Bhagavad Gita - Chapter 11 - Shloka (Verse) 32

व्याख्या --[भगवान्का विश्वरूप विचार करनेपर बहुत विलक्षण मालूम देता है; क्योंकि उसको देखनेमें अर्जुनकी दिव्यदृष्टि भी पूरी तरहसे काम नहीं कर रही है और वे विश्वरूपको कठिनतासे देखे जानेयोग्य बताते हैं --'दुर्निरीक्ष्यं समन्तात्' (11। 17)। यहाँ भी वे भगवान्से पूछ बैठते हैं कि उग्र रूपवाले आप कौन हैं? ऐसा मालूम देता है कि अगर अर्जुन भयभीत होकर ऐसा नहीं पूछते तो भगवान् और भी अधिक विलक्षणरूपसे प्रकट होते चले जाते। परन्तु अर्जुनके बीचमें ही पूछनेसे भगवान्ने और आगेका रूप दिखाना बन्द कर दिया और अर्जुनके प्रश्नका उत्तर देने लगे।]

श्रीभगवान् बोले -- मैं लोकोंका नाश करनेवाला बढ़ा हुआ काल हूँ। मैं जिसलिये बढ़ा हूँ वह सुन? इस समय मैं लोकोंका संहार करनेके लिये प्रवृत्त हुआ हूँ? इससे तेरे बिना भी ( अर्थात् तेरे युद्ध न करनेपर भी ) ये सब भीष्म? द्रोण और कर्ण प्रभृति शूरवीर -- योद्धालोग जिनसे तुझे आशङ्का हो रही है एवं जो प्रतिपक्षियोंकी प्रत्येक सेनामें अलगअलग डटे हुए हैं -- नहीं रहेंगे।,

Who He is Himself and for what purpose is His activity, all that the Lord stated; he says this -- with 'Shri Bhagavan' etc.

'Kala' (Time) -- the Supreme Lord associated with the power of action. 'Asmin' (In this) -- here, the time characterized by the present war is intended.

Even if you (Arjuna) engage in the destruction of people, it would not be meaningful because it is impossible to destroy the opponents like Bhishma etc. without My activity -- anticipating this doubt, He says -- 'Rite 'pi' (Even without) etc.

Thus asked, the Lord spoke. 'Lokakshayakrit' -- I cause the destruction of the worlds, so I am Time. 'Pravriddhah' -- attained growth/expanded. 'Iha' -- at this time.

[Objection:] Why didn't the Acharyas explain 'Iha' as 'in this world' or 'in this battle'? [Answer:] If asked, [the answer is] because Time itself is the subject under discussion and is primary, and the rule is that a pronoun refers to the primary subject. I have engaged to destroy the people.

Will all people cease to exist? To this He says. Those Bhishma, Drona, etc., who are arrayed in the opposing army, all of them will not exist.

[Objection:] But without me, the warrior, how will the destruction of all happen? To this He says. 'Rite 'pi tvam' (Even without you) -- even if you abandon the activity of war, they must necessarily be destroyed by Me in the form of Time; this is the purport.

The word 'Kala' denotes all divine attributes like binding, cutting, knowing, etc. of the world. 'Kala' [root] in binding, 'Kala' in cutting, 'Kala' in knowing; they read 'Kala' as Kamadhenu (wish-fulfilling cow). And that word is well-known for the Lord.

'O Shakra, you boast in vain, you are bound surely by the noose of Time. This is that dark Person who takes away the offspring of the world. That terrible one stands binding me like an animal with a rope' -- thus in Mokshadharma. Bali, bound by Vishnu, says -- 'And holding the mind in Vishnu, the Lord of the three worlds, whose form is Time' [Bhagavata 11.15.15].

'Pravriddhah' -- Full/Complete or Beginningless. 'Order (Rita) and Truth were born from kindled austerity' [Rig Veda 8.8.49.1, Mahanarayana 6.1] -- this is the Shruti. And 'This Great Being' [Brihadaranyaka 2.4.12]. And 'May Vishnu be more praiseworthy than the strong; indeed the name of this Ancient One is brilliant' [Rig Veda 5.6.25.3].

But [the meaning is] not 'growing'. Because 'He was not born, nor will He die, nor does He grow' -- thus in Bhagavata. 'Whose divine form neither decays nor grows' -- thus in Mokshadharma. 'Not by action' [Brihadaranyaka 4.4.23] means not even by action [does He grow], what to speak of naturally.

'Lokan samahartum' -- To destroy the worlds, I have engaged 'iha' (here) specifically. The word 'api' with 'rite' (without) refers to brothers etc. Being 'pratyanika' (opposed) is mutual. 'Sarve'pi' (All indeed) will not exist -- the plural is appropriate due to the divisions of Akshauhini etc.

एवमर्जुनेन प्रार्थितो भगवानुवाच -- काल इति। इहास्मिन्संग्रामे लोकान्समाहर्तुं भक्षितुं प्रवृत्तः प्रवृद्धो महान् लोकक्षयकृत् कालो नाम परमेश्वरोऽस्मि।

यस्मादेवं तस्मात् ऋतेऽपि त्वा त्वां विनापि सर्वे न भविष्यन्ति मरिष्यन्ति।

के ते सर्वे। ये प्रत्यनीकेषु शत्रुसैन्येषु योधाः शूरा भीष्मादयोऽवस्थितास्ते।

The Lord said -- 'Kalayati' means counts/calculates, hence 'Kala' (Time). Counting the end of the life-span of all the groups of kings led by Dhritarashtra, I, the destroyer of them, 'pravriddhah' (grown/expanded) in a terrible form, have engaged 'iha' (here) to 'samahartum', meaning to destroy directly/face-to-face, the groups of kings.

Therefore, by My will alone, 'tvam rite api' -- even without your effort, these [warriors] led by Dhritarashtra, the warriors situated in your opposing armies, all of them 'na bhavishyanti', meaning will perish.

एवं प्रार्थितः सन् श्रीभगवानुवाच -- कालोऽस्मीति त्रिभिः। लोकानां क्षयकर्ता प्रवृद्धोऽत्युग्रः कालोऽस्मि। लोकान्प्राणिनः संहर्तुमिह लोके प्रवृत्तोऽस्मि।

अतः। ऋतेऽपि त्वामिति। त्वां हन्तारं विनापि न भविष्यन्ति न जीविष्यन्ति।

यद्यपि त्वया न हन्तव्या एते तथापि मया कालात्मना ग्रस्ताः सन्तो मरिष्यन्त्येव।

के ते। प्रत्यनीकेषु अनीकान्यनीकानि प्रति भीष्मद्रोणादीनां सर्वासु सेनासु ये योद्धारोऽवस्थितास्ते सर्वेऽपि।

Combining the meaning of the three verses starting with 'Kalo'smi', he first sets the context -- with 'Ashrita' etc. [referring to Ramanuja's intro]. By 'excess of affection for the refugee', the inappropriateness of revealing the ghastly form is implied.

He answers the two points indicated as 'to do this' and 'with this intention' in order -- with 'Partha's effort' etc.

If the word 'Kala' here refers only to the substance Time consisting of kalas, muhurtas, etc., co-reference with the Lord is not possible; therefore, by the logic of 'Indra-Prana Adhikarana', it refers to the Inner Controller of Time; or by the logic of 'Akasha-Prana Adhikarana', it refers to the etymological meaning; or it refers to the specific form for meditation distinguished by the conceit of 'Destroyer Time' distinct from the times of creation and preservation.

Among these three, the etymological meaning of 'Kala' is apparent and indispensable for the context; with this intention he says -- 'Kalayati' (Counts/Calculates). Among meanings like relating etc., counting is stated as 'ganayati' because it is conducive to destruction here.

He applies it to the specific context -- 'Sarvesham' (Of all) etc. Interpretation of 'loka' as 'rajaloka' (groups of kings) is as before. 'Pravriddhah' implies the greatness of the form; he says -- 'Ghorarupena pravriddhah' (Grown in a terrible form). Or the idea is the state of being ready to devour.

By the word 'samahartum', gathering together etc. is not intended, as it is inconsistent with the context; nor just destruction, as it would be redundant with 'lokakshayakrit'; therefore, destruction itself is qualified by the additional prefix engaged in the middle [sam-a-hartum]; he says -- 'abhimukhyena' (directly/face-to-face). Meaning directly. The idea is that this destruction is not indirect like destroying enemies through servants. Or the idea is that mere confrontation is the cause of destruction.

According to 'He who creates and destroys the world by mere mind, what need for extensive effort for him to destroy the enemy side?' [Vishnu Purana 5.22.15] etc., he says -- 'Ato matsankalpadeva' (Therefore by My will alone). The intention is that 'you' are merely a form acting as an instrument; with this idea -- 'Tvadudyogam rite'pi' (Even without your effort) is said.

Saying 'na bhavishyanti' (will not exist) might imply 'will not be born'; to exclude that, he states the negation of existence in future time -- 'Vinankshyanti' (Will perish).

किसी वस्तु की एक अवस्था का नाश किये बिना उसका नवनिर्मांण नहीं हो सकता। निरन्तर नाश की प्रक्रिया से ही जगत् का निर्माण होता है। बीते हुये काल के शवागर्त से ही वर्तमान आज की उत्पत्ति हुई है। इस रचनात्मक विनाश के पीछे जो शक्ति दृश्य रूप में कार्य कर रही है वही मूलभूत शक्ति है जो प्राणियों के जीवन के ऊपर शासन कर रही है। भगवान् श्रीकृष्ण यहाँ स्वयं का परिचय लोक संहारक महाकाल के रूप में कराते हैं। इस रूप को धारण करने का उनका प्रयोजन उस पीढ़ी को नष्ट करना है? जो अपने जीवन लक्ष्य के सम्बन्ध में विपरीत धारणाएं तथा दोषपूर्ण जीवन मूल्यों को रखने के कारण जीर्णशीर्ण हो गई है।भगवान् का लोकसंहारकारी भाव उनके लोककल्याणकारी भाव का विरोधी नहीं है। कभीकभी विनाश करने में दया ही होती है। एक टूटे हुए पुल को या जीर्ण बांध को अथवा प्राचीन इमारत को तोड़ना उक्त बात के उदाहरण हैं। उन्हें तोड़कर गिराना दया का ही एक कार्य है? जो कोई भी विचारशील शासन समाज के लिए कर सकता है। यही सिद्धांत यहाँ पर लागू होता है।इस उग्र रूप को धारण करने में भगवान् का उद्देश्य उन समस्त नकारात्मक शक्तियों का नाश करना है जो राष्ट्र के सांस्कृतिक जीवन को नष्ट करने पर तुली हुई हैं। भगवान् के इस कथन से अर्जुन के विजय की आशा विश्वास में परिवर्तित हो जाती है। परन्तु भगवान् इस बात को भी स्पष्ट कर देते हैं कि पुनर्निर्माण के इस कार्य को करने के लिए वे किसी एक व्यक्ति या समुदाय पर आश्रित नहीं है। इस कार्य को करने में एक अकेला काल ही समर्थ है। वही समाज में इस पुनरुत्थान और पुनर्जीवन को लायेगा। सार्वभौमिक पुनर्वास के इस अतिविशाल कार्य में व्यष्टि जीवमात्र भाग्य के प्राणी हैं। उनके होने या नहीं होने पर भी काल की योजना निश्चित ही काय्ार्ान्वित होकर रहेगी। राष्ट्र के लिए यह पुनर्जीवन आवश्यक है मानव के पुनर्वास की मांग जगत् की है। भगवान् स्पष्ट कहते हैं कि? तुम्हारे बिना भी इन भौतिकवादी योद्धाओं में से कोई भी इस निश्चित विनाश में जीवित नहीं रह पायेगा।महाभारत की कथा के सन्दर्भ में? भगवान् के कथन का यह तात्पर्य स्पष्ट होता है कि कौरव सेना तो काल के द्वारा पहले ही मारी जा चुकी है? और पुनरुत्थान की सेना के साथ सहयोग करके अर्जुन? निश्चित सफलता का केवल साथ ही दे रहा है।इसलिए सर्वकालीन मनुष्य के प्रतिनिधि अर्जुन को यह उपदेश दिया जाता है कि वह निर्भय होकर अपने जीवन में कर्तव्य का पालन करे।

एवं तर्हिकालोऽस्मि इत्युत्तरमयुक्तं धर्मानुक्तेरित्यत आह -- कालेति। धर्मविशिष्टभगवद्वाचीत्यर्थः। कुत एतत् इत्यत आह -- कलेति। यथा कामधेनुः सर्वार्थान् ददाति तथाऽयमपि धातुः सर्वार्थवाचीत्यर्थः। तथा चास्मादण् कर्तरि घञ् वा। जगदिति योग्यतया सम्बध्यते।

भवत्वयं बन्धनादिधर्मवद्वाची? भगवद्वाची तु कुतः अन्यत्र रूढत्वादित्यत आह -- प्रसिद्धश्चेति। बद्धं मां प्रति विकत्थसे आत्मानं तु श्लाघसे। कः कालः। अयं कथम् श्यामः प्रजा हरति। बद्ध्वा तिष्ठति रौद्रश्चेति।

अत्र कथं विष्णुवाचित्वनिश्चयः इत्यत आह -- विष्णुनेति। कालनामाविग्रहो यस्यासौ तथोक्तः।

प्रवृद्ध इति कादाचित्की वृद्धिः प्रतीयतेऽत आह -- प्रवृद्ध इति। वृद्धिर्धात्वर्थः। सा च प्रशब्देन देशतः कालतश्च सदातनी विवक्षितेति भावः। अनादिरिति नित्यत्वस्याप्युपलक्षणम्।

भूताधिकारे विहितस्य क्तस्य कुतः सार्वकालिकत्वं प्रयोगदर्शनादिति भावेनाह -- ऋतं चेति। इद्धाद्भूतमितिवदित्यर्थः।

अत्रापि सार्वकालिकत्वानिश्चय इत्यतो भगवतो दीप्तेः सत्तायाश्च सदातनत्वे श्रुतिसद्भावादित्याह -- प्रविष्णुरिति। विष्णुः -- तवसो देशकालपरिच्छिन्नात् सूर्यादेस्तेजसः स्तवीयान् अतिशयिततेजोरूपो भवति? अत एव ह्यस्य स्थविरस्यानादिकालीनस्य त्वेषमिति नाम असाधारण्येन हि व्यपदेशा भवन्तीत्यर्थः।

अस्त्वेवं तथापि प्रागल्पः सन्निदानीं वृद्धिङ्गत इत्यत्रार्थः किं न स्यात् इत्यत आह -- नत्विति। तुशब्दो विशेषणार्थः। विक्रियारूपं वर्धन प्रवृद्धशब्दप्रवृत्तिनिमित्तं न भवति। भगवति भावविकाराणां प्रतिषिद्धत्वात्।

भगवतो विक्रियारूपवृद्ध्यभावेऽपि तद्रूपस्य भवत्विति तत्राह -- यस्येति।

ननु न कर्मणा वर्धते नो कनीयान् इति श्रुतौ कर्मनिमित्तवृद्धिप्रतिषेधनात् वृद्धिमात्रमस्तीति ज्ञायते? अन्यथा विशेषणवैयर्थ्यात्। तथा च सत्प्रतिपक्षमुक्तवाक्यमित्यत आह -- नेति।न कर्मणा इति विशेषनिषेधस्तु वृद्धिलक्षणविक्रियाकारणत्वेन सम्भावितेन कर्मणाऽपि यदा न वर्धते? तदा स्वयं कर्मण विना न वर्धत इति किमु वक्तव्यम् इति वृद्धिलक्षणविक्रियाकारणत्वमात्रनिषेधाय कैमुत्यप्रदर्शनार्थमित्यन्यथोपपन्नमित्यर्थः।

ननु सर्वत्र भगवानेव लोकानां संहर्ता तस्मात्इह इति व्यर्थमित्यत आह -- लोकानिति।

युगपद्बहून्प्रत्यक्षत एवेति विशेषेण युधिष्ठिरादीनामवशिष्टत्वात् कथंत्वामृते इत्येवोक्तं इत्यत आह -- भ्रात्रादींश्चेति। अपिशब्दो द्योतयतीति शेषः।

अस्मत्प्रतिकूलेष्वनीकेषु अवस्थिता योधा न भविष्यन्तीत्युक्ते का पाण्डवादीनां प्राप्तिर्येनऋतेऽपि त्वा इत्युच्यत इत्यत आह -- प्रत्यनीकत्वमिति। सेनाद्वयस्यापीति शेषः। कुत एवं व्याख्यानं इत्यत आह -- सर्वेऽपीति। सेनाद्वयगता अपीत्यर्थः।

प्रत्यनीकेष्विति बहुवचनं कथं इत्यत आह -- अक्षौहिणीति। भेदेन बहुत्वेन।

Thus prayed to by Arjuna, who He is Himself and for what purpose is His activity, all that the Lord stated in three verses -- with 'Kalo'smi' etc.

'Kala' -- I am the Supreme Lord, the destroyer of all, associated with the power of action. Now 'pravriddhah' -- I have attained growth. Listen to what I have engaged for. 'Lokan' -- to 'samahartum' -- fully seize/devour Duryodhana and others, I have engaged 'iha' (at this time).

If you say 'how can this happen without my activity?', [He says] no; He states -- 'Rite'pi' etc.

'Rite'pi tva' -- even without you, Arjuna the warrior, even without your activity, by My activity alone they 'na bhavishyanti' -- will perish. All Bhishma, Drona, Karna, etc. -- who are considered incapable of being fought [or invincible] -- and others too who are 'yodhah' (warriors) situated in 'pratyanikeshu' (opposing armies), all of them indeed will cease to exist because they are killed by Me. There your activity is of little consequence; this is the meaning.

Thus being supplicated, the Lord spoke -- with 'Kalo'smi' etc. in three [verses].

'Lokakshayakrit' -- destroyer of the worlds; 'Pravriddhah' -- mighty/expanded; 'Lokan' -- living beings; 'Iha' -- externally to 'samahartum' -- to destroy, to merge into Myself, I am Time engaged. The warriors you saw between the teeth, that is My nature as Time; this is the purport.

'Tvam' -- without you, the seer and recipient of My grace, 'rite' -- without, the warriors situated in 'pratyanikeshu' -- facing the armies, all of them 'na bhavishyanti' -- will not remain.

Because I, as Time, am engaged for the destruction of all. By saying 'without you all will not exist', it is made known that 'these have been killed for your sake only'.

'Kalah asmi' -- I am Time; 'Lokakshayakrit' -- I cause the destruction of the worlds, so I am Lokakshayakrit; 'Pravriddhah' -- attained growth/expanded.

Listen to why I have expanded -- 'Lokan samahartum' -- to destroy the people, 'iha' -- at this time I am 'pravrittah' (engaged).

'Rite'pi' -- even without 'tva' (tvam) -- you; 'na bhavishyanti' (will not exist) -- all those Bhishma, Drona, Karna, etc., from whom you have apprehension. Those 'yodhah' (warriors) who are 'avasthitah' (situated) in 'pratyanikeshu' -- against army and army, meaning in the opposing armies.

Since it is so --

Thus prayed to, the Lord spoke -- with 'Kalo'smi' etc. in three [verses]. That which has appeared now, I am that Time. I am fourfold due to the divisions of Akshara, Time, Karma, and Nature; even though Akshara, know Me as the form of Time by the sign of attributes like licking etc.

As stated in Shri Bhagavata -- 'Internally as Purusha and externally as Time, the Lord pervades beings by His Maya'. And 'Tell, O learned one, the exploits of Him appearing as a human by Maya, who grants death and immortality to all embodied beings internally and externally through the forms of Purusha and Time' [Bhagavata 10.1.7].

Being the form of Time, I am the cause of death for those possessed by demons; He says -- 'Lokan' -- I have engaged 'iha' (here) to destroy those possessed by demons. This very 'Sankarshana-aspect' is being displayed by the Lord. Indeed, the Sankarshana Vyuh is the destroyer; the descent of His hair (portion) in the Lord's form on earth for removing the burden is described in Mahabharata.

And similarly, I am active as Time, the destroyer of only those who are a burden to the earth. 'Rite'pi tvam' (Even without you) -- this is an implication; meaning I am engaged to destroy everyone except those graced by Me. Or the connection is: without you, who are the instrumental cause of killing, they will not survive.

O Partha, if they are not to be killed by you, they will still attain disappearance (destruction) devoured by Me as Time; with this intention, the reply 'na bhavishyanti' (will not exist) is given.

कालः time? अस्मि (I) am? लोकक्षयकृत् worlddestroying? प्रवृद्धः fullgrown? लोकान् the worlds? समाहर्तुम् to destroy? इह here? प्रवृत्तः engaged? ऋते without? अपि also? त्वाम् thee? न not? भविष्यन्ति shall live? सर्वे all? ये these? अवस्थिताः arrayed? प्रत्यनीकेषु in hostile armies? योधाः warriors.Commentary Even without thee Even if thou? O Arjuna? wouldst not fight? these warriors are doomed to die under My dispensation. I am the alldestroying Time. I have already slain them. You have seen them dying. Therefore thy instrumentality is not of much importance.Such being the case? therefore? stand up and obtain fame.

Asmi, I am; the loka-ksaya-krt, world-destroying; kalah, Time; pravrddhah, grown in stature. Hear the purpose for which I have grown in stature: I am iha, now; pravrttah, engaged; samahartum, in annihilating; lokan, the creatures. Api, even; rte tva, without you; sarve, all-from whom your apprehension had arisen; the yodhah, warriors-Bhisma, Drona, Karna and others; ye, who are; avasthitah, arrayed; pratyanikesu, in the connfronting armies-in every unit of the army confronting the other; na bhavisyanti, will cease to exist.
Since this is so-

The Lord said Kala (Time) is the calculator which calculates (Kalayati). Calculating the end of the lives of all those under the leadership of Dhrtarastra's sons, I am causing their destruction. Fully manifesting Myself with this fierce form, I have begun to destroy the hosts of kings. Therefore, by My will, even without you, namely, even without your effort, all these hostile warriors under the leadership of Dhrtarastra's sons, shall cease to be, i.e., will be destroyed.