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Gita : Ch-11. Slo-16.

Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)



pasyami tvam sarvatonantarupam,

nantam na madhyam na punastavadim

pasyami visvesvara visvarupa.

aneka-bahu-udara-vaktra-netram = with many arms, bellies, mouths, eyes;

ananta-rupam tvam = your unlimited forms;

sarvatah pasyami = I see everywhere;

visvesvara visva-rupa = O Lord of the Universe, in the form of the Universe;

tava adim na pasyami = I see your beginning;

madhyam na antham na punah na = I did not see the middle and end and not again.

The word aneka means infinitely innumerable.

In Lord Krishna's visvarupa or divine universal form were seen multitudinous arms, faces, stomachs and eyes unlimitedly.

The Supreme Lord has unlimited vision in past present and future.

He is unlimited in every aspect conceivable manifestations in many wonderful and phenomenal forms.

The Rig Veda states that with His shoulders the Supreme Lord creates all gross material worlds and the three spaces between them.

The Yajur Veda confirms this also.

The word visva denotes without any restrictions whatsoever being unlimited.

Everything, everywhere regarding Lord Krishna is infinitely endless and complete in all manifestations and so are the unlimited arms, faces, stomachs and eyes of the Supreme Lord's visvarupa.

The compound word ananta- rupam means innumerable are His forms and it also means that His forms are unlimited.

The Yajur Veda states :-

The Supreme Lord Krishna is superior to the most supreme, greater then the total creation, the one without a second, the One who manifests all manifested forms unlimitedly.

The Aditya Purana states that the Supreme Lords unlimited forms in material existence is manifested by prakriti or the material substratum pervading all physical existence. Prakriti being the representative of the Supreme Lord's material energy is thus without beginning, middle or end in all its activities.

The Supreme Lord Krishna and all of His Vedically authorised avataras or divine incarnations and expansions are fully saccidananda possessing eternal existence, unlimited cognizance and endless bliss.

There is no limitation in any of His forms.

They are never born neither are they capable of death.

They manifest themselves into the material existence for a specific purpose and after a period of time they unmanifest themselves again.

Whatever manifestation of infinity there is outwards in external space the same manifestation of infinity is found inwards within the internal etheric heart where an infinitesimal portion of Lord Krishna, the atma or eternal soul resides of all sentient beings.

By the medium of the atma all space including the universes sun and moon etc. are encompassed within including all the demigods such as the firegod Agni and the windgod Vayu.

These things are not impossible because of the inconceivable power of the Supreme Lord.

The Vishnu Purana states :-

Inconceivable indeed is the Supreme Lord power, so much so that it is not possible to resolve His inconceivability by argument or debate.

This is because His inconceivability is transcendental to words, thoughts and even imagination.

Never by reason can the possible or impossible lilas or divine pastimes of the Supreme Lord Krishna be explained by even the most refined intellect in a rational manner.

Otherwise the conclusive evidence of Lord Krishna performing phenomenally impossible activities would give rise to erroneous inferences and bizarre conclusions negating His absolute, almighty paramount position as the Ultimate cause and goal of all existence.

It would be like someone attempting to explain a lighting bolt based upon the sound of thunder.

One sometimes hears philosophers and intellectuals speak about that when transcendental qualities of the Supreme Lord are found in even minuscule proportions within jivas or embodied beings there is contradiction; but this is no way constitutes any defect in the Supreme Lord. Such transcendental qualities found in jivas may seem to appear to contradict each other from the material vision of one who is unaware of the actual tattva or conclusive truth.

But all seemingly contradictions are harmoniously established within the Supreme Lord and any contradictions perceived in others is completely dependent upon their capacity to delegate these qualities and also on the level of consciousness of the perceiver.

It is only a mater of poetic licence to use the words madhyan or middle in the verse as the words na adim meaning no beginning and na antam meaning no end clearly includes whatever is between.

The Supreme Lord Krishnas visvarupa is His divine universal form and is not of the form of the universe which is situated within it like a speck of light.

He possesses infinite forms which are all unlimited. As all His forms are eternal they are without any ending and thus they are always unlimited.

Everywhere from every angle of vision could be seen infinite amounts of unlimited arms, stomachs, faces, and eyes.

The word visvesvara means Lord of the universe and visvarupa the divine universal form denotes the Supreme Lord to whom all the cosmos is part of His transcendental body.

As the Supreme Lord Krishna is ananta or endless it is understandable that He has no beginning, middle or end and this was perceived by Arjuna.

Addressed as visvesvara or controller of the universe within the visvarupa or divine universal form of Lord Krishna was beheld infinite forms with unlimited arms, stomachs, faces and eyes extending in all directions.

As He is infinite He has no beginning, middle or end.

In Lord Krishna's visvarupa or divine universal form was seen unlimited eyes and hands and bodies and forms on every side; but it was not possible to detect their end or their beginning and middle because the Supreme Lord is all pervading and infinite.

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 …