पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्। न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव।।11.43।।
pitā si lokasya carācarasya tvam asya pūjyaḥ ca guruḥ garīyān na tvat‑samo ’sti abhyadhikaḥ kuto ’nyaḥ loka‑traye ’pi apratima‑prabhāva
Translation
You are the father of the entire universe, of all moving and non‑moving beings. You are the most deserving of worship and the supreme spiritual master. There is none equal to You, and none greater; how then can any other be surpassing You in the three worlds, O possessor of incomparable power?
Word Meanings
pitā — the father; asi — you are; lokasya — of the world; cara — moving; acarasya — and non‑moving; tvam — you; asya — of this; pūjyaḥ — worship‑worthy; ca — also; guruḥ — master; garīyān — glorious; na — never; tvat‑samaḥ — equal to you; asti — there is; abhyadhikaḥ — greater; kutaḥ — how; anyaḥ — other; loka‑traye — in the three worlds; api — also; apratima‑prabhāva — incomparable power
Understanding the Verse
In this verse Arjuna, overwhelmed by the divine vision of Krishna’s cosmic form, acknowledges the all‑encompassing nature of the Supreme. The term pitā denotes the father, symbolizing the source and sustainer of all existence. By calling Krishna pitāsi lokasya, Arjuna recognizes that the Divine is the progenitor not only of the visible world (lokasya) but also of the subtle realms that escape ordinary perception.
The phrase cara‑acarasya expands this concept to include every entity that moves (cara) and those that remain still (acara), emphasizing that no aspect of creation, whether manifest or inert, is outside the Divine’s domain. This comprehensive view eliminates any duality between matter and spirit; both are expressions of the same supreme reality.
Arjuna proceeds to describe Krishna as pūjyah ca guruḥ garīyān – worthy of worship and the greatest teacher. Pūjyaḥ implies that the Divine is inherently reverent, deserving of adoration, while guruḥ indicates that Krishna is the ultimate guide who leads souls beyond ignorance to self‑realization. The adjective garīyān (glorious) underscores the dazzling splendor of the Divine, a splendor that inspires devotion and awe.
The declaration na tvat‑samo ’sti abhyadhikaḥ asserts the absolute uniqueness and superiority of the Supreme. No being equals Him (na tvat‑samo ’sti), and no one surpasses Him in greatness (abhyadhikaḥ). By negating any possible peer, the verse underscores the monotheistic essence of the Gita: while myriad forms appear, the underlying Reality is singular and unsurpassable.
Finally, Arjuna poses a rhetorical question: kuto ’nyaḥ loka‑traye ’pi apratima‑prabhāva. Even in the three planetary systems (loka‑traye)—the earthly, atmospheric, and celestial realms—there is no entity that can match the divine power (apratima‑prabhāva). This question is not an inquiry seeking an answer; rather, it is a poetic affirmation that the Divine’s incomparability permeates every dimension of existence. It serves to deepen Arjuna’s surrender, reinforcing his resolve to act in accordance with the Divine will.
Thus, this verse encapsulates the core Gītic principle: the Supreme is the father, the master, the object of worship, and the ultimate source of all power. Recognizing this truth leads the seeker to relinquish ego‑based attachments and to align actions with the cosmic order, paving the way for liberation (mokṣa).
