अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्। यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम।।11.1।।
11.1 अर्जुन said: This (अयं) delusion of mine (मम मोह:) has departed (विगत:) as a result of (तेन) that speech (वच:) which is most secret (परमं गुह्यम्) and known as (संज्ञितम्) pertaining to the आत्मन् (अध्यात्म), and which (यद्) was uttered by You (त्वया उक्तं) for my benefit (मद् अनुग्रहाय).

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया। त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्।।11.2।।
11.2 O कमलपत्र अक्ष:! I (मया) have indeed (हि) heard (श्रुतौ) from You (त्वत्तः) the origin (भव) and dissolution (अप्ययौ) of beings (भूतानां) in detail (विस्तरश:) And (Your) undecaying (अव्ययम्) glory (माहात्म्यम्) too (अपि).

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर। द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम।।11.3।।

11.3 O परमेश्वर! Just as (यथा) You (त्वम्) describe (आत्थ) Yourself (आत्मानं), in that way (एवम्) I wish to (इच्छामि) see (द्रष्टुम्) this (एतद्), Your Divine (ते ऐश्वरं) form (रूपम्), O पुरुषोत्तम.

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो। योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम्।।11.4।।

11.4 If (यदि) You think (इति मन्यसे), O प्रभो, that (तद्) it can be (शक्यम्) seen (द्रष्टुम्) by me (मया), then (तत:), O योगेश्वर, reveal (दर्शय) Your undecaying (अव्ययम्) form (आत्मानं) to me (मे).

UB: 11:1/4 – In 11:4, one can sense that अर्जुन is a good student. He does not demand that he be shown the विश्वरूप, instead he says that he be shown it if he is deemed suitably qualified. This is not a display of विनय alone, this is based on ज्ञान that one gets दर्शन only if one deserves to see Him and not otherwise. Once again, this wish to see Him highlights the hunger within अर्जन to know more; theory is wonderful but I want अनुभव. Can you fulfill this wish of mine?

श्री भगवानुवाच

पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः। नानाविधानि दिव्यानि नानावर्णाकृतीनि च।।11.5।।

11.5 भगवान् said! Behold (पश्य) My forms (मे रूपाणि), O पार्थ! hundreds (शतश:) upon thousands (अथ सहस्रशः), manifold (नानाविधानि), divine (दिव्यानि), of many colours (नानावर्णा) and forms (कृतीनि च).

पश्यादित्यान्वसून्रुद्रानश्विवनौ मरुतस्तथा। बहून्यदृष्टपूर्वाणि पश्याऽश्चर्याणि भारत।।11.6।।

11.6 Behold (पश्य) the आदित्य, the वसू, the रुद्र, the two अश्विनी and the मरुत:. Behold (पश्य), O भारत! many (बहून्) marvels (आश्चर्याणि) never seen before (अदृष्ट पूर्वाणि).

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्। मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि।।11.7।।

11.7 See (पश्य) now (अद्य) O गुडाकेश! the entire (कृत्स्नं) Universe (जगत्) together with (स) the moving (चर) and the non-moving (अचरम्), concentrated at the same (एक) place (स्थं) here (इह) in My body (मम देहे), as also whatever (च यद्) else (अन्यद्) you would like (इच्छसि) to see (द्रष्टुम्) .

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा। दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्।।11.8।।

11.8 But (तु) with just this(अनेन), you cannot (न शक्यसे) see (द्रष्टुम्) Me with just your own eye (स्व चक्षुषा एव). I give (ददामि) a divine (दिव्यं) eye (चक्षुः) to you (ते). Behold (पश्य) My (मे) Lordly (ऐश्वरम्)Yoga (योगम्)!

UB: 11:5/8 (1) – All of us may say that we would like to see भगवान्. Can we see Him?  If we have not passed IIT entrance, can we enter the IIT Mumbai campus?  We cannot. However, the security guard may see our disappointed भाव and allow us to enter with a condition – you only have 5 mins and you need to just take this straight road, not digress and then return to the gate in 30 mins. भगवान् similarly showed कृपा on अर्जुन and gives him a mini विश्वरूप दर्शन.

UB: 11:5/8 (2) – Now if we are given a chance, how do we expect to see?  We can only expect what our imagination expands into. We cannot comprehend that which is beyond our comprehension even if we see it. Expansion of ज्ञान is essential to See Me.  However, since you have asked, I will give you a दिव्यचक्षु, a special vision also referred to as ज्ञानचक्षु. This is a temporary one and with this vision, you should be able to see Me more clearly. And then whatever All can be seen in My body in a single place. Is it possible to see everything in one place? Let us read on.

UB: Missed sending another part of commentary on today’s verses

UB: 11:5/8 – In the रामायण, the same राम is seen by अहल्य, शबरी, गुह, आंजनेय, etc on one side and रावण, कैकेयी, etc on the other. राम is the same but depending on their purity, each gets a different vision of the same person. राम does not change Himself for different people but each gets to see what they can see. While अर्जन is not fully deserving yet, out of कृपा, भगवान् grants him a special eyesight, a ज्ञानचक्षु, making him ready for the दिव्य विश्वरूप दर्शन. But adds another interesting line – “You can see whatever you would like to see in Me”. Do park this line; we will return to this over the next few days.

UB: सञ्जय उवाच

एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः। दर्शयामास पार्थाय परमं रूपमैश्वरम्।।11.9।।

11.9 सञ्जय said O राजन्! having spoken (उक्त्वा) thus (एवम्), thereafter (तत:), हरि, the योगेश्वर: showed (दर्शयामास) to पार्थ (पार्थाय) the परमं divine (ऐश्वरम्) रूपम्.

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्। अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्।।11.10।।

11.10 Having many (अनेक) faces (वक्त्र) and eyes (नयनम्) , possessing many (अनेक) अद्भुत sights (दर्शनम्), adorned with अनेक दिव्य ornaments (आभरणं), holding many (अनेक) uplifted (उद्यत) heavenly (दिव्यान्) weapons (आयुधम्);

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्। सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्।।11.11।।

11.11 Wearing (धरं) heavenly garlands (दिव्यमाल्य) and apparel (अम्बर), anointed with (अनुलेपनम्) heavenly scents (दिव्य गन्धान्), abounding in all kinds of wonder (सर्व आश्चर्य मयं), effulgent (देवम्), infinite (अनन्तं), and with faces everywhere (विश्वतोमुखम्).

UB: 11:9/11 (1) – It is सञ्जय narrating the गीता to धृतराष्ट्र and he comes again for the first time after the first verse in Ch 1. भगवान् कृपा is thus not restricted to अर्जुन alone and सञ्जय is also seen as eminently qualified to receive this दिव्य दर्शन. And given that he also has access to the message of गीता, one can see the intent of भगवान् not to restrict this as a bilateral discussion with अर्जुन alone but for the world at large too.

UB: 11:9/11 (2) – You and me also get to see विश्वरूप daily. We also see अनेक बाहु, अनेक वक्त्र, अनेक आयुध, etc daily more visible in crowded public places. What is in front of us is the विश्व itself, is it not?  We also see moving and non-moving objects simultaneously. Then how is the दर्शन of अर्जुन different from our own daily अनुभव? Let us read on……

VB: All these vastra, aayudh etc are material things. Does vision of God must be a grand spectacle? I thought it would have been simpler

UB: There is nothing material – essence of everything is भगवान्. The distinction of material and spiritual is not an Indian idea as was made evident in Ch 10. Now what we imagine of Universe is a factor of what we learn. Today’s kids may imagine galaxies, black holes,  etc automatically while अर्जुन or सञ्जय imagine गदा, किरीट, etc. In विश्वरूप, we will get to see whatever is within our imagination and more but with two specific peculiarities. This will become evident over the next few days

UB: दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता। यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।11.12।।

11.12 If (यदि) a thousand suns (सूर्य सहस्रस्य) were to (भवेत्) rise (उत्थिता) at once (युग-पद्) in the sky (दिवि), that (सा) would be (स्यात्) similar (सदृशी) to the splendour (भास:) of that (तस्य) mighty One (महात्मनः).

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा। अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।11.13।।

11.13 Then (तदा) पाण्डव: saw (अपश्यद्) the whole (कृत्स्नं) universe (जगत्) with its distinct divisions (प्रविभक्तम्) in manifold ways (अनेकधा) gathered together in one single spot (एकस्थम्) in that (तत्र) body (शरीरे) of the देव of देव (देव देवस्य).

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः। प्रणम्य शिरसा देवं कृताञ्जलिरभाषत।।11.14।।

11.14 Then (तत:), overwhelmed (आविष्ट:) with wonder (विस्मय), with hairs standing on end (हृष्ट रोमा), धनञ्जयः, bowing down with his head (प्रणम्य शिरसा) to the देवं, said (अभाषत) with folded hands (कृताञ्जलि):

UB: 11:12/14 – A nuclear scientist Oppenheimer quoted Verse 11:12 when the first atom bomb was used. While limitation of our eyes negates the possibility of seeing just one सूर्य directly, vision of अर्जुन is that of सहस्र सूर्य. This sight no doubt dazzled अर्जुन making him shudder & shiver watching this resplendent दर्शन! Equally, he is able to watch the entire Universe in a single place. So when does a लौकिक दर्शन becomes अलौकिक or दिव्य? In the usual लौकिक दर्शन, while we see the लोक, each विषय within this लोक appears distinct & unconnected which make us call those aspects as “material”. Also, ALL aspects of our imagination are not available for vision at a single place. In an अलौकिक दर्शन, all distinctions are backed by a Unity where all distinctions appear as resting in the One thus turning ALL within this लोक as दिव्य. It is a vision not of diversity alone nor of unity alone but of Unity in Diversity as will be evident in the verses ahead.

UB: अर्जुन उवाच

पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान्। ब्रह्माणमीशं कमलासनस्थ मृषींश्च सर्वानुरगांश्च दिव्यान्।।11.15।।

11.15 अर्जुन said O देव, I see (पश्यामि) in Your body (तव देहे) all the देव (सर्वां देवां) as also hosts of classes of beings (भूत विशेष सङ्घान्); ब्रह्मा the ruler (ब्रह्माणम् ईशं), sitting on a lotus seat (कमल आसन स्थं), and all the (सर्वान्) heavenly (दिव्यान्) sages (ऋषीन्) and serpents (उर-गान् च).

अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्। नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप।।11.16।।

11.16 I see (पश्यामि) You (त्वां) as possessed of numerous arms (अनेक बाहू), bellies (उदर), mouths (वक्त्र) and eyes (नेत्रं); as having infinite (सर्वतो) forms (अनन्त रूपम्)  all around. O विश्वेश्वर, O Whose Form is the Universe (विश्वरूप), I see (पश्यामि) not Your (तव) limit (नान्तं) nor the middle (न मध्यं), nor again (पुन:) the beginning (न आदिं)

किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतोदीप्तिमन्तम्। पश्यामि त्वां दुर्निरीक्ष्यं समन्ता द्दीप्तानलार्कद्युतिमप्रमेयम्।।11.17।।

11.17 I behold you (पश्यामि त्वां) a mass of light (तेजस् राशिं) shining everywhere (सर्वतो दीप्तिमन्तम्), whose brilliance (द्युतिम्) on all sides (समन्तात्) is like a blazing (दीप्त) fire (अनल) and the sun (अर्क). You, who are identifiable with Your crown (किरीटिनं), mace (गदिनं) and discus (चक्रिणं), are difficult to see (दुर्निरीक्ष्यं) and incomprehensible (अप्रमेयम्).

त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम्। त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे।।11.18।।

11.18 You are the Imperishable (त्वम् अक्षरं), परमं to be realised (वेदितव्यं). You are the (त्वम् अ स्य) Supreme Substratum (निधानम्) of this universe (विश्वस्य). You are fullness personified (त्वम् अव्ययः), the protector (गोप्ता) of the eternal धर्म (शाश्वतधर्म), You (त्वं) are conceived by me (मतो मे) are the Supreme Person (पुरुष:) who is everlasting (सनातन).

UB: 11:15/18 – Notice the dramatic change of scene being conveyed through change of छंद or meter used in the verse. Various aspects of सृष्टि are seen by अर्जन – ब्रह्मा comes here followed by ऋषि, then सर्प like वासुकि or अनन्त, etc. ब्रह्मा sitting on a Lotus is a symbolic expression of an अध्यात्म idea (and so are others). All that is within the imagination of अर्जुन is being seen by him; all these become दिव्य since all these ideas are stemming from or resting in the Unity. Nothing in the Universe is an independent entity. “He pervades all” – is the vision अर्जुन is experiencing. अर्जुन is expressing his real vision using words that were already conveyed as theory in Ch 9. विश्वरूप thus does not seem like an extraordinary vision but vision of ordinary aspects that are part of our daily experience with one difference that all these are backed by or resting in Unity. Notice also the use of the words शाश्वत धर्म; this or सनातन धर्म is the self-description used by Indians to describe the धर्म given in the Vedic texts.

PA: Today’s commentary is Profound just thinking and imagining of such a vision 👏🏻👏🏻🙏🙏

UB: 👍🏼👍🏼Imagining is the best way to internalize Arjuna’s experience. And if we know Sanskrit, this Ch is much more absorbing if his sentiment while uttering these lines can be experienced. The guy whom I listen to regularly is bringing this too while chanting making this more effective.

UB: अनादिमध्यान्तमनन्तवीर्य मनन्तबाहुं शशिसूर्यनेत्रम्। पश्यामि त्वां दीप्तहुताशवक्त्रम्  स्वतेजसा विश्वमिदं तपन्तम्।।11.19।।

11.19 I behold You (पश्यामि त्वां) as without beginning (अनादि), middle (मध्य) and end (अन्तम्). Your might is infinite (अनन्त वीर्यम्). You are endowed with an endless number of arms (अनन्त बाहुं). The sun and moon are Your eyes (शशि सूर्य नेत्रम्). Your mouth (वक्त्रम्) is like burning fire (दीप्त हुताश). With Your own radiance (स्व तेजसा) You are heating up (तपन्तम्) the whole universe (इदं विश्वम्).

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः। दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन्।।11.20।।

11.20 Indeed (हि), this (इदं) (intermediate space) between (अन्तरं) heaven (द्यावा) and earth (पृथिव्यो:) as also (च) all (सर्वाः) the directions (दिश:) are pervaded (व्याप्तं) by You (क्या) alone (एकेन). O महात्मन्! the three worlds (लोक त्रयं) are struck with fear (प्रव्यथितं) by seeing (दृष्ट्वा) this (इदं) strange (अद्भुतं), fearful (उग्रं) form of Yours (तव रूपं).

UB: 11:19/20 (1) – “Sun and moon are Your eyes” is a common expression in most of our texts. Sun and moon symbolize movement of time (day and night) and this expression could be taken as भगवान् symbolizing the काल तत्व. Sun and Moon provide vision in day and night and presence of भगवान् is seen as presence of true अध्यात्म vision. Another meaning taken is that since Sun signifies heating and moon symbolizes cooling, two key aspects of the Universe viz forces of heating and cooling happen due to Him only. Thus, Earth and planets were part of Sun and thus structurally represent Sun only. However, when they separated from the Sun, they cooled down and became planets.

UB: 11:19/20 (2) – This idea of भगवान् being limitless comes again and again. Why is this repetition done? Do remember that this is अर्जुन expressing himself in a state of excitement. And in this state, one tends to repeat what stands out visibly. And hence this repetition. Also, the word उग्र is translated as fearful but the word represents bigness. Thus, if in the presence of one, all others become over-shadowed, such a one is showing a उग्ररूप. Thus, Sun may be stated as showing its उग्ररूप in the morning since in its presence, all stars vanish away. And उग्ररूप of भगवान् thus means that with Him as the background, all else becomes small or limited or negligible. And from this verse, the initial सौम्यरूप of भगवान् is transforming itself into उग्ररूप.

UB: अमी हि त्वां सुरसङ्घाः विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति। स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः।।11.21।।

11.21 Those (अमी) very groups of देव (सुरसङ्घाः हि) enter into You (त्वां विशन्ति); some (केचिद्) frightened (भीताः), some pray (गृणन्ति) with hands folded (प्राञ्जलयो). Groups of महर्षि and सिद्ध (महर्षि सिद्ध सङ्घाः) worship You (स्तुवन्ति त्वां) with eloquent (पुष्कलाभिः) praises (स्तुतिभिः), saying ‘Let there be well being! (सु अस्ति इति उक्त्वा)

रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च। गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे।।11.22।।

11.22 Those who are the रुद्र, the आदित्य, the वसु and the साध्या [A particular class of celestial beings], the विश्वेदेव, the अश्विनौ, the मरुत: and the ऊष्मपा (certain पितृ beings), and hosts of (सङ्घा) गन्धर्व, यक्ष, असुर and सिद्ध – all of those very ones (सर्वे) gaze at You (वीक्षन्ते त्वां च), being indeed struck with wonder (विस्मिता: एव).

रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम्। बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाऽहम्।।11.23।।

11.23 Seeing (दृष्ट्वा) Your great form (ते रूपं महत्) with many (बहु) mouths (वक्त्र) and eyes (नेत्रं), with many arms (बहु बाहू), thighs (ऊरू), and feet (पादं), with many stomachs (बहु उदरं) and terrible (करालं) with many teeth (or fangs) (बहु दंष्ट्रा), the the world (लोकाः) is shaken with fear (प्रव्यथिता), and so am I (तथा अहम्), O महाबाहो!

UB: 11:21/23 (1) – Many classes of beings are mentioned in the पुराण. So if one starts with मनुष्य (and there are beings below this level too), you have पिशाच, यक्ष, पितृ, सिद्ध, किन्नर, etc going up-to देव (refer original texts for details since even my awareness is scanty). Each successive class is more सूक्ष्म than the previous one and general principle is that one which is सूक्ष्म can see the स्थूल and not vice-versa. Thus, देव can see all but मनुष्य cannot see any above itself. However, given that अर्जुन has managed to secure a दिव्यचक्षु, he is able to see all classes of beings simultaneously. And while he sees all of them in awe of the भगवान् but their reactions are varying (which is a factor of level of their अध्यात्म attainment) – some have fear, some are struck with wonder, some bow down to Him while the highest सिद्ध & ऋषि who know Him very well simply utter स्वस्ति स्वस्ति seeing His उग्ररूप.

UB: 11:21/23 (2) – Why do people experience fear?  When someone sees something big, the immediate fear is for our own safety. We see movies where fear automatically comes when we see a big elephant or a giant dinosaur or an Anaconda.  Fear is the outcome of an emotion as to whether we will cease to exist. And thus the sight of the उग्ररूप of भगवान् is a fearful sight since not only is the भगवान् big, we see losing ourselves also within this विशाल रूप. And this is fearful since the thought of dying or losing ourselves is not a pleasant thought. And as अर्जुन sees more and more of उग्ररूप over the next few verses, we will be seeing his fear getting magnified.

HB: Why Ugraroop and Soumyaroop not as hot and cool? Rather at all sensory levels instead of only vision? Heat, sound, spectrum of color, size, movement etc. I think this will be scary to me

UB: Sorry – I am unable to understand your point.

HB: I mean when Arjun saw the vishwaroop, it may not have been only a visual display. He might have experienced heat sound smell etc besides vision. Something stimulating all sense organs at this level may be scary and overwhelming

UB: You are right – the word दिव्यचक्षु is meant as ज्ञानचक्षु meaning that one’s ज्ञान is enhanced to experience भगवान् in entirety. Just like our dream I guess where our external senses seem dormant but we experience via all senses in our dreams. We eat food, we experience pain,  etc in our dreams too. So yes – it does seem scary. 😀 It will get more gruesome in the verses ahead

HB: Looking forward to the next verses.

UB: 👍🏼

PA: Yesterday was listening to a lecture from sadhguru Jaggi which was amazing. He said that a 5-year child has to find reason to be unhappy whereas a 30-year human has to find reason to be happy!! The obvious question is that what has gone wrong? And who should be learning from whom? He says that since our modes of perception: sense organs are always outward bound we have actually no control on our inner reality as we have not worked on it or rather engineered on it. Hence the cause of misery is the inner reality which is always out of our control. As we really have not invested time to do the inner training.  A child is naturally connected and in tune with nature; the years of outwards bound training and conditioning makes the child forget his true nature of being happy. Of the huge creation our body and our mind is the only piece of reality that we can at least try to influence to be peaceful and happy.

VG: PA – Can you send me the link to this lecture you are referring to?

PA: Actually it was a talk from him in asthaa channel perhaps i will check in you tube and send you the link. The main thing that he says is that when you when you know how to drive a car you can easily guide it to a destination; However this mind to guide in a certain direction (even if you want to ) especially to tackle the inner ripples is difficult unless you really work on training / taming it. It’s like we want to go to the moon but with a bullock cart won’t work . We need to reengineer our mind which behaves like a monkey that jumps on external impulses

VG: ok, that’s the theme of his book ‘Inner Engineering’, where he talks about taming mind and body

PA: Oh yes I just was reading the sample from his book. I find him really one of the few genuine spiritual masters

UB: नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्। दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो।।11.24।।

11.24 Indeed, seeing You (दृष्ट्वा हि त्वां) touching (स्पृशं) the sky (नभः), blazing (दीप्तम्) with countless colours (अनेक वर्णं), with gaping (व्यात्त) mouth (आननं) and brilliant (दीप्त) large eyes (विशाल नेत्रम्), my inner being (अन्तरात्मा) trembles in fear (प्रव्यथिता). I find no (न विन्दामि) resolve (धृतिं) or composure (शमं च), O विष्णु.

दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि। दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास।।11.25।।

11.25 Having merely seen (दृष्टा एव) Your mouths (ते मुखानि) made terrible (करालानि) with (their) teeth (दंष्ट्रा) and resembling (सन्निभानि) the fire (अनल) of (end of) time (काल), I have lost the sense of direction (दिशो न जाने) and find no comfort (न लभे च शर्म). Be gracious (प्रसीद), O देव  ईश, O जगन्निवास.

UB: 11:24/25 (1) – Most people are fine with भगवान् as merciful, compassionate, boon-giving, protector,  etc. But most struggle to associate भगवान् with (perceived) cruelty. And this is why we even hear fully grown adults stating that भगवान् cannot exist or else why does He allow Earthquakes or typhoons or air crashes take away so many innocent people?  How can He allow both parents of a two-year old die leaving the kid alone to fend for himself? Such comments come about owing to absence of अध्यात्म maturity owing to one’s refusal to understand परा तत्व in its totality. And अर्जुन is constantly referring to gaping mouth with terrible fangs representing Time principle which is sucking away lives mercilessly. And unable to come to terms with this aspect of भगवान्, दिव्यदर्शन् given to him is causing विस्मय / आश्चर्य / भय as a natural outcome since his दिव्यदृष्टि is not an outcome of ज्ञान that has come from years of साधना but a bonus given out of compassion.

UB: 11:24/25(2) – Directions give a sense of security. Really speaking, in vast open space, say if one stands on top of the Sun, the words East, West,  etc will not make any sense. Direction is always relative and not absolute. But to one who is lost in deep space or an ocean in pitch darkness, one loses this sense of direction and insecurity is experienced as an outcome. Indian texts thus formally have देवता for all the ten दिश who protect us. अर्जुन has lost his sense of direction in this विश्वरूप since this रूप is not something outside him but he is very much part of this limitless vision. And loss of this sense of direction has made him edgy owing to his inability to place himself anywhere within this ocean of limitlessness.

UB: अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः। भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ सहास्मदीयैरपि स्मदीयैरपि योधमुख्यै:।।11.26।।
11.26 And into You (enter) (च त्वां) all those (अमी) sons of धृतराष्ट्र (धृतराष्ट्रस्य पुत्राः) along with multitudes of (सङ्घैः) the rulers (पाल) of the earth (अवनि); (also) Bhishma (भीष्म:), Drona (द्रोणः) and that कर्ण (सूतपुत्र), together with (अस्मदीयै: अपि) even our prominent warriors (सह योधमुख्यै:).

वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि। केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः।।11.27।।
11.27 They (ते) rapidly (त्वरमाणा) enter into (विशन्ति) Your terrible mouths (वक्त्राणि) with cruel teeths (दंष्ट्राकरालानि)! Some (केचिद्) are clearly seen (संदृश्यन्ते) sticking (विलग्ना) in the gaps between (अन्तरेषु) the teeth (दशन), with their heads (उत्तम अङ्गैः) crushed (चूर्णितै:)

यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखाः द्रवन्ति। तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति।।11.28।।

11.28 Like (यथा) the numerous (बहव:) streams (अम्बुवेगाः) of the waters of rivers (नदीनां) converging (अभिमुखाः) towards the ocean alone (समुद्रम् एव) so also (तथा) do those (अमी) heroes of the human world (नरलोक वीरा) enter into (विशन्ति) Your (तव) blazing (अभिविज्वलन्ति) mouths (वक्त्राणि).

UB: 11:26/28 (1) – We have covered two features of a विश्वरूप दृष्टि – one being the experience of entire diversity – beings and non-beings belonging to different planes, in a single place (एकस्थ:). Second being that all of diversity rests in a Unity vision and nothing exists independent of this Unity. Third one is given here that in a विश्वरूप दर्शन, one gets a glimpse of all three काल viz वर्तमान, भूत & भविष्य. Thus, not only did अर्जन witness सृष्टि with ब्रह्मा coming out of नारायण, he also witnesses death of his feared and liked opponents – भीष्म, द्रोण, कर्ण, etc. This vision of gruesome deaths of many warriors startles अर्जन.

UB: 11:26/28 (2) – सनातन् धर्म seeks to push people towards a Unitary vision. So the same One when doing मंगल takes the form of शिव, when giving what we seek is भोला शंकर and when in mood of destruction is कालाग्नि रुद्र. The One देवी when सौम्य is पार्वती, when giving food is अन्नपूर्णेश्वरी, when giving education as श्रीशारदादेवी, when giving abundance is श्रीलक्ष्मी, when causing रोग is ज्वरदेवी and when causing death is महाकाली. भगवान् is now displaying His काली स्वरूप. A ज्ञानी having unitary vision will see birth as मंगल, acquisition of riches as मंगल, destruction of property as मंगल and death as मंगल. Or he sees all of them as अमंगल. But one who makes distinctions between them means he is open to personal prejudices and will go through संसारी भाव of सुख & दु:ख. Remember the message in Ch 2 – समत्वम् योग उच्यते where समत्वम् stands for a Unity vision. And one not living by समत्वम् will easily get started seeing the kind of vision that अर्जुन is being exposed to.