सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।13.14।।
।।13.14।।वे (परमात्मा) सब जगह हाथों और पैरोंवाले? सब जगह नेत्रों? सिरों और मुखोंवाले तथा सब,जगह कानोंवाले हैं। वे संसारमें सबको व्याप्त करके स्थित हैं।
।।13.14।। वह सब ओर हाथपैर वाला है और सब ओर से नेत्र? शिर और मुखवाला तथा सब ओर से श्रोत्रवाला है वह जगत् में सबको व्याप्त करके स्थित है।।
।।13.14।। व्याख्या -- सर्वतः पाणिपादं तत् -- जैसे स्याहीमें सब जगह सब तरहकी लिपियाँ विद्यमान हैं अतः लेखक स्याहीसे सब तरहकी लिपियाँ लिख सकता है। सोनेमें सब जगह सब तरहके गहने विद्यमान हैं अतः सुनार सोनेमें किसी भी जगहसे जो गहना बनाना चाहे? बना सकता है। ऐसे ही भगवान्के सब जगह ही हाथ और पैर हैं अतः भक्त भक्तिसे जहाँकहीं जो कुछ भी भगवान्के हाथोंमें देना चाहता है? अर्पण करना चाहता है? उसको ग्रहण करनेके लिये उसी जगह भगवान्के हाथ मौजूद हैं। भक्त बाहरसे अर्पण करना चाहे अथवा मनसे? पूर्वमें देना चाहे अथवा पश्चिममें? उत्तरमें देना चाहे अथवा दक्षिणमें? उसे ग्रहण करनेके लिये वहीं भगवान्के हाथ मौजूद हैं। ऐसे ही भक्त जलमें? स्थलमें? अग्निमें? जहाँकहीं जिस किसी भी संकटमें पड़नेपर भगवान्को पुकारता है? उसकी रक्षा करनेके लिये वहाँ ही भगवान्के हाथ तैयार हैं अर्थात् भगवान् वहाँ ही अपने हाथोंसे उसकी रक्षा करते हैं।भक्त जहाँकहीं भगवान्के चरणोंमें चन्दन लगाना चाहता है? पुष्प चढ़ाना चाहता है? नमस्कार करना चाहता है? उसी जगह भगवान्के चरण मौजूद हैं। हजारोंलाखों भक्त एक ही समयमें भगवान्के चरणोंकी अलगअलग पूजा करना चाहें? तो उनके भावके अनुसार वहाँ ही भगवान्के चरण मौजूद हैं।सर्वतोऽक्षिशिरोमुखम् -- भक्त भगवान्को जहाँ दीपक दिखाता है? आरती करता है? वहाँ ही भगवान्के नेत्र हैं। भक्त जहाँ शरीरसे अथवा मनसे नृत्य करता है? वहाँ ही भगवान् उसके नृत्यको देख लेते हैं। तात्पर्य है कि जो भगवान्को सब जगह देखता है? भगवान् भी उसकी दृष्टिसे कभी ओझल नहीं होते (गीता 6। 30)।भक्त जहाँ भगवान्के मस्तकपर चन्दन लगाना चाहे? पुष्प चढ़ाने चाहे? वहाँ ही भगवान्का मस्तक है।भक्त जहाँ भगवान्को भोग लगाना चाहे? वहाँ ही भगवान्का मुख है अर्थात् भक्तद्वारा भक्तिपूर्वक दिये हुए पदार्थको भगवान् वहाँ ही खा लेते हैं (गीता 9। 26)।सर्वतःश्रुतिमत् -- भक्त जहाँकहीं जोरसे बोलकर प्रार्थना करे? धीरेसे बोलकर प्रार्थना करे अथवा मनसे प्रार्थना करे? वहाँ ही भगवान् अपने कानोंसे सुन लेते हैं।मनुष्योंके सब अवयव (अङ्ग) सब जगह नहीं होते अर्थात् जहाँ नेत्र हैं? वहाँ कान नहीं होते और जहाँ कान,हैं? वहाँ नेत्र नहीं होते जहाँ हाथ हैं? वहाँ पैर नहीं होते और जहाँ पैर हैं? वहाँ हाथ नहीं होते इत्यादि। परन्तु भगवान्की इन्द्रियाँ? उनके अवयव सब जगह हैं। अतः भगवान् नेत्रोंसे सुन भी सकते हैं? बोल भी सकते हैं? ग्रहण भी कर सकते हैं इत्यादि। तात्पर्य है कि वे सभी अवयवोंसे सभी क्रियाएँ कर सकते हैं क्योंकि उनके सभी अवयवोंमें सभी अवयव मौजूद हैं। उनके छोटेसेछोटे अंशमें भी सबकीसब इन्द्रियाँ हैं।भगवान्के सब जगह हाथ? पैर? नेत्र? सिर? मुख और कान कहनेका तात्पर्य है कि भगवान् किसी भी प्राणीसे दूर नहीं हैं। कारण कि भगवान् सम्पूर्ण देश? काल? वस्तु? व्यक्ति? घटना? परिस्थिति आदिमें परिपूर्णरूपसे विद्यमान हैं। संतोंने कहा है -- चहुँ दिसि आरति चहुँ दिसि पूजा। चहुँ दिसि राम और नहिं दूजा।।संसारी आदमीको जैसे बाहरभीतर? ऊपरनीचे सब जगह संसारहीसंसार दीखता है? संसारके सिवाय दूसरा कुछ दीखता ही नहीं? ऐसे ही परमात्माको तत्त्वसे जाननेवाले पुरुषको सब जगह परमात्माहीपरमात्मा दीखते हैं।लोके सर्वमावृत्य तिष्ठति -- अनन्त सृष्टियाँ हैं? अनन्त ब्रह्माण्ड हैं? अनन्त ऐश्वर्य हैं और उन सबमें देश? काल? वस्तु? व्यक्ति आदि भी अनन्त हैं? वे सभी परमात्माके अन्तर्गत हैं। परमात्मा उन सबको व्याप्त करके स्थित हैं। दसवें अध्यायके बयालीसवें श्लोकमें भी भगवान्ने कहा है कि मैं सारे संसारको एक अंशसे व्याप्त करके स्थित हूँ। सम्बन्ध -- पूर्वश्लोकमें सगुणनिराकारका वर्णन करके अब आगेके तीन श्लोकोंमें उसकी विलक्षणता? सर्वव्यापकता और सर्वसमर्थताका वर्णन करते हैं।
।।13.14।। सर्वत पाणिपादम् उत्तम अधिकारी तो आत्मा के निर्गुण स्वरूप को पहचान लेता है? परन्तु मध्यम अधिकारी को अज्ञात और अव्यक्त का बोध? ज्ञात और व्यक्त वस्तुओं के द्वारा कराने में सरलता होती है। यद्यपि प्रणियों के हाथ और पैर जड़ तत्त्व के बने हैं? तथापि वे चेतन और कार्यक्षम प्रतीत हो रहे हैं। इन सबके पीछे इन्हें चेतनता प्रदान करने वाला आत्मतत्त्व सर्वत्र एक ही है। इसीलिए यहाँ कहा गया है कि ब्रह्म समस्त हाथ और पैरों को धारण करने वाला है।इसी प्रकार? समस्त नेत्र? शिर और मुख भी इस चैतन्य के कारण ही स्वव्यापार करने में समर्थ होते हैं। इसलिए आत्मा का निर्देश इस प्रकार करते हैं कि वह सब ओर नेत्र? शिर और मुख वाला है। चैतन्य से धारण किये होने पर ही प्राणियों में विषय ग्रहण तथा विचार करने की क्रियाएं होती रहती हैं। अत चैतन्य ब्रह्म सब ओर से श्रोत वाला कहा गया है।यह सबको व्याप्त करके स्थित है यहाँ जब आत्मा के उपाधियुक्त स्वरूप और प्रभाव को दर्शाया गया है? तो कोई यह मान सकता है कि जहाँ उपाधियाँ हैं? वहीं पर आत्मा का अस्तित्व है और अन्यत्र नहीं। इस प्रकार की विपरीत धारणा को दूर करने के लिए यहाँ पर अत्यन्त उचित ही कहा गया है कि वह परम सत्य सबको व्याप्त करके स्थित है। यह श्लोक वैदिक साहित्य से परिचित विद्यार्थियों को ऋग्वेद के प्रसिद्ध पुरुषसूक्तम् का स्मरण कराता है।भगवान् आगे कहते हैं
13.14 That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.
13.14 With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds enveloping all.
13.14. It has hands and feet of all, has eyes, heads and faces of all, has ears of all in the world; It remains enveloping all.
13.14 सर्वतः everywhere? पाणिपादम् with hands and feet? तत् that? सर्वतः everywhere? अक्षिशिरोमुखम् with eyes? heads and mouths? सर्वतः everywhere? श्रुतिमत् with ears? लोके in the world? सर्वम् all? आवृत्य having enveloped? तिष्ठति exists.Commentary He (the knower of the field or Para Brahman) pervades everything in this world. He fills and surrounds this world with Himself. He abides in the universe enveloping everything.In the previous verse it is said that the Brahman Which is to be known is neither being nor nonbeing. One may think that It is nonentity or void or nothing. In order to remove this misapprehension? the Lord says in this verse that the knowable has hands and feet everywhere? etc. It directs the mind and the senses to do their proper functions. This is only the manifest aspect of Saguna Brahman (Brahman with attributes).Just as the enginedriver drives the engine? so also the knowable or the knower of the field drieves the bodyengine. It is the Inner Ruler. It is the innermost Self. It is the support? substratum or basis for this world? body? mind? lifeforce and the senses. The existence of Brahman is determined or ascertained or indicated by the existence of the limiting adjuncts? viz.? body? mind and senses? because there must be selfconsciousness behind their activities. How can you call It nonexistence thenJust as the rope is not affected by the alities or the defects of the illusory superimposed snake? so also Para Brahman (the knower of the field) is not affected by the superimposed world? body? senses? mind and the lifeforce. There is only one common consciousness is eternal? selfluminous and allpervading. That common consciousness is Para Brahman.The body? mind? senses and the lifeforce are by nature insentient. But they are moved by Brahman to action. They act on account of the mere presence of Brahman or the knower of the field. (The limiting adjuncts are illusory.) Hence they put on the semblance of consciousness? just as the iron piece puts on the semblance of a magnet when it is in the presence of a magnet.The whole world is superimposed on Brahman like the snake on the rope. This is called Adhyaropa. It is sublated by the method (Yukti) of Apavada (negation or denial).This verse is taken from the Svetasvataropanishad 3.16.
13.14 Tat, That-the Knowable; sarvatah-pani-padam, which has hands and feet everywhere-. The existence of the Knower of the field is revealed through th adjuncts in the form of the organs of all creatures. And the Knower of the field is spoken of as such because of the limiting adjuncts of the field. The field, too, is diversely differentiated as hands, feet, etc. All diversity in the Knower of the field, caused by the differences in the adjunct-the field-, is certainly unreal. Hence, by denying it, the nature of the Knowable has been stated, in, That is called neither being nor non-being. Although the unreal form is caused by the limiting adjuncts, still, for the comprehension of Its existence it is said, (It) has hands and feet everywhere, etc., by assuming this as a ality of the Knowable. Thus, as is well known, there is saying of the people versed in tradition, The Transcendental is described with the help of superimposition and its refutation. Everywhere the hands, feet, etc., which are perceived as limbs of all bodies, perform, their duties due to the presence of the power of the Knowable (Brahman). Thus the grounds for the inference of the existence of the Knowable are metaphorically spoken of as belonging to the Knowable. The others have to be explained similarly. That Knowable has hands and feet everwhere. That which has eyes, heads, and mouths everywhere is sarvatoksi-siro-mukham. That which has ears every-where is sarvatah-srutimat: sruti means the organs of hearing; that which has it is sruti-mat. Tisthati, It exists, remains established; loke, in the multititude of creatures; avrtya, by pervading; sarvam, them all. With this purpose is view, that as a result of the superimposition of the organs like hands, feet, etc., which are adjuncts, there may not be the misconception that the Knowable is possessed of them (adjuncts), the (next) verse is begun:
13.14 See Comment under 13.18
13.14 Everywhere are Its hands and feet i.e., the self in Its pure form is able to perform everywhere the works of hands and feet. Its eyes, heads and mouths are everywhere; It performs everywhere the task of eyes etc. The Sruti declares; Without feet or hands, He moves swiftly and seizes things; He sees without eyes, He hears without ears? (Sve. U., 3.19). It may be said that it means that the Supreme Brahman performs everywhere the task of hands, feet etc., even though He is devoid of hands and feet. If Brahman is taken to mean the self, it can be asked how this power of the Supreme Brahman (namely, having hand, feet, eyes, etc., everywhere) can be attributed to the self, then the answer is that it is established in the Srutis that the pure individual self has the capacity of performing the task of hands, feet etc., because It is eal to Him. Sruti also declares: Then, the wise seer, shaking off good and evil, stainless, attains the supreme eality with Him (Mun. U., 3.1.3). Sri Krsna will also teach later on: Resorting to this knowledge, It partakes of My nature (14.2). It exists encompassing all things, whatever aggregate of things that exist in the world; It encompasses them. The sense is that in Its pure state, It is all-pervasive, as It has no limitation of space etc.
The doubt may arise that if this brahman is without cause and effect, then that contradicts the statements of sruti such as sarvam khalv idam brahma (Chandogya Upanisad 3.14) and brahmaivedam sarvam (Mundaka Upanisad 2.2.12): everything is brahman. Though brahman in its essential nature is beyond cause and effect, because of non- difference of the energy and the source of energy, this brahman (paramatma) is also cause and effect. That is stated in this verse. This brahman has his hands and feet everywhere. By the manifestation everywhere of hands and feet of creatures from Lord Brahma down to the ant (his effects), one can say that brahman is endowed with countless hands and feet. Similarly, his eyes, head, and face are everywhere.
The question may arise that if the brahman or spiritual substratum pervading all existence is neither existing or non-existing then there seems to be a contradiction with Vedic scriptures such as the Chandogya Upanisad III.XIV.I which state: Everything is nothing but the brahman and the Narasingha Upanisad VII.III which state: All this is nothing but the brahman. Apprehending such doubts the nature and qualities of the brahman are revealed by Lord Krishna as being omnipresent, with heads, faces, eyes, ears, hands and feet everywhere. This manifests through the inconceivable potency and incomprehensible power of the Supreme Lord as confirmed in the Svetavastara Upanisad VI.VIII which states: The Supreme Lords transcendental power is unlimited and manifold and His knowledge, strength and action are inherent within Himself. The Supreme Lord who manifesting in all jivas or embodied beings has head, faces, eyes, ears, hands and feet everywhere is pervading everything in creation and is the basis of all activity as these selfsame organs of perception and locomotion belong to all beings.
Lord Krishna begins this verse with sarvatah pani-padam tat meaning the Supreme Lords has hands and feet everywhere. This denotes that by His potency the Supreme Lord is capable of doing everywhere what all hands and feet do in the embodied state. Similarly He speaks sarvatah srutimal loke meaning He hears everything in all directions internally and externally. This denotes that He is capable of performing the functions of the senses such as hearing and seeing without the need of any physical sense organ. The Supreme Lord known as Parabrahman although possessing not hands and feet is able to perform the activities of hands and feet. The Svetasvatara Upanisad III.IXX beginning apani pado jivana grihita meaning: Footless and handless He moves and grasps; eyeless and earless He sees and hears. That the atma or immortal soul of every sentient being even situated as an infinitesimal particle of Parabrahman also has the capacity of performing functions without organs as well. This is confirmed in the Mundaka Upanisad III.I.VIII beginning tatha vidva punya-pape vidhuya niranjana param samyam upaiti means: The atma casting off the dross of merit and demerit becomes purified attaining qualitative sameness in transcendence as the brahman. So in conclusion the ksetra-jna abides throughout all creation encompassing everything. This means that the atma pervades all things in creation without exception for the atma has no limitations of time and space. The atma is qualitatively equated to Parabrahman but quantitatively it is minuscule similar to a ray of light from the sun.
Lord Krishna begins this verse with sarvatah pani-padam tat meaning the Supreme Lords has hands and feet everywhere. This denotes that by His potency the Supreme Lord is capable of doing everywhere what all hands and feet do in the embodied state. Similarly He speaks sarvatah srutimal loke meaning He hears everything in all directions internally and externally. This denotes that He is capable of performing the functions of the senses such as hearing and seeing without the need of any physical sense organ. The Supreme Lord known as Parabrahman although possessing not hands and feet is able to perform the activities of hands and feet. The Svetasvatara Upanisad III.IXX beginning apani pado jivana grihita meaning: Footless and handless He moves and grasps; eyeless and earless He sees and hears. That the atma or immortal soul of every sentient being even situated as an infinitesimal particle of Parabrahman also has the capacity of performing functions without organs as well. This is confirmed in the Mundaka Upanisad III.I.VIII beginning tatha vidva punya-pape vidhuya niranjana param samyam upaiti means: The atma casting off the dross of merit and demerit becomes purified attaining qualitative sameness in transcendence as the brahman. So in conclusion the ksetra-jna abides throughout all creation encompassing everything. This means that the atma pervades all things in creation without exception for the atma has no limitations of time and space. The atma is qualitatively equated to Parabrahman but quantitatively it is minuscule similar to a ray of light from the sun.
Sarvatah paanipaadam tat sarvato’kshishiromukham; Sarvatah shrutimalloke sarvamaavritya tishthati.
sarvataḥ—everywhere; pāṇi—hands; pādam—feet; tat—that; sarvataḥ—everywhere; akṣhi—eyes; śhiraḥ—heads; mukham—faces; sarvataḥ—everywhere; śhruti-mat—having ears; loke—in the universe; sarvam—everything; āvṛitya—pervades; tiṣhṭhati—exists
