Bhagavad-gita As It Is
CHAPTER 11b: The Universal Form
©1989, The Bhaktivedanta Book Trust
Text:
35,
36,
37,
38,
39,
40,
41-42,
43,
44,
45,
46,
47,
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TEXT 35
sanjaya uvaca
etac chrutva vacanam kesavasya
krtanjalir vepamanah kiriti
namaskrtva bhuya evaha krsnam
sa-gadgadam bhita-bhitah pranamya
WORD FOR WORD
sanjayah uvaca -- Sanjaya said; etat -- thus; srutva
-- hearing; vacanam -- the speech; kesavasya -- of Krishna;
krta-anjalih -- with folded hands; vepamanah -- trembling;
kiriti -- Arjuna; namas-krtva -- offering obeisances;
bhuyah -- again; eva -- also; aha -- said;
krsnam -- unto Krishna; sa-gadgadam -- with a faltering
voice; bhita-bhitah -- fearful; pranamya -- offering
obeisances.
TRANSLATION
Sanjaya said to Dhrtarastra: O King, after hearing these words from the
Supreme Personality of Godhead, the trembling Arjuna offered obeisances
with folded hands again and again. He fearfully spoke to Lord Krishna in a
faltering voice, as follows.
PURPORT
As we have already explained, because of the situation created by the
universal form of the Supreme Personality of Godhead, Arjuna became
bewildered in wonder; thus he began to offer his respectful obeisances to
Krishna again and again, and with faltering voice he began to pray, not as
a friend, but as a devotee in wonder.
TEXT 36
arjuna uvaca
sthane hrsikesa tava prakirtya
jagat prahrsyaty anurajyate ca
raksamsi bhitani diso dravanti
sarve namasyanti ca siddha-sanghah
WORD FOR WORD
arjunah uvaca -- Arjuna said; sthane -- rightly;
hrsika-isa -- O master of all senses; tava -- Your;
prakirtya -- by the glories; jagat -- the entire world;
prahrsyati -- is rejoicing; anurajyate -- is becoming
attached; ca -- and; raksamsi -- the demons; bhitani
-- out of fear; disah -- in all directions; dravanti -- are
fleeing; sarve -- all; namasyanti -- are offering respects;
ca -- also; siddha-sanghah -- the perfect human beings.
TRANSLATION
Arjuna said: O master of the senses, the world becomes joyful upon hearing
Your name, and thus everyone becomes attached to You. Although the
perfected beings offer You their respectful homage, the demons are afraid,
and they flee here and there. All this is rightly done.
PURPORT
Arjuna, after hearing from Krishna about the outcome of the Battle of
Kuruksetra, became enlightened, and as a great devotee and friend of the
Supreme Personality of Godhead he said that everything done by Krishna is
quite fit. Arjuna confirmed that Krishna is the maintainer and the object
of worship for the devotees and the destroyer of the undesirables. His
actions are equally good for all. Arjuna understood herein that when the
Battle of Kuruksetra was being concluded, in outer space there were
present many demigods, siddhas, and the intelligentsia of the
higher planets, and they were observing the fight because Krishna was
present there. When Arjuna saw the universal form of the Lord, the
demigods took pleasure in it, but others, who were demons and atheists,
could not stand it when the Lord was praised. Out of their natural fear of
the devastating form of the Supreme Personality of Godhead, they fled.
Krishna's treatment of the devotees and the atheists is praised by Arjuna.
In all cases a devotee glorifies the Lord because he knows that whatever
He does is good for all.
TEXT 37
kasmac ca te na nameran mahatman
gariyase brahmano 'py adi-kartre
ananta devesa jagan-nivasa
tvam aksaram sad-asat tat param yat
WORD FOR WORD
kasmat -- why; ca -- also; te -- unto You; na
-- not; nameran -- they should offer proper obeisances;
maha-atman -- O great one; gariyase -- who are better;
brahmanah -- than Brahma; api -- although; adi-kartre
-- to the supreme creator; ananta -- O unlimited; deva-isa
-- O God of the gods; jagat-nivasa -- O refuge of the universe;
tvam -- You are; aksaram -- imperishable; sat-asat --
to cause and effect; tat param -- transcendental; yat --
because.
TRANSLATION
O great one, greater even than Brahma, You are the original creator. Why
then should they not offer their respectful obeisances unto You? O
limitless one, God of gods, refuge of the universe! You are the invincible
source, the cause of all causes, transcendental to this material
manifestation.
PURPORT
By this offering of obeisances, Arjuna indicates that Krishna is
worshipable by everyone. He is all-pervading, and He is the Soul of every
soul. Arjuna is addressing Krishna as mahatma, which means that He
is most magnanimous and unlimited. Ananta indicates that there is
nothing which is not covered by the influence and energy of the Supreme
Lord, and devesa means that He is the controller of all demigods
and is above them all. He is the shelter of the whole universe. Arjuna
also thought that it was fitting that all the perfect living entities and
powerful demigods offer their respectful obeisances unto Him, because no
one is greater than Him. Arjuna especially mentions that Krishna is
greater than Brahma because Brahma is created by Him. Brahma is born out
of the lotus stem grown from the navel abdomen of Garbhodakasayi Vishnu,
who is Krishna's plenary expansion; therefore Brahma and Lord Shiva, who is
born of Brahma, and all other demigods must offer their respectful
obeisances. It is stated in Srimad-Bhagavatam that the Lord is
respected by Lord Shiva and Brahma and similar other demigods. The word
aksaram is very significant because this material creation is
subject to destruction but the Lord is above this material creation. He is
the cause of all causes, and being so, He is superior to all the
conditioned souls within this material nature as well as the material
cosmic manifestation itself. He is therefore the all-great Supreme.
TEXT 38
tvam adi-devah purusah puranas
tvam asya visvasya param nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam visvam ananta-rupa
WORD FOR WORD
tvam -- You; adi-devah -- the original Supreme God;
purusah -- personality; puranah -- old; tvam -- You;
asya -- of this; visvasya -- universe; param --
transcendental; nidhanam -- refuge; vetta -- the knower;
asi -- You are; vedyam -- the knowable; ca -- and;
param -- transcendental; ca -- and; dhama -- refuge;
tvaya -- by You; tatam -- pervaded; visvam -- the
universe; ananta-rupa -- O unlimited form.
TRANSLATION
You are the original Personality of Godhead, the oldest, the ultimate
sanctuary of this manifested cosmic world. You are the knower of
everything, and You are all that is knowable. You are the supreme refuge,
above the material modes. O limitless form! This whole cosmic
manifestation is pervaded by You!
PURPORT
Everything is resting on the Supreme Personality of Godhead; therefore He
is the ultimate rest. Nidhanam means that everything, even the
Brahman effulgence, rests on the Supreme Personality of Godhead, Krishna.
He is the knower of everything that is happening in this world, and if
knowledge has any end, He is the end of all knowledge; therefore He is the
known and the knowable. He is the object of knowledge because He is
all-pervading. Because He is the cause in the spiritual world, He is
transcendental. He is also the chief personality in the transcendental
world.
TEXT 39
vayur yamo 'gnir varunah sasankah
prajapatis tvam prapitamahas ca
namo namas te 'stu sahasra-krtvah
punas ca bhuyo 'pi namo namas te
WORD FOR WORD
vayuh -- air; yamah -- the controller; agnih -- fire;
varunah -- water; sasa-ankah -- the moon; prajapatih
-- Brahma; tvam -- You; prapitamahah -- the
great-grandfather; ca -- also; namah -- my respects;
namah -- again my respects; te -- unto You; astu --
let there be; sahasra-krtvah -- a thousand times; punah ca
-- and again; bhuyah -- again; api -- also; namah --
offering my respects; namah te -- offering my respects unto You.
TRANSLATION
You are air, and You are the supreme controller! You are fire, You are
water, and You are the moon! You are Brahma, the first living creature,
and You are the great-grandfather. I therefore offer my respectful
obeisances unto You a thousand times, and again and yet again!
PURPORT
The Lord is addressed here as air because the air is the most important
representation of all the demigods, being all-pervasive. Arjuna also
addresses Krishna as the great-grandfather because He is the father of
Brahma, the first living creature in the universe.
TEXT 40
namah purastad atha prsthatas te
namo 'stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato 'si sarvah
WORD FOR WORD
namah -- offering obeisances; purastat -- from the front;
atha -- also; prsthatah -- from behind; te -- unto
You; namah astu -- I offer my respects; te -- unto You;
sarvatah -- from all sides; eva -- indeed; sarva --
because You are everything; ananta-virya -- unlimited potency;
amita-vikramah -- and unlimited force; tvam -- You;
sarvam -- everything; samapnosi -- You cover; tatah
-- therefore; asi -- You are; sarvah -- everything.
TRANSLATION
Obeisances to You from the front, from behind and from all sides! O
unbounded power, You are the master of limitless might! You are
all-pervading, and thus You are everything!
PURPORT
Out of loving ecstasy for Krishna, his friend, Arjuna is offering his
respects from all sides. He is accepting that He is the master of all
potencies and all prowess and far superior to all the great warriors
assembled on the battlefield. It is said in the Vishnu Purana
(1.9.69):
yo 'yam tavagato deva
samipam devata-ganah
sa tvam evajagat-srasta
yatah sarva-gato bhavan
"Whoever comes before You, be he a demigod, is created by You, O Supreme
Personality of Godhead."
TEXTS 41-42
sakheti matva prasabham yad uktam
he krsna he yadava he sakheti
ajanata mahimanam tavedam
maya pramadat pranayena vapi
yac cavahasartham asat-krto 'si
vihara-sayyasana-bhojanesu
eko 'tha vapy acyuta tat-samaksam
tat ksamaye tvam aham aprameyam
WORD FOR WORD
sakha -- friend; iti -- thus; matva -- thinking;
prasabham -- presumptuously; yat -- whatever; uktam
-- said; he krsna -- O Krishna; he yadava -- O Yadava; he
sakhe -- O my dear friend; iti -- thus; ajanata --
without knowing; mahimanam -- glories; tava -- Your;
idam -- this; maya -- by me; pramadat -- out of
foolishness; pranayena -- out of love; va api -- either;
yat -- whatever; ca -- also; avahasa-artham -- for
joking; asat-krtah -- dishonored; asi -- You have been;
vihara -- in relaxation; sayya -- in lying down;
asana -- in sitting; bhojanesu -- or while eating together;
ekah -- alone; atha va -- or; api -- also;
acyuta -- O infallible one; tat-samaksam -- among
companions; tat -- all those; ksamaye -- ask forgiveness;
tvam -- from You; aham -- I; aprameyam --
immeasurable.
TRANSLATION
Thinking of You as my friend, I have rashly addressed You "O Krishna," "O
Yadava," "O my friend," not knowing Your glories. Please forgive whatever
I may have done in madness or in love. I have dishonored You many times,
jesting as we relaxed, lay on the same bed, or sat or ate together,
sometimes alone and sometimes in front of many friends. O infallible one,
please excuse me for all those offenses.
PURPORT
Although Krishna is manifested before Arjuna in His universal form, Arjuna
remembers his friendly relationship with Krishna and is therefore asking
pardon and requesting Krishna to excuse him for the many informal gestures
which arise out of friendship. He is admitting that formerly he did not
know that Krishna could assume such a universal form, although Krishna
explained it as his intimate friend. Arjuna did not know how many times he
may have dishonored Krishna by addressing Him "O my friend," "O Krishna,"
"O Yadava," etc., without acknowledging His opulence. But Krishna is so
kind and merciful that in spite of such opulence He played with Arjuna as
a friend. Such is the transcendental loving reciprocation between the
devotee and the Lord. The relationship between the living entity and
Krishna is fixed eternally; it cannot be forgotten, as we can see from the
behavior of Arjuna. Although Arjuna has seen the opulence in the universal
form, he cannot forget his friendly relationship with Krishna.
TEXT 43
pitasi lokasya caracarasya
tvam asya pujyas ca gurur gariyan
na tvat-samo 'sty abhyadhikah kuto 'nyo
loka-traye 'py apratima-prabhava
WORD FOR WORD
pita -- the father; asi -- You are; lokasya -- of all
the world; cara -- moving; acarasya -- and nonmoving;
tvam -- You are; asya -- of this; pujyah --
worshipable; ca -- also; guruh -- master; gariyan --
glorious; na -- never; tvat-samah -- equal to You;
asti -- there is; abhyadhikah -- greater; kutah --
how is it possible; anyah -- other; loka-traye -- in the
three planetary systems; api -- also; apratima-prabhava -- O
immeasurable power.
TRANSLATION
You are the father of this complete cosmic manifestation, of the moving
and the nonmoving. You are its worshipable chief, the supreme spiritual
master. No one is equal to You, nor can anyone be one with You. How then
could there be anyone greater than You within the three worlds, O Lord of
immeasurable power?
PURPORT
The Supreme Personality of Godhead, Krishna, is worshipable as a father is
worshipable for his son. He is the spiritual master because He originally
gave the Vedic instructions to Brahma and presently He is also instructing
Bhagavad-gita to Arjuna; therefore He is the original spiritual
master, and any bona fide spiritual master at the present moment must be a
descendant in the line of disciplic succession stemming from Krishna.
Without being a representative of Krishna, one cannot become a teacher or
spiritual master of transcendental subject matter.
The Lord is being paid obeisances in all respects. He is of immeasurable
greatness. No one can be greater than the Supreme Personality of Godhead,
Krishna, because no one is equal to or higher than Krishna within any
manifestation, spiritual or material. Everyone is below Him. No one can
excel Him. This is stated in the Svetasvatara Upanisad (6.8):
na tasya karyam karanam ca viclyate
na tat-samas cabhyadhikas ca drayate
The Supreme Lord, Krishna, has senses and a body like the ordinary man,
but for Him there is no difference between His senses, His body, His mind
and Himself. Foolish persons who do not perfectly know Him say that
Krishna is different from His soul, mind, heart and everything else.
Krishna is absolute; therefore His activities and potencies are supreme.
It is also stated that although He does not have senses like ours, He can
perform all sensory activities; therefore His senses are neither imperfect
nor limited. No one can be greater than Him, no one can be equal to Him,
and everyone is lower than Him.
The knowledge, strength and activities of the Supreme Personality are all
transcendental. As stated in Bhagavad-gita (4.9):
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna
Whoever knows Krishna's transcendental body, activities and perfection,
after quitting his body, returns to Him and doesn't come back again to
this miserable world. Therefore one should know that Krishna's activities
are different from others. The best policy is to follow the principles of
Krishna; that will make one perfect. It is also stated that there is no
one who is master of Krishna; everyone is His servant. The
Caitanya-caritamrta (Adi 5.142) confirms, ekale isvara
krsna, ara saba bhrtya: only Krishna is God, and everyone else is His
servant. Everyone is complying with His order. There is no one who can
deny His order. Everyone is acting according to His direction, being under
His superintendence. As stated in the Brahma-samhita, He is the
cause of all causes.
TEXT 44
tasmat pranamya pranidhaya kayam
prasadaye tvam aham isam idyam
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum
WORD FOR WORD
tasmat -- therefore; pranamya -- offering obeisances;
pranidhaya -- laying down; kayam -- the body;
prasadaye -- to beg mercy; tvam -- unto You; aham --
I; isam -- unto the Supreme Lord; idyam -- worshipable;
pita iva -- like a father; putrasya -- with a son; sakha
iva -- like a friend; sakhyuh -- with a friend; priyah
-- a lover; priya-yah -- with the dearmost; arhasi -- You
should; deva -- my Lord; sodhum -- tolerate.
TRANSLATION
You are the Supreme Lord, to be worshiped by every living being. Thus I
fall down to offer You my respectful obeisances and ask Your mercy. As a
father tolerates the impudence of his son, or a friend tolerates the
impertinence of a friend, or a wife tolerates the familiarity of her
partner, please tolerate the wrongs I may have done You.
PURPORT
Krishna's devotees relate to Krishna in various relationships; one might
treat Krishna as a son, or one might treat Krishna as a husband, as a
friend, or as a master. Krishna and Arjuna are related in friendship. As
the father tolerates, or the husband or a master tolerates, so Krishna
tolerates.
TEXT 45
adrsta-purvam hrsito 'smi drstva
bhayena ca pravyathitam mano me
tad eva me darsaya deva rupam
prasida devesa jagan-nivasa
WORD FOR WORD
adrsta-purvam -- never seen before; hrsitah -- gladdened;
asmi -- I am; drstva -- by seeing; bhayena -- out of
fear; ca -- also; pravyathitam -- perturbed; manah --
mind; me -- my; tat -- that; eva -- certainly;
me -- unto me; darsaya -- show; deva -- O Lord;
rupam -- the form; prasida- just be gracious;
deva-isa -- O Lord of lords; jagat-nivasa -- O refuge of the
universe.
TRANSLATION
After seeing this universal form, which I have never seen before, I am
gladdened, but at the same time my mind is disturbed with fear. Therefore
please bestow Your grace upon me and reveal again Your form as the
Personality of Godhead, O Lord of lords, O abode of the universe.
PURPORT
Arjuna is always in confidence with Krishna because he is a very dear
friend, and as a dear friend is gladdened by his friend's opulence, Arjuna
is very joyful to see that his friend Krishna is the Supreme Personality
of Godhead and can show such a wonderful universal form. But at the same
time, after seeing that universal form, he is afraid that he has committed
so many offenses to Krishna out of his unalloyed friendship. Thus his mind
is disturbed out of fear, although he had no reason to fear. Arjuna
therefore is asking Krishna to show His Narayana form, because He can
assume any form. This universal form is material and temporary, as the
material world is temporary. But in the Vaikuntha planets He has His
transcendental form with four hands as Narayana. There are innumerable
planets in the spiritual sky, and in each of them Krishna is present by
His plenary manifestations of different names. Thus Arjuna desired to see
one of the forms manifest in the Vaikuntha planets. Of course in each
Vaikuntha planet the form of Narayana is four-handed, but the four hands
hold different arrangements of symbols -- the conchshell, mace, lotus and
disc. According to the different hands these four things are held in, the
Narayanas are variously named. All of these forms are one with Krishna;
therefore Arjuna requests to see His four-handed feature.
TEXT 46
kiritinam gadinam cakra-hastam
icchami tvam drastum aham tathaiva
tenaiva rupena catur-bhujena
sahasra-baho bhava visva-murte
WORD FOR WORD
kiritinam -- with helmet; gadinam -- with club;
cakra-hastam -- disc in hand; icchami -- I wish; tvam
-- You; drastum -- to see; aham -- I; tatha eva -- in
that position; tena eva -- in that; rupena -- form;
catuh-bhujena -- four-handed; sahasra-baho -- O
thousand-handed one; bhava -- just become; visva-murte -- O
universal form.
TRANSLATION
O universal form, O thousand-armed Lord, I wish to see You in Your
four-armed form, with helmeted head and with club, wheel, conch and lotus
flower in Your hands. I long to see You in that form.
PURPORT
In the Brahma-samhita (5.39) it is stated, ramadi-murtisu
kala-niyamena tisthan: the Lord is eternally situated in hundreds and
thousands of forms, and the main forms are those like Rama, Nrsimha,
Narayana, etc. There are innumerable forms. But Arjuna knew that Krishna
is the original Personality of Godhead assuming His temporary universal
form. He is now asking to see the form of Narayana, a spiritual form. This
verse establishes without any doubt the statement of the
Srimad-Bhagavatam that Krishna is the original Personality of
Godhead and all other features originate from Him. He is not different
from His plenary expansions, and He is God in any of His innumerable
forms. In all of these forms He is fresh like a young man. That is the
constant feature of the Supreme Personality of Godhead. One who knows
Krishna becomes free at once from all contamination of the material world.
TEXT 47
sri-bhagavan uvaca
maya prasannena tavarjunedam
rupam param darsitam atma-yogat
tejo-mayam visvam anantam adyam
yan me tvad anyena na drsta-purvam
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
maya -- by Me; prasannena -- happily; tava -- unto
you; arjuna -- O Arjuna; idam -- this; rupam -- form;
param -- transcendental; darsitam -- shown;
atma-yogat -- by My internal potency; tejah-mayam -- full of
effulgence; visvam -- the entire universe; anantam --
unlimited; adyam -- original; yat -- that which; me
-- My; tvat anyena -- besides you; na drsta-purvam -- no one
has previously seen.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, happily have I
shown you, by My internal potency, this supreme universal form within the
material world. No one before you has ever seen this primal form,
unlimited and full of glaring effulgence.
PURPORT
Arjuna wanted to see the universal form of the Supreme Lord, so Lord
Krishna, out of His mercy upon His devotee Arjuna, showed His universal
form, full of effulgence and opulence. This form was glaring like the sun,
and its many faces were rapidly changing. Krishna showed this form just to
satisfy the desire of His friend Arjuna. This form was manifested by
Krishna through His internal potency, which is inconceivable by human
speculation. No one had seen this universal form of the Lord before
Arjuna, but because the form was shown to Arjuna, other devotees in the
heavenly planets and in other planets in outer space could also see it.
They had not seen it before, but because of Arjuna they were also able to
see it. In other words, all the disciplic devotees of the Lord could see
the universal form which was shown to Arjuna by the mercy of Krishna.
Someone has commented that this form was shown to Duryodhana also when
Krishna went to Duryodhana to negotiate for peace. Unfortunately,
Duryodhana did not accept the peace offer, but at that time Krishna
manifested some of His universal forms. But those forms are different from
this one shown to Arjuna. It is clearly said that no one had ever seen
this form before.
TEXT 48
na veda-yajnadhyayanair na danair
na ca kriyabhir na tapobhir ugraih
evam-rupah sakya aham nr-loke
drastum tvad anyena kuru-pravira
WORD FOR WORD
na -- never; veda-yajna -- by sacrifice; adhyayanaih
-- or Vedic study; na -- never; danaih -- by charity;
na -- never; ca -- also; kriyabhih -- by pious
activities; na -- never; tapobhih -- by serious penances;
ugraih -- severe; evam-rupah -- in this form; sakyah
-- can; aham -- I; nr-loke -- in this material world;
drastum -- be seen; tvat -- than you; anyena -- by
another; kuru-pravira -- O best among the Kuru warriors.
TRANSLATION
O best of the Kuru warriors, no one before you has ever seen this
universal form of Mine, for neither by studying the Vedas, nor by
performing sacrifices, nor by charity, nor by pious activities, nor by
severe penances can I be seen in this form in the material world.
PURPORT
The divine vision in this connection should be clearly understood. Who can
have divine vision? Divine means godly. Unless one attains the status of
divinity as a demigod, he cannot have divine vision. And what is a
demigod? It is stated in the Vedic scriptures that those who are devotees
of Lord Vishnu are demigods (visnu-bhaktah smrta devah). Those who
are atheistic, i.e., who do not believe in Vishnu, or who recognize only
the impersonal part of Krishna as the Supreme, cannot have the divine
vision. It is not possible to decry Krishna and at the same time have the
divine vision. One cannot have the divine vision without becoming divine.
In other words, those who have divine vision can also see like Arjuna.
The Bhagavad-gita gives the description of the universal form.
Although this description was unknown to everyone before Arjuna, now one
can have some idea of the visva-rupa after this incident. Those who
are actually divine can see the universal form of the Lord. But one cannot
be divine without being a pure devotee of Krishna. The devotees, however,
who are actually in the divine nature and who have divine vision, are not
very much interested in seeing the universal form of the Lord. As
described in the previous verse, Arjuna desired to see the four-handed
form of Lord Krishna as Vishnu, and he was actually afraid of the universal
form.
In this verse there are some significant words, just like
veda-yajnadhyayanaih, which refers to studying Vedic literature and
the subject matter of sacrificial regulations. Veda refers to all
kinds of Vedic literature, such as the four Vedas (Rg, Yajur,
Sama and Atharva) and the eighteen Puranas, the
Upanisads and the Vedanta-sutra. One can study these at home
or anywhere else. Similarly, there are sutras -- Kalpa-sutras and
Mimamsa-sutras -- for studying the method of sacrifice.
Danaih refers to charity which is offered to a suitable party, such
as those who are engaged in the transcendental loving service of the Lord
-- the brahmanas and the Vaisnavas. Similarly, "pious activities"
refers to the agni-hotra and the prescribed duties of the different
castes. And the voluntary acceptance of some bodily pains is called
tapasya. So one can perform all these -- can accept bodily
penances, give charity, study the Vedas, etc. -- but unless he is a
devotee like Arjuna, it is not possible to see that universal form. Those
who are impersonalists are also imagining that they are seeing the
universal form of the Lord, but from Bhagavad-gita we understand
that the impersonalists are not devotees. Therefore they are unable to see
the universal form of the Lord.
There are many persons who create incarnations. They falsely claim an
ordinary human to be an incarnation, but this is all foolishness. We
should follow the principles of Bhagavad-gita, otherwise there is
no possibility of attaining perfect spiritual knowledge. Although
Bhagavad-gita is considered the preliminary study of the science of
God, still it is so perfect that it enables one to distinguish what is
what. The followers of a pseudo incarnation may say that they have also
seen the transcendental incarnation of God, the universal form, but that
is unacceptable because it is clearly stated here that unless one becomes
a devotee of Krishna one cannot see the universal form of God. So one
first of all has to become a pure devotee of Krishna; then he can claim
that he can show the universal form of what he has seen. A devotee of
Krishna cannot accept false incarnations or followers of false
incarnations.
TEXT 49
ma te vyatha ma ca vimudha-bhavo
drstva rupam ghoram idrn mamedam
vyapeta-bhih prita-manah punas tvam
tad eva me rupam idam prapasya
WORD FOR WORD
ma -- let it not be; te -- unto you; vyatha --
trouble; ma -- let it not be; ca -- also;
vimudha-bhavah -- bewilderment; drstva -- by seeing;
rupam -- form; ghoram -- horrible; idrk -- as it is;
mama -- My; idam -- this; vyapeta-bhih -- free from
all fear; prita-manah -- pleased in mind; punah -- again;
tvam -- you; tat -- that; eva -- thus; me --
My; rupam -- form; idam -- this; prapasya -- just
see.
TRANSLATION
You have been perturbed and bewildered by seeing this horrible feature of
Mine. Now let it be finished. My devotee, be free again from all
disturbances. With a peaceful mind you can now see the form you desire.
PURPORT
In the beginning of Bhagavad-gita Arjuna was worried about killing
Bhisma and Drona, his worshipful grandfather and master. But Krishna said
that he need not be afraid of killing his grandfather. When the sons of
Dhrtarastra tried to disrobe Draupadi in the assembly of the Kurus, Bhisma
and Drona were silent, and for such negligence of duty they should be
killed. Krishna showed His universal form to Arjuna just to show him that
these people were already killed for their unlawful action. That scene was
shown to Arjuna because devotees are always peaceful and they cannot
perform such horrible actions. The purpose of the revelation of the
universal form was shown; now Arjuna wanted to see the four-armed form,
and Krishna showed him. A devotee is not much interested in the universal
form, for it does not enable one to reciprocate loving feelings. Either a
devotee wants to offer his respectful worshipful feelings, or he wants to
see the two-handed Krishna form so that he can reciprocate in loving
service with the Supreme Personality of Godhead.
TEXT 50
sanjaya uvaca
ity arjunam vasudevas tathoktva
svakam rupam darsayam asa bhuyah
asvasayam asa ca bhitam enam
bhutva punah saumya-vapur mahatma
WORD FOR WORD
sanjayah uvaca -- Sanjaya said; iti -- thus; arjunam
-- unto Arjuna; vasudevah -- Krishna; tatha -- in that way;
uktva -- speaking; svakam -- His own; rupam -- form;
darsayam asa -- showed; bhuyah -- again; asvasayam
asa -- encouraged; ca -- also; bhitam -- fearful;
enam -- him; bh utva -- becoming; punah -- again;
saumya-vapuh -- the beautiful form; maha-atma -- the great
one.
TRANSLATION
Sanjaya said to Dhrtarastra: The Supreme Personality of Godhead, Krishna,
having spoken thus to Arjuna, displayed His real four-armed form and at
last showed His two-armed form, thus encouraging the fearful Arjuna.
PURPORT
When Krishna appeared as the son of Vasudeva and Devaki, He first of all
appeared as four-armed Narayana, but when He was requested by His parents,
He transformed Himself into an ordinary child in appearance. Similarly,
Krishna knew that Arjuna was not interested in seeing a four-handed form,
but since Arjuna asked to see this four-handed form, Krishna also showed
him this form again and then showed Himself in His two-handed form. The
word saumya-vapuh is very significant. Saumya-vapuh is a
very beautiful form; it is known as the most beautiful form. When He was
present, everyone was attracted simply by Krishna's form, and because
Krishna is the director of the universe, He just banished the fear of
Arjuna, His devotee, and showed him again His beautiful form of Krishna.
In the Brahma-samhita (5.38) it is stated,
premanjana-cchurita-bhakti vilocanena: only a person whose eyes are
smeared with the ointment of love can see the beautiful form of Sri
Krishna.
TEXT 51
arjuna uvaca
drstvedam manusam rupam
tava saumyam janardana
idanim asmi samvrttah
sa-cetah prakrtim gatah
WORD FOR WORD
arjunah uvaca -- Arjuna said; drstva -- seeing; idam
-- this; manusam -- human; rupam -- form; tava --
Your; saumyam -- very beautiful; janardana -- O chastiser of
the enemies; idanim -- now; asmi -- I am; samvrttah
-- settled; sa-cetah -- in my consciousness; prakrtim -- to
my own nature; gatah -- returned.
TRANSLATION
When Arjuna thus saw Krishna in His original form, he said: O Janardana,
seeing this humanlike form, so very beautiful, I am now composed in mind,
and I am restored to my original nature.
PURPORT
Here the words manusam rupam clearly indicate the Supreme
Personality of Godhead to be originally two-handed. Those who deride
Krishna as if He were an ordinary person are shown here to be ignorant of
His divine nature. If Krishna is like an ordinary human being, then how is
it possible for Him to show the universal form and again to show the
four-handed Narayana form? So it is very clearly stated in
Bhagavad-gita that one who thinks that Krishna is an ordinary
person and who misguides the reader by claiming that it is the impersonal
Brahman within Krishna speaking is doing the greatest injustice. Krishna
has actually shown His universal form and His four-handed Vishnu form. So
how can He be an ordinary human being? A pure devotee is not confused by
misguiding commentaries on Bhagavad-gita because he knows what is
what. The original verses of Bhagavad-gita are as clear as the sun;
they do not require lamplight from foolish commentators.
TEXT 52
sri-bhagavan uvaca
su-durdarsam idam rupam
drstavan asi yan mama
deva apy asya rupasya
nityam darshana-kanksinah
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
su-durdarsam -- very difficult to see; idam -- this;
rupam -- form; drstavan asi -- as you have seen; yat
-- which; mama -- of Mine; devah -- the demigods; api
-- also; asya -- this; rupasya -- form; nityam --
eternally; darshana-kanksinah -- aspiring to see.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine
you are now seeing is very difficult to behold. Even the demigods are ever
seeking the opportunity to see this form, which is so dear.
PURPORT
In the forty-eighth verse of this chapter Lord Krishna concluded revealing
His universal form and informed Arjuna that this form is not possible to
be seen by so many pious activities, sacrifices, etc. Now here the word
su-durdarsam is used, indicating that Krishna's two-handed form is
still more confidential. One may be able to see the universal form of
Krishna by adding a little tinge of devotional service to various
activities like penances, Vedic study and philosophical speculation. It
may be possible, but without a tinge of bhakti one cannot see; that
has already been explained. Still, beyond that universal form, the form of
Krishna with two hands is still more difficult to see, even for demigods
like Brahma and Lord Shiva. They desire to see Him, and we have evidence in
the Srimad-Bhagavatam that when He was supposed to be in the womb
of His mother, Devaki, all the demigods from heaven came to see the marvel
of Krishna, and they offered nice prayers to the Lord, although He was not
at that time visible to them. They waited to see Him. A foolish person may
deride Him, thinking Him an ordinary person, and may offer respect not to
Him but to the impersonal "something" within Him, but these are all
nonsensical postures. Krishna in His two-armed form is actually desired to
be seen by demigods like Brahma and Shiva.
In Bhagavad-gita (9.11) it is also confirmed, avajananti mam
mudha manusim tanum asritah: He is not visible to the foolish persons
who deride Him. Krishna's body, as confirmed by Brahma-samhita and
confirmed by Krishna Himself in Bhagavad-gita, is completely
spiritual and full of bliss and eternality. His body is never like a
material body. But for some who make a study of Krishna by reading
Bhagavad-gita or similar Vedic scriptures, Krishna is a problem.
For one using a material process, Krishna is considered to be a great
historical personality and very learned philosopher, but He is an ordinary
man, and even though He was so powerful He had to accept a material body.
Ultimately they think that the Absolute Truth is impersonal; therefore
they think that from His impersonal feature He assumed a personal feature
attached to material nature. This is a materialistic calculation of the
Supreme Lord. Another calculation is speculative. Those who are in search
of knowledge also speculate on Krishna and consider Him to be less
important than the universal form of the Supreme. Thus some think that the
universal form of Krishna which was manifested to Arjuna is more important
than His personal form. According to them, the personal form of the
Supreme is something imaginary. They believe that in the ultimate issue,
the Absolute Truth is not a person. But the transcendental process is
described in Bhagavad-gita, Chapter Four: to hear about Krishna
from authorities. That is the actual Vedic process, and those who are
actually in the Vedic line hear about Krishna from authority, and by
repeated hearing about Him, Krishna becomes dear. As we have several times
discussed, Krishna is covered by His yoga-maya potency. He is not
to be seen or revealed to anyone and everyone. Only by one to whom He
reveals Himself can He be seen. This is confirmed in Vedic literature; for
one who is a surrendered soul, the Absolute Truth can actually be
understood. The transcendentalist, by continuous Krishna consciousness and
by devotional service to Krishna, can have his spiritual eyes opened and
can see Krishna by revelation. Such a revelation is not possible even for
the demigods; therefore it is difficult even for the demigods to
understand Krishna, and the advanced demigods are always in hope of seeing
Krishna in His two-handed form. The conclusion is that although to see the
universal form of Krishna is very, very difficult and not possible for
anyone and everyone, it is still more difficult to understand His personal
form as Syamasundara.
TEXT 53
naham vedair na tapasa
na danena na cejyaya
sakya evam-vidho drastum
drstavan asi mam yatha
WORD FOR WORD
na -- never; aham -- I; vedaih -- by study of the
Vedas; na -- never; tapasa -- by serious penances; na
-- never; danena -- by charity; na -- never; ca --
also; ijyaya -- by worship; sakyah -- it is possible;
evam-vidhah -- like this; drastum -- to see; drstavan
-- seeing; asi -- you are; mam -- Me; yatha -- as.
TRANSLATION
The form you are seeing with your transcendental eyes cannot be understood
simply by studying the Vedas, nor by undergoing serious penances, nor by
charity, nor by worship. It is not by these means that one can see Me as I
am.
PURPORT
Krishna first appeared before His parents Devaki and Vasudeva in a
four-handed form, and then He transformed Himself into the two-handed
form. This mystery is very difficult to understand for those who are
atheists or who are devoid of devotional service. For scholars who have
simply studied Vedic literature by way of grammatical knowledge or mere
academic qualifications, Krishna is not possible to understand. Nor is He
to be understood by persons who officially go to the temple to offer
worship. They make their visit, but they cannot understand Krishna as He
is. Krishna can be understood only through the path of devotional service,
as explained by Krishna Himself in the next verse.
TEXT 54
bhaktya tv ananyaya sakya
aham evam-vidho 'rjuna
jnatum drastum ca tattvena
pravestum ca parantapa
WORD FOR WORD
bhaktya -- by devotional service; tu -- but; ananyaya
-- without being mixed with fruitive activities or speculative knowledge;
sakyah -- possible; aham -- I; evam-vidhah -- like
this; arjuna -- O Arjuna; jnatum -- to know; drastum
-- to see; ca -- and; tattvena -- in fact; pravestum
-- to enter into; ca -- also; parantapa -- O mighty-armed
one.
TRANSLATION
My dear Arjuna, only by undivided devotional service can I be understood
as I am, standing before you, and can thus be seen directly. Only in this
way can you enter into the mysteries of My understanding.
PURPORT
Krishna can be understood only by the process of undivided devotional
service. He explicitly explains this in this verse so that unauthorized
commentators, who try to understand Bhagavad-gita by the
speculative process, will know that they are simply wasting their time. No
one can understand Krishna or how He came from parents in a four-handed
form and at once changed Himself into a two-handed form. These things are
very difficult to understand by study of the Vedas or by
philosophical speculation. Therefore it is clearly stated here that no one
can see Him or enter into understanding of these matters. Those who,
however, are very experienced students of Vedic literature can learn about
Him from the Vedic literature in so many ways. There are so many rules and
regulations, and if one at all wants to understand Krishna, he must follow
the regulative principles described in the authoritative literature. One
can perform penance in accordance with those principles. For example, to
undergo serious penances one may observe fasting on Janmastami, the day on
which Krishna appeared, and on the two days of Ekadasi (the eleventh day
after the new moon and the eleventh day after the full moon). As far as
charity is concerned, it is plain that charity should be given to the
devotees of Krishna who are engaged in His devotional service to spread
the Krishna philosophy, or Krishna consciousness, throughout the world.
Krishna consciousness is a benediction to humanity. Lord Caitanya was
appreciated by Rupa Gosvami as the most munificent man of charity because
love of Krishna, which is very difficult to achieve, was distributed
freely by Him. So if one gives some amount of his money to persons
involved in distributing Krishna consciousness, that charity, given to
spread Krishna consciousness, is the greatest charity in the world. And if
one worships as prescribed in the temple (in the temples in India there is
always some statue, usually of Vishnu or Krishna), that is a chance to
progress by offering worship and respect to the Supreme Personality of
Godhead. For the beginners in devotional service to the Lord, temple
worship is essential, and this is confirmed in the Vedic literature
(Svetasvatara Upanisad 6.23):
yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
One who has unflinching devotion for the Supreme Lord and is directed by
the spiritual master, in whom he has similar unflinching faith, can see
the Supreme Personality of Godhead by revelation. One cannot understand
Krishna by mental speculation. For one who does not take personal training
under the guidance of a bona fide spiritual master, it is impossible to
even begin to understand Krishna. The word tu is specifically used
here to indicate that no other process can be used, can be recommended, or
can be successful in understanding Krishna.
The personal forms of Krishna, the two-handed form and the four-handed,
are completely different from the temporary universal form shown to
Arjuna. The four-handed form of Narayana and the two-handed form of
Krishna are eternal and transcendental, whereas the universal form
exhibited to Arjuna is temporary. The very word sudurdarsam,
meaning "difficult to see," suggests that no one had seen that universal
form. It also suggests that amongst the devotees there was no necessity of
showing it. That form was exhibited by Krishna at the request of Arjuna so
that in the future, when one represents himself as an incarnation of God,
people can ask to see his universal form.
The word na, used repeatedly in the previous verse, indicates that
one should not be very much proud of such credentials as an academic
education in Vedic literature. One must take to the devotional service of
Krishna. Only then can one attempt to write commentaries on
Bhagavad-gita.
Krishna changes from the universal form to the four-handed form of
Narayana and then to His own natural form of two hands. This indicates
that the four-handed forms and other forms mentioned in Vedic literature
are all emanations of the original two-handed Krishna. He is the origin of
all emanations. Krishna is distinct even from these forms, what to speak
of the impersonal conception. As far as the four-handed forms of Krishna
are concerned, it is stated clearly that even the most identical
four-handed form of Krishna (which is known as Maha-Vishnu, who is lying on
the cosmic ocean and from whose breathing so many innumerable universes
are passing out and entering) is also an expansion of the Supreme Lord. As
stated in the Brahma-samhita (5.48),
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vila-jajagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
"The Maha-Vishnu, into whom all the innumerable universes enter and from
whom they come forth again simply by His breathing process, is a plenary
expansion of Krishna. Therefore I worship Govinda, Krishna, the cause of
all causes." Therefore one should conclusively worship the personal form
of Krishna as the Supreme Personality of Godhead who has eternal bliss and
knowledge. He is the source of all forms of Vishnu, He is the source of all
forms of incarnation, and He is the original Supreme Personality, as
confirmed in Bhagavad-gita.
In the Vedic literature (Gopala-tapani Upanisad 1.1) the following
statement appears:
sac-cid-ananda-rupaya
krsnayaklista-karine
namo vedanta-vedyaya
gurave buddhi-saksine
"I offer my respectful obeisances unto Krishna, who has a transcendental
form of bliss, eternity and knowledge. I offer my respect to Him, because
understanding Him means understanding the Vedas and He is therefore
the supreme spiritual master." Then it is said, krsno vaiparamam
daivatam: "Krishna is the Supreme Personality of Godhead."
(Gopala-tapani 1.3) Eko vasi sarva-gah krsna idyah: "That
one Krishna is the Supreme Personality of Godhead, and He is worshipable."
Eko 'pi san bahudha yo 'vabhati: "Krishna is one, but He is
manifested in unlimited forms and expanded incarnations."
(Gopala-tapani 1.21)
The Brahma-samhita (5.1) says,
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
"The Supreme Personality of Godhead is Krishna, who has a body of
eternity, knowledge and bliss. He has no beginning, for He is the
beginning of everything. He is the cause of all causes."
Elsewhere it is said, yatravatirnam krsnakhyam param brahma
narakrti: "The Supreme Absolute Truth is a person, His name is
Krishna, and He sometimes descends on this earth." Similarly, in the
Srimad-Bhagavatam we find a description of all kinds of
incarnations of the Supreme Personality of Godhead, and in this list the
name of Krishna also appears. But then it is said that this Krishna is not
an incarnation of God but is the original Supreme Personality of Godhead
Himself (ete camsa-kalah pumsah krsnas tu bhagavan svayam).
Similarly, in Bhagavad-gita the Lord says, mattah parataram
nanyat: "There is nothing superior to My form as the Personality of
Godhead Krishna." He also says elsewhere in Bhagavad-gita, aham adir hi
devanam: "I am the origin of all the demigods." And after
understanding Bhagavad-gita from Krishna, Arjuna also confirms this
in the following words: param brahma param dhama pavitram-paramam
bhavan, "I now fully understand that You are the Supreme Personality
of Godhead, the Absolute Truth, and that You are the refuge of
everything." Therefore the universal form which Krishna showed to Arjuna
is not the original form of God. The original is the Krishna form. The
universal form, with its thousands and thousands of heads and hands, is
manifest just to draw the attention of those who have no love for God. It
is not God's original form.
The universal form is not attractive for pure devotees, who are in love
with the Lord in different transcendental relationships. The Supreme
Godhead exchanges transcendental love in His original form of Krishna.
Therefore to Arjuna, who was so intimately related with Krishna in
friendship, this form of the universal manifestation was not pleasing;
rather, it was fearful. Arjuna, who was a constant companion of Krishna's,
must have had transcendental eyes; he was not an ordinary man. Therefore
he was not captivated by the universal form. This form may seem wonderful
to persons who are involved in elevating themselves by fruitive
activities, but to persons who are engaged in devotional service the
two-handed form of Krishna is the most dear.
TEXT 55
mat-karma-krn mat-paramo
mad-bhaktah sanga-varjitah
nirvairah sarva-bhutesu
yah sa mam eti pandava
WORD FOR WORD
mat-karma-krt -- engaged in doing My work; mat-paramah --
considering Me the Supreme; mat-bhaktah -- engaged in My devotional
service; sanga-varjitah -- freed from the contamination of fruitive
activities and mental speculation; nirvairah -- without an enemy;
sarva-bhutesu -- among all living entities; yah -- one who;
sah -- he; mam -- unto Me; eti -- comes;
pandava -- O son of Pandu.
TRANSLATION
My dear Arjuna, he who engages in My pure devotional service, free from
the contaminations of fruitive activities and mental speculation, he who
works for Me, who makes Me the supreme goal of his life, and who is
friendly to every living being -- he certainly comes to Me.
PURPORT
Anyone who wants to approach the supreme of all the Personalities of
Godhead, on the Krishnaloka planet in the spiritual sky, and be intimately
connected with the Supreme Personality, Krishna, must take this formula,
as stated by the Supreme Himself. Therefore, this verse is considered to
be the essence of Bhagavad-gita. The Bhagavad-gita is a book
directed to the conditioned souls, who are engaged in the material world
with the purpose of lording it over nature and who do not know of the
real, spiritual life. The Bhagavad-gita is meant to show how one
can understand his spiritual existence and his eternal relationship with
the supreme spiritual personality and to teach one how to go back home,
back to Godhead. Now here is the verse which clearly explains the process
by which one can attain success in his spiritual activity: devotional
service.
As far as work is concerned, one should transfer his energy entirely to
Krishna conscious activities. As stated in the Bhakti
rasamrta-sindhu (2.255),
anasaktasya visayan
yatharham upayunjatah
nirbandhah krsna-sambandhe
yuktam vairagyam ucyate
No work should be done by any man except in relationship to Krishna. This
is called krsna-karma. One may be engaged in various activities,
but one should not be attached to the result of his work; the result
should be done only for Him. For example, one may be engaged in business,
but to transform that activity into Krishna consciousness, one has to do
business for Krishna. If Krishna is the proprietor of the business, then
Krishna should enjoy the profit of the business. If a businessman is in
possession of thousands and thousands of dollars, and if he has to offer
all this to Krishna, he can do it. This is work for Krishna. Instead of
constructing a big building for his sense gratification, he can construct
a nice temple for Krishna, and he can install the Deity of Krishna and
arrange for the Deity's service, as is outlined in the authorized books of
devotional service. This is all krsna-karma. One should not be
attached to the result of his work, but the result should be offered to
Krishna, and one should accept as prasadam the remnants of
offerings to Krishna. If one constructs a very big building for Krishna
and installs the Deity of Krishna, one is not prohibited from living
there, but it is understood that the proprietor of the building is
Krishna. That is called Krishna consciousness. If, however, one is not
able to construct a temple for Krishna, one can engage himself in
cleansing the temple of Krishna; that is also krsna-karma. One can
cultivate a garden. Anyone who has land -- in India, at least, any poor
man has a certain amount of land -- can utilize that for Krishna by
growing flowers to offer Him. One can sow tulasi plants, because
tulasi leaves are very important and Krishna has recommended this
in Bhagavad-gita. Patram puspam phalam toyam. Krishna desires that
one offer Him either a leaf, or a flower, or fruit, or a little water --
and by such an offering He is satisfied. This leaf especially refers to
the tulasi. So one can sow tulasi and pour water on the
plant. Thus, even the poorest man can engage in the service of Krishna.
These are some of the examples of how one can engage in working for
Krishna.
The word mat-paramah refers to one who considers the association of
Krishna in His supreme abode to be the highest perfection of life. Such a
person does not wish to be elevated to the higher planets such as the moon
or sun or heavenly planets, or even the highest planet of this universe,
Brahmaloka. He has no attraction for that. He is only attracted to being
transferred to the spiritual sky. And even in the spiritual sky he is not
satisfied with merging into the glowing brahmajyoti effulgence, for
he wants to enter the highest spiritual planet, namely Krishnaloka, Goloka
Vrindavan. He has full knowledge of that planet, and therefore he is not
interested in any other. As indicated by the word mad-bhaktah, he
fully engages in devotional service, specifically in the nine processes of
devotional engagement: hearing, chanting, remembering, worshiping, serving
the lotus feet of the Lord, offering prayers, carrying out the orders of
the Lord, making friends with Him, and surrendering everything to Him. One
can engage in all nine devotional processes, or eight, or seven, or at
least in one, and that will surely make one perfect.
The term sanga-varjitah is very significant. One should
disassociate himself from persons who are against Krishna. Not only are
the atheistic persons against Krishna, but so also are those who are
attracted to fruitive activities and mental speculation. Therefore the
pure form of devotional service is described in
Bhakti-rasamrta-sindhu (1.1.11) as follows:
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
In this verse Srila Rupa Gosvami clearly states that if anyone wants to
execute unalloyed devotional service, he must be freed from all kinds of
material contamination. He must be freed from the association of persons
who are addicted to fruitive activities and mental speculation. When,
freed from such unwanted association and from the contamination of
material desires, one favorably cultivates knowledge of Krishna, that is
called pure devotional service. Anukulyasya sankalpah pratikulyasya
varjanam (Hari-bhakti-vilasa 11.676). One should think of
Krishna and act for Krishna favorably, not unfavorably. Kamsa was an enemy
of Krishna's. From the very beginning of Krishna's birth, Kamsa planned in
so many ways to kill Him, and because he was always unsuccessful, he was
always thinking of Krishna. Thus while working, while eating and while
sleeping, he was always Krishna conscious in every respect, but that
Krishna consciousness was not favorable, and therefore in spite of his
always thinking of Krishna twenty-four hours a day, he was considered a
demon, and Krishna at last killed him. Of course anyone who is killed by
Krishna attains salvation immediately, but that is not the aim of the pure
devotee. The pure devotee does not even want salvation. He does not want
to be transferred even to the highest planet, Goloka Vrindavan. His only
objective is to serve Krishna wherever he may be.
A devotee of Krishna is friendly to everyone. Therefore it is said here
that he has no enemy (nirvairah). How is this? A devotee situated
in Krishna consciousness knows that only devotional service to Krishna can
relieve a person from all the problems of life. He has personal experience
of this, and therefore he wants to introduce this system, Krishna
consciousness, into human society. There are many examples in history of
devotees of the Lord who risked their lives for the spreading of God
consciousness. The favorite example is Lord Jesus Christ. He was crucified
by the nondevotees, but he sacrificed his life for spreading God
consciousness. Of course, it would be superficial to understand that he
was killed. Similarly, in India also there are many examples, such as
Thakur Haridasa and Prahlada Maharaja. Why such risk? Because they wanted
to spread Krishna consciousness, and it is difficult. A Krishna conscious
person knows that if a man is suffering it is due to his forgetfulness of
his eternal relationship with Krishna. Therefore, the highest benefit one
can render to human society is relieving one's neighbor from all material
problems. In such a way, a pure devotee is engaged in the service of the
Lord. Now, we can imagine how merciful Krishna is to those engaged in His
service, risking everything for Him. Therefore it is certain that such
persons must reach the supreme planet after leaving the body.
In summary, the universal form of Krishna, which is a temporary
manifestation, and the form of time which devours everything, and even the
form of Vishnu, four-handed, have all been exhibited by Krishna. Thus
Krishna is the origin of all these manifestations. It is not that Krishna
is a manifestation of the original visva-rupa, or Vishnu. Krishna is
the origin of all forms. There are hundreds and thousands of Vishnus, but
for a devotee no form of Krishna is important but the original form,
two-handed Syamasundara. In the Brahma-samhita it is stated that
those who are attached to the Syamasundara form of Krishna in love and
devotion can see Him always within the heart and cannot see anything else.
One should understand, therefore, that the purport of this Eleventh
Chapter is that the form of Krishna is essential and supreme.
Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the
Srimad Bhagavad-gita in the matter of the Universal Form.
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