Bhagavad Gita - Chapter 11 - Shloka (Verse) 6

व्याख्या--'पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा'-- अदितिके पुत्र धाता, मित्र, अर्यमा, शुक्र, वरुण, अंश, भग, विवस्वान्, पूषा, सविता, त्वष्टा और विष्णु -- ये बारह 'आदित्य' हैं (महा0 आदि0 65। 15 16)।
धर, ध्रुव, सोम, अहः, अनिल, अनल, प्रत्यूष और प्रभास --ये आठ वसु हैं (महा0 आदि0 66। 18)।हर, बहुरूप, त्रयम्बक, अपराजित, वृषाकपि, शम्भु, कपर्दी, रैवतमृगव्याध, शर्व और कपाली -- ये ग्यारह 'रुद्र' हैं (हरिवंश0 1। 3। 51 52)।'अश्विनीकुमार' दो हैं। ये दोनों भाई देवताओंके वैद्य हैं।सत्त्वज्योति, आदित्य, सत्यज्योति, तिर्यग्ज्योति, सज्योति, ज्योतिष्मान्, हरित, ऋतजित्, सत्यजित्, सुषेण, सेनजित्, सत्यमित्र, अभिमित्र, हरिमित्र, कृत, सत्य, ध्रुव, धर्ता, विधर्ता, विधारय, ध्वान्त, धुनि, उग्र, भीम, अभियु, साक्षिप, ईदृक्, अन्यादृक्, यादृक्, प्रतिकृत्, ऋक्, समिति, संरम्भ, ईदृक्ष, पुरुष, अन्यादृक्ष, चेतस, समिता, समिदृक्षप्रतिदृक्ष, मरुति, सरत, देव, दिश, यजुः, अनुदृक्, साम, मानुष और विश् -- ये उनचास 'मरुत' हैं (वायुपुराण 67। 123 -- 130) -- इन सबको तू मेरे विराट्रूपमें देख।बारह आदित्य, आठ वसु, ग्यारह रुद्र और दो अश्विनीकुमार -- ये तैंतीस कोटि (तैंतीस प्रकारके) देवता सम्पूर्ण देवताओंमें मुख्य हैं। देवताओंमें मरुद्गणोंका नाम भी आता है, पर वे उनचास मरुद्गण इन तैंतीस प्रकारके देवताओंसे अलग माने जाते हैं; क्योंकि वे सभी दैत्योंसे देवता बने हैं। इसलिये भगवान्ने भी 'तथा' पद देकर मरुद्गणोंको अलग बताया है।

हे भारत तू द्वादश आदित्योंको? आठ वसुओंको ? एकादश रुद्रोंको? दोनों अश्विनीकुमारोंको और उनचास मरुद्गणोंको देख। तथा और भी जिन्हें मनुष्यलोकमें तूने अथवा और किसीने भी कभी नहीं देखा? ऐसे बहुतसे आश्चर्यमय -- अद्भुत दृश्य देख।

"See the divine forms"—having said this, He enumerates those very forms in part—"Pashyadityan" (Behold the Adityas). The connection is "See" those Maruts as well.

What was stated as "Nanavidhani" (of various kinds), He clarifies that with "Bahuni" (Many). "Adrishtapurvani" means not seen before. What was stated as "Nanavarnakritini" (of various colors and shapes), He expresses with "Ashcharyani" (Wonders).

The Adityas are twelve, Vasus eight, Rudras eleven, Ashvins two, Maruts forty-nine.

And "many" others not seen before in the world of men by you or by anyone else.

Indicating that you have the qualification to see because of being born in a noble lineage, He says—"O Bharata."

Or the intent of the address is: this has not been seen by anyone born in the lineage in which you are born.

He speaks of the divine ones first—"Pashyadityan" (Behold the Adityas).

"Adrishtapurvani" means wonders, marvelous things, like four-faced, five-faced, six-faced forms, etc.

In My single form, 'Pashya' (behold)—the twelve Adityas, the eight Vasus, the eleven Rudras, the two Ashvins, and the forty-nine Maruts.

This is for illustration. Whatever objects are perceived directly in this world and whatever are seen in the scriptures—behold all of them, and also many other 'Ashcharyani' (wonders) which are 'Adrishtapurvani' (never seen before)

in all worlds and in all scriptures.

He speaks of those very forms—"Pashya" (Behold). Behold the Adityas and others in My body.

"Marutah" means the forty-nine specific deities.

"Adrishtapurvani" means forms not seen before by you or by anyone else. "Ashcharyani" means extremely wonderful.

Although the context [in 11.5] was of His extraordinary infinite forms via 'hundreds and thousands,' keeping in mind that a single form will be specifically shown for the present purpose as indicated by 'Here, standing in one place' [11.7], [the commentator] says 'Mama ekasmin' (In My single form).

With the intent that the thirty-three principal gods are indicated first by 'Pashyadityan' etc., the specific numbers like twelve etc. are shown [in the Bhashya]. To dismiss the notion that He is the abode of only what is seen (ordinarily known), in accordance with what will be said later, [the Bhashya] says 'Pradarshanartham' (This is for illustration).

The implication is: of things not comprehended by Arjuna and others. 'Adrishtapurvani' (Not seen before) is also an implication for 'Ashrutapurvani' (Not heard before); or it is a general inclusion based on the mere fact of being unknown; with this intent, [the Bhashya] says 'Adrishtapurvani in all scriptures.'

By this, it is indicated that even in supersensible objects known generally through scripture, there are many specifics that can be understood only through direct realization.

द्रष्टव्य रुपों में भगवान् केवल महत्त्वपूर्ण देवताओं की ही गणना करते हैं। लौकिक जगत् में भी किसी जनसमुदाय का वर्णन करने में उसमें उपस्थित समाज के उन कुछ प्रतिष्ठित व्यक्तियों का ही नाम निर्देश किया जाता है? जो उस समुदाय का प्रतिनिधित्व करते हैं।यहाँ भी भगवान् के शब्दों में इस विश्वरूप का वर्णन करने में अपनी असमर्थता के प्रति कुछ निराशा छलकती है? जब वे कहते हैं कि? और भी अनेक अदृष्टपूर्व (पूर्व न देखे हों) आश्चर्यों को तुम देखो। यहाँ उल्लिखित अनेक नामों का वर्णन पूर्व अध्यायों में किया जा चुका है। यहाँ नवीन नाम केवल अश्विनी कुमारों का है। ये सूर्य के दो पुत्र माने गये हैं? जिनके मुख अश्व के हैं तथा ये अश्विनीकुमार के नाम से प्रसिद्ध दो बन्धु देवताओं के वैद्य कहे जाते हैं। किसी स्थान पर वे उषकाल और सन्ध्याकाल के प्रतीक माने गये हैं? तो किसी अन्य स्थल पर इन्हें इन दो समयों के तारों का प्रतीक कहा गया है।विराट् रूप में द्रष्टव्य रूपों का सारांश में निर्देश करके भगवान् श्रीकृष्ण ने अपने शिष्य अर्जुन की जिज्ञासा को और अधिक बढ़ा दिया। इसलिए वह जानना चाहता है कि इन रूपों को वह कहां देखे इस पर कहते हैं

Having said "Behold the divine forms," He enumerates those very forms partially in two verses—beginning with "Pashyadityan."

"Pashya"—Behold—the Adityas (twelve), Vasus (eight), Rudras (eleven), Ashvins (two), Maruts (forty-nine in groups of seven); and other gods as well—this is the meaning.

"Bahuni"—many others; "Adrishtapurvani"—not seen before in the world of men by you or by anyone other than you; "Pashya"—behold—"Ashcharyani"—the wonders, O Bharata.

Here, it should be observed that "Bahuni" and "Adityan etc." are the details for "hundreds and thousands" and "of various kinds"; "Adrishtapurvani" is the detail for "Divyani" (divine); and "Ashcharyani" is the detail for "Nanavarnakritini" (of various colors and shapes).

"See those very ones"—He now speaks specifically by names—"Pashya" (Behold).

The Adityas (consisting of twelve), the Vasus (numbering eight), the Rudras (numbering eleven), the Ashvinau (Ashvinikumaras), the Maruts (specific groups of gods);

and "Bahuni"—many, countless; "Adrishtapurvani"—not seen before by all; "Ashcharyani"—supernatural (forms); O "Bharata"—born in a noble lineage, hence due to worthiness—"Pashya" (Behold).

"Pashya" (Behold)—the twelve Adityas, the eight Vasus, the eleven Rudras, the two Ashvins, the Maruts—who are in groups of seven each.

And also "Bahuni" (many) others "Adrishtapurvani"—not seen before in the world of men by you or by anyone other than you; "Pashya" (behold) "Ashcharyani"—the wonders, O Bharata.

Not only this much—

Moreover, right here "Pashya" (behold) the Adityas.

Behold many wonders; behold the wonders there in the form of the coexistence of mutually contradictory attributes in one place.

पश्य behold? आदित्यान् the Adityas? वसून् the Vasus? रुद्रान् the Rudras? अश्िवनौ the (two) Asvins? मरुतः the Maruts? तथा also? बहूनि many? अदृष्टपूर्वाणि never seen before? पश्य see? आश्चर्याणि wonders? भारत O Bharata.Commentary Adityas? Vasus? Rudras and Maruts have already been described in the previous chapter.Not these alone Behold also many other wonders never seen before by you or anybody else in this world.

Pasya, see; adityan, the twelve Adityas; vasun, the eight Vasus; rudran, the eleven Rudras; asvinau, the two Asvins; and amarutah, the Maruts, who are divided into seven groups of seven each. Bharata, O scion of the Bharata dynasty; pasya, behold; tatha, also; bahuni, the many other; ascaryani, wonders; adrstapurvani, not seen before-by you or anyone else in the human world.
Not only this much,-

Behold in My single form (i.e., the many forms in the one form revealed to Arjuna), the twelve Adityas, eight Vasus, eleven Rudras, the two Asvins and forty-nine Maruts. This is just illustrative. Behold all those things directly perceived in this world and those described in the Sastras, and also many marvels, not seen before in all the worlds and in all the Sastras.