Bhagavad Gita - Chapter 11 - Shloka (Verse) 13

व्याख्या--'तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा'--अनेक प्रकारके विभागोंमें विभक्त अर्थात् ये देवता हैं, ये मनुष्य हैं, ये पशु-पक्षी हैं, यह पृथ्वी है, ये समुद्र हैं, यह आकाश है, ये नक्षत्र हैं, आदि-आदि विभागोंके सहित (संकुचित नहीं, प्रत्युत विस्तारसहित) सम्पूर्ण चराचर जगत्को भगवान्के शरीरके भी एक देशमें अर्जुनने भगवान्के दिये हुए दिव्यचक्षुओंसे प्रत्यक्ष देखा। तात्पर्य यह हुआ कि भगवान् श्रीकृष्णके छोटे-से शरीरके भी एक अंशमें चर-अचर, स्थावर-जङ्गमसहित सम्पूर्ण संसार है। वह संसार भी अनेक ब्रह्माण्डोंके रूपमें, अनेक देवताओंके लोकोंके रूपमें, अनेक व्यक्तियों और पदार्थोंके रूपमें विभक्त और विस्तृत है -- इस प्रकार अर्जुनने स्पष्ट रूपसे देखा (टिप्पणी प0 582)।

तथा --, उस समय पाण्डुपुत्र अर्जुनने देव? पितृ और मनुष्यादि भेदसे अनेक प्रकार विभक्त हुए समस्त जगत्को उस विश्वरूप देवाधिदेव हरिके शरीरमें ही एकत्र स्थित देखा।

Arjuna saw not only what was mentioned before, but experienced the entire universe situated in one place within that very Universal Form; thus he says—'Kincha' (Moreover).

'Tada' (Then) means at the time of seeing the Universal Form of the Lord.

Arjuna saw not only the God bearing the Universal Form, but the Pandava (son of Pandu), Arjuna, saw the entire universe situated in one place within the body of the God, divided distinctly in many ways through differences like gods, manes (ancestors), humans, etc.

"Oh, the excess of fortune of the devotee of the Lord, Arjuna, the son of Pandu, and the excess of misfortune of you, the father of Duryodhana who is averse to the Lord"—this is implied by the word 'Pandava'.

'Behold here the entire universe situated in one place'—what was previously stated by the Lord, he saw that too; thus he says—'Tatra' (There). 'Anekadha pravibhaktam' (Divided in many ways)—this is to show that it should not be like a tamarind seed sprouting in the rainy season where the tree is seen in a subtle (indistinct) form; rather, he saw it with ample space, divided in many ways, and distinct. 'Ekastham' means situated in a single limb/part.

The meaning is this: When the four-armed form of the Lord is meditated upon, and when it has gained a footing in the mind, one gradually leaves the (other) limbs and fixes the mind on the face, the smile, or the toenail. When it has gained a footing there too, leaving even that, one ascends to the Universal Form.

The 'divine eye' is also the mind itself, attained to such subtlety. As per the Shruti: 'The mind is his divine eye; with this divine eye, the mind, he sees these desires and rejoices.' 'Kaman' means objects; 'Etan' means those situated in the Saguna Brahman known as the space within the heart—this is the meaning of the Shruti terms.

As stated in Srimad Bhagavatam: 'Drawing the mind which has gained footing there (in the full form), one should hold it in one place. One should not think of others again, but visualize the smiling face. Drawing the mind which has gained footing there, one should hold it in the sky (Void/Cause). And leaving that, ascending to Me, one should think of nothing at all.' 'Tatra' means in the idol/form; 'Ekatra' means in a limb; 'Vyomni' means in the Cause; 'Madarohah' means ascended into the attributeless Brahman.

This is what is stated: Pandava saw the entire universe situated in one place in the body of the God of gods.

'Tatra'—There, in the divine body of the God of gods, which is of infinite length and breadth, having infinite arms, bellies, mouths, and eyes, of immeasurable splendor, endowed with immeasurable divine weapons, decorated with immeasurable divine ornaments befitting Him, wearing divine garlands and garments, anointed with divine fragrances, and full of infinite wonders—Pandava, who had obtained the divine eye suitable for that vision through the Lord's grace, saw the 'entire universe'. This universe is 'divided in many ways' (anekadha pravibhaktam)—distinguished by differences such as the class of enjoyers like Brahma and various wonderful gods, animals, humans, stationary beings, etc.; places of enjoyment like earth, atmosphere, heaven, Patala, Atala, Vitala, Sutala, etc.; objects of enjoyment and instruments of enjoyment; consisting of Nature (Prakriti) and Soul (Purusha).

[This universe is the same one] described from 'I am the origin of all, from Me everything evolves' (10.8), 'Well, I will tell you My auspicious glories' (10.19), 'I am the Self, O Gudakesha, seated in the hearts of all beings' (10.20), 'Of the Adityas I am Vishnu' (10.21), etc., up to 'There is no being, moving or unmoving, that can exist without Me' (10.39) and 'I stand supporting this entire universe with a single fraction' (10.42).

—situated in one place (ekastham).

Anticipating the question 'What happened then?', Sanjaya says—'Tatra' (There).

Pandava, Arjuna, saw 'tada' (then) the entire universe 'anekadha pravibhaktam'—existing in various divisions—situated 'ekatra eva' (in one place alone) as a limb/part within the body of the God of gods.

अर्जुन ने भगवान के उस ईश्वरीय रूप में देखा कि किस प्रकार सम्पूर्ण जगत् अपनी विविधता के साथ लाकर एक स्थान पर स्थित कर दिया गया था। हम देख चुके हैं कि विराट् पुरुष की संकल्पना ऐसे मन के द्वारा देखा गया दृश्य है जो देश और काल के माध्यम में कार्य नहीं कर रहा है अर्थात् देश और काल की कल्पना लोप हो चुकी है।अनेक को एक में देखने का जो दृश्य है? वह उतना इन्द्रियगोचर नहीं है जितना कि बुद्धिग्राह्य है। यह नहीं कि सम्पूर्ण विश्व संकुचित होकर भगवान् श्रीकृष्ण के देह परिमाण का हो गया है। यदि अर्जुन को जगत् के एकत्व का अपेक्षित बोध हो और यदि वह उस ज्ञान की दृष्टि से विश्व को देख सके? तो यही पर्याप्त है।आधुनिक विज्ञान से भी इसके समान दृष्टांत उद्धृत किया जा सकता है। रसायनशास्त्र में द्रव्यों का वर्गीकरण करके उनका अध्ययन किया जाता है। जगत् की रसायन वस्तुओं का अध्ययन करने से ज्ञात होता है कि जगत् में लगभग एक सौ तीन तत्व है। और अधिक सूक्ष्म अध्ययन से वैज्ञानिक लोग परमाणु तक पहँचे? अब उसका भी विभाजन करके पाया गया कि परमाणु भी इलेक्ट्रॉन? प्रोटॉन और न्यूट्रॉन से बना है। परमाणु के इस स्वरूप से सुपरिचित वैज्ञानिक जब बहुविध जगत् की ओर देखता है? तब उसे यह जानना सरल होता है कि ये सभी पदार्थ परमाणुओं से बने हैं। इसी प्रकार? यहाँ जब अर्जुन को श्रीकृष्ण की अहैतुकी कृपाप्रसाद से यह विशेष ज्ञान्ा प्राप्त हुआ? तब वह भगवान् के शरीर में ही सम्पूर्ण विश्व को देखने में समर्थ हो गया।इस दृश्य को देखकर अर्जुन के शरीर और मन पर होने वाली प्रतिक्रियाओं को संजय ने ध्यानपूर्वक देखा और उनका विवरण सुनाते हुए वह कहता है

Arjuna experienced what was commanded by the Lord with 'Behold here today the entire universe, moving and unmoving, situated in one place'; thus he says—'Tatra' etc.

'Ekastham'—situated in one place; 'Jagat kritsnam'—the entire universe; 'Pravibhaktam anekadha'—divided in many ways by various types like gods, ancestors, humans, etc.; 'Apashyat'—he saw; 'Devadevasya'—of the Lord; 'Tatra'—in that Universal Form body; 'Pandavah'—Arjuna; 'Tada'—at the time of the wondrous vision of the Universal Form.

'Tatra'—In that very form; 'Ekastham'—situated in one place; 'Kritsnam'—the complete universe; 'Anekadha pravibhaktam'—endowed with various types of divisions; the connection is with the previous verb 'He showed' (Darshayamasa).

When it was shown, 'Tada' (then) within the body of the 'Devadeva'—the Worshipable of the worshipable—in the very subtle form that was already being perceived, Pandava, Arjuna, 'Apashyat'—saw.

'Tatra'—In that Universal Form; 'Ekasmin sthitam' (situated in one) i.e., 'Ekastham'; 'Jagat kritsnam'—the entire universe; 'Pravibhaktam anekadha'—divided in many ways by differences such as gods, manes, humans, etc.; 'Apashyat'—he saw; in the body of 'Devadeva'—Hari; 'Pandavah'—Arjuna; 'Tada'—then.

Anticipating 'What happened then?', Sanjaya says—'Tatra' etc. The entire universe, 'anekadha pravibhaktam'—divided in many ways by differences of species (yoni), seed, intent, senses, and form; consisting of the sentient and insentient; along with the fourteen worlds; 'tadekastham'—situated in a single part of a limb of the 'Devadeva'—Purushottama, possessor of Imperishable Sovereignty, in His form which constitutes His body; Pandava saw it, just like Sri Yashoda during the incident of eating soil. 'Some wise man saw the inner Self' [Katha Up. 4.1]—by this Shruti, such vision is established in scripture. Without the vision of majesty (mahatmya), firmness in taking refuge in the Lord through devotion does not occur, therefore Hari showed it; and thereafter, by His grace alone, Partha saw it—in this part lies 'Pushti' (Grace).

In the case of Sri Yashoda, however, the knowledge of majesty born from the displayed sovereignty was concealed by His own Vaishnavi power solely for the firmness of love and because liberation etc. were of no use there—this is the glory of 'Shuddha-pushti' (Pure Grace).

Here (in Arjuna's case), it is not so; therefore, the statement 'The Parthas are qualified for Maryada-Pushti' is indeed consistent. The details should be seen in the Bhashya.

तत्र there? एकस्थम् resting in one? जगत् the universe? कृत्स्नम् the whole? प्रविभक्तम् divided? अनेकधा in many groups? अपश्यत् saw? देवदेवस्य of the God of gods? शरीरे in the body? पाण्डवः son of Pandu? तदा then.Commentary Tatra There -- in the Cosmic Form.Anekadha Many groups -- gods? manes? men and other species of beings.Arjuna beheld all forms as the forms of the Lord? all heads as His heads? all eyes as His eyes? all hands as His hands? all feet as His feet? every part of every body as the limb of the Lords divine form. Wherever he looked he beheld nothing but the Lord. He got mystic divine knowledge.Sanjaya has given a truly graphic description of the Cosmic Form. Yet? it would be futile to grasp it with the finite mind. It is a transcendental vision? beyond the reach of the mind and senses. It has to be realised in Samadhi.

Tada, at that time; pandavah, Pandava, Arjuna; apasyat, saw; tatra, there, in that Cosmic form; sarire, in the body; devadevasya, of the God of gods, of Hari; krtsnam, the whole; jagat, Universe; anekadha, deversely; pravibhaktam, differentiated-into groups of gods, manes, human beings, and others; ekastham, united in the one (Consmic form).

'There', in that unie and divine body of the God of gods - infinite in length and breadth, with innumerable hands, stomachs, faces and eyes, of immeasurable splendour, eipped with innumerable divine weapons, adorned with innumerable divine ornaments appropriate to itself and with divine garlands and raiments, fragrant with celestial perfumes and full of wonders , there Arjuna beheld with the appropriate divine eyes granted by the grace of the Lord, the 'entire universe' consisting of Prakrti (material Nature) and the selves, all remaining in 'one single spot,' namely, at one single point. He beheld 'the whole universe' with all its sub-divisions, differentiated into varied and wonderful classes of experiencing beings like Brahma, gods, animals, men, immovables etc., and the places, objects and means of experiences such as earth, ether, Rasatala, Atala, Vitala, Sutala etc. He beheld thus the entire universe as depicted in such texts as those starting with 'I am the origin of all; from Me proceed everything' (10.8), 'Indeed I shall tell you, O Arjuna, My glorious self-manifestations' (10.9), 'I am the Self, O Arjuna, dwelling in the hearts of all beings' (10.20), and 'Of Adityas, I am Visnu' (10.21), and ending with 'Nothing that moves or does not move exists without Me' (10.39), and 'I remain, with a single fraction of Myself sustaining this whole universe' (10.42).