टीका

Commentary

With this verse, Arjuna begins his own description of the Universal Form — and his very first word is pashyaami (“I see”). This is direct testimony, the account of one who is witnessing the infinite in real time. He is not theorizing or imagining; he is reporting what his divinely empowered eyes are actually beholding.

The first thing Arjuna mentions is that he sees devaan — all the gods — within Krishna’s body. Then he specifies: Brahmaanam (Lord Brahma, the creator), Eesham (Lord Shiva, the destroyer), seated kamala-aasana-stham (on the lotus throne). He sees all the rishis (great sages) and all the uragaan (divine serpents, like Shesha and Vasuki). Every category of exalted being in the Vedic cosmos is present within this one form.

The theological significance is profound. Brahma, who is considered the creator of the material universe, and Shiva, who is the agent of its dissolution, are both seen within Krishna’s body. They are not separate from Him but contained within Him. This establishes Krishna’s position as the Supreme Being from whom even the greatest gods derive their existence and power.

The mention of bhuta-vishesha-sanghaan — “various groups of living beings assembled” — indicates that Arjuna sees not only the elevated beings but every category of existence. The entire hierarchy of life, from the highest cosmic being to the humblest creature, is visible within this divine form. Everything that exists finds its place within the body of the God of gods.