Now Lord Krishna reveals that the whole creation consisting of unlimited moving and stationary things are all contained in ihaikasthaṃ meaning in only one part of His Viśvarūpa or divine universal form and anything else that could be desired to be seen is in this location as well.

This denotes that there are many other marvels and wonders in other parts that are undisclosed.

“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.

7 “Here concentrated in one (place) the entire universe, moving and not-moving, do thou this day behold, (here) in my body, O Gudākeśa (Arjuna). Also anything else thou desirest to behold. (148)

Oh Kiriti, you now do sight the entire created universe shooting forth from the roots of hair like sprouts of grass at the foot of the Kalpataru tree. Like motes floating in the Sun-beams (coming in through windows), entire universes, appear floating at the joints of the limbs (of this figure). Thou do seest in each single recess of the body the spreading universe, and should thou also desire to set thine eyes on what abides beyond the universe, nothing blocks thy vision. Let thine eyes feast on whatever thou wish to see in this Omnipresence of Divine being.” So said the Omnipresent Deity (विश्वमूर्ति) with His great kindness. At this he (Arjuna) did not say if he saw or saw it not. Lord Krishna wondered as to why he (Arjuna) was mute (निवातुची). He, therefore, turned his eyes to him (still) as eager (for the vision of the Omnipresent as he was before.)

'Guḍākeśa'—Arjuna is addressed as 'Guḍākeśa because he was the conqueror of sleep. The Lord by addressing Arjuna as Guḍākeśa, invites him to observe His cosmic form, attentively giving up indolence.

'Ihaikastham jagatkṛtsnam paśyādya sacarācaram mama dehe'—At the end of the tenth chapter, the Lord declared, that He supports the whole universe, with a single fragment of His self. So, Arjuna developed a desire to see his cosmic form. Therefore, the Lord calls upon Arjuna to behold, within a part of His body the entire creation, consisting of both animate and inanimate beings, while He is sitting in front of him with the horses bridle and a whip, in His hands. The Lord says that in His body, wherever he looks, he will see, infinite universes. The word 'Cara' stands for all creatures possessing mobility, such as men, gods, genies, demons, ghosts, beasts and birds etc., while 'Acara', denotes things devoid of motion, such as trees, plants and hills etc., and 'Adya', here means now. The Lord means to say, that there is no reason for any delay, for Him to reveal His cosmic form. So He reveals it, the moment Arjuna expresses his earnest desire to behold it.

'Yaccānyaddraṣṭumicchasi'—By this expression, Lord Kṛṣṇa wants to convey to Arjuna, that he can perceive, not only the incidents relating to the present, but also of the past, and the future. Moreover, Arjuna had a doubt, whether they would win the war or the Kauravas, would (Gītā 2/6). So Lord Kṛṣṇa asks him to perceive at that moment, in a part of His body, a scene of his own victory, and his enemy's defeat.

An Important Fact

The Lord, in the seventh verse of the tenth chapter, declared, 'He who knows in reality, the divine glory and power of Mine,

is endowed with, unfaltering Yoga of devotion. 'Hearing this statement, Arjuna by offering praise and prayer to Him, requested Him to describe His divine glories. Similarly, by hearing the Lord's statement, that He stands supporting the whole universe with a single fragment of His self, Arjuna prays to the Lord to reveal to him, His cosmic form. If the Lord had not made this statement, Arjuna would have not prayed to Him, to reveal His cosmic form. It means, that the Lord by His own grace, wants to reveal to him His cosmic form.

A similar incident occurred, when Arjuna asked Lord Kṛṣṇa to place his chariot, between the two armies. Lord Kṛṣṇa placed the chariot between the two armies in front of Bhīṣma and Droṇa and said, 'Arjuna, behold these Kauravas' (1/25). It indicates, that the Lord wanted to preach the gospel, of the Gītā. If the Lord, had not said so, and Arjuna had not seen his kinsmen, he might not have grieved, and the Lord might not have preached the gospel of the Gītā. It means, that the Lord by His grace, has preached the gospel of Gītā, of His own accord.

**Appendix**—The Lord orders Arjuna to behold the entire universe in a single fragment of His body. It proves that Lord Kṛṣṇa is entire and in a fragment of His body He holds the entire universe.

'roma roma prati lāge koṭi koṭi brahmaṇḍa'—

(Mānasa, Bāla 201)

The Lord is clearly showing this fact. When the Lord holds the entire universe in a fragment of His body, then what remains besides Him? All is only God. Therefore the Lord says to Arjuna, 'Whatever you want to see, all this you can see in My cosmic form.' Arjuna wanted to know the result of the war, which he saw in the cosmic form of the Lord (the chief warriors were rushing head long into the Lord's fearful mouths) (Gītā 11/26-27).

*Link:— The Lord, in the previous three verses, called upon Arjuna to behold His cosmic form, four times by using the term 'Paśya' (see). But Arjuna in spite of his best efforts could behold nothing. So the Lord (knowing the cause of Arjuna's failure to see that form), bestowing upon him a gift of divine vision, for him, to behold His cosmic form.*

केवल इतना ही नहीं—

हे गुडाकेश! अब तू मेरे इस शरीरमें एक ही स्थानमें स्थित चराचरसहित सारे जगत्को देख ले। तथा और भी जो कुछ जय-पराजय आदि दृश्य जिसके लिये तू 'हम उनको जीतेंगे या वे हमको जीतेंगे?' इस प्रकार शङ्का करता था, वह सब या अन्य जो कुछ यदि देखना चाहता हो तो देख ले

इया मूर्तीचिया किरीटी । रोममूळीं देखें पां सृष्टी । सुरतरुतळवटीं । तृणांकुर जैसे ॥ १४८ ॥ चंडवाताचेनि प्रकाशें । उडत परमाणु दिसती जैसे । भ्रमत ब्रह्मकटाह तैसें । अवयवसंधीं ॥ १४९ ॥ एथ एकैकाचिया प्रदेशीं । विश्व देख विस्तारेंशी । आणि विश्वाही परौतें मानसीं । जरी देखावें वर्ते ॥ १५० ॥ तरी इयेही विषयींचें कांहीं । एथ सर्वथा सांकडें नाहीं । सुखें आवडे तें माझिया देहीं । देखसी तूं ॥ १५१ ॥ ऐसें विश्वमूर्ती तेणें । बोलिलें कारुण्यपूर्णें । तंव देखत आहे कीं नाहीं न म्हणे । निवांतुचि येरु ॥ १५२ ॥ एथ कां पां हा उगला ? । म्हणौनि श्रीकृष्णें जंव पाहिला । तंव आर्तीचें लेणें लेइला । तैसाचि आहे ॥ १५३ ॥

(11.148) हे किरीटी! देखो इन मूर्तियों के रोममूलों में सृष्टि भरी है, मानों कल्पवृक्ष की जड़ में तृणांकुर फूटे हों।

(11.149) गवाक्ष में से आई हुई किरणों में परमाणु जैसे उड़ते हुए दिखाई देते हैं, वैसे ही अवयवों की सन्धियों में ब्रह्माण्ड घूम रहा है।

(11.150) देखो, इन एक एक अवयवों के भागों में सम्पूर्ण विश्व विस्तृत हुआ है। यदि विश्व के भी परे देखने की मन में इच्छा हो हो।

(11.151) तो भी कुछ कमी नहीं है। तुम जो चाहों सो मेरी देह में देख सकते

(11.152) इस प्रकार विश्वावतार करुणापूर्ण श्रीकृष्ण ने कहा तथापि अर्जुन — देखता हूँ अथवा नहीं ऐसा — कुछ भी न कहकर चुपचाप रहा। (11.153) वह स्तब्ध क्यों हो रहा, यह जानने के लिए श्रीकृष्ण जो देखते हैं तो वह वैसा ही उत्कण्ठारूपी अलंकार से विभूषित खड़ा है।

गुडाकेश—निद्रापर अधिकार प्राप्त करनेसे अर्जुनको 'गुडाकेश' कहते हैं। यहाँ यह सम्बोधन देनेका तात्पर्य है कि तू निरालस्य होकर सावधानीसे मेरे विश्वरूपको देख।

'इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्, मम देहे'—दसवें अध्यायके अन्तमें भगवान्ने कहा था कि मैं सम्पूर्ण जगत्को एक अंशसे व्याप्त करके स्थित हूँ। इसीपर

अर्जुनके मनमें विश्वरूप देखनेकी इच्छा हुई। अतः भगवान् कहते हैं कि हाथमें घोड़ोंकी लगाम और चाबुक लेकर तेरे सामने बैठे हुए मेरे इस शरीरके एक देश-(अंश-) में चर-अचरसहित सम्पूर्ण जगत्को देख। एक देशमें देखनेका अर्थ है कि तू जहाँ दृष्टि डालेगा, वहाँ तेरेको अनन्त ब्रह्माण्ड दीखेंगे। तू मनुष्य, देवता, यक्ष, राक्षस, भूत, पशु, पक्षी आदि चलने-फिरनेवाले जंगम और वृक्ष, लता, घास, पौधा

आदि स्थावर तथा पृथ्वी, पहाड़, रेत आदि जड़सहित सम्पूर्ण जगत्को 'अद्य'—अभी, इसी क्षण देख ले, इसमें देरीका काम नहीं है।

'यच्चान्यददृष्टुमिच्छसि'—भगवान्के शरीरमें सब बातें वर्तमान थीं अर्थात् जो बातें भूतकालमें बीत गयी हैं और जो भविष्यमें बीतनेवाली हैं, वे सब बातें भगवान्के शरीरमें वर्तमान थीं। इसलिये भगवान् कहते हैं कि तू और भी जो कुछ देखना चाहता है, वह भी देख ले। अर्जुन और क्या देखना चाहते थे? अर्जुनके मनमें सन्देह था कि युद्धमें जीत हमारी होगी या कौरवोंकी? (गीता—दूसरे अध्यायका छठा श्लोक) इसलिये भगवान् कहते हैं कि वह भी तू मेरे इस शरीरके एक अंशमें देख ले।

विशेष बात

जैसे दसवें अध्यायमें भगवान्से 'जो मेरी विभूति और योगको तत्त्वसे जानता है, उसका मेरेमें दृढ़ भक्तियोग हो जाता है' इस बातको सुनकर ही अर्जुनने भगवान्की स्तुति-प्रार्थना करके विभूतियाँ पूछी थीं, ऐसे ही भगवान्से 'मेरे एक अंशमें सारा संसार स्थित है' इस बातको सुनकर अर्जुनने विश्वरूप दिखानेके लिये प्रार्थना की है। अगर

**परिशिष्ट भाव**—भगवान् अपने शरीरके एक अंशमें सम्पूर्ण जगत् देखनेकी आज्ञा देते हैं। इससे सिद्ध होता है कि भगवान् श्रीकृष्ण समग्र हैं और उनके एक अंशमें सम्पूर्ण संसार है। 'रोम रोम प्रति लागे कोटि कोटि ब्रह्मंड' (मानस, बाल० २०१)—यह भगवान् प्रत्यक्ष दिखा रहे हैं! जब सम्पूर्ण संसार भगवान्के किसी एक अंशमें है, तो फिर भगवान्के सिवाय क्या बाकी रहा? सब कुछ भगवान् ही हुए! इसलिये भगवान् अर्जुनसे कहते हैं कि तू जो कुछ भी देखना चाहता है, वह सब तू मेरे विराट् रूपमें देख सकता है। अर्जुन युद्धका परिणाम देखना चाहते थे, जिसको उन्होंने विराट् रूपमें ही देख लिया (गीता—इसी अध्यायका छब्बीसवाँ-सत्ताईसवाँ श्लोक)।

सम्बन्ध—भगवान्ने तीन श्लोकोंमें चार बार 'पश्य' पदसे अपना रूप देखनेके लिये आज्ञा दी। इसके अनुसार ही अर्जुन आँखें फाड़-फाड़कर देखते हैं और देखना चाहते भी हैं; परन्तु अर्जुनको कुछ भी नहीं दीखता। इसलिये अब भगवान् आगेके श्लोकमें अर्जुनको न दीखनेका कारण बताते हुए उनको दिव्यचक्षु देकर विश्वरूप देखनेकी आज्ञा देते हैं।