Chapter 11: Embrace Divine Unity: Arjuna Realizes Krishna’s All-Pervading Nature : 11.38 to 11.46

You can find the explanation of the previous set of shlokas, 32 to 37 of chapter 11 here. Please go through that to get a better understand and maintain continuity in your learning.
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Verses 11.38 – 11.46

त्वमादिदेवः पुरुषः पुराण-स्त्वमस्य विश्वस्य परं निधानम् ।वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥ ३८ ॥

tvamādidevah puruṣah purāṇa-stvamasya viśvasya paraṁ nidhānam
vettāsi vedyaṁ ca paraṁ ca dhāma tvayā tataṁ viśvamanantarūpa

त्वम् (tvam) – You; आदिदेवः (ādidevah) – the primeval God; पुरुषः (puruṣah) – the Supreme Person; पुराणः (purāṇah) – the most ancient; त्वम् (tvam) – You; अस्य (asya) – of this; विश्वस्य (viśvasya) – universe; परम् (param) – the supreme; निधानम् (nidhānam) – foundation; वेत्ता (vettā) – the knower; असि (asi) – are; वेद्यम् (vedyam) – what is to be known; च (ca) – and; परम् (param) – the supreme; च (ca) – and; धाम (dhāma) – abode; त्वया (tvayā) – by You; ततम् (tatam) – pervaded; विश्वम् (viśvam) – the universe; अनन्तरूप (anantarūpa) – O limitless form.

You are the primeval God, the ancient Purusha, the supreme refuge of this universe. You are the knower of everything and the One who is to be known. You are the supreme abode. The entire universe is pervaded by You, O limitless form!

वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च ।
नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ॥ ३९ ॥

vāyuryamo’gnirvaruṇaḥ śaśāṅkaḥ prajāpatistvaṁ prapitāmahaśca
namo namaste’stu sahasrakṛtvaḥ punaśca bhūyo’pi namo namaste

वायुः (vāyuḥ) – air; यमः (yamaḥ) – Yama, the God of death; अग्निः (agniḥ) – fire; वरुणः (varuṇaḥ) – Varuna, the God of water; शशाङ्कः (śaśāṅkaḥ) – the moon; प्रजापतिः (prajāpatiḥ) – Prajapati, the Lord of creatures; त्वम् (tvam) – You; प्रपितामहः (prapitāmahaḥ) – the great-grandfather; च (ca) – also; नमः (namaḥ) – salutations; नमः (namaḥ) – salutations; ते (te) – unto You; अस्तु (astu) – let there be; सहस्रकृत्वः (sahasrakṛtvaḥ) – a thousand times; पुनः (punaḥ) – again; च (ca) – and; भूयः (bhūyaḥ) – again; अपि (api) – also; नमः (namaḥ) – salutations; नमः (namaḥ) – salutations; ते (te) – unto You.

You are Vāyu (god of wind), Yamraj (god of death), Agni (god of fire), Varuṇ (god of water), and Chandra (moon-god). You are Prajapati (the creator Brahma), and the Great-grandfather of all beings. I offer my salutations unto You a thousand times, again and yet again!

नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व ।
अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः ॥ ४० ॥

namah purastādatha pṛṣṭhataste namo’stu te sarvata eva sarva
anantavīryāmitavikramastvaṁ sarvaṁ samāpnoṣi tato’si sarvah

नमः (namaḥ) – salutations; पुरस्तात् (purastāt) – from the front; अथ (atha) – and then; पृष्ठतः (pṛṣṭhataḥ) – from behind; ते (te) – unto You; नमः (namaḥ) – salutations; अस्तु (astu) – let there be; ते (te) – unto You; सर्वतः (sarvataḥ) – from all sides; एव (eva) – indeed; सर्व (sarva) – O all; अनन्तवीर्य (anantavīrya) – of infinite prowess; अमितविक्रमः (amitavikramaḥ) – of immeasurable valor; त्वम् (tvam) – You; सर्वम् (sarvam) – everything; समाप्नोषि (samāpnoṣi) – pervade; ततः (tataḥ) – therefore; असि (asi) – are; सर्वः (sarvaḥ) – everything.

Salutations to You from the front, from behind, and from all sides! O Lord of infinite prowess and immeasurable valor, You pervade everything; therefore, You are everything.

सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति ।
अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ॥ ४१ ॥

sakheti matvā prasabhaṁ yaduktaṁ he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṁ tavedaṁ mayā pramādātpraṇayena vāpi

सखा (sakhā) – friend; इति (iti) – thus; मत्वा (matvā) – thinking; प्रसभम् (prasabham) – harshly; यत् (yat) – which; उक्तम् (uktam) – was said; हे कृष्ण (he kṛṣṇa) – O Krishna; हे यादव (he yādava) – O Yadava; हे सखा इति (he sakhā iti) – O friend; अजानता (ajānatā) – not knowing; महिमानम् (mahimānam) – greatness; तव (tava) – Your; इदम् (idam) – this; मया (mayā) – by me; प्रमादात् (pramādāt) – out of negligence; प्रणयेन (praṇayena) – out of affection; वा अपि (vā api) – or even.

Thinking of You as my friend, I have harshly addressed You as “O Krishna,” “O Yadava,” “O my friend,” not knowing Your greatness. I have done so out of negligence or affection.

यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु ।
एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥ ४२ ॥

yaccāvahāsārthamasatkṛto’si vihāraśayyāsanabhojaneṣu
eko’thavāpyacyuta tatsamakṣaṁ tatkṣāmaye tvāmahamaprameyam

यत् (yat) – whatever; च (ca) – and; अवहासार्थम् (avahāsārtham) – for the sake of joking; असत्कृतः (asatkṛtaḥ) – dishonored; असि (asi) – You are; विहार (vihāra) – while relaxing; शय्या (śayyā) – on a bed; आसन (āsana) – while sitting; भोजनेषु (bhojaneṣu) – or while eating; एकः (ekaḥ) – alone; अथवा (athavā) – or; अपि (api) – also; अच्युत (acyuta) – O infallible one; तत्समक्षम् (tatsamakṣam) – in Your presence; तत् (tat) – for that; क्षामये (kṣāmaye) – I beg forgiveness; त्वाम् (tvām) – from You; अहम् (aham) – I; अप्रमेयम् (aprameyam) – O immeasurable one.

For whatever disrespect I have shown You in jest while relaxing, reposing, sitting, or while eating, alone or in company, O infallible one, I beg Your forgiveness, O immeasurable Lord.

पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ४३ ॥

pitāsi lokasya carācarasya tvamasya pūjyaśca gururgariyan
na tvatsamo’styabhyadhikah kuto’nyo lokatraye’pyapratimaprabhāva

पिता (pitā) – father; असि (asi) – You are; लोकस्य (lokasya) – of the world; चराचरस्य (carācarasya) – of the animate and inanimate; त्वम् (tvam) – You; अस्य (asya) – of this; पूज्यः (pūjyaḥ) – worshipable; च (ca) – and; गुरुः (guruḥ) – spiritual master; गरीयान् (garīyān) – glorious; न (na) – not; त्वत्समः (tvat-samaḥ) – equal to You; अस्ति (asti) – there is; अभ्यधिकः (abhyadhikaḥ) – superior; कुतः (kutaḥ) – how; अन्यः (anyaḥ) – other; लोकत्रये (loka-traye) – in the three worlds; अपि (api) – even; अप्रतिमप्रभाव (apratima-prabhāva) – O Lord of unequaled power.

You are the father of the whole world, both animate and inanimate. You are the worshipable and glorious spiritual master. No one is equal to You in the three worlds; how then can anyone be greater than You, O Lord of incomparable power?

तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम् ।
पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ॥ ४४ ॥

tasmātpraṇamya praṇidhāya kāyaṁ prasādaye tvāmahamīśamīḍyam
piteva putrasya sakheva sakhyuḥ priyah priyāyārhasi deva soḍhum

तस्मात् (tasmāt) – therefore; प्रणम्य (praṇamya) – bowing down; प्रणिधाय (praṇidhāya) – prostrating; कायम् (kāyam) – body; प्रसादये (prasādaye) – I seek Your grace; त्वाम् (tvām) – You; अहम् (aham) – I; ईशम् (īśam) – the Supreme Lord; ईड्यम् (īḍyam) – who is worshipable; पिता इव (pitā iva) – like a father; पुत्रस्य (putrasya) – of a son; सखा इव (sakhā iva) – like a friend; सख्युः (sakhyuḥ) – of a friend; प्रियः (priyaḥ) – the beloved; प्रियायाः (priyāyāḥ) – of the beloved; अर्हसि (arhasi) – You should; देव (deva) – O Lord; सोढुम् (soḍhum) – tolerate.

Therefore, bowing down, prostrating my body, I crave your forgiveness, adorable Lord. As a father forgives his son, a friend his friend, a lover his beloved, even so should You forgive me, O Deva.

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे।
तदेव मे दर्शय देव रूपंप्रसीद देवेश जगन्निवास ॥ ४५ ॥

adṛṣṭapūrvaṁ hṛṣito’smi dṛṣṭvā bhayena ca pravyathitaṁ mano me
tadeva me darśaya deva rūpaṁ prasīda deveśa jagannivasā

अदृष्टपूर्वम् (adṛṣṭapūrvam) – never seen before; हृषितः (hṛṣitaḥ) – I am delighted; अस्मि (asmi) – I am; दृष्ट्वा (dṛṣṭvā) – seeing; भयेन (bhayena) – by fear; च (ca) – and; प्रव्यथितम् (pravyathitam) – perturbed; मनः (manaḥ) – mind; मे (me) – my; तत् एव (tat eva) – that very; मे (me) – to me; दर्शय (darśaya) – show; देव (deva) – O Lord; रूपम् (rūpam) – form; प्रसीद (प्रसीद (prasīda) – be gracious; देवेश (deveśa) – O Lord of lords; जगन्निवास (jagan-nivāsa) – O abode of the universe.

Having seen what was never seen before (Your Universal form), I am delighted, yet my mind is disturbed with fear. Please have mercy on me show me Your pleasing form again, O Lord. Be gracious, O Lord of lords, O abode of the universe.

किरीटिनं गदिनं चक्रहस्त-मिच्छामि त्वां द्रष्टुमहं तथैव ।
तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ॥ ४६ ॥

kirīṭinaṁ gadinaṁ cakrahasta-micchāmi tvāṁ draṣṭumahaṁ tathaiva
tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte

किरीटिनम् (kirīṭinam) – wearing a crown; गदिनम् (gadinam) – holding a mace; चक्रहस्तम् (cakra-hastam) – with a discus in hand; इच्छामि (icchāmi) – I wish; त्वाम् (tvām) – You; द्रष्टुम् (draṣṭum) – to see; अहम् (aham) – I; तथा एव (tathā eva) – in that way; तेन एव (tena eva) – with that; रूपेण (rūpeṇa) – form; चतुर्भुजेन (caturbhujena) – with four arms; सहस्रबाहो (sahasra-bāho) – O thousand-armed one; भव (bhava) – please be; विश्वमूर्ते (viśva-mūrte) – O universal form.

I wish to see You as before in Your four-armed form, adorned with a crown, holding a mace, and with a discus in Your hand. O thousand-armed Lord, O universal form, please appear in that form.

Keywords: Krishna’s all-pervading nature, non-dual Brahman, Arjuna’s realization, Bhagavad Gita chapter 11, Krishna as Brahman, spiritual oneness, Krishna’s omnipresence, Arjuna and Krishna’s unity, non-dualistic realization

 

Arjuna’s Profound Realization – Krishna’s all-pervading nature

Arjuna, standing in awe of the divine revelation before him, declares with profound realization, “You are the primeval God, the ancient Purusha, the supreme refuge of this universe. You are the knower of everything and the One who is to be known. You are the supreme abode. The entire universe is pervaded by You, O limitless form!” This statement contains the essence of his spiritual awakening as he beholds the cosmic form (Vishvarupa) of Shri Krishna.

Arjuna’s words signify the recognition that Shri Krishna is the all-pervading reality, the ultimate substratum of the Universe. Every aspect of creation, from the smallest atom to the vast cosmos, is a manifestation of the Divine. In this moment of divine vision, Arjuna perceives the omnipresence of Nārāyaṇa, the Supreme Being, who not only permeates every particle of existence but also sustains it. 

This realization is not merely intellectual but experiential, as Arjuna sees with his own eyes the boundless form of the Lord encompassing all of creation. The omnipresence of Krishna is described in the Chandogya Upanishads as “sarvam khalvidam brahma“—everything is indeed Brahman. The complete verse is as follows:

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत ।
अथ खलु क्रतुमयः पुरुषो यथा क्रतुः अस्मिन् लोके ।
पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ ३.१४.१ ॥

sarvam khalu idam brahma tat jalāni iti śāntaḥ upāsīta
atha khalu kratumayaḥ puruṣaḥ yathā kratuḥ asmin loke
puruṣaḥ bhavati tathā itaḥ pretya bhavati saḥ kratum kurvīta

All this is verily Brahman. Everything originates from Brahman, everything merges back into Brahman, and everything is sustained by Brahman. One should therefore peacefully meditate on Brahman.

Each person is indeed made of their own will. What a person wills in this present life, they become upon leaving this world. Bearing this in mind, one should cultivate the will to realize Brahman through meditation.

The Chandogya Upanishad also says that “In the beginning, there was only one existence, one without a second.” (Chandogya Upanishad 6.2.1). Arjuna now realizes that this existence is none other than Shri Krishna Himself.

Shri Krishna – The Knower, Knowledge and the Known

When Arjuna says, “You are both the knower and the object of knowledge,” he acknowledges that Shri Krishna is the ultimate source of all wisdom and the supreme goal of all seeking. In Vedic philosophy, the knower (jnātā), the process of knowing (jnāna), and the object of knowledge (jñeya) are ultimately one and the same at the highest level of realization. 

This was beautifully described by Shri Krishna in chapter 4 as:

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् |
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना || 24||

brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ brahma-karma-samādhinā

For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle with which it is offered is Brahman, the act of offering is Brahman, and the sacrificial fire is also Brahman. Such persons, who view everything as God, easily attain Him.

In this verse, Lord Krishna explains that every aspect of the spiritual offering or sacrifice is essentially Brahman, the Supreme Reality. The act of offering (arpanam), the oblation or the offering itself (havis), the sacrificial fire (agni), and the one who offers (huta) are all Brahman. This signifies the all-pervasive nature of Brahman and the ultimate non-duality of existence.

Furthermore, Krishna states that one who sees Brahman in all actions, perceiving the divine presence in every aspect of life, attains Brahman. This verse emphasizes the importance of recognizing the unity of the knower, the known, and the process of knowing, as they are all ultimately Brahman.

The Mundaka Upanishad (1.1.6) tries to describe this as:

यत् तत् अद्रेश्यम् अग्राह्यम् अगोत्रम् अवर्णम् अचक्षुः श्रोत्रम् तत् अपाणि पादम् ।
नित्यम् विभुम् सर्वगतम् सुसूक्ष्मम् तत् अव्ययम् यत् भूतयोनिम् परिपश्यन्ति धीराः ॥

yat tat adreśyam agrāhyam agotram avarṇam acakṣuḥ śrotram tat apāṇi pādam
nityam vibhum sarvagatam susūkṣmam tad avyayam yad bhūtayonim paripaśyanti dhīrāḥ

That which is invisible, ungraspable, without lineage, colorless, without eyes or ears, without hands or feet, Eternal, all-pervading, omnipresent, extremely subtle, unchanging, and the source of all beings—that is what the wise perceive.

And, in Chapter 10 of the Bhagavad Gita, Shri Krishna Himself has explained His all-pervading nature by declaring:

अहमात्मा गुडाकेश सर्वभूताशयस्थित: |
अहमादिश्च मध्यं च भूतानामन्त एव च ||20||

ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ
ahamādiśca madhyaṃ ca bhūtānāmanta eva ca

I am the Self, O Gudakesha, seated in the hearts of all beings. I am the beginning, the middle, and the end of all beings.

This verse emphasizes Krishna’s presence within all living beings, illustrating how He pervades everything, from the innermost essence to the outermost form. This teaching, which Arjuna had heard earlier, now becomes a living reality for him as he witnesses the cosmic form. The theoretical knowledge is transformed into direct perception, jnana becomes vijnana and Arjuna is overwhelmed with reverence, awe, and gratitude.

Gratitude for the Lord’s Grace

Arjuna’s reverence stems from the realization of the Lord’s boundless grace. Despite Arjuna’s earlier doubts and confusions, Shri Krishna has bestowed upon him the rare privilege of seeing His cosmic form, something that few have been able to witness. 

This vision confirms to Arjuna that the entire creation is a divine play of the Lord, and every part of it is imbued with the Lord’s presence. The realization that the Supreme Being, whom he considered his charioteer and friend, is actually the infinite cosmic power, fills Arjuna with a profound sense of gratitude.

A Turning Point in Arjuna’s Spiritual Journey

This experience also marks a turning point in Arjuna’s spiritual journey. He moves from the realm of dualistic perception, where he saw himself as separate from the Divine, to a state of non-dual awareness where he recognizes that all distinctions dissolve in the presence of the Supreme Reality. This realization is the essence of the Bhagavad Gita’s teachings, where the individual soul (jiva) realizes its oneness with the Supreme Soul (Paramatma), leading to the ultimate liberation (moksha).

Arjuna sees the Unity of all things in Krishna

Arjuna, standing amidst the battlefield, beholds the majestic and overwhelming form of Shri Krishna, and declares, with deep reverence, that he now perceives Krishna as Vāyu (the god of wind), Yamraj (the god of death), Agni (the god of fire), Varuṇa (the god of water), and Chandra (the moon-God). This revelation is not just a statement of awe but a profound realization of the true nature of the Supreme Lord.

In the earlier stages of his journey, Arjuna had spoken of perceiving Krishna’s presence in every atom. This was not a mere metaphorical expression but an actual vision granted by Krishna’s grace—a vision where Arjuna could see that the essence of all life and the force behind all creation is Krishna Himself. He begins to understand that while the universe is populated with many deities, each responsible for different aspects of cosmic function, their divinity is not independent. Rather, it is a reflection of the one Supreme God, Shri Krishna, who is the source of all power, life, and existence.

The Analogy of Electricity

The analogy Arjuna draws is both simple and profound. Just as we see a fan spinning, a cooler operating, or a light bulb shining—each performing different functions yet all powered by the same electricity—so too are the various deities in the universe. Though they perform different roles, their energy, their ability to function, and their very existence are all sourced from Krishna, the Supreme Being. He is the electricity that powers the entire cosmos; without Him, there would be no movement, no light, no life.

The Infinite Power of Krishna

Arjuna’s realization goes even deeper as he contemplates the power that Krishna embodies. He tells Krishna that he perceives Him as infinitely powerful, a force beyond comprehension. In this moment of profound insight, Arjuna recognizes that the might of all the warriors on the battlefield, no matter how formidable they seem, is insignificant when compared to the boundless power of the Lord. This is not merely an understanding of physical strength but a recognition of the divine force that governs all aspects of existence—life, death, creation, and destruction.

Arjuna’s realization is spiritually profound because it marks a shift from seeing the world in fragmented parts to seeing the unity of all things in Krishna. He understands that the multiplicity of the world—its deities, its forces, its beings—are all manifestations of the one Supreme Reality.

This insight inspires Arjuna to see the battlefield not as a mere arena of war, but as a stage where the divine leela unfolds. Every warrior, every weapon, every act of valor or fear is but a play of Krishna’s infinite energy. This realization fills Arjuna with a sense of both reverence and responsibility. Reverence, because he now sees the divine in everything and everyone; responsibility, because he understands that his duty is to align himself with this divine will, to act as an instrument of Krishna’s cosmic plan.

A Call to Spiritual Seekers

Arjuna’s vision is a call to all spiritual seekers to recognize the divine presence in all aspects of life. It is an invitation to move beyond the superficial differences and see the unity that underlies all creation. When we understand that the source of all power, all wisdom, all life is the one Supreme Being, we are filled with humility and awe. We realize that our individual power and achievements are but a tiny spark of the infinite divine energy that permeates the universe.

In recognizing this, we align ourselves with the divine flow, surrendering our ego and becoming instruments of the higher will. Just as Arjuna did on the battlefield, we too are called to see beyond the immediate, to perceive the divine in all, and to act with the knowledge that we are part of a much greater cosmic purpose. This realization is not only spiritually uplifting but also deeply transformative, guiding us toward living a life in harmony with the divine, filled with purpose, clarity, and inner peace.

Enjoying Krishna’s friendship without losing sight of His divinity

This is very important for the current context where Arjuna is about to wage a war with the most powerful army on the planet at that time and knowing that Krishna is infinitely more powerful than any army is very comforting to know for Arjuna.

At this point, Arjuna realizes that he has very naively considered Krishna to just be his dear friend but now he can see that Krishna is actually so great, so powerful and the Supreme Divine Personality, whom even the Gods worship. Thus, he feels sorry for any disrespect that he may have shown towards Shree Krishna until now, treating him just like a friend.

When we respect someone, we usually address them using respectful terms like Swami Ji, Guru Ji, Bhagawan, etc. However, Arjuna feels sorry that he has been referring to Shri Krishna using terms like “O My friend,” “My buddy,” or just “O Krishna.” He is now seeking forgiveness from Shri Krishna for whatever he may have done in ignorance, without realizing the divinity of Shree Krishna’s personality.

Arjuna overwhelmed with remorse

Arjuna repeatedly seeks forgiveness from Krishna for any transgressions he may have made in ignorance until now. 

As you can see, Arjuna’s mind is so overwhelmed. He is repeating the same things again and again, he is so full of ecstasy, at times feeling overjoyed, at times feeling regretful and sorry. In this state of mind he is unable to think of anything else or focus on anything else.

The Need for Gradual Spiritual Progress

That is a lesson to all of us that we should not wish for divine realization in a hurry. We should first spend the time preparing ourselves for that experience. We have to make our mind, our body and our nervous system capable of perceiving the divinity of God while maintaining our balance of mind. Krishna Himself has advised us that we need to always maintain samatvam, steadiness of mind (2.48). 

There is this story of the manager of the Dakshineswar temple, Mathur Babu, who prayed to Sri Ramakrishna to help him see the divine vision. Sri Ramakrishna advised him saying, “ have patience, it will come at the right time”. But again and again, Mathur Babu requested him. 

Then, Sri Ramakrishna said, Mother, let him have some vision. Within a short time, Mathur Babu was beyond himself in some divine experience always going about weeping, smiling, always having mystical experiences. A few days passed in this way, and his business came to a standstill. He was unable to focus on his work or any of his other duties. 

Then he came running to Sri Ramakrishna and said, please take back all these visions. My business is suffering and I am unable to focus on anything or perform any of my duties. Sri Ramakrishna said “I told you so. Spiritual experience will come at the right time, when you are ready for it. Don’t press for it”. And he took back that vision from him. 

We have to build up our spiritual life step by step. The nervous system must get the capacity to bear these experiences. Otherwise, there will be a breakdown. These are truths about spiritual life. So, a steady development is the best. 

The same is true for material wealth. If you are a very poor person and someone just gives you a million dollars, you will lose it in no time. Whereas, a person who has gradually worked their way to make a million dollars knows how to handle that money and will make right use of it.

That is another reason why Shri Krishna keeps insisting on the need for consistency and conviction. 

God’s Grace and Forgiveness

Although Arjuna was feeling sorry for considering Krishna to be just a friend, Shri Krishna did not actually take any offense. In fact, Shri Krishna even graciously agreed to become Arjuna’s Charioteer. That is the greatness of Shri Krishna. No matter how educated or knowledgeable we become, we are like ignorant children in front of Him. As long as we approach Him with love and devotion, all our ignorant behaviors are forgiven.

The nature of divine loving relationship with Krishna

When a person develops ecstatic love for Shri Krishna, it transcends ordinary love and enters into the realm of divine intimacy. This kind of love is characterized by a deep, personal connection with the Divine, where the devotee no longer sees the Supreme Lord as a distant or abstract entity but as their own, someone they belong to and who belongs to them. This is not just a philosophical understanding; it is an intense, emotional, and spiritual experience that transforms the way the devotee relates to the Divine.

The Gopis of Vrindavan: A Paradigm of Divine Love

The Gopis of Vrindavan are the perfect examples of this divine love. Their love for Krishna was pure, selfless, and transcendent. They did not see Krishna as a king or a divine ruler of the Universe, but as their beloved, their very own. This love was so profound that it erased all distinctions between the lover and the beloved, leading to a complete identification with Krishna.

The Gopis’ love for Krishna was not bound by the conventions of the world. They saw Him in everything and everyone, and their hearts were entirely absorbed in Him. The scriptures describe how, when Krishna played His flute, the Gopis would abandon everything, including household duties, family ties, and even societal norms to rush to Him, drawn by an irresistible force of love. This love was so all-encompassing that they did not care for anything else in the world.

Gopinatha: The Lord of the Gopis

In their love, the Gopis identified Krishna not as Jagannatha (the Lord of the Universe), but as Gopinatha (the Lord of the Gopis). This distinction is significant. Jagannatha is a title that emphasizes Krishna’s universal sovereignty, His role as the ruler and protector of all beings. It reflects His grandeur and majesty as the Supreme Being who governs the cosmos.

However, to the Gopis, Krishna was not the majestic ruler of the universe but their intimate beloved, their friend, their very life. They called Him Gopinatha, their Lord who belonged to them. This title reflects the personal, intimate relationship they had with Krishna, a relationship that was not based on His power or divinity but on pure, ecstatic love.

Divine Reciprocity: Krishna’s Response to the Gopis

Krishna, in turn, reciprocated the Gopis’ love in the same intimate manner. Although He is the Supreme Lord, capable of commanding the entire universe, He allowed Himself to be bound by the love of the Gopis. He responded to their love not as a distant God, but as their beloved, who belonged to them as much as they belonged to Him.

This divine reciprocity is a central theme in the Bhagavata Purana, where Krishna Himself declares that He is completely under the control of His devotees, where He says:

श्रीभगवानुवाच
अहं भक्तपराधीनो ह्यस्वतन्त्र इव द्विज ।
साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रिय: ॥ ६३ ॥

śrī-bhagavān uvāca
ahaṁ bhakta-parādhīno hy asvatantra iva dvija
sādhubhir grasta-hṛdayo bhaktair bhakta-jana-priyaḥ

The Supreme Personality of Godhead said to the brāhmaṇa: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.

This verse highlights how Krishna, despite being the Almighty, willingly submits to the love of His devotees. In the case of the Gopis, their love was so powerful that Krishna, who is usually detached and above the material world, became intimately involved in their lives, responding to their emotions with equal intensity.

The Essence of Bhakti: Love as the Path to God

The relationship between Krishna and the Gopis demonstrates the highest form of Bhakti (devotion), where love becomes the sole medium of connection with the Divine. In this state, the devotee does not seek liberation, material benefits, or even knowledge of the divine; the only desire is to love and be loved by the Supreme Lord.

This kind of Bhakti is often described as Madhurya Bhava, or the sweet mood of love, where the devotee sees the Supreme Lord as their beloved. It is characterized by an overwhelming feeling of sweetness, intimacy, and oneness with the Divine. The Gopis’ love for Krishna is the purest form of this Bhava, where there is no sense of duality—no “I” and “You”, but only the experience of oneness with the beloved.

Saints and sages throughout the ages have extolled this form of devotion. For instance, in the writings of Sri Ramakrishna, who was deeply inspired by the Bhakti of the Gopis, we find the same emphasis on loving God as one’s own. Sri Ramakrishna often said that when a devotee’s love reaches this level, God becomes their very own, and the relationship between the devotee and the Divine becomes one of sweet intimacy, where the Divine is no longer a distant entity but a close, personal beloved.

The Gopis’ Love as a Model for Devotees

For spiritual aspirants, the Gopis’ love for Krishna serves as an ideal to aspire to. It teaches that the highest form of devotion is not based on ritual, knowledge, or even the desire for liberation, but on pure, selfless love. When a devotee develops such love, they no longer see God as an abstract concept or a faraway ruler but as their own—someone with whom they share an intimate, personal relationship.

This kind of love brings about a complete transformation in the devotee’s life. It fills their heart with joy, their mind with peace, and their soul with the bliss of divine union. In this state, the devotee realizes that the essence of all spiritual practices, all scriptures, and all forms of worship is to develop this ecstatic love, where God is not just the Lord of the Universe but their own beloved, Gopinatha.

Arjuna’s request

Now, coming back to Arjuna, he tells Shri Krishna that he is unable to deal with the vision of His divine cosmic form. He says that although he feels immense joy, at the same time, his mind has become very fearful and anxious. He pleads with Krishna saying “please have mercy on me and again show me your pleasing form, O God of gods! I wish to see you in your four-armed form, carrying the mace and disc, and wearing the crown”.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)