Bhagavad Gita - Chapter 11 - Shloka (Verse) 30

व्याख्या--'लेलिह्यसे ग्रसमानः समन्ताल्लोकान् समग्रान्वदनैर्ज्वलद्भिः'--आप सम्पूर्ण प्राणियोंका संहार कर रहे हैं और कोई इधर-उधर न चला जाय, इसलिये बार-बार जीभके लपेटेसे अपने प्रज्वलित मुखोंमें लेते हुए उनका ग्रसन कर रहे हैं। तात्पर्य है कि कालरूप भगवान्की जीभके लपेटसे कोई भी प्राणी बच नहीं सकता।'तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो'--विराट्रूप भगवान्का तेज बड़ा उग्र है। वह उग्र तेज सम्पूर्ण जगत्में परिपूर्ण होकर सबको संतप्त कर रहा है, व्यथित कर रहा है।
सम्बन्ध--विराट्रूप भगवान् अपने विलक्षणविलक्षण रूपोंका दर्शन कराते ही चले गये। उनके भयंकर और अत्यन्त उग्ररूपके मुखोंमें सम्पूर्ण प्राणी और दोनों पक्षोंके योद्धा जाते देखकर अर्जुन बहुत घबरा गये। अतः अत्यन्त उग्ररूपधारी भगवान्का वास्तविक परिचय जाननेके लिये अर्जुन प्रश्न करते हैं।

और आप --, ( उन ) समस्त लोकोंको देदीप्यमान मुखोंद्वारा सब ओरसे निगलते हुए चाट रहे हैं अर्थात् उनका आस्वादन कर रहे हैं। तथा हे विष्णो -- व्यापनशील परमात्मन् आपकी उग्र -- कठोर प्रभाएँ समग्र जगत्को अर्थात् समस्त जगत्को अपने तेजसे व्याप्त करके तप रही हैं -- तेज फैला रही हैं।,

Having shown the manner of entry into the Lord's mouth of the kings wishing to fight, He explains the nature of the Lord's activity and His radiance in that state -- with 'Tvam punah' (You again) etc.

Having explained the Lord's activity itself, He reveals the nature of His radiance -- with 'Kincha' (Moreover).

All are entering Your mouths for their own destruction; You, again, swallowing all the worlds on all sides with blazing mouths -- causing them to enter inside -- are 'lelihyase', meaning tasting (licking).

Moreover, Your 'ugrah', meaning extremely cruel, 'bhasah', meaning lights/rays, filling the whole world with radiance -- pervading it -- are 'pratapanti', meaning scorching.

Since You are by nature all-pervading, therefore they (the rays) are also such; indicating this, he addresses -- 'O Vishno' (O All-pervading One).

And those who are falling, You, though compassionate, do not stop them, but rather wish to devour them; he states this -- 'Lelihyase', You taste repeatedly or excessively.

You of what kind? Swallowing all the worlds with mouths blazing on all sides.

Even being thus pitiless, Your radiance does not diminish but rather increases; he states this -- with 'Tejobhih'.

O Vishno -- All-pervading One! Filling the entire world with radiance, Your fierce -- untouchable -- 'bhasah' (lights) are scorching; this is the construction. The meaning of the words is clear.

Swallowing all the groups of kings with blazing mouths, due to the intensity of anger, You are 'lelihyase', meaning repeatedly licking, Your lips etc. which are soaked in their blood.

Your extremely terrible 'bhasah' (rays), filling the entire world with 'tejobhih', meaning Your own lights, are scorching it.

Having been prayed to by me [saying] "Show me Your imperishable Self" (Gita 11.4) to directly perceive Your unchecked sovereignty, You, showing Your unchecked sovereignty, have revealed this extremely terrible form --

Then what? To this he says -- 'Lelihyase' etc. 'Grasamanah' meaning swallowing 'samagran lokan' meaning all these heroes; 'samantat' meaning on all sides; You are 'lelihyase' meaning eating excessively. With what? With blazing mouths.

Moreover, O Vishno! Your 'bhasah' (lights), pervading the entire world with 'tejobhih', meaning scintillations, being 'ugrah' or intense, are 'pratapanti', meaning scorching.

Is the Lord completely inactive in destruction, that it is said 'hurrying by themselves'? The answer to this is given in the verse 'Lelihyase'.

The root cause of destruction etc. is the specific action (karma) of the respective conscious beings; but the Lord, characterized by anger etc. occasioned by those factors, performs the destruction etc.; this is the idea.

'Rajalokan' (groups of kings) should be understood as before. 'Samagran' means gathered for war.

'Lelihyase' -- to imply that this is an expression (anubhava) of the desire to destroy, 'kopavegena' (with the force of anger) is said [in the Bhashya].

With 'tadrudhira...' (their blood...), what is implied by swallowing and licking is stated.

The 'Yan' suffix is prescribed for the repetition of action; repetition or intensity is what is meant by repetition of action; with this intention, he says 'punah punar lehanam' (licking again and again).

To remove the doubt of redundancy between the words 'bhas' and 'tejas', 'rashmayah' (rays) and 'svakiyaih prakashaih' (with His own lights) are used respectively.

'Samagram' means all.

'Pratapanti' means scorching; the idea is they are cooking [the victims] for swallowing. Or, the purport is merely that it is unbearable even for Brahma and others who are watching.

महाऊर्मि के कुछ श्लोकों की रचना के बाद व्यासजी पुन अपने पूर्व के विषय को प्रारम्भ करते हैं। जगत् के समस्त प्राणीवर्ग काल के मुख में प्रवेश करके नष्ट हुए जा रहे हैं। इस काल तत्त्व की क्षुधा कभी न शान्त होने वाली है। समस्त लोकों का ग्रसन करते हुए आप उनका आस्वाद ले रहे हैं।वस्तुत? यह श्लोक सृष्टि? स्थिति और संहार के तीन कर्ताओं के पीछे के सिद्धान्त को स्पष्ट करता है। यद्यपि हम इन तीनों की भिन्नभिन्न रूप से कल्पना करते हैं? किन्तु वास्तव में ये तीनों एक ही प्रक्रिया के तीन पहलू मात्र हैं। हम पहले भी विस्तार से देख चुके हैं कि सर्वत्र विद्यमान अस्तित्त्व का मूल रहस्य है रचनात्मक विध्वंस।चलचित्र गृह में विभिन्न चित्रों की एक रील को प्रकाशवृत्त के सामने चलाया जाता है। उसके सामने से दूर हुये चित्र को हम मृत कह सकते हैं और सम्मुख उपस्थित हुये को जन्मा हुआ मान सकते हैं। निरंतर हो रही जन्ममृत्यु की इस धारा के कारण सामने के परदे पर एक अखण्ड कथानक का आभास निर्माण होता है। देश और काल से अवच्छिन्न होकर वस्तुएं? प्राणी मात्र? घटनाएं और परिस्थितियाँ हमारे अनुभव में आकर चली जाती हैं और उनके इस आवागमन के सातत्य को हम अस्तित्त्व या जीवन कहते हैं।उपर्युक्त विचार को पारस्परिक त्रिमूर्ति ब्रह्मा? विष्णु और महेश की भाषा में पुराणों में व्यक्त किया गया है।इस ज्ञान की दृष्टि से जब अर्जुन उस प्रकाशस्वरूप देदीप्यमान समष्टि रूप को देखता है? तब वह उस विराट् के उग्र प्रकाश से प्राय अन्धवत् हो जाता है।क्योंकि आप उग्ररूप हैं? इसलिए

Having described the manner of entry into the Lord's mouth of the kings wishing to fight, he now describes the manner of the Lord's activity and His radiance at that time -- with 'Lelihyase' etc.

Thus, 'grasamanah' -- causing to enter inside 'samagran lokan', all the people like Duryodhana etc. entering with speed -- with blazing mouths 'samantat' (on all sides), You are 'lelihyase', meaning tasting.

Filling the entire world with 'tejobhih' (lights).

Since You fill the world with lights, Your 'ugrah' (intense) 'bhasah' (radiances), like a blazing fire, are 'pratapanti', meaning generating heat/pain.

O Vishno -- All-pervading One.

Objection: If the Lord does not destroy, then what is the point of their entry? To this, he says -- 'Lelihyase' etc. 'Grasamanah', meaning making a mouthful/swallowing, 'samantat' (on all sides) all the worlds with blazing mouths, You are 'lelihyase', meaning eating. The idea is that the desire for their destruction is seen in You as well.

Why would the Lord do this? To this he answers. O Vishno -- Protector of all! Only for the protection of the Sattvika (good). 'Ugrah', capable of scorching, Your 'bhasah' (rays), filling the entire world with 'tejobhih', meaning flashing brilliance, are 'pratapanti' (scorching).

Here the idea is -- Vishnu is the presiding deity of the Sattvika; He destroys the wicked only to protect the Sattvika, therefore doing so is indeed appropriate.

'Lelihyase' means You are tasting; 'grasamanah' means causing to enter inside; 'samantat' means on all sides; 'lokan samagran' means all the worlds; with 'vadanaih' or mouths that are 'jvaladbhih' or blazing. 'Tejobhih apurya' means pervading/filling; 'jagat samagram' means the whole along with the end/front [or 'entirely'].

Moreover, 'bhasah' or radiances; 'tava ugrah' or Your cruel/fierce [rays]; 'pratapanti' means are producing heat/scorching; O Vishno -- All-pervading One!

Since Your nature is fierce like this, therefore --

You are 'lelihyase' (licking) them.

O Vishno -- All-pervading One. The rest is clear.

लेलिह्यसे (Thou) lickest? ग्रसमानः devouring? समन्तात् on every side? लोकान् the worlds? समग्रान् all? वदनैः with mouths? ज्वलद्भिः flaming? तेजोभिः with radiance? आपूर्य filling? जगत् the world? समग्रम् the whole? भासः rays? तव Thy? उग्राः fierce? प्रतपन्ति are burning? विष्णो O VishnuCommentary Vishnu means allpervading? Vyapanasila.

O Visnu, Your fierce rays are acorching. [M.S., S., and S.S. construe 'completely৷৷.heat' to alify 'fierce rays' in the second sentence. However, the use of kim ca (moreover) in the Comm. suggests the translation as above.-Tr.]
Lelihyase, You lick Your lips, You taste; grasamanah, while devouring, while taking in; samagran, all; lokan, the creatures; samantat, from all sides; jvaladbhih, with flaming; vadanaih, mouths; which are apurya, completely filling; samagram, the whole- together (saha) with the foremost (agrena); jagat, world; tejobhih, with heat. Moreover, O Visnu, the all-pervading One, tava, Your; ugrah, fierce; bhasah, rays; are pratapanti, scorching.
Since You are of such a terrible nature, therefore-

Devouring all these kings with Your flaming mouths, You lick them up, namely, lick up again and again in great anger. Your lips etc., are wet with their blood. Your fiery rays scorch the universe by the brilliant flow of radiance filling the whole universe.
You have manifested Yourself in this terrible form for revealing Your limitless sovereignty as reested by me thus: 'Reveal Yourself to me completely'(11.4), so that I may realise Your limitless sovereignty.