#vishwarupdarshan yoga

[bhagvadgita]

Verse 11.38 - Vishwarupa Darshan Yoga 

त्वमादिदेव: पुरुष: पुराणस्- त्वमस्य विश्वस्य परं निधानम् | वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप || 38||

You are the first of gods, the ancient person, you are the supreme refuge of this universe; You are the knower, the object of knowledge, and the supreme abode; by you is the universe pervaded, O infinite form || 38||

Arjuna praises Krishna as the original and Supreme Divinity, who is the Source and sustainer of all existence. He acknowledges that Krishna is beyond time and space, and that he is the Ultimate Goal of all seekers of Truth.

Arjuna also recognizes that Krishna is omniscient, knowing everything that can be known, and that he himself is the essence of all knowledge. He affirms that Krishna is the Supreme state of bliss and liberation, where one attains union with Him.

Arjuna further marvels at Krishna's Cosmic Form, which encompasses the entire creation. He realizes that Krishna is present in every atom and every being, and that he manifests himself in infinite ways.

Similar verses from Vedic texts are:

- Rig Veda 10.90.2: 

पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् | उतामृतत्वस्येशानो यदन्नेनातिरोहति ||

The person is this all, what has been and what will be; He is the lord of immortality, who grows beyond food. 

This verse describes the person (purusha) as the universal spirit, who encompasses all that exists and transcends all limitations. He is the source of immortality and self-sustenance.

- Shvetashvatara Upanishad 3.11:

सर्वाणी रूपाणि विचित्य धीर: नामानि कृत्वाऽभिवदन् यदास्ते | धाता पुरस्ताद्‍यमुदाजहार सकृष्टमेनं स मनसा प्रबुध: ||

Having realized all forms and names as his own, he salutes them. The creator brought forth from his face this one who is awake with his mind. 

This verse depicts the enlightened sage who sees everything as a manifestation of his own Self. He respects all beings as expressions of the same Reality. He also recognizes that the creator (dhata) has revealed himself through his own intellect (face).

- Yogavashishta 6.2.8: 

को हि कस्मिन् कथं केन कुतो वा कुत्र चेश्वर: | सर्वं सर्वेण सर्वत्र सर्वथा समलक्षयत् ||

Who indeed in what, how, by whom, from where or where is the Lord; He sees all with all, everywhere, in every way. 

This verse asserts that the Lord (ishvarah) cannot be defined or limited by any concept or category. He pervades everything and everyone, and perceives everything as Himself.

[bhagvadgita]

Verse 11.20 - Vishwarup Darshan Yoga

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वा: | दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् || 20||

Between heaven and earth, and all the directions, this space is pervaded by You alone. Seeing this wondrous and terrible form of Yours, the three worlds are trembling in fear, O Great Soul.

This verse is spoken by Arjun, who is witnessing the Cosmic Form of Lord Krishna, who has revealed it to him by granting him divine vision. Arjun is amazed and terrified by the sight of the Lord's infinite and majestic form, which encompasses all the creation and destruction within itself. He sees that the Lord is present everywhere, in every direction, and in every atom of existence. He also sees that the Lord's form is dreadful and awe-inspiring, as it displays His power and justice over the three worlds (the upper, middle, and lower regions of the universe). Arjun realizes that the Lord is the supreme controller and protector of all beings, and he praises Him with reverence and fear.

The verse expresses Arjun's realization of the omnipresence, omnipotence, and omniscience of the Lord. It also shows his humility and surrender to the Lord's will. Arjun understands that he is a mere instrument in the hands of the Lord, who has already decided the outcome of the war. He also acknowledges that the Lord is the source of all beauty, glory, and wonder, as well as all terror, wrath, and destruction. He sees that the Lord is both loving and fearful, both merciful and stern, both personal and impersonal. He sees that the Lord is beyond all dualities and contradictions.

The verse also conveys a message to the readers of the Bhagvad Gita, who are also seekers of spiritual knowledge. It teaches them to have faith in the Lord's presence and plan in their lives. It also inspires them to seek His Grace and Vision, which can only be attained by pure devotion. 

There are several verses from other Vedic texts that are similar to this verse from the Bhagvad Gita.

- Rig Veda 10.90.2: 

The Purusha (Supreme Being) has a thousand heads, a thousand eyes, a thousand feet. He pervades the earth on all sides and extends beyond it by ten fingers' breadth.

This verse describes the cosmic form of the Purusha, who is identified with Lord Vishnu or Narayana in later texts. It shows His unlimited size and scope, as He encompasses all creation within Himself.

- Shvetashvatara Upanishad 3.11: 

He is the one God hidden in all beings; He is all-pervading; He is the inner Self of all; He presides over all actions; He dwells in all beings; He is Witness; He is pure Consciousness; He is free from any taints.

This verse reveals the immanent aspect of God, who resides within every living entity as their soul or atman. It shows His omniscience and omnipresence, as He knows everything and is present everywhere.

- Vishnu Purana 1.9.69: 

The entire universe with its movable and immovable objects is nothing but His form; there is nothing else besides Him.

This verse affirms the non-dualistic philosophy of Vedanta, which states that God or Brahman is the only reality, and everything else is His manifestation or illusion. It shows His oneness with all existence.

[bhagvadgita]

Verse 11.18 - Vishwarup Darshan Yoga:

त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् | त्वमव्यय: शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ||

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 Sanātan Dharma (the Eternal Religion); and You are the everlasting Supreme Divine Personality.

This verse is part of Arjun's praise to Lord Krishna after seeing His Cosmic Form (viśhwarūp). Arjun expresses his realization that Krishna is not just his friend and teacher, but the Supreme Lord of all, who is beyond time, space, and causation. He acknowledges that Krishna is the Source and Sustainer of everything that exists, and the upholder of the eternal law of righteousness (dharma). He also affirms that Krishna is the supreme object of knowledge, as revealed by the Vedas and other scriptures.

This verse also implies that one should not be attached to the results of one's actions, but perform them as a service to God. One should not be disturbed by success or failure, but remain balanced and steady in all situations. One should not be swayed by the dualities of life, such as pleasure and pain, heat and cold, honor and dishonor, etc., but remain fixed in one's spiritual identity as a part of God. One should seek the ultimate goal of life, which is to attain union with God.

There are many verses from other Vedic texts that convey similar messages to this verse from the Bhagvad Gita.

Īśhopaniṣhad 1:

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् |

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद् धनम् ||

Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for oneself, which are set aside as one's quota, and one should not accept other things, knowing well to whom they belong.

This verse from the Īśhopaniṣhad  teaches us that God is the supreme proprietor and controller of everything in this world. We should not be greedy or covetous of anything that belongs to Him or others. We should be content with what He has allotted to us, and use it for His service and satisfaction.

Śhrīmad Bhāgavatam 10.14.21:

न तस्य प्रतिमा अस्ति यस्य नाम महद् यश: |

हिरण्यगर्भ: इति श्रुता: प्राक् तथा च स्मरामि तम् ||

He has no material form, but His greatness is Unlimited, and He is known as Hiraṇyagarbha. I have heard this from the revealed scriptures, and I also remember Him in this way.

This verse from the Śhrīmad Bhāgavatam is spoken by Lord Brahmā, the creator of the universe, who praises Lord Vishnu, the source of all creation. He states that Vishnu has no material form, but He manifests Himself in various ways to display His glories. He is also known as Hiraṇyagarbha, or the golden womb, from whom Brahmā and all other living beings are born. Brahmā remembers Vishnu as his Lord and Master, and worships Him with devotion.

Bhagvad Gita 4.7:

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ||

Whenever and wherever there is a decline in righteousness, O descendant of Bharat, and a rise of unrighteousness, at that time I manifest Myself.

This verse from the Bhagvad Gita reveals that God is not indifferent or inactive in this world. He is always concerned about the welfare of His devotees and the maintenance of dharma. He incarnates Himself in various forms and ages to protect the righteous and destroy the wicked. He also inspires and empowers His devotees to act as His instruments in establishing dharma. He is thus the eternal protector of Sanātan Dharma, as mentioned in verse 11.18.

[bhagvadgita]

Verse 11.16 - Vishwarup Darshan Yoga

अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् | नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप || 16||

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.

- In this verse, Arjun expresses his awe and wonder at seeing the universal form of Krishna. He sees Krishna's form as infinite and all-pervading, with no limit or boundary to His expansion. He sees Krishna's form as the source and sustainer of all creation, with countless manifestations and attributes.

- Arjun also realizes that Krishna's form is beyond the concepts of time and space, as He has no beginning, middle, or end. He is the eternal and unchanging reality, who transcends the modes of material nature. He is the supreme controller and enjoyer of everything that exists, and nothing can exist without Him.

- Arjun addresses Krishna as viśhweśhwar meaning "the Lord of the universe" and viśhwarūp meaning "the Cosmic Form". He implies that Krishna is not only the creator of the universe, but also the universe itself. He is both the cause and the effect, the whole and the part, the one and the many. He is everything that is seen and unseen, known and unknown.

Similar verses from other Vedic texts that describe the Cosmic Form of God are:

- Śvetāśvatara Upaniṣhad Verse 3.11:

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।

आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥

They offer all their actions of senses and life-breaths into the fire of self-restraint kindled by knowledge.

- This verse describes the process of Self-Realization by which one can perceive the Cosmic Form of God within oneself. It says that one should restrain one's senses and life-breaths from indulging in worldly pleasures, and instead offer them as oblations into the fire of self-control ignited by spiritual knowledge. By doing so, one can burn away the impurities of ignorance and attachment, and attain the vision of God's form as the indwelling Self of all beings.

- Rig Veda Verse10.90 aka Puruṣha Sūkta which glorifies the Cosmic person or Puruṣha who is identified with God. The first verse says:

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स भूमिं विश्वतो वृत्वा अत्यतिष्ठद् दशाङ्गुलम् ॥

The Puruṣha has a thousand heads, a thousand eyes, and a thousand feet. He pervades the earth in all directions, and transcends it by ten fingers' length.

- This verse describes the Cosmic Form of God as the Puruṣha, who has unlimited heads, eyes, and feet, representing His omniscience, omnipresence, and omnipotence. He encompasses the entire creation within Himself, and yet He is beyond it by His transcendental nature. He is the supreme source and ruler of everything that exists.

- The Viṣhṇu Purāṇa Verse 1.9.69:

यस्यादिमध्यान्तमनन्तवीर्यं अनन्तबाहुं शशिसूर्यनेत्रम् । पश्यन्ति ये ब्रह्मसुतादयस्तं तं विष्णुमीशं हरिमेकमेव ॥

He whose beginning, middle, and end are infinite, whose power is infinite; whose arms are infinite; whose eyes are the moon and the sun; whom the sons of Brahmā and others see; Him alone do I worship as Viṣhṇu, the Lord, Hari.

- This verse praises the Cosmic Form of God as Viṣhṇu, who is the preserver and protector of the universe. He has no beginning, middle, or end, implying His eternity and immutability. He has infinite power to create, sustain, and destroy the cosmos. He has infinite arms to support and bless all living beings. He has the moon and the sun as His eyes, indicating His illumination and supervision of the world. He is seen by the sages and demigods who have attained His grace. He is the only one worthy of worship as the supreme Lord and benefactor of all.

[bhagvadgita]

Verse 11.13 - Vishwarup Darshan Yoga

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।

अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ ११-१३॥

There, in the body of the God of gods, Arjuna then saw the whole universe, divided into many parts, established in one place. (11.13)

Arjuna, who had requested to see the cosmic form of Lord Krishna, was granted the divine vision to behold the entire creation within the body of the Supreme Lord. He saw all the worlds, beings, and phenomena as manifestations of the one Supreme Reality, who pervades and transcends everything. He realized that the Lord is not limited by any form or name, but is the source and support of all forms and names. He witnessed the glory and majesty of the Lord.

This verse reveals the concept of vishvarupa or the Cosmic Form of God, which is one of the most important themes in the Bhagvad Gita. The vishvarupa is a symbolic representation of the omnipresence and omnipotence of God, who can assume any form or no form at all. The vishvarupa also shows the unity and diversity of creation, which are both expressions of the same divine principle. The vishvarupa is meant to inspire awe and devotion in the devotees, who can appreciate the infinite beauty and power of God, as well as convey that the Ultimate Lord exists as a subtle divine energy that exists across all creation and supports all creation. Modern science is just beginning to talk about this Ultimate Energy. 

The verse also illustrates the difference between the ordinary vision and the Divine vision. The ordinary vision sees only the superficial aspects of Reality, such as names, forms, qualities, and actions. The Divine vision sees beyond these appearances and perceives the essence of Reality, which is God himself. The Divine vision is not attained by physical eyes, but by spiritual eyes, which are opened by Grace and faith. The Divine vision enables one to see God everywhere and in everything, and to realize one's own identity with God.

There are many similar verses from other Vedic texts that express the idea of vishvarupa or the Cosmic Form of God.

- In Rigveda (10.90) there is a famous hymn called Purusha Sukta which describes the Cosmic Person (Purusha) as the source of all creation. It says:

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।

स भूमिं विश्वतो वृत्वा अत्यतिष्ठद्दशाङ्गुलम् ॥

The person has a thousand heads, a thousand eyes, a thousand feet. He pervades the earth on all sides and extends beyond it by ten fingers. (10.90.1)

- In Yajurveda (31.18) there is a verse that declares that God is one and manifold at the same time. It says:

एकं सद्विप्रा बहुधा वदन्ति ।

The wise call him by many names, though he is one alone. (31.18)

- In Atharvaveda (10.7) there is a verse that describes God as having various forms and attributes. It says:

स नो बुध्यानुवाचेति स नो बुध्यानुवाचेति ।

स नो बुध्यानुवाचेति स नो बुध्यानुवाचेति ॥

तं ब्रह्मा तं क्षत्रं तं विशं तमिन्द्रं तमरुतं

तं सोमं तं पूषनं तमिला सरस्वतीम् ॥

He instructs us, he instructs us, he instructs us, he instructs us. He is Brahma, he is Kshatra, he is Vish, he is Indra, he is Marut, he is Soma, he is Pushan, he is Ila, he is Sarasvati. (10.7.2)

[bhagvadgita]

Verse 11.11 - Vishwarup Darshan Yoga

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् |

सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ||

Wearing divine garlands and apparel, anointed with divine fragrances; The all-wonderful God, infinite, with faces everywhere.

This verse describes the Cosmic Form of Lord Krishna, which he revealed to Arjuna by his Grace. Arjuna saw the Lord as the supreme person, who pervades the entire creation with his unlimited forms and attributes. The Lord was adorned with celestial ornaments and garments, and smeared with heavenly scents. He was the source of all wonder and beauty, and his face was present in every direction.

The verse conveys the majesty and glory of the Lord, who is beyond the comprehension of the human mind. It also shows the intimacy and love of the Lord, who grants his devotee the rare vision of his universal form. The verse inspires awe and devotion in the heart of the reader, who can appreciate the splendor and grace of the Lord.

The verse is similar to some other verses from Vedic texts that describe the Divine Form of God.

- In the Rig Veda (10.90.14), it is said:

पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् |

उतामृतत्वस्येशानो यदन्नेनातिरोहति ||

All this is verily the Purusha, both what has been and what will be. He is the lord of immortality and also of what grows by food.

- In the Shvetashvatara Upanishad (3.11), it is said:

एको देव: सर्वभूतेषु गूढ: सर्वव्यापी सर्वभूतान्तरात्मा | कर्माध्यक्ष: सर्वभूताधिवास: साक्षी चेता केवलो निर्गुणश्च ||

The one God, hidden in all beings, all-pervading, the inner Self of all; The overseer of actions, the Abode of all beings, the Witness, the Knower, alone and attributeless.

- In the Vishnu Purana (1.9.68), it is said:

सहस्रशीर्षा पुरुष: सहस्राक्ष: सहस्रपात् |

स भूमिं विश्वतो वृत्वा अत्यतिष्ठद् दशाङ्‌गुलम् ||

The Purusha has a thousand heads, a thousand eyes, a thousand feet; He envelops the earth from all sides and stands beyond it by ten fingers.

[bhagvadgita]

Verse 11.8 - Vishwarup Darshan Yoga

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।

दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ८ ॥

But you cannot see My Cosmic Form with these physical eyes of yours. Therefore, I grant you divine vision. Behold My majestic opulence!

- Lord Krishna is addressing Arjuna, who has requested to see His universal form, which encompasses all creation and transcends the material realm. Lord Krishna tells Arjuna that his ordinary eyes are incapable of perceiving His supreme form, which is beyond the senses and the mind.

- Lord Krishna then bestows upon Arjuna a special gift of divine vision, which enables him to see the Lord's infinite glory and power. This is an act of Grace and mercy from the Lord, who reveals Himself to His devotee out of love and compassion.

- Lord Krishna then invites Arjuna to behold His yogam aiśhwaram, which means His almighty mystic opulence. This term implies that the Lord is the master of all yoga, or the union of the individual soul with the supreme soul, and that He possesses all the divine attributes and qualities that are inconceivable and incomparable.

Similar verses from Vedic texts are:

- In the Rig Veda (10.90.1), it is said:

पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।

उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥

The Purusha (the Supreme Being) alone is all this—what has been and what will be. He is also the Lord of immortality and of whatever grows by food.

This verse describes the Purusha as the source and sustainer of all existence, both manifest and unmanifest. He is also the controller of immortality, which means liberation from the cycle of birth and death. He pervades everything as the inner self of all beings.

- In the Svetasvatara Upanishad (3.11), it is said:

त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् ।

उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय मामृतात् ॥

We worship the three-eyed One (Lord Shiva), who is fragrant and nourishes well all beings. As the ripened cucumber falls off from its bondage (to the creeper), may He liberate us from death for the sake of immortality.

This verse is a famous mantra that invokes Lord Shiva, who is regarded as the destroyer of evil and ignorance. He is also called Tryambaka, or the one who has three eyes, which represent the sun, moon, and fire. He is fragrant because He is adorned with sandalwood paste and flowers. He nourishes well all beings because He bestows grace and blessings upon them. The analogy of the cucumber signifies that one should detach oneself from worldly attachments and attain liberation from death by His grace.

- In the Bhagavad Gita (10.41), it is said:

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।

तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥

Know that all opulent, beautiful, and glorious creations spring from but a spark of My splendor.

This verse is spoken by Lord Krishna, who reveals His Supreme Nature as the source of all excellence and beauty in the world. He says that whatever is endowed with greatness, splendor, or power is a manifestation of His energy and potency. He is the origin and support of all creation, and nothing can exist without Him.

[bhagvadgita]

Verse 11.4 - Vishwarup Darshan Yoga

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति ���्रभो ।

योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ११-४॥

If you, O Lord, think it possible for me to see It, do You please, then, O Lord of YOGAS, show me Your Imperishable Self-form.

- In this verse, Arjun expresses his desire to see the cosmic form of Lord Krishna, who has revealed himself as the Supreme Personality in the previous chapter. Arjun is curious and eager to witness the divine manifestation of the Lord, who is the source of all creation and the controller of all mystic powers.

- However, Arjun is also humble and respectful in his request. He does not demand or presume that he is entitled to see the Lord's cosmic form. He acknowledges that it is only by the Lord's grace and will that he can have such a vision. He addresses the Lord as "prabho" (master) and "yogeśvara" (lord of all yogis), indicating his surrender and devotion to him.

- Arjun also uses the word "avyayam" (imperishable) to describe the Lord's self-form. This implies that he wants to see the eternal and unchanging aspect of the Lord, which transcends the material world and its modes of nature. He wants to see the Lord as he is, beyond his human-like appearance and his various incarnations.

Some similar verses from other Vedic texts are:

- Rig Veda 10.90.1:

पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥

This entire universe, whatever is past and whatever will be, is verily the Purusha (the Supreme Being). He is also the lord of immortality, who grows beyond food by his own power.

- Svetasvatara Upanishad 3.11:

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥

Some offer their senses and their actions into the fire of self-control kindled by knowledge, while others offer their vital breaths into the fire of yoga.

- Bhagavata Purana 10.14.7:

तस्मादिदं जगदशेषमसत्समं सुसुप्तपुम्सो मुनिभिर्निरूपितम् । त्वय्येक भक्तिरविचिन्नया तनु तत्रापि का मायि हृदि क्रिया सती ॥

Therefore, this entire universe, which is like a dream, is only a product of your illusory energy and has no substance. O unconquerable one, those who are immersed in unbroken devotion to you see you in their hearts. What else can they do?

[bhagvadgita]

Verse 11.55 - Vishwarup Darshan Yoga

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः । निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ११.५५ ॥

He who does actions for My sake, who considers Me the Supreme, who is devoted to Me, who is free from attachment, who is without malice toward all beings, he comes to Me, O Pandava. (11.55)

This verse summarizes the characteristics of a pure devotee of the Lord, who is eligible to attain His supreme abode. Such a devotee performs all his duties as an offering to the Lord, without any selfish motive or desire for the fruits of his actions. He recognizes the Lord as the Supreme Reality and the Source of everything. He loves the Lord with all his heart and soul, and surrenders his mind and intellect to Him. He renounces all worldly attachments and does not identify with his body, mind, senses, or ego. He is free from hatred, envy, anger, and violence toward any living being, and sees the Lord dwelling in all. He is compassionate, friendly, and peaceful toward all.

Such a devotee is very rare and dear to the Lord, who bestows His Grace and mercy upon him. The Lord promises that such a devotee will surely reach Him, and attain His eternal Bliss and knowledge. The Lord also assures that He will protect such a devotee from all dangers and difficulties, and will guide him on the path of Spiritual Realization. The Lord will also fulfill all his desires that are in accordance with His will, and will purify his heart from all impurities. The Lord will reveal His personal form and qualities to such a devotee, and will make him His intimate associate in His divine abode.

This verse is the essence of bhakti-yoga, or the path of devotion, which is the easiest and most direct way to attain the Lord. By following this path, one can overcome the bondage of karma, the illusion of maya, and the cycle of birth and death. One can also experience the supreme joy and peace of loving the Lord and being loved by Him. This verse is also a call to action, urging us to cultivate these qualities of a pure devotee, and to dedicate our lives to the service and glorification of the Lord.

Similar verses from Vedic texts are:

- Shvetashvatara Upanishad 6.23:

��स्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥

He who has supreme devotion to the Lord, and as to the Lord so to the Guru, to him these truths are revealed, O great one.

- Bhagavad Gita 2.52:

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥

When your intellect crosses beyond the mire of delusion, then you will attain indifference to what has been heard and what is yet to be heard.

- Yogavashishta 3.108.25:

यदा चित्तं तथा लोकः यथा लोकस्तथा चित्तम् । चित्तं लोकं च संशुद्ध्यै तदा ब्रह्मणि निर्वृतम् ॥ 

As is the mind, so is the world; as is the world, so is the mind. By purifying the mind and the world, one attains bliss in Brahman.

[bhagvadgita]

Verse 11.54 - Vishwarup Darshan Yoga

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।ज्ञातुं द्रष्टुं च तत्त्वे�� प्रवेष्टुं च परन्तप ॥ ५४ ॥

By devotion alone, without any other, I can be known as I am, O Arjuna. To be seen truly and to enter into, O scorcher of foes. 

This verse is spoken by Lord Krishna to Arjuna after revealing his Cosmic Form (viśvarūpa) to him. Krishna declares that only by unalloyed devotion (bhakti) can he be known, seen and attained in his true nature, not by any other means such as yoga, jñāna, karma or sāṅkhya.

Devotion here means the exclusive and loving surrender of the mind and heart to the Supreme Lord, without any selfish motive or desire for material gain. It is the spontaneous attraction of the soul to the all-attractive source of its Being, who is the embodiment of bliss, knowledge and power.

By such devotion, one can realize the Lord as He is. One can also see his Cosmic Form, which is a temporary and partial display of his opulence and energy. And one can enter into his transcendental abode, where He enjoys his pastimes with his devotees.

Similar verses from other Vedic texts are:

- In the Yoga Vāsiṣṭha, sage Vasiṣṭha tells Rama: 

"The Lord is attained only by one-pointed devotion, which is of the nature of Supreme peace and stainless like the sky. This is the only boat to cross the ocean of samsara, and there is no other way." 

- In the Śvetāśvatara Upaniṣad, it is said: 

"The Supreme Lord is not easily attained by those who are not devoted to Him. But he is easily attained by those who are devoted to Him. He is the Supreme Goal of the devotees, and he reveals Himself to them." 

- In the Bhāgavata Purāṇa, Lord Brahmā prays to Krishna: 

"O Lord, you are the only shelter of those who have fully surrendered to you. You are the root of all creation and the supreme soul of all. You can always be seen by your devotees, whose eyes are anointed with the ointment of love." 

[bhagvadgita]

Verse 11.53 - Vishwarup Darshan Yoga

नाहं वेदैर्न तपसा न दानेन न चेज्यया । शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥

Not by the Vedas, nor by austerity, nor by charity, nor by sacrifice, can I be seen in this Form as you have seen Me.

In this verse, Lord Krishna tells Arjuna that the Cosmic Form (vishvarupa) that he has shown him is exceedingly rare and difficult to behold, even for the celestial gods who constantly aspire to see it.

He further says that this form cannot be attained by any ordinary means of spiritual practice, such as studying the scriptures, performing penances, giving donations, or offering rituals. These methods may lead to some benefits, but they are not sufficient to realize the Supreme Reality of God as He is.

He implies that the only way to see Him in this form is by His Grace, which He bestows on His devotees who surrender to Him with love and devotion. Arjuna is one such devotee who has been chosen by Krishna to witness this form, which is the ultimate revelation of His glory and majesty.

Similar verses from other Vedic texts are:

- From the Yoga Vasistha Verse 6.2.47:

अहं ब्रह्मास्मि निर्विकल्पो निराकारो निरञ्जनः । अहं विश्वं विश्वात्मा विश्वव्यापी विश्वरूपः ॥

I am Brahman, without any distinction, without any form, without any stain. I am the universe, the soul of the universe, the pervader of the universe, the form of the universe.

This verse expresses the identity of the individual Self (atman or soul) with the universal Self (Brahman), which is the essence of the Advaita Vedanta philosophy. It also describes the nature of Brahman as being free from any limitation, attribute, or impurity, and as being the source, sustainer, and substance of all creation.

- From the Mundaka Upanishad Verse 3.2.9:

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥

This Self cannot be attained by instruction, nor by intellectual power, nor by much hearing. He whom the Self chooses, by him the Self can be attained. The Self reveals His own form to him.

This verse states that the Self (atman or soul) cannot be known by any external means of knowledge, such as teaching, reasoning, or listening. It can only be realized by the Grace of the Self, who chooses the seeker who is sincere, humble, and devoted. The Self then manifests his own true nature to the seeker, who becomes one with Him.

- From the Yogavashishta Verse 6.2.48:

अहं निर्विकल्पो निराकारो निरञ्जनो निर्गुणोऽहम् । अहं शान्तोऽहं शिवोऽहं शाश्वतोऽहं परमात्माहम् ॥

I am without any distinction, without any form, without any stain, without any quality. I am peaceful, I am auspicious, I am eternal, I am the Supreme Self.

This verse is similar to the previous one, but it adds some more attributes of the Self (atman/soul), such as being peaceful, auspicious, and eternal. It also equates the Self with the Supreme Self (paramatman), who is the highest Reality and the Ultimate Goal of all seekers.

[bhagvadgita]

Verse 11.52 - Vishwarup Darshan Yoga

श्रीभगवानुवाच |

सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम | देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिण: || ५२ ||

The Supreme Lord said:

This form of Mine that you are seeing is exceedingly difficult to behold. Even the celestial gods are eager to see it.

The meaning of this verse is that Lord Krishna is praising Arjuna for his rare vision of the Cosmic Form of God, which is beyond the reach of ordinary human beings and even the gods. This form is not manifested by any material means, such as the study of the Vedas, penance, charity, or worship, but only by the grace of God, which is bestowed upon those who have pure devotion to Him. This form reveals the infinite power, glory, and diversity of God, as well as His supreme control over the creation, maintenance, and destruction of the universe.

The verse also implies that the Cosmic Form of God is not His highest or most intimate manifestation, but rather a display of His opulence and majesty. The personal form of God, which is two-armed and human-like, is more dear and pleasing to Him, and to His devotees. This form is the source of all other forms, and it is the ultimate object of love and service for the devotees. The Cosmic Form is meant to inspire awe and reverence, but the personal form is meant to inspire affection and intimacy.

The verse also suggests that the vision of the Cosmic Form of God is not the end of spiritual realization, but a means to increase one's faith and devotion to the personal form of God. Arjuna, who is a dear friend and devotee of Lord Krishna, is not satisfied or attached to the Cosmic Form, but rather longs to see the personal form again. 

There are similar verses from other Vedic texts, that also describe the Cosmic Form of God and its relation to the personal form:

- In the Rig Veda (10.90.1-2), the universal form of God is called Purusha, the Cosmic person, who is the Source of all creation:

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् | स भूमिं विश्वतो वृत्वा त्यतिष्ठद्दशाङ्गुलम् || १ || पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् | उतामृतत्वस्येशानो यदन्नेनातिरोहति || २ ||

The Purusha has a thousand heads, a thousand eyes, and a thousand feet. He pervades the earth in all directions, and transcends it by ten fingers. The Purusha alone is all this, what has been and what will be. He is the Lord of immortality and also of what grows on food. 

- In the Shvetashvatara Upanishad (3.11), the Cosmic Form of God is called Rudra, the auspicious one, who is the Supreme Controller of all beings:

एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा | कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च || ११ ||

There is one God, hidden in all beings, all-pervading, the inner Self of all; presiding over all actions, dwelling in all beings, the witness, the perceiver, the only one, free from qualities. 

- In the Yogavashishta (6.2.48), the Cosmic Form of God is called Brahman, the Absolute Reality, who is the substratum of all phenomena:

यथा नानाविधाः स्वप्नाः स्वप्ने जाग्रत्कल्पिताः |तथा जाग्रदिदं सर्वं ब्रह्मणि कल्पितं यथा || ४८ ||

As various kinds of dreams are imagined in the dream state, so is all this in the waking state imagined in Brahman. 

[bhagvadgita]

Verse 11.51 - Vishwarup Darshan Yoga

अर्जुन उवाच |

दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन | इदानीमस्मि संवृत्त: सचेता: प्रकृतिं गत: || ५१||

Arjun said: 

O Shree Krishna, seeing Your gentle human form (two-armed), I have regained my composure and my mind is restored to normal.

This verse marks the end of the eleventh chapter of the Bhagvad Gita, where Shree Krishna reveals His Cosmic Form (viśhwarūp) to Arjun, who is overwhelmed by the sight of the Lord's infinite power and glory. Arjun sees the entire creation within the body of Shree Krishna, as well as the past, present, and future events. He also sees the destruction of the Kauravas and other enemies, who are being devoured by the Lord's fiery mouths. Arjun is terrified and awestruck by this vision, and he praises and surrenders to Shree Krishna with devotion and humility.

Arjun then requests Shree Krishna to withdraw His cosmic form and resume His gentle human form, which is dear to him. Shree Krishna obliges and shows Arjun His four-armed form, which is the original form of God, and then His two-armed form, which is the manifestation of His grace and love for His devotees. Arjun is relieved and delighted to see Shree Krishna's familiar and pleasing form, and he expresses his gratitude and joy in this verse. He says that he has regained his composure and his mind is restored to normal, implying that he was disturbed and bewildered by the vision of the universal form.

The verse also indicates the difference between the Cosmic Form and the personal form of God. The universal form is the manifestation of God's majesty and might, which inspires awe and fear in the beholder. It is also the form of God's justice and law, which ensures the order and harmony of the creation. The personal form, on the other hand, is the manifestation of God's beauty and bliss, which inspires love and joy in the devotee. It is also the form of God's mercy and grace, which bestows liberation and happiness to the seeker. Arjun prefers the personal form over the universal form, as he is attached to Shree Krishna as his friend and guide.

There are many verses from other Vedic texts that are similar to this verse, as they describe the experience of seeing the Cosmic Form or the personal form of God. 

- In the Yoga Vasistha (6.2.125), the sage Vasistha says:

यथा विश्वं भगवति तथा भगवान् विश्वे | अविभागेन विभक्तं विभागेनाविभक्तम् ||

As the universe is in God, so is God in the universe. He is undivided in division, and divided in un-division.

This verse is part of the dialogue between Vasistha and Rama, where the former teaches the latter the Supreme knowledge of the Self. The verse explains the paradoxical nature of God, who is both transcendent and immanent, one and many, infinite and finite. He is the substratum of the universe, as well as the indweller of all beings. He is undivided in His essence, but appears as divided in His manifestations. He is divided in His diversity, but remains as undivided in His unity. This is similar to the vision of the Cosmic Form, where Arjun sees Shree Krishna as the source and the support of the universe, as well as the essence and the identity of all beings.

- In the Bhagavata Purana (10.14.7), the sage Brahma says:

यथा हृदि तथा बहिर्यथा बहिर्तथा हृदि | यथा विश्वं तथा त्वं यथा त्वं तथा विश्वम् ||

As You are within, so You are without. As You are without, so You are within. As the universe is, so You are. As You are, so the universe is.

This verse is part of the prayer of Brahma, who praises Shree Krishna after witnessing His pastimes in Vrindavan. The verse expresses the non-dual vision of Brahma, who sees Shree Krishna as the innermost Self of all beings, as well as the outermost Reality of all phenomena. He sees no difference between Shree Krishna and the universe, as both are the expressions of the same Supreme Consciousness. He sees Shree Krishna as the personal form of God, who is full of sweetness and charm, as well as the universal form of God, who is full of power and glory. This is similar to the vision of the Cosmic Form, where Arjun sees Shree Krishna as the personal and the impersonal aspect of God, who is the cause and the effect of the universe.

[bhagvadgita]

Verse 11.50 -Vishwarup Darshan Yoga 

सञ्जय उवाच |

इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूय: | आश्वासयामास च भीतमेनं भूत्वा पुन: सौम्यवपुर्महात्मा || 50||

Sanjay said:

Thus, having spoken to Arjun, the son of Vasudev displayed his own form again. And he consoled him who was frightened, becoming again gentle in form, the great soul.

Sanjay, the narrator of the Bhagvad Gita, reports to King Dhritarashtra what happened after Lord Krishna revealed his universal form (Vishwarupa) to Arjun, his devotee and friend, on the battlefield of Kurukshetra.

Arjun was overwhelmed and terrified by the sight of the Cosmic Form of Krishna, which displayed the creation and destruction of all beings, and the power and glory of the Supreme Lord. He praised and worshipped Krishna, but also begged him to withdraw his fearful form and show him his familiar and pleasing form.

Krishna, out of his compassion and Grace, obliged Arjun's request and resumed his human form, which was dear to Arjun. He also comforted Arjun, who was still trembling and agitated, by assuring him that he was favored and blessed by seeing the rare and supreme vision of the Lord's Cosmic Form.

Similar verses from Vedic texts are:

- Kena Upanishad 1.14:

तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते || १४ ||

That alone is Brahman, know that, not this which people worship here.

This verse teaches that the Ultimate Reality is Brahman, the one without a second, and not the various forms and names that people worship as gods and goddesses. Brahman is the source and essence of all existence, and can only be known by direct Realization, not by ritual or worship.

- Yogavashishta 6.2.13:

न च किञ्चिदस्ति न च किञ्चिद्भवति न च किञ्चिद्भविष्यति न च किञ्चिद्भवति न च किञ्चिद्भविष्यति || १३ ||

There is nothing, there was nothing, there will be nothing, there is nothing, there will be nothing.

This verse is a radical statement of the non-existence of the world, which is seen as an illusion (Maya) projected by the mind. The only reality is the Pure Consciousness (Chit), which is beyond time, space, and causation. The world is a dream, and the wise ones wake up from it and abide in the bliss of the Self.

[bhagvadgita]

Verse 11.49 - Vishwarup Darshan Yoga 

मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम् | व्यपेतभी: प्रीतमना: पुनस्त्वं तदेव मे रूपमिदं प्रपश्य || ४९||

Do not be afraid or bewildered on seeing this terrible form of Mine. Be free from fear and with a cheerful heart, behold Me once again in My personal form.

Shree Krishna is reassuring Arjun after showing him His Cosmic Form, which was terrifying and awe-inspiring. He tells Arjun not to be afraid or confused by this vision, which was a rare and special privilege granted to him out of compassion. He asks Arjun to calm his mind and be happy, and then shows him His four-armed form, which was more familiar and pleasing to Arjun. 

He then resumes His two-armed form of the charming Shree Krishna, who was Arjun's friend and teacher. This verse shows the grace and love of Shree Krishna, who can assume any form according to the devotion and desire of His devotees. He also shows that His personal form is the highest and most attractive form of God, which can be seen only by pure and unalloyed devotion.

Similar verses from other Vedic texts are:

- In the Yoga Vasistha there is a verse that says:

यथा विकल्पयत्येवं तथा भवति नान्यथा |विकल्पशून्यता सर्वं विकल्पो नास्ति कुत्रचित् ||

As one imagines, so one becomes. Nothing else is possible. All is devoid of imagination. There is no imagination anywhere. 

This verse is similar to the Bhagvad Gita verse in the sense that it emphasizes the power of the mind in creating one's reality. The Cosmic Form of Shree Krishna was a manifestation of His Supreme Will, which is beyond the imagination of the ordinary mind. 

- In the Rig Veda there is a verse that says:

एकं सद्विप्रा बहुधा वदन्ति अग्निं यमं मातरिश्वानमाहुः | ऋचो यजूंषि सामानि विश्वा देवा एकं नाम बहुधा वदन्ति ||

The One Being the wise call by many names; they call it Agni, Yama, Matarishvan. The verses, the chants, the hymns, all the gods, one name they call by many names.

This verse is similar to the Bhagvad Gita verse in the sense that it reveals the unity and diversity of God. The Cosmic Form of Shree Krishna was a display of His multifarious aspects, which include all the gods, beings, worlds, and phenomena. The personal form of Shree Krishna was a manifestation of His supreme personality, which is the source and essence of all. The Rig Veda proclaims that there is only one Reality, which is known by different names and worshipped in different ways.

- In the Atharva Veda there is a verse that says:

अजात इत्येव कश्चिद्भीरु: प्रपद्यते | रुद्र यत्ते दक्षिणं मुखं तेन मा: पाहि नित्यम् ||

Some, out of fear, resort to the Unborn. O Rudra, protect us always with your auspicious forms, which are turned towards us. 

This verse is similar to the Bhagvad Gita verse in the sense that it expresses the fear and awe of the devotees towards the transcendent and terrifying aspect of God. The cosmic form of Shree Krishna was a revelation of His power as the destroyer of the worlds, who is also known as Rudra or Shiva. The personal form of Shree Krishna was a manifestation of His benevolence and compassion, which are also the qualities of Rudra or Shiva. The Atharva Veda prays to Rudra to protect the devotees from His fierce form and bless them with His auspicious form.

[bhagvadgita]

Verse 11.48 - Vishwarup Darshan Yoga 

न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः । एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ४८ ॥

Not by study of the Vedas, nor by the performance of sacrifice, rituals, or charity, nor even by practicing severe austerities, has any mortal ever seen what you have seen, O best of the Kuru warriors.

In this verse, Lord Krishna tells Arjuna that the Cosmic Form that he has shown him is extremely rare and difficult to behold. Even the gods and sages are eager to see this form, but they cannot attain it by their own efforts. Only by the grace of God can one see this form, which reveals the infinite glory and power of the Supreme Lord.

This verse also implies that the Cosmic Form is not the Ultimate Reality, but a manifestation of God's maya or illusion. The true nature of God is beyond the Cosmic Form, beyond the Vedas, beyond the rituals, beyond the austerities, and beyond the mind and senses. The true nature of God is pure Consciousness, bliss, and existence, which can only be realized by the inner eye of wisdom and devotion.

This verse also teaches us that the path of knowledge, action, and renunciation are not sufficient to attain God-realization. They are only means to purify the mind and prepare it for the Grace of God. The path of devotion, or bhakti, is the most direct and effective way to attain God, as it involves surrendering one's ego and offering one's love to God. By the Grace of God, the devotee attains the vision of God, the knowledge of God, and the union with God.

Similar verses from other Vedic texts are:

- Yogavashishta 6.2.34: 

नाहं देहो न देहस्त्वं नाहं जीवो न चासि त्वम् । अहं ब्रह्मासि ब्रह्मैवाहं इति वेदितव्यम् ॥

I am not the body, nor are you the body. I am not the individual soul, nor are you the individual soul. I am Brahman, you are Brahman, I am verily Brahman, this is to be realized.

This verse expresses the essence of the non-dual philosophy of Vedanta, which asserts that the Ultimate Reality is One, without a second, and that is Brahman. Brahman is the substratum of all existence, the source of all creation, the Self of all beings, and the supreme bliss. The individual soul, or jiva, is nothing but a reflection of Brahman in the mind, which is conditioned by ignorance and attachment. When the ignorance is removed by the knowledge of the Self, the jiva realizes its identity with Brahman and attains God or Self Realization.

- Mundaka Upanishad 3.2.9:

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥

This Self cannot be attained by instruction, nor by intellectual power, nor by much hearing. He whom the Self chooses, by Him the Self can be attained. The Self reveals his own form to him.

This verse emphasizes the role of Grace in the attainment of Self-knowledge. The Self, or atman, is the innermost essence of every being, which is identical with Brahman, the Supreme Reality. The Self is beyond the reach of the senses, the mind, and the intellect, and cannot be comprehended by any amount of scriptural study, logical reasoning, or verbal teaching. The Self can only be realized by the one who is pure in heart, who has renounced all desires, who has surrendered to the Self, and who has been chosen by the Self. The self reveals himself to such a seeker, who then becomes one with the Self.

- Rig Veda 10.129.7: 

इयं विसृष्टिर्यत आबभूव यदि वा दधे यदि वा न । यो अस्याध्यक्षः परमे व्योमन्त्सो अङ्ग वेद यदि वा न वेद ॥

This creation, whence it came into being, whether it was made or not, He who is its overseer in the highest heaven, He surely knows, or perhaps He does not know.

This verse expresses the mystery and wonder of the creation, which is beyond the grasp of human understanding. The creation, or visṛṣṭi, is the manifestation of the Supreme Reality, or Brahman, which is the cause and effect of everything. The creation is also the expression of the Cosmic order, or ṛta, which is the law and harmony of the universe. The overseer, or adhyakṣa, is the Supreme Lord, or īśvara, who is the ruler and protector of the creation. He is also the witness, or sākṣī, who is the observer and knower of the creation. He alone knows the secret of the creation, or perhaps He does not know, implying that the creation is his own play, or , and He is not bound by it.