Chapter XI (Shlokam 1 - 31)

\

ADHYAAY XI

VISHWA ROOPA DARSHANA YOGAM 

Introduction

Shri Krishna calls Arjuna Anagha.  Anagha is ‘sinless’.  At other places, He uses Anasooya to call Arjuna.  Anasooya is one without jealousy, one with an undistorted vision.  These two aspects are common in children.  Arjuna was childlike at heart, though strong in physique and excellent in archery.  The name Arjuna also suggests this.  Rju is distortion or complexity.  Arjuna is undistorted, straight and simple.  Child is uncomplicated.  A child’s actions, speech and thoughts are not bound by censorship.  The child does not apply colours and sees the world as it is.  It never thinks complex.  Even while expressing its thoughts through speech, a child does not exaggerate, curtail, correct, hide, and hesitate.  The students of the Gita feel that Arjuna’s queries are childish and idiotic.  We appreciate Shri Krishna’s speech.  (One of my friends who studies the Gita, refuses to read and discuss the first chapter as Shri Krishna has not spoken a word in that.)  We admire the way Shri Krishna patiently responds to Arjuna’s questions.  But, there would have been no Bhagawad Gita, if there were no questions by Arjuna.  His ‘childish’, ‘innocent’; and may be ‘idiotic’ questions provoked Shri Krishna to come out with the Jewel that is Gita.  It is our fortune.  If only Arjuna had thought about what others will think of him and hesitated to express;  if only Arjuna had assumed that Shri Krishna would misunderstand and ridicule him;  if only Arjuna had sought appreciation of Shri Krishna and expressed himself in ‘adult-like’ speech, the world would have been deprived of the Gita.  The treasure, that Gita is, would never have come to limelight.

This chapter also is the result of Arjuna’s childlike query.  If you describe a place to a child, it would immediately demand to be taken to the place.  If you describe to a child, a sweet you relished, it would want to taste it.  The grander the description, the more intense will be the desire.  Arjuna listened to the descriptions on Vibhhotis of the Lord in the previous chapter, that too by Shri Krishna Himself.  Naturally, he wants to see the description in Form.  He desires to enjoy the visual of the description.  Vision of God is easy to the innocent, who does not hide self behind ego.  Shri Krishna fulfills the desire of Arjuna and shows him His Cosmic Form.  Arjuna wonder-struck by the vision describes it in this chapter.

Arjuna speaks prominently in the first and the eleventh chapters.  There is a vast difference in his mindset in the two.  Now, it is more positive, more peaceful and stabler.  Especially, his words in the first four verses are mature and beautifully expressed.

Shri Krishna has shown His Cosmic Form on two other occasions.  The first time it was in Gokul Brindavan for mother Yashoda.  Yashoda was unaware of the Divine aspect of Shri Krishna.  She had Love, only Love for her wonderful child.  She was blessed with the Divine Vishva Roopa vision without seeking.

The second was in the court of Dhritarashtra, where Shi Krishna had gone as a messenger of peace on behalf of the Pandavas.  Everyone except the pure hearted Bheeshma closed eyes unable to see the terrific vision.  This vision was to warn the Kauravas not to take the Pandavas as weak and helpless and I, the All-powerful Paramaatman, am with them.  He offered the Kauravas a last chance to correct themselves.  That they could not speaks of their character.  Some of the men do not correct till the moment they reach cemetery.  Kauravas are a glaring example.

We can benefit from thought provoking lectures and discussions.  But, in what way would narration of an experience be useful to us?  Arjuna saw the Cosmic Form.  He was astonished.  He narrates his experience with excitement.  How do I benefit by reading that.  I drank a cup of Payasam.  I relished it and explain the experience.  The pure white colour with sprinkles of brownish Draksha and golden cashew nuts;  the aroma of super grade rice cooked in milk mixed with that of ghee roasted cashews;  the soft sticky touch of cream in the Payasam;  the lingering taste left on the tongue, individual tastes of ingredients as well as the blended taste;  and the joy I derived on consuming the Payasam.  My narration may be beautiful and poetic.  But, what do you gain by listening to or reading this narration?

This chapter is a description of Shri Krishna’s Form, a description by Arjuna who experienced the Vision of Shri Krishna’s Ishvara Roopa.  If we can realize the depth of Ecstatic Joy experienced by Arjuna, if an aspiration develops in us to wet ourselves, with at least a drop in the deluge of Joy experienced by Arjuna, if a determination to be blessed with His Grace sprouts in us, then we will be fortunate.  Come on, Let us peep into the chapter to get a glimpse of the Divine Vision.

-\-
अर्जुन उवाच -

मदनुग्रहाय परमं गुह्यं अध्यात्म संज्ञितम् ।

य़त्त्वयोक्तम् वचस्तेन मोहोsयम् विगतो मम ॥ १ ॥

Arjuna said -

My this delusion is gone, by the supremely profound words, on the discrimination of Self, that have been spoken by You out of compassion towards me.

(XI - 1)

Can secrets of Adhyaatma be known through own efforts?  No.  That is possible only with His Grace.  Who gets His Grace?  To the one who is qualified.  How does one get qualified?  Self initiative, self-effort is the only way to gain His Grace.  “I asked questions.  You clarified.  I listened with rapt attention.  As a result my delusion is lost”.  This is the truth.  Where is the need or scope for Grace?  We are within bounds.  What we gain can only be smaller than ourselves.  Our palms can only hold things smaller.  Manas-Buddhi can only grasp smaller or pettier.  The Ultimate, the Boundless can not be grasped solely on our petty efforts.

The petty regards self as great.  The empty considers self as possessor of all qualifications.  When he does not gain or attain the desired ones, he feels he has been deprived of a right.  To realize that I am small, (not to say so but realize) is the testimony for greatness.  To realize own shortcomings is for the test towards growth.  To feel that, “Though beyond my qualification, I have got this out of His Grace and Blessings”, is the way to growth and fullness.

Arjuna says this and that is very special.  Arjuna was Shri Krishna’s friend since childhood.  They have roamed around with arms on each other’s shoulders.  They have played together.  They have shared food and bed.  Now, Arjuna is seated above and has appointed Shri Krishna under him as his Charioteer.  To accept anyone so close, so intimate as Bhagawan is the greatness of Arjuna.

‘My delusion is gone’ says Arjuna.  If delusion is lost, Gnyaana shrouded by delusion should arise.  Did Arjuna attain Gnyaana?  No.  He merely realized that he was under delusion and that his seemingly logical thoughts were in fact born out of delusion.  That is all.  That too was not based on self-experience, but was a result of Shri Krishna’s speech and the trust he had on Shri Krishna.  In the absence of Shri Krishna, he will return to his previous status in no time.  The faith taking roots in mind upon reading a book or on listening to a narrative lecture is not Gnyaana.  Realization dawned out of self-experience is Gnyaana.

-\-

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।

त्वत्त: कमल पत्राक्ष माहात्म्यमपि चाव्ययम् ॥ २ ॥

एवमेतद् यथात्थ त्वमात्मानम् परमेश्वर ।

द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ३ ॥

Of Thee, Oh Lotus-eyed, I have heard at length, of the origin and dissolution of beings, as also Thy inexhaustible greatness.  Oh Parameshwara!  So it is, as You have declared Yourself.  (Still) I desire to see Thy Ishvara Roopa, Oh Purushottama.

(XI – 2, 3)

‘I am the Prabhava and Pralaya (Creation and Dissolution) of the world’, Shri Krishna had said on many occasions.  ‘There is none else but Me, the cause for Prabhava and Pralaya’ (VII–6 & 7).  ‘The three qualities Sattva, Rajas and Tamas are born out of Me’ (VII-12).  ‘The various Bhavanas in the lives have risen from Me’ (X-4 & 5).  ‘I am the Original Source for all the lives’ (X-8).  ‘I am the Birth, Sustenance and Death of all lives’ (X-20).  ‘I am the Beginning, Middle and End of the whole creation’ (X-32).  Arjuna had listened carefully to all these statements of Shri Krishna.  He started developing faith in the Divine status of Shri Krishna, that Shri Krishna is human Form of the Bhagawan.

Bhagawan is Shad-Guna Sampanna, equipped with six Attributes; Boundless Knowledge (Gnyaana), infinite Authority (Aishvarya), Strength (Shakti), Potential (Veerya), Wealth (Shree) and Tejas.  Arjuna wants to witness that form.  “One cell in this Vasudeva, seated in front of you in blood and muscle contains the whole creation”, Shri Krishna had said in the previous chapter (X - 42).  Arjuna wants to have a visual experience of that statement.  His child-like mind is exposed in this demand of his.  It also seems to be mixed with a tinge of doubt.  Faith always comes hand-in-hand with doubt.  Arjuna has not yet reached beyond intellectual plane.  He listened to the concepts.  Faith was born in him.  Now, he wants to verify and confirm intellectually.  He wants to see with his own eyes.

There is story in Bhagawad Purana.  Shri Krishna takes Arjuna to a forest to introduce His best devotee, an old woman.  That old woman had kept a sword.  “I have kept this sword to kill three persons.  Yashoda, Kuchela (Sudama) and Arjuna.  I will behead them in one stroke, if they come before me”.  Arjuna wondered why Shri Krishna considered a murderer as a devotee.  “How much troubles these three have given to my dear Krishna?  One bound His tender body with a rough rope.  The other dared to feed Him with dried puffed rice.  And the third?  He is a rascal.  He treated my Shri Krishna as a servant.  How many demands he placed before Shri Krishna?  He made Him drive his chariot.  He subjected Shri Krishna to piercing arrows.  I will never leave him.”  That is true.  How many demands he placed before Shri Krishna.  Shri Krishna also patiently complied with all his demands.

-\-

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।

योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ४ ॥

If, Oh Lord! You think me capable of seeing it, then, Oh Lord of Yogis! show me Thy Immutable Self.

(XI - 4)

‘I wish to witness Your Ishvara Roopa’, said Arjuna.  He added in the same breath, ‘If You think, it is possible for me’.  What would have happened in the few seconds in between?  ‘Have I asked something I should not have?’  ‘Have I exceeded my limits and taken too much liberty with the Lord?’  ‘Do I deserve such a Darshan?’  These could have been the doubts in his mind.  On the other side, a fear could have gripped him.  ‘Am I being too adventurous?’  ‘The dazzling light described by Shri Krishna may be too bright for my eyes and may cause blindness’.  These thoughts would appeared in micro seconds.  He leaves the decision with Shri Krishna as he trusted Him fully.  ‘You may decide, Krishna.  If You feel I am qualified, if You think I can’.

Our intellect has tremendous capacity.  It can think at super speed.  It can think in many directions simultaneously.  It can smartly hide fears, confusions and ego within.  The heart dominant man expresses without retaining anything inside.  He does not hide any emotion.  It is easier to understand him.  The head dominant or the intelligent is very intricate to understand.

Being intelligent and listening to the suggestions from the intellect may be right for worldly matters.  But, surrender is the best way for spiritual progress.  Forbearance is essential for surrender.  ‘Let Him decide’, so thinking, wait patiently.  The wait may be a few days, few years or even few births.  Wait till He announces that ‘Yes.  You are ready’.  Hurry or impatience is a psychic disease, potent enough to stop spiritual growth.

Arjuna had Shri Krishna near him.  Whom do we have?  We will find Shri Krishna seated very close to us, within us, if only we draw our eyes away from the outer world and turn those inwards.  Our eyes and other senses habituated to loiter in the outer world behind pleasure objects.  The manas also chases the senses.  If there is realization in a splash, even for a second that this world and its colours are illusions, the exciting activities are no more than a drama, there is a chance of the manas journeying inward.  Shri Krishna is waiting there for us to come in search of Him.

So long as we believe and take this world to be real, every moment of our lives will be lost in amassing wealth and accumulating objects, in working overtime to satisfy ‘my’ people, in begetting and bringing up children, in getting cheated and disappointed and grieving and in self-praise for petty achievements like owning a house, a car etc.  A thought that all these are illusions, ludicrous but alluring and transient and never permanent, should appear for at least a few moments in our daily lives.  Dhyana (Meditation), Swadhyaya (Self-study), Japa (repeated recital), Nama Sankeerthanam (singing devotional hymns), etc. are some of the practices which will be helpful in this regard.  These activities help in diverting our focus from the illusion to Real, from darkness to Light and Knowledge, from transient to the Eternal, at least for a few moments.

-\-

श्री भगवानुवाच -

पश्य मे पार्थ रूपाणि शतशोsथ सहस्रश: ।

नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ५ ॥

The Blessed Lord said:  Behold, Oh son of Pritha!  by hundreds and thousands, My different forms celestial, of various colours and shapes.

(XI - 5)

Partha is the name of Arjuna, so lovingly and so often used by Shri Krishna.  He calls Arjuna by that name and demolishes hesitations in Arjuna’s mind.  He comforts Arjuna by saying He is happy at his demand.  In the last chapter Arjuna had demanded a detailed explanation of the Vibhootis.  But, Shri Krishna had said, He will explain the Vibhootis in brief, His Vibhootis being endless.  Here Shri Krishna says, “You may see everything that you wish to see”.  Thus, He emphasises that Vision is more important than ‘intellectual understanding’.  Bhoomi is the planet earth as well as a single particle of earth.  Are we able to see and know it that way?  ‘A cell in Me contains the whole universe’ said He.  But, are we able to see this world as a part of the Paramaatman?

-\-

पश्यादित्यान्वसून् रुद्रानश्विनौ मरुतस्तथा ।

बहून्यदृष्ट पूर्वाणि पश्याश्चर्याणि भारत ॥ ६ ॥

Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, and the Marutas;  behold, Oh descendant of Bharata, many wonders never seen before.

(XI - 6)

Adityas are twelve.  Dhata, Mitra, Aryama, Shukra, Varuna, Amsha, Bhaga, Vivasvaan, Pooshaa, Savitha, Dwashtaa and Vishnu.  There is an Aditya for each month.  Vishnu is the Aditya for Karthik month.

The Vasus are eight.  Dhara, Dhruva, Soma, Aha, Anila, Anala, Pradyoosha and Prabhasa.

Rudras are eleven.  Hara, Bahuroopa, Tryambaka, Aparajitha, Vrishakapi, Shambhoo Shankara, Kapardhee, Raivatha, Mrigavyaadha, Sharva and Kapaali.

Ashwini Kumaras are two.  They are the Doctors in Deva Loka.  These thirty three (12+8+11+2) are called the thirty three Koti Devas.  (Koti means type).  These are prominent among the Devas.  Marutha Gana are forty nine.  Vayu Purana (Ch 67 – 126 to 129) mentions the names of the forty nine Maruthas.

-\-

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।

मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ॥ ७ ॥

See now, Oh Gudakesha, in this My body, the whole universe centred in one, - including the moving and the unmoving, - and all else that you desire to see.

(XI - 7)

Charachara is also known as Sthaavara-Jangama.  All the lives are included in Charachara.  Chara or Jangama is moving.  Men, Deva, Gandharva, Bhoota, animals and birds are chara.  Achara or sthaavara is unmoving, stationed at one place.  Trees, plants, creepers, grass, etc. are achara.  Mountains, rocks, etc. are jada or inert.  Shri Krishna asks Arjuna to witness the whole Jagat, including all these.

‘You witness all else that you desire to see’, says Shri Krishna.  Arjuna was prompted to demand a vision of Ishvara Roopa on hearing the description by Shri Krishna in the previous chapter.  When He has said, ‘See the whole universe’ what could He have meant by asking Arjuna to see ‘all else he desires to see’?  Time is also a part of His Form.  All the three times, past, present and future are ‘present’ for Him.  Arjuna had expressed a doubt in the second chapter (II - 6) ‘if we would win this battle or the Kauravas’.  If he so wished, he could see and know that in His Cosmic Form.

Shri Krishna positioned the chariot between the two armies and said, ‘Pashyaitaan Samavetaan Kuroon’ or ‘See the clan of Kuru assembled here on both sides’ (I - 25).  Arjuna only wanted to look at the opposite side to see the enemies.  On hearing these words, he looked at both sides and broke down finding ‘my own’ men on both sides.  As a result, we got the nectar called Gita.  Similarly, Shri Krishna said, ‘the whole creation rests in a small portion of My this body’.  An intense curiosity arose in Arjuna’s mind to see His Form.  He was blessed with the Vision.  Sanjaya and Veda Vyasa also got to see the Cosmic Form.  The weed also gets some when the crop is fed with water.  Like wise, we also became fortunate to read the explanation by Arjuna of the Cosmic Form.  A mere question or a curiosity in us does not ensure such a fortune.  The question or curiosity itself arises in us only due to His Grace.

-\-

न तु मां शक्यसे द्रष्टुं अनेनैव स्वचक्षुषा ।

दिव्यं ददामि ते चक्षु: पश्य मे योगमैश्वरम् ॥ ८ ॥

But, you can not see Me with these eyes of thine;  I give thee supersensuous sight;  behold My Yoga Power Supreme.

(XI - 8)

Instrument is essential for any work.  The instruments multiply human potential.  Our eyes can only see up to a short distance.  Telescope helps him to penetrate space and see the distant stars and planets.  Microscope helps him see clearly micro objects.  Laser beam telescope facilitates him to in the dark, while Television, to see distant happenings.  All these are instruments magnifying the potential of man’s eyes.  Similarly, the Telephone enables him to listen and speak to distant persons.  The microphone amplifies his voice and makes it audible to far off audiences.  The vehicles multiply the capacity of his legs.  He can travel speedily as well as long distances in these vehicles.  The ability of the human body to warm up in winter and cool down in summer is augmented by instruments like Air-Conditioners and room-heaters.  Each instrument is meant for a specific task.  It can not do anything else.

The eyes help man to see.  What is seeing?  If a Tamil book on Gita is seen by a Chinese?  He will see only lines and circles.  His eyes are invalid as far as this book is concerned.  If a Tamillian sees the same book?  Now, his knowledge of Tamil joins his eyes and he can read the book.  He can also merely read the letters and words.  If an admirer of Gita sees it?  He will read the book with enthusiasm.  Now, his manas also joins in the task.  But, he also will merely read.  Will he be able to grasp the subject?  Probably, no.  If a thinker on the Gita sees the book?  He will understand the subject.  Thus, it is clear that our physical eyes are not sufficient for knowing.  We can also see without the eyes.  How do we see the dreams?  The eyes are closed, yet we see the dreams.  The eyes can not look within.  This eyes are unfit in the task of looking within and searching for the Paramaatman.  Shri Krishna’s also has the same thing to say.  ‘It is not possible with these physical eyes.  I offer you Divine views to facilitate viewing the Cosmic Form’, says Shri Krishna.

-\-

सञ्जय उवाच -

एवमुक्त्वा ततो राजन् महायोगेश्वरो हरि: ।

दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ९ ॥

Sanjaya said:  Having thus spoken, O King, Hari, the Great Lord of Yoga, showed unto the son of Pritha, His Supreme Ishvara Form.

(XI – 9)

Arjuna called the Bhagawan Yogeshwara (XI - 4).  Sanjaya describing the battlefield scenes to the blind king Dhritarashtra calls Shri Krishna MahaYogeshwara.  Sanjaya is always anxious to exhibit his support for the Pandavas.  He wishes to instigate fear in the mind of Dhritarashtra and make him issue orders to stop the war.  ‘I desire to see your Ishvara Form,’ Arjuna requested (XI - 3).  Here Sanjaya says, “Bhgawan showed His Grand (Parama) Ishvara Form”.  The devotee seeks a little.  The Paramaatman gives a hundred fold.  If the devotee takes one step towards the Lord, He will respond by taking a hundred steps towards the devotee.

-\-

अनेकवक्त्र नयनमनेकाद्भुत दर्शनम् ।

अनेक दिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ १० ॥

दिव्य माल्याम्बर धरं दिव्य गन्धानुलेपनम् ।

सर्वाश्चर्यमयं देवमनतं विश्वतोमुखम् ॥ ११ ॥

With numerous mouths and eyes, with numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted, Wearing celestial garlands and apparel, anointed with celestial-scented unguents, was the All-wonderful, Resplendent, Boundless and All-Formed.

(XI – 10, 11)

‘You see anything you desire’ said Shri Krishna.  But Arjuna sees only familiar objects of his liking.  This is human nature.  Give a photo album to anyone.  He is not interested in seeing pictures of unfamiliar ones.  He looks for his own pictures first and then looks for pictures of known persons.  Similarly, Arjuna sees his favourable items.  Arjuna is a Kshatriya.  A Kshatriya loves his weapons.  Jewels, clothes, scents and other decorative items also interest him.  These too, in small numbers do not satisfy him.  He wants lots of these.

Does that mean God is a Kshatriya?  He is everything and everyone.  That means, He is also Kshatriya.  He appears in Forms according to the bhavana of the devotee.  To a Kshatriya, He appears as a Kshatriya.  Common Hindu is a lover of ornaments, good clothing and colourful decorations.  There are specific ornaments for every possible part of the body like the head, crown, forehead, nose, ears, neck, chest, arms, wrist, fingers, waist, ankles, toes.  Metals Gold, silver, copper, and stones Saphire, agate, blue diamond, emerald, pearl, chorals have been used since centuries to make so many types of ornaments, laces and garlands.  Probably, Bharat must be the country consuming the largest quantity of the precious metals and precious stones.  We import the shortfall, and again we must be the largest importer of gold and other precious metals.

Scents!  We have a strong bond with fragrance.  The Nature has also been lavish with Bharat.  She has mixed fragrance with this soil.  The most fragrant flowers are produced from this soil.  This statement may surprise the Hindus.  Fragrant flowers?  Flowers are supposed to be fragrant.  Are there flowers without fragrance?  Most of the flowers in other lands, brightly coloured though, are deprived of even faintest smell.  Mother Nature has bestowed on Bharat other ecstatically fragrant products, like Chandan, Kasturi.

In our food?  The rice has a unique aroma.  And how many more types of aromatic spices in our food?  It is absolutely wrong to call this great Nation poor.  It is a Nation bestowed by mother Nature of the best wealth.  That is hence, gangs of plunderers, from Mohammed Bin Qasim to the British, have come in waves continuously for the last thousand five hundred years.

There has been a hoary tradition in this Nation of offering the bet of everything to the God.  Look at the decoration, ornamental and floral, of the Idols of Shri Krishna and Shri Balaji Venkateshwara.  Dazzling!  Shri Mahalakshmi and The Mother Shakti in their temples, are decorated as ‘Sarvalankara Bhooshita’, bedecked with the best of jewels, head to toe.  The food offered is delicious and rich.  The food offered to Shri Krishna on Gokulashtami is called Cchappan Bhog and has 56 types of preparations.  Even today this tradition of offering the bests to Him is alive.  So long as this tradition is alive, there is no danger to our National wealth.  Once this tradition fades and gives way to selfishness, greed and race for money, our National wealth will be plundered, not necessarily by foreigners, but by our own men.

We should keep a point in mind.  Only the initial Darshana was of Wealth and Grandeur.  Later, he sighted gory and terrific scenes in the Vishwa Roopa Darshana.  This is unique feature of Hindu Dharma.  Beauty is Him.  Ugly is also Him.  Wealth is Him.  Poverty is also Him.  Peace is Him.  Terrible is also Him.  Birth is Him and death is also Him.  Simplicity is Him.  Grandeur is also Him.  Let us listen in the words of Arjuna.

-\-

दिवि सूर्य सहस्रस्य भवेद्युगपदुत्थिता ।

यदि भा: सदृशी सा स्याद्भासस्तस्य महात्मन: ॥ १२ ॥

If the splendour of a thousand suns were to rise up at once in the sky, would that be like the splendour of that Mighty Being?

(XI - 12)

It is only on such occasions, we realize how words fall short in expressing.  Even the expert linguist becomes incapable to find words in such extra-ordinary situations.  When the atom bomb was experimentally exploded for the first time, the scientist involved is said to have commented, ‘the dazzle was equal to a thousand Suns.’  The simili is meaningless.  Yet, there is no other way.  Arjuna was also in such a dilemna.  Sanjaya’s status was more challenging.  He had to explain the experience to a blind.  That is why, those who get such an experience become speechless.  Shri Buddha became silent for a week after he got such a Darshana.

-\-

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।

अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ १३ ॥

There in the body of the God of gods, the son of Pandu then saw the whole universe resting in one, with its manifold divisions.

(XI - 13)

Arjuna first saw the Ishvarya Roopa, then the dazzling bright form.  Now he sees all the diversities and varied aspects in this world finding a place together, co-existing in His Huge Vishvaroopa.  The world is full of diversities.  It is full of differences.  Each one of us has his own world.  Our experiences and perceptions of this world vary.  When I travelled abroad for the first time, I felt this is an entirely different world, a world never seen by me.  World is too huge to be comprehended.  For an individual, what he sees is his world.  There is gold and there is earth particle.  Sweet and sour, both are there.  There is violence.  There is peace.  The is pleasure.  There is pain.  Happiness is there and grief also is there.  There is love as well as hatred.  There is flower and there the thorn.  We can not deny diversity by saying everything is one.

Aadi Shankara preached Advaita philosophy.  Once, he was walking down a lane with his disciples.  An intoxicated elephant running helter skelter, came rushing towards them.  The mahout ran along shouting, ‘Run.  Run and save your life.  The elephant is intoxicated and violent’.  Shankara moved to the sides away from the path of the elephant.  One of the disciples did not do so and was thrown away by the elephant.  ‘You preach that everything is one.  Then, why at all did you fear the elephant ran away?  Is it not also Brahman?’ he asked Shankara.  ‘Yes.  I agree.  The elephant is Brahma swaroopa.  The mahout is also Brahma swaroopa.  Why did you not listen to this Brahma’s voice?’  The concept ‘everything is one’ is not argument but a Bhavana.

Sadhu Raka was a devotee of Vittala.  Once, he travelled on foot with his wife and daughter.  Raka, walking ahead found a golden wrist-band, lying on the ground.  He shifted some sand over it to hide it as he thought the young wife may be lured by the ornament.  The wife noticed his action and was curious to know the reason behind.  She found the wrist-band.  It looked attractive.  She thought the daughter, a ten years old girl may not be able to resist the temptation.  So, she also put some sand over it to hide it.  Both the parents were curious to know the child’s reaction.  The girl, Danka, saw the golden wrist band as her feet displaced the soil on it and it was exposed.  But, she walked past unconcerned.  ‘What did you do?  Put sand over sand?’, she said to the parents.  The parents talked Advaita, but knew gold.  They saw gold as different from sand.  Danka may not have known philosophy, but gold and sand were same to her.  She had attained the bhavana where everything was one for her.

The world which was full of contradictions and disparities for Arjuna appeared one in the Viraata Shareera of Shri Krishna.  In the dazzling brightness of His Form, all the differences had vanished and appeared as One.  The eyes which see a dazzling light is blinded and can not see anything else for a few seconds.  Similarly, the differences in the world became invisible to the eyes of Arjuna.  So long as the differences in the world is visible to us, Paramaatman is impossible to see.  The differences and disparities in the world vanish for the eyes which have seen Him, even for a moment.

-\-

तत: स विस्मयाविष्टो हृष्टरोमा धनञ्जय: ।

प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ १४ ॥

Then Dhananjaya, filled with wonder, with his hair standing on end, bending down his head to the Devas in adoration, spoke with joined palms.

(XI - 14)

To be astonished is a typical human trait.  Other lives are deprived of this.  Astonishment is an emotion arising out of an experience, hitherto not experienced, not thought of even in dreams.  I ask many students to narrate astonishing experiences in their lives.  I found that students from rural areas are prone more to be surprised than those in cities.  What might be the reason?  The last hundred years have tremendous developments in science and technology.  Especially, in the last thirty years after the invention of computers, so many types of electronic gadgets have reached the common man.  A human child is born and grows amidst Mobile Phones, IPods, Lap Tops, Digital Cameras, DVD Players, Games, Remote Operated Toys, and an astonishing variety of instruments.  The child does not know what is inside it, nor is it aware of the scientific principles based on which the instrument operates.  It merely knows to press the right button for the right function.  Not much intelligence is required for this.  Even an idiot can trained to know this.  But, the child grows with an illusions ‘self-confidence’ or a real bloated ego that it knows everything.  One who knows everything is never astonished.  Manas or heart dominant person is able to be surprised.  The tendency to be surprised fades away in an ‘intellect or Ego’ dominant person.  Today, the children in cities, especially of the rich families, lose their childhood and become adult-like too soon.

There is a disease more dangerous than AIDS, spreading among the city dwellers.  ‘Shorten the time.  Finish it early.’  The ten months stay in mother’s womb can not be shortened.  Once the child is born, everything else is desired to be hurried.  It should be able to sit and walk at the earliest.  It should stop breast feeding and switch over to other foods at the earliest.  Support systems have been invented to facilitate all these.  Then, it should start learning at the earliest.  Schooling used to start at seven years of age.  It gradually came down to five years, three years, then two years.  Now efforts are on to see if it is possible to start education right from the period the child is in mother’s womb.  Thank God, memory in the brain can not be separated and stored in Memory Cards and Data Cards, like in a computer.  This has remained a matter of imagination in films.  If it was possible?  I shudder even at the mere thought.  Memory cards of dead men will flood the markets.  The price will depend on the dead man’s intelligence and achievements.  The rich will purchase these and fix it on the new born’s brain and...  The child will know everything in a second.  Then what?  It will lose its childhood and become an ‘old man’ the next second.

Arjuna was lost in the hurricane of astonishment.  He was awe-struck.  He started speaking with worshipful reverence.  Let us listen to his narration of the experience.

-\-

अर्जुन उवाच -

पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेष सङ्घान् ।

ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान् ॥ १५ ॥

Arjuna said:  I see all the Devas, Oh Deva, in Thy body, and hosts of all grades of beings;  Brahma, the Lord, seated on the lotus, and all the Rshis and celestial serpents.

(XI - 15)

Arjuna is narrating his own experience.  I will be able to grasp his words only when I gain a similar experience.  It will be a futile effort to explain his words.  One thing is certain.  He is blabbering.  He is perturbed.  He is inconsistent and erratic in expression.  The sight has stumbled him.  That is why many of those great souls who got a Divine Vision chose not to talk about that.  If one shares his experience with some one who is not mature enough to grasp, he is stamped as mad.  Most of the Gnyaanis were considered lunatics in their lifetime.

He saw all the Gods.  He saw Brahma seated on the lotus.  Though he has not said so, he must have seen Shri Mahavishnu.  He saw the lotus.  He must have seen the stem, which originates from the navel of Shri Mahavishnu.  Naturally, he must have seen Shri Mahavishnu lying on the bed of serpent.  He saw Shankara, the Rshis, snakes.  The Paramaatman is beyond the Trinity, Brahma - God of Creation, Vishnu - God of Sustenance, and Shankara - God of Dissolution.  All these three are included in the Paramaatman.

He saw all the worlds.  He saw the Brahma Loka, Vaikuntha, Kailasha, the worlds of Gods, earth-the habitat of Rshis, the lower world of snakes, etc.  We must infer that he saw every world and every form of life, right from Brahma to the lowest one, the snake.

-\-

अनेकबाहूदर वक्त्र नेत्रं पश्यामि त्वां सर्वतोsनन्तरूपम् ।

नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ॥ १६ ॥

I see Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes;  neither the end nor the middle, nor also the beginning of Thee do I see, Oh Lord of the universe, Oh Universal Form.

(XI - 16)

Arjuna calls the form, ‘Vishwaroopa’ or the Form of the whole world.  There are many, many lives in the world.  Not only in own world, there is possibility of lives in thousands of other worlds also.  If all these lives of all these worlds, all the arms and legs, all the eyes, mouths and stomachs were to be joined?  That form is beyond our imagination.  Arjuna was fortunate to witness the Form.  He says, ‘I see Infinite Forms of Yours’.

When we see a huge form, we naturally look to see its ends.  If a train is long, we look to see its engine and the last coach.  Arjuna also tries to see the beginning and the end of the Viraata Roopa, but he can not.  He says, ‘I can not see the beginning, the end and the middle.’  When you do not know the beginning and the end, naturally you do not know the middle.

-\-

किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम्।

पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम् ॥ १७ ॥

I see Thee with diadem, club, and discus;  a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable.

(XI - 17)

When Arjuna says, ‘I see You with Gadaa and Chakra, it means he has seen Chaturbhuja Shri Vishnu in the Vishwa Roopa Darshana.  ‘I see You as a Dazzling  Light, brightening up all directions,’ says Arjuna.  Once I travelled northwards, from Johannesberg to Adis Ababa.  I was seated near the right side window.  The plane took off at three in the night and hence I dozed off as soon as I took my seat.  I was awakened by a bright, dazzling light.  I find it impossible to explain the scene.  The whole sky, right upto horizon, was lit up in dazzling golden colour.  It was a phenomenon before Sun rise.  That was the best of astonishments I have experienced.  Blue also fills up the sky likewise.  But, that can not termed as dazzling or even ‘lighting up’.  This was as if fire-flames had occupied every inch of the sky space.  Sanjaya had described as ‘brightness of a thousand suns’.  Here, Arjuna describes the same as ‘One with the dazzle of Fire and Sun and One who is so bright that He can not be seen’.  Arjuna also calls Him as Aprameya, or the One who can not be measured or described by words, thoughts, imagination, similis, or approximation.

-\-

त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् ।

त्वमव्यय: शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥ १८ ॥

Thou are the Imperishable, the Supreme Being, the One thing to be known.  Thou are the great Refugeof this universe;  Thou are the undying guardian of the Eternal Dharma, Thou are the Ancient Purusha, I ween.

(XI - 18)

Shri Krishna has used the words, ‘this is My opinion’, many times in the Gita.  Now, we hear these words being spoken by Arjuna.  That is very special.  Arjuna is a Kshatriya.  A Kshatriya rarely bows down or shows humility.  Humility and Completeness are complementary, one causes the other.  The only condition for gaining completeness is humility.  And humility is also the only result of completeness.  Arjuna is witnessing the Viraata Form.  He could have very well asserted and said, ‘I saw.  This is my own experience’.  But, he says, this is my opinion’.  The ‘Me’ in him probably subsided, may be for a few moments, due to Darshana of the Cosmic Form.  Shri Valmiki who wrote the wonderful epic Ramayana, does not say so.  He says, ‘the story was told by Prajapati to KakaBhrushunda who in turn told Rshi Narada.  I only wrote the story as told by Narada to me’.  Similar humility in Arjuna made him say, ‘this is only my opinion’.

‘You are Imperishable.  You are one who is to be known.’  What is to be known?  Which is worthy of being known?  That which fetches most money?  A warship called ‘Emdon’ bombarded Madras harbour (presently Chennai) during the second world war.  Sign boards saying, ‘German language will be taught here’ sprang up in many places in Madras.  Why?  The Germans are going to rule us.  Knowledge of German will facilitate easy employment in the new government.  That was the logic.  Today, everyone is hankering to learn computers.  Spoken English classes, with American accent, are the most popular, most prevalent and the most lucrative activity in cities.  Class rooms teaching our languages are empty.  Today, a student in Bharat can obtain college degrees without knowing a letter of his mother tongue.  What is worth learning?  That which will fill up the belly?  Anything, on knowing which there is nothing else to be known, anything which quenches the thirst to know, anything which generates inner peace, that is worth knowing.  Arjuna says while experiencing the Cosmic Vision, ‘You are the One to be Known’.

Arjuna says, ‘You are the refuge, shelter for all the lives running every moment without rest and peace.’  All the lives go in search of food and other requirements for worldly life, roam around the whole day, restless and anxious.  In the evenings they return to their respective shelters, caves or nests or holes or sheds or houses in search of rest, assurance and peace.  Similarly, ‘the whole life we sing, dance, smile, cry, win, lose, get excited and get depressed, and finally on realization we have to seek refuge in You’, says Arjuna.  As the slate remains the same, unchanged even though various letters are written on it and erased again and again, as the television screen remains unchanged, steady even though so many images appear on it, change and disappear from it continuously, so also this world ever changing, ever moving, ever dissolving anchors on You, the Unchanging, the Stable and the Eternal.

-\-

अनादिमध्यान्तमनन्तवीर्यं अनन्तबाहुं शशिसूर्य नेत्रम् ।

पश्यामि त्वां दीप्तहुताशवक्त्रम् स्वतेजसा विश्वमिदं तपन्तम् ॥ १९ ॥

I see Thee without beginning, middle or end, infinite in power, of manifold arms; the sun and the moon Thine eyes, the burning fire Thy mouth; heating the whole universe with Thy radiance.

(XI - 19)

Now, he is describing one more Form.  Was the Cosmic vision like a film, with changing scenes.  How much time would it have taken?  So many questions arise when you read this chapter.  Some have tried to draw a picture depicting the description.  These pictures have to be wrong.  The picture, howsoever big, is bound by limitation of size.  It may have many, many faces and arms.  Yet, these have to be definite number.  A picture can not depict infinity.  We ourselves are within bounds.  Anything created by us can never be boundless.

‘You are without beginning, middle and end’.  He is repeating his own words (XI - 16).  Then he said, “I can not see your beginning, middle or end’.  He was in witnessing mode then.  Now, the witness is almost disappeared.  He is in mood of singing praise of Paramaatman now.  Now and then he switches on to describing the sight.  Initially, he saw a kind, peaceful and soothing Form of Paramaatman.  Now, he is witnessing an aggressive, furious terrifying Form, with mouths spewing fire, numerous arms and suns and moons as eyes.  In our Hindu Dharma, God and Devil, Allah and Shaitan are not different.  ‘God is epitome of Love.  He only does good’.  So say the world religions.  But, the world also has anger, rage, hatred etc.  Death, disease and other such cruel aspects are there.  Ugly and terrific scenes are also there.  How are these explained?  The other religions try to explain these as acts of Shaitan or Devil.

There is an embarrassment in this effort.  When death overpowers, when disease and other harsh realities seem to be powerful, when cruelty and hatred create destruction, the Shaitan or Devil appears stronger than God.  Can the Devil be stronger than the Omnipotent God?  Does the Devil possess power enough to defeat the God?  These religions are embarrassed when faced with these questions.  According to the Hindu Dharma, He is everything.  He is birth.  He is death.  He is beauty.  He is ugly.  He is peace.  He is the terrific.  Pleasure is His sanction.  Pain is also given by Him.  Disease is His grace.  Health is also His blessing.  Many Hindu youths unable to understand this question the fiery weapons in the hands of God Forms.  They also can not appreciate fearful Forms like Kali and Narasimha.

I read short story in a weekly magazine.  Two lovers, married to each other, travelled by a ship.  In the mid sea, black clouds gathered, thunder storm started and the ship started rocking.  The wife panicked and clung on her husband.  “Oh!  What has happened?  I am worried”, said she.  The husband pointed to the sky and said, “He will take care”.  “You seem to be answering irresponsibly.  I am seriously afraid”.  He did not say anything.  After some time, he drew out a sword, held it at her neck.  “Is this a time for play?  I am afraid of gathering storm and you are playing with me?”  “Playing?  I am pointing a sword at you.  Are you not afraid?”  “Why should I fear?  You are my husband.  I am yours.  Anything you do is agreeable to me”.  “Then why do you fear the storm?  We are all His.  Anything He does should be agreeable to us.  Whether it is a storm or a breeze, it is His act.  If He decides that drowning in the sea will benefit us, may He drown us.  If He has reserved more tasks for us, He will sweep us to the shore.  Where is the reason for fear?” said the lover husband.

-\-

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वा: ।

दृष्ट्वाद्भुतं रूपं उग्रं तवेदं लोकत्रयं प्रव्यथितं मह्त्मन् ॥ २० ॥

The space betwixt heaven and earth and all the quarters are filled with Thee alone;  having seen this, Thy marvellous and awful Form, with three worlds are trembling with fear, Oh Great-souled One!

(XI - 20)

The Paramaatman pervades the whole creation.  He is in every atom.  This is seen by Arjuna through Divya Drishti.  The world we see is but a small portion of Viraata Roopa.  The objects undergoing change, destruction, inert and lives, everything is part of this Viraata Roopa.  What Arjuna saw through Divya Drishti is seen by the devotee through Bhava Drishti.  Vasudeva Sarvam is Bhava Drishti of the devotee.  In childhood, when the boy is attracted by marbles, he has Bhoga Drishti (Consumer attitude).  The world appears real for the one with Bhoga Drishti.  The boy grows and realizes that the marbles are petty and unworthy.  Now, he has Viveka Drishti (discretionary attitude).  Just as one and the same person is father to one, son to another and friend to another, so also the same world appears differently for men with different attitudes.  It is ‘real’ for one with Bhoga Drishti.  He is attracted by the world and clings on to it.  It is changing and destructible, an illusion, for one with Viveka Drishti.  He detaches self from the world.  For the one with Divya Drishti, it is a micro portion of the Cosmic.  His ahankara vanishes and he surrenders.  For the one with Bhava Drishti, one who has attained a state of oneness with the Paramaatman, the world is verily the Paramaatman, Bhagawat-swaroopa.  He gets filled up by Love.

-\-

अमी हि त्वां सुरसङ्गा विशन्ति केचिद्भीता: प्राञ्जलयो गृणन्ति ।

स्वस्तीत्युक्त्वा महर्षिर्सिद्ध सङ्घा: स्तुवन्ति त्वां स्तुतिभि: पुष्कलाभि: ॥ २१ ॥

Verily into Thee enter these hosts of Devas;  some extol Thee in fear with joined palms;  ‘May it be well!’ thus saying, bands of great Rshis and Siddhas praise Thee with splendid hymns.

(XI - 21)

Arjuna had once been to the Devaloka. He had seen the Devas living there an apparently affluent and happy life.  Now, Arjuna is seeing those Devas also entering into the Viraata Form he is witnessing.  All the Devas have appeared from the Paramaatman.  They are sustained by Him.  They also have a fixed life period.  They have to enter into Him and cease to exist when their life period ends.  Arjuna sees some of the Devas in panic, praying with folded hands while facing their ends.  Why should the Gods be afraid?  They are supposed to be living in all-pleasure and no-pain world.  Devaloka is a world of pleasures in superlative degree.  The best of everything, the grandest of everything is available in the swarga.  Why should the Devas living in such a swarga be afraid at all?  That is exactly the reason for fear.  One plunged in sensual pleasures fears more for death.  One, who is attached intensely with the world carries more fears.  ‘I will be lost.  Afterwards, how do I enjoy these pleasures?’  This is the basis for fear.

The Maharshis, divorced from the worldly objects of pleasure, equipoise in likes and dislikes, are seen by him fearlessly voicing blessings, in the Viraata Form.

-\-

रुद्रादित्या वसवो ये च साध्या विश्वेsश्विनौ मरुतश्चोष्मपाश्च ।

गन्धर्वयक्षासुरसिद्ध सङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥ २२ ॥

The Rudras, Adityas, Vasus, Sadhyas, Vishva – Devas, the two Ashvins, Maruthas, Ushmapas, and hosts of Gandharvas, Yakshas, Asuras, and Siddhas, - all these are looking at Thee, all quite astounded.

(XI - 22)

In the shlokam XI – 6, the names of eleven Rudras, twelve Adityas, eight Vasus have been mentioned.

Mana, Hanumanta, Prana, Nara, Yaana, Chiti, Haya, Naya, Hamsa, Narayana, Prabhava and Vibhu are the twelve Sadhyas. (Vayu Purana.  66 – 15 & 16).

Kratu, Daksha, Shrava, Satya, Kaala, Kaama, Dhuni, Kuruvaan, Prabhavaan and Rochamaan are the ten Vishvedevas.  (Vayu Purana.  66 – 31 & 32).

Gavvaah, Anala, Soma, Yama, Aryama, Agnishvattha, and Barhishat are the seven Pitrus.  (Shiva Purana.  Dharma – 63/2).  The Pitrus are also called Ushmapa, as they consume hot Anna (cooked rice).

Gandharvas are experts in music and fine arts.  They are the singers in the Deva Loka.  They are born to Rshi Kashyapa through his wives Muni and Pradha.  The Yakshsas are also born to Kashyapa.  The Gandharvas, Yakshas, Asuras and Siddhas are also part of the Viraata Roopa of the Lord.

-\-

रूपं महत्ते बहुवक्त्र नेत्रं महाबाहो बहुबाहूरुपादम् ।

बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोका: प्रव्यथितास्तथाहम् ॥ २३ ॥

Having seen Thy immeasurable Form – with many mouths and eyes, Oh mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks, - the worlds are terrified, and so am I.

(XI - 23)

Arjuna is using repitative expressions.  That is an indication of fear in him.  One who sees a snake shouts many times snake, snake snake.  Similarly the one who has seen fire.  These shouts is not for reaching the news to others.  It is an indication of panic in him.  Excessive joy and extreme surprise also are also similarly exposed.  Arjuna is in such a state.  He is witnessing newer aspects in the Cosmic Darshan and getting astonished and excited.  Now, he sees the jaws and the huge teeth, fierce and blood-thirsty.  This Form is contrary to he had visualized all these while.  Tremble and fear arise in Arjuna as a result of this vision.

-\-

नभ:स्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्त विशाल नेत्रम् ।

दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥ २४ ॥

On seeing Thee touching the sky, shining in many a colour, with mouths wide open, with large fiery eyes, I am terrified at heart, and find no courage nor peace, Oh Vishnu.

(XI - 24)

‘Your Form has not caused fear in me.  My terrorized inner self is the cause for my fear’, says Arjuna.  The Government is considering compulsory printing of cancer affected faces on the cigarette packs to discourage smoking.  The gory scenes of the hell and description of tortures therein are published and publicised to keep the people away from sin and on the path of Dharma.  In our childhood days, we have heard elders saying, ‘Do not tell lies.  The God will pierce your eyes’;  ‘Do not crush the ant.  It will crush you in the next birth’;  ‘The mouth which tells lies will starve’ etc.  These suggestions get embossed in our sub-conscious minds.  Most of us are afraid of stealing, betraying or committing adultery only due to this fear-struck impression deep within us.  Is this proper?  No.  Definitely not.  But, this is an easier way.  To inspire Viveka (discretion) and to impress Dharma requires a lot of time and patience.  We should be knowing Dharma.  We should be enforcing Dharma in our own lives.  Then we should try to teach Dharma to others.  This is very difficult way.  Striking fear is easier.  Fear is also essential for social conduct.

Arjuna is mentioning this inner self.  He has known the Paramaatman as an Abode of peace, as beautiful and gentle and as a sweet personality.  That was the Form he had imbibed in his mind.  He never knew Him as cruel and as a symbol of death.  Yamadharma is the usual symbol of death.  He is pictured as rude, cruel faced, holding the strangulating chord and driving a black bufallo.  But, Arjuna sees the Yamadharma also in this vision of Viraata Form of Paramaatman.  The Viraata Form had its mouths wide open, spewing fire on all directions, and irregular and fearful teeth inside.  This sight shattered the image Arjuna already held in his mind.  His erratic speech is the result of such a sight.

-\-

दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि ।

दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥ २५ ॥

Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya-fires, I know not the four quarters, nor do I find peace;  have mercy, Oh Lord of the Devas, Oh Abode of the universe!

(XI - 25)

In a state of fright one loses awareness of direction, time, the place where he is stationed and one’s own words.  Once a popular personality in Chennai was to inaugurate a new building.  He is a journalist and an orator specializing in spiritual subjects.  During his address, he condemned the demolition of the the ruined structure at Shri Ram’s birth place, Ayodhya.  There was a 3,000 strong audience, comprising chiefly of devotees of Shri Ram.  Though unhappy with the comment, none of them protested.  Only one in the huge audience raised a voice, a roaring one, of protest.  Standing near the stage, I could see the speaker’s legs trembling.  Although he shouted and declared, “I’ll speak.  I’ll speak in any audience.  No one can choke my voice”, he did not speak further and ended his speech.  His state was pitiable when he came down from the stage.  Hands trembling, voice choked, he was in an excited state.  ‘Where am I?  Where is my car?’ he fumbled.  He had parked the car right behind the stage.  But, he forgot the sense of direction.  This was the impact of a firm protest by one.  Can fear cause such a big disturbance?  As a witness, I was surprised.

Arjuna is saying the same thing.  ‘I lost my directions.  I lost my peace.  Please calm down’, he laments.  He feels the Lord is in rage this moment and wants Him to calm down.  The Viraata includes both soothing and peaceful Form and fiery and terrific Form.  Both are parts of His Form.  These contrasts are only for us, the humans.  Due to the prejudiced image impressed in our minds, we seek one and reject the other.  The day we get rid of this ‘want and loathe’ attitude, we will be blessed with Brahma Darshna.  It is neither fiery nor pleasant.  It is neither rude nor gentle.  It is beyond both.  We have to reach beyond the worldly pairs of opposites to have Brahma Darshan.  So long as we are entangled in these twin opposites, our God will also be with all these contradictions.  When he talked Gita, Shri Krishna was 80 years of age on the earth.  How do we picturize Him?  As a youth with well built body.  That is because, we desire youth and abhor old age and death.  We pray to Him and seek what we desire.  How then can we allow Him to be pictured as old, which we dislike?  The non-dual, non-changing, eternal Paramaatman will ‘seen’ by us the day we reach beyond all these dual opposites.

If a form appears, it has also to disappear.  We all know the story of birth of Shri Krishna.  We know His childhood plays.  We also know His valorous acts in His youth.  Do we know about His death?  He was hit by a hunter’s arrow and died.  We may not be pleased withe word, ‘He died’.  We may use gentler words like, ‘He ended this worldly life’ or ‘He attained Antardhana’, etc.  Words are our problem.  But, reality is that anyone appearing with a body in this world has to leave the body and that is death in worldly terms.  Shri Ram was born in Ayodhya, grew up to become youth and married.  Did His growth stop thence?  No.  He lived a whole life, became old, entered the river Sarayu and died.

The mother is full of love.  She always forgives.  She is a personification of peace.  She is an epitome of sacrifice and selfless-ness.  Such is the image we carry of a mother.  Look at the Form of mother Kali.  She has a fierce look, with blood dripping long tongue drawn out, one arm carrying a bloody sickle, one a pot of fire, third holding a severed head and the fourth holding crow bar and piercing a man lying at Her feet.  Her neck carries a garland of skulls.  On knowing Her to be a Divine Form, we may bow down but, our minds will not accept this Form as a Divine one.  Shri Ramakrishna Paramahamsa worshipped this very Form.  He used to be tearful, full of love and kindness while performing worship.  He saw this Form as one of Motherly Love.

We are not able to digest the fact that Vatsalya and wrath can be together.  It is difficult for us grasp the fact that the hideous and beauty are two side of the same coin.  The villages retain the quality of accepting reality.  Look at the Forms of deities being worshipped in the villages.  Look at the ways of worship being adopted there.  The educated, progressive, those who stopped wearing traditional dresses and started wearing pants, get embarrassed when they see these village deities and the way these are worshipped.  They stamp these as blind and irrational faith.  That is because they desire one and reject the other.

Our Hindu Dharma considers the God also as part of Maya.  He is with dualities, changing, destructible, possessor of compassion as well as anger, both creator and destroyer.  The Brahman or Paramaatman is beyond all these attributes, beyond Gods, Eternal, indestructable, inexplicable, the only One.

-\-

अमी च त्वां धृतराष्ट्रस्य पुत्रा: सर्वे सहैवावनिपाल सङ्घै: ।

भीष्मो द्रोण: सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यै: ॥ २६ ॥

वक्त्राणि ते त्वरमाणा विशन्ति द्ंष्ट्राकरालानि भयानकानि ।

केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गै: ॥ २७ ॥

All these sons of Dhritarashtra, with hosts of monarchs, Bheeshma, Drona, and Sutaputra (Karna), with the warrior chiefs of ours, enter precipitately into Thy mouth, terrible with tusks and fearful to behold.  Some are found sticking in the interstices of Thy teeth, with their heads crushed to powder.

(XI – 26, 27)

The way Arjuna addressed Karna is an evidence for the extreme and passionate likes and hatreds he carried.  Arjuna never once called him by his name Karna.  He always called him ‘Soota Putra’, i.e. son of a labourer.  Karna was Arjuna’s equal in archery.  Duryodhana also firmly clung on to friendship with Karna and throned him as king of Anga Desha, as he thought him capable of standing against Arjuna.  Arjuna, who considered self unequalled, saw Karna as a competitor.  Though Arjuna had defeated Karna in all the previous encounters, he continued to nurture anger, hatred and derision for him.  He always called Karna ‘soota putra’.  “You are son of servant.  You do not qualify to stand in front of me.  How dare you oppose and fight against me?” he seems to mean by calling him by this name.  His huge ego is exposed here.

He sees all the warriors rushing into and getting pulverized in the mouth of the Cosmic Form.  It is interesting that he does not see himself among them.  Generally, man fails to see his own death in the death of others.  He sympathises with the dead for all the pains and hardships he faced before death.  He worries about the miserable condition of the dependents after his death.  But, he never once remembers that he himself will die, that he will also undergo the same experience.  Arjuna, also a common man like anyone of us, only exhibits this trait.

-\-

यथा नदीनां बहवोsम्बुवेगा: समुद्रमेवाभिमुखा द्रवन्ति ।

तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति ॥ २८ ॥

Verily, as the many torrents of rivers flow towards the ocean, so do these heroes in the world of men enter Thy fiercely flaming mouths.

(XI - 28)

“Oh!  these great warriors!  Subjected to such a gruesome crushing!  They hurrying towards the mouth only to be crushed between His Jaws.  We run the whole life and involve in hectic activity.  We feel we are running to obtain objects, or gain pleasures or success.  Is this the ultimate destination?  Are we running frantically towards death?  Are we striving all the life only to reach the burial ground?  This does not seem to be a punishment for the wicked.  Duryodhana is getting crushed.  Bheeshma and Drona are also being subjected to the same treatment.  If this was because they sided with the wicked, then why are the warriors on our side are being subjected to the same treatment?

There is a poem written by Kabirdas.  Therein, he addresses the stone grinder and says, “this rotating stone threatens and frightens me.  Just like the grains get crushed between the stones, we are bound to be crushed in in this huge machine of life and death”.  His son makes a correction in that song.  He says, “the grains which cling on to the axle escape being crushed.  Similarly, men who cling on to His feet escape getting crushed in Samsara”.  In the vision seen by Arjuna, Who is crushing everyone by His terrific jaws?  The same Bhagawan whom we expected to be our saviour.  Saviour is becoming the devourer.  The fence meant to protect the crop is devouring it.  Paramaatman is Himself death personified here.  We can understand the state of Arjun’s mind.  “No.  No.  I do not want to see these gruesome teeth.  Please hide these.  Show Your smiling, pleasant face”, pleads Arjuna.

-\-

यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगा: ।

तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगा: ॥ २९ ॥

As moths precipitately rush into a blazing fire only to perish, even so do these creatures also precipitately rush into Thy mouths only to perish.

(XI - 29)

Now Arjuna is using another simili to describe what he had seen.  ‘Just as moths, competing with each other, attracted by the light, fall into the flame and give up life,  I see every one falling into Your mouth, getting crushed and destroyed’.  This simili is usually used for the materialists who are lured by the colourful world and who lose their lives chasing pleasures.

Why would He have given such a vision to Arjuna?  Probably to suggest that ‘You do not do anything.  Everything is predestined.  All that destined to happen will happen.  You better regard yourself merely as an instrument’.  Later, He says so in the 33^rd shlokam.

We always feel, the God should be and do as we wish.  We try to cast on Him, the image we carry of Him.  ‘Change Your Gory and Terrific Form to Pleasant and Smiling One’, we demand.  We want Him to do only what we desire.  ‘Play flute.  Do not roar.  Be lovely.  Do not be rude.  Be a breeze.  Do not be a cyclone.  Protect me.  Do not destroy me’.  Such are our demands from Him.

-\-

लेलिह्यसे ग्रसमान: समन्ताल्लोकान्समग्रान्वदनैज्वलद्भि: ।

तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्रा: प्रतपन्ति विष्णो ॥ ३० ॥

Swallowing all the worlds, on every side with Thy flaming mouths, Thou are licking Thy lips.  Thy fierce rays, filling the whole world with radiance, are burning, Oh Vishnu!

(XI - 30)

Image disappears and the next image appears on the cinema screen.  This happens very fast.  Hence, we never know when the previous image disappears and the next appears.  The two acts are almost simultaneous.  The rain and river for a perfect simili to know this.  The destruction of river paves way for birth of rain clouds.  The moment vapour is born, its travel path and ultimate death is determined.  The vapour is destroyed to give birth to the cloud.  The cloud dies to give birth to rain.  Rain loses its existence to pave way for the life of river.  River is lost in its merger with the sea to continue as birth of vapour.  Similarly, there is death inherent in birth; destruction in creation.  And, birth innate in death; creation in destruction.  There is neither creation without destruction and nor destruction without creation.  Able to see existance, we see neither death nor birth thereafter.

There is the idea of Trinity in Hindu Dharma.  According to it, Brahma creates.  Vishnu sustains and Mahadeva destroys.  We are already born.  Act of creation is over.  Hence, we are not interested in Brahma and naturally, there is no temple for Brahma.  We desire to live in this world.  We desire to stay here long with all comforts and no troubles.  Hence, we are attracted towards Vishnu.  The Vishnu temples are the wealthiest ones.  The Forms of Shri Vishnu are well decorated, lavished with fine clothes and ornaments and fed the finest foods.  Death frightens us.  We do not desire to face, nay even think and talk about death.  We want the death to be postponed indefinitely.  But, the reality of death, most definite and most uncertain in terms of time, faces us brutally and torments us.  Hence, temples have been built for Shri Mahadeva on the basis of this fear and efforts are made to pacify Him.  But, all the three are same.  The One and the same is doing all the three tasks.  In fact, calling it three acts may also not be right.  It is only one act.  A continuous act.  Birth from death and death again from birth; Sustenance in the intermediate time.  Our inefficient eyes see the world existing and lives being sustained.  Birth and death are going on continuously, generally unnoticed by our eyes.

See how Arjuna is describing the scene of  destruction.  The Paramaatman is licking blood and relishing the act of swallowing men as though He was feasting.

-\-

आख्याहि मे को भवानुग्ररूपो नमोsस्तु ते देववर प्रसीद ।

विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् ॥ ३१ ॥

Tell me who Thou are, fierce in form.  Salutation to Thee, Oh Supreme Deva;  have mercy.  I desire to know Thee, Oh Primal One.  I know not indeed Thy purpose.

(XI - 31)

Though fear struck by the vision, Arjuna continues to see.  He bows to the Virata Roopa.  “I am seeing something, hitherto unknown to me.  I am seeing something unusual, different from what has been my ideas till now.  This is beyond my wildest imagination.  Who are You?  I wish to know You”, exclaims Arjuna.

Tsunami attacked the coastline of Tamil Nadu.  Gigantic waves entered the land furiously, violently.  Every one ran for life.  Thousands are tormented by the fear of oncoming death.  There is one in thousands who captures the scene in his camera.  He retains his urge to know.  He is not agitated by the fearful situation, by a possibility of his own death.  The aeroplane has lost balance.  Emergency landing has been announced.  Every one has been asked to wear safety jacket and naturally were in panic.  They were seen crying, praying.  Some fainted.  But, there was one, a lady, who was taking notes, minute to minute, of the happenings, till the moment the plane exploded.  Her notes were found in the debris of the plane.  There was an earthquake in Jabalpur.  Everyone ran out of their houses into open space.  One youth was not perturbed.  He put his voice recorder on and placed it on the land.  One and a half minute recording of terrific sound became an awe-inspiring evidence of the happenings deep inside the earth.  The sound has to be listened to and is beyond words.

Arjuna was extra-ordinary.  The fear in his mind caused by the vision, does not diminish his urge to know.  Urge to know is alive even at the moment he is face to face with death.  Such men are fortunate.  I know a scholar, who started taking lessons in music, from the day he knew that he was badly affected by cardiac and renal disease, at the age of seventy five.  There was one more, who was affected by a killing disease.  He started studying the disease, his own body, interacted with similar patients and compiled very interesting facts about the disease.  Were these men not afraid of death?  Can not say.  May be, they involved in these activities only as ruse to overcome fear.  But, they were definitely not shattered by death.  They did not allow fear strangle and destabilize them.  Death was taken as an ordinary, casual event.

Arjuna says on one hand, ‘Vignyaatum Icchaami’ (I want to know You) and on the other hand says, ‘Praseeda’ (Please calm down, Please change to your pleasant Form).  These are contradictory demands.  One can not choose when he wants to know.  “I do not want to see your fierce Form.  I can not see Your Form, in which You are swallowing men, crushing them between your jaws and relishing their blood.  Please switch over to Your pleasant and smiling Form.”  This is one demand by Arjuna.  “I want to know You”, is the other demand.  One wishing to know Truth can not have likes and dislikes.  He can not have preferrances.  Knowing is knowing fully, not merely the favourable aspect.

-\-