Gita 11.46 Darshan of Vishva-rupa and Vishnu-rupa provide visual demonstration of verbal exposition

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Bhagavad Gita 11.46 kiritinam gadinam chakrahastam icchāmitvāṁ drashtum ahaṁ dathaiva teṅga-rūpeṇa chatur-bhujena sahasrabhāho bhava-viśvamūrte Krishna is speaking here and he is saying kiritinam gadinam chakranam jiva so he is Arjuna is speaking rather and Arjuna is expressing his desire for the for seeing a particular form of Krishna so the form he is desiring to see is the form of the Supreme Lord which is four handed and that four handed form he is in a short hand way referring to by pointing to some of the attributes that are associated with the four handed form kiritinam gadinam chakrahastam kiritinam that which wears a crown gadinam chakrahastam gadinam gadinam is mace chakrahastam chakrahastam is the in the hand having the chakra this refers to the chakra so the hind chakra the mace is the commode the key so this is referring to Vishnu Murthy Krishna is a flute player he wears a peacock feather Krishna and Vishnu are of course not different but Krishna and Vishnu they are essentially the same person but here Arjuna is specifically expressing the desire to see the form of the Supreme Lord which is the four handed form Vishnu Murthy and that will be clearly true it is my desire oh lord to see this form that form which is four handed Vishwa Murthy Vishwa Murthy you lord who now have thousand forms and you who have now manifested the universal form Vishwa Murthy please manifest the Chatur Bhujena so Krishna, Arjuna has at the start of the chapter expressed a desire manya sayali bachchakya maya darshtu mithi ve prabho yogeshwara toto mitum darshi atmanam avyayam so he has said that if it is possible oh lord please show me your universal form rupa ishvarya I want to see that and Krishna showed that form agitated mind was disturbed now Vishnu is the maintainer and one way he maintains is by protecting the godly whenever there is any disturbance so the devatas often demons create a lot of disturbance on the earth devatas go to the go to the banks of the Shweta Sagar and there they pray to Vishnu and then Vishnu either appears directly or he appears through sound or as a presence in a message and basically he guides the devatas for relieving their distress he says I will descend soon in so and so place or some other message like that he gives by which he is he helps people to be relieved of misery in devatas especially and seeing Vishnu manifest because Vishnu is so powerful that when Vishnu is manifest the godly immediately feel relief oh yes now the supreme lord who is the maintainer has come he will maintain things he will bring about order so it is actually beholding that form brings peace so Arjuna has agitated and he wants to behold the four handed form so that the agitation will go away and pacification will happen another point is that Arjuna is doing all this another way of looking at it is Arjuna is doing all this for our sake he wants to he has himself already accepted Krishna's supremacy but now he wants to he wants us to he wants us to have visual demonstration or visual confirmation of Krishna's supremacy that's why he asked Arjuna to show the Virata Rupa and Vishwa Rupa and after he shows the Vishwa Rupa thereafter now another way Arjuna wants Krishna's supremacy to be demonstrated is for the Vishnu Rupa Vishwa Rupa and Vishnu Rupa both are demonstrated in actually the same chapter in the same flow and there is any ambiguity that may be there about Krishna's fruition that is removed so there is Vishwa Rupa and there is Vishnu Rupa actually they are related the way they sound Vishwa and Vishnu they both start from and they both end with a they both start with Vish actually and along with that Vishwa Vishnu both end with vowels but more important is that the names are intrinsically related that Vishnu is the omnipresent one the one who is present everywhere Vishu one who is there in the Vishwa in its every Anu and one who does pervades everything that person is Vishnu so the Vish of course one difference between the Vishwa Rupa and the Vishnu Rupa is that Vishnu Rupa is manifest in this world rather it is a revelation of how the Vishwa is how everything in the Vishwa is present in the Lord so it's a manifestation of the Lord's control over this world the Lord's pervasion of this world the world it's not that the world itself is God rather the world is in God the world is not God the world is in God Arjuna after seeing the Vishwa Rupa does not think that this is the Rupa I want to worship he actually asks for seeing the Vishnu Rupa and then after that Krishna returns to his two handed form so the important thing is that the Vishwa Rupa is not the ultimate reality it is Krishna's two handed form where God appears to be just like a human being so that there can be natural and perennial reciprocation of love that is the highest manifestation but because Krishna looks so ordinary people may not understand his divinity and so he arranges that he arranges that people can behold his form that Arjuna arranges that Krishna has Vishwa Rupa be seen and after the Vishwa Rupa is seen thereafter Vishnu Rupa is seen and by seeing both these forms the cosmic cosmic manifestation the all pervading manifestation of the supreme is the supreme position of Krishna is thus demonstrated vindicated for all people to come so when Krishna says that Krishna is not just bragging when Arjuna is saying that that is not just bluffing he is not just flattering it's not just the ego an ego trip which one person is on and other person just joins helps him along that ego trip no it's the absolute truth Krishna is the supreme absolute truth and that supreme position of Krishna is demonstrated through the darshan of the Vishwa Rupa and through darshan of the Virata Rupa so sorry Vishwa Rupa and the Vishnu Rupa so it is Arjuna who becomes an instrument for Krishna's glory to be manifest first Arjuna at the start of the Bhagavad Gita apparently goes into illusion that is also by the arrangement of the Lord and by going into illusion he is he becomes the impetus for Krishna to speak the wisdom of the Gita and now by his specific requests for the two darshans the darshan of the Vishwa Rupa and darshan of the Vishnu Rupa he becomes again an instrument an impetus for after a verbal demonstration of Krishna verbal explanation of Krishna's supreme position now there is a visual demonstration of that same teaching and thus there is a strong reiteration of what has been taught by through demonstration.