Lord Krishna is exclaiming to behold His cosmic glory as all existence is contained within a small space of His Viśvarūpa or divine universal form.

But He instructs Arjuna that with his physical eyes which are limited and only conditioned to see mundane material objects, he will not be able to have its transcendental vision which is fantastic, phenomenal and beyond measure and comparison.

Because of this limitation Lord Krishna confers upon him divyam or spiritual vision making his eyes capable of seeing the universal form.

Lord Krishna states paśya me yogam aiśvaram or behold His almighty, transcendental mystic opulence.

The word aiśvaram means unparalleled, extraordinary opulence.

The word yogam denotes the assemblage and conglomeration of all divine qualities and attributes such as omniscience, omnipotence, omnipresence, etc. It also denotes the refuge and embodiment of all displayed and as yet to be displayed magnificent opulence.

“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.

8 “But thou wilt not be able to behold Me just with this thine own eye. I give thee the eye Divine. Behold (now) my Divine and Transcendent Yoga.” (154) Then said Lord Krishna to himself, “His desire has not abated nor has he yet found his way to blessedness. I revealed my omnipresent vision, he does not see it. With these words the Lord smiled, and spoke to the beholder (Arjuna), “I have just now revealed the Omnipresent vision but you are not beholding it.” At this the wise Arjuna said, “And who is in fault indeed? As well might a crane be lured away to feast on moonlight (which is the birthright of the swan). Thou art indeed holding a cleansed mirror, before a blind person; and singing sweet melodies, Oh Hrishikesha, to the deaf and thou art knowingly wasting the pollen of flowers before a toad (by making him to take it); why then be wrathful at others? Thou hast opened up before the outer eyes (चर्मचक्षु) that which has been set down as beyond the reach of the senses and which is unfolded only to the eyes of the inward intuition of knowledge: how should I then behold it? It is, however, meet that I forbear from blaming thee, and mutely suffer all this.” At this the Lord said, “truly, it is as thou hast said. Rapt away in love’s ecstatic delight as I was I forgot to bestow on thee the power of beholding the revelation of the Omnipresent Deity. What wonder then that it was in vain as time wasted on a seedling sown on untilled soil. Now I endow thee with that spiritual vision by which thou shalt behold the Omnipresent Deity. With that spiritual eye, thou, Oh Pāṇḍava, shall behold to its entirety the grandeur of my divine yoga and realise it in thine experience of the self.” Thus spake Lord Krishna,—the supreme Person known in Brahman Lore, who is the very beginning of the entire universe and the holiest object of devotional love to the entire world.

'Na tu māṁ śakyase draṣṭumanenaiva svacakṣuṣā'—Lord Kṛṣṇa, knew that His transcendent form, could not be seen, with ordinary human eyes, because their power is very poor and limited, and these can see, only the objects of nature such as men, beasts and birds etc., but cannot behold His form, which is beyond the reach of senses, mind and intellect.

'Divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram'—By His power of Yoga, the Lord bestowed upon Arjuna the divine faculty, in order to enable him to have a vision of the spiritual objects, beyond the reach of sense-organs, as well as, His cosmic form, with his human eyes.

The term, 'Paśya', has two meanings—to see with intellect (discrimination), and to see with one's eyes. In the verse of the ninth chapter, it is related perceiving with intellect, while here, the context is of seeing with eyes.

An Important Fact

Suppose the word 'Gītā', is written somewhere. An illiterate

person, just notices black marks, a man having knowledge of letters, can see the letters, but an educated person who is a scholar, and who has studied the *Gītā*, thoroughly, after having a look at the word '*Gītā*', thinks of its chapters, verses and its gospel etc. Similarly, when the Lord bestowed upon Arjuna divine eyes, he could see the uncommon cosmic form of the Lord and its divinity, which are beyond the power, of ordinary intellect.

Now, a doubt, arises, when Arjuna said to Lord *Kṛṣṇa*, in the fourth verse, 'If you think that it can be seen by me, then reveal to me, Your imperishable form', the Lord should have said as in the eighth verse, 'You can't see Me with your human eyes, therefore, I give you divine eyes.' But, the Lord ordered him to behold His cosmic form. When he was unable to behold that form, the Lord bestowed upon him divine eyes. Why?

The Lord has done so, in order to indicate how His grace extends to strivers, by degrees. Actually, the Lord is very much gracious. He showers His grace, upon His devotees, in various strange manners. In the *Gītā* the Lord, through his preachings by changing his attitude, towards his duty, described His divine glories, and aroused curiosity, in Arjuna. So by Lord's inspiration, Arjuna prayed to Him, to tell him once more, in detail, His power of Yoga and His glories, for he knew no satisfaction in hearing His sweet words. Having described His glories, the Lord announced that He stood holding the entire universe with a single fragment of His self. So Arjuna, prayed to Him to reveal to him His cosmic form, with infinite universes. Thus the Lord revealed His cosmic form, and ordered Arjuna again and again, to behold it. But, when Arjuna was unable to view the cosmic form, the Lord bestowed upon him divine eyes. It means that, when a devotee takes refuge, in the Lord, He shoulders the whole responsibility, of meeting all needs of the devotee.

**Appendix**—The verb '*paśya*' has two meanings—'to know' and 'to see.' In the fifth verse of the ninth chapter this term in

the expression 'paśya me yogamaiśvaram' has been used in the sense 'to know' and here the expression 'paśya me yogamaiśvaram' this term means 'to see' the cosmic form of the Lord. It means that whatever is to be known, is God, and whatever is to be seen, is also God. There is nothing else besides God. In this chapter there is singularity of seeing the Lord's divine form rather than its description. Therefore Sañjaya at the end of the Gītā mentioned the singularity of the dialogue and also the singularity of the Lord's cosmic form (18/76-77).

The Lord's cosmic form was divine, therefore the Lord endowed Arjuna with divine eyes to behold His divine form.

Link:—In the next verse, Sañjaya describes to Dhṛtarāṣṭra the nature of the divine cosmic body, revealed by the Lord of Arjuna.

किन्तु—

किन्तु—

न तु मां विश्वरूपधरं शक्यसे द्रष्टुम् अनेन एव प्राकृतेन स्वचक्षुषा स्वकीयेन चक्षुषा येन तु शक्यसे द्रष्टुं दिव्येन तद् दिव्यं ददामि ते तुभ्यं चक्षुः तेन पश्य मे योगम् ऐश्वरम् ईश्वरस्य मम ऐश्वरं योगं योगशक्त्यतिशयम् इत्यर्थः ॥ ८ ॥

तू मुझ विश्वरूपधारी परमेश्वरको अपने इन प्राकृत नेत्रोंसे नहीं देख सकेगा। जिन दिव्य नेत्रोंद्वारा तू मुझे देख सकेगा, वे दिव्य नेत्र (मैं) तुझे देता हूँ, उनके द्वारा तू मुझ ईश्वरके ऐश्वर्य और योगको अर्थात् अतिशय योगसामर्थ्यको देख

मग म्हणें उत्कंठे वोहट न पडे । अझुनी सुखाची सोय न सांपडे । परी दाविलें तें फुडें । नाकळेचि यया ॥ १५४ ॥ हे बोलोनि देवो हांसिले । हांसोनि देखणियातें म्हणितलें । आम्हीं विश्वरूप तरी दाविलें । परी न देखसीच तूं ॥ १५५ ॥ यया बोला येरें विचक्षणें । म्हणितलें हां जी कवणासी तें उणें ? । तुम्ही बकाकरवीं चांदिणें । चरऊं पहा मा ॥ १५६ ॥ हां हो उटोनियां आरिसा । आंधळिया दाऊं बैसा । बहिरियापुढें हृषीकेशा । गाणीव करा ॥ १५७ ॥ मकरंदकणाचा चारा । जाणतां घालूनि दर्दुरा । वायां धाडा शारङ्गधरा । कोपा कवणा ॥ १५८ ॥ जें अतींद्रिय म्हणौनि व्यवस्थिलें । केवळ ज्ञानदृष्टीचिया भागा फिटलें । तें तुम्हीं चर्मचक्षूंपुढें सूदलें । मी कैसेनि देखें ॥ १५९ ॥ परी हें तुमचें उणें न बोलावें । मीचि साहें तेंचि बरवें । एथ आथि म्हणितलें देवें । मानूं बापा ॥ १६० ॥ साच विश्वरूप जरी आम्ही दावावें । तरी आधीं देखावया सामर्थ्य कीं द्यावें । परी बोलत बोलत प्रेमभावें । धसाळ गेलों ॥ १६१ ॥ काय जाहलें न वाहतां भुई पेरिजे । तरी तो वेलु विलया जाइजे । तरी आतां माझें निजरूप देखिजे । तें दृष्टी देवों तुज ॥ १६२ ॥ मग तिया दृष्टी पांडवा । आमुचा ऐश्वर्ययोगु आघवा । देखोनियां अनुभवा । माजिवडा करीं ॥ १६३ ॥ ऐसें तेणें वेदांतवेद्यें । सकळ लोक आद्यें । बोलिलें आराध्यें । जगाचेनि ॥ १६४ ॥

(11.154) तब श्रीकृष्ण समझ गये कि इसकी उत्कण्ठा कम नहीं हुई; अभी सुख का साधन इसके हाथ नहीं लगा और हमने जो रूप दिखाया है वह यथार्थ में इसके ध्यान में नहीं आया।

(11.155) ऐसा मन में जानकर देव हँसे और हँस कर अर्जुन से — जो वैसा ही देखता खड़ा था — कहने लगे कि हमने तो विश्वरूप दिखा दिया पर तुमने देखा ही नहीं।

(11.156) पर बुद्धिमान् अर्जुन ने कहा कि महाराज। यह किसका दोष है? आप बगले से चाँदनी चरवाना चाहते हैं;

(11.157) आप दर्पण पोछ कर अन्धे का दिखाने बैठते हैं; हे हृषीकेश! आप बहिरे के सामने

गीत गा रहे हैं।

(11.158) फूलों की रज का चारा जान बूझ कर दादुर के सामने डालकर वृथा गँवाते हैं तो फिर किस पर कोप करते हैं? (11.159) जो बात इन्द्रियों को अगोचर कही गई है, जे केवल ज्ञानदृष्टि के ही हिस्से में आती है वह आप इन चर्मनेत्रों के सामने रखते हैं तो मैं कैसे देख सकूँ?

(11.160) परन्तु आपकी कमी बताना उचित नहीं। इसलिए चुपचाप रहना ही भला है। तब देव ने कहा — हे तात! ठीक है, यह बात हमें भी मान्य है।

(11.161) सत्य है कि यदि हमें विश्वरूप दिखाना है तो प्रथम तुम्हें उसे देखने की सामर्थ्य भी देनी चाहिए। परन्तु प्रेम से बोलते बोलते हमें विस्मरण हो गया।

(11.162) क्या हुआ? पृथ्वी का बिना ही जोते यदि बीज बोया जाय तो वह समय व्यर्थ ही जावेगा। अतएव अब हम तुम्हें वह दृष्टि देते हैं जिससे तुम मेरा निजी स्वरूप देख सको।

(11.163) हे पाण्डव! उस दृष्टि से हमारा सम्पूर्ण ऐश्वर्ययोग देख कर अनुभावान्तर्गत कर लो।

(11.164) वेदान्त से जानने योग्य, सकल लोकों के एक ही आदिकारण, और जगत् में पूज्य श्रीकृष्ण ने इस प्रकार कथन किया।

भावार्थ— परन्तु तुम अपने इन्हीं नेत्रों से मुझे नहीं देख सकोगे। अतः मैं तुम्हें दिव्य नेत्र देता हूँ। उससे मेरे योग और ऐश्वर्य को देखो।

व्याख्या— दिव्य नेत्र का अर्थ है दिव्यदृष्टि, योगबल या अलौकिक शक्ति। यह यौगिक सिद्धि है अथवा इसे ऋतम्भरा प्रज्ञा समझना चाहिये। साधनसाध्य दिव्य चक्षु दो हैं—प्रेमचक्षु, जिससे सब सृष्टि अपने इष्ट का ही स्वरूप दिखायी दे तथा विचार-चक्षु, जिससे सब ब्रह्ममय अनुभव होने लगे। किन्तु यहाँ योगबल का तात्पर्य तत्त्वज्ञान नहीं है। यह तो योगियों या भगवान् की कृपा से प्राप्त होने वाली कोई दृष्टि है। एक क्षण में ऐसी दृष्टि हो जाना कृपासाध्य ही है, साधन-साध्य नहीं। परन्तु भगवत्प्राप्ति तो तब होती है जब इससे भी वैराग्य हो जाय। जो योगी किसी सिद्धि या चमत्कार की इच्छा से योग-साधन करते हैं वे आवागमन के चक्र से मुक्त नहीं होते, मुक्ति तो केवल तत्त्वज्ञान से होती है।

‘न तु मां शक्यसे द्रष्टुमनेनेव स्वचक्षुषा’— तुम्हारे जो चर्मचक्षु हैं, इनकी शक्ति बहुत अल्प और सीमित है। प्राकृत होनेके कारण ये चर्मचक्षु केवल प्रकृतिके तुच्छ कार्यको ही देख सकते हैं अर्थात् प्राकृत मनुष्य, पशु, पक्षी आदिके रूपोंको, उनके भेदोंको तथा धूप-छाया आदिके रूपोंको ही देख सकते हैं। परन्तु वे मन-बुद्धि-इन्द्रियोंसे अतीत मेरे रूपको नहीं देख सकते।

**‘दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्’—** मैं तुझे अतीन्द्रिय, अलौकिक रूपको देखनेकी सामर्थ्यवाले दिव्यचक्षु देता हूँ अर्थात् तेरे इन चर्मचक्षुओंमें ही दिव्य शक्ति प्रदान करता हूँ, जिससे तू अतीन्द्रिय, अलौकिक पदार्थ भी देख सके और साथ-साथ उनकी दिव्यताको भी देख सके।

यद्यपि दिव्यता देखना नेत्रका विषय नहीं है, प्रत्युत बुद्धिका विषय है, तथापि भगवान् कहते हैं मेरे दिये हुए दिव्यचक्षुओंसे तू दिव्यताको अर्थात् मेरे ईश्वर-सम्बन्धी अलौकिक प्रभावको भी देख सकेगा। तात्पर्य है कि मेरा विराट् रूप देखनेके लिये दिव्यचक्षुओंकी आवश्यकता है।

**‘पश्य’** क्रियाके दो अर्थ होते हैं—बुद्धि-(विवेक-) से देखना और नेत्रोंसे देखना। नवें अध्यायके पाँचवें श्लोकमें भगवान्ने **‘पश्य मे योगमैश्वरम्’** कहकर बुद्धिके द्वारा देखने-(जानने-) की बात कही थी। अब यहाँ **‘पश्य मे योगमैश्वरम्’** कहकर नेत्रोंके द्वारा देखनेकी बात कहते हैं।

विशेष बात

जैसे किसी जगह ‘श्रीमद्भगवद्गीता’—ऐसा लिखा हुआ है। जिनको वर्णमालाका बिलकुल ज्ञान नहीं है, उनको तो इसमें केवल काली-काली लकीरें दीखती हैं और जिनको वर्णमालाका ज्ञान है, उनको इसमें अक्षर दीखते हैं। परन्तु जो पढ़ा-लिखा है और जिसको गीताका गहरा मनन है, उसको ‘श्रीमद्भगवद्गीता’—ऐसा लिखा हुआ दीखते ही गीताके अध्यायोंकी, श्लोकोंकी, भावोंकी सब बातें दीखने लग जाती हैं। ऐसे ही अर्जुनको जब भगवान्ने दिव्यचक्षु दिये, तब उनको अलौकिक विश्वरूप तथा उसकी दिव्यता भी दीखने लगी, जो कि साधारण बुद्धिका विषय नहीं है। यह सब सामर्थ्य भगवत्प्रदत्त दिव्यचक्षुकी ही थी।

**परिशिष्ट भाव—‘पश्य’** क्रियाके दो अर्थ होते हैं—जानना और देखना। नवें अध्यायके पाँचवें श्लोकमें **‘पश्य मे योगमैश्वरम्’** पदोंसे भगवान्को जाननेकी बात आयी है और यहाँ **‘पश्य मे योगमैश्वरम्’** पदोंसे भगवान्के विराट् रूपको

अब यहाँ एक शंका होती है कि जब अर्जुनने चौथे श्लोकमें कहा कि अगर मैं आपके विश्वरूपको देख सकता हूँ तो आप अपने विश्वरूपको दिखा दीजिये, तब उसके उत्तरमें भगवान्को यह आठवाँ श्लोक कहना चाहिये था कि तू अपने इन चर्मचक्षुओंसे मेरे विश्वरूपको नहीं देख सकता, इसलिये मैं तेरेको दिव्यचक्षु देता हूँ। परन्तु भगवान्ने वहाँ ऐसा नहीं कहा, प्रत्युत दिव्यचक्षु देनेसे पहले ही **‘पश्य-पश्य’** कहकर बार-बार देखनेकी आज्ञा दी। जब अर्जुनको दीखा नहीं, तब उनको न दीखनेका कारण बताया और फिर दिव्यचक्षु देकर उसका निराकरण किया। अतः इतनी झंझट भगवान्ने की ही क्यों?

साधकपर भगवान्की कृपाका क्रमशः कैसे विस्तार होता है, यह बतानेके लिये ही भगवान्ने ऐसा किया है; क्योंकि भगवान्का ऐसा ही स्वभाव है। भगवान् अत्यधिक कृपालु हैं। उन कृपासागरकी कृपाका कभी अन्त नहीं आता। भक्तोंपर कृपा करनेके उनके विचित्र-विचित्र ढंग हैं। जैसे, पहले तो भगवान्ने अर्जुनको उपदेश दिया। उपदेशके द्वारा अर्जुनके भीतरके भावोंका परिवर्तन कराकर उनको अपनी विभूतियोंका ज्ञान कराया। उन विभूतियोंको जाननेसे अर्जुनमें एक विलक्षणता आ गयी, जिससे उन्होंने भगवान्से कहा कि आपके अमृतमय वचन सुनते हुए मेरी तृप्ति नहीं हो रही है। विभूतियोंका वर्णन करके अन्तमें भगवान्ने कहा कि ऐसे (तरह-तरहकी विभूतियोंवाले) अनन्त ब्रह्माण्ड मेरे एक अंशमें पड़े हुए हैं। जिसके एक अंशमें अनन्त ब्रह्माण्ड हैं, उस विराट् रूपको देखनेके लिये अर्जुनकी इच्छा हुई और इसके लिये उन्होंने प्रार्थना की। इसपर भगवान्ने अपना विराट् रूप दिखाया और उसको देखनेके लिये बार-बार आज्ञा दी। परन्तु अर्जुनको विराट् रूप दीखा नहीं। तब उनको भगवान्ने दिव्यचक्षु प्रदान किये। सारांश यह हुआ कि भगवान्ने ही विराट् रूप देखनेकी जिज्ञासा प्रकट की। जिज्ञासा प्रकट करके विराट् रूप दिखानेकी इच्छा प्रकट की। इच्छा प्रकट करनेपर विराट् रूप दिखाया। अर्जुनको नहीं दीखा तो दिव्यचक्षु देकर इसकी पूर्ति की। तात्पर्य यह निकला कि भगवान्के शरण होनेपर शरणागतका सब काम करनेकी जिम्मेवारी भगवान् अपने ऊपर ले लेते हैं।

देखनेकी बात आयी है। तात्पर्य है कि जो जाननेमें आता है, वह भी भगवान् है और जो देखनेमें आता है, वह भी भगवान् है। भगवान्के सिवाय कुछ भी नहीं है। इस ग्यारहवें अध्यायमें भगवान्के अलौकिक रूपको देखनेकी विलक्षणता है, विवेचनकी विलक्षणता नहीं है। इसलिये गीताके अन्तमें भी संजयने एक तो 'संवाद' की विलक्षणता कही है और एक 'रूप' की विलक्षणता कही है (अठारहवें अध्यायका छिहत्तरवाँ-सतहत्तरवाँ श्लोक)।

भगवान्का विराट् रूप अलौकिक था, इसलिये उसको देखनेके लिये भगवान्ने अर्जुनको अलौकिक चक्षु दिये।

सम्बन्ध—दिव्यचक्षु प्राप्त करके अर्जुनने भगवान्का कैसा रूप देखा, यह बात संजय धृतराष्ट्रसे आगेके श्लोकमें कहते हैं।

संजय उवाच