Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Tue Aug 04, 2015 9:18 am

Hari Om,

Let us now see Slokas 51-55.

Pranams
Arvind
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Schandra » Wed Aug 05, 2015 6:04 am

Hari Om

Shloka 47

In order to attain and comprehend the Viswa Rupa Darshana, one needs to have a very pure mind. Though Arjuna lacks this state of mind, Bhagwan says that since He is fond of Arjuna, He enables Arjuna to see the Oneness of The Cosmic Universe( Viswa Rupa) due to His grace alone.Arjuna is extremely fortunate to be the only person to have been blessed to experience the Viswa Rupa despite not being ready for it.

Shloka 48 and 49

This pureness of mind that is required to attain the Viswa Rupa Dasana cannot be achieved merely by studying the Vedas,performing yagnas, rituals etc. These are tools to help us with the process if we perform the above as Karma yoga. The ultimate goal however is Moksha.

Arjuna who is shaken up by seeing the Viswa Rupa of the Lord is calmed down by Shri Krishna who goes back to the four-armed form that Arjuna is accustomed to.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby nikhil1707 » Fri Aug 07, 2015 3:14 pm

Sloka 39

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 Krishna as the great-grandfather because He is the father of Brahma, the first living creature in the universe.

Sloka 40

You pervade all of this universe (sarvam samapnosi), since it is your product, like gold in earrings and bracelets. Thus you are everything.


Sloka 41-42

If Lord Krishna were to ask why Arjuna was saluting Him and offering obeisance to Him repeatedly again and again from all directions it is because he earnestly wants the Supreme Lord to forgive the offence of not recognising His Supreme Absolute position as the Sovereign Lord of all creation. Arjuna previously was ignorant of Lord Krishna’s unparalleled divine glory as the progenitor and controller of all living entities in existence even Brahma and looked upon Lord Krishna simply as his best friend and comrade in arms. Now Arjuna is feeling remorse for any indiscretion he may have made rashly or wantonly which could have shown a lack of respect for the Supreme Lord. He is worried that due to feelings of affection and familiarity he may have by impropriety or through negligence offended the Supreme Lord in some way and he is beseeching Him to look at these things as minor misdemeanours and magnanimously forgive them.


Sloka 43

Being of matchless greatness! You are the father of this world, of all that moves and does not move. You are the teacher of this world. Therefore You are the one most worthy of reverence in this world of mobile and immobile entities. There is none equal to You. How then could there be in the three worlds another greater than You? No other being is equal to You in point of any attribute like compassion etc. How could there be any one greater? Inasmuch as You are the father of all, the most worthy of reverence, teacher and exalted over all by virtue of attributes like compassion etc.

Sloka 44

Krishna’s devotees relate to Krishna in various relationships; one might treat Krishna as a son, or one might treat Krishna as a husband, as a friend, or as a master. Krishna and Arjuna are related in friendship. As the father tolerates, or the husband or a master tolerates, so Krishna tolerates.

Sloka 45

Though I am delighted, having seen your body composed of the form of the universe which has not been previously seen, my mind is distressed with fear because of its ferocity. Therefore, show me that form (tad eva rupa), the form of the son of Vasudeva, the form of sweetness, which is millions of times dearer to my life. Show favor to me—do not display to me that form of great power any longer. I have now seen you as the Lord of the devatas (devesa), the resting place of the universe (jagan nivasah). It should be understood that Arjuna did not see the body of Krishna in human form which was the origin of all the forms seen by Arjuna, when Krishna displayed the universal form, because his vision was covered by yoga maya.


Sloka 46

Moreover, when you show your glory, show that glory filled with the highest rasa, which gives joy to the mind and eyes of people like us, which we saw before, in the form of the son of Vasudeva for performing human like pastimes, and not the majestic form which is distasteful to our mind and eye, revealed as the universal form, related to pastimes with the devatas, which was never seen before. With this intention Arjuna speaks.

I desire to see that same form with a crown of valuable jewels (tatha eva) which we saw previously sometimes, and which your parents saw when you were born. O form of the universe, now having thousands of hands, withdraw that form and appear (bhava) in that form with four hands.


Sloka 47

“O Arjuna, you have said that you desired to see my majestic form (verse 3) and by your request, I have shown the form of the universe which is one of my parts. Why has your mind become disturbed on seeing it? Is it not astonishing that you plead with me, wanting now to see my human form?” Thus the Lord speaks this verse.

Being pleased with you, I have shown this form to you (tava) alone, and not to anyone else, since it has not been seen previously by anyone. In spite of that, do you not want to see that form?
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby nikhil1707 » Fri Aug 07, 2015 3:17 pm

Sloka 48

This form which I have shown to you is rarely seen even by those who study the Vedas and follow other processes. I cannot be seen in this form (evam rupah) by anyone except you. The absence of visarga and consequent samdhi to form sakyo’ ham instead of sakya aham in this verse is poetic license.

Therefore considering this, that you have attained something which is not attainable, fix your mind on this form, difficult to see for everyone, which is certainly the Lord. Having seen that form, you should forget about the human form you again desire to see.


Sloka 49

“O Supreme Lord, why do you not accept me? You are forcibly giving me something which I do not want. Seeing this form of yours, my limbs are distressed, my mind is pained. Constantly, I am fainting. Let me offer my respects again and again to that majestic form from far away. I will never again pray to see that form. Forgive me, forgive me. Show to me that human form with moon-like face, covered in showers of nectar through the sweetest smiles. Please show that to me.” The Lord speaks in this verse in a comforting mood to Arjuna who is distressed in the above manner.

Sloka 50

At that moment Lord Krishna immediately withdrew His visvarupa or divine universal form from view and appeared in His four armed form as before with jewelled diadem which Arjuna was familiar with and then as sign of further compassion Lord Krishna appeared in His even more benign two armed form. The word mahatma means great soul and denotes Lord Krishna’s potency as paramatma the Supreme Soul within all living entities or it may mean great soul due to His being so compassionate and kind-hearted.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Sun Aug 09, 2015 11:06 am

Sloka 51
अर्जुन उवाच
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः॥


Word to Word Meaning
अर्जुन उवाच = Arjuna spoke
दृष्ट्वेदं= Having seen
मानुषं = (this) human
रूपं = form
तव = thy
सौम्यं = gentle
जनार्दन = O Janardana
इदानीमस्मि = now I am
संवृत्तः= composed
सचेताः= with (the) mind
प्रकृतिं= to nature
गतः = restored

Full Sloka Meaning:
Arjuna said-
Having seen this, Thy gentle human-form, O Janardana, I am now composed and restored to my own nature.

श्रीभगवानुवाच
Sloka 52
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्‍क्षिणः॥


Word to Word Meaning
श्रीभगवानुवाच = The Lord said
सुदुर्दर्शमिदं = Very hard to see is this
रूपं = form
दृष्टवानसि = you have seen
यन्मम = which mine
देवा = the Gods
अप्यस्य = also
रूपस्य = of form
नित्यं = ever
दर्शनकाङ्‍क्षिण = (are) desirous to behold

Full Sloka Meaning
The Lord spoke-
Very hard, indeed, it is to see this form of Mine which you have seen. Even the Gods are ever longing to behold this form.

Sloka 53
नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवं विधो द्रष्टुं दृष्ट्वानसि मां यथा ॥


Word to Word Meaning
नाहं = I am not
वेदैर्न = by the Vedas
तपसा = or by austerities
न दानेन = nor by gifts
न चेज्यया = nor by saciriifce
शक्य एवं = (am) possible
विधो = like this
द्रष्टुं = to be seen
दृष्ट्वानसि = (you) have seen
मां यथा = me as

Full Sloka Meaning
Neither by Vedas, nor by austerities, nor by gifts, nor by sacrifices can I be seen in this form as you have seen Me (in your present mental condition).

Sloka 54
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।
ज्ञातुं द्रष्टुं च तत्वेन प्रवेष्टुं च परन्तप ॥


Word to Word Meaning
भक्त्या= (But) by devotion
त्वनन्यया = that is single minded
शक्य = (am) possible
अहमेवंविधोऽर्जुन = I of this form O Arjuna
ज्ञातुं = to be known
द्रष्टुंच = (and) to be seen
तत्वेन = in reality
प्रवेष्टुं च = to be entered into
परन्तप = O Paramtapa (O scorcher of your foes)

Full Sloka Meaning
But, by single-minded devotion, can I, of this form, be 'known' and 'seen' in reality, and also 'entered' into, O Paramptapa (O scorcher of foes)!

Sloka 55
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्‍गवर्जितः ।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥


Word to Word Meaning
मत्कर्मकृन् = One who does actions for Me
मत्परमो = and looks upon Me as the Supreme
मद्भक्तः = is my devotee
सङ्‍गवर्जितः = is freed from attachment
निर्वैरः = without enmity
सर्वभूतेषु = towards all creatures
यः स = he whoever he is
मामेति = he comes to Me
पाण्डव = O Pandava

Full Sloka Meaning
He who does actions for Me, who looks upon Me as the Suoreme, who is devoted to me, who is free from attachment, who bears enmity (hatred) towards none, he comes to Me, O Pandava.

Hari Om
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Thu Aug 13, 2015 7:44 pm

Slokas 51-55

Bhagavan in answer to Arjuna's prayer reassumes his own normal Narayana image, the desired form of grace and love and sweetness and beauty.

The Universal Vision of Bhagavan is the very same Supreme Self figured in Cosmic Existence and only the soul in perfect Yoga sees it without any trembling , confusion or bewilderment. But Bhagavan knew that the lower nature in Arjuna was not yet prepared to embrace this Cosmic Vision of Oneness, and hence he shows back his original adorable form.
Further the Lord says this "greater form" is only for the rare high souls. The Gods themselves desired to see it. It cannot be won by Veda or austerities or gifts or sacrifices. It can be seen, known, entered into only by pure devotion which regards, adores and loves Me alone in all things.

But what is the uniqueness of this Form by which is lifted so far beyond cognizance that all the ordinary endeavor of human knowledge and even the inmost austerity of its spiritual effort are insufficient, unaided, to reach this vision?

I quote now what Sri Aurobindo says in this regard in his book "Essays on the Gita"
It is this- that man can know by other means this or that exclusive aspect of the One Existence, its individual , cosmic or world-excluding figures, but not this greatest reconciling Oneness of all the aspects of the Divinity in which at one and the same time and in one and the same vision all is manifested, all is exceeded and all is consummated. For here transcendent, universal and individual Godhead, Spirit and Nature, Infinite and finite, space and time, time and Timelessness, Being and Becoming, all that we can strive to think and know of the Godhead, whether of the Absolute or the manifested existence, are wonderfully revealed in an ineffable Oneness.

This vision can be reached only by the absolute adoration, the love, the intimate unity that crowns at their summit the fullness of works and knowledge. To know, to see, to enter into it, to be one with true Supreme form of the Supreme becomes then possible, and it is to that end which the Gita proposes for its Yoga. There is a supreme Consciousness through which it is possible to enter into the glory of the Transcendent and contain in Him the immutable Self and all mutable Becoming, - it is possible to be one with all, yet above all, to exceed world and yet embrace the whole nature at once of the Cosmic and the SupraCosmic Godhead.


This is difficult indeed for a limited man imprisoned in his mind and body: but says the Godhead "Be a doer of my works, accept Me as the Supreme Being, and object, become my bhakta, be free from attachment and without enmity to all existences; for such a man comes to Me".

Hari Om
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Sun Aug 16, 2015 6:50 am

Hari Om,

Let us now see the Summary of this Chapter.

Pranams
Arvind
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Payyubg » Mon Aug 17, 2015 8:06 am

Slokas 50-53:
Sanjaya tells Driturashtra that the supreme Lord reverts back to his usual form , this consoling Arjuna who was struck by fear.
Arjuna is relieved to see The Lord back in his usual form. Then The Lord says that what Arjuna saw ( the cosmic form) is very difficult to behold. It does not happen to everyone . Even the gods are trying to witness this. By merely studying the Vedas or taking part in austere activities is not enough to perceive/ realise or understand this form. There is a lot more to it.

Slokas 54-55:

Bhagawan explains what the prerequisites are for a person to be able to witness/ experience the Viswaroopa of The Lord.
1. Single minded devotion to Bhagawan.
2. Surrendering all our actions to Bhagawan.
3. Realizing that Bhagawan is Supreme
4. Completely free of any and all kind of attachments
5. Lack of hatred towards all things. In other words when you consider that everything is nothing but the supreme self. No distinction between yourself and others.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby lakssg » Tue Aug 18, 2015 4:07 pm

Verse 47
As per Arjunas request and seeing him frightened ( of the cosmic form) Lord withdrew his universal form and consoled him with his divine nectarine words - “it is indeed rare for anyone to have this divine vision .”vision of reality requires chitha suddhi and single pointedness which is possible only for a highly evolved and wise men who are endowed with sadana chathustaya , by the grace of guru had sravana , then manana and nididyasana .here we see arjuna who was in the war front physically worn out mentally shattered , intellectually collapsed . It is next to impossible for anyone under this circumstance to be a fit student to receive this knowledge. Lord now confesses that it is due to lords tremendous power the universal form had been shown to Arjuna. This oneness is infinite, full of splendor

Verse 48
Lord now explains how one can attain the goal of final experience .study of Vedas, performance of sacrifices, practice of rituals, distribution of gifts, severe austerities are all means and should be practiced by an aspirant but this will not lead to the final experience of the oneness. the importance of clarity of goal is specified by lord.

Verse 49
This verse is a practical demonstration of identity of totality and individuality - lord tells “beho;d the former form of mine “ Krishna after showing his universal form comes back to his original form . He asks arjuna not to be terrified of the gigantic form and asks him to revel in his original human form. Through arjuna lord teaches us all – the essence of the truth in all
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby lakssg » Sun Aug 23, 2015 11:48 am

Verse50
Sanjaya reports to Dritharashtra the happenings in the war front how lord krishna has transformed himself into the terrific universal form and on request from arjuna has resumed his original sweet form . sanjaya is trying his best to make the blind king understand that Krishna is the lord of universe and he is on the side of pandavas .indirectly he was trying to convince the king so that he will withdraw from the war .

Verse 51
Arjuna now admits that he is relieved to see the normal gentle form of the lord . Arjuna was terrified at the sight of the universal form.
This shows the importance of mental purity and clarity before one can plunge into the spiritual path. For one who is not tuned properly vision of truth will be terrific.

Verse52,53

Lord now explains the importance of this vision divine. it is indeed rare to see this form which is not available even to gods who are ever longing to see and behold. The word sudurdarsam -indicates that the vision is auspicious but indeed difficult.
Contrary to common belief It is not achievable by mere - study of Vedas,by austerity,by sacrifices or charity. How come Arjuna had this fortune. It is only by lords grace that arjuna had this vision .

Verse 54
Now lord explains the technique whereby this vision is possible. single pointed devotion alone can lead one to this goal. Devotion means identification with the self. In bhakthi yoga Culmination of divine love is the merging of devotee with his beloved lord .In jnana yoga when one understands true nature of oneself as supreme Brahman can have this experience of unity.
Lord indicates the various stages of spiritual journey- sravana,manana and nididyasana whereby one realizes the truth when he says
to know- in the beginning intellectual clarity of the means and the goal
to see – in the next stage by constant reflections of what one has understood
enter - by detaching oneself from the unreal and attaching to the real he really experiences and abides in the truth

verse 55
lord now explains various aspects of self discipline which leads a person to realize .by
.dedicating all work to lord
. setting the goal of life as supreme lord
-being a devotee of lord
-being free from all attachments to the finite
-not having enemity /hatred towards any one
journey of a sadaka starts by dedicating all activities to lord and gradually he is free of all finite attachments and sees the one self in everything and ( sarvatmabava) abides in the truth.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Fri Aug 28, 2015 11:17 am

Summary of Chapter 11

The 10th Chapter of the Bhagavad Gita dealt with the aspect of Vibhuti- how the One Lord has become the Many, and the chapter talks about this.
Now, in this 11th Chapter the Lord says that the Many is nothing but the One, centered in the One Lord. The Lord shows His form, taking a request from Arjuna to demonstrate the Cosmic Vision. He grants Arjuna the ‘jnana chaksu’ or the ‘Eye of Knowledge’ which is required to see this Divine Form.
We find first Bhagavan giving a description of the Grand Cosmic Form. The same is then reported by Sanjaya , and further by Arjuna. Arjuna revered with devotion praises and narrates the Cosmic Vision as he sees it.
But there is also a dreaded part, on part of Arjuna that he sees in the Cosmic Form. For he says the Kauravas getting perished, the face of Death. Fearing he asks Bhagavan who he truly is having taken such a fierce form.

The Lord says He is Time and as Time He is going to devour anything. Hence what will happen will happen. The wise thing is to be an instrument and perform the action that we are to perform without bothering for the outcome. Similarly should Arjuna wage this war, for all the Kauravas will be destroyed either with Arjuna’s help or not.

Finally Arjuna requests the Lord to show His original form, and the Lord concedes to his request. He concludes by saying neither by study of Vedas, nor by austerity, nor by charity or sacrifices can this Divine Form be seen, but by pure Devotion also can this be seen.

Hari Om
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby nikhil1707 » Wed Sep 02, 2015 6:49 pm

Sloka 51

Arjuna said — Having beheld this pleasing and unique form of Yours, human in configuration, endowed with grace, tenderness, beauty etc., the excellence of which is infinite, I have now become composed, and I am restored to my normal nature

Sloka 52
The Lord said — This form of Mine which you have seen, and which has the whole universe under control, which is the foundation of all and which forms the origin of all — this cannot be beheld by any one. Even the gods ever long to see this form; but they have not seen it

Sloka 53
Krishna 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 grammatical knowledge or mere academic qualifications, Krishna is not possible to understand. Nor is He to be understood by persons who officially go to the temple to offer worship. They make their visit, but they cannot understand Krishna as He is. Krishna can be understood only through the path of devotional service, as explained by Krishna Himself in the next verse.

Sloka 54
Then by what practice can this form be attained? By bhakti I can be known and seen. The dropping of visarga (h) without samdhi to form sakyo’ ham, the normal form, instead of sakya aham in the present text, is poetic license. Even if one desires nirvana moksa, then one can merge with the brahman (tattvena pravestum) only by ananya bhakti and not by other processes. The gum bhuta bhakti of the jnanis remains as a small amount of ananya bhakti after the renunciation of jnana at the time of death. By that they attain sayujya mukti

Sloka 55
Whosoever performs all acts like the study of the Vedas described above, considering them as several modes of worship, ‘he works for Me.’ He who ‘looks upon Me as the highest,’ namely, one to whom I alone am the highest purpose in all his enterprises, has Me as ‘the highest end.’ He who is ‘devoted to me,’ i.e., is greatly devoted to me and hence unable to sustain himself without reciting My names, praising Me, meditating upon Me, worshipping Me, saluting Me etc., he who performs these always considering Me as the supreme end — he is My devotee. He is ‘free from attachments,’ as he is attached to me alone, and is therefore unable to have attachment to any other entity. He who is without hatred towards any being, is one who fulfils all the following conditions: his nature is to feel pleasure or pain solely on account of his union or separation from Me; he considers his own sins to be the cause of his sufferings (and not the work of others); he is confirmed in his faith that all beings are dependent on the Parama-purusa. For all these reasons he has no hatred for any one.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Thu Sep 10, 2015 10:57 am

Hari Om,

Let us now proceed to Chapter 12.

Pranams
Arvind
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