एकादशोऽध्यायः — विश्वरूपदर्शन योगः

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Self-Realization
मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम॥११-१॥
madanugrahāya paramaṁ guhyamadhyātmasañjñitam|
yattvayoktaṁ vacastena moho’yaṁ vigato mama||11-1||
Meaning: My delusion has vanished with the discourse you have so graciously given to me, out of compassion for me, on the most mysterious subject related to the Supreme-Being.
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्॥११-२॥
bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā|
tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam||11-2||
Meaning: Because, O Lotus-eyed, I have heard from you in detail the origin and dissolution of all beings as also your Imperishable – Glory.
Lesson: The knowledge- of -the -Self (transcendental knowledge) removes the illusion that there is no Supreme-power which creates and sustains the world. It exists by its own.

Subject: Divine Vision
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम॥११-३॥
evametadyathāttha tvamātmānaṁ parameśvara|
draṣṭumicchāmi te rūpamaiśvaraṁ puruṣottama||11-3||
Meaning: O Supreme Lord, I wish to see your Divine- Form which you have described about Your-Self, O Best of All-beings (Purushotama).
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम्॥११-४॥
manyase yadi tacchakyaṁ mayā draṣṭumiti prabho|
yogeśvara tato me tvaṁ darśayātmānamavyayam||11-4||
Meaning: O Lord of Yogas, show me Your Imperishable Divine-Form, if You consider me eligible to see that (form), O My Great Lord1
Lesson: Ones faith remains instable till he has a vision of his worshipped. Knowing is seeing. The abstract metaphysical truth should be given a visible reality. Spirituality aims at knowing the Supreme-Being.

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Multifarious Divine- Forms
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च॥११-५॥
paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ|
nānāvidhāni divyāni nānāvarṇākṛtīni ca||11-5||
Meaning: Behold, O Partha, My hundreds and thousands of multifarious divine- forms of different colours and shapes;
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत॥११-६॥
paśyādityānvasūnrudrānaśvinau marutastathā|
bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata||11-6||
Meaning: Behold the Adityas, the Vasus, the Rudras, the twin- Aswins and also the Maruts. Behold ,O Bharat, many wonders, never seen before;
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि॥११-७॥
ihaikasthaṁ jagatkṛtsnaṁ paśyādya sacarācaram|
mama dehe guḍākeśa yaccānyad draṣṭumicchasi||11-7||
Meaning: Now behold, at one place in My body, O Gudakesha, this entire creation of movable and immovable (and) what ever else you want to see.
Lesson: The Supreme-Being is One without – a- Second, manifested through multitudes of a variety of   forms, colours and shapes. The One alone dwells in the multitudes and all multitudes dwell in Him. On seeing Him, all diversities are unified at one point or at one place as the divisibility of the past, present and future are submerged in the Present alone.

Subject: Intuitive –Intellect
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्॥११-८॥
na tu māṁ śakyase draṣṭumanenaiva svacakṣuṣā|
divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram||11-8||
Meaning: But, you may not be able to behold Me with your physical eyes. I (therefore) give (you) divine-eyes (with which you) see My glory and My power of Yoga.
Lesson: The Supreme-Being is revealed through divine- vision, a rare gift, known as intuitive – intellect which controls the mind- within.
Strive to develop your intuitive-vision for Self-realization.

सञ्जय उवाच।
sañjaya uvāca|
Sanjaya said:

Subject: Visual-Form of the Supreme
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः।
दर्शयामास पार्थाय परमं रूपमैश्वरम्॥११-९॥
evamuktvā tato rājanmahāyogeśvaro hariḥ|
darśayāmāsa pārthāya paramaṁ rūpamaiśvaram||11-9||
Meaning: O King, having spoken thus, the Supreme- Lord of -Yoga, then revealed His glorious Supreme-Form to Partha;
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्॥११-१०॥
anekavaktranayanamanekādbhutadarśanam|
anekadivyābharaṇaṁ divyānekodyatāyudham||11-10||
Meaning: With numerous mouths and eyes and numerous wonderful visions, with numerous divine ornaments and numerous divine weapons uplifted;
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्॥११-११॥
divyamālyāmbaradharaṁ divyagandhānulepanam|
sarvāścaryamayaṁ devamanantaṁ viśvatomukham||11-11||
Meaning: Wearing divine garlands and garments anointed with celestial  adour and ointments, all wonders, Endless, all Pervading, the Supreme-Being with faces on all sides;
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः॥११-१२॥
divi sūryasahasrasya bhavedyugapadutthitā|
yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ||11-12||
Meaning: Like the radiance of thousands of suns, blazed at once in the sky was the splendour of that Exalted-Being;
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा॥११-१३॥
tatraikasthaṁ jagatkṛtsnaṁ pravibhaktamanekadhā|
apaśyaddevadevasya śarīre pāṇḍavastadā||11-13||
Meaning: At that moment, in the body of the God of gods, the Pandava saw the entire universe resting in one, with all its infinite parts.
Lesson: The Supreme- One pervades in all, and all are in the Supreme-One, the One in the many and the many in the One. Perceive unity in diversity, only one element that dwells in  infinite-parts.

Subject: The Cosmic- Form
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत॥११-१४॥
tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ|
praṇamya śirasā devaṁ kṛtāñjalirabhāṣata||11-14||
Meaning: Then Dhananjaya, (having seen the cosmic form of the Lord) was highly astonished, his hair standing on end; (He) bowed his head and, paying obeisance, spoke to the Lord with folded hands.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान्।
ब्रह्माणमीशं कमलासनस्थं
ऋषींश्च सर्वानुरगांश्च दिव्यान्॥११-१५॥
paśyāmi devāṁstava deva dehe
sarvāṁstathā bhūtaviśeṣasaṅghān|
brahmāṇamīśaṁ kamalāsanasthaṁ
ṛṣīṁśca sarvānuragāṁśca divyān||11-15||
Meaning: O My Great Lord, I see all the celestial rulers and multitudes of beings in your body. I see Brahma, seated on the lotus and all the sages and celestial serpents;
अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम्।
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप॥११-१६॥
anekabāhūdaravaktranetraṁ
paśyāmi tvāṁ sarvato’nantarūpam|
nāntaṁ na madhyaṁ na punastavādiṁ
paśyāmi viśveśvara viśvarūpa||11-16||
Meaning: I see, O Lord of the universe, your boundless form on every side with numerous arms, stomachs, mouths and eyes. I neither see the beginning, nor the middle, nor the end, O Cosmic- Form (Vishwa Roopam) ;
किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम्।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम्॥११-१७॥
kirīṭinaṁ gadinaṁ cakriṇaṁ ca
tejorāśiṁ sarvato dīptimantam|
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārkadyutimaprameyam||11-17||
Meaning: I see You with crown, club and discus; (you are) a massive radiance, shining all around with immeasurable brilliance of the sun and the blazing fire, difficult to see with physical eyes and incomprehensible;
त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम्।
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे॥११-१८॥
tvamakṣaraṁ paramaṁ veditavyaṁ
tvamasya viśvasya paraṁ nidhānam|
tvamavyayaḥ śāśvatadharmagoptā
sanātanastvaṁ puruṣo mato me||11-18||
Meaning: I believe, You are the Supreme infallible, worthy to be known, Supreme sustainer of the universe, protector of Eternal (Sanatan) Dharma and Primeval Person (Purus Puratan), Imperishable;
अनादिमध्यान्तमनन्तवीर्यम्
अनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम्॥११-१९॥
anādimadhyāntamanantavīryam
anantabāhuṁ śaśisūryanetram|
paśyāmi tvāṁ dīptahutāśavaktraṁ
svatejasā viśvamidaṁ tapantam||11-19||
Meaning: I see You without beginning, middle or end. You are Infinite in power with boundless arms, with the moon and sun as Your eyes, with Your mouth as a blazing fire, whose radiance is burning the entire universe;
Lesson: The Supreme is all Pervaded, Infinite and Spread all over. He is beyond time limit: neither having the end or the middle, nor also the beginning. You may address Him by any name but He is One without-a- Second; the Absolute Reality, the Guardian and the Controller of Eternal (Natural) Laws and Regulations.

Subject: The Cosmic Form
द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वाः।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं
लोकत्रयं प्रव्यथितं महात्मन्॥११-२०॥
dyāvāpṛthivyoridamantaraṁ hi
vyāptaṁ tvayaikena diśaśca sarvāḥ|
dṛṣṭvādbhutaṁ rūpamugraṁ tavedaṁ
lokatrayaṁ pravyathitaṁ mahātman||11-20||
Meaning: O Great – Soul, this space between earth and the heavens is pervaded by You alone (in all directions). Having seen Your wonderful and terrible form, the three worlds are trembling with fear;
अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः॥११-२१॥
amī hi tvāṁ surasaṅghā viśanti
kecidbhītāḥ prāñjalayo gṛṇanti|
svastītyuktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ||11-21||
Meaning: These hosts of gods enter into You alone. Some praise You in fear with folded hands. Hosts of sages and perfected-beings appreciate You with immense praise offering best of hymns saying, ‘May it be well; May it be good;’
रुद्रादित्या वसवो ये च साध्या
विश्वेश्विनौ मरुतश्चोष्मपाश्च।
गन्धर्वयक्षासुरसिद्धसङ्घा
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे॥११-२२॥
rudrādityā vasavo ye ca sādhyā
viśveśvinau marutaścoṣmapāśca|
gandharvayakṣāsurasiddhasaṅghā
vīkṣante tvāṁ vismitāścaiva sarve||11-22||
Meaning: The Rudras, Adityas, Vasus, Sadhyas, Viswe-devas, the two-Aswins, Maruts, hosts of ancestors, Gandharvas, Yakshas, Asuras, and the perfected-beings (Siddhas), all creatures gaze at You in amazement;
रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम्।
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोकाः प्रव्यथितास्तथाहम्॥११-२३॥
rūpaṁ mahatte bahuvaktranetraṁ
mahābāho bahubāhūrupādam|
bahūdaraṁ bahudaṁṣṭrākarālaṁ
dṛṣṭvā lokāḥ pravyathitāstathāham||11-23||
Meaning: All worlds are trembling with fear and so am I,
O Mighty-Armed, having seen Your Immeasurable- Form with many mouths, eyes, arms, thighs and feet, with many stomachs and terrible tusks;
नभःस्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम्।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो॥११-२४॥
nabhaḥspṛśaṁ dīptamanekavarṇaṁ
vyāttānanaṁ dīptaviśālanetram|
dṛṣṭvā hi tvāṁ pravyathitāntarātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo||11-24||
Meaning: Because, O Visnu, my terrified heart has become impatient, after seeing You in Your Form, illuminated with many radiant colours, touching the sky with Your wide- open mouths and large glittering eyes;
Lesson: The Supreme-Being is the Controller of all existence, not confining only to the planet earth but of the entire universe, the entire cosmic world where all creatures live, whether movable or immovable.
Being controlled by Him all creatures are helpless to be born, developed and destroyed according to their deeds. They are the cause and effect too.
Being creator, preserver and destroyer He is beautiful, placid, and radiant as also dreadful and terrible.
Sensing His terrible and fearful presence, the forces creating obstruction during meditation (senses, mind, intellect and ego) are terrified and bewildered while the man of perfection, (the spotless-Self  absorbed in the Supreme-Being) perceiving creation in the process of dissolution, appreciates and worships Him resounding good wishes.

दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास॥११-२५॥
daṁṣṭrākarālāni ca te mukhāni
dṛṣṭvaiva kālānalasannibhāni|
diśo na jāne na labhe ca śarma
prasīda deveśa jagannivāsa||11-25||
Meaning: O God of gods, I have lost my sense of direction, nor do I find peace, having seen Your mouths with terrible tusks resembling with the fires of cosmic- dissolution (Pralaya). O Abode of the Universe, Be gracious to me;
अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनिपालसङ्घैः।
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः॥११-२६॥
वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि।
केचिद्विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः॥११-२७॥
amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipālasaṅghaiḥ|
bhīṣmo droṇaḥ sūtaputrastathāsau
sahāsmadīyairapi yodhamukhyaiḥ||11-26||
vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrākarālāni bhayānakāni|
kecidvilagnā daśanāntareṣu
sandṛśyante cūrṇitairuttamāṅgaiḥ||11-27||
Meaning: Along with our main warriors, all the sons of Dhritrastra with host of kings, Bhisma, Drona and that Karna too are entering fast into your terrible mouth with horrible tusks. Some are seen trapped between the tusks with their heads smashed.
यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति।
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभिविज्वलन्ति॥११-२८॥
yathā nadīnāṁ bahavo’mbuvegāḥ
samudramevābhimukhā dravanti|
tathā tavāmī naralokavīrā
viśanti vaktrāṇyabhivijvalanti||11-28||
Meaning: These great warriors of the mortal world are entering into your blazing mouths, as many torrents of rivers enter into the ocean;
यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः।
तथैव नाशाय विशन्ति लोकाः
तवापि वक्त्राणि समृद्धवेगाः॥११-२९॥
yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddhavegāḥ|
tathaiva nāśāya viśanti lokāḥ
tavāpi vaktrāṇi samṛddhavegāḥ||11-29||
Meaning: All these people are rushing fast into your mouths for their own destruction, as moths dash hurriedly towards the blazing flame for their own destruction;
लेलिह्यसे ग्रसमानः समन्तात्
लोकान्समग्रान्वदनैर्ज्वलद्भिः।
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो॥११-३०॥
lelihyase grasamānaḥ samantāt
lokānsamagrānvadanairjvaladbhiḥ|
tejobhirāpūrya jagatsamagraṁ
bhāsastavogrāḥ pratapanti viṣṇo||11-30||
Meaning: Devouring all the worlds in your flaming mouths You are licking them up from all sides. Your terrible radiance pervading the entire universe with effulgence and it is burning every one, O Visnu!
आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम्॥११-३१॥
ākhyāhi me ko bhavānugrarūpo
namo’stu te devavara prasīda|
vijñātumicchāmi bhavantamādyaṁ
na hi prajānāmi tava pravṛttim||11-31||
Meaning: O Best of Devas, I offer my obeisance to you; be gracious to me. Tell me who you are in such a terrible form. I really want to know, O Primeval- Being, as I am not exposed to your working;
Lesson: Seeing the cosmic form of the Supreme-Being, the deluded are terrified, bewildered and lose their sense of direction. In the long sojourn of Self-realization, the deluded are distressed while the wise experience liberation. Their vision (intuitive experience) expands, widening their horizon (wisdom). The enhanced wisdom, on the one hand, surprises and terrifies such devotees, and on the other, increases their desire to have deeper knowledge. They transcend the worldly pleasures and pains (vijnaatum icsham bhavaant amaadyam).

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: The Destroyer
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः॥११-३२॥
kālo’smi lokakṣayakṛtpravṛddho
lokānsamāhartumiha pravṛttaḥ|
ṛte’pi tvāṁ na bhaviṣyanti sarve
ye’vasthitāḥ pratyanīkeṣu yodhāḥ||11-32||
Meaning: I am time, the mighty- world-destroyer, now engaged in destroying the worlds. None of the opposite armies shall survive, even without you (even when you do not fight).
तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन्॥११-३३॥
tasmāttvamuttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham|
mayaivaite nihatāḥ pūrvameva
nimittamātraṁ bhava savyasācin||11-33||
Meaning: Stand up. Attain glory and opulence. Conquer your enemies and enjoy the pleasures of the kingdom. In fact, I have already slain all the warriors; you simply be (act as) an instrument, O Left-handed Archer.
द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान्।
मया हतांस्त्वं जहि माव्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान्॥११-३४॥
droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca
karṇaṁ tathānyānapi yodhavīrān|
mayā hatāṁstvaṁ jahi māvyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān||11-34||
Meaning: You kill Drona, Bhisma, Jayadratha, Karna and other brave warriors. Do not be frightened. Certainly, you shall conquer the enemies; therefore, fight.
Lesson:  All living beings are bound by the limits of the Time. Except the Time, none else can destroy any being. The creator of all alone is the destroyer of all. Others (all other beings) are mere instruments. Death is preordained. With this view in mind one should face all the challenges or fight against his present situations.

सञ्जय उवाच।
sañjaya uvāca|
Sanjaya said

Subject: Fear of Destruction
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य॥११-३५॥
etacchrutvā vacanaṁ keśavasya
kṛtāñjalirvepamānaḥ kirīṭī|
namaskṛtvā bhūya evāha kṛṣṇaṁ
sagadgadaṁ bhītabhītaḥ praṇamya||11-35||
Meaning: After hearing such words from Kesava, the Crowned-one (Arjuna) trembling and bowing down with folded hands, again said to Lord Krishna, in a chocked voice, overwhelmed with fear.
Lesson: The fear of destruction often leads people to take refuge in the Supreme-Being or some super- natural power.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Ecstasy of Joy and Fear
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः॥११-३६॥
sthāne hṛṣīkeśa tava prakīrtyā
jagatprahṛṣyatyanurajyate ca|
rakṣāṁsi bhītāni diśo dravanti
sarve namasyanti ca siddhasaṅghāḥ||11-36||
Meaning: O Hrisikesa, rightly does the world rejoice and delight in glorifying You. The demons are fleeing with fear in all directions while the hosts of perfected ones are bowing down to You in adoration.
Lesson: On having visions of the Supreme-Being (on knowing the cosmic laws), the perfected ones are overwhelmed with joy while the ignorant tremble with fear.

Subject: Prayer to the Cosmic Form
कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत्॥११-३७॥
kasmācca te na nameranmahātman
garīyase brahmaṇo’pyādikartre|
ananta deveśa jagannivāsa
tvamakṣaraṁ sadasattatparaṁ yat||11-37||
Meaning: Why they should not bow to you, O Exalted One? You are greater than Brahma (the Nature/ Creator of the material worlds)? You are the original creator. O Infinite Being, O God of gods, You are the Imperishable. You are the Eternal (Sat) and Temporal (Asat) and the Supreme Being (Param Brahm) that is beyond both the Eternal and the Temporal (manifest and unmanifest), O Abode of the Universe.
त्वमादिदेवः पुरुषः पुराणः
त्वमस्य विश्वस्य परं निधानम्।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप॥११-३८॥
tvamādidevaḥ puruṣaḥ purāṇaḥ
tvamasya viśvasya paraṁ nidhānam|
vettāsi vedyaṁ ca paraṁ ca dhāma
tvayā tataṁ viśvamanantarūpa||11-38||
Meaning: You are the Primal God, the most Primal Person, and the Supreme Refuge of the entire universe. You are the Knower and the knowable (the object of knowledge) and the Supreme Abode. The entire universe is pervaded by you, O Being of Infinite Form!
वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च।
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते॥११-३९॥
vāyuryamo’gnirvaruṇaḥ śaśāṅkaḥ
prajāpatistvaṁ prapitāmahaśca|
namo namaste’stu sahasrakṛtvaḥ
punaśca bhūyo’pi namo namaste||11-39||
Meaning: You are the air, supreme controller (Yama), the fire, the water, the moon, Brahma and even the grandsire of Brahma. Respectful Obeisance, Obeisance to You, a thousand times, salutations and salutations to you, again and yet again.
Lesson: The Supreme is the Primal- Person (Purush Purana or puratana), the creator and exalted one. He is Infinite, Imperishable; Being and Non-being as also beyond the Being and Non-being.
(The Supreme is Being (Sat-manifested,object of all perceptions, feelings and thoughts say; the body, the mind and the intellect) and Non-Being (a-sat i.e. unmanifested ,the cause of perceptions, feelings and thoughts. These causes bind the Self with the physical world)).Also the Supreme is beyond Being and Non-Being i.e. the pure consciousness which illumines  mind and the intellect to perceive, to feel and to think)

नमः पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व।
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्वः॥११-४०॥
namaḥ purastādatha pṛṣṭhataste
namo’stu te sarvata eva sarva|
anantavīryāmitavikramastvaṁ
sarvaṁ samāpnoṣi tato’si sarvaḥ||11-40||
Meaning: My salutations to You from the front, from behind and from all sides, O Lord, You are Infinite valour and boundless in prowess. You pervade everything. Therefore, You are every thing and You are everywhere.
सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वाऽपि॥११-४१॥
sakheti matvā prasabhaṁ yaduktaṁ
he kṛṣṇa he yādava he sakheti|
ajānatā mahimānaṁ tavedaṁ
mayā pramādātpraṇayena vā’pi||11-41||
Meaning: Not knowing Your glory and Your Forms and considering you as my friend, if I have inadvertently addressed You as O Krishna, O Yadava, O Friend out of love or negligence.
यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम्॥११-४२॥
yaccāvahāsārthamasatkṛto’si
vihāraśayyāsanabhojaneṣu|
eko’thavāpyacyuta tatsamakṣaṁ
tatkṣāmaye tvāmahamaprameyam||11-42||
Meaning: Or whatever disrespect I have shown to you amidst friends or family members while playing, reposing, sitting or at meals, when alone or just for fun, O Unshaken-One (Achuyta), I implore You for forgiveness, O Immeasurable!
पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान्।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव॥११-४३॥
pitāsi lokasya carācarasya
tvamasya pūjyaśca gururgarīyān|
na tvatsamo’styabhyadhikaḥ kuto’nyo
lokatraye’pyapratimaprabhāva||11-43||
Meaning: You are the father of this movable and immovable world. You are supremely adorable and respectable teacher, O Incomparable Being.  How can there be one superior to You (when) none is even equal to You in the three worlds?
तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम्।
पितेव पुत्रस्य सखेव सख्युः
प्रियः प्रियायार्हसि देव सोढुम्॥११-४४॥
tasmātpraṇamya praṇidhāya kāyaṁ
prasādaye tvāmahamīśamīḍyam|
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum||11-44||
Meaning: Therefore, O Adorable Lord, bowing down and prostrating my body before you, I seek your mercy (and) tolerance. You forgive me, as a father forgives to his son, as a friend to a friend and a lover to his beloved.
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे।
तदेव मे दर्शय देव रूपं
प्रसीद देवेश जगन्निवास॥११-४५॥
adṛṣṭapūrvaṁ hṛṣito’smi dṛṣṭvā
bhayena ca pravyathitaṁ mano me|
tadeva me darśaya deva rūpaṁ
prasīda deveśa jagannivāsa||11-45||
Meaning: Beholding Your unique Form which I have ever not seen, I feel delighted and also distressed with fear. Be happy O God; reveal to me that other form (your previous one) only, O God of gods, O Abode of the Universe!
किरीटिनं गदिनं चक्रहस्तं
इच्छामि त्वां द्रष्टुमहं तथैव।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते॥११-४६॥
kirīṭinaṁ gadinaṁ cakrahastaṁ
icchāmi tvāṁ draṣṭumahaṁ tathaiva|
tenaiva rūpeṇa caturbhujena
sahasrabāho bhava viśvamūrte||11-46||
Meaning: I wish to see You in your previous Form with a crown, holding a mace and a discus in hand. O Universal Form, O Thousand- Armed, assume Your four-armed Form alone.
Lesson: The Supreme is the origin, the source of all creatures and the universe. He is of Infinite valour and pervades everywhere and in everything.
Unless he directly experiences the glory and prowess of the Supreme-Being, His devotee treats Him very lightly, either because of ignorance or out of affection. On realizing the Supreme-Truth, the devotee realizes his own smallness and his weaknesses. His ego is vanished and all dualities are over.
For bridging the gap between the Self-in-dwelling and the Supreme-Self, perceive Him not simply as a transcendental mystery, but as a close relative like a father, friend or a beloved
Having Realized the Supreme-Being or the Absolute Truth (the cosmic laws), His devotee is overwhelmed with ecstasy of delight and anguish or fear. He wishes to repatriate to his original form to lead a life and abide by the cosmic laws, without attachment

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Power of Yoga
मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात्।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम्॥११-४७॥
mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśitamātmayogāt|
tejomayaṁ viśvamanantamādyaṁ
yanme tvadanyena na dṛṣṭapūrvam||11-47||
Meaning: O Arjuna, Being pleased with you, I have shown you, through My power of Yoga, My Supreme Form –full of effulgence; the Primeval, Infinite and Universal. But for you, none has seen this before.
न वेद यज्ञाध्ययनैर्न दानैः
न च क्रियाभिर्न तपोभिरुग्रैः।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर॥११-४८॥
na veda yajñādhyayanairna dānaiḥ
na ca kriyābhirna tapobhirugraiḥ|
evaṁrūpaḥ śakya ahaṁ nṛloke
draṣṭuṁ tvadanyena kurupravīra||11-48||
Meaning: But for you, none can see (My) this form by studying Vedas or by (performing) sacrifices ( yajnas) or by doing charities or by practising rituals or by severe austerities, O Great Warrior among Kurus!
Lesson: With the power of yoga one can get Self- realization. This can not be attained simply by studying Vedas or by performing sacrifices or by doing charities or austerities or by observing rituals.

Subject: The Self –Supreme: The Self-in-dwelling
मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम्।
व्यपेतभीः प्रीतमनाः पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य॥११-४९॥
mā te vyathā mā ca vimūḍhabhāvo
dṛṣṭvā rūpaṁ ghoramīdṛṅmamedam|
vyapetabhīḥ prītamanāḥ punastvaṁ
tadeva me rūpamidaṁ prapaśya||11-49||
Meaning: Seeing My such a terrible form, as this, you should neither be afraid, nor be bewildered. Now again behold My other Form (the previous one) with a fearless and complacent mind.
Lesson: The Self- in-dwelling is the Self-Supreme (Param Brahman). Have His sight with a fearless and complacent mind, without wandering around.

सञ्जय उवाच।
sañjaya uvāca|
Sanjaya said:

Subject: Multifarious Forms of the Supreme
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः।
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा॥११-५०॥
ityarjunaṁ vāsudevastathoktvā
svakaṁ rūpaṁ darśayāmāsa bhūyaḥ|
āśvāsayāmāsa ca bhītamenaṁ
bhūtvā punaḥ saumyavapurmahātmā||11-50||
Meaning: Having thus spoken to Arjuna, Vasudeva again revealed His own Form. Resuming His charming (human) Form, the Exalted One, consoled Arjuna, who was terribly frightened.
Lesson: The Supreme- Self has multifarious Forms. In whatever Form His devotee desires to see, he sees.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Self-realization
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः॥११-५१॥
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana|
idānīmasmi saṁvṛttaḥ sacetāḥ prakṛtiṁ gataḥ||11-51||
Meaning: Having seen your gracious human form, O Janardan, my mind is now composed; and I have regained my normal disposition.
Lesson: On regaining his normal disposition, after Self-realization, the devotee experiences satisfaction and tranquility.

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Self-realization
सुदुर्दर्शमिदं रूपं दृष्ट्वानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः॥११-५२॥
sudurdarśamidaṁ rūpaṁ dṛṣṭvānasi yanmama|
devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ||11-52||
Meaning: My  Form, which you have seen, is indeed difficult to be seen. Even the gods are ever longing to behold this Form.
नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा॥११-५३॥
nāhaṁ vedairna tapasā na dānena na cejyayā|
śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā||11-53||
Meaning: The Form which you have seen can neither be seen by (studying) Vedas nor by charities, or by austerities or by (performing) sacrifices.
Lesson: Self-realization is very rare and difficult. It is not a subject of outward rituals/performances. The Gods (senses) keep on longing for this blissful and blessed experience.

Subject: Single-minded Devotion
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन।
ज्ञातुं द्रष्टुं च तत्वेन प्रवेष्टुं च परन्तप॥११-५४॥
bhaktyā tvananyayā śakya ahamevaṁvidho’rjuna|
jñātuṁ draṣṭuṁ ca tatvena praveṣṭuṁ ca parantapa||11-54||
Meaning: However, by single-minded devotion, it is possible to know, behold and enter into My this Form (the cosmic mysteries), O Scorcher of the Enemies!
Lesson: Single-minded devotion is very important for Self-realization. He alone can enter into the world of cosmic mysteries who has unified and identified with the Supreme-Self, forgetting all dualities and identities.

Subject: Qualities of a Single-minded Devotee
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥११-५५॥
matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ|
nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava||11-55||
Meaning: He who performs action for Me, who is absorbed in Me, who is devoted to Me, who is unattached and has no animosity towards any being, that alone attains Me, O Pandava!
Lesson: He, who is in pursuit of Self-realization, should ever remain absorbed in the Self. He should.  perform his duty with single-minded devotion, detachment (from all worldly interests) and animosity towards none.

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