Arjuna said: With the sole intent of blessing me, whatever You have said about the supreme hidden spiritual Truth, by that my delusion is gone.

On hearing the first few words of exhortation (2.2-3) Arjuna realized he was deluded about whether he should fight or retreat from Kurukshetra (2.7). For either, he should be relieved first of the intense grief scorching his senses (2.8). So he sought redress for his grief as well as lasting welfare. The whole dialogue is thus to dispense with grief and delusion, and gain supreme welfare. Here, after hearing the greatness and grandeur of the Supreme, the Self, Arjuna admits that his delusion is gone. Whatever he now looks for is to enrich and empower his personality. The further dialogue is on personality enrichment, leading to effective and fulfilling activity, applicable to Arjuna and others alike.

O lotus-leaf-eyed Krishna! I have heard from You in detail the origin and dissolution of all beings, as well as their dissolution; also the inexhaustible glory of the Supreme.

As a preface, Arjuna submits he has heard how the whole variety of beings comes into existence and meets extinction. Birth, prevalence and death are concurrent and complementary events, outcomes. Either all will be, or none. As the Self gives rise to beings, so it also exterminates them. The cyclic process continues. Krishna narrated how the Self is the source of birth as well as extinction of all beings, how Its special manifestation is there in the thunderbolt, the deadliest weapon (10.28), and death the crowning end of all lives (10.34). Its power is there in deceit also, as a means for mass destruction, as it happened through the dice game in Hastinapura (10.36). Existence cannot be detached from emergence and subsidence. All the three go together, fulfilling each other. Once this fact is assimilated well, the mind will be able to accept and be at home with any eventuality – an enlightenment required to face the impending war, causing death in millions.

O supreme Lord, as You have recounted the greatness of Yourself, I wish to see Your Lordly form, O Purushottama.

Arjuna suddenly becomes deluded, wishing to ‘see’ the glorious display of the Self. For one, whose delusion is already gone (11.1) by hearing Krishna’s enumeration, how could arise any further desire or temptation, as Arjuna expresses? Krishna’s articulation is meant to instill the right comprehension in Arjuna’s intelligence. If clarity and enlightenment do not dawn, will any additional visual episode bring any difference? The question is very relevant to evoke the right introspection in seekers. External senses have their distinct role, but limited. They are meant to generate the right responses in the mind and intelligence, which alone have the power and potential to evaluate matters properly. Many concepts like infinity, vacuum or void, subtle, all-pervasiveness, etc. are relevant only to the comprehension of one’s mind and intelligence. Is it right for anyone to yearn to see these visually? Arjuna, however, does not conceal his fond wish and fascination in front of his Teacher!

If you feel, O Lord, that I am fit to see, then O Master of Yoga, show me Your immutable Self (with Its glory as you have related).

Arjuna has become humbler and more discreet. He has doubt about what will transpire when the Self displays its glory and grandeur, as Krishna relates. Krishna’s body is limited, like anyone else’s. The measure, magnitude and variety he has portrayed, cannot be hosted by such a body. What besides the body is there in Krishna except the Self, as in anyone else? Krishna has made this clear several times earlier. The Self is subtle, invisible to the core. That is now going to display its multi-faceted splendour visibly. By any stretch of imagination, it will be a grave contradiction, beyond anyone’s comprehension. Krishna, as Instructor, heeds and responds to his disciple’s fond appeal, in his own expedient, masterly manner. What is going to transpire will definitely be very intriguing as well as enlightening; something exceedingly rare in the field of spirituality and its manifest glory!

See, O Partha (Arjuna), My hundreds and thousands of forms, consisting of many divine kinds, colours and shapes.

Krishna in his earlier description only referred to the qualities and kinds of divine glories. Here now he refers to hundreds and thousands of forms, with manifold colours and brilliances. Before the eyes, what would come to light is colour and therefrom the shape. Colours and shapes of world objects are familiar to one’s eyes. Divine forms and features must be absolutely different from these. Krishna prepares Arjuna’s mind to get into the mood and readiness to perceive them. This attunement will facilitate the appearance and perception of the divine forms and their grandeur. As all perceptions are of, in and by the mind, for the divine ones also, the same mind is the source and substratum! Krishna is activating Arjuna’s mind to see what he will.

Behold Adityas, Vasus, Rudras, Ashvins, and Maruts - many a marvel and glory, not seen ever by anyone, O descendant of Bharata.

In reckoning the intriguing order of creation leading up to the present world, our thinkers experienced, like the hosts of sensory objects, various levels, regions and denizens. All these gained indelible imprint in the thoughts, imaginations and culture of our people, instilling abundant interest, hope and confidence. To begin with, there was neither space nor objects nor time; “neither existence was nor non-existence”, as the ancient Rigveda sings (10.129) (nāsad-āsīt no sad-āsīt tadānīm). Many stages and orders followed, before the sun, moon and stars began to hover in space. In beings also, denizens of the earth are a succession to a host of others. Krishna wants Arjuna to have a glimpse of all these, so as to imbibe greater strength to sustain the onslaught in front. Aditya, Marut, etc. he already mentioned (10.21); Krishna adds Vasus and Ashvins. Instilling expansion in Arjuna, Krishna says, “See these and many other wonders,” making Arjuna sufficiently receptive.

O conqueror of sleep (Arjuna), see now in My body the entire Universe, consisting of mobile and immobile creation, inheriting in one source. Behold also whatever you further aspire to see.

Krishna directs Arjuna to focus his attention so as to see the whole world inhering in the Self, as does the body. Guru-śiṣya relationship can be close and integral to any extent, as between Krishna and Arjuna. Once the śiṣya begins to display the necessary surrender and attunement to the Guru, Guru can transform the śiṣya as he (Guru) wishes, and his exhortation will have startling effect, as in Arjuna’s case. Can one see the Universe in full as well as its root, the source, explicitly? The answer is that the Self in the body is the only source of the whole dream creation and its effects. Other than sentience, there is nothing to be the source. Dream world emerges, while waking body lies intact, proving how independently the Self creates the whole dream phenomena. Krishna also asks Arjuna to see whatever additionally he wishes to witness.

You cannot see My universal magnitude with your gross external eyes. So I am bestowing a divine vision to you. See now the spiritual grandeur of My yoga.

Krishna instantly feels his disciple will not be able to capture the universal magnitude with his biological eyes. Not alone Arjuna, none will be able to. Senses can access only part of the visibles. Infinity, endlessness, vacuum, etc. are concepts and comprehensions of the intelligence. Mind and its products also are beyond the sensory range. Besides the senses, we only have the inner mind and intelligence to perceive. So, Krishna is specially activating Arjuna’s inner instrument, so that he will be able to log in to the higher, inner level of perception. It is like one asleep entering into dream and experiencing a variety of new objects, magnitudes and features, all subjective, inner and personal. Guru can, depending upon the śiṣya’s fondness and fervour, arouse in him such inner unfoldment. The vision that followed is solely inner, not at all bodily or sensory!

Sanjaya said: O King (Dhritarashtra), stating thus, Lord Hari (Krishna), the great Yogeśvara, revealed to Partha (Arjuna) the Supreme Divine Form.

What is not accessible to the senses, can be approached only by the mind and intelligence. This is so for one and all with regard to all matters. Having stated thus, Krishna, the supreme Lord of Yoga, showed Arjuna the glorious, divine Form. As the Self, present in every body, reveals through the senses an extensive world of myriad objects, it can also reveal to an individual another sight, as in dream. While wakefulness is common and repetitive, dream is personal, singular and occasional. Here is an instance of the latter kind. Two points stand distinctly here: (i) This is a Guru’s response to his yearning disciple, to meet the latter’s need. (ii) Any outcome follows an action. The outcome sought gives shape to the action - a law, sequence, exemplarily at work in Arjuna’s case!

Ah, with countless mouths and eyes, multiple awe-inspiring sights, manifold divine ornaments, appallingly assorted divine weapons lifted up in readiness for battle;

Macrocosm is the expanse of microcosm. Universe is the immeasurable expanse of our sensory perceptions. To lead one to such exalted dimension and splendour, the first step is to display countless sights. Of all our senses of perception, eyes are the most pronounced. The mouth beautifully articulates whatever the eyes perceive. How aptly Arjuna sees first numerous eyes and mouths, raising his vision from the invisible body to the invisible inner Self, its untold magnificence! So too, Partha glimpses endless wondrous forms, all exquisitely decked with sparkling divine ornaments. All are alluring, delightful. Beauty is an important part of the Universe. What more? Arjuna glimpses myriad weapons, with dazzling sharp edges, all lifted in full readiness to spread destruction. While the sight is enchanting, its terrifying prospect unsettles Arjuna!

Dressed in divine garlands and apparel, smeared with unguents of divine perfume, wonderful on every front, the infinite Lord stood with face everywhere.

In experiencing the objects all around, their qualities of light, colour and shape cannot be different. It is one’s own mind that sees within itself all that it describes. Whether the object experienced is small, big, bigger or universal, the principle of seeing cannot be different - a point to be kept in mind clearly! To imbue divinity in the vision, garlands and unguents are brought in, as in deities. As what Arjuna sees is immeasurably huge, instantly it becomes infinite, universal! For the warrior community, battle is not disheartening or woeful. It is a festive display of heroism, adventure and conquest. All who proceed to the war-field are thus decked with the best dress and ornaments, resolved to win and celebrate victory, or to gain the glory of falling dead in the battlefield. Both outcomes are equally covetable, resplendent. Naturally the great Form revealing such a grand event is also exquisitely decked!

The radiance from the Great person of the Lord is such that it may resemble the brilliance in the sky of a thousand suns if they were to blaze together!

Sanjaya is narrating the event on the tenth day of the battle. He was not able to forbear the sight of great Bheeshma falling from the chariot. So he ran up to King Dhritarashtra to report. Vyasadeva had given him a special power to witness all war instances unhurt and unseen. He was thus proximate to Arjuna and Krishna during their conversation. Like Arjuna, Sanjaya too could experience what Arjuna saw and felt. Viśvarūpa-vision was thus not unique to Arjuna alone. Vyasadeva or another like him empowering any other like Sanjaya would also have witnessed the same glorious scene. Seekers and students must think more pragmatically about Bhagavad Gita dialogue to imbibe its message more realistically. Normal eyes cannot stand the brilliance of a thousand suns together. Naturally some divine favour must be gained to enable oneself to see the matchless effulgence unhurt, without fear or doubt! The vision is internal, not external.

The son of Pandu (Arjuna) saw there in the person of the Supreme, the God of gods, the entire Universe, its multiple divisions inhering in One.

Arjuna could see visually only Krishna's gross body, for the eyes can see only the gross. The invisible sentient presence, the Self, is besides the body. What becomes the imagery before Arjuna's mind is then the creation of the sentient presence, inward and subtle. As the entire dream, which can also be of the extensive Universe, obviously subsists on the sleeper's sentience, here too the entire scene rests on Arjuna's sentience, specially effected by Krishna. Nothing else is there to be the source. Whether anything can engender such manifold division yet abiding in the One, is a spiritual question Krishna has already dealt with in earlier chapters, especially from 7th onwards.

Thereupon Dhananjaya (Arjuna), overwhelmed with wonder, hairs of the body bristling in excitement, prostrated before the Lord (Krishna), and spoke with folded hands.

Earlier, on hearing Arjuna wanting to leave the warfront in distress, Krishna had admonished him (2.2,3). Arjuna outlived his emotional turbulence, raising pertinent dharmic questions. Due to narrow-mindedness, he confessed, he was unable to think of propriety, dharma (2.7). So, he surrendered before Krishna, seeking instruction on the path of lasting virtue, śreyas. He said he was a seeking disciple, and Krishna his Guru, initiating the illustrious knowledge-dialogue. Arjuna now prostrates before his Guru, pouring forth his heart, with folded hands. What a touching scene! A significant transition from the quest of intelligence to emotional trust and gratitude, yearning for a life-long anchor in the Guru - a great lesson for seekers! Gita is not just an instant dialogue with Arjuna. It is a full spiritual composition on interactional life, revealing dharma (righteousness) and spiritual enlightenment.

Arjuna said: I behold in Your body all devas (heavenly denizens), equally all beings with their special groups and orders, Brahmā, the Creator, seated in lotus, Rishis as well as the celestial serpents.

So far, it was Sanjaya's own description. Now Sanjaya reproduces what Arjuna speaks: The Universe is greatly complex and comprehensive. It has a place for everything. Destructional approach towards anything is neither right nor good. The image of Mahāviṣṇu lying on the serpent Ananta, with Garuda, His vehicle, evokes the best of thought about the Universe and its wielder! Besides Brahmā, the creator, Rishis and heavenly denizens, Arjuna spots all grades of beings and even celestial serpents. Foster co-existence and mutuality towards serpents. Unless attacked, they only befriend us.

I see You with many hands, bellies, faces and eyes, as of infinite measure in every direction. I see no end, nor middle, nor beginning for You, O Lord of the Universe, O Universal Form itself!

Arjuna's vision becomes greatly amazing, divergent and intriguing. Anything immeasurable becomes infinite. What Arjuna sees has innumerable hands, many bellies, innumerable faces and eyes. In any direction Arjuna looks, the sights go on swelling incredibly. Nowhere is he able to spot a beginning, end or middle at all. And all this on Krishna, the Supreme. Krishna's body cannot obviously be so extensive or widespread. He has, in addition, only the Self, the inward presence. All this is Its display alone! No physical control or limitation applies to the Self!

I see You with the crown, the mace, the discus, and a host of powerful brilliances blazing on all sides, making it hard to look around anywhere, dazzling like the sun and fire, defying all measures.

All the insignia that adorn and equip Krishna help Arjuna to identify the sight with Krishna. The scene, however, is not pleasant. It is very difficult to bear. One can gaze at a welcome sight. But what if it turns to be frightening and afflicting? Krishna and Arjuna are in the midst of an unprecedented battle, meant to eliminate about 4.5 million warriors. They have come to the battlefield to hit or be hit by the opponents. Until Arjuna finds a full answer, he will not be able to wield his weapons and start fighting. Krishna had the task of freeing Arjuna of all fear, grief and confusion. Viśva-rūpa must fulfill this task.

You are the Imperishable, the Absolute, the One to be known. You are the support and refuge of the Universe. You are inexhaustible, the protector of eternal dharma. You are the ever-present Purusha.

Significantly Arjuna attributes to Krishna all the characteristics, Krishna himself used in the 2nd chapter for the Self (2.17,20,24,25). Everyone is the Self. If the Self has all these attributes, everyone also carries them in ample measure. If Arjuna had understood the Self and its characteristics, he would not have yearned for glimpsing Viśva-rūpa. Krishna’s physical body defies all these descriptions. The Self alone fulfills them. May the Viśva-rūpa interlude help seekers gain the right understanding about themselves as well as the world.

I see You without beginning, middle or end, as infinitely powerful with countless arms, with sun and moon as Your eyes, blazing fire as Your mouth, scorching the whole Universe with powerful radiance.

As Arjuna’s vision progresses, the divine grandeur grows fierce and terrific. The crown, disc, garlands, etc., true, had spread a rare beauty and charm. But now the same features spell fright and intimidation. He sees unbounded hands holding powerful weapons. The radiance emanating from the face is setting the whole Universe ablaze. True, Arjuna hankered to see the universal form, but now it frightens him. What a grave conflict!

Your presence alone fills the entire space between heaven and earth, equally so all the (eight) directions. Seeing Your fierce and astounding form, O Mahātman, the three worlds are trembling indeed!

Arjuna’s imagination breaks all boundaries. It pervades everything and everywhere. Krishna’s body, made up of pañca-bhūtas, is ever limited. The unlimited magnificence displayed is only of the Self, which is infinite and beyond the range of any thinker. Arjuna finds the Universal form filling the space from the earth to the highest heaven. Its expanse casts fear and suspense at once, not only to him, says Arjuna, but also to the denizens of the three worlds. Arjuna claims he is not the only one to be frightened. To desire anything, including Viśva-rūpa, is afflicting!

Hosts of devas are entering You, the Supreme; some out of fear, adoring You with folded hands. Groups of Seers and Siddhas, bidding auspiciousness, are praising You with magnificent hymns.

To Arjuna and heavenly denizens alike, the fierce form spells destruction. Hosts of devas are entering it, many fearfully bursting into praise and adoration. Seers of perfect vision are a profound exception to this. Nothing will be appalling to them, for their hearts comprehend the relevance and utility of fullness. Creation and destruction are both complementary to stable existence. So they praise the universal Form, pronouncing benedictions on all. The world to be so, needs multiple contributions from various sources. In the ultimate analysis, each has a place of relevance and importance.

Rudras, Adityas, Vasus, Sadhyas, Vishva-devas, Ashvins, Maruts, Ushmapas, hosts of Gandharvas, Yakshas, Asuras and Siddhas, all look at You with amazement.

Arjuna states that the Universal form he yearned to see is not what he faces now. Either his expectation was faulty or its fulfilment strange! While describing the Supreme’s glories and grandeur, Krishna had listed many extra-terrestrial beings (10.21-23). Arjuna adds a few more to the list, rendering the complex and multi-splendoured Universe greatly more than what the earth visibly hosts. Sweeping amazement completely overtakes Arjuna. He found it was no enlightenment and reassurance, as perhaps he had expected. The doubt he had felt while seeking to be shown the Universal Form is fully in place!

Seeing Your stupendous form, with manifold faces and eyes, O Mighty-armed, with many hands, thighs and feet, manifold bellies, multiple protruding teeth, all worlds are shaken in affliction; and so too am I.

Arjuna, on seeing further the ever expanding Universal form he so much cherished to see, however, feels frightened. What he sees is ineffably stupefying. It is such as to unleash untold fear in anyone. It is terrific, unnerving, no more wonderful and admirable! It has countless hands, feet and thighs, numerous overwhelming bellies too. The teeth protruding from the mouth are beyond count. What except inexpressible fright can such a sight instil? Arjuna says, the entire worlds stand frightened, including himself!

Touching the skies, blazing with many colours, with wide open mouth and large brilliant eyes – seeing You thus, my soul is shaken, I have lost all stability and peace, O universal Lord!

A new crisis, confrontation, is building up in Arjuna. The earlier consternation was looking at his grandfather, teacher and his own kith and kin. Now the scene is different. There Duryodhana, as an enemy, caused the whole event. But here, Arjuna alone is the sole cause of the catastrophe. Despite the difference, the result is unbearable to the greatly famed valorous fighter. Arjuna relates he has no strength left in him to bear the sight any more. Peace is gone, stability lost. He has no trace of will left in him. What a piteous plight for a hero like Arjuna!

Looking at Your gaping mouths with fiercely protruding teeth resembling the blazing fire of deluge, I have lost all sense of direction. I have no peace or composure. Be gracious (to me), O Lord of the devas, refuge of the Universe!

Arjuna’s reaction is mounting seeing the fierce form. To see something like this in the person of his beloved Krishna is, by all stretch of imagination, totally unsettling and overpowering! What such a form can be up to, he wonders with utter fear and dismay. By the stunning vision, he has lost all sense of direction. How conflicting is the sight, compared to the Universal form he hoped to glimpse with interest, and at most, surprise or wonder! What has gone wrong, where? Instead of strengthening his spirit his sight has taken away his much needed peace and composure!

All the sons of Dhritarashtra with hordes of kings, Bheeshma, Drona, Karna (the son of Suta), along with the chief fighters on our side too, are rushing into the protruded teeth of Your terrible jaws. Some are seen with crushed heads caught between Your fierce teeth.

The scene displays fierce developments the war is expected to fetch. Even though Arjuna came to the war-field to display his unrivalled excellence, he thought of retreating from it with fear and reluctance. By Kṛṣṇa displaying the whole event before it was to transpire, Arjuna had the rare occasion to directly witness the consequences, which were not caused by him. In fact, this is the actual purpose of Kṛṣṇa revealing the Viśva-rūpa. Viśva, the Universe, has its own existence. It does not depend upon an Arjuna here or another there. In that the Kurukṣetra scene has its place. Arjuna must feel convinced about it, fostering a detached view about the whole war. To seek is the seeker’s role. To fulfil it aptly is the choice of the Teacher in front. Arjuna finds chieftains of his own army also rushing into the gaping mouth of destruction, to meet the same outcome as the enemies in front! What is then the meaning and relevance of goodness and nobility, when ranged against their opposites? What, above both, decides and instruments their destined outcome? Can the finale for dharma and adharma be alike? Arjuna has enough to think beyond his feelings and emotions. Far from a mere indulgence, Viśva-rūpa has great relevance and message for a seeker!

As the rushing waters of many rivers speed on towards the ocean, so are these heroes of men, entering Your blazing mouths.

The Universal form is striking a significant transition enlarging Arjuna’s mind, but beckoning all Kurukshetra fighters to Its gaping mouth. It makes Arjuna think of the innumerable rivers rushing to meet the vast ocean, losing their distinctions. All are flowing with tremendous speed, but only to end up their individuality by getting unified with the expansive sea. However useful, glorious and famous otherwise, their role is only to merge with the vast immeasurable depths. So too the illustrious fighters, including Bheeshma, Drona and Karna are rushing to the Universal form with amazing speed and resolve!

As swarms of moths enter into the blazing fire only to get perished, so are the worlds entering Your mouths with tremendous speed to court destruction.

Rivers flowing from great heights to the sea-depths below, are relevant, cyclic and useful. Seas alone send up the salt-free vapour to hover in the sky, get cooled and shed on great heights. The rain water forming rivulets and streams, flows to the plains below, catering to the needs of humans and non-humans variously. The cyclic process, as many others in nature, continues to sustain terrestrial life. Is the plight of moths similar? They enter the flames of fire only to get perished. Are the worlds entering the mouth of the Universal form alike? Arjuna is stunned and greatly frightened to think that destruction is the culmination, the final order of life!

Swallowing all the worlds with blazing mouths, Your tongues are licking all around. The terrific fiery rays proceeding from You, filling the entire world, are immensely scorching indeed, O Vishnu!

Arjuna’s fearful reactions and assessment reach their climax. He says the worlds are not courting destruction of their own accord. Viśva-rūpa consumes all with its fiery mouths. Birth, growth and death go together. Emergence, expression and extinction are complementary. Thus, the blazing rays of the Universal form fill everywhere burning the worlds irresistibly. None need strive to escape them. Even though Arjuna’s first stand was “greed for kingdom and regal comforts is the cause for us to fight” (1.45), his concern now is something else! Is not this the sole object of Viśva-rūpa vision?

Your Form is terrifying. Tell me who You are. O Great among Devas, my prostration to You. Be pleased towards me. I aspire to know You, the primordial being. I know not Your intent.

Arjuna is at his wits’ end. The form he sees is too terrific to bear any more. Otherwise, Krishna was Devaki’s son whom Yashoda fostered. In the light of what is revealed now, Arjuna asks Krishna to disclose who he is in reality, and what he intends to gain by his actions. He begs Krishna to be pleased with him. Krishna’s tuition had not enlightened Arjuna well. The lack should be filled forthwith. Hence this entreaty shedding all his ego and pride!

Lord Krishna said: I (the Supreme) am the mighty Time, destroyer of the world, engaged here to annihilate all beings. Even without you (if you are not there to fight), all the warriors arrayed in the rival armies will not survive.

Krishna, the Supreme, climaxes the Viśva-rūpa scene. Inexorable Time causes creation, prevalence and destruction alike. All the four are part of a whole. When misrule and corruption become rampant, not to subdue it is wrong. Existence and expression warrant it. Any laxity will be a violation of nature. Kurukshetra war is not precipitated due to an Arjuna or a Duryodhana. A multitude of warriors welcome it. Each wants to give his best and is ready to receive the worst.

Therefore arise, attain fame by conquering enemies, and enjoy the affluent kingdom. All of them are already slain by Me (the Supreme). O Savyasachin (Arjuna), be only an instrument in the process.

Krishna consoles and reassures Arjuna. Everything is the work of inexorable Time, moving cyclically. Everything here comes and goes, the fete recurring forever. Krishna asks Arjuna to get up and fight confidently, with no doubt or diffidence. Let the drama of battle be on, with no taint for Arjuna or others. Disposition and duty of a kshatriya (the warrior clan) are to rule and ensure the subjects’ welfare. To this end, he may fight and destroy the adversaries, who themselves have come to kill or get killed. It is like any other meet to show valour, rejoice and exult in. Have a comprehensive vision, dissolve the constrictions of your mind!

Kill Drona, Bheeshma, Jayadratha, Karna and the other brave fighters. Be not pained or troubled. They are (already) slain by Me (the Supreme). Fight, and win over the adversaries in the battle.

Krishna becomes more specific and firm. He singles out the great heroes, exhorting Arjuna to kill them, stating that they are already slain by the Supreme. As is the ceaseless revolution of earth, so the event of Kurukshetra battle also is a handiwork of Time. Krishna asks Arjuna to be impersonal in his vision. Arjuna has to fight and kill a number of others also in the enemy camps. Krishna says all of them are out to kill his army. Arjuna should forestall their attempt. To strike an enemy, no hurt or doubt is to be fostered. It is part of the benign duty of the kshatriyas to the subjects.

Sanjaya said: After hearing these words of Keshava (Krishna), trembling Kiriti (Arjuna), prostrating again with folded hands, told Krishna fearfully with choked voice:

Hearing Krishna present the all-powerful devastating Time, fear overpowers Arjuna. He could hardly imagine such a colossal destruction to be a craft of inexorable Time itself. “Where do I stand then,” Arjuna wondered, “all thoughts of my merit, will and wish are of no avail at all. I am but a cog in the wheel of Time.” Thinking of Krishna’s role in this powerful process, Arjuna’s voice is choked, head is bent, hands are folded. He prostrates again and again before the Universal form.

Arjuna said: It is quite in order, O Hrisheekesha (Krishna), that the world exults and rejoices in praising You, and the Rakshasas (evil-minded, devils) flee from You in fear to all directions, while siddhas (elevated souls) prostrate in adoration.

Arjuna’s heart melts with humility and devotion, and he begins to praise Krishna unreservedly. It is quite proper, says Arjuna, that people see the Supreme with different outlooks and respond differently. Generally people rejoice by praising the Supreme wholeheartedly. But the cruel and wicked take to heels, finding them are nothing before Its power. Spiritual seers alone are calm, praising the Supreme in all-fold peaceful adoration.

O Mahātman, why should they not prostrate before You, as You are greater than even Brahmā (the Creator). You are the primordial Cause of all! O Infinite, the Lord of Devas, Abode of the Universe, You are the Imperishable, the Principle of existence and non-existence, as well as the Absolute that transcends both!

Now Arjuna seems to understand all that Krishna said earlier about the greatness and glories of the Self. There is no source for anything other than the Self in each body. Krishna is great and adorable to all because he has realized this Truth and displays it in its entirety. Arjuna’s words portraying Krishna’s (the Self’s) grandeur are greatly suggestive. Raising Krishna to the supreme level, Arjuna argues: How could anybody avoid respecting such a one, the Source of all!

You are the foremost Deva, the Purusha, the Ancient. You are the Refuge of the entire world. You are the Knower, the knowable, as well as the supreme Abode. O the Infinite, by You is this Universe pervaded.

Arjuna describes Krishna in divine terms. But he significantly adds that Krishna represents knowledge as well as the knowable, which together cover the entire ken of existence and expression. The visible world is but the object. One’s own within, which imprints the world and experiences it, is the Subject. The object goes together with the subject. Both together complete the entire range of experience, expression and knowledge.

You are Vayu (wind-god), Yama (Lord of death), Agni (fire), Varuna (rain-god), Moon, the Father of beings and the great Grandfather. Obeisance to You a thousand times, prostrations to You again and again.

Arjuna is not satisfied with his expression of humility, piety and devotion to Krishna in the light of what he sees in him. Krishna is everything and everyone in the hierarchy of gods as well as humans. There is no force, power or might to excel or supersede Krishna, as the form he sees before him reveals. All are but centred in one source, and truly Krishna represents that. Thus Arjuna registers his countless prostrations to Krishna. Fighter Arjuna has grown extremely devotional!

Salutation to You from the front and back. O All, Prostration from all sides. You are of infinite power and unsurpassable valour. You pervade all things, and therefore You are all!

Arjuna is able to see the grandeur of the Supreme uniformly in all ways, on all sides, and everywhere, not only in the special list of items Krishna enumerated (chapter 10). Therefore, he registers his obeisance from the front, back and all other sides. Everywhere is evident the immeasurable splendour. Arjuna finds the Supreme present everywhere though rooted to Krishna’s personality. No place or thing marks any distinction in the Supreme’s presence. Krishna is all. Everything seen and conceivable is uniformly in Krishna!

Considering You only as a friend, not knowing Your greatness, whatever I have spoken out of carelessness or fondness, addressing You freely as O Krishna, O Yadava, O my friend, whatever treatment I have given You without due respect or in fun, while playing, lying on bed, sitting together, eating food, alone or even in presence of others, O Achyuta (Krishna), for all that I beg forgiveness from You, the immeasurable.

This reveals Arjuna’s child-like innocence. When Kṛṣṇa asked Arjuna why he had chosen Kṛṣṇa in preference to the huge Dvārakā army, despite Kṛṣṇa’s resolve not to wield weapon, Arjuna said: “I had a long-cherished desire to fight a war keeping you as my charioteer!” We come to know how close Kṛṣṇa and Arjuna were. There was no distance or resistance in their dealings with each other. In intimate Guru-śiṣya relationship, there is no undue reservation, a fact many seekers do not recognize! Arjuna also sets here a very relevant example for all devotees in their approach to and intimacy with God. Do not fear God and keep Him at a distance. Be close to Him. Give your heart, ask Him to dwell there. Once you do so, can you hide anything from Him? Kṛṣṇa is a great instructor. He first disclosed the inmost identity of one and all, the Self, the source of all existence. He then moved to explain the constitution of the complex Universe, which led Arjuna to seek a glimpse of Viśvarūpa. Guru-śiṣya fondness and intimacy, as Arjuna and Kṛṣṇa display, hold immeasurable lesson.

You are the Father of the mobile and immobile creation, as also the object of worship, greater than the great. None in the three worlds can equal You, O where then, is any to excel You, O one of incomparable might?

What a miracle is the human mind! Arjuna is sitting on the chariot, standing on which he had first surveyed the army only to court grief, fear and consternation. He now finds the same war events as a destined outcome of grand Viśva-rūpa! What earlier caused fear and grief, now brings awe and devotion. Where lies the key for such a sweeping change? Gita initiates many a question and search for the mind and intelligence! For Arjuna, Krishna now stands as the father of all creation, whom the whole world longs to worship. None equals his Teacher, not to think of excelling him!

Therefore, O worshippable Lord, bending my body and prostrating there for, I seek Your grace. Like a father the son’s, a friend his friend’s, a dear one his beloved’s, O God, You must bear with my lapses.

Arjuna strikes an exemplary note in his entreaty before the Supreme. Prostration signifies the best form of surrender and sublimity a devotee can display before his Lord. How touchingly does Arjuna make his submission, which a guileless devotee alone can! He also cites three instances to make his submission strong, deep. Can a father disown his erring son, a good friend be inconsiderate to his friend, a lover deny excuse to his beloved on any front? Devotion is a human sentiment, welling up from our inmost level, meant to evoke corresponding response in whomever it is directed to.

Seeing this Form never seen earlier, I am delighted, but my mind is also troubled by fear. Show me that Divine Form alone, and be pleased with me, O Lord of all gods, O the indwelling Presence of the whole Universe.

Arjuna has felt and spoken a great deal to Krishna about the Universal form. The sight was not what he had longed for. He is more frightened, tormented, than happy. Krishna's kind response is commendable. But Arjuna's own immaturity is greater. It is again the same fear that shattered him on seeing his kith and kin in both the armies! Unable to bear the sight, Arjuna asks Krishna to show his pleasant form. What a seeker needs is to understand the divinity of the Universe, not to crave for anything else! Impulsive desires and motivations are obstacles.

I wish to see You in that form – with crown, mace and discus. Therefore, O Thousand-armed, O Universal form, become that four-armed form itself.

As Arjuna earlier wished to see the Universal form, here now he yearns to be graced by the four-armed form. Viśva-rūpa led Arjuna to understand the greatness and glory of Krishna, the Supreme. It expanded his mind, and grew in him devotion, which prompted him to prostrate repeatedly before Krishna, whom he found all-pervading. Unable to bear the Viśva-rūpa any more, Arjuna asks Krishna to withdraw it and show his four-handed graceful form. But he does not speak about the conch and lotus. True, both are not relevant to Kurukshetra. The freedom a guileless mind enjoys in interacting with Krishna so closely shines exquisitely.

Lord Krishna said: As I am pleased with you, O Arjuna, this brilliant, universal, infinite, primordial, supreme Form, which none else than you has ever seen, has been shown to you by Me, by dint of the power of the Self.

Krishna assuages Arjuna's fear by saying he is pleased with Arjuna. That is why he instantly showed Viśva-rūpa, which none else has seen earlier. The Self within, devoid of colour and shape, alone has the potential to manifest infinite splendours and shapes. Viśva-rūpa depicts powers and potentials of the Self alone. Potentials to create, sustain and destroy belong only to the Self, none else. All are the Self's own inscrutable powers.

Neither by Vedic sacrifice and study, nor by dāna (charity), nor by benevolent activities and severe austerities, this form of Mine can be seen by anyone other than you in the human world, O Kuru-pravīra (Arjuna, the hero of the Kurus).

So far it was Arjuna's description and assessment about Viśva-rūpa. Now Krishna himself speaks about it. The vision Arjuna had, says Krishna, will not grace anyone else. Even the coveted Vedic rituals or austerities will not earn the merit to see it. Here is a very rare instance of Guru-śiṣya interaction. Arjuna's innocence coupled with simple curiosity alone led to the unfoldment of Krishna's Self in Its universal dimension. None else, says Krishna, will have the fortune to see it, even with very high religious and ethical merits. Krishna is hinting at a greater spiritual note of competence.

Having seen this fierce form of Mine, have no affliction or delusional notes. With fear gone and the mind pleasant, see again this (natural) form of Mine, that you yearned to see.

How fortunate is Arjuna in that he has such a dear instructor in Krishna! Always a close friend, ready to fulfil his wish any time, Krishna ungrudgingly chose to be his charioteer. Though driving the horses, in time, he began to lead his master’s mind. Revealing readily one form after another, as Arjuna sought, he displays a fondness and dexterity, hard to find ever anywhere! How well he consoles Arjuna: “Have no torment, shed all fear and delusion. My fierce form has served its purpose. Here now, look at My endearing, graceful and pleasing form!” Such reassuring and invigorating words, very rare to hear!

Sanjaya said: Having spoken to Arjuna like this, Vasudeva (Krishna) showed again his own (natural) form. Having put on the gentle, graceful form, the great Soul (Krishna) consoled the frightened Arjuna.

The bewildering scenes, having fulfilled their purpose, disappeared, as Arjuna wished, showering delight and peace. As is the world made of contradictions, so is Krishna’s being too! Viśva-rūpa had a beginning, growth and expansion, one becoming the manifold, displaying alluring and devastating potentials alike. All that is gone now. Krishna assumes his natural form, consoling Arjuna, giving hope, confidence and comfort. How beautiful is the whole interlude! Having shown how the Self comprehends the whole Universe, Krishna has to get back to the spiritual discussion.

Arjuna said: Having seen your gentle human form, O Janardana, I have now become composed. With my mind comforted, I am restored to my own nature.

A great discovery, nay a realization indeed! None should just be over-emotional and over-reacting. But, Arjuna failed in this on inspecting the armies in Kurukshetra. He repeated the error seeing Viśva-rūpa also. Wherever one goes, alas, he takes his nature along! Everyone should learn from Arjuna the lesson of not reacting to situations so tempestuously. Moderation is the watchword for rational humans everywhere. How deftly Krishna handled the situation, fulfilling Arjuna’s wish to see Viśva-rūpa, nonetheless making him realize his lack, folly. The whole episode is over. His instructor is back to his form and mission – to inspire Arjuna with the message of Self-knowledge, empowering him to act without delusional clinging. Do not miss this permanent lesson and message of Viśva-rūpa.

Lord Krishna said: Whatever form of Me (the Supreme) you saw, is extremely rare to see. Even Devas always aspire to see this Universal form!

Krishna emphasizes again that to see the Viśva-rūpa is exquisitely rare, as Arjuna himself has felt. The object-world cannot have ultimately an object-cause. The source can only be the Subject, which inheres within the object. Is it like a mustard displaying a mountain within? Yes! This indeed is the truth of the object! The Self is this one Subject, reigning within the body. It produces and preserves the body and all that the senses perceive. This is a mystery, no doubt. Even gods of heavens wish to unravel this. Hence they are anxious to see the Viśva-rūpa, inhering in the Self. Arjuna should feel encouraged that he has been able to see what even heavenly denizens yearn to. In that way, Viśva-rūpa darshana has been very effective.

I (the Supreme) cannot be seen in the manner you have seen, either by Vedic studies, or by austerities, charities or yajñas.

Krishna repeats what he stated in verse 11.48, to emphasize the rarity of Arjuna’s Viśva-rūpa darśana. Yajña, dāna and tapas (sacrifice, charity and austerity) summarize the whole of religious life and pursuit, other practices being a mere extension of these three. Krishna points again that what Arjuna has been graced with is exceedingly rare for anyone on earth or heaven. No ritualistic or ceremonial merit will entitle one to see the Self display its universal dimension. Creation consists of material display of infinite variety, accessible to the senses. Self, accessible only within one’s own body, is the only medium to reveal universal dimension. To envision this is very rare. None is able to gain the Viśva-rūpa concept. In fact, to the discerning mind, the entire Universe, an objective display, is actually resting upon the Self alone.

But Arjuna, only by unswerving exclusive devotion, one can know, visualize, realize in essence and finally enter into this Universal Dimension of Mine, O scorcher of enemies.

Krishna did not say how one will be able to see Viśva-rūpa. He merely declared what methods will not work (11.48 & 53). True, sacred Vedic study, devout performance of holy yajñas, liberal pursuit of dāna, stringent observance of austerities – none of these will lead to comprehending the Viśva-rūpa. Then what will empower the seeker in the matter? Krishna answers the question. Exclusive devotion alone, wherein the mind is wholesomely attuned to the Supreme, will equip the seeker for the purpose. He must first understand the universal magnitude; then he has to picture it within himself, and finally realize that he is already within it. There is thus no question of entering the Viśva-rūpa at all. The entry is in and through the knowledge and realization he derives in this regard, marking the fulfilment of devotional pursuit. How well Krishna explains the subtle process!

One who works for My sake, considers Me (the Self) as the Supreme, is devoted to Me, is rid of any delusional clinging, and fosters no animosity towards anybody, attains Me (the Supreme), O Pandava.

Krishna revives the spiritual discussion, explaining how devotion can be made exclusive and wholesome. All you do must be for the sake of the Supreme. Nothing besides its orbit. So, consider the Supreme to be the ultimate goal and the most desirable in life. Feel you are a devotee of the Supreme in every thought and action. Have no clinging for anything whatsoever. All are the Supreme and of the Supreme. How can anything then belong to you? Therefore, dissuade all possessiveness and ego. Equally so, do not have the least ill-will, hatred or intolerance towards anyone or anything. Everything and all belong to the Supreme. Divinity warrants this kind of purity, sublimity and wholesomeness. One like this, says Krishna, attains the Supreme - a fruition transpiring here and now, experientially!