The bīja or root seed in all things and all beings which causes their appearance in whatever condition they may exist are all manifested by the Supreme Lord Krishna.

Whatever the composite total of all beings in all of existence without Lord Krishna's manifestation as the ātma or eternal soul within every living entity, there can be no possibility of existence in any manner of form.

Lord Krishna exists in all things so this means that all things are always bonded to Him:

It is evident from this that what is intended to be shown by samanadhi-kāraṇya or co-existence of substance and attribute as one object is the reality of the Supreme Lord residing within all beings as the purely spiritual eternal soul.

So it is apparent that all things have only their relative existences in relationship to the Supreme Lord.

“येषां विष्णुस्वरूपाणां सन्निधेरन्यवस्तुषु | विशिष्ठत्वं स्वजातेः स्याद् विभूताख्यानि तानि तु || ब्रह्मनामा ब्रह्मगतः सर्वं देवतसञ्चयात् | आधिक्यहेतुर्भगवान् सामस्थः सामनामकः || आधिक्यहेतुर्वेदेभ्यस्तथाऽश्वत्थस्थितो हरिः | उत्कर्षहेतुर्वृक्षेभ्यो य एवाश्वत्थनामकः || इत्यादि विभूतितत्वे ||” - In whatever things the form of Sri Vishnu appears effulgent or his attributes manifested, those are, verily His resplendence. Manifesting as (the four faced) Brahma, He becomes the reason for aggregation of divinities. Having established as the predominant goal in Saama Veda, He appears as साम, predominant in all vedic scriptures. Similarly established as the immutable अश्वत्थ, Hari elevates the wish-fulfilling अश्वत्थ tree. Thus the principle of manifestation.

“केषु केषु भावेषु इत्युक्त्वाच्च ब्रह्मार्थदेजीवेभ्योऽन्यदेव विभूतिरूपम् || द्विविधं वैभवं रूपं प्रत्यक्षं च तिरोहितम् | कपिलव्यासकृष्णाद्यं प्रत्यक्षं वैभवं स्मृतम् || भिन्नं ब्रह्मादिजीवेभ्यो जडेभ्यश्चापि तदगतम् | स्वजात्याधिक्यं तेषां तत् तिरोहितवैभवम् || इत्यादि च ||” - Having been asked ‘in which various forms’ it becomes clear that His manifestations are distinct forms from the forms of (four-faced) Brahma, Gods and Jivas. The splendour is experienced in two fold manner, either from direct perception or through supra-sensory experience. The resplendence as Kapila, Vyasa and Krishna are known through direct perception as distinct from the forms of (four-faced) Brahma, Jivas and other gross objects. However, abiding in such objects and energizing the distinctive nature in them, is the supra-sensory illumination (of the Lord).

“आत्माऽऽततगुणत्वेन स्वज्ञेयो यतो रविः | उदवन्मेघचलनान्मरीचिः साम साम्यताः || सुखात् सुखत्वात्तु शशी वेदो वेदनतो हरिः | वासवती वासवोऽसौ चेतोनेता तु चेतना || पालकैर्वननीयत्वात् पवनो बोधनान्मनः | पावकः शोधनान्मैर्गुरो यन्माऽस्य सागरः || सारस्य गरणात् स्कन्दो जगतः स्कन्दनाद् भृगुः | भर्जनाज्जपयज्ञश्च जातपो याज्ञ्य एव च ||” - Because of the attributes of (That Supreme Self), He is called the Self. Making Himself luminous like the rays of the Sun, He comes to be known as Sun. Since he causes clouds to fill with water to shower, He is called Marichi; being equanimous in all, He is known as Saama. Being giver of uninterrupted pleasure, He is the Moon; being knower of everything, Sri Hari is the Vedas. Since he abides everywhere, He is Vasu; being conscious of all the things, He is Consciousness. Being the purifier, He is known as Pavana, the purifier. Being ever immutable, He is the Meru mountain. Being the essence of all, He is the Ocean; since He brings out the world from His stomach, He is Skanda. Having defeated adversaries, He is Bhrigu. Being adorable, He is Recitation. Being propitiated, He is Yajnya, the Sacrifice.

अश्वकारथितोऽश्वत्थ ऐरं श्रीश्च तदाश्रयः | ऐरावतो नराणां यद् दद्यात् सर्वे स नारदः || द्वीश्रीसमाश्रयत्वाच्च हिमालयः इतीरितः | वर्ज्यत्वादरिभिर्वजो वैनतेयो नतास्पदः || वासुकीवाससुखदः कन्दर्प सुखभेदतः ||' - In the form of Hayagriva, the Horse, He is Ashwattha; being protector of goddess Sri (Ara), He is Airavata, the Lord of the elephants. Since he grants all the desires of nara, the man, He is Narada; being the custodian of Hri and Sri (dual forms of Lakshmi), He is known as Himalaya. Being unassailable to adversaries, He is Vajra, the thunder bolt; since he gives protection to the obedient, He is Vainateya, (Garuda). Since, abiding in the hearts of creatures, he gives peace, He is Vasuki; being enjoyer of all the desires. He is Kandarpa, (Kamadeva).

“अर्यमा ज्ञेयमातृत्वात् काल आकालनादपि || वरुणो वरणाद् द्रन्द्रो द्विरूपोऽनन्तर्वहिर्यत | मकरो मानकर्तुं त्वाद् यमः संयमानाद् विभुः || प्रह्लादः स महानन्दो मृगेन्द्रो मृगयत्पतिः | जान्हवी जहतां स्थानमध्यात्मं चाऽस्मनां पतिः ||' - Since knower of all that is to be known, He is Aryamaa; because of the form of knowledge, He is Time (the knower of all). Being pleased with devotees, He is Varuna; having two fold form - internal and external - He is dvanda, the dual. Granting restricted knowledge to the uninitiated, He is the Alligator; being the controller, He is Yama (the Death). Being extremely pleased, He is Prahlad. Being the Lord among the seeking creatures, He is Lord of the creatures. Being the renouncer (of Samsara) He is Janhavi (Ganga).

“विद्या ज्ञप्तिस्वरूपत्वाद् वादो वाच्यत्वतो हरिः | कीर्त्यो वक्ताऽऽश्रयः कीर्तिर्वाक् श्रीरिति च नामतः || स्मरणीयः स्मृतिर्मेधाक्षमारूपस्तथैर्यते | धृतं कीडापरत्वाच्च गायत्री त्राति गायकान् || सत्वं साधुगुणत्वाच्च दंडनादंड उच्यते | वृहत्सारोऽप्यमेयश्च वृहत्सामोशनोशतेः || शुभशुभज्ञानकरः कुसुमाकर ईरितः | ज्ञानं ज्ञानात्मतो मौनं मुनीड्यो नीतिरानयन् || मार्गाणामन्तगत्वात्तु मार्गशीर्षः प्रकीर्तितः | सुखं पिवन् लीलयैव कपिलो व्यास एव च ||'

- Being the Lord of the Self, He is Adhyatma. Being knowledgeable, He is learning; in the debates, Hari is the Logic. In eulogy, in advice an in protection, He is Fame, Speech and Wealth. Since always remembered, He is of the Memory; being knowledgeable, His is Intellect and being compassionate, He is Mercy. In sport, He is Gambling; being the refuge of the singers, He is Gayatri. Being virtuous, He is the Virtue; being chastiser, He is the Rod. Since He has great attributes, He is called Brihat Sama; desiring to create, He is Uashana. Since He is the dispenser of good and evil knowledge, He is known as Kusumakar. Being of the form of wisdom, He is Awareness; being eulogized in silence, He is Muni. On the Path to deliverance being the final goal, He is known as Margashirsha; being pleased in the sport, He is called Kapila. Being the best among people, He is called Vyasa.

“विशिष्टत्वाद् विष्णुनामा विशिष्टप्राणसौख्यतः | एवं नानागुणो विष्णुनानामभिरीतः || नानाप्रण्यादिसंश्च विभूतिरिति शब्दितः || शश्वादिषु विजातीयस्वाम्यदः सारदः क्वचित् | शर्वादिषु सजातीयश्रेष्ठ्यदत्वेन संधितः | शकोशनार्जुनाधेषु सजातीयैकदेशतः || देवेष्वभ्यधिको ब्रह्मा यतो विष्णोरनन्तरः | कवित्वादिगुणेष्वेव यत्समो नास्ति कश्चन || तथा भीमश्च पार्थेषु ज्ञानं च ज्ञेयेषु चोत्तमम् | मुदर्शनश्चाऽयुधेषु वेदेष्वुवेद उच्यते || इत्यादि विभूतित्वे ||” - Being distinctive, He is known as Vishnu, the dear one giving pleasure. Thus having innumerable attributes Sri Vishnu, and dwelling in innumerable creatures, He - the Moon, He takes predominance over the others like stars etc. positing essence in them. Among those of the same attributes, He takes predominance as Shankar to be the best amongst them. Similarly among the many, He grants eminence only to the few like Ushana, Indra and Arjuna. Among the gods the great one is Brahma, who is next to Sri Vishnu. In poetics etc. there is no one equal to Him. Similarly, among the Pandavas, Bhima is greater than Partha. In Sacrifices, Awareness is excellent; Sudarshan in weapons and Rigveda in Vedas are spoken as the supreme. Thus is the principle of splendour.

“क्वचित् साम आधिक्यमभिमान्यपेक्षया - ऋचः श्रीर्गिरुमाद्याश्च सामः प्राणशिवादयः | इत्याद्यभिमानिभेदात् | तत्रापि यथायोग्यम् ||” - In some places Sama Veda is called supreme not because of its attribute, but because of the divinity presiding over it. For Rigveda, the presiding deities are Sri, Bharati (Saraswati) and Uma while for Sama, it is Praana and Shiva. Even there, whatever is proper that is to be accepted.

39 *“And further, whatsoever is the seed of all beings, that am I, O Arjuna. There does not exist any moving or unmoving being that can subsist without Me.*

40 *“There is no end to my Divine Forms of Manifestations, O Tormentor of foes. Here is declared the extent of my Self-manifestations only by (diverse) illustrative examples. (300)*

The rain showers could (perchance) be counted, O Dhanurdhara, and even the sprouts of grass on the earth could be numbered. But as innumerable as the waves of the ocean, are My separate manifestations in the world. Yet the more important—seventy-five (सात पांच) of these are recounted to you, O Arjuna, with a view to satisfying your desire; that indeed has been a vain attempt; for, the extent of My remaining manifestations are limitless; how many should I speak of and of how many should you hear? Let me, therefore, cut the whole story short by telling you the deepest secret, that I am that primary seed from which sprout forth all the generations of created beings. Therefore, do not treat anything as small or great, cast aside all grades as high and low, but take the entire universe of things as My Presence. Over and above this, there is, O Arjuna, this general mark by which, you should know generally My manifestations.

'Yaccāpi sarvabhūtānām bijam tadahamarjuna'—Here the Lord gives a gist of all His divine glories, by declaring that He is the seed or the cause of the entire, animate or inanimate creation. By the term 'seed', He means that He is efficient cause, as well as the material cause, of the entire creation. In other words, it can be said that He Himself is the creator, as well as, the creation.

In the tenth verse of the seventh chapter, the Lord declares Himself as 'the eternal seed', in the eighteenth verse of the ninth chapter, 'the imperishable seed' and in this verse only 'seed'. It means, that He in spite of remaining the same, manifests Himself as the entire universe; and in spite of His manifestation, in the form of the world, He remains, the same.

'Na tadasti vinā yatsyānmayā bhūtam carācaram'—In the universe, whatever creature, animate or inanimate, moving or unmoving, are seen these cannot exist, without, the Lord. All of them, originate from Him i.e., He is manifest, in all of them. By knowing this fact, a striver should think of God alone in whatever, he sees and whatever comes to his mind, and intellect.

Here, the Lord declares, that there is no creature, animate or inanimate, that can exist without Him, while in the fortieth verse of the eighteenth chapter, He declares that there is no existence, which is free from the three modes (sāttvika, rājasika and tāmasika), born of matter (nature). The reason is, that here the context is of the Discipline of Devotion. Arjuna, put the question, 'By what various aspects, are You to be thought of, by me?' The Lord answers, 'I exist in all the forms, which come to your mind.' But (in 18/40) in the context of the Discipline of Knowledge, in which, a striver should discriminate between Matter (Prakṛti) and soul. A striver, should renounce his core

affinity with matter. The entire universe, consists of three modes, born of matter (nature). So the Lord, declares that there is no existence, which is free from the three modes, born of matter (Nature).

An Important Fact

In this chapter, the Lord has recounted His eighty-two divine glories, from the tenth to the thirty-ninth verses. His purpose in describing these is, not to mention that they are superior, mediocre or inferior, rather He wants to draw attention of the devotees, to the fact, that whatever comes to their sight or mind, they should think of, God only. The Lord, while describing his eighty-two glories, means to say, that a striver, should think of God only, whatever thing, circumstance or person he comes across,* because, Arjuna put the question as to which aspect He was to be thought of, by him (Gītā 10/17). So the Lord, has described His divine glories, in brief here. Similarly, in the Śrīmadbhāgavata also, (in the sixteenth chapter of the eleventh canto), Lord Kṛṣṇa has described, His divine glories to Uddhava. Some of the divine glories described, in the Gītā and the Śrīmadbhāgavata, are similar while some of them are not. In the Gītā, He declares that among priests, He is Bṛhaspati (10/24), while in the Bhāgavata He states that among priests, He is Vasiṣṭha (11/16/22). Now the question rises, why the same speaker, Lord Kṛṣṇa makes this distinction. The answer is, that Lord Kṛṣṇa while describing His divine glories, does not mean to attach importance to a thing or a person etc., but He wants to say that a striver, should think only of the Lord, whatever thing or person he comes across, physically or mentally. Therefore, whatever distinction appears in any object or person, should be regarded only, as the Lord's.

* Lord Nārāyaṇa pervades the entire universe, which is seen or heard, externally and internally.

Appendix—All beings are born in four different ways—

(1) Jarāyuja—born with amnion from the womb as men, cows, buffaloes, sheep and goats etc. (2) andāja—born from eggs as birds, snakes, squirrels and lizards etc., (3) Udbhijja—sprouting up from the earth as trees, creepers, grass, corn etc., (4) svedaja—born of sweat as louse and tiny whitish louse etc., as well as those born from the earth in rainy season such as earthworms etc. From these four sources eighty-four lac forms of lives are born. Out of these there are two kinds—immovable and movable. Trees, creepers, grass and vegetation etc., are immovable while men, beasts and birds etc., are movable. Out of these beings some live in water, some fly in the sky and some others live on the earth. Besides them there are several other forms of lives such as gods, manes, gandharvas (celestial singers and musicians), ghosts, evil spirits, devils, demons, 'pūtanā' and 'bālagraha' etc. God is the seed viz., the root cause of all these beings. It means that there are infinite beings in infinite universes but the seed of all of them is only one. Therefore only God has manifested Himself in all these forms—'Vāsudevaḥ sarvam'.

As seed is the origin of agriculture (farming), so is God the origin of the entire universe. As from millet there is production of millet; from wheat there is production of wheat; from an animal, animals are produced; from men, men are produced; similarly from God, only God emanates viz., the Lord is revealed in the form of the world. As in ornaments made of gold there is only gold, in the tools made of iron there is only iron, in the earthenwares made of clay there is only clay, in the cloths made of cotton there is only cotton, similarly the world emanating from God is the manifestation of only God.

From the worldly seed, only one type of crop is grown. As from the seed of wheat, only wheat is produced, other crops such as millet, green lentil (mūṅga) and 'moṭha' etc., are not produced. Their seeds are different. But God is such a seed from

Whom different kinds of beings are born (Gītā 14/4); and in spite of giving birth to the entire creation, there is no modification or diminution in Him, He remains immutable because He is the imperishable seed (Gītā 9/18) and He is the eternal seed (Gītā 7/10).

*Link:—Now in the next verse, Lord Kṛṣṇa concludes the topic by revealing, that there is no end, of His divine glories.*

हे अर्जुन! सर्वभूतोंका जो बीज अर्थात् उत्पत्तिका कारण है, वह मैं हूँ।

प्रकरणका उपसंहार करनेके लिये समस्त विभूतियोंका सार कहते हैं—

ऐसा वह चर या अचर कोई भी भूत प्राणी नहीं है जो मेरे बिना हो। क्योंकि जो मुझसे रहित होगा वह सत्तारहित—शून्य होगा, अतः यह सिद्ध हुआ कि सब कुछ मेरा ही स्वरूप है

पैं पर्जन्याचिया धारां । वरी लेख करवेल धनुर्धरा । कां पृथ्वीचिया तृणांकुरां । होईल ठी ॥ ३०० ॥

पैं महोदधीचिया तरंगां । व्यवस्था धरूं नये जेवीं गा । तेवीं माझिया विशेष लिंगां । नाहीं मिती ॥ ३०१ ॥

ऐशियाही सातपांच प्रधाना । विभूती सांगितलिया तुज अर्जुना । तो हा उद्देशु जो गा मना । आहाच गमला ॥ ३०२ ॥

येरां विभूतिविस्तारांसि कांहीं । एथ सर्वथा लेख नाहीं । म्हणौनि परिससीं तूं काई । आम्हीं सांगों किती ॥ ३०३ ॥

यालागीं एकिहेळां तुज । दाऊं आतां वर्म निज । सर्वभूतांकुरें बीज । विरूढत असे तें मी ॥ ३०४ ॥

म्हणोनि सानें थोर न म्हणावें । उंच नीच भाव सांडावे । एक मीचि ऐसें मानावें । वस्तुजातातें ॥ ३०५ ॥

तरी यावरी साधारण । आईक पां आणिकही खूण । तरी अर्जुना तें तूं जाण । विभूति माझी ॥ ३०६ ॥

(10.300) हे धनुर्धर! चाहे वर्षा की धाराओं की गणना हो सके, अथवा पृथ्वी के तृण और अंकुरों की गणना कर ली जाय

(10.301) परन्तु जैसे महासमुद्र की तरंगों की गिनती नहीं हो सकती वैसे ही मेरे चिह्नों की भी थाह नहीं; (10.302) एवं जो 75 मुख्य विभूतियों का वर्णन किया वह उद्देश्य भी मुझे वृथा हुआ सा मालूम होता है।

(10.303) क्योंकि अन्य विभूति-विस्तारों की सर्वथा गिनती नहीं हो सकती। इससे तुम कहाँ तक सुनोगे और हम कहाँ तक वर्णन करें।

(10.304) इसलिए हम एक ही बार तुम्हें अपना मर्म बताये देते हैं कि सब प्राणांकुरों से जो बीजविस्तार दिखाई देता है वह मैं हूँ।

(10.305) अतएव छोटा-बड़ा न कहना चाहिए, ऊँचा-नीचा भाव छोड़ देना चाहिए और सब वस्तुमात्र को मद्रूप ही समझना चाहिए।

(10.306) तथापि मैं और एक साधारण चिह्न बतलाता हूँ जिससे हे अर्जुन! तुम मेरी विभूतियाँ जान लो।

[भगवान्ने बीसवें श्लोकसे उनतालीसवें श्लोकतक अपनी कुल बयासी विभूतियोंका वर्णन किया है; जैसे—बीसवें श्लोकमें चार, इक्कीसवें श्लोकमें चार, बाईसवें श्लोकमें चार, तेईसवें श्लोकमें चार, चौबीसवें श्लोकमें तीन, पचीसवें श्लोकमें चार, छब्बीसवें श्लोकमें चार, सत्ताईसवें श्लोकमें तीन, अट्ठाईसवें श्लोकमें चार, उन्तीसवें श्लोकमें चार, तीसवें श्लोकमें चार, इकतीसवें श्लोकमें चार, बत्तीसवें श्लोकमें पाँच, तैंतीसवें श्लोकमें चार, चौंतीसवें श्लोकमें नौ, पैंतीसवें श्लोकमें चार, छत्तीसवें श्लोकमें पाँच, सैंतीसवें श्लोकमें चार, अट्ठतीसवें

श्लोकमें चार और उनतालीसवें श्लोकमें एक विभूतिका वर्णन किया है। ]

‘यच्चापि सर्वभूतानां बीजं तदहमर्जुन’—यहाँ भगवान् समस्त विभूतियोंका सार बताते हैं कि सबका बीज अर्थात् कारण मैं ही हूँ। बीज कहनेका तात्पर्य है कि इस संसारका निमित्त कारण भी मैं हूँ और उपादान कारण भी मैं हूँ अर्थात् संसारको बनानेवाला भी मैं हूँ और संसाररूपसे बनानेवाला भी मैं हूँ।

भगवान्ने सातवें अध्यायके दसवें श्लोकमें अपनेको ‘सनातन बीज’, नवें अध्यायके अठारहवें श्लोकमें ‘अव्यय

बीज' और यहाँ केवल 'बीज' बताया है। इसका तात्पर्य है कि मैं ज्यों-का-त्यों रहता हुआ ही संसाररूपसे प्रकट हो जाता हूँ और संसाररूपसे प्रकट होनेपर भी मैं उसमें ज्यों-का-त्यों व्यापक रहता हूँ।

**'न तदस्ति विना यत्स्यान्मया भूतं चराचरम्'—** संसारमें जड़-चेतन, स्थावर-जंगम, चर-अचर आदि जो कुछ भी देखनेमें आता है, वह सब मेरे बिना नहीं हो सकता। सब मेरेसे ही होते हैं अर्थात् सब कुछ मैं-ही-मैं हूँ। इस वास्तविक मूल तत्त्वको जानकर साधककी इन्द्रियाँ, मन, बुद्धि जहाँ-कहीं जायँ अथवा मन-बुद्धिमें संसारकी जो कुछ बात याद आये, उन सबको भगवान्का ही स्वरूप माने। ऐसा माननेसे साधकको भगवान्का ही चिन्तन होगा, दूसरेका नहीं; क्योंकि तत्त्वसे भगवान्के सिवाय दूसरा कोई है ही नहीं।

यहाँ भगवान्ने कहा है कि मेरे सिवाय चर-अचर कुछ नहीं है अर्थात् सब कुछ मैं ही हूँ और अठारहवें अध्यायके चालीसवें श्लोकमें कहा है कि सत्त्व, रज और तम—इन तीनों गुणोंके सिवाय कुछ नहीं है अर्थात् सब गुणोंका ही कार्य है। इस भेदका तात्पर्य है कि यहाँ भक्तियोगका प्रकरण है। इस प्रकरणमें अर्जुनने प्रश्न किया है कि मैं आपका कहाँ-कहाँ चिन्तन करूँ? इसलिये उत्तरमें भगवान्ने कहा कि तेरे मनमें जिस-जिसका चिन्तन होता है, वह सब मैं ही हूँ। परन्तु वहाँ (१८।४० में) सांख्ययोगका प्रकरण है। सांख्ययोगमें प्रकृति और पुरुष—दोनोंके विवेककी तथा प्रकृतिसे सम्बन्ध-विच्छेद करनेकी प्रधानता है। प्रकृतिका कार्य होनेसे मात्र सृष्टि त्रिगुणमयी है। इसलिये वहाँ तीनों गुणोंसे रहित कोई नहीं है—ऐसा कहा गया है।

विशेष बात

भगवान्ने 'अहमात्मा गुडाकेश' (१०।२०) से लेकर 'बीजं तदहमर्जुन' (१०।३९) तक जो बयासी विभूतियाँ कही हैं, उनका तात्पर्य छोटा-बड़ा, उत्तम-मध्यम-अधम

बतानेमें नहीं है, प्रत्युत यह बतानेमें है कि कोई भी वस्तु, व्यक्ति, घटना, परिस्थिति आदि सामने आये तो उसमें भगवान्का ही चिन्तन होना चाहिये। कारण कि मूलमें अर्जुनका प्रश्न यही था कि आपका चिन्तन करता हुआ मैं आपको कैसे जानूँ और किन-किन भावोंमें मैं आपका चिन्तन करूँ? (सत्रहवाँ श्लोक)। उस प्रश्नके उत्तरमें चिन्तन करनेके लिये ही भगवान्ने अपनी विभूतियोंका संक्षिप्त वर्णन किया है।

जैसे यहाँ गीतामें भगवान्ने अर्जुनसे अपनी विभूतियाँ कही हैं, ऐसे ही श्रीमद्भागवतमें (ग्यारहवें स्कन्धके सोलहवें अध्यायमें) भगवान्ने उद्भवजीसे अपनी विभूतियाँ कही हैं। गीतामें कही कुछ विभूतियाँ भागवतमें नहीं आयी हैं और भागवतमें कही कुछ विभूतियाँ गीतामें नहीं आयी हैं। गीता और भागवतमें कही गयी कुछ विभूतियोंमें तो समानता है, पर कुछ विभूतियोंमें दोनों जगह अलग-अलग बात आयी है; जैसे—गीतामें भगवान्ने पुरोहितोंमें बृहस्पतिको अपनी विभूति बताया है—**'पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्'** (१०।२४) और भागवतमें भगवान्ने पुरोहितोंमें वसिष्ठजीको अपनी विभूति बताया है—**'पुरोधसां वसिष्ठोऽहम्'** (११।१६।२२)। अब शंका यह होती है कि गीता और भागवतकी विभूतियोंका वक्ता एक होनेपर भी दोनोंमें एक समान बात क्यों नहीं मिलती? इसका समाधान यह है कि वास्तवमें विभूतियाँ कहनेमें भगवान्का तात्पर्य किसी वस्तु, व्यक्ति आदिकी महत्ता बतानेमें नहीं है, प्रत्युत अपना चिन्तन करानेमें है। अतः गीता और भागवत—दोनों ही जगह कही हुई विभूतियोंमें भगवान्का चिन्तन करना ही मुख्य है। इस दृष्टिसे जहाँ-जहाँ विशेषता दिखायी दे, वहाँ-वहाँ वस्तु, व्यक्ति आदिकी विशेषता न देखकर केवल भगवान्की ही विशेषता देखनी चाहिये और भगवान्की ही तरफ वृत्ति जानी चाहिये।

**परिशिष्ट भाव—**सम्पूर्ण प्राणियोंकी उत्पत्तिके चार खानि (स्थान) हैं—१. **जरायुज**—जेरके साथ पैदा होनेवाले मनुष्य, गाय, भैंस, भेड़, बकरी आदि; २. **अण्डज**—अण्डेसे पैदा होनेवाले पक्षी, साँप, गिलहरी, छिपकली आदि; ३. **उद्धिज**—पृथ्वीका भेदन करके उपरकी तरफ निकलनेवाले वृक्ष, लता, दूब, घास, अनाज आदि; और ४. **स्वेदज**—

१-इदं गुणमयं विद्धि त्रिविधं मायया कृतम्॥ (श्रीमद्भा० ११।२८।७)

२-यच्च किंचिज्जगत्सर्वं दृश्यते श्रूयतेऽपि वा। अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः॥

(महानारायणोपनिषद् ११।६)

'यह जो कुछ भी जगत् देखने या सुननेमें आता है, इस सबको बाहर और भीतरसे व्याप्त करके भगवान् नारायण स्थित हैं।'

पसीनेसे पैदा होनेवाले जूँ, लिख आदि तथा वर्षोंमें जमीनसे पैदा होनेवाले केंचुए आदि जीव। इन चार स्थानोंसे चौरासी लाख योनियाँ पैदा होती हैं। इन योनियोंमें दो तरहके जीव होते हैं—स्थावर और जंगम। वृक्ष, लता, दूब, घास आदि एक ही जगह रहनेवाले जीव 'स्थावर' हैं और मनुष्य, पशु, पक्षी आदि चलने-फिरनेवाले जीव 'जंगम' हैं। इन जीवोंमें भी कोई जलमें रहनेवाले हैं, कोई आकाशमें रहनेवाले हैं और कोई भूमिपर रहनेवाले हैं। इन चौरासी लाख योनियोंके सिवाय देवता, पितर, गन्धर्व, भूत, प्रेत, पिशाच, ब्रह्मराक्षस, पूतना, बालग्रह आदि कई योनियाँ हैं। इन सम्पूर्ण योनियोंके बीज अर्थात् मूल कारण भगवान् हैं। तात्पर्य है कि अनन्त ब्रह्माण्डोंमें अनन्त जीव हैं, पर उन सबका बीज एक ही है! इसलिये सब रूपोंमें एक भगवान् ही हैं—**'वासुदेवः सर्वम्'**।

जैसे बीजसे खेती होती है, ऐसे ही एक भगवान्से यह सम्पूर्ण संसार हुआ है। जिस प्रकार बाजरीसे बाजरी ही पैदा होती है, गेहूँसे गेहूँ ही होता है, पशुसे पशु ही होते हैं, मनुष्यसे मनुष्य ही होते हैं, इसी प्रकार भगवान्से भगवान् ही होते हैं अर्थात् संसाररूपसे भगवान् ही प्रकट होते हैं! जैसे सोनेसे बने गहने सोनारूप ही होते हैं, लोहेसे बने औजार लोहारूप ही होते हैं, मिट्टीसे बने बर्तन मिट्टीरूप ही होते हैं, रूईसे बने वस्त्र रूईरूप ही होते हैं, ऐसे ही भगवान्से होनेवाला संसार भी भगवद्वरूप ही है।

लौकिक बीजसे तो एक ही प्रकारकी खेती पैदा होती है। जैसे, गेहूँके बीजसे गेहूँ ही पैदा होता है, ऐसा नहीं होता कि एक ही बीजसे गेहूँ भी पैदा हो जाय, बाजरी भी पैदा हो जाय, मोट भी पैदा हो जाय, मूँग भी पैदा हो जाय। सबके बीज अलग-अलग होते हैं। परन्तु भगवान्सूपी बीज इतना विलक्षण बीज है कि उस एक ही बीजसे अनेक प्रकारकी सृष्टि पैदा हो जाती है (गीता—चौदहवें अध्यायका चौथा श्लोक) और सब प्रकारकी सृष्टि पैदा होनेपर भी उसमें कोई विकृति नहीं आती, वह ज्यों-का-त्यों रहता है; क्योंकि वह बीज 'अव्यय' है (गीता—नवें अध्यायका अठारहवाँ श्लोक) और 'सनातन' है। (गीता—सातवें अध्यायका दसवाँ श्लोक)।

सम्बन्ध—अब आगेके श्लोकमें भगवान् अपनी दिव्य विभूतियोंके कथनका उपसंहार करते हैं।

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप।