1 Bg 11-1972: The Universal Form
2
4
5 Bg 11.1
6
7 TEXT 1
8
9 TRANSLATION
10
11 Arjuna said: I have heard Your instruction on
> confidential spiritual matters which You have so kindly
> delivered unto me, and my illusion is now
> dispelled.
12
13 PURPORT
14
15 This chapter reveals Krsna as the cause of all causes. He
> is even the cause of the Maha-Visnu, and from Him the
> material universes emanate. Krsna is not an incarnation; He
> is the source of all incarnations. That has been completely
> explained in the last chapter.
16
17 Now, as far as Arjuna is concerned, he says that his
> illusion is over. This means that Arjuna no longer thinks
> of Krsna as a mere human being, as a friend of his, but as
> the source of everything. Arjuna is very enlightened and is
> glad that he has a great friend like Krsna, but now he
> is thinking that although he may accept Krsna as the source
> of everything, others may not. So in order to establish
> Krsna's divinity for all, he is requesting Krsna in this
> chapter to show His universal form. Actually when one sees
> the universal form of Krsna one becomes frightened, like
> Arjuna, but Krsna is so kind that after showing it He
> converts Himself again into His original form. Arjuna
> agrees to what Krsna says several times. Krsna is
> speaking to him just for his benefit, and Arjuna
> acknowledges that all this is happening to him by Krsna's
> grace. He is now convinced that Krsna is the cause of all
> causes and is present in everyone's heart as the Supersoul.
18
19 Bg 11.2
20
21 TEXT 2
22
23 TRANSLATION
24
25 O lotus-eyed one, I have heard from You in detail about the
> appearance and disappearance of every living entity, as
> realized through Your inexhaustible glories.
26
27 PURPORT
28
29 Arjuna addresses Lord Krsna as "lotus-eyed" (Krsna's eyes
> appear just like the petals of a lotus flower) out of his
> joy, for Krsna has assured him, in the last verse of the
> previous chapter, that He sustains the
> entire universe with just a fragment of Himself. He
> is the source of everything in this material
> manifestation, and Arjuna has heard of this from the Lord
> in detail. Arjuna further knows that in spite of His being
> the source of all appearances and disappearances, He is
> aloof from them. His personality is not lost,
> although He is all-pervading
> . That is the inconceivable
> opulence of Krsna which Arjuna admits that he has
> thoroughly understood.
30
31 Bg 11.3
32
33 TEXT 3
34
35 TRANSLATION
36
37 O greatest of all personalities, O supreme form, though I
> see here before me Your actual position, I
> yet wish to see how You have entered into
> this cosmic manifestation. I want to see that form of Yours.
38
39 PURPORT
40
41 The Lord said that because He entered into the material
> universe by His personal representation, the cosmic
> manifestation has been made possible and is going on. Now
> as far as Arjuna is concerned, he is inspired by the
> statements of Krsna, but in order to convince others in the
> future who may think that Krsna is an ordinary person,
> he desires to see Him actually in His universal form,
> to see how He is acting from within the universe, although
> He is apart from it. Arjuna's asking the Lord's
> permission is also significant. Since the Lord
> is the Supreme Personality of Godhead, He is present within
> Arjuna himself; therefore He knows the desire of Arjuna,
> and He can understand that Arjuna has no special desire to
> see Him in His universal form, for he is completely
> satisfied to see Him in His personal form of Krsna. But He
> can understand also that Arjuna wants to see the
> universal form to convince others. He did not have any
> personal desire for confirmation. Krsna also understands
> that Arjuna wants to see the universal form to set a
> criterion, for in the future there would be so many
> imposters who would pose themselves as incarnations of God.
> The people, therefore, should be careful; one who claims to
> be Krsna should be prepared to show his universal form to
> confirm his claim to the people.
42
43 Bg 11.4
44
45 TEXT 4
46
47 TRANSLATION
48
49 If You think that I am able to behold Your cosmic form, O
> my Lord, O master of all mystic power, then kindly show me
50
51 PURPORT
52
53 It is said that one can neither see, hear, understand nor
> perceive the Supreme Lord, Krsna, by the material senses.
> But if one is engaged in loving transcendental service to
> the Lord from the beginning, then one can see the Lord by
> revelation. Every living entity is only a spiritual spark;
> therefore it is not possible to see or to understand the
> Supreme Lord. Arjuna, as a devotee, does not depend on his
> speculative strength; rather, he admits his limitations as
> a living entity and acknowledges Krsna's inestimable
> position. Arjuna could understand that for a living entity
> it is not possible to understand the unlimited infinite. If
> the infinite reveals Himself, then it is possible to
> understand the nature of the infinite by the grace of the
> infinite. The word yogesvara is also very significant here
> because the Lord has inconceivable power. If He likes, He
> can reveal Himself by His grace, although He is unlimited.
> Therefore Arjuna pleads for the inconceivable grace of
> Krsna. He does not give Krsna orders. Krsna is not obliged
> to reveal Himself to anyone unless one surrenders fully in
> Krsna consciousness and engages in devotional service. Thus
> it is not possible for persons who depend on the strength
> of their mental speculations to see Krsna.
54
55 Bg 11.5
56
57 TEXT 5
58
59 TRANSLATION
60
61 The Blessed Lord said: My dear Arjuna, O
> son of Prtha, behold now My opulences, hundreds of
> thousands of varied divine forms, multicolored like the
> sea.
62
63 PURPORT
64
65 Arjuna wanted to see Krsna in His universal form, which,
> although a transcendental form, is just manifested for the
> cosmic manifestation and is therefore subject to the
> temporary time of this material nature. As the material
> nature is manifested and not manifested, similarly this
> universal form of Krsna is manifested and unmanifested. It
> is not eternally situated in the spiritual sky like Krsna's
> other forms. As far as a devotee is concerned, he is not
> eager to see the universal form, but because Arjuna wanted
> to see Krsna in this way, Krsna reveals this form. This
> universal form is not possible to be seen by any ordinary
> man. Krsna must give one the power to see it.
66
67 Bg 11.6
68
69 TEXT 6
70
71 TRANSLATION
72
73 O best of the Bharatas, see here the different
> manifestations of Adityas, Rudras,
> and all the demigods. Behold the many
> things which no one has ever seen or heard before.
74
75 PURPORT
76
77 Even though Arjuna was a personal friend of Krsna and the
> most advanced of learned men, it was still not possible for
> him to know everything about Krsna. Here it is stated that
> humans have neither heard nor known of all these forms and
> manifestations. Now Krsna reveals these wonderful forms.
78
79 Bg 11.7
80
81 TEXT 7
82
83 TRANSLATION
84
85 Whatever you wish to see can be seen
> all at once in this body. This universal form can
> show you all that you now desire, as well as whatever
> you may desire in the future. Everything
> is here completely.
86
87 PURPORT
88
89 No one can see the entire universe sitting in one
> place. Even the most advanced scientist cannot see what is
> going on in other parts
> of the
> universe. Krsna gives him the power to see anything he
> wants to see, past, present and future. Thus by the mercy
> of Krsna, Arjuna is able to see everything.
90
91 Bg 11.8
92
93 TEXT 8
94
95 TRANSLATION
96
97 But you cannot see Me with your present eyes. Therefore I
> give to you divine eyes by which you can behold My
> mystic opulence.
98
99 PURPORT
100
101 A pure devotee does not like to see Krsna in any form
> except His form with two hands; a devotee must see His
> universal form by His grace, not with the mind but with
> spiritual eyes. To see the universal form of Krsna, Arjuna
> is told not to change his mind but his vision. The
> universal form of Krsna is not very important; that will be
> clear in the verses. Yet because Arjuna wanted to
> see it, the Lord gives him the particular vision required
> to see that universal form.
102
103 Devotees who are correctly situated in a transcendental
> relationship with Krsna are attracted by loving features,
> not by a godless display of opulences. The
> playmates of Krsna, the friends of Krsna and the
> parents of Krsna never want Krsna to show His
> opulences. They are so immersed in pure love that
> they do not even know that Krsna is the Supreme Personality
> of Godhead. In their loving exchange they forget that
> Krsna is the Supreme Lord. In the
> Srimad-Bhagavatam it is stated that the boys who
> play with Krsna are all highly pious souls,
> and after many, many births they are able to
> play with Krsna. Such boys do not know
> that Krsna is the Supreme Personality of
> Godhead. They take Him as a personal friend.
> The Supreme Person is considered as the
> impersonal Brahman by great sages, as the
> Supreme Personality of Godhead by the devotees, and as a
> product of this material nature by ordinary men.
104
105 The fact is that the devotee is not concerned to see the
> visva-rupa, the universal form, but Arjuna wanted to see it
> to substantiate Krsna's statement so that in the future
> people could understand that Krsna not only theoretically
> or philosophically presented Himself as the Supreme but
> actually presented Himself as such to Arjuna. Arjuna must
> confirm this because Arjuna is the beginning of the
> parampara system. Those who are actually interested to
> understand the Supreme Personality of Godhead, Krsna, and
> who follow in the footsteps of Arjuna should understand
> that Krsna not only theoretically presented Himself as the
> Supreme, but actually revealed Himself as the Supreme.The
> Lord gave Arjuna the necessary power to see His universal
> form because He knew that Arjuna did not particularly want
> to see it, as we have already explained.
106
107 Bg 11.9
108
109 TEXT 9
110
111 TRANSLATION
112
113 Sanjaya said: O King, speaking thus, the Supreme,
> the Lord of all mystic power, the Personality of Godhead,
> displayed His universal form to Arjuna.
114
115 Bg 11.10, Bg 11.11, Bg 11.10-11
116
118
119 TRANSLATION
120
121 Arjuna saw in that universal form unlimited mouths and
> unlimited eyes. It was all wondrous. The form
> was decorated with divine, dazzling ornaments and arrayed
> in many garbs. He was garlanded
> gloriously, and there were many scents
> smeared over His body. All was magnificent, all-
> expanding, unlimited. This was seen by Arjuna.
122
123 PURPORT
124
125 These two verses indicate
> that there is no limit to the
> hands, mouths, legs, etc., of the Lord
> . These manifestations are distributed throughout
> the universe and are unlimited. By the grace of the Lord,
> Arjuna could see them while sitting in one place. That is
> due to the inconceivable potency of Krsna.
126
127 Bg 11.12
128
129 TEXT 12
130
131 TRANSLATION
132
133 If hundreds of thousands of suns rose up at once into
> the sky, they might resemble the effulgence of
> the Supreme Person in that universal form.
134
135 PURPORT
136
137 What Arjuna saw was indescribable, yet Sanjaya is trying to
> give a mental picture of that great revelation to
> Dhrtarastra. Neither Sanjaya nor Dhrtarastra were present,
> but Sanjaya, by the grace of Vyasa, could see whatever
> happened. Thus he now compares the situation, as far as it
> can be understood, to an imaginable phenomenon (i.e.
> thousands of suns).
138
139 Bg 11.13
140
141 TEXT 13
142
143 TRANSLATION
144
145 At that time Arjuna could see in the universal form of the
> Lord the unlimited expansions of the universe situated in
> one place although divided into many, many thousands.
146
147 PURPORT
148
149 The word tatra (there) is very significant. It indicates
> that both Arjuna and Krsna were sitting on the chariot when
> Arjuna saw the universal form. Others on the battlefield
> could not see this form because Krsna gave the vision only
> to Arjuna. Arjuna could see in the body of Krsna many
> thousands of universes. As we learn from Vedic scriptures,
> there are many universes and many planets. Some of them are
> made of earth, some are made of gold, some are made of
> jewels, some are very great, some are not so great, etc.
> Sitting on his chariot, Arjuna could see all these
> universes. But no one could understand what was going on
> between Arjuna and Krsna.
150
151 Bg 11.14
152
153 TEXT 14
154
155 TRANSLATION
156
157 Then, bewildered and astonished, his hair standing on end,
> Arjuna began to pray with folded
> hands, offering obeisances to the Supreme Lord.
158
159 PURPORT
160
161 Once the divine vision is revealed, the relationship
> between Krsna and Arjuna changes immediately. Before, Krsna
> and Arjuna had a relationship based on friendship, but here,
> after the revelation, Arjuna is offering obeisances with
> great respect, and with folded hands he is praying to Krsna.
> He is praising the universal form. Thus Arjuna's
> relationship becomes one of wonder rather than friendship.
> Great devotees see Krsna as the reservoir of all
> relationships. In the scriptures there are twelve basic
> kinds of relationships mentioned, and all of them are
> present in Krsna. It is said that He is the ocean of all
> the relationships exchanged between two living entities,
> between the gods, or between the Supreme Lord and His
> devotees.
162
163 It is said that Arjuna was inspired by the relationship
> of wonder, and in that wonder, although he was by nature
> very sober, calm and quiet, he became ecstatic, his hair
> stood up, and he began to offer his obeisances unto the
> Supreme Lord with folded hands. He was not, of course,
> afraid. He was affected by the wonders of the Supreme Lord.
> The immediate context is wonder; his natural loving
> friendship was overwhelmed by wonder, and thus he reacted
> in this way.
164
165 Bg 11.15
166
167 TEXT 15
168
169 TRANSLATION
170
171 Arjuna said: My dear Lord Krsna, I see assembled together
> in Your body all the demigods and various other living
> entities. I see Brahma sitting on the lotus flower as well
> as Lord Siva and many sages and divine serpents.
172
173 PURPORT
174
175 Arjuna sees everything in the universe; therefore he sees
> Brahma, who is the first creature in the universe, and the
> celestial serpent upon which the Garbhodakasayi Visnu lies
> in the lower regions of the universe. This snake bed is
> called Vasuki. There are also other snakes known as Vasuki.
> Arjuna can see from the Garbhodakasayi Visnu up to the
> topmost part of the universe on the lotus-flower planet
> where Brahma, the first creature of the universe, resides.
> That means that from the beginning to the end, everything
> could be seen by Arjuna sitting in one place on
> his chariot. This was possible by the grace of the Supreme
> Lord, Krsna.
176
177 Bg 11.16
178
179 TEXT 16
180
181 TRANSLATION
182
183 O Lord of the universe, I see in Your
> universal body many, many forms-bellies, mouths, eyes-
> expanded without limit. There is no end, there
> is no beginning, and there is no middle to all this.
184
185 PURPORT
186
187 Krsna is the Supreme Personality of Godhead and is
> unlimited; thus through Him everything could be seen.
188
189 Bg 11.17
190
191 TEXT 17
192
193 TRANSLATION
194
195 Your form, adorned with various crowns, clubs and discs, is
> difficult to see because of its glaring effulgence,
> immeasurable like the sun
> .
196
197 Bg 11.18
198
199 TEXT 18
200
201 TRANSLATION
202
203 You are the supreme primal objective; You are the best
> in all the universes; You are inexhaustible,
> and You are the oldest; You are the maintainer of
> religion, the eternal Personality of Godhead
> .
204
205 Bg 11.19
206
207 TEXT 19
208
209 TRANSLATION
210
211 You are the origin without beginning, middle or end.
> You have numberless arms, and the sun
> and moon are among Your great unlimited eyes. By Your own
> radiance You are heating
> this entire universe.
212
213 PURPORT
214
215 There is no limit to the extent of the six opulences of the
> Supreme Personality of Godhead. Here and in many other
> places there is repetition, but according to the scriptures,
> repetition of the glories of Krsna is not a literary
> weakness. It is said that at a time of bewilderment or
> wonder or of great ecstasy, statements are repeated over
> and over. That is not a flaw.
216
217 Bg 11.20
218
219 TEXT 20
220
221 TRANSLATION
222
223 Although You are one, You are spread throughout the sky and
> the planets and all space between. O great one, as I
> behold this terrible form, I see that all the planetary
> systems are perplexed.
224
225 PURPORT
226
227 Dyav aprthivyoh (the space between heaven and
> earth) and lokatrayam (three worlds) are
> significant words in this verse because it appears that not
> only Arjuna saw this universal form of the Lord, but
> others in other planetary systems also saw it.
> The vision was not a dream. All
> who were spiritually awake with the divine vision saw
> it.
228
229 Bg 11.21
230
231 TEXT 21
232
233 TRANSLATION
234
235 All the demigods are surrendering and
> entering into You. They are very much afraid, and
> with folded hands they
> are
> singing the Vedic hymns.
236
237 PURPORT
238
239 The demigods in all the planetary systems feared the
> terrific manifestation of the universal form and its
> glowing effulgence and so prayed for protection.
240
241 Bg 11.22
242
243 TEXT 22
244
245 TRANSLATION
246
247 The different manifestations of Lord Siva, the
> Adityas, the Vasus, the Sadhyas, the Visvadevas, the two
> Asvins, the Maruts, the forefathers and the Gandharvas, the
> Yaksas, Asuras, and all perfected demigods are
> beholding You in wonder.
248
249 Bg 11.23
250
251 TEXT 23
252
253 TRANSLATION
254
255 O mighty-armed one, all the planets with their demigods are
> disturbed at seeing Your many faces,
> eyes, arms, bellies and legs and Your
> terrible teeth, and as they are disturbed, so am I.
256
257 Bg 11.24
258
259 TEXT 24
260
261 TRANSLATION
262
263 O all-pervading Visnu, I can no longer maintain my
> equilibrium. Seeing Your radiant colors fill the
> skies and beholding Your eyes and mouths,
> I am
> afraid.
264
265 Bg 11.25
266
267 TEXT 25
268
269 TRANSLATION
270
271 O Lord of lords, O refuge of the worlds, please be gracious
> to me. I cannot keep my balance seeing thus Your blazing
> deathlike faces and awful teeth. In all directions I am
> bewildered.
272
273 Bg 11.26, Bg 11.27, Bg 11.26-27
274
276
277 TRANSLATION
278
279 All the sons of Dhrtarastra along with their allied kings,
> and Bhisma, Drona and Karna, and all our
> soldiers are rushing into Your mouths, their heads
> smashed by Your fearful teeth. I see that some
> are being crushed between Your teeth as well.
280
281 PURPORT
282
283 In a previous verse the Lord promised to show Arjuna things
> he would by very interested in seeing. Now Arjuna sees that
> the leaders of the opposite party (Bhisma, Drona, Karna and
> all the sons of Dhrtarastra) and their soldiers and Arjuna'
> s own soldiers are all being annihilated. This is an
> indication that Arjuna will emerge victorious in battle,
> despite heavy losses on both sides
> . It is also mentioned here that Bhisma,
> who is supposed to be unconquerable, will also be smashed.
> So also Karna. Not only will the great warriors of the
> other party like Bhisma be smashed, but some of the great
> warriors of Arjuna's side also.
284
285 Bg 11.28
286
287 TEXT 28
288
289 TRANSLATION
290
291 As the rivers flow into the sea, so
> all these great warriors enter Your blazing mouths and
> perish.
292
293 Bg 11.29
294
295 TEXT 29
296
297 TRANSLATION
298
299 I see all people rushing with full speed into Your mouths
> as moths dash into a blazing fire.
300
301 Bg 11.30
302
303 TEXT 30
304
305 TRANSLATION
306
307 O Visnu, I see You devouring all people in
> Your flaming mouths and covering the universe with
> Your immeasurable rays. Scorching the worlds, You are
> manifest.
308
309 Bg 11.31
310
311 TEXT 31
312
313 TRANSLATION
314
315 O Lord of lords, so fierce of form, please tell me who You
> are. I offer my obeisances unto You; please be gracious to
> me. I do not know what Your mission is,
> and I desire to hear of it.
316
317 Bg 11.32
318
319 TEXT 32
320
321 TRANSLATION
322
323 The Blessed Lord said: Time I am,
> destroyer of the worlds, and I have come to
> engage all people. With the exception of you [the Pandavas]
> , all the soldiers here on both sides will be slain.
324
325 PURPORT
326
327 Although Arjuna knew that Krsna was his friend and the
> Supreme Personality of Godhead, he was nonetheless puzzled
> by the various forms exhibited by Krsna. Therefore he asked
> further about the actual mission of this devastating force.
> It is written in the Vedas that the Supreme Truth destroys
> everything, even Brahma
> . Yasya brahme ca ksatram ca ubhe bhavata
> odanah/mrtyur yasyopasecanam ka ittha veda yatra sah.
> Eventually all the brahmanas, ksatriyas and everyone else
> are devoured by the Supreme. This form of the
> Supreme Lord is an all-devouring giant, and here Krsna
> presents Himself in that form of all-devouring time. Except
> for a few Pandavas, everyone who was present in that
> battlefield would be devoured by Him.
328
329 Arjuna was not in favor of the fight, and he thought it was
> better not to fight; then there would be no frustration. In
> reply, the Lord is saying that even if he did not fight,
> every one of them would be destroyed, for that is His plan.
> If he stopped fighting, they would die in another way.
> Death cannot be checked, even if he did not fight. In
> fact, they were already dead. Time is destruction, and all
> manifestations are to be vanquished by the desire of the
> Supreme Lord. That is the law of nature.
330
331 Bg 11.33
332
333 TEXT 33
334
335 TRANSLATION
336
337 Therefore get up and prepare to fight. After
> conquering your enemies you will enjoy a
> flourishing kingdom. They are already put to death by My
> arrangement, and you, O Savyasacin, can be but an
> instmment in the fight.
338
339 PURPORT
340
341 Savyasacin refers to one who can shoot arrows very
> expertly in the field; thus Arjuna is addressed as an
> expert warrior capable of delivering arrows to kill his
> enemies. "Just become an instrument": nimitta-matram. This
> word is also very significant. The whole world is moving
> according to the plan of the Supreme Personality of Godhead.
> Foolish persons who do not have sufficient knowledge think
> that nature is moving without a plan and all manifestations
> are but accidental formations. There are many so-called
> scientists who suggest that perhaps it was like this, or
> maybe like that, but there is no question of "perhaps" and "
> maybe." There is a specific plan being carried out in this
> material world. What is this plan? This cosmic
> manifestation is a chance for the conditioned souls to go
> back to Godhead, back to home. As long they have the
> domineering mentality which makes them try to lord it over
> material nature, they are conditioned. But anyone who can
> understand the plan of the Supreme Lord and cultivate Krsna
> consciousness is most intelligent. The creation and
> destruction of the cosmic manifestation are under the
> superior guidance of God. Thus the Battle of Kuruksetra was
> fought according to the plan of God. Arjuna was refusing to
> fight, but he was told that he should fight and at
> the same time desire the Supreme Lord. Then he
> would be happy. If one is in full Krsna consciousness and
> if his life is devoted to His transcendental service,
> he is perfect.
342
343 Bg 11.34
344
345 TEXT 34
346
347 TRANSLATION
348
349 The Blessed Lord said: All the great
> warriors-Drona, Bhisma, Jayadratha
> , Karna-are already destroyed.
> Simply fight, and you will vanquish your enemies.
350
351 PURPORT
352
353 Every plan is made by the Supreme Personality of Godhead,
> but He is so kind and merciful to His devotees that He
> wants to give the credit to His devotees who carry out His
> plan according to His desire. Life should therefore move in
> such a way that everyone acts in Krsna consciousness and
> understands the Supreme Personality of Godhead through the
> medium of a spiritual master. The plans of the Supreme
> Personality of Godhead are understood by His mercy, and the
> plans of the devotees are as good as His plans. One should
> follow such plans and be victorious in the struggle for
> existence.
354
355 Bg 11.35
356
357 TEXT 35
358
359 TRANSLATION
360
361 Sanjaya said to Dhrtarastra: O King, after hearing these
> words from the Supreme Personality of Godhead, Arjuna
> trembled, fearfully offered obeisances with folded hands
> and began, falteringly, to speak
> as follows:
362
363 PURPORT
364
365 As we have already explained, because of the situation
> created by the universal form of the Supreme Personality of
> Godhead, Arjuna became bewildered in wonder; thus he began
> to offer his respectful obeisances to Krsna again and again,
> and with faltering voice he began to pray, not as a friend,
> but as a devotee in wonder.
366
367 Bg 11.36
368
369 TEXT 36
370
371 TRANSLATION
372
373 O Hrsikesa, the world becomes
> joyful upon hearing Your name and thus everyone becomes
> attached to You. Although the perfected beings offer You
> their respectful homage, the demons are afraid, and they
> flee here and there. All this is rightly done.
374
375 PURPORT
376
377 Arjuna, after hearing from Krsna about the outcome of the
> Battle of Kuruksetra, became an enlightened
> devotee of the Supreme Lord. He
> admitted that everything done by Krsna is quite fit. Arjuna
> confirmed that Krsna is the maintainer and the object of
> worship for the devotees and the destroyer of the
> undesirables. His actions are equally good for all. Arjuna
> understood herein that when the Battle of Kuruksetra was
> being concluded, in outer space there were present many
> demigods, siddhas, and the intelligentia of the higher
> planets, and they were observing the fight because Krsna
> was present there. When Arjuna saw the universal form of
> the Lord, the demigods took pleasure in it, but others, who
> were demons and atheists, could not stand it when the Lord
> was praised. Out of their natural fear of the devastating
> form of the Supreme Personality of Godhead, they fled.
> Krsna's treatment of the devotees and the atheists is
> praised by Arjuna. In all cases a devotee glorifies the
> Lord because he knows that whatever He does is good for all.
378
379 Bg 11.37
380
381 TEXT 37
382
383 TRANSLATION
384
385 O great one, who stands above even Brahma, You are
> the original master. Why should they not offer their
> homage up to You, O limitless one? O
> refuge of the universe, You are the invincible source,
> the cause of all causes, transcendental to this material
> manifestation.
386
387 PURPORT
388
389 By this offering of obeisances, Arjuna indicates that Krsna
> is worshipable by everyone. He is all-pervading, and He is
> the Soul of every soul. Arjuna is addressing Krsna as
> mahatma, which means that He is most magnanimous and
> unlimited. Ananta indicates that there is nothing which is
> not covered by the influence and energy of the Supreme Lord,
> and devesa means that He is the controller of all demigods
> and is above them all. He is the center of the whole
> universe. Arjuna also thought that it was fitting that all
> the perfect living entities and all powerful demigods offer
> their respectful obeisances unto Him because no one is
> greater than Him. He especially mentions that Krsna is
> greater than Brahma because Brahma is created by Him.
> Brahma is born out of the lotus stem grown from the navel
> abdomen of Garbhodakasayi Visnu, who is Krsna's plenary
> expansion; therefore Brahma and Lord Siva, who is born of
> Brahma, and all other demigods must offer their respectful
> Lord is respected by Lord Siva and Brahma and similar other
> demigods. The word aksaram is very significant because this
> material creation is subject to destruction, but the Lord
> is above this material creation. He is the cause of all
> causes, and being so, He is superior to all the conditioned
> souls within this material nature as well as the material
> cosmic manifestation itself. He is therefore the all-great
> Supreme.
390
391 Bg 11.38
392
393 TEXT 38
394
395 TRANSLATION
396
397 You are the original Personality, the Godhead. You are
> the only sanctuary of this manifested cosmic world. You
> know everything, and You are all that is
> knowable. You are above the material
> modes. O limitless form! This whole cosmic manifestation is
> pervaded by You!
398
399 PURPORT
400
401 Everything is resting on the Supreme Personality of Godhead;
> therefore He is the ultimate rest. Nidhanam means that
> everything, even the Brahman effulgence, rests on the
> Supreme Personality of Godhead Krsna. He is the knower of
> everything that is happening in this world, and if
> knowledge has any end, He is the end of all knowledge;
> therefore He is the known and the knowable. He is the
> object of knowledge because He is all-pervading. Because He
> is the cause in the spiritual world, He is transcendental.
> He is also the chief personality in the transcendental
> world.
402
403 Bg 11.39
404
405 TEXT 39
406
407 TRANSLATION
408
> fire, water, and You are the moon! You are
> the supreme controller and the
> grandfather. Thus I offer my respectful
> obeisances unto You a thousand times, and again and yet
> again!
410
411 PURPORT
412
413 The Lord is addressed here as air because the air is the
> most important representation of all the demigods, being
> all-pervasive. Arjuna also addresses Krsna as the
> grandfather because He is the father of Brahma, the
> first living creature in the universe.
414
415 Bg 11.40
416
417 TEXT 40
418
419 TRANSLATION
420
421 Obeisances from the front, from behind and from all
> sides! O unbounded power, You are the master of limitless,
> might! You are all-pervading, and thus You are everything!
422
423 PURPORT
424
425 Out of loving ecstasy for Krsna, his friend, Arjuna is
> offering his respects from all sides. He is accepting that
> He is the master of all potencies and all prowess and far
> superior to all the great warriors assembled on the
> battlefield. It is said in the Visnu Purana: yo '
> yam tavagato deva-samipam devata-ganah sa tvam eva jagat-
> srasta yatah sarva-gato bhavan. "Whoever comes before You,
> even if he be a demigod, is created by You, O Supreme
> Personality of Godhead."
426
427 Bg 11.41, Bg 11.42, Bg 11.41-42
428
430
431 TRANSLATION
432
433 I have in the past addressed
> You as "O Krsna," "O Yadava," "O my friend," without
> knowing Your glories. Please forgive whatever I may have
> done in madness or in love. I have dishonored You many
> times while relaxing or while lying on the same bed
> or eating together, sometimes alone and sometimes in
> front of many friends. Please excuse
> me for all my offenses.
434
435 PURPORT
436
437 Although Krsna is manifested before Arjuna in His universal
> form, Arjuna remembers his friendly relationship with Krsna
> and is therefore asking pardon and requesting Him to
> excuse him for the many informal gestures which arise out
> of friendship. He is admitting that formerly he did not
> know that Krsna could assume such a universal form,
> although He explained it as his intimate friend. Arjuna
> did not know how many times he may have dishonored Him by
> addressing Him as "O my friend, O Krsna, O Yadava," etc.
> , without acknowledging His opulence. But Krsna is so kind
> and merciful that in spite of such opulence He played with
> Arjuna as a friend. Such is the transcendental loving
> reciprocation between the devotee and the Lord. The
> relationship between the living entity and Krsna is fixed
> eternally; it cannot be forgotten, as we can see from the
> behavior of Arjuna. Although Arjuna has seen the opulence
> in the universal form, he could not forget his friendly
> relationship with Krsna.
438
439 Bg 11.43
440
441 TEXT 43
442
443 TRANSLATION
444
445 You are the father of this complete cosmic manifestation,
> chief, the spiritual master. No one is equal to You,
> nor can anyone be one with You. Within
> the three worlds, You are
> immeasurable.
446
447 PURPORT
448
449 The Lord Krsna is worshipable
> as a father is worshipable for his son. He is the spiritual
> master because He originally gave the Vedic instructions to
> Brahma, and presently He is also instructing Bhagavad-gita
> to Arjuna; therefore He is the original spiritual master,
> and any bona fide spiritual master at the present moment
> must be a descendant in the line of disciplic succession
> stemming from Krsna. Without being a representative of
> Krsna, one cannot become a teacher or spiritual master of
> transcendental subject matter.
450
451 The Lord is being paid obeisances in all respects. He is of
> immeasurable greatness. No one can be greater than the
> Supreme Personality of Godhead, Krsna, because no one is
> equal to or higher than Krsna within any manifestation,
> spiritual or material. Everyone is below Him. No one can
452
453 The Supreme Lord Krsna has senses and a body like the
> ordinary man, but for Him there is no difference between
> His senses, body, mind and Himself. Foolish persons who do
> not know Him perfectly say that Krsna is different from His
> soul, mind, heart and everything else. Krsna is absolute;
> therefore His activities and potencies are supreme. It is
> also stated that He does not have senses like ours. He can
> perform all sensual activities; therefore His senses are
> neither imperfect nor limited. No one can be greater than
> Him, no one can be equal to Him, and everyone is lower than
454
455 Whoever knows His transcendental body, activities and
> perfection, after quitting his body, returns to Him and
> doesn't come back again to this miserable world. Therefore
> one should know that Krsna's activities are different from
> others. The best policy is to follow the principles of
> Krsna; that will make one perfect. It is also stated that
> there is no one who is master of Krsna; everyone is His
> servant. Only Krsna is God, and everyone is servant.
> Everyone is complying with His order. There is no one who
> can deny His order. Everyone is acting according to His
> direction, being under His superintendence. As stated in
> the Brahma-samhita, He is the cause of all causes.
456
457 Bg 11.44
458
459 TEXT 44
460
461 TRANSLATION
462
463 You are the Supreme Lord, to be worshiped by every living
> being. Thus I fall down to offer You my respects
> and ask Your mercy. Please tolerate the
> wrongs that I may have done to You and
> bear with me as a father with his son, or a
> friend with his friend, or
> a lover with his beloved.
464
465 PURPORT
466
467 Krsna's devotees relate to Krsna in various relationships;
> one might treat Krsna as a son, one might treat Krsna as
> a husband, as a friend, as a master, etc. Krsna and
> Arjuna are related in friendship. As the father tolerates,
> or the husband or master tolerates, so Krsna tolerates.
468
469 Bg 11.45
470
471 TEXT 45
472
473 TRANSLATION
474
475 After seeing this universal form, which I have never seen
> before, I am gladdened, but at the same time my mind is
> disturbed with fear. Therefore please bestow Your grace
> upon me and reveal again Your form as the Personality of
> Godhead, O Lord of lords, O abode of the universe.
476
477 PURPORT
478
479 Arjuna is always in confidence with Krsna because he is a
> very dear friend, and as a dear friend is gladdened by his
> friend's opulence, Arjuna is very joyful to see that his
> friend, Krsna, is the Supreme Personality of Godhead and
> can show such a wonderful universal form. But at the same
> time, after seeing that universal form, he is afraid that
> he has committed so many offenses to Krsna out of his
> unalloyed friendship. Thus his mind is disturbed out of
> fear, although he had no reason to fear. Arjuna therefore
> is asking Krsna to show His Narayana form because He can
> assume any form. This universal form is material and
> temporary, as the material world is temporary. But in the
> Vaikuntha planets He has His transcendental form with four
> hands as Narayana. There are innumerable planets in the
> spiritual sky, and in each of them Krsna is present by His
> plenary manifestations of different names. Thus Arjuna
> desired to see one of the forms manifest in the Vaikuntha
> planets. Of course in each Vaikuntha planet the form of
> Narayana is four-handed, and the four hands hold different
> symbols, the conchshell, mace, lotus and
> disc. According to the different hands these four things
> are held in, the Narayanas are named. All of
> these forms are one and the same to Krsna; therefore
> Arjuna requests to see His four-handed feature.
480
481 Bg 11.46
482
483 TEXT 46
484
485 TRANSLATION
486
487 O universal Lord, I wish to see You
> in Your four-armed form, with helmeted head and with club,
> wheel, conch and lotus flower in Your hands. I long to see
> You in that form.
488
489 PURPORT
490
491 In the Brahma-samhita it is stated that
> the Lord is eternally situated in
> hundreds and thousands of forms, and the main forms are
> those like Rama, Nrsimha, Narayana, etc. There are
> innumerable forms. But Arjuna knew that Krsna is the
> original Personality of Godhead assuming His temporary
> universal form. He is now asking to see the form of
> Narayana, a spiritual form. This verse establishes without
> any doubt the statement of the Srimad-Bhagavatam that Krsna
> is the original Personality of Godhead and all other
> features originate from Him. He is not different from His
> plenary expansions, and He is God in any of His innumerable
> forms. In all of these forms He is fresh like a young man.
> That is the constant feature of the Supreme Personality of
> Godhead. One who knows Krsna at once becomes free
> from all contamination of the material world.
492
493 Bg 11.47
494
495 TEXT 47
496
497 TRANSLATION
498
499 The Blessed Lord said: My dear Arjuna,
> happily do I show you this
> universal form within the material world by My
> internal potency. No one before you has ever seen this
> unlimited and glaringly effulgent form
> .
500
501 PURPORT
502
503 Arjuna wanted to see the universal form of the Supreme Lord,
> so out of His mercy upon His devotee Arjuna,
> Lord Krsna showed His universal form full of effulgence
> and opulence. This form was glaring like the sun, and its
> many faces were rapidly changing. Krsna showed this form
> just to satisfy the desire of His friend Arjuna. This form
> was manifested by Krsna through His internal potency, which
> is inconceivable by human speculation. No one had seen this
> universal form of the Lord before Arjuna, but because the
> form was shown to Arjuna, other devotees in the heavenly
> planets and in other planets in outer space could also see
> it. They did not see it before, but because of Arjuna they
> were also able to see it. In other words, all the disciplic
> devotees of the Lord could see the universal form which was
> shown to Arjuna by the mercy of Krsna. Someone
> commented that this form was shown to Duryodhana also when
> Krsna went to Duryodhana to negotiate for peace.
> Unfortunately, Duryodhana did not accept the peace offer,
> but at that time Krsna manifested some of His universal
> forms. But those forms are different from this one shown to
> Arjuna. It is clearly said that no one has ever seen this
> form before.
504
505 Bg 11.48
506
507 TEXT 48
508
509 TRANSLATION
510
511 O best of the Kuru warriors, no one before you has ever
> seen this universal form of Mine, for neither by studying
> the Vedas, nor by performing sacrifices, nor by charities
> or similar activities can this form
> be seen. Only you have seen this.
512
513 PURPORT
514
515 The divine vision in this connection should be clearly
> understood. Who can have divine vision? Divine means godly.
> Unless one attains the status of divinity as a demigod, he
> cannot have divine vision. And what is a demigod? It is
> stated in the Vedic scriptures that those who are devotees
> of Lord Visnu are demigods.
> Those who are atheistic, i.e., who do not believe in Visnu,
> or who only recognize the impersonal part of Krsna as
> the Supreme, cannot have the divine vision. It is not
> possible to decry Krsna and at the same time have the
> divine vision. One cannot have the divine vision without
> becoming divine. In other words, those who have divine
> vision can also see like Arjuna.
516
517 The Bhagavad-gita gives the description of the universal
> form, and this description was unknown to everyone
> before Arjuna. Now one can have some idea of the visva-rupa
> after this incidence; those who are actually divine can see
> the universal form of the Lord. But one cannot be divine
> without being a pure devotee of Krsna. The devotees,
> however, who are actually in the divine nature and who have
> divine vision, are not very much interested to see the
> universal form of the Lord. As described in the previous
> verse, Arjuna desired to see the four-handed form of Lord
> Krsna as Visnu, and he was actually afraid of the universal
> form.
518
519 In this verse there are some significant words, just like
> veda-yajnadhya-yanaih, which refers to studying Vedic
> literature and the subject matter of sacrificial
> regulations. Veda refers to all kinds of Vedic literature,
> namely the four Vedas (Rk, Yajus, Sama and Atharva) and
> the eighteen Puranas and Upanisads, and Vedanta-sutra.
> One can study these at home or anywhere else. Similarly,
> there are sutras, Kalpa-sutras and Mimamsa-sutras, for
> studying the method of sacrifice. Danaih refers to charity
> which is offered to a suitable party. such as those who are
> engaged in the transcendental loving service of the Lord,
> the brahmanas and the Vaisnavas. Similarly, pious
> activities refer to the agni-hotra, etc., the prescribed
> duties of the different castes. Pious activities and the
> voluntary acceptance of some bodily pains are called
> tapasya. So one can perform all these, can accept bodily
> penances, give charity, study the Vedas, etc., but unless
> he is a devotee like Arjuna, it is not possible to see that
> universal form. Those who are impersonalists are also
> imagining that they are seeing the universal form of the
> Lord, but from Bhagavad-gita we understand that the
> impersonalists are not devotees. Therefore they are unable
> to see the universal form of the Lord.
520
521 There are many persons who create incarnations. They
> falsely claim an ordinary human to be an incarnation, but
> this is all foolishness. We should follow the principles of
> Bhagavad-gita, otherwise there is no possibility of
> attaining perfect spiritual knowledge. Although Bhagavad-
> gita is considered the preliminary study of the science of
> God, still it is so perfect that one can
> distinguish what is what. The followers of a pseudo
> incarnation may say that they have also seen the
> transcendental incarnation of God, the universal form, but
> that is not acceptable because it is clearly
> stated here that unless one becomes a devotee of Krsna, one
> cannot see the universal form of God. So one first of all
> has to become a pure devotee of Krsna; then he can claim
> that he can show the universal form of what he has seen. A
> devotee of Krsna cannot accept false incarnations or
> followers of false incarnations.
522
523 Bg 11.49
524
525 TEXT 49
526
527 TRANSLATION
528
529 Your mind has been perturbed upon seeing this
> horrible feature of Mine. Now let it be finished. My
> devotee, be free from all disturbance. With a
> peaceful mind you can now see the form you desire.
530
531 PURPORT
532
533 In the beginning of Bhagavad-gita Arjuna was worried about
> killing Bhisma and Drona, his worshipful grandfathers and
> masters. But Krsna said that he need not be afraid of
> killing his grandfather. When they
> tried to disrobe Draupadi in the assembly,
> Bhisma and Drona were silent, and for such negligence of
> duty they should be killed. Krsna showed His universal form
> to Arjuna just to show him that these people were already
> killed for their unlawful action. That scene was shown to
> Arjuna because devotees are always peaceful, and they
> cannot perform such horrible actions. The purpose of the
> revelation of the universal form was shown; now Arjuna
> wanted to see the four-armed form, and Krsna showed him. A
> devotee is not much interested in the universal form, for
> it does not enable one to reciprocate loving feelings.
> A devotee wants to offer his respectful worshiping
> feelings; thus he wants to see the two-handed or four-
> handed Krsna form so he can reciprocate in loving
> service with the Supreme Personality of Godhead.
534
535 Bg 11.50
536
537 TEXT 50
538
539 TRANSLATION
540
541 Sanjaya said to Dhrtarastra: The Supreme Personality of
> Godhead, Krsna, while speaking thus to Arjuna, displayed
> His real four-armed form, and at last He showed him His two-
> armed form, thus encouraging the fearful Arjuna.
542
543 PURPORT
544
545 When Krsna appeared as the son of Vasudeva and Devaki, He
> first of all appeared as four-armed Narayana, but when He
> was requested by His parents, He transformed Himself into
> an ordinary child in appearance. Similarly, Krsna knew that
> Arjuna was not interested in seeing a four-handed form of
> Krsna, but since he asked to see this four-handed form,
> He also showed him this form again and then showed
> Himself in His two-handed form. The word saumya-vapuh is
> very significant. Saumya-vapu is a very beautiful form; it
> is known as the most beautiful form. When He was present,
> everyone was attracted simply by Krsna's form, and because
> Krsna is director of the universe, He just banished the
> fear of Arjuna, His devotee, and showed him again His
> beautiful form of Krsna. In the Brahma-samhita it is
> stated that only a
> person whose eyes are smeared with the ointment of love can
> see the beautiful form of Sri Krsna.
546
547 Bg 11.51
548
549 TEXT 51
550
551 TRANSLATION
552
553 When Arjuna thus saw Krsna in His original form, he said:
> Seeing this humanlike form, so very
> beautiful, my mind is now pacified, and I am
> restored to my original nature.
554
555 PURPORT
556
557 Here the words manusam rupam clearly indicate the Supreme
> Personality of Godhead to be originally two-handed. Those
> who deride Krsna to be an ordinary person are shown
> here to be ignorant of His divine nature. If Krsna is like
> an ordinary human being, then how is it possible for Him to
> show the universal form and again to show the four-handed
> Narayana form? So it is very clearly stated in Bhagavad-
> gita that one who thinks that Krsna is an ordinary person
> and misguides the reader by claiming that it is the
> impersonal Brahman within Krsna speaking, is doing the
> greatest injustice. Krsna has actually shown His universal
> form and His fourhanded Visnu form. So how can He be
> an ordinary human being? A pure devotee is not confused by
> misguiding commentaries on Bhagavad-gita because he knows
> what is what. The original verses of Bhagavad-gita are as
> clear as the sun; they do not require lamplight from
> foolish commentators.
558
559 Bg 11.52
560
561 TEXT 52
562
563 TRANSLATION
564
565 The Blessed Lord said: My dear Arjuna,
> the form which you are now seeing is very difficult
> to behold. Even the demigods are ever seeking the
> opportunity to see this form which is so dear.
566
567 PURPORT
568
569 In the forty-eighth verse of this chapter Lord Krsna
> concluded revealing His universal form and informed Arjuna
> that this form is not possible to be seen by so many
> activities, sacrifices, etc. Now here the word
> sudurdarsam is used, indicating that Krsna's two-
> handed form is still more confidential. One may be able to
> see the universal form of Krsna by adding a little tinge of
> devotional service to various activities like penance,
> Vedic study and philosophical speculation, etc. It may be
> possible, but without a tinge of bhakti, one cannot see;
> that has already been explained. Still, beyond that
> universal form, the form of Krsna as a two-handed man
> is still more difficult to see, even for demigods like
> Brahma and Lord Siva. They desire to see Him, and we have
> evidences in the Srimad-Bhagavatam that when He was
> supposed to be in the womb of His mother, Devaki, all the
> demigods from heaven came to see the marvel of Krsna
> . They even waited to see Him.
> A foolish person may deride Him, but that is an
> ordinary person
> . Krsna is
> actually desired to be seen by demigods like Brahma and
> Siva in His two-armed form.
570
571 In Bhagavad-gita it is also confirmed that
> He is not visible to the
> foolish persons who deride Him. Krsna's body, as confirmed
> by Brahma-samhita and confirmed by Himself in
> Bhagavad-gita, is completely spiritual and full of bliss
> and eternality. His body is never like a material body. But
> for some who make a study of Krsna by reading Bhagavad-gita
> or similar Vedic scriptures, Krsna is a problem. For one
> using a material process, Krsna is considered to be a great
> historical personality and very learned philosopher. But He
> isn't an ordinary man. But some think that even though He
> was so powerful, He had to accept a material body.
> Ultimately they think that the Absolute Truth is impersonal;
> therefore they think that from His impersonal feature He
> assumed a personal feature attached to material nature.
> This is a materialistic calculation of the Supreme Lord.
> Another calculation is speculative. Those who are in search
> of knowledge also speculate on Krsna and consider Him to be
> less important than the universal form of the Supreme. Thus
> some think that the universal form of Krsna which was
> manifested to Arjuna is more important than His personal
> form. According to them, the personal form of the Supreme
> is something imaginary. They believe that in the ultimate
> issue, the Absolute Truth is not a person. But the
> transcendental process is described in Bhagavad-gita,
> Chapter Two: to hear about Krsna from authorities. That is
> the actual Vedic process, and those who are actually in the
> Vedic line hear about Krsna from authority, and by repeated
> hearing about Him, Krsna becomes dear. As we have several
> times discussed, Krsna is covered by His yoga-maya potency.
> He is not to be seen or revealed to anyone and everyone.
> Only by one to whom He reveals Himself can He be seen. This
> is confirmed in Vedic literature; for one who is a
> surrendered soul, the Absolute Truth can actually be
> understood. The transcendentalist, by continuous Krsna
> consciousness and by devotional service to Krsna, can have
> his spiritual eyes opened and can see Krsna by revelation.
> Such a revelation is not possible even for the demigods;
> therefore it is difficult even for the demigods to
> understand Krsna, and the advanced demigods are always in
> hope of seeing Krsna in His two-handed form. The conclusion
> is that although to see the universal form of Krsna is very,
> very difficult and not possible for anyone and everyone,
> it is still more difficult to understand His personal form
> as Syamasundara.
572
573 Bg 11.53
574
575 TEXT 53
576
577 TRANSLATION
578
579 The form which you are seeing with your transcendental eyes
> cannot be understood simply by studying the Vedas, nor by
> undergoing serious penances, nor by charity, nor by worship.
> It is not by these means that one can see Me as I am.
580
581 PURPORT
582
583 Krsna first appeared before His parents Devaki and Vasudeva
> in a four-handed form, and then He transformed Himself into
> the two-handed form. This mystery is very difficult to
> understand for those who are atheists or who are devoid of
> devotional service. For scholars who have simply studied
> Vedic literature by way of speculation or out of
> mere academic interest, Krsna is not easy to
> understand. Nor is He to he understood by persons who
> officially go to the temple to offer worship. They make
> their visit, but they cannot understand Krsna as He is.
> Krsna can be understood only through the path of devotional
> service, as explained by Krsna Himself in the next verse.
584
585 Bg 11.54
586
587 TEXT 54
588
589 TRANSLATION
590
591 My dear Arjuna, only by undivided devotional service can I
> be understood as I am, standing before you, and can thus be
> seen directly. Only in this way can you enter into the
> mysteries of My understanding.
592
593 PURPORT
594
595 Krsna can be understood only by the process of undivided
> devotional service. He explicitly explains this in this
> verse so unauthorized commentators, who try to
> understand Bhagavad-gita by the speculative process, will
> know that they are simply wasting their time. No one can
> understand Krsna or how He came from parents in a four-
> handed form and at once changed Himself into a two-handed
> is clearly stated here that no one can see Him
> . Those who,
> however, are very experienced students of Vedic literature
> can learn about Him from the Vedic literature in so many
> ways. There are so many rules and regulations, and if one
> at all wants to understand Krsna, he must follow the
> regulative principles described in the authoritative
> literature. One can perform penance in accordance with
> As far as charity is concerned, it is plain
> that charity should be given to the devotees of Krsna who
> are engaged in His devotional service to spread the Krsna
> philosophy or Krsna consciousness throughout the world.
> Krsna consciousness is a benediction to humanity. Lord
> Caitanya was appreciated by Rupa Gosvami as the most
> munificent man of charity because love of Krsna, which is
> very difficult to achieve, was distributed freely by Him.
> And if one worships as prescribed in
> the temple (in the temples in India there is always some
> statue, usually of Visnu or Krsna), that is a chance to
> . For the beginners in devotional
> service to the Lord, temple worship is very essential, and
> this is confirmed in the Vedic literature
> .
596
597 One who has unflinching devotion for the Supreme Lord and
> is directed by the spiritual master
> can see the Supreme Personality of
> Godhead by revelation
> . For one who does not take personal
> training under the guidance of a bona fide spiritual master,
> it is impossible to even begin to understand Krsna. The
> word tu is specifically used here to indicate that no other
> process can be used, can be recommended, or can be
> successful in understanding Krsna.
598
599 The personal forms of Krsna, the two-handed form and the
> four-handed, are completely different from the temporary
> universal form shown to Arjuna. The four-handed form is
> Narayana, and the two-handed form is Krsna; they are
> eternal and transcendental, whereas the universal form
> exhibited to Arjuna is temporary. The very word sudurdarsam,
> meaning difficult to see, suggests that no one saw
> that universal form. It also suggests that amongst the
> devotees there was no necessity of showing it. That form
> was exhibited by Krsna at the request of Arjuna because
> in the future, when one represents himself as an
> incarnation of God, people can ask to see his universal
> .
600
601 Krsna changes from the universal form to the four-handed
> form of Narayana and then to His own natural form of two
> hands. This indicates that the four-handed forms and other
> forms mentioned in Vedic literature are all emanations of
> the original two-handed Krsna. He is the origin of all
> emanations. Krsna is distinct even from these forms, not
> to speak of the impersonal conception. As far as the four-
> handed forms of Krsna are concerned, it is stated clearly
> that even the most identical four-handed form of Krsna (
> which is known as Maha-Visnu, who is lying on the cosmic
> ocean and from whose breathing so many innumerable
> universes are passing out and entering) is also an
> expansion of the Supreme Lord.
602
> in other
> book]
604
605 Therefore one should conclusively worship the personal form
> of Krsna as the Supreme Personality of Godhead who is
> eternity, bliss and knowledge. He is the source of all
> forms of Visnu, He is the source of all forms of
> incarnation, and He is the original Supreme Personality, as
> confirmed in Bhagavad-gita.
606
607 In the Vedic literature
> it is stated that
> the
> Supreme Absolute Truth is a person. His name is Krsna, and
> He sometimes descends on this earth. Similarly, in
> Srimad-Bhagavatam there is a description of all kinds of
> incarnations of the Supreme Personality of Godhead, and
> there it
> is said that Krsna is not an incarnation of God but is
> the original Supreme Personality of Godhead Himself.
> Krsnas tu bhagavan svayam.
608
609 Similarly, in Bhagavad-gita the Lord says, mattah parataram
> nanyat: "There is nothing superior to My form as the
> Personality of Godhead Krsna." He also says elsewhere in
> Bhagavad-gita, aham adir hi devanam: "I am the origin of
> all the demigods." And after understanding Bhagavad-gita
> from Krsna, Arjuna also confirms this in the following
> words: param brahma param dhama pavitram paramam bhavan: "I
> now fully understand that You are the Supreme Personality
> of Godhead, the Absolute Truth, and that You are the refuge
> of everything." Therefore the universal form which Krsna
> showed to Arjuna is not the original form of God. The
> original is the Krsna form. The universal form, with its
> thousands and thousands of heads and hands, is manifest
> just to draw the attention of those who have no love for
> God. It is not God's original form.
610
611 The universal form is not attractive for pure devotees, who
> are in love with the Lord in different transcendental
> relationships. The Supreme Godhead exchanges transcendental
> love in His original form of Krsna. Therefore to Arjuna,
> who was so intimately related with Krsna in friendship,
> this form of the universal manifestation was not pleasing;
> rather, it was fearful. Arjuna, who is a constant
> companion of Krsna's, must have had transcendental eyes; he
> was not an ordinary man. Therefore he was not captivated by
> the universal form. This form may seem wonderful to persons
> who are involved in elevating themselves by fruitive
> activities, but to persons who are engaged in devotional
> service, the two-handed form of Krsna is the most dear.
612
613 Bg 11.55
614
615 TEXT 55
616
617 TRANSLATION
618
619 My dear Arjuna, one who is engaged in My pure
> devotional service, free from the contaminations of
> previous activities and from mental speculation,
> who is friendly to every living entity, certainly
> comes to Me.
620
621 PURPORT
622
623 Anyone who wants to approach the Supreme of all the
> Personalities of Godhead, on the Krsnaloka planet in the
> spiritual sky, and be intimately connected with the Supreme
> Personality, Krsna, must take this formula, as is stated by
> the Supreme Himself. Therefore, this verse is considered to
> be the essence of Bhagavad-gita. The Bhagavad-gita is a
> book directed to the conditioned souls, who are engaged in
> the material world with the purpose of lording it over
> nature and who do not know of the real, spiritual life. The
> Bhagavad-gita is meant to show how one can understand his
> spiritual existence and his eternal relationship with the
> Supreme Spiritual Personality and to teach one how to go
> back home, back to Godhead. Now here is the verse which
> clearly explains the process by which one can attain
> success in his spiritual activity: devotional service.
624
625 As far as work is concerned, one should transfer his energy
> entirely to Krsna conscious activities.
> No work should be done by any man except
> in relationship to Krsna. This called Krsna-karma. One
> may be engaged in various activities, but one should not be
> attached to the result of his work, but the result should
> be done for Him. For example, one may be engaged in
> business, but to transform that activity into Krsna
> consciousness, one has to do business for Krsna. If Krsna
> is the proprietor of the business, then Krsna should enjoy
> the profit of the business. If a businessman is in
> possession of thousands and thousands of dollars, and if he
> has to offer all this to Krsna, he can do it. This is work
> for Krsna. Instead of constructing a big building for his
> sense gratification, he can construct a nice temple for
> Krsna, and he can install the Deity of Krsna and arrange
> for the Deity's service, as is outlined in the authorized
> books of devotional service. This is all Krsna-karma. One
> should not be attached to the result of his work, but the
> result should be offered to Krsna. One should also accept
> as prasadam, food, the remnants of offerings to Krsna
> .
626
627 If, however, one is not able to construct a temple for
> Krsna, one can engage himself in cleansing the temple of
> Krsna; that is also Krsna-karma. One can cultivate a garden.
> Anyone who has land-in India, at least, any poor man has a
> certain amount of land-can utilize that for Krsna by
> growing flowers to offer Him. He can sow tulasi plants
> because tulasi leaves are very important, and Krsna has
> recommended this in Bhagavad-gita.
> Krsna desires that one offer Him either a leaf, or a
> flower, or a little water-and
> He is satisfied. This leaf especially refers to the tulasi
> So one can sow tulasi leaves and pour water on the plant.
> Thus, even the poorest man can engage in the service of
> Krsna. These are some of the examples of how one can engage
> in working for Krsna.
628
629 The word mat-paramah refers to one who considers the
> association of Krsna in His supreme abode to be the highest
> perfection of life. Such a person does not wish to be
> elevated to the higher planets such as the moon or sun or
> heavenly planets, or even the highest planet of this
> universe, Brahmaloka. He has no attraction for that. He is