Bhagavad Gita - Chapter 11 - Shloka (Verse) 21

व्याख्या--'अमी हि त्वां सुरसङ्घा विशन्ति'--जब अर्जुन स्वर्गमें गये थे, उस समय उनका जिन देवताओंसे परिचय हुआ था, उन्हीं देवताओंके लिये यहाँ अर्जुन कह रहे हैं कि वे ही देवतालोग आपके स्वरूपमें प्रविष्ट होते हुए दीख रहे हैं। ये सभी देवता आपसे ही उत्पन्न होते हैं, आपमें ही स्थित रहते हैं और आपमें ही प्रविष्ट होते हैं।

अर्जुनके मनमें जो पहले ऐसा संशय था कि हम उनको जीतेंगे या वे हमको जीतेंगे उसका निर्णय करनेके लिये मैं पाण्डवोंकी निश्चित विजय दिखलाऊँगा इस भावसे प्रवृत्त हुए भगवान् अपना वैसा रूप दिखाने लगे? उस रूपको देखकर अर्जुन बोला --, यह युद्ध करनेवाले योद्धास्वरूप देवगण? यानी जो भूमिका भार उतारनेके लिये यहाँ अवतीर्ण हुए हैं? वे मनुष्योंकीसी आकृतिवाले वस्वादि देवसमुदाय आपमें ( दौड़दौड़कर ) प्रवेश कर रहे हैं अर्थात् प्रवेश करते हुए दिखलायी दे रहे है। उनमेंसे अन्य कोईकोई तो भागनेमें असमर्थ होनेके कारण भयभीत होकर हाथ जोड़े हुए आपकी स्तुति कर रहे हैं। तथा महर्षियों और सिद्धोंके समुदाय युद्ध आरम्भ होनेपर उत्पात आदि अशुभ चिह्नोंको देखकर संसारका कल्याण हो ऐसा कहकर अनेकों अर्थात् सम्पूर्ण स्तोत्रोंद्वारा आपकी स्तुति कर रहे हैं।

He states the purport of the subsequent text starting with 'Ami hi' (These indeed) -- with 'Atha' (Now).

He says that Arjuna speaks while looking at that Lord who is showing the guaranteed victory of the Pandavas -- with 'Tam pashyan' (Seeing Him).

He shows that the subsequent collection of text is for the expansion of the Universal Form itself -- with 'Kincha' (Moreover). By splitting the words as 'Asurasanghah' (hosts of demons), it should also be said that Duryodhana and others, who are a burden to the earth, are entering You.

He states the internal distinction among those wishing to fight situated in both armies -- with 'Tatra' (There).

He shows the manner of engagement in words of praise regarding the Lord by Narada and others who have arrived at the battlefield wishing to see, who are apprehending the destruction of the universe and wishing to avert it -- with 'Yuddha' (Battle).

Now, seeing the Lord who desires to remove the burden of the earth and has proceeded to show the certain victory of the Pandavas in order to resolve Arjuna's doubt "Whether we shall conquer or they shall conquer us", he speaks.

"These indeed" fighting, the hosts of gods (Surasanghas) like the Vasus etc. incarnated in human form to remove the earth's burden, are entering "Tva" (You) -- it appears that the reading "Tvam" has been explained by the Acharyas (Shankara). Otherwise, the commentary reading "Tva Tvam" (gloss explaining Tva as Tvam) would be expected. The statement of the commentator (Anandagiri) that by splitting the words as "Asurasanghah", it should also be said that Duryodhana and others who are the burden of the earth are entering You -- this fits with the reading "Tva" (without anusvara), this should be known.

Among them, some being frightened, and being unable even to flee, with folded hands, "grinanti" meaning they are praising. Moreover, the hosts of great sages and Siddhas, Narada and others, who came to witness the war, seeing the omens of the destruction of the world as the battle approaches, saying "May there be well-being for the world", praise with complete hymns.

He describes the distress itself -- with 'Ami' etc. 'Hi' because, 'Ami' (these) 'Asurasanghah', meaning parts of Asuras like Duryodhana etc., impelled by unseen fate, 'vishanti' (enter) 'Tva' meaning Tvam (You) for death, just as moths enter a fire; this is the meaning.

Some, being frightened, 'pranjalayah' meaning with folded hands, 'grinanti' meaning are praising.

'Ami Surasanghah' -- These hosts of gods, the excellent ones, seeing You as the Shelter of the Universe, enter near You with delighted minds.

Among them alone, some, seeing Your extremely terrible and extremely wonderful form, being frightened, with folded hands, 'grinanti' meaning utter sentences in the form of praise according to their knowledge.

Others, hosts of great sages and hosts of Siddhas, who know the reality of the higher and lower principles, saying "Swasti" (May there be well-being), praise with abundant hymns worthy of the Lord.

Moreover -- 'Ami hi' etc.

These hosts of gods, being frightened, enter You, meaning they take refuge/shelter.

Among them, some being extremely frightened, standing just at a distance, with their two hands folded, 'grinanti' meaning they pray "Victory, Victory, Protect, Protect".

The rest is clear.

'Ami hi tva vishanti' (These indeed enter You) -- here destruction etc. is not intended; because it is read along with praise etc., there is an absence of imminent destruction like that of Dhritarashtra's sons, and the interpretation stated by others regarding the 'incarnated hosts of gods' is contradicted by 'vikshante' (they look) [11.22] etc. Therefore, here the mode of service in the form of approaching near is being expressed; with this intention he says -- 'Ami Surasanghah' etc.

By stating 'some are frightened', those devoid of boldness are mentioned separately; therefore, by this sentence [the first part], those with unagitated minds and full of joy are intended; to imply this, the arrival of all gods like Brahma etc. for service is mentioned first. 'Utkrishtah' (Excellent ones) is an expression implied by the word 'Sura'. To exclude entry for destruction, 'Hrishtamanasah' (Delighted minds) is said. To exclude the entry into the mouth which will be mentioned later, he says -- 'Tvatsamipam' (Near You).

Since the separation 'Kechit' (Some) expects a specific group, and 'Surasanghah' is in the context, and no other class is being repeated, 'Teshu eva' (Among them alone) is said. 'Extremely terrible and extremely wonderful' -- this is a description of the form in question which is the cause of fear etc. Because 'Pushkalabhih' (abundant/complete) will be mentioned later [for Maharshis], its absence is intended here; with this intention -- 'Svajnananugunam' (According to their knowledge) is said.

With 'Stutirupani' etc., the expected object of 'Grinanti' is supplied. To indicate it refers merely to the recitation of praises established in Shruti etc., he says -- 'Uccharayanti' (They utter). By this also, it is established that 'Kechit' refers to specific gods, because the fleeing of other beings will be mentioned later.

What results from the separate mention and adjectives in 'Maharshi...' etc. is implied by the word 'Apara' (Others). Maharshisanghah -- groups like Bhrigu etc.; Siddhasanghah -- those with Sanaka as chief. He states the cause for the abundant praise indicated by being Maharshis etc. -- 'Paravaratattvayathathyavidah' (Knowers of the reality of the higher and lower principles).

Like 'Jitam te' (Victory to You) [Bhagavatam 3.13.34], is it a benediction by those overcome by devotion? Or upon mere sight of the Master, the servant should say the word 'Swasti'; praise is the statement of the excellence of qualities after that. Therefore, the statement of others 'May there be well-being for cows and Brahmins or the world' is inconsistent with the context.

Here, the 'abundance' of praise refers to the statement of authoritative Supreme Lordship etc.; with this intention he says -- 'Bhagavadanurupabhih' (Worthy of the Lord).

अब तक अर्जुन ने विश्व रूप का जो वर्णन किया वह स्थिर था और एक साथ अद्भुत और उग्र भी था। यहाँ अर्जुन विश्वरूप में दिखाई दे रही गति और क्रिया का वर्णन करता है। ये सुरसंघ विराट् पुरुष में प्रवेश करके तिरोभूत हो रहे हैं।यदि सुधार के अयोग्य हुए कई लोग बलात् विश्वरूप की ओर खिंचे चले जाकर उसमें लुप्त हो जा रहे हों? और अन्य लोग प्रतीक्षा करते हुऐ इस प्रक्रिया को देख रहे हों? तो अवश्य ही वे भय से आतंकित हो जायेंगे। किसी निश्चित आपत्ति से आशंकित पुरुष? जब सुरक्षा का कोई उपाय नहीं देखता है? तब निराशा के उन क्षणों में वह सदा प्रार्थना की ओर प्रवृत्त होता है। इस मनोवैज्ञानिक सत्य को बड़ी ही सुन्दरता से यहाँ इन शब्दों में व्यक्त किया गया है कि कई एक भयभीत होकर हाथ जोड़कर आपकी स्तुति करते हैं।और यही सब कुछ नहीं है। महर्षियों और सिद्ध पुरुषों ऋ़े समूह? अपने ज्ञान की परिपक्वता से प्राप्त दैवी और आन्तरिक शान्ति के कारण? इस विराट् के दर्शन से अविचलित रहकर इस विविध रूपमय विराट् पुरुष का उत्तम (बहुल) स्तोत्रों के द्वारा स्तुतिगान करते हैं। वे सदा स्वस्तिवाचन अर्थात् सब के कल्याण की कामना करते हैं। अपने पूर्ण ज्ञान के कारण वे जानते हैं कि ईश्वर इस प्रकार का अति उग्र भयंकर रूप केवल उसी समय धारण करता है जब वह विश्व का सम्पूर्ण पुनर्निर्माण करना चाहता है। सिद्ध पुरुष यह भी जानते हैं कि विनाश के द्वारा निर्माण करने की इस योजना में किसी प्रकार की हानि नहीं होती है। इसलिए? वे इस विनाश की प्रक्रिया का स्वागत करते हुये जगत के लिये स्वर्णयुग की कामना करते हैं? जो इस सम्पूर्ण विनाश के पश्चात् निश्चय ही आयेगा।इस श्लोक में जगत् के प्राणियों का वर्गीकरण तीन भागों में किया गया है उत्तम? मध्यम और अधम। अधम प्राणी ऐसे ही नष्ट हो जाते हैं। वे मृत्यु की प्रक्रिया के सर्वप्रथम शिकार होते हैं और दुर्भाग्य से उन्हें इस क्रिया का भान तक नहीं होता कि वे उसका किसी प्रकार से विरोध कर सकें। मध्यम प्रकार के लोग विचारपूर्वक इस क्षय और नाश की प्रक्रिया को देखते हैं और उसके प्रति जागरूक भी होते हैं। वे अपने भाग्य के विषय में सोचकर आशंकित हो जाते हैं। वे यह नहीं जानते कि विनाश से वस्तुत कोई हानि नहीं होती? और समस्त प्राणियों के अपरिहार्य अन्त से भयकम्पित हो जाते हैं।परन्तु इनसे भिन्न उत्तम पुरुषों का एक वर्ग और भी है? जिन्हें समष्टि के स्वरूप एवं व्यवहार अर्थात् कार्यप्रणाली का पूर्ण ज्ञान होता है। उन्हें इस बात का भय कभी स्पर्श नहीं करता कि दैनिक जीवन में होने वाली घटनाएं उनके साथ भी घट सकती हैं। समुद्र के स्वरूप को पहचानने वालों को तरंगों के नाश से चिन्तित होने का कारण नहीं रहता है। इसी प्रकार? जब सिद्ध पुरुष उस महान विनाश को देखते हैं? जो एक मरणासन्न संस्कृति के पुनर्निमाण के पूर्व होता है? तब वे सत्य की इस महान शक्ति को पहचान कर ईश्वर निर्मित भावी जगत् के लिए शान्ति और कल्याण की कामना करते हैं। जिस किसी भी दृष्टि से हम इस काव्य का अध्ययन करते हैं? हम पाते हैं कि स्वयं व्यासजी कितने महान् मनोवैज्ञानिक हैं और उन्होंने कितनी सुन्दरता से यहाँ मानवीय व्यवहार के ज्ञान को एकत्र किया है? जिससे कि मनुष्य शीघ्र विकास करके अपने पूर्णत्व के लक्ष्य तक पहुँच सके।इस दर्शनीय दृश्य को देखकर स्वर्ग के देवताओं की क्या प्रतिक्रया हुई अर्जुन उसे बताते हुए कहता है

Now, seeing the Lord revealing Himself as the destroyer of the earth's burden, [Arjuna] speaks -- 'Ami' etc. 'Ami hi', meaning these hosts of gods, the Vasus and other groups of gods, incarnated in human form to remove the earth's burden, while fighting, 'Tva' meaning Tvam (You), 'vishanti' meaning are seen entering.

Similarly, by splitting the words as 'Asurasanghah' (hosts of demons), it should also be said that Duryodhana and others, who are the burden of the earth, are entering You.

Thus, in both armies, some being frightened, and being unable even to flee, with folded hands, 'grinanti' meaning are praising You.

Similarly, as the war approaches, observing omens like calamities, saying "May there be well-being for the whole world", the hosts of great sages and Siddhas, Narada and others who came to watch the war, to avert the destruction of the universe, are praising You with 'pushkalabhih', meaning filled with complete meaning, with words expounding the excellence of qualities.

Moreover 'Ami hi' etc. 'Ami Surasanghah', meaning hosts of gods, 'tva' (You), meaning enter near You, meaning they are coming for refuge. 'Hi' -- indeed, it is appropriate for gods to come to the refuge of Purushottama.

'Kechit' -- [meaning] others, the Asuras, this is the meaning; being frightened, 'pranjalayah', meaning having their palms joined in a cup, 'grinanti' -- meaning they are saying "Protect".

'Maharshisiddhasanghah' -- hosts of great sages and Siddhas, saying "May there be well-being for us", praise You with 'pushkalabhih', meaning complete praises.

'Ami hi' -- These warriors fighting, 'Tva' meaning Tvam (You); 'Surasanghah' -- those who have incarnated here to remove the burden of the earth, the groups of gods like Vasus etc., having human forms, 'vishanti' meaning are seen entering.

Among them, 'kechit' (some), being frightened, with folded hands, 'grinanti' meaning are praising You; others being unable even to flee.

As the battle approaches, observing omens like calamities, saying "May there be well-being for the world", 'Maharshisiddhasanghah' -- hosts of great sages and Siddhas, praise You with 'pushkalabhih', meaning complete hymns.

And what else [does he say] --

अमी these? हि verily? त्वाम् Thee? सुरसङ्घाः hosts of gods? विशन्ति enter? केचित् some? भीताः in fear? प्राञ्जलयः with joined palms? गृणन्ति extol? स्वस्ति may it be well? इति thus? उक्त्वा having said? महर्षिसिद्धसङ्घाः bands of great Rishis and Siddhas? स्तुवन्ति paise? त्वाम् Thee? स्तुतिभिः with hymns? पुष्कलाभिः complete.Commentary Pushkalabhih means complete or wellworded praises or praises full of deep meanings.Great sages like Narada and perfected ones like Kapila praise Thee with inspiring hymns.

Ami hi, those very; sura-sanghah, groups of gods, the soldiers engaged in battle-groups of gods such as the Vasus who have descended here in the form of human beings for eliminating the burden of the earth; visanti, enter-are seen to be entering; tvam, You. Bhitah, struck with fear, and unable to flee; kecit, some among them; grnanti, extol You; pranjalayah, with their palms joined. Maharsi-siddha [Siddha: A semi-divine being supposed to be of great purity and holiness, and said to be particularly characterized by eight supernatural faculties called siddhis.-V.S.A.]-sanghah, groups of great sages and perfected beings; seeing protents foroding evil, etc. as the battle became imminent; stuvanti, praise; tvam, You; puskalabhih, with elaborate, full; stutibhih, hymns; uktva, saying; 'svasti iti, May it be well!'
And further,

These hosts of superior Devas beholding You as the foundation of the universe, rejoice and move towards You. Among them, some in fear, on seeing Your extremely terrible and wonderful form, 'extol,' namely pronounce sentences in the form of praise, according to their knowledge. Others, the bands of seers and Siddhas, knowers of the truth, higher and lower, saying 'Hail,' glorify You in hymns of abounding praise which are suitable to the Lord.