Bhagavad Gita - Chapter 11 - Shloka (Verse) 35

व्याख्या--'एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी'-- अर्जुन तो पहलेसे भयभीत थे ही, फिर भगवान्ने मैं काल हूँ, सबको खा जाऊँगा -- ऐसा कहकर मानो डरे हुएको और डरा दिया। तात्पर्य है कि 'कालोऽस्मि'--यहाँसे लेकर 'मया हतांस्त्वं जहि'--यहाँतक भगवान्ने नाश-ही-नाशकी बात बतायी। इसे सुनकर अर्जुन डरके मारे काँपने लगे और हाथ जोड़कर बार-बार नमस्कार करने लगे।
अर्जुनने इन्द्रकी सहायताके लिये जब काल, खञ्ज आदि राक्षसोंको मारा था, तब इन्द्रने प्रसन्न होकर अर्जुनको सूर्यके समान प्रकाशवाला एक दिव्य 'किरीट' (मुकुट) दिया था। इसीसे अर्जुनका नाम किरीटी पड़ गया (टिप्पणी प0 598)। यहाँ 'किरीटी' कहनेका तात्पर्य है कि जिन्होंने बड़े-बड़े राक्षसोंको मारकर इन्द्रकी सहायता की थी,वे अर्जुन भी भगवान्के विराट्रूपको देखकर कम्पित हो रहे हैं।'नमस्कृत्वा भूय एवाह कृष्णं गद्गद भीतभीतः प्रणम्य'-- काल सबका भक्षण करता है किसीको भी छोड़ता नहीं। कारण कि यह भगवान्की संहारशक्ति है, जो हरदम संहार करती ही रहती है। इधर अर्जुनने जब भगवान्के अत्युग्र विराट्रूपको देखा तो उनको लगा कि भगवान् कालके भी काल-- महाकाल हैं। उनके सिवाय दूसरा कोई भी कालसे बचानेवाला नहीं है। इसलिये अर्जुन भयभीत होकर भगवान्को बारबार प्रणाम करते हैं।'भूयः' कहनेका तात्पर्य है; कि पहले पंद्रहवेंसे इकतीसवें श्लोकतक अर्जुनने भगवान्की स्तुति और नमस्कार किया, अब फिर भगवान्की स्तुति और नमस्कार करते हैं।हर्षसे भी वाणी गद्गद होती है और भयसे भी। यहाँ भयका विषय है। अगर अर्जुन बहुत ज्यादा भयभीत होते तो वे बोल ही न सकते। परन्तु अर्जुन गद्गद वाणीसे बोलते हैं। इससे सिद्ध होता है कि वे इतने भयभीत नहीं हैं।
सम्बन्ध--अब आगेके श्लोकसे अर्जुन भगवान्की स्तुति करना आरम्भ करते हैं।

संजय बोला -- केशवके इनउपर्युक्त वचनोंको सुनकर अर्जुन काँपता हुआ हाथ जोड़कर नमस्कार करके फिर श्रीकृष्णसे इस प्रकार गद्गद वाणीसे बोला। जब दुःख प्राप्त होनेके कारण भयभीत पुरुषके और हर्षोत्पत्तिके कारण स्नेहयुक्त पुरुषके नेत्र आँसुओंसे परिपूर्ण हो जाते हैं और कण्ठ कफसे रुक जाता है? उस समय जो वाणीमें अपटुता और शब्दमें मन्दता हो जाती है? उसका नाम गद्गद है? जो उससे युक्थ थे ऐसे सगद्गद वचन बोला। यहाँ सगद्गद शब्द बोलनारूप क्रियाका विशेषण है। इस प्रकार भयभीतभयसे बारंबार विह्वलचित्त हुआ प्रणाम करके अत्यन्त नम्र होकर बोला। यहाँपर संजयके वचन इस गूढ़ अभिप्रायसे भरे हुए हैं कि द्रोणादि चार अजेय शूरवीरोंका अर्जुनके द्वारा नाश हो जानेपर आश्रयरहित दुर्योधन तो मरा हुआ ही है? ऐसा मानकर विजयसे निराश हुआ धृतराष्ट्र सन्धि कर लेगा और उससे दोनों पक्षवालोंकी शान्ति हो जायगी। परंतु भावीके वशमें होकर धृतराष्ट्रने ऐसे वचन भी नहीं सुने।,

Sanjaya told the account to the King (Dhritarashtra) with the intention that he would make peace due to the fear of defeat—this is stated by 'Sanjaya.' The previously mentioned statement is 'Kālo’smi' (I am Time) and so on.

Apprehending why Sanjaya informed the King of Arjuna's dialogue with the Bhagavān during the vision of the Universal Form, he states the import of that utterance with 'Atra' (here). He clarifies that very intention through a question, starting with 'Katham' (how), etc.

Then, concerning why the King did not arrange for peace after hearing Sanjaya's words, he addresses it with 'Tadapi' (that also).

भीष्मस्य पतनमुक्तमेव द्रोणादीनामपि ईश्वरेण निहतानां पतनं भविष्यत्येवेति श्रुत्वा द्रोणादिषु जयाशाविषयभूतेषु चतुर्षु अजेयेध्वपि अर्जुनेन निहतेषु दुर्योधनो निहत एवेति मत्वा धृतराष्ट्रः जयंप्रति निराशः सन् संधि करिष्यति ततः शान्तिरुभयेषां भविष्यतीत्याशयेन संजय उवाच -- एतदिति।

एतत्पूर्वोक्तं केशवस्य वचनं श्रुत्वा वेपमानः कम्पमानः किरीटी अर्जुनः कृताञ्जलिः सन् नमस्कृत्वा भयाविष्टस्य दुःखेनाभिघातात्स्नेहा विष्टस्य हर्षोद्भवात् अश्रुपूर्णनेत्रत्वे सति श्लेष्मणा कण्ठावरोधात् गद्गदया मन्दया वाचा सह वर्तते इत सगद्गदं यथा स्यात्तथा भूय एव कृष्णमाह उक्तवान्। भीतभीतः पुनः पुनर्भयाविष्टचित्तः प्रणभ्य नम्रीभूयाहेति संबन्धः।

यत्तु अत्राहेति पदच्छेदे पुनरर्जुन उवाचेति पुनरुक्तं स्यात् अतः प्रणम्यार्जुन उवाचेत्येव संबन्धः नतु प्रणम्याहेतु। का तर्हि आहेति क्रियायाः गतिः। नेयं क्रिया अहेति प्रसिद्य्धर्थमव्ययमित्यदोषः इत तत्प्रामादिकम्।ततः स विस्मयाविष्टो हृष्टरोमा धनंजयः। प्रणम्य शिरसा देवं कृताञ्जलिरभाषत। अर्जुनउवाच इत्यादौ एवमेव शैलीदर्शनेन पुनरुक्त्यापादनस्य तत्समाधानस्य चाकिंचित्कत्वात्।

भगवतैवमुक्ते सति पश्चात्किंवृत्तमित्यपेक्षायां संजय उवाच। अत्र कृताञ्जलित्वादिना चिह्नेन भगवद्वाक्योल्लङ्घनं किरीटी न करिष्यतीति सूच्यते।

सगद्गदं भयहर्षाद्यावेशेन गद्गदेन कण्ठकम्पनेन सह वर्तत इति सगद्गदं यथा भवति तथा आह उक्तवान्। भीतभीतोऽत्यन्तं भीतः सन्नाहेति संबन्धः।

अत्राहेति पदच्छेदे पुनरर्जुन उवाचेति पुनरुक्तं स्यात्। अतः प्रणम्य अर्जुन उवाचेत्येव संबन्धो नतु प्रणम्य आहेति। का तर्हि आहेति क्रियाया गतिः। नेयं क्रिया किंतु अहेति प्रसिद्ध्यर्थमव्ययमित्यदोषः।

Sanjaya spoke -- Having heard this utterance of Keshava, the ocean of affection for His dependents, Arjuna, having paid obeisance to Him, being afraid, extremely afraid, having bowed down to Him again,

with folded hands (kṛtāñjaliḥ), trembling (vepamānaḥ), the crowned one (kirīṭī), spoke with a faltering voice (sagadgadam).

Then what happened, Sanjaya said to Dhritarashtra -- starting with 'Etat' (this).

Having heard this utterance of Keshava, consisting of the preceding three verses, Arjuna, the crowned one (kirīṭī), trembling (vepamānaḥ), shaking (kampamānaḥ), with folded hands (kṛtāñjaliḥ), that is, with his hands joined, having paid obeisance to Krishna, spoke again.

How did he speak? 'Sagadgadam' (with a faltering voice), in such a way that it was associated with 'gadgada' (a tremor in the throat) due to the overpowering of fear, joy, etc.

Furthermore, being 'bhītādapi bhītaḥ' (more afraid than the afraid), having bowed down and become humble.

In the verse 'Etacchrutvā' (Having heard this), he shows the reason for the two acts of obeisance and the appropriate method of linking the scattered words—with 'Etadāśrita,' etc. The first obeisance is of the one who is overpowered (avaśa) merely by hearing the utterance; and the second prostration and folding of hands (añjali) is of the extremely frightened one (bhītabhīta) for the purpose of commencing the forthcoming speech.

He revealed His intention (svābhiprāyasya āviṣkāram) also out of affection, just as He revealed His form (svavigraha), etc., merely by a wish (apekṣāmātreṇa)—with this intent, he says, 'Āśritavātsalyajaladheḥ' (ocean of affection for the dependents).

He is 'Keśava' due to being the protector of Brahmā and Īśa (Shiva), etc.; He is 'Kṛṣṇa' due to drawing (karṣaṇa) away the bondage of His dependents, etc.

The use of the word 'Kirīṭī' here is with the intent that the head adorned with a crown (kirīṭa) has achieved its fulfillment by saluting the lotus feet of the Bhagavān. For, the great sage said: 'The best part of the body (head), even if adorned with a silk crown, is merely a burden if it does not bow to Mukunda.'

नाटककार के रूप में व्यासजी अपनी सहज स्वाभाविक कलाकुशलता से दृश्य को युद्धभूमि से शान्त और मौन राजप्रासाद में ले जाते हैं? जहाँ संजय अन्ध धृतराष्ट्र को युद्धभूमि का वृतान्त सुना रहा था। इसी अध्याय में तीन बार पाठक को कुरुक्षेत्र के भयोत्पादक वातावरण से दूर ले जाकर? व्यासजी न केवल इन दृश्यों की प्रभावी गति को बढ़ाते हैं? वरन् पाठकों के मन को आवश्यक विश्राम भी देते हैं? जो निरन्तर भयंकर सौन्दर्य के सूक्ष्म विषय में तनाव अनुभव करने लगता है।यह कदापि नहीं भूलना चाहिए कि गीता में संजय हमारा विशेष संवाददाता है जिसे पाण्डवों के न्यायपक्ष से पूर्ण सहानुभूति है। स्वाभाविक ही है कि जैसे ही वह भगवान् के शब्दों द्वारा भीष्म द्रोणादि के नाश का वृतान्त सुनाता है? वैसे ही वह उस अन्ध? वृद्ध व्यक्ति को आसन्न घोर विध्वंस के प्रति जागरूक कराना चाहता है। जैसा कि हम पहले भी देख चुके हैं कि केवल धृतराष्ट्र ही इस समय भी युद्ध को रोक सकता था? और संजय यह देखने को अत्यन्त उत्सुक है कि किसी प्रकार यह युद्ध रुक जाये। इस प्रकार? इस श्लोक में प्रयुक्त भाषा से ही संजय का मन्तव्य स्पष्ट हो जाता है।अकस्मात् यहाँ संजय अर्जुन को किरीटी अर्थात् मुकुटधारी कहता है। सम्भवत यह एक साहसपूर्ण भविष्यवाणी है? जिसके द्वारा संजय यह अपेक्षा करता है कि धृतराष्ट्र इस विनाशकारी युद्ध की निरर्थकता देखे। परन्तु एक अन्ध पुरुष कदापि देख नहीं सकता? और यदि उसकी बुद्धि पर भी मोह का आवरण पड़ा हो? तो देखने का प्रश्न ही नहीं उठता है।अत्यधिक पुत्रासक्ति के कारण यदि राजा धृतराष्ट्र की सद्बुद्धि को नहीं जगाया जा सकता है? तो संजय एक मनोवैज्ञानिक उपचार का प्रयोग करके देखना चाहता है। यदि इस बात का विस्तृत वर्णन किया जाये कि किसी दृश्य को देखकर सब लोग किस प्रकार भय से कांप रहे हैं? तो निश्चित ही सामान्यत साहसी पुरुषों के मन में भी आतंक फैल जाता है। यदि कृष्ण का घनिष्ठ मित्र अर्जुन भी भय़ से कांपता हुआ गद्गद् वाणी में भगवान् से कहता है? तो इस वर्णन से संजय यह अपेक्षा करता है कि कोई भी विवेकी पुरुष आसन्न युद्ध की भयानकता को तथा पराजित पक्ष के लोगों को प्राप्त होने वाले भयंकर परिणामों को भी पहचान सकेगा। परन्तु संजय के इन शब्दों का भी धृतराष्ट्र के मन पर भी कोई प्रभाव नहीं पड़ा? जो अपने पुत्रों के प्रति मूढ़ प्रेम के अतिरिक्त अन्य सब के प्रति पूर्ण अन्ध हो गया था।अर्जुन विश्वरूप भगवान् को सम्बोधित करके कहता है।

Sanjaya, having the intention that if Dhritarashtra makes peace, renouncing the hope of victory, by realizing that Duryodhana, being helpless (nirāśrayaḥ), is as good as slain since the objects of his hope for victory—Droṇa, Bhīṣma, Jayadratha, and Karṇa—are killed, then peace will prevail for both parties,

says, when there is an expectation of 'What happened then?'—starting with 'Etat' (this).

Having heard this aforementioned utterance of Keśava, Arjuna, with folded hands (kṛtāñjaliḥ), the crowned one (kirīṭī) (known for supreme valor with the crown given by Indra), trembling (vepamānaḥ)—shaking from the agitation caused by the sight of the supreme wonder—having paid obeisance to Bhagavān Kṛṣṇa, the remover of devotees' sins, 'bhūyaḥ' (again), that is, spoke again.

'Sagadgadam' (with a faltering voice): 'Sagadgada' is the impairment in speech, such as slow sound and tremor, which results from the throat being blocked by phlegm when the eyes are full of tears due to fear and joy; he spoke such that it was accompanied by that. The connection is that 'bhītabhītaḥ' (extremely afraid), that is, being excessively afraid, having paid obeisance before, and having bowed down again, becoming extremely humble, he spoke.

Then what did Arjuna do? When this desire arose, Sanjaya spoke to Dhritarashtra—starting with 'Etat' (this).

Having heard this aforementioned utterance of Keśava, who is the bestower of liberation even to Brahmā and Śiva, Arjuna, the crowned one (kirīṭī), became trembling (vepamānaḥ), considering it improper to be appointed by the Bhagavān to the enjoyment of a kingdom, as he had a desire for liberation.

Then, 'kṛtāñjaliḥ' (with folded hands) for the purpose of making a submission. 'Bhītabhītaḥ' (extremely afraid), meaning, being greatly afraid lest the Bhagavān should be displeased by a second submission regarding His command, he 'praṇamya' (bowed down), that is, bowed down with his mind in an excellent manner, and 'sagadgadam' (with a faltering voice), meaning, with his throat choked with love, to Kṛṣṇa, who is eternal bliss (sadānandam), and 'bhūyaḥ' (again), that is, having only paid obeisance again, becoming extremely humble, he 'āha' (spoke), which means he made a submission.

Sanjaya spoke -- Having heard this aforementioned utterance of Keśava, being with folded hands (kṛtāñjaliḥ), trembling (vepamānaḥ), that is, shaking, the crowned one (kirīṭī) (Arjuna), having paid obeisance, 'bhūyaḥ' (again), that is, he spoke again to Kṛṣṇa 'sagadgadam' (with a faltering voice). 'Sagadgada' is the indistinctness of speech and low sound that occurs when the throat is blocked by phlegm when the eyes are full of tears, due to the shock of sorrow in one afflicted by fear, and due to the arising of joy in one afflicted by affection; he spoke the utterance 'sagadgadam' (with gadgada), this is the adverb for the verb of speaking. 'Bhītabhītaḥ' (extremely afraid), that is, having his mind repeatedly overcome by fear, and 'praṇamya' (having bowed down), that is, having become humble, he 'āha' (spoke); this is the connection with an interruption.

On this occasion, Sanjaya's speech has a specific intent. How? (Sanjaya thought) Since the unconquerable four—Droṇa, etc.—have been slain by Arjuna, Duryodhana, being helpless (nirāśrayaḥ), is as good as slain; realizing this, Dhritarashtra will renounce the hope of victory and make peace; then there will be peace for both. But Dhritarashtra, swayed by fate (bhavitavyavaśāt), did not listen to that either.

Arjuna spoke --

Then what happened, Sanjaya said to the dispirited (avasannāya) Dhritarashtra -- starting with 'Etat' (this).

(The essence is that) having heard, Arjuna spoke.

एतत् that? श्रुत्वा having heard? वचनम् speech? केशवस्य of Kesava? कृताञ्जलिः with joined palms? वेपमानः trembling? किरीटि Arjuna? नमस्कृत्वा prostrating (himself)? भूयः again? एव even? आह addressed? कृष्णम् to Krishna? सगद्गदम् in a choked voice? भीतभीतः overwhelmed with fear? प्रणम्य having prostrated.Commentary When anyone is in a state of extreme terror or joy he sheds tears on account of pain or exhilaration of spirits. Then his throat is choked and he stammers or speaks indistinctly or in a dull? choked voice. Arjuna was extremely frightened when he saw the Cosmic Form and so he spoke in a stammering tone.There is great significane in Sanjayas words. He thought that Dhritarashtra might come to terms or make peace with the Pandavas when he knew that his sons would certainly be killed for want of proper support when Drona and Karna would be killed by Arjuna. He hoped that conseently there would be peace and happiness to both the parties. But Dhritarashtra was obstinate he did not listen to this suggestion on account of the force of destiny.

Srutva, hearing; etat, this, aforesaid; vacanam, utterance; kesavasya, of Kesava; Kiriti, krtanjalih, with joined palms; and vepamanah, trembling; nama-skrtva, prostrating himself; aha, said; bhuyah eva, again; krsnam, to Krsna; sa-gadgadam, with a faltering voice-.
A person's throat becomes choked with phlegm and his eyes full of tears when, on being struck with fear, he is overcome by sorrow, and when, on being overwhelmed with affection, he is filled with joy. The indistinctness and feleness of sound in speech that follows as a result is what is called faltering (gadgada). A speech that is accompanied with (saha) this is sa-gadgadam. It is used adverbially to the act of utterance.
Pranamya, bowing down with humility; bhita-bhitah, overcome by fits of fear, with his mind struck again and again with fear-this is to be connected with the remote word aha (said).
At this juncture the words of Sanjaya have a purpose in view. How? It is thus: Thinking that the helpless Duryodhana will be as good as dead when the four unconerable ones, viz Drona and others, are killed, Dhrtarastra, losing hope of victory, would conclude a treaty. From that will follow peace on either side. Under the influence of fate, Dhrtarastra did not even listen to that!

Sanjaya said Having heard the speech of Krsna, ocean of affection for the seekers of refuge in Him, Arjuna did obeisance to Him. Trembling with fear, he bowed again and again before Him. With folded palms, and trembling, Arjuna spoke in a choked voice with emotion.