The enthusiastic seeker’s adventurous mind having been sufficiently educated so far to develop an unending wealth of ‘eagerness to know,’ Krishna further educates, sharpening in the student, the ‘anxiety to know’ in this mind, with sufficient details on what he may expect in the Divine Vision that is to follow. This secret technique then makes the student ardently converge all this attention towards one given Form Divine. This is achieved by his verse. If we follow the technique, developed through the expressed words, we shall find that Vyasa has here explained the entire Science of Love as adumbrated in the Cult of Bhakti, or ‘Devotion to the Supreme.’

The entire Universe, constituted both of the moving and the unmoving — of the sentient and the insentient — is being shown by Krishna on his own physical structure as described by the effective intimate term, “Here, concentrated” (Iha-ekastham). And this term has been annotated in the same stanza as “In this, My Body” (mama dehe). The entire Universe of gross forms, both movable and immovable, is to be compressed within the framework of Krishna’s girth and height. As we explained earlier* the concept of space has not been completely sponged out of Arjuna’s mind but a total space-concept equivalent to Krishna’s own mortal dimensions is left in him. With this mind, when Arjuna looks out, he must necessarily see framed in Krishna all at once, the entire Universe compressed and miniatured with all its multiple details intact.

Even though “the entire Universe, including both the moving and the unmoving” is a term sufficiently elastic so as not to leave anything outside its implications, Krishna again sharpens the enthusiasm of Arjuna by stating that the Pandava could see anything “ELSE THAT YOU DESIRE TO SEE.” As a typical mortal, Arjuna is preoccupied with the particular problem of life and his anxiety naturally grows to peep into the future and discover its solution rather than to realise the underlying oneness that embraces even the forms in the outer world-of-matter.

“THE ONE IN THE MANY” HAS BEEN DESCRIBED IN THE LAST CHAPTER, AND HERE WE ARE ABOUT TO SEE “THE MANY IN THE ONE.”

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 conquer us’ (2.6); if icchasi, you would like; drastum, to see them.