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Gita : Ch-11. Slo-20.

Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)

Slokam-20. ( Although You are one, You are spread throughout the sky and the planets and all space between. O great one, as I behold this terrible form, I see that all the planetary systems are perplexed.)

dyavaprthivyoridamantaram  hi

vyaptam  tvayaikena  disasca  sarvah

drshtvadbhutam  rupamugram  tavedam

lokatrayam  pravyathitam  mahatman.

dyavaprthivyo  =  of  the  sky  ( outer space )  and  the  earth;

idam  antaram  =  the  whole  space  in  between;

sarva  disah  ca  =  apart  from  that,  in  all  directions;

tvaya  ekena  vyapta  hi  =  the  whole  is  covered  by  your  graze;

adbhutam  ugram  =  astonishing, wondrous, terrible, fearful  ( the view of Lord's Viswaroopam );

mahatman!  =  Hey  Lord!

lokatrayam  vyathitam  =  all  three  worlds  frightened  and  immersed  into  darkness  ( by Lord's Visvarupam's grace ).

The Varuna Purana states: Between the Earth which is equated to mother and the heavens which is equated to the father the Supreme Lord Krishna's visvarupa or divine universal form encompassed all.

The mother never encourages one to perform unrighteous deeds and the Earth never encourages such actions either.

The father is always benefiting the children and the family and likewise let the heavens be propitious to us.

With thoughts of this nature in the mind the various avataras or incarnations and expansions of Lord Krishna are not normally perceived as frightening.

For Brahma, Narada, Vyasa and others even this visvarupa is not in the least frightening but for others the resplendent Supreme Lord is perceived in a terrible, fear inspiring way.

The Varuna Purana states :-

While some find fulfilment in seeing His visvarupa others become frightened yet still if they are able to see it at all they all will achieve fulfilment in the end.

 All are not competent to see the visvarupa of Lord Krishna directly while others who see it during their meditation are frightened.

In the Gautama texts is stated :-

That some seeing the visvarupa are very pleased, while some others are frightened and still other aspirants who while not seeing the visvarupa directly still meditate on Him within their minds by what they have heard and read from others and perceive Him in that way.

The exalted devotees abounding in the three worlds according to their capacity perceived the visvarupa Lord Krishna exhibited to Arjuna before the battle at Kurukshetra.

At first these exalted devotees also felt apprehension and fear like Arjuna and the demigods but in the course of continual perception of the visvarupa a feeling of exuberance and bliss bubbled up within them and all apprehensions evaporated.

Because the purpose of the Battle of Kurukshetra was Lord Krishna's intention to alleviate the burden of the demoniac influences upon the Earth the visvarupa was perceived in an exceptionally frightening manner and thus fearfulness ensued.

But in other situations and other times the various forms of Lord Krishna do not cause any anxiety or fear among the Vaishnavas and Brahmins being His devotees.

For those who are superior to Arjuna such as Balarama, Brahma and Shiva as well as Draupadi, Yudhisthira and Bhima no fear arose at all within them.

This has been described in the Agni Purana to explain the frightening aspect of the visvarupa in the correct context.

The words dyae aprthivyor meaning heaven and Earth denotes all the upper and lower planetary systems throughout material existence and the word antaram is all space between them all.

So in all spaces wherein universes revolve and in all spaces and every direction the visvarupa or divine universal form of Lord Krishna could be seen pervading indefinitely.

The phenomenal pervasion of the visvarupa of infinite nature made it irresistibly awe-inspiring and its omnipotence was terrible to behold.

All the three planetary systems such as those inhabited by Brahma, by the Devas or demigods, by the Siddhas or perfected beings, by the Pitris or ancestors, by the Gandharvas or celestial singers, by the Rakshasas or demons, etc. all were assembled in the air above Kurukshetra to witness the impending battle between the Pandavas and the Kauravas.

The words maha- atman meaning great soul denotes the Supreme Lord being the greatest soul comprised of all souls.

The three planetary systems are distinguished as being inhabited by compassionate beings like Brahma and the demigods, inimical beings like the demons, and neutral beings like the ancestors.

The word pravyathitam means greatly fearful and panic struck.

The same divine vision that Arjuna was given was also bequeathed at that time in general to all beings and those who were evolved and competent were also able to directly perceive Lord Krishna's visvarupa in all its magnificent and terrible splendor.

If one were to perhaps wonder why would this possibly be so, the answer is that it confirms the reality of the visvarupa from a variety of sources and it irrevocably proves the indomitable power of Lord Krishna's transcendental potency which applies to all living entities.

Lord Krishna's visvarupa or divine universal form was exceedingly difficult to look at due to its blazing effulgence.

This is also being stated by the word antaram which is specifying that the visvarupa was manifest in heaven and earth and all the space in between meaning between the celestial spheres and all the universal planetary systems.

This slokam affirms the fearful omnipotent splendour that was also exhibited by the visvarupa and Lord Krishna's compassionate nature is supplicated upon to withdraw His frightful visvarupa because although it is phenomenally wonderful and awe- inspiring, it is also terrifying and all the worlds are greatly alarmed and panic stricken upon witnessing it.

The space between heaven and Earth, the complete sky is filled and pervaded by Lord Krishna's visvarupa or divine universal form in all directions.

The visvarupa never seen before was astonishingly wonderful and terribly frightening at the same time.

All the worlds are extremely afflicted and aggrieved by its fierceness.

This slokam is a continuation from the previous slokam.

To be continued  ...


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Chapter-10. ( Vibhuthi-yogam)

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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…

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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.)


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( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


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

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