B.G 11.50

सञ्जय उवाच

sañjaya uvāca

[ सञ्जयः (sañjayaḥ) - Sañjaya; उवाच (uvāca) - said; ]

Sañjaya said:

इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः। आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥५०॥

ity-arjunaṁ vāsudevaḥ tathā uktvā svakaṁ rūpaṁ darśayāmāsa bhūyaḥ। āśvāsayāmāsa ca bhītam-enam bhūtvā punaḥ saumya-vapur-mahātmā ॥50॥

[ इति (iti) - thus; अर्जुनम् (arjunam) - Arjuna; वासुदेवः (vāsudevaḥ) - Vāsudeva; तथा (tathā) - so; उक्त्वा (uktvā) - having spoken; स्वकम् (svakam) - his own; रूपम् (rūpam) - form; दर्शयामास (darśayāmāsa) - showed; भूयः (bhūyaḥ) - again; आश्वासयामास (āśvāsayāmāsa) - consoled; च (ca) - and; भीतम् (bhītam) - frightened; एनम् (enam) - this one; भूत्वा (bhūtvā) - becoming; पुनः (punaḥ) - again; सौम्यवपुः (saumya-vapuḥ) - with gentle form; महात्मा (mahātmā) - the great-souled one; ]

Thus, having spoken to Arjuna, Vāsudeva again showed his own form. He, the great-being, having assumed again a gentle form, consoled this frightened one.

Gīta Bhāshya 11.50

The usage "his own form" is due to mistaken conception. Otherwise, all forms are equally His.

स्वकं रूपं तु भ्रान्तप्रतीत्या। अन्यथा तदपि स्वकमेव। प्रमाणानि तु उक्तानि पुरस्तात् ॥५०॥

svakaṁ rūpaṁ tu bhrānta-pratītyā. anyathā tad api svakam eva. pramāṇāni tu uktāni purastāt ॥50॥

[ स्वकम् (svakam) - one's own; रूपम् (rūpam) - form; तु (tu) - but; भ्रान्तप्रतीत्या (bhrānta-pratītyā) - due to mistaken conception; अन्यथा (anyathā) - otherwise; तत् (tat) - that; अपि (api) - also; स्वकम् (svakam) - one's own; एव (eva) - indeed; प्रमाणानि (pramāṇāni) - evidences; तु (tu) - but; उक्तानि (uktāni) - have been stated; पुरस्तात् (purastāt) - earlier; ]

The term "his own form" is due to mistaken conception. Otherwise, that form also was indeed his own. The evidences have been stated earlier.

॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीताभाष्ये एकादशोध्यायः ॥

॥ iti śrīmad-ānanda-tīrtha-bhagavatpādācārya-viracite śrī-bhagavad-gītā-bhāṣye ekādaśo'dhyāyaḥ ॥

[इति (iti) - thus; श्रीमत् (śrīmat) - revered; आनन्दतीर्थभगवत्पादाचार्यविरचिते (ānanda-tīrtha-bhagavatpādācārya-viracite) - composed by Ānanda Tīrtha Bhagavatpāda Ācārya; श्रीभगवद्गीताभाष्ये (śrī-bhagavad-gītā-bhāṣye) - in the commentary on the Bhagavad Gītā; एकादशः (ekādaśaḥ) - eleventh; अध्यायः (adhyāyaḥ) - chapter;॥]

Thus ends the eleventh chapter in the commentary on the Bhagavad Gītā composed by the revered Ānanda Tīrtha Bhagavatpāda Ācārya.

Gīta Tātparya 11.50

The distinction in the perception of forms of the Lord is indeed relative to ignorance. Otherwise, no distinction exists.

स्ववत् क्रियत इति स्वकं रूपम्। विश्वरूपमज्ञानां स्वरूपवत् न दर्शयति। एतद् अज्ञानामपि तथैव दर्शयतीति विशेषः। अन्यथा "द्रष्टुमिच्छामि ते रूपम्" इति विरुद्धं स्यात्।

svavat kriyata iti svakaṁ rūpam। viśvarūpam ajñānāṁ svarūpavat na darśayati। etad ajñānām api tathaiva darśayatīti viśeṣaḥ। anyathā "draṣṭum icchāmi te rūpam" iti viruddhaṁ syāt।

[स्ववत् (svavat) - like one's own; क्रियत (kriyata) - is made; इति (iti) - thus; स्वकम् (svakam) - one's own; रूपम् (rūpam) - form;। विश्वरूपम् (viśvarūpam) - the cosmic form; अज्ञानाम् (ajñānām) - for the ignorant ones; स्वरूपवत् (svarūpavat) - like the essential form; न (na) - not; दर्शयति (darśayati) - shows;। एतत् (etat) - this; अज्ञानाम् (ajñānām) - for the ignorant ones; अपि (api) - even; तथैव (tathaiva) - in just the same way; दर्शयति (darśayati) - it shows; इति (iti) - thus; विशेषः (viśeṣaḥ) - distinction;। अन्यथा (anyathā) - otherwise; "द्रष्टुम् (draṣṭum) - to see; इच्छामि (icchāmi) - I wish; ते (te) - your; रूपम् (rūpam)" - form"; इति (iti) - thus; विरुद्धं (viruddhaṁ) - contradictory; स्यात् (syāt) - would be;।]

The term 'svakam', i.e. 'ones's own', is used as it is made or manifested by Himself. The cosmic form is not shown to the ignorant in its essential form. The distinction is that this normal form is shown even to the ignorant. Otherwise, it would contradict "I wish to see your form".

"परावरविभेदस्तु मुग्धदृष्टिमपेक्ष्य तु। प्रादुर्भावस्वरूपाणां विश्वरूपस्य च प्रभोः। अन्यथा न विशेषोऽस्ति व्यक्तिर्हि अज्ञव्यपेक्षया॥"

"parāvara-vibhedas tu mugdha-dṛṣṭim-apekṣya tu। prādurbhāva-svarūpāṇāṁ viśvarūpasya ca prabhoḥ। anyathā na viśeṣo'sti vyaktir hi ajña-vyapekṣayā॥"

[परावरविभेदः (parāvara-vibhedaḥ) - distinction between higher and lower; तु (tu) - but; मुग्धदृष्टिमपेक्ष्य (mugdha-dṛṣṭim-apekṣya) - dependent on deluded perception;। प्रादुर्भावस्वरूपाणाम् (prādurbhāva-svarūpāṇām) - of the manifest forms; विश्वरूपस्य (viśvarūpasya) - of the cosmic form; च (ca) - and; प्रभोः (prabhoḥ) - of the Lord;। अन्यथा (anyathā) - otherwise; न (na) - not; विशेषः (viśeṣaḥ) - distinction; अस्ति (asti) - exists; व्यक्तिः (vyaktiḥ) - manifestation; हि (hi) - indeed; अज्ञव्यपेक्षया (ajña-vyapekṣayā) - due to dependence on ignorance;॥]

"Of the manifest forms and of the cosmic form of the Lord, the distinction between higher and lower depends on deluded perception. Otherwise no distinction exists, for manifestation is indeed relative to ignorance."

इति च ॥५०॥

iti ca ॥50॥

[इति (iti) - thus; च (ca) - and / as well; ]

- stated thus as well.