Chapter 11: Awe-Inspiring Revelation: Universal Form of Krishna: 11.16 to 11.23
In the Bhagavad Gita, Arjuna witnesses the Universal form of Krishna, unveiling the infinite nature of the Divine. These profound Sanskrit verses (11.16-23) describe a wondrous vision where Lord Krishna pervades all of creation with countless faces, eyes, arms, and radiant effulgence. The celestial beings tremble in amazement, overwhelmed by the magnitude of this divine revelation. Arjuna, representing humanity, experiences a transformative awakening as he witnesses the eternal truth of the Divine’s all-encompassing presence.
The Bhagavad Gita’s timeless spiritual wisdom guides seekers on their path to enlightenment, illuminating the unity of all existence within the Divine. These verses inspire readers to see beyond the illusion of separation and recognize the Divine in every aspect of creation. By delving into the depths of the Bhagavad Gita, one embarks on a profound journey of self-discovery and spiritual growth. The universal form of Lord Krishna serves as a powerful reminder of the interconnectedness of all beings and the transcendent nature of the Divine. Embracing this wisdom enables individuals to navigate life’s challenges with clarity, purpose, and an unwavering connection to the eternal truth that resides within.
The episode also highlights the need for total surrender during times of crisis, through the story of Uttara and how Shri Krishna is also a Bhakta Vatsala. We will also learn about Yuga Dharma, Sanatana Dharma and Krishna’s Kala Rupa.
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, 9 to 15 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 11.16 – 11.23
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्।
नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप॥१६॥
aneka-bāhūdara-vaktra-netraṁ paśyāmi tvāṁ sarvato ‘nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ paśyāmi viśveśvara viśva-rūpa
अनेक (aneka) – many; बाहूदर (bāhūdara) – arms and bellies; वक्त्र (vaktra) – mouths; नेत्रं (netram) – eyes; पश्यामि (paśyāmi) – I see; त्वां (tvām) – You; सर्वतो (sarvataḥ) – on all sides; ऽनन्तरूपम् (ananta-rūpam) – unlimited forms; न (na) – not; अन्तं (antam) – end; न (na) – nor; मध्यं (madhyam) – middle; न (na) – nor; पुनः (punaḥ) – again; तव (tava) – Your; आदिं (ādim) – beginning; पश्यामि (paśyāmi) – I see; विश्वेश्वर (viśveśvara) – O Lord of the universe; विश्वरूप (viśva-rūpa) – O universal form;
O Lord of the universe, O universal form, I see You everywhere with infinite forms, with many arms, bellies, mouths, and eyes. I see neither your beginning nor the middle nor the end.
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम्।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम्॥१७॥
Kirīṭinaṁ gadinaṁ cakriṇaṁ ca tejorāśiṁ sarvato dīptimantam
Paśyāmi tvāṁ durnirīkṣyaṁ samantāddīptānalārkadyutimaprameyam
किरीटिनं (kirīṭinam) – with crown; गदिनं (gadinam) – with mace; चक्रिणं (cakriṇam) – with discus; च (ca) – and; तेजोराशिं (tejo-rāśim) – mass of effulgence; सर्वतो (sarvataḥ) – on all sides; दीप्तिमन्तम् (dīptimantam) – glowing; पश्यामि (paśyāmi) – I see; त्वां (tvām) – You; दुर्निरीक्ष्यं (durnirīkṣyam) – difficult to behold; समन्तात् (samantāt) – everywhere; दीप्तानल (dīptānala) – blazing fire; अर्क (arka) – sun; द्युतिम् (dyutim) – splendor; अप्रमेयम् (aprameyam) – immeasurable;
I see You crowned, wielding a mace and discus, a mass of radiance glowing on all sides, it is hard to look upon You in the blazing fire of Your effulgence, blazing with the splendor of the sun, which is radiating in all directions.
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम्।
त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे॥१८॥
tvam akṣaraṁ paramaṁ veditavyaṁ tvam asya viśvasya paraṁ nidhānam
tvam avyayaḥ śāśvata-dharma-goptā sanātanas tvaṁ puruṣo mato me
त्वम् (tvam) – You; अक्षरं (akṣaram) – imperishable; परमं (paramam) – supreme; वेदितव्यं (veditavyam) – to be known; त्वम् (tvam) – You; अस्य (asya) – of this; विश्वस्य (viśvasya) – of the universe; परं (param) – supreme; निधानम् (nidhānam) – foundation; त्वम् (tvam) – You; अव्ययः (avyayaḥ) – inexhaustible; शाश्वत (śāśvata) – eternal; धर्म (dharma) – of Dharma; गोप्ता (goptā) – protector; सनातनः (sanātanaḥ) – primeval; त्वं (tvam) – You; पुरुषो (puruṣaḥ) – personality; मतो (mataḥ) – regarded; मे (me) – by me;
You are the supreme imperishable being and the Ultimate Truth to be known by the scriptures. You are the supreme support and foundation of this universe. You are the inexhaustible protector of Sanatana Dharma (the eternal Dharma). I recognize You as the primeval Supreme personality.
अनादिमध्यान्तमनन्तवीर्य-मनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम्॥१९॥
anādi-madhyāntam ananta-vīryam ananta-bāhuṁ śaśi-sūrya-netram
paśyāmi tvāṁ dīpta-hutāśa-vaktraṁ sva-tejasā viśvam idaṁ tapantam
अनादि (anādi) – without beginning; मध्यान्तम् (madhyāntam) – without middle or end; अनन्त (ananta) – infinite; वीर्यम् (vīryam) – prowess; अनन्त (ananta) – unlimited; बाहुं (bāhum) – arms; शशि (śaśi) – moon; सूर्य (sūrya) – sun; नेत्रम् (netram) – eyes; पश्यामि (paśyāmi) – I see; त्वां (tvām) – You; दीप्त (dīpta) – blazing; हुताश (hutāśa) – fire; वक्त्रं (vaktram) – mouths; स्व (sva) – Your own; तेजसा (tejasā) – by effulgence; विश्वम् (viśvam) – universe; इदं (idam) – this; तपन्तम् (tapantam) – heating;
I see You without beginning, middle, or end, possessing infinite power, endless arms, with the sun and moon as Your eyes, and blazing fire as Your mouths, heating this universe with Your own radiance.
द्यावापृथिव्योरिदमन्तरं हिव्याप्तं त्वयैकेन दिशश्च सर्वाः।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदंलोकत्रयं प्रव्यथितं महात्मन्॥२०॥
dyāv-āpṛthivyor idam antaraṁ hi vyāptaṁ tvayaikena diśaś ca sarvāḥ
dṛṣṭvādbhutaṁ rūpam ugraṁ tavedaṁ loka-trayaṁ pravyathitaṁ mahātman
द्यावापृथिव्योः (dyāv-āpṛthivyoḥ) – of heaven and earth; इदम् (idam) – this; अन्तरं (antaram) – space between; हि (hi) – indeed; व्याप्तं (vyāptam) – pervaded; त्वया (tvayā) – by You; एकेन (ekena) – alone; दिशः (diśaḥ) – directions; च (ca) – and; सर्वाः (sarvāḥ) – all; दृष्ट्वा (dṛṣṭvā) – having seen; अद्भुतं (adbhutam) – wonderful; रूपम् (rūpam) – form; उग्रं (ugram) – fierce; तव (tava) – Your; इदं (idam) – this; लोकत्रयं (loka-trayam) – the three worlds; प्रव्यथितं (pravyathitam) – greatly shaken; महात्मन् (mahātman) – O great one;
The space between heaven and earth and all the directions are indeed pervaded by You alone, O great one. Having seen this wonderful and fierce form of Yours, the three worlds tremble.
अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः॥२१॥
amī hi tvāṁ sura-saṅghā viśanti kecid bhītāḥ prāñjalayo gṛṇanti
svastīty uktvā maharṣi-siddha-saṅghāḥ stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ
अमी (amī) – these; हि (hi) – indeed; त्वां (tvām) – You; सुरसङ्घाः (sura-saṅghāḥ) – hosts of gods; विशन्ति (viśanti) – enter; केचिद् (kecid) – some; भीताः (bhītāḥ) – out of fear; प्राञ्जलयः (prāñjalayaḥ) – with folded palms; गृणन्ति (gṛṇanti) – offer praises; स्वस्ति (svasti) – auspicious; इति (iti) – thus; उक्त्वा (uktvā) – saying; महर्षि (maharṣi) – great sages; सिद्ध (siddha) – perfected beings; सङ्घाः (saṅghāḥ) – assemblies; स्तुवन्ति (stuvanti) – glorify; त्वां (tvām) – You; स्तुतिभिः (stutibhiḥ) – with hymns; पुष्कलाभिः (puṣkalābhiḥ) – abundant;
These hosts of gods are taking Your shelter by entering into You. In awe or out of fear, some are offering praises with folded palms. The assemblies of great sages and perfected beings glorify You with auspicious hymns and abundant prayers.
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च।
गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे॥२२॥
rudrādityā vasavo ye ca sādhyā viśve ‘śvinau marutaś coṣmapāś ca
gandharva-yakṣāsura-siddha-saṅghā vīkṣante tvāṁ vismitāś caiva sarve
रुद्र (rudra) – Rudras; आदित्याः (ādityāḥ) – Adityas; वसवो (vasavaḥ) – Vasus; ये (ye) – who; च (ca) – and; साध्याः (sādhyāḥ) – Sadhyas; विश्वे (viśve) – Vishvadevas; अश्विनौ (aśvinau) – the Ashvins; मरुतः (marutaḥ) – Maruts; च (ca) – and; उष्मपाः (uṣmapāḥ) – forefathers; च (ca) – and; गन्धर्व (gandharva) – Gandharvas; यक्ष (yakṣa) – Yakshas; असुर (asura) – Asuras; सिद्ध (siddha) – Siddhas; सङ्घाः (saṅghāḥ) – assemblies; वीक्षन्ते (vīkṣante) – gaze; त्वां (tvām) – at You; विस्मिताः (vismitāḥ) – amazed; च (ca) – and; एव (eva) – indeed; सर्वे (sarve) – all;
The Rudras, Adityas, Vasus, Sadhyas, Vishvadevas, the Ashvins, Maruts, and the forefathers, and the assemblies of Gandharvas, Yakshas, Asuras, and Siddhas all gaze at You in amazement.
रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम्।
बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम्॥२३॥
rūpaṁ mahat te bahu-vaktra-netraṁ mahā-bāho bahu-bāhūru-pādam
bahūdaraṁ bahu-daṁṣṭrā-karālaṁ dṛṣṭvā lokāḥ pravyathitās tathāham
रूपं (rūpam) – form; महत् (mahat) – great; ते (te) – Your; बहु (bahu) – many; वक्त्र (vaktra) – faces; नेत्रं (netram) – eyes; महाबाहो (mahā-bāho) – O mighty-armed one; बहु (bahu) – many; बाहू (bāhū) – arms; ऊरु (ūru) – thighs; पादम् (pādam) – feet; बहूदरं (bahūdaram) – many bellies; बहु (bahu) – many; दंष्ट्रा (daṁṣṭrā) – teeth; करालं (karālam) – fearsome; दृष्ट्वा (dṛṣṭvā) – seeing; लोकाः (lokāḥ) – worlds; प्रव्यथिताः (pravyathitāḥ) – greatly shaken; तथा (tathā) – so too; अहम् (aham) – I;
O mighty-armed one, seeing Your great form with many faces, eyes, arms, thighs, feet, and many bellies and fearsome with many teeth, the worlds are greatly shaken, and so am I.
Universal form of Krishna
Shri Krishna as “Maha-Yogeshwara” and “Bhakta-Vatsala”
In the previous set of Shlokas, we discussed the reasons behind Sanjaya addressing Shri Krishna as “Maha-Yogeshwara”. I would like to showcase another instance from the Mahabharata where Shri Krishna was referred to similarly and what lessons we can learn from that.
The Kurukshetra War had ended, but the echoes of its devastation still reverberated in the hearts of those who survived. Though the Pandavas emerged victorious, the scars of the battle ran deep, and the enmity that fueled the war had not yet fully subsided. Among those who nursed a burning desire for revenge was Ashwatthama, the son of Dronacharya, who had fought fiercely on the side of the Kauravas. His hatred for the Pandavas was so intense that he resolved to wipe out their entire lineage, leaving the world ‘apāṇḍavam‘, devoid of any Pandava.
In a desperate bid to accomplish his dark mission, Ashwatthama unleashed the Brahmastra, a powerful and deadly weapon of divine origin, with the intent of destroying the last hope of the Pandavas. His target was not a warrior on the battlefield, but the unborn child of Abhimanyu and Uttara—the only surviving heir of the Pandava dynasty. This child, Parikshit, was the last ray of hope for the continuation of their lineage.
As the Brahmastra, with its terrifying destructive force, sped toward Uttara, she felt an overwhelming fear for the life of her unborn child. Parikshit was the future of the Pandavas, their last remaining link to their illustrious legacy. Despite the presence of mighty warriors like Arjuna, Bhima, and Yudhishthira by her side, Uttara instinctively knew that only one person could save her and her child from this catastrophe. With a heart full of devotion and desperation, she turned to Lord Krishna, recognizing Him as the ultimate protector—the only one who could shield her child from the impending doom intended to render the world apāṇḍavam.
In her moment of deepest crisis, she cried out to Krishna, chanting:
उत्तरोवाच
पाहि पाहि महायोगिन् देवदेव जगत्पते ।
नान्यं त्वदभयं पश्ये यत्र मृत्यु: परस्परम् ॥ ९ ॥
uttarovāca
pāhi pāhi mahā-yogin deva-deva jagat-pate
nānyaṁ tvad abhayaṁ paśye yatra mṛtyuḥ parasparam
Uttara said:
Protect me, protect me, O great yogi, O Lord of lords, O master of the universe! I see no one else who can provide me safety where death approaches from all directions.
In her moment of deepest crisis, she cried out to Krishna, chanting, “O Krishna, O Lord of the universe, O Master of all mystic powers, please protect me! I see no one else who can save me from this imminent death.”
Even though she was surrounded by great warriors, Uttara knew that their strength alone could not protect her from the divine weapon. Her appeal was not just for the physical safety of her unborn child but also for the preservation of dharma and the Pandava lineage. Her words, “O Lord, no one in this world can save me except You,” reflect the absolute surrender that every devotee aspires to.
Uttara’s unwavering faith in Krishna’s divine power is a testament to the fact that, in the face of insurmountable challenges, the Lord alone can provide refuge and protection.
The Lord is the only shelter of fearlessness for the surrendered soul. One cannot save themself from the cruel hands of death in the material world without having surrendered at the lotus feet of the Lord.
As Uttara desperately cried out to Lord Krishna, her plea echoed with unwavering faith and complete surrender. The Brahmastra, a weapon of unimaginable power, hurtled toward her, its destructive energy aimed at the last hope of the Pandava dynasty—her unborn child, Parikshit. The entire scene was charged with tension, as even the mightiest warriors present knew that this was no ordinary weapon, and they were powerless to stop it.
Krishna, the Supreme Protector, heard Uttara’s heartfelt prayer. He had always been the guardian of dharma, protecting the righteous and ensuring the continuation of the divine plan. In that critical moment, Krishna, who has assured us earlier with the words: “योगक्षेमं वहाम्यहम्” (Yoga-Kshema Vahamyaham, 9.22) — “I carry what they lack, and I preserve what they have” — readily intervened to protect her and her child.
With compassion and grace, Krishna created a protective shield around the unborn Parikshit. This shield was not just any ordinary barrier; it was Krishna’s divine energy, impenetrable and all-powerful. The Brahmastra, despite its terrifying force, was rendered harmless as it struck this divine shield. The weapon’s energy dissipated harmlessly, unable to harm either Uttara or her child.
The onlookers, including the Pandavas, were awestruck by Krishna’s display of divine power. They again realized that Krishna was the Supreme Being who could alter the course of destiny itself. As the Brahmastra’s threat faded, the atmosphere shifted from fear to reverence and gratitude.
Krishna’s protection of Parikshit was not just a physical act but a spiritual intervention. By safeguarding Parikshit, Krishna ensured that the Pandava lineage, which upheld dharma, would continue.
Uttara, relieved and overwhelmed with gratitude, bowed to Krishna, acknowledging Him as the ultimate savior. The Pandavas too were deeply moved, their faith in Krishna reaffirmed. Parikshit, born under the protective grace of Krishna, would go on to become a wise and just ruler, ensuring the prosperity of the kingdom and the continued observance of dharma.
This episode reminds us that Krishna’s protection extends beyond the physical realm. It is a manifestation of His divine love and commitment to His devotees. Just as Krishna shielded Parikshit from the deadly Brahmastra, He continues to protect those who surrender to Him with faith and devotion, guiding them through the trials of life and ensuring their spiritual well-being.
Krishna’s act of saving Uttara and her unborn child is a profound example of His role as not just the “Maha-Yogeshwara” but also as the “Bhakta-Vatsala“, the one who is ever affectionate to His devotees. This narrative encourages us to trust in Krishna’s protection, to call upon Him in times of need, and to remember that His divine presence is always there to guide and safeguard us, just as it did for Uttara and Parikshit.
Thus, with this mindset of surrender, let us continue our journey of learning about the Lord’s glories and continue progressing on the path of Bhakti towards Him.
Arjuna’s attempt at describing what he saw in the Lord’s Vishwarupa
When Arjuna beheld the Lord’s Vishvarupa, the Universal Form, he was awestruck by the sheer magnitude of the vision before him. His words, filled with both reverence and wonder, reflect the overwhelming experience of witnessing the Divine in its most expansive manifestation. Arjuna describes what he saw, saying, “I see Your infinite form in every direction, with countless arms, stomachs, faces, and eyes. O Lord of the universe, whose form is the universe itself, I do not see in You any beginning, middle, or end.”
Arjuna’s declaration, “pashyami tvam sarvato ananta-rupam,” meaning “I see Your infinite forms everywhere,” and “pashyami vishveshvara vishva-rupa,” meaning “I see You, O Lord of the Universe, in Your Universal Form,” are profound acknowledgments of the boundless nature of the Divine. The word “Viśhweśhwara,” translates to “controller of the universe,” emphasizing Krishna’s supreme authority over all creation. The term “vishva” denotes the limitless and unrestricted nature of this form, while “ananta-rupam” conveys the idea of innumerable and infinite forms, reinforcing the concept that the Divine cannot be confined to any single shape or identity.
The Yajur Veda, through the Shvetashvatara Upanishad (3.9), tries to explain this truth in few different ways, proclaiming that the Supreme Lord is beyond the most supreme, greater than the totality of creation, the one without a second, the One who manifests all forms without limitation.
यस्मात् परं न अपरम् अस्ति किञ्चित् यस्मात् न अणीयः न ज्यायः अस्ति कश्चित् ।
वृक्षः इव स्तब्धः दिवि तिष्ठति एकः तेन इदं पूर्णं पुरुषेण सर्वम् ॥९॥
yasmāt paraṁ na aparam asti kiñcit yasmāt na aṇīyaḥ na jyāyaḥ asti kaścit
vṛkṣaḥ iva stabdhaḥ divi tiṣṭhati ekaḥ tena idaṁ pūrṇaṁ puruṣeṇa sarvam
There is nothing higher than or different from Him; nothing greater or more minute than Him. Rooted in His own glory He stands like a tree, one without a second and immovable. By that Being the whole universe is pervaded.
Within this cosmic form, Arjuna also identified the familiar four-armed form of Maha Vishnu, holding the symbolic objects, the mace, conch, disc, and lotus flower. Each of these symbols carries profound significance:
The Conch (Shankha) represents the primordial sound of creation, ‘Om’. This sound is the vibration from which the universe emanates, symbolizing the beginning of everything. In the 10th chapter, Krishna says महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्, “Among the great sages, I am Bhrigu; among speeches, I am the single syllable (Om)“.
The Disc (Sudharshana Chakra) that Shri Krishna holds is one of the most potent symbols that represents several key aspects of divine power and cosmic order. The word Sudarshana comes from “Su” (meaning good or auspicious) and “Darshana” (meaning vision or sight). Thus, Sudarshana means “auspicious vision“. It represents the Lord’s all-seeing nature, His ability to perceive and manage the workings of the cosmos. Some other key aspects of the Sudharshana Chakra are:
- The circular shape of the Sudarshana Chakra symbolizes the cyclic nature of time, known as Kala in Sanskrit, and the unending cycles of creation, preservation, and destruction in the universe.
- The Sudarshana Chakra also symbolizes the sharpness of the divine intellect. It represents Viveka (discrimination) and Jnana (knowledge), which are necessary to cut through the illusion (Maya) and ignorance (Avidya) that bind the soul to the material world.
- The Chakra also represents Rta, the principle of cosmic order that upholds the universe. The word Ṛta comes from the Sanskrit root “ṛ,” which means “to go,” “to move,” or “to rise.” Ṛta is often translated as “truth,” “order,” or “cosmic order,” but it encompasses more than just these terms. Ṛta represents the principle of natural law, which governs all phenomena in the universe, from the movement of celestial bodies to the moral actions of human beings. It is the underlying order that sustains and regulates the cosmos.
The Lotus Flower (Padma) symbolizes purity, fertility, and creation. The lotus emerges unimpacted from the mud, symbolizing the soul’s journey through the material world, remaining untouched by its impurities. The lotus is also a symbol of spiritual enlightenment and self-realization, a key teaching of the Gita, where Krishna advises Arjuna to perform his duties without attachment, remaining as detached as a lotus in water (Bhagavad Gita 5.10).
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: |
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || 10||
brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā
Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.
The Mace (Gada) represents physical and mental strength. The mace held by Lord Krishna is known as Kaumodaki. It is a powerful weapon that symbolizes various aspects of Lord Krishna’s divine nature and his role in upholding dharma (righteousness). Here are some key aspects of the mace:
- The mace represents Lord Krishna’s immense strength and power to destroy evil forces and protect his devotees. It is a formidable weapon that strikes fear in the hearts of those who oppose dharma.
- In some interpretations, the mace is seen as an embodiment of knowledge and wisdom. It symbolizes Lord Krishna’s ability to dispel ignorance and guide his devotees towards the path of righteousness.
- The mace is also viewed as an instrument of divine punishment. It is used to mete out justice to those who violate dharma and engage in adharmic activities. The mace represents Lord Krishna’s role as the upholder of cosmic order.
- The mace is a symbol of Lord Krishna’s divine authority and sovereignty over the universe. It represents his power to govern and maintain balance in the cosmos.
In chapter 10, verse 38, Shri Krishna says “दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्”, “Among the punishers I am the Sceptre (the rod of chastisement), and I am morality for those who seek victory”. That is another connection to this Kaumodaki that He holds.
Through these symbols, Arjuna not only sees the vastness of Krishna’s form but also gains insight into the intricate aspects of the universe governed by the Lord. The Vishvarupa is not merely a vision of overwhelming power but rather a revelation of the Divine’s omnipresence, omnipotence, and omniscience. Krishna’s form is the universe, His essence permeates all, and His will governs the cosmos.
Arjuna, standing in awe of this divine spectacle, realizes the profound truth of Krishna’s words from the 10th chapter:
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।
इति मत्वा भजन्ते मां बुधा भाव समन्विताः।।10.8।।
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāvasamanvitāḥ
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this worship Me with great faith and devotion.
This experience not only deepens Arjuna’s understanding of Krishna’s supreme position but also serves as a reminder to all seekers of the infinite and all-encompassing nature of the Divine. It encourages us to look beyond the material and see the divine presence in every aspect of life.
Sanātana Dharma and Yuga Dharma
Arjuna says he recognizes Krishna as the supreme imperishable being, the ultimate truth to be known by the scriptures. And that He is the supporter of all creation and the eternal protector of sanātan dharma.
In the vast and profound teachings of the Vedas, the concept of Dharma holds a central place. Dharma is the guiding principle that governs our actions, decisions, and way of life. It is the moral compass that helps us navigate the complexities of life. The Vedas distinguish between two types of Dharma: Sanātana Dharma and Yuga Dharma.
Yuga Dharma is specific to a particular yuga or time period. A good example of yuga dharma is the dharma that dictates that ‘you should spend the last years of your life in a forest (Vanaprastha Ashrama)’. However, that dharma was meant for a different yuga and does not apply to this yuga and we are free to live wherever we want whenever we want.
The Dharma that never changes is called sanatana, or ‘eternal’. This is the dharma that asks us to follow virtues like honesty, refraining from injuring living beings, purity, goodwill, mercy, patience, tolerance, self-control and generosity. These principles are eternal and don’t change with time. That is why it is called sanatana dharma.
As documented in the scriptures, Non-violence, truthfulness, non-stealing, purity, sense control, charity, self-control, compassion, and forgiveness are declared to be the dharma for all regardless of the Yuga.
While the eternal principles of Sanātana Dharma remain constant, Yuga Dharma adapts to the changing conditions of each age, ensuring that the spiritual and moral needs of humanity are met according to the prevailing circumstances.
Satya Yuga (Krita Yuga) is considered the golden age, where Dharma stands on all four legs: truth (Satya), compassion (Daya), penance (Tapas), and charity (Dana). In this age, people are naturally inclined towards righteousness, and the Yuga Dharma emphasizes meditation and truthfulness.
We can find this in the Vishnu Purana:
सत्यं दया तपो दानं श्रुतं च द्वापरेऽभवत् ।
अल्पावशिष्टं तद्धर्मचतुष्कं कलिना हृतम् ॥
satyaṁ dayā tapo dānaṁ śrutaṁ ca dvāpare ‘bhavat
alpāvaśiṣṭaṁ tad-dharma-catuṣkaṁ kalināhṛtam
In the Dvāpara Yuga, truthfulness, compassion, austerity, charity, and scriptural knowledge were prevalent. In the Kali Yuga, these four aspects of dharma remain only to a small extent, having been largely taken away by the influence of Kali.
This verse highlights the gradual decline of dharma through the four yugas, specifically mentioning the diminished presence of truthfulness, compassion, austerity, charity, and scriptural knowledge in the Kali Yuga compared to the Dvapara Yuga.
After that, the dharma keeps reducing by one quarter for each yuga. Although the current age of Kali is when Dharma is the weakest, there is a silver lining there. The Srimad Bhagavatam states in the 12th Canto:
कलेर्दोषनिधे राजन्नस्ति ह्येको महान् गुण: ।
कीर्तनादेव कृष्णस्य मुक्तसङ्ग: परं व्रजेत् ॥ ५१ ॥
kaler doṣa-nidhe rājann astihyeko mahān guṇaḥ
kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet
My dear King Parikshit, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Holy name of Shri Krishna, one can become free from material bondage and be promoted to the transcendental kingdom.
कृते यद्ध्यायतो विष्णुं त्रेतायां यजतो मखै: ।
द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥ ५२ ॥
kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ kalau tad dhari-kīrtanāt
Whatever result was obtained in Satya Yuga by meditating on Vishnu, in Treta Yuga by performing Vedic sacrifices, and in Dvapara Yuga by serving the Lord’s lotus feet through deity worship, can be obtained in Kali Yuga simply by chanting the Holy name of the Lord and singing His glories (Kirtan).
It highlights the importance and potency of chanting the holy names of Lord Krishna (Hari) in the current age of Kali. The verse states that the spiritual benefits achieved through meditation in Satya Yuga, Vedic sacrifices in Treta Yuga, and deity worship in Dvapara Yuga can all be attained in Kali Yuga simply by chanting the Holy name of the Lord and singing His glories.
Arjuna’s experience of the Kala Rupa of Shri Krishna
Arjuna is so excited and overwhelmed by the experience of witnessing the Lord’s vishwa rupa that he starts repeating a few things again and again. Like how the Lord has no beginning, middle or end.
God is indeed without a beginning or an end. That is because space and time are created by Him and He is not bound by them.
Arjuna is then expressing his awe by saying that “The space between heaven and earth and all the directions are completely filled by You. Seeing your wondrous and terrible form, I see the three worlds trembling in fear, O Greatest of all beings”
As per Swami Mukundananda’s interpretation, Arjuna also sees the kāla rūpa of Shree Krishna, i.e. his form as all-devouring time. The marching onslaught of time consumes even the greatest of personalities, including the celestial gods. Arjuna sees them entering the universal form, with folded hands. At the same time, he sees the sages and perfected souls praising and glorifying the Lord with their thoughts, words, and deeds.
And it is not just Arjuna who is so wonderstruck with the vishwa rupa darshanam. All the Rudras (manifestations of Lord Śiva), the various demigods, the Gandharvas, the Yakṣas, the Asuras were all totally awed and wonderstruck too.
The sight of the Lord having unlimited legs, arms, heads, faces, mouths and teeth was terrifying to behold. Arjuna tells Krishna that Lord it is not just me, but even all the demigods are frightened and scared now.
As we can see, in spite of being such a strong personality and Shri Krishna’s divine personal guidance, Arjuna is still overwhelmed by the experience of the Vishwarupa of the Lord. That is an indication for all of us of the need to purify ourselves and prepare ourselves thoroughly for our own experiential realization of the Divine.
In the next set of verses we will see how Shri Krishna compassionately guides Arjuna to handle this overwhelming situation.
Hare Krishna!
*kṛṣṇadaasa*
*(Servant of Krishna)*
