Bhagavad-gita As It Is
CHAPTER 11a: The Universal Form
©1989, The Bhaktivedanta Book Trust
Text:
1,
2,
3,
4,
5,
6,
7,
8,
9,
10-11,
12,
13,
14,
15,
16,
17,
18,
19,
20,
21,
22,
23,
24,
25,
26-27,
28,
29,
30,
31,
32,
33,
34
TEXT 1
arjuna uvaca
mad-anugrahaya paramam
guhyam adhyatma-samjnitam
yat tvayoktam vacas tena
moho 'yam vigato mama
WORD FOR WORD
arjunah uvaca -- Arjuna said; mat-anugrahaya- just to show
me favor; paramam -- supreme; guhyam -- confidential
subject; adhyatma -- spiritual; samjnitam -- in the matter
of; yat -- what; tvaya -- by You; uktam -- said;
vacah -- words; tena -- by that; mohah -- illusion;
ayam -- this; vigatah -- is removed; mama -- my.
TRANSLATION
Arjuna said: By my hearing the instructions You have kindly given me about
these most confidential spiritual subjects, my illusion has now been
dispelled.
PURPORT
This chapter reveals Krishna as the cause of all causes. He is even the
cause of the Maha-Vishnu, from whom the material universes emanate. Krishna
is not an incarnation; He is the source of all incarnations. That has been
completely explained in the last chapter.
Now, as far as Arjuna is concerned, he says that his illusion is over.
This means that Arjuna no longer thinks of Krishna as a mere human being,
as a friend of his, but as the source of everything. Arjuna is very
enlightened and is glad that he has such a great friend as Krishna, but
now he is thinking that although he may accept Krishna as the source of
everything, others may not. So in order to establish Krishna's divinity
for all, he is requesting Krishna in this chapter to show His universal
form. Actually when one sees the universal form of Krishna one becomes
frightened, like Arjuna, but Krishna is so kind that after showing it He
converts Himself again into His original form. Arjuna agrees to what
Krishna has several times said: Krishna is speaking to him just for his
benefit. So Arjuna acknowledges that all this is happening to him by
Krishna's grace. He is now convinced that Krishna is the cause of all
causes and is present in everyone's heart as the Supersoul.
TEXT 2
bhavapyayau hi bhutanam
srutau vistaraso maya
tvattah kamala-patraksa
mahatmyam api cavyayam
WORD FOR WORD
bhava -- appearance; apyayau -- disappearance; hi --
certainly; bhutanam -- of all living entities; srutau --
have been heard; vistarasah -- in detail; maya -- by me;
tvattah -- from You; kamala-patra-aksa -- O lotus-eyed one;
mahatmyam -- glories; api -- also; ca -- and;
avyayam -- inexhaustible.
TRANSLATION
O lotus-eyed one, I have heard from You in detail about the appearance and
disappearance of every living entity and have realized Your inexhaustible
glories.
PURPORT
Arjuna addresses Lord Krishna as "lotus-eyed" (Krishna's eyes appear just
like the petals of a lotus flower) out of his joy, for Krishna has assured
him, in the previous chapter, aham krtsnasyajagatah prabhavah pralayas
tatha: "I am the source of the appearance and disappearance of this
entire material manifestation." Arjuna has heard of this from the Lord in
detail. Arjuna further knows that in spite of His being the source of all
appearances and disappearances, He is aloof from them. As the Lord has
said in the Ninth Chapter, He is all-pervading, yet He is not personally
present everywhere. That is the inconceivable opulence of Krishna which
Arjuna admits that he has thoroughly understood.
TEXT 3
evam etad yathattha tvam
atmanam paramesvara
drastum icchami te rupam
aisvaram purusottama
WORD FOR WORD
evam -- thus; etat -- this; yatha -- as it is;
attha -- have spoken; tvam -- You; atmanam --
Yourself; parama-isvara -- O Supreme Lord; drastum -- to
see; icchami -- I wish; te -- Your; rupam -- form;
aisvaram -- divine; purusa-uttama -- O best of
personalities.
TRANSLATION
O greatest of all personalities, O supreme form, though I see You here
before me in Your actual position, as You have described Yourself, I wish
to see how You have entered into this cosmic manifestation. I want to see
that form of Yours.
PURPORT
The Lord said that because He entered into the material universe by His
personal representation, the cosmic manifestation has been made possible
and is going on. Now as far as Arjuna is concerned, he is inspired by the
statements of Krishna, but in order to convince others in the future who
may think that Krishna is an ordinary person, Arjuna desires to see Him
actually in His universal form, to see how He is acting from within the
universe, although He is apart from it. Arjuna's addressing the Lord as
purusottama is also significant. Since the Lord is the Supreme
Personality of Godhead, He is present within Arjuna himself; therefore He
knows the desire of Arjuna, and He can understand that Arjuna has no
special desire to see Him in His universal form, for Arjuna is completely
satisfied to see Him in His personal form of Krishna. But the Lord can
understand also that Arjuna wants to see the universal form to convince
others. Arjuna did not have any personal desire for confirmation. Krishna
also understands that Arjuna wants to see the universal form to set a
criterion, for in the future there would be so many imposters who would
pose themselves as incarnations of God. The people, therefore, should be
careful; one who claims to be Krishna should be prepared to show his
universal form to confirm his claim to the people.
TEXT 4
manyase yadi tac chakyam
maya drastum iti prabho
yogesvara tato me tvam-
darsayatmanam avyayam
WORD FOR WORD
manyase -- You think; yadi -- if; tat -- that;
sakyam -- is able; maya -- by me; drastum -- to be
seen; iti -- thus; prabho -- O Lord; yoga-isvara -- O
Lord of all mystic power; tatah -- then; me -- unto me;
tvam -- You; darsaya -- show; atmanam -- Your Self;
avyayam -- eternal.
TRANSLATION
If You think that I am able to behold Your cosmic form, O my Lord, O
master of all mystic power, then kindly show me that unlimited universal
Self.
PURPORT
It is said that one can neither see, hear, understand nor perceive the
Supreme Lord, Krishna, by the material senses. But if one is engaged in
loving transcendental service to the Lord from the beginning, then one can
see the Lord by revelation. Every living entity is only a spiritual spark;
therefore it is not possible to see or to understand the Supreme Lord.
Arjuna, as a devotee, does not depend on his speculative strength; rather,
he admits his limitations as a living entity and acknowledges Krishna's
inestimable position. Arjuna could understand that for a living entity it
is not possible to understand the unlimited infinite. If the infinite
reveals Himself, then it is possible to understand the nature of the
infinite by the grace of the infinite. The word yogesvara is also
very significant here because the Lord has inconceivable power. If He
likes, He can reveal Himself by His grace, although He is unlimited.
Therefore Arjuna pleads for the inconceivable grace of Krishna. He does
not give Krishna orders. Krishna is not obliged to reveal Himself unless
one surrenders fully in Krishna consciousness and engages in devotional
service. Thus it is not possible for persons who depend on the strength of
their mental speculations to see Krishna.
TEXT 5
sri-bhagavan uvaca
pasya me partha rupani
sataso 'tha sahasrasah
nana-vidhani divyani
nana-varnakrtini ca
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
pasya- just see; me -- My; partha -- O son of Prtha;
rupani -- forms; satasah -- hundreds; atha -- also;
sahasrasah -- thousands; nana-vidhani -- variegated;
divyani -- divine; nana -- variegated; varna --
colors; akrtini -- forms; ca -- also.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, O son of Prtha,
see now My opulences, hundreds of thousands of varied divine and
multicolored forms.
PURPORT
Arjuna wanted to see Krishna in His universal form, which, although a
transcendental form, is just manifested for the cosmic manifestation and
is therefore subject to the temporary time of this material nature. As the
material nature is manifested and not manifested, similarly this universal
form of Krishna is manifested and nonmanifested. It is not eternally
situated in the spiritual sky like Krishna's other forms. As far as a
devotee is concerned, he is not eager to see the universal form, but
because Arjuna wanted to see Krishna in this way, Krishna reveals this
form. This universal form is not possible to be seen by any ordinary man.
Krishna must give one the power to see it.
TEXT 6
pasyadityan vasun rudran
asvinau marutas tatha
bahuny adrsta-purvani
pasyascaryani bharata
WORD FOR WORD
pasya -- see; adityan -- the twelve sons of Aditi;
vasun -- the eight Vasus; rudran -- the eleven forms of
Rudra; asvinau -- the two Asvinis; marutah -- the forty-nine
Maruts (demigods of the wind); tatha -- also; bahuni --
many; adrsta -- that you have not seen; purvani -- before;
pasya -- see; ascaryani -- all the wonders; bharata
-- O best of the Bharatas.
TRANSLATION
O best of the Bharatas, see here the different manifestations of Adityas,
Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many
wonderful things which no one has ever seen or heard of before.
PURPORT
Even though Arjuna was a personal friend of Krishna and the most advanced
of learned men, it was still not possible for him to know everything about
Krishna. Here it is stated that humans have neither heard nor known of all
these forms and manifestations. Now Krishna reveals these wonderful forms.
TEXT 7
ihaika-stham jagat krtsnam
pasyadya sa-caracaram
mama dehe gudakesa
yac canyad drastum icchasi
WORD FOR WORD
iha -- in this; eka-stham -- in one place; jagat --
the universe; krtsnam -- completely; pasya -- see;
adya -- immediately; sa -- with; cara -- the moving;
acaram -- and not moving; mama -- My; dehe -- in this
body; gudakesa -- O Arjuna; yat -- that which; ca --
also; anyat -- other; drastum -- to see; icchasi --
you wish.
TRANSLATION
O Arjuna, whatever you wish to see, behold at once in this body of Mine!
This universal form can show you whatever you now desire to see and
whatever you may want to see in the future. Everything -- moving and
nonmoving -- is here completely, in one place.
PURPORT
No one can see the entire universe while sitting in one place. Even the
most advanced scientist cannot see what is going on in other parts of the
universe. But a devotee like Arjuna can see everything that exists in any
part of the universe. Krishna gives him the power to see anything he wants
to see, past, present and future. Thus by the mercy of Krishna, Arjuna is
able to see everything.
TEXT 8
na tu mam sakyase drastum
anenaiva sva-caksusa
divyam dadami te caksuh
pasya me yogam aisvaram
WORD FOR WORD
na -- never; tu -- but; mam -- Me; sakyase --
are able; drastum -- to see; anena -- with these; eva
-- certainly; sva-caksusa -- your own eyes; divyam --
divine; dadami -- I give; te -- to you; caksuh --
eyes; pasya -- see; me -- My; yogam aisvaram --
inconceivable mystic power.
TRANSLATION
But you cannot see Me with your present eyes. Therefore I give you divine
eyes. Behold My mystic opulence!
PURPORT
A pure devotee does not like to see Krishna in any form except His form
with two hands; a devotee must see His universal form by His grace, not
with the mind but with spiritual eyes. To see the universal form of
Krishna, Arjuna is told not to change his mind but his vision. The
universal form of Krishna is not very important; that will be clear in
subsequent verses. Yet because Arjuna wanted to see it, the Lord gives him
the particular vision required to see that universal form.
Devotees who are correctly situated in a transcendental relationship with
Krishna are attracted by loving features, not by a godless display of
opulences. The playmates of Krishna, the friends of Krishna and the
parents of Krishna never want Krishna to show His opulences. They are so
immersed in pure love that they do not even know that Krishna is the
Supreme Personality of Godhead. In their loving exchange they forget that
Krishna is the Supreme Lord. In the Srimad-Bhagavatam it is stated
that the boys who play with Krishna are all highly pious souls and after
many, many births they are able to play with Krishna. Such boys do not
know that Krishna is the Supreme Personality of Godhead. They take Him as
a personal friend. Therefore Sukadeva Gosvami recites this verse:
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
"Here is the Supreme Person, who is considered the impersonal Brahman by
great sages, the Supreme Personality of Godhead by devotees, and a product
of material nature by ordinary men. Now these boys, who have performed
many, many pious activities in their past lives, are playing with that
Supreme Personality of Godhead." (Srimad-Bhagavatam 10.12.11)
The fact is that the devotee is not concerned with seeing the
visva-rupa, the universal form, but Arjuna wanted to see it to
substantiate Krishna's statements so that in the future people could
understand that Krishna not only theoretically or philosophically
presented Himself as the Supreme but actually presented Himself as such to
Arjuna. Arjuna must confirm this because Arjuna is the beginning of the
parampara system. Those who are actually interested in
understanding the Supreme Personality of Godhead, Krishna, and who follow
in the footsteps of Arjuna should understand that Krishna not only
theoretically presented Himself as the Supreme, but actually revealed
Himself as the Supreme.
The Lord gave Arjuna the necessary power to see His universal form because
He knew that Arjuna did not particularly want to see it, as we have
already explained.
TEXT 9
sanjaya uvaca
evam uktva tato rajan
maha-yogesvaro harih
darsayam asa parthaya
paramam rupam aisvaram
WORD FOR WORD
sanjayah uvaca -- Sanjaya said; evam -- thus; uktva
-- saying; tatah -- thereafter; rajan -- O King;
maha-yoga-isvarah -- the most powerful mystic; harih -- the
Supreme Personality of Godhead, Krishna; darsayam asa -- showed;
parthaya -- unto Arjuna; paramam -- the divine; rupam
aisvaram -- universal form.
TRANSLATION
Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic
power, the Personality of Godhead, displayed His universal form to Arjuna.
TEXTS 10-11
aneka-vaktra-nayanam
anekadbhuta-darshanam
aneka-divyabharanam
divyanekodyatayudham
divya-malyambara-dharam
divya-gandhanulepanam
sarvascarya-mayam devam
anantam visvato-mukham
WORD FOR WORD
aneka -- various; vaktra -- mouths; nayanam -- eyes;
aneka -- various; adbhuta -- wonderful; darshanam --
sights; aneka -- many; divya -- divine; abharanam --
ornaments; divya -- divine; aneka -- various; udyata
-- uplifted; ayudham -- weapons; divya -- divine;
malya -- garlands; ambara -- dresses; dharam --
wearing; divya -- divine; gandha -- fragrances;
anulepanam -- smeared with; sarva -- all;
ascarya-mayam -- wonderful; devam -- shining; anantam
-- unlimited; visvatah-mukham -- all-pervading.
TRANSLATION
Arjuna saw in that universal form unlimited mouths, unlimited eyes,
unlimited wonderful visions. The form was decorated with many celestial
ornaments and bore many divine upraised weapons. He wore celestial
garlands and garments, and many divine scents were smeared over His body.
All was wondrous, brilliant, unlimited, all-expanding.
PURPORT
In these two verses the repeated use of the word many indicates
that there was no limit to the number of hands, mouths, legs and other
manifestations Arjuna was seeing. These manifestations were distributed
throughout the universe, but by the grace of the Lord, Arjuna could see
them while sitting in one place. That was due to the inconceivable potency
of Krishna.
TEXT 12
divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsi sa syad
bhasas tasya mahatmanah
WORD FOR WORD
divi -- in the sky; surya -- of suns; sahasrasya --
of many thousands; bhavet -- there were; yugapat --
simultaneously; utthita -- present; yadi -- if; bhah
-- light; sadrsi -- like that; sa -- that; syat --
might be; bhasah -- effulgence; tasya -- of Him;
maha-atmanah -- the great Lord.
TRANSLATION
If hundreds of thousands of suns were to rise at once into the sky, their
radiance might resemble the effulgence of the Supreme Person in that
universal form.
PURPORT
What Arjuna saw was indescribable, yet Sanjaya is trying to give a mental
picture of that great revelation to Dhrtarastra. Neither Sanjaya nor
Dhrtarastra was present, but Sanjaya, by the grace of Vyasa, could see
whatever happened. Thus he now compares the situation, as far as it can be
understood, to an imaginable phenomenon (i.e., thousands of suns).
TEXT 13
tatraika-stham jagat krtsnam
pravibhaktam anekadha
apasyad deva-devasya
sarire pandavas tada
WORD FOR WORD
tatra -- there; eka-stham -- in one place; jagat --
the universe; krtsnam -- complete; pravibhaktam -- divided;
anekadha -- into many; apasyat -- could see;
deva-devasya -- of the Supreme Personality of Godhead;
sarire -- in the universal form; pandavah -- Arjuna;
tada -- at that time.
TRANSLATION
At that time Arjuna could see in the universal form of the Lord the
unlimited expansions of the universe situated in one place although
divided into many, many thousands.
PURPORT
The word tatra ("there") is very significant. It indicates that
both Arjuna and Krishna were sitting on the chariot when Arjuna saw the
universal form. Others on the battlefield could not see this form, because
Krishna gave the vision only to Arjuna. Arjuna could see in the body of
Krishna many thousands of planets. As we learn from Vedic scriptures,
there are many universes and many planets. Some of them are made of earth,
some are made of gold, some are made of jewels, some are very great, some
are not so great, etc. Sitting on his chariot, Arjuna could see all these.
But no one could understand what was going on between Arjuna and Krishna.
TEXT 14
tatah sa vismayavisto
hrsta-roma dhananjayah
pranamya sirasa devam
krtanjalir abhasata
WORD FOR WORD
tatah -- thereafter; sah -- he; vismaya-avistah --
being overwhelmed with wonder; hrsta-roma -- with his bodily hairs
standing on end due to his great ecstasy; dhananjayah -- Arjuna;
pranamya -- offering obeisances; sirasa -- with the head;
devam -- to the Supreme Personality of Godhead; krta-anjalih
-- with folded hands; abhasata -- began to speak.
TRANSLATION
Then, bewildered and astonished, his hair standing on end, Arjuna bowed
his head to offer obeisances and with folded hands began to pray to the
Supreme Lord.
PURPORT
Once the divine vision is revealed, the relationship between Krishna and
Arjuna changes immediately. Before, Krishna and Arjuna had a relationship
based on friendship, but here, after the revelation, Arjuna is offering
obeisances with great respect, and with folded hands he is praying to
Krishna. He is praising the universal form. Thus Arjuna's relationship
becomes one of wonder rather than friendship. Great devotees see Krishna
as the reservoir of all relationships. In the scriptures there are twelve
basic kinds of relationships mentioned, and all of them are present in
Krishna. It is said that He is the ocean of all the relationships
exchanged between two living entities, between the gods, or between the
Supreme Lord and His devotees.
Here Arjuna was inspired by the relationship of wonder, and in that
wonder, although he was by nature very sober, calm and quiet, he became
ecstatic, his hair stood up, and he began to offer his obeisances unto the
Supreme Lord with folded hands. He was not, of course, afraid. He was
affected by the wonders of the Supreme Lord. The immediate context is
wonder; his natural loving friendship was overwhelmed by wonder, and thus
he reacted in this way.
TEXT 15
arjuna uvaca
pasyami devams tava deva dehe
sarvams tatha bhuta-visesa-sanghan
brahmanam isam kamalasana-stham
rsims ca sarvan uragams ca divyan
WORD FOR WORD
arjunah uvaca -- Arjuna said; pasyami -- I see; devan
-- all the demigods; tava -- Your; deva -- O Lord;
dehe -- in the body; sarvan -- all; tatha -- also;
bhuta -- living entities; visesa-sanghan -- specifically
assembled; brahmanam -- Lord Brahma; isam -- Lord Shiva;
kamala-asana-stham -- sitting on the lotus flower; rsin --
great sages; ca -- also; sarvan -- all; uragan --
serpents; ca -- also; divyan -- divine.
TRANSLATION
Arjuna said: My dear Lord Krishna, I see assembled in Your body all the
demigods and various other living entities. I see Brahma sitting on the
lotus flower, as well as Lord Shiva and all the sages and divine serpents.
PURPORT
Arjuna sees everything in the universe; therefore he sees Brahma, who is
the first creature in the universe, and the celestial serpent upon which
the Garbhodakasayi Vishnu lies in the lower regions of the universe. This
snake bed is called Vasuki. There are also other snakes known as Vasuki.
Arjuna can see from the Garbhodakasayi Vishnu up to the topmost part of the
universe on the lotus-flower planet where Brahma, the first creature of
the universe, resides. That means that from the beginning to the end,
everything could be seen by Arjuna, who was sitting in one place on his
chariot. This was possible by the grace of the Supreme Lord, Krishna.
TEXT 16
aneka-bahudara-vaktra-netram
pasyami tvam sarvato 'nanta-rupam
nantam na madhyam na punas tavadim
pasyami visvesvara visva-rupa
WORD FOR WORD
aneka -- many; bahu -- arms; udara -- bellies;
vaktra -- mouths; netram -- eyes; pasyami -- I see;
tvam -- You; sarvatah -- on all sides; ananta-rupam
-- unlimited form; na antam -- no end; na madhyam -- no
middle; na punah -- nor again; tava -- Your; adim --
beginning; pasyami -- I see; visva-isvara -- O Lord of the
universe; visva-rupa -- in the form of the universe.
TRANSLATION
O Lord of the universe, O universal form, I see in Your body many, many
arms, bellies, mouths and eyes, expanded everywhere, without limit. I see
in You no end, no middle and no beginning.
PURPORT
Krishna is the Supreme Personality of Godhead and is unlimited; thus
through Him everything could be seen.
TEXT 17
kiritinam gadinam cakrinam ca
tejo-rasim sarvato diptimantam
pasyami tvam durniriksyam samantad
diptanalarka-dyutim aprameyam
WORD FOR WORD
kiritinam -- with helmets; gadinam -- with maces;
cakrinam -- with discs; ca -- and; tejah-rasim --
effulgence; sarvatah -- on all sides; dipti-mantam --
glowing; pasyami -- I see; tvam -- You; durniriksyam
-- difficult to see; samantat -- everywhere; dipta-anala --
blazing fire; arka -- of the sun; dyutim -- the sunshine;
aprameyam -- immeasurable.
TRANSLATION
Your form is difficult to see because of its glaring effulgence, spreading
on all sides, like blazing fire or the immeasurable radiance of the sun.
Yet I see this glowing form everywhere, adorned with various crowns, clubs
and discs.
TEXT 18
tvam aksaram paramam veditavyam
tvam asya visvasya param nidhanam
tvam avyayah sasvata-dharma-gopta
sanatanas tvam puruso mato me
WORD FOR WORD
tvam -- You; aksaram -- the infallible; paramam --
supreme; veditavyam -- to be understood; tvam -- You;
asya -- of this; visvasya -- universe; param --
supreme; nidhanam -- basis; tvam -- You; avyayah --
inexhaustible; sasvata-dharma-gopta -- maintainer of the eternal
religion; sanatanah -- eternal; tvam -- You; purusah
-- the Supreme Personality; matah me -- this is my opinion.
TRANSLATION
You are the supreme primal objective. You are the ultimate resting place
of all this universe. You are inexhaustible, and You are the oldest. You
are the maintainer of the eternal religion, the Personality of Godhead.
This is my opinion.
TEXT 19
anadi-madhyantam ananta-viryam
ananta-bahum sasi-surya-netram
pasyami tvam dipta-hutasa-vaktram
sva-tejasa visvam idam tapantam
WORD FOR WORD
anadi -- without beginning; madhya -- middle; antam
-- or end; ananta -- unlimited; viryam -- glories;
ananta -- unlimited; bahum -- arms; sasi -- the moon;
surya -- and sun; netram -- eyes; pasyami -- I see;
tvam -- You; dipta -- blazing; hutasa-vaktram -- fire
coming out of Your mouth; sva-tejasa -- by Your radiance;
visvam -- universe; idam -- this; tapantam --
heating.
TRANSLATION
You are without origin, middle or end. Your glory is unlimited. You have
numberless arms, and the sun and moon are Your eyes. I see You with
blazing fire coming forth from Your mouth, burning this entire universe by
Your own radiance.
PURPORT
There is no limit to the extent of the six opulences of the Supreme
Personality of Godhead. Here and in many other places there is repetition,
but according to the scriptures, repetition of the glories of Krishna is
not a literary weakness. It is said that at a time of bewilderment or
wonder or of great ecstasy, statements are repeated over and over. That is
not a flaw.
TEXT 20
dyav a-prthivyor idam antaram hi
vyaptam tvayaikena disas ca sarvah
drstvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman
WORD FOR WORD
dyau -- from outer space; a-prthivyoh -- to the earth;
idam -- this; antaram -- between; hi -- certainly;
vyaptam -- pervaded; tvaya -- by You; ekena -- alone;
disah -- directions; ca -- and; sarvah -- all;
drstva -- by seeing; adbhutam -- wonderful; rupam --
form; ugram -- terrible; tava -- Your; idam -- this;
loka -- the planetary systems; trayam -- three;
pravyathitam -- perturbed; maha-atman -- O great one.
TRANSLATION
Although You are one, You spread throughout the sky and the planets and
all space between. O great one, seeing this wondrous and terrible form,
all the planetary systems are perturbed.
PURPORT
Dyav a-prthivyoh ("the space between heaven and earth") and
loka-trayam ("the three worlds") are significant words in this
verse because it appears that not only did Arjuna see this universal form
of the Lord, but others in other planetary systems saw it also. Arjuna's
seeing of the universal form was not a dream. All whom the Lord endowed
with divine vision saw that universal form on the battlefield.
TEXT 21
ami hi tvam sura-sangha visanti
kecid bhitah pranjalayo grnanti
svastity uktva maharsi-siddha-sanghah
stuvanti tvam stutibhih puskalabhih
WORD FOR WORD
ami -- all those; hi -- certainly; tvam -- You;
sura-sanghah -- groups of demigods; visanti -- are entering;
kecit -- some of them; bhitah -- out of fear;
pranjalayah -- with folded hands; grnanti -- are offering
prayers; svasti -- all peace; iti -- thus; uktva --
speaking; maha-rsi -- great sages; siddha-sanghah -- perfect
beings; stuvanti -- are singing hymns; tvam -- unto You;
stutibhih -- with prayers; puskalabhih -- Vedic hymns.
TRANSLATION
All the hosts of demigods are surrendering before You and entering into
You. Some of them, very much afraid, are offering prayers with folded
hands. Hosts of great sages and perfected beings, crying "All peace!" are
praying to You by singing the Vedic hymns.
PURPORT
The demigods in all the planetary systems feared the terrific
manifestation of the universal form and its glaring effulgence and so
prayed for protection.
TEXT 22
rudraditya vasavo ye ca sadhya
visve 'svinau marutas cosmapas ca
gandharva-yaksasura-siddha-sangha
viksante tvam vismitas caiva sarve
WORD FOR WORD
rudra -- manifestations of Lord Shiva; adityah -- the
Adityas; vasavah -- the Vasus; ye -- all those; ca --
and; sadhyah -- the Sadhyas; visve -- the Visvedevas;
asvinau -- the Asvini-kumaras; marutah -- the Maruts;
ca -- and; usma-pah -- the forefathers; ca -- and;
gandharva -- of the Gandharvas; yaksa -- the Yaksas;
asura -- the demons; siddha -- and the perfected demigods;
sanghah -- the assemblies; viksante -- are beholding;
tvam -- You; vismitah -- in wonder; ca -- also;
eva -- certainly; sarve -- all.
TRANSLATION
All the various manifestations of Lord Shiva, the Adityas, the Vasus, the
Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers, the
Gandharvas, the Yaksas, the Asuras and the perfected demigods are
beholding You in wonder.
TEXT 23
rupam mahat te bahu-vaktra-netram
maha-baho bahu-bahuru-padam
bahudaram bahu-damstra-karalam
drstva lokah pravyathitas tathaham
WORD FOR WORD
rupam -- the form; mahat -- very great; te -- of You;
bahu -- many; vaktra -- faces; netram -- and eyes;
maha-baho -- O mighty-armed one; bahu -- many; bahu
-- arms; uru -- thighs; padam -- and legs;
bahu-udaram -- many bellies; bahu-damstra -- many teeth;
karalam -- horrible; drstva -- seeing; lokah -- all
the planets; pravyathitah -- perturbed; tatha -- similarly;
aham -- I.
TRANSLATION
O mighty-armed one, all the planets with their demigods are disturbed at
seeing Your great form, with its many faces, eyes, arms, thighs, legs, and
bellies and Your many terrible teeth; and as they are disturbed, so am I.
TEXT 24
nabhah-sprsam diptam aneka-varnam
vyattananam dipta-visala-netram
drstva hi tvam pravyathitantar-atma
dhrtim na vindami samam ca visno
WORD FOR WORD
nabhah-sprsam -- touching the sky; diptam -- glowing;
aneka -- many; varnam -- colors; vyatta -- open;
ananam -- mouths; dipta -- glowing; visala -- very
great; netram -- eyes; drstva -- seeing; hi --
certainly; tvam -- You; pravyathita -- perturbed;
antah -- within; atma -- soul; dhrtim -- steadiness;
na -- not; vindami -- I have; samam -- mental
tranquillity; ca -- also; visno -- O Lord Vishnu.
TRANSLATION
O all-pervading Vishnu, seeing You with Your many radiant colors touching
the sky, Your gaping mouths, and Your great glowing eyes, my mind is
perturbed by fear. I can no longer maintain my steadiness or equilibrium
of mind.
TEXT 25
damstra-karalani ca te mukhani
drstvaiva kalanala-sannibhani
diso najane na labhe ca sarma
prasida devesa jagan-nivasa
WORD FOR WORD
damstra -- teeth; karalani -- terrible; ca -- also;
te -- Your; mukha-ni -- faces; drstva -- seeing;
eva -- thus; kala-anala -- the fire of death;
sannibhani -- as if; disah -- the directions; na --
not; jane -- I know; na -- not; labhe -- I obtain;
ca -- and; sarma -- grace; prasida -- be pleased;
deva-isa -- O Lord of all lords; jagat-nivasa -- O refuge of
the worlds.
TRANSLATION
O Lord of lords, O refuge of the worlds, please be gracious to me. I
cannot keep my balance seeing thus Your blazing deathlike faces and awful
teeth. In all directions I am bewildered.
TEXTS 26-27
ami ca tvam dhrtarastrasya putrah
sarve sahaivavani pala-sanghaih
bhismo dronah suta-putras tathasau
sahasmadiyair api yodha-mukhyaih
vaktrani te tvaramana visanti
damstra-karalani bhayanakani
kecid vilagna dasanantaresu
sandrsyante curnitair uttamangaih
WORD FOR WORD
ami -- these; ca -- also; tvam -- You;
dhrtarastrasya -- of Dhrtarastra; putrah -- the sons;
sarve -- all; saha -- with; eva -- indeed;
avani-pala -- of warrior kings; sanghaih -- the groups;
bhismah -- Bhismadeva; dronah -- Dronacarya;
suta-putrah -- Karna; tatha -- also; asau -- that;
saha -- with; asmadiyaih -- our; api -- also;
yodha-mukhyaih -- chiefs among the warriors; vaktrani --
mouths; te -- Your; tvaramanah -- rushing; visanti --
are entering; damstra -- teeth; karalani -- terrible;
bhayanakani -- very fearful; kecit -- some of them;
vilagnah -- becoming attached; dasana-antaresu -- between
the teeth; sandrsyante -- are seen; curnitaih -- with
smashed; uttama-angaih -- heads.
TRANSLATION
All the sons of Dhrtarastra, along with their allied kings, and Bhisma,
Drona, Karna -- and our chief soldiers also -- are rushing into Your
fearful mouths. And some I see trapped with heads smashed between Your
teeth.
PURPORT
In a previous verse the Lord promised to show Arjuna things he would be
very interested in seeing. Now Arjuna sees that the leaders of the
opposite party (Bhisma, Drona, Karna and all the sons of Dhrtarastra) and
their soldiers and Arjuna's own soldiers are all being annihilated. This
is an indication that after the death of nearly all the persons assembled
at Kuruksetra, Arjuna will emerge victorious. It is also mentioned here
that Bhisma, who is supposed to be unconquerable, will also be smashed. So
also Karna. Not only will the great warriors of the other party like
Bhisma be smashed, but some of the great warriors of Arjuna's side also.
TEXT 28
yatha nadinam bahavo 'mbu-vegah
samudram evabhimnukha dravanti
tatha tavami nara-loka-vira
visanti vaktrany abhivijvalanti
WORD FOR WORD
yatha -- as; nadinam -- of the rivers; bahavah -- the
many; ambu-vegah -- waves of the waters; samudram -- the
ocean; eva -- certainly; abhimukhah -- towards;
dravanti -- glide; tatha -- similarly; tava -- Your;
ami -- all these; nara-loka-virah -- kings of human society;
visanti -- are entering; vaktrani -- the mouths;
abhivijvalanti -- and are blazing.
TRANSLATION
As the many waves of the rivers flow into the ocean, so do all these great
warriors enter blazing into Your mouths.
TEXT 29
yatha pradiptam jvalanam patanga
visanti nasaya samrddha-vegah
tathaiva nasaya visanti lokas
tavapi vaktrani samrddha-vegah
WORD FOR WORD
yatha -- as; pradiptam -- blazing; jyalanam -- a
fire; patangah -- moths; visanti -- enter; nasaya --
for destruction; samrddha -- with full; vegah -- speed;
tatha eva -- similarly; nasaya -- for destruction;
visanti -- are entering; lokah -- all people; tava --
Your; api -- also; vaktrani -- mouths; samrddha-vegah
-- with full speed.
TRANSLATION
I see all people rushing full speed into Your mouths, as moths dash to
destruction in a blazing fire.
TEXT 30
lelihyase grasamanah samantal
lokan samagran vadanair jvaladbhih
tejobhir apuryajagat samagram
bhasas tavograh pratapanti visno
WORD FOR WORD
lelihyase -- You are licking; grasamanah -- devouring;
samantat -- from all directions; lokan -- people;
samagran -- all; vadanaih -- by the mouths;
jyaladbhih -- blazing; tejobhih -- by effulgence;
apurya -- covering; jagat -- the universe; samagram
-- all; bhasah -- rays; tava -- Your; ugrah --
terrible; pratapanti -- are scorching; visno -- O
all-pervading Lord.
TRANSLATION
O Vishnu, I see You devouring all people from all sides with Your flaming
mouths. Covering all the universe with Your effulgence, You are manifest
with terrible, scorching rays.
TEXT 31
akhyahi me ko bhavan ugra-rupo
namo 'stu te deva-vara prasida
vijnatum icchami bhavantam adyam
na hi prajanami tava pravrttim
WORD FOR WORD
akhyahi -- please explain; me -- unto me; kah -- who;
bhavan -- You; ugra-rupah -- fierce form; namah astu
-- obeisances; te -- unto You; deva-vara -- O great one
amongst the demigods; prasida -- be gracious; vijnatum -- to
know; icchami -- I wish; bhavantam -- You; adyam --
the original; na -- not; hi -- certainly; prajanami
-- do I know; tava -- Your; pravrttim -- mission.
TRANSLATION
O Lord of lords, so fierce of form, please tell me who You are. I offer my
obeisances unto You; please be gracious to me. You are the primal Lord. I
want to know about You, for I do not know what Your mission is.
TEXT 32
sri-bhagavan uvaca
kalo 'smi loka-ksaya-krt pravrddho
lokan samahartum iha pravrttah
rte 'pi tvam na bhavisyanti sarve
ye 'vasthitah pratyanikesu yodhah
WORD FOR WORD
sri-bhagavan uvaca -- the Personality of Godhead said; kalah
-- time; asmi -- I am; loka -- of the worlds;
ksaya-krt -- the destroyer; pravrddhah -- great;
lokan -- all people; samahartum -- in destroying; iha
-- in this world; pravrttah -- engaged; rte -- without,
except for; api -- even; tvam -- you; na -- never;
bhavisyanti -- will be; sarve -- all; ye -- who;
avasthitah -- situated; prati-anikesu -- on the opposite
sides; yodhah -- the soldiers.
TRANSLATION
The Supreme Personality of Godhead said: Time I am, the great destroyer of
the worlds, and I have come here to destroy all people. With the exception
of you [the Pandavas], all the soldiers here on both sides will be slain.
PURPORT
Although Arjuna knew that Krishna was his friend and the Supreme
Personality of Godhead, he was puzzled by the various forms exhibited by
Krishna. Therefore he asked further about the actual mission of this
devastating force. It is written in the Vedas that the Supreme
Truth destroys everything, even the brahmanas. As stated in the
Katha Upanisad (1.2.25),
yasya brahma ca ksatram ca
ubhe bhavata odanah
mrtyur yasyopasecanam
ka ittha veda yatra sah
Eventually all the brahmanas, ksatriyas and everyone else are
devoured like a meal by the Supreme. This form of the Supreme Lord is the
all-devouring giant, and here Krishna presents Himself in that form of
all-devouring time. Except for a few Pandavas, everyone who was present on
that battlefield would be devoured by Him. Arjuna was not in favor of the
fight, and he thought it was better not to fight; then there would be no
frustration. In reply, the Lord is saying that even if he did not fight,
every one of them would be destroyed, for that was His plan. If Arjuna
stopped fighting, they would die in another way. Death could not be
checked, even if he did not fight. In fact, they were already dead. Time
is destruction, and all manifestations are to be vanquished by the desire
of the Supreme Lord. That is the law of nature.
TEXT 33
tasmat tvam uttistha yaso labhasva
jitva satrun bhunksva rajyam samrddham
mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sacin
WORD FOR WORD
tasmat -- therefore; tvam -- you; uttistha -- get up;
yasah -- fame; labhasva -- gain; jitva -- conquering;
satrun -- enemies; bhunksva -- enjoy; rajyam --
kingdom; samrddham -- flourishing; maya -- by Me; eva
-- certainly; ete -- all these; nihatah -- killed; purvam
eva -- by previous arrangement; nimitta-matram- just the cause;
bhava -- become; savya-sacin -- O Savyasaci.
TRANSLATION
Therefore get up. Prepare to fight and win glory. Conquer your enemies and
enjoy a flourishing kingdom. They are already put to death by My
arrangement, and you, O Savyasaci, can be but an instrument in the fight.
PURPORT
Savya-sacin refers to one who can shoot arrows very expertly in the
field; thus Arjuna is addressed as an expert warrior capable of delivering
arrows to kill his enemies. "Just become an instrument":
nimitta-matram. This word is also very significant. The whole world
is moving according to the plan of the Supreme Personality of Godhead.
Foolish persons who do not have sufficient knowledge think that nature is
moving without a plan and all manifestations are but accidental
formations. There are many so-called scientists who suggest that perhaps
it was like this, or maybe like that, but there is no question of
"perhaps" and "maybe." There is a specific plan being carried out in this
material world. What is this plan? This cosmic manifestation is a chance
for the conditioned souls to go back to Godhead, back to home. As long as
they have the domineering mentality which makes them try to lord it over
material nature, they are conditioned. But anyone who can understand the
plan of the Supreme Lord and cultivate Krishna consciousness is most
intelligent. The creation and destruction of the cosmic manifestation are
under the superior guidance of God. Thus the Battle of Kuruksetra was
fought according to the plan of God. Arjuna was refusing to fight, but he
was told that he should fight in accordance with the desire of the Supreme
Lord. Then he would be happy. If one is in full Krishna consciousness and
his life is devoted to the Lord's transcendental service, he is perfect.
TEXT 34
dronam ca bhismam cajayadratham ca
karnam tathanyan api yodha-viran
maya hatams tvam jahi ma vyathistha
yudhyasva jetasi rane sapatnan
WORD FOR WORD
dronam ca -- also Drona; bhismam ca -- also Bhisma;
jayadratham ca -- also Jayadratha; karnam -- Karna;
tatha -- also; anyan -- others; api -- certainly;
yodha-viran -- great warriors; maya -- by Me; hatan
-- already killed; tvam -- you; jahi -- destroy; ma
-- do not; vyathisthah -- be disturbed; yudhyasva -- just
fight; jeta asi -- you will conquer; rane -- in the fight;
sapatnan -- enemies.
TRANSLATION
Drona, Bhisma, Jayadratha, Karna and the other great warriors have already
been destroyed by Me. Therefore, kill them and do not be disturbed. Simply
fight, and you will vanquish your enemies in battle.
PURPORT
Every plan is made by the Supreme Personality of Godhead, but He is so
kind and merciful to His devotees that He wants to give the credit to His
devotees who carry out His plan according to His desire. Life should
therefore move in such a way that everyone acts in Krishna consciousness
and understands the Supreme Personality of Godhead through the medium of a
spiritual master. The plans of the Supreme Personality of Godhead are
understood by His mercy, and the plans of the devotees are as good as His
plans. One should follow such plans and be victorious in the struggle for
existence.
Texts 35 to 55
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