Perceiving the entire cosmos with unlimited wonders and marvels within just a part of Lord Krishna's Viśvarūpa or divine universal form which contained innumerable glorious qualities and attributes, such as omniscience and omnipotence etc.,

Arjuna with the hair on his head standing on end became petrified with astonishment in rapturous exultation and like an inanimate rod fell prolong upon the earth prostrating himself with head bowed and hands folded in reverence exclaiming.

“अनेकशब्दो अनन्तवाची | अनन्तवाहूम् इति वक्ष्यति | सर्वतः पाणिपादं तत् इत्यादि च | विश्वतश्चक्षुर उत विश्वतोमुखो विश्वतोवाहुर उत विश्वतस्पात् | सम् बाहुभ्यां धर्मति सम् पतङ्गैर् धावाभूमी जनयन् देव एकः || इति ऋग्वेदे | विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोहस्त उत विश्वतस्पात् | सं बाहुभ्यां नमति सं पतङ्गैर् धावापृथिवी जनयन् देव एकः || इति यजुर्वेदे च || विश्व शब्दश्चानन्तवाची - सर्वं समस्तं विश्वं चानन्तं पूर्वमेव च | इत्याभिधानात् | अनन्तपादं तमनन्तवाहुं अनन्तवक्त्रं पुरुषं रूपमेकम् इति वाभव्यशाखायाम् || महात्त्वायुक्तिस्तु तदात्मकत्वेनापि भवति | अन्यथा, अनादिमत् परं ब्रह्म इत्याद्युक्तम् स्यात्? | एकत्र त्वनन्तान्यस्य रूपाणि इति अनन्तरूपः | अन्यत्र त्वपरिमाण इति | उक्तं ह्युभयापि - परात् परं यन्महतो महान्तम् यदेकमव्यक्तमनन्तरूपम् | इति यजुर्वेदे || अव्यक्तस्यानन्तत्वादेव महतो महत्वेऽपरिमेयत्वं सिद्धयति - महान्तं च समावत्य प्रधानं समवस्थितम् | अनन्तस्य न तस्यान्तः संख्यानं चापि विद्यते || इत्यादिपुराणे | तानि चैकैकानि रूपाण्यनन्तानि इति चैकत्र भवन्ति - असङ्गयाता ज्ञानकास्तस्य देहाः सर्वे परिमाणविवर्जिताश्च | इति ऋग्वेदखिलेषु || यावान् वाऽयमाकाशस्तावानेपोऽन्तर्हदयः आकाशः | उभेऽस्मिन् धावापृथिवी अन्तरेव समाहिते | उभवारिमश्च वायुश्च सूर्याचन्द्रमासावुभौ || इति च |” - अनेक symbolizes innumerable number. innumerable arms, thus they say. 'Then there were everywhere hands and feet' also in Rigveda and 'Of unlimited vision, He has unlimited countenance, with unlimited arms and also unlimited feet. With His shoulders That One Lord creates the gross forms and the three spaces and the earth as well' in Yajurveda.

विश्व denotes the unlimited, everything, and everywhere, unlimited, endless and complete in all respects, thus also having been said. “Endless arms, endless feet, endless forms, this One Lord possesses” - thus in Babhravya section. If the word महात् is understood as His Self, then the subsequent statement ‘supreme Brahman without beginning’ becomes contradictory. अनन्तान्यस्य रूपाणि means innumerable are his forms and also his forms are innumerable “Superior to the Supreme, who is greater than mahat, who is One, the unmanifest unlimited forms”, thus in Yajurveda. The unlimited form of the unmanifest (prakriti) having unlimited form, mahat been established. “Having enveloped the mahat and being the representative form of the Primal Person, without beginning or no end to the Prakriti or its activities”, thus in Aditya Puraana. There is no limitation to any of His forms. His body is spoken as having many forms of Wisdom, all are without any conclusive termination, thus in Rigveda. Whatever limit there is in the outward space, the same space is within the heart also. Both space and the earth are, verily, encompassed within similarly by Agni, Vayu, the Sun and the Moon as well.

“कृष्णस्य गर्भजगतोऽतिभरावसन्नपाणिप्रहार परिगुणफणातपत्रम् ॥ इति भागवते | न चैतदयुक्तम् | अचिन्त्यशक्तित्वादिश्वरस्य | अचिन्त्याः खलु ये भावा न तान् तर्केण योजयेत् | इति च विष्णुपुराणे | नैषा तर्केण मतिरापनेया | इति च श्रुतिः | अतिप्रसङ्गस्तु महातात्पर्यवशाद् वाक्यबलाच्छापनेयः | नहि घटवत् कश्चिदपि पदार्थो न दुष्टः इत्येतावता प्रमाणदृष्टः स निराक्रियते | केषुचित् पदार्थेषु वाक्यव्यवस्थाऽचिन्त्यशक्तित्वाभावादङ्गीक्रियते ॥ गुणाः श्रुताः सुविद्व्याश्च देवे सन्न्यश्रुता अपि नैवात्र शंका | चिन्त्या अचिन्त्याश्च तथैव दोषाः श्रुताश्च नाङ्गीर्हि तथा प्रतीताः | एवं परेऽन्यत्र श्रुताश्रुतानां गुणागुणानां च क्रमाद् व्यवस्था ॥ इति जावालखिलश्रुतेश्च ॥ उपचारत्वपरिहाराय न मध्यम् इति | अन्यथा आद्यन्ताभावेनैव तत्तिष्ठे ॥ विश्वरूपः पूर्णरूपः स विश्वरूपोऽनुरूपो यतोऽयं सोऽनन्तो नहि नाशोऽस्ति तस्य | इति शाण्डिल्यशाखायाम् ॥” - Having been bent over by the weight of Sri Krishna and having been hurt on the back by His kick, Sheha having head like an umbrella, hid behind his wife, thus in Bhagavat Puraana. This is not improbable because of the inconceivable power of the supreme Lord. “Inconceivable, indeed are these responses; they are not possible to be resolved by arguments” thus in Vishnu Puraana. Not by reasoning can the probable or improbable (events in Lord’s life) can be explained, thus avers the scripture. Otherwise, by conclusive evidences strange inferences can be drawn (like non-awareness by Him who is the very embodiment of Wisdom). Otherwise it will be like saying that there is nothing like a pot without having seen earlier anything of the form of a pot. “One hears of attributes in the Lord, which contradict in reference to other people. But this does not constitute any defect in the Lord. They are to be considered in that manner only from the view point of one who is unaware. But the defects which are heard in others are seen to have been so established according to their capability”. Thus in Jabala scripture. It is only as a form of normal usage that the word in the middle is used. Otherwise it is clearly established when the words, neither in the beginning nor in the end are used. Universal Form (Vishwaroop) means complete form in entirety (not of the form of the universe) “He is of innumerable forms; not of limited forms. Since there is no end to His forms they are called anant - without any end”, thus in Shandilya section

“कमलासने ब्रह्मणि स्थितं रुद्रं विष्णु समाश्रितो ब्रह्म ब्रह्मणोऽङ्कतो हरः । हरस्याङ्गविशेषेषु देवाः सर्वं अपि संस्थिताः ॥ इति पादमे ॥” - Rudra was settled, on the lap of Brahma, Brahma was sheltered in the lotus emanating from Sri Vishnu and various gods were established in the various parts of Hari, thus in Padma Puraana.

14 "There-in stark amazement—Dhanamjaya (Arjuna) his hair standing on end, bowed down with his head, and, with folded hands, thus addressed the Deity:" (245)

What little pulse of feeling, still lingered in him, making him distinct from the universe, was at last silenced; and his heart too, all of a sudden, melted. Inward, rapture of bliss rushed into his soul; outside, the senses were benumbed; hair stood on end all over his body from top to toe, like tender sprouts of grass shooting all over the surface of mountains washed by the outbreak of monsoons. And like the Moon-stone that moistens at the touch of Moonlight, Arjuna's body was bedewed with drops of sweat. And as the lotus bud is made to sway to and fro over a sheet of water by the clusters of bees (भृंग) caught therein (bud), in that way on Arjuna's visible body spread the thrill of the rushing of the wave of the ecstasy of Bliss. From his eyes trickled down drops of tears that looked like camphor dust coming out of the dry skin of the camphor tree bursting open. Ever and anon his soul surged with wave of bliss, like the ocean full to the brim rising to the flood-tide at moonrise. So did the eight-fold signs, betokening exalted feeling of bliss, vie with each other, and enjoy the mastery of sovereign bliss of divine ecstasy. But even after such ecstatic bliss of union with God, he had a sense of otherness from the Deity; thereat heaving a sigh, he looked around and bowed down his head in the direction in which (the Lord) was sitting, and with folded hands addressed him (thus):

'Tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ'—Arjuna was overwhelmed with wonder, at the sight of the cosmic form of the Lord, because he had not even dreamt of, such a form. His joy, knew no bounds after thinking of the Lord's grace, and his hair stood on an end.

'Praṇamya śirasā devaṁ kṛtāñjalirabhāṣata'—After perceiving the Lord's uncommon grace, Arjuna felt highly grateful to Him, and he was so much inspired with a feeling of deep reverence, for the Lord that he bowed his head with utmost reverence, to the Lord. He thought, that he could do nothing more than, bowing his head i.e., surrendering himself to Him. So, he with joined palms, laying his head at the feet, of the Lord began to offer his praises, to the Lord's cosmic form.

Link:—Arjuna overwhelmed with joy and wonder, and describing the sight, which he saw in the Lord's cosmic form, makes a rapturous utterance, offering his praise, to Him, in the next three verses.

ततः तं दृष्ट्वा सः विस्मयेन आविष्टः विस्मयाविष्टः हृष्टानि रोमाणि यस्य सः अयं हृष्टरोमा च अभवत् धनञ्जयः । प्रणम्य प्रकर्षेण नमनं कृत्वा प्रह्वीभूतः सन् शिरसा देवं विश्वरूपधरं कृताञ्जलिः नमस्कारार्थं सम्पुटीकृतहस्तः सन् अभाषत उक्तवान् ॥ कथम्? यत् त्वया दर्शितं विश्वरूपम्, तत् अहं पश्यामीति स्वानुभवमाविष्कुर्वन् अर्जुन उवाच --

तेथ एक विश्व एक आपण । ऐसें अळुमाळ होतें जें दुजेपण । तेंही आटोनि गेलें अंतःकरण । विरालें सहसा ॥ २४५ ॥ आंतु आनंदा चेइरें जाहलें । बाहेरि गात्रांचें बळ हारपोनि गेलें । आपाद पां गुंतलें । पुलकांचलें ॥ २४६ ॥ वार्षिये प्रथमदशे । वोहळलया शैलांचें सर्वांग जैसें । विरूढे कोमलांकुरीं तैसे । रोमांच जाहले ॥ २४७ ॥ शिवतला चंद्रकरीं । सोमकांतु द्रावो धरी । तैसिया स्वेदकणिका शरीरीं । दाटलिया ॥ २४८ ॥ माजीं सापडलेनि अलिकुळें । जळावरी कमळकळिका जेवीं आंदोळे । तेवीं आंतुलिया सुखोर्मीचेनि बळें । बाहेरि कांपे ॥ २४९ ॥ कर्पूरकर्दळीचीं गर्भपुटें । उकलतां कापुराचेनि कोंदाटें । पुलिका गळती तेवीं थेंबुटें । नेत्रौनि पडती ॥ २५० ॥ उदयलेनि सुधाकरें । जैसा भरलाचि समुद्र भरे । तैसा वेळोवेळां उर्मिभरें । उचंबळत असे ॥ २५१ ॥ ऐसा सात्त्विकांही आठां भावां । परस्परें वर्ततसे हेवा । तेथ ब्रह्मानंदाची जीवा । राणीव फावली ॥ २५२ ॥ तैसाचि तया सुखानुभवापाठीं । केला द्वैताचा सांभाळु दिठी । मग उसासौनि किरीटी । वास पाहिली ॥ २५३ ॥ तेथ बैसला होता जिया सवा । तियाचिया कडे मस्तक खालविला देवा । जोडूनि करसंपुट बरवा । बोलतु असे ॥ २५४ ॥

(11.245) इस से उस के मन में जो किंचित् ऐसा द्वैत था कि विश्व एक वस्तु है और मैं एक वस्तु हूँ, वह नष्ट हो गया। अन्तःकरण एकदम विलीन हो गया।

(11.246) अन्तर्याम में आनन्द की जाग्रति हो गई। बाह्यतः अवयवों का बल नष्ट हो गया, और मस्तक से पाँवों तक शरीर रोमांच से भर गया। (11.247) वर्षाकाल के आरम्भ में पानी बह जाने के उपरान्त पर्वत के सर्वांग पर जैसे कोमल अंकुर उगते हैं वैसे उसके शरीर पर रोमांच खड़े हो गये।

(11.248) चन्द्रकिरणों का स्पर्श होते ही जैसे सोमकान्त पिघलता है वैसे ही उसके शरीर में स्वेद-बिन्दु भर आये।

(11.249) कमल की कली में भ्रमर के फँस जाने पर जैसे वह जल पर हिलती है वैसे ही अन्तःसुख की तरंग के कारण अर्जुन बाहर से काँपने लगा।

(11.250) कपूर-कदली [1] का आच्छादन (बेठन) खोलने से जैसे भीतर भरे हुए कपूर के कण टपकते हैं वैसे ही उसकी आँखों से जल-बिन्दु टपकने लगे।

(11.251) चन्द्र के उदय होने से जैसे समुद्र बारम्बार भरता है वैसे ही वह बारम्बार आनन्द की लहरों से उछलने लगा।

(11.252) ऐसे आठों सात्विक भाव आपस में एक दूसरे से स्पर्धा करने लगे तब उसके जी का मानों ब्रह्मानन्द का राज्य प्राप्त हो गया।

[1] जिससे कपूर निकलता है। (11.253) उस सुखानुभव के उपरान्त उसने द्वैत का आश्रय कर श्वास लेकर बाहर दृष्टि फेंकी।

(11.254) जिस ओर बैठा था उसी ओर श्रीकृष्ण को माथा नवा कर और हाथ जोड़ कर वह कहने लगा

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः—अर्जुनने भगवान्के रूपके विषयमें जैसी कल्पना भी नहीं की थी, वैसा रूप देखकर उनको बड़ा आश्चर्य हुआ। भगवान्ने मेरेपर कृपा करके विलक्षण आध्यात्मिक बातें अपनी ओरसे बतायीं और अब कृपा करके मेरेको अपना विलक्षण रूप दिखा रहे हैं—इस

* श्रीमद्भागवतमें आया है कि एक बार यशोदाजीने कन्हैयाके छोटे-से मुखमें विश्वरूप देखा। इसपर विचार किया जाय तो अनन्तकोटि ब्रह्माण्डोंमेंसे एक ब्रह्माण्डमें एक भूमण्डल है। इस भूमण्डलमें भारतवर्ष, भारतवर्षमें एक माथुरमण्डल, माथुरमण्डलमें एक व्रजमण्डल, व्रजमण्डलमें एक नन्दगाँव, नन्दगाँवमें एक नन्दभवन और नन्दभवनमें एक जगह छोटा-सा कन्हैया खड़ा है। उस कन्हैयाको यशोदा मैया छड़ी लेकर धमकाती हैं कि 'तूने माटी क्यों खायी? दिखा अपना मुख!' कन्हैयाने अपना मुख खोलकर दिखाया तो उस छोटे-से मुखमें यशोदा मैयाने सम्पूर्ण जगत्को—नन्दगाँवको और नन्दभवनमें अपने-आपको भी देखा—'सहात्मानम्' (श्रीमद्भाग्य दसवाँ स्कन्ध, आठवाँ अध्याय, उन्तालीसवाँ श्लोक)। इसी तरह अर्जुनने भी भगवान्के शरीरके किसी अंशमें सम्पूर्ण जगत्को देखा।

स्पष्ट रूपसे देखा*।

**'अपश्यदेवदेवस्य शरीरे पाण्डवस्तदा'—**'तदा' का तात्पर्य है कि जिस समय भगवान्ने दिव्यदृष्टि देकर अपना विराट् रूप दिखाया, उसी समय उसको अर्जुनने देखा। **'अपश्यत्'** का तात्पर्य है कि जैसा रूप भगवान्ने दिखाया, वैसा ही अर्जुनने देखा। संजय पहले भगवान्के जैसे रूपका वर्णन करके आये हैं, वैसा ही रूप अर्जुनने भी देखा।

जैसे मनुष्यलोकसे देवलोक बहुत विलक्षण है, ऐसे ही देवलोकसे भी भगवान् अनन्तगुना विलक्षण हैं; क्योंकि देवलोक आदि सब-के-सब लोक प्राकृत हैं और भगवान् प्रकृतिसे अतीत हैं। इसलिये भगवान् **'देवदेव'** अर्थात् देवताओंके भी देवता (मालिक) हैं।

बातको लेकर अर्जुन प्रसन्नताके कारण रोमांचित हो उठे।

**'प्रणम्य शिरसा देवं कृताञ्जलिरभाषत'—** भगवान्की विलक्षण कृपाको देखकर अर्जुनका ऐसा भाव उमड़ा कि मैं इसके बदलेमें क्या कृतज्ञता प्रकट करूँ? मेरे पास कोई ऐसी वस्तु नहीं है, जो मैं इनके अर्पण करूँ। मैं तो केवल

सिरसे प्रणाम ही कर सकता हूँ अर्थात् अपने- आपको अर्पित ही कर सकता हूँ। अतः अर्जुन हाथ जोड़कर और सिर झुकाकर प्रणाम करते हुए विश्वरूप भगवान्की स्तुति करने लगे।

सम्बन्ध—अर्जुन विराटरूप भगवान्की जिस विलक्षणताको देखकर चकित हुए, उसका वर्णन आगेके तीन श्लोकोंमें करते हुए भगवान्की स्तुति करते हैं।

अर्जुन उवाच