B.G 9.11
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्। परं भावमजानन्तो मम भूतमहेश्वरम् ॥११॥
avajānanti māṁ mūḍhā mānuṣīṁ tanumāśritam। paraṁ bhāvamajānanto mama bhūtamaheśvaram ॥11॥
[अवजानन्ति (avajānanti) - disregard; माम् (mām) - me; मूढाः (mūḍhāḥ) - the ignorant; मानुषीम् (mānuṣīm) - human-like; तनुम् (tanum) - form; आश्रितम् (āśritam) - assuming; परम् (param) - supreme; भावम् (bhāvam) - nature; अजानन्तः (ajānantaḥ) - not knowing; मम (mama) - my; भूतमहेश्वरम् (bhūta-maheśvaram) - the great lord of beings.]
The ignorant disregard me, seeing me as having assumed a human form, not knowing my supreme nature as the great Lord of all beings.
Gīta Bhāshya 9.11
Fate of those who disregard the lord is explained starting from 'avajānanti' verse. The ignorant perceive the Lord as human, but he is only made up of divine attributes. The Lord is without beginning, infinite, possesses a fully complete form, and is the divine power even of the greatest ones. He is addressed as 'Bhūta-maheśvara' because He is the great Lord of all beings.
तर्हि केचित् कथं त्वां अवजानन्ति, का च तेषां गतिः इत्यत आह - अवजानन्ति इत्यादिना॥
tarhi kecit kathaṁ tvāṁ avajānanti, kā ca teṣāṁ gatiḥ ityata āha - avajānanti ityādinā॥
[तर्हि (tarhi) - then; केचित् (kecit) - some (people); कथं (kathaṁ) - how; त्वाम् (tvām) - you; अवजानन्ति (avajānanti) - disregard; का (kā) - what; च (ca) - and; तेषाम् (teṣām) - their; गतिः (gatiḥ) - destination (fate); इत्यतः (ity ataḥ) - therefore thus; आह (āha) - it is said; अवजानन्ति (avajānanti) - they disregard; इत्यादिना (ityādinā) - beginning with 'avajānanti';]
Then, how do some disregard you, and what is their fate? To answer this, it is stated beginning with 'avajānanti'.
मानुषीं तनुं मूढानां मानुषवत् प्रतीतां तनुम्। न तु मनुष्यरूपाम्। उक्तं च मोक्षधर्मे -
mānuṣīṁ tanuṁ mūḍhānāṁ mānuṣavat pratītāṁ tanum। na tu manuṣyarūpām। uktaṁ ca mokṣadharme
[मानुषीम् (mānuṣīm) - human-like; तनुम् (tanum) - form; मूढानाम् (mūḍhānām) - for the ignorant; मानुषवत् (mānuṣavat) - as human; प्रतीताम् (pratītām) - perceived; तनुम् (tanum) - form; न (na) - not; तु (tu) - but; मनुष्यरूपाम् (manuṣya-rūpām) - of human form; उक्तं च (uktaṁ ca) - and it is said; मोक्षधर्मे (mokṣadharme) - in the Mokṣa-dharma;]
For the ignorant, the 'human-like form' is perceived as that of only human, but it is not truly a human form. It is said in the Mokṣa-dharma:
"यत्किञ्चिदिह लोकेऽस्मिन् देहबद्धं विशाम्पते। सर्वं पञ्चभिराविष्टं भूतैरीश्वरबुद्धिजैः॥ ईश्वरो हि जगत्स्रष्टा प्रभुर्नारायणो विराट्। भूतान्तरात्मा वरदः सगुणो निर्गुणोऽपि च। भूतप्रलयमव्यक्तं शुश्रूषुर्नृपसत्तम॥"
"yatkiñcidiha loke'smin dehabaddhaṁ viśāmpate। sarvaṁ pañcabhirāviṣṭaṁ bhūtairīśvarabuddhijaiḥ॥ īśvaro hi jagatsraṣṭā prabhurnārāyaṇo virāṭ। bhūtāntarātmā varadaḥ saguṇo nirguṇo'pi ca। bhūtapralayamavyaktaṁ śuśrūṣurnr̥pasattama॥"
[यत्किञ्चित् (yat kiñcit) - whatever; इह (iha) - here; लोके (loke) - in the world; अस्मिन् (asmin) - in this; देहबद्धम् (deha-baddham) - bound in a body; विशाम्पते (viśām-pate) - O lord of men; सर्वम् (sarvam) - all; पञ्चभिः (pañcabhiḥ) - by the five (elements); आविष्टम् (āviṣṭam) - pervaded; भूतैः (bhūtaiḥ) - by elements; ईश्वरबुद्धिजैः (īśvara-buddhi-jaiḥ) - born of the Lord's intelligence; ईश्वरः (īśvaraḥ) - the Supreme Lord; हि (hi) - indeed; जगत्स्रष्टा (jagat-sraṣṭā) - creator of the world; प्रभुः (prabhuḥ) - master; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; विराट् (virāṭ) - the cosmic form; भूत-अन्तरात्मा (bhūta-antarātmā) - the inner self of all beings; वरदः (varadaḥ) - bestower of boons; सगुणः (saguṇaḥ) - with attributes; निर्गुणः अपि च (nirguṇaḥ api ca) - also beyond attributes; भूत-प्रलयम् (bhūta-pralayam) - dissolution of beings; अव्यक्तम् (avyaktam) - the unmanifest; शुश्रूषुः (śuśrūṣuḥ) - eager to hear; नृपसत्तम (nṛpa-sattama) - O best among kings;]
"O best among kings, hear this attentively. Whatever exists in this world bound in a body is pervaded by the five elements, which arise from the Lord's intelligence. Indeed, the Supreme Lord, Nārāyaṇa, is the creator of the world, the master, and the cosmic form. He is the inner self of all beings, the bestower of boons, both with attributes and beyond attributes. He is the unmanifest cause of the dissolution of beings."
इति।
iti।
[इति (iti) - thus.]
- stated thus.
अवतारप्रसङ्गे चैतदुक्तम्। अतो नावताराः पृथक् शङ्क्याः।
avatāraprasaṅge caitaduktam। ato nāvatārāḥ pr̥thak śaṅkyāḥ।
[अवतार-प्रसङ्गे (avatāra-prasaṅge) - in the context of incarnations; च (ca) - and / as well; एतत् (etat) - this; उक्तम् (uktam) - has been stated; अतः (ataḥ) - therefore; न (na) - not; अवताराः (avatārāḥ) - incarnations; पृथक् (pṛthak) - as separate; शङ्क्याः (śaṅkyāḥ) - should be doubted;]
This has been stated in the context of incarnations as well. Therefore, incarnations should not be considered as separate (from the Supreme Lord).
"रूपाण्यनेकान्यसृजत् प्रादुर्भावभवाय सः। वाराहं नारसिंहं च वामनं मानुषं तथा॥"
"rūpāṇyanekānyasr̥jat prādurbhāvabhavāya saḥ। vārāhaṁ nārasiṁhaṁ ca vāmanaṁ mānuṣaṁ tathā॥"
[रूपाणि (rūpāṇi) - forms; अनेकानि (anekāni) - many; असृजत् (asṛjat) - created; प्रादुर्भाव-भवाय (prādurbhāva-bhavāya) - for manifestation and existence; सः (saḥ) - he; वाराहम् (vārāham) - the Boar (Varāha) incarnation; नारसिंहम् (nārasiṁham) - the Man-Lion (Narasimha) incarnation; च (ca) - and; वामनम् (vāmanam) - the Dwarf (Vāmana) incarnation; मानुषम् (mānuṣam) - the human (incarnation); तथा (tathā) - likewise;]
"He created many forms for manifestation and existence: Varāha (Boar), Narasimha (Man-Lion), Vāmana (Dwarf), and likewise the human form."
इति।
iti।
[इति (iti) - thus.]
- stated thus.
तत्रैव प्रथमसर्गकाले एव अवान्तररूपविभक्त्युक्तेश्च। अतो न तेषां मानुषत्वादिः विना भ्रान्तिम्। भूतं महत् ईश्वरं चेति भूतमहेश्वरम्। तथाहि बाभ्रव्यशाखायाम् -
tatraiva prathamasargakāle eva avāntararūpavibhaktyukteśca। ato na teṣāṁ mānuṣatvādiḥ vinā bhrāntim। bhūtaṁ mahat īśvaraṁ ceti bhūtamaheśvaram। tathāhi bābhravyaśākhāyām -
[तत्र एव (tatraiva) - there itself; प्रथम-सर्ग-काले (prathama-sarga-kāle) - at the time of the first creation; एव (eva) - indeed; अवान्तर-रूप-विभक्ति-उक्तेः (avāntara-rūpa-vibhakti-ukteḥ) - due to the mention of intermediate form distinctions; अतः (ataḥ) - therefore; न (na) - not; तेषां (teṣām) - their; मानुषत्व-आदिः (mānuṣatva-ādiḥ) - humanness and other such qualities; विना (vinā) - without; भ्रान्तिम् (bhrāntim) - illusion; भूतम् (bhūtam) - the existent; महत् (mahat) - the great; ईश्वरम् (īśvaram) - the Lord; च (ca) - and; इति (iti) - thus; भूत-महेश्वरम् (bhūta-maheśvaram) - the great Lord of all beings; तथाहि (tathā hi) - thus indeed; बाभ्रव्य-शाखायाम् (bābhravya-śākhāyām) - in the Bābhravya branch (of the scriptures).]
Since the distinctions of intermediate forms were already mentioned at the very time of the first creation, their humanness and other attributes should not be mistaken as real. He is addressed as 'Bhūta-maheśvara' because He is the great Lord of all beings. Same is stated in the Bābhravya branch of the scriptures:
"अनाद्यनन्तं परिपूर्णरूपं ईशं वराणामपि देववीर्यम्।"
"anādyanantaṁ paripūrṇarūpaṁ īśaṁ varāṇāmapi devavīryam।"
[अनादि (anādi) - without beginning; अनन्तम् (anantam) - infinite; परिपूर्ण-रूपम् (paripūrṇa-rūpam) - possessing a completely full form; ईशम् (īśam) - the Lord; वराणाम् (varāṇām) - of the best (ones); अपि (api) - even; देव-वीर्यम् (deva-vīryam) - the divine power.]
"The Lord is without beginning, infinite, possesses a fully complete form, and is the divine power even of the greatest ones."
इति।
iti।
[इति (iti) - thus.]
- stated thus.
"अस्य महतो भूतस्य निःश्वसितम्।"
"asya mahato bhūtasya niḥśvasitam।"
[अस्य (asya) - of this; महतः (mahataḥ) - the 'mahat' principle; भूतस्य (bhūtasya) - being (existence); निःश्वसितम् (niḥśvasitam) - exhalation (breath);]
"The 'mahat' principle, i.e. ego of the beings, is His exhalation."
इति च।
iti ca।
[इति च (iti ca) - thus also.]
- stated thus as well.
"ब्रह्मपुरोहित ब्रह्मकायिक महाराजिक।"
"brahmapurohita brahmakāyika mahārājika।"
[ब्रह्म-पुरोहित (brahma-purohita) - the priest of Brahman; ब्रह्म-कायिक (brahma-kāyika) - embodied in Brahman; महाराजिक (mahārājika) - of great sovereignty;]
"He is the guide to the Universe. He is the body of the Universe, possessing great sovereignty over it."
इति च मोक्षधर्मे ॥११॥
iti ca mokṣadharme ॥11॥
[इति च (iti ca) - thus also; मोक्षधर्मे (mokṣadharme) - in the Mokṣa-dharma;]
- stated thus as well in the Mokṣa-dharma (section of the Mahabharata).
