Bhagavad Gita - Chapter 11 - Shloka (Verse) 47

व्याख्या --'मया प्रसन्नेन तवार्जुनेदं रूपं दर्शितम्'--हे अर्जुन ! तू बार-बार यह कह रहा है कि आप प्रसन्न हो जाओ (11। 25? 31? 45), तो प्यारे भैया ! मैंने जो यह विराट्रूप तुझे दिखाया है, उसमें विकरालरूपको देखकर तू भयभीत हो गया है, पर यह विकरालरूप मैंने क्रोधमें आकर या तुझे भयभीत करनेके लिये नहीं दिखाया है। मैंने तो अपनी प्रसन्नतासे ही यह विराट्रूप तुझे दिखाया है। इसमें तेरी कोई योग्यता, पात्रता अथवा भक्ति कारण नहीं है। तुमने तो पहले केवल विभूति और योगको ही पूछा था। विभूति और योगका वर्णन करके मैंने अन्तमें कहा था कि तुझे जहाँ-कहीं जो कुछ विलक्षणता दीखे, वहाँ-वहाँ मेरी ही विभूति समझ। इस प्रकार तुम्हारे प्रश्नका उत्तर सम्यक् प्रकारसे मैंने दे ही दिया था। परन्तु वहाँ मैंने,(अथवा पदसे) अपनी ही तरफसे यह बात कही कि तुझे बहुत जाननेसे क्या मतलब? देखने, सुनने, समझनेमें जो कुछ संसार आता है, उस सम्पूर्ण संसारको मैं अपने किसी अंशमें धारण करके स्थित हूँ। दूसरा भाव यह है कि तुझे मेरी विभूति और योगशक्तिको जाननेकी क्या जरूरत है? क्योंकि सब विभूतियाँ मेरी योगशक्तिके आश्रित हैं और उस योगशक्तिका आश्रय मैं स्वयं तेरे सामने बैठा हूँ। यह बात तो मैंने विशेष कृपा करके ही कही थी। इस बातको लेकर ही तेरी विश्वरूप-दर्शनकी इच्छा हुई और मैंने दिव्यचक्षु देकर तुझे विश्वरूप दिखाया। यह तो मेरी कोरी प्रसन्नता-ही-प्रसन्नता है। तात्पर्य है कि इस विश्वरूपको दिखानेमें मेरी कृपाके सिवाय दूसरा कोई हेतु नहीं है। तेरी देखनेकी इच्छा तो निमित्तमात्र है।

अर्जुनको भयभीत देखकर? विश्वरूपका उपसंहार करके प्रिय वचनोंसे धैर्य देते हुए श्रीभगवान् बोले --, हे अर्जुन प्रसन्न हुए मुझ परमात्माने -- तुझपर जो अनुग्रहबुद्धि है उसका नाम प्रसाद है उससे युक्त मुझ परमेश्वरने -- अपने ऐश्वर्यकी सामर्थ्यसे यह परम श्रेष्ठ तेजोमय -- तेजसे परिपूर्ण अनन्त -- अन्तरहित सबसे पहले होनेवाला अनादि विश्वरूप तुझे दिखाया है? जो मेरा रूप तेरे सिवा पहले और किसीसे भी नहीं देखा गया।

He introduces the verse (vacanam avatārayati) containing the words of the Bhagavān, which were referred to by Arjuna with 'Sthāne Hṛṣīkeśa' (It is right, O Hṛṣīkeśa), etc.—with 'Arjunam' iti.

That sight (tad-darśanam) is obtainable only by the grace of the Bhagavān (Bhagavat-prasādaika-upāya-labhyaṃ), with this intention he says—'Mayā' (by Me) iti.

Observing Arjuna to be afraid (bhītam upalakṣya), withdrawing the Universal Form (viśvarūpaṃ tirodhāya), and reassuring him with affectionate words (priya-vacasā āśvasayan), the Bhagavān spoke—

By Me, who is pleased (prasannena) and has the intention of bestowing grace (anugraha-buddhimatā) upon you, this supreme (paraṃ), divine (pārameśvaraṃ) form has been shown to you (tava darśitam).

Since you are a pure devotee of Mine (śuddho mad-bhakta iti) due to being free from the desire for results (phalābhisaṃdhirahitatvāt), this is indicated by the address 'He Arjuna' (O Arjuna) iti.

By the power of My Yoga-supremacy (ātmano yogaiśvaryasya sāmarthya ut-tejomayaṃ), luminous (tejaḥprāyaṃ), the entire (viśvaṃ samastaṃ), the soul of all (sarvātmakaṃ), infinite (anantaṃ), without end (antavidhuraṃ), the first to be manifested (ādi-bhavam ādyam), existing before all (sarvādau sat), this Universal Form (viśvarūpam idaṃ) of Mine has never been seen before (pūrvaṃ na dṛṣṭam) by anyone else but you (tvad-anyena kenajit).

Thus having been prayed to by Arjuna, the Bhagavān, praising him, spoke—by the three verses starting with 'Mayā' (by Me) iti. O Arjuna! This supreme (paraṃ) form has been shown to you (tava tubhyam idaṃ rūpaṃ darśitam) by Me, who is pleased (prasannena).

By My own Yoga (ātma-yogāt), by My own power (sva-sāmarthyāt). Out of compassion (karuṇayā), and not because there is a right (adhikāraḥ) to that sight (tad-darśane). And as stated before—'karmaṇy evādhikāras te' (Your right is only to action) iti.

That form (yat rūpaṃ) which is luminous (tejomayaṃ), consciousness-form (cid-rūpaṃ), divine (divyaṃ), the universe (viśvaṃ), the essence of the universe (viśvātmakaṃ), primeval (ādyaṃ), without beginning (anādi), and infinite (anantaṃ ca), has never been seen before (na pūrvaṃ dṛṣṭaṃ dṛṣṭapūrvam) by anyone other than you (tvad-anyena kadācid api).

The Bhagavān spoke—That form of Mine (yat me rūpaṃ) which is luminous (tejomayaṃ), a mass of light (tejorāśiṃ), the universe (viśvaṃ), the soul of all (sarvātmabhūtam), infinite (anantam), without limit (antarahitam); this (form) for the sake of showing (pradarśanārtham), without beginning, middle, or end (ādi-madhyānta-rahitam); primeval (ādyaṃ), the first cause of the entire creation apart from Me (madvyatirik-tasya kṛtsnasya ādibhūtaṃ); a form that has never been seen before (na dṛṣṭapūrvaṃ) by anyone else but you (tvad-anyena kena api); that (form) has been shown (darśitam) to you, My devotee (madbhaktāya te), by Me, who is pleased (prasannena mayā), by the power of My Yoga (ātma-yogāt), that is, by the power of My truthful resolve (ātmanaḥ satyasaṅkalpatva-yogāt).

He says that 'I, who am situated as I truly am (yathāvad avasthitaḥ), cannot be seen by any means other than single-pointed devotion (ananya-bhakti-vyatiriktaiḥ sarvaiḥ api upāyaiḥ)'—.

Thus having been prayed to, the Bhagavān, reassuring him, spoke—by the three verses starting with 'Mayā' (by Me) iti. O Arjuna! Why are you afraid (kim iti bibheṣi)? Because this supreme (param uttamam) form of Yours has been shown to you (tavedaṃ rūpaṃ darśitam) by Me, who is pleased (prasannena mayā), out of compassion (kṛpayā).

By My own Yoga (ātmano mama yogāt), that is, by the power of My Yoga-Māyā (yoga-māyā-sāmarthyāt).

He further describes the supremacy (paratvam). That form of Mine (yat mama rūpaṃ) which is luminous (tejomayaṃ), the universe (viśvaṃ), the soul of the universe (viśvātmakaṃ), infinite (anantaṃ), and primeval (ādyaṃ ca), that (form) has not been seen before (na pūrvaṃ dṛṣṭaṃ tat) by anyone other than you (tvad-anyena), other than a devotee like you (tvādṛśād bhaktād anyena).

Regarding 'Tejomayam' (luminous), with the intention that the suffix 'mayat' denotes abundance (prācuryārthatvam abhipretya), he says—'tejasāṃ rāśim' (a mass of light) iti. 'Viśvātmabhūtam' (the soul of the universe) means pervasive in the universe (viśva-vyāpakam). For the non-conscious (acetanasya hi) cannot be the 'soul' (nā'tmatvaṃ sambhavati).

Since 'Anādimadhyāntam' (without beginning, middle, or end) [11.19] was stated before, he says that 'Anantam' (infinite) is a sign (upalakṣaṇam) for others—'pradarśanārtham idam' (this is for the sake of showing) iti. In 'Ādyam' (primeval), because no specific counter-correlative (pratisaṃbandhi-viśeṣā-nirdeśāt) is mentioned (i.e., 'first of what?'), it is stated as 'kṛtsnasya ādibhūtam' (the primeval cause of the entire creation).

The meaning implicit in 'Tvadanyena' (by anyone other than you) is stated—'kenāpi' (by anyone else) iti. Since a causeless grace (prasādasya nirhetukatve) would lead to the fault of partiality (vaiṣamya) and mercilessness (nairghṛṇya-prasaṅgāt), he states the intended reason for the grace implied by 'Te' (to you)—'madbhaktāya te' (to you, My devotee) iti.

To dispel the confusion that the word 'Yoga' refers to meditation (dhyāna), he explains it—'ātmanaḥ satyasaṅkalpatva-yogāt' (by the power of My truthful resolve) iti.

स्वयं भगवान् यहाँ स्वीकार करते हैं कि उनके विश्वरूप का दर्शन कर पाना कोई सभी भक्तों का विशेषाधिकार नहीं है। असीम कृपा के सागर भगवान् श्रीकृष्ण के विशेष अनुग्रह के रूप में अर्जुन इस विरले लाभ का आनन्द अनुभव कर सका है। वे यह भी विशेष रूप से कहते हैं कि? यह मेरा तेजोमय अनन्त विश्वरूप तुम्हारे पूर्व किसी ने नहीं देखा है।इसका अर्थ यह नहीं समझना चाहिए कि गीता के रचियता महर्षि व्यास? यहाँ किसी नये दर्शन की स्थापना और व्याख्या कर रहे हैं? जिसकी सत्यता वे भगवान् से प्रमाणित कराना चाहते है। इस कथन का अभिप्राय केवल इतना ही है कि सार्वभौमिक एकता का यह बौद्धिक परिचय या अनुभव किसी व्यक्ति को उन परिस्थितियों में नहीं हुआ? जैसे कि अर्जुन को युद्धभूमि पर हुआ था। बिखरा हुआ मन? थका हुआ शरीर और मानसिक रूप से पूर्णतया विचलित यह थी अर्जुन की विषादपूर्ण दयनीय दशा। विविध नामरूपमय सृष्टि की अनेकता में एकता को देख समझ सकने के लिए बुद्धि की एकाग्रता की जो अनुकूल स्थिति आवश्यक होती है? उससे अर्जुन मीलों दूर था। परन्तु भगवान् श्रीकृष्ण ने अलौकिक योगशक्ति के प्रभाव से उसे आवश्यक दिव्यचक्षु प्रदान करके? संयोग के एक शान्त क्षण में? उसे विश्वरूप का दर्शन करा दिया।भगवान् अपने अभिप्राय को अगले श्लोक में स्पष्ट करते हैं

'Iti' iti. Thus having been propitiated by Arjuna, perceiving Arjuna afflicted by fear (bhayabādhitam arjunam upalabhya), withdrawing the Universal Form (upasaṃhṛtya viśvarūpam), He reassured him with appropriate words (ucitena vacanena tam āśvāsayat)—by three verses starting with 'Mayā' (by Me) etc.

O Arjuna! Do not fear (mā bhaiśīḥ). Because this supreme (paraṃ śreṣṭhaṃ) form, which is the nature of the Universal Form (viśvarūpātmakaṃ), has been shown to you (tava darśitam) by Me, who is pleased (prasannena mayā), possessing exceeding grace toward you (tvadviṣaya-kṛpātiśayavatā). By My own Yoga (ātmayogāt), that is, by My extraordinary, inherent power (asādhāraṇān nija-sāmarthyāt).

He elaborates on the supremacy (paratvaṃ vivṛṇoti). That form of Mine (yat mama rūpaṃ) which is luminous (tejomayaṃ), abundant in splendor (tejaḥpracuraṃ), the whole universe (viśvaṃ samastaṃ), infinite (anantaṃ), and primeval (ādyaṃ ca), has not been seen before (na dṛṣṭapūrvaṃ pūrvaṃ na dṛṣṭam) by anyone else but you (tvad-anyena kenāpi).

Thus having been prayed to, He reassured Arjuna and showed the [real] form. There, first He speaks the reassurance—The Bhagavān spoke 'Mayā' (by Me) iti.

O Arjuna! By Me, who is always pleased with you (sarvadā tvayi prasannena), by My own Yoga (ātma-yogāt), and by the association of My own nature (svakīyatva-yogāt ca), this supreme (paraṃ) form has been shown to you (tava darśitam) according to your desire (icchayā).

What kind of form? Luminous (tejomayaṃ)? The universe (viśvaṃ), the essence of the universe (viśvātmakaṃ)? Infinite (anantam), without end (antarahitam)? Primeval (ādyaṃ), eternal (sanātanaṃ)?

That form of Mine (yat me rūpaṃ) has never been seen before (na dṛṣṭapūrvaṃ) by anyone other than you (tvadanyena), without you (tvāṃ vinā kenā'pi). That kind of form has been shown by your desire, that is the meaning (ity arthaḥ).

By Me, who is pleased (prasannena mayā). 'Prasāda' (pleasure/grace) is the intention of bestowing grace (anugraha-buddhiḥ) upon you. By Me, who is pleased and possesses that intention, this supreme (paraṃ) form, the Universal Form (viśvarūpaṃ), has been shown to you (tava darśitam), O Arjuna! By My own Yoga (ātma-yogāt), that is, by the power of My supreme divinity (ātmanaḥ aiśvaryasya sāmarthyāt).

That form of Mine (yat rūpaṃ me mama) which is luminous (tejomayaṃ), predominantly splendor (tejaḥprāyaṃ), the whole universe (viśvaṃ samastam), infinite (anantam), without end (antarahitaṃ), existing in the beginning (ādau bhavam), primeval (ādyaṃ), has not been seen before (na dṛṣṭapūrvam) by anyone other than you (tvad-anyena tvattaḥ anyena kenacit).

He praises him by saying that 'You have certainly become fulfilled (kṛtārtha eva tvaṃ saṃvṛttaḥ) by the sight of My form'—.

The Bhagavān spoke—by the three verses starting with 'Mayā' (by Me) iti. By Me (mayā), who is the fundamental form of all forms (sarva-mūlarūpeṇa), the Bhagavān Himself (svayaṃ bhagavatāṃ), the part of the part-holders (aṃśinā), Kṛṣṇa (kṛṣṇena), whose nature is established by His own Upaniṣads (svopaniṣat-pratipādya-svarūpeṇa), who is two-armed (dvibhu-jena), an ocean of beauty (lāvaṇya-jaladhinā), supremely charming (mahā-manoramena), beyond the qualities (guṇātītena), whose feet are known by all Vedāntas (sarva-vedānta-vedya-caraṇena), the Supreme Reality (paratat-tvena), the ocean of parental love (vātsalya) and compassion (karuṇā) for those who take refuge in Him (svāśrita-vātsalya-karuṇā-varuṇālayena), endowed with inconceivable divine power (acintyaiśvarya-yogena), and pleased (prasannena); by the power of My own Yoga (svātma-yoga-balāt), this supreme (param uttamam), imperishable (akṣaraṃ) Universal Form (viśvarūpaṃ) has been shown (darśitam).

By this, it is indicated that in Śrī Kṛṣṇa, who is the form of eternal bliss, in that two-armed form itself lies the power to show other forms, because He is manifested as the original form (mūlarūpatayā'vatāritvād).

It is similarly stated by the wise—'The power to show Kṛṣṇa's body is not present in other incarnations. The power to show other forms is present only in Śrī Kṛṣṇa' iti.

मया by Me? प्रसन्नेन gracious? तव to thee? अर्जुन O Arjuna? इदम् this? रूपम् form? परम् supreme? दर्शितम् has been shown? आत्मयोगात् by My own Yogic power? तेजोमयम् full of splendour? विश्वम् universal? अनन्तम् endless? आद्यम् primeval? यत् which? मे of Me? त्वत् from thee? अन्येन by another? न not? दृष्टपूर्वम् seen before.Commentary Lord Krishna eulogises the Cosmic Form because Arjuna should be regarded to have achieved all his ends by seeing this Cosmic Form.It is also an inducement to all spiritual aspirants to strive to attain this sublime vision. What they should do is explained by the Lord in verse 53 to 55.

Prasannena, out of grace-grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta-purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favouring you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood.
'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .' Saying so, He eulogizes that (vision):

The Lord said The 'luminous' form of Mine is a mass of luminosity. It is 'universal' i.e., constitutes the Self of the universe. It is 'infinite', endless. This is illustrated by describing it as having no beginning, middle or end. It is 'primeval,' namely, it constitutes the foundation of all beings other than Myself. It has nevr been seen before by any one other than you. Such a form is now revealed to you, who are My devotee, by Me who am gracious, by My own Yoga, namely, by the power of willing the truth associated with Me.
Sri Krsna proceeds to say, 'It is not possible that I can be realised as I am, through any means except exclusive Bhakti.'