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Gita : Ch-11. Slo-46.

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam)

Slokam-46. ( O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.)

 kiritinam  gadinam  cakra-hastam

icchami  tvam  drashtum  aham  tathaiva,

tenaiva  rupena  catur-bhujena

sahasra-baho  bhava  visva-murte.

 tatha  eva  =  in that position ( as  You  were  before );

kiritinam  gadinam  cakra-hastam  =  with  Kireedam / Makudam  ( Lord'head dress ), Gadha /Mace ( Lord's weapon in  first left hand ),

Sudarsana-cakra  (wheel /disc namely Sudarsanam in  second  tight  hand );

tvam  drashtum  aham  tathaiva  =  I  wish  to  see  Your highness;

sahasra-baho  =  with  many  thousands  hands;

visva-murte  =  O Universal  Lord;

catur-bhujena  =  with  four  hands;

tena  rupena  eva  iva  =  Please  acquire  that  form  only.

The very form of the Supreme Lord Krishna desired to be seen as before is now being described.

Arjuna was accustomed to seeing Lord Krishna in His catur-bhujena or four armed form with gadinam or mace and cakra-hastam or holding discus while bedecked with kiritinam or jewel ornamented golden crown diadem.

Now he is requesting Lord Krishna to withdraw the wondrous but terrifying visvarupa or divine universal form of 1000 arms and unlimited faces and revert back to His human looking four armed form with which he was familiar with.

In slokam 17 of this chapter Arjuna also refers to kiritinam in describing the visvarupa or divine universal form but then he is seeing unlimited crown diadems upon unlimited heads which was never seen before; so there is no contradiction in Arjuna requesting to see Lord Krishna's more peaceful four-armed form with kiritinam that he was regularly use to seeing before.

Lord Krishna is implored to conceal His visvarupa or divine universal form and show His four armed form with kiritinam or golden crown, gadinam or mace and cakra or discus which Arjuna was accustomed to seeing.

The Vaihaya Samhita states : -

Concealing His inconceivable visvarupa Lord Krishna revealed His human looking form which is to be meditated on.

The sense is that the original form of the Supreme Lord is superior and should be meditated upon as all other expansions and forms emanate from Him.

Addressing Lord Krishna as sahasra-baho meaning O' thousand-armed one, Arjuna now is specifically requesting to see the catur-bujena or four- armed form of Lord Krishna wearing kiritinam or jewelled studded golden crown and holding gadinam or mace and cakra or discus.

Lord Krishna is being requested to withdraw His 1000 armed visvarupa or divine universal form and show His four-armed form with gadinam or mace and cakra or discus.

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 …