Srimad Bhagavad - Gita

Srimad Bhagavad-Gita : Chapter-11. (Visvarupa-darsana-yogam) Slokam-17. (Your form, adorned with various crowns, clubs and discs, is difficult to see because of its glaring effulgence, which is fiery and immeasurable like the sun.) kiritinam  gadinam  cakrinam  ca tejorasim  sarvato  diptimantam, pasyami  tvam  durnirikshyamsamantat diptanalarkadyutimaprameyam. kiritinam  gadinam = with (kiritam) head dress, (gada ) mace; cakrinam  ca = (cakram) wheel, with all these things; tejorasim = with great bright shining; sarvatah  diptimantam = shining  everywhere; durnirikshyam = difficult to see directly; diptanalarkadyutim = with blazing fire and sun's shine; aprameyam tvam = immeasurable, as you; samantat pasyami = I see everywhere. Bedecked with resplendent crowns, diadems, mace and disc illuminating all directions the Supreme Lord Krishna's visvarupa or universal form was so effulgent and dazzling with a radiant lustre so bright that it was u

Srimad Bhagavad-Gita : Chapter-11. (Visvarupa-darsana-yogam) Slokam-16. anekabahudaravaktranetram pasyami tvam sarvatonantarupam, nantam na madhyam na punastavadim pasyami visvesvara visvarupa. aneka-bahu-udara-vaktra-netram = with many arms, bellies, mouths, eyes; ananta-rupam tvam = your unlimited forms; sarvatah pasyami = I see everywhere; visvesvara visva-rupa = O Lord of the Universe, in the form of the Universe; tava adim na pasyami = I see your beginning; madhyam na antham na punah na = I did not see the middle and end and not again. The word aneka means infinitely innumerable. In Lord Krishna's visvarupa or divine universal form were seen multitudinous arms, faces, stomachs and eyes unlimitedly. The Supreme Lord has unlimited vision in past present and future. He is unlimited in every aspect conceivable manifestations in many wonderful and phenomenal forms. The Rig Veda states that with His shoulders the Supreme Lord creates all

Srimad Bhagavad-Gita : Chapter-11. (Visvarupa-darsana-yogam) Slokam-15. arjuna uvaca : pasyami  devamstava  deva  dehe sarvamstatha   bhutaviseshasamghan, brahmaṇamisam  kamalasanastham rshimsca  sarvanuragamsca  divyan. arjuna uvaca = Arjuna saiod; deva! tava dehe = O Lord! devan tatha = all deva-s and likewise; sarvan  bhutaviseshasamghan = the whole living entities; kamalasanastham = and sitting on the lotus flower; isam brahmanam = Lord Brahma; sarvan rishin ca = and all  rishi-s; divyan uragan ca pasyami = and  I see divine  Serpents too. What was seen in the Supreme Lord Krishna's visvarupa or divine universal form is being described in this verse and the next 16 sloka-s. All hosts of various beings and denizens from all over creation some viviparous, some oviparous, all different categories of living entities. The heavenly sages from the higher planetary systems are seen led by Vasistha and others as well as the serpents from the lowe

Srimad Bhagavad-Gita : Chapter-11. (Visvarupa-darsana-yogam) Slokam-14. (Then, bewildered and astonished, his hair standing on end, Arjuna began to pray with folded hands, offering obeisances to the Supreme Lord.) tatah sa vismayavishtah hrshtaroma dhananjayah, pranamya sirasa devam krtanjalirabhashata. tatah vismayavishtah = thereafter, being overwhelmed with wonder; hrshtaroma sah dhananjayah =  with his bodily hairs standing on end due to his great ecstasy, he Arjuna; devam sirasa pranamya = bowed his head down with folded hands on his chest, before the Lord in Visvarupam; krtanjaliah abhashata = said with folded hands on his chest. Beholding the Supreme Lord Krishna's brilliant and magnificent immutable equanimity in His visvarupa or divine universal form comprised of boundless marvels and unlimited wonders establishing His infinite forms all fully endowed with sachidanandam or eternal consciousness, unlimited knowledge and endless bliss. These forms

Srimad Bhagavad-gita : Chapter-11. (Visvarupa-darsana-yogam) Slokam-13. (At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.) tatraikastham  jagat krtsnam  pravibhaktamanekadha, apasyaddevadevasya sarire pandavastada. anekadha pravibhaktam = divided in many bright lights; jagat krtsnam = of the Universe completely; devadevasya tatra sarire = in the Universal form of the Personality of Godhead; akastham = all together placed /situated in one and only place; tada pandavah apasyat = then Arjuna could see. What happened after that? In answer Sanjaya explains that right there on the battlefield Arjuna saw in Lord Krishna's visvarupa or divine universal form the entire creation with its multiple and manifold divisions all coordinated and orchestrated in different parts of that selfsame visvarupa. In the Supreme Lord Krishna's divine,

Srimad Bhagavad-Gita : Chapter-11. (Visvarupa-darsana-yogam) Slokam-12. (If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.) divi   suryasahasrasy   bhaved   yugapadutthita, yadi   bhah   sadrsi   sa   syat   bhasatasya   mahatmanah. divi suryasahasrasya bhah yugapat = one thousand suns in the sky; utthita bhavet yadi, sa = when rise all together, the light/ shining /brightness; tasya mahatmanah = of that Mahatma; bhasah sadrsi syat = equal to that brightness. Now the effulgence of Lord Krishna's visvarupa or divine universal form is being described. The word divi means in the firmament. If in the heavens a thousand suns burst forth simultaneously all at once it could give an indication of the dazzling radiance and splendour the universal form and no other comparison is suitable. As 1000 suns rising simultaneously cannot be envisioned except by imagination and

Srimad Bhagavad-Gita : Chapter-11. Visvarupa-darsana-yogam) Slokam-s-10 & 11. ( Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.) (10) anekavaktranayanam  anekadbhutadarsanam, anekadivyabharanam  divyanekodyatayudham. (10) aneka-vakrta-nayanam = with countless mouths and eyes; aneka-adbhuta-darsanam = with many unlimited wonderful views/sights; aneka-divya-abharanam = many divine ornaments; divya-aneka-udyata-ayudham = divine and various superior weapons; (11) divyamalyambaradharam  divyagandhanulepanam, sarvascaryamayam  devam  anantam  visvatomukham. (11) divya-malya-ambara-daram = wearing divine garlands and divine cloths; divya-gandha-anulapanam = also divine fragrance

Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam ) Slokam-9. Sanjaya uvaca : evamuktva  tato  rajan  mahayogesvara  harih, darsayamasa  parthaya  paramam  rupamaisvaram. Sanjaya uvaca = Sanjaya said (to King Dhritarashtra); rajan = hey King; mahayogesvara harih = Sri Krishna the maha-yoga-eswaran ( the Supreme Great Lord ); evam  utva  tatah = after saying this way; paramam aisvaram rupam = the Supreme Eternal form; parthaya darsayamasa = showed ( displayed ) to Arjuna. Sanjaya is now speaking to King Dhritarashtra summarised in six slokas that the Supreme Lord Krishna being earnestly requested with devotion to reveal His phenomenal, awe inspiring visvarupa or divine universal form, gave Arjuna the prerequisite divine vision to see it and then exhibited His almighty transcendental form in its entirety. This is what is understood by the word evam meaning in this way. Then the omnipotent Lord Krishna who is being referred to by the name Hari

Srimad Bhagavad-Gita : Chapter-11. (Visvarupa-darsana-yogam) Slokam-8. ( But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence. ) na tu mam sakyase drashtum anenaiva svacakshusa, divyam dadami te cakshuh pasya me yogamaisvaram. tu anena svacakshusa eva  =  but  with  your  external  ( physical / biological )  eyes  only; mam drashtum na sakyase  =  you  cannot  see  Me; te divyam cakshuh dadami  =  I  will  give  you  Divine Eyes; me aisvaram yogam pasya  =  now  you  see  My  Visvarupam  ( the  Aisvara-yogam ).   The previous entreating from Arjuna regarding his worthiness to view the universal form is being answered here. Lord Krishna confirms that His visvarupa or divine universal form is not material but is purely spiritual so He will have to give Arjuna divine sight, the celestial vision to behold the phenomenal wonder of His transcendental universal form which will manifest unlimite

Srimad Bhagavad-Gita : Chapter-11.( Visvarupa-darsana-yogam) Slokam-7. ( Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.) ihaikastham  jagat  krtsnam  pasyadya  sacaracaram, mama  dehe  gudakesa  yaccanyaddrashtumicchasi. gudakesa! = hey Arjuna! scaracaram krstnam jagat = with all living and non-living things, the whole jagat; anyat yat = other things; drashtum iccasi ( tat ) ca = if  you are anxious to see, all of them; mama dehe iha adya = now here in My body ( Visvarupam ); ekastham = all together ( present in one ); pasya = watch yourself.  Now Lord Krishna emphasises clearly that the total material manifestation consisting of unlimited things, animate and inanimate, moving and stationary, sentient and insentient all are harmoniously comprised within only a part of His visvarupa or divine univers

Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam) Slokam-6. pasyadityan  vasun  rudran  asvinau  marutastatha, bahunyadrshtapurvani  pasyascaryani  bharata. adityan  vasun  =  all  aditya-s  ( the twelve sons of Aditi )  and  the eight Vasus  and; rudran  asvinau  =  all the eleven forms of Rudra,  and  the two Asvini devathas  and;  marutah  pasya  =  also  see  all  the forty-nine forms  of  Maruts (Vayu devatha / Lord Wind ) and; tatha  adrshtapurvani  =  thus,  not before  heard /seen; bahuni  ascaryani  =  and  many  more  wonders; bharata  pasya  =  hey  Arjuna!  you  see  yourself. Some of these diverse and divine expansions being manifested within the visvarupa or divine universal form are enumerated here by Lord Krishna. Phenomenal forms of wonder and marvel that were never before seen anywhere in the universe by anyone.  Lord Krishna states pasya or behold enumerating a few of His vibhutis that have been described previously such

Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam )  Slokam-5.( Lord said:  Arjuna,  behold now My opulences, hundreds of thousands of varied divine multicolored forms.) Sri-bhagavan uvaca pasya  me  partha  rupani  satasotha  sahasrasah, nanavidhani  divyani   nanavarnakrtini  ca. Sri bhagavan uvaca  =  Lord said: partha  nanavidhani  =  Arjuna!  in  various / different  ways ( variegated )  and; nanavarnakrtini  ca  =  ( likewise )  in  many  colours,  and  forms; me  satasah  atha  sahasrasah  =  My  hundreds  also  thousands  of; divyani  rupani  pasya  =  behold  divine  forms.  Being so requested the Supreme Lord Krishna proceeds to advise Arjuna about what His omnipotent visvarupa or divine universal form will be exhibiting and inferring that he should pay attention. The word pasya means behold. Although the form is one it has unlimited features and innumerable different personalities are manifested within it. The word rupani meanin

Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam ) Slokam-4.( Arjuna to Lord  : If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal self.) manyase  yadi  tacchakyam  maya  drashtumiti  prabho, yogesvara  tato  me  tvam  darsayatmanamavyayam.  prabho  tat  drashtum  =  O Lord,  to  see  that  Cosmic  form; maya  chakyam  iti  =  I  am  eligible; manyase  yadi  =  if  you  think; yogesvara!  =  Hey  Lord; tatah  tvam  =  then  Lord; avyayam  atmanam  =  (thy)  unknown  Eternal  form; me  darsaya  =  kindly  show  me. The Supreme Lord Krishna is being requested to show His visvarupa or divine universal form only if He thinks it is appropriate; not because Arjuna is curious to see it. The Supreme Lord is being asked in a mood of humility to reveal His transcendental universal form and thus will consider showing it. Hari Om! In this slokam the manner in which Lo

Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam ) Slokam-3. { O Lord,  though I see here before me Your actual position, I yet wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.} evametadyathattha  tvam  atmanam  paramesvara, drastumicchami  te  rupam  aisvaram  purushottama. paramesvara   purushottama  =  O Lord; tvam  atmanam  yatha  atma  =  you  about  atma  ( yourself ); etat  eva  =  said,  all  ok; te  aisvaram  rupam  =  your  glorious  form; drshtum  iccami  -  I  wish  to  see. The Lord said that because He entered into the material universe by His personal representation, the cosmic manifestation has been made possible and is going on. Now as far as Arjuna is concerned, he is inspired by the statements of Krishna, but in order to convince others in the future who may think that Krishna is an ordinary person, he desires to see Him actually in His universal form, to see how He is acting

Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam ) Slokam-2. ( O Lord,  I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your inexhaustible glories.) bhavapyayau  hi  bhutanam  srutau  vistaraso  maya, tvattah  kamalapatraksha  mahatmyamapi  cavyayam. kamalapatraksha  tvattah  = O  Lord,  from  you; bhutanam   bhavapyayau  =  the  germination / creation / appearance  and  layam / destruction / disappearance  of  all  movable  and  immovable / living  and  non-living  things; vistarasah  maya  srutau  hi  =  heard  in  detail; avyayam   mahatmyam  =  your  glories; api  ca  =  I  am  listening. Lord Krishna is addressed in the vocative with the words kamala-patra-aksa meaning whose eyes are large and beautiful like the petals of a lotus flower and denotes His qualities of sweetness and softness of form as well as the repository of charm and beauty in look. The reality of His vib

Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam ) Slokam-1. ( Arjuna said: I have heard Your instruction on confidential spiritual matters which You have so kindly delivered unto me, and my illusion is now dispelled. arjuna uvaca madanugrahaya  paramam  guhyamadhyatmasamjnitam, yattvayoktam   vacastena  mohoyam   vigato  mama.  arjuna  uvaca  = arjuna  said; madanugrahaya  =  in  order to  bless  me; paramam  guhyam  =  the  so  top  secret; adhyatmasamjnitam  yat  =  about  the  atma-tattvam; vacah  tvaya  uktam,  tena  =  by  the  advice  you  have  given; mama  mohah  =  my  vyamoham  (my confusion  on  the  subject); ayam  vigatah  =  here  cleared ( confusion  on  Atma-tattvam  is  removed ). For the purpose of germinating and increasing bhakti or exclusive loving devotional service the Supreme Lord Krishna in chapter ten spoke of His vibhuti or divine transcendental opulence and at its end in slokam 42 He alluded to His visvarupa or

Introduction gives you  what  so  far  we  studied,  chapter after chapter, before the chapter-11. Follow  very  carefully : - Very important  each line  which takes  you  to  why VISVA-RUPA-DARSANAM,  immediately after Vibhuthi Yogam.... Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam) Introduction to the Visva - rupa - Darsanam : Part-5. ( Last ) So here is a great treasure for us, and in this wondrous treasure of the Gita we have the supreme treasure of the description of the eternity and infinity that God is, the form which is called Visvarupa Darshana—Vaisvanara Tattva, which was revealed to Arjuna. Sri Krishna showed this Visvarupa four times in his life. When he was a little baby, his elder brother complained to their mother that he was eating mud. His mother caught hold of the child and gave him a slap, “You are eating mud!” “No, I didn’t eat mud. You can see my mouth,” he said. He opened his mouth, and that lady saw the whole universe—all

YOUNG SWAMI CHINMAYANANDA  IN THE BEGINNING OF SPIRITUAL PATH Introduction gives you  what  so  far  we  studied,  chapter after chapter, before the chapter-11. Follow  very  carefully : - Very important  each line  which takes  you  to  why VISVA-RUPA-DARSANAM,  immediately after Vibhuthi Yogam.... Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam) Introduction to the Visva - rupa - Darsanam : Part-4. After the entire war was over, one day Sri Krishna and Arjuna were sitting leisurely in a garden and chatting. Arjuna, who had doubts about this vision, asked Sri Krishna : - “Great Master! You said something to me at the beginning of the war. I do not remember it fully. Will You kindly recount it once again?” Sri Krishna replied : - “Foolish man! I thought you were very intelligent, but you have forgotten everything that I told you.” Parah hi brahma kathitah yogayuktena tanmaya (Anu 1.12) :- “At that time I was one with That which alone is. I sh

Introduction gives you  what  so  far  we  studied,  chapter after chapter, before the chapter-11. Follow  very  carefully : - Very important  each line  which takes  you  to  why VISVA-RUPA-DARSANAM,  immediately after Vibhuthi Yogam.... Srimad Bhagavad-Gita : Chapter-11. ( Visvarupa-darsana-yogam) Introduction to the Visva - rupa - Darsanam : Part-3. We also have a curiosity, as Arjuna did, in the matter of this Universal vision. Every one of us would also like to behold it. And our desire to behold this Universal Form has a peculiar conditioning factor which perhaps prevented Arjuna from actually uniting himself with it, and left him in the same condition that he was after the vision was withdrawn. He was the Arjuna that had the blessing of the great radiance, but he did not in any way become a different person. He could not get transformed and transmuted into that light, because he saw it, but he did not become it. The vision of God that we think of in o