whole cosmos is pervaded by it, which is his Avyakta form.
Thus he speaks of Parabrahmam as his Avyaktamurti, because Parabrahmam is unknowable, and only becomes knowable when manifesting itself as the Logos or Ishvara. Here he is trying to indicate that Parabrahmam is the Avyaktamurti of the Logos as it is the Atma of the Logos, which is everywhere present, since it is the Atma of the universe, and which appears differentiated--when manifested in the shape of the various Logoi working in the cosmos, though in itself it is undifferentiated-- and which, though the basis of all phenomenal manifestations, does not partake of the vikarams of those phenomenal manifestations.
Refer now to chap. xii, verses 13, 14, 15, 16 and 17.
Here again, in speaking of Parabrahmam in verses 15, 16 and 17, Krshna is laying down a proposition which I have already explained at length. I need not now go minutely into the meaning of these verses, for you can very easily ascertain them from the commentaries.
Turn to chapter xiv, verse 27:
I am the image or the seat of the immortal and indestructible Brahma of eternal law and of undisturbed happiness.
Here Krshna is referring to himself as a manifestation or image of Parabrahmam. He says he is
- This and some of the other quotations have been omitted on account of their lenght.--Ep.