Bhagavad Gita - Chapter 11 - Shloka (Verse) 25

व्याख्या--'दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि'-- महाप्रलयके समय सम्पूर्ण त्रिलोकीको भस्म करनेवाली जो अग्नि प्रकट होती है? उसे संवर्तक अथवा कालाग्नि कहते हैं। उस कालाग्निके समान आपके मुख है, जो भयंकर-भयंकर दाढ़ोंके कारण बहुत विकराल हो रहे हैं। उनको देखनेमात्रसे ही बड़ा भय लग रहा है। अगर उनका कार्य देखा जाय तो उसके सामने किसीका टिकना ही मुश्किल है।
'दिशो न जाने न लभे च शर्म'-- ऐसे विकराल मुखोंको देखकर मुझे दिशाओंका भी ज्ञान नहीं हो रहा है। इसका तात्पर्य है कि दिशाओंका ज्ञान होता है सूर्यके उदय और अस्त होनेसे। पर वह सूर्य तो आपके नेत्रोंकी जगह है अर्थात् वह तो आपके विराट्रूपके अन्तर्गत आ गया है। इसके सिवाय आपके चारों ओर महान् प्रज्वलित प्रकाश-ही-प्रकाश दीख रहा है (11। 12), जिसका न उदय और न अस्त हो रहा है। इसलिये मेरेको दिशाओंका ज्ञान नहीं हो रहा है और विकराल मुखोंको देखकर भयके कारण मैं किसी तरहका सुख और शान्ति भी प्राप्त नहीं कर रहा हूँ।'प्रसीद देवेश जगन्निवास'--आप सब देवताओंके मालिक हैं और सम्पूर्ण संसार आपमें ही निवास कर रहा है। अतः कोई भी देवता, मनुष्य भयभीत होनेपर आपको ही तो पुकारेगा! आपके सिवाय और किसको पुकारेगा? तथा और कौन सुनेगा? इसलिये मैं भी आपको पुकारकर कह रहा हूँ कि हे देवेश ! हे जगन्निवास ! आप प्रसन्न होइये।भगवान्के विकराल रूपको देखकर अर्जुनको ऐसा लगा कि भगवान् मानो बड़े क्रोधमें आये हुए हैं। इस भावनाको लेकर ही भयभीत अर्जुन भगवान्से प्रसन्न होनेके लिये प्रार्थना कर रहे हैं।
सम्बन्ध --अब अर्जुन आगेके दो श्लोकोंमें मुख्य-मुख्य योद्धाओंका विराट्रूपमें प्रवेश होनेका वर्णन करते हैं।

क्योंकि --, दाढ़ोंसे युक्त भयंकर -- विकराल आकृतिवाले और कालाग्निके समान अर्थात् प्रलयकालमें लोकोंको भस्मीभूत करनेवाली जो कालाग्नि है? उसके समान आपके मुखोंको देखकर मैं इन दिशाओंको पूर्व और पश्चिमके विवेकपूर्वक नहीं जानता हूँ अर्थात् मुझे दिग्भ्रम हो गया है। इसीसे ( आपके स्वरूपका दर्शन करते हुए भी ) मुझे विश्राम -- सुख नहीं मिल रहा है? सो हे देवेश हे जगन्निवास आप प्रसन्न होइये।,

Even though the Lord's body is being seen, he states another reason for the absence of satisfaction etc., preceded by a question -- 'Kasmat' (From what).

By the particle 'eva' (only/just) in 'drishtvaiva' (just by seeing), [actual] contact/reaching is excluded.

Having just seen, but not reached, [Your mouths which are] 'karala', meaning distorted by fangs and resembling the fire of cosmic dissolution, I do not know the 'dishah' (directions) by distinguishing east, west, etc.

And I do not find 'sharma', meaning happiness. Therefore, O Devesha (Lord of Gods), O Jagannivasa (Abode of the Universe)! 'Prasida' -- be pleased.

Your lordship over the gods and Your being the abode of the universe have been directly perceived by me, for which my prayer was intended -- to indicate this, the two forms of address are used.

'Kalanala' is the fire of dissolution; comparable to that.

'Prasida' means be pleased, become a giver of happiness; this is the meaning.

Having seen Your extremely terrible mouths engaged in total destruction like the fire at the end of the age, I do not know the directions nor do I find happiness. O Abode of the worlds, O Lord of gods -- Supreme Great Lord even of the lords like Brahma! Be pleased towards me; meaning, act in such a way that I may return to my natural state.

Thus, showing that the existence and activity of the entire world are under His control, Parthasarathi (Krishna) showed Partha (Arjuna) the removal of the earth's burden through the destruction of Dhritarashtra's sons (standing in the guise of royal attire) and the portions of demons entered among Yudhishthira's side—which was His own intention and was to be done by Himself alone.

And that Partha, having directly perceived the Lord's complete sovereignty as Creator etc., and seeing within that very Lord, the Soul of all, the destruction of Dhritarashtra's sons etc.—which was yet to come—with the divine eye obtained by His grace, spoke this --

Moreover -- 'Damshtra' etc.

O Lord of Gods! Having seen Your mouths, due to the overwhelm of fear, I do not know the directions. And I do not find 'sharma', meaning happiness. O Abode of the Universe, be pleased.

What kind of mouths? 'Karalani' (Terrible) with fangs; resembling the 'Kalanala', meaning the fire of cosmic dissolution.

To imply that the mouths are extremely terrifying compared to other limbs, and to propitiate [the Lord] by displaying his own extreme fear, is the verse 'Damshtra'.

'Engaged in total destruction' -- this is the statement of similarity with 'Kalanala' (fire of dissolution). And being the form presiding over Time, it indicates the connection with that activity.

'Extremely ghastly' is the meaning of 'Damshtrakaralani'. The word 'Karala' expresses having protruding teeth, distortion, or terribleness.

In the word 'Jagannivasa', if a Bahuvrihi compound were intended [He whose abode is the world], it would not reiterate the context of being the support of all as in 'Ihaikastham' [11.7]; but if a Tatpurusha compound is intended [Abode of the worlds], there is unity of meaning with the context; with this intention he says -- 'Jagatam nivasa' (Abode of the worlds).

By the word 'Devesha', it is indicated that the status of being the Lord of Lords of All, famous in Shruti as 'Him the Supreme Great Lord of Lords' [Shvetashvatara 6.7], has been directly perceived as instructed; with this intention he says -- 'Brahmadinam' (Of Brahma etc.). By this, he implies: 'Even Brahma and others are unable to look at You, what to speak of me, a significant creature?' -- he suggests this with 'mam prati' (towards me).

Is there anger of the Lord towards Arjuna that grace is being prayed for? Here he states the result of grace -- 'yathaham' (so that I [may return to normal]).

जैसा कि श्लोक में वर्णन किया गया है? अर्जुन ऐसे भयंकर रूप को देखकर अपना धैर्य और सुख खो रहा है। सर्वभक्षी? सबको एक रूपकर देने वाले काल का यह चित्र है। जब दृष्टि के समक्ष ऐसा विशाल दृश्य उपस्थित हो जाता है? और वह भी इतने आकस्मिक रूप से? तो विशालता का उसका परिमाण ही विवेकशक्ति का मानो गला घोंट देता है और क्षणभर के लिए वह व्यक्ति संवेदनाशून्य हो जाता है। भ्रान्तिजन्य दुर्व्यवस्था की दशा को यहाँ इन शब्दों में व्यक्त किया गया है कि? मैं दिशाओं को नहीं जान पा रहा हूँ। बात यहीं पर नहीं समाप्त होती। मैं न धैर्य रख पा रहा हूँ और न शान्ति,को भी।आत्यन्तिक विस्मय की इस स्थिति में आश्चर्यचकित मानव यह अनुभव करता है कि उसकी शारीरिक शक्ति? मानसिक क्षमतायें और बुद्धि की सूक्ष्मदर्शिता अपने भिन्नभिन्न रूप में तथा सामूहिक रूप में भी वस्तुत महत्त्वशून्य साधन हैं। छोटा सा अहंकार अपने मिथ्या अभिमान के आवरण और मिथ्या शक्ति के कवच को त्यागकर पूर्ण विवस्त्र हुआ स्वयं को नम्र भाव से समष्टि की शक्ति के समक्ष समर्पित कर देता है। परम दिव्य? समष्टि शक्ति के सम्मुख जिस व्यक्ति ने पूर्णरूप से अपने खोखले अभिमानों की अर्थशून्यता समझ ली है? उसके लिए केवल एक आश्रय रह जाता है? और वह है प्रार्थना।इस श्लोक के अन्त में अर्जुन प्रार्थना करता है? हे देवेश हे जगन्निवास आप प्रसन्न हो जाइये। इस प्रार्थना के द्वारा व्यासजी यह दर्शाते हैं कि मान और दम्भ से पूर्ण हृदय वाले व्यक्ति के द्वारा कभी भी वास्तविक प्रार्थना नहीं की जा सकती है। जब व्यक्ति इस विशाल समष्टि विश्व में अपनी तुच्छता समझता है? केवल तभी वह सच्चे हृदय से स्वत प्रार्थना करता है।अर्जुन इस युद्ध में अपनी विजय के प्रति सशंक था। 21वें श्लोक से प्रारम्भ किये गये इस प्रकरण का मुख्य उद्देश्य अर्जुन को भावी घटनाओं का कुछ बोध कराना है। उसे युद्ध के परिणाम के प्रति आश्वस्त करते हुए? अब भगवान् सीधे ही सेनाओं के योद्धाओं को काल के मुख में प्रवेश करते हुए दिखाते हैं

'Damshtra' etc. Having just seen -- and not reached -- Your mouths which are 'karalani', meaning terrifying due to distortion by fangs, and resembling the fire of cosmic dissolution, due to fear I do not know the directions -- by distinguishing east, west, etc.

Therefore, I do not find 'sharma', meaning happiness, even in seeing Your form.

Therefore, O Devesha, O Jagannivasa! 'Prasida' -- be pleased towards me; so that by the absence of fear I may obtain the happiness born of seeing You -- this is the implied completion.

Moreover, due to excessive fear, he implores again -- 'Damshtrakaralani' etc. O Devesha -- worshipable by all! Your mouths are 'karalani' by fangs, meaning fear-producing.

And again 'kalanalasannibhani', meaning resembling the fire of dissolution; having just seen them, due to fear I do not know the directions -- [meaning] I do not know the place to be reached by going. And I do not obtain 'sharma', meaning the happiness of looking at You.

Therefore, O Jagannivasa -- Protector of the world, the form of the happy state of the world! Be pleased; show me the place of refuge, this is the purport.

,दंष्ट्राकरालानि दंष्ट्राभिः करालानि विकृतानि ते तव मुखानि दृष्ट्वैव उपलभ्य कालानलसंनिभानि प्रलयकाले लोकानां दाहकः अग्निः कालानलः तत्सदृशानि कालानलसंनिभानि मुखानि दृष्ट्वेत्येतत्।

दिशः पूर्वापरविवेकेन न जाने दिङ्मूढो जातः अस्मि। अतः न लभे च न उपलभे च शर्म सुखम्।

अतः प्रसीद प्रसन्नो भव हे देवेश? जगन्निवास।।

येभ्यो मम पराजयाशङ्का या आसीत् सा च अपगता।,यतः --,

दंष्ट्राकरालानि fearful with teeth? च and? ते Thy? मुखानि mouths? दृष्ट्वा having seen? एव even? कालानलसन्निभानि blazing like Pralayafires? दिशः the four arters? न not? जाने know? न not? लभे do (I) obtain? च and? शर्म peace? प्रसीद have mercy? देवेश O Lord of the gods? जगन्निवास O abode of the universe.Commentary Jagannivasa The substratum of the universe.Kalanala The fires which consume the worlds during the final dissolution of the worlds (Pralaya). Time (Kala) is the consumer of all that is manifest.Diso no jane I do not know the four arters. I cannot distinguish the east from the west? nor the north from the south.

Drstva eva, having merely seen; te, Your; mukhani, mouths; damstra-karalani, made terrible with (their) teeth; and kala-anala-sannibhani, resembling the fire of Dissolution is kalanala; similar to that; na jane, I have lost; the sense of disah, direction-I do not know the directions as to which is East or which is West; and hence, na labhe, find no; sarma, comfort. Therefore, prasida, be gracious; devesa, O Lord of gods; jagannivasa, O Abode of the Universe!
'The apprehension which was there of my getting defeated by those offers, that too has cleared away, since-'

Looking at Your mouths, extremely terrifying and like cosmic fire at the end of the universe, and operating for the destruction of everything, I have lost the sense of recognising the arters of the sky, nor do I feel happy and peaceful. O Abode of all the worlds, O Lord of all the Devas, namely, O Overlord of even gods like Brahma! Be gracious unto me. The meaning is: 'Do act in such a way that I may attain my natural condition.
Arjuna's charioteer (Parthasarathi), thus showing that all the worlds depend upon Him for their existence and activities, showed to the son of Prtha (Arjuna) that what He wanted to do, making Arjuna a mere instrument of His, was to lighten the burden of the earth through the destruction of all those who were of Asuric manifestations and who, in the guise of kings, were presenting themselves as the sons of Dhrtarastra and their followers. Many such embodiments of Asuras were present also in the ranks of Yudhisthira's followers. And Arjuna, after having realised with the divine eyes, received through His grace, the complete manifestation of the Lord as the Creator etc., witnessed also the slaughter of the followers of the sons of Dhrtarastra etc., in that Lord Himself, who is the Self of all, even though it (the slaughter) had not happened actually according to human calculations. Arjuna continues: