The coṣmapāś ca and usmapah meaning the forefathers which belong to group of beings known as the Pitris or the deified ancestors.

The Taittirīya Upaniṣad I.X beginning usma-bhagahi pitarah meaning “the forefathers belong to the deified ancestors” confirms this.

Manu Saṁhitā CCLXXXIV states that the deceased fathers are called Vāsus, the deceased grandfathers are called Rudras and the deceased great-grandfathers are called Ādityas.

“अनन्यचेष्टां कुर्वतामपि भगवच्चेष्टयैव प्रलयोदके प्रजानां प्रवेशवत् प्रवेशो युज्यते | सेनामध्यतो भगवन्मुखानामुभयाभिमुखत्वाच्चोभे सेने तत्र प्रविशतः | ये तु तस्मिन्नेव महुर्ते मरिष्यन्ति तेषां दशान्तरे चूर्णितमपि शिरः सूक्ष्मदृष्टिगोचरत्वान्मनुपदृष्ट्या तथा न दृश्यते | तथा भिन्नमपि घटादिकं यावत् पृथक् न पतति तावन्मन्ददृष्टिनां न ज्ञायते | यथा पुरुषो जगाऽशिवभ्यामेव दृष्टा ||” - Like other activities of the Lord eternal waters of dissolution at the time of creative cycle, people were entering His mouth. Established in the middle of the armies with mouths directed both ways, both the armies were entering His mouth. Those who were about to die at the commencement of the war, their heads were seen turning to powder between the teeth of the Lord. Since the sight being subtle can be seen only by few, all others cannot see it. Like a pot which is broken can be seen by ordinary people only when the pieces fall down, this sight is visible to ordinary eyes. It is similar to the case of Puru whose old age was seen only by Ashvins and not by others.

22 "The Rudras, the Adityas, the Vasus, and those known as Sādhyas (Perfection-seekers), the All (Gods), the Aśvins Twain, the Maruts, and (the Manes) that drink the tepid water-libations; the Congregations of the Gandharvas (Heavenly Musicians), Yakṣas (Sprites), Asuras (Demons) and Siddhas (Perfectioned-Beings): they all gaze upon Thee in stark amazement. (332)

Congregations of Rudras and Adityas, the (eight) Vasus, all the Sādhyas (perfection-seekers), the two Ashvins, the All-gods and Maruts (winds), so also the Manes, the Gandharvas (Heavenly Musicians), the Yakṣas (Sprites) and the Demons, all the Gods headed by Indra, and the Siddhas (perfectioned beings)—all these are beholding with astonished looks, from their allotted regions, thine incredibly wonderful divine grandeur of this Omnipresence. With their hearts struck with amazement, every moment they gaze upon thee and lay suppliantly their crowned heads low at thy feet. The whole expanse of (seven) Heavens resounds with their loud acclamations 'Jaya Jaya' (All Hail) uttered with folded hands, touching their heads in devout salutation. This, their devout supplication at thy feet, is verily like a sylvan iris where-in the trees bloom with the vernal flowers of (eight-fold) thrills of pious joy; and these flowers have borne the fruit of this realising vision of thy Presence.

'Rudrādityā vasavo ye ca sādhyā viśveśvinau marutaścoṣmapāśca'—Brief notes, on eleven Rudras, twelve Ādityas, eight Vasus, two Aśvinikumāras, and forty-nine Maruts, have already been given, in the explanation of the sixth verse of this chapter. The names of the twelve Sādhyas are—Mana, Anumantā, Prāṇa, Nara, Yāna, Citti, Haya, Naya, Haṃsa, Nārāyaṇa, Prabhava and Vibhu (Vāyu Purāṇa 66/15-16).

The ten, Viśvedevas are—Kratu, Dakṣa, Śrava, Satya, Kāla, Kāma, Dhuni, Kuruvān, Prabhavān and Rocamāna (Vāyu Purāṇa 66/31-32).

The seven manes are—Kavyavāha, Anala, Soma, Yama, Aryamā, Agnisvāta and Barhiṣat (Śiva Purāṇa, Dharma. 63/2). They are called 'Uṣmapā, because they eat hot food.

'Gandharvayakṣāsurasiddhasaṅghā'—The Gandharvas, are said to be born of Kaśyapa's three wives, named Muni, Prādhā

and Ariṣṭā. They are experts in the art of different melodies and music. They are musicians, of the heaven.

The Yakṣas, are said to be born, of Kaśyapa's wife Khasā.

The 'Asuras' (Demons), are the 'Daityas, Dānavas and Rākṣasas,' who are sworn enemies* of Devas (the gods), Kapila etc., are known as Siddha.

'Vikṣante tvām vismitāścaiva sarve'—All, the above-mentioned gods, manes, Gandharvas, Yakṣas, were gazing at the Lord, in amazement. All of them, were limbs, of the cosmic form, of the Lord.

Appendix—Rudra, Āditya, Vasu, Sādhyas, Viśvedeva etc., all are the organs of the entire form of God. Therefore the onlooker and also the objects to be seen—all are none else beside God.

Link:—Arjuna, in the next three verses, while describing the fearful cosmic form, of the Lord, explains its effect, on the universe.

| रूपं | महत्ते | बहुवक्त्रनेत्रं | | --- | --- | --- |

रुद्रादित्याः वसवो ये च साध्याः रुद्रादयः गणाः विश्वेदेवाः अश्विनौ च देवौ मरुतश्च ऊष्मपाश्च पितरः, गन्धर्वयक्षासुरसिद्धसङ्घाः गन्धर्वाः हाहाहूहूप्रभृतयः यक्षाः कुबेरप्रभृतयः असुराः विरोचनप्रभृतयः सिद्धाः कपिलादयः तेषां सङ्घाः गन्धर्वयक्षासुरसिद्धसङ्घाः, ते वीक्षन्ते पश्यन्ति त्वां विस्मिताः विस्मयमापन्नाः सन्तः ते एव सर्वे ॥ यस्मात् --

तथा और भी—

जो रुद्र, आदित्य, वसु और साध्य आदि देवगण हैं, एवं जो विश्वेदेव, दोनों अश्विनीकुमार, वायुदेव और ऊष्मपा नामक पितृगण हैं तथा जो गन्धर्व, यक्ष, असुर और सिद्धोंके समुदाय हैं यानी हाहा-हृहू आदि गन्धर्व, कुबेरादि यक्ष, विरोचनादि असुर और कपिलादि सिद्ध इन सबके समुदाय हैं, वे सभी आश्चर्ययुक्त हुए आपको देख रहे हैं

हे रुद्रादित्यांचे मेळावे । वसु हन साध्य आघवे । अश्विनौ देव विश्वेदेव विभवें । वायुही हे जी ॥ ३३२ ॥ अवधारा पितर हन गंधर्व । पैल यक्षरक्षोगण सर्व । जी महेंद्रमुख्य देव । कां सिद्धादिक ॥ ३३३ ॥ हे आघवेचि आपुलालिया लोकीं । सोत्कंठित अवलोकीं । हे महामूर्ती दैविकी । पाहात आहाती ॥ ३३४ ॥ मग पाहात पाहात प्रतिक्षणीं । विस्मित होऊनि अंतःकरणीं । करित निजमुकटीं वोवाळणी । प्रभुजी तुज ॥ ३३५ ॥ ते जय जय घोष कलरवें । स्वर्ग गाजविताती आघवे । ठेवित ललाटावरी बरवे । करसंपुट ॥ ३३६ ॥ तिये विनयद्रुमाचिये आरवीं । सुरवाडली सात्त्विकांची माधवी । म्हणौनि करसंपुटपल्लवीं । तूं होतासि फळ ॥ ३३७ ॥

(11.332) ये रुद्र और आदित्यों के समुदाय, वसु और सम्पूर्ण साध्य देव, दोनों अश्विनीकुमार, विश्वेदेव और वायु अपने वैभव-सहित (11.333) और पितृ, गन्धर्व, यक्ष, सब राक्षसगण और इन्द्र प्रमुख देवता तथा सिद्धादिक

(11.334) सभी उत्कण्ठा-पूर्वक अपने अपने लोकों से प्रभु की महामूर्ति देख रहे हैं,

(11.335) और देखते देखते प्रति क्षण अन्तःकरण में विस्मित हो निज मुकुटों से हे प्रभु! आपकी आरती कर रहे हैं।

(11.336) वे मंजुल शब्दों से जय-जय घोष कर सम्पूर्ण स्वर्ग को गुँजाते हैं और करसम्पुट ललाटों पर रखते हैं।

(11.337) उस विनयरूपी वृक्षों के अरण्य में मानों सात्त्विकभावरूपी वसन्तकाल आया है, इसलिए उनके करसम्पुटरूपी पल्लवों में आप मानों फलरूप हो लग जाते हैं।

‘रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च’—ग्यारह रुद्र, बारह आदित्य, आठ वसु, दो अश्विनीकुमार और उनचास मरुद्गण—इन सबके नाम इसी अध्यायके छठे श्लोककी व्याख्यामें दिये गये हैं, इसलिये वहाँ देख लेना चाहिये।

मन, अनुमन्ता, प्राण, नर, यान, चित्ति, हय, नय, हंस, नारायण, प्रभव और विभु—ये बारह ‘साध्य’ हैं (वायुपुराण, छाछठवाँ अध्याय, पन्द्रहवाँ-सोलहवाँ श्लोक)।

क्रतु, दक्ष, श्रव, सत्य, काल, काम, धुनि, कुरुवान्, प्रभवान् और रोचमान—ये दस ‘विश्वेदेव’ हैं (वायुपुराण, छाछठवाँ अध्याय, इकतीसवाँ-बत्तीसवाँ श्लोक)।

कव्यवाह, अनल, सोम, यम, अर्यमा, अग्निष्वात और बहिषत्—ये सात ‘पितर’ हैं (शिवपुराण, धर्म० तिरसठवाँ

अध्याय, दूसरा श्लोक)। ऊष्म अर्थात् गरम अन्न खानेके कारण पितरोंका नाम ‘ऊष्मपा’ है।

**‘गन्धर्वयक्षासुरसिद्धसङ्गः’**—कश्यपजीकी पत्नी मुनि और प्राधासे तथा अरिष्टासे गन्धर्वोंकी उत्पत्ति हुई है। गन्धर्वलोग राग-रागिनियोंकी विद्यामें बड़े चतुर हैं। ये स्वर्गलोकके गायक हैं।

कश्यपजीकी पत्नी खसासे यक्षोंकी उत्पत्ति हुई है। देवताओंके विरोधी* दैत्यों, दानवों और राक्षसोंको असुर कहते हैं। कपिल आदिको सिद्ध कहते हैं।

**‘वीक्षन्ते त्वां विस्मिताश्चैव सर्वे’**—उपर्युक्त सभी देवता, पितर, गन्धर्व, यक्ष आदि चकित होकर आपको देख रहे हैं। ये सभी देवता आदि विराट् रूपके ही अंग हैं।

**परिशिष्ट भाव**—रुद्र, आदित्य, वसु, साध्यगण, विश्वेदेव आदि सब-के-सब एक भगवान् के समग्ररूपके ही अंग हैं। अतः देखनेवाले और दीखनेवाले सभी एक परमात्मा ही हैं।

**सम्बन्ध**—अब अर्जुन आगेके तीन श्लोकोंमें विश्वरूपके महान् विकराल रूपका वर्णन करके उसका परिणाम बताते हैं।

* यहाँ आये ‘असुर’ शब्दमें ‘नञ्’ समास है—‘न सुरा असुराः।’ अतः यहाँ ‘असुर’ शब्द देवताओंके विरोधीका वाचक है।