Lord Krishna reveals that His vibhūti or divine, transcendental opulence is infinite without end and to account for them all is impossible as new ones are always manifesting.

The ones that have been stated in this chapter are those that have manifested somehow or other with some restrictions and thus only give a limited perception.

“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.

'Mama divyānām* vibhūtīnām'—The term 'Divya', stands for singularity or uncommonness. If a striver, thinks of the Lord only, in whatever circumstances he is or wherever he is, that singularity or divinity, is revealed to him, because there is none else, as singular and divine, as the Lord. The gods who are called divine, are also always eager to behold, the Lord (Gītā 11/52). It proves that the Lord is the most divine. So His glories, are also divine. But the divinity of these glories, is revealed to a striver, only when he has the sole goal, to realize God and he, being free from attachment and aversion, thinks entirely of Him, in order to know the reality of Divinity.

* Arjuna first asked Lord Kṛṣṇa to tell him His divine glories (11/16). So Lord Kṛṣṇa while starting the description said that He would tell him His divine glories (10/19) and while concluding the topic he again tells Arjuna that there is no end of His divine glories (10/40). Thus the term 'divine' has been used in the question as well as in the beginning and conclusion of the answer.

'Nānto'sti'—There, is no end of the Lord's, divine glories. As the Lord himself, is endless, so are His glories, virtues, sport and discourses etc. Therefore, the Lord, while beginning His divine glories and concluding them, has said, that there is no end of His divine glories. In the Śrīmadbhāgavata also, about His glories, He says that He can count the number of atoms with the passage of time, but He, Who has created millions of universes, cannot count, His divine glories.

The Lord is endless, limitless and bottomless i.e., He is beyond the limit of time, and space.

'Eṣa tūddeśataḥ prokto vibhūtervistaro mayā'—The Lord, describes His divine glories, in detail from the view-point of Arjuna. But, from His view-point, this description is very brief, because His glories are endless.

[In this chapter some of the glories of the Lord, have been described. There may be other glories, which have not been described here, but they can be related to strivers. Therefore, whatsoever attracts the mind of a striver, should be regarded as the Lord's divine glory, whether it has been described here or not, and he should think only, of Him.]

Appendix—In the Gītā the Lord has mentioned His seventeen divine glories in the form of cause (7/8—12), thirty-seven divine glories in the form of effect and cause (9/16—19), twenty-five divine glories in the form of persons (10/6), eighty one glories in the form of principal and in the form of the ruler (10/20—38), one divine glory in the form of essence (10/39) and thirteen divine glories in the form of His influence (15/12—15). All this means that there is nothing else besides God. In all forms, God has manifested Himself. All this is the entire form of God. The unreal is kaleidoscopic while the real is immutable. These—the real (parā) and the unreal (aparā)—both are the Lord's divine glories—'Sadasaccāhamarjuna' (Gītā 9/19). It means that only God has manifested Himself in the form of divine glories. Therefore

whatever attracts us, that is only the Lord's attraction. But we want to enjoy pleasures, so that attraction instead of changing into love (devotion) for God, is changed into desire and attachment which bind us to the world.

In the Gītā the Lord has called Brahma also 'mām' (His own self) (8/13). He has also said 'mām' to gods (9/23), He has also said 'mām' to Indra (9/20) and He has also said 'mām' to Uttamagati (supreme goal) (7/18). He has also said 'mām' to 'kṣetrajña' (the self) (13/2), He has also called the indwelling God as 'mām' (16/18) and He has also said the seed of all beings as 'mām' (7/10) and so on. It means that God, Who is endowed with attributes and is also attributeless; Who is endowed with form and is also formless; as well as men, gods, beasts, birds, gods, evil spirits and devils etc.,—all combined together is the entire form of the Lord viz., all are the divine glories of God, all is His majesty.* All these divine glories are imperishable.

Here a doubt arises, when the entire universe is the manifestation of God, then what is the purpose of the description—repetition of His divine glories? The explanation is that the question of Arjuna was, 'In what various aspects should I think of You?' (10/17). In fact all is the entire form of God but the thing in which a man sees some speciality, it is easy to behold God and to think of Him in that thing, because mind is naturally attracted towards the thing whose speciality is marked in the mind. Therefore the Lord has described His divine glories. While describing His prominent divine glories the Lord declared, 'I am the beginning, the middle and the end of all beings and of the

* sarve ca devā manavassamastāssaptarsayo ye manusūnavaśca indraśca yo'yam tridaśeśabhūto viṣṇoraśeṣastu vibhūtayastāḥ

(Viṣṇu Purāṇa 3/1/46)

'All gods, Manu, seven great sages, Manu's son and gods' king, Indra etc., as well as whatever is there besides them—all of them are Lord Viṣṇu's divine glories.'

entire creation” (10/20, 32), “I am the seed of all beings. There is no creature, animate or inanimate, that exists without Me” (10/39), and “I stand holding the entire universe in a fragment of My body” (10/42), then what remains besides God? Nothing remains. It means that all is God—‘Vāsudevaḥ sarvam’ (Gītā 7/19).

In the Gītā the description of the divine glories of God is not of secondary importance but it is an important means for God-realization which leads to ‘Vāsudevaḥ sarvam.’ The reason is that if any speciality appears in the world and we regard it as the Lord’s speciality, naturally we shall be attracted towards God rather than towards that thing or person. Attraction or attachment to matter leads to bondage—‘kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu’ (Gītā 13/21). Therefore the purpose of the description of the divine glories is that a striver may get rid of the notion of the existence of the world, the value of the world and the lovability of the world and may realize ‘Vāsudevaḥ sarvam’ which is the main aim of the gospel of the Gītā.

Existence of the world, its value and attachment to it, lead a men to bondage. If a man instead of being attracted towards the world, and instead of having the notion to enjoy pleasures out of it, regards it as the manifestation of God, then the assumption of the existence of the world, its value and attachment to it, will be renounced and he will accept the existence of God, he will value Him and will be attached to Him viz., will love Him.*

*Link:—In the eighteenth verse, Arjuna requested Lord Kṛṣṇa, to describe His glories and power of Yoga. Having described*

* nareṣvabhīkṣṇaṃ madbhāvaṃ puṃso bhāvayato’cīrāt spardhāsūyātiraskārāḥ sāhaṅkārā viyanti hi

(Śrīmadbhā. 11/29/15)

‘When a devotee regards all men and women as My manifestation viz., beholds Me in them, then soon he gets rid of evils such as envy, fault-finding, contempt etc., with egoistic notion totally.’

*His divine glories, now, He describes His power of Yoga, in the next verse.*

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।

भावार्थ— हे शत्रुदमन! मेरी दिव्य विभूतियों का अन्त नहीं है। यह तो मैंने तुम्हें संक्षेप में ही अपनी विभूतियों का विस्तार सुनाया है।

व्याख्या— श्री भगवान् ने श्लोक १९ में विभूतियों का वर्णन आरम्भ करते समय भी यही बात कही थी कि मेरी विभूतियों का अन्त नहीं है। उसी बात को यहाँ दुहराया है। इसी बात को आगे श्लोक से स्पष्ट करते हैं।

'मम दिव्यानां\* विभूतीनाम्'—'दिव्य' शब्द अलौकिकता, विलक्षणताका द्योतक है। साधकका मन जहाँ चला जाय, वहीं भगवान्का चिन्तन करनेसे यह दिव्यता वहीं प्रकट हो जायगी; क्योंकि भगवान्के समान दिव्य कोई है ही नहीं। देवता जो दिव्य कहे जाते हैं, वे भी नित्य ही भगवान्के दर्शनकी इच्छा रखते हैं—'नित्यं दर्शनकाङ्क्षिणः' (गीता ११।५२)। इससे यही सिद्ध होता है कि दिव्यातिदिव्य

तो एक भगवान् ही हैं। इसलिये भगवान्की जितनी भी विभूतियाँ हैं, तत्त्वसे वे सभी दिव्य हैं। परन्तु साधकके सामने उन विभूतियोंकी दिव्यता तभी प्रकट होती है, जब उसका उद्देश्य केवल एक भगवत्प्राप्तिका ही होता है और भगवतत्त्व जाननेके लिये राग-द्वेषसे रहित होकर उन विभूतियोंमें केवल भगवान्का ही चिन्तन करता है।

* अर्जुनने पहले प्रार्थनाके रूपमें पूछा था—**'वक्तुमहस्यशेषेण दिव्या ह्यात्मविभूतयः'** (१०।१६)। भगवान्ने विभूतियोंका वर्णन आरम्भ करते हुए कहा—**'हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः'** (१०।१९)। और यहाँ उसका उपसंहार करते हुए भगवान् कहते हैं—**'नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप'** (१०।४०)। इस तरह प्रार्थना-(प्रश्न-) में, उपक्रममें और उपसंहारमें—तीनों जगह 'दिव्य' पदकी एकता है।

‘नान्तोऽस्ति’—भगवान्की दिव्य विभूतियोंका अन्त नहीं है। कारण कि भगवान् अनन्त हैं तो उनकी विभूतियाँ, गुण, लीलाएँ आदि भी अनन्त हैं—‘हरि अनन्त हरि कथा अनन्ता’ (मानस १। १४०। ५)। इसलिये भगवान्ने विभूतियोंके उपक्रममें और उपसंहारमें—दोनों ही जगह कहा है कि मेरी विभूतियोंके विस्तारका अन्त नहीं है। श्रीमद्भागवतमें भगवान्ने अपनी विभूतियोंके विषयमें कहा है कि ‘मेरे द्वारा परमाणुओंकी संख्या समयसे गिनी जा सकती है, पर करोड़ों ब्रह्माण्डोंको रचनेवाली मेरी विभूतियोंका अन्त नहीं पाया जा सकता।’

भगवान् अनन्त, असीम और अगाध हैं। संख्याकी दृष्टिसे भगवान् ‘अनन्त’ हैं अर्थात् उनकी गणना पराद्धतक नहीं हो सकती। सीमाकी दृष्टिसे भगवान् ‘असीम’ हैं। सीमा दो तरहकी होती है—कालकृत और देशकृत। अमुक समय पैदा हुआ और अमुक समयतक रहेगा—यह कालकृत सीमा हुई; और यहाँसे लेकर वहाँतक—यह देशकृत सीमा हुई। भगवान् ऐसे सीमामें बँधे हुए नहीं हैं। तलकी दृष्टिसे भगवान् ‘अगाध’ हैं। अगाध शब्दमें ‘गाध’ नाम ‘तल’ का है; जैसे, जलमें नीचेका तल होता है। अगाधका

**परिशिष्ट भाव**—गीतामें भगवान्ने कारणरूपसे सत्रह विभूतियाँ (सातवें अध्यायके आठवेंसे बारहवें श्लोकतक), कार्य-कारणरूपसे सैंतीस विभूतियाँ (नवें अध्यायके सोलहवेंसे उन्नीसवें श्लोकतक), भावरूपसे बीस विभूतियाँ (दसवें अध्यायका चौथा-पाँचवाँ श्लोक), व्यक्तिरूपसे पचीस विभूतियाँ (दसवें अध्यायका छठा श्लोक), मुख्यरूपसे तथा अधिपतिरूपसे इक्यासी विभूतियाँ (दसवें अध्यायके बीसवेंसे अड़तीसवें श्लोकतक), साररूपसे एक विभूति (दसवें अध्यायका उन्तालीसवाँ श्लोक) और प्रभावरूपसे तेरह विभूतियाँ (पन्द्रहवें अध्यायके बारहवेंसे पन्द्रहवें श्लोकतक) बतायी हैं। इन सबका तात्पर्य यही है कि एक भगवान्के सिवाय कुछ नहीं है। सब रूपोंमें एक भगवान्-ही-भगवान् हैं। सब भगवान्का ही समग्ररूप है। असत् परिवर्तनशील है और सत् अपरिवर्तनशील है। ये सत् (परा) और असत् (अपरा)—दोनों ही भगवान्की विभूतियाँ हैं—‘सदसच्चाहमर्जुन’ (गीता ९। १९)। तात्पर्य है कि विभूतिरूपसे साक्षात् भगवान् ही हैं। अतः जिसमें हमारा आकर्षण होता है, वह वास्तवमें भगवान्का ही आकर्षण है। परंतु भोगबुद्धिके कारण वह आकर्षण भगवत्प्रेममें परिणत न होकर काम, आसक्तिमें परिणत हो जाता है, जो संसारमें बाँधनेवाला है।

गीतामें भगवान्ने ब्रह्मको भी ‘माम्’ (अपना स्वरूप) कहा है (आठवें अध्यायका तेरहवाँ श्लोक), देवताओंको भी ‘माम्’ कहा है (नवें अध्यायका तेईसवाँ श्लोक), इन्द्रको भी ‘माम्’ कहा है (नवें अध्यायका बीसवाँ श्लोक), उत्तम गतिको भी ‘माम्’ कहा है (सातवें अध्यायका अठारहवाँ श्लोक), क्षेत्रज्ञ-(जीवात्मा-)को भी ‘माम्’ कहा है (तेरहवें अध्यायका दूसरा श्लोक), सबके शरीरमें रहनेवाले अन्तर्यामीको भी ‘माम्’ कहा है (सोलहवें अध्यायका अठारहवाँ श्लोक), सम्पूर्ण प्राणियोंके बीजको भी ‘माम्’ कहा है (सातवें अध्यायका दसवाँ श्लोक) आदि। तात्पर्य है कि सगुण-निर्गुण, साकार-निराकार तथा मनुष्य, देवता, पशु, पक्षी, भूत, प्रेत, पिशाच आदि जो कुछ भी है, वह सब मिलकर भगवान्का ही समग्ररूप है अर्थात् सब भगवान्की ही विभूतियाँ हैं, उनका ही ऐश्वर्य है। ये सब-की-सब

अर्थ हुआ—जिसका तल है ही नहीं, ऐसा अथाह गहरा।

‘एष तुहेशतः प्रोक्तो विभूतेर्विस्तरो मया’—अठारहवें श्लोकमें अर्जुनने कहा कि आप अपनी दिव्य विभूतियोंको विस्तारसे कहिये, तो उत्तरमें भगवान्ने कहा कि मेरी विभूतियोंके विस्तारका अन्त नहीं है। ऐसा कहकर भी भगवान्ने अर्जुनकी जिज्ञासाके कारण कृपापूर्वक अपनी विभूतियोंका विस्तारसे वर्णन किया। परन्तु यह विस्तार केवल लौकिक दृष्टिसे ही है। इसलिये भगवान् यहाँ कह रहे हैं कि मैंने यहाँ जो विभूतियोंका विस्तार किया है, वह विस्तार केवल तेरी दृष्टिसे ही है। मेरी दृष्टिसे तो यह विस्तार भी वास्तवमें बहुत ही संक्षेपसे (नाममात्रका) है; क्योंकि मेरी विभूतियोंका अन्त नहीं है।

[इस अध्यायमें बतायी गयी सम्पूर्ण विभूतियाँ सबके काम नहीं आतीं, प्रत्युत ऐसी अनेक दूसरी विभूतियाँ भी काममें आती हैं, जिनका यहाँ वर्णन नहीं हुआ है। अतः साधकको चाहिये कि जहाँ-जहाँ किसी विशेषताको लेकर मन खिंचता हो, वहाँ-वहाँ उस विशेषताको भगवान्की ही माने और भगवान्का ही चिन्तन करे; चाहे वह विभूति यहाँ भगवान्द्वारा कही गयी हो अथवा न कही गयी हो।]

१-संख्यानं परमाणूनां कालेन क्रियते मया। न तथा मे विभूतीनां सृजतोऽण्डानि कोटिशः ॥ (श्रीमद्भा० ११। १६। ३९)

२-सर्वे च देवा मनवस्समस्तास्सप्तर्षयो ये मनुसूनवश्च। इन्द्रश्च योऽयं त्रिदशेशभूतो विष्णोरशेषास्तु विभूतयस्ताः ॥

(विष्णुपुराण ३। १। ४६)

विभूतियाँ अव्यय (अविनाशी) हैं।

यहाँ शंका होती है कि जब सम्पूर्ण संसार ही भगवत्स्वरूप है, तो फिर विभूति-वर्णनका तात्पर्य क्या है? इसका समाधान है कि अर्जुनका प्रश्न ही यही था कि मैं कहाँ-कहाँ आपका चिन्तन करूँ (इसी अध्यायका सत्रहवाँ श्लोक)? वास्तवमें सब कुछ भगवान्का समग्ररूप ही है, पर मनुष्यको जिस वस्तुमें विशेषता दीखती है, उस वस्तुमें भगवान्को देखना, उनका चिन्तन करना सुगम पड़ता है; क्योंकि मनमें उसकी विशेषता अंकित रहनेसे मन स्वतः उसमें जाता है। इसीलिये भगवान्ने अपनी विभूतियोंका वर्णन किया है। मुख्य-मुख्य विभूतियोंका वर्णन करते हुए भगवान्ने कहा कि सम्पूर्ण प्राणियोंका एवं सृष्टिमात्रका आदि, मध्य तथा अन्त में ही हूँ (दसवें अध्यायका बीसवाँ और बत्तीसवाँ श्लोक), सम्पूर्ण प्राणियोंका बीज में ही हूँ, मेरे बिना कोई भी चर-अचर प्राणी नहीं है (इसी अध्यायका उन्तालीसवाँ श्लोक), और सम्पूर्ण जगत् मेरे एक अंशमें स्थित है (इसी अध्यायका बयालीसवाँ श्लोक), फिर भगवान्के सिवाय बाकी क्या रहा? कुछ भी बाकी नहीं रहा! सब कुछ भगवान् ही हुए—‘वासुदेवः सर्वम्’ (गीता ७। १९)।

गीतामें विभूति-वर्णन गौण नहीं है, प्रत्युत यह भगवत्प्राप्तिका मुख्य साधन है, जिसकी सिद्धि ‘वासुदेवः सर्वम्’ में होती है। कारण कि संसारमें हमें जहाँ भी कोई विशेषता दिखायी दे, उसको भगवान्की ही विशेषता माननेसे हमारा आकर्षण उस वस्तु, व्यक्ति आदिमें न होकर भगवान्में ही होगा। जड़ताका आकर्षण, प्रियता ही मनुष्यको बाँधनेवाली है—‘कारणं गुणसंगोऽस्य सदसद्योनिजन्मसु’ (गीता १३। २१)। अतः विभूति-वर्णनका तात्पर्य संसारकी सत्ता, महत्ता और प्रियताको हटाकर मनुष्यको ‘वासुदेवः सर्वम्’ का अनुभव कराना है, जो कि गीताका खास ध्येय है।

संसारकी सत्ता, महत्ता और सम्बन्ध ही मनुष्यको बाँधनेवाला है। इसलिये संसारमें जहाँ मनुष्यका ज्यादा आकर्षण होता है, वहाँ उसकी भोगबुद्धि न होकर भगवद्बुद्धि हो जायगी तो उसके अन्तःकरणमें संसारकी सत्ता, महत्ता और सम्बन्ध न होकर भगवान्की सत्ता, महत्ता और सम्बन्ध हो जायगा*।

सम्बन्ध—अठारहवें श्लोकमें अर्जुनने भगवान्से विभूति और योग बतानेकी प्रार्थना की। इसपर भगवान्ने पहले अपनी विभूतियोंको बताया और अब आगेके श्लोकमें योग बताते हैं।