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Gita : Ch-11. Slo-5.

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam )

 Slokam-5.( Lord said:  Arjuna,  behold now My opulences, hundreds of thousands of varied divine multicolored forms.)

Sri-bhagavan uvaca

pasya  me  partha  rupani  satasotha  sahasrasah,

nanavidhani  divyani   nanavarnakrtini  ca.

Sri bhagavan uvaca  =  Lord said:

partha  nanavidhani  =  Arjuna!  in  various / different  ways ( variegated )  and;

nanavarnakrtini  ca  =  ( likewise )  in  many  colours,  and  forms;

me  satasah  atha  sahasrasah  =  My  hundreds  also  thousands  of;

divyani  rupani  pasya  =  behold  divine  forms.

 Being so requested the Supreme Lord Krishna proceeds to advise Arjuna about what His omnipotent visvarupa or divine universal form will be exhibiting and inferring that he should pay attention.

The word pasya means behold.

Although the form is one it has unlimited features and innumerable different personalities are manifested within it.

The word rupani meaning forms is plural and denotes various, divine, supernatural forms of variegated types and multicoloured hues such as black, blue, yellow, red, green and white as well as particular and specific arrangements of many diverse parts and unique shapes of divine expansions harmoniously connected in the sataso'tha sahasrasah or hundreds of thousands infinite in number.

The Supreme Lord Krishna being requested by His surrendered devotee to reveal His visvarupa or divine universal form; responded with the word pasya meaning behold, His hundred of thousands of radiant and dazzling transcendental manifestations inferring that he should be prepared because it is difficult to look at. He addresses Arjuna as Partha referring to him as the son of His female devotee Prtha better known as Kunti.

The word rupani meaning forms is used to express the manifestation of innumerable multifarious and multicoloured divine forms and shapes.

Lord Krishna is instructing to behold His all encompassing, all sustaining transcendental visvarupa or divine universal form in hundreds of thousands of unique transcendental manifestations.

The word divyani means divine denoting non-material spiritual colours and forms never seen before.

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 …