Bhagavad Gita - Chapter 11 - Shloka (Verse) 36

व्याख्या--[संसारमें यह देखा जाता है कि जो व्यक्ति अत्यन्त भयभीत हो जाता है, उससे बोला नहीं जाता। अर्जुन भगवान्का अत्युग्र रूप देखकर अत्यन्त भयभीत हो गये थे। फिर उन्होंने इस (छत्तीसवें) श्लोकसे लेकर छियालीसवें श्लोकतक भगवान्की स्तुति कैसे की? इसका समाधान यह है कि यद्यपि अर्जुन भगवान्के अत्यन्त उग्र (भयानक) विश्वरूपको देखकर भयभीत हो रहे थे, तथापि वे भयभीत होनेके साथ-साथ हर्षित भी हो रहे थे, जैसा कि अर्जुनने आगे कहा है -- 'अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे' (11। 45)। इससे सिद्ध होता है कि अर्जुन इतने भयभीत नहीं हुए थे, जिससे कि वे भगवान्की स्तुति भी न कर सकें।]

अर्जुन बोला -- यह उचित ही है। वह क्या कि हे हृषीकेश आपकी कीर्तिसे अर्थात् आपकी महिमाका कीर्तन और श्रवण करनेसे जो जगत् हर्षित हो रहा है सो उचित ही है। अथवा स्थाने यह शब्द विषयका विशेषण भी समझा जा सकता है। भगवान् हर्ष आदिके विषय हैं? यह मानना भी ठीक ही है? क्योंकि ईश्वर सबका आत्मा और सब भूतोंका सुहृद् है। यहाँ ऐसी व्याख्या करनी चाहिये कि जगत् जो भगवान्में अनुराग -- प्रेम करता है? यह उसका अनुराग करना उचित विषयमें ही है तथा राक्षसगण भयसे युक्त हुए सब दिशाओंमें भाग रहे हैं? यह भी ठीकठिकानेकी ही बात है। एवं समस्त कपिलादि सिद्धोंके समुदाय जो नमस्कार कर रहे हैं? यह भी उचित विषयमें ही है।

What was that faltering utterance (sagadgadaṃ vacana) that Arjuna spoke to Bhagavān? This is now stated—starting with 'Arjuna.' He explains the adjectival nature (viśeṣaṇatvam) of the object—with 'Yuktaḥ' (proper). He gives the reason why the Bhagavān's being the object of joy (harṣa) etc., is proper—with 'Yataḥ' (because). He says that due to Your supreme glory (prakīrtyā), the world attains affection (anurāga) as well as joy—with 'Tathā' (and). 'Tacca' (that also) is the attainment of affection.

Why do joy and affection arise in the world towards the Rākṣasas (demons), who are a part of the world and are opponents? Having this doubt, he says—with 'Kiñca' (moreover).

And also for this reason, the joy (harṣa) etc., of the world towards Bhagavān is proper, he says—with 'Sarve' (all).

O Hṛṣīkeśa! That the world attains great joy (praharṣam) and attains affection (anurāgam) through the proclamation of Your greatness is 'sthāne' (proper/in the right place), that is the meaning. Or, that the world greatly rejoices and is attached through Your supreme glory is 'sthāne' (proper/in the right place), meaning, in a subject worthy of the state of joy, etc.

This address is meant to indicate that You are Hṛṣīkeśa, the controller of all senses, the inner controller of all, and the friend of all.

Moreover, that the Rākṣasas (demons), overcome by fear, run away, flee to the directions, and that the multitudes of Siddhas (perfected beings), such as Kapila, pay obeisance, that too is 'sthāne' (proper/in the right place), as before.

Whatever is going to be said now is 'sthāne' (proper/in the right place), meaning, it is proper indeed, this is the meaning.

He is Hṛṣīkeśa due to gladdening (harṣaṇa) the world, etc., by being the inner controller (antaryāmitayā) of Agni and Soma, etc. The hair-like nature (keśatvam) of the rays (aṃśū) is due to their being regulated (niyatatvāt), etc., by Him. The proof for this is stated in 'śaśisūryanetram' (having the moon and sun as eyes) [11.19].

He is also Hṛṣīkeśa due to being the Lord (īśatvāt) of the senses (hṛṣīka). His distinct Lordship over them is well-known in texts like 'Yaḥ prāṇe tiṣṭhan' (Who dwelling in the Prāṇa) [Bṛ. U. 3.7.16], etc. And also from usages like 'Na me hṛṣīkāṇi patanty-asatpathe' (My senses do not fall on the wrong path).

The other meaning is established in Mokṣadharma (a section of the Mahābhārata): 'The sun and the moon constantly generate the world separately, by illumining (bodhayan) and establishing (sthāpayan) with My rays, which are named Keśā (hair). The joy in the world is possible only through illumination and establishment. O son of Pāṇḍu! By these actions performed by Agni and Soma, Hṛṣīkeśa is the great Lord (Maheśāna), the bestower of boons (Varada), and the creator/sustainer of the world (Lokabhāvana), ' this is also stated.

Arjuna spoke with eleven verses—starting with 'Sthāne.' O Hṛṣīkeśa (the impeller of all senses, the inner controller)! That the world greatly rejoices (prahrṣyati) through Your supreme glory (prakīrtyā), i.e., through the chanting of Your name, is 'sthāne' (proper/in the right place), meaning, it is proper (yuktam). The indeclinable word 'sthāne' is in the sense of 'yuktam' (proper).

That the world becomes attached (anurajyate) through Your supreme glory is also 'sthāne' (proper). That the Rākṣasas (demons), being afraid through Your supreme glory, flee to the directions, is also 'sthāne' (proper). And that all the multitudes of Siddhas (perfected beings), the groups of Kapila and others, bow down to You, is also 'sthāne' (proper).

This verse is famous in the Mantrasśāstra as a Rākṣasaghna mantra (a mantra for killing demons). And it should be known that it is enclosed (saṃpuṭita) by the Nārāyaṇāṣṭākṣara (the eight-syllable Nārāyaṇa mantra) and the Sudarśanāstra mantras; this is the secret.

Arjuna spoke -- 'Sthāne' (proper), meaning, it is proper (yuktam). That this entire world (jagat)—consisting of Devas, Gandharvas, Siddhas, Yakṣas, Vidyādharas, Kinnaras, Kiṃpuruṣas, etc., who have come with the desire to witness the battle—having seen You, the Supreme Lord (Sarveśvara), through Your grace (tvatprasādāt), and through Your supreme glory (prakīrtyā), greatly rejoices (prahrṣyati) and is attached (anurajyate).

And that the Rākṣasas (demons), having seen You, become afraid and flee (pradravanti) to all directions, and that all the multitudes of Siddhas (groups favorable to the Siddhas and others) bow down (namasyanti), all this is proper (yuktam); this is the connection with the preceding (word/idea).

He establishes the propriety (yuktata) itself—

Arjuna's statement is made with eleven verses, starting with 'Sthāne.' The indeclinable word 'sthāne' is in the sense of 'yuktam' (proper).

O Hṛṣīkeśa! Because You are thus of wondrous power and also affectionate towards Your devotees, therefore, through the proclamation of Your supreme glory (prakīrtyā), i.e., through the chanting of Your greatness, not only do I greatly rejoice, but the entire world attains great joy (praharṣam); this is 'sthāne' (proper), that is the meaning.

Similarly, that the world becomes attached (anurajyate) and attains affection, and that the Rākṣasas (demons), being afraid, flee towards the directions, and that all the multitudes of Siddhas perfected through yoga, penance, mantras, etc., bow down (namasyanti), pay obeisance—this is also 'sthāne' (proper) indeed. The meaning is, it is not a wonder (na citram).

The verse 'Sthāne Hṛṣīkeśa' is a famous mantra employed in Śrī Viṣṇupañjara, etc. To avoid the apprehension of the locative meaning of 'sthāne,' he says 'yuktam' (proper). Here, he explains the intended meaning of the word 'jagat' and the cause of the great joy rooted in its supreme glory—with 'Yad etat' (that which is this).

By 'prahrṣyati' (greatly rejoices), the intended meaning is the joy of the eye and the mind, as in the case of receiving a dear guest, etc. 'Anurajyate' (becomes attached) refers to affection (sneha) like that of a son towards his father, etc., hence there is no tautology (punarukti).

By 'tvām avalokya' (having seen You), the reason for the fear of the Rākṣasas (demons) is shown. The connection (anuṣanga) of 'prakīrtyā' (by the supreme glory) here is improper because it is contradictory. To assume the 'prakīrtyā' as performed by another agent involves the complexity of assumption (kalpanāgauravam). The seeing (avalokana) is mentioned for all, including Devas and Asuras, in 'vīkṣante tvā' [11.22], this is the idea.

The word 'siddha' here is meant to indicate the favorable class, with this intent 'siddhādyanukūlasaṅghāḥ' (groups favorable to the Siddhas and others) is stated.

कविता के भावव्यंजय आकर्षण के द्वारा? एक बार पुन? हमें सम्पत्ति और वैभव से सम्पन्न सुखद राजप्रासाद से उठाकर युद्धभूमि के कोलाहल और आश्चर्यमय विराटरूप की ओर ले जाया जाता है। दृश्य यह है कि अर्जुन दोनों हाथ जोड़े हुए? भयकम्पित और विस्मय से अवरुद्ध कण्ठ से भगवान् की स्तुति कर रहा है। यह चित्र अर्जुन की मनस्थिति का स्पष्ट परिचायक है। ग्यारह श्लोकों के स्तुतिगान का यह खण्ड हिन्दू धर्म में उपलब्ध सर्वोत्तम प्रार्थनाओं का प्रतिनिधित्व करता है। वस्तुत सामान्य लोगों को यह विदित है कि संकल्पना? सुन्दरता? लय और अर्थ की गम्भीरता की दृष्टि से इससे अधिक श्रेष्ठ किसी सार्वभौमिक प्रार्थना की कल्पना नहीं की जा सकती है।इस खण्ड में? हम देखते हैं कि अर्जुन की तत्त्वदर्शन की क्षमता शनैशनै इस विराट रूप के पीछे दिव्य अनन्त सत्य को पहचान रही है। जब कोई व्यक्ति दर्पण में अपना प्रतिबिम्ब देख रहा होता है? तब सामान्यत उसे दर्पण की सतह का भान भी नहीं होता है? परन्तु यदि वह ध्यान उस सतह पर केन्द्रित करे तो उसके लिए वह प्रतिबिम्ब प्राय लुप्तसा ही हो जाता है। यहाँ भी? अर्जुन जब तक उस विश्वरूप के प्रत्येक रूप को ही देखने में व्यस्त रहा? तब तक इस विशाल रूप के सारतत्त्व अनन्त स्वरूप को वह नहीं पहचान सका। अब इस खण्ड से यह स्पष्ट होता है कि अर्जुन ने विराट रूप के वास्तविक सत्य और अर्थ को पहचानना प्रारम्भ कर दिया था।

Starting with 'Sthāne.'

In supreme glory (prakīrtyāṃ) (i.e., prakīrti, prakīrtanam)? By proclamation/glorification (prakīrtanena).

The word 'Sthāne' is both an indeclinable word in the sense of 'yuktam' (proper) and a word in the seventh case (Locative). So, what is intended here, and how is its connection (anvaya)? Therefore, he says—with 'Yat' (that which). The interpretation that it is only in the 'sthāne viṣaye' (in the proper object) or that it is in You, the object of great respect (bahumānāsthāne), involves the implication (sādhyāhāratvam) of an unexpressed word.

He states a unique meaning of the word Hṛṣīkeśa suitable for the context—with 'Agni' (fire). Here, by the first 'ādi' (etc.) word, Sūrya (the Sun) is taken. By the second (ādi word), illumination (bodhana) and establishment (sthāpana). (That is) the remainder is that the rays of Agni, etc., are Your Keśā (hair). 'Due to gladdening the world, etc.,' means due to gladdening the world through illumination and establishment.

How can the rays of the Sun, etc., be the Bhagavān's Keśā? Therefore, he says—with 'Keśatvaṃ tu' (the hair-like nature, however). The declaration of identity (tādātmyoktiḥ) is due to their being regulated by Him, produced by Him, etc. What is the proof for this? Therefore, he says—with 'Pramāṇaṃ tu' (the proof, however). In the context of explaining this (11.19). By this, the forthcoming sentence is elaborated.

And thus, it is said that He is Hṛṣīkeśa due to gladdening the world through illumination and establishment by those rays, which are regulated by His Keśā (rays) and abide in Agni, etc. The suffix 'kī' is added to the root 'hṛṣ' (to rejoice). Hṛṣī (the causes of joy) are the Keśā (hair/rays) of this (person), thus Hṛṣīkeśa.

The common meaning is not abandoned by this, with this understanding, he mentions that meaning also—with 'Hṛṣīkāṇām' (of the senses). Now, how is the distinct Lordship over the senses of the Lord of the world possible? Therefore, he says—with 'Teṣām' (of those). The idea is that He is the impeller of the power of knowledge and action suitable for the goal of human life (Puruṣārtha).

Why does the word Hṛṣīka mean 'sense'? Therefore, he says—with 'Na' (not). The word 'ca' (and) is present because it is the reason for supporting the explanation of this (sentence) which is proper in connection with the previous (sentence). He states the proof for the first meaning—with 'Itaro arthaḥ' (the other meaning). And Agni. Illumining and establishing the world, they are produced separately at their own time (they rise) and by the actions performed by Sūrya. Here also, the cause-and-effect relationship (hetuhetumadbhāva) of illumination, etc., should be understood as before. The same reason is given for the Lordship (īśānatva), etc.

Arjuna spoke with eleven verses—starting with 'Sthāne,' etc. The indeclinable word 'sthāne' is in the sense of 'yuktam' (proper).

O Hṛṣīkeśa (the impeller of all senses)! Because You are thus of extremely wondrous power and also affectionate towards Your devotees, therefore, through Your supreme glory (prakīrtyā), i.e., through the chanting and hearing of Your peerless excellence, not only do I greatly rejoice, but the entire world (jagat), all conscious beings, (and) the enemy of the Rākṣasas (demons), greatly rejoices, attains supreme joy; this is 'sthāne' (proper) indeed, that is the meaning.

Similarly, that the entire world becomes attached (anurajyate) and attains affection for You, that too is proper.

And that the Rākṣasas (demons), being afraid, overcome by fear, flee to the directions, run away in all directions, that too is proper.

And that all the multitudes of Siddhas, the groups of Kapila and others, bow down (namasyanti), that too is proper.

The connection of 'tava prakīrtyā' (by Your supreme glory) and 'sthāne' (proper) is applicable everywhere. This verse is famous in the Mantrasśāstra as a Rākṣasaghna mantra (a mantra for killing demons).

What did Arjuna submit? When this desire arose, he states Arjuna's words—starting with 'Sthāne,' Arjuna spoke with eleven verses. It is worthy of being submitted even by the eleven pure senses, so he submits with eleven (verses).

O Hṛṣīkeśa! Because You are the impeller of all senses, therefore, in the 'sthāne' (situation/proper place), through Your supreme glory (prakīrtyā), i.e., through the chanting of Your qualities, the world greatly rejoices (prahrṣyati), attains joy. 'Ca' (and) again. Furthermore, by hearing the chanting, it becomes attached (anurajyate), it becomes endowed with affection.

Now, when obstacles are present, how is it possible to perform chanting? Apprehending this, he says that the destruction of obstacles occurs by chanting alone—with 'Rākṣasāḥ' (demons). The Rākṣasas, being afraid by Your chanting alone, run towards the directions, they flee. And the multitudes of Siddhas (perfected beings), that is, the groups of those who have attained knowledge, bow down (namasyanti), pay obeisance, this is the meaning.

'Sthāne' (proper), meaning, it is proper (yuktam). What is that? Having heard Your supreme glory (prakīrtyā), i.e., the chanting of Your greatness, O Hṛṣīkeśa! That the world greatly rejoices (prahrṣyati), attains great joy, that is 'sthāne' (proper), this is the meaning.

Or, 'sthāne' is an adjective of the subject (Bhagavān). The Bhagavān is proper (yuktaḥ) to be the object of joy (harṣa), etc., because He is Īśvara (the Lord), the Sarvātmā (the Self of all), and the Suhṛt (friend) of all beings. Similarly, 'anurajyate' (becomes attached) and attains affection, that too should be explained as (proper) in the subject (Bhagavān).

Moreover, that the Rākṣasas (demons), being afraid, overcome by fear, flee to the directions, go, that too is (proper) in the subject, 'sthāne'.

And that all the multitudes of Siddhas, the groups of Siddhas like Kapila, etc., bow down (namasyanti), pay obeisance, that too is 'sthāne' (proper).

He shows the reason for the Bhagavān's being the object of joy, etc.—

Phālguna (Arjuna) speaks, praying with eleven verses starting with 'Sthāne.' (He addresses) the Bhagavān, who is endowed with six qualities and three qualities, and who is beyond the qualities.

In the word 'sthāne,' he prays by being associated with supreme glory (prakīrtyā). 'Sthāne' is an indeclinable word. The meaning is 'yuktam' (proper).

The entire world becomes attached (anurajyate) and greatly rejoices (prahrṣyati) through Your supreme glory. He indicates, 'But I am now afraid.'

This verse is famous in the Mantrasśāstra as a Rākṣasaghna mantra (a mantra for killing demons).

स्थाने it is meet? हृषीकेश O Krishna? तव Thy? प्रकीर्त्या by praise? जगत् the world? प्रहृष्यति is delighted? अनुरज्यते rejoices? च and? रक्षांसि the demons? भीतानि in fear? दिशः to all arters? द्रवन्ति fly? सर्वे all? नमस्यन्ति bow (to Thee)? च and? सिद्धसङ्घाः the hosts of the perfected ones.Commentary Praise description of the glory of the Lord. The Lord is the object worthy of adortion? love and delight? because He is the Self and friend of all beings.The Lord is the object of adoration? love and delight for the following reason also. He is the primal cause even of Brahma? the Creator of the universe.

Sthane, it is proper; -what is that?-that the jagat, world; prahrsyati, becomes delighted; tava prakirtya, by Your praise, by reciting Your greatness and hearing it. This is befitting. This is the idea. Or, the word sthane may be taken as alifying the word 'subject' (understood) : It is proper that the Lord is the subject of joy etc. since the Lord is the Self of all beings and the Friend of all.
So also it (the world) anurajyate, becomes attracted, becomes drawn (by that praise). That also is with regard to a proper subject. This is how it is to be explained.
Further, that the raksamsi, Raksasas; bhitani, stricken with fear; dravanti, run; disah, in all directions-that also is with regard to a proper subject. And that sarve, all; the siddha-sanghah, groups of the Siddhas-Kapila and others; namasyanti, bow down-that also is befitting.
He points out the reason for the Lord's being the object of delight etc.:

Arjuna said: 'Sthane' means rightly or it is but proper. It is but proper that the whole world of gods, Gandharvas, Siddhas, Yaksas, Kinnaras, Kimpurusas, etc., who have foregathered with a desire to see the battle, should be delighted with You and love You after beholding You by Your grace.
You are the Lord of all. Rightly after beholding You, the Raksasas flee in fear on all sides, and rightly all the host of Siddhas, namely, the host of Siddhas who are favourable to You, pay their homage to You. The connection with what was said earlier is that all this is as it ought to be.
He further proceeds to explain how all this is right: