SHRIMAD BHAGWAD GEETA CHAPTER ELEVEN

21.1.2009

Om Parmatamne Namah


CHAPTER 11

Arjun uvach

Madanugrahey paramam guhiyamadhiyatmsangitam I
Yattvayoktam vachasten mohoayam vigato mam II (1)


Arjun said: out of kindness, you have spoken most secret spiritual wisdom, whereby my delusion has entirely disappeared.


Lord krishna has spoken of divine forms of his manifestations in previous chapter.those description is made to instill faith in self and to demonstrate that whatever is glorious, brilliant and powerful, opulent, that depicts the glory of almighty and all pervading self/lord himself. it shows his omnipresence to person of ordinary intellect.
It can be easily grasped that whatever is seen, thought of, is superimposition on all pervding self.



Bhavapiayo hi bhutanam shruto vistarsho mayya I

Tavatah kamalpatraksh matayamapi chavayayam II

Evametatyathath tavamatamnam parmeshwar I

Drashtumichhami te roopameshvarm purshottam II

Manyase yadi tatchhakyam mayya drashtumiti prabhoI

Yogeshwar tato me twam darshayamatamanamavayam II (2-4)



Oh Lotus Eyed! I heard from you, detailed account of evolution and dissolution of beings and your immortal glory.

Lord you are exactly that what you yourself declare to me. Oh superior most! I wish to see self-effulgent, divine form.

If you think it probable for me to see, Oh Lord of Yoga! Then show me your imperishable form.


This chapter is full of the glory of almighty as he himself reveals his own supreme and imperishable form to his ardent devotee Arjuna.
Arjuna has heard Lord Krishna revealing all eternal forms wherein one sees his glimpses in previous chapter. Now Arjuna is praying lord Krishna to show him his eternal form.
Lord Krishna in chapter seven, eight and nine has emphatically revealed that ehtire spectrum of universe is expression of Supreme Powers.

Shri Bhagwanouvach


Pashay me Parth Ruparhi shatshoathsaharshah I

Nanavidhani divyani nanvarrhaakritini ch II



Pashya adityanvasunrudrarhashvino marutastatha I

Bahuniadrishtpurvarhi pashay ashcharyarhi Bharat II



Ehekastham jagatkritsanam pashyad sacharacharam I

Mamdehe Gudakesh yachaanyaddarshutumichhasi II



Na tu mam shaksye drashtumanaev savchakshusha I

Divyam dadami te chakshu pashay me yogameshwaram II (5-8)


Lord said:

See my multifarious divine form having hundreds and thousand numbers in color and shapes.


See twelve sons of Aditi, Vasus, Rudras, and two Ashwini Kumars and forty-nine Maruts and also see many never seen before wonderful forms of mine.

Arjun! Behold entire animate and inanimate creation within this body of mine and whatsoever else you want to see.

But you cannot see me with these human eyes of yours; therefore I bestow you with divine eyes, whereby you see My Divine Power of Yoga.

Lord Krishna is going to show his eternal and imperishable divine universal form which has never been seen by anyone before.
The divine form consists of twelve sons of aditi, mother of gods, eight vasus, eleven forms of god of destruction, two twin born physicians’ gods and forty-nine of wind gods. Apart from all these forms, lord has asked Arjuna whatever he wants to see, he may see them in this eternal form.

This imperishable and eternal form of supreme self envelops entire animate and inanimate universe

Lord warns Arjun that with his human eyes, he cannot percept the divine form, so Lord blesses him with eternal and divine eyes, to enable him to behold Lord in divine form.
(Lord Krishana was present in human form in the battle field of Kurukshetra, but the only Arjun and Sanjay could percept the divine form of Lord because of divine eyes provided to them. Sanjay was blessed with such eyes by Maharshi Vyasa who is part-incarnation of Lord Himself, see verse 10.37)


Sanjaya uvach

Evamuktwa tatto rajanmahayogeshawro harih I


Darshyamas parthay paramam roopameshvaram II (9)


Sajay said: Oh King! Having said thus, Sri Krishana, the Supreme lord of yoga, forthwith revealed to Arjuna His divine glorious form.


Having told Arjuna thus, Lord Krishna revealed his supreme glorious divine universal form.

In next verses sanjay describes the supreme form as percepted by arjun and he himself too, by divine eyes blessed to him by Rishi Vyasa to see and describe the incidents of battle Mahabharat being fought at Kurukshetra.


Anekvaktranayanam

anekaadbhutdarshanam I


Anekdivyaabharham


divyaanekoudyataayudham II


Divyamlyamberdharam


divyagandhanulepnam I


Sarvashcharymayam devamanatam


vishawaanatomukham II (10-11)

Supreme revelation possesses countless mouths and eyes with wonderful sight decked with divine ornaments, wielding many divine uplifted weapons, wearing divine garlands and clothes, besmeared with divine paste all over, full of wonders, infinite and having faces all around.


Lord in his wonderful divine manifestation was having everything divine. Presenting a wonderful sight decked with divine flowers, paste, having divine weapons uplifted, wearing divine garlands and clothes, infinite and having faces on all sides without any beginning, middle or end being perceptible.


Divi suryasahasrasya bhavedyugpaduthita I

Yadi bhah sadirshi saa syadbhastasya mahatmnah I1 (12)


If there be the effulgence of one thousand suns rising at a time, the light so reflected, would hardly match with the divine light spread through that manifestation of Almighty Lord.

Human being having a life like a bubble of water does not believe in the existence of god, as he wants to see him with naked human eyes. Divine revelation is not usually blessed to human beings because of sins of attachment of past and present.

Being under the influence of three qualities of nature, all creatures are involved in daily routine of keeping and maintaining embodiment. They indulge in actions, causing happiness and sorrow, pain and pleasure, desire and hatred, all sort of dualities so reesulting from them.

One is unable to feel the presense of self witness within the human body due to ego. One is not able to see the sun with naked eyes for a minute, then how one can see the supreme divine form of self with these naked eyes. the divine form surpasses even light caused by one thousand sun rising at a time.
Without deep faith and desirelessness, one cannot have a pure and pious heart and mind without which one cannot feel presence of Lord Krishna as witness within him.

Tatraekastham jagatkritsanam parvibhaktamanekdha I

Apashayaddevasya sharire pandavastda II

Tatah sa vismayavishto hrishtroma dhananjya I

Parhamya shirsa devam kritanjalirabhashat II (13-14)

Arjuna saw the whole universe in its manifold divisions at one place in the divine form of Lord/Self.


Bewildered and with his hair standing on end, out of surprise, bowed to Lord in reverence with folded hands, he addressed Him thus.

Seeing the magnificient divine form of lord, Arjuna saw whole universe in its manifold. In divine form of Lord Krishana, animate and inanimate creatures were beheld by arjun.
Arjun observing this wonderful and supreme form, with hair rising at end out of awe and wonder, spoken of, what he saw.
Lord has revealed his universal form having all creatures within it. This is something beyond celesial act. An act of divine self exploding into divine form to show all is in self whether within or outside
Arjuna reverentially bowed his head and with folded hands addressed Lord Krishana.

Arjun uvach


Pashyami devanstav dev dehe

Sarvanstatha bhutvisheshsanghan I

Barahmrhamisham kamlasthanamrishinch

sarvaanraganshch divyan II (15)


Arjun said: I see in your body all demigods and all host of different beings, Barahma sitting on lotus throne, Shiva, and Rishis and celestial Serpents.

Arjun saw in universal form of Supreme Self Lord Krishna, different bodies of demi gods, barhma sitting on lotus throne, god of destruction Shiva, Rishis, and host of different beings along with celestial Serprents.


Anekbahuudarvaktranetram

pashyami twam sarvatoanantroopam I

Naanatam na madhyam na punastvaadim

pashyami visheshvar vishavaroop II (16)



O Lord of universe, I behold you in the form of whole universe with countless arms, bellies, mouths, eyes having innumerable forms on all sides. I see neither your end nor middle nor even your beginning.

Arjun sees the lord in a form of whole universe without a beginning, middle or even an end. An innumerable form of beings in the eternal form of lord is extending on all sides. Having innumerable forms within, with numerous arms, bellies, mouths, eyes, arjun is not able to percept end or middle and even beginning of this universal form of lord krishana.


Kiritanam gadinam chakrirham ch

tejorashim sarvato dipitamantam I

Pashyami twam durnirikshayam

samntaddipitaanlarkdutimaprmeyam II (17)


I see you endowed with clubs.discuses and diamonds, a mass of splendour flaming all around, having the brilliance of blazing fire and suns, hard to gaze at and immeasurable on all sides.


The universal form shown by Lord is immesurable on all side .It has no parametres and boundries. It is hard to gaze at. Arjun who has been blessed with divine eyes could see the divine form with utter difficulty. Then how a human embodiment full of ego can imagine coming across such perception of Lord Krishana?
Lord through his invincible power consisting of three qualities creates maitains and destroys in himself, this unthinkable universe.


Tuvam aksharam paramam veditavayam

tuvamasya vishvasya param nidhanam I

Tuvamavayaya shashvatdharamgoptah

sanatanastuvam pursho mato me II (18)


You indestructible Supreme self is only worthy of being known, you are ultimate refuge of this universe. You are the ultimate protector of ageless religion; I think you are the eternal imperishable Being.



Self is indestructible as he is inform and formless, animate and inanimate, birth and death. he is creator, sustainer and destroyer of all being a witness in all being. seeing him in all forms is the attinable by human beings by way of analysis.
This is the aim of human form. all religions have come from him and he is protector of eternal religion.
Here religion does not mean as propounded by ordinary beings but to realize self as form of self alone.
Union with eternal one, which is alreaddy there, but egoism is keping self from Supreme Self.

Anadimadhyeantamananatviryam

ananatbahum shashisuryanetram I

Pashayami twam dipthutashvaktram

savtejsa vishvamidam tapantam II (11.19 )

I see you without any beginning, middle or end, with unlimited power, numerous arms, having Moon and Sun your eyes, I see with your mouth emitting blazing fire scorching this universe by your radiance

The divine spectrum of Lord krishna is being described by Arjun.
Having obtained divine vision, Arjun sees this divine manifestation with no beginning, middle and end. This is expression of unlimited power of Lord. Numerous divine arms, Sun and Moon as eyes of Lord, his mouth blazing with divine fire, scorches the universe by his radiance. Lord is Supreme Self pervading the universe, inside it, out side it.
Though in human embodiment, one can see such a divine miracle. By seeing self in the entire spectrum, a devotee can see this world small depiction of lord’s supreme glory with these worldly eyes.
It is question of feeling and seeing so. This comes from the vision of mind and intellect. by one’s unbridled devotion to lord one can see the Lord even with these wordly eyes as experienced by many self realized person living or gone. As depicted in scriptures.
Even today one can find such realized persons, anything can happen by His grace.


Dyavyaprithviyoridamantram hi

vyaptam tveyeaken dishach sarvah I

drishtvaadbhutam rupamugram taveddam

loktray parvathitam mahataman II (20)


All space between heaven and earth and all directions are entirely filled by you alone. Seeing this transcendent, dreadful form of yours, O Soul of entire this universe, all the three worlds feel greatly startled.

The supreme lord in universal form is pervading the universe and not only earth, entire universe is circumscribed by the divine form.
Along with arjun others blessed by the lord, too, saw this divine form and were greatly perturbed and startled.
A devotee sees the entire universe as his form and thus does not differentiate the beings because of forms. He self- lessly serves them as different forms of Lord. He, thus, attains self realization. Lord is seated as consciousness in all beings. Even in form of embodiment, all elements creating body are self and its modifications as explained in chapter seven of shrimad bhagwad geeta.

Devotee seeing in everything his lord’s reflection even bows to donkey or so called out- caste. He sees in the change of form as divine act of lord. from ether to earth all space, entire universe, all animate, inanimate, what ever one can percieve or hear of, is the play of Lord, though forms are different.


Ami hi tuam sursanghah vishanti

Kechitbheeatah pranjalyp grarhanti I

Swastiitiuktva maharshisidhsanghah

Stuvanti tuam satutibhih pushkalabhih II (21)


Host of demigods are entering you, out of fear, some of them with palms joined, are uttering your name and glories. Multitudes of maharishis and sidhas are saying ‘let there be peace’ are eulogize you by means of excellent hymns.

Lord in universal form is awesome. the hosts of different demigods are entering the universal form of lord. Attained ones and devotees of lord are praising this unique form of lord with folded hands. They are praying the lord for peace. These Sages and Maharishis are singing the excellent and brilliant praises of Lord. They pray for protection.
The universal form of Lord is not perceptible to every one.
The enlightened one, when realizes that entire universe is nothing but a modification of all pervading self, he then sees the Lord in entire universe.
Human being is in habit of putting the things through senses, but the Lord is the illuminator of senes, then how an illuminated can see its illuminator?

We can not see the Sun the illuminator of eyes, how then we can try to see the illuminator of all.

Rudraaditya vasvo ye ch sadhya

Vishavaneashivino marutaschoshampashch I

Gandharvyakshasursidhsangha veekshante

Tuvam vismitashachev sarve II (22)


Eleven Rudras, twelve Adityas and eight Vasus, the Sadhyas and Vishvedevas and two Ashwani Kumaras and forty-nine Narutas, Manes and multitudes of Gandharvas, Yakshyas, Asuras and Sidhas, all these are gazing upon you in ashtonishment.

All these Celstial Beings are beholding Lord Krishna in wonderful universal form in amzement.



Roopam mahate bahuvaktrnetram

mahabaho bahurupadam I

bahuudaram bahudanshtralaralam

drishtva lokah parvayithatathahams II (23)


Seeing your great form, with its many faces, eyes, arms, thighs and bellies, and your terrible teeth, the Demigods with their planets are disturbed and so I am.


The terrible universal form is causing terror and disturbance in the heart of even Demigods and Arjuna himself. Lord is Lord of Demigods and every being celstial or ordinary has come into being because of His mercy.


Nabhahsprishayam deeptanekvarham

Vyatananam deeptvishalnetram I

Drishtva hi tvam pravathitantraatma

Dhriti na vindami shamam ch vishrho II (24)



O All Pervading Vishrho! Seeing your multicolored blazing form with gasping mouths, fearsome, wide opened burning eyes, touching the sky, I neither maintain steadiness of mind nor tranquility.

The universal form of lord is amazing.
it is touching sky and all over. Blazing colours, wide opened mouths, great glowing eyes, seeing you thus I don’t find steadiness and tranquility of mind.

Danshtrakaralani ch te mukhani

Drishtevev kalaanalsanibhani I

Disho na jane na labhe ch sharam

Parsed devesh jaganniwas II(25)


Seeing your terrible death like blazing faces with awe some teeth, I don’t find any direction or grace.

Seeing terrible and death like blazing faces of Lord Krishana, bewildered arjun don’t find peace nor he is able to adjudge the side of direction. He prays Lord Krishana to be merciful to him.

Ami ch tuam dhritrashtrasya putrah

Sarve sahevavnipalsangheih I

Bhishamo drorhah sutputraastathasou

Sahasmadeeryapi yodhmukhyeh II


Vaktrarhi te tavarmarha vishanti

Danshtrakaralani bhayanakani I

Kechitvilagna dashnantreshu

Sandrishante churirhterutmangei II (26-27)


All the sons of Dhritrashra with host of kings, Bhisham, Drona, Karna, and along with our main leaders who heading our army formations.

They rush headlong in your terrible mouths with fearful teeth; some of them are seen with their head crushed in your teeth.

Arjun sees the divine universal expression of lord krishana. In Divine Supreme Self Arjun sees all the sons of Dhritrashtra along with kings allied to their side, entering the fearful mouths with terrible teeth. And some of them crushed between the teeth of Lord. This shows that it is only divine will that pervails. The self soul out of false ego considers him the doer. if one voluntarily surrenders to the will of Lord Krishana, every thing will be on his side.even if things go otherwise, one can see the will of Lord Krishana prevailing. But when desire and attachment are lost, it is not fascinating, as it would have been while attached.


Yatha nadinam bahvoamboovegah

Samudraevaabhimukha dravanti I

Tatha twami narlokveera

Vishanti vaktrarhiabhivijavalnati II (28)

The waves of warriors and kings enter your blazing mouths like the waves of flowing rivers naturally haste towards ocean.

Arjun is seeing the condition of the warriors entering blazing terrible mouths of universal form of Lord Krishana.
It appears that the warriors of opposite side as well as the heads from Arjun side too, enter the fearful blazing mouths of universal divine form of Lord Krishana with a momentum of flows of rivers hastening towards the ocean.

Yatha pardeeptam javlanam patanga

Vishanti nashay samridhvegah I

Yathev nashay vishanti lokastvapi

Vaktrarhi samridhvagah II (29)

All the people are entering your mouths, for their end, with a speed with which the moths run towards a burning fire for their destruction.


Arjun is expressing fearful and terrible form of lord krishana causing self destruction of people in a manner, the moths, not knowing of their imminent death, run towards the burning fire.
This is explanation of the death being rule of Lord. Every being is the reflection of lord krishana. But by way of identification it is wrapped in a net of inscrutable power of lord, till it gains consciousness of not being an embodiment. Before going home, it goes many births and deaths in the time cycle


Lelihase grasmanah samantanlokan

SamagranvadneyerjavaladbhirI

Tejobhirapurya jagatsamagram

Bhastavograh partapnti vishrho II (30)

Lord by your flaming fierce faces, you are repeatedly devouring all the people. Moreover you are covering the entire universe with your scorching rays, O Vishnu!

The all effulgence Lord Krishana, while depicting his universal figure, seems to be terrible all devouring,
licking the bodies of people, with his fiercely burning faces.
This is divine light of lord, which is soothing for hiis devotees but it is scorching and burning for devils.the rays deflected from the universal figure of lord, is illuminating and filling the entire universe.


Akhayahi me ko bhavanugrroopo

Namoastu te devvar parseed II

Vigaytumichhami bhavantamadayam

Na hi parjanami tav parviritm II (31)

Oh Lord of Lords! Tell me as with this fierce figure, who are you. My obeisance to you, I want to know you as I do not know your mission.


Arjun is so baffled with the perception of the universal figure of lord krishana that after presenting his obeisance to the lord, he asks the Lord of lords as to who he is with those fierce forms?

He has so much awed that he has forgotton his all time friend Krishna. He wants to know lord, as he is not in knowledge of mission of lord.
It was Arjun who wanted to see the universal form of Lord Krishna, all pervading supreme self. This fierce form of supreme self pervading entire universe is not ordinarily perceptible, even by devoted one. In the battle field of kurukshetra, there were many devotees like bhisham, yudhishther, bhima and their brothers who were close associates of lord, but this form could be seen only by arjun and sanjay having eternal vision. The Lord by his eternal grace depicted his originl universal form with fierce faces, burning eyes and tongues licking the dead armies of both sides.

Lord Krishana says:

Kaloasmi lokkshaykritparvridho

Lokan samarhutumih parvratah I

Riteapi yuam nabhavishayanti sarve

yeavasathita paryanikeshu yodhah II (32)


Lord Krishna says: I am the Time, expanded here to destroy all worlds, even if you don’t fight, these soldiers on both sides collected to fight, they shall not remain alive.

Lord Krishana points out that he is ‘Time.’ On this occasion he has expanded itself to destroy all the soldiers of both sides. Even if Arjun chooses not to kill these soldeirs gathered to fight, they will not remain alive, as they are destined to die.
Lord Krishna in the ‘never stopping time flow’ form, davours all beings and which is their death.

This is wonderful power of Lord. Even flowing like an uninterrupted factor, it has destroyed so many prosperous civilizations, vast Empires

Mirityuh sarvharashchaham (10.34)

In chater 10, the Lord has explained that he is the all devouring death.
Lord stresses that being the destroyer of all; he has already prescribed the death of all fighters of both sides.

Though Arjun may not fight due to illusion but the certain death of all the demonic warriors shall take place.

Tasmatuavamutishth yasho labhasva

Jitva shatrun bhunkashav rajyam smiridham I

Mayevete nihitah purvamev

Nitimitmatram bhavay savyasachin II (33)


Lord tells Arjun to get up to obtain fame by winning the enemies and to enjoy a prosperous kingdom. All these kings and their armies stand already annihilated by me and he has to execute their in name only.


The system of entire universe is under the control of eternity; it is not that nature alone controls it.
It is very astonishing to observe that the fate of all beings strings to the previous attaachment and identification with actions. But embodied self soul out of identification with embodiment, develops ego, try to emulate the Lord of Lords by seeking shelter of his inscrutable matter inertia made out to play Celestial Drama.
It is the scheme of Lord to annihilate all kings in form of demons along with their huge armies. Arjun has to fight according to the scheme of Lord. He shows his disinclination to fight his relatives. Lord Krishana shows his scheme by depicting universal form which imbibes every thing.


Drorham ch bbhisham ch jaydaratham ch

karrham tathaanyanapi yodhviran I

Mayahatanstuam jahi ma vayathishtha

Yudhasva jetasi rarhe sapatnan II (34)


Dronaacharya, Bhisham, Jayadrath and Karna and many others have been slainsd by me, you have to kill these who have already been killed by me, you should not be disturbed, you will win the battle by defeating your enemies, and so you only fight.

The Lord explains the role of destiny in causing an end of the armies of Kauravas and Pandvas. In the univefsal depiction of Lord Krishana, Arjun sees the sons of Dhrirashtra, the leaders of their army as well his own side entering the fearful mouths with terrible teeth. Some of them crushed between the teeth of lord.
This shows that it is only ‘Divine Will’ that pervails. Lord exhorts arjun to symbolically represent the divinity. The Lord is so merciful that he gives credit to his devotees. Arjun has percepted the scheme of Lord Krishana to devour all the enemies, but still asking Arjun to fight and win the battle.
This shows that Arjun is bound by his material nature which has resulted in his present embodiment. Every embodiment has to undergo the destiny as envisaged in chapter 13:

Idam srirum kontey! khetrum ityabhidheyate I

Etadyo veti tam prahuA khetragya it tadvidah II (13.1)


Lord Krishna says that this embodiment is termed as the field. He who knows it, sages call it Knower of the field.


Every embodiment, whatsoever be the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his deeds.

The knower of this field is he himself. Invisible but seated in this body as consciousness

As consciousness, the lord’s eternal particle consciousness, is the illuminator of the embodiment.

Sanjay Uvach:


Etatchhrutva vachanam keshvasya

Kritanjalirvepmanah kriti I

Namaskritva bhuye evah Krishanam

sagadgadam bhitbhitah parhamy II (35)


Sanjay tells Dhritrashtra:
That on hearing this from Lord Krishana, trembling Arjuna repeatedly paid his obeisance to Lord by bowing to Him with his body length, spoke in wavering voice.


Sanjay has been watching the action being enacted at kurukshetra, he informed his master Dhritrashtra that when the Lord in universal form informed Arjun that all these are already dead and he is to fight the enemies as a mere instrument of this act of divinity.
Hearing this great warrior Arjuna started trembling out of fear.whom he had befriended; he bowed to him in reverence, paid his obiesance again and again. Arjun without knowing the secret of Omnipresent Lord, has been treating Lord Krishana as a friend but now on coming to see the universal supreme and devouring form of lord krishana, traumatized arjuna has forgotton the companionship of lord and started speaking to lord krishana in wavering voice.


Arjun Uvach:

Sathane hrishikesh tav parkritya

Jagatpapraharshaytianurajayate ch I

Rakshansi bhitani disho darvanti

Sarve namasayanti ch sidhsangha II (36)


Arjun said:

Oh controller of senses! Your glories are splendid, the entire world is rejoicing and attracted to you but demons flee in all directions out of fear and all the attained souls are paying you their obeisance to you.


Arjun as shocked person comes to know the scheme of divinity to inhale all the demons, demon like kings and their huge armies causing injustice, terror to devotees, cows and proving to be burden on earth, so arjun in faltering voice, praises all mighty and justifies the happiness of entire world in singing the holy name and glories of Lord. Arjun says the glories of Lord are perfect and entire world is happy to know his splendour and glorious deeds.

Demons are running to all directions out of fear.
Lord has to come to protect the devotees, earth, and Brahmins.

Arjun also sees the perfect self souls paying their obeisance to lord krishana. Those who attain self realization get the service of lord. They thus maintain their separate identity in upper planets.since the self soul is eternal fragment of lord, it maintains its existence as an eternal servotor of lord krishana.



Kasmachch te na nameranmahataman

Griyase barahamrhoapiadikartre I

Anant devesh jaganniwas

Tuvamaksharam sadasattatparam yat II (37)

How they should not pay their obeisance, as you being his creator, are the SUPERIOR to the Barhama who is the creator of all beings, you are limitless and original creator, you are Godhead, you are the refuge of entire universe, you are imperishable, you are truth and untruth simultaneously and what is beyond, that too.


Arjuna pays tribute to the eternal almighty lord.
Lord Krishana is the original creator.
He transformed into symbolic creator of all beings e.g. Brahma.

He is limitless and imperishable.

He is beyond that which is truth (that is eternal nautre of Lord) and what os untrue (the perishable material nature of Lord).
Trenscendental nature of Lord is truth and what is transient is untruth.
Transcendental nature of Lord is explained in verse five of chapter seven and in verse 16 of chapter fifteen:

aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)

This is eternal nature of lord which is fragment of lord and it identifies with material nature.
This nature is explained in verse 4 of chapter seven.

bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)

Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.

All these material elements are also termed as basic elements. Materialistics opine these to be cause of universe but they fail to explain as to what keeps the material energy activated, this is the eternal nature of lord Krishna.

This can be apprehended from another reference to Lord’s assertion in chapter 15

duvaimou purushou loke ksharashchakshar ev ch I

Ksharah sarvarhi bhutani kutasthoakshar uchayaye II (15.16)

There are two types of beings, one is destructible and other on is indestructible. The material bodies of all embodied beings are destructible. But the self soul identifying with embodiment is infallible.

Lord Krishana clrifies here that two kinds of beings are there in the universe, material as well as spritual. material bodies of all beings are destructible where the self soul imbibing them is eternal and one in all. the bodies of human beings are fallible whereas their spirit is eternal.spirit in all beings is one but its attachment with material nature comprising of goodness, passion and ignorance has spread into multifariuosness of beings. this phenmenon is to be comprehended with a purpose of self realization.
for the easy access to the central point, we should again go to chapter seven wherein the lord krishana has described his material as well as etrnal nature. he has explained his own wholesome in that chapter. What is described as material nature in chapter seven is termend as ksharah in chapter fifteen.
In verse 7 of chapter 15 Lord Krishna explains the nature of self soul:

Mamevansho jeevloke jeevbhutah sanatanah I

Manahshashthaniindriyarhi parkritsathani karshayati II (15.7)


Self soul, my eternal fragment in form of living entity, situated in material nature, struggles with six senses including mind.

This is the eternal nature of lord which is addressed as ‘self soul’ but it is not identifying itself with lordkrishana, it identifies itself with material nature in form of embodiment and tries to attaiment of lordshipby acquioring perishable material prosperity. It thus falls in trap of transmigration.
in trying to over power the transient nature and even after going from one embodiment to another, it is not able to attain lordship. In this process, it loses its original identification.

Lord Krishana is beyond these two forms truth and untruth

Yasmatksharamatitoahamaksharadapi chotammah I
Atoasmi loke vede ch paratithah purushotammah II

Lord reveals the secret that he is beyond what is transient and what is transcendenrtal. that is why he is the supreme. Arjuna has seen the universal form of lord krishana. he is seeing every thing transient and eternal in the universal form of Lord Krishna.
Lord Krishana is the original creator of entire universe which it created for an eternal play. Self souls are players. But they start playing their own play with three fold divine power of Lord, creating world aftwer world with no end.

This is what Arjuna is addressing. The omnipresent supreme self commands obeisnance from all creation of demi gods and perfect persons living in eternal forms.no one is greater than him

Tuvamaadidevah purushah purarhah

Tuvasya vishvasya param nidhanam I

Vetasi vedayam ch param ch dham

Tavaya tatam vishvamanantroop II (38)


You are the Original Supreme God, Old primeval Lord, you are the refuge of this universe, you are the knower, you are knowable, you are Supreme, you are the abode, and this entire universe is your depiction.


Lord Krishana is the spring source of every thing, entire universe rrests in him.he is the original primeval personality transforming him to cosmic and material manifestation. He is the refuge of entire universe, all planets, celestial empires and this transient earthly world.
In chapter nine of shrimad bhagwad geeta lord krishana stresses in verse 18 and 19 that he is ultimate refuge of all

Gatirbharta parbhu sakshi niwasah sharnam suhrit I
Pabhavah parlayah sathanam nidhanam beejamavayayam II

Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev mritushch sadasadchahamarjun II (9.18-19)

I am supreme goal, supporter, lord, witness, abode, refuge, well wisher, origin and end, store house and imperishable seed of all.
Arjun! I radiate heat as Sun, hold back and send showers, I am immortality as well as death, I am truth and untruth too.
Oneness of self is prrojected in these verses and it is the eye opner for new seeker.
Lord Krishana is ultimate refuge of all, whether animate or inanimate form.
Lord has left nothing untouched as he, as self is the whole some. As a spider spreads its web through its mouth, after playing with it for considerable moments swallows it. so the Lord does with this universe.he creates this universe, plays with it, making helpless creatures in form of embodied soul to play their role at the wide stage of universe and depart to come in again ever changing new role. His eternal play with material nature goes on unabated.
He is the knower, he knows and he is knowable. Then where is the place for material ego of embodied self soul. Actually it is the inscrutable power of three folded ‘Maya’ which has blinded the self soul to pose as master of material nature.this becomes the cause of transmigration.
All this universe is pervaded by lord krishana
In Ishvasyoupnishad the first verse states:
Ishvasyoidamsarvam yatkim ch jagatyamjagat I
This entire universe is pervaded by Lord.
In verse 6.30 in geeta Lord Krishna says:

Yo mam paashayati savatra sarvam ch mayi pashayati I

Tasyaham na parhashyami sa ch me na parhshayati II (6.30)

He who sees me every where and sees everything in me alone, I am not lost to him, nor he is lost to me.

This is what arjun says, Lord pervades this entire universe and universe itself is depiction of Lord.


Vayuryamoagnivarrho shashankah

Prajapatistuavam parpitamahashchI

Namo namasteastu sahaskritava

Punashch bhuyoapi namo namaste II

Namah purustadath prishthtaste

Namoastu te sarvat ev sarv I

Anantviryamamitvikramastvam

Sarvam samapnoshi taoasi sarvah II (39-40)


You are air, you are controller, and you are water, Moon. You are the Creator of beings, Braham, you are the great grandfather, I salute you thousand times again also I salute you.

Obeisance to you from front and from behind and from all sides, you posses a limitless power and boundless might. You are pervading all; every thing is your form.

These two connected verses are real depiction of Lord. These are very easy to comprehend.
Air, the orginal controller of the entire universe from within and from outside, water, moon, original father of beings, forefather of the entire past, present and future generation is the one Lord.

Entire macro and micro cosmic and material manifestation is the depiction of lord himself.arjun sees the Lord all over, sees him expanding from earth to skies, everything emanating from him and everything vanishing in him.

So he bows and repeatedly pays his obeisance to lord krishana from front, from behind, from all directions. Divine figure of lord was enveloping the entire universe, so arjun states symbolically to have paid obeisance from behind. the universal figure of lord is his divine manifestation not easily comprehansible as lord states in later verses of this chapter, but Lord has pomised to

ye yatha mam parpadyante tanstathev bhajamiaham (4.11)

A desireless devotee having completely surrendered to lord can be blessed as such.
Lord is Omnipresent. Omniscient has boundless powers and stregth. one can conclude this fact from the evolution and devolution of thousands of civilization, form of species, existence of countless planes, their cosmic equilibrium, mysterious beings coming to existence and going extinct, abundance of minernal in the belly of earth, some unearthened and some still being invented about, there is no limit of lord infinite.

But instead of singing the praise of Lord seated in the heart of all beings irrespective of caste, creed, form or nature, people still have time to sow hatred and discord.

Herein these two verses arjun has passed on entire eternal message of lord.

This is message for all human beings.

They have to realize their self sooneror later but it is better to do sooner and go to real home in the service of lord krishana.

One can grasp the essence of these two verses from following references in Shrimad Bhagwad Geeta itself:

Mattah partram naanyat kinchitasti dhananjay I

Mayi sarvamidam protam sutremarhigarhaev II (7.7)

Dhananjaya! There is nothing other than me, I am sewn in all this, like beads in a thread.

The Lord says that there is nothing except me all around.

As the beads of one length of thread, are sewn in that length only.

While beholding beads a wise man can see only thraed all around but an ignorant person shall see separate beads.

Without having inside glimpse of ones own ‘self,’ ignorant sees different shapes and forms emanting from one another.

Ignorant sees difference in the shape of modification.

When he sees different color, forms and action of self, he is confused about even one’s own identity.

Such is the inscrutable power of the qualities of nature that self souls have forgotton their true selves.
In upcoming verses lord is going to further elaborate it.

the lord has reffered to a very simple example of a thread which can be understood even by a layman but the forceful qualities of nature are so interwooven around the individual self, that it is not ready to shed the imaginative cloak of emboment forcibly he has been put on by his own foolishness of identification with material nature.
In the mind set, which too is the part of nature, a tag of identification has been put by the self soul calling him what other call this body.

That set of attachment and identification has been constant cause of bondage.

Though this bondage can be shed in a second, but it is still difficult. Three fold inscrutable trascendental power of Lord Krishana is miraculous indeed!


Daivi heaisha gurhmayi mam maya durtayaya I

mamev ye parpadayante mayametam taranti te II (7.14)


This divine energy of mine consisting of three modes is difficult to over come, those who constantly pray me, they easily cross this divine power
.Three moded material natures are divine. It acts like a rope; the self soul opts to bind itself, for attaining material superiority like that of Lord of universe. But alas it fails him and ditches it.
To intellect or wisdom to now separate itself from the bondage by mere relization of this fact that embodiment is separate and he has no connection with it it is golden chance to detach itself from the actions and their fruits.


rasoahamapsu kontey prabhasmi shashsuryayo I
prhanva sarvavedeshu shabdahkhe pourushamnrishu II (7.8)


Kontey! I am the juicy substance in water, light in the Moon and Sun. I am all pervading Onkar (Parnava) in all the Vedas, voice in space, and the strength in kings.

Recognize your self and be ‘self realized’, you are not this embodiment. You are consciousness, superior energy of Lord Krishana.
He is here, curious to locate you as a his lost child.

He is trying to find to bring you back in his spiritual service, but you conceal your identity by covering with veil of three modes of nature. Whole depiction of matter and spirit is the Superimpositin of Self alone.

Sakheti matva parasabham yaduktam

He krishath he yadaveti he sakheti I

Ajanata mahamanam tavedam

Maya parmadatparyarh vapi II

Yachchavsaharthamasatkritoasi

Viharshayyabhojneshu I

Ekoathveapiachuyut tatsamaksham

Tatkshamay tuamahamaparmeyam II(41-42)

Taking you as my intimate friend, out of presumption, I called you Oh Krishana! Oh Yadav! Oh Friend! Without knowing your these glories, I addressed you with such insulting words out of foolishness or out of love, I beg your pardon for my foolishness.

Out of joke if you have been insulted like this, while lying on same bed, or sitting or while having food, either once or several times, Oh Infallible One! I seek your pardon.

Arjun is seeing the universal form of lord but before that he never knew the potential of his friend and while behaving in ordinary way earlier he called lord as krishana, friend or yadav, now after knowing that much potency, Arjun seeks and asks for forgiveness.

He is repentant on his folly that he took the almighty pervading Lord very lightly as his friend. Now he has realized that the will of Lord Pervails all over.

He is only insrument in execution of will.


Pitasi lokasy characharasy

Tuamasy pujashch gurugariyan I

Na twatsamoastiabhadhikah kutoanyo

Loketrayapiapritamparbhavah II (43)

You are the father of this entire macro and micro manifestation, animate and inanimate, you are the only worship able and you are the teacher of teachers, no one is equal to you and how anyone can be more than you more illustrious in all the three planets.

Lord Krishana is the epic centre of entire creation.

His actions of creation are divine.He is not ordinary human being. His incarnation is divine.He appears in different forms by virtue of his inscrutable power of creation, sustinence and destruction. He is creator in form of Braham, sustainer in form of Vishnu and destroyer in form of Lord Shiva.

When he himself has tranformed himself into this entire creation, he himself entered into this creation, he himself is sustaining this universe and deroying this universe with passage of time, how anyone else can be exceed him or supercede him.There is no comparison to his stregth, splendour, greatness,glory, power, forms and illustration.

He the Supreme to be worshipped by all and sundry.

His form is eternal.

In verse nine of fourth chapter Lord Krishana hinself eloborates:

Janam karam ch me divayamevam yo veti tatvatah I

Tayaktva deham punarjanam neiti mameti so arjun II (4.9)

Arjun! My birth and activities are divine. He who knows this in reality, on leaving this perishable sphere, is not re-born but comes to me.

He is the supreme selof pervading in all enveloping every thing of this cosmic manifestation, one who knows this, he transcends this ocean of transmigration.

Now follow the verses of chapter 11:

Tasmatparahramy parrhidhay kayam

Parsadaye tuamahamishamidhayam I

Pitev putrasya sakhev sakhyuh

Priyah priyararhasi dev sodhum II (44)

As a father showers mercy to his son, a friend to a friend and lover to his dear one you, I seek your mercy in that manner, Oh Supreme self! Oh Supreme worshipable! I bow to you by spreading my entire body in obeisance.

Arjun while percepting the awesome universal form of Lord Krishna is now shocked to remember that he used to behave ordinarily like a friend with such unparrellel lord of universe. but hoping to seek his mercy he pays his obeisance by makings sashtang (with folding hands upward and bowing to Lord by spreading body onward at the feet of Lord).

He seeks the mercy of Lord like a friend showing consideration for a friend or a father showing kindness to his son or a husband tolerating hot words of wife.

Every wife scolds his husband however loving and caring he may.

Like wise with widening gap of age and experience, the sons receive even thrashing from their fathers but a loving father forgets everything out of love, a true friend may not mind a big loss to him because of foolish act of a friend out of sincere friendship.

Arjuna seeks the mercy of Lord for having caused even a trivial insult.

Lord never expressed his discomfort to arjun but arjun feels himself guilty conscious.the quality of devotee is that he is always submissive to Lord.

Adrishtpoorvam hrishtoasmi drishtva

Bhayen ch vaythitam mano me I

Tadev me darshy devroopam

Parseed devesh jaganniwas II

Kiritinam gadinam chakrhastam

Ichhami tuam darshtumaham tathev I

Tenev deven rooperh chaturbhujen

Sahasrbaho bhav vishvamurte II(45-46)


I am happy to see the form which was never shown before but my mind is perturbed, Oh Refuge of entire universe! Please happily show me your Lordly perception.

Oh Universal form, Oh thousand- armed Lord! I wish to see you in four armed form adorned with crown, club and discus, conch and lotus in hands.

Arjuna continues his over whelming ecstasy on seeing the unforeseen universal perception of lord krishana.arjun was not only extremely happy to see this form of lord but he was perturbed to see this form of lord and he prayed him to show four armed godly form.

He again requested the lord to be merciful to him in showing that magnificient Lordly form with crowned head, club, discus , conch and lotus flower in hands.

Shri Bhagwano uvach:



Mayya parsanen tuvaarjunedam

roopam param darshitamatamyogat I

tejomayam vishamamanatamadayam

yanme tawadanyen na drishtpoorvam II


na vedyagyaadhayenam dane

irn ch kriyabhirn tapobhirugrei I

Evamroopshaky aham nriloke

drushtum tawadanyen kuruparveer II


me te vayatha ma ch vimudhbhavo

drishtva roopam ghoramidrangamamedam I

vayetbhi preetmanah punastuvam

tadev me roopamidam parpashy II (47-49)


On my being pleased with you I have shown you, by my power of yoga, my infinite shining universal figure, which has never been seen by anyone else than you.

Neither the study of Vedas, nor by charity, nor by strict rituals, nor by severe penances, may this form be seen in this human world by any other than you.

Be neither perturbed nor deluded on seeing such a terrible form of mine as it is, being fearless and with loving heart, you may again see my that former form of mine.


I have shown you that effulgence infinite universal form which has never been seen anyone else than you.
Lord praises arjun for his steadfastness shown while beholding radiant self effulgence infiniteuniversal figure of lord krishana wherein he saw the entire universe consisting of demigods, creator of universe, destroyer shiva, eternal beings in form of serpents, different forms of species, and planets in that figure.the figure was so illuminating that if more than thousand sun rise at a time, the radiance in unison may be lesser than that light which occurred at thye time of depiction of universal form of lord.rare is the occasion and rare is the grant of prayer of arjun to show him this figure of lord.

None else ever had seen this figure.

With realization one can see this world the divine depiction of almighty Lord.

Actually the divine power of Lord Krishana is so bewildering that even realized one can be misled by this inscrutable power in form of three modes.

Lord says that such a infinite universal form cannot be beheld by any other than arjun, even by deep and painful study of all Vedic scriptures, nor by unselfish charity, nor by fierce rituals, nor by severe penance.

No one can see this cosmic form. Devotees like Bhisham, Yudhishter and others were present but they could not percieve the universal figure of Lord Krishana nor could they hear this eternal message.

lord tells arjun not t0 be perturbed or deluded by seeing the universal form, freeing himself from the horror of seeing the lord in that awesome form, he should now with calm heart, see that desired form.

Sanjay Uvach:

Itiarjunam vasudevotathouktva

Savkam roopam darshyamas bhuyah I

Ashwasyasmas ch bhitamenam

Bhutva punah somyavapurmahatama II (50)

Sanjay says: Having thus spoken to Arjun, High Souled Lord Krishana revealed His Four Armed Former form and consoled terrified Arjun by assuming gentle human form.


Lord Krishana always takes care of his devotees. It was Arjun who demanded to see the universal form of Lord. Lord depicted his universal form.

This form of Lord consists of entire universe and beyond that.

Arjun is terrified to see entire universe in this form. It is the wish of Lord Krishana to destroy demons that have been tormenting earth, Brahmins and devotees of Lord. Arjun does not want to fight his relations but the lord has revealed to him that those who he is supposed to kill, they are already under the sway of death.
In all deavouring form of death, Lord has already finished life span of their embodiments, so he has only to become instrument to fulfil the wish of Lord.

If one sees the wish of Lord Krishana in every act of one’s life in an embodiment, there shall be no distress.

The life factor is eternal. It has neither happiness nor distress. Reactions of material energy are coming by way of nature. As one gains acess to vast inner, one’s spiritual kingdom, by restraining fickleness of mind one can enjoy perfect inner peace and equanimity of these acts.

Arjun uvach:

drishtvedam manusham roopam tsv somyayam janardan I

idanimasmi sanvritah sacheta parkritim gatah II (51)


Arjun says: Oh Chastier of Enwmies! Seeing your Gentle Human figure, I have come to my composure and normal self again.

It is due to utter mercy of Lord Krishana that we get happiness and distress in period of an embodiment. Awesome experience comes through misdeeds and good deeds bring moments ofmaterial pleasure.

Distress bring melancholy but they are surely not because on one’s conscious efforts. One can see toiling poor go poorer even by investing entire energy and other getting richer by making little efforts. Our right is to act as per mode of nature we have been attached with.
On seeing the human form of Lord Krishna, Arjun gained his usual human composure after having awesome experience of seeing universal form of Lord Krishana. Even though Arjun has been very near to Lord Krishna but He to him only when he was pleased.

Devotion to Lord is prerequisite for rvealation.

Shri Bhagwano Uvach:

Sudardarshamidam roopam drishtwanasi yanmam I

Dava apiasya roopasy nitayam darshanakanikshanah II (52)

It is very difficult to see this form which you just see; even the Demigods always wish to behold this form of mine.

Lord reveals that even the demigods are always longing to see his four armed figure. All forms of lord pertain to one omnipresent lord. Completely attached with goodness mode of nature, one can attain a form of demigod but lord krishana has no form. While having eternal universal form or four armed figure or two armed figure, his body and apparently appearing hands, feet, sense organs are divine and no restriction can be imagined on any act of Lord. He can accept obeisance from any part of his appearance, his body parts are eternal and he can take up any job for any part.
Demigods are prone to death and transmigration but the Lord is eternal self and his devotees attain eternity:


abrahambhuvanatlokah punravartinoarjun i

mamupetye tu kontey punarjanam na vidyatey ii (8.16)


All planets from planet of Barhama (Lord who is creator of all forms of beings) to the lowest planet are full of misery, birth and rebirth after death but on attaining me there is no rebirth.


Here is the secret of birth and death?

There are a number of persons who doubt the theory of birth and death.
Two points are very clear in shrimad bhagwad geeta. One is the secret of birth other death and rebirth.
Self soul is different from embodiment. any one can feel it that it is consciousness which is formless and keeping matter involved in the formation of body, alive and duly charged.there are certain things which are necessary to keep the body intact so that self seated in it finishes the works of the body, in form of actions to emansipate from the cycle of transmigration.

These actions are the result of our attachment with past bad and good deeds. Neither self-soul performed those deeds nor is it performing the acts here.

Within a minute, one becomes poor or rich. this is not because of his body, which is field of undergoing the fruit ofactions.

Selfless actions liberate and action with false ego and identification cause bondage.

This further causes embodiment according to quantum of attachment with a particular mode of nature.

None knows which body he is going to get but self realization ensures etetrnal life.

Geeta is not ordinary assertion but it has come from the divinity itself. So there is no question of doubt. So life in particular embodiment or cover, after that attaining other body, forms cycle of birth, death, and rebirth. Departure of self soul/consciousness from body is death and comin into body is birth. Death and birth is our real companion and people are of dying due to attachment and false ego of embodiment and then again beings born to cleanse themselves sin of attachmeny bu undergoing reaction.

What ever we do, where ever we go either in planet of demigods or in lower living entities, there is certainity of embodiment and death of it.

But once one reaches in the service of lord krishana there is no repetition of coming and going in different bodies. make use of this golden opportunity.

The attachment with accumulations and desire for obtaining happiness from material energy is the real cause for transmigration from one plane to another, as they are attainable due to our attachment with actions and desire for their fruits. However, the finding self and supreme self does not involve any material action.
So on attaining lord, there is no transmigration.
Lord Krishana by referring to demigods dispels the doubt about heaven, the abodement of demigods.


Naaham vedeirn tapsa na danen na chejyaya I

Shakya evamvidho darshtum drishtvaasi mam yatha II (53)


I cannot be beheld in the form you are seeing, even by the study of Vedas, nor by undergoing fierece penances nor by charity or by worship.

The attainment of Lord Krishna is not possible through the study of Vedas, nor through terrible penances, nor by worship, nor by charity. These are fictitious efforts to attain the Lord.


Bhaktya tuvananya shakya ahamevamvidhoarjun I

Gyatum drashtum ch tatven parveshtum ch parabtap II

Through single-minded devotion, one can see me as you are seeing, can know me as to what I am, and enter unto my understanding.


Lord Krishana, in this eternal message has, at several places emphasized point of devotion unto him. Lord of Universe can be seen even by these eyes, because when Lord wants to present himself before a devotee, in any form, he bestows the devotee to see him in that form. It is through unalloyed devotion to Lord that one can see the Lord, feel his presence in every aspect of life.

In any form of beings, one can see his presence.

Devotion to lord krishana is complete surrender to him and renunciation of false ego of aggrandizement, sameness everywhere and in every aspect of life in not only one self but in the entire universe.

Matkaramkrinmatparmo mad bhaktah sangvarjitah I

Nirveira sarvbhuteshu ya sa mameti pandav II (55)

Arjun! He, who engages sincerely and faithfully serves me, free from enemity and attachmnent, attains me.

Lord Krishana himself lays down the principle of devotion unto him. Free from attachment, all acts done for the service of Lord, surrender to Lord, enemity towards none as every moving and static beings and non beings are depiction of Lord himself.

(Thus ends the eleventh chapter of Shrimad Bhagwad Geeta consisting of depiction of Lord Krishna’universal form)