लेलिह्यसे ग्रसमानः समन्ता ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः। तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो।।11.30।।
lelihyase gr̥asamānaḥ samantāt lokān samagrān vadānaiḥ jvaladbhiḥ tejobhiḥ āpūrya jagat samagraṃ bhāsaḥ tava ugrāḥ pratapanti viṣṇo
Translation
With Your fiery tongues You are licking up the hosts of living beings on all sides and devouring them with Your blazing mouths. O Vishnu, You are scorching the entire universe with the fierce, all-pervading rays of Your effulgence.
Word Meanings
lelihyase — You are licking; gr̥asamānaḥ — devouring; samantāt — from all directions; lokān — beings; samagrān — all; vadānaiḥ — by the mouths; jvaladbhiḥ — blazing; tejobhiḥ — by effulgence; āpūrya — covering; jagat — the universe; samagraṃ — all; bhāsaḥ — rays; tava — Your; ugrāḥ — terrible; pratapanti — are scorching; viṣṇo — O all-pervading Lord
Understanding the Verse
In this dramatic vision of the Divine Manifestation, Lord Krishna reveals his universal form (Vishvarupa) to the astonished Arjuna. The verse captures the overwhelming sensory experience of an incarnation that is simultaneously many and one. The phrase “lelihyase” (you are licking) conveys an active, almost sensual action, while “gr̥asamānaḥ” (devouring) introduces the cosmic scale of consumption, suggesting that the divine appetite encompasses every creature. The combination of licking and devouring underscores the paradox of the divine: it is both nurturing and terrifying, a sustainer that also annihilates.
“Samantāt” (from all directions) expands the scope to a 360-degree panorama, indicating that there is no escape from this divine presence. Every “lokān” (being) – humans, animals, celestial beings – is subject to the same divine scrutiny. The plural “samagrān” (all) and “vadānaiḥ” (by the mouths) emphasize that the eyes of this form are countless, each mouth a portal of fire, underscoring the multiplicity of divine perception.
The verse then shifts to a visual spectacle: “jvaladbhiḥ” (blazing) and “tejobhiḥ” (by effulgence) describe the radiant energy that emanates from the deity. The imagery of “āpūrya jagat samagraṃ” (covering the entire universe) suggests that the divine light is not merely illuminating but enveloping, akin to a blanket of fire that reaches every corner of existence. This all‑pervading light is not passive; it is “bhāsaḥ” (rays) that are “tava ugrāḥ” (your terrible, fierce). The adjective “ugrāḥ” conveys ferocity and awe‑inspiring power, reminding Arjuna that the divine radiance is capable of destruction as well as illumination.
Finally, “pratapanti viṣṇo” (O Vishnu, you are scorching) encapsulates the culmination of this vision: the deity’s rays are scorching the cosmos, a metaphor for the purifying fire that dissolves ignorance and illusion. The use of the name “viṣṇo” reaffirms the identity of this form as the all‑pervading Lord, the maintainer of the universe, whose power is both creative and destructive.
Theologically, this verse serves to humble the seeker, demonstrating that the ultimate reality transcends ordinary categories. It is both immanent—present in every mouth, every direction—and transcendent—possessing a light so intense it can scorch the universe. For Arjuna, the realization that his opponent, the Kauravas, are mere playthings before such a form, shifts his perspective from worldly concerns to a deeper understanding of duty (dharma) within the cosmic order. The verse thus reinforces the Gita’s central message: true wisdom arises when one perceives the divine thread weaving through all existence, recognizing both its nurturing and its formidable aspects.
