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Adhyāyas / Viśvarūpa-Darśana Yogaḥ / verse 19

Mūla — the verse

Gita Press numbering
अनादिमध्यान्तमनन्तवीर्य मनन्तबाहुं शशिसूर्यनेत्रम्। पश्यामि त्वां दीप्तहुताशवक्त्रम् स्वतेजसा विश्वमिदं तपन्तम्
स्वतेजसा विश्वमिदं तपन्तम् || 19||
Triṣṭubh (U u s u)(!!) irregular in source

Translation

Swami Gambhīrānanda · follows Śaṅkara-bhāṣya

I see You as having no beginning, middle, or end, possessing infinite valor, with innumerable arms, the sun and moon as eyes, a mouth like a blazing fire, and heating up this universe with Your own brilliance.

हिन्दी अनुवाद — Swami Tejomayānanda

मैं आपको आदि, अन्त और मध्य से रहित तथा अनंत सार्मथ्य से युक्त और अनंत बाहुओं वाला तथा चन्द्रसूर्यरूपी नेत्रों वाला और दीप्त अग्निरूपी मुख वाला तथा अपने तेज से इस विश्व को तपाते हुए देखता हूँ।।

Pronunciation — Vaamshii

from Vaamshii
अनादि मध्यान्त मनन्त वीर्यम्
अनन्त बाहुं शशि सूर्य नेत्रम्
पश्या मित्वान् दीप्त हुताश वक्त्रम् (!!)
स्व तेजसा विश्व मिदन् तपन्तम्
॥ १९ ॥
Pāda meters: Upendravajrā, Upendravajrā, Śālinī, Upendravajrā — I = Indravajrā, u = Upendravajrā, s = Śālinī pāda
Read each split group as one breath-unit; hyphens join pādas kept whole for the meter or a compound word. Symbols: # upadhmānīya (visarga before p/ph), % jihvāmūlīya (visarga before k/kh), ऽ avagraha (an elided a). Full method →

Themes

from The Thematic Companion to the Bhagavad Gītā
DarśanaĪśvara

Meaning — Questions & Solutions

from Q&A with KnA
11.15–11.31The Magnificent, the Magnanimous and the Mighty.

Arjuna beholds all the gods and hosts of beings within the one Form; Brahmā on his lotus, the sages, the celestial serpents; boundless, without beginning, middle or end; with innumerable arms, faces, eyes; blazing immeasurably, “if a thousand suns were to rise at once in the sky”. Then the vision turns terrible: the warriors of both armies rushing into the flaming mouths, some crushed between the teeth, “as moths rush headlong into a blazing fire to their destruction”. The description moves deliberately from wonder (the beauty and vastness) to terror (the devouring) — because the Real is both. A God who is only sweetness is a sentimental idol; the true Absolute contains creation and destruction, the nursery and the crematorium. Arjuna is being shown the whole, not the comfortable half.