Bhagavad Gita - Chapter 11 - Shloka (Verse) 9

व्याख्या--'एवमुक्त्वा ततो ৷৷. परमं रूपमैश्वरम्'--पूर्वश्लोकमें भगवान्ने जो यह कहा था कि 'तू अपने चर्मचक्षुओंसे मुझे नहीं देख सकता, इसलिये मैं तेरेको दिव्यचक्षु देता हूँ, जिससे तू मेरे ईश्वर-सम्बन्धी योगको देख' उसीका संकेत यहाँ सञ्जयने 'एवमुक्त्वा' पदसे किया है।चौथे श्लोकमें अर्जुनने भगवान्को 'योगेश्वर' कहा और यहाँ सञ्जय भगवान्को 'महायोगेश्वर' कहते हैं। इसका तात्पर्य है कि भगवान्ने अर्जुनकी प्रार्थनासे बहुत अधिक अपना विश्वरूप दिखाया। भक्तकी थोड़ी-सी भी वास्तविक रुचि भगवान्की तरफ होनेपर भगवान् अपनी अपार शक्तिसे उसकी पूर्ति कर देते हैं।
तीसरे श्लोकमें अर्जुनने जिस रूपके लिये 'रूपमैश्वरम्' कहा, उसी रूपके लिये यहाँ सञ्जय 'परमं रूपमैश्वरम्' कहते हैं। इसका तात्पर्य है कि भगवान्का विश्वरूप बहुत ही विलक्षण है। सम्पूर्ण योगोंके महान् ईश्वर भगवान् श्रीकृष्णने ऐसा विलक्षण, अलौकिक, अद्भुत विश्वरूप दिखाया, जिसको धैर्यशाली, जितेन्द्रिय, शूरवीर और भगवान्से प्राप्त दिव्यदृष्टिवाले अर्जुनको भी दुर्निरीक्ष्य कहना प़ड़ा (11। 17) और भयभीत होना पड़ा (11। 45), तथा भगवान्को भी 'व्यपेतभीः' कहकर अर्जुनको आश्वासन देना पड़ा (11। 49)।
सम्बन्ध--अब सञ्जय भगवान्के उस परम ऐश्वर-रूपका वर्णन आगेके दो श्लोकोंमें करते हैं।

संजय बोला -- हे राजा धृतराष्ठ्र इस प्रकार कहनेके अनन्तर महायोगेश्वर श्रीहरिने यानी जो अति महान् और योगेश्वर भी हैं उन नारायणने पृथापुत्र अर्जुनको अपना ईश्वरीय परम रूप -- विराट्स्वरूप दिखलाया।

Sanjaya reported this incident to Dhritarashtra; thus he says—'Sanjaya' etc.

My form known as the 'Universal Form' is not capable of being observed by the natural eye, but by the divine eye, etc.—this is the manner mentioned. 'After that' implies 'after the granting of the divine eye.'

'Hari' is He who removes ignorance along with its effects.

He showed the supreme, excellent form of the Lord associated with Maya; thus he says—'Paramam'.

Indicating that such is the glory of Lord Vasudeva and His partiality towards Arjuna, Sanjaya spoke to Dhritarashtra.

'Evam'—having spoken in the manner just described; 'Tatah'—thereafter; He who is both 'Great' and the 'Lord of Yoga', 'Hari', showed the supreme Divine Form to 'Partha'—the object of His supreme love.

By the word 'Hari', it is stated that He is ready to remove the sorrow of His devotees, the Parthas.

By the word 'Mahayogeshvara', it is indicated that He is extremely capable of removing that [sorrow] by any means whatsoever, such as displaying the Universal Form.

"You did not make peace, nor do you make peace, with the Pandavas who are thus favored by Krishna; therefore, you are devoid of policy and a king in name only"—this is implied by the address 'O King' (Rajan).

'Hari'—because He takes the share of all sacrifices.

Indeed, in the Mokshadharma it is said: "Invoked by Ida in the homes (sacrificial halls), I take (harami) the share in the sacrifices. My color is 'Harita' (green/resplendent), therefore I am remembered as 'Hari'."

Having spoken thus, the Lord showed the divine form to Arjuna, and he, having seen it and being filled with amazement, addressed the Lord—reporting this incident, Sanjaya spoke to Dhritarashtra in six verses beginning with 'Evam uktva'. 'Evam uktva' etc.

'Tatah'—after granting the divine eye. 'Rajan'—O Dhritarashtra.

'Mahan cha asau Yogeshvarashcha' (He is Great and the Lord of Yoga)—this is the compound analysis. Or, 'The Lord of Great Yoga'.

He showed the 'Paramam'—divine form; 'Aishvaram'—belonging to the Lord, relating to the wielder of Maya, not that which is beyond Maya.

Sanjaya said—'Evam uktva'—Having spoken thus, He who was situated in the position of a charioteer, the son of Partha's maternal uncle, 'Mahayogeshvara'—the Lord of great wonderful yogas, 'Hari'—who is Narayana, the Supreme Brahman, showed to 'Partha'—the son of His father's sister Pritha—His 'Paramam Aishvaram' form—His own unique form.

That form is the support of the diverse, wonderful, entire universe and the ruler of the cosmos.

And that is as follows—

Having spoken thus, the Lord showed the form to Arjuna. And having seen that form, Arjuna addressed Sri Krishna

—conveying this meaning, Sanjaya spoke to Dhritarashtra in six verses beginning with 'Evam uktva'—

'Evam' etc. O 'Rajan'—Dhritarashtra! 'Hari', who is Great and the Lord of Yoga, showed the supreme Divine Form.

He mentions the previously perceived form [as charioteer] which conceals [the majesty of] the terms 'Maha-Yogeshvara Hari'—with [Ramanuja's words] 'situated in the position of charioteer, the son of Partha's maternal uncle.' By this, the affection etc., which is the cause for revealing the divine form, is also indicated.

Due to the qualification of 'Greatness' (Mahat), 'Wonder' is implied. And since the word 'Mahat' qualifies 'Yogeshvara', 'Special Yoga' is appropriate here; with this intent, [the Bhashya] says—'Of great wonderful Yogas.' That the miraculous yoga in others is also dependent on Him is intended by the word 'Ishvara.'

He shows the general and specific sentence-meaning intended by the two terms 'Maha-Yogeshvara Hari' with—'Narayana, who is the Supreme Brahman.'

Since 'Behold My Divine Yoga' [11.8] and 'Supreme Divine Form' are in close proximity, they have the same meaning.

If it were said 'He showed the Divine (Aishvara) Form,' one might think it refers to the form of someone other than Himself; to refute that, [the Bhashya] says—'Unique to Himself.' Here too, the word 'Rupa' (form) should be taken as referring to His essential nature along with its attributes, or the form manifesting that, or simply all extraordinary aspects like His essence etc.

To show that the word 'Partha' implies the relationship which is the cause of the love leading to the revelation of His own nature, [the Bhashya] says—'To the son of his father's sister Pritha.'

He explains 'Supreme Divine Form' with—'That diverse etc.' Being the support of the entire universe is by His essential nature and through His body. Or, this is a display of the introduction to 'Aneka...' [11.10] etc. Therefore, 'And that is as follows' is connected. This meaning is established by 'Ihaikastham' [11.7] etc.

By the word 'Prashasitri' (Ruler), His position as the presiding controller is intended.

बहुमुखी प्रतिभा के धनी महर्षि व्यासजी ने साहित्य के जिस किसी पक्ष को स्पर्श किया उसे पूर्णत्व के सर्वोत्कृष्ट शिखर तक उठाये बिना नहीं छोड़ा। व्यासजी की प्रतिभा का वर्णन कौन कर सकता है उनमें अतुलनीय काव्य रचना की कल्पनातीत क्षमता? अनुपम गध शैली? विशुद्ध वर्णन? कलात्मक साहित्यिक रचना? आकृति और विचार दोनों में ही मौलिक नव निर्माण की सार्मथ्य? ये सब गुण पूर्ण मात्रा में थे। तेजस्वी दार्शनिक? पूर्ण ज्ञानी और व्यावहारिक ज्ञान में कुशल व्यासजी कभी राजभवनों में तो कभी युद्धभूमि में दिखाई देते? कभी बद्रीनाथ में तो कभी पुन शान्त एकान्त हिमशिखरों का मार्ग तय करते विशाल मूर्ति महर्षि व्यास? हिन्दू परम्परा और आर्य संस्कृति में जो कुछ सर्वश्रेष्ठ है? उस सबके साक्षात् मूर्तरूप थे। ऐसा सर्वगुण सम्पन्न प्रतिभाशाली पुरुष विश्व के इतिहास में कभी किसी अन्य काल में नहीं जन्मा होगा? जिसने अपने जीवन काल में व्यासजी के समान इतनी अधिक उपलब्धियां प्राप्त की हों।भगवान् श्रीकृष्ण ने अर्जुन को संकेत किया कि विश्वरूप में वह क्या देखने की अपेक्षा रख सकता है तथा विराट् स्वरूप का यह दर्शन उसे कहां होगा। अब? व्यासजी एक अत्यन्त अल्प से प्रकरण का उल्लेख करते हैं? जिसमें संजय? दुष्ट कौरवों के अन्ध पिता धृतराष्ट्र के लिए युद्धभूमि के वृतान्त का वर्णन करता है।साहित्य की दृष्टि से इस श्लोक का प्रयोजन केवल यह बताना है कि श्रीकृष्ण ने अपने दिये हुए वचनों के अनुसार? वास्तव में? अर्जुन को अपना विश्वरूप दर्शाया। परन्तु इसके साथ ही? महाभारत के कुशल रचयिता व्यासजी? हमारे लिए? संजय के मन के भावों को तथा पाण्डवों के प्रति उसकी सहानुभूति का चित्रण भी करना चाहते हैं। हम पहले ही कह चुके हैं कि संजय हमारा विशेष संवाददाता है। स्पष्ट है कि उसकी सहानुभूति भगवान् के मित्र पांडवों के साथ है। उसकी यह प्रवृत्ति निसंशय रूप से यहाँ स्पष्ट झलकती है? जब वह धृतराष्ट्र को केवल राजन् शब्द से संबोधित करता है जब कि श्रीकृष्ण को महायोगेश्वर तथा हरि के नाम से। हरण करने वाला हरि कहलाता है?अर्थात् जो मिथ्या का नाश करके सत्य की स्थापना करने वाला है।संजय के इन शब्दों के साथ श्रोतृसमुदाय तथा गीता के अध्येतृ वर्ग का ध्यान युद्ध की भूमि से हटाकर राजप्रासाद की ओर आकर्षित किया जाता है। पाठकों को यह स्मरण कराने के लिए कि गीता के तत्त्वज्ञान का व्यावहारिक जीनव से घनिष्ठ संबंध है तथा उसकी जीवन में उपयोगिता भी है? सम्भवत ऐसे दृश्य परिवर्तन की आवश्यकता है। संजय धृतराष्ट्र को सूचना देता है कि महायोगेश्वर हरि ने अर्जुन को अपना ईश्वरीय रूप दिखाया। संजय के मन में अभी भी कहीं क्षीण आशा है कि यह सुनकर कि विश्वविधाता भगवान् श्रीकृष्ण पाण्डवों के साथ हैं? सम्भवत अन्धराजा अपने पुत्रों की भावी पराजय को देखें? और विवेक से काम लेकर? विनाशकारी युद्ध को रोक दें।अगले श्लोकों में संजय विश्वरूप में दर्शनीय वस्तुओं का वर्णन करने का प्रयत्न करता है

Regarding 'Maha-Yogeshvara Hari', [the commentator] states the meaning of the word 'Hari' suitable to the context—'Hari' etc.

'Geheshu' means in the houses of sacrifice (Ishti-griha). The suffix 'i' is added to the root 'Hri'. 'Shreshtha' (Best) means supernatural/non-material.

When His simultaneous presence in infinite places of worship, in His own essential form, as one having a supernatural body and form, [is established], then what need is there to speak of His status as the Great Lord of Yoga?

The Lord showed the divine form to Arjuna, and he, having seen it and being filled with amazement, addressed the Lord—Sanjaya spoke this incident to Dhritarashtra in six verses beginning with 'Evam uktva'—'Evam' (Thus).

'Evam'—Having said 'But you cannot see Me with this eye, so I give you a divine eye'; 'Tatah'—after granting the divine eye; O King Dhritarashtra, become steady to hear.

'Maha-Yogeshvara'—He who is Great, Supreme, and the Lord of Yoga; 'Hari'—the remover of all afflictions of devotees; the Lord showed to 'Partha'—His exclusive devotee—the 'Paramam'—divine—'Aishvaram' form, even though it is unfit for (ordinary) vision.

Having spoken thus, the Lord showed His nature to Arjuna—Sanjaya said this to Dhritarashtra—'Evam' etc.

To remove all sorrows arising from royal pride and from the killing of Bhishma and others who were possessed by demons (as seen) through the divine vision, the 'Maha-Yogeshvara'—capable of doing everything, through the power of Yoga which is the Self of all—'Evam uktva'—having spoken thus and given the supernatural vision, showed the 'Paramam Rupam'—the Purushottama form—to 'Partha', whom He had accepted as His own.

'Tatah'—then, after the vision of that (Purushottama form), He showed the 'Aishvaram' (Divine/Universal) form.

'Evam'—Having spoken in the manner just mentioned; 'Tatah'—thereafter; O 'Rajan'—Dhritarashtra!

'Maha-Yogeshvara'—He who is Great and the Lord of Yoga, 'Hari'—Narayana; 'Darshayamasa'—showed/displayed; to 'Partha'—the son of Pritha; the 'Paramam Rupam'—Supreme Form (Universal Form), 'Aishvaram'—Divine.

Thus Sanjaya spoke, 'Rajan' etc.

Having spoken thus, 'Maha-Yogeshvara'—the Omnipotent—showed the 'Paramam Aishvaram Rupam' to Partha.

एवम् thus? उक्त्वा having spoken? ततः then? राजन् O king? महायोगेश्वरः the great Lord of Yoga? हरिः Hari? दर्शयामास showed? पार्थाय to Arjuna? परमम् Supreme? रूपम् form? ऐश्वरम् Sovereign.Commentary King This verse is addressed by Sanjaya to Dhritarashtra.Supreme Form The Cosmic Form.

Rajan, O King, Dhrtarastra; uktva, having spoken evam, thus, in the manner stated above; tatah, thereafter; harih, Hari, Narayana; maha-yogeswarah, the great Master of Yoga-who is great (mahan) and also the master (isvara) of Yoga; darasyamasa showed; parthaya, to the son of Prtha; the paramam, supreme; aisvaram, divine; rupam, form, the Cosmic form:

Sanjaya said Having thus spoken, Sri Krsna, who is the great Lord of Yoga, namely, the Lord of supremely wonderful attributes - Sri Krsna who is Narayana, the Supreme Brahman now incarnated as the son of Arjuna's maternal uncle and seated as a charioteer in his chariot - showed Arjuna, the son of Pritha His paternal aunt, that Lordly form uniely His own, which is the ground of the entire universe, which is manifold and wonderful, and which rules over everything.
And that form was like this: