Chapter 11: Discover Inner Peace: Arjuna’s Fear and the Power of Surrender: Krishna’s Vishwarupa: 11.24 to 11.31
The Bhagavad Gita illuminates the life-changing power of surrender, as seen through Arjuna’s transformative spiritual journey. As he witnesses Krishna’s cosmic form, Arjuna realizes the necessity of embracing the power of surrender, shedding his ego, and seeking refuge in devotional service. This defining moment echoes the story of Gajendra Moksha, where the elephant king attains liberation by fully surrendering to the Divine amidst adversity. Both narratives highlight the Gita’s teachings on the power of surrender, stressing the importance of transcending the ego and cultivating unshakable faith. By embodying the power of surrender, as exemplified by Arjuna and Gajendra, we can overcome the obstacles created by our material attachments and ultimately achieve spiritual freedom.
The Gita’s wisdom on the power of surrender acts as a beacon for our own spiritual paths, reminding us that through humility, devotion, and surrendering to the Divine, we can experience profound transformation and inner peace. Embracing the power of surrender, as imparted in the Bhagavad Gita, is essential for navigating life’s challenges and attaining divine intervention and liberation from the cycle of birth and death. The power of surrender, as revealed in the Gita, holds the key to unlocking our true potential and discovering lasting spiritual fulfillment.
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, 16 to 23 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 11.24 – 11.31
नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो|| 24||
nabhaḥspṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśālanetrām
dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo
नभःस्पृशं (nabhaḥ-spṛśam) – touching the sky; दीप्तम् (dīptam) – glowing; अनेकवर्णम् (aneka-varṇam) – many-colored; व्यात्ताननम् (vyāttā-ānanam) – with mouth wide open; दीप्तविशालनेत्रम् (dīpta-viśāla-netram) – with large, fiery eyes; दृष्ट्वा (dṛṣṭvā) – having seen; हि (hi) – indeed; त्वाम् (tvām) – You; प्रव्यथितान्तरात्मा (pravyathita-antarātmā) – with my inner soul trembling; धृतिम् (dhṛtim) – courage; न विन्दामि (na vindāmi) – I cannot find; शमम् (śamam) – peace; च (ca) – and; विष्णो (viṣṇo) – O Vishnu;
O Vishnu, seeing Your form touching the sky, glowing in many colors, with mouths wide open, and large, glowing eyes, my inner soul trembles in fear. I can find neither courage nor peace.
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि।
दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास|| 25||
daṁṣṭrā-karālāni ca te mukhāni dṛṣṭvaiva kālānala-sannibhāni
diśo na jāne na labhe ca śarma prasīda deveśa jagan-nivāsa
दंष्ट्रा (daṁṣṭrā) – teeth; करालानि (karālāni) – terrible; च (ca) – and; ते (te) – Your; मुखानि (mukhāni) – faces; दृष्ट्वा (dṛṣṭvā) – having seen; एव (eva) – indeed; कालानल (kālānala) – fire of time; सन्निभानि (sannibhāni) – resembling; दिशः (diśaḥ) – directions; न (na) – not; जाने (jāne) – I know; न (na) – not; लभे (labhe) – I obtain; च (ca) – and; शर्म (śarma) – shelter; प्रसीद (prasīda) – be gracious; देवेश (deveśa) – O Lord of lords; जगन्निवास (jagan-nivāsa) – O abode of the universe
Having seen Your mouths with fearful teeth, resembling the fire of cosmic annihilation, I have lost sense of direction and find no comfort. Please be gracious to me, O Lord of lords, O abode of the universe!
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः।
भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः|| 26||
amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipāla-saṅghaiḥ
bhīṣmo droṇaḥ sūta-putras tathāsau sahāsmadīyair api yodha-mukhyaiḥ
अमी (amī) – these; च (ca) – and; त्वाम् (tvām) – You; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) – of Dhṛtarāṣṭra; पुत्राः (putrāḥ) – sons; सर्वे (sarve) – all; सह (saha) – with; एव (eva) – indeed; अवनिपाल (avanipāla) – kings; सङ्घैः (saṅghaiḥ) – hosts; भीष्मः (bhīṣmaḥ) – Bhīṣma; द्रोणः (droṇaḥ) – Droṇa; सूतपुत्रः (sūta-putraḥ) – the son of the charioteer (Karṇa); तथा (tathā) – also; असौ (asau) – that; सह (saha) – with; अस्मदीयैः (asmadīyaiḥ) – our; अपि (api) – also; योधमुख्यैः (yodha-mukhyaiḥ) – chief warriors
All the sons of Dhṛtarāṣṭra, along with hosts of kings, Bhīṣma, Droṇa, the son of the charioteer (Karṇa), and our chief warriors too, are rushing into Your fearsome mouths.
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि।
केचिद्विलग्ना दशनान्तरेषु सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः|| 27||
vaktrāṇi te tvaramāṇā viśanti daṁṣṭrā-karālāni bhayānakāni
kecid vilagnā daśanāntareṣu sandṛśyante cūrṇitair uttamāṅgaiḥ
वक्त्राणि (vaktrāṇi) – mouths; ते (te) – Your; त्वरमाणाः (tvaramāṇāḥ) – rushing; विशन्ति (viśanti) – enter; दंष्ट्रा (daṁṣṭrā) – teeth; करालानि (karālāni) – terrible; भयानकानि (bhayānakāni) – frightening; केचित् (kecit) – some; विलग्नाः (vilagnāḥ) – stuck; दशनान्तरेषु (daśanāntareṣu) – between the teeth; सन्दृश्यन्ते (sandṛśyante) – are seen; चूर्णितैः (cūrṇitaiḥ) – crushed; उत्तमाङ्गैः (uttamāṅgaiḥ) – heads
Some are seen trapped between Your teeth with their heads crushed, as they rush headlong into Your fearsome mouths with terrible teeth.
यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति।
तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति|| 28||
yathā nadīnāṁ bahavo ‘mbu-vegāḥ samudram evābhimukhā dravanti
tathā tavāmī nara-loka-vīrā viśanti vaktrāṇy abhijvalanti
यथा (yathā) – as; नदीनाम् (nadīnām) – of rivers; बहवः (bahavaḥ) – many; अम्बुवेगाः (ambu-vegāḥ) – streams of water; समुद्रम् (samudram) – ocean; एव (eva) – only; अभिमुखाः (abhimukhāḥ) – towards; द्रवन्ति (dravanti) – rush; तथा (tathā) – similarly; तव (tava) – Your; अमी (amī) – these; नरलोकवीराः (nara-loka-vīrāḥ) – heroes of the human world; विशन्ति (viśanti) – enter; वक्त्राणि (vaktrāṇi) – mouths; अभिज्वलन्ति (abhijvalanti) – blazing
As the many torrents of rivers rush towards the ocean, so do these heroes of the human world enter Your blazing mouths.
यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः।
तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः|| 29||
yathā pradīptaṁ jvalanaṁ pataṅgā viśanti nāśāya samṛddha-vegāḥ
tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddha-vegāḥ
यथा (yathā) – as; प्रदीप्तम् (pradīptam) – blazing; ज्वलनम् (jvalanam) – fire; पतङ्गाः (pataṅgāḥ) – moths; विशन्ति (viśanti) – enter; नाशाय (nāśāya) – to (their) destruction; समृद्धवेगाः (samṛddha-vegāḥ) – with great speed; तथा (tathā) – so; एव (eva) – indeed; नाशाय (nāśāya) – to (their) destruction; विशन्ति (viśanti) – enter; लोकाः (lokāḥ) – people; तव (tava) – Your; अपि (api) – also; वक्त्राणि (vaktrāṇi) – mouths; समृद्धवेगाः (samṛddha-vegāḥ) – with great speed
As moths rush with great speed into a blazing fire to perish, so do these people rush into Your mouths with great speed to their destruction.
लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः।
तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो|| 30||
lelihyase grasamānaḥ samantāl lokān samagrān vadanair jvaladbhiḥ
tejobhir āpūrya jagat samagraṁ bhāsas tavograḥ pratapanti viṣṇo
लेलिह्यसे (lelihyase) – You lick; ग्रसमानः (grasamānaḥ) – devouring; समन्तात् (samantāt) – all around; लोकान् (lokān) – worlds; समग्रान् (samagrān) – entire; वदनैः (vadanaiḥ) – with mouths; ज्वलद्भिः (jvaladbhiḥ) – with burning; तेजोभिः (tejobhiḥ) – by (Your) radiance; आपूर्य (āpūrya) – filling; जगत् (jagat) – universe; समग्रम् (samagram) – entire; भासः (bhāsaḥ) – light; तव (tava) – Your; उग्राः (ugrāḥ) – fierce; प्रतपन्ति (pratapanti) – scorch; विष्णो (viṣṇo) – O Viṣṇu
O Viṣṇu, You are licking up, devouring all the worlds on every side with Your flaming mouths. Your fierce rays are filling the entire universe with radiance and scorching it.
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम्|| 31||
ākhyāhi me ko bhavān ugra-rūpo namo ‘stu te deva-vara prasīda
vijñātum icchāmi bhavantam ādyaṁ na hi prajānāmi tava pravṛttim
आख्याहि (ākhyāhi) – tell; मे (me) – to me; कः (kaḥ) – who; भवान् (bhavān) – You; उग्ररूपः (ugra-rūpaḥ) – fierce form; नमः (namaḥ) – obeisance; अस्तु (astu) – let there be; ते (te) – to You; देववर (deva-vara) – O Supreme Lord; प्रसीद (prasīda) – be pleased; विज्ञातुम् (vijñātum) – to know; इच्छामि (icchāmi) – I wish; भवन्तम् (bhavantam) – You; आद्यम् (ādyam) – the primeval one; न (na) – not; हि (hi) – indeed; प्रजानामि (prajānāmi) – I comprehend; तव (tava) – Your; प्रवृत्तिम् (pravṛttim) – nature and actions
Tell me who You are, O Lord of awesome form. I bow to You, O Supreme Lord, be merciful! I wish to know You, the primeval one, for I do not comprehend Your nature and actions.
The fearful aspect of the divine – Arjuna’s fear
In the previous verse, Arjuna told Krishna how he and even all the demigods were in fear after seeing the ferocious aspects of the Lord’s vishwa rupa. Here Arjuna is continuing that discussion and telling Krishna that his mind has become overcome by anxiety and that he can no longer maintain my steadiness or equilibrium of mind. He says “O Vishnu, seeing You touching the sky, glowing with many colors, with wide-open mouths and large, fiery eyes, my innermost self is disturbed, and I find neither firmness nor peace.”
This verse is more than a mere expression of fear. It signifies a profound internal conflict within Arjuna. The revelation of Krishna’s Vishwa Rupa has shaken the very foundation of Arjuna’s emotional and spiritual equilibrium. This transformation reflects how love and perception evolve over time.
The fear and anxiety experienced by Arjuna are not signs of weakness but rather a natural response to the divine’s overwhelming presence. The Katha Upanishad (2.3.3) acknowledges this:
भयाद् अस्याग्निस्तपति भयात्तपति सूर्यः ।
भयाद् इन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥2.3.3॥
bhayād asyāgnis tapati bhayāt tapati sūryaḥ
bhayād indraś ca vāyuś ca mṛtyur dhāvati pañcamaḥ
From fear of him, fire burns; from fear, the sun shines; from fear, Indra and Wind; and Death, the fifth, speeds.
Even the mighty forces of nature, such as fire, sun, wind, and death, are subject to the divine’s awesome power. Arjuna’s experience, therefore, is a testament to the overwhelming nature of the absolute truth.
Before this cosmic revelation, Arjuna had always perceived Krishna as his closest friend and well-wisher. Even though he knew Krishna’s divine nature, the friendship and affection they shared allowed Arjuna to focus primarily on the personal and friendly aspects of Krishna. This is the nature of love. It tends to emphasize the more familiar, comforting facets of the beloved, often overlooking their grander, more awe-inspiring and even uncomfortable traits.
Love allows us to see the most beautiful and wonderful aspects of the other person. Just as a mother sees her child primarily as her beloved offspring, regardless of their worldly position, Arjuna’s love for Krishna allowed him to focus on the divine friendship they shared.
Jaisa bhava waisa anubhava
Arjuna’s devotion to Krishna, is not a form of desire but rather a state of complete absorption in the divine. It transcends worldly considerations and allows for a profound, intimate connection with the Lord.
However, upon witnessing Krishna’s cosmic form, Arjuna’s relationship undergoes a significant transformation. The awe-inspiring vision of the vishwa rupa shatters his previous understanding, forcing him to confront the vast gap between his human limitations and Krishna’s infinite divine presence.
This change is similar to a mother suddenly seeing her child as the president of a country and treating them with the formality and reverence befitting their position. The shift in perspective can be jarring and unsettling, as it challenges the comfortable familiarity of the previous relationship.
For this mother, the key is to accept and appreciate the expansive nature of the child who is now the president of the country, while at the same time appreciating and trusting the loving bond that they will always share.
Similarly, Arjuna’s experience serves as a reminder that spiritual growth often involves letting go of our limited perceptions and embracing a more expansive understanding of reality.
This moment in the Gita marks a critical shift in Arjuna’s bhava (mood or attitude) towards Shri Krishna. Before the Vishwaroopa Darshan, Arjuna was primarily in a sakhya bhava, the mood of friendship. However, the cosmic revelation makes him move towards dasya bhava, the mood of servitude or reverence as he realizes the magnitude of Krishna’s divinity.
The relationship is no longer one of equals (as in friendship), but one of humble reverence and submission. The overwhelming experience of the cosmic form prompts Arjuna to seek refuge in Krishna, not merely as a friend, but as the supreme protector and guide.
And from this point onwards, Shri Krishna takes on the role of Supreme protector of Arjuna along with the roles of friend and guide.
As the great Indian saint Shri Sai baba used to famously quote “Jaisa bhava waisa anubhava”. Roughly translated into English, this means “Your attitude towards God will determine your experience of God”.
We can read the story of Gajendra to further understand the concept of ‘Jaisa bhava waisa anubhava’, in the context of devotion and surrender to the Lord and how that makes us eligible to receive His loving grace.
The Story of Gajendra: power of surrender and Divine Grace
In the Bhagavata Purana, there is a captivating tale that beautifully illustrates the profound concept of surrender and devotion to the Divine. This is the story of Gajendra, the king of elephants, whose unwavering faith in Lord Vishnu served as a source of hope for many who were going through hard times in their lives. The story of Gajendra is not just a narrative of physical struggle but also a spiritual example that highlights the aspects of devotion and divine intervention.
Gajendra, the Elephant King
Long ago, in a lush forest near the foothills of the Trikuta Mountains (today’s Sri Lanka), there lived a magnificent elephant named Gajendra. He was the lord of his herd, a majestic creature known for his strength, wisdom, and kindness. Gajendra ruled his kingdom with compassion and justice, earning the love and respect of all the elephants under his care. His towering presence and unmatched strength made him the undisputed leader of the jungle, and his kind-heartedness made him beloved to all.
However, despite his wisdom, Gajendra had a deep pride in his power. This pride, though not overtly harmful, subtly influenced his actions and thoughts. He believed himself to be invincible, unaware that his strength was, like all worldly powers, transient and subject to the will of the Divine. This underlying arrogance, however, was soon to be tested in a way that would transform his life forever.
The Fateful Day at the Lotus Lake
One fateful day, as the scorching sun beat down upon the earth, Gajendra led his herd to a pristine lake nestled deep within the forest. The cool, crystal-clear waters promised respite from the oppressive heat, and the elephants eagerly immersed themselves in the refreshing lake. Gajendra, too, waded into the water, relishing the soothing sensation against his skin. The serene environment, filled with the fragrance of lotus flowers, seemed like a paradise where no harm could befall them.
As Gajendra drank from the lake and played with lotus flowers, little did he know that the tranquil waters harbored a hidden danger. Beneath the surface lurked a mighty crocodile, a formidable creature with immense strength and a hunger that knew no bounds. The crocodile, disturbed by the presence of the elephants, especially the mighty Gajendra, decided to assert its dominance over the intruder.
The Crocodile Attack
As Gajendra enjoyed the cool waters, the crocodile suddenly emerged from the depths and grabbed hold of the elephant’s leg with its powerful jaws. The attack was swift and unexpected, catching Gajendra off guard. The crocodile’s grip was unrelenting, and despite Gajendra’s immense strength, he could not free himself from the predator’s clutches. The serene waters turned into a battlefield as the two powerful creatures engaged in a fierce struggle.
Gajendra thrashed about in the water, using all his might to shake off the crocodile, but the more he struggled, the tighter the crocodile’s grip became. The lake, once calm and peaceful, now churned with the violent energy of the battle. The other elephants, watching from the shore, were powerless to help their leader. They trumpeted in distress, but there was nothing they could do against the relentless force of the crocodile.
The Realization of Helplessness
As minutes turned into hours, Gajendra’s strength began to wane. The crocodile’s unyielding grip sapped his energy, and the mighty elephant king realized that he was fighting a losing battle. His once-powerful body, now weakened and exhausted, could no longer sustain the struggle. The realization that his end was near began to dawn on Gajendra, and for the first time, fear gripped his heart. His pride and belief in his invincibility were shattered, and he found himself at the mercy of a force beyond his control.
It was in this moment of utter despair and helplessness that Gajendra’s thoughts turned inward. He began to reflect on the nature of life, strength, and power. He realized that his physical might, which he had once prided himself on, was ultimately futile in the face of death. Gajendra’s mind turned to the only source of hope he had left—Lord Vishnu, the Supreme Being, the protector of all creation.
Gajendra’s Prayer: The Ultimate Surrender
With a heart filled with devotion and surrender, Gajendra closed his eyes and offered a fervent prayer to the Lord. This prayer was not just a plea for help but a profound act of surrender, acknowledging his helplessness and placing his complete trust in the mercy of the Divine. Let us review a part of Gajendra’s prayers that cries out to the Lord for protection. The entire set of prayers can be read from Srimad Bhagavatam, Canto 8, Chapter 3.
ओम् नमः भगवते तस्मै यत् एतत् चित् आत्मकम् |
पुरुषाय आदिबीजाय पर ईशाय अभिधीमहि ||
om namaḥ bhagavate tasmai yat etat cit ātmakam
puruṣāya ādi-bījāya para īśāya abhidhīmahi
Salutations to the Supreme Being, who is the source of all consciousness, who is the seed of all creation, and who is the Lord of the universe. I bow down to that Supreme Being.
यस्मिन् इदं यतः च इदं येन इदं यः इदं स्वयम् |
यः अस्मात् परस्मात् च परः तम् प्रपद्ये स्वयम् भूवम् ||
yasmin idam yataḥ ca idam yena idam yaḥ idam svayam
yaḥ asmāt parasmāt ca paraḥ tam prapadye svayam bhūvam
I surrender unto the Supreme Personality of Godhead, who is the foundation on which this entire universe rests, the source from which everything has been produced, and the cause by which this cosmic manifestation is sustained. He is both the creator and the material of this universe, yet remains distinct from both the cause and the effect. He is self-sufficient, self-existent, and beyond all, the Supreme Godhead, in whom everything exists and who is the ultimate reality.
यः स्वात्मनि इदं निजमायया अर्पितं
क्वचित् विभातं क्व च तत् तिरोहितम् |
अविद्धदृक् साक्षी उभयं तत् ईक्षते
स आत्ममूलः अवतु मां परात् परः ||
yaḥ svātmani idam nija-māyayā arpitaṁ
kvacit vibhātaṁ kva ca tat tirohitam |
avidda-dṛk sākṣhī ubhayaṁ tat īkṣate
sa ātma-mūlaḥ avatu māṁ parāt paraḥ
May the Supreme Personality of Godhead, who, by expanding His own energy, keeps this cosmic manifestation visible and at times renders it invisible, protect me. He, who is both the supreme cause and the supreme result, the observer and the witness in all circumstances, sees everything with unfailing vision. Transcendental to everything, He is the root of the self and the ultimate reality. May that Supreme Personality of Godhead give me protection.
कालेन पञ्चत्वम् इतः एषु कृत्स्नशः
लोकेषु पालेषु च सर्वहेतुषु |
तमः तत् आसीत् गहनं गभीरं
यः तस्य पारे अभिविराजते विभुः ||
kālena pañcatvam itaḥ eṣu kṛtsnaśaḥ
lokeṣu pāleṣu ca sarva-hetuṣu |
tamaḥ tat āsīt gahanaṁ gabhīraṁ
yaḥ tasya pāre abhivirājate vibhuḥ
In due course of time, when all the causative and effective manifestations of the universe, including the planets, their directors, and maintainers, are annihilated, everything in this world, including the elements and rulers, meets dissolution, and there remains a situation of profound and deep darkness. Yet, above and beyond this darkness, shines the Supreme Personality of Godhead, who is transcendental to all causes and effects. I take shelter of His lotus feet, the ultimate refuge beyond all destruction.
न यस्य देवाः ऋषयः पदम् विदुः
जन्तुः पुनः कः अर्हति गन्तुम् ईरितुम् |
यथा नटस्य आकृतिभिः विचेष्टतः
दुरत्यय अनुक्रमणः सः माम् अवतु ||
na yasya devāḥ ṛṣayaḥ padam viduḥ
jantuḥ punaḥ kaḥ arhati gantum īritum
yathā naṭasya ākṛtibhiḥ viceṣṭataḥ
duratyaya anukramaṇaḥ saḥ mām avatu
Just as an artist onstage, adorned with attractive dresses and dancing with various movements, is not fully understood by his audience, the activities and features of the Supreme Artist remain beyond the comprehension of even the demigods and great sages, let alone those who are unintelligent like animals. Neither the demigods, sages, nor the unintelligent can grasp His true position or express in words His actual nature. Who then can understand or describe Him? May that Supreme Personality of Godhead, whose actions are beyond comprehension as those of an unseen actor, protect me.
In this moment of total surrender, Gajendra’s cry reached the heavens. The prayer, filled with genuine devotion and humility, pierced through the layers of material existence and reached the Supreme Lord. Gajendra, in his prayer, did not simply ask for his life to be saved; he sought the grace of the Lord in its entirety, expressing his recognition of the Divine as the ultimate reality.
Divine Intervention: The Lord’s Grace
The Lord, who is always responsive to the sincere prayers of His devotees, heard Gajendra’s cry for help. Lord Vishnu, the all-compassionate, immediately understood Gajendra’s plight. Without any hesitation, the Lord mounted His celestial eagle, Garuda, and swiftly descended to the mortal realm.
As Lord Vishnu approached the lake, the entire universe seemed to hold its breath in anticipation. The elephants on the shore gazed in awe as they beheld the magnificent form of the Lord, radiant and dazzling, His presence filling the air with an otherworldly energy. Everything in nature seemed to pause, as if in reverence for the arrival of the Supreme Being.
Lord Vishnu, seeing the plight of His devotee, came to his rescue. With a swift and decisive motion, He raised His divine discus, the Sudarshana Chakra, and hurled it towards the crocodile. The discus, imbued with the Lord’s infinite power, sliced through the air with blinding speed, its razor-sharp edge gleaming in the sunlight.
The moment the Sudarshana Chakra struck the crocodile, the beast’s grip on Gajendra’s leg loosened. The crocodile, recognizing the supreme authority of Lord Vishnu, instantly released its hold and bowed down in humble submission. The crocodile, who was revealed to be a cursed Gandharva named Huhu, was liberated from his curse and attained his original celestial form.
Gajendra’s Liberation
Gajendra, freed from the clutches of the crocodile, collapsed in exhaustion, his body battered and bruised from the prolonged struggle. Lord Vishnu approached Gajendra with a gentle smile, His presence radiating love and compassion. The elephant king, overwhelmed with gratitude and devotion, bowed his head in reverence, tears streaming down his face. He had witnessed firsthand the power of surrender and the boundless grace of the Divine.
Lord Vishnu then said, “your unwavering faith and devotion have touched My heart. You have shown the world the true essence of surrender, and for that, I bestow upon you My eternal blessings. From this day onward, you shall be remembered as a shining example of devotion, and your story shall inspire generations to come.”
Gajendra, humbled and overjoyed, rose to his feet, his wounds miraculously healed by the Lord’s divine touch. The elephant king and his herd bowed down in gratitude, their hearts filled with indescribable joy. They had witnessed the power of surrender and the limitless compassion of the Divine.
As a result of his complete surrender, Gajendra was not only saved from physical peril but also liberated from the cycle of birth and death. Lord Vishnu granted him moksha (liberation), and Gajendra was taken to Vaikuntha, the eternal abode of the Lord, where he would reside in bliss and service to the Divine forever.
The Legacy of Gajendra’s Devotion
The story of Gajendra’s liberation, known as Gajendra Moksha, is one of the most revered tales in the Bhagavata Purana. It is rich with spiritual significance and offers several important lessons for devotees:
- The Power of Surrender: Gajendra’s story illustrates the transformative power of complete surrender to the Divine. Despite his physical might, Gajendra realized that he was helpless without the grace of the Lord. His surrender, known as śaraṇāgati, was not an act of weakness but of deep spiritual insight. It was this surrender that attracted the grace of Lord Vishnu and led to his ultimate liberation.
- God’s Compassionate Nature: The story highlights the compassionate nature of the Divine. Lord Vishnu, the protector of all beings, did not hesitate to come to the aid of Gajendra, who was a mere elephant. This demonstrates that the Lord is always attentive to the prayers of His devotees, regardless of their status, form, or species. The Lord’s love and compassion are boundless, and He responds to the sincere calls of those who seek refuge in Him.
- The Role of Faith and Devotion: Gajendra’s unwavering faith in Lord Vishnu, even in the face of death, is a testament to the power of devotion. His prayer was not just a call for help but an expression of deep faith and recognition of the Divine’s omnipotence. This faith, coupled with his surrender, was what attracted the Lord’s grace. The story teaches us that faith and devotion are powerful forces that can invoke divine intervention in our lives.
- The importance of humility: Gajendra’s initial pride in his strength and power was a barrier to his spiritual growth. It was only when he was stripped of his pride and recognized his helplessness that he could fully surrender to the Lord. This teaches us the importance of humility and the need to let go of our ego and pride to experience the divine presence in our lives.
- Krishna as ‘Suhridam Sarva bhutanam’: The story of Gajendra demonstrates that God’s grace is not limited to any particular species or form. Whether one is a human, an animal, or any other form of life, the Lord’s compassion is available to all. This universality of divine grace is a central theme in Sanatana Dharma.
The Enduring Message of Gajendra’s Story
The tale of Gajendra, as recounted in the Bhagavata Purana, serves as a timeless reminder of the transformative power of devotion and the infinite love of the Divine. It encourages us to cultivate a heart of surrender, to seek refuge in the Supreme Being during our darkest hours, and to trust in the unfailing guidance and protection of the Lord.
Just as Gajendra’s sincere prayer and complete surrender earned him the grace of Lord Vishnu, we too can find solace and strength by turning to the Divine with an open and devoted heart. The story of Gajendra inspires us to embrace the path of devotion, to cultivate unwavering faith, and to find peace and liberation in the loving embrace of the Supreme.
Arjuna’s fear
Arjuna then pleads with Krishna saying “O Lord, please be merciful to me. “I cannot keep my mental balance seeing thus Your blazing deathlike faces and awful teeth, resembling the raging fire at the time of annihilation. Please have mercy on me”.
Now Arjuna sees that the great warriors from the Kaurava army like Bhīṣma, Droṇa, Karṇa and all the sons of Dhṛtarāṣṭra and their soldiers as well as many of the warriors from the Pandava side are being annihilated. This is an indication that after the death of nearly all the persons assembled at Kurukṣetra, Arjuna will emerge victorious. Arjuna says that just like all the rivers flow into the mighty ocean, he sees all the great warriors flowing helplessly into the Lord’s many mouths. Another analogy Arjuna uses is that of the warriors rushing into the Lord’s mouth just like the moths rush into fire.
Even before the war has begun, Arjuna gets to see the outcome where all the kauravas and many warriors from the pandava side all perish.
Coming back to the moth analogy, earlier in chapter 2, we discussed a verse from Sankaracharya’s vivekachudamani where he had mentioned about five animals, Kuranga-matanga-patanga-mina-bhrnga.
Kuranga is deer, Matanga is elephant, patanga is moth and mina is fish, bhrnga is black bee.
Each one of these animals has a weakness for one sense organ and because of this it is trapped and killed, and how we humans have weakness for all 5 senses! So we have to be extremely careful and conscious about managing our senses and utilize them in the service of God.
After witnessing the grand cosmic spectacle of the Lord’s vishwa rupa, Arjuna became anxious, fearful and agitated. He now wants to know the true nature of God. He asks Krishna, “O Lord, please be merciful and tell me who you are and what is your purpose? I am not able to comprehend it”
In the next few verses, Krishna will respond to Arjuna’s query and help him understand what he is supposed to make out of this experience.
Hare Krishna!
kṛṣṇadaasa
(Servant of Krishna)
