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āyudhānāmahaṁ vajraṁ dhenūnāmasmi kāmadhuk I prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ II 10.28

10.28 Of the weapons, I am the thunderbolt. Of the cows, I am Kamadhenu; For begetting children, I am the god of love. Of the snakes, I am Vasuki.

anantaścāsmi nāgānāṁ varuṇo yādasām aham I pitṛṇāmaryamā cāsmi yamaḥ saṁyamatāmaham II 10.29

10.29 Of the serpents, I am Ananta. Of the water deities, I am Varuṇa. Of the ancestors, I am Aryama and of the ones who ensure discipline, I am Yama.

prahlādaścāsmi daityānāṁ kālaḥ kalayatāmaham I mṛgāṇāṁ ca mṛgendro'haṁ vainateyaśca pakṣiṇām II 10.30

10.30 Of the Daitya (demons), I am Prahlad and of the reckoners, I am time. Of the animals, I am the king of animals (lion) and of the birds, I am Garuda.

pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham I jhaṣāṇāṁ makaraścāsmi srotasāmasmi jānhavī II 10.31

10.31 Of the purifiers, I am the wind. Of the wielders of weapons, I am Rāma. Of the water beings, I am the shark and of the flowing rivers, I am Jahnavi (Gaṅgā).

sargāṇāmādirantaśca madhyaṁ caivāhamarjuna I adhyātmavidyā vidyānāṁ vādaḥ pravadatāmaham II 10.32

10.32 Of all creations, I am surely the beginning and end and the middle, O Arjuna. Of all knowledge, I am the spiritual knowledge of the Self. Of all arguments, I am the logic.

akṣarāṇāmakāro'smi dvandvaḥ sāmāsikasya ca I ahaṁevākṣayaḥ kālo dhātāhaṁ viśvatomukhaḥ II 10.33

10.33 Of the letters, I am the 'A'. Of the dual words, I am the compounds and surely I am the never-ending time. I am the Omniscient who sees everything.

mṛtyuḥ sarva-haraś cāham udbhavaśca bhaviṣyatāï I kīrtiḥ śrīrvākca nāriṇāṁ smṛtirmedhā dhṛtiḥ kṣamā II 10.34

10.34 I am the all-devouring death and I am the creator of all things of the future. Of the feminine, I am fame, fortune, beautiful speech, memory, intelligence, faithfulness and patience.

bṛhatsāma tathā sāmnāṁ gāyatrī chandasām aham I māsānāṁ mārgaśīrṣo'ham ṛtūnāṁ kusumākaraḥ II 10.35

10.35 Of the Sāma Veda hymns, I am the Bṛhat Sāma and of all poetry, I am the Gāyatrī. Of the months, I am Mārgaśīrṣa and of the seasons, I am Spring.

dyūtaṁ chalayatām asmi tejas tejasvinām aham I jayo'smi vyavasāyo'smi sattvaṁ sattvavatām aham II 10.36

10.36 Of all the cheating, I am Gambling. Of the effulgent things, I am the Effulgence. I am Victory, I am Effort, I am the Goodness (sattva) of those who are with satva (good) quality.

Vibhūti Yogaḥ Ch 10 verses 209

vṛṣṇīnāṁ vāsudevo'smi pāṇḍavānāṁ dhanañjayaḥ I munīnāmapyahaṁ vyāsaḥ kavīnāmuśanā kaviḥ II 10.37

10.37 Of the descendants of Vṛṣṇi, I am Vāsudeva Kṛṣṇa. Of the Pāṇḍavas, I am Arjuna. Of the sages, I am also Vyāsa and of the seer, I am Uśāna.

ì

daṇḍo damayatām asmi nītirasmi jigīṣatām I maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatāmaham II 10.38

10.38 Of rulers, I am their Sceptre. Of the victorious, I am Statesmanship. Of all secrets, I am also Silence. Of the wise, I am Wisdom.

ì

yaccāpi sarvabhūtānāṁ bījaṁ tadahamarjuna I na tadasti vinā yat syān mayā bhūtaṁ carācaram II 10.39

10.39 Also, of whatever beings exist, I am the seed, O Arjuna. There is nothing that exists without Me in all creations, moving and unmoving.

ì

nānto'sti mama divyānāṁ vibhūtīnāṁ parantapa I eṣa tūddeśataḥ prokto vibhūtervistaro mayā II 10.40

10.40 There is no end to My Divine glories, Oh Parantapa. What have been says by Me are examples of My detailed glories.

yad yad vibhūtimat sattvaṁ śrīmad ūrjitameva vā I tat tad evā'vagaccha tvaṁ mama tejoṁśa saṁbhavam II 10.41 10.41 You should know that whatever glories exist or whatever beautiful and glorious exists, all that surely is born of just a portion of My splendour.

athavā bahunaitena kiṁ jñātena tavārjuna I viṣṭabhyāhamidaṁ kṛtsnam ekāṁśena sthito jagat II 10.42

10.42 Of what use is to know about the many manifestations of this kind, O Arjuna? I pervade this entire world with just a part of Myself.

iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde vibhūtiyogo nāma daśamo'dhyāyaḥ II

'In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is tenth chapter named, Vibhūti Yogaḥ,** 'The Yoga of Divine Manifestations.'

Kṛṣṇa now explains His glories, Yoga of Divine manifestations, Vibhūti Yogaḥ. In the last chapter, Kṛṣṇa gave the technique or the cogniiton of feeling deeply connected with the Whole, with Existence. Now He goes in great detail explaining how He is the Ultimate and how He expresses Himself.

When Kṛṣṇa, the Ultimate Master, talks about Himself, He talks as Parabrahma Kṛṣṇa, the Cosmic Kṛṣṇa. In this chapter especially, He is at the peak of His Cosmic Consciousness, before He reveals Himself as that Consciousness to Arjuna in the next chapter.

Every word that the great Jagadguru, the Universal Master utters here, is a gift to Arjuna and to humanity. The verses in this chapter are the authority on which Bhagavad Gītā rests, that make it a sacred scripture.

Because You Are My Dear Friend (10.1)

A Master's relationship with his disciple is in many forms. Usually it is described in five forms. Here, Kṛṣṇa refers to the fourth relationship, sakha bhāva, as His friendship with Arjuna. He is the Master to His disciple Arjuna as well as Arjuna's friend.

Usually, as an individual ego, we see the Whole as our enemy. We are like small waves in a big ocean. However, suddenly, the wave starts thinking that the ocean is its enemy. When it is created, while it exists or when it drops, the wave is connected to the ocean. However, the wave thinks that it is in some way different from the ocean. Not only that, the wave starts fighting with the ocean. For the wave to realize that it is fully connected to the ocean, it must be consumed by the ocean. The ego must dissolve. The individual identity of the wave must disappear. This is the first step to Enlightenment.

Existence Is Your Friend!

There are two ways of living. First, we can embrace and welcome Reality, in which case our root pattern must dissolve because only then can we face reality. This Reality is God. God is not some entity hidden in some remote corner of Universe. He is the Reality around us. God is not remote, He is immediate. Divine is immediate!

The second way of living is how most of us live: We create a shell, a dream world around ourselves to defend a false ego which has no substance in Reality. This is what is meant by māyā—illusion.

If you live with the attitude of enmity with the Whole, even when you live, you will constantly be tortured. When you live with the feeling of friendliness or sakha bhāva, with the attitude that Existence is your friend, your own, you feel a deep easiness.

Listen! The first thing Kṛṣṇa teaches as rājavidya rājaguhyaṁ (secret of all secrets), is that Existence is not your enemy. It responds to your thoughts. It continuously cares for you. It is Intelligence.

The ultimate secret that Kṛṣṇa wants to reveal is that Existence, Parāśakti, Brahman, is your friend, not your enemy. It is Intelligence.

Next, in this chapter, Kṛṣṇa says, 'I am That.' He says, 'I am the Whole of Existence.' He says, 'I am the same energy. Not only you don't need to have enmity, you can have deep love.' Now, He explains how to feel connected to Existence. In the next chapter, Viśvarūpa Darśana Yoga, He gives the Cosmic experience to Arjuna that He is the Whole, the Cosmic Consciousness.

First, He removes enmity, then, He creates the feeling of connection, deep friendliness. Finally, He gives the advaitic (non-dual) experience, estalishing Arjuna in Living Advaita. These three chapters elevate Arjuna step-by-step.

Let us study this scripture, Yogaśāśtra, with intense devotion and deep sincerity. Along with Arjuna, we will grow into Completion.

Kṛṣṇa says, 'For your benefit, because you are My dear friend, I shall speak to you further, giving knowledge that is better than what I have already explained.' Kṛṣṇa explains His glory not for His own sake but for Arjuna's sake. When Kṛṣṇa declared, 'I am God,' Arjuna became enlightened. How? What do you need to create this experience?

Trust God has Intelligence, and Surrender

See, the experiences of Kṛṣṇa, Śiva, Buddha and Mahāvīra, are all one and the same. When they express the Enlightenment, why are there different reactions? When they express their Enlightenment and declare their Divinity, some become enlightened and some run away.

How can we also become enlightened when we listen to Kṛṣṇa's words? How can we listen? With what mood are we supposed to receive the words?

Arjuna, Kṛṣṇa's disciple, is totally in love with Kṛṣṇa. He has totally surrendered to Kṛṣṇa. He is not ready to suspect anything. By now, he is clear. His head, his logic has stopped analyzing.

This Truth should be declared only to a person who is totally, intimately, feeling connected to the Divine. Arjuna has completely surrendered to Kṛṣṇa. What is surrender?

When you truly surrender, when you offer yourself at the feet of the Master, your ego disintegrates, and you will be bubbling with joy and bliss. If you understand that Existence is your friend and it deeply cares for you, you will not feel the need to live according to a script for life. Instead, you will have tremendous courage and trust in yourself to live life spontaneously.

Existence constantly cares for you. Trust the Intelligence in you. Be Complete and welcome life as it flows. Kṛṣṇa says, 'If you continuously merge in Me, I will take care of all your needs and necessities. You will be My responsibility.' Just understand. When we surrender ourselves to Existence, it carries us in Its very arms. We won't feel the pain of life.

Feel Deeply Connected to KṚṣṆa

Kṛṣṇa says, Because you are My dear friend, you are deeply connected to Me, I am revealing this truth to you. Now, all we need is the mood of deeply in love with Kṛṣṇa. If we can open ourselves to Kṛṣṇa when He describes His glories, His vibḥūti, it will not be words. We will feel it.

First, Kṛṣṇa removed the enmity between jivātma (Self) and paramātma (supreme Self). Arjuna is the jivātma. Kṛṣṇa is the paramātma. We may not be aware but we continuously maintain enmity with paramātma, Existence. That is why we suspect life. We don't trust Existence. When we have the deep love—the connection with Existence, even when we die, we know that He knows where to keep us. We will be utterly relaxed as we know He will protect and guide us. So now itself, our mind should be prepared to fall in tune with this energy; to obey, to surrender to the Ultimate will.

First, Kṛṣṇa removes the enmity between the individual Self and Existence. Now, He explains the glory of Existence. Next, He gives the experience that the individual Self, jivātma and the Supreme Self, paramātma are the same.

Step-by-step, He leads Arjuna from viśiṣiṭādvaita (a school of thought which says that the individual self is a part of Existence, with its own attributes to dvaita, duality), to Advaita (non-duality, truth that the individual self is Existence), to beyond advaita into anubhūti, experience.

Listen! Completion makes us understand that we are connected with the whole Universe–this is the essence of viśiṣṭādvaita. Completion makes us understand that we are deeply connected to the paramātma (supreme Self)—this is the essence of dvaita. Completion makes us understand that we are not one, but we are the Ultimate infinity, with each one infinitely powerful, which is the essence of Advaita.

I am asking you to trust Existence, not based upon my intellectual knowledge but from my personal experience. If you trust my words, when you trust Existence and relax from your tensions and problems, be sure that you will be taken care of. Miracles will happen in your life. When you put your energy totally on trust, an alchemy takes place in you. Here, if we can relax and feel deeply connected to what Kṛṣṇa says, we will experience the state that Kṛṣṇa is now going to express about His glories.

I Am The Source, I Am everything (10.2-10.3)

Kṛṣṇa says, 'Neither the devatās (gods) nor the ṛṣis know Me.' He means that neither people who work in the line of comforts and luxury nor the people who work in the line of religion and tapas (penance) know Him. 'But, I am their origin, aham ādiḥ (10.2).'

Whether we live a spiritual or a materialistic life, our root is our Consciousness. Understand, whenever Kṛṣṇa says, 'Me, Me, Me, aham, aham, aham.' He is referring to the Enlightened Consciousness.

I know, I can see how this whole scene of the Gītā between Arjuna and Kṛṣṇa happened. After Kṛṣṇa's teachings Arjuna completely and totally melted in front of Kṛṣṇa. Kṛṣṇa explains, 'Oh my dear! Understand, I am everything—*vetti loka maheśvaram (*10.3). I have come down. I have happened in this body to liberate you.'

The moment the Master says He is God, if you are centered on greed, you catch him and beg him to give you all the boons. If you are centered on fear, again, you catch him and say, 'Please protect me from this or that.'

The moment we demand, Divinity disappears because we have brought in the business mind. Parāśakti, the Cosmic Energy does Her job using the forms of people who have surrendered their form to Her. Because I vacated, She is lives in my body. All you need to do is—just get out of your system. The Divine will get in.

Listen. When you feel connected, the Cosmic energy will guide you. Only if we have trust in the Master can the ultimate gain happen to us. Kṛṣṇa emphasizes that feeling connection to the Master is the basic need to understand this Truth. That is why the East gave so much importance to the Living Guru.

I Am Everything, Complete With Everything (10.4-10.7)

Kṛṣṇa says, 'Whatever you have, a good name or a bad name, it is created by Me.' Then be certain that whatever you have is a gift from the Divine.

Kṛṣṇa asks us to complete with Life as it is. Only when we accept ourselves as we are, can we accept others. Only then we will feel deep friendliness with others. Deep friendliness with others is spirituality. Whether we believe it or not, we have a deep enmity towards others and ourselves. We live in constant self-doubt, self-hatred and self-denial.

The first thing you need to do is—Completion with yourself and

accept yourself as you are. When Kṛṣṇa says, 'Happiness and distress, birth and death, fear and fearlessness, non-violence and equanimity, austerity, charity, name and fame...all these various qualities of living beings are created by Me alone,' He means be complete with Life as it is, be authentic to all aspects of your life: your inner image, outer image, others' image and life's image. If all the four images reach their peak possibility, it is Enlightenment.

The moment we create the space of completion and complete with life as it is, we experience Divinity in everything. We don't exclude anything. The moment we complete, a cognitive shift happens in us. As of now our mind is centered on enmity. The moment we declare completion with ourselves and with life, we become centered on bliss.

Kṛṣṇa explains His glory. He says, 'I am everything.' He declares, 'I am the Universal Consciousness. The person who truly knows My glories and powers, engages in yoga, the union of individual consciousness with the Divine consciousness, and undoubtedly attains liberation. (10.7)'

Listen! When you are complete with you, the Universe will be complete with you. When you are incomplete with you, the Universe will be incomplete with you. Completion with you is sātori. Completion with the Cosmos is samādhi.

One needs to do nothing except understand and accept what Kṛṣṇa is. The Master says that understanding and completing alone liberates us.

Experience The Light Of Knowledge (10.8-10.11)

Now, instead of understanding these statements intellectually, try experiencing them. Let us feel connected to the Parabrahma Kṛṣṇa, to our very Life source.

Let us enter into meditation, because all the following verses in this chapter must be experienced.

We may think, 'Why does He explain His glory in a detailed way?' He makes us understand, wherever we see the glory, wherever we see the Divine radiating, there lies the greatness. We experience life as Divine and a blessing. It happens when we trust Divine, when we don't have vested interests and when we do not beg for anything from life.

Only when we understand, 'I want just Him, nothing else'; 'I want the pure experience of the Divine, nothing else,' we experience the whole of Existence in a totally different way. The cognitive shift starts happening in us.

I can imagine how Arjuna felt when Kṛṣṇa revealed these glories for the first time. 'Oh Arjuna, I am that. I am this. I am everything.' Arjuna surely must have felt that he was expanding. When Kṛṣṇa reveals His glories and expands, Arjuna also expands. When we deeply feel connected to the Master and He expresses His glory, we expand. Here, Arjuna is enjoying the same mood that Kṛṣṇa enjoys.

Arjuna asks, 'Oh Lord! It is so beautiful. I never feel bored. Please tell me again and again, all of your glories.'

Always Engage In Me

Kṛṣṇa reveals who He is and how He is shining. He talks about Līlā dhyāna, meditating on the Divine play of the Lord. What the eyes see intensely gets registered in the mind. What gets registered in the mind, the eyes see intensely. When the mind is engaged in the Divine, when the heart is captivated by the Divine, we automatically live every moment remembering the Divine. We enjoy talking to each other about the Divine glories because all around us, we see these glories. We are so full of Divine ecstasy and bliss, so fully complete and not wanting anything, because we see life overflowing with Divine bliss and glory.

Kṛṣṇa says, 'With mind and lives absorbed on Me, always enlightening one another and talking about My glories, the wise are content and blissful. To those who are always engaged in Me with love, I give them enlightenment for which they come to Me, yena mām upayānti te (10.10).'

Kṛṣṇa here talks about satsang, the collection of people whose hearts, minds and bodies are immersed in Him. They are filled with bliss and love for their Lord and Master. He promises He will provide them the intelligence to enlighten them and bring them to Him.

Master Destroys Ignorance (10.12-10.18)

The Master defines Himself in the last verse: 'I destroy the darkness of ignorance within them, with the shining lamp of wisdom, jñāna-dīpena bhāsvata (10.11) through My compassion.'

The Saṃskṛit word 'Guru', meaning Master, has two syllables: gu refers to darkness and ru to light. The Master leads the disciple from darkness into light with compassion. This darkness of ignorance is the identification that one has with one's self, one's material attachments, which surely leads to sorrow.

Arjuna becomes the perfect disciple. All that Arjuna seeks is that his Lord and Master tells him more about Himself, His glories, 'I just need to know how I should approach You, how I should see You. Tell me more, I can never tire of listening to Your words.'

Arjuna is in love with His Master. When you are in such deep love as Arjuna is now, and as the Gopīs were with Kṛṣṇa in Briṇdāvan, there is nothing to be said. Arjuna knows that there is no need for Kṛṣṇa to say anything now. Yes, he would be delighted if Kṛṣṇa were to speak of His glories, His līlā. However, Arjuna is in such a state of meditation, ready for his ultimate experience, that whatever his Master says or does would not matter to him.

Anything that he can listen about his Master is nectar to his ears. He is in a state of complete immersion. You too, as the reader, make your plea to Parabrahma Kṛṣṇa, the Jagadguru, so that He may tell you about His glory, and you may meditate upon His glory. As He promised, He will provide the light of wisdom for you to be enlightened.

I Am The Beginning, Middle And End (10.19-10.38)

Divine pervades every bit of this entire Universe. When It exists in every atom, when it is the essence of all that exists, how can we describe or comprehend it in its entirety? So Kṛṣṇa explains the main manifestations that give a glimpse of the unfathomable Divine.

Kṛṣṇa declares that He is everything that really matters. He is the ultimate consciousness in all beings and He is the beginning, middle and end of all beings. He declares that He pervades the entire space and time and beyond (10.20).

Kṛṣṇa is both the macrocosm and the microcosm: the Brahmāṇḍa, Cosmos and the pindāṇda, individual being. His energy permeates all living and non-living entities and He decides upon their nature. He is the Creator. He is the Created. He is also the Creation.

Among the gods, Kṛṣṇa says He is Vasava (Indra), the king of gods. Of the Rudras, Kṛṣṇa says He is Śaṅkara, *rudrāṇāṁ śankaraś cāsmi (*10.20). Of the water bodies, Kṛṣṇa says He is the mighty ocean, infinite in expanse and essential to all life forms. Of the great sages, Kṛṣṇa says He is Bhṛgu, one of the Saptaṛṣis. Of the vibrations, Kṛṣṇa says He is the transcendental OṀ—*girāṁ asmy ekam akṣaram (*10.25). OṀ is the primal sound from which the Universe manifested itself. It is the praṇava, the mystic symbol.

Of the different types of sacrifices, Kṛṣṇa says He is the japa or chanting of holy names—*yajñānāṁ japa-yajño asmi (*10.25). Of the immovable objects, He is the mighty and majestic Himalayas, the abode of snow, sthāvarāṇāṁ himālayaḥ (10.25).'

Kṛṣṇa says among the trees He is the banyan tree, *aśvatthaḥ sarva vṛkṣānāṁ (*10.26).

I Am the Complete Being

Among the Siddhas, the Self-realized persons, Kṛṣṇa says He is Kapila, the complete sage. Kapila is the author of the Sāṅkhya Yoga system of philosophy. He is also the founding father of Mahānirvāṇi Pīṭha—Kapila Sarvajña Pīṭha.

Listen. Śrī Kṛṣṇa is the greatest follower of Sāṅkhya Yoga of Mahānirvāṇi Pīṭha, the oldest apex body of sanātana-dharma. So, here Bhagavān introduces Himself saying, 'Among the perfect complete beings, I am Kapila—siddhānāṁ kapilo muniḥ (10.26).'

Of the purifying elements, Kṛṣṇa says He is the formless and pure wind—pavanaḥ pavatām asmi (10.31). Of the various branches of knowledge, He is the ultimate spiritual knowledge, Self-realization, adhyātma vidyā vidyānāṁ (10.32). He is never-ending time and Creator of this Universe, Brahma. Kṛṣṇa says He is the Creator and Destroyer.

There is No End To My Glories (10.39-10.42)

Kṛṣṇa says to Arjuna, 'Enough has been said. You can take no more. Whatever I have said, whatever more I can say, will only be a drop in the ocean, a small fragment of what I am. There is nothing that is not Me, nothing that can exist outside of Me, and nothing that has not been created from and by Me.'

He has given the background to Arjuna, so that he is prepared to see His formless form. Arjuna is now in total surrender and in deep gratitude.

Relax. Drop yourself and let the Divine, let this Cosmic energy prevail. Let Him be. Let the Divine be. This surrender mood can transform your Whole consciousness. It can make you experience the ultimate truth that Kṛṣṇa explains: His vibhūti, His Divine glory.

When you are blissful, whatever you see looks Divine and glorious. May you reach that bliss. Let us pray to Parabrahma Kṛṣṇa, the Universal energy, Existence, to guide us all and to give us all the experience of eternal bliss, Nityānanda.

Krsna: The Cosmic Window ...

How does one experience Universal consciousness? What exactly happens? What basic qualification does one need for this experience? Krsna explains and gives the direct, pure experience with His very Cosmic Presence! ...

arjuna uvāca madanugrahāya paramaṁ guhyaṁ adhyātma-saṁjñitam I yat tvayoktaṁ vacas tena moho'yaṁ vigato mama II 11.1

11.1 Arjuna says: 'O Lord! By listening to Your wisdom on the supreme secret of Existence and your glory, I feel that my delusion has disappeared.'

ì

bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā I tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam II 11.2

11.2 O Lotus-eyed Kṛṣṇa! I have listened from You in detail about the creation and destruction of all living beings, also Your inexhaustible greatness.

evaṁetadyathāttha tvam ātmānaṁ parameśvara I draṣṭumicchāmi te rūpam aiśvaraṁ puruṣottama II 11.3

11.3 O Parameśvara, Lord Supreme, though You are here before Me as You have declared Yourself, I wish to see the Divine Cosmic Form of Yours, Puruṣottama, Supreme Being.

manyase yadi tacchakyaṁ mayā draṣṭumiti prabho I yogeśvara tato me tvaṁ darśayātmānamavyayam II 11.4

11.4 O Prabhu, my Lord, if You think it is possible for me to see Your Cosmic Form, then please, O Yogeśvara, Lord of Yoga and all mystic power, kindly show me that Imperishable Universal Self.

ì

śrībhagavānuvāca paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ I nānāvidhāni divyāni nānāvarṇākṛtīni ca II 11.5

11.5 Bhagavān says: O My dear Pārtha, behold now My hundreds and thousands of forms, of infinite divine sorts, of infinite colors and shapes.

paśyādityān vasūn rudrān aśvinau marutastathā I bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata II 11.6

11.6 O Bhārata, see here the different manifestations of the Ādityas, the Vasus, the Rudras, the Aśvins, the Māruts and all other gods. Behold the many wonderful forms which noone has ever seen before.

ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram I mama dehe guḍākeśa yac cānyad draṣṭumicchasi II 11.7

11.7 O Arjuna, see at once now in this body of Mine, the whole Universe completely in this one place, all the moving and the unmoving, and see everything else you desire to see also.

na tu māṁ śakyase draṣṭum anenaiva svacakṣuṣā I divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram II 11.8

11.8 But you cannot see Me with your own physical eyes. Let Me give you the Divine eye; Behold My Divine power and opulence!

sañjaya uvāca evamuktvā tato rājan mahāyogeśvaro hariḥ I darśayāmāsa pārthāya paramaṁ rūpamaiśvaram II 11.9

11.9 Sañjaya said: O King, having spoken thus, the great Lord of Yoga, Mahā Yogeśvara Hari (Kṛṣṇa), showed to Arjuna His Supreme Cosmic form.

aneka-vaktra-nayanam anekādbhuta darśanam I aneka-divyābharaṇaṁ divyānekodyatāyudham II 11.10

11.10 Infinite mouths and eyes, with infinite wonderful sights, infinite divine ornaments, with numerous divine weapons uplifted.

divya-mālyāmbara-dharaṁ divya-gandhānulepanam I sarvāścarya-mayaṁ devam anantaṁ viśvatomukham II 11.11

11.11 Arjuna saw this Universal form wearing Divine garlands and clothing, anointed with celestial fragrances. All wonderful, brilliantly resplendent, endless, with all-pervading faces on all sides.

divi sūryasahasrasya bhaved yugapad utthitā I yadi bhāḥ sadṛśī sā syād bhāsastasya mahātmanaḥ II 11.12

11.12 If the splendor of a thousand suns were to blaze all together in the sky, it would be like the splendor of that Great Supreme Lord.

tatraikasthaṁ jagat kṛtsnaṁ pravibhaktamanekadhā I apaśyad devadevasya śarīre pāṇḍavastadā II 11.13

11.13 There, in the body or Universal form of the God of gods, the Pāṇḍava then saw the whole Universe resting in One place, with all its infinite expansions divided into many, many thousands.

tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ I praṇamya śirasā devaṁ kṛtāñjalirabhāṣata II 11.14

11.14 Then, Dhanañjaya, filled with wonder and astonishment, his hair standing on end, then bowed his head to the Supreme Lord and began to pray with joined palms.