Bhakti Shastri (111) – Bhagavad Gita Chapter 11 Text 17 to 31

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That we will discuss in our next class. Thank you very much. Hare Krishna.
Welcome back to Bhagavad Gita Bhakti Shastri course. We are discussing the 11th chapter of Viratrupa, the Vishvarupa, universal form. So, first Krishna has given a brief preview of what is going to come.
Then Sanjaya has given a description of what is being revealed. And then now Arjuna is describing what he is seeing. So, in the first verse, Krishna has said, Arjuna said that actually I am seeing the whole universe from the top to the bottom.
And then the next verse he used the word Vishvarupa. He says actually I am seeing the form which is pervading. There is no beginning, no end, no middle.
It is all pervading practically speaking and that is the Vishvarupa. Now, as he is looking around, he starts discerning something specific. And what he discerns he describes now.
Let us look at it. So, kiritinam. Kirit is helmet.
So, it can be referred to crowns. So, this universal form is valid on. Gadinam.
Gada is maces. Chakrinam. Chakrina means chakra.
So, this gada and chakra can be used to, can be taken as a reference to Vishnu. So, he is seeing the form of Vishnu over there also. But there are so many other things also he is seeing which he will describe in the successive verses.
Tejorashim. It is having effulgence. What is the nature of the effulgence? Sarvatodiptimantam.
All directions are ablaze. They are glowing because of the effulgence. And then as I am trying to look at it.
Pashyamitvam. Durniriksham. Samantad.
So, niriksham is to see. Durniriksham is that which is difficult to see. So, I am seeing this form which is actually very difficult to see.
Durniriksham samantad. And Deepta. Analarkadityamaprameyam.
Deepta. Anala. Anala is fire.
Deepta is burning, blazing. So, the word Deepta has been used twice in the same verse. Diptimantam and Deeptanalarka.
So, alarka is the sun. So, he is saying this is effulgent, like blazing fire, like sun. Diptimaprameyam and dipti is the effulgence.
It is aprameyam. It is immeasurable. So, the essential point he is saying is, okay, I am seeing the kirti, gadhinam, chakranam, I am seeing the crowns, I am seeing the mesas, I am seeing the discs, but basically it is blindingly effulgent.
So, this verse emphasises, as he is trying to discern, sometimes when there is a very bright light, then we cannot see anything clearly. So, he is telling this is so effulgent, I cannot see anything clearly. Durniriksham samantad.
And then he further describes what happens after that. Let us look forward to his description. Then, as he understands, oh, this is a manifesting of the absolute truth.
So, his description starts becoming a glorification. So, tamaksharam paramam veditavyam tamasya visvasya param nidhanam tamo veyashashvati dharmagoptha sanatanastham purushamato me tamaksharam. So, you are the infallible, imperishable.
You are the supreme, paramam veditavyam, you are the ultimate object to be known. You are of the universe, the supreme shelter, supreme basis. You are inexhaustible and you are the eternal protector of religion, dharmagoptha sanatanastham purushamato me.
You are the eternal supreme personality. This is my opinion. So, here, what is happening? The perception is, the description of the perception is changing into a glorification and an identification, mato me.
This is my opinion. So, initially, when he sees, he is not able to make sense of anything. Just earlier, I was describing about how people who have been congenitally blind, and then they get eyes, they just can’t make sense of anything.
But gradually, okay, when they touch a knife, or a worksmith touches a knife, and then they understand, oh, this is a knife, this is a tool, this is a saw, like that. So, gradually, the identification, when the perception is linked with our pre-existing conceptions, then there is identification. So, like that, he is seeing something blinding over here initially, something all-pervading, something blinding.
Now, we are identifying, oh. And so, sanatanastham purushamato me. This is, you are the supreme person.
So, till now, it is not directly a prayer, although there is a mood of a little bit of a prayer, but right now, what is going on in the description, and in the description, there is a glorification also. So, So, what is described earlier, is being slightly repeated, same thing is saying, So, there is no beginning, no middle, no end. There are unlimited glories.
That you have unlimited arms. That there are the sun and the moon, who are acting in your eyes. I am seeing you.
Now, earlier, he has said, there is a effulgence around your head. He did not mention the head, but there is just effulgence all around. Now, the description is becoming a little more, and So, vaktram is the mouth.
So, actually, there is just a huge effulgence that is everywhere. But as he is discerning the face, then he is saying, from the mouth, blazing fire is coming out. Blazing fire.
Deepta word is used again. So, this is a form, which is actually quite frightening. Sometimes, when a person is angry, we feel frightened by the person, but if the person’s mouth opens, and sometimes some yogis or something, they open their mouth, fire comes out.
So, actually, even people who, there are people who do some jugglery, by which they seem to be eating fire, and they take some fire, and it goes inside. So, they are called as fire eaters. So, it is, of course, mostly jugglery, but even eating fire is frightening to see.
What to speak of putting out fire? Fire comes out. So, deepta, udashya, vaktram, the blazing mouth is there. And then, swatejasa, vishwamidam, tapantam.
Swatejasa, with your own effulgence, vishwamidam, the whole universe is tapantam. Tapantam is blazing. It is becoming hot.
So, till now, only sight was being described. Now, even the sensation of touch in terms of heat is also being described. So, the whole description is moving forward now.
And we will see how this is a, we also make some other points here. Shashisurya netram. Shashisurya, the sun and the moon are like your eyes, which you are seeing over here.
So, now, we see a picture of the viratrupa, and we see many, many different forms over there. So, actually, the viratrupa is so difficult that it is impossible for us to conceive or describe what to speak of to depict. So, whatever depiction is done is a partial depiction, which is indicative of what was seen by Arjuna.
So, there it is described that he was seeing many faces. So, that’s what Sanjaya also, aneka vakta netram, many, many faces. And Krishna, and Arjuna has said over here that, vishwamidam, I am seeing a mouth which is blazing and burning.
And then he says, eyes are also, eyes are also splendorous. They are like the sun and the moon. So, basically, Prabhupada writes in the Parpot, the repetition is to, is because of ecstasy and amazement that what is happening.
This is so extraordinary. That is why, out of ecstasy, there is a repetition that is coming up. So, dhyava prithivyor idamantaram hi vyaptam tvayaike nadishas ca sarva drishtvad bhatam roopamugram davedam lokatrayam praviditam mahatman.
So, now there is a beginning of the description of fear over here, but slightly. Lokatrayam. So, all the three words are praviditam, they are troubled, mahatman, oh great one, mahatman.
So, here the word mahatman is used by Arjuna to refer to Krishna. Krishna has used this word. Sanjaya has used it earlier to refer to, refer to Krishna who is going to reveal the Virat Roopasana.
Arjuna is also using it. So, dhyava prithivyor. Dhyava prithivyor.
So, what does this mean? Dhyava is actually the sky. Prithivyor is the earth. So, actually this word, this form is pervading all, all of this vertical dimension also.
So, it is dhyava prithivyor idamantaram hi. The whole distance that is there is completely pervaded. Vyaptam tvayaike na.
It is not just the vertical direction that is pervaded. Vyaptam. Vyaptam means occupied, pervaded.
Tvayaike na. Are you alone? Not only the vertical dimension, but also dishas ca sarva. All directions.
So, actually when Arjuna sees the Virat Rupa, he doesn’t even see at that time anybody else. He doesn’t see the Kurukshetra battlefield at all. He is transported by the divine vision that he has been given into a different arena of perception.
And he is not able to see anything. He doesn’t see the warriors. At least he doesn’t see the warriors as they are waiting for him, the conversation to get over so that the war can start.
But then, he is simply seeing this only one thing. And dhrishtad bhutam rupam ugram tavedam. So, he is using two adjectives to describe this form.
Rupa. What is it? Adbhutam and ugram. Adbhutam means wonderful and ugram is dreadful.
Normally, wonderful and dreadful, we don’t bring it together. Wonderful is a positive emotion. Dreadful is a negative emotion.
But he is saying wonderful and dreadful. Prabhupada translates ugram as terrible. So, it’s just, there is a conflicting emotions going on through Arjuna’s mind because his form is so extraordinary.
Dhrishtad bhutam rupam ugram tavedam. And then, Lokatrayam prathitam mahatman. Adho great one, everyone is bewildered.
So, now what is happening? We will see in the future verses that Arjuna is not only seeing this form. In this form, he is seeing Brahmaji and other devatas. But along with that, he is seeing that others are also seeing this form.
The members of the celestial planets. The devatas and others are seeing their form and they are getting troubled by seeing this form. So, we will see how their reaction is gradually in the next few verses.
So, let’s look at an overview of what is going to happen in this. This is Arjuna’s description. So, first is 15-20 is what we are discussing right now.
Vision of the universe. Then 20-23 is description of the effect on the universe. That means, there are other arenas of existence where other living beings are there.
Rudra, Ditya and all those. And they are affected also by the fury of the Viratrupa. And then, as this effect pervades, there is an effect on Arjuna also.
So, what is that effect on Arjuna? That will be described in 23-25. And then 26-30 will be, Arjuna will see not only the universe, not only the celestial beings affected, but Arjuna himself gets affected. And after he gets affected by seeing that, he suddenly sees that in that Viratrupa, he is seeing the Kurukshetra battlefield itself.
And he is seeing all the warriors from there getting devoured. And that really shakes him. And finally in 31st he asks, who are you? Who are you? And that is how this terrific, terrible, terrifying description actually ends with a question.
It’s a question which is filled with awe. So, let’s see what is. So, from here onwards, we see the effect on the universe.
amihitvam surasangha-vishanti kecitbhita-pranjalayo-grananti swastityuktva maharishi-siddha-sangha sthuvantitvam sthuti-vipushkalabhi So, amihitvam. So, all those, surasangha-vishanti. So, all the surasangha.
Sangha is groups, sura is devatas. So, the devatas are Vishanti entering into you. Kecitbhita-pranjalayo-grananti.
Kecit, some of them, bhitah, they are becoming fearful and pranjalayo. Pranjalayo means with folded hands. Grananti.
So, earlier, namevidusurgana prabhavam namaharsheya. In 10.2 Arjuna has said that even the suras and the rishis don’t know me. So, here the effect on the suras and the rishis is described.
Even they, when they see the viratrupa, they are amazed. And swastityuktva maharishi-siddha-sangha. So, swasti, swasti.
Swasti means peace, auspiciousness. Swasti. Now, swasti, the Om is depicted diagrammatically and it is depicted by lines.
Swasti is a symbol. So, Hitler had appropriated the symbol for his Nazi regime, but he had twisted it around. So, actually, he didn’t want swasti.
He wanted swasti for everyone. He wanted auspiciousness for everyone except the Nazis. He wanted Nazis to be the rulers of the whole world.
And for some, he wanted the, like the Jews and the Gipsies, he wanted the auspiciousness of complete annihilation. But swasti, swasti. Ittyuktva, here, the viratrupa, on seeing it, the rishis, swasti, ittyuktva, maharishi-siddha-sangha, maharishi-siddhas, they are saying, swasti, be auspicious, auspicious, auspicious.
Like we say, Om shanti, shanti, shanti. So, like that, swasti, swasti. They are saying, stuvanti tuamsute bhi pushkala bhi.
And then, generally, whenever the Lord appears in a manifestation, so, stuvanti bhi, that time, praises are offered. So, that is the standard, when the Lord is a glorious, worshipable person. So, when He appears, it’s appropriate to praise Him.
So, praises are being offered. Stuvanti, stuvanti tuamsute bhi, pushkala bhi. So, praises are being offered.
So, now, first is, the demigods are shocked and they are also saying, kechid bhita, they are folding hands. And the rishis, they are offering prayers, prayers. And they are trying to pacify the Lord in that way.
And then, what happens? Now, He sees, who are all the specific beings whom He is seeing? So, as He is observing, He starts discerning. And as He discerns, He describes further. Rudra, Aditya, Vasavoye, Chisadhya.
Vishve, Vishnu, Varunas, Varutas, Chosma, Pashcha. Gandharva, Yakshasura, Siddha, Sangha. Vikshante, Tvam, Vismitas, Chaiva, Sarve.
So, Rudra, Aditya, Vasavoye, Chisadhya. Chisadhyas are also one kind of beings in the universe. Vishveshwina.
So, there are Vishwadevas, Ashvinikumaras, Marutas. And the ancestors are referred to by a very interesting word, Ushmapa. So, Ushma is, as you know, Ushma is heat.
So, the steam eaters. So, it is said that the ancestors, they eat steam. They drink steam, they eat or drink, whatever you want to say, steam.
That is one of their diets. So, different beings in the universe have different kinds of diets. So, they are being referred to by their diet.
Ushmapa, Pashcha. And Gandharva, Yakshasura, Siddha, Sangha. So, Gandharva, Yaksha.
And even the Asuras are there. It is not just the higher beings. Even the lower beings are there.
Siddha, Sangha, all these are happening. Vikshante, Tvam, they are all seeing you. And as they are seeing you, what is happening? Vismitas, Chaiva, Sarve.
Vismita. They are amazed, astonished to see all this. So, Rudra, even Shiva is there over there.
Now, Brahma has already been described right at the beginning itself. Brahmanameshwam kamala sinistham. In the first verse, in the 15th only, it was described.
So, here 22. 22, Rudra is also mentioned. And then, first they are amazed.
But just like Arjuna, there is amazement and from there, fear will come. So, here also, for the Devatas also, fear is being described now. Roopam mahatye bahuvah travetram.
Mahabaho bahubahu rupadam. Bahudaram bahudamstra karalam. Trishtvaloka pravidhas tathaham.
Roopam mahatye. This great form. Bahuvah travetram.
Bahuvah travetram. There are many faces and many eyes. Mahabaho bahubahu rupadam.
Very powerful arms are there. Mahabaho actually refers to the Lord who is a mighty armed one. Bahubahu rupadam.
So, there are many arms, many feet, many thighs. Bahudaram bahudamstra karalam. Bahudaram, there are many bellies and many teeth.
And what is the nature of the teeth? Karalam. They are fearsome teeth. Generally, one of the frightening features of the Rakshasas that is often shown is, the Rakshasas sometimes have horns coming out of their head and then they have teeth coming out of their mouth also.
Very frightening teeth. So, here damstra karalam, damstra karalam. So, bahudamstra karalam.
And what happens? Trishtvaloka pravidhas tathaham. So, Trishtvaloka, seeing this, loka pravidha. So, everybody is pravidhata.
Everybody is disturbed, perturbed by pravidhata. And then tathaham. So, now, sometimes when people go and see a horror movie, you know, in the horror movie, some frightening, maybe shape-changing creature, suddenly assumes some horrible form and pounces and then everybody there is scared.
So, initially when people go to watch the movie, they are observing and they are getting entertained. But as the image becomes more and more grotesque, then not only are the characters in the horror movie frightened, but even the audience gets frightened. So, like that Arjuna is seeing and he is saying, oh, they are all frightened, but I am also getting disturbed.
Pratipravidhata tathaham. I am also disturbed like that. Then he describes further.
He goes on describing further the form. So, you know, till 23 it was describing effect on the universe. Now Arjuna will start describing effect on me.
So, that aham is a transition where he is going to talk about his own emotions. nabhas prisham deepta maneka varanam yatananam deepta vishalanetram dhrishtvahitam pravitantaratmam utimna vindam ishamam jyavishno So, nabhas prisham. Nabhas prisham is again described in Dhyava.
Prithvi was told earlier. So, nabhas prisham. Reaching right up to the sky.
deepta maneka varanam deepta. The word deepta has come several times till now. So effulgent.
That is the word which Arjuna is using repeatedly because it is such a blinding sight. deepta maneka varanam. There are many colours which I am seeing over there.
yatananam. Yatananam means the mouth is wide open. deepta vishalanetram.
And again the eyes are effulgent. deepta vishalan. They are large eyes and they are effulgent.
Krishna is said to have large eyes but they are very sweet eyes. sundara kundala naina vishala. So, naina vishala.
Krishna has large eyes. But Krishna’s eyes are filled with curiosity and love and they bring joy to the heart. But this, virat rupa, the eyes are scary.
deepta vishalanetram dhrishtvahitvam pravidhah antaratma. By seeing it, antaratma, my whole being is pravidhita. And dhritimna vindami shamam ca vishno dhritimna vindami.
I am not able to maintain my peace. So, it is interesting. He is now identifying this as Vishnu.
Till now he is not identifying it as anyone else. param sanat anastham purusho mato me. You are the supreme person.
But he is identifying it here as Vishnu. This universal form. He is recognising this Vishnu.
So, the word Vishnu will come once more in the descriptions. So, he knows this Vishnu but just like in the Narasimha Leela it is described that when Lakshmidevi saw Narasimhadev, she was hesitant to approach. Lord Narasimhadev was so angry and none of the devatas could pacify.
At that time, Brahmaji told Lakshmidevi, you pacify. She said, even I have not seen my lord in this mood. I can’t go there.
Vishwamitra explains in his purport there that actually Lakshmidevi resides eternally with Lord Narasimhadev in the spiritual world as his consort. And she knows the lord but here the yoga maya potency covered her. And the whole arrangement of the yoga maya potency was such that the whole pastime was orchestrated to demonstrate, highlight and underscore the singularly exalted devotion of Prahlad Maharaj.
So, when everybody else in the universe has submitted to Firinikashipu, Prahlad did not submit. And when everyone else could fail in pacifying Narasimhadev, Prahlad Maharaj will be able to pacify. So, in this way, the whole pastime is orchestrated in such a way that Prahlad Maharaj’s extraordinary devotion will be conveyed to the world.
So, the point is similarly, here Arjuna, he in a sense knows Krishna who has revealed the form and he knows Krishna and Vishnu are the same. So, he is identifying it intellectually as Vishnu, this very Vishnu. But still, we will see the later verses we will get.
So, over and we will ask, who are you? Bhavanugra rupo. Uttimna vindami. He says, I am not able to maintain my composure, my tranquilly, my steadiness.
I can’t maintain it at all. And further, he asks, Damshtra karalani chate mukhani. Dhrishtvaiva kaalanala sannibhani.
Nishonaja nenala bheja sharma. Prasidh devesha jagannivasa. So, Damshtra karalani, karalani, that means Karani’s teeth, the terrible.
So, Damshtra karalani is terrible teeth. Chate mukhani, I am seeing the terrible teeth in your mouth and what is happening? So, earlier, separately to describe, there was a fire coming out and the teeth were also described. But now, both are described together.
As everything is becoming clear, he says, first of all, there are fearsome teeth and after that, there was a scary fire also coming out. Dhrishtvaiva kaalanala sannibhani. And it is not just any ordinary fire.
What is this fire? It is kaalanala. Kaalanala, it is like the fire of universal destruction. Kaalanala.
So, the fire that happens when the universe is to be destroyed is called a kaalanala. And then he says, Nishonaja nenala bheja sharma. Nishonaja, I do not understand which way, which is right, which is left, which is top, which is bottom.
Sometimes, when we are too overwhelmed by emotions, our emotions make us lose our voice. We just lose orientation of everything. So, that is why sometimes when people have tremendous emotions and then they fall down because the body loses its orientational ability.
So, like that, Nishonaja nenala bheja sharma. So, actually, my dear Lord, please have mercy on me. And then, Prasida devesha jagannivasa.
So, you are a Prasida. Please, please be pleased with me. Devesha.
You are the Lord of all the gods. Clearly, we have seen all the holding hands and offering respect. So, this is devesha.
And you are jagannivasa. You are the shelter of all the gods. So, from here onwards, what is happening? Arjuna, after describing the personal effect on him, how he has become terrorised, practically speaking, then he will start talking about the vision itself changing further and becoming even more scary.
Just seeing the fury of the form is bad enough. But now he starts seeing that that form is not just somewhere far away. It’s right here.
So, imagine that somebody is watching a horror movie and then they see a scary creature with a blazing mouth and frightening teeth and that is attacking, that is coming somewhere. Just the sight will scare it. And suddenly you find that, okay, what is being seen over there on the movie screen is not just some distant place.
You see the same movie theatre in which you are sitting. And you see all the other spectators who are in the audience, they are getting suddenly consumed. So, what happens? That which is a distant vision suddenly acquires an immediate urgency which causes panic.
So, like that, Arjuna is now not seeing just the universal form, blazing fire and causing heat in a distant arena. He suddenly sees everything happening on the battlefield. And that takes the fear to a far greater level.
So, he starts describing how that vision now becomes, that remote vision becomes immediate. So, all the sons of Dhritarashtra cover was is earth. Avani, Pal is the, they are referred to the kings.
So, the various kings are there. Along with the sons of Dhritarashtra, there are all the various kings also. Pal, Sanghai, the groups of all of them.
And then he is saying even, it is not only those who are vicious, but even the pious. Bhishma and Drona are objects of his respect and reverence. Actually, when Krishna had taken the chariot, we discussed in the first chapter, he placed it in front of Bhishma and Drona.
And that took Arjuna’s confusion and indecision to a much higher level, much more insolvable level. So, here he is saying that even they are there. Bhishma, Drona, Suta, Putra, Tatha, Su.
And Suta, Putra refers to Karna, he is also there. So, Saha, Asma, Diyar. Asma, Diyar means even our side.
So, it is not just the opponents. So, actually when the Virat Rupa, now the Virat Rupa here, Kaala Rupa is being described in the Kala Rupa. So, the universe generally has two dimensions, space and time.
So, space we generally see up, down, left, right. So, all of space is pervaded, but space is only one part of it. In the material existence, there is space and time.
So, time causes destruction to everyone. So, later on, we will see when Arjuna asks, who are you? He is able to identify the Vishwa Rupa, but he is, and that is what he had asked to see, but he did not expect to see the Kala Rupa, which also is revealed. And Krishna had said that, I will show you Anya, something more also, which you may like to see.
So, here he is seeing this, and in the Kala Rupa, see, eventually, in time, everybody is going to be destroyed. You know, it is said that life is a journey through which nobody comes out alive, at a material level. So, no one comes out of life alive.
So, if we look at life from a perspective of one lifetime material existence, then everybody has to die. So, at that level, at the material level of existence, even the good and the bad, both are destroyed. So, we may say, generally, when people go to God, they want something good, they want something peaceful, they want something sweet and soothing.
So, what is this kind of, you know, God is giving a vision. Generally, when people want to see something ghastly, they go to a horror movie. If people go to a temple, and they start seeing something ghastly and grisly over there.
You know, they see blood and fire and teeth coming out. They say, what is this? I didn’t come to temple to see this. So, we may wonder, is this something related to God? And God is Himself revealing His vision, and everything seems to be so terrible over here.
So, what is this? Actually, the Vedic culture, Vedic philosophy is understanding God is not just one-sided, it is all-sided. And all-sided means it understands that, actually, material nature has two aspects. One aspect is the aspect of stability, stasis, and the other aspect is the aspect of change.
So, stability in the material world is largely an illusion. Even now, when I am sitting, everything in me is changing. Cells, even you are looking at my face, but the cells in my face are also growing old and are changing.
My whole body is changing. Even I am speaking right now, but the voice cords that are there, the voice cords are also, the cells within them are growing. They are, some old ones are dying, some new ones are coming.
And like that, everything is in the state of flux. You may be sitting on a chair. The chair under you, it may seem to be solid and stable, but within that also, electrons are whizzing around, whizzing around.
At a subatomic level, matter is coming into, things are just coming into existence and going out of existence, not in absolute terms, but specific forms are getting destroyed. So, destruction is an integral part of material existence. And any vision of life, any conception of God that does not include destruction is incomplete.
It is describing only a part of the reality and not a complete reality. So, the Virat Rupa does not mean that God likes to be like this or God is inherently destructive. No, God is himself a supremely all-attractive, loving person, as will be described in later chapters.
And even in this chapter, Arjuna will say, I do not want to see this form. I want to see your sweet form. But the point remains that this is an aspect of material nature and denying it does not drive away its reality.
It still remains real. So, the Vedic culture, the Bhagavad Gita’s vision includes that. So, destruction is also an aspect of God.
How is it an aspect of God? It is one of his energies. And when God destroys, that is not cruelty, because God destroys the temporary to make way for the eternal. It is not cruelty.
Now, as long as our hearts are attached to the temporary, we stay on in the cycle of birth and death. So, when the destrictness is being described over here, the purpose of the destruction is not the destruction itself. Through the destruction, we are shown in stark terms how everything in this world is perishable.
Nothing is going to last forever. Therefore, we should not keep our affections, our attachments on this world for long. We should redirect our affections and emotions from the world towards the source of the world, towards Krishna.
So, in our heart, by the demonstration of the destrictness of this world, the temporary is replaced with the eternal. That is what should happen over a period of time. And it is that which is being demonstrated over here.
So, God is not a destroyer per se or alone. God is the eternal lover and the beloved. But when we turn away from Him, then we place ourselves in the arena of destruction.
And we understand that destruction also is an aspect of God only. It is an energy of God, which is meant to redirect our affection, our love, our devotion from the temporary to the eternal. So, God destroys the temporary to make way for the eternal.
So, now He is describing, vaktrāṇi te tvara māṇā viśanti. So, vaktrāṇi, into their mouth, tvara māṇā viśanti, they are entering. So, who are all the warriors from both sides? And dhaṁśra karālāṇi bhaya na kāṇi.
So, the teeth, which are there, they are fearful. karālāṇi bhaya na kāṇi. There are actually two words that I use.
karālāṇi is itself very terrible and bhaya na kāṇi is very fearful. So, because it’s so, so scary, so unnerving, so blood freezing, that Arjuna is trying to convey that through different words. And then even more scary is kecid vilagna daÅ›inānta reá¹£u.
So, some of them, as they are entering into you, so as they are going into the mouth, what is happening? So, all these warriors are just entering into the mouth. So, earlier it was described that fire is coming out. So, fire coming out is bad enough.
We may be afraid to see something, fire coming out. Will that fire come and take me? But now, what is being described is something opposite only. It’s like your suction pump pulls everything inside.
So, like that, everybody seems to be going inside this virat rÅ«pa. And as they are going in also, it’s scary, but daÅ›inānta reá¹£u, daÅ›in is teeth, in the space between the teeth, as they are going inside, these teeth are coming out, and the path is not unobstructed as they go inside. So, as they go inside, some of them… So, anga is body.
Uttamanga is the best part of the body. So, it’s said to be the head. We think with the head.
The Brahmanas are considered the most important part of the social body also. The head directs the rest of the body. So, uttamanga refers to the head.
So, what is happening? The head is crashing against the teeth. And then, chÅ«rṇitā means it’s getting crushed. Sometimes, there is a head-on accident, and some people’s bones come out.
It’s a scary sight to see, or ought to speak of a head coming out. It’s a terrible, terrible sight, which is there. Arjuna is overwhelmed by seeing it.
Now, Arjuna, although he is overwhelmed, he gives a further description of how everybody is going inside. Everybody is going inside. So, he uses two metaphors.
And the use of two metaphors has its significance. So, let us look at those two metaphors. So, yatha nadinam, just as a river, what happens? Bahuva ambu vega.
The many waves in the ocean, river, they have their own force, vega. Bahuva ambu vega. And what happens? Samudra meva abhimukha dravanti.
They enter into samudra. Abhimukha dravanti. So, it glides towards the ocean.
Tatha tavami naralokaveera. Tatha tavami. Tavami means unto you.
All these. Ami is these. Tava is you.
Similarly, all these enter, you know, naralokaveera. Who are these? They are not ordinary people. They are great heroes among the human beings.
Naralok, among the abode of the human beings, Prabhupada translates human society. They are veeras. They are great heroes.
And what is happening? Vishanti bhaktrani abhevi jvalanti. They are entering in the blazing mouth. Vishanti bhaktrani.
So, let us look at this and the next verse. So, here they are compared to just as river enters into ocean. Similarly, these warriors are entering into your mouth.
So, let us look at the next verse also and then we will come back and compare both. Yatha pradeeptam jvalanam patanga. Vishanti nashaaya samruddhavega.
Tathaiva nashaaya vishanti lokas. Tavaapi bhaktrani samruddhavegaha. So, yatha pradeeptam jvalanam patanga.
So, just as a blazing fire into which patanga. Patanga is the moths. When the moths enter, what happens? Vishanti nashaaya.
They actually enter and they are destroyed. And here a curious word is samruddhavegaha. And they go very fast.
Vega is speed. Samruddha is actually endowed with, full of. So, normally samruddha is used in a positive sense.
That okay, there is samruddhi over here. There is prosperity over here. So, speed in an animal could normally be used positively.
Oh, this animal can move so fast. This creature can move so fast. But if a moth is rushing towards fire, then that samruddhi actually is not desirable.
It is going to lead to destruction. If a car is going very fast and it is very fast veering off the road down into a valley, then the greater the speed, the greater the destruction that is going to happen. So, samruddhavegaha.
So, actually now we are taking out fossil fuels from the earth. And we take fossil fuels out from the earth. The better our technology becomes, the better we become, the worse we become.
How is that? And the better we become, our technology becomes, then we are able to take out more and more fossil fuels from the earth. So, more and more fossil fuels are required because our needs for fuels are so much. But then, as the fossil fuels are coming out, the reserves are not unlimited.
So, when the reserves get exhausted, what will happen? We will have a serious crisis. So, speed in all situations is not always good. So, here samruddhavegaha is used in a negative sense.
Oh, these patangas are going so fast in the fire. Like that, tha tathaiva naasaya vishanti lokas. Similarly, the people, vishanti naasaya, they are entering into your mouth.
Tavaapi vaktrani samruddhavegaha. Samruddhavegaha means with great speed. So, he is using a second metaphor, that of moths entering into fire.
So, first was river entering into ocean, second is moth entering into fire. What is the difference between the two? The world of difference. See, the difference, now actually, all the acharyas have analysed it.
Baldev Devshankar and Shivrajipat have talked about it. So, they basically say that one is natural, the other is voluntary. One is involuntary.
So, the river naturally goes towards the ocean, whereas the moth voluntarily goes towards the fire. So, similarly, it is said that Bhishma, Drona, they didn t, actually it was just the course of events beyond their control, because of which they had to fight on the side of the Kauravas. And they were going to be destroyed now.
So, that they were going to be destroyed is not changing. But they are getting involved, they were not malicious, they were not evil minded. They did not willingly and intentionally enter into the war and court destruction and disaster and death.
Just as a river, by the arrangement of nature itself, goes towards the ocean. Similarly, by higher arrangement, by the force of circumstances, they were in a situation where they could not opt out of the war and they had to fight on the wrong side and they would be destroyed by that. So, on the other hand, a moth chooses willingly and deliberately to enter into the fire and court its destruction.
Similarly, this moth metaphor is used to refer to the Kauravas, Duryodhana and his brothers, because they knew that what they were doing was wrong. Not just Duryodhana s brothers, even his whole network of friends, Shakuni included also. So, next one is Karna also.
So, they knew that actually if they enter into it, there will be destruction. So, did they know that? They may not have known exactly. Duryodhana was so confident, he was thinking, I will not be destroyed.
But Duryodhana was sure that he would win and he was ready to provoke war. In fact, he wanted war. He was so over confident about his own strength that at one time, just before the war, Maitreya Rishi came and Maitreya Rishi told him, don’t fight this war.
He said, you will be destroyed. You cannot stand against the Pandavas and you can certainly not stand against Krishna. So, at that time, Duryodhana was so insolent.
Normally, sages should be respected, but he was beyond hearing anyone. So, in his insolence, not only did he turn a deaf ear towards the request of Maitreya Rishi, in sheer defiance, one is negligence, second is defiance. Negligence means somebody saying something, we don’t pay attention.
But defiance is, we do the opposite of what that person is saying. That is even more disrespectful. So, Duryodhana showed his defiance.
What did he do? He started beating his thighs right in front of him. So, the idea is generally, wrestlers, they may beat their arms and they beat their thighs to show their strength. See, I have so much power, come and fight with me.
So, he beat his thigh. So, at that time, Maitreya Rishi lost his temper. He said, I have come to give you good advice.
Not only are you neglecting it, but you are defying me. He says, a very thigh that you are proud of, that thigh will be broken and that thigh will become the cause of your death. So, he cursed in this way.
At that time, Dhritarashtra sobered up and he actually said, Bhima will break this thigh and Bhima will cause your death. Dhritarashtra sobered up and he became scared actually. So, Duryodhana remained defiant and said, oh please forgive my son.
He is foolish. He is insolent. Please take back your curse.
So, Maitreya Rishi said that I cannot take back the curse. He said, if he agrees to my counsel and refuses to fight the war, then the curse will not act. But otherwise, the curse will act.
So, actually Duryodhana, before that also, when Draupadi had been dishonoured and brought to the assembly, so at that time he had exposed his thigh and he said, now you are my maid servant, come and sit here. So, at that time, Bhima enraged had taken a vow, I will break this thigh of yours. So, Bhima had already taken that vow and Maitreya Rishi’s curse further reinforced that vow.
So, the point is, Duryodhana knowingly, intentionally, deliberately chose to go into the mouths of destruction. In fact, before the war started, Duryodhana sent the son of Shakuni and he sent the son of Shakuni and he told him a few messages and he actually, in that message, insulted all the Kaurava leaders. He insulted Yudhishthira.
He said, Yudhishthira, you think you are a great king? What a fool! You lost yourself, you lost your wife, you lost your kingdom in a scene and I am going to crush you and the exile that you suffered is going to be nothing. You are going to be, you have to suffer the humiliation of defeat against me. He said, Arjuna, you think you are a great hero? You know, you had to become a dance teacher.
Dance teacher, not only as a dance teacher, you became a eunuch. You not only became a eunuch, you are always a eunuch. Your power is just on the, in words, I will crush you and defeat you.
Like that, and he said, Bhima, you think you are very powerful? You are nothing, just a cow. So, he insulted everyone. By the time Shakuni’s son finished speaking, the whole Pandava assembly was filled with furious warriors and they were roaring and growling and thundering and there Shakuni’s son became so scared.
He said, oh Yudhishthira, remember the codes. You know, messenger should not be harmed. I am simply giving the message of my master.
So, Yudhishthira calmed down and then all the Pandavas, you know, they gave their responses and then various Pandava warriors also gave their responses. The point was that the war was about to take place and anyway they were going to fight. But Duryodhana was so insolent, so brazen, so arrogant that he, as if the war was not bad enough, he wanted to provoke the Kauravas.
It’s like putting, you know, you wound somebody. The wound is itself painful. Then you take the skin apart and put salt on it.
The wound becomes even more, the pain becomes even more intolerable. So, like that, he was putting salt on the wound, aggravating the agony of the Pandavas and infuriating them beyond all limits. So, like that, he was actually provoking them.
So, he was like a moth entering into fire, moth entering into fire. So, vishantinashaya samritya vega. It’s just like the moths very fast enter into fire.
So, like that, Duryodhana fast entered into fire, provoking the Pandavas and getting their wrath, which eventually in 18 days would destroy him completely. So, one is voluntary, one is involuntary. There’s big difference between the two.
That’s what is conveyed by these two examples which Arjuna has used. Now, beyond that, there are other acharyas who explained further. In the Shri sampradaya, Ramacharya is a prominent commentator, systematiser, one of the prominent acharyas in the sampradaya.
And after him, there are two acharyas who were prominent successors, not immediately, but after some time. Vedantadeshika was one of them and Pilailokacharya was the other. So, Vedantadeshika is called as a Tark Ratna, is a great logician, jewel among logicians.
So, he has written his insights about this verse and Vedantadeshika describes some brilliant points. He says that actually, I’m paraphrasing now, materialistic people are also going to die, spiritualists are also going to die. So, what is the difference? Ultimately, everybody has to die, whether you believe that there is a God, whether you believe there is afterlife or not.
Now, in this world, everybody has to die. So, what is the big deal? What is the need to practise spiritual life? So, he says through his examples, a profound point is being conveyed. When a river goes to the ocean, the river’s nature continues to stay the same.
The river is water when it is before, flowing towards the ocean and when it reaches the ocean also, it continues to be water. So, in that sense, it continues to exist. So, like that, those who are devotees, devotees of Supreme Lord, they are serving Krishna in this world and eventually, when they return after their death, when they reach the ocean, what happens at that time? In the spiritual world, they continue to serve the Supreme Lord.
So, in that sense, their essential nature doesn’t change. On the other hand, with respect to a moth, when the moth enters into the fire, what happens? The moth is burned. The soul is never destroyed.
But the moth which is existing at that particular level of existence, the body is completely destroyed. It is burned to ashes, scarred beyond recognition and reduced to nothing, practically speaking. And soul has to go into another body to have another different kind of existence.
So, like that, those who live at the materialistic level of existence, when death comes, it destroys completely. Nothing remains. Only their karma goes from this body to another body and all their possessions, all their possessions, they lose everything.
So, although death comes for both, but the essential nature of the death experience and the consequence of that is very radically different. Now, for devotees, death is a transition after which there is basically a continuation. They are existing at the material level of existence and later they will exist at the spiritual level of existence.
But here they were serving Krishna, there also they will continue to serve Krishna. Whereas with respect to materialistic people, everything is destroyed for them. So, secondly, not only is the end different, but also in the process also, when a moth is moving towards the fire, the moth does not do any good to anyone.
The moth simply destroys itself. But when a river is moving towards the ocean, the river nourishes all the land that is by its side. All the land that is by its side, it gets nourished in water.
So, like that, when devotees are serving the Supreme Lord, they are moving towards the Lord. But while moving towards the Lord, what are they doing? They are also benefiting others. Devotees, by living a life centred on God, they set an example for others.
Oh, this is how life is actually meant to be lived. And further, by their actions, they may also, by their actions, even by their words, they may share Krishna consciousness with others. And in this way, they are basically doing a lot of valuable things for everyone else.
So, the existence of a devotee is beneficial for the world. Just as the flow of the river towards the ocean is beneficial for all those who are in the bank, not just plants, but even animals, even human beings, everyone. So, like that, Maitraha Karunayevac, in the 12th chapter, Krishna will describe how devotees are the well-wishing friends of everyone, the compassionate friends of everyone.
So, the existence of a devotee is beneficial in this world and afterwards, it is beautiful in the next world. Because it is beautiful in the sense that the devotee continues to serve the Supreme Lord and he continues to serve without any of the problems that were being faced in material world. We have a body that limits us.
We have a mind that distracts us. In the spiritual world, we don’t have either. So, the life of devotional service is beneficial to others and it has a beautiful ending in terms of we get to a place where we can serve Krishna without any restriction or distraction.
Now, after describing this, he says that all these people are going inside and they are in two kinds. They are like rivers entering into ocean and moths entering into And he continues further description of what is happening. The second time, he is using the word Vishnu.
He is identifying this Vishnu. So, now, in the 27th verse what was described that So, when these people are entering into the mouth at that time, they are hitting against the teeth and their skulls are shattering apart and then blood is flowing aside. When blood is flowing aside, what happens? So, this Virat Rupa is taking the tongue out and is licking.
Generally speaking, if something is delicious, if we have taken some rasgulla and some juice is there in the mouth, then we don’t want to miss out the juice. So, we lick everything. So, like that, this Virat Rupa, what is it doing? It is licking the blood.
So, while devouring everyone, and then all the people from everywhere, this blazing mouth is consuming everything. So, now this may seem very disturbing for us. What is this actually? The Virat Rupa is not only devouring everyone, but also licking blood.
Normally, we are supposed to be vegetarian. So, what is happening with the Virat Rupa? It is licking blood and consuming people. So, you have to understand here that this is a vision.
This is a vision. It is not that there is a form of God which consumes everything. But the point is, this is a vision which demonstrates a particular principle.
What is that principle? That there is destruction in this world and that destruction is inevitable. And that destruction is also within the jurisdiction of God. So, when we see this kind of vision, we have to understand that all pervasive aspect of God’s actions.
And specifically, we discussed earlier how in 4.24 in the Bhagavad Gita, when Brahmar, Panam Brahm, Mahavir. So, there Acharya described that this is actually like a yajna. The war is like a yajna and the Kurukshetra is the yajna sthali.
The Kauravas are Ahuti and the Gandiva, Arjuna, your Gandiva is the spoon with which you will be offering the Ahuti. So, this metaphor is also used in the Mahabharata at one place. The Kauravas are going to be Ahuti in the yajna sthali of Kurukshetra.
So, here Krishna is demonstrating that actually what you will offer, I will accept. And every single thing I will accept. So, for example, in the normal fire sacrifice, the fire is considered to be the mouth of Vishnu.
So, Krishna has told Arjuna that the principle of fire sacrifice is not limited only to physical fires. It’s a principle of sacrifice and it can include all activities. So, we discussed in the fourth chapter how from verse 25 to verse 29 actually, how there can be different kinds of principle underlying yajnas.
So, Arjuna is being revealed over here that okay, if you perform this yajna at the battlefield of Kurukshetra, in which you offer the Ahuti of the Kauravas, then I will accept that Ahuti. So, that is what is demonstrated. The Ahuti is offered when the ghee is offered into the fire.
So, at that time, all the ghee should go into the fire. The ghee should not be spilled here and there. Because it’s meant for the offering to the Agni and to Vishnu through that medium of fire.
So, like that, whatever is being offered, the Virat Rupa is accepting that. That is described. So, by the Tejo of you, Jagat Samagram, the whole universe, what is happening? It’s blazing.
The effulgence is spreading, pervading all of universe and Bhasas Tava Ugra Pratapan Divishno. Bhasas Tava Ugra, by the Ugra effulgence of your form, the whole universe is now troubled, is disturbed. And then, when he is seeing this, he now asks the question, who is the person? Who are you, my dear Lord? I am asking, Bhavan Ugra Rupa, Ugra Rupa, fearsome form, who are you? So, now it’s interesting, previous verse only he said, you are Vishnu.
But now he is asking, who are you? Yes, you are Vishnu. But this kind of form of Vishnu, I have never seen. Therefore, who are you? What is this Ugra Rupa? So, we see the relationship changes.
So, sometimes, relationships never change. Even when Arjuna surrendered to Krishna, he used the word Tvam. Tvam means you.
And Bhavan is a more respectful second person address. So, for example, in Hindi, Tvam would be Tu and Bhavan would be Aap. It’s more respectful.
So, normally, there is no such difference in English. So, all second persons are referred to by you. But the respectful second person is used when we know the other person is worthy of our respect.
For example, sometimes, somebody may call us, we may go, who are you? Who are you? And then suddenly, we hear, oh, maybe that is some senior devotee speaking, some spiritual, or maybe a spiritual master speaking. Aapko kya seva kar sakta hu main? So, that Tu becomes Aap. Suddenly, the whole mode changes.
So, like that, till now, the conversation was Tvam, but now Bhavan, Bhavan. Oh, Ugra Rupa, who are you? Aakya hi koi? Ko Bhavan Ugra Rupo. Namostu te deva vara prasida.
I offer my obeisances to you. Prasida. The word prasida is being used second time.
Now, prasida, prasida. Please be pleased with me. Vijnatam ichchami bhavantam adhyam.
I want to know vijnatam. I am asking you bhavantam. Again, second respectful reference, bhavantam adhyam.
Nahi prajanami tava pravrttim. What is your pravrtti? What is your intention? So, who are you? And what is your intention? So, with this enquiry, Arjuna becomes silent.