पश्यामि त्वां दीप्तहुताशवक्त्रम्
स्वतेजसा विश्वमिदं तपन्तम्।।11.19।।
।।11.19।।आपको मैं आदि? मध्य और अन्तसे रहित? अनन्त प्रभावशाली? अनन्त भुजाओंवाले? चन्द्र और सूर्यरूप नेत्रोंवाले? प्रज्वलित अग्निके समान मुखोंवाले और अपने तेजसे संसारको संतप्त करते हुए देख रहा हूँ।
11.19 Pasyami, I see; tvam, You; as anadi-madhya-antam, without beginning, middle and end; ananta-viryam, possessed of infinite valour; and also ananta-bahum, having innumerable arms; sasi-surya-netram, having the sun and the moon as the eyes; dipta-hutasavakram, having a mouth like a blazing fire; tapantam, heating up; idam, this; visvam, Universe; sva-tejasa, by Your own birlliance.
11.19 Sri Abhinavagupta did not comment upon this sloka.
11.19 I behold You as without beginning, middle and end. Your might is infinite, of unsurpassed excellence. Here the term might is used for illustration. The meaning is that You are the sole repository of knowledge, strength, sovereignty, valour, power and glory, one whose excellence cannot be surpassed. Your arms are infinite, i.e., they are countless. This is also for illustration, implying that You have an infinite number of arms, stomachs, feet, mouths etc. The sun and moon are Your eyes; all Your eyes are like the moon and the sun, beaming with grace and power. The grace is directed towards the devotees like the gods who offer salutations etc., and power is directed against Asuras, Raksasas etc., who are opposed to these. For it will be said later on: The Raksasas flee on all sides in fear, and all the hosts of Siddhas bow down to You (11.36). Your mouth is emitting fire, namely, the fire appropriate for destroying all things, as the Fire of Time consumes the world at the time of dissolution. With Your own radiance You are warming the universe. By radiance (Tejas) is meant the poweer to vanish others. I behold You warming (or governing) the universe with Your own radiance. The meaning is this: I directly realise You as taught before as the Creator of all, as the supporter of everything, as the sovereign over everything, as the destroyer of everything, as the ocean of knowledge and other infinite attributes, as without beginning, middle and end, and as possessing a divine body of this nature. How, in one divine body, can there be many stomachs etc.? This is possible in the following way: From a hip of infinite extent, stomachs etc., as described, branc off upwards. The divine feet etc., branch off downwards. So there is no contradiction in attributing a pair of eyes for each face. On perceiving You to be thus, the gods etc., and myself, have become frightened - says Arjuna in the following words:
AnaadimadhyaantamanantaveeryamAnantabaahum shashisooryanetram; Pashyaami twaam deeptahutaashavaktramSwatejasaa vishwamidam tapantam.
anādi-madhya-antam—without beginning, middle, or end; ananta—infinite; vīryam—power; ananta—unlimited; bāhum—arms; śhaśhi—the moon; sūrya—the sun; netram—eyes; paśhyāmi—I see; tvām—you; dīpta—blazing; hutāśha—emanating from; vaktram—your mouth; sva-tejasā—by your radiance; viśhwam—universe; idam—this; tapantam—warming