Bhagavad Gita - Chapter 11 - Shloka (Verse) 49

व्याख्या--'मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्'--विकराल दाढ़ोंके कारण भयभीत करनेवाले मेरे मुखोंमें योद्धालोग बड़ी तेजीसे जा रहे हैं, उनमेंसे कई चूर्ण हुए सिरोंसहित दाँतोंके बीचमें फँसे हुए दीख रहे हैं और मैं प्रलयकालकी अग्निके समान प्रज्वलित मुखोंद्वारा सम्पूर्ण लोगोंका ग्रसन करते हुए उनको चारों ओरसे चाट रहा हूँ -- इस प्रकारके मेरे घोर रूपको देखकर तेरेको व्यथा नहीं होनी चाहिये, प्रत्युत प्रसन्नता होनी चाहिये। तात्पर्य है कि पहले (11। 45 में) तू जो मेरी कृपाको देखकर हर्षित हुआ था, तो मेरी कृपाकी तरफ दृष्टि होनेसे तेरा हर्षित होना ठीक ही था, पर यह व्यथित होना ठीक नहीं है।
अर्जुनने जो पहले कहा है --'प्रव्यथितास्तथाहम्' (11। 23) और 'प्रव्यथितान्तरात्मा' (11। 24)। उसीके उत्तरमें भगवान् यहाँ कहते हैं -- 'मा ते व्यथा।',मैं कृपा करके ही ऐसा रूप दिखा रहा हूँ। इसको देखकर तेरेको मोहित नहीं होना चाहिये -- 'मा च विमूढभावः'। दूसरी बात? मैं तो प्रसन्न ही हूँ और अपनी प्रसन्नतासे ही तेरेको यह रूप दिखा रहा हूँ; परन्तु तू जो बार-बार यह कह रहा है कि 'प्रसन्न हो जाओ; प्रसन्न हो जाओ', यही तेरा विमूढ़भाव है। तू इसको छोड़ दे। तीसरी बात, पहले तूने कहा था कि मेरा मोह चला गया (11। 1), पर वास्तवमें तेरा मोह अभी नहीं गया है। तेरेको इस मोहको छोड़ देना चाहिये और निर्भय तथा प्रसन्न मनवाला होकर मेरा वह देवरूप देखना चाहिये।
तेरा और मेरा जो संवाद है, यह तो प्रसन्नतासे, आनन्दरूपसे, लीलारूपसे होना चाहिये। इसमें भय और मोह बिलकुल नहीं होने चाहिये। मैं तेरे कहे अनुसार घोड़े हाँकता हूँ, बातें करता हूँ, विश्वरूप दिखाता हूँ आदि सब कुछ करनेपर भी तूने मेरेमें कोई विकृति देखी है क्या (टिप्पणी प0 611.1) मेरेमें कुछ अन्तर आया है क्या? ऐसे ही मेरे विश्वरूपको देखकर तेरेमें भी कोई विकृति नहीं आनी चाहिये।

जैसा पहले दिखाया जा चुका है? वैसे मेरे इस घोर रूपको देखकर तुझे भय न होना चाहिये और विमूढभाव अर्थात् चित्तकी मूढावस्था भी नहीं होनी चाहिये। तू भयरहित और प्रसन्नमन हुआ वही अपना इष्ट यह शङ्खचक्रगदाधारी चतुर्भुजरूप फिर भी देख।,

Having thus praised the vision of the Universal Form, (Shri Krishna) says, 'If you are afraid of this visible form, then I shall withdraw it' - thus saying, he utters, 'Mā te vyathā' (Let there be no distress to you).

'Idṛk' (of this kind) is said with the intention of having been experienced in many ways, and 'idam' (this) refers to the capability of being directly perceived.

'Idam' (this) is said in place of 'tadeva' (that very one).

If you are experiencing distress etc. due to the Universal Form shown for your satisfaction, then look at that very form of mine – thus (saying Shri Krishna) utters 'Mā ta' (May not to you).

Seeing this terrifying form of mine, may there be no distress and fear to you. May there also be no delusion (vimūḍhabhāva), i.e., perturbation of the mind.

And, becoming freed from fear, devoid of distress, and with a joyful mind, look intensely at that very desired, four-armed form of mine, holding the conch, discus, mace, and lotus, resembling a dark cloud, which has been made manifest by me, for the purpose of removing the distress etc., generated by the vision of the Universal Form.

If even after seeing this form, which is extremely rare to behold, you are feeling distressed, then I shall withdraw it – with this intention (Shri Krishna) says 'Mā te'.

The remaining (implied) part is: Seeing this terrifying form of this kind of mine, may there be no distress to you. May there also be no delusion (vimūḍhabhāva), i.e., infatuation, to you.

And you, again becoming freed from fear (fearless) and with a joyful mind, behold that very form of mine, which was requested by you to be seen.

The distress which you have, and the delusion (vimūḍhabhāva) which exists, due to the vision of this terrifying form

• may both of them not be. I shall show the gentle form which has already been familiarized by you.

That very form of mine behold intensely.

If even now you feel distress upon seeing this terrifying form of mine, then I shall show that very (gentle) form – thus (saying Shri Krishna) utters 'Mā ta' (May not to you).

Seeing this terrifying form of mine of this kind, may there be no distress to you. May there also be no delusion (vimūḍhabhāva), i.e., bewilderment.

And you, being freed from fear and with a joyful mind, again behold intensely that very form of mine.

In the phrase 'Dṛṣṭvā rūpaṃ mā te vyathā mā ca vimūḍhabhāvaḥ' (Seeing the form, may there be no distress to you, nor delusion), since no specific verb is heard, there might be the understanding that seeing this form does not cause distress and does not cause delusion either. Even by supplying the verb 'abhūt' (was/happened), there would be the understanding that the vision of this form is the cause of the absence of distress etc. To prevent that, (Ramanuja) interprets with 'Īdṛśaghorarūpadarśanena' (by the vision of this terrifying form) etc.

By the statement 'Tadevedaṃ me rūpaṃ punaḥ paśya' (Behold this very form of mine again), there could be the error of meaning that 'behold this very (Universal Form), which is the cause of fear etc., again'. Therefore, (Ramanuja) interprets that word 'tad' otherwise - 'abhyastapūrvam eva saumyaṃ rūpam' (the gentle form which has already been familiarized).

To avoid the confusion of the two forms being simultaneous because of the present tense with the word 'tadevedaṃ' (that very this), the word 'tad' (that) is intended to mean near the present, and thus 'darśayāmi' (I show) is supplied. Thus, the intention is that the word 'idam' (this) refers to the form being shown.

जब कभी अवसर प्राप्त होता है? व्यासजी की नाट्यप्रतिभा अपनी पूर्णता को पाने में कभी विफल नहीं होती। यहाँ ऐसे ही एक कलात्मक चित्र का उदाहरण प्रस्तुत है? जो गीतारूपी पटल पर व्यासजी ने शब्दों के द्वारा चित्रित किया है। अर्जुन के मानसिक विक्षेपों को यहाँ नाटकीय ढंग से भगवान् के इन शब्दों में दर्शाते हैं कि? तुम मेरे इस घोर रूप को देखकर भय और मोह को मत प्राप्त हो।भगवान् अपने मधुर वचनों एवं व्यवहार से अर्जुन को सांत्वना देते हुए उसके मन को पुन शान्त और प्रसन्न करते हैं। भगवान् पुन अपने मूलरूप को धारण करते हैं? जिसकी सूचना देते हुए वे कहते हैं कि? पुन मेरे उसी रूप को देखो।यह खण्ड जो भगवान् का अपने पूर्व के सौम्य और शान्त रूप में पुनर्प्रवेश का वर्णन करता है? उससे वेदान्त के विद्यार्थियों को किसी एक महावाक्य का तो स्मरण होना ही चाहिए। समष्टि के घोर विश्वरूप तथा श्रीकृष्ण के सौम्य दिव्य व्यष्टि रूप का एकत्व इस वाक्य द्वारा कि मेरा वही यह रूप,हैअत्यन्त सुन्दर प्रकार से दर्शाया गया है। वस्तुत जो परम सत्य श्रीकृष्ण की व्यष्टि उपाधि में व्यक्त हो रहा है? वही सत्य विराटरूप में भी है? जहाँ वह समस्त नामरूपों के अधिष्ठान के रूप में स्थित है। तरंगों का अधिष्ठान समुद्र है। यदि समुद्र शक्तिशाली? भयंकर घोर और विशाल है तो स्वयं तरंग लज्जालु और सौम्य? प्रिय तथा आकर्षक होती है।एक बार फिर दृश्य है हस्तिनापुर का? जहाँ राजभवन में अन्ध वृद्ध धृतराष्ट्र को संजय बताता है कि

एवं त्वदनुग्रहार्थमाविर्भूतेन रूपेणानेन चेत्तवोद्वेगस्तर्हि -- मात इति।

इदं घोरं ईदृक् अनेकबाह्वादियुक्तत्वेन भयंकरं मम रूपं दृष्ट्वा स्थितस्य ते तव या व्यथा भयनिमित्ता पीडा सा माभूत्। तथा,मद्रूपदर्शनेपि यो विमूढभावो व्याकुलचित्तत्वपरितोषः सोपि माभूत्।

किंतु व्यपेतभीरपगतभयः प्रीतमनाश्च सन् पुनस्त्वं तदेव चतुर्भुजं वासुदेवत्वादिविशिष्टं त्वया सदा पूर्वदृष्टं रूपमिदं विश्वरूपोपसंहारेण प्रकटीक्रियमाणं,प्रपश्य प्रकर्षेण भयराहित्येन संतोषेण च पश्य।

That which is not possible for others (to see), therefore, being free from the apprehension of fear etc. previously mentioned, look at that very (gentle) form – thus (saying Shri Krishna) utters 'Mā ta'.

May there not be distress to you, which is of the nature of 'I will not see this' etc. And furthermore, upon seeing this visible terrifying and fearsome form of mine, which is of this kind, meaning endowed with the qualities of devouring everything etc., may there be no delusion (vimūḍhabhāva), i.e., the nature of infatuation.

Being freed from fear and with a joyful mind, behold intensely that very previously seen form of mine, the meaning is: look according to your desire, endowed with devotion.

'Mā te vyathā' - May there be no distress to you; may there be no fear to you. 'Mā ca vimūḍhabhāvaḥ' - And may there be no delusion, i.e., bewilderment of the mind. Upon seeing, i.e., perceiving, this terrifying form of mine, which is of this kind, meaning as shown.

'Vyapetabhīḥ' - Freed from fear. And with a joyful mind, again, i.e., once more, you behold intensely that very four-armed form, holding the conch, discus, and mace, this form which is desired by you.

Sanjaya said --

And may there be no distress etc. to you.

This form is terrifying, because it is the form of time (Kāla).

Since it is fearsome for a devotee of Puṣṭi-miśra-maryādā like you, therefore, behold that very previously seen form of mine.

मा not? ते thee? व्यथा fear? मा not? च and? विमूढभावः bewildered state? दृष्ट्वा having seen? रूपम् form? घोरम् terrible? ईदृक् such? मम My? इदम् this? व्यपेतभीः with (thy) fear dispelled? प्रीतमनाः with gladdened heart? पुनः again? त्वम् thou? तत् that? एव even? मे My? रूपम् form? इदम् this? प्रपश्य behold.Commentary Former form is the form with four hands with conch? discus? club or mace and lotus.The Lord was Arjuna in a state of terror. Therefore? He withdrew the Cosmic Form and assumed His usual gentle form. He consoled Arjuna and spoke sweet? loving words.

Ma te vyatha, may you have no fear; and ma vimudha-bhavah, may not there be bewilderment of the mind; drstva, by seeing, perceiving; idam, this rupam,
form; mama, of Mine; idrk ghoram, so terrible, as was revealed. Vyapetabhih, becoming free from fear; and becoming prita-manah, gladdened in mind; punah, again; prapasya, see; idam, this; eva, very; tat, earlier; rupam, form; me, of Mine, with four hands, holding a conch, a discus and a mace, which is dear to you.

Whatever fear and whatever perlexity have been caused to you by seeing My terrible form, may it cease now. I shall show you the benign form to which you were accustomed before. Behold now that form of Mine.