Asuras, Pitris, Siddhas, Gandharvas, Yakshas, and Rakshasas who had come with the desire to see the battle, the entire 'three worlds' consisting of the hostile, the friendly, and the neutral are distressed, meaning extremely frightened. 'Mahatman' -- O You of unfathomable mental disposition!

To these also, just like Arjuna, the divine eye which is the means to directly perceive the Form that shelters the universe, was given by the Lord. If asked why? To show Arjuna His entire majesty. Therefore, this is said -- 'Seeing this wonderful, terrible form of Yours, the three worlds are distressed, O Mahatman'.

Moreover -- 'dyavaprithivyoh' etc. This 'antaram', meaning the intermediate space between heaven and earth, is pervaded by You alone. And all directions are pervaded.

Having seen this 'adbhutam' (wonderful), meaning never seen before, 'ugram' (terrible/fierce) form of Yours, the three worlds are 'pravyathitam', meaning extremely frightened; 'I see' -- this [verb] is connected from the previous [verse].

'Evambhutam' means having an extremely terrible form. According to the adjective 'pravyathita' (distressed), the word 'Loka' here refers to people; so he says -- 'Devadayah' (The gods etc.). Based on the observation of what will be said later 'Seeing [Your form] the worlds are distressed and so am I' [11.23], 'Aham cha' (And I) is mentioned.

Since infinity has been mentioned many times, the statement of pervading the two limited worlds is for the purpose of indicating the two groups of worlds implied by them; with this intention he says -- 'Dyu shabdah' (The word Dyu). Since the word 'antara' has meanings of space, limit, clothing, concealment, difference [Amarakosha 3.3.186], he gives the meaning suitable to the context -- 'Avakasha' (Space). Explaining 'space' with the intention of the absence of obstruction etc. due to special powers, he states the meaning which is evident -- 'Yasmin' (In which). 'Anantayamavistaram' (Infinite length and expanse) is a dragging/continuation of what was said before.

The intention is: since the preceding and succeeding sentences are about the bodily form (Vigraha), there is no purpose in stating the pervasiveness of the essential nature (Swarupa) in between, and since the extreme greatness of the body is explicitly stated, this statement of pervasiveness is regarding that (body). Here, by the word 'three worlds', earth etc. (the physical places) are not intended; because the statement of being distressed does not fit there. Therefore, like 'the platforms are shouting' (manchah kroshanti - meaning people on them), the living beings dwelling there should be understood. Thus, even by implication (lakshana), it is better that the word 'loka' primarily refers to people. And the triad of people is well known as enemy, friend, and neutral; and the assembly of all those people here is established due to the desire to see the battle. Therefore, one should not be under the delusion that the reference to 'three worlds' is due to seeing the distress of only a few people residing in the three worlds. Nor is this Arjuna's poetic fancy (utpreksha); because he speaks of everything that is actually seen; so he says -- 'Yuddha' (Battle).

Here, the mention of gods, Asuras, etc. is to exclude ordinary humans; because not all who came for the battle saw the Lord's form. He states the intended meaning of the verb with the prefix -- 'Atyantabhitam' (Extremely frightened). Since the word 'Mahatma' is famous for those of special profound intellect, and because the unfathomability of intent is a cause of fear just like the terribleness of the form, this very meaning is appropriate here; with this intention he says -- 'Aparichhedya' (Unfathomable/Limitless).

Objection: It started with 'Showed to Partha' [11.9], so how is the direct perception of the Lord's form by gods, Asuras, etc., who like humans have fleshy eyes, being stated? To this he says -- 'Eteshamapi' (Theirs also). Although the revelation of His form was obtained by Arjuna who had become a disciple, surrendered completely, and was an unsurpassed devotee, and for that purpose the divine eye was given only to him (and He will say 'Even the gods are ever longing to see this form' [11.52]); therefore, we do not see a reason for granting divine eyes to all people in general; with this intention he raises the doubt -- 'Kimartham' (Why). He answers -- 'Arjunaya' (For Arjuna). Because the desire to see is possible for gods etc. too, and due to the conjunction of the fruition of merits like the direct perception of the Incarnation for everyone, and because it is useful to the context by displaying unbridled sovereignty which causes fear even to the great ones (gods) just like to the small ones, the divine eye was granted; this is the purport. He corroborates that very point with Arjuna's sentence -- 'Ata idam' (Therefore this).

विराट् पुरुष समस्त जगत् को व्याप्त किये हुए है? और देशकाल का भी अपना स्वतन्त्र अस्तित्व नहीं है। वे भी इस सत्य पर ही आश्रित हैं। हमें यह नहीं भूलना चाहिए कि यहाँ वर्णित विषयवस्तु अनन्त है? सनातन है। इसीलिए यहाँ अर्जुन कहता है? अकेले आपके द्वारा स्वर्ग और पृथ्वी के मध्य का आकाश और समस्त दिशाएं व्याप्त हैं।विश्व की एकता को सरलता से ग्रहण नहीं किया जा सकता। जो जितना ही अधिक उसे समझता है? उसका वर्णन करने में उतना ही अधिक वह लड़खड़ाता है। इतने विशाल और भव्य सत्य को देखकर परिच्छिन्न बुद्धि का कम्पित हो जाना स्वाभाविक ही है।अर्जुन कहता है? इस अद्भुत और भयंकर रूप को देखकर तीनों लोक भय कम्पित हो रहे हैं। यह एक मनोवैज्ञानिक सत्य है कि प्रत्येक मनुष्य जगत् को उसी रूप में देखता है जैसा कि वह स्वयं होता है। यथा दृष्टि तथा सृष्टि। विराट् का दर्शन करके अर्जुन भयभीत हुआ और उस मनस्थिति में जब वह जगत् को देखता है? तो तीनों लोक भी विस्मित और भय कम्पित दिखाई देते हैं। व्यासजी की यह विशेषता है कि विशाल और गम्भीर विषयवस्तु के वर्णन में व्यस्त होते हुए भी वे मनुष्य के मूलभूत आचरण को भूलते नहीं हैं और उनके ये सूक्ष्म निरीक्षण ही इस अतुलनीय सौन्दर्य और अपरिमेय गम्भीर चित्र को वास्तविकता की आभा प्रदान करते हैं।

Regarding 'Dyavaprithivyoridamantaram hi', since unity is established by saying 'tvaya' (by You) itself, saying 'ekena' (by one/alone) is redundant; to this, he states the intention with evidence -- 'Matapitroh' etc. Even in plurality, He is One, undifferentiated; by this it is implied that 'all directions' are pervaded by other forms. That is incorrect. Because the unity of the Universal Form is understood from 'I wish to see Your form' [11.3] etc.; to this he says -- 'Pashya' (Behold). The singular number is with respect to the unity, this is the idea.

How is the Shruti 'Matapitroh' cited when it is not useful to the context, since 'Dyavaprithivyoh' (Heaven and Earth) is not mentioned in it? To this he says -- 'Matapitarau cha' (And mother and father). 'Mata Prithvi' (Mother Earth); 'nah' (us) 'durmatau' in bad thought 'ma dhat' may she not place. 'Nah' (for us) 'madhu' may [he] be the cause of happiness.

With 'Drishtva adbhutam' etc., the vision of the Universal Form being a cause of fear is stated. That is not for everyone at all times; but only for some, due to special reasons, at some times; he states this intention with evidence -- 'Na tu' (But not). 'Abhyase' -- upon practice, for everyone there is 'tripti', meaning bliss only.

Having thus stated the absence of the rule that the vision is a cause of fear, he also states the absence of vision by the three worlds (everyone) -- 'Na tu'. But only by some devotees situated in the three worlds, in the manner mentioned. The word 'Lokatraya' is with that intention, this is the idea.

He states the intention of 'Lokatraya' in another way -- 'Adrishtvapi' (Even without seeing). For the men situated in the three worlds striving for the vision of the Universal Form, even without seeing it, when fear arises as they stay describing it in their minds, then to the seer Arjuna it appears that 'Like me, these too are afraid having seen'; therefore he said 'Lokatrayam drishtva pravyathitam', this is the meaning.

Here he states the agreement of Shruti -- 'Drishtva' etc. Seeing the 'Devam' (God/Universal Form), these Arjuna and others who meditate on Him, rejoice and see. See whom? Those who 'even without seeing', by describing Him, are fearing 'from this fear', possessing signs of fear; whose eyes and faces are cast down into that very Universal Form because their minds have gone into it; 'Drishtavat' -- like those who have seen; this is the meaning.

He states the pervasiveness of the Lord's form under discussion -- 'Dyava' etc. This intermediate space between heaven and earth 'hi', meaning 'eva' (indeed), is pervaded by You alone. And all directions are pervaded.

'Drishtva' -- having perceived Your form which is wonderful, extremely astonishing, this terrible, and due to great radiance 'duradhigamam' (difficult to approach/comprehend), the three worlds have become 'pravyathitam', meaning extremely frightened.

O Mahatman -- Giver of fearlessness to the saintly! The intention is: after this, please withdraw it.

Moreover 'dyavaprithivyoh' etc. This 'antara', the intermediate space between heaven and earth, is pervaded by You alone.

'Cha' (And) again? All directions are pervaded by You; I see.

Moreover, O Mahatman -- Capable of revealing even more than this! Having seen this wonderful, supernatural, terrible, unseen form of Yours, the three worlds are 'pravyathita', excessively distressed, frightened; I see -- this connects with the previous [verse].

'Dyavaprithivyoh' -- This 'antaram', meaning intermediate space between heaven and earth, is 'vyaptam' (pervaded) by You alone, the bearer of the Universal Form; and all directions are pervaded. 'Drishtva' -- having perceived; 'adbhutam' meaning astonishing; 'rupam idam tava ugram' -- this cruel/fierce form of Yours; 'lokatrayam' -- the triad of worlds is 'pravyathitam', frightened or agitated; O 'Mahatman' -- of noble nature.

Now, regarding the doubt Arjuna had earlier, "Whether we shall conquer or they shall conquer us" (Gita 2.6), to decide that, the Lord proceeded to show "I demonstrate the victory of Pandavas is certain".

Seeing that, he speaks -- Moreover --

From 'dyavaprithivyoh' up to 'churnitairuttamangaih' [11.27], the meaning is clear.

द्यावापृथिव्योः of heaven and earth? इदम् this? अन्तरम् interspace? हि indeed? व्याप्तम् is filled? त्वया by Thee? एकेन alone? दिशः arters? च and? सर्वाः all? दृष्ट्वा having seen? अद्भुतम् wonderful? रूपम् form? उग्रम् terrible? तव Thy? इदम् this? लोकत्रयम् the three worlds? प्रव्यथितम् are trembling with fear? महात्मन् O greatsouled Being.Commentary Thee In Thy Cosmic Form.The space and the arters This denotes that the Lord has filled the whole universe of animate and inanimate objects.In order to remove the doubt entertained by Arjuna as to his success (Cf.II.6) Lord Krishna makes him feel now that victoyr for the Pandavas is certain.

Hi, indeed; idam, this; antaram, intermediate space; dyavaprthivyoh, between heaven and earth; ca, as also; sarvah, all; the disah, direction; vyaptam, are pervaded; tvaya, by You; ekena, alone, who have assumed the Cosmic form. Mahatman, O exalted One, who by nature are high-minded; the lokatrayam, three worlds; pravyathitam, are struck with fear, or are perturbed; drstva, by seeing; idam, this; abdhutam, strange, astonishing; ugram, fearful, terrible; rupam, form; tava, of Yours.
Therefore, now, in order to clear that doubt which Arjuna earlier had-as in, 'whether we shall win, or whether they shall coner' (2.6)-, the Lord proceeds with the idea, 'I shall show the inevitable victory of the Pandavas.' Visualizing that, Arjuna said: 'Moreover-'.

The terms, 'heaven and earth,' imply all the upper and lower worlds. The 'Antara', or that between heaven and earth, denotes the space between them in which are located all the worlds. You alone pervade all the space and all the arters. 'Beholding Your marvellous and teriible form,' beholding Your form of infinite length and extent, marvellous and terrible, the three worlds are trembling. Gods headed by Brahma, the Asuras, the manes, the Siddhas, the Gandharvas, the Yaksas, and Raksasas have come with a desire to see the battle. All the 'three worlds' consisting of these friendly, antagonistic and neutral beings are extremely frightened. 'Mahatman' means one, the dimension of whose mind has no limits. It has to be understood that like Arjuna, other beings also were granted by the Lord the divine eye capable of directly perceiving the Form which supports the universe. If it be asked why, the reply is that it was for demonstrating to Arjuna His sovereignty. Hence it is stated here: 'Beholding Your marvellous and terrible form, O Mahatman, the three worlds are greatly overwhelmed with fear.'