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Gita : Ch-11. Slo-12.

Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)

Slokam-12. (If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.)

divi   suryasahasrasy   bhaved   yugapadutthita,

yadi   bhah   sadrsi   sa   syat   bhasatasya   mahatmanah.

divi suryasahasrasya bhah yugapat = one thousand suns in the sky;

utthita bhavet yadi, sa = when rise all together, the light/ shining /brightness;

tasya mahatmanah = of that Mahatma;

bhasah sadrsi syat = equal to that brightness.

Now the effulgence of Lord Krishna's visvarupa or divine universal form is being described.

The word divi means in the firmament.

If in the heavens a thousand suns burst forth simultaneously all at once it could give an indication of the dazzling radiance and splendour the universal form and no other comparison is suitable.

As 1000 suns rising simultaneously cannot be envisioned except by imagination and is practically an impossible reality it is difficult to envision.

Thus the comparison infers that the universal form is beyond compare to anything ever seen or imagined.

The unparalleled and incomparable nature of the Supreme Lord Krishna's visvarupa or divine universal form is now being stated.

The effulgence of this universal form is being compared to the simultaneous rising of surya- sahasrasya or 1000 suns.

This is to give a general idea of the magnificent splendour Lord Krishna's phenomenal universal form manifested.

This affirms that there is nothing else to compare with the visvarupa in the material existence and gives the evidence from what was exhibited in slokam nine.

The word sahasraya means thousand but can literally be taken to be innumerable as 1000 suns simultaneously rising in the sky would be uncountable.

Like the thousands of heroic deeds of the avatars of Lord Krishna, this statement is made for elucidation of the resplendent splendour of the visvarupa or divine universal form.

In the Rig Veda is stated :-

The Supreme Lord of eternal power and eternal energy is of eternal brilliance even easily exceeding the sun.

This comparison is based on the conclusive evidence of the Vedic scriptures and it is of no avail to try to compare it to anything else.

The example of a 1000 suns is a mere illustration to show the degree of infinite splendour and radiance that the form of Lord Krishna's visvarupa or divine universal form displayed in ever increasing measure.

What Arjuna saw was indescribable, yet Sanjaya is trying to give a mental picture of that great revelation to Dhritarashtra.

Neither Sanjaya nor Dhritarashtra were present, but Sanjaya, by the grace of Vyasa maharishi, 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).

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …