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Adhyāyas / Viśvarūpa-Darśana Yogaḥ / verse 22

Mūla — the verse

Gita Press numbering
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्िवनौ मरुतश्चोष्मपाश्च। गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे
rudrādityā vasavo ye cha sādhyā viśhve ’śhvinau marutaśh choṣhmapāśh cha gandharva-yakṣhāsura-siddha-saṅghā vīkṣhante tvāṁ vismitāśh chaiva sarve
Triṣṭubh (S u I s)(!!) irregular in source

Translation

Swami Gambhīrānanda · follows Śaṅkara-bhāṣya

Those who are the Rudras, the Adityas, the Vasus, and the Sadhyas, the Visvedevas, the two Asvins, the Maruts, and the Usmapas, and hosts of Gandharvas, Yaksas, demons, and Siddhas—all of those very ones gaze at You, being indeed struck with wonder.

हिन्दी अनुवाद — Swami Tejomayānanda

रुद्रगण, आदित्य, वसु और साध्यगण, विश्वेदेव तथा दो अश्विनीकुमार, मरुद्गण और उष्मपा, गन्धर्व, यक्ष, असुर और सिद्धगणों के समुदाय- ये सब ही विस्मित होते हुए आपको देखते हैं।।

Pronunciation — Vaamshii

from Vaamshii
रुद्रा दित् या वसवो ये च साध्याः (!!)
विश्वेऽश् विनौ मरुतश् चोष् मपाश्च (!!)
गन्धर्व यक्षासु रसिद्ध सङ्घाः
वीक्षन्ते त्वाँव् विस् मिताश् चैव सर्वे
॥ २२ ॥
Pāda meters: S, Upendravajrā, Indravajrā, Śālinī — 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 →

Word by word

padārtha
rudraa form of Lord Shiv
ādityāḥthe Adityas
vasavaḥthe Vasus
yethese
chaand
sādhyāḥthe Sadhyas
viśhvethe Vishvadevas
aśhvinauthe Ashvini kumars
marutaḥthe Maruts
chaand
uṣhma-pāḥthe ancestors
chaand
gandharvaGandharvas
yakṣhathe Yakshas
asurathe demons
siddhathe perfected beings
saṅghāḥthe assemblies
vīkṣhanteare beholding
tvāmyou
vismitāḥin wonder
chaand
evaverily
sarveall

Themes

from The Thematic Companion to the Bhagavad Gītā

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.