अथ एकादशोऽध्यायः विश्वरूपदर्शनयोगः
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Viśvarūpa Darśan Yogaḥ
अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ १
arjuna uvāca
madanugrahāya paramaṁ guhyaṁ adhyātma-saṁjñitam |
yat tvayoktaṁ vacas tena moho’yaṁ vigato mama || 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.’
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्॥ २॥
bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā |
tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam || 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.
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ३
evametadyathāttha tvam ātmānaṁ parameśvara |
draṣṭumicchāmi te rūpam aiśvaraṁ puruṣottama || 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.
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ४
manyase yadi tacchakyaṁ mayā draṣṭumiti prabho |
yogeśvara tato me tvaṁ darśayātmānamavyayam || 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.
श्री भगवानुवाच
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ५
śrībhagavānuvāca
paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ |
nānāvidhāni divyāni nānāvarṇākṛtīni ca || 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.
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत॥ ६
paśyādityān vasūn rudrān aśvinau marutastathā |
bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata || 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.
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि॥ ७
ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram |
mama dehe guḍākeśa yac cānyad draṣṭumicchasi || 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.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ८
na tu māṁ śakyase draṣṭum anenaiva svacakṣuṣā |
divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram || 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!
सञ्जय उवाच
एवमुक्त्वा ततो राजन्महायोगेशरो हरिः।
दर्शयामास पार्थाय परमं रूपमैश्वरम॥ ९
sañjaya uvāca
evamuktvā tato rājan mahāyogeśvaro hariḥ |
darśayāmāsa pārthāya paramaṁ rūpamaiśvaram || 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.
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्॥ १०
aneka-vaktra-nayanam anekādbhuta darśanam |
aneka-divyābharaṇaṁ divyānekodyatāyudham || 11.10
11.10 Infinite mouths and eyes, with infinite wonderful sights, infinite divine ornaments, with numerous divine weapons uplifted.
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्।
सर्वाश्चर्यमयं देवमनन्तं विशतोमुखम्॥ ११
divya-mālyāmbara-dharam divya-gandhānulepanam |
sarvāścarya-mayaṁ devam anantaṁ viśvatomukham || 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.
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥ १२
divi sūryasahasrasya bhaved yugapad utthitā |
yadi bhāḥ sadṛśī sā syād bhāsastasya mahātmanaḥ || 11.12
11.12 If the splendor of a thousand suns were to blaze all to-gether in the sky, it would be like the splendor of that Great Supreme Lord.
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ १३
tatraikasthaṁ jagat kṛtsnaṁ pravibhaktamanekadhā |
apaśyad devadevasya śarīre pāṇḍavastadā || 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.
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः ।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ १४
tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ |
praṇamya śirasā devaṁ kṛtāñjalirabhāṣata || 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.
अर्जुन उवाच।
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान्।
ब्रह्माणमीशं कमलासनस्थम् ऋषींश्च सर्वानुरगांश्च दिव्यान् ॥ १५
arjuna uvāca
paśyāmi devāṁstava deva dehe sarvāṁstathā bhūta-viśeṣa-saṅghān |
brahmāṇam īśaṁ kamalāsana-stham ṛṣīṁś ca sarvān uragāṁśca divyān
|| 11.15
11.15 Arjuna says; O dear God, I see all the gods assembled in Your body and various other living beings too. I see Brahmā, the Lord of creation seated on the lotus, as well as Īśam (Śiva), and all the sages and celestial serpents.
अनेक बाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् ।
नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ॥ १६
aneka-bāhūdara-vaktranetraṁ
paśyāmi tvāṁ sarvato'nantarūpam |
nāntaṁ na madhyaṁ na punastavādiṁ
paśyāmi viśveśvara viśvarūpa || 11.16
11.16 I see Your infinite form on every side, with many arms, stomachs, mouths and eyes; Neither the end, nor the middle nor the beginning do I see, Viśveśvara, Lord of the Universe, O Viśvarūpa, Cosmic form.
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् ।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ता- द्दीप्तानलार्कद्युतिमप्रमेयम् ॥ १७
kirīṭinaṁ gadinaṁ cakriṇaṁ ca
tejorāśiṁ sarvato dīptimantam |
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārka-dyutim-aprameyam || 11.17
11.17 I see You with crown, club and discus; a mass of radi-ance shining everywhere, difficult to look at, blazing all round like the burning fire and Sun in infinite brilliance.
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् ।
त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥ १८
tvamakṣaraṁ paramaṁ veditavyaṁ
tvamasya viśvasya paraṁ nidhānam |
tvamavyayaḥ śāśvata-dharma-goptā
sanātanastvaṁ puruṣo mato me || 11.18
11.18 You are the imperishable; the Supreme Being worthy to be known. You are the great treasure house of this Universe. You are the imperishable Protector of the eternal order. I believe You are the Eternal being.
अनादिमध्यान्तमनन्तवीर्यं अनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम्॥ १९
anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śaśisūrya netram l
paśyāmi tvāṁ dīpta-hutāśavaktraṁ
svatejasā viśvam idaṁ tapantam ll 11.19
11.19 I see you without a beginning, middle or end, infinite in power and many arms, The sun and the moon being Your eyes, the blazing fire your mouth, the wholeUuniverse scorched by Your radiance.
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन्॥ २०
dyāvāpṛthivyor idam antaraṁ hi
vyāptaṁ tvayaikena diśaśca sarvāḥ l
dṛṣṭvādbbhutaṁ rūpamugraṁ tavedaṁ
lokatrayaṁ pravyathitaṁ mahātman ll 11.20
11.20 This space between earth and the heavens and every-thing is filled by You alone O Great Being, having seen Your wonderful and terrible form, the three worlds tremble with fear.
अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति।
स्वस्तीत्युक्तवा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः॥ २१
amī hi tvāṁ surasaṅghā viśanti
kecidbhītāḥ prāñjalayo gṛṇanti l
svastī tyuktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ ll 11.21
11.21 Many celestials enter into You; some praise You in fear with folded hands; many great masters and sages hail and adore you.
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।
गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥ २२
rudrādityā vasavo ye ca sādhyā
viśve'śvinau marutaś coṣmapāśca ।
gandha-rvayakṣāsura siddhasaṅghā
vīkṣante tvaṁ vismitāś caiva sarve ॥ 11.22
11.22 The Rudra, Āditya, Vasu, Sādhyā, Viśvedeva, Aśvin, Marut, Ūṣmapa and a host of Gandharva, Yakṣa, Asura and Sidhha are all looking at You in amazement.
रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम् ।
बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥ २३
rūpaṁ mahatte bahuvaktranetraṁ
mahābāho bahubāhūrupādam ।
bahūdaraṁ bahu-daṁṣṭrā-karālaṁ dṛṣṭvā
lokāḥ pravyathitās tathāham ॥ 11.23
11.23 Having seen Your immeasurable form with many mouths and eyes, with many arms, thighs and feet, with many stomachs and frightening tusks, O Mahābāho, Mighty-armed, the worlds are terrified and so am I.
नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम् ।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥ २४
nabhaḥspṛśaṁ dīptamanekavarṇaṁ
vyāttānanaṁ dīptaviśāla netram ।
dṛṣṭvā hi tvāṁ pravyathitāntarātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo ॥ 11.24
11.24 Seeing You, Your form touching the sky, flaming in many colors, mouths wide open, large fiery eyes, O Viṣṇu, I find neither courage nor peace; I am frightened.
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥ २५
damṣṭrākarālānī ca te mukhāni
dṛṣṭvaiva kālānalasannibhāni /
diśo na jāne na labhe ca śarma
prasīda deveśa jagannivāsa // 11.25
11.25 Having seen your fearsome mouths with blazing tusks like the fire of the end of the universe, I know not the four directions nor do I find peace. O Lord of the Deva, O refuge of the Universe, be gracious.
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः ।
भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥ २६
amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipālasaṅghaiḥ /
bhīṣmo droṇaḥ sūtaputrastathāsau
sahāsmadīyairapi yodhamukhyaiḥ // 11.26
11.26 All the sons of Dhṛtarāṣṭra with many kings of the earth, Bhīṣma, Droṇa, the son of the charioteer, Karṇa, with our warrior chieftains.
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानी ।
केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥ २७
vaktrāṇi te tvaramāṇā viśanti
damṣṭrā-karālānī bhayānakāni /
kecidvilagnā daśanāntareṣu
sandṛśyante cūrṇitair uttamāṅgaiḥ // 11.27
11.27 Into Your mouths with terrible tusks, fearful to behold, they enter. Some are seen caught in the gaps between the tusks and their heads crushed.
यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति।
तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिज्वलन्ति॥ २८
yathā nadīnāṁ bahavo'mbuvegāḥ
samudram evābhimukhā dravanti /
tathā tavāmī naralokavīrā
viśanti vaktrāṇy abhivijvalanti || 11.28
11.28 Even as many torrents of rivers flow towards the ocean, so too these warriors in the world of men enter Your flaming mouths.
यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः।
तथैव नाशाय विशन्ति लोका-
स्तवापि वक्त्राणि समृद्धवेगाः॥ २९
yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddhavegāḥ |
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddhavegāḥ || 11.29
11.29 Just as moths hurriedly rush into the fire for their own destruction, So too these creatures rush hastily into Your mouths of destruction.
लेलिह्यसे ग्रसमानः समन्ता-
ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः।
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो॥ ३०
lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ |
tejobhir āpūrya jagatsamagraṁ
bhāsastavo'grāḥ pratapanti viṣṇo || 11.30
11.30 Swallowing all worlds on every side with your flaming mouths You lick in enjoyment. O Viṣṇu, Your fierce rays are burning, filling the whole world with radiance.
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम्॥ ३१
ākhyāhi me ko bhavānugrarūpo
namo’stu te devavara prasīda |
vijñātum icchāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛttim || 11.31
11.31 Tell me who You are, so fierce in form; salutations to You, O Supreme; have mercy. Indeed I know not Your purpose but I desire to know You, the Original Being.
श्री भगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान् समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः॥ ३२
śrī bhagavānuvāca
kālo'smi loka-kṣaya-kṛt pravṛddho
lokān samāhartumiha pravṛttaḥ /
ṛte'pi tvāṁ na bhaviṣyanti sarve
ye'vasthitāḥ pratyanīkeṣu yodhāḥ // 11.32
11.32 Śrī Bhagavān says: I am the mighty world-destroying Time, I am now destroying the worlds. Even without you, none of the warriors standing in the hostile armies shall live.
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ ३३
tasmāt tvamuttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham /
mayaivaite nihatāḥ pūrvameva
nimittamātraṁ bhava savyasācin // 11.33
11.33 Get up and gain glory. Conquer the enemies and enjoy the prosperous kingdom. I have slain all these warriors; you are a mere instrument, O Savyasācī (Arjuna).
द्रोणं च भीष्मं च जयद्रथंच कर्णं तथान्यानपि योधवीरान्।
मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥ ३४
droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ
ca karṇaṁ tathānyānapi yodhavīrān /
mayā hatāṁstvaṁ jahi mā vyathiṣṭā
yudhyasva jetāsi raṇe sapatnān || 11.34
11.34 Droṇa, Bhīṣma, Jayadratha, Karṇa and other brave war-riors have already been slain by Me; destroy them. Do not be be afraid; fight and you shall conquer your enemies in battle.
सञ्जय उवाच
एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी।
नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य॥ ३५
sañjaya uvāca
etacchrutvā vacanaṁ keśavasya
kṛtāñjalirvepamānaḥ kirīṭī |
namaskṛtvā bhūya evāha kṛṣṇaṁ
sagadgadaṁ bhītabhītaḥ praṇamya || 11.35
11.35 Sañjaya said: Having heard this speech of Keśava, the crowned Arjuna with joined palms, trembling, prostrating himself, again addressed Kṛṣṇa, voice choking, bowing down, overwhelmed with fear.
अर्जुन उवाच
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः॥ ३६
arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣy atyanurajyate ca |
rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ
|| 11.36
11.36 Arjuna says: O Hṛṣīkeśā, it is but right that the world delights and rejoices in Your praise. Rākṣasas fly in fear in all directions and all hosts of sages bow to You.
कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे।
अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्॥ ३७
kasmācca te na nameran mahātman garīyase brahmaṇo'pyādikartre |
ananta deveśa jagan-nivāsa tvam akṣaraṁ sad-asat tat paraṁ yat ||
11.37
11.37 And why should they not bow to Thee, O Great Soul, greater than all else, the Creator of even Brahma the Creator. O Lord of Lords, O Infinite Being, O Abode of the Universe, You are the imperishable, that which is beyond both seen and the unseen.
त्वमादिदेवः पुरुषः पुराण-
स्त्वमस्य विश्वस्य परं निधानम्।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप॥ ३८
tvamādidevaḥ puruṣaḥ purāṇas tvamasya viśvasya paraṁ nidhānam / vettāsi vedyaṁ ca paraṁ ca dhāma tvayā tataṁ viśvam ananta rūpa // 11.38
11.38 You are the primal God, the ancient Being, the Supreme refuge of the Universe. You are the knower and the One to be known. You are the Supreme Abode. O Being of Infinite forms, by You alone is the Universe pervaded.
वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च।
नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते॥ ३९
vāyur yamo’gnir varuṇaḥ śaśāṅkaḥ
prajāpatis tvaṁ prapitāmahaś ca /
namo namaste’stu sahasrakṛtvaḥ
punaśca bhūyo’pi namo namaste // 11.39
11.39 You are Vāyu, Yama, Agni, Varuṇa, the Moon, Prājapati and the great-grandfather of all. Salutations unto You a thousand times and again, salutations unto You!
नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व।
अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्व॥ ४०
namaḥ purastādatha pṛṣṭataste namo’stu te sarvata eva sarva / ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato’si sarvaḥ // 11.40
11.40 Salutations to You, before and behind! Salutations to You on every side! O All! Infinite in power and Infinite in prowess, You are everything and everywhere.
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति।
अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि॥ ४१
sakheti matvā prasabhaṁ yaduktaṁ
he kṛṣṇa he yādava he sakheti |
ajānatā mahimānaṁ tavedaṁ
mayā pramādāt praṇayena vāpi || 11.41
11.41 Whatever I have rashly says from carelessness or love, addressing You as Kṛṣṇa, Yādava, my friend regarding You merely as a friend, unaware of this greatness of Yours.
यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु।
एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम्॥ ४२
yac cāvahāsārtham asatkṛto'si
vihāraśayyāsana bhojaneṣu |
eko'tha va'py acyuta tat samakṣaṁ
tat kṣāmaye tvām aham aprameyam || 11.42
11.42 In whatever way I may have insulted You in fun, while at play, resting, sitting or at meals, when alone with You or in company, O Acyuta, O immeasurable One, I implore You to forgive me.
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव॥ ४३
pitāsi lokasya carācarasya
tvamasya pūjyaśca gururgarīyān |
na tvatsamo'sty abhyadhikaḥ kuto'nyo
lokatraye'py apratima-prabhāva || 11.43
11.43 You are the father of this world, moving and unmoving. You are to be adored by this world. You are the greatest guru; there is none who exists equal to You. O Being of unequalled power, how then can there be another, superior to You in the three worlds?
तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम्।
पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम्॥ ४४
tasmātpraṇamya praṇidhāya kāyaṁ
prasādaye tvāmaham īśaṁ īḍyam ।
pite'va putrasya sakhe'va sakhyuḥ priyaḥ
priyāyārhasi deva soḍhum ॥ 11.44
11.44 Therefore, bowing down, I prostrate my body before You and crave Your forgiveness, adorable Lord. Even as a father forgives his son, a friend his friend, a lover his beloved, You should, O Deva, forgive me.
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे।
तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास॥ ४५
adṛṣṭa-pūrvaṁ hṛṣito'smi dṛṣṭvā
bhayena ca pravyathitaṁ mano me ।
tadeva me darśaya devarūpaṁ
prasīda deveśa jagannivāsa ॥ 11.45
11.45 After seeing this form that I have never seen before, I am filled with gladness but at the same time I am disturbed by fear. Please bestow Your grace upon me and show me Your form as the Supreme Personality, O Lord of Lords, O refuge of the Universe.
किरीटिनं गदिनं चक्रहस्त- मिच्छामि त्वां द्रष्टुमहं तथैव।
तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते॥ ४६
kirīṭinaṁ gadinaṁ cakra-hastam
icchāmi tvāṁ draṣṭumahaṁ tathaiva ।
tenaiva rūpeṇa caturbhujena
sahasrabāho bhava viśvamūrte ॥ 11.46
11.46 O thousand armed Universal Form! I wish to see Your form with crown, fourarmed with mace, disc in Your hand. I yearn to see You in that form.
श्रीभगवानुवाच मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात्। तेजोमयं विशमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम्॥ ४७
śrī bhagavānuvāca
mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśitam ātma-yogāt |
tejo-mayaṁ viśvamam anantamādyaṁ
yanme tvad anyena na dṛṣṭa-pūrvam || 11.47
11.47 Bhagavān says: Dear Arjuna, I have favoured you with this Transcendental form within the material world of My internal power. No one before you has seen this unlimited, brilliant form.
न वेदयज्ञाध्ययनैर्न दानैः न च क्रियाभिर्न तपोभिरुग्रैः। एवं रूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर॥ ४८
na veda-yajñādhyayanairna dānaiḥ
na ca kriyābhir na tapobhir ugraiḥ |
evaṁ-rūpaḥ śakya ahaṁ nṛ-loke
draṣṭuṁ tvadanyena kuru-pravīra || 11.48
11.48 O best among Kuru warriors, no one has ever before seen this Universal form of Mine, for neither by studying the Vedas nor by performing sacrifices or charities, can this form be seen. Only you have seen this form.
मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्नमेदम्। व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य॥ ४९
mā te vyathā mā ca vimūḍhabhāvo
dṛṣṭvā rūpaṁ ghoramīdṛṅmamedam |
vyapetabhīḥ prītamanāḥ punastvaṁ
tadeva me rūpamidaṁ prapaśya || 11.49
11.49 Do not be disturbed any longer by seeing this terrible form of Mine. Dear devotee, be free from all disturbances. With a peaceful mind, you can now se the form you wish to see.
सञ्जय उवाच ।
इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः ।
ओशसयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ५०
sañjaya uvāca
ityarjunaṁ vāsudevastatho'ktvā svakaṁ rūpaṁ darśayāmāsa bhūyaḥ |
āśvasayām āsa ca bhītam enaṁ bhūtvā punaḥ saumya-vapur-mahātmā
|| 11.50
11.50 Sañjaya said: Kṛṣṇa, while speaking to Arjuna, revealed His form with four arms, Then assuming His human form He consoled the terrified Arjuna.
अर्जुन उवाच ।
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ५१
arjuna uvāca
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana |
idānīmasmi saṁvṛttaḥ sacetāḥ prakṛtiṁ gataḥ || 11.51
11.51 Arjuna says: Seeing this wonderful human form, My mind is now calm and I am restored to my original nature.
श्री भगवानुवाच
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिण ॥ ५२
śrībhagavānuvāca
sudurdarśamidaṁ rūpaṁ dṛṣṭavānasi yanmama |
devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ || 11.52
11.52 Bhagavān says: The four-armed form that you have seen is rare to behold. Even the celestials are forever aspiring to see this form.
नाहं वेदैर्न तपसा न दानेन न चेज्यया ।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥ ५३
nāhaṁ vedairna tapasā na dānena na cejyayā |
śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā || 11.53
11.53 The four armed form that you have seen with your Transcendental eyes cannot be understood simply by study of the Vedas, nor by undergoing penances or charity or worship; one cannot see Me as I am, by these means.
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप॥ ५४
bhaktyā tvananyayā śakya aham evaṁ vidho’rjuna /
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa // 11.54
11.54 My dear Arjuna, only by undivided devotional service can you understand Me as I am, standing before you, being seen directly. Only in this way can you reach Me, O Parantapa.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥ ५५
mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅgavarjitaḥ /
nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava // 11.55
11.55 My dear Arjuna, one who is engaged entirely in My devotional service, who surrenders to Me as the Supreme, free from attachment, full of love for every entity, surely comes to Me.
इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे विश्वरूपदर्शनयोगो नाम एकादशोऽध्यायः॥
iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyāṁ
yogaśāstre śrīkṛṣṇārjuna saṁvāde viśvarūpadarśanayogo
nāmaekādaśo’dhyāyaḥ //
In the Upaniṣad of Śrīmad 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 eleventh chapter named, Viśvarūpa Darśan Yogaḥ, ‘Yoga of the Vision of the Cosmic Form.’
Viśvarūpa Darśan Yogaḥ–Vision of the Cosmic form. This chapter has a very special significance. Kṛṣṇa shows His Cosmic form to Arjuna, giving the experience of Universal Consciousness. At Arjuna's request, Kṛṣṇa reveals His Divine Self, that of Parabrahma Kṛṣṇa.
If you are in love with Kṛṣṇa, this is the chapter to know Him and enjoy Him. He does not give any teachings. He gives the pure experience directly: 'I am Everything'. In the previous chapter, Kṛṣṇa gave the intellectual expression to a person deeply in love. Kṛṣṇa can be God only when a person achieves the maturity of Arjuna.
Let us now examine three questions:
Can Universal consciousness be experienced? What is the basic qualification for this experience? What happens in our being when we experiences it? These three questions are explained beautifully by Śrī Kṛṣṇa. We shall understand and explore the wonderful possibility of experiencing Kṛṣṇa as the Cosmic window.
I Wish To See Your Divine Form (11.1-11.4)
Kṛṣṇa reveals Himself as not just an Incarnation but as also the very Source from which everything flows. He is the Source of all sources, the Cause of all causes, the source of all the worlds and Universes.
Arjuna's questions have all disappeared; his incompletions, delusions have dissolved. It is not that Arjuna is not aware of Kṛṣṇa's Divinity. Arjuna chose to have the Master lead him 'unarmed' as his charioteer, while Duryodhana chose Kṛṣṇa's vast Nārāyaṇi Senā, the Yādava army.
Kṛṣṇa clears any lingering self-doubts that Arjuna may have by explaining to him what He, the Master of the Universe is. He tells Arjuna who He really is. After detailing all His glories, Kṛṣṇa concludes, that He supports all of Existence within just a fragment of His Divine Self.
Yet, Arjuna hesitates, 'If you think I can behold Your form, O Prabho,' which indicates that there is some fear, some self-doubt. Arjuna says: 'O Yogeśvara, Master of all mystic power, please show me Your imperishable Cosmic Self, darśaya-ātmānam avyayam (11.4).’
Arjuna is an evolved disciple. He pleads, ‘Let what may happen be decided by You. If it may please You, may I have your darśan. I have no right to ask You. As Your devotee, who surrenders to You, I ask of You to please show me Your entire splendor, Your wisdom, Your truth and all that You really are!’
LET ME GIVE YOU THE DIVINE EYE (11.5-11.8)
Before Kṛṣṇa gives darśan of the Universal form, He makes an important, beautiful statement, ‘O Arjuna! You cannot see my form with ordinary eyes. To behold this form, you would need divya netra, the divine third eye.
‘divyaṁ dadāmi te cakṣuḥ...(11.8)’ Let me give you the divine eye to enable you to see and experience Me.’ From this verse, He starts giving the Viśvarūpa Darśan—Vision of His Cosmic Form.
Kṛṣṇa says, ‘O Arjuna, may you start seeing whatever exists, sthāvara and jaṅgama (immovable and movable), the Universe that no ordinary man can see. Even the great sages have not seen or aware of this sight.’ Kṛṣṇa, in His infinite compassion and love for Arjuna, shows him all these wonderful Universal forms.
Here is a wonderful phenomenon. Now Kṛṣṇa gives Arjuna the power to see what is happening in the whole Universe, not only in the present, but in the past and the future also!
DARŚAN, SEEING THE DIVINE FORM IS POSSIBLE
Here are the three questions that are the essence of the whole chapter.
Can the Divine form be seen?
What is the qualification to see the Divine form?
What really happens when you see the Divine form?
I tell you out of courtesy the simple truth, ‘Yes, it can be experienced.’ This is the solid truth; a promise that this can be experienced. I have no vested interest in convincing you of this possibility. Never think, ‘This is not for me.’ It is for everybody! The first thing that you need to know is that—it is possible. Only then what Kṛṣṇa says will work on our being. All that you need is complete trust in the Master that what He says will happen. I promise you it will.
Next, what is the qualification? By giving this experience to Arjuna, Kṛṣṇa proves that there is no need for any qualification because Arjuna himself has no qualification. Arjuna neither took the responsibility nor understood fully the teachings of Kṛṣṇa. He was simply fortunate to be in the presence of Kṛṣṇa. You too are fortunate to be here and not caught in some traffic jam! There were thousands of possibilities for you to be elsewhere, but you chose to be here. This is the only qualification.
In fact, you are the Arjuna who missed Kṛṣṇa in an earlier form. You are here now, listening or reading, not by any mere accident or Divine coincidence. You are here now for a reason. That is qualification enough. Make sure that you do not miss Kṛṣṇa again this time!
First, we acknowledge the possibility of having the experience. Next, the qualification: simply by being here we are qualified for the experience.
Next, what happens when you have the experience?
Kṛṣṇa’s words: ‘Arjuna, you cannot see Me with these ordinary eyes. You need the divine eye, the third eye, divyacakṣu. To see My Cosmic form, I give you the divine eye. (11.8)’
The vision of 360 degrees is what Kṛṣṇa means by divyacakṣu, trinetra, divine eye or third eye, also called ājñā cakra. When this eye opens you will see 360 degrees not only in the horizontal but in the vertical dimension too. You will see and experience the whole Existence as You. This experience is what Kṛṣṇa calls Cosmic Consciousness.
After this verse, neither Kṛṣṇa nor Arjuna speaks. Suddenly, it is Sañjaya who is speaking.
A THOUSANDS BLAZING SUNS (11.9-11.14)
These verses show the unlimited, never-ending, wonderful, all-pervading nature of the Lord. Anyone who has had this experience is reborn. The body expands to fill everything. The entire Universe is part of the body. There is no separation of the individual and the whole. The whole is part and the part is whole. At another level the whole Universe exists within you. Arjuna saw in the Universal form, unlimited mouths, eyes and wonderful visions. Now Arjuna sees 360 degrees in both horizontal and vertical dimensions. He sees the Whole as his own being.
There is no boundary to Kṛṣṇa’s Universal form. The word Viṣṇu, which is His real form, means one who expands infinitely. The splendor that Sañjaya talks about is beyond anything the mind can comprehend, because it is the source of all splendor.
Arjuna is awestruck and is in silence. Wherever he looked was Kṛṣṇa; Kṛṣṇa in many forms, many shapes, many non-forms and non-shapes. In the body of the Supreme Lord, Arjuna saw the whole Universe divided and at the same time united in one form. The vision that Arjuna beheld enveloped him completely. He was, in fact, part and experience of that vision as well.
Arjuna and Kṛṣṇa grew up together as friends. In this one moment, that relationship was redefined. When Arjuna beheld the Cosmic form of Kṛṣṇa, all thoughts of friendship disappeared. He became the typical dāsa, servant. Hands trembling, hair on end, tears in his eyes, Arjuna bowed down deep and started speaking in deep ecstasy. Ecstasy cannot be willed. Arjuna is in adoration, in awe. He realizes the presence of an energy that has no equal. In fact, Arjuna at this moment is beyond the five defined bhāvas. He is in the state of mahā bhāva.
Worlds Tremble In Fear (11.15-11.24)
As Arjuna is in the same Consciousness as the Lord, this verse should actually start with ‘Bhagavān uvāca’ meaning ‘the Lord says!’ These statements are said to come from Him for us to record.
These are such beautiful ways that he describes the form. He does so to inspire us to achieve this form and this experience.
He says, ‘O Lord! I can see all the gods and deities in Your body. I can see the special union of living entities. I can see Brahma seated on the lotus flower. I can see all the sages and divine serpents. O Viśveśvara, Lord of the Universe, I see many arms, stomachs, faces, eyes and your limitless form. O Viśvarūpa, Universal form, I cannot see your beginning, middle or end (11.16).’
Arjuna sees the glowing form everywhere adorned with various crowns and discs. Some of what he sees is formless energy. He perceives radiance more powerful than a thousand suns, blazing, impossible to look at even with his divine eye.
Suddenly the scene changes. Arjuna is terrified. What Arjuna sees disturbs him.
‘O All pervading Viṣṇu! I see You with burning fire in your gaping mouth, heating up the entire Universe, touching the sky. My heart trembles in fear and I have no courage to behold You.’ Until now Arjuna was saying there was no beginning, middle or end. Now he says the form is touching the sky; an indication that he is settling, coming down from the experience. ‘
When Arjuna had his first glimpse of the Cosmic Vision of Kṛṣṇa, he identified with the Vision. There was no separation. Now, suddenly there is separation. Along with separation, there is fear!
TELL ME WHO YOU ARE (11.25-11.31)
From the macro perspective, Arjuna comes down to see the same destruction being played out at the battlefield at Kurukṣetra. From this verse we should say, ‘Arjuna uvāca!’ meaning ‘Arjuna says’. It is no longer the divine state that Arjuna talks from. The moment he started feeling the fear, he descended to his normal state. Understand, only your fear separates you from Cosmic consciousness.
Arjuna exclaims that he sees the Kaurava warriors along with Bhīṣma, Droṇa, Karṇa, all rushing into Kṛṣṇa’s fearful mouths, with their heads smashed between His teeth, ground into nothing. He describes the whole scene. He sees heavy losses on both sides; his own side, his warriors and generals also. The vision of destruction implies that he too is mortal. Arjuna is terrified.
‘Who are You?’, asks Arjuna. ‘What are You here for? You are so fierce. I see men disappearing into You as rivers rush into the mighty oceans. Like moths rushing into fire, I see creatures speed into destruction within You. You terrify me. Have mercy upon me.'
Death is the ultimate fear. Even the great warrior Arjuna trembles when faced with death. For the first time, Arjuna realizes that Master cannot be put in a frame. The primal energy that the Master is has to be experienced, without expectations and fears. No one expects Kṛṣṇa to be terrifying. So Arjuna pleads, 'Please have mercy upon me. I bow down to You, namo 'stu te deva-vara prasādi (11.31).'
GET UP AND GAIN GLORY, BE NOT AFRAID (11.32-11.34)
Kṛṣṇa explains in these verses what He really is.
'I am time, kālo asmi' says Kṛṣṇa. 'I devour and destroy the world, loka-kṣaya-kṛt (11.32).'
This is one of the most potent truths uttered by Kṛṣṇa in Gītā. For the first time, He takes off His mask and says, 'I am the Destroyer. I am Kāla, time,' says the Lord, 'and I destroy.' Time never stands still. It moves on. Nothing can stop the flow of time or move time forward. Time destroys.
The future constantly moves into the present, and then into the past. Kṛṣṇa is stating a simple fact here. 'With or without you,' He says, 'all these warriors will be dead. As Time, I shall devour them. It is not you who are the cause. O Savyasāci (Arjuna), by just being the instrument of their destruction, nimitta-mātraṁ bhava, get up and be the gainer of fame, wealth and power, tasmāt tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham. (11.33).'
As Mahākāla, Time personified, Kṛṣṇa destroys all, the good and the bad. Time moves on and destroys the present into past, future into present and past. As time, Kṛṣṇa is neutral. He knows what will happen in the future and yet He does not influence it.
When one completes with Kṛṣṇa, when one surrenders to Him, to His Will, things happen as they should. We do what we need to, without worrying about what is to happen and how. We then are in the flow of time; we are in the flow of Kṛṣṇa's energy.
When Kṛṣṇa speaks of destroying and wiping out the world, He is talking about the destruction of the illusory physical and material world. He is the destroyer of fantasies, identities. What Mahākāla, Time, destroys, is the psychodrama that is being played out on the battlefield. As the Supreme Consciousness, He too is the energy of Śiva, the Rejuvenator. Śiva's aspect of Kālabhairava is the time that Kṛṣṇa refers to. He is the controller of past, present and future and all that happens in time.
When one surrenders to this Supreme Consciousness, one loses all fear of time. One completes and flows with time. Whatever one does is the right thing at the right time. When one loses fear of time, one also loses fear of death. All that dies is recreated.
Kṛṣṇa once again takes responsibility for this destruction. Now Kṛṣṇa consoles Arjuna. 'You have seen the truth of what happens. They have been destroyed already. Do not lose heart. Do what you have to do. Fight and destroy what remains, which is just the illusion of your fears.'
YOU ARE EVERYTHING AND EVERYWHERE (11.35-11.44)
Arjuna is so overwhelmed by the fearsome sight of Kṛṣṇa as Mahākāla, devouring everything, that all Arjuna can do is to sing Kṛṣṇa's praises. He no longer has any self-doubt about the Universal consciousness of Kṛṣṇa, who till a while ago was his friend and charioteer. Whatever names and descriptions he is aware of to address this Supreme being, he uses now. Arjuna's devotion is at its peak. He salutes Kṛṣṇa as the source of all beings, the creator of Brahma. Since Kṛṣṇa extends everywhere and there is no place where He is not present, Arjuna salutes Him in all directions.
COMPLETION WITH MASTER IS ENLIGHTENMENT
Having seen the infinity of Kṛṣṇa's form, Arjuna remembers that he had treated Kṛṣṇa like a friend, so casually. Remorse fills his being. Arjuna cries out, 'Please forgive me as a father would a son, a lover his beloved and a friend, his mate.'
Arjuna is demonstrating the power of completion with the Master, the ultimate relationship; in this case his incompletion is the guilt that seems to arise from the deepest of love. One of the important complications you carry in your life is doubt about yourself and doubt about your Master. You will project that self-doubt on your Master. Complete with that self-doubt. Only then you will have complete relationship with the Master.
Arjuna completes with his guilt, his self-doubt and drops it in front of his Lord and Master saying, ‘Forgive me.’ One by one negativities pour out of Arjuna and he is getting cleansed and complete in the presence of the Master.
I tell you, completion with Master is Enlightenment! If you just have completion with the Master, nothing else is required! His space will just gush into you and just raise your inner space.
Arjuna is one of the greatest examples of sakha bhāva, friendship relationship between Master and disciple. Kṛṣṇa has revealed Himself as the Supreme God to him. Now Arjuna has moved from sakha bhāva, friendship, to mahā bhāva, enlightened relationship.
YOUR FAMILIAR FORM (11.45-11.46)
Arjuna now makes his final plea. ‘Show me Your form that I am familiar with,’ he says, ‘I am grateful and overwhelmed by the Visions that You have shown me.
A Yogī is one who has passed beyond these turbulences. He understands that the Divine is without attributes, neither peaceful and comforting, nor fearful and terrifying. These manifestations are also illusions. Beyond these apparent manifestations, Divinity just is. Arjuna seeks the safety and comfort of the four-handed Divine Protector, Caturbhuja Viṣṇu, rather than the terrifying Mahākāla. When we realize that both are masks of the Divine, that neither is His true Self and that both are His true Self, then and only then are we rid of illusions, and are liberated.
ONLY YOU HAVE SEEN THIS FORM (11.47-11.55)
Kṛṣṇa consoles Arjuna. He is again His compassionate Self to His disturbed disciple. He tells Arjuna that no one has had this great privilege of seeing His Cosmic form. No penances, no rituals, no scriptural reading and no charities would gain this Vision for any one. ‘You are terrified. That is OK. See Me now in My normal form that you are used to worshipping.’
It is Kṛṣṇa who decides how He reveals Himself to His devotees and disciples. It is a gift from the Master. Kṛṣṇa now appears first in His four-handed beautiful Divine form that Arjuna is comfortable with, and finally as Vāsudeva Kṛṣṇa, gentle human form. Arjuna has now seen Kṛṣṇa in all His forms. The true Universal form of Virāṭa rūpa or Viśvarūpa, that Arjuna found fearsome; the beautiful, much gentler, adorable form with four hands, caturbhuja, and finally back to the human form that Arjuna has always known.
EXPERIENCE YOU AS UNIVERSE AND UNIVERSE AS YOU
Kṛṣṇa concludes this chapter with a clear direction of what a devotee should do to reach Him. It is as simple as 1, 2, 3.
‘Work for Me,’ He says, ‘work for My mission, mat karma kṛn. Surrender to Me as the supreme with no reservations, mat paramo mad bhaktaḥ. Have no attachment to whatever you do, surrender the fruits of your action to Me, saṅga varjitaḥ. Look upon everyone as your own Self, without dislike and hatred, nirvairaḥ sarva bhūteṣu (11.55).’
What Kṛṣṇa says here is very significant. ‘Work for Me. Enrich for Me, mat karma kṛn,’ He says. ‘He who works for Me comes to Me, yaḥ sa mām eti pāṇḍavaḥ.’ All disciples and devotees must understand this. Devotion is not about keeping a statue or a photo and praying to it. What is really needed is authenticity in action and your effort to enrich others and yourself, which is in tune with what the Master teaches.
Please listen. Rūpa means the parts of you which you remember and associate yourself with, and make others experience as you, is rūpa. Usually, whatever you associate yourself with and show as you to others is rūpa.
Viśvarūpa means cognizing the whole viśva (universe) as you and making the the whole viśva cognize you as viśva. Listen! Enriching is the direct process to cognize you as viśva or viśva (universe) as you.
Enriching is directly successful in life because with more and more enriching, you will less and less cognize yourself as this six-feet body and you will more and more cognize yourself with the people, who carry the completion space you are living. See, when you enrich others with the space you are living, they will feel your strength, you will feel their strength.
I tell you, take up enriching yourself and others as your cognition. Suddenly you will realize, not only you are rūpa, the center of your life, you are Viśvarūpa, the center of the Cosmic life. I am giving you practical tips from my personal life. You are not just center of your life, you are centre of the whole Cosmic life. Enriching is the direct process to transform you from rūpa to Viśvarūpa.
May the blessings of Parabrahma Kṛṣṇa, the Supreme Lord be upon you all! Dissolve into the Universal consciousness. Be in Nityānanda, eternal bliss!
CHAPTER 12
Bhakti Yogaḥ
LOVE IS YOUR VERY LIFE
IN LOVE, LIFE COMES TO ITS
ULTIMATE PEAK. IT IS ONLY IN LOVE THAT
WE FIND GOD. KṚṢṆA DECLARES THE
EXPERIENCE OF COMPLETION AND THE
EXPRESSION OF ENRICHING OF HIS
DEVOTEE, WHO IS VERY DEAR TO HIM, AND
REACHES HIM WITHOUT A DOUBT.