Bhagavad Gita Chapter 11 Verse 43 — Visvarupa Darsana Yoga
Sanskrit
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् | न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ||११-४३||
Transliteration
pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān . na tvatsamo.astyabhyadhikaḥ kuto.anyo lokatraye.apyapratimaprabhāva ||11-43||
Hindi Meaning
।।11.43।। आप इस चराचर जगत् के पिता, पूजनीय और सर्वश्रेष्ठ गुरु हैं। हे अप्रितम प्रभाव वाले भगवन्! तीनों लोकों में आपके समान भी कोई नहीं हैं, तो फिर आपसे अधिक श्रेष्ठ कैसे होगा?।।
English Meaning
You are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its worshipable chief, the supreme spiritual master. No one is greater than You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O Lord of immeasurable power?
Commentary
The Supreme Personality of Godhead, Kṛṣṇa, is worshipable as a father is worshipable for his son. He is the spiritual master because He originally gave the Vedic instructions to Brahmā and presently He is also instructing Bhagavad-gītā to Arjuna; therefore He is the original spiritual master, and any bona fide spiritual master at the present moment must be a descendant in the line of disciplic succession stemming from Kṛṣṇa. Without being a representative of Kṛṣṇa, one cannot become a teacher or spiritual master of transcendental subject matter. The Lord is being paid obeisances in all respects. He is of immeasurable greatness. No one can be greater than the Supreme Personality of Godhead, Kṛṣṇa, because no one is equal to or higher than Kṛṣṇa within any manifestation, spiritual or material. Everyone is below Him. No one can excel Him. This is stated in the Śvetāśvatara Upaniṣad (6.8): na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate The Supreme Lord, Kṛṣṇa, has senses and a body like the ordinary man, but for Him there is no difference between His senses, His body, His mind and Himself. Foolish persons who do not perfectly know Him say that Kṛṣṇa is different from His soul, mind, heart and everything else. Kṛṣṇa is absolute; therefore His activities and potencies are supreme. It is also stated that although He does not have senses like ours, He can perform all sensory activities; therefore His senses are neither imperfect nor limited. No one can be greater than Him, no one can be equal to Him, and everyone is lower than Him. The knowledge, strength and activities of the Supreme Personality are all transcendental. As stated in Bhagavad-gītā (4.9) : janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna Whoever knows Kṛṣṇa’s transcendental body, activities and perfection, after quitting his body, returns to Him and doesn’t come back again to this miserable world. Therefore one should know that Kṛṣṇa’s activities are different from others. The best policy is to follow the principles of Kṛṣṇa; that will make one perfect. It is also stated that there is no one who is master of Kṛṣṇa; everyone is His servant. The Caitanya-caritāmṛta ( Ādi 5.142) confirms, ekale īśvara kṛṣṇa, āra saba bhṛtya: only Kṛṣṇa is God, and everyone else is His servant. Everyone is complying with His order. There is no one who can deny His order. Everyone is acting according to His direction, being under His superintendence. As stated in the Brahma-saṁhitā, He is the cause of all causes.
Hinglish Commentary
Kṛṣṇa, jo ki Supreme Personality of Godhead hain, unhe waise hi pooja kiya jata hai jaise ek beta apne pita ki pooja karta hai. Unhe spiritual master maana jata hai kyunki unhone pehle Vedic gyaan Brahmā ko diya tha aur aaj bhi woh Bhagavad-gītā ke zariye Arjuna ko samjha rahe hain; isliye woh asli spiritual master hain, aur aaj ke samay mein koi bhi asli spiritual master unki parampara se aata hai. Kṛṣṇa ke bina koi bhi teacher ya spiritual master transcendental gyaan nahi de sakta. Bhagwan ko har tarah se namaskar kiya jata hai. Unki mahima to itni hai ki unse bada koi nahi hai, na spiritual duniya mein aur na hi material duniya mein. Sab unse neeche hain, aur koi bhi unse behtar nahi ho sakta. Śvetāśvatara Upaniṣad mein bhi kaha gaya hai ki unka koi kaam ya karan nahi hai, na koi unke barabar hai aur na unse bada. Kṛṣṇa ke paas bhi senses aur body hai jaise aam insaan ke, lekin unke liye in sab mein koi farq nahi hai. Jo log unhe nahi samajhte, woh keh dete hain ki Kṛṣṇa unki atma, mann ya dil se alag hain. Lekin Kṛṣṇa to absolute hain; unki sabhi kriyaayein aur shaktiyaan supreme hain. Yeh bhi kaha gaya hai ki unke senses humare jaise nahi hain, lekin woh sab sensory activities kar sakte hain; isliye unke senses na to imperfect hain aur na hi limited. Koi bhi unse bada nahi ho sakta, sab unse neeche hain. Kṛṣṇa ka gyaan, shakti aur kriyaayein sab transcendental hain. Bhagavad-gītā mein yeh bhi kaha gaya hai ki jo koi Kṛṣṇa ke transcendental sharir, kriyaayein aur perfection ko jaan leta hai, woh apna sharir chhodne ke baad unke paas wapas aata hai aur is dukh bhari duniya mein fir nahi aata. Isliye humein samajhna chahiye ki Kṛṣṇa ki kriyaayein doosron se alag hain. Kṛṣṇa ke principles ko follow karna sabse achha hai; yeh humein perfect banata hai. Yeh bhi kaha gaya hai ki Kṛṣṇa ka koi master nahi hai; sab unke sevak hain. Caitanya-caritāmṛta mein bhi yeh confirm kiya gaya hai ki sirf Kṛṣṇa hi Ishwar hain, aur baaki sab unke sevak hain. Sab unki aagya ka palan karte hain, aur koi bhi unki aagya ko nahi mana sakta. Sab unki direction ke according kaam kar rahe hain, unki supervision mein. Brahma-saṁhitā mein kaha gaya hai ki woh sab kaaranon ka kaaran hain.
Chinmaya Commentary
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