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Gita : Ch-11. Slo-19.

Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)

Slokam-19. (You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe.)


anantabahum  sasisuryanetram

pasyami  tvam  diptahutasavaktram

svatejasa visvamidam  tapantam.

 anadimadhyantam = without a beginning,  middle, and end;

anantaviryam = unlimited glories;

anantabahum  = unlimited arms;

sasisuryanetram = with eyes of Sun and Moon;

svatejasa visvam  idam = with your own glory upon this Univrese;

tapantam = so heating;

tvam pasyami = I see you Lord.

Lord Krishna's visvarupa or divine universal form is infinite being devoid of beginning, middle or end.

The word ananta means unlimited and viryam means powerful so the visvarupa is unlimitedly powerful without any restrictions.

Other qualities are also implied by ananta such as cognizance, dominion, might, strength, etc.

The words ananta-bahum meaning unlimited arms also infers unlimited hands, chests, legs, feet, etc as well.

Sasi-surya-netram means eyes like the sun and moon.

The moon's rays denote the cool gentle beaming look that gladdens as it shines upon the Supreme Lords servitors the demigods and His votaries the devotees with compassion.

The sun's glowing rays denotes the hot, burning eye that scorches the inimical hosts of asuras or demons and raksasas or devils who are devoid of righteousness to others.

Dipta-hutasa-vaktram meaning with fire emitting from their mouths denotes the fire of universal destruction contained within the bosom of time raged therein.

Sva-tejasi means dazzling splendour and unprecedented radiance which illuminated everything around it.

 This glorious life giving energy flows unrestrictedly throughout all the universes.

Arjuna is explaining that he has seen the reality of the visvarupa according to the manner in which Lord Krishna deigned to teach him by exhibiting the visvarupa in before him and practically demonstrating that He is the complete creator, the complete sustainer, the total refuge of all and the absloute destroyer as well as being the receptacle for all divine qualities and transcendental attributes such as omniscience, omnipotence and omni-presence.

The question may arise as to how is it possible for unlimited bodily parts to be functioning all in one body.

The answer to this would be that one can imagine a single bodily midsection of vast proportions with unlimited chests, arms, hands necks and heads branching upwards from it in every direction and with every head having two eyes, two ears, a nose and a mouth.

Also branching downwards in every direction it is possible to imagine unlimited legs and feet as well.

So this conception is clearly not an impossibility and seeing it along with choice demigods and exalted liberated beings they were all inspired with awe and reverence.

In reference to Lord Krishna's visvarupa or divine universal form having His eyes being the sun and moon.

It should be understood as both the sun and the moon which originate from Him.

Then this is in accordance with the Rig Veda that states : -

Since all the 330 million demigods have been produced from just a portion of the Supreme Lord they are glorified as His individual parts.

Also other Vedic scriptures have stated : -

From the mind the moon was created and from the eyes the sun was created.

In consideration of the infinite number of forms within it that can be seen it is appropriate to say that all these infinite forms have their refuge in the visvarupa.

Lord Krishna's visvarupa or divine universal form is being described as anadi-madhya-antam meaning without beginning, middle or end with ananta- viryam or unlimitedly powerful of infinite prowess endowed with unlimited arms, heads, faces and eyes which are equated to the sun and moon.

The cool rays of the moon soothe and nourish the devotees who are distraught in separation from the Supreme Lord.

The scorching heat of the glowing sun punishes and chastises the demons like a blazing inferno which is comparable to the fire at the time of universal destruction.

Now Lord Krishna's visvarupa or divine universal form is precisely perceived as non-different from Him being without beginning or birth, of infinite potency and power, having the sun and the moon for eyes and with blazing fires erupting from His unlimited mouths, illuminating as well as scorching the creation with its fiery radiance.

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 …