Shloka 7
Adhyāya 51: Kṛṣṇa’s Leave-Taking and Departure for Dvārakā (द्वारकागमनानुमति)
अव्यक्तादि विशेषान्तं सहस्थावरजड्रमम् । सूर्यचन्द्रप्रभालोकं ग्रहनक्षत्रमण्डितम्
avyaktādi-viśeṣāntaṁ saha-sthāvara-jaḍa-dramam | sūrya-candra-prabhā-lokaṁ graha-nakṣatra-maṇḍitam | idaṁ jagad ekaṁ brahma-vanaṁ | avyakta-prakṛtir asyādaḥ | pañca-mahābhūta-daśendriyāṇi caikaṁ mana iti ṣoḍaśa-viśeṣaiḥ asya vistāraḥ | idaṁ carācara-prāṇibhir pūrṇam | sūrya-candrādi-prakāśaiḥ prakāśitam | graha-nakṣatraiḥ suśobhitam | nadī-parvata-saṅghaiḥ sarvato vibhūṣitam | nānā-vidha-jalaiḥ sadālaṅkṛtam | etat sarva-bhūtānāṁ jīvanaṁ sarva-prāṇināṁ ca gatiḥ | asmin brahma-vane kṣetrajñaś carati |
Vāyu berkata: “Alam semesta ini adalah satu rimba Brahman. Awalnya ialah Prakṛti yang tak termanifest (avyakta), dan bentangannya mencapai enam belas prinsip pembeda—lima mahābhūta, sepuluh indria, dan satu manas. Ia penuh dengan makhluk bergerak dan tak bergerak. Ia diterangi cahaya matahari dan bulan, dihias planet serta gugus bintang, diperindah di segala sisi oleh rangkaian sungai dan pegunungan, dan senantiasa terhias oleh aneka ragam perairan. Inilah kehidupan semua makhluk dan perjalanan semua yang bernyawa. Di rimba Brahman ini, Sang Kṣetrajña berkelana.”
वायुदेव उवाच
Educational Q&A
The verse presents the cosmos as a ‘forest of Brahman’: an all-encompassing field arising from unmanifest Prakṛti and structured through key principles (elements, senses, mind). Within this vast, ornamented universe, the kṣetrajña—the conscious self—moves as an experiencer/witness, pointing toward self-knowledge and discernment between consciousness and nature.
Vāyudeva is instructing the listener by describing the universe in a vivid, poetic cosmological image. He reframes the world’s diversity (sun, moon, stars, rivers, mountains, beings) as a single coherent domain, preparing a philosophical reflection on the self (kṣetrajña) that traverses and experiences this ‘field’.