Chapter 11: Experience the Divine: Krishna’s Awe-Inspiring Vishwaroopa Revelation: 11.9 to 11.15
In this enlightening podcast episode, we delve into the Bhagavad Gita’s Chapter 11, where Lord Krishna grants Arjuna the divine vision of His Vishwaroopa. This universal form, resplendent with celestial adornments and weapons, radiates with the brilliance of a thousand suns, offering a profound spiritual spectacle that transforms Arjuna’s understanding of the divine. We explore the connection between this revelation and Krishna’s earlier teachings on Yoga, Samyoga, and Viyoga, emphasizing the importance of detachment from suffering and union with the Supreme.
The episode also highlights the crucial role of a spiritual guru in guiding seekers towards true wisdom. By examining the narrative of Krishna’s Vishwaroopa, we gain deeper insights into the nature of the divine and the path to spiritual liberation. Join us for a captivating exploration of one of the most awe-inspiring moments in the Mahabharata, filled with timeless wisdom and spiritual significance.
If you have not already done so, I would request you to review the Chapter 10, Vibhuti Yoga before studying chapter 11 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 1 to 8 of chapter 11 here. Please go through that to get a better understand and maintain continuity in your learning.
You can also listen to all the episodes through my Spotify Portal. And here on YouTube as well.
Verses 11.9 – 11.15
संजय उवाच
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः। दर्शयामास पार्थाय परमं रूपमैश्वरम्॥11.9||
sañjaya uvāca
evam uktvā tato rājan mahā-yogeśvaro hariḥ darśayāmāsa pārthāya paramaṁ rūpam aiśvaram
संजय (sañjaya) – Sanjaya; उवाच (uvāca) – said; एवम् (evam) – thus; उक्त्वा (uktvā) – having spoken; तत: (tataḥ) – then; राजन् (rājan) – O King; महायोगेश्वर: (mahā-yogeśvaraḥ) – the great Lord of Yoga; हरि: (hariḥ) – Hari (Krishna); दर्शयामास (darśayāmāsa) – revealed; पार्थाय (pārthāya) – to Arjuna; परमं (paramam) – the supreme; रूपम् (rūpam) – form; ऐश्वरम् (aiśvaram) – divine;
Sanjaya said: O King, having thus spoken, the great Lord of yoga, Hari (Krishna), then revealed to Arjun His supreme divine form.
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्। अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्॥11.10||
aneka-vaktra-nayanam anekādbhuta-darśanam aneka-divyābharaṇaṁ divyānekodyatāyudham
अनेक (aneka) – many; वक्त्र (vaktra) – faces; नयनम् (nayanam) – eyes; अनेक (aneka) – many; अद्भुत (adbhuta) – wondrous; दर्शनम् (darśanam) – forms; अनेक (aneka) – many; दिव्य (divya) – divine; आभरणम् (ābharaṇam) – ornaments; दिव्य (divya) – divine; अनेक (aneka) – many; उद्यत (udyata) – uplifted; आयुधम् (āyudham) – weapons;
This form had many faces and eyes, and many wondrous sights to behold. It was adorned with many celestial ornaments and equipped with many divine uplifted weapons.
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् | सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् || 11.11||
divya-mālyāmbara-dharaṁ divya-gandhānulepanam sarvāścarya-mayaṁ devam anantaṁ viśvato-mukham
दिव्य (divya) – divine; माल्य (mālya) – garlands; अम्बरधरम् (ambara-dharam) – wearing; दिव्य (divya) – divine; गन्ध (gandha) – fragrance; अनुलेपनम् (anulepanam) – anointed; सर्वाश्चर्यमयम् (sarvāścarya-mayam) – all-wonderful; देवम् (devam) – Divine Being; अनन्तम् (anantam) – limitless; विश्वतोमुखम् (viśvato-mukham) – faces everywhere;
The form was adorned with divine garlands and apparel, anointed with divine fragrances. It was all-wonderful, the limitless Divinity with faces everywhere.
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता | यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः || 11.12||
divi sūrya-sahasrasya bhaved yugapad utthitā yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ
दिवि (divi) – in the sky; सूर्यसहस्रस्य (sūrya-sahasrasya) – a thousand suns; भवेत् (bhavet) – were; युगपत् (yugapat) – simultaneously; उत्थिता (utthitā) – risen; यदि (yadi) – if; भाः (bhāḥ) – splendor; सदृशी (sadṛśī) – like; सा (sā) – that; स्यात् (syāt) – may be; भासः (bhāsaḥ) – splendor; तस्य (tasya) – of Him; महात्मनः (mahā-ātmanaḥ) – of the Mighty One;
If a thousand suns were to rise simultaneously in the sky, their radiance might resemble the splendor of that Mighty One.
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा |
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा || 11.13||
tatraika-sthaṁ jagat kṛtsnaṁ pravibhaktam anekadhā
apaśyad deva-devasya śarīre pāṇḍavas tadā
तत्र (tatra) – there; एकस्थम् (eka-stham) – situated in one; जगत् (jagat) – universe; कृत्स्नम् (kṛtsnam) – entire; प्रविभक्तम् (pravibhaktam) – divided; अनेकधा (anekadhā) – in many ways; अपश्यत् (apaśyat) – saw; देवदेवस्य (deva-devasya) – of the God of gods; शरीरे (śarīre) – in the body; पाण्डवः (pāṇḍavaḥ) – Arjun, the son of Pandu; तदा (tadā) – then;
There, in the body of the God of gods, Arjun then saw the entire universe situated in one place, yet divided in many ways.
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः |
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत || 11.14||
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ
praṇamya śirasā devaṁ kṛtāñjalir abhāṣata
ततः (tataḥ) – then; सः (saḥ) – he; विस्मयाविष्टः (vismaya-āviṣṭaḥ) – filled with wonder; हृष्टरोमा (hṛṣṭa-romā) – hairs standing on end (in ecstasy); धनञ्जयः (dhanañjayaḥ) – Arjun, the winner of wealth; प्रणम्य (praṇamya) – bowing; शिरसा (śirasā) – with (his) head; देवम् (devam) – to the Lord; कृताञ्जलिः (kṛta-añjaliḥ) – with palms joined; अभाषत (abhāṣata) – spoke;
Then, filled with wonder, his hairs standing on end in ecstasy, Arjun, the winner of wealth, bowing his head to the Lord and with palms joined, spoke.
अर्जुन उवाच |
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान् |
ब्रह्माणमीशं कमलासनस्थ-मृषींश्च सर्वानुरगांश्च दिव्यान् || 11.15||
arjuna uvāca
paśyāmi devāṁs tava deva dehe sarvāṁs tathā bhūta-viśeṣa-saṅghān
brahmāṇam īśaṁ kamalāsana-stham ṛṣīṁś ca sarvān uragāṁś ca divyān
अर्जुन (arjuna) – Arjun; उवाच (uvāca) – said; पश्यामि (paśyāmi) – I see; देवान् (devān) – gods; तव (tava) – Your; देव (deva) – O God; देहे (dehe) – in the body; सर्वान् (sarvān) – all; तथा (tathā) – also; भूत (bhūta) – beings; विशेषसङ्घान् (viśeṣa-saṅghān) – special groups; ब्रह्माणम् (brahmāṇam) – (and) Brahma; ईशम् (īśam) – Shiva; कमलासनस्थम् (kamalāsana-stham) – seated on a lotus; ऋषीन् (ṛṣīn) – sages; च (ca) – and; सर्वान् (sarvān) – all; उरगान् (uragān) – serpents; च (ca) – and; दिव्यान् (divyān) – divine;
Arjun said: O God, in Your body I see all the gods and multitudes of different beings, Lord Brahma seated on the lotus flower, Lord Shiva, all the sages, and divine serpents.
Now that Krishna has provided the divine vision to Arjuna, He gets ready to show Arjuna what he wanted to see. This is a pivotal moment in the Bhagavad Gita, where the Supreme Lord reveals His universal form (vishwaroopa) to His devotee Arjuna. This divine revelation is not just a visual spectacle but also a profound spiritual experience that transforms Arjuna’s realization of the nature of the Divine.
We have to remember that the entire Mahabharata is being described by Sanjaya to the blind king Dhritarashtra in real time. Sanjaya refers to Krishna as “Maha-Yogeshwara“, the greatest lord of all yogis. This title emphasizes Shri Krishna’s supreme mastery over yoga and His divine power to grant such a vision to His devotee.
The term Yoga has multiple meanings and implications. In the context of this chapter, let us revisit what Shri Krishna had said about Yoga back in the 6th chapter.
Relevance of the Concepts of Yoga, Samyoga, and Viyoga:
In the 6th chapter, Lord Shri Krishna had said:
तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 23||
taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā
Know that which is called yoga to be the separation from the union with suffering. This yoga should be practiced with determination and an undismayed mind.
Chapter 6 of the Bhagavad Gita deals with Dhyana Yoga, or the path of meditation, where Shri Krishna explains the discipline of self-control and the practice of yoga as a means to attain spiritual liberation. In verse 6.23, Krishna describes yoga as a state of “Viyoga” or separation from “Samyoga,” and a union with the Self, where one transcends the dualities of existence and experiences a higher state of consciousness.
- Yoga (Union): In the broader sense, Yoga means union. It is the spiritual discipline that aims to unite the individual soul (Atman) with the Supreme Soul (Paramatman). This union is the ultimate goal of all spiritual practices. In the context of 6.23, yoga represents a state of spiritual realization where one attains peace by transcending worldly sufferings.
- Samyoga (Union with Suffering): Samyoga, in this verse, refers to the attachment or association with the sources of suffering—namely, the material world, desires, and ego. The connection with worldly desires and attachments is what binds the soul to cycles of birth, death, and suffering. Krishna teaches that to attain true yoga, one must separate or detach (Viyoga) from this Samyoga with suffering.
- Viyoga (Separation from Suffering): Viyoga, therefore, is the process of detachment from this union with suffering. It is the liberation or separation from the bonds of material attachment and the sufferings they cause. Krishna emphasizes that this detachment is not about renouncing life but about transcending the ego-driven aspects of it. Viyoga is a necessary step to achieve the ultimate state of Yoga, where one is united with the Supreme.
Practical understanding of Viyoga
In the Bhagavad-gita, Lord Krishna advises Arjuna to perform his duties without attachment to the fruits of his actions (Verse 2.47). This practical example of Viyoga teaches us to detach from the ego’s desire for specific outcomes and instead focus on performing our duties with a sense of surrender and service to the Divine.
By performing actions without attachment to personal gain or loss, one can gradually detach from the ego’s desires and expectations. This practice helps alleviate suffering caused by the constant pursuit of selfish goals and the fear of failure.
King Janaka exemplified Viyoga in his life. Despite being a king with worldly responsibilities, he maintained a state of inner detachment and equanimity. His famous saying, “Even if Mithila (his kingdom) were to burn, nothing of mine will be burned,” showcases his profound understanding of Viyoga and his ability to remain unaffected by external circumstances.
The lotus leaf is used as a great example for explaining Viyoga. Though growing in water, it remains untouched by it. Similarly, a person practicing Viyoga can live in the world but remain unaffected by its ups and downs. This analogy serves as a practical reminder to cultivate inner detachment while actively participating in life’s duties and responsibilities.
Shri Krishna’s teachings on Yoga, Samyoga and Viyoga emphasize the importance of detachment from ego-driven desires, the cultivation of inner equanimity, and the application of such spiritual wisdom in everyday life.
Connection of Viyoga and Yoga (chapter 6) with Vishwarupa (chapter 11)
- Transcendence from Suffering (Viyoga): Just as Krishna describes in 6.23 that yoga is the separation from suffering, Arjuna’s vision of the Vishvarupa represents the ultimate transcendence from all worldly attachments and fears. The experience of seeing Krishna’s universal form is a moment of enlightenment where Arjuna perceives the vastness and grandeur of the divine, which surpasses all earthly concerns. This revelation allows Arjuna to rise above the dualities of pain and pleasure, victory and defeat, life and death—aligning with the essence of yoga.
- Union with the Divine (Yoga): The verse 6.23 emphasizes the practice of yoga with determination and an undisturbed mind. Similarly, Arjuna, who has been practicing various forms of yoga (karma, bhakti, and jnana) under Krishna’s guidance, reaches a state where he is granted the divine vision. This moment of witnessing the Vishvarupa is the culmination of his yogic journey, where he experiences the union with the divine in its most expansive and universal form.
- Detachment and Clarity (Viyoga from Samyoga): In 6.23, Krishna speaks of the need for an undisturbed and resolute mind in the practice of yoga. This is mirrored in Arjuna’s transformation as he witnesses the Vishvarupa. Initially overwhelmed by the grandeur and enormity of Krishna’s universal form, Arjuna eventually gains clarity and detachment, realizing his role in the cosmic order as a warrior fulfilling his duty. The divine vision helps him detach from personal fears and doubts, aligning his will with the divine will, which is the essence of yoga.
Scriptural Synthesis
The revelation of the Vishvarupa can be seen as an experiential manifestation of the teachings from earlier chapters, including the principles laid out in Chapter 6 that speaks to the culmination of the yogic path—achieving a state where one is free from the bonds of suffering and united with the Supreme Consciousness. In Chapter 11, Arjuna’s experience summarizes this ultimate state of yoga where he witnesses the all-pervading, all-encompassing reality of Krishna, leading to a profound spiritual transformation.
Thus, the teachings from the 6th chapter not only emphasize the importance of yoga as a path to transcendence but also sets the stage for understanding the significance of the divine vision granted to Arjuna in Chapter 11.
This episode of Vishvarupa darshan has two important lessons for us:
- We need to have strong determination to stay on the right path.
- We can rise above our personal suffering by aligning with the divine.
When Arjuna sees the Vishvarupa, it deepens his understanding. He becomes more committed to following his dharma (duty). By doing this, Arjuna frees himself from his own suffering. He aligns his actions with the greater divine plan.
So in simple terms, this story teaches us the importance of being determined and surrendering our personal struggles to the divine. This allows us to overcome suffering and engage in rightful actions without attachment to the fruits of those actions.
Importance of having a spiritual guru
Sanjaya was gifted with divine vision by guru Ved Vyasa. So he also could see and experience the Lord’s vishwaroopa the same way as Arjuna. This special boon granted to Sanjaya highlights the significance of this event and the importance of having a spiritual guide or guru who can help one attain divine knowledge. The Mundaka Upanishad emphasizes the role of a guru in spiritual realization (1.2.12):
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्
समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२॥
tad vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
To learn that (Self-knowledge), one should go with fuel in hand to a guru who is learned in the scriptures and established in Brahman.
The (Svetasvatara Upanishad 6.23) says:
यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ 6.23 ॥
yasya deve parā bhaktiḥ yathā deve tathā gurau
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ
To the one who has supreme devotion to the Lord and to the guru, the truths (of the Vedas) are revealed.
This verse says that having devotion to both the Lord and the guru is essential for the revelation of spiritual truths. It implies that a guru plays a crucial role in guiding a seeker towards spiritual realization.
A genuine guru is someone who has experience of the spiritual truths and has traversed the path of self-realization. They can guide the seeker based on their own experiences, helping them navigate the challenges and obstacles that may arise along the way. Just as a map is helpful for navigating unfamiliar terrain, a guru’s guidance is invaluable for navigating the spiritual path.
Approaching a guru with humility and a willingness to serve helps cultivate the qualities necessary for spiritual growth. Humility allows the seeker to be open and receptive to the teachings, letting go of their preconceived notions and ego. By serving the guru, the seeker develops devotion, gratitude, and a sense of surrender, which are essential for progress on the spiritual path.
The ego, or the pride of individual self, is often the greatest obstacle on the spiritual path. By surrendering to the guru and following their guidance, the seeker learns to let go of their ego and align themselves with the higher wisdom. The guru helps the disciple transcend their limitations and realize their true nature.
Details of the Lord’s vishwaroopa
In the next four verses, Sanjaya describes to Dhritarashtra the details of the Lord’s vishwaroopa that he and Arjuna saw. The description is filled with awe-inspiring details that highlight the infinite, all-encompassing nature of the Divine. Sanjaya speaks of the countless faces, eyes, and wondrous sights within the Lord’s universal form, adorned with divine ornaments and weapons. The Purusha Sukta of the Rig Veda also describes the cosmic form of the Supreme:
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।
sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt
The Purusha has a thousand heads, a thousand eyes, and a thousand feet.
Sanjaya further describes the universal form as being adorned with divine garlands and apparel, anointed with celestial fragrances, and possessing faces everywhere. He compares the splendor of this form to the radiance of a thousand suns rising simultaneously in the sky.
The Katha Upanishad states (2.2.15):
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः।
तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥
na tatra sūryo bhāti na candra-tārakaṁ nemā vidyuto bhānti kuto ‘yam agniḥ
tam eva bhāntam anubhāti sarvaṁ tasya bhāsā sarvam idaṁ vibhāti
There, the sun does not shine, nor the moon and stars; nor do these lightnings shine. How then could this fire? Everything shines only after that shining light. His light illuminates all this world.
Swami Vivekananda Says —
What poetry in the world can be more sublime than this! “There the sun cannot illumine, nor the moon, nor the stars, there this flash of lightning cannot illumine; what to speak of this mortal fire!” Such poetry you find nowhere else.
Where to find Him in the external world, where to find Him in the suns, and moons, and stars? There the sun cannot illumine, nor the moon, nor the stars, the flash of lightning cannot illumine the place; what to speak of this mortal fire? He is the shining, everything else just shines. It is His light that they have borrowed, and He is shining through them.
Finally, Sanjaya describes how Arjuna saw the entire universe situated in one place within the body of the Lord, yet divided in many ways. This revelation fills Arjuna with wonder, causing his hairs to stand on end in ecstasy. Overwhelmed by the divine vision, Arjuna bows his head to the Lord, joins his palms in reverence, and begins to offer prayers. This reaction exemplifies the profound impact of witnessing the vishwaroopa and the devotional response it evokes in a sincere devotee.
As described earlier, the revelation of the vishwaroopa is a transformative event that not only deepens Arjuna’s understanding of the nature of the Divine but also serves as a powerful spiritual lesson for all seekers. It highlights the importance of devotion, the guidance of a guru, and the all-encompassing nature of the Supreme Reality.
Sanjaya’s attempts at describing
With numerous mouths and eyes, with numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted.
Sañjaya is describing whatever he can describe using words. He describes the vishwaroopa as being with numerous mouths and eyes, numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted.
Wearing celestial garments and anointed with celestial-scented ointments, all wonderful, all colorful and attractive, and boundless. The Divine Being, shining, without end, looking in all directions.
Misinterpretation and the Dangers of misguided Knowledge
The verse 11.12, was famously quoted by the nuclear scientist J. Robert Oppenheimer after the first successful test of an atomic bomb, and illustrates the profound dangers of half-knowledge and the potential consequences of interpreting sacred texts without the guidance of a spiritual guru. Oppenheimer’s citation of this verse at the Trinity test site was both iconic and alarming, as it highlighted a significant misinterpretation of the teachings of Shri Krishna.
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता |
यदि भा: सदृशी सा स्याद्भासस्तस्य महात्मन ||
divi sūrya-sahasrasya bhaved yugapad utthitā
yadi bhāḥ sadṛiśhī sā syād bhāsas tasya mahātmana
If a thousand suns were to blaze forth together in the sky, that would be like the splendor of that great universal form.
This verse describes the immense, overwhelming brilliance of Krishna’s Vishvarupa, the Universal Form, as perceived by Arjuna on the battlefield of Kurukshetra. The comparison to “a thousand suns” emphasizes the unfathomable radiance and divine glory of Krishna’s cosmic form—a form that embodies all of creation, destruction, and existence itself.
Oppenheimer’s Misinterpretation:
Oppenheimer, upon witnessing the catastrophic power of the atomic bomb, quoted this verse, equating the explosion’s intense light to the brilliance described in the Bhagavad-gita. However, this comparison reveals a profound misunderstanding of the verse’s true meaning and context.
The Dangers of Half-Knowledge:
Here are some of the key issues with Oppenheimer’s understanding:
- The brilliance described in the Bhagavad-gita is not just a physical phenomenon; it is a manifestation of the divine—a cosmic revelation meant to show the interconnectedness of all existence and the supreme power of the divine consciousness. Oppenheimer, in using this verse to describe the atomic explosion, reduced a profound spiritual truth to a mere physical comparison, stripping it of its deeper meaning and significance.
- The Vishvarupa that Krishna reveals to Arjuna is an expression of divine omnipotence and the ultimate truth of the universe. It is meant to evoke reverence, awe, and a sense of the sacred. By associating this divine radiance with the destructive force of the atomic bomb, Oppenheimer inadvertently equated divine creation with human destruction, which is a grave misrepresentation of Shri Krishna’s teachings.
- The Bhagavad-gita teaches the importance of dharma (righteous duty) and the pursuit of knowledge under the guidance of a guru who can impart wisdom with the correct understanding and context. Without such guidance, one risks misinterpreting sacred texts, leading to ethical and moral errors. The use of this verse in the context of nuclear destruction can be seen as a warning against the pursuit of knowledge without wisdom, where technological advancements outpace moral and ethical considerations.
The Role of the Guru
That is one of the reasons that in the tradition of Sanatana Dharma, the guidance of a guru is considered essential to understanding and internalizing the teachings of the scriptures. A guru imparts not only the knowledge of the texts but also the wisdom to apply that knowledge correctly. Without this guidance, individuals like Oppenheimer would continue to misinterpret or misapply spiritual teachings, leading to potentially disastrous consequences.
It’s like they say: Knowledge is just knowing how to shoot a gun. Wisdom is knowing when to shoot and whether to shoot or not.
More details about the Vishwaroopam
Arjuna saw everything in the universe, including Brahmā, who is the creator of the universe, and the celestial serpent upon which the Garbhodakaśāyī Viṣṇu rests. This snake bed is called Vāsuki. Brahma is at the top of the universe and Vāsuki is at the bottom, so in effect, Arjuna was able to see the entire universe, top to bottom, sitting in one place on his chariot. That is the magic of the grace of Kṛṣṇa. All miracles are possible with Krishna’s grace.
As per the Mahabharata and Srimad Bhagavatam, Shri Krishna has shown his divine form five times during his physical presence. Once when Shishupal was trying to insult him repeatedly, once when Duryodhan refused His peace proposal and tried to capture him, once when Yashoda mai caught Krishna eating mud and asked him to open his mouth and once to the great sage Uttanka.
However, the vishwa rupa that Krishna shows to Arjuna in the battlefield of Kurukshetra was the most outstanding display of them all. No one had seen this vishwa rupa form of the Lord before Arjuna, but because the form was shown to Arjuna, other devotees in the heavenly planets could also see it.
When Krishna opened His mouth wide by the order of mother Yashoda, she saw within His mouth all moving and nonmoving entities, outer space, and all directions, along with mountains, islands, oceans, the surface of the earth, the blowing wind, fire, the moon, and the stars. She saw the planetary systems, water, light, air, sky, and creation by transformation of ahankara.
She also saw the senses, the mind, sense perception, and the three qualities goodness, passion, and ignorance. She saw the time allotted for the living entities, she saw natural instinct and the reactions of karma, and she saw desires and different varieties of bodies, moving and nonmoving. Seeing all these aspects of the cosmic manifestation, she became fearful of her son’s nature.
The story of sage Uttanka
The fifth and final revelation of His Vishwarupa was given to sage Uttanka. In the Mahabharata, it is written that just after the war at Kurukshetra, Krishna traveled to Dwarka and on the way met an old friend, the sage Uttanka. They stopped to talk and Krishna apprised him of the details of the war. Uttanka found it very disturbing that Krishna did not stop the war from happening even when He had the power to do so. As their conversation grew more heated, Uttanka threatened to curse the Lord with his yogic powers. But Krishna told him that no curse could actually impact Him as He was the source of all mystic powers.
Uttanka doubted that Krishna was powerful enough to avert the curse, and so he challenged Him saying “Is it so? Are You the universal Lord Himself? If so, please prove it to me.”
Krishna then manifested His Vishwarupa. Uttanka was particularly blessed, for the Mahabharata tells us that he saw the same vision that Krishna had previously shown to Arjuna.
Awestruck and overwhelmed with joy and reverence, Uttanka glorified Krishna’s many superlative attributes and, just like Yashoda, grew a bit fearful and requested Krishna to withdraw His overwhelming manifestation. Krishna did so, and then offered Uttanka a boon that he would have water whenever he needed it and would never go thirsty.
The strange boon became helpful when some years later Uttanka found himself in the middle of a desert. Almost dying of thirst, he remembered the boon and immediately, rain clouds mysteriously appeared, supplying water in his moment of need. Today in Hindustan, when clouds appear in the desert or during drought-like conditions, they are referred to as “Uttanka’s clouds” (uttanka-megha).
Coming back to Arjuna’s state of mind, Before this display of Vishwarupa, Arjuna and Krishna shared a friendly relationship. However, after the darshan of this vishwarupa, Arjuna’s relationship with Krishna changes into one of total awe and reverence.
Having witnessed Lord Krishna’s divine universal form, Arjuna was filled with wonder and amazement, with all his hairs electrified and standing on end through joy and reverence. He bowed his head in obeisance to Lord Krishna and reverently joining his palms together as in prayer began to speak.
Vishwarupa vs Viratrupa
Let me delve deeper into the concepts of Vishwarupa and Viratarupa, providing more insights to clarify the differences between the two.
Vishwarupa
The Vishwarupa is described in detail in Chapter 11 of the Bhagavad-gita, known as the “Vishwaroopa Darshana Yoga.” In verses 11.9-11.31, Lord Krishna grants Arjuna the divine vision of His universal form, which encompasses the entire cosmos.
Lord Krishna explains that the Vishwarupa is a manifestation of His divine opulence and power. He reveals that the purpose of showing this form is to instill faith and devotion in Arjuna and to demonstrate the all-pervading nature of the Divine (11.47-11.48).
Virat Rupa
The Viratarupa is described in the Mahabharata, particularly in the episode known as the “Vishnu Sahasranama Stotra,” Bhishma, lying on a bed of arrows, recites the thousand names of Lord Vishnu to Yudhisthira and describes Shri Krishna’s Virat Rupa.
Bhishma describes the Viratarupa as a vast and awe-inspiring form, with countless heads, eyes, mouths, and arms. He mentions that the form is adorned with divine ornaments and weapons, emanating brilliant light that illuminates the entire universe.
The Viratarupa in the Mahabharata is revealed to Bhishma as a testament to the supreme power and majesty of Lord Vishnu. It emphasizes the infinite nature of the Divine and the idea that the Supreme Being pervades and sustains the entire creation.
The Vishwarupa in the Bhagavad-gita encompasses both the benevolent and the destructive aspects of the Divine, including the vision of time consuming all beings (11.30-11.31). The Viratarupa in the Mahabharata primarily focuses on the majestic and awe-inspiring nature of Lord Vishnu.
The Vishwarupa is revealed to Arjuna to dispel his doubts, instill faith, and demonstrate the all-encompassing nature of the Divine. The Viratarupa, in the context of the Vishnu Sahasranama, is a part of Bhishma’s eulogy of Lord Vishnu, highlighting His supreme power and attributes.
It is important to note that both Vishwarupa and Viratarupa are essentially different descriptions of the cosmic form of the Divine, emphasizing its all-encompassing and awe-inspiring nature. The differences lie primarily in the textual sources, the specific aspects highlighted, and the context in which they are revealed.
The next seventeen verses will describe what Arjuna said after seeing this Vishwa rupa.
kṛṣṇadaasa
(Servant of Krishna)
