आख्याहि मे को भवानुग्ररूपोनमोऽस्तु ते देववर प्रसीद ।विज्ञातुमिच्छामि भवन्तमाद्यंन हि प्रजानामि तव प्रवृत्तिम् ॥
ākhyāhi me ko bhavānugrarūpo namo’stu te devavara prasīdavijñātumicchāmi bhavantamādyaṁ na hi prajānāmi tava pravṛttim
Declare to me who Thou art that wearest this form of fierceness. Salutation to Thee, O Thou great Godhead, turn Thy heart to grace. I would know who Thou art who wast from the beginning, for I know not the will of Thy workings.
Compiled rendering · Anilbaran Roy
Essays on the Gita
Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings.
But in the greatness of this vision there is too the terrific11·19–26 image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end. This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying “May there be peace and weal” praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen11·28–31 with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead,11·31 “Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings.”
The problem raised by the Gita and the solution it gives demand this character of the vision of the World-Spirit. It is the problem of a great struggle, ruin and massacre which has been brought about by the all-guiding Will and in which the eternal Avatar himself has descended as the charioteer of the protagonist in the battle. The seer of the vision is himself the protagonist, the representative of the battling soul of man who has to strike down tyrant and oppressive powers that stand in the path of his evolution and to establish and enjoy the kingdom of a higher right and nobler law of being. Perplexed by the terrible aspect of the catastrophe in which kindred smite at kindred, whole nations are to perish and society itself seems doomed to sink down in a pit of confusion and anarchy, he has shrunk back, refused the task of destiny and demanded of his divine Friend and Guide why he is appointed to so dreadful a work, kiṁ karmaṇi ghore māṁ niyojayasi. He has been shown then how3·1 individually to rise above the apparent character of whatever work he may do, to see that Nature the executive force is the doer of the work, his natural being the instrument, God the master of Nature and of works to whom he must offer them without desire or egoistic choice as a sacrifice. He has been shown too that the Divine who is above all these things and untouched by them, yet manifests himself in man and Nature and their action and that all is a movement in the cycles of this divine manifestation. But now when he is put face to face with the embodiment of this truth, he sees in it magnified by the image of the divine greatness this aspect of terror and destruction and is appalled and can hardly bear it. For why should it be thus that the All-spirit manifests himself in Nature? What is the significance of this creating and devouring flame that is mortal existence, this world-wide struggle, these constant disastrous revolutions, this labour and anguish and travail and perishing of creatures? He puts the ancient question and breathes the eternal prayer, “Declare to me who art thou that comest to us in this form of11·31 fierceness. I would know who art thou who wast from the beginning, for I know not the will of thy workings. Turn thy heart to grace.”
Other writings
*dṛṣṭvādbhutaṁ rūpam ugraṁ tavedaṁ lokatrayaṁ pravyathitaṁ mahātman…. dṛṣṭvā hi tvāṁ pravyathitāntarātmā dhṛtiṁ na vindāmi śamaṁ ca viṣṇo…. yathā nadīnāṁ bahavo’mbuvegāḥ samudram evābhimukhā dravanti, tathā tavāmī nara-loka-vīrā viśanti vaktrāṇyabhivijvalanti. yathā pradīptaṁ jvalanaṁ pataṅgā viśanti nāśāya samṛddhavegāḥ, tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddhavegāḥ. lelihyase grasamānaḥ samantāl lokān samagrān vadanair jvaladbhiḥ, tejobhir āpūrya jagat samagraṁ bhāsas tavogrāḥ pratapanti viṣṇo. ākhyāhi me ko bhavān ugrarūpo namo’stu te devavara prasīda, vijñātum icchāmi bhavantam ādyaṁ na hi prajānāmi tava pravṛttim.*
“When is seen this thy fierce and astounding form, the three worlds are all in pain and suffer, O thou mighty Spirit…. Troubled and in anguish is the soul within me as I look upon thee and I find no peace or gladness…. As the speed of many rushing waters races towards the ocean, so all these heroes of the world of man are entering into thy many mouths of flame. As a swarm of moths with ever increasing speed fall to their destruction into a fire that someone has kindled, so now the nations with ever increasing speed are entering into thy jaws of doom. Thou lickest the regions all around with thy tongues and thou art swallowing up all the nations in thy mouths of burning; all the world is filled with the blaze of thy energies; fierce and terrible are thy lustres and they burn us, O Vishnu. Declare to me who art thou that comest to us in this form of fierceness; salutation to thee, O thou great godhead, turn thy heart to grace! I would know who art thou who wast from the beginning, for I know not the will of thy workings.”
The Arya — text not in the CWSA
vijnātum ichchhāmi bhavantam ādyam
