Bhagavad Gita - Chapter 11 - Shloka (Verse) 7

व्याख्या--गुडाकेश'--निद्रापर अधिकार प्राप्त करनेसे अर्जुनको 'गुडाकेश' कहते हैं। यहाँ यह सम्बोधन देनेका तात्पर्य है कि तू निरालस्य होकर सावधानीसे मेरे विश्व-रूपको देख।

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 जयपराजय 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।

"Not only is My form consisting of Adityas, Vasus, etc. possible to be seen by you, but you also deserve to see the entire universe situated in My body," thus He says with 'Na' etc.

The two locative cases are mutually connected. The locative case inside the compound is also connected right there.

If you wish, then see it right here—this is the connection.

Not only this much, but 'Iha'—in My body—'Ekastham'—situated in a single limb/part—see the 'entire universe' along with the moving and non-moving, 'Adya'—now.

And whatever 'Anyat'—else, like victory and defeat, you wish to see, [see] that too. Or, see it to remove the doubt "Whether we shall conquer or they shall conquer us."

And whatever else—meaning the causal nature which is the support of the universe, and the specific states of the universe, past, future, distant, hidden, gross, and subtle—this is the meaning of the word 'Adi' (etc.).

Addressing him as 'O Gudakesha', He indicates, "Be attentive to see."

O Gudakesha—conqueror of sleep! 'Iha'—here in My body—'Ekastham'—situated in just one single limb, merely on the tip of a nail—see the 'Kritsnam'—entire—present universe.

'Yat cha anyat'—and whatever else—past, future, distant, obstructed/hidden, gross, or subtle—see all that here.

'Iha'—In this one body of Mine, and there too 'Ekastham'—situated in a single part—see the 'Kritsnam'—entire—universe 'Sacharacharam'—with the moving and non-moving.

'Yat cha anyat'—and whatever else you wish to see, see that also in just one part of the single body.

Moreover—'Iha'. That which is impossible to see even in millions of years by wandering here and there—see that 'Kritsnam'—entire—universe along with the moving and non-moving, 'Iha'—here in My body, existing as a part/limb 'Ekatra eva'—in one place alone, 'Adya'—right now.

And 'Yat cha anyat'—whatever else—the causal nature which is the support of the universe, and the specific states of the universe, etc., and victory-defeat etc., and whatever else you wish to see, see all of that.

By the instruction 'Iha dehe' (in this body) ending in the singular number, a single body to be displayed is intended; with this intent, [Ramanuja] says—'Here in My single body.' Since the oneness of the body is intended by the singular number and the specific indication of what is to be shown, the term 'Ekastham' implies existence in a single part of it.

The interpretation by some as 'being a part of one whole' is rejected by the justification of the Lord's form being supernatural (aprakrita); with this intent, it is said—'Even there, Ekastham means situated in one part.'

Or, the situation in one part is implied by the statement of the whole being 'situated in one place' (Ekastham).

By 'Yat cha anyat drashtum icchasi' (And whatever else you wish to see), the victory etc. of the Pandavas and Dhartarashtras is also implied. Even there, due to the force of the conjunction, he asserts its dependence on a single part of the body—[by saying] 'Tadapi' (That too).

प्रथम तो भगवान् उत्साही साधक के साहसी मन को इसके लिए प्रशिक्षित करते हैं कि उसमें जानने की उत्सुकता रूपी अक्षय धन का विकास हो। तत्पश्चात् उनका प्रयत्न है कि यह उत्सुकता तीव्र उत्कण्ठा या जिज्ञासा में परिवर्तित हो जाये। इसके लिए ही वे विश्वरूप में दर्शनीय रूपों का उल्लेख करते हैं। इस युक्ति से साधक का मन पूर्ण उत्कटता से एक ही स्थान पर केन्द्रित हो जाता है। यही इस श्लोक का प्रयोजन है। ध्यानपूर्वक इस श्लोक पर विचार करने से ज्ञात होगा कि यहाँ व्यासजी ने भक्तिशास्त्र में वर्णित भक्ति की रूपरेखा दी है।इहैकस्थम् का अर्थ है यहाँ इसी एक स्थान पर। इन शब्दों के द्वारा श्रीकृष्ण सम्पूर्ण चराचर (जड़ चेतन) जगत को अपने शरीर में दर्शाते हैं। श्रीकृष्ण स्वयं ही इह शब्द को स्पष्ट करते हुए कहते हैं? मेरे शरीर में। सम्पूर्ण चराचर सहित भौतिक जगत् को दबाकर श्रीकृष्ण की देहाकृति में स्थित हुआ दिखलाना था। जैसा कि हम इस अध्याय की प्रस्तावना में देख चुके हैं कि अर्जुन के मन से देश की कल्पना को सर्वथा मुक्त नहीं किया गया था? किन्तु केवल भगवान् श्रीकृष्ण के परिच्छिन्न देह के तुल्य समष्टि आकाश की कल्पना को उसके मन में शेष रखा था। इस मन के द्वारा जब अर्जुन बाहर देखता है? तो उसे भगवान् के शरीर में ही सम्पूर्ण विश्व अपने व्ाविध विस्तार को यथावत् रखते हुए लघु रूप में दिखाई देता है।यद्यपि चराचर शब्द का अर्थ इतना व्यापक है कि उसके उल्लेख से सम्पूर्ण विश्व का निर्देश हो जाता है? किन्तु फिर भी अर्जुन का उत्साह बढ़ाने के लिए वे कहते हैं? और भी जो कुछ तुम देखना चाहते हो? उसे भी देखो। मानव के विशिष्ट स्वभाव के अनुसार अर्जुन का मन अपनी तात्कालिक समस्याओं से चिन्तातुर था? अत स्वाभाविक ही है कि उसकी उत्सुकता भविष्य की घटनाओं को जानने की थी। प्रारम्भ मे उसका प्रयत्न समस्या के समाधान को देखने के लिए अधिक था और अनेकता में व्याप्त एकत्व का साक्षात्कार करने के लिए कम।विभूतियोग के अध्याय में एक परमात्मा को सब में दिखाया गया था? और यहाँ सब को एक परमात्मा में दिखाया जानेवाला है

"Not only this much, but you also deserve to see the entire universe situated in My body," thus He says—'Iha'.

'Iha'—here in My body, 'Ekastham'—situated in the form of a single limb—see the 'Kritsnam'—entire—universe 'Sacharacharam'—along with the moving and non-moving, which is impossible to see even in thousands of millions of years by wandering here and there, 'Adya'—right now.

O Gudakesha! 'Yat cha anyat'—and whatever else, like victory and defeat etc., you wish to see, see 'Tadapi'—that too, for the removal of doubt.

Moreover—'Iha'. The 'Kritsnam'—entire—universe, which is impossible to see completely even in millions of births, and which appears contradictory, yet is 'Ekastham'—situated in one place in My body, 'Sacharacharam'—along with matter and souls (inert and sentient); [see it] 'Iha'—in this very birth;

'Adya'—immediately. 'Yat cha anyat'—and whatever else, specifically the forms of dying and killing etc., which you wish to see due to the thought "Since they are all [Your] manifestations, how shall I kill them?"—see that.

'Iha'—Here, 'Ekastham'—situated in one single place—'Pashya'—see the 'Kritsnam'—entire—universe, 'Adya'—now; 'Sacharacharam'—existing along with the moving and non-moving, in My body, O Gudakesha.

'Yat cha anyat'—and whatever else, like victory and defeat etc., about which you are doubtful, or regarding which you said "Whether we shall conquer or they shall conquer us" (Gita 2.6)—if you wish to see that too, [see it].

But—

Moreover, by 'Iha'—see the entire universe situated in one place in this Imperishable (Akshara) form—the statement "I stand supporting this entire universe with a single fraction" [10.42] is corroborated.

By stating that the entire universe is in My Akshara body which is My essential nature, and by the direct vision of the universe, the falsity (illusory nature) of the universe is also refuted. For it can never be said that the Instructor (God) is under delusion, as that would lead to meaninglessness (of His instruction). Therefore, Vyasa says—"Non-existence [of the world] is not true, because it is perceived" and "And due to difference in nature, it is not like a dream" [Brahma Sutras 2.2.28, 29].

By 'Mama dehe' (In My body), it is stated that the elements which constitute His body are the support of the material manifestation (Prapancha). 'Yat cha anyat'—and whatever else you wish to see, see all that.

इह in this? एकस्थम् centred in one? जगत् the universe? कृत्स्नम् whole? पश्य behold? अद्य now? सचराचरम् with the moving and the unmoving? मम My? देहे in body? गुडाकेश O Gudakesa? यत् whatever? च and? अन्यत् other? द्रष्टुम् to see? इच्छसि (thou) desirest.Commentary Anyat Other whatever else. Your success or defeat in the war? about which you,have entertained a doubt. (Cf.II.6)

Pasya, see; adya, now; O Gudakesa, the krtsnam, entire; jagat, Universe; sa-cara-acaram, existing together with the moving and the non-moving; ekastham, concentrated at the same place; iha, here; mama dehe, in My body; ca, as also; yat anyat, whatever else-even those victory, defeat, etc. with regard to which you expressed doubt in, 'whether we shall win, or whether they shall coner us' (2.6); if icchasi, you would like; drastum, to see them.

'Here', in this one body of Mine, and even there, gathered together in a single spot, behold the universe with all mobile and immobile entities. Whatever else you desire to see (i.e., Arjuna's chances of victory), behold that also in one part of this single body.