Chapter named as विश्वरूपदर्शन योग

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).

11:1/4 – In 11:4, one can sense that अर्जुन is a good शिष्य. 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)!

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 five mins and you need to just take this straight road, not digress and then return to the gate in thirty minutes. भगवान् similarly showed कृपा on अर्जुन and gives him a mini विश्वरूप दर्शन.

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.

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 as you progress with these श्लोकs. 

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).

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 chapter one. 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.

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……

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):

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.

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).

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 पद्म 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 chapter nine. 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 हिन्दूs to describe the धर्म given in the वेद.

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).

11:19/20 (1) – “Sun and moon are Your eyes” is a common expression in most of our शास्त्र. 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.

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.

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!

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 शास्त्र for details). 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.

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.

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.

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.

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. Our शास्त्रs 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.

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) भीष्म (भीष्म:), द्रोणः (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).

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.

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 chapter two – 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.

यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः। तथैव नाशाय विशन्ति लोका स्तवापि वक्त्राणि समृद्धवेगाः।।11.29।।

11.29 As (यथा) moths (पतङ्गा) enter with (विशन्ति) increased haste (समृद्ध वेगाः) into a glowing fire (प्रदीप्तं ज्वलनं) for destruction (नाशाय), in that very way (तथा एव) do the creatures also (लोका अपि) enter into (विशन्ति) Your mouths (तव वक्त्राणि) too with increased hurry (समृद्धवेगाः) for destruction (नाशाय).

लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः। तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ।।11.30।।

11.30 Completely (समन्तात्) swallowing (ग्रसमानः) all (समग्रान्) the worlds (लोकान्) with your flaming (ज्वलद्भि:) mouths (वदनै:), You lick them up (लेलिह्यसे). Filling (आपूर्य) the whole universe (जगत् समग्रं) with your brilliance (तेजोभि:), your violent flames (तव भास:) burn (उग्रा:), O विष्णु.

आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद। विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम्।।11.31।।

11.31 Please Tell (आख्याहि) me (मे) who (क:) You are (भवान्), fierce in form (उग्र रूप:). Salutation be to you (नमोऽस्तु ते), O Supreme देवता (देववर); be gracious (प्रसीद). I desire (इच्छामि) to fully know (विज्ञातुम्) You (भवन्तम्) who are the Cause (आद्यं). For (हि) I do not understand (न प्रजानामि) Your actions (तव प्रवृत्तिम्)

11:29/31 – One thing is sure about all lives – all of us are walking our way towards death. Analogies thus used are rivers rushing towards sea or moths rushing towards fire. अर्जुन sees the tongue of भगवान् drawing people who are trying to escape death – when one sees fire, the flames of fire may be imagined as a tongue. All of us may attempt to prolong our lives by doing exercise, eating food in control, taking medicines, etc but when we gotta go,  we go. And because अर्जुन sees this vision of flames everywhere, he addresses भगवान् as विष्णु here since विष्णु means one who is present everywhere or within everything. And he thus asks – 1) Who are You? and 2) I do not understand Your प्रवृति (your actions). Please explain.

श्री भगवानुवाच

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः। ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः।।11.32।।

11.32 The भगवान said!  I am the Time (काल: अस्मि) who destroys (क्षय-कृत्) people (लोक), manifesting Myself fully (प्रवृद्ध:). Here (इह),  I undertake (प्रवृत्तः) to destroy (समाहतुं) the worlds (लोकान्). Even without (ऋते अपि) You (त्वां), the warriors (योधाः) arrayed (अवस्थिताः) in the opposing armies (प्रति अनीकेषु) shall not survive (न भविष्यन्ति).

तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्। मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन्।।11.33।।

11.33 Therefore (तस्मात्), rise up (उत्तिष्ठ), (and) gain fame (यशो लभस्व); and defeating the enemies (शत्रून् जित्वा), enjoy (भुङ्क्ष्व) a prosperous kingdom (राज्यं समृद्धम्). By Me alone (मया एव), these (एते) have already indeed (पूर्वम् एव) been destroyed (निहताः); be you (भव) merely an instrument (निमित्तमात्रं), O सव्यसाचिन्!

द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि योधवीरान्। मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान्।।11.34।।

11.34 Please destroy (जहि) द्रोण and भीष्म, and जयद्रथ and कर्ण as also (तथा) the other (अन्यान् अपि) heroic warriors (योध वीरान्) who have been killed by Me (मया हतां). Do not be afraid (मा व्यथिष्ठा). Fight! (युध्यस्व) You (त्वम्) will conquer (जेतासि) the enemies (सपत्नान्) in battle (रणे).

11:32/34 (1): निमित्तमात्रं भव सव्यसाचिन्! Be an instrument of My will. Put another way, surrender your will to Me! What does being an instrument of भगवान् or being a निमित्त mean? Does it mean that we abandon our free will that we value so preciously? To answer this question, we must first ask ourselves – do we live our life as per our free will? When we listen to parents/ teachers and follow their advice, are we pursuing their will or our will? When we listen to a doctor who prescribes a certain diet for a healthy life, are we pursuing our free will or our doctor’s will? When we follow investment strategy as per advice of Warren Buffett, are we following his will or our will? We have to accept that most of the life is led by following someone else’ will and not our own free will.

11:32/34 (2): One may argue – following others does not mean we are following someone else’ will. Following someone else’ will is also a choice of our own free will and we have exercised this free will of ours to follow our teachers, parents, friends, etc. So free will is involved even in following others. This is a fair point. But another question comes – does our life run fully as per our free will? We are not even born as per our will. Many events of our life seem like accidents – some happy and some sad. While we do exercise free will, what we obtain as a result is often our fate what is referred to as दैवम् or प्रारब्ध. And we are told that प्रारब्ध is a result or outcome of our own कर्म, some done in this life while many done in the past. Thus, one cannot deny that all human lives are a mix of both free will and प्रारब्ध. Both co-exist and neither one is primary or secondary.

11:32/34 (3): So when भगवान् asks us to surrender our will to Him and act as an निमित्त, what does He mean? What is the will of the भगवान्? Will of the भगवान् is to live life as per धर्म. धर्म prescriptions are given in धर्मशास्त्र and if we live life as per धर्म, we are living as per the will of the भगवान्. धर्म here may be taken as the most appropriate action taken in a certain situation depending upon our stage of life – an objective unbiased कर्म. So when we live life as per धर्म, three aspects converge – we are following the Will of the Lord signifying our भक्ति to Him owing to our conviction in His words, we are using our ज्ञान in doing an act of धर्म by exercising our free will and we are doing a कर्म that is most apt in a situation. Thus, in an act of धर्म, all three योग viz कर्म, ज्ञान and भक्ति converge.

11:32/34 (4): So does prediction of future by भगवान् merely mean that he has already decided the future? भगवान् has merely showed His काल तत्व to अर्जुन where both birth and death are inevitable for all who are born including planets and stars. He has however both decided the future as well as He has not. He knows the choice exercised by भीष्म, कर्ण, etc in that they have chosen to support अधर्म. And given this exercise of free will by them, He has willed that they will die in the war. If भीष्म would have changed sides, the outcome may have been different. Equally, He has merely said that many warriors will die in the war which is a prediction one can reasonably expect to make in case of any war and this does not mean that He has decided the future or written the fate. Thus, any कर्म will yield a certain कर्मफल and भगवान् can predict this कर्मफल since He knows the outcome of all कर्म (current and past). All of us have our free will to thus either live a life of धर्म or अधर्म. धार्मिक कर्म have no फल or they reduce the existing stock of कर्म (they reduce कर्म बन्धन) while अधर्म कर्म increase our सञ्चित which is the future stock of कर्म forcing us to be in the circle of संसार (ceaseless cycle of birth & death). So निमित्तमात्रं भव सव्यसाचिन्!

11:32/34 (5) – When one is asked to be a निमित्त, one feels no inclination to do any कर्म.  भगवान् thus uses the सम्बोधन of सव्यसाची here meaning one who can fight using both hands. Post the war, अर्जुन reveals a secret to श्रीकृष्ण that during war, there was a strong being having जटाजूट (long curly locks) in front of him all the time holding a त्रिशूल. He said that each time his arrows were killing the enemy, it was the त्रिशूल which was killing first and his arrow was merely killing an already dead person. Who was He? श्रीकृष्ण replied that अर्जन is lucky to have witnessed महादेव who was performing the रुद्र role. All कर्म of killing was being done by महादेव but the benefit/ praise/ fame is going to अर्जन. Thus, fame comes to one who follows धर्म all the time. So निमित्तमात्रं भव is a message for all of us via these verses.

10:32/34 (6) – It is here that one should pay close attention to the prayer uttered by हनुमान as He is flying towards Lanka. He says – Let Me fly as fast as बाण of श्रीराम. What this means that He is flying not for His glory or to show His prowess, but He is merely flying as an agent of श्रीराम. And since I have no personal अहंकार nor interest in going to Lanka except as an agent of श्रीराम, I know that श्रीराम will operate through Me fully. And I will thus achieve success since श्रीराम बाण never fails to miss its target. हनुमान is thus always been extolled as the highest model of a भक्त since He has no other goal in life except to do the bidding of श्रीराम. So अर्जुन – निमित्तमात्रं भव सव्यसाचिन!!!!!

सञ्जय उवाच

एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी। नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य।।11.35।।

11.35 सञ्जय said!  Hearing (श्रुत्वा) this (एतत्) speech (वचनं) of केशव, अर्जुन (किरीटी) did offered as कृताञ्जलि; and very frightened (वेपमान:), he bowed down again (नमस्कृत्वा भूय एव), and with folded palms (प्रणम्य), and trembling (भीत भीतः) , he spoke (आह) to कृष्ण in a choked voice (स गद्गदं).

अर्जुन उवाच

स्थाने हृषीकेश तव प्रकीर्त्या जगत् प्रहृष्यत्यनुरज्यते च। रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः।।11.36।।

11.36 अर्जुन said! it is proper (स्थाने), O हृषीकेश, that in Your praise (तव प्रकीर्त्या) the world rejoices (जगत् प्रहृष्यते) and is attracted to you too (अनुरज्यते च). The frightened Raksasas (रक्षांसि भीतानि) flee in fear on all sides (दिशो द्रवन्ति), and all (च सर्वे) the hosts of Siddhas (सिद्ध-सङ्घाः) bow down (नमस्यन्ति).

11:35/36 (1) – Initially, अर्जुन was stunned by the limitlessness and bright light and this also caused भय in him. Now, seeing काल तत्व रूप, he sensed that भगवान् operates as a totality for the whole universe. And in this totality, he is not responsible for the individual good events or cruel calamities in one’s life. These occur on account of one’s own कर्म. And भगवान् maintains the Universal system as a कर्मफलदाता or the Law of कर्म – we can say that he balances the equations which become unbalanced owing to various individual acts by all beings. And this has caused भय again but for another reason – one will be forced to recollect our own कर्म in the past and when one realizes that भगवान् is an operator of the system of कर्मफल, one will again be in awe of this majestic role being undertaken for the totality of the Universe FROM WHICH NO ONE CAN ESCAPE. And this awe made अर्जुन bow down again and again and again seeking शरणागति of भगवान् in his real role as a कर्मफलदाता.  His total surrender thus made his voice become गद्गद् while chanting a special मंत्र given below.

11:35/36 (2) – The great गीता भाष्यकार मधुसूदन सरस्वती names 11:36 as a रक्षोघ्न मंत्र and directs anyone experiencing fear to chant this very pious verse. When one is able to connect with the vast expanse of भगवान्, all fear in the form of राक्षस तत्व run away since all भाव coming out परिमिति (limitedness) vanish away. And all those who do Your स्तुति (meaning they experience Your fullness), they are completely immersed in joy and love. Put another way, those who follow the Law (of कर्म) have nothing to fear while those who break the Law will keep running in fear of the Law. मधुसूदन सरस्वती has recommended people to chant this verse from time to time when one is troubled and feels the need for a रक्षा कवच.

कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे। अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्।।11.37।।

11.37 And why (कस्मात् च) should they not bow down (न नमेरन्) to You (ते), O महात्मन्, who are greater (गरीयसे) than Lord ब्रह्मा (ब्रह्मण: अपि) and who are the primal cause (आदि कर्त्रे)! O Limitless (अनन्त) O Lord of देवता (देव ईश), O abode of the Universe (जगत् निवास), You are that Imperishable (त्वम् अक्षरं) परं which is both reality and unreality (सत्-असत्) (as well as beyond these concepts).

त्वमादिदेवः पुरुषः पुराण स्त्वमस्य विश्वस्य परं निधानम्। वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप।।11.38।।

11.38 You (त्वम्) are the primal Deity (आदि-देवः पुरुषः), the ancient Person (पुराण); You (त्वम्) are the supreme support (परं निधानम्) of this Universe (अस्य विश्वस्य). You are (असि) the knower (वेत्ता) as also what is to be known (वेद्यं च), and the supreme Abode (परं च धाम). O You of infinite forms (अनन्तरूप)! You (त्वया) pervade the Universe (ततं विश्वम्)!

वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च। नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते।।11.39।।

11.39 You are (त्वं) Atmosphere (वायु:), Death (यम:), Fire (अग्नि), the देव of the waters (वरुणः), the moon (शशाङ्कः), the Lord of the Universe (प्रजापति), and the Greater-grandfather (प्रपितामह: च). Let there be (अस्तु) repeated Salutations (नम: नम:) to You (ते) – again (पुन: च) and again (भूय: अपि), a thousand times (सहस्र कृत्वः); repeated salutation (नम: नम:) to You (ते).

11:37/39 (1) – After getting access to विश्वरूप, words start flowing out continuously from अर्जुन. First he wonders how come people do not feel Your presence and bow down to You?  And having sensed the vast expanse of भगवान्, he now uses words that we have seen earlier in chapter nine – अनन्तं, आदि कर्त्रे, देव-ईश, अक्षर, आदि-देवः, पुराण, etc out of his personal experience. The word जगत् निवास may be seen in two ways – One who fills up by living in the Universe as well as One in whom the whole Universe is situated; and connected with this idea are the two words – पुरुष: & निधान:. And He is beyond the words सत् (exist) and असत् (not exist).

11:37/39 (2) – To me, the words that fascinate here are that He is both the knower (वेत्ता) as also what is to be known (वेद्यं). How is that possible? Within us, what is it that knows?  Is it the senses?  Is it our मन:? Is it our बुद्धि? Ch 10 has already taught us that the essence of all these instructions is भगवान् or He is the one who gives चेतना to these equipments. One has to therefore conclude with an interesting but equally unsettling idea that in an overall sense, Universe and life is nothing else but भगवान् attempting to know Himself. All of us are nothing else but an अंश of Him partipating in this endeavor of Him working to know Himself. And in every reaction and action and experience, all that really happens and all that everyone learns is nothing else but भगवान् knowing Himself. We may thus say that the stage (Universe) is भगवान्, the actors are भगवान्, the stage sets are भगवान्, the dialogues and music are भगवान् and finally even the audience is भगवान्. Only भगवान् IS, there is nothing else. Very fascinating idea but difficult to conceive.

11:37/39 (3) – “नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते”. See the number of times the word नम: comes up. When one realizes that everything is Him, what does one do or express? Just like the नमकम् मंत्र in श्रीरुद्रम् – नम: सोमाय च रुद्राय च, नम: ताम्राय चारुणाय च, नम: शंङाय च पशुपतये च नम: उग्राय च नम: भीमाय च…… And finally one says, A thousand salutations!!!!  How long can one go on saying नम: नम:? A wonderful experience indeed!!!!!!!!

नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व। अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः।।11.40।।

11.40 Salutation (नमः) to You (ते) in the front (पुरस्तात्) and behind (अथ पृष्ठत:). Let there be (अस्तु) salutation to You (नम: ते) indeed on all sides (सर्वत एव), O Everything (सर्व:)! You (त्वम्) are of infinite strength (अनन्तवीर्य:) and infinite heroism (अमित-विक्रम:). You pervade everything (सर्वं समाप्नोषि); hence You are all (तत: सर्वः असि).

सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति | अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि।।11.41।।

11.41 Unaware of (अजानता) this (इदम्) glory (तव महिमानं) and either from negligence (प्रमादात्) or love (प्रणयेन वा अपि), or considering (इति मत्था) You to be a friend (सखा) , whatever (यदि) I have impulsively (प्रसभं) said (उत्तम्) as ‘O कृष्ण, O यादव, O सखा.’

यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु। एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम्।।11.42।।

11.42 O Changeless (अच्युत)! And if (यद् च) – while walking (विहार), lying down (शय्या),  sitting (आसन) or eating (भोजनेषु),  alone (एक: अथवा) or even there in public (तद् समक्षं अपि) – You have (असि), out of jest (अवहास अर्थम्),  been slighted (असत् कृत:), then I (तद् अहं) beg the patience and understanding (क्षामये) of You (त्वाम्) who cannot be separately known (अ-प्रमेयम्).

11:40/42 (1) – How does one worship someone who is everywhere? People familiar with the पूजा प्रक्रिया know that at the start, when प्राण प्रतिष्ठान is done within a मूर्ति, we offer various पदार्थ throughout the पूजा to the मूर्ति in front of us. However, towards the end, when it gets established that भगवान् is everywhere when we chant श्लोक like मंत्रपुष्पम्, we stop offering anything to the मूर्ति and instead chant the प्रदक्षिण मंत्र which is – यानि कानि च पापानी जन्मांतर कृतानि च । तानि तानि विनश्यन्ति प्रदक्षिणे पदे पदे ।। three times and turn clockwise three times standing at the same place. Since there is no front or back or top or bottom where we can locate भगवान्, the only way to express our नमन् is to imagine Him within us and turn round and round. And we spend rest of the day with the idea of भगवान् within us.

11:40/42 (2) – Here, when one realizes the role of भगवान् as कर्मफलदाता, One automatically looks back to our own कर्म done when we take भगवान् as a finite person.  And अर्जुन too is embarrassed about situations when in ignorance, he did all kinds of indiscretions including placing his own legs on the lap of श्रीकृष्ण; he therefore seeks His forgiveness for all such कर्म. I guess we will also go through similar sentiments when we realize that the idea of भगवान् is not a असत् or मिथ्या  but सत्य . In 11:42, अर्जुन makes an interesting statement that one cannot know भगवान् as separate from oneself. Separation means living with a द्वैतभाव which may be good for initial stages but eventually one learns that भगवान् cannot be separated from anything since He is everything.

पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्। न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव।।11.43।।

11.43 You (त्वं) are (असि) the father (पितासि) of this world (लोकस्य), of all that moves and that does not move (चर अचर अस्य) and its (अस्य) venerable (गरीयान्) teacher (गुरु:). There is none (न अस्ति) equal to You (त्वत् सम:). How then (कुत:) could there be in the three worlds (लोक-त्रये-अपि) another (अन्य:) greater (अभ्यधिकः) than You, O Being of matchless (अ-प्रतिम) greatness (प्रभाव:)?

तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम्। पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम्।।11.44।।

11.44 Therefore (तस्मात्) , bowing down (प्रणम्य), prostrating (प्रणिधाय) the body (कायं), I (अहं) propiate (प्रसादये) You (त्वाम्) who are the worshipful Lord (ईड्यम् ईशं). As a father hears with his son (पिता इव पुत्रस्य) or a friend with his friend (सखा इव सख्युः) or a beloved towards lover (प्रियः प्रियाया), You ought to be patient and understanding (सोढुम अर्हसि) O Lord (देव).

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे। तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास।।11.45।।

11.45 Seeing (दृष्ट्वा) what was never seen (अदृष्ट) before (पूर्वं), I am delighted (हृषित: अस्मि). But my mind (मे मन:) is also shaken (प्रव्यथितं) with fear (भयेन च). Show me (दर्शय मे), Your other form (तद् रूपम् एव). O Lord (देव) of the देव (देव ईश)! Be gracious (प्रसीद), O जगन्निवास!

किरीटिनं गदिनं चक्रहस्त मिच्छामि त्वां द्रष्टुमहं तथैव। तेनैव रूपेण चतुर्भुजेन  सहस्रबाहो भव विश्वमूर्ते।।11.46।।

11.46 I (अहं) want (इच्छामि) to see (द्रष्टुम्) You (त्वां) just as before (तथा एव), wearing a crown (किरीटिनं), wielding a mace (गदिनं), and holding a disc in hand (चक्र हस्तम्) . O सहस्रबाहो! O विश्वमूर्ते! appear with that very (तेन एव) form (रूपेण) with four hands (चतुर्भुजेन).

11:43/46 (1) – In 11:44, अर्जुन is asking भगवान् to be patient in three ways – like father to son because generally fathers tend to be strict and unyielding but this demeanour is for the good of the kid only (though this are changing on this front😊). A true friend is one who does not allow his friend to go astray and patiently engage with the friend to set him right. A beloved also will not leave his or her lover and will patiently tolerate infantile outbursts so that eventually the lover sees reason. We can also imagine भगवान् through such a relationship.

11:43/46 (2) – Since अर्जुन has not evolved fully in the अध्यात्म sense,  while he was joyful to witness the limitlessness of भगवान्, the fear भाव of witnessing the काल तत्व did not leave him. So he urges भगवान् to change back from his सहस्रबाहू mode to the mode of चतुर्भुज. सहस्रबाहू means the mode of limitlessness while चतुर्भुज mode means our familiar operating mode of being secure in being surrounded by four directions (N-S-E-W). These verses clarify the idea of attaining भगवान् very clearly – one can reach Him only if one develops ability which can only come from intense साधना – even if we offered this for free, our persona cannot experience Him. Also, in this chapter, we see अर्जुन move from experience of आश्चर्य to भय and ending in भक्ति -which will thus take us neatly to chapter twelve.

As stated earlier, श्रीमदभगवद्गीता is said to express the Upanishadic  महावाक्य तत् त्वम् असि (That You Are) with first six Chapters focussed on the individual viz त्वंम्, second six till end of Ch twelve on तत् viz भगवान् and last six on असि viz how तत् and त्वम् engage with one another.

श्री भगवानुवाच

मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात्। तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम्।।11.47।।

11.47 The भगवान् said! Being pleased (प्रसन्नेन), O अर्जुन, I (मया) showed (दर्शितम्) to you (तव) through My power (आत्म योगात्) this limitless (इदं परम्) form (रूपं) which (यद्) – full of brightness (तेजोमयं), Universal (विश्वम्), Endless (अनन्तम्), primal/ causal (आद्यं) – of Mine (मे), has not been seen by (त्वदन्येन न) anyone other than you (दृष्टपूर्वम्).

न वेदयज्ञाध्ययनैर्न दानै र्न च क्रियाभिर्न तपोभिरुग्रैः। एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर।।11.48।।

11.48 Not by the study of the वेद (न वेद अध्ययनै:) and यज्ञ, not by charity (न दानै:), not even by actions (न च क्रियाभि:), not by severe austerities (न च उग्रैः तपोभि:) can I (शक्य अहं), in this form (एवं रूपः), be perceived (द्रष्टुं) in the human world (नृलोके) by anyone other than you (त्वद् अन्येन), O most valiant among the Kurus (कुरुप्रवीर).

मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्। व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य।।11.49।।

11.49 Seeing (दृष्ट्वा) such a gruesome (घोरम्) form (रूपं) as this (इदं) of Mine (मम), may you have (मा ते) no fear (व्यथा), nor your (मा च) mind be confused (विमूढभाव:). Becoming free (व्यपेत) from fear (भी) and of pleased mind (प्रीत मना:) again (पुन:), may you see (प्रपश्य) now that (इदं) same (तद् एव) form of Me (मे रूपं).

11:47/49 (1) – This form of Mine has not been seen any other. If one looks at the life of श्रीकृष्ण, one comes across numerous other occasions when He shows His विश्वरूप to others – यशोदा was shown this twice, उद्धव saw this once and also this was shown in the कुरु राज्य when He went to negotiate for peace. People have analysed distinctions between each such विश्वरूप. What is unique in the विश्वरूप shown to अर्जन is that He showed His काली स्वरूप/ काल तत्व which is not seen in other events.

11:47/49 (2) – Doing अध्ययन of वेद, doing यज्ञ, doing दान, etc will not help in getting access to विश्वरूप. What does this mean?  It does not mean that we should not do these कर्म. These कर्म are essential for चित्त शुद्धि and have to be done as our धर्म. What श्रीकृष्ण is saying is that these must be done with full understanding of the limitlessness of भगवान्. Such कर्म done with understanding stop being mere पुण्यकर्म but when imbued with भक्ति lead to चित्त शुद्धि and access to विश्वरूप becomes possible. अर्जुन primary qualification is श्रद्धा and भक्ति and it is this that made him qualified. As I said, all words from now on are taking us towards the idea of भक्ति.

सञ्जय उवाच

इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः। आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा।।11.50।।

11.50 सञ्जय said! Having spoken (उक्त्वा) thus (इति तथा) to अर्जुन, वासुदेव revealed (दर्शयाम् आस) to him once more (भूय:) His own form (स्वकं रूपं). The महात्मा, assuming again (भूत्वा पुनः) a pleasing form (सौम्यवपु:), soothed him (आश्वासयाम् आस एनं) who was frightened (भीतम्).

अर्जुन उवाच

दृष्ट्वेदं मानुषं रूपं तवसौम्यं जनार्दन। इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः।।11.51।।

11.51 अर्जुन said! Seeing this (दृष्ट्वा इदं), Your human (मानुषं रूपं) and pleasing form of Yours (तव सौम्यं), O जनार्दन, I have (अस्मि) now (इदानीम्) become composed in mind (संवृत्तः सचेताः) and I am restored to my normal nature (प्रकृतिं गतः).

11:50/51 – By now, it would have become clear that विश्वरूप दर्शन is not some “out of the world” experience. It is a vision of truth and seeing the world as-it-is meaning seeing one Truth permeating all. For an uninitiated, it will evoke भाव of विस्मय, आश्चर्य, भय, ecstacy, throat becoming गद्गद्, etc. However, if we accept this truth having श्रद्धा in the words of our अध्यात्म texts and practice this as अध्यात्म साधना seeing the presence of One in all (viz not just humans), we will expand our horizons. This expansion over a period of time will equip us to eventually realize ourselves by becoming the all, the Universal and exclaim with joy – अहम् ब्रह्म अस्मि।. And we have reached the goal of life, to achieve full freedom – मोक्ष, कैवल्य or निर्वाण.

श्री भगवानुवाच

सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम। देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः।।11.52।।

11.52 The भगवान said! It it very hard to behold (सुदुर्दर्शम्) this form (इदं रूपं) of Mine (मम) which (यद्) you have seen (दृष्टवान् असि). Even the देवता (देवा अपि) ever (नित्यं) long to see (दर्शन काङ्क्षिणः) this form (अस्य रूपस्य)

नाहं वेदैर्न तपसा न दानेन न चेज्यया। शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा।।11.53।।

11.53 In which way (यथा) you have seen (दृष्टवान् असि) Me (मां), in such a form (एवं विध:), I (अहं) can be (शक्य) seen (द्रष्टुं) not by study of the वेद (न वेदै:), nor by तप (न तपसा), nor by दान (न दानेन), nor by यज्ञ (न च इज्यया).

भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन। ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप।।11.54।।

11.54 Whereas (तु) by single-minded (अनन्यया) भक्ति (भक्त्या), O अर्जुन, it is possible (शक्य) to truly (तत्वेन) know (ज्ञातुं), to see (दृष्टुं) and to enter into Me (प्रवेष्टुं च), who am of this form (एवं विध:), O harasser of foes (परंतप)

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः। निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव।।11.55।।

11.55 The one who (य:) performs कर्म for the sake of (attaining) Me (मत् कर्मकृत्), for whom the paramount (achievement) is Me (मत् परम:), who is My भक्त (मद्भक्तः), free from attachment (सङ्ग वर्जितः) and without enmity towards any creature (निर्वैरः सर्वभूतेषु), he comes to Me (स माम् एति), O पाण्डव

ॐ तत्सत् इति श्रीमद्भगवद्गीतासु उपनिषद्सु ब्रह्मविद्यायाम् योगशास्त्रे श्रीकृष्णार्जुन संवादे विश्वरूपदर्शनयोगो नाम् एकादशोध्याय:।

Thus ends Chapter 11 named as विश्वरूपदर्शन योग