Bhagavad Gita - Chapter 11 - Shloka (Verse) 43

व्याख्या--'पितासी लोकस्य चराचरस्य'--अनन्त ब्रह्माण्डोंमें मनुष्य, शरीर, पशु, पक्षी आदि जितने जङ्गम प्राणी हैं, और वृक्ष, लता आदि जितने स्थावर प्राणी हैं, उन सबको उत्पन्न करनेवाले और उनका पालन करनेवाले पिता भी आप हैं, उनके पूजनीय भी आप हैं तथा उनको शिक्षा देनेवाले महान् गुरु भी आप ही हैं -- 'त्वमस्य पूज्यश्च गुरुर्गरीयान्।'

क्योंकि आप --, इस स्थावरजंगमरूप समस्त जगत्के यानी प्राणिमात्रके उत्पन्न करनेवाले पिता हैं। केवल पिता ही नहीं? आप पूजनीय भी हैं? क्योंकि आप बड़ेसेबड़े गुरु हैं। आप कैसे गुरुतर हैं सो ( अर्जुन ) बतलाता है -- हे अप्रतिमप्रभाव सारी त्रिलोकीमें आपके समान दूसरा कोई नहीं है क्योंकि अनेक ईश्वर मान लेनेपर व्यवहार सिद्ध नहीं हो सकता। इसलिये ईश्वर दो नहीं हो सकते। जब कि सारे त्रिभुवनमें आपके समान ही दूसरा कोई नहीं है? फिर अधिक तो कोई हो ही कैसे सकता है जिससे किसी वस्तुकी समानता की जाय उसका नाम प्रतिमा है? जिन आपके प्रभावकी कोई प्रतिमा नहीं है? वह आप अप्रतिमप्रभाव हैं। इस प्रकार हे अप्रतिमप्रभाव अर्थात् हे निरतिशयप्रभाव ।,

It was said that 'My accumulation of verbal offenses should be forgiven by You'; now, he states that my offense should not be taken up by You, and even if taken up, it should be endured, this he says—with 'Yataḥ' (because).

Worthy of worship (pūjārhatvaṃ) due to the abundance of qualities; Gurutvaṃ (being the preceptor) due to being the teacher (śikṣayitrutvād) by establishing the tradition (sampradāya) of Dharma and Self-knowledge (ātmajñāna); Gariyastvaṃ (being more venerable) due to being the preceptor (guru) of even the preceptors (gūrūṇām api) (like Sūtras, etc.). He proves this same point by means of a question—with 'Kasmāt' (why/from where).

Apprehending that another Lord might be equal, he says—with 'Na hi' (not indeed). If there were a plurality of Lords (īśvarabhede), since each would be independent, there would be no reason for their agreement (aikamatye). And if they were of diverse opinions (nānāmatitve), when one desired creation (sisr̥kṣāyām), the desire of another for destruction (saṃjihīrṣā) would not be impossible, which would lead to the dissolution of the entire system of worldly action (vyavahāra-lopād), and thus, the plurality of Lords is improper. That is the meaning.

He shows the non-existence of a superior (abhyadhikāsattvaṃ) by the principle of Kaimutika Nyāya (A fortiori argument)—with 'tvat samaḥ' (equal to You) iti.

Introducing the reason for that, he explains it—starting with 'Apratima' (unequalled), etc.

मयातीवानुचितमेव कुतं क्षमापनं च कर्तव्यमेव त्वया च क्षन्तव्यमेव। यतस्त्वं प्राणिनिकायस्य स्थावरजंगमस्य पिता जनकोऽसि पूज्यः पूजार्हश्चासि। यतो गुरुर्धर्मब्रह्मोपदेष्टा गरीयान् गुरुतरोसि।

भगवतो गुरुतरत्वे हेतुमाह। न त्वत्समस्तुल्योऽस्ति द्वितीयस्येस्वरस्याभावात् ईश्वरसत्वे प्रत्येकमैकमत्ये कारणाभावात् नानामतित्वे चैकस्य संजिहीर्षायामपरस्य सिसृक्षासंभवात् अपरस्य पालनेच्छायामेकस्य संजिहीर्षासंभवात् व्यवहारलोपप्रसङ्गापत्त्यानेकेश्वरवादस्यायुक्तत्वादिति भावः।

त्वत्तुल्य एवान्यो न संभवति। कुतएव लोकत्रयेऽपि सर्वस्मिन्लोकेऽन्योऽभ्यधिकः कुतोऽन्यो लोकत्रयेऽपीति वा हेतुहेतुमद्भावः। भाष्यस्योपलक्षणार्थत्वादविरोधः।

हेऽप्रतिप्रभाव? प्रतिमीयते यया सा प्रतिमा उपमा न विद्यते उपमा यस्य स चौसौ प्रभावो यस्य स तथा। असस्त्वमेव सर्वेषां पित्रादिरिति भावः।

He states immeasurability (aprameyatvam) itself—with 'Pitā asi' (You are the Father). Since You are our Father (asmākaṃ pitā asi), therefore, the offenses committed by us, the children (śiśubhiḥ), should certainly be forgiven by You; this is the import (bhāvaḥ).

O Apratima-prabhāva (unequalled in power)! You are the Father (pitā asi) of this movable and immovable world (carācarasya lokasya); and You are the Preceptor (guruḥ ca asi) of this world.

Therefore, You are the most venerable (garīyān), the most worshipful (pūjyatamaḥ), of this movable and immovable world.

There is none equal to You (na tvatsamaḥ asti); how then can there be another (anyaḥ) superior (abhyadhikaḥ)? Even in the three worlds (lokatraye api), none other than You (tvadanyaḥ) is equal to You in any quality, such as compassion (kāruṇyādinā), then how can anyone be superior?

Since You are the Father of all, the most worshipful Preceptor, and the supreme one (sarvādhikaḥ asi) even by qualities such as compassion, etc.—

He states the one with inconceivable influence (acintya-prabhāvam) itself—with 'Pitā' (Father).

One who has no comparison (upamā) is Apratimaḥ (Unequalled); You, whose influence (prabhāvaḥ) is of that kind, O Apratima-prabhāva! You are the Father (pitā), the Generator (janakaḥ asi) of this movable and immovable world (carācarasya lokasya).

Therefore, You are also worshipful (pūjyaḥ) and the Preceptor (guruḥ ca), and even greater (garīyān), more venerable (gurutaraḥ) than a preceptor.

Therefore, even in the three worlds (lokatraye api), there is indeed no other who is equal to You (tvatsamaḥ eva tāvadanyo nāsti), because there is no other Supreme Lord (Parameśvarasya). Then how can anyone be superior (abhyadhikaḥ) to You? (Meaning: they cannot be).

'Even if forgiveness is caused by You, by whom is it ascertained that 'I shall forgive?' Let someone other than me be resorted to,'—having inferred this intention (abhiprāyam unnīya) of the Bhagavān, in the two verses that proceed as an answer to that, with the nature of cause and effect (hetu-phala-bhāvena), the epithets in the first verse are establishing the quality of 'unequalled influence' (apratima-prabhāvatvopapadakāni), with this intention, 'Apratima-prabhāva' is stated first.

Since the words 'father' (pitṛ), 'preceptor' (guru), and 'worshipful' (pūjya) are relative (sambandhi-sāpekṣatvena), he states the connection (anvaya) of the word 'loka' (world) everywhere—starting with 'asya lokasya pitā asi' (You are the father of this world), etc. The unconditioned (nirupādhika) Fatherhood (pitṛtva) and Preceptorship (gurutva) are the reason for being the most worshipful (pūjyatamatva-hetur), with this intention, 'Ataḥ' (therefore) is stated.

Explaining the sentence 'na tvatsamaḥ asti' (there is none equal to You), which proceeds to indicate that the venerability (garīyastvam) in being worshipful (pūjyatve) is unlimited (anavacchinna), and due to the existence of exceeding purpose (prayojanātiśaya-sattvād), he states the connection (anvaya) of the word 'lokatraya' (three worlds) here—with 'lokatraye api tvadanyaḥ' (even in the three worlds, other than You). Here, the word 'lokatraya' (three worlds) is intended to mean the three worlds mentioned as 'kṛtakaṃ, akṛtakaṃ, kṛtakākṛtakaṃ' (created, uncreated, and both created and uncreated), or, by the derivation (vyutpattyā) 'that by which a meaning not attained by other means of valid knowledge is seen (lokyate)', it refers to the three Vedas.

Since equality (sāmya) is composed of difference (bhedaghaṭitatvāt), to dispel the apprehension that the word 'anya' (other) is useless, as the negation of the Lord's equality in another is attained by 'na tvatsamaḥ asti' itself, the connection (anvaya) of the word 'anya' (other) is stated as being dedicatory of the subject (uddeśya-samarpakatvena) in 'tvadanyaḥ' (other than You), to obtain the meaning 'no other is equal to You, You alone are equal to Yourself' (anyaḥ tvatsamo nāsti, tvam eva tava samaḥ). Due to this, even though Brahmā (vidhi) and Śiva (śiva), who are famous as different from the Bhagavān due to being products (kāryatva) and being subordinate to karma (karmavaśyatva), etc., and upon hearing the words denoting them in the texts 'Hiraṇyagarbhaḥ samavartatāgre' (Hiraṇyagarbha existed in the beginning) [Ṛk Saṃ. 8.7.3.1/Vāj. Saṃ. 20.10.10.14], 'ajasya nābhau adhyekam arpitam' (one is placed in the navel of the unborn) [Yajuḥ 4.6.2], 'yadā tamaḥ tanna divā na rātriḥ na sat na ca asat Śivaḥ eva kevalaḥ' (When there was darkness, neither day nor night, nor existence nor non-existence, Śiva alone was) [Śve. U. 4.18] etc., there might be an apparent perception of equality with the Bhagavān in terms of causality etc., **it is understood, in accordance with the principles (nyāyānurodhena) like 'ākāśaḥ talliṅgāt' [Brahma Sūtra 1.1.22], 'prāṇaḥ tathānugamāt' [Brahma Sūtra 1.1.28], 'śāstradr̥ṣṭyā tu upadeśaḥ Vāmadevavat' [Brahma Sūtra 1.1.30], 'sākṣād apy avirodhaṃ Jaiminiḥ' [Brahma Sūtra 1.2.28] etc., that since the words Hiraṇyagarbha, Aja, Śiva, etc., in the sentences that establish the Lord's unique attributes (asādhāraṇa-dharma-pratipādaka-vākya) distinguished by being the Inner Self of all beings (sarvabhūtāntarātmatva), being free from sin (apahata-pāpmatva), etc., which are established by Śrutis (Vedic texts) like 'eṣa sarvabhūtāntarātmā' (He is the inner self of all beings) [Subālopaṇiṣad 7], 'eko ha vai Nārāyaṇa āsīt na Brahmā neśānaḥ' (Nārāyaṇa alone verily existed, not Brahmā nor Īśāna) [Mahānārāyaṇopaniṣad 1.1], are ultimately meant for the Bhagavān, there is not even a trace of equality with the Bhagavān for them.

'Kena api guṇena' (by any quality) iti—The import (bhāvaḥ) is: what to speak of all auspicious qualities (sakala-kalyāṇa-guṇaiḥ), being the cause of the world, being the giver of liberation, etc. It should be understood that the views of superiority beyond equality (sāmya) and identity (aikya) with another person (vyaktyantaratva-pakṣā) are refuted by this.

हम यहाँ देखते हैं कि भावावेश के कारण अवरुद्ध कण्ठ से अर्जुन श्रीकृष्ण के प्रति अत्यादर के साथ कहता है कि आप इस चराचर जगत् के पिता हैं। निसन्देह ही? जाग्रत् स्वप्न? और सुषुप्ति अवस्थाओं के अनुभव लोक भी? आत्मतत्त्व की स्थूल? सूक्ष्म और कारण उपाधियों के द्वारा अभिव्यक्ति से ही विद्यमान प्रतीत होते हैं। उन सबका प्रकाशक आत्मचैतन्य सर्वत्र एक ही है।स्वाभाविक है कि अर्जुन के कथन के अनुसार भगवान् अप्रतिम प्रभाव से सम्पन्न हैं और उनके समान भी जब कोई नहीं है? तो उनसे अधिक श्रेष्ठ कौन हो सकता हैक्योंकि वास्तविकता ऐसी है

He elaborates upon the quality of having inconceivable influence (acintya-prabhāvatā) itself—with 'Pitā asi' (You are the Father). You are the Father (pitā), the Generator (janakaḥ asi) of this movable and immovable world (carācarasya lokasya). And You are worshipful (pūjyaḥ ca asi), because You are the Lord of all (sarveśvaratvāt). And You are the Preceptor (guruḥ ca asi), the instructor of the scriptures (śāstropadeṣṭā). Therefore, You are greater (garīyān), more venerable (gurutaraḥ) in all respects (sarvaiḥ prakāraiḥ).

For this very reason, there is none equal to You (na tvatsamo'sti); how then can anyone else be superior (abhyadhikaḥ) even in the three worlds (lokatraye'pi)?

O Amita-prabhāva (of boundless influence)! When there is none even equal to You, because there is no second Supreme Lord (Parameśvarasya abhāvāt), how can anyone else be superior to Him (tasya adhikaḥ anyaḥ kutaḥ syāt)? The meaning is that it is not at all possible (sarvathā na sambhāvyata eva).

To show the necessity of a relationship (sambandhasya āvaśyakatvāyāha) in causing forgiveness, he says—with 'Pitā' (Father). You are the Father (utpādakaḥ) of this movable and immovable world (carācarasya sthāvara-jaṅgamātmakasya) or of the Brāhmaṇa and Kṣatriya (varṇas). Ca punaḥ (and further), You are the most venerable (garīyān), worshipful (pūjyaḥ), the best among the gods (devottamaḥ), the seer of that (tad-draṣṭā), the Preceptor (guruḥ).

Then, will there be anyone equal to You? 'No'—he says this. O Apratima-prabhāva (of unequalled/incomparable influence)! In the three worlds (lokatraye), no one else is even equal to You (tvatsamo'pi nāsti); how then can anyone be superior (abhyadhiko bhavet), so that You might be equal to him.

,पिता असि जनयिता असि लोकस्य प्राणिजातस्य चराचरस्य स्थावरजङ्गमस्य। न केवलं त्वम् अस्य जगतः पिता? पूज्यश्च पूजार्हः? यतः गुरुः गरीयान् गुरुतरः। कस्मात् गुरुतरः त्वम् इति आह -- न त्वत्समः त्वत्तुल्यः अस्ति। न हि ईश्वरद्वयं संभवति? अनेकेश्वरत्वे व्यवहारानुपपत्तेः।

त्वत्सम एव तावत् अन्यः न संभवति कुतः एव अन्यः अभ्यधिकः स्यात् लोकत्रयेऽपि सर्वस्मिन् अप्रतिमप्रभाव प्रतिमीयते यया सा प्रतिमा? न विद्यते प्रतिमा यस्य तव प्रभावस्य सः त्वम् अप्रतिमप्रभावः? हे अप्रतिमप्रभाव निरतिशयप्रभाव इत्यर्थः।।

यतः एवम् --,

Pitā asi (You are the Father) iti (from). Worshipful (pūjyaḥ) and Preceptor (guruḥ ca)—**You, who are known (viditaḥ) in the Aśvamedha and Rājasūya sacrifices with a sattvic (pure) disposition,

because sattvic qualities (dharmāṇām) are described (nirūpitatvāt) in You**. Knowing You to be of that nature (tathābhūtaṃ), I, the common man (prākṛtaḥ), cause You to forgive (kṣamāpaye).

पिता Father? असि (Thou) art? लोकस्य of the world? चराचरस्य of the moving and unmoving? त्वम् Thou? अस्य of this? पूज्यः to be reserved? च and? गुरुः the Guru? गरीयान् weightier? न not? त्वत्समः eal to Thee? अस्ति is? अभ्यधिकः surpassing? कुतः whence? अन्यः other? लोकत्रये in the three worlds? अपि also? अप्रतिमप्रभाव O Being of unealled power.Commentary There exists none who is eal to Thee There cannot be two or more Isvaras. If there were? the world will not get on as it does now. All the Isvaras may not be of one mind? as they would all be independent of one another. What one wishes to create? another may wish to destroyWhen there does not exist one who is eal to Thee? how could there be one superior to TheeFather Creator. As the Lord is the creator of this world He is fit to be adored. He is the greatest Guru also. Therefore there is no one who is eal to the Lord.

Asi, You are; pita, the Father, the Progenitor; lokasya, off all beings; cara-acarasya, moving and nonmoving. Not only are Yur are Father of this world, You are also pujyah, worthy of worship; since You are the guruh, Teacher; [He is the Teacher since He introduce the line of teachers of what is virtue and vice, and of the knowledge of the Self. And He is greater than a teacher because He is the teacher even of Hiranyagarbha and others.] gariyan, greater (than a teacher). How are You greater? In answer he says: Asti, there is; na, none other; tvat-samah, eal to You; for there is no possibility of two Gods. Because all dealings will come to naught if there be many Gods! When there is no possibility of another being eal toYou, kutah eva, how at all; can there be anyah, anyone; abhyadhikah, greater; api, even; loka-traye, in all the three worlds; apratima-prabhavah, O you of unrivalled power?
That by which something is measured is pratima. You who have no measure for Your power (prabhava) are a pratima-prabhavah. Apratima-prabhava means 'O You of limitless power!'
Since this is so,

O Being of matchless greatness! You are the father of this world, of all that moves and does not move. You are the teacher of this world. Therefore You are the one most worthy of reverence in this world of mobile and immobile entities. There is none eal to You. How then could there be in the three worlds another greater than You? No other being is eal to You in point of any attribute like compassion etc. How could there be any one greater?
Inasmuch as You are the father of all, the most worthy of reverence, teacher and exalted over all by virtue of attributes like compassion etc.,