Lord Krishna is instructing to behold His all-encompassing, all sustaining transcendental Viśvarūpa or divine universal form in hundreds of thousands of unique transcendental manifestations.

The word divyāni means divine denoting non-material spiritual colours and forms never seen before.

“हरिः सर्वयज्ञादिभागहरत्वात् - इडोपहृतं गेहेषु हरे भागं कृतघ्नम् । वर्णो मे हरितः श्रेष्ठस्तस्माद्धुरिति स्मरतः ॥ इति मोक्षधर्मे ।” - He is known as Hari, since he partakes the libations in all the sacrifices. “In the sacrificial hall, I partake share of the oblation called ida and in the households the offerings of the food given. Among the colours the best of the blue shade is Mine. Therefore, I am known as Hari”, thus, in Moksha Dharma.

“आत्मानमव्ययम् परमं रूपमेश्वरम् ।” - form of his Self, which was immutable and of supreme resplendence.

“सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् । इत्यादिरूपविशेषणाच्च रूपस्येश्वरसाक्षात्स्वरूपत्वं नित्यत्वं तत एव चिदानन्दाद्यात्मकत्वं च सिद्धम् ॥ मम देहे इत्युक्तत्वाच्चाऽदित्यादीनां भदेः सिद्धः । मे रूपाणि, सर्वं तोऽनन्तरूपम्, द्रष्टुमिच्छामि ते रूपम् इत्यादैश्चैकस्यैवाभिन्नानन्तरूपत्वं च ॥” - wonderful was the form of the Lord, infinite and of universally extensive. Enumerating in this manner the various special forms the diversity of the manifest forms of the Lord's blissful consciousness is conclusively established. Having used the statement - In my body the difference between him and the forms like Aditya, sun and others is concluded. Aving used statements like My forms, entirely innumerable form, would like to see your forms, the difference between the Lord and His forms is firmly established.

“एकं रूपं हरिर्नित्यनचिन्त्यैश्वर्ययोगतः | बहुसंख्यागोचरं च विशेषादेव केवलम् || अभावो यत्र भेदस्य प्रमाणवासितो भवेत् | विशेषो नामा तत्रैव विशेषव्यवहारवान् || विशेषोऽपि स्वरूपं स स्वनिर्वाहक एव च | द्रव्यात्मना स नित्योऽपि विशेषात्मैव जायते || नित्य एव विशेषश्च कश्चिदेवं द्विधैव सः | वस्तुस्वरूपमत्वेवेत्येवमादिष्वभेदिनः || विशेषोऽनुभवादेव ज्ञायते सर्ववस्तुषु | नचाविशेषितं किञ्चिद् वाच्यं लक्ष्यं तथा मितम् || विशिष्टस्य स्वतोऽन्यत्वे स्वस्यामेयत्वहेतुतः | नैव ज्ञेयं विशिष्टं च मानाभावाच्च नो भवेत् || स्वयमित्यपि हि स्वत्वविशेषेण विवर्जितम् | न ज्ञेयं तद्विशेष्यं च तथैवेत्यनवस्थितिः ||” - Even though Hari is singular eternal and inconceivable, He comes to perceived in many distinct forms. Even where there is absence of separation they becomes evidence of special activity is common usage with special attributes. Even though forms appear distinctly special, He Himself is the ultimate controller, His essence being especially one, though in some cases it appears divided in the various manifest multi-forms. The manifest multi-forms should be considered as identical and eternal similar to the essence within the different forms. Through experience the essence in every manifest multi-forms comes to be known. It may be known through speech, through marks, or through reasoning. The essence within the distinct forms does not become distinct or separate from the essence. If the form of the essence is considered to be separate from the essence, then the essence will not remain as such. If the form of essence is not knowable then the essence also will not be knowable. The essence, if it is not knowable, then it may as well be said to be non-existent.

“अभेदे न विरोधोऽस्ति ज्ञाताज्ञातं यतोऽखिलम् | तदेव ज्ञातरूपेण ज्ञातमज्ञातमन्यथा || अभिन्नस्य विशिष्टत्वान् दोषद्वयमप्युत | एकत्वानुभवाच्चैव विशेषानुभवादपि || तज्ज्ञानानुभवाच्चैव न दोषद्वयसम्भवः | भेदाभेदो च तौ नैव कर्तुभोक्तुविशेषेण || मदन्य इत्यनुभवो यतो नैवार्ति कस्यचित् | भेदो विशेषणस्यापि नान्तरस्य क्वचिद् भवेत् ||” - Even though there is no contradiction in the statement that the essence and the form are distinct and different, the knowledge of the form will not lead to the knowledge of nature of the essence itself. While the one is knowable from its form, the knowledge of the essence is known only from different mediums. Even though there is difference in the mediums this by itself does not constitute any drawback. The thing knowable from one medium can also be knowable from other methods. This does not result in the possibility of any error in knowledge. One is not distinct from the other because of their special activities or special enjoyments. The one who experiences no separation from the Lord does not feel himself to be different on that account.

“शुद्धस्वरूप इत्यादावभेदस्यैव दर्शनात् | अपृथगदृष्टिनियमाद् बलज्ञानाधिकस्य च | ऐक्यं बाह्यविशेषेण पृथगदृष्टैव तन्न तु | विशेषहेत्वभावेऽपि द्वैविध्यं कल्प्यते यदि | कल्पनागौरवादास्तु दोषस्तत्रातिसङ्गताः | नैकत्वं नापि नानात्वं नियमादस्यचेतने | भेदाभेदावनुभावादतस्तत्रान्यथागतैः | एकोऽहमन्यतोऽन्यश्चेत्येवमेव व्यवस्थितौ | भेदाभेदो चेतनेषु तस्मैनेकप्रकारता | एकमित्येव यज्ञातं बहुल्येनैव तत् पुनः | पटाद्यं ज्ञायते यस्माद् भेदाभेदो कुतो न तत् । तन्तुभ्योऽन्य पटः साक्षात् कस्य दृष्टिपथं गतः । अनन्यश्चेत् तन्तुभावे पटाभावः कुतो भवेत् । न चात्मनि विशेषोऽत्र दृष्टान्तत्वं गमिष्यति ॥” - Therefore, of pure form - such adjective there can be never any difference between the essence and the form, showing non-separation between the two. Similarly, even as in the case of performance of action, strength of the essence and wisdom never come to be experienced as separate from the essence itself. Such non-distinction, however, is seen as separate or distinct only when it is perceived in the gross physical bodies. Even if distinction is experienced in the essence as two-fold, then it is largely due to one's imagination, due to the defect caused by one's close association. In the non-sentient objects there is neither distinction nor any non-distinction. The experience of distinction and non-distinction therein does not come about when one conceptualizes, because there is separation between essence and the form. In the case of the sentient, however, even though there is awareness of being non-distinct, there arise multitude of experiences of distinction between self and the form (like pots and pans). The yarn in the cloth appear as non-distinct from the cloth and between them each one is different from the other. How does there being distinction in the yarn, the non-distinction in the cloth comes about? Here even though the self has many distinct forms of essence, these distinct forms are not comparable with yam, because the separate identity of yarns will continue to exist as distinctive.

“शुद्धोऽहम्पत्ययो यस्मात् तत्राभेदप्रदशकः । अत्रावयवभेदेन स्यादेव ह्यनवस्थितिः । न चानवयवं वस्तु क्वचित् स्यान्मानगोचरम् । पूर्वापारदिभेदेन यतोऽशोऽस्यावगम्यते । उपाधिरप्येकदेशसम्बद्धः संतमेव हि । ज्ञापयेद् भेदमखिलं गमनः स विभजेत् कथम् ॥ तस्माद् गुणादिक्रमपि नास्त्यनशतया क्वचित् । भावाभावव्यवहतेर्विद्यमानेऽपि वस्तुनि । भेदाभेदो गुणादेक्ष्य जडे वस्तुनिर्संस्थितौ ॥” - I am Pure - due to such experience of the self each self can be identified as distinct and separate. In the case of yarn each yam being distinct and separate cannot experience the common identity with the cloth. Therefore, separate identity for the yam and the cloth has to be accepted. Nothing ever exists which has no parts at all. Even for atoms, there exist prior and a later state. But by this one cannot conclude that the atom is made of parts. They remind one only of the totality of its existence. This would make the parts, in fact, incompatible. With the change in the attribute of the parts the change in the entirety could also be predicated. If we accept such change, then it would be difficult to deny the existence of difference even in gross objects.

“चेतने शक्तिरूपेण गुणदेभाव इष्यते । गुप्तोऽयं बलवान् विद्वानित्यादिव्यवहारतः । न चैवं शक्तिरूपेण जडे व्यवहतिः क्वचित् । एकमेवाद्वितीयं तन्नेह नानाऽस्ति किञ्चन । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति । यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति । एवं धर्मान् पृथक् पश्यन्तानेवानुविधावति । इत्यादिश्रुतिमानाच्च परमेश्वर्य तस्तथा । सर्वे तु घटते विष्णो यत् कल्याणगुणात्मकम् ॥ इत्यादि ब्रह्मतर्के ॥” - In the sentient things the attributes etc. exist in deep sleep, in potential form, powerful and wise. Therefore, between the sentient things and the attributes there exists an unbroken connection. In the gross objects there exists nothing else as energy save the one without the second. Besides Him nothing else exists. The Death gives death for him who perceives this as otherwise. Like the rain water falling on the top flows down from the mountains, he who thinks Perennial Principles of the Lord distinct and separate from Him will also go down likewise. Thus, since all the scriptures accordingly so make it evident and the supreme splendour of the Lord also similarly declares all the events terminate in Sri Vishnu alone, through His beneficent attributes. Thus, in Brahma Tarka.

5 The Exalted-one Spake: “Behold, thou Son of Pṛthā, my Forms by hundreds and thousands: of many varieties, radiant, and possessing manifold colours and shapes. (123)

“Arjuna, you asked (me) to show you only (one single) Omnipresence. Where is the sense of it if only that is revealed? Now see, the all and the one as filled by my Divine forms. Some lean, some bulky; some short, some long; some broad, some straight; some unbounded: some wild and unwieldy (अनावर); some erect and upright; some on the move, some still; some unconcerned and passive, some loving; some vary harsh; some stupefied and bereft of sense; some alert, some shallow; some grave; some generous, some stingy; some wrathful, some tranquil; some impassioned, some quiet; some jolly, some noisy, some silent, and some mild and tame. Some wishful, some abstinent; some wakeful, some asleep; some contented, some distressed; some rejoicing, some unarmed, some armed; some dreadful, some friendly; some terrific, some strange; some entranced in meditation (समाधिस्थ); some sporting with procreative work, and some in protecting offspring tenderly; some violently destructive of people and some only as unconcerned spectators. Thus varied and countless are these forms and some are gloriously bright with divine lustre displaying variegated colours. Some are like red-hot gold, some of greatly tawny colour: some are coloured like sky painted with red lead (शेदूर) as at the time of the setting of the Sun. Some have an artless beauty as if the entire canopy of heaven and earth was bedecked with rubies, (Mānika gems) while some are glistening in red turmeric colour, radiant—like the morning Sun. Some are crystal-clear, some blue like sapphire, some deep dark like lampblack, while some are blood-coloured. Some yellow like brilliant gold, some dusky like clouds, some fair, pale-yellow like flowers of 'Sonchāphā' while some are simply deep green. Some are like red-hot copper, while some are white like the Moon. Of diverse colours are thus my forms which you do see. They are also of as varied shapes as of variegated colours. Some are of such peerless beauty that brings cupid himself on his knees. Some are very handsome by their figures and features, while others have bodies of such alluring charm and superb beauty as if here is opened a treasure-house of the Goddess of love (शृंगारश्रीयेची). There are some that have plump rounded limbs, while some are gaunt and lean. Some are frightful (आक्राळविकाळ), some long-necked, and some have (abnormally) big heads, while some are weirdly ill-shaped. There indeed is no end to these forms and shapes of innumerably diverse kinds, and in a single limb of each one of these forms you shall behold the whole universe.

'Paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ'—Listening to

the humble and hesitating prayer of Arjuna, the Lord, was very much pleased with him. So He addressing him as 'Pārtha' (the son of Pṛthā, Kuntī), asks him to behold His forms, by hundreds and thousands i.e., innumerable forms. Thus, the Lord explains that as His divine glories are infinite, so are His forms.

'Nānāvidhāni divyāni nānāvarṇākṛtīni ca'—Now, the Lord describes the characteristics of those forms. They were heterogenous in character, consisting of different shapes, colours and sizes.

As a particle of the earth, is earth in miniature, this world, being, a fragment of the Lord having a Cosmic Form, is nothing besides the Lord. But, it is not manifest to all, in its divine form, it is manifest only in its worldly form. It is so, because a man, instead of beholding the Lord, see only, the perishable world. As the Lord, even in an incarnation, is not manifest to all (Gītā 7/25), He appears, only, as a common man, to all; similarly, the universal form of the Lord is seen as of the world, by a common man. Here, the Lord by revealing Himself in His divine imperishable Cosmic Form, calls upon Arjuna to behold, His divine forms.

**Appendix**—Arjuna, regarding himself as incapable (undeserving) requests the Lord to show him His cosmic divine form if He so wills. But the Lord asks him to behold His hundreds and thousands forms. It proves that, if something is left at God's will, it is more beneficial than what is desired with one's own will, and expected with one's own intellect. The reason is that a man may learn several sciences, arts and crafts etc., study several scriptures, yet his intellect is meagre and limited. The more simple (innocent), helpless and free from pride a striver is, the more he will know about God. Pride is an obstacle in the way of knowing God. The more sensible a man thinks himself to be, the more insensible he remains. By assuming himself sensible, he becomes a slave to sensibility. The more free from

the pride of sensibility he is, the more sensible he is.

*Link:—In the previous verse, the Lord called upon Arjuna to behold His Cosmic Form, of various colours and shapes. Now in the next verse, He asks Arjuna to behold the gods and other wonders, in His body.*

एवं चोदितः अर्जुनेन— श्रीभगवानुवाच— | अर्जुनसे इस प्रकार प्रेरित हुए श्रीभगवान् बोले—

हे पार्थ! तू मेरे सैकड़ों-हजारों अर्थात् अनेकों रूपोंको देख, जो कि नाना प्रकारके भेदवाले और दिव्य अर्थात् देवलोकमें होनेवाले— अलौकिक हैं तथा नाना प्रकारके वर्ण और आकृतिवाले हैं अर्थात् जिनके नील, पीत आदि नाना प्रकारके वर्ण और अनेक आकारवाले अवयव हैं, ऐसे रूपोंको देख

अर्जुना तुवां एक दावा म्हणितलें । आणि तेंचि दावूं तरी काय दाविलें । आतां देखें आघवें भरिलें । माझ्याचि रूपीं ॥ १२३ ॥ एकें कृशें एकें स्थूळें । एकें ऱ्हस्वें एकें विशाळें । पृथुतरें सरळें । अप्रांतें एकें ॥ १२४ ॥ एकें अनावरें प्रांजळें । सव्यापारें एकें निश्चळें । उदासीनें स्नेहाळें । तीव्रें एकें ॥ १२५ ॥ एके घूर्णितें सावधें । असलगें एकें अगाधें । एकें उदारें अतिबद्धें । क्रुद्धें एकें ॥ १२६ ॥ एकें शांतें सन्मदें । स्तब्धें एकें सानंदें । गर्जितें निःशब्दें । सौम्यें एकें ॥ १२७ ॥ एकें साभिलाषें विरक्तें । उन्निद्रितें एकें निद्रितें । परितुष्टें एकें आर्तें । प्रसन्नें एकें ॥ १२८ ॥ एकें अशस्त्रें सशस्त्रें । एकें रौद्रें अतिमित्रें । भयानकें एकें पवित्रें । लयस्थें एकें ॥ १२९ ॥ एकें जनलीलाविलासें । एकें पालनशीलें लालसें । एकें संहारकें सावेशें । साक्षिभूतें एकें ॥ १३० ॥ एवं नानाविधें परी बहुवसें । आणि दिव्यतेजप्रकाशें । तेवींचि एक{ए}का ऐसें । वर्णेंही नव्हे ॥ १३१ ॥ एकें तातलें साडेपंधरें । तैसीं कपिलवर्णें अपारें । एकें सर्वांगीं जैसें सेंदुरें । डवरलें नभ ॥ १३२ ॥ एकें सावियाचि चुळुकीं । जैसें ब्रह्मकटाह खचिलें माणिकीं । एकें अरुणोदयासारिखीं । कुंकुमवर्णें ॥ १३३ ॥ एकें शुद्धस्फटिकसोज्वळें । एकें इंद्रनीळसुनीळें । एकें अंजनवर्णें सकाळें । रक्तवर्णें एकें ॥ १३४ ॥ एकें लसत्कांचनसम पिंवळीं । एकें नवजलदश्यामळीं । एकें चांपेगौरीं केवळीं । हरितें एकें ॥ १३५ ॥ एकें तप्तताम्रतांबडीं । एकें श्वेतचंद्र चोखडीं । ऐसीं नानावर्णें रूपडीं । देखें माझीं ॥ १३६ ॥ हे जैसे कां आनान वर्ण । तैसें आकृतींही अनारिसेपण । लाजा कंदर्प रिघाला शरण । तैसीं सुंदरें एकें ॥ १३७ ॥ एकें अतिलावण्यसाकारें । एकें स्निग्धवपु मनोहरें । शृंगारश्रियेचीं भांडारें । उघडिली जैसीं ॥ १३८ ॥ एकें पीनावयवमांसाळें । एकें शुष्कें अति विक्राळें । एकें दीर्घकंठें विताळें । विकटें एकें ॥ १३९ ॥ एवं नानाविधाकृती । इयां पाहतां पारु नाहीं सुभद्रापती । ययांच्या एकेकीं अंगप्रांतीं । देख पां जग ॥ १४० ॥

(11.123) हे अर्जुन! तुमने एक स्वरूप दिखाने के लिए कहा और यदि मैंने वही दिखाया तो क्या दिखाया! अब देखे, सब जगत् मेरे ही रूपों से भरा है।

(11.124) कोई कृश है, कोई स्थूल है, कोई ह्रस्व है, कोई विशाल है, कोई मोटे है, कोई अत्यन्त सरल है,

(11.125) कोई अवश है, कोई सुलभ है, कोई व्यापार-युक्त है, कोई निश्चल है, कोई उदासीन है और कोई तीव्र प्रेम से युक्त है।

(11.126) कोई मस्त कोई सावधान है, कोई सुगम है, कोई अगाध है, कोई उदार है कोई कृपण और क्रोधी है। (11.127) कोई शान्त है, कोई उत्तम मद से युक्त है, कोई स्तब्ध है, कोई आनन्दी है, कोई गर्जना करनेहारे है, कोई शब्दरहित और सौम्य है,

(11.128) कोई सकाम है, कोई विरक्त है, कोई जाग्रत है, कोई निद्रित है, कोई सन्तुष्ट है, कोई आर्त है, कोई प्रसन्न है।

(11.129) कोई शस्त्र-रहित है, कोई सशस्त्र है, कोई उग्र है। कोई अत्यन्त प्रेमल है, कोई भयानक है, कोई विचित्र है। और कोई समाधिस्थ है।

(11.130) कोई उत्पत्ति-कर्मों में निमग्न है, कोई प्रेम से पालन करनेहारे है, कोई क्रोध से संहार करनेहारे है और कोई साक्षी भूत है।

(11.131) यों नाना प्रकार के बहुतेरे दिव्य तेज और प्रकाश से युक्त रूप है। वैसे ही वे वर्ण में एक दूसरे से नहीं मिलते।

(11.132) कोई तपे हुए सुवर्ण जैसे अत्यन्त पीले वर्ण के हैं; कोई सर्वांग से ऐसे दिखाई देते हैं कि मानों आकाश को संदुर पात दिया हो।

(11.133) कोई स्वभावतः सुन्दर है, मानों ब्रह्माण्ड माणिकों से जड़ा हुआ है।। कोई अरुणोदय के समान लाल वर्ण के हैं, (11.134) कोई निर्मल स्फटिक के समान उज्ज्वल है, कोई इन्द्रनील के समान अत्यन्त नीले है, कोई कज्जल के समान काले है और कोई लाल वे के है।

(11.135) कोई उज्ज्वल सुवर्ण के समान पीले, कोई जल से भरे हुए मेघों के समान साँवले, कोई चम्पे के समान निर्मल और गोरे, और कोई हरे है।

(11.136) कोई तपे ताँबे के समान लाल, कोई श्वेत चन्द्र के समान निर्मल, ऐसे मेरे नाना वर्ण के रूप देखो।

(11.137) ये वर्ण जैसे अलग अलग हैं वैसी इन रूपों की आकृतियाँ भी भिन्न हैं। कोई ऐसे सुन्दर हैं कि मदन लज्जित हो शरण में आवे,

(11.138) कोई अत्यन्त लावण्य के रूप है, कोई तेजःपुंज है, कोई मनोहर है, मानों शृंगारलक्ष्मी के भण्डार खोल दिये गये हों।

(11.139) कोई पुष्ट और मांसल अवयवों के बने हैं, कोई शुष्क हैं, कोई अति विकराल हैं, कोई लम्बे कण्ठ के, कोई बड़े सिर के, और कोई भयंकर हैं।

(11.140) ऐसी इन नाना प्रकार की आकृतियों का पार नहीं। देखो, इनके एक एक अंग-प्रदेश में जगत् भरा हुआ है।

‘पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः’—अर्जुनकी संकोचपूर्वक प्रार्थनाको सुनकर भगवान् अत्यधिक प्रसन्न हुए; अतः अर्जुनके लिये ‘पार्थ’ सम्बोधनका प्रयोग करते हुए कहते हैं कि तू मेरे रूपोंको देख। रूपोंमें भी तीन-चार नहीं, प्रत्युत सैकड़ों-हजारों रूपोंको देख अर्थात् अनगिनत रूपोंको देख। भगवान्ने जैसे विभूतियोंके विषय कहा है कि मेरी विभूतियोंका अन्त नहीं आ सकता, ऐसे ही यहाँ भगवान्ने अपने रूपोंकी अनन्तता बतायी है।

**‘नानाविधानि दिव्यानि नानावर्णाकृतीनि च’**—अब भगवान् उन रूपोंकी विशेषताओंका वर्णन करते हैं कि उनकी तरह-तरहकी बनावट है। उनके रंग भी तरह-तरहके हैं अर्थात् कोई किसी रंगका तो कोई किसी रंगका, कोई पीला तो कोई लाल आदि-आदि। उनमें भी एक-एक रूपमें कई तरहके रंग हैं। उन रूपोंकी आकृतियाँ भी तरह-तरहकी हैं अर्थात् कोई छोटा तो कोई मोटा, कोई

**परिशिष्ट भाव**—अर्जुनने तो अपनेको असमर्थ मानकर भगवान्से अपना एक ऐश्वरूप दिखानेकी प्रार्थना की थी और उसको भगवान्की इच्छापर छोड़ दिया था, पर भगवान् उनको सैकड़ों-हजारों रूपोंको देखनेकी बात कहते हैं। इससे सिद्ध होता है कि भगवान्की इच्छापर छोड़नेसे साधकको जो लाभ होता है, वह अपनी इच्छासे, अपनी बुद्धिसे नहीं होता। कारण कि मनुष्य कितनी ही विद्याएँ, कला-कौशल आदि सीख ले, कितने ही शास्त्र पढ़ ले तो भी उसकी बुद्धि तुच्छ, सीमित ही रहती है। साधकमें जितनी सरलता, निर्बलता, निरभिमानताका भाव होगा, उतना ही वह भगवान्को जानेगा। अपना अभिमान करके साधक भगवान्को जाननेमें आड़ ही लगाता है। वह जितना समझदार बनता है, उतना ही बेसमझ रहता है। अपनेको समझदार माननेसे वह समझदारीका गुलाम हो जाता है। वह जितना निरभिमान होता है, समझदारीका अभिमान नहीं करता, उतना ही वह समझदार होता है।

**सम्बन्ध—पूर्वश्लोकमें भगवान्ने अपने विश्वरूपमें तरह-तरहके वर्णों और आकृतियोंको देखनेकी बात कही। अब आगेके श्लोकमें देवताओंको देखनेकी बात कहते हैं।**