Bhagavad Gita - Chapter 11 - Shloka (Verse) 4

व्याख्या--'प्रभो'-- 'प्रभु' नाम सर्वसमर्थका है, इसलिये इस सम्बोधनका भाव यह मालूम देता है कि यदि आप मेरेमें विराट्रूप देखनेकी सामर्थ्य मानते हैं, तब तो ठीक है; नहीं तो आप मेरेको ऐसी सामर्थ्य दीजिये, जिससे मैं आपका वह ऐश्वर (ईश्वरसम्बन्धी) रूप देख सकूँ।

हे स्वामिन् यदि मुझ अर्जुनद्वारा आप अपना वह रूप देखा जाना सम्भव समझते हैं? तो हे योगेश्वर अर्थात् योगियोंके ईश्वर मैं आपके उस रूपका दर्शन करनेकी उत्कट इच्छा करता हूँ? इसलिये आप मुझे अपना वह अविनाशी स्वरूप दिखलाइये।,

Anticipating the doubt, 'Why do you desire to see what is unfit to be seen?', he says—'Manyase' (If You think).

'Prabhu' is He who prevails in creation, sustenance, dissolution, entry, and administration.

He states the meaning of the word 'Yoga' through implication (lakshana) as 'Yogina' (Yogis).

He explains 'Tatah' (Then) etc., with 'Yasmat' (Since).

If 'tvam manyase'—You think—that it is possible to be seen by me, 'tatah'—then, for me, for my sake, 'darshaya'—show, make visible—Yourself, who is 'avyayam'—free from decay.

I am not giving a command but making a request; implying that commanding You, who are the Lord of Brahma and others, is inappropriate, he says—'O Prabho' (O Lord).

Or, the intent of the address is: even if I am incapable of seeing, You are capable of showing.

Since You are the Lord of 'Yogas'—meaning 'Yogis' (by possessive implication) who are capable of seeing the divine form—therefore, make me a Yogi as well and show me Yourself; implying this, he addresses Him—'O Yogeshvara' (O Lord of Yoga).

'Prabhu' means capable. In the Mokshadharma it is said: 'There is no being higher than that Eternal Person.'

And the lexicon states: 'Prabhu means Lord (Isha) and Capable (Samartha).'

'Manyase' etc. O 'Yogeshvara'—Lord of Yogas, i.e., of Yogis! If You think that form is possible to be seen by me, if You see the qualification for that vision in me, 'tatah'—then show me Your 'Avyayam'—Maya-consisting—Self.

Its imperishability (avyayam) is precisely because of its nature as Maya. For it is well known that in Maya, everything exists, in every form, at all times.

As stated by Vasistha: 'Present, past, future, gross, minute, far and near, a moment and an aeon—see them all as situated in the Conscious Self, a manifestation of Maya.'

Indeed, a mirage-lake in the desert does not dry up sequentially (it persists as an illusion). Therefore, the imperishability of this Divine Form lies precisely in its being consisting of Maya.

If 'You think' that form of Yours—which is the creator of all, ruler of all, and support of all—is possible to be seen by me; 'tatah'—then, O 'Yogeshvara'! Here 'Yoga' means the association with auspicious qualities like knowledge etc.; for it will be said later 'Behold My divine Yoga' [11.8].

O Repository of knowledge, strength, sovereignty, valor, power, and splendor—qualities impossible in anyone other than You—show me Yourself 'Avyayam'. 'Avyayam' is an adverb here; it means show Yourself to me 'sakalam' (entirely/wholly).

Thus requested by Partha, who was filled with curiosity and whose voice was choked with joy, the Lord spoke—

That form is not to be shown by You merely because 'I wish to see it.'

What then? 'Manyase iti'—(If You think).

'Yogas' refers to Yogis; O Lord of them! If You think that form is possible to be seen by me, Arjuna, 'tatah'—then show me Yourself possessed of that form, who is 'Avyayam', meaning Eternal.

The mention of the heard forms referred to by the word 'Tat' (That) is due to His being the creator of all, etc. Here too, concerning the interpretation regarding His essential nature (Svarupa) being primary, or regarding the form, or merely regarding the mode—it should be understood as before.

'Yoga is the association with auspicious qualities like knowledge'—here, the powers of sovereignty like Anima etc. are also included in the qualities; however, being merely the manager of Yoga practice etc. is not intended here because that lacks the intimacy with the form desired to be seen. The form that is about to be shown is what is desired to be seen here.

It is not that some other meaning like Ashtanga Yoga is being shown to Arjuna, and the word 'Yoga' is recognized [in that context]; with this intent, [the Bhashya] says 'Pashya' (See). By the word 'Prabhu,' the specific quality implied by 'If You think [it is possible], then nothing is difficult for You' is shown [in the Bhashya] by 'Tvad-vyatiriktasya' (Other than You) etc. Or, this is an expression of what is intended by the word 'Yogeshvara.' Just like 'Ashvapati' (Lord of Horses) or 'Dhanapati' (Lord of Wealth), the word 'Yogeshvara' is used based on the abundance of qualities or due to His regulating even the qualities—this is the idea.

Regarding 'Tvam' (You), a different meaning for the word 'Atman' is inappropriate, because He will say 'Mam' (Me) later. To remove the doubt that the word 'Avyaya' (Imperishable) is superfluous here, and to resolve the contradiction with the display of that form which is named the perishable universe (Kshara-prapancha), [the commentator] shows that it refers to the meaning specifically desired by the one wishing to see—by stating 'Avyayam iti kriya-visheshanam' (Avyayam is an adverb). What follows from that? To this he says—'Tvam sakalam' (You entirely). The meaning is: the form qualified by all qualities, glories, embodiments, etc.

पूर्व श्लोक में व्यक्त की गई इच्छा को ही यहाँ पूर्ण नम्रता एवं सम्मान के साथ दोहराया गया है। अपने सामान्य व्यावहारिक जीवन में भी हम सम्मान पूर्वक प्रार्थना अथवा नम्र अनुरोध करते समय इस प्रकार की भाषा का प्रयोग करते हैं? जैसे यदि मुझे कुछ कहने की अनुमति दी जाये? मुझ पर बड़ी कृपा होगी? मुझे प्रस्तुत करने का सौभाग्य प्राप्त हुआ है इत्यादि। पाण्डव राजपुत्र अर्जुन? मानो? पुनर्विचार के फलस्वरूप पूर्व प्रयुक्त अपनी सैनिकी भाषा को त्यागकर नम्रभाव से अनुरोध करता है कि? यदि आप मुझे योग्य समझें? तो अपने अव्यय रूप का मुझे दर्शन कराइये।यहाँ बतायी गयी नम्रता एवं सम्मान किसी निम्न स्तर की इच्छा को पूर्ण कराने के लिए झूठी भावनाओं का प्रदर्शन नहीं है। भगवान् को सम्बोधित किये गये विशेषणों से ही यह बात स्पष्ट हो जाती है। प्रथम पंक्ति में अर्जुन भगवान् को प्रभो कहकर और फिर? योगेश्वर के नाम से सम्बोधित करता है। यह इस बात का सूचक है कि अर्जुन को अब यह विश्वास होने लगा था कि श्रीकृष्ण केवल कोई मनुष्य नहीं हैं? जो अपने शिष्य को मात्र बौद्धिक सन्तोष अथवा आध्यात्मिक प्रवचन देने में ही समर्थ हों। वह समझ गया है कि श्रीकृष्ण तो स्वयं प्रभु अर्थात् परमात्मा और योगेश्वर हैं। इसलिए यदि वे यह समझते हैं कि उनका शिष्य अर्जुन विराट् के दर्शन से लाभान्वित हो? तो वे उसकी इच्छा को पूर्ण करने में सर्वथा समर्थ हैं।यदि कोई उत्तम अधिकारी शिष्य एक सच्चे गुरु से कोई नम्र अनुरोध करता है? तो वह कभी भी गुरु के द्वारा अनसुना नहीं किया जाता है अत

In 'Manyase yadi' (If You think), the word 'Prabhu' does not mean merely ownership/mastery, but is used with the sentiment: 'Because of Your extreme capability, the vision of even that which is beyond the senses is possible through Your capability alone'; with this intent, he says—'Prabhuriti'.

He cites evidence for the Lord's unsurpassable capability—'Nasti iti'. 'Bhutam' means capable.

He cites a lexicon regarding the word 'Prabhu' having the meaning of 'capable'—'Prabhuriti'.

Anticipating the doubt 'Why do you desire to see what is unfit to be seen?', he says—'Manyase' (If You think).

'Prabhu' is He who prevails in creation, sustenance, dissolution, entry, and administration. O 'Prabho'—Master of all! If 'Manyase'—You know or desire—that Your divine form is possible to be seen by me, Arjuna; O 'Yogeshvara'—Lord of 'Yogas', meaning Yogis endowed with siddhis like Anima etc.! 'Tatah'—then, solely by the power of Your will, 'Darshaya'—show, i.e., make it an object of visual knowledge—to me, who am an earnest seeker, You being supremely compassionate, Your Self, distinguished by the divine form and 'Avyayam'—undecaying.

He submits that even if one has the desire, in the absence of the Lord's will, mere persistence to see does not bear fruit—'Manyase' (If You think). O 'Prabho'—capable of doing everything! If that form is possible to be seen by me, and if it becomes fruitful after the vision, and if You think 'Let it be fruitful'—'Tada' (Then), O 'Yogeshvara'! Yogis display capability through the power of their yoga, but their yoga is an adventitious (temporary) attribute. You, however, are the Lord even of Yoga; therefore, strictly by Your grace grant me the capability to see, and show it.

Upon such a prayer, if the Lord were to show that form and merge me right there into it, then the experience of the Purushottama form, which is enjoyed through the sentiment of devotion (Bhakti-rasa), would not happen. Therefore, he submits—'Tatah' (Then). 'Tatah' means after the fulfillment of this desire. Show me the 'Avyayam'—imperishable 'Atmanam'—meaning the blissful Purushottama form (again); this is the sentiment.

'Manyase'—If You think/consider that it is possible to be seen 'maya'—by me, Arjuna; O 'Prabho'—Master! 'Yogeshvara'—'Yogas' refers to Yogis; He who is their Lord is Yogeshvara. O Yogeshvara!

Since I am extremely desirous to see, 'tatah'—therefore, 'darshaya'—show 'me'—for my sake—Yourself, who is 'Avyayam'—imperishable.

Thus urged by Arjuna, the Blessed Lord spoke—

Even then, this is not attainable by my effort, but only by Your will; thus he says—'Manyase yadi' (If You think).

'Yogeshvara'—even an ordinary Yogi displays his greatness; You are the Lord of Yoga, capable of all, so please show it.

Or, [anticipating the objection]: 'Why do you praise Me, the son of Vasudeva, seated as your charioteer, in this manner?' [The response is]: 'Do not confuse me thus; due to faith in the words of Yourself and the primal sages, I know You to be the Supreme Lord Purushottama Himself'—with this intent, he says 'Yogeshvara'.

And the idea is that there is no exertion for You in showing Your sovereignty, because You are the Lord of Yoga.

मन्यसे Thou thinkest? यदि if? तत् that? शक्यम् possible? मया by me? द्रष्टुम् to see? इति thus? प्रभो O Lord? योगेश्वर O Lord of Yogins? ततः then? मे me? त्वम् Thou? दर्शय show? आत्मानम् (Thy) Self? अव्ययम् imperishable.Commentary Arjuna is very keen and eager to see the Cosmic Form of the Lord. He prays to Him to grant him the vision. This supreme vision can be obtained only through His grace.Yogesvara also means the Lord of Yoga. A Yogi is one who is endowed with the eight psychic powers (Siddhis). The Lord of the Yogins is Yogesvara. And? Yoga is identity of the individual soul with the Absolute. He who is able to bestow this realisation of identity on the deserving spiritual aspirant is Yogesvara.He Who is able to create? preserve? destroy? veil and graciously release is the Lord. (These five actions? Panchakriyas? are known respectively as Srishti? Sthiti? Samhara? Tirodhana and Anugraha.)

Prabho, O Lord, Master; yadi, if; manyase, You think; iti, that; tat sakyam, it is possible; drastum, to be see; maya, by me, by Arjuna; tatah, then, since I am very eager to see, therefore; yogeswara, O Lord of Yoga, of yogis-Yoga stands for yogis; their Lord is yogeswara; tvam, You; darsaya, show; me, me, for my sake; atmanam avyayam, Your eternal Self.
Being thus implored by Arjuna,

If You think that Your form as all-creator, as all-ruler and as all-supporter, can be seen by me, then, O Lord of Yoga - Yoga is the property of having knowledge and other auspicious attributes, for it will be said later on: 'Behold My Lordly Yoga' (11.8) - O treasure of knowledge, strength, sovereignty, valour, power and glory which are inconceivable in any one else! Reveal Yourself to me completely. 'Avyayam' (completely) is an adverb. The meaning is, 'Reveal everything about Yourself to me.'
Thus, prayed to by Arjuna, who was desirous to know, and whose voice was therefore choked with fervour, the Lord said as follows to him: