BHAGAVADGITA-CH-11- YOGA OF COSMIC SOUL MANIFESTATION

The great form of God in this chapter and the praise made by Arjuna is very enjoyable. O, Cosmic Soul! You are beyond the boundaries of time and space, without beginning, end, or middle. All of nature (Mahamaya) finds its place in you, and you are full of eternal power. As the ultimate embodiment of pure knowledge (jnana), you have the ability to transform matter into consciousness and consciousness into matter. You are a cosmic being with many arms, and the sun and moon are your eyes - representing your all-encompassing vision and radiant power that illuminates and sustains the world with a burning fire. Between the earth and space, all the other directions have been completed by your form of Mahakal form, the three worlds are unable to bear this supernatural and fierce form. There is no power in any of the three worlds to imbibe your divine form. Here Lord tells, who is constantly searching for the self, who looks at me with a cosmic spirit, I am accessible to him because all his actions are for me. He has always been centred on self, indifferent towards the world, and he has no friend or enemy in the world. While beings are seen by him as my form, his hatred ends. In this way, he attains self-knowledge forever, where there is no part of ignorance and illusion. Thus, he gets imperishable peace, joy, and knowledge and becomes enlightened i.e. Brahman. Sri Krishna has indicated that the philosophy of Brahman Jnana is not accessible to everyone in this world. Only by doing natural deeds, do those who are religious, and always eager for self-knowledge, only those devoid of yoga in many births, crave self-knowledge get enlightenment. Some words in this chapter are important. Purusha means one who lives in all the realms. Mahakal means the death of death. Kalpanta means the life of the Earth which is about 8.6 billion years.

Some words in this chapter are important. Purusha means one who lives in all the realms. Mahakal means the death of death. Kalpanta means the life of the Earth which is about 8.6 billion years.

 

Arjuna expressed his gratitude to Sri Bhagwan, acknowledging the profound and confidential teachings that were bestowed upon him. He recognized that these teachings had eliminated his confusion and ignorance, bringing clarity and wisdom to his mind. In these verses, Arjuna expresses his appreciation for Sri Bhagwan's comprehensive explanation of the past, present, and future. He acknowledges that Sri Bhagwan has provided him with the knowledge of the imperishable self, deepening his understanding of the universe and his place within it. O, Lord! You gave me a detailed explanation of the origin, holocaust, and the present and gave me the knowledge of imperishable selfhood.2.

In these verses, Arjuna expresses his recognition of Sri Bhagwan's divine nature and acknowledges that he is full of yoga, embodying the supreme union of all things. Arjuna also recognizes that Sri Bhagwan has appeared by his own will and is the divine Supreme God, the greatest among all gods. Arjuna expresses his deep desire to witness the majestic nature of Sri Bhagwan is full of knowledge, power, strength, and glory. This desire reveals Arjuna's yearning to deepen his devotion to the divine and his desire to attain a greater understanding of Sri Bhagwan's true nature.3

In this verse, Arjuna humbly requests Sri Bhagwan to reveal his divine form of illustrious majesty, expressing his deep desire to see the self in all its glory. Arjuna acknowledges that only Sri Bhagwan has the power to grant him this vision and seeks permission to receive this blessing.4.

In response to Arjuna's request, Sri Bhagwan grants him the vision of his hundreds and thousands of divine forms, each with its unique colour and splendour. Sri Bhagwan invites Arjuna to witness the vast expansion of his soul, which pervades the entirety of existence, both living and non-living. Through this vision, Sri Bhagwan reveals his divine form and its omnipresence in all aspects of creation.5.

Oh, Arjuna! Behold me in my manifested form, and see within me the radiance of all the Adityas, the divine beings of the Sun, and witness my presence in the eight Vasus, the cosmic powers of nature. See me in the eleven Rudras, the fierce forms of Lord Shiva, and the two Ashwani kumaras, the divine physicians of the gods. Gaze upon my splendour shining through the forty-nine Maruts, the storm gods, and witness the awe-inspiring forms never before seen.6.

Oh, Arjuna! Behold the entire world, both living and non-living, within the soul that resides in my manifested self. Whatever form or aspect you wish to see, whether it be related to the elements or any other variable, know that it exists within me. See everything in my manifested self, for I am the essence and the source of all creation.

 (According to Hindu philosophy, the entire universe is an expression of the divine consciousness, which is known as Brahman. This consciousness is believed to be present in all living and non-living entities, and it is the essence of their existence. Lord Krishna is telling Arjuna to recognize this divine consciousness within himself and to see the world in its entirety within it. Lord Krishna goes on to say that whatever form or aspect Arjuna wishes to see, exists within him. This means that all the diversity and complexity of the world can be found within the divine consciousness. Whether it is related to the elements or any other variable, Lord Krishna assures Arjuna that he will find it within his manifested self. In essence, Lord Krishna is pointing towards the idea of the interconnectedness of all things in the universe. He is saying that the entire world is a manifestation of the divine consciousness and that this consciousness can be experienced within oneself. This idea is a central theme in Hinduism, and it underscores the importance of recognizing the divine within oneself and in all of creation.)7.

Oh Arjuna, you cannot perceive me through your physical eyes alone. Therefore, I will bestow upon you a divine eye - one that will awaken your inner self-consciousness and allow you to behold the divine yoga power of my self.8.

Sanjay narrates to King Dhritarashtra, saying, "O Rajan, the destroyer of all sins, Sri Yogeshwar Hari revealed his divine, supernatural form to the beloved Partha.9.

Sanjay continued to speak, "O Rajan, the self of the Lord is truly unique. It has eyes and faces on all sides, encompassing the entire gracious world of his divine being. The form of the Lord is truly awe-inspiring, with its many different shapes adorned with celestial ornaments and holding various celestial weapons in its hands. Each body emanates a different celestial fragrance, making the whole form of the Lord truly wondrous and marvellous. Arjuna witnessed the entire living and non-living world in the form of God, with endless marvels and forms that were beyond comprehension. The sight was truly beyond boundaries and left Arjuna spellbound. The divine form of the Lord was indeed a manifestation of infinite beauty and grace, beyond the realm of human imagination."10.11.

The form of the Self is simply breathtaking, for it is eternal and radiates a brilliance so magnificent that even a thousand suns pale in comparison to its divine light. Sanjay's words convey the profound truth that the nature of the Supreme God transcends the understanding of all living and non-living beings, for God embodies the very essence of ultimate wisdom. Indeed, there is no knowledge greater than that which emanates from the source of all knowledge, the ultimate jnana.12.

Oh, Rajan, it was a wondrous sight to behold as Pandu's son Arjuna gazed upon diverse realms and their inhabitants, all existing harmoniously within the divine manifestation of Lord Krishna.13

As Arjuna beheld the myriad living and inanimate entities that comprised the diverse constellations within the divine form of Sri Krishna, he was filled with a sense of awe and wonder. Overwhelmed by the divine presence before him, he humbly bowed his head in reverence, folding his hands in a gesture of utmost respect, and spoke thusly.14

With utmost humility and reverence, Arjuna spoke to God, saying, "Oh divine Lord, within this magnificent manifestation of your being, I have beheld all the gods, the transcendental and non-transcendental worlds, Brahma seated upon the lotus (representing the living self in the Anahata chakra), Mahadev Param Shiva (also known as Mahabuddhi, residing in the Ajna chakra), as well as the sages and the divine serpents. In every living being, be it a great sage or a lowly snake, I see the divine soul shining brightly within them all."15.

Oh Supreme Lord of the entire universe, within your divine form, I see countless beings adorned with numerous arms, stomachs, faces, and eyes, each one unique in their form and appearance. Your nature, O Cosmic Soul, transcends all boundaries of time and space, for it has no end, middle, or beginning. Your divine manifestation permeates every corner of creation, for it is omnipresent and all-encompassing. 16.

 It appears that Arjuna was experiencing a state of Samprajnata and Asamprajnata Samadhi as he beheld the glorious vision of Sri Bhagavan, realizing both the divine essence and the manifest form of the Lord. "Oh Lord, I see you adorned with a magnificent crown and wielding a mace and discus, radiating with the utmost auspiciousness and a brilliant light akin to that of a burning sun. Your divine aura and radiance are so overwhelming that it is difficult to fully behold your form. Thus, I gaze upon your wondrous manifestation with great difficulty and awe."17.

Oh Supreme God! You are the ultimate reality, imperishable and indestructible. You are the ultimate refuge and shelter of this world, the eternal truth that transcends all. In the cycle of creation, all things merge into you and are born anew from your nature. You are the protector of eternal dharma, wearing the body at will to establish the natural order. You are the cause of nature itself, imperishable and eternal, without beginning, middle, or end.18.

 Oh, Cosmic Soul! You are beyond the boundaries of time and space, without beginning, end, or middle. All of nature (Mahamaya) finds its place in you, and you are full of eternal power. As the ultimate embodiment of pure knowledge (jnana), you have the ability to transform matter into consciousness and consciousness into matter. You are a cosmic being with many arms, and the sun and moon are your eyes - representing your all-encompassing vision and radiant power that illuminates and sustains the world with a burning fire.19.

Oh, Mahatma! Your Mahakal form fills the space between the earth and the heavens, completing all other directions. The supernatural and fierce nature of your form is too much for the three worlds to bear. No power in any of the three worlds can fully comprehend your divine manifestation.20.

All the deities are situated within your divine form, and many are fearful to behold your Mahakal manifestation, offering their prayers with folded hands. The group of great sages and Siddhas, who have attained ultimate knowledge, are overjoyed to witness your form, singing your praises with auspicious words and hymns.21.

 Oh Supreme Self! The eleven Rudras, twelve Adityas, eight Vasus, Sadhyas, Vishwadevas, Ashwini Kumaras, Unchas Marutaganas, Pitru Brahmins, Gandharvas, Yakshas, Rakshasas, Siddhas, and other divine beings are all gazing upon your Mahakal form in astonishment.22.

Oh, cosmic Soul! I see that you have many faces, eyes, powerful thighs and feet, multiple stomachs, and gnarled teeth in various forms throughout the universe. Your formidable form is causing great distress to all who behold it, and even I am greatly disturbed by the terrifying sight of Sri Bhagavan in his form as Death.23.

O, Vishnu, your divine form permeates the entire universe and touches the skies with its radiance. Your cosmic appearance is adorned with countless hues, leaving my mind restless and unsteady. Your mighty mouth and sprawling eyes, in this fierce Mahakal form, are awe-inspiring and stir up my soul as I behold you on the battlefield. 24.

O, Supreme Self! Your form is all-encompassing, reaching beyond the limits of the universe and radiating with brilliant light. Your cosmic form is adorned with an array of colours that overwhelm my senses. Your outstretched mouth and sprawling, huge eyes leave me feeling restless and unable to remain calm. As I behold Sri Krishna's manifestation in the battleground in the form of Mahakal, my mind is stirred and my direction knowledge has vanished. Your form is so awe-inspiring and fearsome that even my joy has disappeared. O, God! I implore you to be kind and gracious towards me. May your blessings soothe my mind and bring me peace.25.

O, Mahakala, your terrifying form swallows the sons of our eldest uncle, Maharaja Dhritarashtra, along with the kings and great warriors of both sides. I see our great-grandfather Bhishma, Dronacharya, Karna, and many soldiers entering your great mouth, their heads crushed by your gnarled teeth, and some stuck in between them. It is a dreadful sight, and my mind is filled with sorrow and despair. 26,27.

As many torrents of rivers move towards the ocean, all these great warriors enter into your fiery mouths with great speed. I see all directions in you, O Mahakala, and I see all the warriors being crushed between your gnarled teeth.28.

O, Mahakala! I see how all these warriors, kings, and heroes are helplessly rushing into your fiery mouth to meet their end. It is as if they are willingly offering themselves to the flames, like moths to a fire. Their fate is sealed, and their actions have led them to this moment of reckoning.29.

O Mahakal, your resplendent mouths are sweeping across the world, licking it from all sides with immense power. O Vishnu, your form as Mahakala is radiating fiercely, filling the entire world with heat and glory. Your divine presence is overwhelming, and your power is felt throughout the universe. 30.

Oh, Mighty God! Supreme Lord! Please reveal to me your fiercest form. Oh, divine One! I offer my respectful salutations unto you. Oh, timeless One! I seek to know you, for I am ignorant of your nature.31.

When Arjuna asked his question, Sri Bhagwan replied, "I am the great destroyer of the world. I am Mahakal, and I have come to this battlefield to vanquish these warriors. Know that all the warriors on the opposing side will perish without exception. Their fate is already sealed, and their death is inevitable.32"

Hence, Arjuna, rise and fight in this war, for you shall merely be an instrument of my will in slaying these already doomed warriors. By vanquishing them, you shall earn great fame, conquer your enemies, and enjoy a kingdom filled with wealth and prosperity.33.

Arjuna, do not hesitate to slay even the mighty warriors such as Dronacharya, great-grandfather Bhishma, Jayadratha, Karna, and others who have already been destined to perish by my supreme will. Do not fear, for you have seen the truth and the consequences of war. You must fight, for victory is assured and the enemies shall be defeated. So, go forth without hesitation, and fulfil your duty as a warrior.34.

Sanjay continued, O King, upon hearing these words from Lord Krishna Chandra, who was present on the battlefield in the form of Mahakal, Arjuna trembled with fear and folded his hands in reverence. With a loud voice, he repeatedly bowed down to Sri Bhagwan.35.

Arjuna spoke, O Transcendent One! O Self! Your name, qualities, and influence are bringing great joy to this world, and the love for you is increasing day by day. The demons are fleeing in fear upon witnessing your Mahakal form, while the saints with unwavering intellect are offering their salutations to you.36.

Arjuna continued, "O Soul of the Universe! You are the father of Brahma, the original creator, and the father of all the divine beings. How can one not offer their obeisance to you, who are the highest and most supreme? O omnipresent one, O eternal being, O Lord of the gods and the universe, you are the eternal and indestructible divine, beyond the duality of truth and untruth, and the imperishable essence beyond all that is eternal and divine.37.

O God, you are the origin of all the gods, and you are the eternal being. You are the ultimate refuge of this world, both the manifest and the unmanifest nature find their abode in you. You are the embodiment of knowledge and the source of all that can be known, for you are the absolute knowledge itself. Nothing is hidden from you, and you are worth knowing because you are the supreme being. All beings in this world are perishable, except for you, who are the ultimate purpose of knowing. You are the supreme abode, the ultimate destination, and the world is complete with you, O eternal Lord! 38.

O omnipresent cosmic Lord! You are the god of the air, the god of death, the god of fire, water, the Moon, Prajapati, the nurturer of all creatures, and the father of Brahma Ji. I offer you thousands of salutations, again and again!39.

O ultimate and powerful God! O cosmic Self! I offer my salutations to you from the front, from behind, and from all sides, O omnipresent God! You are the most mighty, and you exist in every particle of the entire world. Therefore, every form belongs to you."40.

Oh, Supreme Self! Oh, Lord of all existence! Ignorant of the transformative power of your divine form and the ultimate union with Godliness through yoga, I addressed you as a mere friend, out of love or delusion, Oh, Krishna! Oh, Yadav! Oh, friend! How recklessly and stubbornly have I called upon you, causing you to dishonour in moments of jest while walking and talking, sleeping, sitting, eating, and in private or in the presence of friends and kin. Please forgive me for my ignorance and insolence, Oh, Immutable One.41

Oh, great and boundless Lord of all creation! Oh, divine and omnipotent God of the cosmos! I was ignorant of your profound impact, and thus, I humbly beg your forgiveness for my wrongdoing and beseech your mercy to pardon my transgressions.42.

Oh, eternal God! You are the creator and sustainer of all that is living and non-living and the greatest of all teachers. You are highly venerated and there is none like you in all the three worlds. Your influence is unparalleled, and there can be none greater than you. Oh, God! Oh, worthy of all praise! I humbly bow to you and beseech your mercy. Oh, Supreme Self! Oh, cosmic Self! Just as a father forgives his son, a friend forgives his friend, and a husband forgives his beloved, bearing her transgressions, please forgive me and release me from the burden of my wrongdoings.43.44.

Oh, Supreme Self! Your form, previously unseen, is now manifested before me, full of the opulence of furious death nature that permeates this battlefield. I am filled with joy to behold it, yet my mind is disturbed by your Mahakal form. Therefore, I implore you, Oh Lord, to reveal your divine manifested form to me. Delight in me, Oh Lord of the gods, Oh Lord of the world.45.

Oh Lord, I desire to see you holding a crown, a mace, and a chakra in your hands, in the form of Lord Vishnu. Please reveal to me your quadrilateral form. The conch, which is a symbol of the Word, represents the knowledge that is the fundamental element of creation. The chakra, known as the Maya Chakra, symbolizes the power of illusion that captivates consciousness into ignorance. The mace symbolizes the infinite power of God, and the lotus represents the navel lotus that is the cause of creation. With these four powers, Sri Hari Vishnu is known as the quadrilateral God.46.

Thus, upon hearing Arjuna's humble plea, Shri Bhagwan said, "Oh, Arjuna! I am pleased with you, and through the power of my yogic abilities, I have revealed to you my absolute knowledge and limitless form, the cause and origin of all beings. No one other than you has ever beheld this grand form that I have shown you.47.

Oh, Arjuna," said Shri Bhagwan, "on this earth, no one other than you has seen my great manifested form, which is like a world in itself. It cannot be seen through the study of the Vedas, acts of charity, or any other divine-purpose actions, nor can it be seen by intense austerities practised by even the fieriest ascetics.48

Arjuna," said Shri Bhagwan, "you should not be disturbed or foolish by beholding this vast and formidable form of mine. See me again in my Vishnu form with a fearless and loving heart.49.

Sanjay said, "Oh, King! By revealing his manifested form to Arjuna, Lord Sri Krishna Chandra calmed the frightened Arjuna."50.

Arjuna, said Shri Bhagwan, "by seeing your peaceful form,I have become calm and returned to my true nature.51."

Lord Krishna said "My manifested form of Sri Hari Vishnu is also extremely rare. Even the gods desire to see this beautiful form, but it is not easily attainable for them as well.52.

Shri Bhagwan said to Arjuna, "both of  my great form of yogic beauty and my manifested form of Hari cannot be seen by the study of the Vedas, meditation, charity, or sacrifice. They can only be perceived through devotion and love for me.53.

In other words, Lord Krishna is saying that only those who are His true devotees, who love Him with complete devotion and surrender, can truly understand and experience His divine form and essence. They are the ones who can attain the highest spiritual realization and merge with Him. This is because their love and devotion have purified their hearts and minds, enabling them to see beyond the limitations of the material world and experience the divine reality.54.

This passage emphasizes the importance of exclusive devotion and self-knowledge in attaining enlightenment. Lord Krishna states that only those who are constantly searching for the self and who perform unselfish deeds for the sake of the soul can see his human form and attain self-knowledge. Such individuals must be centred on the self and indifferent to the world, seeing all beings as his form and having no hatred towards anyone. Through this path of exclusive devotion and self-knowledge, one can attain imperishable peace, joy, and knowledge, and become enlightened as Brahman. The Lord has made a significant statement that the sense and perception of my human form are not attainable by everyone. Only those who perform selfless acts for me, for the sake of the soul, who are righteous, devoted, and free from envy towards all beings can see it. Such individuals see the image of the self in all. Sri Krishna's statement implies that the philosophy of Brahman jnana, knowledge of the Absolute, is not easily accessible to everyone in this world. Only those who are inherently religious, always eager to gain self-knowledge, and who have been striving for it through natural deeds for many births can attain enlightenment, and they are devoid of attachment to the material world.55. 

Om Tat Sat