Bhagavad Gita - Chapter 11 - Shloka (Verse) 24

व्याख्या--[बीसवें श्लोकमें तो अर्जुनने विराट्रूपकी लम्बाई-चौड़ाईका वर्णन किया, अब यहाँ केवल लम्बाईका वर्णन करते हैं।]

उसमें यह कारण है कि --, आपके आकाशका स्पर्श किये हुए यानी स्वर्गतक व्याप्त? प्रदीप्त -- प्रकाशमान और अनेक वर्णोंवाले अर्थात् अनेक भयंकर आकृतियोंसे युक्त देखकर तथा फैलाये हुए मुखोंवाले -- जिस शरीरमें फैलाये हुए बहुतसे मुख हैं ऐसे और दीप्त विशाल नेत्रोंवाले -- जिसके बड़ेबड़े नेत्र प्रज्वलित हो रहे हैं ऐसे? देखकर हे विष्णो प्रव्यथितअन्तरात्मा -- अत्यन्त भयभीत अन्तःकरणवाला मैं अर्थात् जिसका मन भयसे व्याकुल हो रहा है ऐसा? मैं धैर्य और उपशमको अर्थात् मनकी तृप्तिरूप शान्तिको नहीं पा रहा हूँ।,

He states the reason for Arjuna's distress caused by the vision of the Universal Form -- with 'Tatra' (There/In that context) etc.

He states the cause of his distress -- with 'Nabhah' etc.

'Nabhah-sprisham' means touching the sky; 'Diptam' means blazing; He in whom there are many various terrifying colors, Him; He in whom there are 'vyattani' or opened terrifying mouths, Him; He in whom there are blazing and expansive eyes, Him;

having seen You, [I am] 'pravyathitantaratma', meaning he whose inner self (mind) is shaken/agitated; he (I) does not find courage, and therefore does not find 'shama', meaning mental satisfaction/peace.

'Your pervasiveness has been seen by me, now I am unable to see [more]' -- indicating this, he says 'O Vishno'. Or the intention of the address is: being all-pervading, You know what is in the mind as well.

He describes his own distress by expanding on the terrifying nature -- with 'Nabhah' etc. 'Nabhah-sprisham' means pervading the sky. 'Diptam' means blazing like fire. 'Vyattanam' means having expanded mouths. 'Diptavishalanetram' means having red eyes -- this is the meaning.

'Hi' (Indeed/Directly), having seen 'tva' meaning 'tvam' (You), being 'pravyathitantaratma' meaning having a mind excessively distressed, I do not 'vindami' or find 'dhritim' meaning courage; and I do not find 'shamam' meaning peace and composure. O Vishno, meaning All-pervading One!

It is impossible to leave the terrifying place occupied by You and go elsewhere because of Your pervasiveness; this is the purport.

The word 'Nabhas' denotes the 'Supreme Sky' (Parama Vyoman) which transcends the three-fold nature (Prakriti), as established by Shrutis like 'In that Imperishable Supreme Sky' (Mahanarayana 1.2), 'Sun-colored, beyond darkness' (Shvetashvatara 3.8), 'Dwelling beyond this dust/darkness' (Rig Veda 2.6.25.5), 'He who is its supervisor in the Supreme Sky' (Rig Veda 8.9.17.7).

It is called 'Nabhah-sprisham' (touching the Sky) because He is the support of everything, including the mutable principle of Nature and the Soul (Purusha) in all states. Also because it was stated earlier 'This space between heaven and earth is pervaded' (Gita 11.20).

Seeing You 'diptam' (blazing), many-colored, with opened mouths, with blazing large eyes, I am 'pravyathitantaratma' -- having an extremely frightened mind, I do not find 'dhriti', meaning I do not obtain the support/steadiness of the body. And I do not find 'shama' (peace) of the mind and senses.

O Vishno, O All-pervading One! Seeing You who are all-pervading, immeasurable, extremely wonderful, and extremely terrible, all my limbs become loose/weak and my senses agitated; this is the meaning.

It is not just that I am frightened, but also -- 'Nabhah-sprisham' etc. That which touches the sky is 'Nabhah-sprik'; the meaning is pervading the intermediate space.

'Diptam' means endowed with radiance. He who has many colors is 'anekavarnam'; He who has 'vyattani' or opened mouths, Him; He who has blazing and large eyes, Him;

having seen You who are such, I, whose inner self (mind) is distressed, do not find 'dhriti' (courage/patience) and 'upashama' (peace).

आकाशपर्यायाणामनेकेषां परस्मिन् पदे प्रयोगमभिप्रेत्याह -- नभश्शब्द इति।त्रिगुणेति विशेषणात् परमव्योम्नः शुद्धसत्त्वमयत्वसूचनम् अत्र प्रसिद्धप्राकृताकाशपरत्वे? गार्गिविद्योक्ताकाशशब्दवन्मूलप्रकृतिविषयत्वे वा को दोषः इत्यत्राह -- सविकारस्येति।इहैकस्थं जगत्कृत्स्नं ৷৷. यच्चान्यद्द्रष्टुमिच्छसि [11।7]बहून्यदृष्टपूर्वाणि पश्य [11।6] इत्यादिकं ह्युक्तमिति भावः।

हेत्वन्तरमाह -- द्यावापृथिव्योरिति। प्रसिद्धद्युपृथिव्यादिसर्वलोकव्यापकत्वं हि तत्रोक्तम् अन्यथा पुनरुक्तिः स्यात् अतः प्रकृतिपुरुषादिसर्वाश्रयवेषेण? नभस्स्पृक्त्वोक्तिः प्राकृतव्योमस्पर्शित्वविषयेति भावः।

अनेकवर्णत्वमिह प्रतिनियतानन्तावयवविशेषवर्तिभिः सितरक्तादिभिर्वर्णैः किर्म्मीरत्वम् तथैव ह्यन्यत्र श्रीविश्वरूपविग्रहस्यानेकवर्णत्वमुक्तम्

अन्नमयाद्यपेक्षया मनोमयस्यान्तरत्वाच्चेतनस्वरूपविषयत्वे प्रव्यथितशब्दानतिरिक्तप्रयोजनत्वादत्रान्तरात्मशब्देन मनो विवक्षितमित्यभिप्रायेणोक्तंअत्यन्तभीतमना इति। अचेतनेऽप्यन्तःकरणे भीतिव्यपदेशश्चेतनत्वारोपेण भीत्यतिशयद्योतनार्थः।

न लभे च शर्म इति सुखस्य वक्ष्यमाणत्वात् धृतिशब्दोऽत्र न प्रीतिपर्यायसुखविशेषविषयः? धारणे च प्रसिद्धोऽयम् अतो धार्यानिर्देशेऽपि प्रकरणादर्थस्वभावाच्च देहविषयमिदं धारणमित्यभिप्रायेणदेहस्य धारणमित्युक्तम्।मनसश्चेन्द्रियाणां चेत्यपि सामर्थ्याच्छमशब्दप्रसिद्ध्या च लब्धम् अन्यथा तत्रापि पुनरुक्तिः स्यादिति भावः।

विष्णुशब्दस्यात्र संज्ञामात्रपरत्वादप्युपयुक्तनिर्वचनसिद्धार्थपरत्वमुचितमित्यभिप्रायेणाह -- व्यापिन्निति। पिण्डितार्थमाहसर्वव्यापिनमिति।अतिमात्रं महापरिमाणमित्यर्थः।

अर्जुन द्वारा अनुभव किया गया यह आसाधारण अद्भुत और उग्र दृश्य किसी एक स्थान पर केन्द्रित नहीं किया जा सकता था। वस्तुत? वह सर्वव्यापकता की सीमा तक फैला हुआ था। परन्तु? अर्जुन ने अपनी आन्तरिक दृष्टि में उसे एक परिच्छिन्न रूप और निश्चित आकार में देखा। अरूप गुणों (जैसे स्वतन्त्रता? प्रेम? राष्ट्रीयता इत्यादि) को जब भी हम बौद्धिक दृष्टि से समझते हैं? तब हम उसे एक निश्चित आकार प्रदान करते हैं? जो स्वयं के ज्ञान के लिए ही होता है? परन्तु कदापि इन्द्रियगोचर नहीं होता। इसी प्रकार? यद्यपि विराट् रूप तो विश्वव्यापी है? परन्तु अर्जुन को ऐसा अनुभव होता है? मानो? उसका कोई आकार विशेष है। किन्तु? पुन जब वह इस अनुभूत दृश्य का वर्णन करने का प्रयत्न करता है? तो उसके वचन उसकी ही भावनाओं को व्यक्त नहीं कर पाते और उसका अपना प्रयोजन ही सिद्ध नहीं हो पाता है।अर्जुन देखता है कि समस्त लोक उस विराट् पुरुष को देखकर भयभीत हो रहे हैं? जिसमें? बहुत मुख? नेत्र? बहुत बाहु? उरु और पैरों वाले? बहुत उदरों वाले आदि रूप हैं और वह कहता है? मैं भी भयभीत हो रहा हूँ। यह भी सबने अनुभव किया होगा कि यदि हम किसी उत्तेजित जनसमुदाय के मध्य अथवा सत्संग में होते हैं? तब वहाँ के वातावरण का हमारे मन पर भी उसी प्रकार का प्रभाव पड़ता है। सब लोक भयभीत हुये हैं? और अर्जुन स्वीकार करता है कि? मैं भी व्याकुल हो रहा हूँ।अपनी ही स्वीकारोक्ति के बाद उसे यह भय लगना एक क्षत्रिय पुरुष के लिए अपमानजनक और कायरता का लक्षण जान पड़ा। इसलिए? अपने भय को उचित सिद्ध करने के लिए वह उस भयंकर रूप को अनन्तरूप अर्थात् रूपविहीन बताते हुए कहता है कि विश्वरूप अपने में सबको समेटे हुए है। यह विराट् रूप आकाश को स्पर्श कर रहा है। असंख्य वर्णों से वह दीप्तमान हो रहा है। उसके विशाल आग्नेय नेत्र चमक रहे हैं। उसका मुख सबका भक्षण कर रहा है। यह सब सम्मिलित रूप में देवताओं के साहस को भी डगमगा देने वाला है। अर्जुन यह भी स्वीकार करता है कि इस रूप के दर्शन से मैं भयभीत हूँ मुझे न धैर्य प्राप्त हो रहा है और न शान्ति। यहाँ ध्यान देने की बात है कि इस प्रकार के संवेदनाशून्य भय की स्थिति में वह विश्वरूप को? हे विष्णो कहकर सम्बोधित करता है।जैसा कि मैनें प्रारम्भ में कहा है अर्जुन की अर्न्तदृष्टि में अत्यन्त स्पष्ट अनुभव हो रहा विराट् रूप? वस्तुत अनन्त परमात्मा का इस विश्व के नाम और रूपों के असीम विस्तार की दृष्टि से किया गया वर्णन है। गीता के विद्यार्थियों को इन सूक्ष्म विचारधाराओं का विस्मरण नहीं होने देना चाहिए जिन्हें व्यासजी ने परिश्रमी और लगनशील साधकों के लाभ के लिए गुप्त रख छोड़ा है अपने भय का कारण बताते हुए अर्जुन कहता है

He expands on the terrifying nature itself -- with 'Nabhah-sprisham' etc.

Seeing You, not only am I distressed, but being 'pravyathitantaratma' -- one whose inner self (mind) is distressed -- I do not 'vindami' or find 'dhriti' meaning courage -- the capacity to sustain the body and senses etc., and 'shama' meaning mental tranquility.

O Vishno! You, of what kind? 'Nabhah-sprisham' meaning pervading the intermediate space, 'diptam' meaning blazing, 'anekavarnam' meaning endowed with various terrifying forms, 'vyattanam' meaning with opened mouths, 'diptavishalanetram' meaning with blazing expansive eyes; having seen You indeed (hi), I, with a distressed inner soul, do not find courage and peace; this is the syntax.

Moreover, fear has arisen not just for the Jiva due to the identification with the body presided over by itself, but even for the 'Antaratma' (inner self) which is a part of You; he states this -- with 'Nabhah-sprisham' etc.

'Nabha' touches the sky, that means sky-pervading, impossible to know. 'Diptam' means blazing mass of radiance, fit only for meditation. 'Anekavarnam' -- He who has many colors like white, red, etc., fit for determination. 'Vyattanam' -- He whose faces are 'vyatta' or expanded, fit for prayer. 'Diptavishalanetram' -- He whose eyes are blazing and large, unfit for viewing [due to intensity].

Having seen You who are such, he whose inner self is distressed, such [am I]; 'hi' means with certainty, I do not 'vindami' or obtain 'dhriti' meaning courage and 'shama' meaning peace; this is the meaning. The address 'Vishno' is for self-protection.

'Nabhah-sprisham' means touching the sky. 'Diptam' means blazing. 'Anekavarnam' -- In You in whom there are many colors, terrifying and of various forms; [seeing] that You, the many-colored.

'Vyattanam' -- In You in whom there are 'vyatta' or opened faces (mouths); [seeing] that You, the open-mouthed. 'Diptavishalanetram' -- In You in whom there are blazing and 'vishala' or extensive eyes; [seeing] that You, the blazing-large-eyed.

Having seen You indeed (hi); 'Pravyathitantaratma' -- he whose inner self, meaning mind, is 'pravyathita' meaning frightened; that is me; being such a 'pravyathitantaratma', I do not 'vindami' or find 'dhriti' meaning courage, and 'shama' meaning cessation [of distress], mental satisfaction, O Vishno.

From what [cause] --

नभःस्पृशम् touching the sky? दीप्तम् shining? अनेकवर्णम् in many colours? व्यात्ताननम् with mouths wide open? दीप्तविशालनेत्रम् with larve fiery eyes? दृष्ट्वा having seen? हि verily? त्वाम् Thee? प्रव्यथितान्तरात्मा terrified at heart? धृतिम् courage? न not? विन्दामि (I) find? शमम् peace? च and? विष्णो O Vishnu.Commentary Dhriti also means patience and strength. Sama also means control.The vision of the Cosmic Form has frightened Arjuna considerably.

O Visnu, hi, verily; drstva, seeing; tvam, You; nabhah-sprsam, touching heaven; diptam, blazing; aneka-varnam, with many colours, (i.e.) possessed of many frightening forms; vyatta-ananam, open-mouthed; dipta-visala-netram, with firey large eyes; I, pravyathita-antara-atma, becoming terrified in my mind; na vindami, do not find; dhrtim, steadiness; ca, and; samam, peace, calmness of mind.
Why?

The term 'Nabhas' denotes the Supreme Heaven (Parama-Vyoman), which is beyond the Prakrti composed of the three Gunas as established by the Sruti passages such as: 'That is in the Imperishable Supreme Heaven' (Ma. Na. U., 1.2), 'Him, sun-coloured and beyond Tamas' (Sve., 3.8) 'The dweller beyond the Rajas' (Rg. S., 2.6.25.5) and 'He who is the president in the Supreme Heaven' (Rg. S., 8.9.17.7). This can be understood as implied in the statement that 'the form touches the Supreme Heaven.' It expresses the idea that it is the foundation of all - of the principle of the Prakrti with its conditions, and of the individual selves in all states. It has also been initially declared: 'For by You alone are pervaded the interspace of heaven and earth ৷৷.' (11.20). 'Beholding Your form shining, multicoloured, and with yawning mouths and large and resplendent eyes, my inner being trembles in fear. I am unable to find support, namely, I am unable to find support for the body. I am unable to get peace of mind and of the senses. O Visnu, namely, O Pervader, beholding You pervading everything, incomparable in magnitude, extremely wonderful and terrible, I find my limbs ivering and my senses agitated.' Such is the meaning.