Bhagavad Gita - Chapter 11 - Shloka (Verse) 45

व्याख्या--[जैसे विराट्रूप दिखानेके लिये मैंने भगवान्से प्रार्थना की तो भगवान्ने मुझे विराट्रूप दिखा दिया, ऐसे ही देवरूप दिखानेके लिये प्रार्थना करनेपर भगवान् देवरूप दिखायेंगे ही -- ऐसी आशा होनेसे अर्जुन भगवान्से देवरूप दिखानेके लिये प्रार्थना करते हैं।]

आपके जिस विश्वरूपको मैंने या अन्य किसीने पहले कभी नहीं देखा? ऐसे पहले न देखे हुए इस रूपको देखकर मैं हर्षित हो रहा हूँ। तथा साथ ही मेरा मन भयसे व्याकुल भी हो रहा है। इसलिये हे देव मुझे अपना वही रूप दिखलाइये जो मेरा मित्ररूप है। हे देवेश हे जगन्निवास आप प्रसन्न होइये। जगत्के निवासस्थानका नाम जगन्निवास है।

He prays for the withdrawal (upasaṃhāraṃ) of the Universal Form (viśvarūpa) after stating the reason (hetūkti-pūrvakaṃ)—with 'Adṛṣṭa' (unseen) iti.

'Hṛṣitaḥ' means pleased (hṛṣṭaḥ), satisfied (tuṣṭaḥ), that is the intent (yāvat).

'Bhayena' (by fear) means by seeing the terrible (vikṛta) form which is the cause of that (tad-hetu), that is the meaning (arthaḥ).

Thus having prayed for the forgiveness of offenses, he prays for the desired object—by the two verses starting with 'Adṛṣṭa' iti (unseen).

Seeing this Universal Form of Yours, which was never seen before by me or by anyone else, I am delighted (hṛṣitaḥ asmi), I have attained joy (harṣaṃ prāpto'smi). And due to its being unprecedented (adṛṣṭapūrvatvāt eva), my mind (me manaḥ) is distressed (vyathitaṃ), pained (duḥkhitaṃ) by fear ('bhayena'). Therefore, that very principal form (mukhya-rūpaṃ), in which this Universal Form was displayed by You, show that to me ('mama pradarśaya').

And this showing is merely the illumination (pradyotanamātram) of that form which exists as the substratum (adhiṣṭhānatvena sthitasya) of this Universal Form, and it is not to be produced and shown (natatpādya pradarśayitavyam iti), this is the secret intention (gūḍhābhisandhiḥ) of the address 'Deva'. Or, 'devarūpaṃ' (divine form) and 'dyotanātmakaṃ rūpam' (luminous form) is one word.

O Lord of the gods (Deveśa), You are the abode of the universe (jagannivāsa), and You have been directly perceived (pratyakṣīkṛtam) by me, therefore, since my curiosity is fulfilled (mat-jijñāsā-samāptyā), the withdrawal (tirodhānam eva) of this form for my sake is appropriate, this is indicated by the two addresses—'He Deveśa, He Jagannivāsa' iti.

Thus having praised, he prays for his desired object (sveṣṭaṃ)—with 'Adṛṣṭapūrvam' (unseen before) iti.

O Deva! Seeing that kind of unprecedented (adṛṣṭapūrvaṃ) form of Yours, which was never seen before (na dṛṣṭaṃ) at any time, I am delighted (hṛṣitaḥ), I am ecstatic (utphullaḥ asmi). And my mind (me mama manaḥ) is greatly distressed (pravyathitam) by the fear generated by the sight of the terrible form (vikarāla-rūpa-darśanajena bhayena ca).

Therefore, show me (me mahyaṃ darśaya) that very form which is the object of meditation (dhāraṇā-viṣayabhūtaṃ rūpaṃ).

Seeing Your form, which was unseen before (adṛṣṭapūrvam), exceedingly wondrous (atyadbhutam), and exceedingly fierce (atyugraṃ ca), I am delighted (hṛṣitaḥ asmi), I am pleased (prītaḥ asmi). And my mind (me manaḥ) is greatly distressed (pravyathitaṃ ca) by fear (bhayena). Therefore, show me (me darśaya) that very serene (suprasannaṃ) form of Yours.

Be gracious (prasīda), O Lord of the gods (Deveśa), O Abode of the world (Jagannivāsa); bestow grace (prasādaṃ kuru) upon me; 'Deveśa' means the Lord of even the gods like Brahmā, etc.; 'Jagannivāsa' means the support of the entire universe (nikhila-jagadāśrayabhūta).

Thus having caused forgiveness (kṣamāpayitvā), he prays—by the two verses starting with 'Adṛṣṭapūrvam' (unseen before) iti.

O Deva! Seeing Your form, which was unseen before (pūrvam adṛṣṭaṃ), I am delighted (hṛṣitaḥ), I am joyful (hṛṣṭo'smi). And my mind (me manaḥ) is greatly distressed (pravyathitaṃ), agitated (pracalitaṃ), by fear (bhayena ca).

Therefore, for the cessation (nivṛttaye) of my distress (vyathā), show me that very form (tad eva rūpaṃ darśaya). O Deveśa (Lord of the gods)! O Jagannivāsa (Abode of the world)! Be gracious (prasanno bhava).

विचित्रस्याप्यदृष्टपूर्वस्यैवाश्चर्यविषयत्वदर्शनात्अदृष्टपूर्वम् इत्यनेन फलितमाह -- अत्यद्भुतमिति। भयेन च प्रव्यथितं मनो मे इत्यनेनाक्षिप्तंआख्याहि मे को भवानुग्ररूपः [11।31] इत्यत्रोक्तं विशेषणमाहअत्युग्रं चेति।

भयेन च इत्यत्र चशब्दस्य निष्प्रयोजनत्वादुक्तव्यथाहेत्वन्तरसमुच्चयार्थत्वमयुक्तमित्युक्तप्रीतिसमुच्चयार्थत्वमभिप्रेत्य व्यवहितान्वयमाहप्रव्यथितं च मे मन इति।

पूर्वार्धोक्तस्य व्यथासहितप्रीतिजनकत्वस्योत्तरार्धार्थहेतुत्वमभिप्रेत्याहअत इति।

तच्छब्दस्य पूर्वप्रसिद्धाकारपरामर्शित्वेन तदभिप्रेतमाकारमाहसुप्रसन्नमिति। अनेन केवलप्रीतिहेतुत्वं सूचितम्।

प्रपन्नस्य रक्षणमवश्यं कार्यमित्यभिप्रायेणमे दर्शयेत्युक्तम्।

देवदेवेश इति सम्बोधनद्वयेन तमीश्वराणां परमं महेश्वरं तं दैवतानां परमं च दैवतम् [श्वे.उ.6।7] इति श्रुत्यर्थोऽभिप्रेत इत्याशयेन -- देवानां ब्रह्मादीनामपीशेत्युक्तम्।

दृश्यमानरूपस्यतत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा [11।13] इति जगदाश्रयत्वेन दृश्यमानत्वात्जगन्निवास इत्यनेन तदुच्यत इत्यभिप्रयन्नाह -- जगदाश्रयभूतेति।

प्रत्येक भक्त अपने इष्ट देवता के रूप में भगवान् से प्रेम करता है। जब उस आकार के द्वारा वह भगवान् के अनन्त? परात्पर? निराकार स्वरूप का साक्षात्कार करता है? तब निसन्देह वह परमानन्द का अनुभव करता है? किन्तु उसी क्षण वह भय से भी अभिभूत हो जाता है। अध्यात्म साधना करने वाले साधकों का प्रारम्भिक अवस्था में यही अनुभव होता है। इसमें कोई सन्देह नहीं कि? साधना के फलस्वरूप प्राप्त आन्तरिक शान्ति परमानन्द दायक होती है? परन्तु अचानक साधक के मन में विचित्र भय समा जाता है? जो उसे पुन देहभाव को प्राप्त कराकर मन के विक्षेपों का कारण बनता है।आत्मानुभव के उदय पर यह परिच्छिन्न जीव अपने बन्धनों से मुक्त होकर? अदृष्टपूर्व आनन्दलोक में प्रवेश करता है? जहाँ वह अपनी ही विशालता और प्रभाव का अनुभव कर प्रसन्न हो जाता है। इसी बात को अर्जुन दर्शाता है कि ऐसे रूप को देखकर? जो मैंने पूर्व कभी देखा नहीं था? मैं हर्षित हो रहा हूँ। परन्तु प्रारम्भिक प्रयत्नों में एक साधक में यह सार्मथ्य नहीं होती कि वह अपने मन को दीर्घकाल तक वृत्तिशून्य स्थिति में रख सके। ध्यान में निश्चल प्रतीत हो रहा उसका मन पुन जाग्रत होकर क्रियाशील हो जाता है। साधकों का यह अनुभव है कि ऐसे समय मन में सर्वप्रथम जो वृत्ति उठती है वह भय की ही होती है। निराकार अनुभव से भयभ्ाीत होकर मन पुन शरीर भाव में स्थित हो जाता है। ऐसे अवसरों पर भक्तजन प्रेम और भक्ति के साथ अपने साकार इष्टदेव को अपने चंचल मन्दस्मित के रूप में व्यक्त होने के लिए प्रार्थना करते हैं। वे अपने इष्टदेव को पुन सस्मित और कोमल तथा प्रेमपूर्ण दृष्टि और संगीतमय शब्दों के साथ देखना चाहते हैं।अर्जुन श्रीकृष्ण को जिस रूप में देखना चाहता था? उसका वर्णन अगले श्लोक में करता है

Thus having prayed for the forgiveness of offenses, he again prays for the sight of the former form (prāgrūpa-darśanaṃ) by the withdrawal (upasaṃhāraṇena) of the Universal Form—by the two verses starting with 'Adṛṣṭa' etc.

Seeing the Universal Form, which was never seen before (kadāpy adṛṣṭapūrvaṃ), unseen before (pūrvam adṛṣṭaṃ), I am delighted (hṛṣitaḥ), I am joyful (hṛṣṭo'smi). And my mind (mano me) is greatly distressed (pravyathitaṃ), agitated (vyākulīkṛtaṃ), by the fear generated by the sight of that dreadful form (tad-vikṛta-rūpa-darśanajena bhayena ca).

Therefore, show me (me darśaya) that very ancient (prācīnam eva) form, which is dearer to me than even my life (prāṇāpekṣayā api priyaṃ rūpaṃ).

O Deva, O Deveśa (Lord of the gods)! O Jagannivāsa (Abode of the world)! Be gracious (prasīda), bestow upon me the grace (prasādaṃ me kuru) in the form of the sight of the former form (prāgrūpa-darśana-rūpaṃ).

Thus having caused forgiveness (kṣamāpya), he informs—by the two verses starting with 'Adṛṣṭapūrvam' (unseen before) iti. Seeing Your form, which was unseen before (adṛṣṭapūrvaṃ), which is the self of the universe (viśvātmakaṃ), and is endowed with many pastimes (aneka-līlā-yutaṃ), I am delighted (hṛṣito'smi), I have attained joy (harṣaṃ prāpto'smi). Ca punaḥ (and furthermore), my mind (me manaḥ) is greatly distressed (pravyathitaṃ), having attained intense pain (prakarṣeṇa vyathāṃ prāptam) by fear (bhayena).

This is the import—Having shown such a form to one who desired to see, a person who attained the sight of Puruṣottama (the Supreme Person) became fearful whether the Lord would show the Puruṣottama form again or not, because he was guilty of desiring to see another form? Therefore, having prayed for grace (prasādaṃ), he prays for that sight (tad-darśanaṃ).

O Deveśa (Controller of the gods, even of Indra and others), O Jagannivāsa (Abode of the world), be gracious (prasīda), be pleased (prasanno bhava). Having become pleased, O Deva! Show me that very Puruṣottama form for the sake of service (sevanārthaṃ).

Unseen before (adṛṣṭapūrvaṃ), never seen before at any time, this Universal Form of Yours by me or by others? Seeing that, I am delighted (hṛṣitaḥ asmi).

And my mind (manaḥ me) is greatly distressed (pravyathitaṃ) by fear (bhayena ca).

Therefore, O Deva! Show me that very form (tad eva me mama darśaya) which is friendly to me (yat mat-sakham).

Be gracious (prasīda), O Lord of the gods (Deveśa)! O Jagannivāsa (Abode of the world)! 'Jagannivāsa' means the dwelling (nivāsaḥ) of the world (jagataḥ), therefore, O Jagannivāsa.

Thus having caused forgiveness (kṣamāpayitvā), he prays to the One beyond the qualities (guṇātigaṃ prati)—with 'Adṛṣṭa' (unseen) iti.

In reality (vastutas tu), You are beyond the qualities (guṇātīta iti), therefore, show that very form beyond the qualities (guṇātītaṃ rūpaṃ) to Your devotee (bhaktāya). And having seen this unprecedented (adṛṣṭapūrvaṃ) form of Yours? Since my mind is greatly distressed (mano me pravyathitaṃ), knowing the form seen before to be swallowing the worlds afterwards (paścāl lokān grasamānaṃ).

Therefore, show me (me pradarśaya) that very four-armed (caturbhujaṃ) or the form seen before (dṛṣṭapūrvaṃ rūpaṃ). For us, Your four-armed form, which is characterized by regulation (maryādāmayaṃ) and pure goodness (śuddha-sattvātmakaṃ), is superior because of its peacefulness (śāntatvāt), with this intention he says 'be gracious in showing that form' (tad-darśane prasīdeti).

From this, it is obtained that the worshipers of the four-armed form, which is purely sattvic, are superior knowers of qualities (guṇajñāḥ uttamā iti), according to the rule of regulated devotion (maryādayā), compared to the worshipers of the Immutable Brahman (akṣara-brahmopāsakebhyaḥ).

अदृष्टपूर्वम् what was never seen before? हृषितः delighted? अस्मि (I) am? दृष्ट्वा having seen? भयेन with fear? च and? प्रव्यथितम् is distressed? मनः mind? मे my? तत् that? एव only? मे to me? दर्शय show? देव O God? रूपम् form? प्रसीद have mercy? देवेश O Lord of the gods? जगन्निवास O Aboe of the universe.Commentary For an ordinary man the Cosmic Form (Vision) is overwhelming and terrifying but for a Yogi it is encouraging? strengthening and soulelevating.Arjuna says The Cosmic Form was never before seen by me. Show me only that form which Thou wearest as my friend.

Asmi, I am; hrsitah, delighted; drstva, by seeing; adrsta-purvam, something not seen heretofore-by seeing this Cosmic form of Yours which has never been seen before by me or others. And me, my; manah, mind; is pravyathitam, stricken; bhayena, with fear. Therefore, deva, O Lord; darsaya, show; me, to me; tat eva, that very; rupam, form, which is of my friend. Devesa, O supreme God; jagan-nivasa, Abode of the Universe; prasida, be gracious!

Seeing Your form, never seen before, extremely marvellous and awe-inspiring, I am delighted, transported with love. But my mind is also troubled with awe. Hence reveal to me only Your most gracious form. Be gracious, O Lord of all gods! O Abode of the universe! Show me that form, O gracious Lord of all the gods headed by Brahma, and the foundation of the entire universe!