Shloka 26
Gajendra’s Prayers and the Appearance of Lord Hari
Gajendra-stuti and Hari-darśana
सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम् । विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् ॥ २६ ॥
so ’haṁ viśva-sṛjaṁ viśvam aviśvaṁ viśva-vedasam viśvātmānam ajaṁ brahma praṇato ’smi paraṁ padam
Nun, da ich mich voll und ganz von dem materiellen Leben befreien möchte, darbringe ich meine ehrerbietigen Ehrerweisungen jener Höchsten Person, die der Schöpfer des Universums ist. Er selbst ist die Form des Universums und doch transzendental zu dieser kosmischen Manifestation. Er ist der Ungeborene, das höchste Ziel. Ich verneige mich vor Ihm.
Sometimes when bhakti-yoga, Kṛṣṇa consciousness, is preached to the common man, people argue, “Where is Kṛṣṇa? Where is God? Can you show Him to us?” In this verse the answer is given that if we are sufficiently intelligent, we must know that there is someone who has created the entire cosmic manifestation, who has supplied and has become the ingredients for this cosmic manifestation, who is eternally existing, but who is not within the cosmic manifestation. Simply on the basis of this suggestion, one can offer respectful obeisances unto the Supreme Lord. This is the beginning of devotional life.
FAQs
In this verse, Gajendra glorifies the Lord as both immanent and transcendent—present as the universe (viśvam) yet not confined by matter, remaining beyond the cosmos (aviśvam).
Because the Supreme Lord is unborn and changeless, the ultimate Absolute Reality (Brahman) who remains the source of all creation without being produced by anything.
It teaches wholehearted surrender: recognize a higher, all-knowing guide beyond worldly uncertainty, and offer humility and dependence on the Supreme when facing crisis or fear.