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Day 23
In this profound section of the Bhagavad Gita, Arjuna, overwhelmed by the majestic and terrifying Universal Form of Lord Krishna, offers heartfelt prayers, expressing both awe and trepidation. He apologizes for any disrespect shown in their prior friendship and pleads with Krishna to return to His gentle, human form. Lord Krishna then graciously reverts to His four-armed and then two- armed forms, explaining that such a cosmic vision is rarely granted and can only be attained through unalloyed devotion.
वायुयमोऽिवरुणः शशाः प्रजापितं प्रिपतामहश्च ।
नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽिप नमो नमस्ते ॥३९॥
नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽिप नमो नमस्ते ॥३९॥
vāyur yamo ’gnir varuṇaḥ śaśāṅkaḥ prajāpatis tvaṁ prapitāmahaś ca |
namo namas te ’stu sahasrakṛtvaḥ punaś ca bhūyo ’pi namo namas te ||39||
In this verse, Arjuna continues to acknowledge Krishna as the ultimate source
and embodiment of all deities and beings. He addresses Krishna as Vāyu (the
god of wind), Yama (the god of death), Agni (the god of fire), Varuṇa (the god
of water), Śaśāṅka (the moon-god), Prajāpati (the lord of creation), and even
the great-grandfather (the father of Brahmā, who is the grandfather of all
namo namas te ’stu sahasrakṛtvaḥ punaś ca bhūyo ’pi namo namas te ||39||
In this verse, Arjuna continues to acknowledge Krishna as the ultimate source
and embodiment of all deities and beings. He addresses Krishna as Vāyu (the
god of wind), Yama (the god of death), Agni (the god of fire), Varuṇa (the god
of water), Śaśāṅka (the moon-god), Prajāpati (the lord of creation), and even
the great-grandfather (the father of Brahmā, who is the grandfather of all
beings). Overwhelmed by this realization, Arjuna repeatedly offers his salutations, "Namaha," signifying respectful homage and bowing down, emphasizing his complete surrender and reverence by repeating it a thousand times and then again and again.
नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सवत एव सव ।
अनन्तवीयािमतिवक्रमं सव समाोिष ततोऽिस सवः ॥४०॥
अनन्तवीयािमतिवक्रमं सव समाोिष ततोऽिस सवः ॥४०॥
namaḥ purastād atha pṛṣṭhatas te namo ’stu te sarvata eva sarva |
ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato ’si sarvaḥ ||40||
Arjuna, seeing the infinite manifestations of Krishna's Universal Form, offers
obeisances from every direction. He bows to Krishna from the front, from
behind, and from all sides, recognizing Him as "Sarva" (the All-pervading One).
Arjuna acknowledges Krishna's boundless strength ("ananta-vīrya") and
ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato ’si sarvaḥ ||40||
Arjuna, seeing the infinite manifestations of Krishna's Universal Form, offers
obeisances from every direction. He bows to Krishna from the front, from
behind, and from all sides, recognizing Him as "Sarva" (the All-pervading One).
Arjuna acknowledges Krishna's boundless strength ("ananta-vīrya") and
immeasurable valor ("amita-vikrama"). He understands that Krishna pervades everything, and thus, Krishna *is* everything – the entirety of existence. This signifies that there is no space, time, or entity that is not encompassed by or part of the Lord's supreme being.
सखेित मत्वा प्रसभं यदुं हे कृष्ण हे यादव हे सखेित ।
अजानता मिहमानं तवेदं मया प्रमादात् प्रणयेन वािप ॥४१॥
अजानता मिहमानं तवेदं मया प्रमादात् प्रणयेन वािप ॥४१॥
sakheti matvā prasabhaṁ yad uktaṁ he kṛṣṇa he yādava he sakheti |
ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi ||41||
Arjuna, now deeply humbled and aware of Krishna's supreme divinity,
expresses regret for his previous informal behavior. He admits that he rashly
addressed Krishna as merely "Krishna," "Yadava" (a descendant of Yadu), or
simply "Friend" ("Sakhe"). He explains that he did so because he perceived
Krishna only as a companion, not knowing the true extent of His greatness and
divine nature. He attributes his past familiarity either to carelessness
("pramādāt") or to the deep affection and intimacy that existed between them
("praṇayena vāpi").
ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi ||41||
Arjuna, now deeply humbled and aware of Krishna's supreme divinity,
expresses regret for his previous informal behavior. He admits that he rashly
addressed Krishna as merely "Krishna," "Yadava" (a descendant of Yadu), or
simply "Friend" ("Sakhe"). He explains that he did so because he perceived
Krishna only as a companion, not knowing the true extent of His greatness and
divine nature. He attributes his past familiarity either to carelessness
("pramādāt") or to the deep affection and intimacy that existed between them
("praṇayena vāpi").
योपहासाथमसत्कृतोऽिस िवहारशासनभोजनेषु ।
एकोऽथवाप्युत तत्समं तामये त्वामहमप्रमेयम् ॥४२॥
एकोऽथवाप्युत तत्समं तामये त्वामहमप्रमेयम् ॥४२॥
yac copahāsārtham asatkṛto ’si vihāra-śayyāsana-bhojaneṣu |
eko ’thavāpy acyuta tat-samakṣaṁ tat kṣāmaye tvām aham aprameyam ||42||
eko ’thavāpy acyuta tat-samakṣaṁ tat kṣāmaye tvām aham aprameyam ||42||
Continuing his apology, Arjuna further confesses any instances where he may have shown disrespect or behaved inappropriately, even in jest. He specifically mentions everyday activities like playing, resting (lying down), sitting, or eating together, whether they were alone or in the company of others. Addressing Krishna as "Acyuta" (the Infallible One), Arjuna, now profoundly aware of Krishna's immeasurable nature ("Aprameyam"), humbly begs for forgiveness for all such offenses. This shows Arjuna's genuine remorse and his understanding of the immense spiritual gap between his previous perception and the revealed reality.
िपतािस लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुगरीयान् ।
न त्वत्समोऽस्त्यभ्यिधकः कुतोऽन्यो लोकत्रयेऽप्यप्रितमप्रभाव ॥४३॥
न त्वत्समोऽस्त्यभ्यिधकः कुतोऽन्यो लोकत्रयेऽप्यप्रितमप्रभाव ॥४३॥
pitāsi lokasya carācarasya tvam asya pūjyaś ca gurur garīyān |
na tvat-samo ’sty abhyadhikaḥ kuto ’nyo loka-traye ’py apratima-prabhāva ||43||
Arjuna emphatically declares Krishna's supreme position. He states that Krishna
is the father of all creation, encompassing both animate and inanimate beings
("carācarasya"). He is the most worshipful ("pūjyaś ca") and the greatest Guru
or spiritual master ("gurur garīyān"). Arjuna then asserts Krishna's unparalleled
supremacy, proclaiming that there is no one equal to Him ("na tvat-samo ’sti")
and certainly no one superior to Him ("abhyadhikaḥ kuto ’nyo") in all three
worlds. He addresses Krishna as "Apratima-prabhāva," meaning one whose
na tvat-samo ’sty abhyadhikaḥ kuto ’nyo loka-traye ’py apratima-prabhāva ||43||
Arjuna emphatically declares Krishna's supreme position. He states that Krishna
is the father of all creation, encompassing both animate and inanimate beings
("carācarasya"). He is the most worshipful ("pūjyaś ca") and the greatest Guru
or spiritual master ("gurur garīyān"). Arjuna then asserts Krishna's unparalleled
supremacy, proclaiming that there is no one equal to Him ("na tvat-samo ’sti")
and certainly no one superior to Him ("abhyadhikaḥ kuto ’nyo") in all three
worlds. He addresses Krishna as "Apratima-prabhāva," meaning one whose
power is incomparable and unmatched.
तात् प्रणम्य प्रिणधाय कायं प्रसादये त्वामहमीशमीड्यम् ।
िपतेव पुत्रस्य सखेव सुः िप्रयः िप्रयायाहिस देव सोढुम् ॥४४॥
िपतेव पुत्रस्य सखेव सुः िप्रयः िप्रयायाहिस देव सोढुम् ॥४४॥
tasmāt praṇamya praṇidhāya kāyaṁ prasādaye tvām aham īśam īḍyam |
piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum ||44||
Following his declaration of Krishna's supremacy, Arjuna re-emphasizes his
humility and surrender. "Therefore," he says, "bowing down and prostrating my
body completely," he seeks Krishna's grace and forgiveness. He addresses
Krishna as "Īśam" (Lord) and "Īḍyam" (adorable). He then appeals to Krishna's
piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum ||44||
Following his declaration of Krishna's supremacy, Arjuna re-emphasizes his
humility and surrender. "Therefore," he says, "bowing down and prostrating my
body completely," he seeks Krishna's grace and forgiveness. He addresses
Krishna as "Īśam" (Lord) and "Īḍyam" (adorable). He then appeals to Krishna's
compassionate nature, using analogies: "Just as a father forgives his son, a friend forgives his friend, or a lover forgives his beloved, so You, O Lord, should forgive me." This verse beautifully illustrates the devotee's complete dependence on the Lord's mercy after realizing His true majesty.
अदृष्टपूव हृिषतोऽ दृष्ा भयेन च प्रव्यिथतं मनो मे ।
तदेव मे दशय देव रूपं प्रसीद देवेश जगिवास ॥४५॥
तदेव मे दशय देव रूपं प्रसीद देवेश जगिवास ॥४५॥
adṛṣṭa-pūrvaṁ hṛṣito ’smi dṛṣṭvā bhayena ca pravyathitaṁ mano me |
tadeva me darśaya deva rūpaṁ prasīda deveśa jagan-nivāsa ||45||
Arjuna expresses his conflicting emotions: immense joy at having witnessed
something never seen before ("adṛṣṭa-pūrvaṁ hṛṣito ’smi dṛṣṭvā"), but at the
same time, his mind is deeply agitated and distressed by fear ("bhayena ca
pravyathitaṁ mano me"). Overwhelmed, he requests Krishna to return to His
familiar, gentle form. He pleads, "O Lord, please show me that (former) form
again." He then appeals to Krishna with affectionate reverence: "Be gracious, O
Lord of all gods ("Devesha"), O Abode of the universe ("Jagan-nivāsa")!" This
tadeva me darśaya deva rūpaṁ prasīda deveśa jagan-nivāsa ||45||
Arjuna expresses his conflicting emotions: immense joy at having witnessed
something never seen before ("adṛṣṭa-pūrvaṁ hṛṣito ’smi dṛṣṭvā"), but at the
same time, his mind is deeply agitated and distressed by fear ("bhayena ca
pravyathitaṁ mano me"). Overwhelmed, he requests Krishna to return to His
familiar, gentle form. He pleads, "O Lord, please show me that (former) form
again." He then appeals to Krishna with affectionate reverence: "Be gracious, O
Lord of all gods ("Devesha"), O Abode of the universe ("Jagan-nivāsa")!" This
highlights the human limitations in comprehending the Absolute without fear.
िकरीिटनं गिदनं चिक्रणं च इािम त्वां द्रष्टुमहं तथैव ।
तेनैव रूपेण चतुभुजेन सहस्रबाहो भव िवश्वमूत ॥४६॥
तेनैव रूपेण चतुभुजेन सहस्रबाहो भव िवश्वमूत ॥४६॥
kirīṭinaṁ gadinaṁ cakriṇaṁ ca icchāmi tvāṁ draṣṭum ahaṁ tathaiva |
tenaiva rūpeṇa caturbhujena sahasra-bāho bhava viśva-mūrte ||46||
Arjuna specifies the form he wishes to see. He desires to see Krishna "just as
before" ("tathaiva"), adorned with a crown ("kirīṭinaṁ"), holding a club
("gadinaṁ"), and carrying a discus ("cakriṇaṁ"). This describes the glorious
four-armed form of Viṣṇu. He explicitly requests, "O thousand-armed one
("sahasra-bāho"), O universal form ("viśva-mūrte"), assume that very same
four-armed form ("tenaiva rūpeṇa caturbhujena")!" This shows Arjuna's
tenaiva rūpeṇa caturbhujena sahasra-bāho bhava viśva-mūrte ||46||
Arjuna specifies the form he wishes to see. He desires to see Krishna "just as
before" ("tathaiva"), adorned with a crown ("kirīṭinaṁ"), holding a club
("gadinaṁ"), and carrying a discus ("cakriṇaṁ"). This describes the glorious
four-armed form of Viṣṇu. He explicitly requests, "O thousand-armed one
("sahasra-bāho"), O universal form ("viśva-mūrte"), assume that very same
four-armed form ("tenaiva rūpeṇa caturbhujena")!" This shows Arjuna's
preference for a benevolent, beautiful form of the Lord that allows for devotion, rather than the terrifying cosmic manifestation.
ीभगवानुवाच
मया प्रसेन तवाजुनेदं रूपं परं दिशतमात्मयोगात् ।
तेजोमयं िवश्वमनन्तमां यन्मे त्वदन्येन न दृष्टपूवम् ॥४७॥
मया प्रसेन तवाजुनेदं रूपं परं दिशतमात्मयोगात् ।
तेजोमयं िवश्वमनन्तमां यन्मे त्वदन्येन न दृष्टपूवम् ॥४७॥
śrī-bhagavān uvāca
mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt |
tejomayaṁ viśvam anantam ādyaṁ yan me tvad-anyena na dṛṣṭa-pūrvam ||47||
The Supreme Lord Krishna replies, explaining the extraordinary nature of the
vision Arjuna has just witnessed. He states that He, being pleased with Arjuna
("mayā prasannena"), has revealed this supreme form ("rūpaṁ paraṁ")
through His own internal mystic power ("ātma-yogāt"). Krishna describes this
form as effulgent ("tejomayaṁ"), universal ("viśvam"), infinite ("anantam"), and
primeval ("ādyaṁ"). He emphasizes its uniqueness by stating that "no one
other than you has ever seen before" ("yan me tvad-anyena na dṛṣṭa-pūrvam"),
mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt |
tejomayaṁ viśvam anantam ādyaṁ yan me tvad-anyena na dṛṣṭa-pūrvam ||47||
The Supreme Lord Krishna replies, explaining the extraordinary nature of the
vision Arjuna has just witnessed. He states that He, being pleased with Arjuna
("mayā prasannena"), has revealed this supreme form ("rūpaṁ paraṁ")
through His own internal mystic power ("ātma-yogāt"). Krishna describes this
form as effulgent ("tejomayaṁ"), universal ("viśvam"), infinite ("anantam"), and
primeval ("ādyaṁ"). He emphasizes its uniqueness by stating that "no one
other than you has ever seen before" ("yan me tvad-anyena na dṛṣṭa-pūrvam"),
highlighting Arjuna's special grace.
न वेदयाध्ययनैन दानैन च िक्रयािभन तपोिभरुैः ।
एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥४८॥
एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥४८॥
na veda-yajñādhyayanair na dānair na ca kriyābhir na tapobhir ugraiḥ |
evaṁ-rūpaḥ śakya ahaṁ nṛloke draṣṭuṁ tvad-anyena kuru-pravīra ||48||
Krishna further elaborates on the exclusivity and difficulty of witnessing His
Universal Form. He explains that this form cannot be seen by ordinary human
beings ("nṛloke") through traditional means of spiritual advancement. These
include diligent study of the Vedas ("veda-yajñādhyayanaiḥ"), performing
various sacrifices ("na dānair"), engaging in pious rituals or activities ("na ca
kriyābhir"), or even through severe penances ("na tapobhir ugraiḥ"). Krishna
evaṁ-rūpaḥ śakya ahaṁ nṛloke draṣṭuṁ tvad-anyena kuru-pravīra ||48||
Krishna further elaborates on the exclusivity and difficulty of witnessing His
Universal Form. He explains that this form cannot be seen by ordinary human
beings ("nṛloke") through traditional means of spiritual advancement. These
include diligent study of the Vedas ("veda-yajñādhyayanaiḥ"), performing
various sacrifices ("na dānair"), engaging in pious rituals or activities ("na ca
kriyābhir"), or even through severe penances ("na tapobhir ugraiḥ"). Krishna
reiterates that "no one other than you, O best of the Kuru warriors," has been able to see Him in this way, underscoring that this vision is a direct manifestation of His personal grace, not earned by mere ritualistic or ascetic practices.
मा ते व्यथा मा च िवमूढभावो दृष्ा रूपं घोरमीदृङ्ममेदम् ।
प्रव्यपेतभीः प्रीतमनाः पुनं तदेव मे रूपिमदं प्रपश्य ॥४९॥
प्रव्यपेतभीः प्रीतमनाः पुनं तदेव मे रूपिमदं प्रपश्य ॥४९॥
mā te vyathā mā ca vimūḍha-bhāvo dṛṣṭvā rūpaṁ ghoram īdṛṅ mamedam |
pravyapeta-bhīḥ prīta-manāḥ punas tvaṁ tadeva me rūpam idaṁ prapaśya
||49||
Understanding Arjuna's fear and bewilderment, Krishna offers reassurance. He
tells Arjuna not to be distressed ("mā te vyathā") or bewildered ("mā ca
vimūḍha-bhāvo") by having seen His formidable and dreadful form. He then
instructs Arjuna to cast away his fear ("pravyapeta-bhīḥ") and, with a
gladdened heart ("prīta-manāḥ"), to behold His familiar, gentle form again
("punas tvaṁ tadeva me rūpam idaṁ prapaśya"). This verse shows Krishna's
pravyapeta-bhīḥ prīta-manāḥ punas tvaṁ tadeva me rūpam idaṁ prapaśya
||49||
Understanding Arjuna's fear and bewilderment, Krishna offers reassurance. He
tells Arjuna not to be distressed ("mā te vyathā") or bewildered ("mā ca
vimūḍha-bhāvo") by having seen His formidable and dreadful form. He then
instructs Arjuna to cast away his fear ("pravyapeta-bhīḥ") and, with a
gladdened heart ("prīta-manāḥ"), to behold His familiar, gentle form again
("punas tvaṁ tadeva me rūpam idaṁ prapaśya"). This verse shows Krishna's
compassion, as He eases Arjuna's mind and prepares him for the return to a more comforting manifestation.
सञ्जय उवाच
इत्यजुनं वासुदेवस्तथोा स्वकं रूपं दशयामास भूयः ।
आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुमहात्मा ॥५०॥
इत्यजुनं वासुदेवस्तथोा स्वकं रूपं दशयामास भूयः ।
आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुमहात्मा ॥५०॥
sañjaya uvāca
ity arjunaṁ vāsudevas tathoktvā svakaṁ rūpaṁ darśayām āsa bhūyaḥ |
āśvāsayām āsa ca bhītam enaṁ bhūtvā punaḥ saumya-vapur mahātmā ||50||
Sañjaya, narrating to Dhritarashtra, describes the immediate sequence of
events. He states that Vāsudeva (Krishna), having thus spoken to Arjuna,
immediately showed him His own (four-armed and then two-armed) form
again. Sañjaya emphasizes Krishna's compassionate nature, calling Him the
"Mahātma" (Great Soul), who, by resuming His gentle form ("saumya-vapuḥ"),
pacified and consoled the frightened Arjuna ("āśvāsayām āsa ca bhītam
enaṁ"). This signifies the end of the awe-inspiring and terrifying cosmic vision,
ity arjunaṁ vāsudevas tathoktvā svakaṁ rūpaṁ darśayām āsa bhūyaḥ |
āśvāsayām āsa ca bhītam enaṁ bhūtvā punaḥ saumya-vapur mahātmā ||50||
Sañjaya, narrating to Dhritarashtra, describes the immediate sequence of
events. He states that Vāsudeva (Krishna), having thus spoken to Arjuna,
immediately showed him His own (four-armed and then two-armed) form
again. Sañjaya emphasizes Krishna's compassionate nature, calling Him the
"Mahātma" (Great Soul), who, by resuming His gentle form ("saumya-vapuḥ"),
pacified and consoled the frightened Arjuna ("āśvāsayām āsa ca bhītam
enaṁ"). This signifies the end of the awe-inspiring and terrifying cosmic vision,
restoring Arjuna's peace of mind.
अजुन उवाच
दृष्ेदं मानुषं रूपं तव सौम्यं जनादन ।
इदानीम संवृः सचेताः प्रकृितं गतः ॥५१॥
दृष्ेदं मानुषं रूपं तव सौम्यं जनादन ।
इदानीम संवृः सचेताः प्रकृितं गतः ॥५१॥
arjuna uvāca
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana |
idānīm asmi saṁvṛttaḥ sacetāḥ prakṛtiṁ gataḥ ||51||
Upon seeing Krishna return to His gentle, human form, Arjuna expresses
immense relief. He tells Krishna, "O Janārdana (Krishna), having seen this
gentle human form of Yours, I am now composed ("saṁvṛttaḥ sacetāḥ")." He
states that his mind has returned to its natural, steady state ("prakṛtiṁ gataḥ").
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana |
idānīm asmi saṁvṛttaḥ sacetāḥ prakṛtiṁ gataḥ ||51||
Upon seeing Krishna return to His gentle, human form, Arjuna expresses
immense relief. He tells Krishna, "O Janārdana (Krishna), having seen this
gentle human form of Yours, I am now composed ("saṁvṛttaḥ sacetāḥ")." He
states that his mind has returned to its natural, steady state ("prakṛtiṁ gataḥ").
This verse highlights the profound impact of the Universal Form on Arjuna and his gratitude for Krishna's compassion in reverting to a form that is comforting and accessible to human perception and devotion.
ीभगवानुवाच
सुदुदशिमदं रूपं दृष्टवानिस यन्मम ।
देवा अप्यस्य रूपस्य िनत्यं दशनकािणः ॥५२॥
सुदुदशिमदं रूपं दृष्टवानिस यन्मम ।
देवा अप्यस्य रूपस्य िनत्यं दशनकािणः ॥५२॥
śrī-bhagavān uvāca
sudurdarśam idaṁ rūpaṁ dṛṣṭavān asi yan mama |
devā apy asya rūpasya nityaṁ darśana-kāṅkṣiṇaḥ ||52||
The Supreme Lord Krishna reaffirms the extraordinary nature of the cosmic
vision. He tells Arjuna that "This form of Mine, which you have seen, is very
difficult to behold" ("sudurdarśam idaṁ rūpaṁ"). He further emphasizes its
rarity by stating that "even the gods constantly long to see this form" ("devā
apy asya rūpasya nityaṁ darśana-kāṅkṣiṇaḥ"). This verse underscores that the
sudurdarśam idaṁ rūpaṁ dṛṣṭavān asi yan mama |
devā apy asya rūpasya nityaṁ darśana-kāṅkṣiṇaḥ ||52||
The Supreme Lord Krishna reaffirms the extraordinary nature of the cosmic
vision. He tells Arjuna that "This form of Mine, which you have seen, is very
difficult to behold" ("sudurdarśam idaṁ rūpaṁ"). He further emphasizes its
rarity by stating that "even the gods constantly long to see this form" ("devā
apy asya rūpasya nityaṁ darśana-kāṅkṣiṇaḥ"). This verse underscores that the
Universal Form is not something that even divine beings typically access, thus reconfirming the immense favor bestowed upon Arjuna.
नाहं वेदैन तपसा न दानेन न चेज्यया ।
शक्य एवंिवधो द्रष्टुं दृष्टवानिस मां यथा ॥५३॥
शक्य एवंिवधो द्रष्टुं दृष्टवानिस मां यथा ॥५३॥
nāhaṁ vedair na tapasā na dānena na cejyayā |
śakya evaṁ-vidho draṣṭuṁ dṛṣṭavān asi māṁ yathā ||53||
Krishna explicitly states that He cannot be seen in the Universal Form, as
Arjuna has seen Him, through conventional spiritual practices. He lists these
practices: "not by means of Vedic study ("na vedaīr"), nor by severe austerities
("na tapasā"), nor by charity ("na dānena"), nor by sacrificial worship ("na
cejyayā")." This reiterates that the path to seeing such a form is not through
śakya evaṁ-vidho draṣṭuṁ dṛṣṭavān asi māṁ yathā ||53||
Krishna explicitly states that He cannot be seen in the Universal Form, as
Arjuna has seen Him, through conventional spiritual practices. He lists these
practices: "not by means of Vedic study ("na vedaīr"), nor by severe austerities
("na tapasā"), nor by charity ("na dānena"), nor by sacrificial worship ("na
cejyayā")." This reiterates that the path to seeing such a form is not through
ritual, intellectual knowledge, or even self-denial alone. It prepares the ground for Krishna to reveal the true means to attain Him in the subsequent verse.
भा त्वनन्यया शक्य अहमेवंिवधोऽजुन ।
ातुं द्रष्टुं च तेन प्रवेष्टुं च परन्तप ॥५४॥
ातुं द्रष्टुं च तेन प्रवेष्टुं च परन्तप ॥५४॥
bhaktyā tvananyayā śakya aham evaṁ-vidho ’rjuna |
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa ||54||
Here, Krishna reveals the singular path to realizing His true nature and having
His divine vision: "But by unalloyed devotion (bhakti) alone," He states, "O
Arjuna, is it possible to know Me ("jñātuṁ"), to see Me ("draṣṭuṁ"), and to
enter into Me ("praveṣṭuṁ") in reality ("tattvena"), O conqueror of foes." The
term "ananyayā bhaktyā" signifies single-pointed, exclusive devotion, without
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa ||54||
Here, Krishna reveals the singular path to realizing His true nature and having
His divine vision: "But by unalloyed devotion (bhakti) alone," He states, "O
Arjuna, is it possible to know Me ("jñātuṁ"), to see Me ("draṣṭuṁ"), and to
enter into Me ("praveṣṭuṁ") in reality ("tattvena"), O conqueror of foes." The
term "ananyayā bhaktyā" signifies single-pointed, exclusive devotion, without
any ulterior motive or deviation. This verse highlights the supreme importance of pure devotion over all other spiritual disciplines for achieving ultimate union with the Lord.
मत्कमकृन्मत्परमो मद्भः सङ्गविजतः ।
िनवरः सवभूतेषु यः स मामेित पाण्डव ॥५५॥
िनवरः सवभूतेषु यः स मामेित पाण्डव ॥५५॥
mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ |
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava ||55||
In this culminating verse of Chapter 11, Krishna succinctly defines the qualities
of a true devotee who can attain Him. He states that such a person is one who:
1. **Performs work for Me (mat-karma-kṛt):** All actions are dedicated to the
Lord.
2. **Considers Me the supreme goal (mat-paramo):** The Lord is the ultimate
aim of all endeavors.
3. **Is devoted to Me (mad-bhaktaḥ):** Possesses unwavering love and faith in
the Lord.
4. **Is free from attachment (saṅga-varjitaḥ):** Unaffected by desires for the
fruits of actions or material possessions.
5. **Is free from malice towards all beings (nirvairaḥ sarva-bhūteṣu):** Harbors
no ill-will towards anyone.
Krishna concludes by declaring, "He comes to Me, O Pāṇḍava." This verse
serves as a summary of the devotional path (Bhakti Yoga) and its profound
transformative power, leading to direct communion with the Supreme.
This section of the Bhagavad Gita captures Arjuna's overwhelming reaction to
witnessing Krishna's Universal Form. Overcome by awe and fear, he prostrates
himself, offering myriad salutations and acknowledging Krishna as the ultimate
reality, the father, guru, and supreme being without equal. Arjuna expresses
deep remorse for having previously treated Krishna as a mere friend, humbly
seeking forgiveness for any disrespect born out of familiarity or carelessness.
Overwhelmed by the terrifying vision, he pleads with Krishna to return to His
familiar, gentle four-armed (Viṣṇu) form, and then to His two-armed human
form.
Lord Krishna, out of compassion, grants Arjuna's wish and reassures him,
explaining that this Universal Form is supremely difficult to behold,
unachievable through Vedic study, penance, charity, or ritual, and rarely seen
even by the gods. Krishna then reveals that the singular path to truly know,
see, and enter into His reality is through "ananyā Bhakti"—unalloyed,
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava ||55||
In this culminating verse of Chapter 11, Krishna succinctly defines the qualities
of a true devotee who can attain Him. He states that such a person is one who:
1. **Performs work for Me (mat-karma-kṛt):** All actions are dedicated to the
Lord.
2. **Considers Me the supreme goal (mat-paramo):** The Lord is the ultimate
aim of all endeavors.
3. **Is devoted to Me (mad-bhaktaḥ):** Possesses unwavering love and faith in
the Lord.
4. **Is free from attachment (saṅga-varjitaḥ):** Unaffected by desires for the
fruits of actions or material possessions.
5. **Is free from malice towards all beings (nirvairaḥ sarva-bhūteṣu):** Harbors
no ill-will towards anyone.
Krishna concludes by declaring, "He comes to Me, O Pāṇḍava." This verse
serves as a summary of the devotional path (Bhakti Yoga) and its profound
transformative power, leading to direct communion with the Supreme.
This section of the Bhagavad Gita captures Arjuna's overwhelming reaction to
witnessing Krishna's Universal Form. Overcome by awe and fear, he prostrates
himself, offering myriad salutations and acknowledging Krishna as the ultimate
reality, the father, guru, and supreme being without equal. Arjuna expresses
deep remorse for having previously treated Krishna as a mere friend, humbly
seeking forgiveness for any disrespect born out of familiarity or carelessness.
Overwhelmed by the terrifying vision, he pleads with Krishna to return to His
familiar, gentle four-armed (Viṣṇu) form, and then to His two-armed human
form.
Lord Krishna, out of compassion, grants Arjuna's wish and reassures him,
explaining that this Universal Form is supremely difficult to behold,
unachievable through Vedic study, penance, charity, or ritual, and rarely seen
even by the gods. Krishna then reveals that the singular path to truly know,
see, and enter into His reality is through "ananyā Bhakti"—unalloyed,
unwavering devotion. He concludes by outlining the characteristics of such a devotee: one who performs all actions for Him, considers Him the supreme goal, is devoted to Him, is free from attachment, and harbors no enmity towards any being. Such a devotee, Krishna assures, ultimately attains Him. Video Animation Script: Bhagavad Gita - Universal Form (20 seconds) Characters: Arjuna (resembling Mahabharata-era figures) Lord Krishna (resembling Mahabharata-era figures, initially Universal Form implied, then four-armed, then two-armed) Visuals: 0-5s: Close-up on ARJUNA (Mahabharata-era attire), face a mix of profound awe and trepidation, looking up at an implied, swirling, cosmic manifestation (Universal Form of Krishna). A subtle, powerful light emanates. 5-10s: ARJUNA prostrates himself completely, hands joined in prayer, his expression conveying deep remorse and humility. 10-15s: The intense cosmic light dissipates. KRISHNA appears, briefly showing His glorious four-armed form (holding conch, discus, mace, lotus), then gracefully transitions to His familiar, compassionate two-armed human form. ARJUNA slowly rises, a look of immense relief on his face. 15-20s: KRISHNA (two-armed) smiles reassuringly at ARJUNA. Focus on ARJUNA, now calm and serene, understanding dawns on his face. Narration: 0-5s: "Overwhelmed by Lord Krishna's majestic and terrifying Universal Form, Arjuna is filled with awe and trepidation." 5-10s: "He humbly apologizes for any past disrespect, pleading for Krishna to return to His gentle, human appearance." 10-15s: "Graciously, Krishna reverts, first to His four-armed divine form, then to His familiar, compassionate two-armed self." 15-20s: "He reveals this rare vision is granted only through pure, unalloyed devotion, restoring Arjuna's peace."