Skip to main content

Gita : Ch-11. Slo-52 & 53.

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam)

Slokam- 52. & 53.( The  Lord said:  Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear.The form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.)

Sri-bhagavan  uvaca

sudurdarsamidam  rupam  drshtavanasi  yanmama,

deva  apyasya  rupasya  nityam  darsanakankshinah.

naham  vedair  na  tapasa  na  danena  na  cejyya,

sakya  evamvido  drshtam  drshtavanasi  mam  yatha.

Sri-bhagavan  uvaca   =  Lord  said;

 mama  yat  rupam  drshtavan  asi,  ( tat )  idam  sudarsam   =  the  Visvarupam  you  have  seen  here  to  see  that  is  very  difficult;

devah  api  nityam  asya,  rupasya  drshtavan  asi  =  even  deva-s  to  this  (Visvarupam),  what  you  have  seen;

evam  vidah  aham  =  like  that   Visvarupam  itself;

vedaiah  drshtam  na  sakyah,  tapasa  na  danana  ijya  ca  na  =  by  the  study  of  Veda-s,  tapas, danam, yajnam,  with  all  these  no  one  can  see.

Revealing the extraordinary grace that He had bestowed on Arjuna, the Supreme Lord Krishna declares that idam-rupam His original two-armed form which is pure spiritual sat-cid-ananda or eternal existence, unlimited cognizance and endless bliss. This form is almost never seen by any of the demigods who always hanker to see it but are unable as it is extremely rare to behold. That Lord Krishna is no longer refering to the visvarupa or divine universal form is evident by the words drstavan asi which mean are presently seeing.

The original two-armed form of the Supreme Lord Krishna is very rarely seen any where in the material existence and even the demigods are always hankering for a glimpse of it; but despite immense life spans of hundreds of thousands of years they are unable to see it.

Lord Krishna explains His two-armed form is extremely difficult to behold and is very rarely seen. The demigods in the heavenly planets having heard about it are always hankering to see His visvarupa or divine universal form but it is inaccessible to them and His two-armed form they have no opportunity to witness as they are unaware of it.

Lord Krishna reveals that it is extremely difficult to see His human two- armed form and He emphasises this with the words su-durdarsam which means very rarely seen. The visvarupa or divine universal form is impossible to be seen without His grace, yet His four armed human form is so rare that the demigods are always hankering to see it even for a moment; but now Lord Krishna is revealing that His beautiful two armed human form is the rarest of all and that it is so seldom revealed the demigods never get the chance to see it.

Now Lord Krishna is answering why His two-armed human form is so rarely seen. Although millions and millions of brahmins study the Vedas every day, that in itself is not enough to qualify themselves to see His enchanting human form. Likewise neither by executing severe penance, offering extravagant donations, or performing Vedic rituals perfectly is one able to see Lord Krishna in His human forms as Arjuna has seen Him.

The same instructions that Lord Krishna declared in verse 48 about seeing His visvarupa or divine universal form apply also in being able to see His original two armed form which is pure spiritual sat-cid-ananda or eternal existence, unlimited cognizance and endless bliss.

To be continued  ....


Popular posts from this blog

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 …