Here we find that Arjuna, bursting under the pressure of his voiceless emotion and his great regard for the Lord, addresses him: “THOU ART THE FATHER OF THE WHOLE WORLD CONSTITUTED OF THE MOVING AND THE UNMOVING.” No doubt, the three worlds — consisting of our experiences in waking, dream, and deep-sleep states — are the interpretations of the same Eternal from the levels of the gross, the subtle and the causal bodies, and the Truth that illumines those experiences is everywhere one and the same.

NATURALLY, THE LORD IS, AS ARJUNA SAYS, “OF UNEQUALLED GREATNESS,” AND THERE IS NONE “SUPERIOR TO THEE IN THE THREE WORLDS.” BECAUSE IT IS SO:

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, equal 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 equal 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,