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Gita : Ch-11. Slo-4.

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam )

Slokam-4.( Arjuna to Lord  : 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 universal self.)

manyase  yadi  tacchakyam  maya  drashtumiti  prabho,

yogesvara  tato  me  tvam  darsayatmanamavyayam.

 prabho  tat  drashtum  =  O Lord,  to  see  that  Cosmic  form;

maya  chakyam  iti  =  I  am  eligible;

manyase  yadi  =  if  you  think;

yogesvara!  =  Hey  Lord;

tatah  tvam  =  then  Lord;

avyayam  atmanam  =  (thy)  unknown  Eternal  form;

me  darsaya  =  kindly  show  me.

The Supreme Lord Krishna is being requested to show His visvarupa or divine universal form only if He thinks it is appropriate; not because Arjuna is curious to see it.

The Supreme Lord is being asked in a mood of humility to reveal His transcendental universal form and thus will consider showing it.

Hari Om! In this slokam the manner in which Lord Krishna's powerful universal form may be meditated upon along with the details of the form is being requested.

The word prabho means Supreme master, one who is most powerful and capable. In the Moksa Dharma it is also mentioned as such stating : -

There is no one more powerful then the Perennial Supreme Lord.

The word prabhu is specifically referring to the Supreme Lord, the most powerful.

It may be wondered that if the great sages, liberated beings and the demigods are unable to the Supreme Lord Krishna's visvarupa or divine universal form.

How will it be possible for Arjuna to see such a form.

This is why Arjuna states the words manyase yada which means if you consider.

If Lord Krishna considers that Arjuna who is His surrendered devotee is capable of beholding His universal form which encompasses the total creation then by the Supreme Lord's grace He can reveal it. Lord Krishna is addressed by him as Yogesvara or the lord of yogis perfected in the science of the individual consciousness attaining communion with the ultimate consciousness.

By the Supreme Lord's grace one can achieve the path leading to spiritual perfection which is one's highest good and without the Supreme Lord's grace no path is capable of yielding spiritual perfection.

Arjuna is inferring that due to being fully devoted to Lord Krishna he can witness this supreme form.

The word avyayam means in entirety.

Arjuna wishes to see the complete visvarupa or divine universal form of Lord Krishna.

The word yogesvara means the lord of yoga or perfecting the science of the individual consciousness attaining communion with the ultimate consciousness.

As the lord of yoga He possesses all divine attributes such a wisdom, power, sovereignty, splendour and glory to the maximum degree that is not found to be possessed by any other except Himself and is impossible to duplicate even a portion of it.

These will become clearly apparent in the next verse when Lord Krishna tells Arjuna what he will see when beholding His magnificent visvarupa.

To alleviate the yearning of supplication of His disciple who was earnestly desirous to see His divine universal form and who was enlivened and animated in rapturous emotion, the Supreme Lord Krishna spoke as follows.

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 …