Bhagavad Gita - Chapter 11 - Shloka (Verse) 48

व्याख्या--'कुरुप्रवीर'--यहाँ अर्जुनके लिये 'कुरुप्रवीर' सम्बोधन देनेका अभिप्राय है कि सम्पूर्ण कुरुवंशियोंमें मेरेसे उपदेश सुननेकी, मेरे रूपको देखनेकी और जाननेकी तेरी जिज्ञासा हुई, तो यह,कुरुवंशियोंमें तुम्हारी श्रेष्ठता है। तात्पर्य यह हुआ कि भगवान्को देखनेकी, जाननेकी इच्छा होना ही वास्तवमें मनुष्यकी श्रेष्ठता है।

मेरे रूपका दर्शन करके तू निःसंदेह कृतार्थ हो गया है। इस प्रकार उस रूपदर्शनकी स्तुति करते हैं --, न तो वेद और यज्ञोंके अध्ययनद्वारा अर्थात् न तो चारों वेदोंका यथावत् अध्ययन करनेसे और न यज्ञोंका अध्ययन करनेसे ही ( मैं दर्शन दे सकता हूँ )। वेदोंके अध्ययनसे ही यज्ञोंका अध्ययन सिद्ध हो सकता था? उसपर भी जो अलग यज्ञोंके अध्ययनका ग्रहण है? वह यज्ञविषयक विशेष विज्ञानके उपलक्षणके लिये है। वैसे ही न मनुष्यके बराबर तोलकर सुवर्णादि दान करनेसे? न श्रौतस्मार्तादि अग्निहोत्ररूप क्रियाओंसे और न चान्द्रायण आदि उग्र तपोंसे ही मैं अपने ऐसे रूपका दर्शन दे सकता हूँ। हे कुरुप्रवीर जैसा विश्वरूप तुझे दिखाया गया है वैसा मैं तेरे सिवा इस मनुष्यलोकमें और किसीके द्वारा नहीं देखा जा सकता।

The word 'Tat' (that) refers to the present sight (darśanaṃ prākṛtaṃ parāmṛśyate).

Anticipating the objection that 'the separate inclusion of the study of sacrifices (yajñādhyayana-grahaṇaṃ) apart from the study of the Vedas (vedādhyayanāt pṛthak) is inappropriate due to tautology (punarukteḥ ayuktam)' he says—'Na Veda' (not by the Veda) iti. And one should not say that 'by the inclusion of the study of the Vedas alone, the knowledge of the sacrifice (yajña-vijñānam api) is also included, because study (adhyayana) culminates in the understanding of the meaning (arthāvabodhāntatvād)'; because it has been established by the elders (vṛddhaiḥ sādhitatvād) that study culminates merely in the grasping of the letters (akṣara-grahaṇāntatayā), this is the purport (bhāvaḥ).

The non-combination (asaṃhitakaraṇaṃ) is for the completion of the verse (śloka-pūraṇārtham). The implied remainder for 'tvatto'nyena' (by anyone other than you) is 'madanugraha-vihīnena' (by one devoid of My grace).

With the intention that 'You have indeed become fulfilled (kṛtārtha eva tvaṃ sampannaḥ) by the sight of My Universal Form,' He says—'Na' (not) iti. Not by the study (adhyayanaiḥ) of all four Vedas (caturṇām api vedānām), which is characterized by reciting after the teacher's recitation (gurūccāraṇānuccāraṇa-lakṣaṇaiḥ).

Not by the study of sacrifices (yajñādhyayanaiḥ), which is the study of the knowledge of sacrifice (yajña-vijñānasya), such as Mīmāṃsā, Kalpasūtra, etc. Not by gifts (dānaiḥ), such as the gift of cows (godānādibhiḥ). Nor by rituals (kriyābhiḥ), the collection of Śrauta and Smārta rituals (śrauta-smārtha-kriyā-kalāpaiḥ). Nor by severe austerities (ugraiḥ tapaubhiḥ), such as Cāndrāyaṇa, etc., which waste the body (ghorair deha-śoṣaṇaiḥ). 'Evaṃrūpaḥ Aham' (I, having such a form, as demonstrated) can be seen (draṣṭuṃ śakyaḥ) by anyone other than you (tvad-anyena), who is devoid of My grace (madanugraha-varjitena).

Others are Kurus, and some are Kuru-heroes (kuru-vīrāḥ ca). You, however, have become a 'Kuruprāvīraḥ' (chief hero of the Kurus) having obtained excellence (labdha-prakarṣaḥ) through the sight of My form, this is indicated by His address—'He Kuruprāvīra'.

This (form) is attainable only through Yoga (yogaika-gamyam) and difficult for the performers of rituals (karmiṇāṃ duṣprāpam), this He states—with 'Na Veda' (not by Veda) iti.

Not by the study or comprehension (adhigamaiḥ) of the Vedas and sacrifices (yajñānāṃ ca). Nor by gifts (dānaiḥ). Nor by rituals (kriyābhiḥ), such as the pūrta rituals mentioned in the Smṛtis (smṛtyuktābhir āpūrtādibhiḥ), like building reservoirs (vāpī), wells (kūpa), pleasure gardens (ārāmādibhiḥ). Nor by austerities (tapobhiḥ), such as Kṛcchra, Cāndrāyaṇa, etc. Nor by severe (ugraiḥ) austerities, such as month-long fasting (māsopavāsādyaiḥ).

In the human world (nṛloke), 'evaṃrūpaḥ aham' (I, having such a form) cannot be seen (draṣṭuṃ na śakyaḥ). The absence of the 'rorutva' (in draṣṭum) is an archaic (ārṣaḥ) usage. By anyone other than you (tvad-anyena), O Kuruprāvīra (chief hero of the Kurus).

'Evaṃrūpaḥ' (I, having such a form), as truly situated (yathāvasthitaḥ), cannot be seen (draṣṭuṃ na śakyaḥ) by any other person (kena api puruṣeṇa) other than you (tvattaḥ anyena), who has devotion for Me (mayi bhaktimataḥ), meaning one who is devoid of single-pointed and supreme devotion (aikāntikātyantika-bhaktirahite-na), merely by means of the Vedas, sacrifices, etc. (kevalaiḥ veda-yajñādibhiḥ).

'Having obtained this sight, which is extremely rare (atidurlabhaṃ), you are fulfilled (kṛtārtho'si)', He says—with 'Na' (not) iti. Due to the absence of the study of sacrifices (yajñādhyayanasyābhāvāt) being distinct from the study of the Vedas (vedādhyayanātirekeṇa). By the word 'Yajña' (sacrifice), the sciences of sacrifice (yajña-vidyāyāḥ), such as Kalpasūtra, etc., are meant (lakṣyante). The meaning is: not by the study of the Vedas and the sciences of sacrifice (vedānāṃ yajña-vidyānāṃ ca adhyayanaiḥ).

Nor by gifts (dānaiḥ), nor by rituals (kriyābhiḥ), such as Agnihotra, etc., nor by severe austerities (ugraiḥ tapobhiḥ), such as Cāndrāyaṇa, etc., can 'Evaṃrūpaḥ Aham' (I, having such a form) be seen (draṣṭuṃ śakyaḥ) in the human world (manuṣyaloke) by anyone other than you (tvad-anyena)? (No, it cannot).

But you alone (tvam eva kevalaṃ) are fulfilled (kṛtārtho'si) by seeing Me through My grace (mat-prasādena dṛṣṭvā).

'How is the unprecedented sight of this form by anyone other than Me possible, since it is possible for others to see it by some means or another?', to this objection, He introduces the subsequent verse as an explanation—with 'Ananya-bhakti-vyatiriktaiḥ' (by means other than exclusive devotion) etc.

If 'Evaṃrūpaḥ' (having this form) refers to the one characterized by a non-material (aprākṛta) form, the visibility of the avatāra form of Kṛṣṇa to everyone would be unsuitable (anupapattyā). Therefore, with the intention that it refers to a form that is non-material (aprākṛtatva) and distinct from human form (manuṣyādi-vijātīyatva), He says—'Yathāvasthitaḥ Aham' (I, as truly situated) iti. The meaning is that the sight of the avatāra form by those devoid of exclusive devotion (ekānta-bhakti-rahitānām) is only an untrue sight (ayathāvasthita-darśanam) due to its similarity to human form (manuṣyādi-sajātīyatva) and its material aspect (prākṛtatva), etc.

Intending that 'Tvat' (from you) is a separate word (pṛthak-padaṃ) and refers to the devotee, He says—'mayi bhaktimataḥ tvattaḥ anyena' (by anyone other than you, who has devotion for Me) iti. Here, if the word 'anya' (other) intended to mean 'other than Arjuna', it would lead to a contradiction with the later text 'Bhaktyā tv ananyayā śakya ahamevaṃvidho'rjuna. Jñātuṃ draṣṭuṃ ca tattvena' [11.54]; therefore, only 'other than a devotee' is intended (vivakṣitam), He says—'ekānta-bhakti-rahitena kenāpi' (by anyone devoid of exclusive devotion) iti.

The word 'Veda' refers to the Veda when it is heard with meaning (arthavattayā śruta-veda-paraḥ). By this, the 'hearing' (śravaṇaṃ) mentioned in 'śrotavyaḥ' [Bṛ. U. 2.4.5] is obtained, and since 'Adhyayana' (study) is mentioned separately, the word 'Kriyā' (ritual) means oblations (homādi-kriyā) other than the study of sacrifices (yajñādhyayana), according to the principle of go-balīvarda-nyāya (the cow and the bull maxim), with this intention, it is said 'veda-yajñādibhiḥ' (by the Veda, sacrifice, etc.). To prevent the doubt 'How can there be this prohibition (niṣedhaḥ) when the Śruti passage 'Tam etaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasānāśakena' [Bṛ. U. 4.4.22] suggests that the Veda, sacrifice, etc., are means to sight (darśana-sādhanatva-pratīteḥ) through devotion?', 'kevalaiḥ' (merely/only) is used.

यहाँ भगवान् यह स्पष्ट करते हैं कि किस कारण से अर्जुन इस असाधारण अनुभव को प्राप्त करने में विशेष अभिनन्दन का पात्र है। वे कहते हैं कि केवल वेदों का अध्ययन या यज्ञादि के अनुष्ठान से ही किसी में इस विश्वरूप को देख सकते की पात्रता नहीं आती। उसी प्रकार? दान धर्म या तप के आचरण से प्राप्त पुण्य भी इस दर्शन का अधिकार नहीं प्राप्त करता है। संक्षेप में? कठिन? साधनाओं के अभ्यास से भी जिसे पाना दुर्लभ है? उसे अर्जुन ने प्राप्त कर लिया? और इस कारण वह विशेष अभिनन्दन का पात्र है।भगवान् द्वारा यहाँ कहे गये वचनों का विपरीत अर्थ करके कोई यह नहीं समझे कि उन्होंने वेदाध्ययनादि की निन्दा की है अथवा ये समस्त साधन अनुपयोगी होने के कारण त्याज्य हैं। तात्पर्य यह है कि अध्ययन? यज्ञ? दान और तप ये सब अन्तकरण की शुद्धि तथा एकाग्रता प्राप्ति के साधन हैं? जो अनेकता में एकता के दर्शन करने के लिए अत्यावश्यक है। परन्तु कोई यह भी नहीं समझे कि यज्ञदानादि साधन अपने आप में ही पूर्ण हैं या वे ही साध्य हैं। केवल वेदाध्ययन आदि से ही एकत्व का बोध और साक्षात् अनुभव नहीं हो सकता। जब साधन सम्पन्न मन वृत्तिशून्य हो जाता है केवल तभी उसकी उस अन्तर्मुखी स्थिति में यह दर्शन सम्भव होता है। तात्पर्य यह है कि भोजन पाक सिद्धि अपने आप में क्षुधा शान्ति नहीं कर सकती? किन्तु इसका अर्थ यह नहीं कि पाकसिद्धि अनावश्यक है। इस दृष्टि से हमें इस श्लोक का अर्थ समझना चाहिए।भगवान् आगे कहते हैं

'Having obtained this extremely rare grace of Mine, which is the sight of this form, you are indeed fulfilled (kṛtārtha eva asi tvam),' He says—with 'Na Veda' (not by Veda) iti.

Not by the study (adhyayanaiḥ) of all four Vedas (caturṇām api vedānām), which is merely the grasping of letters (akṣara-grahaṇa-rūpaiḥ); and not by the study of sacrifices (yajñānām), which are the actions taught by the Vedas, through Mīmāṃsā, Kalpasūtra, etc., which is in the nature of considering the meaning (artha-vicāra-rūpaiḥ) (thus by the study of the Veda and sacrifice). Nor by gifts (dānaiḥ), such as Tulāpuruṣa, etc. Nor by rituals (kriyābhiḥ), such as the Śrauta rituals like Agnihotra, etc. Nor by severe austerities (ugraiḥ tapobhiḥ), such as Kṛcchra, Cāndrāyaṇa, etc., which are difficult to perform (duṣkaraiḥ) because they dry up the body and senses (kāyendriya-śoṣakatvena).

'Evaṃrūpaḥ Aham' (I, having such a form) cannot be seen (na śakyaḥ draṣṭuṃ) in the human world (nṛloke manuṣya-loke) by anyone other than you (tvad-anyena), who is devoid of My grace (madanugraha-hīnena).

O Kuruprāvīra! The elision (lopaḥ) of the Visarga (in śakyo'ham) where śakyaḥ aham should be spoken, is a Vedic (chāndasaḥ) usage. The repetition (abhyāsaḥ) of 'na' in each case is for the certainty of the prohibition (niṣedha-dārḍhyāya). And in 'na ca kriyābhiḥ', the word 'ca' (and) includes other unmentioned means (anukta-sādhanāntara-samuccayaḥ).

'Thus this form has been shown by your desire alone? And now behold the former form?', to establish the rarity of the form to be seen, He speaks of the abundance of grace upon Arjuna—with 'Na Veda' (not by Veda) iti.

Not by the study of the Vedas and sacrifices (veda-yajñādhyayanaiḥ) (the study of the Vedas which are characterized by meaningful words, and the study of the knowledge and rituals associated with sacrifices, along with their order, etc.). Nor by gifts (dānaiḥ), such as Tulāpuruṣa, etc. Nor by rituals (kriyābhiḥ), such as Agnihotra, etc. Nor by severe austerities (ugraiḥ tapobhiḥ), such as Kṛcchra, Cāndrāyaṇa, etc.

'Evaṃrūpaḥ Aham' (I, having such a form), the Puruṣottama (Supreme Person), in the human world (nṛloke manuṣya-loke), O Kuruprāvīra (chief among devotees)! cannot be seen (draṣṭuṃ na śakyaḥ), that is, is not capable of being seen by anyone else (anyena) other than you (tvad-anyena), excluding you (tvām apahāya), even by the aforementioned means (pūrvoktaiḥ sādhanair api).

Not by the study of the Vedas and sacrifices (veda-yajñādhyayanaiḥ) (by the proper study of all four Vedas, and by the study of sacrifices). Even though the study of sacrifices is established by the study of the Vedas alone, the separate mention of the study of sacrifices is to indicate the science of sacrifice (yajña-vijñānopalakṣaṇārtham).

Similarly, not by gifts (dānaiḥ), such as Tulāpuruṣa, etc. Nor by rituals (kriyābhiḥ), such as the Śrauta rituals like Agnihotra, etc. Nor by severe austerities (ugraiḥ tapobhiḥ), such as Cāndrāyaṇa, etc., which are fierce (ghoraiḥ).

'Evaṃrūpaḥ Aham' (I, having such a form), whose Universal Form was shown, I, having such a form, cannot be seen (na śakyaḥ ahaṃ draṣṭuṃ) in the human world (nṛloke manuṣya-loke) by anyone other than you (tvad-anyena tvattaḥ anyena), O Kuruprāvīra.

'By all means other than devotion, which is attainable only through My grace, I cannot be seen even in this form', He says—with 'Na Veda' (not by Veda) iti. I, Puruṣottama Kṛṣṇa, who am characterized by this divine form (aiśvaraṃ yasya sa viśiṣṭo), cannot be seen (draṣṭum aśakyaḥ) in the human world (nṛloke). The mere Immutable Brahman (kevalo'kṣarādis tu) can be seen by His worshippers through means like Veda recitation (veda-pravacanādi-sādhanair). But I, Puruṣottama, cannot (na ahaṃ puruṣottamaḥ), because I am attainable only through exclusive devotion (ananya-bhakti-labhyatvāt), as proven by the Bhāgavata statement 'bhaktyā’ham ekayā grāhyaḥ' [Bhāgavata 11.14.21].

Even there (tatrāpi), others who are not favored by My grace (madanugṛhītād bhaktād anye) are not able to see Me even in this form (naivaṃ api draṣṭuṃ na śaktāḥ), because the sight of this (form) is also attainable only through My grace (madanugraha-labhyatvāt). You, however, have seen it merely by My grace (kevalaṃ madanugrahāt dṛṣṭavān asi). This itself is 'Puṣṭi' (nourishment/grace), as stated by the Bhāgavata verse 'poṣaṇaṃ tad anugrahaḥ' [Bhāgavata 2.10.4].

'To grant attainment of Himself even to those who are devoid of that (grace) by the power of His own nature (prameya-balena) is Puṣṭi,' says the commentator (bhāṣyakāraḥ). Briefly, Puṣṭi is the grace (anugrahaḥ) bestowed by the Bhagavān, which occurs when, after performing all means, even under divine restraint (daivasya nigraham anu), the Puruṣottama form is not attained, and through resulting humility (dainyena) and suffering (ārttatayā ca), a deeply rooted attachment (dṛḍhatara-bīja-rūpāsakti-bhāvam) arises (that grace is Puṣṭi).

This path of grace (prameya-vartma) is clearly shown in the Sixth Skandha of the Bhāgavata—'sadhṛcīno hy ayaṃ panthā loke, kṣemo'kuto'bhayaḥ' [Bhāgavata 6.1.17] through the narrative of the dialogue between Dharma and the Viṣṇu-dūtas, and should be understood from there. The justification for this is described in many ways in the work on the cause of devotion (bhakti-hetu-granthe), which should be consulted.

न not? वेदयज्ञाध्ययनैः by the study of the Vedas and of Yajnas? न not? दानैः by gifts? न not? च and? क्रियाभिः by rituals? न not? तपोभिः by austerities? उग्रैः severe? एवंरूपः in such form? शक्यः (am) possible? अहम् I? नृलोके in the world of men? द्रष्टुम् to be seen? त्वत् than thee? अन्येन by another? कुरुप्रवीर O great hero of the Kurus.Commentary Mere cramming of the texts of the Vedas without knowing the meaning will not do. A study of the sacrifices also is necessary. One should know the meaning of these? also.Dana Charity such as a Tula Purusha (gift of gold eal in weight of a man) Kanyadana (gift of ones daughther in marriage)? gift of a cow? rice? etc.Kriya Rituals such as Agnihotra.Tapas Such as the Chandrayana Vrata. (This is a kind of Vrata or observance. The daily consumption of food is reduced by one mouthful every day for the dark half of the month beginning with the fullmoon. Then the food is increased by one mouthful every day during the bright fortnight during the increase of the moon. This Vrata (observance) is a great purifier of the mind. It destroys sins.)

Na veda-yajna-adhyayanaih, not by the study of the Vedas and sacrifices, (i.e.) not by the methodical study of even the four Vedas and the study of the sacrifices-since the study of the sacrifices is achieved by the very study of the Vedas, the separate mention of the study of sacrifices is for suggesting detailed knowledge of sacrifices; [This separate mention of the study of sacrifices is necessary because the ancients understood the study of Vedas to mean learing them by rote.] so also, na danaih, not by gifts-in such forms as distributing wealth eal to the weight of the giver; na ca kriyabhih, not even by rituals-by Vedic and other rituals like Agnihotra etc.; nor even ugraih tapobhih, by severe austerities such a Candrayana [A religious observance or expiatory penance regulated by the moon's phases. In it the daily antity of food, which consists of fifteen mouthfuls at the full-moon, is curtailed by one mouthful during the dark fornight till it is reduced to nothing at the new moon; and it is increased in a like manner during the bright fortnight.-V.S.A.] etc. which are frightful; sakyah aham, can I; evam rupam, in this form-possessing the Cosmic form as was shown; drastum, be perceived; nrloke, in the human world; tvad-anyena, by anyone other than you; kuru-pravira, O most valiant among the Kurus.

In this form, which represents My real nature, I cannot be realised by such means as study of the Vedas, sacrifices etc., by anyone who is bereft of exclusive Bhakti towards Me or by any one other than yourself who has complete devotion towards Me.