अध्याय ११

II  श्रीराम जय राम जय जय राम II

त्या दिव्यचक्षूंचेनि पैसें I चहूंकडे जंव पाहत असें I तंव दोर्दंडिकां जैसें I आकाश कोंभैलें II 266 II
तैसे एकैकचि निरंतर I देवा देखतसें तुझे कर  I करीत आघवेचि व्यापार I एकेचि काळीं II 267 II
मग महाशून्याचेनि पैसारें I उघडलीं ब्रम्हकटाहाचीं भांडारें I तैसीं देखतसें अपारें I उदरें तुझीं II 268 II
जी सहस्रशीर्षयाचें देखिलें I कोडीवरी होताति एकिवेळे I कीं परब्रम्हचि वदनफळें I मोडोनि आलें II 269 II
तैसीं वक्रें जेउतीं तेउतीं I तुझीं देखतसे विश्वमूर्ती I आणि तयाचिपरी नेत्रपंक्ति I अनेका सैंघ II 270 II
हें असो स्वर्ग पाताळ I कीं भूमी दिशा अंतराळ I हे विवक्षा ठेली सकळ I मूर्तिमय देखतसें II 271 II
तुजवीण एकादियाकडे I परमाणूहि एतुला कोडें I अवकाशु पाहतसें परि न सांपडें I ऐसें व्यापिलें तुवां II 272 II
इये नानापरी अपरिमितें I जेतुलीं सांठविलीं होतीं महाभूतें I तेतुलाही पवाडु तुवां अनंतें I कोंदला देखतसें II 273 II
ऐसा कवणे ठायाहूनि तूं आलासी I एथ बैसलासि कीं उभा आहासि I आणि कवणिये मायेचिये पोटीं होतासी I तुझें ठाण केवढें II 274 II
तुझें रूप वय कैसें I तुजपैलीकडे काय असे I  तूं काइसेयावरी आहासि ऐसें I पाहिलें मियां II 275 II
तंव देखिलें जी आघवेंचि I तरि आतां तुझा ठावो तूंचि I तूं कवणाचा नव्हेसि ऐसाचि I अनादि आयता II 276 II
तूं उभा ना बैठा I दिघडु ना खुजटा I तुज तळीं वरी वैकुंठा I तूंचि आहासि II 277 II
तूं रूपें आपणयांचि ऐसा I देवा तुझी तूंचि वयसा I तुझें तूंचि आघवे अनंता I हें पुढत पुढती पाहतां I देखिलें मियां II 279 II
परि या तुझिया रूपाआंतु I जी उणीव एक असें देखतु I जे आदि मध्य अंतु I तीन्ही नाहीं II 280 II
एऱ्हवीं गिंवसिलें आघवा ठायीं I परि सोय न लाहेचि कहीं I म्हणोनि त्रिशुद्धी हें नाहीं I तीन्ही एथ II 281 II
एवं आदिमध्यांतरहिता I तूं विश्वेश्वरां अपरिमिता I देखिलासि जी तत्वता I विश्वरूपा II 282 II
तुज महामूर्तिचिया आंगीं I उमटलिया पृथक मूर्ति अनेगी I लेइलासि वाणपरीची आंगीं I ऐसा आवडतु आहासी II 283 II
नाना पृथक मूर्ति तिया द्रुमवल्ली I तुझिया स्वरूपमहाचळीं I दिव्यालंकार फुलीं फळीं I सासिन्नलिया II 284 II
हो कां जे महोदधि तूं देवा I जाहलासि तरंगणामूर्तिहेलावा I कीं तूं एक वृक्षु बरवा I मूर्तिफळीं फळलासी II 285 II
जी भूतीं भूतळ मांडिलें I जैसें नक्षत्रीं गगन गुढलें I तैसें मूर्तिमय भरलें I देखतसें तुझें रूप II 286 II
जी एकेकीच्या अंगप्रांतीं I होय जाय हे त्रिजगती I एवढियाही तुझ्या आंगीं मूर्ति I कीं रोमा जालिया II 287 II
ऐसा पवाडु मांडुनि विश्वाचा I तूं कवण पां एथ कोणाचा I हें पाहिलें तंव आमुचा I सारथी तोचि तूं II 288 II
तरी मज पाहतां मुकुंदा I तूं ऐसाचि व्यापकु सर्वदा I मग भक्तानुग्रहें तया मुग्धा I रूपातें धरिसी II 289 II
कैसें चहूं भुजांचें सावळें I पाहतां वोल्हावती मन डोळे I खेंव देऊं जाइजे तरि आकळे I दोहींचि बाहीं II 290 II
ऐसी मूर्ति कोडिसवाणी कृपा I करूनि होसि ना विश्वरूपा I कीं आमुचियाचि दिठी सलेपा I जे सामान्यत्वें देखती II 291 II
तरी आतां दिठीचा विटाळु गेला I तुवां सहजें दिव्यचक्षु केला I म्हणोनि यथारूपें देखवला I महिमा तुझा II 292 II
परि मकरतोंडामागिलेकडे I होतासि तो तूंचि एवढें I रूप जाहलासि हें फुडें I वोळखिलें मियां II 293 II

"Arjun said, with the Divine Vision granted by You my Beloved when I see all around, I see the sky as if Your strong hands are sprouted all over. And the amazing this is that all hands are in action simultaneously. The infinite universes like treasures are revealed in Your huge belly. The Parabramha tree laden with thousands of heads as fruits, the All Pervading Supreme Reality. In every direction Your divine mouths with countless rows of eyes. The distinction of this is heaven, this is earth, this is Patal or this is outer space has ceased because everything is a Homogeneous Oneness You encompassing all. However frantically I may search, there is absolutely no space even as small as an atom that is devoid of You. The Panchamahabhootas whose expanse as such has no limit , in their different forms, You hold it within You. From where You came, You are sitting or standing, who was Your mother,  what is ,Your Abode, how do You look, what is Your age, what is beyond You and what is Your foundation, when I explored these, the realisation dawned that You are Yourself the underlying essence of You. You exists on its own accord, without external creation. You, the Supreme Lord Hrushikesh, are the beginning-less, the Self-Manifested. You are neither standing, nor sitting, not tall, not short, neither low nor high, for O Beloved Lord everywhere it's You and You only. Your form, youth, everything of You and about You is You only. The only flaw is that in You there is no trace of beginning, middle and end. And therefore I have come to the realization that In the All pervading You there is no beginning, middle or end. In other words the Supreme Being, the Lord of the three worlds, is an eternal, timeless reality that exists beyond the constraints of creation, preservation, and destruction. The  forms emerging on Your body are like You wearing clothes of different colours, or they are like the waves in ocean or as if You are a huge tree laden with these forms as the fruits. These forms are so full in You just like animals on earth or star-studded sky. As tiny as a hair on Your body are each of these forms where the three worlds emerge and merge. Arjun said, I have realized that such vast You, the all encompassing, the All Pervading You, the Lord of the Lords, is my charioteer Lord Krishna. You are All Pervading at all times, yet for Your beloved devotees You Grace them and manifest in form. Beholding Your four armed beautiful, dark hued form captivates the mind. And so I hold Him in fond embrace. The ocean of Grace You manifest in the magnificent awe inspiring form, yet we fail to behold Your splendour due to our mundane worldly vision. But now because of the divine vision granted by You, my vision is devoid of any flaw, and so I could witness the divine opulence of Your Cosmic Universal form. I have realized that the Vishwaroop is none other than You, who sits behind the crocodile shaped yoke of the chariot, a wooden crossbar fastened over the necks of the horses, to pull a chariot."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II