Thus declared it to be the Supreme Lord Krishna who, out of affection for His devotee, accepted the post of charioteer. The Supreme Lord of all lords accepting the position as Arjuna's first cousin being that Vāsudeva was the brother his mother.

The Supreme Being and ultimate personality, the epicentre of all perfection and magnificence, The Sovereign Lord of all power, the glorious Hari or the Supreme Lord who removes all inauspiciousness from His devotee,

now exhibited His divine, transcendental, extraordinary and phenomenal, almighty Viśvarūpa or divine universal form across the complete visible cosmos, indomitable.

“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.

9 Sanjaya spake, “Having spoken thus, O King, Hari, the great Master of Yoga, then, unto Pṛthā’s son, revealed His Highest Divine Form; (165)

(Then Sanjaya said to king Dhritarashtra) “Oh King, the Lord Paramount (चक्रवर्ती) of Kaurava Dynasty, in perpetual wonderment I have ever asked myself, what being, in all the three worlds, other than the Goddess Lakshmi, is more favoured of fortune? Is there anyone on earth except the Vedas that sing the deepest, inmost truths of the Atman? And can any one outdo the 'Shesha' in giving personal service to God? Who else is there other than Garuda, that like the yogins, toils day and night ceaselessly up the path of passionate devotion to God? Yet forsaking them all, all the joys of Krishna's divine love, from the day of the Pāṇḍavas' birth have knit together round them. And to Arjuna of them all, like a gallant enslaved by the chains of his sweetheart, Lord Krishna has wholly abandoned himself. Neither a bird nor a beast, trained to vocal utterance and sport, is at its master's beck and call as much as was Lord Krishna ready to do as he was bid. It is amazingly mysterious how Fates were so propitious to Arjuna! Here is Lord Krishna—Himself pure Brahman incarnate: and Arjuna the favourite of propitious fortune, is alone worthy of feasting his eyes on the Lord's Divine grandeur: so the Lord lavishes caresses profusely on him and pampers him. Lord Krishna puts up with him when he is ill-tempered, and fondles him when he is like a wayward and perverse child. It is amazing how the Lord has gone mad after Pārtha. Those spiritual giants like Shuka and others who were born to ascetic conquest of amorous pleasures, became Lord Krishna's Bards and took to singing rhapsodies of the Lord's amorous sports. Likewise Lord Krishna is the supreme treasure in which the yogins' meditative raptures are absorbed: and now this supreme Lord gives himself up completely to Arjuna! I shall never cease to wonder at this.' Sanjaya added, 'Oh, what is there to be wondered at, Oh king of Kauravas? The fates are propitious to them that are chosen by Lord Krishna.' And hence the supreme Lord said, 'Oh Partha, I give thee a second sight by which thou shalt behold Omnipresent vision.' No sooner did these words fall from the Lord's mouth, than all of a sudden the darkness of ignorance vanished; Oh, verily, the usual trite utterances, the Lord's words were not. They were the rays of spiritual light kindled by Lord Krishna, to illumine the majestic empire of the Omnipresent Brahman.

Then there flashed forth the light of that spiritual eye, and the inward vision of knowledge burst up into a flame, and thus did Lord Krishna present to Arjuna the majestic grandeur of his all-pervading spirit. Nārāyana, the Lord of Vaikuntha, opened out to Arjuna the Omnipresent vision—that eternal ground on which is painted, as on a canvas, the whole creation of that infinite ocean—in which the divine incarnations are as flood-tides of that eternal Sun in which is imaged the mirage of the universe. Once Lord Krishna, while yet a child, swallowed earth, and angry Yashoda seized him to chide. Feigning to give unerring proof of his frightened innocence, (Lord Krishna) opened his mouth, and lo and behold! there Yashoda set her eyes on the fourteen regions of the creation; again Lord Krishna touched Dhruva on the cheek with his conch, and Dhruva gave utterance to divine Truth, that lies beyond the grasp of the Vedas themselves. Such unique blessedness, Oh King, Shrihari bestowed on Dhananjaya. Then, nowhere, could anything like Māyā or illusion touch him, even so much as in name. There dawned then on his eyes the divine splendour of Lord Krishna: he was immersed in one whole ocean of miracles all round, and his mind was plunged into the flood of amazement. As Mārkandeya was once engulfed alone in the universal deluge of water, right up to the limits of Satyaloka, Arjuna tossed about in the divine sport of Omnipresent vision. For, quoth he, “what an immense expanse of sky was here? Who has whisked it away and where? What has become of the great elements—the stuff of living and lifeless creation? The four quarters have their bottom knocked out; one knows not what has happened to things that were scattered up and down. The very shapes of things have vanished like a dream after waking; or verily like the sun coming forth to swallow up the moon and the whole cluster of stars, the whole order of created universe is engulfed in the vastness of Omnipresent vision. Arjuna’s mind lost its bearings, his intellect itself began to lose ground; the outgoing rays of the five senses turned back inwardly to fill up the mind: Still meditation itself became still: quiescence of mind was made quiescent, as if the whole mass of thoughts was charmed away; astonished gaze cast a longing glance at the lovely four-armed figure of Lord Krishna; that very figure spread in myriad shapes on all sides. Like the clouds filling the monsoon sky, or splendour of the sun that envelopes heaven and earth at dissolution, that same figure of Lord Krishna left nothing except itself in that vision. With the first rush of the afflatus, Arjuna stood quiescent in the full blessedness of self-knowledge, and as he opened his eyes he beheld the Omnipresent vision of the Lord. He had yearned for a visible Omnipresence of God direct and immediate and thus did Lord Krishna fondly bless him with loving fulfilment of his joys.

'Evamuktvā tato...rūpamaiśvaram'—'Evamuktvā', denotes the topic of the preceding verse, when the Lord declared, "You

* Sañjaya was bestowed upon the divine vision by Vedavyāsa. So he also beheld the Lord's cosmic form (Gītā 18/77). Now Sañjaya, describes this cosmic form to Dhṛtarāṣṭra.

can't see Me with your human eyes, therefore I give you divine eyes. With these behold My divine power, of Yoga.'

In the fourth verse, Arjuna addressed Lord Kṛṣṇa as the Lord of Yoga, while here Sañjaya addresses Him as the Supreme Lord of Yoga. It means, that the Lord revealed His hundreds and thousands of multifarious divine forms, while Arjuna wanted to behold only one. If a devotee, has a little inclination towards the Lord, He by His limitless power, enhances that inclination.

The form, which was called by Arjuna, in the third verse, as divine, has been called by Sañjaya here, as supremely divine. It means that the Lord Kṛṣṇa, the great Lord of all the Yogas, reveals such an uncommon, singular, and wonderful cosmic form, that even such a valiant, steady and self-controlled warrior, as Arjuna, who has been granted divine vision by the Lord, has to say it is hard to gaze at (11/17), 'My mind is tormented by fear' (11/45), and the Lord had to console him by asking him to be free from fear (11/49).

Appendix—Sañjaya calls Lord Kṛṣṇa 'mahāyogeśvara' by which he means that Lord Kṛṣṇa is the Lord of all Yogas. There is no Yoga whose lord He is not. All Yogas are within Him.

Arjuna called Lord Kṛṣṇa 'Yogeśvara' (11/4), but Sañjaya calls Him 'mahāyogeśvara'. The reason is that Sañjaya already knew Lord Kṛṣṇa really and more deeply than Arjuna knew. More than Sañjaya the Lord was known to Vedavyāsajī. It was by the grace of Vedavyāsajī that Sañjaya heard the dialogue between Lord Kṛṣṇa and Arjuna—'vyāsaprasādacchutavānetadguhyamaham param' (Gītā 18/75). More than Vedavyāsajī, the Lord knew Himself by Himself (Gītā 10/2, 15).

Link:— Sañjaya describes the Lord's supreme divine form in the next two verses.

पैं कौरवकुलचक्रवर्ती । मज हाचि विस्मयो पुढतपुढती । जे श्रियेहूनि त्रिजगतीं । सदैव असे कवणी ? ॥ १६५ ॥ ना तरी खुणेचें वानावयालागीं । श्रुतीवांचूनि दावा पां जगीं । ना सेवकपण तरी आंगीं । शेषाच्याचि आथी ॥ १६६ ॥ हां हो जयाचेनि सोसें । शिणत आठही पहार योगी जैसे । अनुसरलें गरुडा{ऐ}सें । कवण आहे ? ॥ १६७ ॥ परी तें आघवेंचि एकीकडे ठेलें । सापें कृष्णसुख एकंदरें जाहलें । जिये दिवूनि जन्मले । पांडव हे ॥ १६८ ॥ परी पांचांही आंतु अर्जुना । श्रीकृष्ण सावियाचि जाहला अधीना । कामुक कां जैसा अंगना । आपैता कीजे ॥ १६९ ॥ पढविलें पाखरूं ऐसें न बोले । यापरी क्रीडामृगही तैसा न चले । कैसें दैव एथें सुरवाडलें । तें जाणों न ये ॥ १७० ॥ आजि हें परब्रह्म सगळें । भोगावया सदैव याचेचि डोळे । कैसे वाचेनि हन लळे । पाळीत असे ॥ १७१ ॥ हा कोपे कीं निवांतु साहे । हा रुसे तरी बुझावीत जाये । नवल पिसें लागलें आहे । पार्थाचें देवा ॥ १७२ ॥ एऱ्हवीं विषय जिणोनि जन्मले । जे शुकादिक दादुले । ते विषयोचि वानितां जाहले । भाट ययाचें ॥ १७३ ॥ हा योगियांचें समाधिधन । कीं होऊनि ठेले पार्थाआधीन । यालागीं विस्मयो माझें मन । करीतसे राया ॥ १७४ ॥ तेवींचि संजय म्हणे कायसा । विस्मयो एथें कौरवेशा । श्रीकृष्णें स्वीकारिजे तया ऐसा । भाग्योदय होय ॥ १७५ ॥ म्हणौनि तो देवांचा रावो । म्हणे पार्थाते तुज दृष्टि देवों । जया विश्वरूपाचा ठावो । देखसी तूं ॥ १७६ ॥ ऐसी श्रीमुखौनि अक्षरें । निघती ना जंव एकसरें । तंव अविद्येचे आंधारें । जावोंचि लागे ॥ १७७ ॥ तीं अक्षरें नव्हती देखा । ब्रह्मसाम्राज्यदीपिका । अर्जुनालागीं चित्कळिका । उजळलिया श्रीकृष्णें ॥ १७८ ॥ मग दिव्यचक्षुप्रकाशु प्रगटला । तया ज्ञानदृष्टी फांटा फुटला । ययापरी दाविता जाहला । ऐश्वर्य आपुलें ॥ १७९ ॥ हे अवतार जे सकळ । ते जिये समुद्रींचे कां कल्लोळ । विश्व हें मृगजळ । जया रश्मीस्तव दिसे ॥ १८० ॥ जिये अनादिभूमिके निटे । चराचर हें चित्र उमटे । आपणपें श्रीवैकुंठें । दाविलें तया ॥ १८१ ॥ मागां बाळपणीं येणें श्रीपती । जैं एक वेळ खादली होती माती । तैं कोपोनियां हातीं । यशोदां धरिला ॥ १८२ ॥ मग भेणें भेणें जैसें । मुखीं झाडा द्यावयाचेनि मिसें । चवदाही भुवनें सावकाशें । दाविलीं तिये ॥ १८३ ॥ ना तरी मधुवनीं ध्रुवासि केलें । जैसें कपोल शंखें शिवतलें । आणि वेदांचियेही मतीं ठेलें । तें लागला बोलों ॥ १८४ ॥ तैसा अनुग्रहो पैं राया । श्रीहरी केला धनंजया । आतां कवणेकडेही माया । ऐसी भाष नेणेंचि तो ॥ १८५ ॥ एकसरें ऐश्वर्यतेजें पाहलें । तया चमत्काराचें एकार्णव जाहलें । चित्त समाजीं बुडोनि ठेलें । विस्मयाचिया ॥ १८६ ॥ जैसा आब्रह्म पूर्णोदकीं । पव्हे मार्कंडेय एकाकीं । तैसा विश्वरूप कौतुकीं । पार्थु लोळे ॥ १८७ ॥ म्हणे केवढें गगन एथ होतें । तें कवणें नेलें पां केउतें । तीं चराचर महाभूतें । काय जाहलीं ? ॥ १८८ ॥ दिशांचे ठावही हारपले । आधोर्ध्व काय नेणों जाहले । चेइलिया स्वप्न तैसे गेले । लोकाकार ॥ १८९ ॥ नाना सूर्यतेजप्रतापें । सचंद्र तारांगण जैसें लोपे । तैसीं गिळिलीं विश्वरूपें । प्रपंचरचना ॥ १९० ॥ तेव्हां मनासी मनपण न स्फुरे । बुद्धि आपणपें न सांवरें । इंद्रियांचे रश्मी माघारे । हृदयवरी भरले ॥ १९१ ॥ तेथ ताटस्थ्या ताटस्थ्य पडिलें । टकासी टक लागले । जैसें मोहनास्त्र घातलें । विचारजातां ॥ १९२ ॥ तैसा विस्मितु पाहे कोडें । तंव पुढां होतें चतुर्भुज रूपडें । तेंचि नानारूप चहूंकडे । मांडोनि ठेलें ॥ १९३ ॥ जैसें वर्षाकाळींचे मेघौडे । कां महाप्रळयींचें तेज वाढे । तैसें आपणावीण कवणीकडे । नेदीचि उरों ॥ १९४ ॥ प्रथम स्वरूपसमाधान । पावोनि ठेला अर्जुन । सवेचि उघडी लोचन । तंव विश्वरूप देखें ॥ १९५ ॥ इहींचि दोहीं डोळां । पाहावें विश्वरूपा सकळा । तो श्रीकृष्णें सोहळा । पुरविला ऐसा ॥ १९६ ॥

(11.165) संजय बोले — परन्तु हे कौरव-कल के चक्रवर्ती! मुझे बारम्बार यही विस्मय होता है कि तीनों जगतों में लक्ष्मी से बढ़कर क्या कोई भाग्यवान है?

(11.166) अथवा संकेत से वर्णन करने के विषय में संसार में श्रुति के अतिरिक्त कोई दिखाइए; अथवा सेवा देखी जाय तो शेष की ही दिखाई देती है;

(11.167) अथवा प्राप्ति के लिए योगियों की तरह आठों पहर कष्ट कर उपासना करनेवाला गरुड के समान कौन है?

(11.168) परन्तु वे सभी अलग रह गये। सम्प्रति जिस दिन से इन पाण्डवों का जन्म हुआ तब से कृष्णसुख उन्हीं की ओर एकमार्गी हो गया है।

(11.169) परन्तु उन पाँचों में भी श्रीकृष्ण सहज ही अर्जुन के अधीन ऐसे हो गये हैं जैसे कोई कामुक मनुष्य स्त्री के अधीन हो जाता है।

(11.170) पढ़ाया हुआ पक्षी भी ऐसा नहीं बोलता; क्रीडा-मृग भी ऐसा नहीं चलता। इस अर्जुन का भाग्य न जाने कैसा अनुकूल हो रहा है। (11.171) आज इस सम्पूर्ण परब्रह्म का भोग लेने के लिए, इसी के नेत्र भाग्यवान हो रहे हैं। श्रीकृष्ण कैसे इस की लाड़ली बातें पूरी कर रहे हैं।

(11.172) इसे कोप हो तो चुपचाप सह लेते हैं, और यह रूठ जाय तो इसे समझाने जाते हैं। श्रीकृष्ण अर्जुन के पीछे अनोखे पागल हो रहे हैं।

(11.173) यों तो विषयों को जीत कर जिन शुक इत्यादि महात्माओं ने जन्म लिया वे इनके विषयों का वर्णन करते हुए इनके भाट बन गये हैं।

(11.174) ये योगियों के समाधिरूपी धन हैं, परन्तु पार्थ के अधीन हे रहे हैं। इसलिए हे राजा! मेरा मन विस्मय कर रहा है।

(11.175) परन्तु संजय ने कहा कि हे कौरवराज! इसमें विस्मय का भी क्या कारण है? श्रीकृष्ण जिसको स्वीकार करते हैं उसका ऐसा ही भाग्योदय होता है।

(11.176) अस्तु, देवों के राजा श्रीकृष्ण ने पार्थ से कहा कि हम तुम्हें दिव्य दृष्टि देते हैं जिससे तुम विश्वरूप का पद देख सकोगे। (11.177) श्रीकृष्ण के मुख से ये वचन सम्पूर्ण न निकल पाये थे कि अर्जुन का अविद्यारूपी अँधेरा मिटने लगा।

(11.178) वे अक्षर नहीं, मानों श्रीकृष्ण ने अर्जुन के लिए ब्रह्म का ऐश्वर्य दिखानेवाले ज्ञानदीप ही प्रकाशित कर दिये।

(11.179) फिर दिव्य नेत्रों का प्रकाश हुआ। उससे उसकी ज्ञानदृष्टि विकसित हो गई। इस प्रकार श्रीकृष्ण ने अर्जुन का अपना ऐश्वर्य दिखा दिया।

(11.180) ये जो सब अवतार हैं सो जिस समुद्र की तरंगें हैं, यह विश्वरूपी मृगजल जिन किरणों के कारण दिखाई देता है,

(11.181) जिस अनादि भूमिका पर यह चराचररूपी चित्र स्पष्ट उछरता है, अपना वही स्वरूप श्रीकृष्ण ने अर्जुन का दिखा दिया।

(11.182) पहले बालपन में इस श्रीपति ने जब एक बार मट्टी खाई थी और यशोदा ने क्रोध से इसे हाथ में पकड़ लिया था

(11.183) तब जैसे डरते डरते अपने मुख की सफाई देने के मिस यशोदा का सावकाश चौदहों भुवन दिखा दिये थे,

(11.184) अथवा मधुवन में जैसे ध्रुव पर ऐसा उपकार किया था कि शंख से गाल का स्पर्श कराते ही वह उस वस्तु का निरूपण करने लगा जिसमें वेदों की भी बुद्धि नहीं चलती, (11.185) हे राजा! वैसा ही अनुग्रह श्रीहरि ने धनंजय पर किया। इसकी बदौलत उसके लिए माया का पता भी न रहा।

(11.186) उसे एकदम ऐश्वर्य-तेज का प्रकाश हुआ और सर्वत्र चमत्कार का समुद्र ही दिखाई देने लगा। उसका चित्त विस्मय के समुद्र में डूब गया।

(11.187) जैसे ब्रह्मलोक तक पूर्ण भरे हुए जल में अकेला मार्कण्डेय तैरता था वैसे ही पार्थ विश्वरूप के चमत्कार में लोटने लगा।

(11.188) वह मन में कहने लगा कि यहाँ कितना बड़ा आकाश था, उसे कौन कहाँ ले गया! चराचर और महाभूत क्या हो गये?

(11.189) दिशाओं के तो निशान ही मिट गये! अधोर्ध्व (आकाश- पाताल) न जाने क्या हुए! और लोकाकार जागृत मनुष्य के स्वप्न के समान विलीन हो गये;

(11.190) अथवा सूर्य के प्रकाश के प्रताप से जैसे चन्द्र-सहित सब तारागण लुप्त हो जाते हैं वैसे ही यह प्रपंचरचना विश्वरूप ने नष्ट कर डाली। (11.191) उस समय उसके मन का मनत्व बन्द हो गया, बुद्धि निज का न थाम सकी, और इन्द्रियों की वृत्तियाँ उलट कर हृदय में भर गई।

(11.192) तब स्तब्धता स्तब्ध हो गई, एकाग्रता की टक लग गई, मानों सारे विचार-समूह पर किसी ने मोहनास्त्र फेंका हो।

(11.193) इस प्रकार विस्मित है! वह प्रेम से देखने लगा, तो जो चतुभुज स्वरूप सामने खड़ा था वही अनेक रूप हो चहुँओर भरा हुआ दिखाई दिया।

(11.194) जैसे वर्षाकाल के मेघ विस्तृत होते हैं, अथवा महाप्रलय का तेज बढ़ता है, वैसे ही इस मूर्ति ने अपने अतिरिक्त अन्य कोई स्थान न बचने दिया।

(11.195) प्रथम अन्तःकरण में उस स्वरूप का देखकर अर्जुन को समाधान हुआ। फिर साथ ही जो आँखें खेलता है तो बाहर भी इसे विश्वरूप दिखाई दिया।

(11.196) उसकी जो इच्छा थी कि इन्हीं दोनों आँखों से सकल विश्वरूप देखूँ वह श्रीकृष्ण ने इस प्रकार पूर्ण की।

एवमुक्त्वा ततो “परमं रूपमैश्वरम्”—पूर्वश्लोकमें भगवान्ने जो यह कहा था कि 'तू अपने चर्मचक्षुओंसे मुझे नहीं देख सकता, इसलिये मैं तेरेको दिव्यचक्षु देता हूँ, जिससे तू मेरे ईश्वर-सम्बन्धी योगको देख', उसीका संकेत यहाँ संजयने 'एवमुक्त्वा' पदसे किया है।

चौथे श्लोकमें अर्जुनने भगवान्को 'योगेश्वर' कहा और यहाँ संजय भगवान्को 'महायोगेश्वर' कहते हैं। इसका तात्पर्य है कि भगवान्ने अर्जुनकी प्रार्थनासे बहुत अधिक अपना विश्वरूप दिखाया। भक्तकी थोड़ी-सी भी वास्तविक रुचि भगवान्की तरफ होनेपर भगवान् अपनी

अपार शक्तिसे उसकी पूर्ति कर देते हैं।

तीसरे श्लोकमें अर्जुनने जिस रूपके लिये 'रूपमैश्वरम्' कहा, उसी रूपके लिये यहाँ संजय 'परमं रूपमैश्वरम्' कहते हैं। इसका तात्पर्य है कि भगवान्का विश्वरूप बहुत ही विलक्षण है। सम्पूर्ण योगोंके महान् ईश्वर भगवान् श्रीकृष्णने ऐसा विलक्षण, अलौकिक, अद्भुत विश्वरूप दिखाया, जिसको धैर्यशाली, जितेन्द्रिय, शूरवीर और भगवान्से प्राप्त दिव्यदृष्टिवाले अर्जुनको भी दुर्निरीक्ष्य कहना पड़ा (सत्रहवाँ श्लोक) और भयभीत होना पड़ा (पैतालीसवाँ श्लोक), तथा भगवान्को भी 'व्यपेतभीः' कहकर अर्जुनको आश्वासन देना पड़ा (उनचासवाँ श्लोक)।

परिशिष्ट भाव—भगवान्को 'महायोगेश्वर' कहनेका तात्पर्य है कि भगवान् सम्पूर्ण योगोंके ईश्वर हैं। ऐसा कोई भी योग नहीं है, जिसके ईश्वर (मालिक) भगवान् न हों अर्थात् सब योग भगवान्के ही अन्तर्गत हैं।

अर्जुनने तो भगवान्को 'योगेश्वर' कहा था (इसी अध्यायका चौथा श्लोक), पर संजय भगवान्को 'महायोगेश्वर' कहते हैं। कारण कि संजय भगवान्को पहलेसे ही अर्जुनसे ज्यादा जानते थे। संजयसे भी ज्यादा वेदव्यासजी भगवान्को जानते थे। वेदव्यासजीकी कृपासे ही संजयने भगवान् और अर्जुनका संवाद सुना—'व्यासप्रसादाच्छ्रुतवानेतद्गृह्यमहं परम्' (गीता १८।७५)। वेदव्यासजीसे भी ज्यादा भगवान्को स्वयं भगवान् ही जानते हैं (गीता—दसवें अध्यायका दूसरा और पन्द्रहवाँ श्लोक)।

सम्बन्ध—अब संजय भगवान्के उस परम ऐश्वर-रूपका वर्णन आगेके दो श्लोकोंमें करते हैं।

* संजयको भी वेदव्यासजी महाराजसे दिव्यदृष्टि मिली हुई थी, इसलिये अर्जुनके साथ-ही-साथ उन्होंने भी भगवान्के विश्वरूपके दर्शन किये थे (गीता—अठारहवें अध्यायका सतहत्तरवाँ श्लोक)। अब संजय उसी विश्वरूपका धृतराष्ट्रसे वर्णन करते हैं।