Cluster 0383 — BG-11.5 — *paśya me pārtha rūpāṇi* — the Lord's first speech-act granting the viśva-rūpa-darśana
BG-11.5
Sanskrit śloka (BG-11.5): श्रीभगवानुवाच । पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः । नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥५॥
"The Blessed Lord said. BEHOLD MY forms, O Pārtha — by hundreds and then by thousands — of various-kinds, DIVYA (divine/celestial), and of various-colors-and-shapes ॥5॥."
BG-11.5 is the OPENING of the Lord's delivery of the viśva-rūpa-darśana proper. Arjuna had petitioned at BG-11.3-4 for the ātmānam avyayam (the imperishable Self); the Lord answers by granting not-just-the-singular-Self but the plural rūpāṇi (forms) — countless, multi-kind, multi-color, multi-shape. This is the FIRST of THREE paśya imperatives (BG-11.5/6/7) that anaphorically-flood Arjuna's perceptual-field. Jñāneśvar's 18-ovi treatment (11.123-140) is one of the most architecturally-elaborate sloka-expositions in the entire Dnyāneśvarī — deploying a 3-part architecture: (a) opening reframe of singular-petition-to-plural-granting (11.123); (b) FORM-PAIRS-CATALOG of 30+ paired attributes (11.124-130); (c) COLOR-CATALOG of 14-15 cosmic-colors (11.131-136); (d) SHAPE-CATALOG spanning kandarpa-shaming-beauty to vikrāḷa-grotesque (11.137-139); (e) iconic closing anticipation of BG-11.7's paśyaikastham jagat kṛtsnam via yayāñcyā ēkēkīm anga-prāntīm dēkha pām jaga (in EACH limb-edge BEHOLD the JAGAT!) at 11.140.
Ovi 11.123
Original (Marathi): अर्जुना तुवां एक दावा म्हणितलें । आणि तेंचि दावूं तरी काय दाविलें । आतां देखें आघवें भरिलें । माझ्याचि रूपीं ॥१२३॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| अर्जुना तुवां | O Arjuna, you (direct-address vocative + 2nd person) |
| एक दावा म्हणितलें | said "show ONE" (referring to BG-11.4 ātmānam avyayam petition) |
| आणि तेंचि दावूं | and if I show only-that-one |
| तरी काय दाविलें | then what have I shown? (rhetorical question) |
| आतां देखें | NOW BEHOLD (precise Marathi rendering of Sanskrit paśya imperative) |
| आघवें भरिलें | EVERYTHING is FILLED (doctrinal-overflow image) |
| माझ्याचि रूपीं | in MY-very-FORM (emphatic -ci particle marking exclusivity) |
Literal translation
English: "Arjuna, YOU said 'show-ONE' — and if I show only-that, then what have I shown? NOW BEHOLD — EVERYTHING is FILLED — in MY-very-FORM!"
मराठी (आधुनिक): "अर्जुना, तू एक (आत्मा) दाखव म्हणालास — पण तेच एक दाखवलं तर मी काय दाखवलं? आता पाहा — सर्व काही भरून आहे — माझ्याच रूपात!"
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| āghavēm bharilēm — mājhyāci rūpīm (EVERYTHING is FILLED in MY-very-FORM) | The cosmic-pervasion-as-fullness doctrine: the Lord's form contains all-multiplicity without remainder | The single-frame-containing-all-photographs image — like opening a single picture and finding every-image-ever-taken contained within it |
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The register is bhakti-Vedānta darśana-granting speech-act, not haṭha-yogic internal-cakra.
Cross-references
- Internal: developed-further from 11.122 (closing 0382 / BG-11.4 — snēhāturu pāhīm affectionately-says-BEHOLD); foreshadows 11.124 (opening of FORM-PAIRS-CATALOG).
- Tukaram parallel: 1779 (pāṇḍurangē ye vō pāṇḍurangē darśana-petition-with-rescue-precedent mirroring Arjuna's BG-11.3-4 petition); 1768 (tukā mhaṇē bōla mājhā bōlatō viṭhṭhal Lord-speaks-through-bhakta doctrine that the śrī-bhagavān uvāca opening makes thematic).
- Source citation: BG-11.5 (direct-paraphrase); BG-11.4 (echo — the petition this answers); BG-11.7 (echo — the each-limb-jagat doctrine this anticipates); BG-9.4 (echo — the cosmic-pervasion-doctrine actualized-as-vision here).
Modern application
- The bhakta who has been-petitioning the Lord for a specific-form-of-experience (a specific healing, a specific resolution, a specific clarity) finds that the Lord's-response opens wider than the petition — not denying the specific-thing-asked-for but contextualizing it within an overflow-frame.
- The contemplative who, having been-trained-on-a-single-iṣṭa-devatā image (one Kṛṣṇa, one Pāṇḍuranga, one Devī), opens the perception to allow the iṣṭa-devatā to manifest in multiple-forms simultaneously without the multiplicity destabilizing the singular-relational-frame.
- The teacher-or-leader who, asked-for-a-single-solution to a complex problem, deliberately reframes the question to acknowledge that the genuine-answer is multi-axis multiplicity rather than singular-resolution.
Sādhanā
For five minutes today, sit before your usual image-of-the-Lord (mūrti, picture, mental-image, the Name-itself if no image). Then quietly say to the Lord: ēka dāvā mhaṇitalēm — āṇi tēm ci dāvūm tarī kāya dāvilēm (I asked for ONE — but if You show only-that, what have You shown?). And then deliberately allow the perception to widen: ātām dēkhēm āghavēm bharilēm — mājhyāci rūpīm (NOW behold — ALL is FILLED in MY-very-FORM!). The discipline is allowing-the-perception-to-widen from the singular-iṣṭa-image into the multiplicity-of-forms-frame.
Arc
11.123 establishes the multiplicity-frame — the Lord reframes Arjuna's singular-petition into plural-granting. The next ovi 11.124 will open the FORM-PAIRS-CATALOG that unpacks this multiplicity-claim attribute-by-attribute.
Ovi 11.124
Original (Marathi): एकें कृशें एकें स्थूळें । एकें ऱ्हस्वें एकें विशाळें । पृथुतरें सरळें । अप्रांतें एकें ॥१२४॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें कृशें एकें स्थूळें | some lean, some massive (kṛśa-sthūla pair) |
| एकें ऱ्हस्वें एकें विशाळें | some short, some vast (hrasva-viśāla pair) |
| पृथुतरें सरळें | broader-still, straight |
| अप्रांतें एकें | endless (some) |
Literal translation
English: "Some lean, some massive — some short, some vast — broader-still, straight — endless some."
मराठी (आधुनिक): "काही कृश, काही स्थूल — काही ऱ्हस्व, काही विशाल — काही अधिक रुंद, सरळ — काही अनंत."
Metaphor-unfold
No extended metaphor in this ovi. The register is FORM-PAIR-ENUMERATION — the systematic naming of the contradictory-and-complementary form-attributes that the viśva-rūpa simultaneously-contains.
Nāth-yogic layer
No Nāth-yogic referent in this ovi. The register is bhakti-Vedānta FORM-CATALOG enumeration.
Cross-references
- Internal: developed-further from 11.123; opens the FORM-PAIRS-CATALOG (11.124-130).
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase); BG-11.10-11 (echo — the actual aneka-vaktra-nayanam aneka-adbhuta-darśanam description that this FORM-CATALOG prefigures).
Modern application
- The reader who, encountering opposing-attributes in the same person (someone who is both fierce-and-gentle, both active-and-still), trains the perception to hold-the-multiplicity without forcing the person into a single category.
- The contemplative who, in worship, allows the Lord to be perceived in physically-impossible simultaneous-attributes (lean-AND-massive, short-AND-vast) without the contradiction destabilizing the perception.
- The student-of-theology who recognizes that deva-attribute-lists are NOT linear-categorical-lists but simultaneous-pair-catalogs.
Sādhanā
For three minutes today, name to yourself five-pairs of opposing-attributes that simultaneously-exist in your day's-experience (e.g., my work was both demanding-AND-restful; my conversation was both serious-AND-light). For each pair, recall the BG-11.5 multi-axis-multiplicity-frame.
Arc
11.124 opens the FORM-PAIRS-CATALOG with physical-shape-pairs; 11.125 will extend to disposition-attribute-pairs (anāvara-prāñjala, savyāpāra-niścala, udāsīna-snehāḷa, tīvra).
Ovi 11.125
Original (Marathi): एकें अनावरें प्रांजळें । सव्यापारें एकें निश्चळें । उदासीनें स्नेहाळें । तीव्रें एकें ॥१२५॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें अनावरें प्रांजळें | some restless, tranquil |
| सव्यापारें एकें निश्चळें | some with-activity, some motionless |
| उदासीनें स्नेहाळें | indifferent, affectionate |
| तीव्रें एकें | fierce, some |
Literal translation
English: "Some restless, some tranquil — some active, some still — indifferent, affectionate — some fierce."
मराठी (आधुनिक): "काही अनावर, काही प्रांजळ — काही सक्रिय, काही निश्चल — काही उदासीन, काही स्नेहाळ — काही तीव्र."
Metaphor-unfold
No extended metaphor in this ovi.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.124; foreshadows 11.126.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase).
Modern application
- The bhakta who has-been-relating-to-a-only-affectionate Lord allows the udāsīna (indifferent) attribute to be present without it destabilizing the bhakti-relationship.
- The contemplative who recognizes that the Lord's tīvra (fierce) attribute is not separate-from but coextensive-with the snehāḷa (affectionate) attribute.
- The reader who, encountering scriptural-passages where the Lord appears udāsīna (e.g., BG-9.9 na ca mām tāni karmāṇi nibadhnanti), recognizes this as one-attribute among the simultaneous-multiplicity.
Sādhanā
For two minutes today, ask the Lord to manifest the udāsīna-AND-snehāḷa attributes simultaneously in your perception — neither only-the-loving Lord nor only-the-indifferent Lord but the simultaneous-both.
Arc
11.125 deploys disposition-attribute-pairs; 11.126 continues with motion-depth-ethical-emotional pairs.
Ovi 11.126
Original (Marathi): एके घूर्णितें सावधें । असलगें एकें अगाधें । एकें उदारें अतिबद्धें । क्रुद्धें एकें ॥१२६॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एके घूर्णितें सावधें | some whirling, attentive |
| असलगें एकें अगाधें | some graspable, some unfathomable |
| एकें उदारें अतिबद्धें | some generous, tightly-bound |
| क्रुद्धें एकें | wrathful, some |
Literal translation
English: "Some whirling, attentive — some graspable, some unfathomable — some generous, tightly-bound — some wrathful."
मराठी (आधुनिक): "काही घूर्णित, सावध — काही असलग, काही अगाध — काही उदार, अतिबद्ध — काही क्रुद्ध."
Metaphor-unfold
No extended metaphor in this ovi.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.125; foreshadows 11.127.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase).
Modern application
- The contemplative who recognizes that agādha (unfathomable) is a positive-attribute of the Lord — the Lord is not-graspable not because he-is-absent but because his-multiplicity-exceeds graspability.
- The reader who, in moments of theological-confusion, lets the agādha attribute be the answer rather than-forcing intellectual-resolution.
- The bhakta who allows the Lord to manifest as krodha (wrath) without sanitizing-it into a more-acceptable register.
Sādhanā
For one minute today, simply rest in the recognition: the Lord is agādha (unfathomable). No further-graspability-required.
Arc
11.126 deploys motion-depth-ethical-emotional pairs; 11.127 will deploy peace-pride-silence-roar pairs.
Ovi 11.127
Original (Marathi): एकें शांतें सन्मदें । स्तब्धें एकें सानंदें । गर्जितें निःशब्दें । सौम्यें एकें ॥१२७॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें शांतें सन्मदें | some peaceful, mighty-proud |
| स्तब्धें एकें सानंदें | some still, some joyful |
| गर्जितें निःशब्दें | some roaring, silent |
| सौम्यें एकें | gentle, some |
Literal translation
English: "Some peaceful, mighty-proud — some still, some joyful — some roaring, silent — some gentle."
मराठी (आधुनिक): "काही शांत, सन्मद — काही स्तब्ध, काही सानंद — काही गर्जित, निःशब्द — काही सौम्य."
Metaphor-unfold
No extended metaphor in this ovi.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.126; foreshadows 11.128.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase); BG-11.23 (echo — multi-mouthed roar that garjita anticipates); BG-11.24 (echo — nabhaḥ-spṛśam dīptam aneka-varṇam that the acoustic-and-shape axes prefigure).
Modern application
- The contemplative who allows the Lord to manifest as garjita (cosmic-roar) without being-only-the-silent-Lord.
- The reader who recognizes that sanmada (noble-pride) is not-incompatible-with śānta (peaceful) — the divine-pride is the peaceful-modality.
- The bhakta who allows the niḥśabda (silent) and garjita (roaring) modes to be the same-Lord's simultaneous attributes.
Sādhanā
For thirty seconds today, listen for the cosmic-niḥśabda (silence). For thirty seconds, listen for the cosmic-garjita (roar). Both are the same-Lord.
Arc
11.127 deploys peace-pride-silence-roar pairs; 11.128 will deploy desire-vigilance-satisfaction pairs.
Ovi 11.128
Original (Marathi): एकें साभिलाषें विरक्तें । उन्निद्रितें एकें निद्रितें । परितुष्टें एकें आर्तें । प्रसन्नें एकें ॥१२८॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें साभिलाषें विरक्तें | some with-desire, detached |
| उन्निद्रितें एकें निद्रितें | some wakeful, some sleeping |
| परितुष्टें एकें आर्तें | some fully-satisfied, distressed |
| प्रसन्नें एकें | pleased, some |
Literal translation
English: "Some with-desire, detached — some wakeful, some sleeping — some fully-satisfied, distressed — some pleased."
मराठी (आधुनिक): "काही साभिलाष, विरक्त — काही उन्निद्रित, काही निद्रित — काही परितुष्ट, आर्त — काही प्रसन्न."
Metaphor-unfold
No extended metaphor in this ovi.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.127; foreshadows 11.129.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase).
Modern application
- The bhakta who recognizes that ārta (distress-as-bhakti-affect) is itself a form-of-the-Lord — the Lord manifests-as-bhakta-distress in the parituṣṭa-ārta pair.
- The contemplative who allows the nidrita (sleeping) attribute to be valid — Lord-asleep as in Viṣṇu-yoga-nidrā is one-form among the many.
- The reader who recognizes that virakta (detached) is not-superior-to but coextensive-with sābhilāṣa (with-desire) in the multiplicity.
Sādhanā
For one minute today, identify which bhakta-affect-state is most-present in you (parituṣṭa, ārta, prasanna, etc.). Recognize that this very-state is one-form-of-the-Lord-manifesting.
Arc
11.128 deploys desire-vigilance-satisfaction pairs; 11.129 will deploy the most-dramatic weapon-aspect pairs.
Ovi 11.129
Original (Marathi): एकें अशस्त्रें सशस्त्रें । एकें रौद्रें अतिमित्रें । भयानकें एकें पवित्रें । लयस्थें एकें ॥१२९॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें अशस्त्रें सशस्त्रें | some unarmed, armed |
| एकें रौद्रें अतिमित्रें | some fierce, supremely-friendly |
| भयानकें एकें पवित्रें | some terrifying, pure |
| लयस्थें एकें | in-laya-dissolution, some |
Literal translation
English: "Some unarmed, armed — some fierce, supremely-friendly — some terrifying, pure — some in-laya-dissolution."
मराठी (आधुनिक): "काही अशस्त्र, सशस्त्र — काही रौद्र, अतिमित्र — काही भयानक, पवित्र — काही लयस्थ."
Metaphor-unfold
No extended metaphor in this ovi — the register is pair-enumeration extending to weapon-aspect-cosmic-state attributes.
Nāth-yogic layer
Referent: laya-state. Confidence: medium. Note: layasthēm ēkēm (some in-the-state-of-laya) — laya is the technical haṭha-yoga term for the dissolution-state where individual-mind dissolves-into the cosmic-substrate. In the FORM-CATALOG context here, layasthēm names some-forms-of-the-viśva-rūpa as being-in-the-laya-state — manifesting the dissolution-pole of the manifestation-dissolution dialectic, foreshadowing BG-11.29-32's Time-as-devourer.
Cross-references
- Internal: developed-further from 11.128; foreshadows 11.130.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase); BG-11.23 (echo — the bhayānaka + damṣṭrā-karāla aspects that this anticipates).
Modern application
- The reader of the unfolding-BG-11 who recognizes the present pair (bhayānaka-pavitra) as foreshadowing the bhayānaka-aspects that will be revealed at BG-11.23-25.
- The bhakta who allows the Lord to be perceived in the laya-dissolution-aspect — Lord-as-dissolver is one-form alongside Lord-as-creator and Lord-as-preserver.
- The contemplative who recognizes that raudra (fierce) and atimitra (supremely-friendly) are simultaneous-attributes, not sequential-moods.
Sādhanā
For one minute today, address the Lord by the precise paradoxical-double-vocative: "bhayānaka-pavitra" (terrifying-AND-pure). Allow both attributes to co-exist in the perception.
Arc
11.129 deploys the most-dramatic weapon-aspect pairs; 11.130 will close the FORM-PAIRS-CATALOG with the cosmic-function pairs.
Ovi 11.130
Original (Marathi): एकें जनलीलाविलासें । एकें पालनशीलें लालसें । एकें संहारकें सावेशें । साक्षिभूतें एकें ॥१३०॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें जनलीलाविलासें | some in-creation-play (sṛṣṭi cosmic function) |
| एकें पालनशीलें लालसें | some with-pālana-disposition tender (sthiti cosmic function) |
| एकें संहारकें सावेशें | some as-destroyer-with-vehement-energy (samhāra cosmic function) |
| साक्षिभूतें एकें | as-witness, some (the Vedānta-sākṣin fourth) |
Literal translation
English: "Some in creation-play — some in protection-tender — some as vehement-destroyer — some as witness."
मराठी (आधुनिक): "काही जनलीला-विलासी (सृष्टी) — काही पालनशील, लालस (स्थिती) — काही संहारक, सावेश (संहार) — काही साक्षिभूत."
Metaphor-unfold
No extended metaphor in this ovi — but the structure deploys the precise Vedānta four-fold attribute (sṛṣṭi-sthiti-samhāra + sākṣin) as the closing-pair-block of the FORM-CATALOG.
Nāth-yogic layer
No Nāth-yogic referent in this ovi — the cosmic-functions deploy a Vedānta-pauraṇic register, not haṭha-yogic.
Cross-references
- Internal: developed-further from 11.129; foreshadows 11.131.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase); BG-11.32 (echo — the kālo'smi loka-kṣaya-kṛt time-as-devourer that samhāraka sāveśa foreshadows); Māṇḍūkya Upaniṣad 7 (echo — the turīya / sākṣin doctrine).
Modern application
- The reader who recognizes that the viśva-rūpa contains the three-cosmic-functions (sṛṣṭi-sthiti-samhāra) as DISTINCT-MODAL-FORMS — different parts of the same body manifest different cosmic-functions.
- The Vedānta-student who recognizes the sākṣibhūta (witness) attribute as the fourth-beyond-the-three-cosmic-functions — the precise Māṇḍūkya turīya doctrine inserted into the BG-11.5 multiplicity-frame.
- The contemplative who allows the Lord-as-destroyer to be perceived without panic — samhāra is one-function, not the only-or-final-one.
Sādhanā
For one minute today, name to yourself the cosmic-function most-active in your present-moment-of-life: sṛṣṭi (creation-new-projects-emerging), sthiti (protection-maintenance-of-current-relations), samhāra (dissolution-of-old-patterns), or sākṣin (witnessing-the-process). Recognize the precise modality.
Arc
11.130 closes the FORM-PAIRS-CATALOG with cosmic-function pairs; 11.131 will deliver the summative-pivot into the COLOR-CATALOG.
Ovi 11.131
Original (Marathi): एवं नानाविधें परी बहुवसें । आणि दिव्यतेजप्रकाशें । तेवींचि एकएका ऐसें । वर्णेंही नव्हे ॥१३१॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एवं नानाविधें | thus, various-kinds (Marathi rendering of Sanskrit nānā-vidhāni) |
| परी बहुवसें | yet many-many |
| आणि दिव्यतेजप्रकाशें | and divine-tejas-radiance (rendering Sanskrit divyāni) |
| तेवींचि एकएका ऐसें | likewise each-from-each |
| वर्णेंही नव्हे | colors-too cannot-be-equated (pivot into COLOR-CATALOG) |
Literal translation
English: "Thus various-kinds, yet many-many — and divine-tejas-radiance — likewise each-from-each — colors-too cannot-be-equated."
मराठी (आधुनिक): "अशा नाना प्रकारच्या, परि बहु — आणि दिव्य तेजःप्रकाशी — आणि एकाला एक तसे — रंगांतही समान नाहीत."
Metaphor-unfold
No extended metaphor in this ovi — the register is summative-pivot connecting FORM-CATALOG to COLOR-CATALOG.
Nāth-yogic layer
No Nāth-yogic referent in this ovi — the divya-teja-prakāśa is the Sanskrit divyāni divine-radiance, not haṭha-yogic tejas.
Cross-references
- Internal: developed-further from 11.130; foreshadows 11.132 (COLOR-CATALOG opening).
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase — the precise rendering of nānā-vidhāni divyāni nānā-varṇa).
Modern application
- The contemplative who, at the threshold between two modes-of-perception (e.g., between form-perception and color-perception), uses the precise pivot-statement to bridge.
- The reader who recognizes the divya-teja-prakāśa (divine-tejas-radiance) as the unifying-substrate of both the FORM-CATALOG and the COLOR-CATALOG.
- The bhakta who notices that no-two-forms are identical — ēka-ēkā aisēm varṇēm-hī navhē (each-not-equatable-to-each).
Sādhanā
For one minute today, look at three distinct-things in your environment and explicitly recognize that no-two are exactly-the-same. ēka-ēkā aisēm varṇēm-hī navhē. Each-irreducibly-distinct, all-manifesting the same divya-teja.
Arc
11.131 delivers the pivot from FORM-CATALOG to COLOR-CATALOG; 11.132 opens the COLOR-CATALOG with heated-15.5-karat-gold + sēndūra-saturated-sky.
Ovi 11.132
Original (Marathi): एकें तातलें साडेपंधरें । तैसीं कपिलवर्णें अपारें । एकें सर्वांगीं जैसें सेंदुरें । डवरलें नभ ॥१३२॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें तातलें साडेपंधरें | some like heated-15.5-karat-gold (purity-marker) |
| तैसीं कपिलवर्णें अपारें | such tawny-brown colors, endless |
| एकें सर्वांगीं | some, on whole-body |
| जैसें सेंदुरें डवरलें नभ | like sindūra-vermilion-saturated sky |
Literal translation
English: "Some like heated-15.5-karat-gold, such tawny-brown colors endless — some, on whole-body, like sindūra-saturated sky."
मराठी (आधुनिक): "काही तप्त साडेपंधरा-कॅरट सोन्यासारखे — तसे अपार कपिलवर्ण — काही सर्वांगी जणू सेंदुराने भरलेले आकाश."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| sēndūra-saturated sky (the entire sky filled with vermilion-pigment) | The cosmic-scale color-of-the-viśva-rūpa — color not as surface-attribute but as cosmic-medium | A sky-at-sunset entirely-saturated-vermilion, where the color IS the medium, not a pigment-on-a-surface |
| tātalēm sāḍē-pandhara (heated 15.5-karat-gold) | The divya-purity-grade of the Lord's color — the highest-purity gold standard as marker of divine-radiance | A goldsmith's purest-test-gold (24-karat-fine) — the purity-standard against which all-other-gold is measured |
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.131; foreshadows 11.133.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase).
Modern application
- The reader who allows the sēndūra-saturated sky image to register as cosmic-color rather than just pigment-on-surface — color as medium-itself.
- The contemplative who recognizes the divya-purity-grade in the Lord's manifestation — sāḍē-pandhara is the maximum-purity marker.
- The bhakta who attends to the kapila-varṇa (tawny-brown) traditional cow-color as a divine-color, recovering its precise hue.
Sādhanā
For thirty seconds today, look at the sky (or recall it) and try to perceive it as sēndūra-saturated — a single-color-medium rather than a backdrop-for-other-things.
Arc
11.132 opens the COLOR-CATALOG with heated-gold + sēndūra-sky; 11.133 will continue with cosmic-vessel-studded-with-rubies + dawn-saffron.
Ovi 11.133
Original (Marathi): एकें सावियाचि चुळुकीं । जैसें ब्रह्मकटाह खचिलें माणिकीं । एकें अरुणोदयासारिखीं । कुंकुमवर्णें ॥१३३॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें सावियाचि चुळुकीं | some spontaneously-glittering |
| जैसें ब्रह्मकटाह खचिलें माणिकीं | like the brahma-kaṭāha (cosmic-vessel) studded-with rubies |
| एकें अरुणोदयासारिखीं | some like aruṇodaya (dawn-time) |
| कुंकुमवर्णें | kunkuma-colored (saffron-vermilion) |
Literal translation
English: "Some spontaneously-glittering, like the brahma-kaṭāha (cosmic-vessel) studded with rubies — some like aruṇodaya (dawn), kunkuma-colored."
मराठी (आधुनिक): "काही जणू स्वतः चकाकणारे — जणू ब्रह्मकटाह माणिकाने जडवलेले — काही अरुणोदयासारखे — कुंकुमवर्णी."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| brahma-kaṭāha studded with rubies (the cosmic-vessel itself studded with rubies) | The cosmic-scale color as gem-studded cosmic-vessel — color-as-precious-substance | A dome-of-the-universe studded with constellations — where each "star" is a ruby and the dome itself is the vessel |
| aruṇodaya kunkuma-varṇa (dawn-saffron color) | The natural cosmic-dawn-color of the Lord's manifestation — color generated by cosmic-temporal-event | The precise moment-of-dawn when the eastern sky is suffused with saffron-vermilion |
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.132; foreshadows 11.134.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase); BG-11.12 (echo — thousand-suns-radiance image).
Modern application
- The contemplative who, looking at the night-sky, allows the perception of brahma-kaṭāha khacilēm māṇikīm — cosmic-vessel-studded-with-rubies — to inform the gazing.
- The bhakta who attends to dawn (aruṇodaya) as a daily-darśana of the Lord's saffron-color.
- The reader who allows cosmic-scale color-images (gem-studded vessel, saffron-saturated dawn) to expand the perception beyond surface-pigment.
Sādhanā
Tomorrow morning, watch the aruṇodaya (dawn) for two minutes and recognize the kunkuma-varṇa explicitly — the Lord's color at dawn-time.
Arc
11.133 deploys cosmic-vessel + dawn-saffron; 11.134 will deploy crystal + sapphire + collyrium + red.
Ovi 11.134
Original (Marathi): एकें शुद्धस्फटिकसोज्वळें । एकें इंद्रनीळसुनीळें । एकें अंजनवर्णें सकाळें । रक्तवर्णें एकें ॥१३४॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें शुद्धस्फटिकसोज्वळें | some pure-crystal-bright |
| एकें इंद्रनीळसुनीळें | some indra-nīla (sapphire) deep-blue |
| एकें अंजनवर्णें सकाळें | some collyrium-colored, in mornings (sakāḷē — at-morning-time) |
| रक्तवर्णें एकें | red-colored, some |
Literal translation
English: "Some pure-crystal-bright — some sapphire-deep-blue — some collyrium-dark in-mornings — some red."
मराठी (आधुनिक): "काही शुद्ध स्फटिकासारखे उज्ज्वल — काही इंद्रनीळासारखे गडद निळे — काही प्रातःकाळी अंजनवर्णी — काही रक्तवर्णी."
Metaphor-unfold
No extended metaphor in this ovi — the register is precious-mineral and cosmetic-pigment color-enumeration.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.133; foreshadows 11.135.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase).
Modern application
- The contemplative who attends to śuddha-sphaṭika (pure-crystal) — the zero-color clarity — as a Lord's-color.
- The bhakta who attends to indra-nīla (sapphire-blue) — the precious-stone deep-blue — as a divine-color.
- The reader who recognizes that añjana (collyrium / eye-kohl) is a Lord's-color in the COLOR-CATALOG.
Sādhanā
Today look at one crystalline-clear object (water, glass, transparent gem if available) for thirty seconds. Recognize the śuddha-sphaṭika-sōjvaḷa as a Lord's-color.
Arc
11.134 deploys crystal-sapphire-collyrium-red; 11.135 will deploy shining-gold + monsoon-cloud + campaka + green.
Ovi 11.135
Original (Marathi): एकें लसत्कांचनसम पिंवळीं । एकें नवजलदश्यामळीं । एकें चांपेगौरीं केवळीं । हरितें एकें ॥१३५॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें लसत्कांचनसम पिंवळीं | some, shining-gold-equal yellow |
| एकें नवजलदश्यामळीं | some, fresh-monsoon-cloud-dark (Kṛṣṇa's iconic color!) |
| एकें चांपेगौरीं केवळीं | some, just-campaka-flower-pale |
| हरितें एकें | green, some |
Literal translation
English: "Some shining-gold-yellow — some fresh-monsoon-cloud-dark — some only-campaka-pale — some green."
मराठी (आधुनिक): "काही लसत्कांचनासारखे पिवळे — काही नव्या मेघासारखे श्यामळ (कृष्णवर्ण) — काही केवळ चांपेकळी-गौर — काही हरित."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| nava-jalada-śyāmaḷa (fresh-monsoon-cloud-dark) | Kṛṣṇa's iconic-color (the very-color of bhakti-beloved Kṛṣṇa) embedded in the viśva-rūpa color-catalog — the bhakta's-iṣṭa-color is one-among-the-many | A monsoon-cloud just-formed and dark — the precise color Marathi-bhakti-poets sing about as Kṛṣṇa's |
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.134; foreshadows 11.136.
- Tukaram parallel: empty (Bhāgavata 10.31 Gopī-gīta is the precise iconographic source cited in source-citations).
- Source citation: BG-11.5 (direct-paraphrase); Bhāgavata Purāṇa 10.31 (echo — the Kṛṣṇa-as-jalada-śyāmaḷa Gopī-gīta iconography).
Modern application
- The bhakta whose iṣṭa-deva is Kṛṣṇa recognizes the nava-jalada-śyāmaḷa as Kṛṣṇa's-own-color appearing in the viśva-rūpa — the singular-iṣṭa-color is one-among-the-many, not separate-from-the-multiplicity.
- The contemplative who attends to cāmpē-gaurī (campaka-flower-pale) — the creamy-pale color — as a Lord's-color.
- The reader who allows harita (green) to be a Lord's-color — overcoming the conventional limitation of the Lord's-colors to dark + gold + sapphire.
Sādhanā
Tomorrow during a moment of attention to nature, identify which of the colors from 11.132-135 is most-present in your environment, and explicitly recognize it as one-of-the-Lord's-cosmic-colors.
Arc
11.135 deploys shining-gold + monsoon-cloud (Kṛṣṇa's iconic color!) + campaka + green; 11.136 will close the COLOR-CATALOG with copper-red + white-moon + the dēkhē mājhīm imperative-recapitulation.
Ovi 11.136
Original (Marathi): एकें तप्तताम्रतांबडीं । एकें श्वेतचंद्र चोखडीं । ऐसीं नानावर्णें रूपडीं । देखें माझीं ॥१३६॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें तप्तताम्रतांबडीं | some heated-copper-red |
| एकें श्वेतचंद्र चोखडीं | some white-moon-pure |
| ऐसीं नानावर्णें रूपडीं | such various-colored forms |
| देखें माझीं | BEHOLD MINE! (precise paśya me rūpāṇi recapitulation) |
Literal translation
English: "Some heated-copper-red — some white-moon-pure — such various-colored forms — BEHOLD MINE!"
मराठी (आधुनिक): "काही तप्त तांबे-तांबडे — काही श्वेत चंद्रासारखे शुद्ध — अशा नाना रंगांच्या रूपडी — पाहा माझी!"
Metaphor-unfold
No extended metaphor in this ovi — but the closing dēkhē mājhīm (BEHOLD MINE) recapitulates the BG-11.5 paśya me rūpāṇi opening imperative, forming an architectural inclusio around the COLOR-CATALOG.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.135; foreshadows 11.137 (SHAPE-CATALOG opening).
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase).
Modern application
- The contemplative who, at the close of the COLOR-CATALOG, hears the precise dēkhē mājhīm (BEHOLD MINE!) imperative — the speech-act recurring to anchor the perception.
- The reader who recognizes the architectural inclusio — paśya opening at BG-11.5 / 11.123 + dēkhē mājhīm recapitulation at 11.136.
- The bhakta who allows the Lord's-imperative to be heard as a precise speech-act, not just a textual phrase.
Sādhanā
For thirty seconds today, listen for the Lord's imperative dēkha (BEHOLD!) directed precisely at you. What does He want you to BEHOLD?
Arc
11.136 closes the COLOR-CATALOG with copper-red + white-moon + the dēkhē mājhīm recapitulation; 11.137 will pivot into the SHAPE-CATALOG with the iconic kandarpa-shaming beauty-hyperbole.
Ovi 11.137
Original (Marathi): हे जैसे कां आनान वर्ण । तैसें आकृतींही अनारिसेपण । लाजा कंदर्प रिघाला शरण । तैसीं सुंदरें एकें ॥१३७॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| हे जैसे कां आनान वर्ण | just-as the various colors |
| तैसें आकृतींही अनारिसेपण | so-too the shapes are diverse (anārisēpaṇa — diverseness) |
| लाजा कंदर्प रिघाला शरण | shame — Kandarpa (Kāmadeva, the Lord-of-Beauty) takes-refuge |
| तैसीं सुंदरें एकें | such beautiful, some |
Literal translation
English: "Just-as the various-colors — so-too the shapes are diverse — Kandarpa-himself takes-shame-and-takes-refuge — such beautiful, some."
मराठी (आधुनिक): "हे जसे विविध वर्ण — तसे आकारही विविध — लज्जेने कंदर्प स्वतः शरण आला — असे अप्रतिम सुंदर काही (रूपे)."
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| lajjā kandarpa righālā śaraṇa (Kandarpa-Kāmadeva — the Lord-of-Beauty-himself — takes-SHAME and takes-REFUGE) | The aesthetic-claim that the viśva-rūpa's beauty EXCEEDS the very-source of beauty (Kāmadeva) — the iconic Jñāneśvar beauty-hyperbole | The judge-of-a-beauty-contest who, seeing a contestant, must take-shame-and-step-down because the contestant's-beauty exceeds the judge's-own-aesthetic-standard |
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.136; foreshadows 11.138.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase); Bhāgavata Purāṇa 10.32 (echo — kṛṣṇa as kandarpa-koṭi-samkāśa iconography inverted here).
Modern application
- The contemplative who, in moments of encountering supreme-beauty (in art, music, person, nature), allows the recognition that this-beauty is a fraction-of the viśva-rūpa's beauty before-which-Kandarpa-takes-shame.
- The reader who recognizes the iconic Jñāneśvar beauty-hyperbole — the lord-of-beauty himself shamed — as a precise figural-claim, not exaggeration.
- The bhakta who allows the Lord-as-supreme-beauty to be a primary mode-of-darśana alongside Lord-as-cosmic-form.
Sādhanā
For one minute today, contemplate a beauty you encountered recently. Then add the recognition: lajjā kandarpa righālā śaraṇa — the source-of-beauty itself takes-shame-and-takes-refuge before the viśva-rūpa's beauty. The beauty I'm contemplating is a fraction of THAT beauty.
Arc
11.137 opens the SHAPE-CATALOG with the iconic kandarpa-shaming beauty-hyperbole; 11.138 will continue with extreme-lāvaṇya + graceful-body + treasuries-of-śṛngāra-thrown-open.
Ovi 11.138
Original (Marathi): एकें अतिलावण्यसाकारें । एकें स्निग्धवपु मनोहरें । शृंगारश्रियेचीं भांडारें । उघडिली जैसीं ॥१३८॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें अतिलावण्यसाकारें | some extreme-lāvaṇya (grace)-embodied |
| एकें स्निग्धवपु मनोहरें | some graceful-body, enchanting (manohara — mind-captivating) |
| शृंगारश्रियेचीं भांडारें | treasuries of śṛngāra-glory |
| उघडिली जैसीं | as-if thrown-open |
Literal translation
English: "Some extreme-lāvaṇya-embodied — some graceful-body, enchanting — the treasuries of śṛngāra-glory — as-if thrown-open!"
मराठी (आधुनिक): "काही अति-लावण्य-साकार — काही स्निग्ध-वपु, मनोहर — शृंगार-श्रियेची भांडारे — जणू उघडली!"
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| śṛngāra-śrīyēcīm bhāṇḍārē uġhaḍilīm (treasuries of śṛngāra-glory thrown-open) | The viśva-rūpa contains the source-of-all-aesthetic-glory (śṛngāra-rasa is the foremost of the nine-rasas) — the aesthetic-totality | A royal-treasury vault containing all-the-aesthetic-treasures of the kingdom thrown-open at once |
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.137; foreshadows 11.139.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase).
Modern application
- The reader who recognizes the śṛngāra-treasuries-thrown-open image as a Vedic-aesthetic-claim: the foremost of the nine-rasas is contained in the viśva-rūpa.
- The artist who recognizes that all aesthetic-glory derives from the source-of-all-glory — the precise śṛngāra-śrīyēcīm bhāṇḍārē in the Lord's body.
- The contemplative who allows lāvaṇya (grace) and snigdha-vapu (graceful-body) to be precise aesthetic-experiences of the Lord, not just abstract attributes.
Sādhanā
For thirty seconds today, recall an experience of supreme-grace (lāvaṇya) — in dance, in calligraphy, in a person's-bearing, in nature. Recognize: this grace was a fraction-of the śṛngāra-treasuries-thrown-open of the viśva-rūpa.
Arc
11.138 deploys the supreme-beauty-end of the SHAPE-CATALOG; 11.139 will pivot to the grotesque-end.
Ovi 11.139
Original (Marathi): एकें पीनावयवमांसाळें । एकें शुष्कें अति विक्राळें । एकें दीर्घकंठें विताळें । विकटें एकें ॥१३९॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एकें पीनावयवमांसाळें | some plump-limbed, fleshy |
| एकें शुष्कें अति विक्राळें | some lean, utterly-terrifying (vikrāḷa) |
| एकें दीर्घकंठें विताळें | some long-necked, disproportionate (vitāḷa — out-of-rhythm) |
| विकटें एकें | grotesque, some |
Literal translation
English: "Some plump-fleshy — some lean, utterly-terrifying — some long-necked, disproportionate — some grotesque."
मराठी (आधुनिक): "काही पीन, मांसाळ — काही शुष्क, अति विक्राळ — काही दीर्घ-कंठ, विताळ — काही विकट."
Metaphor-unfold
No extended metaphor in this ovi — the register is the grotesque-end of the SHAPE-CATALOG, exhausting the aesthetic-spectrum to its terrifying-extreme.
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.138; foreshadows 11.140.
- Tukaram parallel: empty.
- Source citation: BG-11.5 (direct-paraphrase); BG-11.23-25 (echo — the bhayānaka + damṣṭrā-karāla fanged-fearsome shapes that 11.139's grotesque-end anticipates).
Modern application
- The reader who allows the Lord-as-grotesque to be a valid darśana-mode — the Lord is not-only-the-beautiful but also the vikrāḷa-vikaṭa (terrifying-grotesque).
- The contemplative who, encountering grotesque-shapes in the world (in disease, in war-imagery, in nightmare), recognizes these as forms-of-the-Lord rather than aberrations.
- The bhakta who allows the bhayānaka aspect — the terrifying-form that will be revealed at BG-11.23-25 — to be anticipated already-here in the SHAPE-CATALOG.
Sādhanā
For thirty seconds today, recall an image that disturbed you (a news-image, a piece of difficult-art, a memory). Without flinching, allow the recognition: this shape too is in-the-viśva-rūpa, this too is the Lord's form.
Arc
11.139 closes the SHAPE-CATALOG with the grotesque-end; 11.140 will close the entire 18-ovi cluster with the iconic yayāñcyā ēkēkīm anga-prāntīm dēkha pām jaga (in EACH limb-edge BEHOLD the JAGAT) — the doctrinal-anticipation of BG-11.7.
Ovi 11.140
Original (Marathi): एवं नानाविधाकृती । इयां पाहतां पारु नाहीं सुभद्रापती । ययांच्या एकेकीं अंगप्रांतीं । देख पां जग ॥१४०॥ Voice: krishna-to-arjuna
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| एवं नानाविधाकृती | thus, various-kind-shapes |
| इयां पाहतां पारु नाहीं | looking-at-these, NO-LIMIT (pāru — far-shore, no boundary to cross-to) |
| सुभद्रापती | O husband-of-Subhadrā (Arjuna-vocative) |
| ययांच्या एकेकीं अंगप्रांतीं | in each-and-every edge-of-limb of these |
| देख पां जग | BEHOLD the JAGAT! |
Literal translation
English: "Such various-kind-shapes — looking at these there is NO LIMIT (no-far-shore), O husband-of-Subhadrā — in each-and-every limb-edge of these, BEHOLD the JAGAT!"
मराठी (आधुनिक): "असे नाना-विध आकार — हे पाहिले की पार नाही, हे सुभद्रापती (अर्जुना) — यांच्या प्रत्येक अंग-प्रांतात — पाहा जग!"
Metaphor-unfold
| Literal image | Philosophical referent | Modern equivalent |
|---|---|---|
| pāru nāhīm (no-far-shore, no-limit) | The cosmic-ocean-of-forms image: the viśva-rūpa is an ocean without-far-shore, cannot be crossed-to-the-other-side | An ocean so vast that no-shore is visible from the boat — the perception itself has no limit to encounter |
| yayāñcyā ēkēkīm anga-prāntīm dēkha pām jaga (in EACH limb-edge BEHOLD the JAGAT) | The each-limb-contains-the-jagat doctrine — the precise anticipation of BG-11.7's paśyaikastham jagat kṛtsnam (BEHOLD the entire jagat in one-place in My body) | A single-frame of an image that, when examined closely, reveals each pixel contains another complete image — fractal nesting where each-part-contains-the-whole |
Nāth-yogic layer
No Nāth-yogic referent in this ovi.
Cross-references
- Internal: developed-further from 11.139; foreshadows 11.141+ (the next cluster delivering BG-11.6's paśyādityān vasūn rudrān — the second-paśya).
- Tukaram parallel: 1823 (the iconic sarvām ṭhāyīm tūm ci sarva hī jālāsī — dujēm navhē advaita-paradox actualizing the each-limb-contains-jagat doctrine).
- Source citation: BG-11.5 (direct-paraphrase — śataśo'tha sahasraśaḥ = pāru nāhīm); BG-11.7 (echo — the third-paśya paśyaikastham jagat kṛtsnam that this anticipates); BG-11.13 (echo — Arjuna's actual perception of jagat-in-one-place in the deva-deva's body).
Modern application
- The bhakta who, before continuing the BG-11 reading, lets the pāru nāhīm (no-limit) register as a precise warning: do not expect to "see-it-all" — the perception has no-far-shore.
- The contemplative who, in any single-attentive-moment (a face, a flower, a landscape), trains the perception in this anga-prānta, JAGAT — in this limb-edge, the entire-cosmos.
- The reader who recognizes the precise BG-11.7-foreshadow at the cluster-close — 11.140 anticipates the third-paśya climax two-ślokas-in-advance.
Sādhanā
For two minutes today, look at one single small-thing (a leaf, a fingernail, a stone). Whisper to yourself: yayāñcyā ēkēkīm anga-prāntīm dēkha pām jaga (in this limb-edge, behold the JAGAT). Then attempt the precise perception: this single small-thing CONTAINS the entire-cosmos.
Arc
11.140 closes the 18-ovi cluster with the iconic each-limb-contains-jagat anticipation of BG-11.7. The next cluster (0384) will deliver BG-11.6's second-paśya: paśyādityān vasūn rudrān aśvinau marutas tathā — bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata (BEHOLD the Ādityas, Vasus, Rudras, Aśvins, Maruts — many never-before-seen wonders!).
Cluster summary
Core teaching. BG-11.5's paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ — nānā-vidhāni divyāni nānā-varṇākṛtīni ca is the OPENING-SLOKA of the Lord's DELIVERY of the viśva-rūpa-darśana — the precise speech-act in which the Lord GRANTS the darśana Arjuna petitioned-for at BG-11.3-4. The Lord's first speech-act in granting darśana is to ESTABLISH the MULTI-AXIS-MULTIPLICITY frame: not paśya-rūpam (singular) but paśya-rūpāṇi (plural-emphatic-numerical-iterative), by-hundreds-and-thousands, of-various-kinds, all-divya, multi-color-and-shape. Jñāneśvar's 18-ovi treatment (11.123-140) is one of the most architecturally-elaborate sloka-expositions in the entire Dnyāneśvarī, deploying: (a) iconic opening at 11.123 (ātām dēkhēm āghavēm bharilēm — mājhyāci rūpīm — NOW BEHOLD ALL FILLED IN MY-FORM!) reframing Arjuna's singular-petition into plural-granting; (b) FORM-PAIRS-CATALOG (11.124-130) of 30+ paired attributes/dispositions; (c) COLOR-CATALOG (11.131-136) of 14-15 cosmic-colors; (d) SHAPE-CATALOG (11.137-139) spanning kandarpa-shaming-beauty to vikrāḷa-grotesque; (e) iconic close at 11.140 (yayāñcyā ēkēkīm anga-prāntīm dēkha pām jaga — in EACH limb-edge BEHOLD the JAGAT!) anticipating BG-11.7's third-paśya.
Theme tags. paśya-me-pārtha-rūpāṇi · śataśo-tha-sahasraśaḥ-numerical-multiplicity · nānā-vidhāni-divyāni-typological-multiplicity · nānā-varṇākṛtīni-color-and-shape-multiplicity · thrice-paśya-anaphora-BG-11.5-6-7 · form-pairs-catalog-30-plus-attributes · color-catalog-14-15-colors · shape-catalog-beauty-to-grotesque · viśva-rūpa-darśana-opening · kandarpa-shaming-beauty-hyperbole · each-limb-edge-contains-the-jagat · BG-11.7-paśyaikastham-jagat-kṛtsnam-anticipation · śrī-bhagavān-uvāca-voice-return-to-Lord · singular-petition-plural-granting · ātām-dēkhēm-āghavēm-bharilēm-mājhyāci-rūpīm.
Contains extended metaphor: Yes — the COLOR-CATALOG (11.132-136) and SHAPE-CATALOG (11.137-139) deploy extended-metaphors including the brahma-kaṭāha-cosmic-vessel-studded-with-rubies (11.133), kandarpa-shaming-beauty hyperbole (11.137), śṛngāra-treasuries-thrown-open (11.138), and each-limb-edge-contains-the-jagat (11.140).
Chapter arc position. Cluster 0383 (BG-11.5) is the OPENING-OF-THE-DARŚANA-PROPER sloka — the precise speech-act in which the Lord GRANTS the viśva-rūpa-darśana that Arjuna petitioned-for at BG-11.3-4. Within adhyāya-11's larger architecture: BG-11.1-4 was Arjuna's petition for the aiśvara-darśana (closing 0382 / 11.122 with snēhāturu pāhīm — affectionately-says-BEHOLD!); BG-11.5 (cluster 0383) NOW delivers the Lord's granting-speech-act with Jñāneśvar's 18-ovi expansion; BG-11.6 will continue with the SECOND-paśya (Ādityas-Vasus-Rudras catalog); BG-11.7 will deliver the THIRD-paśya climax (paśyaikastham jagat kṛtsnam — BEHOLD the entire jagat in one-place in MY body); BG-11.8 will deliver the divya-cakṣus (divine-eye) gift; BG-11.9 (Sañjaya's narration) will describe the actual unveiling; BG-11.10-13 will catalog the actual viśva-rūpa features. Cluster 0383 sits at the FIRST-paśya speech-act that initiates the most-famous theophanic-vision in the Bhagavad Gītā.
Connects to next śloka. BG-11.6's paśyādityān vasūn rudrān aśvinau marutas tathā — bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata is the SECOND of the thrice-paśya anaphoric-imperatives. The 0383 → 0384 transition is the first-paśya-rūpāṇi → second-paśya-deva-catalog pedagogical-progression: BG-11.5 / 11.140 closes with yayāñcyā ēkēkīm anga-prāntīm dēkha pām jaga (in EACH limb-edge BEHOLD the JAGAT!) — anticipating the each-limb-contains-jagat doctrine; BG-11.6 opens with paśyādityān vasūn rudrān — instantiating the multiplicity-of-forms in the form of specific-named-deva-classes. The thrice-paśya architecture: BG-11.5 paśya rūpāṇi (multiplicity-of-forms-frame) → BG-11.6 paśyādityān vasūn rudrān (specific-multiplicity-instances) → BG-11.7 paśyaikastham jagat kṛtsnam (cosmic-totality-recognition). Jñāneśvar's 11.140 explicitly anticipates the BG-11.7 third-paśya — making explicit at the cluster-close what the Sanskrit BG-11.7 will deliver two ślokas later.