Bhagavad Gita - Chapter 11 - Shloka (Verse) 39

व्याख्या--वायुः--जिससे सबको प्राण मिल रहे हैं, मात्र प्राणी जी रहे हैं, सबको सामर्थ्य मिल रही है, वह वायु आप ही हैं।

तथा --, आप ही वायु? यम? अग्नि? जलके राजा वरुण? चन्द्रमा और कश्यपादि प्रजापति हैं और आप ही पितामहके भी पिता प्रपितामह हैं अर्थात् ब्रह्माके भी पिता हैं। आपको हजारों बार नमस्कार हो? नमस्कार हो फिर भी बारंबार आपको नमस्कार हो? नमस्कार हो। सहस्र शब्दसे कृत्वसुच् प्रत्यय कर देनेसे अनेकोंबार नमस्कार क्रियाके अभ्यास और आवृत्तिकी गणनाका प्रतिपादन हो जाता है परंतु फिर भी पुनश्च भूयोऽपि इन शब्दोंसे अर्जुन अतिशय श्रद्धा और भक्तिके कारण नमस्कार करताकरता मैं तृप्त नहीं हुआ हूँ ऐसा अपना भाव दिखलाता है।,

He states another reason for His sarvātmatva (being the Self of all)—with 'Kiñca' (and furthermore). By the word 'ādi' (etc.) in 'Kaśyapādi' (Kaśyapa, etc.), Virāṭ, Daksha, etc., are understood. The Pitamaha (Grandfather) is Brahmā, and His Father is the internal controller (Antaryāmī) of Sūtrātman (Hiraṇyagarbha), this is stated—with 'Brahmaṇo'pi' (even of Brahmā).

Having said that 'All deities are You alone,' He states the consequence—with 'Namaḥ' (obeisance). He states the intended meaning of the suffix kṛtvasuc in 'Sahasrakṛtvaḥ' (a thousand times)—with 'Bahuśaḥ' (many times/repeatedly). He states the purport of the repetition—with 'Punaś ca' (and again).

The meaning is that the repetition is for the purpose of showing the absence of satisfaction (aparitoṣaḥ) even after performing the obeisance due to the excess of faith and devotion (śraddhābhaktyor atiśayāt), which is the lack of the sense of sufficiency (alaṃpratyaya-rāhityaṃ) in the intellect.

And furthermore, You are Vāyu (wind), etc., Śaśāṅkaḥ (the moon), Prajāpati (the lord of creation)—from Kaśyapa etc. up to Hiraṇyagarbha. You are also the Father of Pitamaha (Brahmā/Hiraṇyagarbha).

And similar are the Mantras and Brāhmaṇa statements like, 'They call Him Indra, Mitra, Varuṇa, Agni, and He is the divine, beautiful-winged Garutmān. The wise speak of the one Being in many ways: They call Him Agni, Yama, and Mātariśvan.'

Because You are such—the creator of the origin (utpatti) of the world, etc., the Lord of all (sarveśvaraḥ), omniscient (sarvajñaḥ), attainable by all (sarvagamyah), the Self of all (sarvātmā), unlimited (aparicchinnaḥ), worthy of obeisance by all (sarvanamaskāryah). (And) even with unlimited obeisances, I am not satisfied—with this intention, he says—starting with 'Namo Namas te' (Obeisance, obeisance to You), etc.

How is this 'sthāne' (proper)? Then he speaks—starting with 'Kasmāt' (why), etc.

The Ātman (Self) who is Pūrṇa (complete/full) is the Mahātmā (Great Soul). The word 'Ātman' is also stated in the Mahābhārata: 'Because He attains (āpnoti), because He accepts (ādatte), and because He enjoys (atti) the objects here (in this body), and because His existence (bhāva) is continuous (santataḥ), therefore He is called Ātman.'

'Tat Param' (That which is beyond that) means beyond Sat and Asat. 'The universe, which is of the nature of Asat and Sat (unmanifest and manifest), is Param (beyond) Sat and Asat.' [M.Bh. 1.1.23] This is in the Mahābhārata. (Note: This commentary fragment appears to belong to verse 37.)

He praises Him by stating that He is the Self (Ātman) of all deities—with 'Vāyuḥ' (Air).

Prajāpati (Lord of creatures) is Daksha and others, or Caturmukha (Brahmā).

Prapitāmahaḥ (Great Grandfather) is the father of Caturmukha (Brahmā).

You alone are the Prapitāmahaḥ (Great Grandfather) of all, and the Pitāmaha (Grandfather), etc., also. Prajāpatayaḥ (Lords of creation, like Daksha, etc.) are the fathers of all creatures. Hiraṇyagarbha (Brahmā), the father of the Prajāpatis, is the Pitamaha (Grandfather) of the creatures. You, the Father of even Hiraṇyagarbha, are the Prapitamaha (Great Grandfather) of the creatures. The meaning is that You alone are denoted by those respective words (Pitamaha, etc.) by virtue of being the Self (Ātman) of the Pitamahas, etc.

Seeing the Bhagavān with an extremely wondrous form, with eyes wide open with joy and bent down in extreme awe, he pays obeisance from all sides—

And for this reason also, You alone are worthy of obeisance by all, because You are the Self (Ātman) of all deities; thus praising, he himself also pays obeisance—with 'Vāyuḥ' (Air).

'You are the form of Vāyu, etc.,' is stated as a token (upalakṣaṇa) for His being the Self of all deities. Prajāpati (Lord of creation) is the Pitāmaha (Grandfather), and You are the Prapitāmaha (Great Grandfather) by being the generator (janakatvāt) of even him.

Therefore, let there be obeisance to You ('te tubhyam') a thousand times (sahasraśaḥ). 'Bhūyo'pi' (and again), 'punarapi' (and once more) a thousand times ('sahasrakṛtvaḥ') 'Namo Namaḥ' (obeisance, obeisance); thus, not finding satisfaction (anadhigacchan) in the obeisances due to the excess of the weight of devotion and faith (bhaktiśraddhābharātirekeṇa), he repeatedly (bahuśaḥ) prostrates.

With the intention of supporting (upabṛṃhaṇa) the Śrutis (Vedic texts) like 'Indra, Mitra, Varuṇa, and Agni they call him, and he is the divine Suparṇa Garutmān. The wise speak of the one Being in many ways: They call him Agni, Yama, and Mātariśvan' [Ṛk Saṃ. 2.3.22.6/Tai. Brā. 3.7.9.3] and 'Tad evāgniḥ tad vāyuḥ tat sūryaḥ tad u candramāḥ. Tad eva śukram amṛtaṃ tad brahma tad āpaḥ sa prajāpatiḥ' [Tai. Nā. 1.7] (That is Agni, that is Vāyu, that is Sūrya, that is Candramāḥ. That is Śukra, Amṛta, that is Brahman, that is water, He is Prajāpati)—He states the Śarīrātma Bhāva (body-soul relationship) indicated by 'Tvayā tatam viśvam' [11.38] (The world is pervaded by You) as the reason for the apposition (sāmānādhikaraṇya) in 'Vāyuḥ Yamaḥ Agniḥ,' etc.—with 'Ataḥ tvam eva' (Therefore You alone).

Since no specific relative is mentioned, the Prapitāmahatvam (being the Great Grandfather) is related to all, with this intention, he says—'Sarveṣāṃ Prapitāmahaḥ tvam eva' (You are the Prapitāmaha of all). The word 'ca' is for the accumulation (samuccaya) of Pitamaha, etc.; holding this intention, he says—'Pitamahādayaś ca' (and Pitamaha, etc.). Since there is no one who is the Great Grandfather of all, and hence Prapitāmahatvam is inappropriate (ayogāt) due to His being the body (śarīrakatvena) of such a one, He states otherwise—starting with 'Sarvāsāṃ prajānāṃ pitaraḥ' (the fathers of all creatures). Prajāpatayaḥ are Daksha, etc. The Pitamahatvam accumulated by the word 'ca' is due to His being the body of those (Pitamahas), this he says—'Pitamahādīnām ātmatayā' (by being the Self of the Pitamahas, etc.).

The fear and joy generated by the experience of His manifested supremacy (paratva) and accessibility (saulabhya) through the display of the Universal Form are the sole reasons for the obeisance expressed by 'Namo Namas te' (Obeisance, obeisance to You), etc.; with this intention, he says—'Atyadbhutākāram' (of extremely wondrous form). To prevent the misapprehension that 'His power is like the power of the Infinite' ('Anantasya vīryam iva vīryaṃ yasya'), he says—'Aparimita-vīrya' (of unmeasured power). Since taking the word 'amita' to mean 'unproven' would restrict the establishment of the Śāstras, etc., it is stated as 'aparimita-parākramaḥ' (of unmeasured might).

To exclude the pervasion (vyāpti) being like that of space, etc., in 'Sarvaṃ samāpnoṣi' (You pervade everything), the pervasion intended is that for the purpose of control (niyamanārtha-vyāpti), which culminates in the Ātmatva (being the Self) mentioned in Śrutis like 'Antaḥ praviṣṭaḥ śāstā janānāṃ sarvātmā' [Citu. 11.1] (Having entered within, the ruler of men, the Self of all); with this intention, he says—'Sarvam ātmatayā' (everything as the Self). To support the apposition of the word 'sarva' (all) in Śrutis like 'Puruṣa evedaṃ sarvam' [Ṛk Saṃ. 8.4.17.2/Yaju S. 31.2] (Puruṣa is all this), 'Ātmaivedaṃ sarvam' [Chā. U. 7.25.2] (The Self is all this), 'Nārāyaṇa evedaṃ sarvam' [Nā. U. 2] (Nārāyaṇa is all this), the apposition of the word 'sarva' previously mentioned in 'Sarvata eva sarvaḥ' (All from all sides) is not for the purpose of sublation (bādha), etc., but refers to the specific oneness established by the Śarīrātma Bhāva (body-soul relationship), this is stated with the intention that—starting with 'Yataḥ tvam' (Because You).

The conclusion of this section is that the Śarīrātma Bhāva alone is the basis for the apposition of all general and specific words denoting all sentient and non-sentient objects with the words denoting the Bhagavān in all Vedas, Vedāntas, and their supporting texts; with this intention, he says—'Tvam akṣaraṃ sadasat,' etc. (Note: This commentary fragment appears to pertain to verses 38-39.)

अब तक अर्जुन भगवान् श्रीकृष्ण के पर? अक्षर और निर्गुण स्वरूप का स्तुतिगान कर रहा था। एक उपासक के मन में यह प्रश्न आ सकता है कि इस सर्वातीत निर्गुण स्वरूप सत्य का उसके अपने इष्ट देवता (उपास्य) के साथ निश्चित रूप से क्या सम्बन्ध है। प्राचीनकाल में प्राय प्राकृतिक शक्तियों के अधिष्ठातृ देवताओं की श्रद्धापूर्वक आराधना? प्रार्थना और उपासना की जाती थी।वेदकालीन साधकगण अन्तकरण की शुद्धि तथा एकाग्रता के लिए जिन देवताओं की उपासना करते थे? उनमें प्रमुख वायु? यम? अग्नि? वरुण (जल का देवता)? शशांङ्क (चन्द्रमा) और सृष्टिकर्ता प्रजापति। इन देवताओं का आह्वान स्त्रोतगान? पूजा तथा यज्ञयागादि के द्वारा किया जाता था। उस काल के शिक्षित वर्ग के लोगों के मन को भी ईश्वर के यही रूप इष्ट थे। प्राय सर्वत्र? लोग साधन को ही साध्य (लक्ष्य) समझने की गलती करते हैं। परन्तु? यहाँ अर्जुन प्रामाणिक ज्ञान के आधार पर यह दर्शाता है कि वस्तुत अनन्त तत्त्व ही समस्त देवताओं का मूल स्वरूप है। तथापि उस अनन्त को अर्जुन भगवान् श्रीकृष्ण के रूप में देखता है।वेदान्त का यह सिद्धांत है कि एक ही परमात्मा विविध उपाधियों के द्वारा व्यक्त होकर इन देवताओं के रूप में प्राप्त होता है। वर्तमान काल में भी भक्तगण अपने इष्ट देवता के रूप में परमेश्वर का आह्वान कर अपने इष्ट को ही देवाधिदेव कहते हैं। इस देवेश को ही अर्जुन प्रणाम करता है।

Starting with 'Namo Namaḥ' (Obeisance, obeisance). The repetition (paunaḥpunyaṃ) by 'Namo Namaḥ' is the indicator (āviṣkārakaṃ) of the excess of devotion (bhaktyatiśaya).

Whatever the Bhagavān had stated about His own nature in the preceding chapters, that very thing Arjuna reveals through praise (stotradvāreṇa) as having become the object of direct experience (pratyakṣopalambhaviṣayāpannaṃ). Therefore, explaining that would merely lead to redundancy (paunuruktyaprasaṅgāya), hence it is stopped (viramyate).

Since Arjuna himself said that 'Sarve namasyanti' [11.36] (All bow down) is proper, how does he ask the contradictory question, 'Kasmācca te na nameran' (And why should they not bow down to You)? Therefore, indicating that this is an objection (ākṣepa) only, he introduces the verse by presenting the doubt to be resolved—with 'Katham' (how).

'When there is this doubt' is the implied remainder. 'Tat' (that) is its answer. To dispel the limited meaning of 'Mahātman' (Great Soul) as 'having a non-petty mind' (akṣudracitta), he says—with 'Pūrṇaś ca' (and Pūrṇa/Complete).

To prevent the apprehension that 'Ātman' means the individual soul (Jīva), he says—with 'Ātmā.' 'Uktaḥ' (stated), derived. 'Yat' (that which) because. The suffix 'man' from 'āpnoti' (attains). And the change of 'pa' to 'ta.' The same suffix from the root 'dāñ' (to give) preceded by 'āṅ,' with the deletion of 'ā' and the quality of 'tat.' The suffix 'man' from the root 'ad' (to eat) preceded by 'āṅ.' And the quality of 'tat.'

Iha dehe (in this body). 'Santato bhāvaḥ' (continuous existence) is eternal existence. The suffix 'ṅman' from the root 'tan' (to spread) preceded by 'āṅ.' The universe, which is of the nature of Sat and Asat bhāva (manifest and unmanifest states), is said to be You alone only because You are the giver of existence, etc. Not otherwise, because in that case there would be a contradiction with the following sentence, with this idea, he recites that (sentence) and explains it with proof—with 'Tat Param' (that which is beyond that). (Note: This commentary fragment appears to belong to verse 37.)

Starting with 'Vāyuḥ' (Air). Vāyu, Yama, Agni, Varuṇa, Śaśāṅkaḥ (the moon). This is also an indication (upalakṣaṇa) for Sūrya (the Sun), etc.

Prajāpati (You are), Virāṭ (the Cosmic Being), and Hiraṇyagarbha (Brahmā). And You are also the Prapitāmahaḥ (Great Grandfather), the Father of even Pitamaha (Grandfather/Brahmā) Hiraṇyagarbha.

Since You are thus the Self (Ātman) of all deities, You alone are worthy of obeisance by all. Therefore, let there be obeisance, obeisance to You a thousand times ('sahasrakṛtvaḥ') from me, the wretched one (varākasya) also. 'Punaś ca bhūyo'pi punarapi' (And again, repeatedly, and once more) Namo Namas te (Obeisance, obeisance to You).

The absence of the sense of sufficiency (alaṃpratyayābhāvaḥ) in the obeisances due to the excess of devotion and faith (bhaktiśraddhātiśayena) is indicated by this repetition of obeisance.

Starting with 'Vāyuḥ' (Air). Vāyu (You are) the inspirer of all, the form of life-force (sarvaprāṇarūpaḥ). Yama (You are) the controller of all (sarvaniyamanaḥ). Agni (You are) the support of all (sarvādhāraḥ). Varuṇa (You are) the lord of waters, the filler of all essences (sarvarasapūrakaḥ). Śaśāṅkaḥ (the moon) (You are) the bestower of all joy (sarvānandakaraḥ). Prajāpati (You are) the creator of all (sarvotpādakaḥ).

'Ca' (and) again, Prapitāmahaḥ (You are), the Father of even Brahmā. Therefore, You are the form of all (sarvarūpaḥ). Hence, why would the previously mentioned ones not bow down to You? Therefore, due to being the form of all (sarvarūpatvāt), due to being the Adhidaivika (the presiding deity), You alone are worthy of obeisance (namasyaḥ).

Therefore, I also pay obeisance—a thousand times ('sahasrakṛtvaḥ' - sahasraśaḥ), let there be obeisance, obeisance to You.

By the word 'astu' (let there be), it is indicated that 'You should accept'. 'Punaś ca' (and again) even after acceptance, repeatedly ('bhūyaḥ vāraṃvāraṃ') I offer obeisance, obeisance to You, this is the meaning.

You are Vāyu (Air), and Yama, Agni, Varuṇa (the lord of waters), Śaśāṅkaḥ (the moon). Prajāpati (You are) Kaśyapa, etc. And Prapitāmahaḥ (You are), the father of even the Pitāmahaḥ (Grandfather/Brahmā) is the Prapitāmahaḥ; the meaning is the father of even Brahmā.

Let there be obeisance, obeisance to You a thousand times ('sahasrakṛtvaḥ'). 'Punaś ca bhūyo'pi' (And again, repeatedly also) Namo Namah te (Obeisance, obeisance to You).

The enumeration of the repetition of the act of obeisance many times (bahuśaḥ) is stated by the suffix kṛtvasuc. The phrase 'Punaś ca bhūyo'pi' shows His dissatisfaction (aparitoṣam ātmanaḥ) due to the excess of faith and devotion (śraddhābhaktyatiśayāt). And also—

With 'Vāyuḥ Yamaḥ' (Air, Yama), even in the state of being all forms (sarvarūpatve'pi), the immutability (avyayatvam) of the One (eka) is manifested, which is His majesty (aiśvaryaṃ) or detachment (vairāgyaṃ).

Therefore, he bows down with fear (sabhayaṃ praṇamati) with 'Te sahasrakṛtvo namo namaḥ' (Obeisance, obeisance to You a thousand times).

वायुः Vayu? यमः Yama? अग्निः Agni? वरुणः Varuna? शशाङ्कः moon? प्रजापतिः Prajapati? त्वम् Thou? प्रपितामहः greatgrandfather? च and? नमःनमः salutations? ते to Thee? अस्तु be? सहस्रकृत्वः thousand times? पुनः again? च and? भूयः again? अपि also ? नमःनमः salutations? ते to Thee.Commentary Prajapati Marichi and others were the seven mindborn sons of Brahma. Kasyapa descended from Marichi and from Kasyapa came all other progeny. Therefore? Marichi? Kasyapa and others are known as Prajapatis or the gods or progeny. The word Prajapati here is interpreted by some as Kasyapa and other Prajapatis. But as the word has been used here in the singular number it is appropriate to take Brahma as Prajapati. Brahma is the grandfather (Pitamaha) of Kasyapa. Brahma or the Hiranyagarbha is the Karya Brahman (effect). Isvara is the Karana Brahman (the cause for Brahma). Therefore? Isvara is the greatgrandfather. He is the father of,even Brahma.Isvara has Maya as the limiting adjunct. Maya is His causal body. Isvara has no plane. Maya is in an undifferentiated state. She is in a state where the alities of Nature (Gunas) are in eilibrium. When the eilibrium is disturbed through the will of Isvara? the three Gunas? Brahma? Vishnu and Siva manifest.Thou art the moon alludes to and includes the sun also.Punah? Bhuyah Again. Salutations a thousand times and again salutations. This indicates that Arjuna had intense faith in and boundless devotion for Lord Krishna. He was not satisfied even if he prostrated himself a thousand times.

You are vayuh, Air; yamah, Death; and agnih, Fire; varunah, the god of the waters; sasankah, the moon; prajapatih, the Lord of the creatures- Kasyapa and others [See note on p.2.-Tr.]; and pra-pitamahah, the Great-grandfather, i.e. the Father ever of Brahma (Hiranyagarbha). Namo, salutations; namah, salutation; astu, be; te, to You; sahasra-krtvah, a thousand times. Punah ca bhuyah api namo te, salutation to You again and again; namah, salutation!
The suffix krtvasuc (after sahasra) indicates performance and repetition of the act of salutation a number of times. The words punah ca bhuyah api (again and again) indicate his own dissatisfaction [Dissatisfaction with only a few salutations.] owing to abundance of reverence and devotion.
So also,

You alone are the great-grandsire of all and also grandfather etc. The Prajapatis are the fathers of all creatures. Hiranyagarbha (Brahma), the father of the Prajapatis, is the grandsire of all creatures. You, being the father of even Hiranyagarbha, are great grandfather of all creatures. You alone are denoted by the several terms by which these beings are known. Such is the meaning.
Beholding the Lord in a most marvellous form, Arjuna, bent with great awe, saluted Him from all sides with his eyes widely open from joy.