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    The institution's main objective is to promote and spread the principles of Sanatana Dharma, the Hindu religion among the general public by publishing Gita, Ramayana, Upanishads, Puranas, Discourses of eminent Saints and other character-building books & magazines and marketing them at highly subsidised prices.   The institution strives for the betterment of life and the well-being of all. It aims to promote the art of living as propounded in the Gita for peace & happiness and the ultimate upliftment of mankind. The founder, Brahmalina Shri Jayadayalji Goyandka, was a staunch devotee and an exalted soul. He was much given to the Gita as the panacea for mankind's plight and began publishing it and other Hindu scriptures to spread good intent and good thought amongst all.
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  • Srimad Bhagvatham

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  • Maha Shiva RatriFebruary 27th, 2014
    आपके जीवन में शिव ही शिव हो
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    • Navaratri & Navadurga
      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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    • The Story of Mahabharatha
      The Mahabharatha, is the greatest, longest and one of the two major Sanskrit epics of ancient India, the other being the Ramayana. With more than 74,000 verses, plus long prose passages, or some 1.8 million words in total, it is one of the longest epic poems in the world. This wonderful Grantha (Sacred book) was composed by Bhagvan Sri Veda Vyasa (Krishna Dv […]
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      Mantra Diksha Blessing Like The Sun God, Like The Rainy Clouds , Like The Mother Earth  Blessing for All Mantra Dikshaa by vishwa Guru Param Pujya Sant Shri AsaramJi BapuJi
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    • Shri Adi Shankaracharya’s Kanaka Dhara Stotram
      Bhagvan Shri Adi Sankara was one of the greatest saints of his time.He was born in a Brahmin family in Kerala. After brahmopadesa, as is usual during those times, Bramhmachari were asked to beg alms for his lunch. One day when little Adi Shankara went to a Brahmin house, the lady of the house was so poor that she did not have anything to give him. She search […]
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    • Ramayan
      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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    • Uttar Ramayan
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    • Ramayan Series Page 7
      "Namo nama Shri Guru padukabhyam"Episode 61:Ravan sends his men to Kumbhakaran's palace to wake him up from his deep sleep. They take mountains of food for him and try to awaken him with their shouts, drums and trumpets. At last, Kumbhakaran gets up and has his meal. He is told about the war and the humiliation Ravan is suffering. Ravan goes t […]
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      "Namo nama Shri Guru padukabhyam"VED STUTIUttarkaand – Doha 13 CHHANDJai sagun nirgun roop roop anoop bhoop siromaney | Daskandharaadi prachand nisichar prabal khal bhuj bala haney || Avataar nar sansaar bhaar bibhanji daarun dukh dahey | Jai pranatpaal dayaal prabhu sanjukt sakti namaamahey || Tav bisham maayaa bas suraasur naag nar aga jaga harey […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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    • Ramayan Series Page 5
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 41:Lakshman enters Kishikindha in a fury. Angad goes and informs Hanuman who requests Tara to go and allay Lakshman's wrath. Tara is able to take away the edge of Lakshman's anger and Hanuman tells Lakshman that Sugriv has already issued orders for mobilising the warriors. Sugriv apologizes […]
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    • Ramayan Series Page 4
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 31: Ravan decides to kidnap Sita Mareech reluctantly becomes golden deer Shri Ram, at Sitas behest, goes after the deer 31.131.231.331.4Episode 32: Mareech mimics Shri Rams voice & calls Lakshman Sita compels Lakshman to go Ravan kidnaps Sita .Shri Ram & Lakshman are upset32.132.232.332.4Epis […]
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      "Namo nama Shri Guru padukabhyam"Valmiki advises her to give up attachment which binds mortals to Earth. King Janak visits Ayodhya.02-11King Janak's conversation with Shri Ram. He shows Ram the letter Sita left him and tells Ram that he is proud to have a daughter like Sita.02-12Janak asks Ram to visit Mithila because Devi Sunayana is unwell.G […]
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    • Sri Hanuman Aarti
      "Namo nama Shri Guru padukabhyam"Aartii ki Hanumana lalaa kiiAartii ki Hanumana lalaa kii, dushta-dalana Ragunatha kalaa kee.Jaakay bala se giriwara kaapay, roga dosha jaakay nikata na jhaakee.Anjani putra mahaa bala daayee, santana kay prabhu sadaa sahaayee.Dai biiraa Ragunaatha pataayee, Lankaa jaari siiya sudhi laaye.Lanka sau kota samudra sii k […]
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      "Namo nama Shri Guru padukabhyam"BAJRANG BAAN - A PRAYER TO HANUMAN JI Nishchay Prema Prateet-tay, Vinay Karain Sanmaan,Tayhi-Kay Karaja Sakala Shubha, Sidhi Karain Hanuman Jai Hanumanta Santa Hitakaari, Suna Liijay Prabhu Araja hamariJana kay kaaja vilambana keejay, Aatura dawrii maha Sukha deejayJaisay kooda sindhur kay paara, Sursa badana paithi […]
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    • Sankat Mochan Hanuman Ashtak
      "Namo nama Shri Guru padukabhyam"A PRAYER TO HANUMANJI IN EIGHT VERSESBaala samai ravi bhaksha liyo, Taba teenahu loka bhayo andhiyaaroTaahi so traasa bhayo jaga-ko, Yaha sankata kaahu so jaata na taaroDewan-aani kari binatee, Taba chaari diyo ravi kashta niwaaroKo nahi jaanata hai jaga may, kapi sankat mochan naam tihaaroBaali ki traasa kapeesa ba […]
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    • Rishi Prasad "Guru Nishtha" Guru Bhakt Sandeepak ki Katha
      "Namo nama Shri Guru padukabhyam" ऋषि प्रसाद अध्यात्मिक मासिक पत्रिका संत श्री आसरामजी आश्रमभगवान शिवजी ने पार्वती से कहा हैःआकल्पजन्मकोटीनां यज्ञव्रततपः क्रियाः।ताः सर्वाः सफला देवि गुरुसंतोषमात्रतः।।'हे देवी ! कल्पपर्यन्त के, करोड़ों जन्मों के यज्ञ, व्रत, तप और शास्त्रोक्त क्रियाएँ – ये सब गुरुदेव के संतोषमात्र से सफल हो जाते हैं।'शिष्य […]
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    • Manas Guru Vandana
      "Namo nama Shri Guru padukabhyam"MANAS GURU VANDANABaalkaand – Doha 1 CHOPAIBandau guru pad paduma paraaga | Suruchi subas saras anuraaga ||Amiya murimaya churan charu | Saman sakal bhav ruj parivaru ||Sukruti sambhu tan bimal bibhuti | Manjul mangal mod prasuti ||Jana mana manju mukur mal harni | Kiye tilak gun gan bas karni ||Shri guru pad nakh m […]
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    • Shiva Taandav Stotra
      "Namo nama Shri Guru padukabhyam"II RAM IISHIV TAANDAV STOTRAJatata veegalajjal pravaahpaavit sthaleyGaleva lambya lambitaam bhujang tung maalikaam |Damag damag damag damanninaad vahum vavrymChakaar chand taandavam tanotu nah shivam shivam || 1 ||Jataa kataah sambhram bhramanni limpa nirjhariVilole veechi vallari viraaj maan murdhani |Dhagad dhagad […]
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    • Nirvaana Ashtakam
      "Namo nama Shri Guru padukabhyam"NIRVAAN ASHTAKAMMano buddhya hankaar chittaani naahamNa cha shrotra jihvey na cha ghraan netrey |Na cha vyom bhoomir na tejo na vaayuChidaanand roopah shivoham shivoham || 1 ||Na cha praan sangyo na vai panch vaayurNa vaa sapta dhaatur na vaa panch koshah |Na vaak paani paadau na chopasth paayuChidaanand roopah shiv […]
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    • Shiv Mahimna Stotra
      "Namo nama Shri Guru padukabhyam" II RAM II Shree Ganeshaaya NamahSHIV MAHIMNAH STOTRAMPushpadanta Uvaacha Mahimnah paaram te paramvidusho yadyasadrishiStutirbrahmaadeenaamapi tadavasannaastvayi girah|Athaavaachyah sarvah svamatiparinaamaavadhi grinanMamaapyesha stotre har nirapavaadah parikarah || 1 ||Ateetah panthaanam tav cha mahimaa vaangmanasa […]
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    • Ramayan Series Page 3
      "Namo nama Shri Guru padukabhyam"RamayanEpisode 21: In Nanihal, Bharath's premonition saddens him Bharath & Shatrughan return to Ayodhya On hearing about their fathers death, they are deeply shocked Bharath develops deep hatred towards his mother Kaikayee and disowns her21.121.221.321.4Episode 22: Bharath performs King Dasharath's las […]
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    • Pancha Mukha Anjaneya Kavacham
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    • The Legend of Prince Ram
      "Namo nama Shri Guru padukabhyam" Jai Siya Ram JaiSiyaRam
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    • Ramayan Series Page 2
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    • Bharata the Spiritual Guru of the World
      Bharat the Spiritual Guru of the World In this context The following verse (shloka) from the Mahabharat (18.5.46) is important. अष्टादश पुराणानि धर्मशास्त्राणि सर्वशः । वेदाः साङ्गास्तथैकत्र भारतं चैकतः स्थितम् ॥ Meaning : The eighteen Purans, all the scriptures (Smrutis) and the Vedas are on one side and Bharat (ancient India) on the other. (So great is the […]
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      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
    • Shri Hari Stotram
      The one who reads with peace, This octet on Hari, Which is the destroyer of sorrow, Would definitely reach the world of Vishnu, Which is always without sorrow, And he would never undergo sorrow ever. Continue reading →
    • All About HINDUISM
      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
    • The Supreme Sadhana
      Everything is verily a manifestation of God; where then do differences, delusion,misfortune and misery exist? They exist in the „seeing‟ without right knowledge. For as you see,so is the world. Continue reading →
    • Shri Krishna Janma ashtami
      श्रीकृष्ण जन्माष्टमी आपका आत्मिक सुख जगाने का, आध्यात्मिक बल जगाने का पर्व है। जीव को श्रीकृष्ण-तत्त्व में सराबोर करने का त्यौहार है। तुम्हारा सुषुप्त प्रेम जगाने की दिव्य रात्रि है। श्रीकृष्ण का जीवन सर्वांगसंपूर्ण जीवन है। उनकी हर लीला कुछ नयी प्रेरणा देने वाली है। उनकी जीवन-लीलाओं का वास्तविक रहस्य तो श्रीकृष्ण तत्त्व का आत्मरूप से अनुभव किये हुए महापुरूष […]
    • Vedic Astrology: Jyothish Light of Knowledge
      INTRODUCTION Of Indian Jyothish or Hindu Jyothish or Vedic Jyothish. Vedas are the oldest, the most authentic and the most sacred scriptures to understand the mysteries of nature Vedas are oldest books in the library of the world.' The date when did the Sourya Mandal came into existence is written in " BramandPuraan ". Continue reading → […]
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      धनभागी हैं वे, जो संत-दर्शन की महत्ता जानते हैं, उनके दर्शन-सत्संग का लाभ लेते हैं, उनके द्वार पर जा पाते हैं, उनकी सेवा कर पाते हैं और धन्य है यह भारतभूमि, जहाँ ऐसे आत्मारामी संत अवतरित होते रहते हैं। Continue reading → […]
    • Rudraksha : The Divine Gem
      The terms Rudraksha literally means the "Eyes" of Shiva and is so named in His benevolence. Shiva Purana describe Rudraksha's origin as Lord Shiva's tears. He had been meditating for many years for the welfare of all creatures. On opening the eyes, hot drops of tears rolled down and the mother earth gave birth to Rudraksha trees. Continue […]
    • Navagraha Stotra Mala For Daily Recital
      Navagraha Stotra Mala For Daily Recital for the blessing of all Nine Grahas Continue reading →
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  • Jai Guru Dev

    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

    From ancient times up to the present day, an unbroken succession of Self-realized Saints have incarnated in the Land of Yogis & Saints Bharata to lead seekers of Truth to the ultimate reality.

    Yada Yada hee Dharmasya glaneer bhavati Bharat
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11: Vishwaroopa Darshan Yoga “The Yoga of the Vision of the Universal Form”

Sreemadh Bhagavad Gita

The Glories of Eleventh Chapter of the
Bhagavad Gita from the Padma Purana

Lord Shiva said “My dear Parvati, now I will relate to you the glories of the Eleventh Chapter of Srimad Bhagavad-gita. It is not possible to tell it’s full glories, as there are thousands of stories, I will relate one of them only.

On the banks of the Pranita river is a large town of the name Megankara in which is the famous temple of Jagat Isvara. Jagat Isvara is holding in His hand a bow. In that town of Megankara, there was a pure brahmana of the name Sunanda, who remained a brahmachari his whole life.

Sunanda would sit in front of Lord Jagat Isvara and recite the Eleventh Chapter of the Srimad Bhagavad-gita and remember the Universal Form of the Lord. By reciting that Eleventh Chapter of Srimad Bhagavad-gita, he gained complete control over his senses and was able to remember Lord Jagat Isvara continuously.

Once that pure brahmana Sunanda went on a tour of the holy places on the banks of the Godavari River. He visited all the sacred places, starting with Vraja-Tirtha. In all the holy places he visited, he bathed, and took darshan of the presiding deity. One day he reached the town of Vivian Mandela. Along with his associates he searched for a place to stay and eventually in the middle of that town they found a dharmashala, where they all took rest for the night. When Sunanda woke up in the morning he found that all his associates had left. While searching for them, he met the headman of the town, who immediately fell at his feet and said, “Oh great sage, I cannot say where your associates have gone, but I can tell you that there is no devotee equal to you. I have never seen anyone as pure as you. Oh, my dear brahmana, I am begging you to stay in this town.”

When Sunanda heard the humble request of the headman of the town, he decided to stay for some days. That headman made every arrangement for the comfortable stay of Sunanda and engaged in his service day and night. After eight days had passed, one villager came before Sunanda, crying very loudly and said, “Oh pure Brahmana, last night one rakshasa ate my son,” Sunanda inquired, “Where does that rakshasa stay? And how did he eat your son?”

The villager replied, “In this town one very frightful rakshasa lives, who every day was eating villagers as and when he pleased. One day, we all went to that rakshasa and requested him to protect us, in return for which we would provide him with his daily food. One dharmashala was built, and any travelers who came here were sent there to stay and while they were sleeping the rakshasa would eat them, In this way we have been able to protect ourselves from this rakshasa. You, along with your associates, stayed at that dharmashala, but that rakshasa did not eat you along with everyone else. The reason I will tell you. Last night a friend of my son came but I did not realize that he was a very close and dear friend of my son, so I sent him to stay in dharmashala. Later when my son found out, he went after him to try and bring him back from the dharmashala but when he went there, he was also eaten by that rakshasa. Today, in the morning, I went to that rakshasa and asked him, why he had eaten my son along with the other travelers. I also requested him, if there was any way, I could get back my son. That rakshasa told me, “I did not know that your son had also entered the dharmashala, thus he was eaten with everyone else. As far as getting him back that will be possible when I am freed from this rakshasa body which will be possible by the mercy of a person who recites the Eleventh Chapter of Srimad Bhagavad-gita daily.

Right now, there is one brahmana staying in this town, who had stayed at this dharmashala, but I had not eaten him, because he daily recites the Eleventh Chapter of Srimad Bhagavad-gita. If He daily recites the Eleventh Chapter of Srimad Bhagavad-giia seven times then sprinkles water on me, then I will be able to get free from the curse of this rakshasa body”.

Sunanda inquired, from that villager, “What sin did this person perform to attain a rakshasa body?” The villager replied, ‘Long ago there had been a farmer living in this town. One day he was guarding the fields when, just a little distance away from him, one large vulture attacked a person, who was traveling on the road. At that time, one yogi was passing by and when he saw that person being attacked by that vulture he came running to his aid but when he reached him, it was too late. Then that yogi became very angry with the farmer and spoke to him as follows, “One who sees others in danger from thieves, snakes, fire, attack by weapons etc., and even though he is capable of helping them, but does not come to help, is punished by Yamaraja. After suffering in hell for a very long time, he takes birth as a wolf. And one, who helps someone in need of help, certainly pleases Lord Vishnu. One, who attempts to save a cow from the hands of a ferocious animal, a low-class man or a wicked ruler, attains Lord Vishnu, Wicked farmer, you saw that vulture attacking that person but still you made no attempt to save him. Now I curse you to take birth as a rakshasa.” The Farmer said, “I was watching the fields for the whole night and I am very tired, so kindly be merciful to me, oh, gentle sage.” The yogi replied, “When someone, who is daily reciting the Eleventh Chapter of Srimad Bhagavad-gita, sprinkles water on your head, then you will become free from this curse”.

The villager said. “My dear Sunanda, with your hand kindly sprinkle water on the head of this rakshasa.” After hearing that history from the villager, Sunanda went along with him to the place where that rakshasa was staying and while he was reciting the Eleventh Chapter of Srimad Bhagavad-gita, sprinkled water on his head. That rakshasa immediately attained a four-armed form like that of Lord Vishnu. Not only he, but all the thousands of persons he had eaten also attained a four-armed form like that of Lord Vishnu. Then they all sat down in the flower aeroplane, which had been sent to take them all to Vaikuntha.

Seeing those amazing events, the villager inquired from the rakshasa which one was his son. The rakshasa started to laugh and pointed at one of those thousands of beautiful persons sitting in the transcendental airplane and replied, “That is your son”. The villager requested his son to come home with him. Hearing his father’s request the son smilingly replied, “My dear sir, many times you have been my son and I yours but now by the grace of this great pure devotee Sunanda, I have been released from this wheel of birth and death and now I am going to my real home, Vaikuntha. Dear sir, kindly surrender unto the lotus-feet of Sunanda and hear from him the Eleventh Chapter of. Srimad Bhagavad-gita, and you also will be able to attain the abode of Lord Vishnu (Vaikuntha), of this there is no doubt. From Lord Krishna’s mouth, these nectarine instructions came on the battlefield of Kurukshetra in reply to the questions of His friend Arjuna. And only by hearing and reciting this discourse can one break the tight knot which is binding us to this wheel of birth and death.”

Lord Shiva said; “After speaking those words, full of wisdom, to his father, along with all those other fortunate souls, he went to Vaikuntha and his father learned the Eleventh Chapter of Srimad Bhagavad-gita from Sunanda and very soon they also went to Vaikuntha.”

My dear Parvati, you have heard the glories of the Eleventh Chapter of Srimad Bhagavad-gita, which is capable of destroying all sinful reactions.

Chapter 11. The Universal Form

TEXT 1
arjuna uvaca 
mad-anugrahaya paramam 
guhyam adhyatma-samjnitam 
yat tvayoktam vacas tena 
moho ‘yam vigato mama

SYNONYMS
arjunah uvaca–Arjuna said; mat-anugrahaya–just show me favor;paramam–supreme; guhyam–confidential; adhyatma–spiritual;samjnitam–in the matter of; yat–what; tvaya–by You; uktam–said;vacah–words; tena–by that; mohah–illusion; ayam–this; vigatah–is educated; mama–my.

TRANSLATION
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.

Commentary by Srila Prabhupada 

This chapter reveals Krishna as the cause of all causes. He is even the cause of the Maha-Vishnu, from whom the material universes emanate. Krishna is not an incarnation; He is the source of all incarnations. That has been completely explained in the last chapter. 
Now, as far as Arjuna is concerned, he says that his illusion is over. This means that Arjuna no longer thinks of Krishna as a mere human being, as a friend of his, but as the source of everything. Arjuna is very enlightened and is glad that he has such a great friend as Krishna, but now he is thinking that although he may accept Krishna as the source of everything, others may not. So in order to establish Krishna’s divinity for all, he is requesting Krishna in this chapter to show His universal form. Actually when one sees the universal form of Krishna one becomes frightened, like Arjuna, but Krishna is so kind that after showing it He converts Himself again into His original form. Arjuna agrees to what Krishna has several times said: Krishna is speaking to him just for his benefit. So Arjuna acknowledges that all this is happening to him by Krishna’s grace. He is now convinced that Krishna is the cause of all causes and is present in everyone’s heart as the Supersoul.

Commentary by Sri Visvanatha Cakravarti Thakur

In the eleventh chapter, Arjuna, seeing the universal form, praises it in reverence. When Krsna shows himself again, Arjuna becomes pleased.
At the end of the last chapter, hearing about one arhsa of his dear friend, the adipurusa who is the shelter of all the vibhutis, with the words vistabhyaham idam krtsnam ekamsena sthito jagat, Arjuna became submerged in the highest bliss and desired to see that form. He praises what the Lord has just spoken in three verses.
“The words spoken by you giving indications of vibhutis, and concerned with the self (adhyatma) have removed my ignorance concerning your powers (mohah).”

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Chapter 11. The Universal Form

TEXT 2

bhavapyayau hi bhutanam 
srutau vistaraso maya 
tvattah kamala-patraksa 
mahatmyam api cavyayam

SYNONYMS

bhava–appearance; apyayau–disappearance; hi–certainly;bhutanam–of all living entities; srutau–have heard; vistarasah–detail;maya–by me; tvattah–from You; kamala-patra-aksa–O lotus-eyed one; mahatmyam–glories; api–also; ca–and; avyayam–inexhaustible.

TRANSLATION

O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your inexhaustible glories.

PURPORT

Arjuna addresses Lord Krsna as “lotus-eyed” (Krsna’s eyes appear just like the petals of a lotus flower) out of his joy, for Krsna has assured him, in the last verse of the previous chapter, that He sustains the entire universe with just a fragment of Himself. He is the source of everything in this material manifestation, and Arjuna has heard of this from the Lord in detail. Arjuna further knows that in spite of His being the source of all appearances and disappearances, He is aloof from them. His personality is not lost, although He is all-pervading. That is the inconceivable opulence of Krsna which Arjuna admits that he has thoroughly understood.

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Chapter 11. The Universal Form

TEXT 3

evam etad yathattha tvam 
atmanam paramesvara 
drastum icchami te rupam 
aisvaram purusottama

SYNONYMS

evam–that; etat–this; yatha–as it is; attha–have spoken; tvam–You; atmanam–the soul; parama-isvara–the Supreme Lord; drastum–to see; icchami–I wish; te–You; rupam–form; aisvaram–divine;purusa-uttama–O best of personalities.

TRANSLATION

O greatest of all personalities, O supreme form, though I see here before me Your actual position, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.

PURPORT

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 Krsna, but in order to convince others in the future who may think that Krsna is an ordinary person, he desires to see Him actually in His universal form, to see how He is acting from within the universe, although He is apart from it. Arjuna’s asking the Lord’s permission is also significant. Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for he is completely satisfied to see Him in His personal form of Krsna. But He can understand also that Arjuna wants to see the universal form to convince others. He did not have any personal desire for confirmation. Krsna also understands that Arjuna wants to see the universal form to set a criterion, for in the future there would be so many imposters who would pose themselves as incarnations of God. The people, therefore, should be careful; one who claims to be Krsna should be prepared to show his universal form to confirm his claim to the people.

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Chapter 11. The Universal Form

TEXT 4

manyase yadi tac chakyam 
maya drastum iti prabho 
yogesvara tato me tvam 
darsayatmanam avyayam

SYNONYMS

manyase–if You think; yadi–if; tat–that; sakyam–able to see;maya–by me; drastum–to see; iti–thus; prabho–O Lord; yoga-isvara–O Lord of all mystic power; tatah–then; me–unto me; tvam–You; darsaya–show; atmanam–Yourself; avyayam–eternal.

TRANSLATION

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.

PURPORT

It is said that one can neither see, hear, understand nor perceive the Supreme Lord, Krsna, by the material senses. But if one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation. Every living entity is only a spiritual spark; therefore it is not possible to see or to understand the Supreme Lord. Arjuna, as a devotee, does not depend on his speculative strength; rather, he admits his limitations as a living entity and acknowledges Krsna’s inestimable position. Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogesvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Krsna. He does not give Krsna orders. Krsna is not obliged to reveal Himself to anyone unless one surrenders fully in Krsna consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Krsna.

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Chapter 11. The Universal Form

TEXT 5

sri-bhagavan uvaca 
pasya me partha rupani 
sataso ‘tha sahasrasah 
nana-vidhani divyani 
nana-varnakrtini ca

SYNONYMS

sri-bhagavan uvaca–the Supreme Personality of Godhead said;pasya–just see; me–Mine; partha–O son of Prtha; rupani–forms;satasah–hundreds; atha–also; sahasrasah–thousands; nana-vidhani–variegated; divyani–divine; nana–variegated; varna–colors; akrtini–forms; ca–also.

TRANSLATION

The Blessed Lord said: My dear Arjuna, O son of Prtha, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea.

PURPORT

Arjuna wanted to see Krsna in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Krsna is manifested and unmanifested. It is not eternally situated in the spiritual sky like Krsna’s other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Krsna in this way, Krsna reveals this form. This universal form is not possible to be seen by any ordinary man. Krsna must give one the power to see it.

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Chapter 11. The Universal Form

TEXT 5

sri-bhagavan uvaca 
pasya me partha rupani 
sataso ‘tha sahasrasah 
nana-vidhani divyani 
nana-varnakrtini ca

SYNONYMS

sri-bhagavan uvaca–the Supreme Personality of Godhead said;pasya–just see; me–Mine; partha–O son of Prtha; rupani–forms;satasah–hundreds; atha–also; sahasrasah–thousands; nana-vidhani–variegated; divyani–divine; nana–variegated; varna–colors; akrtini–forms; ca–also.

TRANSLATION

The Blessed Lord said: My dear Arjuna, O son of Prtha, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea.

PURPORT

Arjuna wanted to see Krsna in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Krsna is manifested and unmanifested. It is not eternally situated in the spiritual sky like Krsna’s other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Krsna in this way, Krsna reveals this form. This universal form is not possible to be seen by any ordinary man. Krsna must give one the power to see it.

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Chapter 11. The Universal Form

TEXT 6

pasyadityan vasun rudran 
asvinau marutas tatha 
bahuny adrsta-purvani 
pasyascaryani bharata

SYNONYMS

pasya–see; adityan–the twelve sons of Aditi; vasun–the eight Vasus; rudran–the eleven forms of Rudra; asvinau–the two Asvinis;marutah–the forty-nine Maruts (demigods of the wind); tatha–also;bahuni–many; adrsta–that you have not head or seen; purvani–before;pasya–there see; ascaryani–all the wonderful; bharata–O best of the Bharatas.

TRANSLATION

O best of the Bharatas, see here the different manifestations of Adityas, Rudras, and all the demigods. Behold the many things which no one has ever seen or heard before.

PURPORT

Even though Arjuna was a personal friend of Krsna and the most advanced of learned men, it was still not possible for him to know everything about Krsna. Here it is stated that humans have neither heard nor known of all these forms and manifestations. Now Krsna reveals these wonderful forms.

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Chapter 11. The Universal Form

TEXT 7

ihaika-stham jagat krtsnam 
pasyadya sa-caracaram 
mama dehe gudakesa 
yac canyad drastum icchasi

SYNONYMS

iha–in this; eka-stham–in one; jagat–the universe; krtsnam–completely; pasya–see; adya–immediately; sa–with; cara–moving;acaram–not moving; mama–My; dehe–in this body; gudakesa–O Arjuna; yat–that; ca–also; anyat–other; drastum–to see; icchasi–you like.

TRANSLATION

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.

PURPORT

No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krsna gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Krsna, Arjuna is able to see everything.

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Chapter 11. The Universal Form

TEXT 8

na tu mam sakyase drastum 
anenaiva sva-caksusa 
divyam dadami te caksuh 
pasya me yogam aisvaram

SYNONYMS

na–never; tu–but; mam–Me; sakyase–able; drastum–to see;anena–by this; eva–certainly; sva-caksusa–with your own eyes;divyam–divine; dadami–I give; te–you; caksuh–eyes; pasya–see;me–My; yogam aisvaram–inconceivable mystic power.

TRANSLATION

But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence.

PURPORT

A pure devotee does not like to see Krsna in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Krsna, Arjuna is told not to change his mind but his vision. The universal form of Krsna is not very important; that will be clear in the verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form. 
Devotees who are correctly situated in a transcendental relationship with Krsna are attracted by loving features, not by a godless display of opulences. The playmates of Krsna, the friends of Krsna and the parents of Krsna never want Krsna to show His opulences. They are so immersed in pure love that they do not even know that Krsna is the Supreme Personality of Godhead. In their loving exchange they forget that Krsna is the Supreme Lord. In the Srimad-Bhagavatam it is stated that the boys who play with Krsna are all highly pious souls, and after many, many births they are able to play with Krsna. Such boys do not know that Krsna is the Supreme Personality of Godhead. They take Him as a personal friend. The Supreme Person is considered as the impersonal Brahman by great sages, as the Supreme Personality of Godhead by the devotees, and as a product of this material nature by ordinary men. The fact is that the devotee is not concerned to see the visva-rupa, the universal form, but Arjuna wanted to see it to substantiate Krsna’s statement so that in the future people could understand that Krsna not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of theparampara system. Those who are actually interested to understanding the Supreme Personality of Godhead, Krsna, and who follow in the footsteps of Arjuna should understand that Krsna not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme. 
The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained.

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Chapter 11. The Universal Form

TEXT 9

sanjaya uvaca 
evam uktva tato rajan 
maha-yogesvaro harih 
darsayam asa parthaya 
paramam rupam aisvaram

SYNONYMS

sanjayah uvaca–Sanjaya said; evam–thus; uktva–saying; tatah–thereafter; rajan–O King; maha-yoga-isvarah–the most powerful mystic; harih–the Supreme Personality of Godhead, Krsna; darsayam asa–showed; parthaya–unto Arjuna; paramam–divine; rupam–universal form; aisvaram–opulences.

TRANSLATION

Sanjaya said: O King, speaking thus, the Supreme, the Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

Chapter 11. The Universal Form

TEXT 10-11

aneka-vaktra-nayanam 
anekadbhuta-darsanam 
aneka-divyabharanam 
divyanekodyatayudham
divya-malyambara-dharam 
divya-gandhanulepanam 
sarvascarya-mayam devam 
anantam visvato-mukham

SYNONYMS

aneka–various; vaktra–mouths; nayanam–eyes; aneka–various;adbhuta–wonderful; darsanam–sights; aneka–many; divya–divine;abharanam–ornaments; divya–divine; aneka–various; udyata–uplifted; ayudham–weapons; divya–divine; malya–garlands; ambara dharam–covered with the dresses; divya–divine; gandha–fragrance;anulepanam–smeared; sarva–all; ascarya-mayam–wonderful; devam–shining; anantam–unlimited; visvatah-mukham–all-pervading.

TRANSLATION

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.

PURPORT

These two verses indicate that there is no limit to the hands, mouths, legs, etc., of the Lord. These manifestations are distributed throughout the universe and are unlimited. By the grace of the Lord, Arjuna could see them while sitting in one place. That is due to the inconceivable potency of Krsna.

Chapter 11. The Universal Form

TEXT 12

divi surya-sahasrasya 
bhaved yugapad utthita 
yadi bhah sadrsi sa syad 
bhasas tasya mahatmanah

SYNONYMS

divi–in the sky; surya–sun; sahasrasya–of many thousands;bhavet–there were; yugapat–simultaneously; utthita–present; yadi–if;bhah–light; sadrsi–like that; sa–that; syat–may be; bhasah–effulgence;tasya–there is; maha-atmanah–of the great Lord.

TRANSLATION

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.

PURPORT

What Arjuna saw was indescribable, yet Sanjaya is trying to give a mental picture of that great revelation to Dhrtarastra. Neither Sanjaya nor Dhrtarastra was present, but Sanjaya, by the grace of Vyasa, could see whatever happened. Thus he now compares the situation, as far as it can be understood, to an imaginable phenomenon (i.e. thousands of suns).

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Chapter 11. The Universal Form

TEXT 13

tatraika-stham jagat krtsnam 
pravibhaktam anekadha 
apasyad deva-devasya 
sarire pandavas tada

SYNONYMS

tatra–there; eka-stham–one place; jagat–universe; krtsnam–completely; pravibhaktam–divided in; anekadha–many kinds; apasyat–could see; deva-devasya–of the Supreme Personality of Godhead;sarire–in the universal form; pandavah–Arjuna; tada–at that time.

TRANSLATION

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.

PURPORT

The word tatra (there) is very significant. It indicates that both Arjuna and Krsna were sitting on the chariot when Arjuna saw the universal form. Others on the battlefield could not see this form because Krsna gave the vision only to Arjuna. Arjuna could see in the body of Krsna many thousands of universes. As we learn from Vedic scriptures, there are many universes and many planets. Some of them are made of earth, some are made of gold, some are made of jewels, some are very great, some are not so great, etc. Sitting on his chariot, Arjuna could see all these universes. But no one could understand what was going on between Arjuna and Krsna.

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Chapter 11. The Universal Form

TEXT 14

tatah sa vismayavisto 
hrsta-roma dhananjayah 
pranamya sirasa devam 
krtanjalir abhasata

SYNONYMS

tatah–thereafter; sah–he; vismaya-avistah–being overwhelmed with wonder; hrsta-roma–with his bodily hairs standing on end due to his great ecstasy; dhananjayah–Arjuna; pranamya–offering obeisances;sirasa–with the head; devam–to the Supreme Personality of Godhead;krta-anjalih–with folded hands; abhasata–began to say.

TRANSLATION

Then, bewildered and astonished, his hair standing on end, Arjuna began to pray with folded hands, offering obeisances to the Supreme Lord.

PURPORT

Once the divine vision is revealed, the relationship between Krsna and Arjuna changes immediately. Before, Krsna and Arjuna had a relationship based on friendship, but here, after the revelation, Arjuna is offering obeisances with great respect, and with folded hands he is praying to Krsna. He is praising the universal form. Thus Arjuna’s relationship becomes one of wonder rather than friendship. Great devotees see Krsna as the reservoir of all relationships. In the scriptures there are twelve basic kinds of relationships mentioned, and all of them are present in Krsna. It is said that He is the ocean of all the relationships exchanged between two living entities, between the gods, or between the Supreme Lord and His devotees. 
It is said that Arjuna was inspired by the relationship of wonder, and in that wonder, although he was by nature very sober, calm and quiet, he became ecstatic, his hair stood up, and he began to offer his obeisances unto the Supreme Lord with folded hands. He was not, of course, afraid. He was affected by the wonders of the Supreme Lord. The immediate context is wonder; his natural loving friendship was overwhelmed by wonder, and thus he reacted in this way.

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Chapter 11. The Universal Form

TEXT 15

arjuna uvaca 
pasyami devams tava deva dehe 
sarvams tatha bhuta-visesa-sanghan 
brahmanam isam kamalasana-stham 
rsims ca sarvan uragams ca divyan

SYNONYMS

arjunah uvaca–Arjuna said; pasyami–I see; devan–all the demigods; tava–Your; deva–O Lord; dehe–in the body; sarvan–all;tatha–also; bhuta–living entities; visesa-sanghan–specifically assembled; brahmanam–Lord Brahma; isam–Lord Siva; kamala-asana-stham–sitting on the lotus flower; rsin–great sages; ca–also;sarvan–all; uragan–serpents; ca–also; divyan–divine.

TRANSLATION

Arjuna said: My dear Lord Krsna, I see assembled together in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Siva and many sages and divine serpents.

PURPORT

Arjuna sees everything in the universe; therefore he sees Brahma, who is the first creature in the universe, and the celestial serpent upon which the Garbhodakasayi Visnu lies in the lower regions of the universe. This snake bed is called Vasuki. There are also other snakes known as Vasuki. Arjuna can see from the Garbhodakasayi Visnu up to the topmost part of the universe on the lotus-flower planet where Brahma, the first creature of the universe, resides. That means that from the beginning to the end, everything could be seen by Arjuna sitting in one place on his chariot. This was possible by the grace of the Supreme Lord, Krsna.
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Chapter 11. The Universal Form

TEXT 16

aneka-bahudara-vaktra-netram 
pasyami tvam sarvato ‘nanta-rupam 
nantam na madhyam na punas tavadim 
pasyami visvesvara visva-rupa

SYNONYMS

aneka–many; bahu–arms; udara–bellies; vaktra–mouths; netram–eyes; pasyami–I see; tvam–unto You; sarvatah–from all sides;ananta-rupam–unlimited form; na antam–there is no end; na madhyam–there is no middle; na punah–nor again; tava–Your; adim–beginning; pasyami–I see; visva-isvara–O Lord of the universe; visva-rupa–in the form of the universe.

TRANSLATION

O Lord of the universe, I see in Your universal body many, many forms–bellies, mouths, eyes–expanded without limit. There is no end, there is no beginning, and there is no middle to all this.

PURPORT

Krsna is the Supreme Personality of Godhead and is unlimited; thus through Him everything could be seen.

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Chapter 11. The Universal Form

TEXT 17

kiritinam gadinam cakrinam ca 
tejo-rasim sarvato diptimantam 
pasyami tvam durniriksyam samantad 
diptanalarka-dyutim aprameyam

SYNONYMS

kiritinam–with helmets; gadinam–with maces; cakrinam–with discs; ca–and; tejah-rasim–effulgence; sarvatah–all sides; dipti-mantam–glowing; pasyami–I see; tvam–You; durniriksyam–difficult to see; samantat–spreading; dipta-anala–blazing fire; arka–sun;dyutim–sunshine; aprameyam–immeasurable.

TRANSLATION

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.

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Chapter 11. The Universal Form

TEXT 18

tvam aksaram paramam veditavyam 
tvam asya visvasya param nidhanam 
tvam avyayah sasvata-dharma-gopta 
sanatanas tvam puruso mato me

SYNONYMS

tvam–You; aksaram–inexhaustible; paramam–supreme;veditavyam–to be understood; tvam–You; asya–of this; visvasya–of the universe; param–supreme; nidhanam–basis; tvam–You are;avyayah–inexhaustible; sasvata-dharma-gopta–maintainer of the eternal religion; sanatanah–eternal; tvam–You; purusah–Supreme Personality; matah me–is my opinion.

TRANSLATION

You are the supreme primal objective; You are the best in all the universes; You are inexhaustible, and You are the oldest; You are the maintainer of religion, the eternal Personality of Godhead.

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Chapter 11. The Universal Form

TEXT 19

anadi-madhyantam ananta-viryam 
ananta-bahum sasi-surya-netram 
pasyami tvam dipta-hutasa-vaktram 
sva-tejasa visvam idam tapantam

SYNONYMS

anadi–without beginning; madhya–without middle; antam–without end; ananta–unlimited; viryam–glorious; ananta–unlimited; bahum–arms; sasi–moon; surya–sun; netram–eyes; pasyami–I see; tvam–You; dipta–blazing; hutasa-vaktram–fire coming out of Your mouth;sva-tejasa–by Your; visvam–this universe; idam–this; tapantam–heating.

TRANSLATION

You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe.

PURPORT

There is no limit to the extent of the six opulences of the Supreme Personality of Godhead. Here and in many other places there is repetition, but according to the scriptures, repetition of the glories of Krsna is not a literary weakness. It is said that at a time of bewilderment or wonder or of great ecstasy, statements are repeated over and over. That is not a flaw

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Chapter 11. The Universal Form

TEXT 20

dyav a-prthivyor idam antaram hi 
vyaptam tvayaikena disas ca sarvah 
drstvadbhutam rupam ugram tavedam 
loka-trayam pravyathitam mahatman

SYNONYMS

dyau–in outer space; a-prthivyoh–of the earth; idam–this;antaram–in between; hi–certainly; vyaptam–pervaded; tvaya–by You; ekena–by one; disah–directions; ca–and; sarvah–all; drstva–by seeing; adbhutam–wonderful; rupam–form; ugram–terrible; tava–Your; idam–this; loka–planetary system; trayam–three; pravyathitam–perturbed; maha-atman–O great one.

TRANSLATION

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.

PURPORT

Dyav-aprthivyoh (the space between heaven and earth) and loka-trayam (the three worlds) are significant words in this verse because it appears that not only Arjuna saw this universal form of the Lord, but others in other planetary systems also saw it. The vision was not a dream. All who were spiritually awake with the divine vision saw it.

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Chapter 11. The Universal Form

TEXT 21

ami hi tvam sura-sangha visanti 
kecid bhitah pranjalayo grnanti 
svastity uktva maharsi-siddha-sanghah 
stuvanti tvam stutibhih puskalabhih

SYNONYMS

ami–all those; hi–certainly; tvam–unto You; sura-sanghah–groups of demigods; visanti–entering; kecit–some of them; bhitah–out of fear;pranjalayah–with folded hands; grnanti–offering prayers unto; svasti–all peace; iti–thus; uktva–speaking like that; maha-rsi–great sages;siddha-sanghah–perfect sages; stuvanti–singing hymns; tvam–unto You; stutibhih–with prayers; puskalabhih–Vedic hymns.

TRANSLATION

All the demigods are surrendering and entering into You. They are very much afraid, and with folded hands they are singing the Vedic hymns.

PURPORT

The demigods in all the planetary systems feared the terrific manifestation of the universal form and its glowing effulgence and so prayed for protection.
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Chapter 11. The Universal Form

TEXT 22

rudraditya vasavo ye ca sadhya 
visve ‘svinau marutas cosmapas ca 
gandharva-yaksasura-siddha-sangha 
viksante tvam vismitas caiva sarve

SYNONYMS

rudra–manifestations of Lord Siva; adityah–the Adityas; vasavah–the Vasus; ye–all those; ca–and; sadhyah–the Sadhyas; visve–the Visvedevas; asvinau–the Asvini-kumaras; marutah–the Maruts; ca–and; usma-pah–the forefathers; ca–and; gandharva–of the Gandharvas; yaksa–the Yaksas; asura-siddha–the demons and the perfected demigods; sanghah–assemblies; viksante–are seeing; tvam–You; vismitah–in wonder; ca–also; eva–certainly; sarve–all.

TRANSLATION

The different manifestations of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers and the Gandharvas, the Yaksas, Asuras, and all perfected demigods are beholding You in wonder.

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Chapter 11. The Universal Form

TEXT 23

rupam mahat te bahu-vaktra-netram 
maha-baho bahu-bahuru-padam 
bahudaram bahu-damstra-karalam 
drstva lokah pravyathitas tathaham

SYNONYMS

rupam–form; mahat–very great; te–of You; bahu–many; vaktra–faces; netram–eyes; maha-baho–O mighty-armed one; bahu–many;bahu–arms; uru–thighs; padam–legs; bahu-udaram–many bellies;bahu-damstra–many teeth; karalam–horrible; drstva–seeing; lokah–all the planets; pravyathitah–perturbed; tatha–similarly; aham–I.

TRANSLATION

O mighty-armed one, all the planets with their demigods are disturbed at seeing Your many faces, eyes, arms, bellies and legs and Your terrible teeth, and as they are disturbed, so am I.

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Chapter 11. The Universal Form

TEXT 24

nabhah-sprsam diptam aneka-varnam 
vyattananam dipta-visala-netram 
drstva hi tvam pravyathitantar-atma 
dhrtim na vindami samam ca visno

SYNONYMS

nabhah-sprsam–touching the sky; diptam–glowing; aneka–many;varnam–color; vyatta–open; ananam–mouth; dipta–glowing; visala–very great; netram–eyes; drstva–by seeing; hi–certainly; tvam–You;pravyathita–perturbed; antah–within; atma–soul; dhrtim–steadiness;na–no; vindami–and have; samam–mental tranquility; ca–also; visno–O Lord Visnu.

TRANSLATION

O all-pervading Visnu, I can no longer maintain my equilibrium. Seeing Your radiant colors fill the skies and beholding Your eyes and mouths, I am afraid.

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Chapter 11. The Universal Form

TEXT 25

damstra-karalani ca te mukhani 
drstvaiva kalanala-sannibhani 
diso na jane na labhe ca sarma 
prasida devesa jagan-nivasa

SYNONYMS

damstra–teeth; karalani–like that; ca–also; te–Your; mukhani–faces; drstva–seeing; eva–thus; kala-anala–the fire of death;sannibhani–as if blazing; disah–directions; na jane–do not know; na labhe–nor obtain; ca sarma–and grace; prasida–be pleased; deva-isa–O Lord of all lords; jagat-nivasa–refuge of the worlds.

TRANSLATION

O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.

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Chapter 11. The Universal Form

TEXT 26-27

ami ca tvam dhrtarastrasya putrah 
sarve sahaivavani-pala-sanghaih 
bhismo dronah suta-putras tathasau 
sahasmadiyair api yodha-mukhyaih
vaktrani te tvaramana visanti 
damstra-karalani bhayanakani 
kecid vilagna dasanantaresu 
sandrsyante curnitair uttamangaih

SYNONYMS

ami–all those; ca–also; tvam–You; dhrtarastrasya–of Dhrtarastra;putrah–sons; sarve–all; saha eva–along with; avani-pala–warrior kings; sanghaih–the groups; bhismah–Bhismadeva; dronah–Dronacarya; suta-putrah–Karna; tatha–also; asau–that; saha–with;asmadiyaih–our; api–also; yodha-mukhyaih–chief among the warriors;vaktrani–mouths; te–Your; tvaramanah–fearful; visanti–entering;damstra–teeth; karalani–terrible; bhayanakani–very fearful; kecit–some of them; vilagnah–being attacked; dasana-antaresu–between the teeth; sandrsyante–being seen; curnitaih–smashed; uttama-angaih–by the head.

TRANSLATION

All the sons of Dhrtarastra along with their allied kings, and Bhisma, Drona and Karna, and all our soldiers are rushing into Your mouths, their heads smashed by Your fearful teeth. I see that some are being crushed between Your teeth as well.

PURPORT

In a previous verse the Lord promised to show Arjuna things he would be very interested in seeing. Now Arjuna sees that the leaders of the opposite party (Bhisma, Drona, Karna and all the sons of Dhrtarastra) and their soldiers and Arjuna’s own soldiers are all being annihilated. This is an indication that Arjuna will emerge victorious in battle, despite heavy losses on both sides. It is also mentioned here that Bhisma, who is supposed to be unconquerable, will also be smashed. So also Karna. Not only will the great warriors of the other party like Bhisma be smashed, but some of the great warriors of Arjuna’s side also.

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Chapter 11. The Universal Form

TEXT 28

yatha nadinam bahavo ‘mbu-vegah 
samudram evabhimukha dravanti 
tatha tavami nara-loka-vira 
visanti vaktrany abhivijvalanti

SYNONYMS

yatha–as; nadinam–of the rivers; bahavah–many; ambu-vegah–waves of the waters; samudram–ocean; eva–certainly; abhimukhah–towards; dravanti–gliding; tatha–similarly; tava–Your; ami–all those;nara-loka-virah–the kings of human society; visanti–entering;vaktrani–into the mouths; abhivijvalanti–blazing.

TRANSLATION

As the rivers flow into the sea, so all these great warriors enter Your blazing mouths and perish.

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Chapter 11. The Universal Form

TEXT 29

yatha pradiptam jvalanam patanga 
visanti nasaya samrddha-vegah 
tathaiva nasaya visanti lokas 
tavapi vaktrani samrddha-vegah

SYNONYMS

yatha–as; pradiptam–blazing; jvalanam–fire; patangah–moths;visanti–enters; nasaya–destruction; samrddha–full; vegah–speed;tatha eva–similarly; nasaya–for destruction; visanti–entering; lokah–all people; tava–unto You; api–also; vaktrani–in the mouths;samrddha-vegah–with full speed.

TRANSLATION

I see all people rushing with full speed into Your mouths as moths dash into a blazing fire.

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Chapter 11. The Universal Form

TEXT 30

lelihyase grasamanah samantal 
lokan samagran vadanair jvaladbhih 
tejobhir apurya jagat samagram 
bhasas tavograh pratapanti visno

SYNONYMS

lelihyase–licking; grasamanah–devouring; samantat–from all directions; lokan–people; samagran–completely; vadanaih–by the mouth; jvaladbhih–with blazing; tejobhih–by effulgence; apurya–covering; jagat–the universe; samagram–all; bhasah–illuminating;tava–Your; ugrah–terrible; pratapanti–scorching; visno–O all-pervading Lord.

TRANSLATION

O Visnu, I see You devouring all people in Your flaming mouths and covering the universe with Your immeasurable rays. Scorching the worlds, You are manifest.

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Chapter 11. The Universal Form

TEXT 31

akhyahi me ko bhavan ugra-rupo 
namo ‘stu te deva-vara prasida 
vijnatum icchami bhavantam adyam 
na hi prajanami tava pravrttim

SYNONYMS

akhyahi–please explain; me–unto me; kah–who; bhavan–You;ugra-rupah–fierce form; namah astu–obeisances; te–unto You; deva-vara–the great one amongst the demigods; prasida–be gracious;vijnatum–just to know; icchami–I wish; bhavantam–You; adyam–the original; na–never; hi–certainly; prajanami–do I know; tava–Your;pravrttim–mission.

TRANSLATION

O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. I do not know what Your mission is, and I desire to hear of it.

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Chapter 11. The Universal Form

TEXT 32

sri-bhagavan uvaca 
kalo ‘smi loka-ksaya-krt pravrddho 
lokan samahartum iha pravrttah 
rte ‘pi tvam na bhavisyanti sarve 
ye ‘vasthitah pratyanikesu yodhah

SYNONYMS

sri-bhagavan uvaca–the Personality of Godhead said; kalah–time;asmi–I am; loka–the worlds; ksaya-krt–destroyer; pravrddhah–to engage; lokan–all people; samahartum–to destroy; iha–in this world;pravrttah–to engage; rte api–without even; tvam–you; na–never;bhavisyanti–will be; sarve–all; ye–who; avasthitah–situated; prati-anikesu–on the opposite side; yodhah–the soldiers.

TRANSLATION

The Blessed Lord said: Time I am, destroyer of the worlds, and I have come to engage all people. With the exception of you [the Pandavas], all the soldiers here on both sides will be slain.

PURPORT

Although Arjuna knew that Krsna was his friend and the Supreme Personality of Godhead, he was nonetheless puzzled by the various forms exhibited by Krsna. Therefore he asked further about the actual mission of this devastating force. It is written in the Vedas that the Supreme Truth destroys everything, even Brahma. Yasya brahma ca ksatram ca ubhe bhavata odanah/mrtyur yasyopasecanam ka ittha veda yatra sah.Eventually all the brahmanas, ksatriyas and everyone else are devoured by the Supreme. This form of the Supreme Lord is an all-devouring giant, and here Krsna presents Himself in that form of all-devouring time. Except for a few Pandavas, everyone who was present in that battlefield would be devoured by Him.

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Chapter 11. The Universal Form

TEXT 33

tasmat tvam uttistha yaso labhasva 
jitva satrun bhunksva rajyam samrddham 
mayaivaite nihatah purvam eva 
nimitta-matram bhava savya-sacin

SYNONYMS

tasmat–therefore; tvam–you; uttistha–get up; yasah–fame;labhasva–gain; jitva–conquering; satrun–enemies; bhunksva–enjoy;rajyam–kingdom; samrddham–flourishing; maya–by Me; eva–certainly; ete–all these; nihatah–already killed; purvam eva–by previous arrangement; nimitta-matram–just the cause; bhava–become;savya-sacin–O Savyasaci.

TRANSLATION

Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight.

PURPORT

Savyasacin refers to one who can shoot arrows very expertly in the field; thus Arjuna is addressed as an expert warrior capable of delivering arrows to kill his enemies. “Just become an instrument”: nimitta-matram.This word is also very significant. The whole world is moving according to the plan of the Supreme Personality of Godhead. Foolish persons who do not have sufficient knowledge think that nature is moving without a plan and all manifestations are but accidental formations. There are many so-called scientists who suggest that perhaps it was like this, or maybe like that, but there is no question of “perhaps” and “maybe.” There is a specific plan being carried out in this material world. What is this plan? This cosmic manifestation is a chance for the conditioned souls to go back to Godhead, back to home. As long as they have the domineering mentality which makes them try to lord it over material nature, they are conditioned. But anyone who can understand the plan of the Supreme Lord and cultivate Krsna consciousness is most intelligent. The creation and destruction of the cosmic manifestation are under the superior guidance of God. Thus the Battle of Kuruksetra was fought according to the plan of God. Arjuna was refusing to fight, but he was told that he should fight and at the same time desire the Supreme Lord. Then he would be happy. If one is in full Krsna consciousness and if his life is devoted to His transcendental service, he is perfect.

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Chapter 11. The Universal Form

TEXT 34

dronam ca bhismam ca jayadratham ca 
karnam tathanyan api yodha-viran 
maya hatams tvam jahi ma vyathistha 
yudhyasva jetasi rane sapatnan

SYNONYMS

dronam ca–also Drona; bhismam ca–also Bhisma; jayadratham ca–also Jayadratha; karnam–also Karna; tatha–also; anyan–others;api–certainly; yodha-viran–great warriors; maya–by Me; hatan–already killed; tvam–you; jahi–become victorious; ma–never;vyathisthah–be disturbed; yudhyasva–just fight; jeta asi–just conquer;rane–in the fight; sapatnan–enemies.

TRANSLATION

The Blessed Lord said: All the great warriors–Drona, Bhisma, Jayadratha, Karna–are already destroyed. Simply fight, and you will vanquish your enemies.

PURPORT

Every plan is made by the Supreme Personality of Godhead, but He is so kind and merciful to His devotees that He wants to give the credit to His devotees who carry out His plan according to His desire. Life should therefore move in such a way that everyone acts in Krsna consciousness and understands the Supreme Personality of Godhead through the medium of a spiritual master. The plans of the Supreme Personality of Godhead are understood by His mercy, and the plans of the devotees are as good as His plans. One should follow such plans and be victorious in the struggle for existence.

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Chapter 11. The Universal Form

TEXT 35

sanjaya uvaca 
etac chrutva vacanam kesavasya 
krtanjalir vepamanah kiriti 
namaskrtva bhuya evaha krsnam 
sa-gadgadam bhita-bhitah pranamya

SYNONYMS

sanjayah uvaca–Sanjaya said; etat–thus; srutva–hearing;vacanam–speech; kesavasya–of Krsna; krta-anjalih–with folded hands; vepamanah–trembling; kiriti–Arjuna; namaskrtva–offering obeisances; bhuyah–again; eva–also; aha krsnam–said unto Krsna; sa-gadgadam–faltering; bhita-bhitah–fearful; pranamya–offering obeisances.

TRANSLATION

Sanjaya said to Dhrtarastra: O King, after hearing these words from the Supreme Personality of Godhead, Arjuna trembled, fearfully offered obeisances with folded hands and began, falteringly, to speak as follows:

PURPORT

As we have already explained, because of the situation created by the universal form of the Supreme Personality of Godhead, Arjuna became bewildered in wonder; thus he began to offer his respectful obeisances to Krsna again and again, and with faltering voice he began to pray, not as a friend, but as a devotee in wonder.

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Chapter 11. The Universal Form

TEXT 36

arjuna uvaca 
sthane hrsikesa tava prakirtya 
jagat prahrsyaty anurajyate ca 
raksamsi bhitani diso dravanti 
sarve namasyanti ca siddha-sanghah

SYNONYMS

arjunah uvaca–Arjuna said; sthane–rightly; hrsika-isa–O master of all senses; tava–Your; prakirtya–glories; jagat–the entire world;prahrsyati–rejoicing; anurajyate–becoming attached; ca–and;raksamsi–the demons; bhitani–out of fear; disah–directions; dravanti–fleeing; sarve–all; namasyanti–offering respect; ca–also; siddha-sanghah–the perfect human beings.

TRANSLATION

O Hrsikesa, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.

PURPORT

Arjuna, after hearing from Krsna about the outcome of the Battle of Kuruksetra, became an enlightened devotee of the Supreme Lord. He admitted that everything done by Krsna is quite fit. Arjuna confirmed that Krsna is the maintainer and the object of worship for the devotees and the destroyer of the undesirables. His actions are equally good for all. Arjuna understood herein that when the Battle of Kuruksetra was being concluded, in outer space there were present many demigods, siddhas,and the intelligentsia of the higher planets, and they were observing the fight because Krsna was present there. When Arjuna saw the universal form of the Lord, the demigods took pleasure in it, but others, who were demons and atheists, could not stand it when the Lord was praised. Out of their natural fear of the devastating form of the Supreme Personality of Godhead, they fled. Krsna’s treatment of the devotees and the atheists is praised by Arjuna. In all cases a devotee glorifies the Lord because he knows that whatever He does is good for all.

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Chapter 11. The Universal Form

TEXT 37

kasmac ca te na nameran mahatman 
gariyase brahmano ‘py adi-kartre 
ananta devesa jagan-nivasa 
tvam aksaram sad-asat tat param yat

SYNONYMS

kasmat–why; ca–also; te–unto You; na–not; nameran–offer proper obeisances; maha-atman–O great one; gariyase–You are better than; brahmanah–Brahma; api–although; adi-kartre–the supreme creator; ananta–unlimited; deva-isa–God of the gods; jagat-nivasa–O refuge of the universe; tvam–You are; aksaram–imperishable; sat-asat–cause and effect; tat param–transcendental; yat–because.

TRANSLATION

O great one, who stands above even Brahma, You are the original master. Why should they not offer their homage up to You, O limitless one? O refuge of the universe, You are the invincible source, the cause of all causes, transcendental to this material manifestation.

PURPORT

By this offering of obeisances, Arjuna indicates that Krsna is worshipable by everyone. He is all-pervading, and He is the Soul of every soul. Arjuna is addressing Krsna as mahatma, which means that He is most magnanimous and unlimited. Ananta indicates that there is nothing which is not covered by the influence and energy of the Supreme Lord, and devesa means that He is the controller of all demigods and is above them all. He is the center of the whole universe. Arjuna also thought that it was fitting that all the perfect living entities and all powerful demigods offer their respectful obeisances unto Him because no one is greater than Him. He especially mentions that Krsna is greater than Brahma because Brahma is created by Him. Brahma is born out of the lotus stem grown from the navel abdomen of Garbhodakasayi Visnu, who is Krsna’s plenary expansion; therefore Brahma and Lord Siva, who is born of Brahma, and all other demigods must offer their respectful obeisances. Thus the Lord is respected by Lord Siva and Brahma and similar other demigods. The word aksaram is very significant because this material creation is subject to destruction, but the Lord is above this material creation. He is the cause of all causes, and being so, He is superior to all the conditioned souls within this material nature as well as the material cosmic manifestation itself. He is therefore the all-great Supreme.

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Chapter 11. The Universal Form

TEXT 38

tvam adi-devah purusah puranas 
tvam asya visvasya param nidhanam 
vettasi vedyam ca param ca dhama 
tvaya tatam visvam ananta-rupa

SYNONYMS

tvam–You; adi-devah–the original Supreme God; purusah–personality; puranah–old; tvam–You; asya–this; visvasya–universe;param–transcendental; nidhanam–refuge; vetta–knower; asi–You are; vedyam ca–and the knowable; param ca–and transcendental;dhama–refuge; tvaya–by You; tatam–pervaded; visvam–universe;ananta-rupa–unlimited form.

TRANSLATION

You are the original Personality, the Godhead. You are the only sanctuary of this manifested cosmic world. You know everything, and You are all that is knowable. You are above the material modes O limitless form! This whole cosmic manifestation is pervaded by You!

PURPORT

Everything is resting on the Supreme Personality of Godhead; therefore He is the ultimate rest. Nidhanam means that everything, even the Brahman effulgence, rests on the Supreme Personality of Godhead Krsna. He is the knower of everything that is happening in this world, and if knowledge has any end, He is the end of all knowledge; therefore He is the known and the knowable. He is the object of knowledge because He is all-pervading. Because He is the cause in the spiritual world, He is transcendental. He is also the chief personality in the transcendental world.

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Chapter 11. The Universal Form

TEXT 39

vayur yamo ‘gnir varunah sasankah 
prajapatis tvam prapitamahas ca 
namo namas te ‘stu sahasra-krtvah 
punas ca bhuyo ‘pi namo namas te

SYNONYMS

vayuh–air; yamah–controller; agnih–fire; varunah–water; sasa-ankah–moon; prajapatih–Brahma; tvam–You; prapitamahah–grandfather; ca–also; namah–offering respects; namah te–again my respects unto You; astu–are being; sahasra-krtvah–a thousand times;punah ca–and again; bhuyah–again; api–also; namah–offer my respects; namah te–offering my respects unto You.

TRANSLATION

You are air, fire, water, and You are the moon! You are the supreme controller and the grandfather. Thus I offer my respectful obeisances unto You a thousand times, and again and yet again!

PURPORT

The Lord is addressed here as air because the air is the most important representation of all the demigods, being all-pervasive. Arjuna also addresses Krsna as the grandfather because He is the father of Brahma, the first living creature in the universe.

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Chapter 11. The Universal Form

TEXT 40

namah purastad atha prsthatas te 
namo ‘stu te sarvata eva sarva 
ananta-viryamita-vikramas tvam 
sarvam samapnosi tato ‘si sarvah

SYNONYMS

namah–offering obeisances; purastat–from the front; atha–also;prsthatah–from behind; te–You; namah astu–offer my respects; te–unto You; sarvatah–from all sides; eva sarva–because You are everything; ananta-virya–unlimited potency; amita-vikramah–unlimited force; tvam–You; sarvam–everything; samapnosi–cover; tatah asi–therefore You are; sarvah–everything.

TRANSLATION

Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!

PURPORT

Out of loving ecstasy for Krsna, his friend, Arjuna is offering his respects from all sides. He is accepting that He is the master of all potencies and all prowess and far superior to all the great warriors assembled on the battlefield. It is said in the Visnu Purana: yo ‘yam tavagato deva-samipam devata-ganah sa tvam eva jagat-srasta yatah sarva-gato bhavan. “Whoever comes before You, be he a demigod, is created by You, O Supreme Personality of Godhead.”
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Chapter 11. The Universal Form

TEXT 41-42

sakheti matva prasabham yad uktam 
he krsna he yadava he sakheti 
ajanata mahimanam tavedam 
maya pramadat pranayena vapi
yac cavahasartham asat-krto ‘si 
vihara-sayyasana-bhojanesu 
eko ‘tha vapy acyuta tat-samaksam 
tat ksamaye tvam aham aprameyam

SYNONYMS

sakha–friend; iti–thus; matva–thinking; prasabham–temporary;yat–whatever; uktam–said; he krsna–O Krsna; he yadava–O Yadava; he sakhe iti–O my dear friend; ajanata–without knowing;mahimanam–glories; tava–Your; idam–this; maya–by me;pramadat–out of foolishness; pranayena–out of love; va api–either;yat–whatever; ca–also; avahasa-artham–for joking; asat-krtah–dishonor; asi–have been done; vihara–in relaxation; sayya–in joking;asana–in a resting place; bhojanesu–or while eating together; ekah–alone; atha va–or; api–others; acyuta–O infallible one; tat-samaksam–as Your competitor; tat–all those; ksamaye–excuse; tvam–from You;aham–I; aprameyam–immeasurable.

TRANSLATION

I have in the past addressed You as “O Krsna,” “O Yadava,” “O my friend,” without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.

PURPORT

Although Krsna is manifested before Arjuna in His universal form, Arjuna remembers his friendly relationship with Krsna and is therefore asking pardon and requesting Him to excuse him for the many informal gestures which arise out of friendship. He is admitting that formerly he did not know that Krsna could assume such a universal form, although He explained it as his intimate friend. Arjuna did not know how many times he may have dishonored Him by addressing Him as “O my friend,” “O Krsna,” “O Yadava,” etc., without acknowledging His opulence. But Krsna is so kind and merciful that in spite of such opulence He played with Arjuna as a friend. Such is the transcendental loving reciprocation between the devotee and the Lord. The relationship between the living entity and Krsna is fixed eternally; it cannot be forgotten, as we can see from the behavior of Arjuna. Although Arjuna has seen the opulence in the universal form, he could not forget his friendly relationship with Krsna.

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Chapter 11. The Universal Form

TEXT 43

pitasi lokasya caracarasya 
tvam asya pujyas ca gurur gariyan 
na tvat-samo ‘sty abhyadhikah kuto ‘nyo 
loka-traye ‘py apratima-prabhava

SYNONYMS

pita–father; asi–You are; lokasya–of all the world; cara–moving;acarasya–nonmoving; tvam–You are; asya–of this; pujyah–worshipable; ca–also; guruh–master; gariyan–glorious; na–never;tvat-samah–equal to You; asti–there is; abhyadhikah–greater; kutah–how is it possible; anyah–other; loka-traye–in three planetary systems;api–also; apratima–immeasurable; prabhava–power.

TRANSLATION

You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable.

PURPORT

The Lord Krsna is worshipable as a father is worshipable for his son. He is the spiritual master because He originally gave the Vedic instructions to Brahma, and presently He is also instructing Bhagavad-gita to Arjuna; therefore He is the original spiritual master, and any bona fide spiritual master at the present moment must be a descendant in the line of disciplic succession stemming from Krsna. Without being a representative of Krsna, one cannot become a teacher or spiritual master of transcendental subject matter. 
The Lord is being paid obeisances in all respects. He is of immeasurable greatness. No one can be greater than the Supreme Personality of Godhead, Krsna, because no one is equal to or higher than Krsna within any manifestation, spiritual or material. Everyone is below Him. No one can excel Him. 
The Supreme Lord Krsna has senses and a body like the ordinary man, but for Him there is no difference between His senses, body, mind and Himself. Foolish persons who do not know Him perfectly say that Krsna is different from His soul, mind, heart and everything else. Krsna is absolute; therefore His activities and potencies are supreme. It is also stated that He does not have senses like ours. He can perform all sensual activities; therefore His senses are neither imperfect nor limited. No one can be greater than Him, no one can be equal to Him, and everyone is lower than Him. 
Whoever knows His transcendental body, activities and perfection, after quitting his body, returns to Him and doesn’t come back again to this miserable world. Therefore one should know that Krsna’s activities are different from others. The best policy is to follow the principles of Krsna; that will make one perfect. It is also stated that there is no one who is master of Krsna; everyone is His servant. Only Krsna is God, and everyone is His servant. Everyone is complying with His order. There is no one who can deny His order. Everyone is acting according to His direction, being under His superintendence. As stated in the Brahma-samhita, He is the cause of all causes.

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Chapter 11. The Universal Form

TEXT 44

tasmat pranamya pranidhaya kayam 
prasadaye tvam aham isam idyam 
piteva putrasya sakheva sakhyuh 
priyah priyayarhasi deva sodhum

SYNONYMS

tasmat–therefore; pranamya–after offering obeisances; pranidhaya–laying down; kayam–body; prasadaye–to beg mercy; tvam–unto You;aham–I; isam–unto the Supreme Lord; idyam–who is worshipable;pita iva–like a father; putrasya–of a son; sakha iva–like a friend;sakhyuh–of a friend; priyah–lover; priyayah–of the dearmost; arhasi–You should; deva–my Lord; sodhum–tolerate.

TRANSLATION

You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respects and ask Your mercy. Please tolerate the wrongs that I may have done to You and bear with me as a father with his son, or a friend with his friend, or a lover with his beloved.

PURPORT

Krsna’s devotees relate to Krsna in various relationships; one might treat Krsna as a son, one might treat Krsna as a husband, as a friend, as a master, etc. Krsna and Arjuna are related in friendship. As the father tolerates, or the husband or master tolerates, so Krsna tolerates.

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Chapter 11. The Universal Form

TEXT 45

adrsta-purvam hrsito ‘smi drstva 
bhayena ca pravyathitam mano me 
tad eva me darsaya deva rupam 
prasida devesa jagan-nivasa

SYNONYMS

adrsta-purvam–never seen before; hrsitah–gladdened; asmi–I am;drstva–by seeing; bhayena–out of fear; ca–also; pravyathitam–perturbed; manah–mind; me–my; tat–therefore; eva–certainly; me–unto me; darsaya–show; deva–O Lord; rupam–the form; prasida–just be gracious; deva-isa–O Lord of lords; jagat-nivasa–the refuge of the universe.

TRANSLATION

After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.

PURPORT

Arjuna is always in confidence with Krsna because he is a very dear friend, and as a dear friend is gladdened by his friend’s opulence, Arjuna is very joyful to see that his friend, Krsna, is the Supreme Personality of Godhead and can show such a wonderful universal form. But at the same time, after seeing that universal form, he is afraid that he has committed so many offenses to Krsna out of his unalloyed friendship. Thus his mind is disturbed out of fear, although he had no reason to fear. Arjuna therefore is asking Krsna to show His Narayana form because He can assume any form. This universal form is material and temporary, as the material world is temporary. But in the Vaikuntha planets He has His transcendental form with four hands as Narayana. There are innumerable planets in the spiritual sky, and in each of them Krsna is present by His plenary manifestations of different names. Thus Arjuna desired to see one of the forms manifest in the Vaikuntha planets. Of course in each Vaikuntha planet the form of Narayana is four-handed, and the four hands hold different symbols–the conchshell, mace, lotus and disc. According to the different hands these four things are held in, the Narayanas are named. All of these forms are one and the same to Krsna; therefore Arjuna requests to see His four-handed feature.

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Chapter 11. The Universal Form

TEXT 46

kiritinam gadinam cakra-hastam 
icchami tvam drastum aham tathaiva 
tenaiva rupena catur-bhujena 
sahasra-baho bhava visva-murte

SYNONYMS

kiritinam–with helmet; gadinam–with club; cakra-hastam–disc in hand; icchami–I wish; tvam–You; drastum–to see; aham–I; tatha eva–in that position; tena eva–by that; rupena–with form; catuh-bhujena–four-handed; sahasra-baho–O thousand-handed one; bhava–just become; visva-murte–O universal form.

TRANSLATION

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.

PURPORT

In the Brahma-samhita it is stated that the Lord is eternally situated in hundreds and thousands of forms, and the main forms are those like Rama, Nrsimha, Narayana, etc. There are innumerable forms. But Arjuna knew that Krsna is the original Personality of Godhead assuming His temporary universal form. He is now asking to see the form of Narayana, a spiritual form. This verse establishes without any doubt the statement of theSrimad-Bhagavatam that Krsna is the original Personality of Godhead and all other features originate from Him. He is not different from His plenary expansions, and He is God in any of His innumerable forms. In all of these forms He is fresh like a young man. That is the constant feature of the Supreme Personality of Godhead. One who knows Krsna at once becomes free from all contamination of the material world.

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Chapter 11. The Universal Form

TEXT 47

sri-bhagavan uvaca 
maya prasannena tavarjunedam 
rupam param darsitam atma-yogat 
tejo-mayam visvam anantam adyam 
yan me tvad anyena na drsta-purvam

SYNONYMS

sri-bhagavan uvaca–the Supreme Personality of Godhead said;maya–by Me; prasannena–happily; tava–unto you; arjuna–O Arjuna;idam–this; rupam–form; param–transcendental; darsitam–shown;atma-yogat–by My internal potency; tejah-mayam–full of effulgence;visvam–the entire universe; anantam–unlimited; adyam–original; yat me–that which is Mine; tvat anyena–besides you; na drsta-purvam–no one has previously seen.

TRANSLATION

The Blessed Lord said: My dear Arjuna, happily do I show you this universal form within the material world by My internal potency. No one before you has ever seen this unlimited and glaringly effulgent form.

PURPORT

Arjuna wanted to see the universal form of the Supreme Lord, so out of His mercy upon His devotee Arjuna, Lord Krsna showed His universal form full of effulgence and opulence. This form was glaring like the sun, and its many faces were rapidly changing. Krsna showed this form just to satisfy the desire of His friend Arjuna. This form was manifested by Krsna through His internal potency, which is inconceivable by human speculation. No one had seen this universal form of the Lord before Arjuna, but because the form was shown to Arjuna, other devotees in the heavenly planets and in other planets in outer space could also see it. They did not seen it before, but because of Arjuna they were able to see it. In other words, all the disciplic devotees of the Lord could see the universal form which was shown to Arjuna by the mercy of Krsna. Someone commented that this form was shown to Duryodhana also when Krsna went to Duryodhana to negotiate for peace. Unfortunately, Duryodhana did not accept the peace offer, but at that time Krsna manifested some of His universal forms. But those forms are different from this one shown to Arjuna. It is clearly said that no one has ever seen this form before.

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Chapter 11. The Universal Form

TEXT 48

na veda-yajnadhyayanair na danair 
na ca kriyabhir na tapobhir ugraih 
evam-rupah sakya aham nr-loke 
drastum tvad anyena kuru-pravira

SYNONYMS

na–never; veda–Vedic study; yajna–sacrifice; adhyayanaih–study;na danaih–by charity; na–never; ca–also; kriyabhih–by pious activities; na tapobhih–by serious penances; ugraih–severe; evam–thus; rupah–form; sakyah–can be seen; aham–I; nr-loke–in this material world; drastum–to see; tvat–you; anyena–by another; kuru-pravira–O best among the Kuru warriors.

TRANSLATION

O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charities or similar activities can this form be seen. Only you have seen this.

PURPORT

The divine vision in this connection should be clearly understood. Who can have divine vision? Divine means godly. Unless one attains the status of divinity as a demigod, he cannot have divine vision. And what is a demigod? It is stated in the Vedic scriptures that those who are devotees of Lord Visnu are demigods. Those who are atheistic, i.e., who do not believe in Visnu, or who only recognize the impersonal part of Krsna as the Supreme, cannot have the divine vision. It is not possible to decry Krsna and at the same time have the divine vision. One cannot have the divine vision without becoming divine. In other words, those who have divine vision can also see like Arjuna. 
The Bhagavad-gita gives the description of the universal form, and this description was unknown to everyone before Arjuna. Now one can have some idea of the visva-rupa after this incident; those who are actually divine can see the universal form of the Lord. But one cannot be divine without being a pure devotee of Krsna. The devotees, however, who are actually in the divine nature and who have divine vision, are not very much interested to see the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Krsna as Visnu, and he was actually afraid of the universal form. 
In this verse there are some significant words, like veda-yajnadhyayanaih, which refers to studying Vedic literature and the subject matter of sacrificial regulations. Veda refers to all kinds of Vedic literature, namely the four Vedas (Rg, Yajus, Sama and Atharva) and the eighteen Puranas, the Upanisads and Vedanta-sutra. One can study these at home or anywhere else. Similarly, there are sutras, Kalpa-sutrasand Mimamsa-sutras, for studying the method of sacrifice. Danaih refers to charity which is offered to a suitable party, such as those who are engaged in the transcendental loving service of the Lord, the brahmanasand the Vaisnavas. Similarly, pious activities refers to the agni-hotra, etc., t he prescribed duties of the different castes. Pious activities and the voluntary acceptance of some bodily pains are called tapasya. So one can perform all these, can accept bodily penances, give charity, study theVedas, etc., but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gitawe understand that the impersonalists are not devotees. Therefore they are unable to see the universal form of the Lord. 
There are many persons who create incarnations. They falsely claim an ordinary human to be an incarnation, but this is all foolishness. We should follow the principles of Bhagavad-gita, otherwise there is no possibility of attaining perfect spiritual knowledge. Although Bhagavad-gita is considered the preliminary study of the science of God, still it is so perfect that one can distinguish what is what. The followers of a pseudo incarnation may say that they have also seen the transcendental incarnation of God, the universal form, but that is not acceptable because it is clearly stated here that unless one becomes a devotee of Krsna, one cannot see the universal form of God. So one first of all has to become a pure devotee of Krsna; then he can claim that he can show the universal form of what he has seen. A devotee of Krsna cannot accept false incarnations or followers of false incarnations.

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Chapter 11. The Universal Form

TEXT 49

ma te vyatha ma ca vimudha-bhavo 
drstva rupam ghoram idrn mamedam 
vyapeta-bhih prita-manah punas tvam 
tad eva me rupam idam prapasya

SYNONYMS

ma–let it not be; te–unto you; vyatha–trouble; ma–let it not be; ca–also; vimudha-bhavah–bewilderment; drstva–by seeing; rupam–form; ghoram–horrible; idrk–like this; mama–My; idam–as it is;vyapeta-bhih–just become free from all fear; prita-manah–be pleased in mind; punah–again; tvam–you; tat–that; eva–thus; me–My;rupam–form; idam–this; prapasya–just see.

TRANSLATION

Your mind has been perturbed upon seeing this horrible feature of Mine. Now let it be finished. My devotee, be free from all disturbance. With a peaceful mind you can now see the form you desire.

PURPORT

In the beginning of Bhagavad-gita Arjuna was worried about killing Bhisma and Drona, his worshipful grandfathers and masters. But Krsna said that he need not be afraid of killing his grandfather. When they tried to disrobe Draupadi in the assembly, Bhisma and Drona were silent, and for such negligence of duty they should be killed. Krsna showed His universal form to Arjuna just to show him that these people were already killed for their unlawful action. That scene was shown to Arjuna because devotees are always peaceful, and they cannot perform such horrible actions. The purpose of the revelation of the universal form was shown; now Arjuna wanted to see the four-armed form, and Krsna showed him. A devotee is not much interested in the universal form, for it does not enable one to reciprocate loving feelings. A devotee wants to offer his respectful worshiping feelings; thus he wants to see the two-handed or four-handed Krsna form so he can reciprocate in loving service with the Supreme Personality of Godhead.

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Chapter 11. The Universal Form

TEXT 50

sanjaya uvaca 
ity arjunam vasudevas tathoktva 
svakam rupam darsayam asa bhuyah 
asvasayam asa ca bhitam enam 
bhutva punah saumya-vapur mahatma

SYNONYMS

sanjayah uvaca–Sanjaya said; iti–thus; arjunam–unto Arjuna;vasudevah–Krsna; tatha–that way; uktva–saying; svakam–His own;rupam–form; darsayam asa–showed; bhuyah–again; asvasayam asa–also convinced him; ca–also; bhitam–fearful; enam–him; bhutva punah–becoming again; saumya-vapuh–beautiful form; maha-atma–the great one.

TRANSLATION

Sanjaya said to Dhrtarastra: The Supreme Personality of Godhead, Krsna, while speaking thus to Arjuna, displayed His real four-armed form, and at last He showed him His two-armed form, thus encouraging the fearful Arjuna.

PURPORT

When Krsna appeared as the son of Vasudeva and Devaki, He first of all appeared as four-armed Narayana, but when He was requested by His parents, He transformed Himself into an ordinary child in appearance. Similarly, Krsna knew that Arjuna was not interested in seeing a four-handed form of Krsna, but since he asked to see this four-handed form, He also showed him this form again and then showed Himself in His two-handed form. The word saumya-vapuh is very significant. Saumya-vapuhis a very beautiful form; it is known as the most beautiful form. When He was present, everyone was attracted simply by Krsna’s form, and because Krsna is director of the universe, He just banished the fear of Arjuna, His devotee, and showed him again His beautiful form of Krsna. In theBrahma-samhita it is stated that only a person whose eyes are smeared with the ointment of love can see the beautiful form of Sri Krsna.

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Chapter 11. The Universal Form

TEXT 51

arjuna uvaca 
drstvedam manusam rupam 
tava saumyam janardana 
idanim asmi samvrttah 
sa-cetah prakrtim gatah

SYNONYMS

arjunah uvaca–Arjuna said; drstva–seeing; idam–this; manusam–human being; rupam–form; tava–Your; saumyam–very beautiful;janardana–O chastiser of the enemies; idanim–just now; asmi–I am;samvrttah–settled; sa-cetah–in my consciousness; prakrtim–my own;gatah–I am.

TRANSLATION

When Arjuna thus saw Krsna in His original form, he said: Seeing this humanlike form, so very beautiful, my mind is now pacified and I am restored to my original nature.

PURPORT

Here the words manusam rupam clearly indicate the Supreme Personality of Godhead to be originally two-handed. Those who deride Krsna to be an ordinary person are shown here to be ignorant of His divine nature. If Krsna is like an ordinary human being, then how is it possible for Him to show the universal form and again to show the four-handed Narayana form? So it is very clearly stated in Bhagavad-gita that one who thinks that Krsna is an ordinary person and misguides the reader by claiming that it is the impersonal Brahman within Krsna speaking, is doing the greatest injustice. Krsna has actually shown His universal form and His four-handed Visnu form. So how can He be an ordinary human being? A pure devotee is not confused by misguiding commentaries onBhagavad-gita because he knows what is what. The original verses ofBhagavad-gita are as clear as the sun; they do not require lamplight from foolish commentators.
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Chapter 11. The Universal Form

TEXT 52

sri-bhagavan uvaca 
su-durdarsam idam rupam 
drstavan asi yan mama 
deva apy asya rupasya 
nityam darsana-kanksinah

SYNONYMS

sri-bhagavan uvaca–the Supreme Personality of Godhead said; su-durdarsam–very difficult to be seen; idam–this; rupam–form; drstavan asi–as you have seen; yat–which; mama–of Mine; devah–the demigods; api asya–also this; rupasya–form; nityam–eternally;darsana-kanksinah–always aspire to see.

TRANSLATION

The Blessed Lord said: My dear 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.

PURPORT

In the forty-eighth verse of this chapter Lord Krsna concluded revealing His universal form and informed Arjuna that this form is not possible to be seen by so many activities, sacrifices, etc. Now here the word su-durdarsam is used, indicating that Krsna’s two-handed form is still more confidential. One may be able to see the universal form of Krsna by adding a little tinge of devotional service to various activities like penance, Vedic study and philosophical speculation, etc. It may be possible, but without a tinge of bhakti, one cannot see; that has already been explained. Still, beyond that universal form, the form of Krsna as a two-handed man is still more difficult to see, even for demigods like Brahma and Lord Siva. They desire to see Him, and we have evidences in the Srimad-Bhagavatam that when He was supposed to be in the womb of His mother, Devaki, all the demigods from heaven came to see the marvel of Krsna. They even waited to see Him. A foolish person may deride Him, but that is an ordinary person. Krsna is actually desired to be seen by demigods like Brahma and Siva in His two-armed form. 
In Bhagavad-gita it is also confirmed that He is not visible to the foolish persons who deride Him. Krsna’s body, as confirmed by Brahma-samhita and confirmed by Himself in Bhagavad-gita, is completely spiritual and full of bliss and eternality. His body is never like a material body. But for some who make a study of Krsna by reading Bhagavad-gita or similar Vedic scriptures, Krsna is a problem. For one using a material process, Krsna is considered to be a great historical personality and very learned philosopher. But He isn’t an ordinary man. But some think that even though He was so powerful, He had to accept a material body. Ultimately they think that the Absolute Truth is impersonal; therefore they think that from His impersonal feature He assumed a personal feature attached to material nature. This is a materialistic calculation of the Supreme Lord. Another calculation is speculative. Those who are in search of knowledge also speculate on Krsna and consider Him to be less important than the universal form of the Supreme. Thus some think that the universal form of Krsna which was manifested to Arjuna is more important than His personal form. According to them, the personal form of the Supreme is something imaginary. They believe that in the ultimate issue, the Absolute Truth is not a person. But the transcendental process is described in Bhagavad-gita, Chapter Two: to hear about Krsna from authorities. That is the actual Vedic process, and those who are actually in the Vedic line hear about Krsna from authority, and by repeated hearing about Him, Krsna becomes dear. As we have several times discussed, Krsna is covered by His yoga-maya potency. He is not to be seen or revealed to anyone and everyone. Only by one to whom He reveals Himself can He be seen. This is confirmed in Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood. The transcendentalist, by continuous Krsna consciousness and by devotional service to Krsna, can have his spiritual eyes opened and can see Krsna by revelation. Such a revelation is not possible even for the demigods; therefore it is difficult even for the demigods to understand Krsna, and the advanced demigods are always in hope of seeing Krsna in His two-handed form. The conclusion is that although to see the universal form of Krsna is very, very difficult and not possible for anyone and everyone, it is still more difficult to understand His personal form as Syamasundara.

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Chapter 11. The Universal Form

TEXT 53

naham vedair na tapasa 
na danena na cejyaya 
sakya evam-vidho drastum 
drstavan asi mam yatha

SYNONYMS

na–never; aham–I; vedaih–by study of the Vedas; na–never;tapasa–by serious penances; na–never; danena–by charity; na–never;ca–also; ijyaya–by worship; sakyah–it is possible; evam-vidhah–like this; drastum–to see; drstavan–seeing; asi–you are; mam–Me; yatha–as.

TRANSLATION

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.

PURPORT

Krsna first appeared before His parents Devaki and Vasudeva in a four-handed form, and then He transformed Himself into the two-handed form. This mystery is very difficult to understand for those who are atheists or who are devoid of devotional service. For scholars who have simply studied Vedic literature by way of speculation or out of mere academic interest, Krsna is not easy to understand. Nor is He to be understood by persons who officially go to the temple to offer worship. They make their visit, but they cannot understand Krsna as He is. Krsna can be understood only through the path of devotional service, as explained by Krsna Himself in the next verse.

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Chapter 11. The Universal Form

TEXT 54

bhaktya tv ananyaya sakya 
aham evam-vidho ‘rjuna 
jnatum drastum ca tattvena 
pravestum ca parantapa

SYNONYMS

bhaktya–by devotional service; tu–but; ananyaya–without being mixed with fruitive activities or speculative knowledge; sakyah–possible;aham–I; evam-vidhah–like this; arjuna–O Arjuna; jnatum–to know;drastum–to see; ca–and; tattvena–in fact; pravestum–and to enter into; ca–also; parantapa–O mighty-armed one.

TRANSLATION

My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.

PURPORT

Krsna can be understood only by the process of undivided devotional service. He explicitly explains this in this verse so unauthorized commentators, who try to understand Bhagavad-gita by the speculative process, will know that they are simply wasting their time. No one can understand Krsna or how He came from parents in a four-handed form and at once changed Himself into a two-handed form. It is clearly stated here that no one can see Him. Those who, however, are very experienced students of Vedic literature can learn about Him from the Vedic literature in so many ways. There are so many rules and regulations, and if one at all wants to understand Krsna, he must follow the regulative principles described in the authoritative literature. One can perform penance in accordance with those principles. As far as charity is concerned, it is plain that charity should be given to the devotees of Krsna who are engaged in His devotional service to spread the Krsna philosophy or Krsna consciousness throughout the world. Krsna consciousness is a benediction to humanity. Lord Caitanya was appreciated by Rupa Gosvami as the most munificent man of charity because love of Krsna, which is very difficult to achieve, was distributed freely by Him. And if one worships as prescribed in the temple (in the temples in India there is always some statue, usually of Visnu or Krsna), that is a chance to progress. For the beginners in devotional service to the Lord, temple worship is very essential, and this is confirmed in the Vedic literature. 
One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master can see the Supreme Personality of Godhead by revelation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Krsna. The word tu is specifically used here to indicate that no other process can be used, can be recommended, or can be successful in understanding Krsna. 
The personal forms of Krsna, the two-handed form and the four-handed, are completely different from the temporary universal form shown to Arjuna. The four-handed form is Narayana, and the two-handed form is Krsna; they are eternal and transcendental, whereas the universal form exhibited to Arjuna is temporary. The very word sudurdarsam, meaning difficult to see, suggests that no one saw that universal form. It also suggests that amongst the devotees there was no necessity of showing it. That form was exhibited by Krsna at the request of Arjuna because in the future, when one represents himself as an incarnation of God, people can ask to see his universal form. 
Krsna changes from the universal form to the four-handed form of Narayana and then to His own natural form of two hands. This indicates that the four-handed forms and other forms mentioned in Vedic literature are all emanations of the original two-handed Krsna. He is the origin of all emanations. Krsna is distinct even from these forms, what to speak of the impersonal conception. As far as the four-handed forms of Krsna are concerned, it is stated clearly that even the most identical four-handed form of Krsna (which is known as Maha-Visnu, who is lying on the cosmic ocean and from whose breathing so many innumerable universes are passing out and entering) is also an expansion of the Supreme Lord. Therefore one should conclusively worship the personal form of Krsna as the Supreme Personality of Godhead who is eternity, bliss and knowledge. He is the source of all forms of Visnu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed inBhagavad-gita. 
In the Vedic literature it is stated that the Supreme Absolute Truth is a person. His name is Krsna, and He sometimes descends on this earth. Similarly, in Srimad-Bhagavatam there is a description of all kinds of incarnations of the Supreme Personality of Godhead, and there it is said that Krsna is not an incarnation of God but is the original Supreme Personality of Godhead Himself. Krsnas tu bhagavan svayam. Similarly, in Bhagavad-gita the Lord says, mattah parataram nanyat: “There is nothing superior to My form as the Personality of Godhead Krsna.” He also says elsewhere in Bhagavad-gita, aham adir hi devanam: “I am the origin of all the demigods.” And after understanding Bhagavad-gita from Krsna, Arjuna also confirms this in the following words: param brahma param dhama pavitram-paramam bhavan: “I now fully understand that You are the Supreme Personality of Godhead, the Absolute Truth, and that You are the refuge of everything.” Therefore the universal form which Krsna showed to Arjuna is not the original form of God. The original is the Krsna form. The universal form, with its thousands and thousands of heads and hands, is manifest just to draw the attention of those who have no love for God. It is not God’s original form. 
The universal form is not attractive for pure devotees, who are in love with the Lord in different transcendental relationships. The Supreme Godhead exchanges transcendental love in His original form of Krsna. Therefore to Arjuna, who was so intimately related with Krsna in friendship, this form of the universal manifestation was not pleasing; rather, it was fearful. Arjuna, who is a constant companion of Krsna’s, must have had transcendental eyes; he was not an ordinary man. Therefore he was not captivated by the universal form. This form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service, the two-handed form of Krsna is the most dear.

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Chapter 11. Universal Form

TEXT 55

mat-karma-krn mat-paramo 
mad-bhaktah sanga-varjitah 
nirvairah sarva-bhutesu 
yah sa mam eti pandava

SYNONYMS

mat-karma-krt–engaged in doing My work; mat-paramah–considering Me the Supreme; mat-bhaktah–engaged in My devotional service; sanga-varjitah–freed from the contamination of previous activities and mental speculation; nirvairah–without an enemy; sarva-bhutesu–to every living entity yah–one who; sah–he; mam–unto Me;eti–comes; pandava–O son of Pandu.

TRANSLATION

My dear Arjuna, one who is engaged in My pure devotional service, free from the contaminations of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me.

PURPORT

Anyone who wants to approach the supreme of all the Personalities of Godhead, on the Krsnaloka planet in the spiritual sky, and be intimately connected with the Supreme Personality, Krsna, must take this formula, as is stated by the Supreme Himself. Therefore, this verse is considered to be the essence of Bhagavad-gita. The Bhagavad-gita is a book directed to the conditioned souls, who are engaged in the material world with the purpose of lording it over nature and who do not know of the real, spiritual life. The Bhagavad-gita is meant to show how one can understand his spiritual existence and his eternal relationship with the Supreme Spiritual Personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service. As far as work is concerned, one should transfer his energy entirely to Krsna conscious activities. No work should be done by any man except in relationship to Krsna. This is called Krsna-karma. One may be engaged in various activities, but one should not be attached to the result of his work, but the result should be done for Him. For example, one may be engaged in business, but to transform that activity into Krsna consciousness, one has to do business for Krsna. If Krsna is the proprietor of the business, then Krsna should enjoy the profit of the business. If a businessman is in possession of thousands and thousands of dollars, and if he has to offer all this to Krsna, he can do it. This is work for Krsna. Instead of constructing a big building for his sense gratification, he can construct a nice temple for Krsna, and he can install the Deity of Krsna and arrange for the Deity’s service, as is outlined in the authorized books of devotional service. This is all Krsna-karma. One should not be attached to the result of his work, but the result should be offered to Krsna. One should also accept asprasadam, food, the remnants of offerings to Krsna. If, however, one is not able to construct a temple for Krsna, one can engage himself in cleansing the temple of Krsna; that is also krsna-karma. One can cultivate a garden. Anyone who has land–in India, at least, any poor man has a certain amount of land–can utilize that for Krsna by growing flowers to offer Him. He can sow tulasi plants, because tulasi leaves are very important, and Krsna has recommended this in Bhagavad-gita. Krsna desires that one offer Him either a leaf, or a flower, or a little water–and He is satisfied. This leaf especially refers to the tulasi. So one can sowtulasi leaves and pour water on the plant. Thus, even the poorest man can engage in the service of Krsna. These are some of the examples of how one can engage in working for Krsna. 
The word mat-paramah refers to one who considers the association of Krsna in His supreme abode to be the highest perfection of life. Such a person does not wish to be elevated to the higher planets such as the moon or sun or heavenly planets, or even the highest planet of this universe, Brahmaloka. He has no attraction for that. He is only attracted to being transferred to the spiritual sky. And even in the spiritual sky he is not satisfied with merging into the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Krsnaloka, Goloka Vrndavana. He has full knowledge of that planet, and therefore he is not interested in any other. As indicated by the word mad-bhaktah, he fully engages in devotional service, specifically in the nine processes of devotional engagement: hearing, chanting, remembering, worshiping, serving the lotus feet of the Lord, offering prayers, carrying out the orders of the Lord, making friends with Him, and surrendering everything to Him. One can engage in all nine devotional processes, or eight, or seven, or at least in one, and that will surely make one perfect. 
The term sanga-varjitah is very significant. One should disassociate himself from persons who are against Krsna. Not only are the atheistic persons against Krsna, but also those who are attracted to fruitive activities and mental speculation. Therefore the pure form of devotional service is described in Bhakti-rasamrta-sindhu as follows: anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu silanam bhaktir uttama. In this verse Srila Rupa Gosvami clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation. When, freed from such unwanted association and from the contamination of material desires, one favorably cultivates knowledge of Krsna, that is called pure devotional service. Anukulyasya sankalpah pratikulyasya varjanam. One should think of Krsna and act for Krsna favorably, not unfavorably. Kamsa was an enemy of Krsna’s. From the very beginning of Krsna’s birth, he planned in so many ways to kill Him, and because he was always unsuccessful, he was always thinking of Krsna. Thus while working, while eating and while sleeping, he was always Krsna conscious in every respect, but that Krsna consciousness was not favorable, and therefore in spite of his always thinking of Krsna twenty-four hours a day, he was considered a demon, and Krsna at last killed him. Of course anyone who is killed by Krsna attains salvation immediately, but that is not the aim of the pure devotee. The pure devotee does not even want salvation. He does not want to be transferred even to the highest planet, Goloka Vrndavana. His only objective is to serve Krsna wherever he may be. 
A devotee of Krsna is friendly to everyone. Therefore it is said here that he has no enemy. How is this? A devotee situated in Krsna consciousness knows that only devotional service to Krsna can relieve a person from all the problems of life. He has personal experience of this, and therefore he wants to introduce this system, Krsna consciousness, into human society. There are many examples in history of devotees of the Lord risking their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. He was crucified by the nondevotees, but he sacrificed his life for spreading God consciousness. Of course, it would be superficial to understand that he was killed. Similarly, in India also there are many examples, such as Thakura Haridasa. Why such risk? Because they wanted to spread Krsna consciousness, and it is difficult. A Krsna conscious person knows that if a man is suffering, it is due to his forgetfulness of his eternal relationship with Krsna. Therefore, the highest benefit one can render to human society is relieving one’s neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Krsna is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body. 
In summary, the universal form of Krsna, which is a temporary manifestation, and the form of time which devours everything, and even the form of Visnu, four-handed, have all been exhibited by Krsna. Thus Krsna is the origin of all these manifestations. It is not that Krsna is a manifestation of the original visva-rupa, or Visnu. Krsna is the origin of all forms. There are hundreds and thousands of Visnus, but for a devotee, no form of Krsna is important but the original form, two-handed Syamasundara. In theBrahma-samhita it is stated that those who are attached to the Syamasundara form of Krsna in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Krsna is essential and supreme.

Thus end the Bhaktivedanta Purports to the Eleventh Chapter of theSrimad Bhagavad-gita in the matter of the Universal Form.