Vishwarup (Universal Form) in The Bhagavat Gita
Chapter eleven of the Bhagavat Gita describes the Universal form of Sri Krishna on the battlefield of Kurukshetra. The Almighty manifested himself in his Vishwarup twice as narrated in Mahabharat.
The first occasion was the peace-making effort by the Pandavas when they sent Sri Krishna as their representative to talk to their cousin brothers, the Kaurava rulers about dividing the empire. Duryodhana flatly refused. The demand for only five villages was also rejected. Duryodhana attempted to arrest Sri Krishna in the court which enraged God. He manifested himself in a larger form and challenged Duryodhana to arrest him. However, very few could see the Vishwarup and the true form of manifestation. For most courtiers, this was a brilliance of very bright light. Only Vidur and Bhishma and a few others saw Him in the true form. The first attempt at a peaceful settlement had completely failed due to the stubbornness of Duryodhana and his friends and advisors. This failed attempt by God himself necessitated the war.
The second occasion was on the battlefield of Kurukshetra. Sri Krishna had become the charioteer (Sarathi) of Arjun. The role of the charioteer on the battlefield was considered very significant in those times. They provided the warrior security, friendly advice, necessary guidance, encouragement and even criticism. The charioteers functioned not only as drivers of chariots; they were required to show their skill in advancing through the attacking army.
The manifestation of Sri Krishna in Vishwarup on the battlefield was at the request of Arjun because he was baffled. The composers of the Bhagavat Gita might have some objectives behind the cosmic form of the almighty.
The first objective might have been to establish Sri Krishna as the true manifestation of the almighty omnipresent and omniscient Brahma (Parmatma) which was conceptualized in the Upanishadic period through several centuries. The second objective might have been concerned with the confirmation of Dasavatar of Vishnu. Whatever Sri Krishna was doing as an avatar of Vishnu on the battlefield was inherent in Him enjoying the Supreme Power. He manifested himself in his cosmic form and gifted Arjun special eyes to see the complete details revealed in the universal form.
The third objective of the composers was to establish Krishna as a human on this earth. The main challenges before Hinduism in those times were Buddhism and Jainism founded by earth-born human beings Known as Gautam Buddha and Mahavir. Both of them had turned into Gods and were worshipped in temples. Similarly, Sri Krishna earth-born son of Vasudeva had become the guide, advisor, bodyguard and chief strategist of the Pandavas to fight for excesses committed by the Kauravas. Gita has been criticized by many for resorting to unnecessary militarism. However, the advice of God must be understood from a true perspective. The attempt of a peaceful settlement by God himself had failed and punishment was the only option available which could not have been possible without a war.
In the Bhagavat Gita (Chapter 11) the whole narrative of manifestation of Paramatma is available in the form of conversation. Shlokas 5 to 8 describe the command of God to Arjun to view Him in Vishwarup. However, the cosmic form into which Sri Krishna manifested himself was a highly fearsome form of doomsday (Pralaya). Arjun watched the entire army of Kauravas with all the commanders like Drona, Bhishma, Karna etc. flying towards the swallow-hole of the cosmic form.
Shlokas 9 to 13 relate to the statement of Sanjay who was reporting to Dhritrashtra about the happenings on the battlefield. Since Sanjay was also gifted with special eyes, he was able to see the cosmic form and describe the same to Dhritrashtra.
Prayer of Arjun for the Vishwarup begins from Shlokas 15. Some selected shlokas have been included in this article.
श्रीभगवानुवाच |
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रश: |
नानाविधानि दिव्यानि नानावर्णाकृतीनि च || 5||
śhrī-bhagavān uvācha
paśhya me pārtha rūpāṇi śhataśho ’tha sahasraśhaḥ
nānā-vidhāni divyāni nānā-varṇākṛitīni cha
Meaning:
The Supreme Lord said: Behold, O Parth, My hundreds and thousands of wonderful forms of various shapes, sizes, and colors.
पश्यादित्यान्वसून् रुद्रानश्विनौ मरुतस्तथा |
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत || 6||
paśhyādityān vasūn rudrān aśhvinau marutas tathā
bahūny adṛiṣhṭa-pūrvāṇi paśhyāśhcharyāṇi bhārata
Meaning:
Behold in Me, O scion of the Bharatas, the (twelve) sons of Aditi, the (eight) vasus, the (eleven) Rudras, the (twin) Ashwini Kumar’s, as well as the (forty-nine) maruts and many more marvels never revealed before.
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् |
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि || 7||
ihaika-sthaṁ jagat kṛitsnaṁ paśhyādya sa-charācharam
mama dehe guḍākeśha yach chānyad draṣhṭum ichchhasi
Meaning:
Behold now, Arjun, the entire universe, with everything moving and non-moving, assembled together in My universal form. Whatever else you wish to see, observe it all within this universal form.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा |
दिव्यं ददामि ते चक्षु: पश्य मे योगमैश्वरम् || 8||
na tu māṁ śhakyase draṣhṭum anenaiva sva-chakṣhuṣhā
divyaṁ dadāmi te chakṣhuḥ paśhya me yogam aiśhwaram
Meaning:
But you cannot see My cosmic form with these physical eyes of yours. Therefore, I grant you divine vision. Behold My majestic opulence!
सञ्जय उवाच |
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरि: |
दर्शयामास पार्थाय परमं रूपमैश्वरम् || 9||
sañjaya uvācha
evam uktvā tato rājan mahā-yogeśhvaro hariḥ
darśhayām āsa pārthāya paramaṁ rūpam aiśhwaram
Meaning:
Sanjay said: O King, having spoken thus, the Supreme Lord of Yog, Shree Krishna, displayed his divine and opulent form to Arjun.
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् |
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् || 10||
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् |
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् || 11||
aneka-vaktra-nayanam anekādbhuta-darśhanam
aneka-divyābharaṇaṁ divyānekodyatāyudham
divya-mālyāmbara-dharaṁ divya-gandhānulepanam
sarvāśhcharya-mayaṁ devam anantaṁ viśhvato-mukham
Meaning:
In that cosmic form, Arjun saw unlimited faces and eyes, decorated with many celestial ornaments and wielding many kinds of divine weapons. He wore many garlands on His body and was anointed with many sweet-smelling heavenly fragrances. He revealed Himself as the wonderful and infinite Lord whose face is everywhere.
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता |
यदि भा: सदृशी सा स्याद्भासस्तस्य महात्मन: || 12||
divi sūrya-sahasrasya bhaved yugapad utthitā
yadi bhāḥ sadṛiśhī sā syād bhāsas tasya mahātmanaḥ
Meaning:
If a thousand suns were to blaze forth together in the sky, they would not match the splendour of that great form.
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा |
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा || 13||
tatraika-sthaṁ jagat kṛitsnaṁ pravibhaktam anekadhā
apaśhyad deva-devasya śharīre pāṇḍavas tadā
Meaning:
There Arjun could see the totality of the entire universe established in one place, in that body of the God of gods.
अर्जुन उवाच |
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान् |
ब्रह्माणमीशं कमलासनस्थ– मृषींश्च सर्वानुरगांश्च दिव्यान् || 15||
arjuna uvācha
paśhyāmi devāns tava deva dehe sarvāns tathā bhūta-viśheṣha-saṅghān
brahmāṇam īśhaṁ kamalāsana-stham ṛiṣhīnśh cha sarvān uragānśh cha divyān
Meaning:
Arjun said: O Shree Krishna, I behold within Your body all the gods and hosts of different beings. I see Brahma seated on the lotus flower; I see Shiv, all the sages, and the celestial serpents.
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् |
नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप || 16||
aneka-bāhūdara-vaktra-netraṁ paśhyāmi tvāṁ sarvato ’nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ paśhyāmi viśhveśhvara viśhva-rūpa
Meaning:
I see Your infinite form in every direction, with countless arms, stomachs, faces, and eyes. O Lord of the universe, whose form is the universe itself, I do not see in You any beginning, middle, or end.
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् |
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद् दीप्तानलार्कद्युतिमप्रमेयम् || 17||
kirīṭinaṁ gadinaṁ chakriṇaṁ cha tejo-rāśhiṁ sarvato dīptimantam
paśhyāmi tvāṁ durnirīkṣhyaṁ samantād dīptānalārka-dyutim aprameyam
Meaning:
I see Your form, adorned with a crown, and armed with the club and disc, shining everywhere as the abode of splendour. It is hard to look upon You in the blazing fire of Your effulgence, which is radiating like the sun in all directions.
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् |
त्वमव्यय: शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे || 18||
tvam akṣharaṁ paramaṁ veditavyaṁ tvam asya viśhvasya paraṁ nidhānam
tvam avyayaḥ śhāśhvata-dharma-goptā sanātanas tvaṁ puruṣho mato me
Meaning:
I recognize You as the supreme imperishable being, the Ultimate Truth to be known by the scriptures. You are the support of all creation; You are the eternal protector of Sanatana Dharma (the Eternal Religion); and You are the everlasting Supreme Divine Personality.
त्वमादिदेव: पुरुष: पुराणस्– त्वमस्य विश्वस्य परं निधानम् |
वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप || 38||
tvam ādi-devaḥ puruṣhaḥ purāṇas tvam asya viśhvasya paraṁ nidhānam
vettāsi vedyaṁ cha paraṁ cha dhāma tvayā tataṁ viśhvam ananta-rūpa
Meaning:
You are the primaeval God and the original Divine Personality; You are the sole resting place of this universe. You are both the knower and the object of knowledge; You are the Supreme Abode. O possessor of infinite forms. You alone pervade the entire universe.
वायुर्यमोऽग्निर्वरुण: शशाङ्क: प्रजापतिस्त्वं प्रपितामहश्च |
नमो नमस्तेऽस्तु सहस्रकृत्व: पुनश्च भूयोऽपि नमो नमस्ते || 39||
vāyur yamo ’gnir varuṇaḥ śhaśhāṅkaḥ prajāpatis tvaṁ prapitāmahaśh cha
namo namas te ’stu sahasra-kṛitvaḥ punaśh cha bhūyo ’pi namo namas te
Meaning:
You are Vayu (God of wind), Yamraj (God of death), and Agni (God of fire). Varuṇ (God of water), and Chandra (moon god). You are the creator Brahma, and the Great-grandfather of all beings. I offer my salutations unto You a thousand times, again and yet again!
Arjun remained bewildered throughout the exhibition of the form of dissolution of the almighty. He asked for forgiveness for his delusions regarding the performance of his duties. The return of God from the cosmic form to the human form was reported by Sanjay to Dhritarashtra in Shloka 50.
सञ्जय उवाच |
इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूय: |
आश्वासयामास च भीतमेनं भूत्वा पुन: सौम्यवपुर्महात्मा || 50||
sañjaya uvācha
ity arjunaṁ vāsudevas tathoktvā svakaṁ rūpaṁ darśhayām āsa bhūyaḥ
āśhvāsayām āsa cha bhītam enaṁ bhūtvā punaḥ saumya-vapur mahātmā
Meaning:
Sanjay said: Having spoken thus, the compassionate son of Vasudev displayed His personal (four-armed) form again. Then, He further consoled the frightened Arjun by assuming His gentle (two-armed) form.
I am a Vedic astrologer by profession. I have done Jyotish Acharya from Bhartiya Vidya Bhawan. I am devoted to my Sadguru Shri Sai Nath of Shirdi. I am also interested in spirituality. I love to guide people.
I am a Vedic astrologer by profession. I have done Jyotish Acharya from Bhartiya Vidya Bhawan. I am devoted to my Sadguru Shri Sai Nath of Shirdi. I am also interested in spirituality. I love to guide people.