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Gita Ch-11. Slo-30.

Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)

Slokam-30. ( O Lord, I see You devouring all people in Your flaming mouths and covering the universe with Your immeasurable rays. Scorching the worlds, You are manifest.)

lelihyase   grasamanah   samantat

lokan  samagran  vadanairjvaladbhih,

tejobhirapurya  jagat  samagram

bhasastavograh  pratapanti  vishno.

jvaladbhih  vadanaih  =  with  blazing  mouths (faces);

samantat  samagran  lokan   =  from  everywhere  ( all  directions )  the  complete  worlds ( people );

grasamanah  lelihyase  =    licking  and   devouring;

vishno   tava  ugrah  bhasah  =  O, Lord!  Your  violent  powerful  rays (illuminating );

jagat  samagram  =  the  whole  Universe  completely;

tejobhih  apurya   pratapant  =  covering  by  scorching  effulgence.

As other transcendental activities of the Supreme Lord Krishna such as the pralaya or the waters of dissolution during universal destruction, unlimited people were entering His mouth due to the process of the creative cycle.

Established in the middle of the battlefield between the Kaurava and Pandava armies the visvarupa or divine universal form with innumerable faces and mouths turned towards both armies could be seen devouring multitudes of warriors continuously entering those mouths in an endless stream.

Those who were to die at the commencement of the battle could already be seen pulverised by the fierce, gnashing teeth other perishing later could be seen just entering these mouths.

The sight of this was supra- subtle and could only be seen by those who were atma-tatva or soul realised and could not be seen by others.

Like a pot which is broken cannot be seen by ordinary people until it breaks into pieces; the sight of the visvarupa was not visible to those of normal eyes.

It can also be compared to the case of King Puru who received the youth and form of his youngest son.

Only the demigods of medicine being the twin Aswins were able to perceive his true old age and not others.

Lord Krishna's visvarupa or divine universal form was very agreeable to devour all the warriors lapping them up completely like a lion laps up water and swallowing these warriors with His innumerable fiery mouths.

Kings like Duryodhana were rushing into these mouths from all directions and the visvarupa's fierce and terrible splendour is torture to the entire creation who is being seared and scorched by its blazing effulgence.

Lord Krishna is being addressed as Vishnu the one who pervades all creation.

As His visvarupa or divine universal form is voraciously devouring the mighty warriors of both armies with its flaming mouths.

Furthermore the blazing effulgence radiating from the visvarupa is so bright that it is scorching the universe with its brilliance.

Lord Krishna is addressed as Vishnu or He who pervades the entire creation.

The mighty warriors who will fight in the battle are already captured in the visvarupa's innumerable flaming mouths voraciously devouring them.

All are seared and scathed by the heat of its blazing effulgence encompassing all the worlds.

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 …