Gita Chapter 11 - Vishwa Rupa Darsana Yoga

[Arvind]

Sloka 19
अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम्‌ ।
पश्यामि त्वां दीप्तहुताशवक्त्रंस्वतेजसा विश्वमिदं तपन्तम्‌ ॥

Word To Word Meaning:
अनादि = Without beginning
मध्यान्तम = middle or end
अनन्तवीर्यमन = infinite in power
अन्तबाहुं = of infinite (endless) arms
शशिसूर्यनेत्रम्‌ = the sun and the moon (are your eyes)
पश्यामि = (I) see
त्वां दीप्तहुताशवक्त्रं = the burning fire of your mouth
स्वतेजसा = with (your) own radiance
विश्वमिदं = this universe
तपन्तम्‌ = (is) heated

Sloka Meaning:
I see You without beginning, middle or end, infinite in power, of infinite (endless) arms, the sun and the moon being (Your) eyes, the burning fire (Your) mouth, heating the whole universe with (Your) own radiance.

Sloka 20
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः ।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदंलोकत्रयं प्रव्यथितं महात्मन्‌ ॥

Word To Word Meaning:
द्यावा पृथिव्योरिदम = Of Heaven and earth this
अन्तरं हि = inter-space indeed
व्याप्तं = are filled
त्वयैकेन = by You alone
दिशश्च सर्वाः = (and) all the quarters as well
दृष्ट्वाद्भुतं = having seen (this) wonderful
रूपमुग्रं = form (that is) terrible
तवेदं = of yours
लोकत्रयं = the three worlds
प्रव्यथितं = are trembling with fear
महात्मन्‌ = O Great Souled Being !

Full Sloka Meaning:
This space between the earth and the heavens and all the quarters is filled by You alone; having seen this, Your wonderful and terrible form, the three worlds are trembling with fear, O great-souled Being.

Sloka 21
अमी हि त्वां सुरसङ्‍घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्‍घा: स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥

Word To Word Meaning:
अमी = These
हि = verily
त्वां = (into) You
सुरसङ्‍घा = the hosts of the Devas
विशन्ति = enter
केचिद्भीताः = some in fear
प्राञ्जलयो = with joined palms
गृणन्ति = (they) extol
स्वस्तीत्युक्त्वा = may it be well , thus having said
महर्षिसिद्धसङ्‍घा: = bands of the great Rishis and the Siddhas
स्तुवन्ति त्वां = praise You
स्तुतिभिः = with (innumerable) hymns
पुष्कलाभिः = (that are) sublime.

Full Sloka Meaning:
Verily, into You enter these hosts of Devas; some extol You in fear with joined palms, "May it be well" thus saying bands of great Rsi-s and Siddha-s praise You with hymns sublime.

Hari Om

[lakssg]

Verse 12
Sanjaya is explaining the glory and brilliance of the vision to the blind king Dhrtharashtra-“ Bagavans glory is incomparable - more brilliant than the brilliance of thousand suns if they shine simultaneously in the sky .

VERSE 13
Sanjaya explains further to add glory to the picture- the divine body of the lord .Arjuna perceived the entire world as though packed in to one place - the resting place is none other than the form of supreme lord. All creatures all beings in all lokas , all 14 lokas of all Brahmandas, infinite bhgas and boga karanas all in one place. Arjuna has understood the god principle as the essence of this universe. Unity in diversity .This is what exactly Arjuna wanted from krishna
Verse 14
What was Arjunas reactions -
Arjuna was overpowered with wonder - horripilation all over his body.He bowed down and worshipped lord with folded hands and spoke . Arjuna was silent so far and now he wanted to express his gratitude to his beloved lord who was so compassionate to him .

Verse 15
Words which flowed from arjunas heart –
Oh effulgent one –in your form I can see simultaneously all devatas , multitude of beings of all categories including all varieties of snakes, all rishis,.by using phrase: brahmanameesam kamalasanastham “ arjuna indicates brahmaji the creator ,isa- the annihilator and the sustainer vishnu in the virat purusha.

[lakssg]

Verse 16
Arjuna continues his praise for the lord - the cosmic form with manifold arms, stomachs , mouth and eyes. “ oh lord of universe - I see you everywhere. The form which has no boundary- widespread all over”. It was next to impossible to find out the beginning, middle or end of this form
This is not something which can be perceived through the human intellect but this is the subtle understanding of the supreme truth .This truth being the substratum to the entire manifested world and this is from where this world has come and at pralaya goes back.
Verse 17
“ I see you with discus,club and crown. Your effulgence is so brilliant - As if the sun and fire is shining everywhere . I cannot look at you directly therefore you are incomprehensible to me even with this divine vision.”
Verse 18
Now I really know who are oh lord “ you are the great treasure house of this universe. You are the imperishable Brahman worthy to be known. You are the protector of the sanathana dharma. You are adored by the seekers of truth - the ancient purusha described in the Upanishads.
This is an outpouring of the experience Arjuna had.

[sathiavathi]

HARI OM

VERSE-19
Lord Krishna's divine universal form is being described as anadi, madhya and antam meaning without begining, middle or end with anantha viryam or unlimitedly powerful of infinite prowess endowed with unlimited arms, heads, faces and eyes which are equated to the sun and moon.
The cool rays of the moon soothe and nourish the devotees who are distraught in seperation from the supreme Lord. The scorching heat of the glowing sun punishes and chasticises the demons like a blazing inferno which is comparable to the fire at the time of universal destruction.

VERSE-20
The Lord's universal form is difficult to watch because of its blazing effulgence. This is also stated by the word antaram which is specified by the difference between the celestial spheres and all the universal planetary systems. this verse affirms the fearful omnipotent splendour that was also exhibited by the visvarupa . The Lord's compassionate nature is supplicated upon to withdraw His frightful Visvarupa because although it is phenomenally wonderful and inspiring , it is also terrifying and all the words are greately alarmed and panic striken upon witnessing it.

VERSE-21
The descriptions of the afflictions which were experienced by seeing the divine form is iterated in this verse. All creation was greately alarmed by the fiery all pervading aspect of Lord's divine form which appeared terrifying and frightening. The Demigods being the direct survitors of the Lord's functioning in the capacity of universal managament approached Him for shelter while others of them being frightened stayed a far distance and with folded palms offered prayers of supplication. Hosts of exalted sages and perfected beings could be heard shouting Jaya! Jaya! all glory! all glory!. Observing the unlimited faces of divine form with their mouths emitting blazing fire like the devasting inferne at the time of universal desstruction. Benevolently these enlightened and liberated sages chanted svastity meaning may all be auspicious and extrolled the supreme Lord with excellent hymns describing his greatness and choice prayers praising His
glories entreating Him to protect all his creation.

[nikhil1707]

Sloka 15

The secondary creator Brahma was sitting on pedestal of the lotus which emanated from the navel of Garbhodaksayi Vishnu who is a Purusa avatara of Lord Krishna in the spiritual worlds. Shiva was situated upon the lap of Brahm? and all of the various demigods were established in the appropriate part of him. This I confimed in the Padma Purana.

Sloka 16

In Lord Krishna’s visvarupa or divine universal form was seen unlimited eyes and hands and bodies and forms on every side; but it was not possible to detect their end or their beginning and middle because the Supreme Lord is all pervading and infinite

Sloka 17

Lord Krishna’s visvarupa or divine universal form was like a blazing fire, like a dazzling sun, an all illuminating radiant effulgence. The word aprameyam denotes beyond compare

Sloka 18

You are the supreme primal objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.

[Arvind]

Sloka 19

Bhagavan is the multi-dimensional network of space, time and causation which He has woven into this Infinite Universe with no beginning or end. The sky is Your head, sun and moon are your multi-directional, indefatigable eyes. In fact you have only one eye the Sun. The moon is actually reflected light of the Sun and it does not have its own Light. The Sun represents Bhagavan, the Moon represents Prakriti which is the reflection but at the same time not different from Bhagavan.

You have Infinite Hands, meaning you get your work accomplished by the innumerable Jivas, you are working through them. The identity of the Macrocosm and Microcosm is pointed out. The individual is not separate from the Total.

You eat through fire, which is Your Mouth. Anything that comes in contact with Your mouth you reduce it to ashes and absorb it in your body, the earth. Under the earth, in the core, You are always full of enormous heat, which is analogous to the Vaisvanara fire in our stomachs. Sometimes You open Your mouth and shake the earth with earthquakes, throw out your red hot tongue as volcano. Your mouth assumes infinite forms and devours every object in the world at the time of final destruction.

Pranams

[Arvind]

Sloka 20

Further the space between earth and heavens and the quarters in-between are all filled by the Lord alone. The all-pervasive nature of the Lord is indicated.
Scientists make speculations about earth, stars but treat them all as Matter. The Source of all this, the Lord pervades all this and that which we are yet to discover.
Further Arjuna says seeing this terrible form the worlds are trembling with fear. This is significant. The reason for this is that each one us are looking into this world with our limited vision and preconceived notions. Hence there is always a Fear when we look at the Lord's pervasive nature with our limited concept or understanding of ourselves. This is again explained in the next Sloka.

[Arvind]

Sloka 21

Arjuna continues "A large number of celestial beings are entering You through Your fiery mouth, some of them are free and liberated, others bound and fearful. They are praying with joined palms and are chanting the best prayers from the Vedas. Those who are liberated and entering You with knowledge are untouched by the fire, but those who are bound are being consumed by the fire in Your mouth".

Pranams

[Arvind]

Hari Om,

Thanks everyone for your reflections.

Let us now see Slokas 22,23,24 and 25.

Pranams
Arvind

[Arvind]

Sloka 22
रुद्रादित्या वसवो ये च साध्याविश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।
गंधर्वयक्षासुरसिद्धसङ्‍घावीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥

Word to Word Meaning
रुद्रादित्या = The Rudras and the Adityas
वसवो = (and) the Vasus
ये च = these and
साध्या = the Sadhyas
विश्वेऽश्विनौ = (and) the Visvedavas
मरुतश्चोष्मपाश्च = (the) Marutas and the Pitrs
सङ्‍घा = and a host
गंधर्व = of Gandharvas
यक्षा = (the) Yakshas
असुर = (the) Asuras
सिद्ध = (and the) Sidhas (perfected beings)
वीक्षन्ते = are looking at
त्वां = You
विस्मिताश्चैव = astonished
सर्वे = all of them

Full Sloka Meaning:
The Rudras, Adityas, Vasus, Sadhyas, Visvedevas, Asvins, Marutas, Usmapas and host of Gandharvas, Yaksas, Asuras and the Siddhas - they are looking at You, all quite astonished.

Sloka 23
रूपं महत्ते बहुवक्त्रनेत्रंमहाबाहो बहुबाहूरूपादम्‌ ।
बहूदरं बहुदंष्ट्राकरालंदृष्टवा लोकाः प्रव्यथितास्तथाहम्‌ ॥

रूपं = the form
महत्ते = immeasurable
बहु = with many
वक्त्र = mouths
नेत्रं = (and) eyes
महाबाहो = O mighty-armed
बहुबाहूरूपादम्‌ = with many arms, thighs and feet
बहूदरं = with many stomachs
बहुदंष्ट्राकरालं = fearsome with many tusks
दृष्टवा = having seen
लोकाः = (all) the worlds
प्रव्यथितास्तथा = are terrified and also am I

Full Sloka Meaning:
Having seen your immeasurable form, with many mouths and eyes O Mighty-armed, with many arms, thighs, and feet, with many stomachs and fearsome with many tusks- the worlds are terrified and so am I too.

Sloka 24
नभःस्पृशं दीप्तमनेकवर्णंव्यात्ताननं दीप्तविशालनेत्रम्‌ ।
दृष्टवा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥

नभः स्पृशं = touching the sky
दीप्तम = flaming, shining
अनेकवर्णं = in many colors
व्यात्ताननं = with mouths wide open
दीप्त विशाल नेत्रम्‌ = with large fiery eyes
दृष्टवा = having seen
हि त्वां = verily you
प्रव्यथिता = terrified
अन्तरात्मा = at heart, within
न धृतिं = no courage
विन्दामि = (I) find
शमं = (nor) peace
च विष्णो = O Visnu!

Full Sloka Meaning:
On seeing You, with Your Form touching the sky, flaming in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart, and I find neither courage, nor peace, O Visnu!

Sloka 25
दंष्ट्राकरालानि च ते मुखानिदृष्टैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥

Word to Word Meaning
दंष्ट्राकरालानि = Fearful with tusks
च ते = and your
मुखानि = mouths
दृष्टैव = having seen
कालानल सन्निभानि = blazing like Pralaya fires
दिशो न जाने = the four quarters I know not
न लभे = nor do I find
च शर्म = any peace
प्रसीद = be gracious
देवेश = O Lord of the Devas
जगन्निवास = O abode of the Universe

Full Sloka Meaning
Having seen Your mouths fearsome with tusks (blazing) like Pralaya fires, I know not the four quarters, nor do I find peace; be gracious, O Lord of the Devas, O Abode of the Universe!

Hari Om.

[murugans61]

Hari OM

Arjuna's appreciation of the universal form is well described from 15th verse. Arjuna goes through various phases as he sees the universal form. The first response is of wonder. Arjuna sees all beings in the cosmic body of the Lord. The sun and the moon are like his eyes. He sees the hands, legs etc of the people as those of the Lord. Now, the Lord's body with thousands of hands , legs etc appears without beginning, middle or end.

Pranams

[Schandra]

Hari Om

Shloka 19

Arjuna continues to describe in wonderment, the splendor of the Viswa Rupam. He realizes the infinite nature of Bhagawan since he is unable to see His beginning,middle or end. He also understands the Lord's infinite power and omnipotence. He continues to describe the form as having infinite arms. This symbolizes the universal nature of the Lord where all arms of all creation are His. Arjuna describes the Lord's eyes as the Sun and the Moon. Eyes are the organs of visibility,similarly the Sun and the Moon illumine the Earth and offer visibility to all. Arjuna describes the Lord 's mouth to be depicted by fire. Like the mouth that swallows , the fire has the capacity to swallow whatever is offered to it. The heat caused by this fire is the lord's radiance which helps sustain all life.

Shloka 20

The entire space between heaven and earth is pervaded by the Lord. The Lord pervades in all possible directions as well. Arjuna in able to appreciate this concept of Viswa Rupa Ishvara (which was always there)since he now has the new found realization. One enjoys and admires the Lord as creator and sustainer but His destructive principle induces fear in us. This is why Arjuna describes the Lord's form as wonderful and terrible at the same time.

Shloka 21

Different people depending on their knowledge and maturity respond to the Lord's Vishwa Rupam. Those who are mature and enlightened (rishis and siddas)realize that the Lord's destruction is Dharmic and praise Him through prayers and chants. Those who are ignorant and immature approach the Lord out of fear.

[lakssg]

VERSE 19
Arjunas description of the infinite continues- lord is so vast without any begining, middle or end this is to shaow that lord is above the 6 vikaras beginning with janma etc.
Lords glories are ofcourse infinite.The word anantha bahum implies the self which is the dynamic power behind all hands that acts and achieves.
Sun and moon represents the eye of lord- The eyes of the cosmic form the sun and moon represents the principle of light . without this principle of light illumining the objects eyes cannot function. sun is the only source of light the light of moon is reflected light. This indicates the identification of the individual with the totality
Burning fire of your mouth- this represents the very principle of speech and taste.this also indicates the vaisvanara fire which sustains the very life of all beings
In lords effulgence the whole world shines. Being swayam jyothi there is no illuminator beyond supreme . it is due to this light the nama rupa prapancha is enlivened.

[lakssg]

Verse 20
Here the concept of anadimadyantham is explained. Lord is all pervasive .it is beyond the power of the intellect to imagine the oneness of the whole universe . The concept of different objects, beings, worlds etc are purely on the basis of space and time . If space is removed where is the different objects /beings or worlds .all will be homogeneous mass of consciousness.

After seeing this form arjuna is terrified like any other beings of all the three worlds .
Verse 21

Now arjuna is expressing the actions and movements he is experiencing in the cosmic form. Arjuna is experiencing how beings are moving and disappearing in the universal form.
As per evolution 3 different categories of beings are seen in the universe. The same experience is dealt in different ways by them.
Hosts of deities are seen reaching the lord as refugee. Some of them enter without being aware of it. This is the first category of beings who are subnormal . they unconsciously perish. 2 nd category- normal they are friegthened to see this destructive action – they with folded hands glorify you for protecting them. Now in the third category of supernormal - Rishis and siddas are not perturbed by this vision and with a tranquil mind they adore lord with hymns and praises.these wise men have understood the significance of this constructive destruction and they wish goodness for the whole world.

[sathiavathi]

VERSE-22
Various groups of demigods such as Rudras, Adityas, Vasus, Maruts, Gandharvas, etc. are looking aghast at the terrifying splender of Lord's divine universal form. The word Usmapa being those who imbibe the aroma of the food which is Vedically offered and eaten refers to the group of Pitris or manes which are one's own forefathers or ancestors. The Manusamhita states that the Pitris partake the aroma of food as long as it is hot, as long as the guests eats silently without speaking and as long as the host has not requested to know how good the food was.

VERSE-23
Lord's universal form was so collossal it extended beyond the sky into all the spaces between the galaxies and even unto the universes . Having unlimited feet , legs, arms, heads, faces, mouths and teeth it was terrible to behold and caused the beings of all the worlds great trepidation and fear and Arjuna was feeling this as well.

Verse-24
Seeing Lord's divine form pervading all visible directions in blazing and fierce splendor with gasping mouths emitting fire and large fiery eyes Arjuna confesses that he has completely lost his equilibrium and it is not possible for him to regain his composure in the presence of the Divine form.

Verse-25
Arjuna witnessed the divine glory of Lord Krishna. The sight of his cosmic body , had reduced him to a very sad plight. His self control and presence of mind had taken leave of him, and he felt utterly amazed and confused. He, therefore, now implores Krishna to have mercy on him and withdraw his terrible cosmic form before his eyes.He asks Krishna to be kind to him.

[Arvind]

In Sloka 22 Arjuna says that all the celestial beings are looking at Bhagavan in fear and awe.

In Sloka 23 and 24 again Arjuna talks about the Cosmic Form pervading all directions, and the fact that everyone is fearful inclusive of himself. The cause of this fear has already been explained.

In Sloka 25 Arjuna says that by seeing this fearful pervasive form he has no peace and requests the Lord to be gracious towards him. As Pujya Gurudev says in his Commentary in this Sloka

"This is the picture of Time. Time, the leveller of everything, consumer of all forms. When the intellect comes to comprehend such a vast field, and that too all of a sudden, the very magnitude of it smothers all powers of discrimination and benumbs the individual for a moment."

"In such a condition of extreme wonderment, the astounded mortal comes to realize that his physical might, his mental capacities and his intellectual subtleties are all, both individually and in their aggregate, unimportant vehicles indeed! ".

This fact is not too difficult to understand. With some thinking even if we analyze our own bodies, we see the complexity of its functioning. Though we say we are the doer, in fact we do nothing starting from breathing, eating, digesting , assimilating and excreting. When we go to the phenomenal world and functioning of the cosmos it is even more a wonder. Once when thinks deeply the idea of the ego is indeed a disposable idea.

Further Pujya Gurudev says-
"Only when man understands his own individual insignificance, in the context of the total Universe, then true prayer can rise from him involuntarily."

Hari Om

[Arvind]

Hari Om,

Thanks everyone for your reflections on Slokas 22-25.

Now let us see Slokas 26 to 28.

Pranams
Arvind

[Arvind]

Sloka 26
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसंघैः ।
भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥

Word to Word Meaning:
अमी च त्वां = These and
धृतराष्ट्रस्य = of Drtarastra
पुत्राः= sons
सर्वे = all
सहैवावनिपालसंघैः = with even these hosts of kings on (this) earth
भीष्मो = Bhisma
द्रोणः = Drona
सूतपुत्रस्तथासौ= (and) the son of the charioteer (refers to Karna)
सहास्मदीयैरपि = with those of yours also
योधमुख्यैः = (with) warrior chiefs

Full Sloka Meaning:
All the sons of Dhritarashtra with hosts of kings of the earth, Bhisma, Drona and the son of the charioteer (Karna) with the warrior chieftains of ours.

Sloka 27
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि ।
केचिद्विलग्ना दशनान्तरेषु सन्दृश्यन्ते चूर्णितैरुत्तमाङ्‍गै ॥

Word to Word Meaning:
ते वक्त्राणि = Into your mouths
त्वरमाणा = hurrying, speeding up
विशन्ति = (they) enter
दंष्ट्राकरालानि = terrible toothed
भयानकानि = fearful to behold
केचिद्विलग्ना= some (of them) sticking
दशनान्तरेषु = in the gaps between (your) teeth
सन्दृश्यन्ते= are found
चूर्णितैरुत्तमाङ्‍गै = crushed to powder with (their) heads

Full Sloka Meaning:
In Your mouths, with terrible teeth , and fearful to behold, they precipitately enter. Some are found sticking in the gaps between the teeth with their heads crushed into powder.

Sloka 28
यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति ।
तथा तवामी नरलोकवीराविशन्ति वक्त्राण्यभिविज्वलन्ति ॥

Word to Word Meaning:
यथा = Just as
नदीनां = the rivers
बहवो = many
अम्बुवेगाः = water currents
समुद्रमेवा = to the ocean
भिमुखा = verily towards
द्रवन्ति = flow
तथा तवामी = so (also) your
नरलोक वीरा = heroes in the world of men
विशन्ति= enter
वक्त्राण्य = (your) mouths
अभिविज्वलन्ति = that are flaming

Full Sloka Meaning:
Verily, as many torrents of rivers flow towards the ocean, so these heroes in the world of men enter Your flaming mouths.

Hari Om

[Payyubg]

Sloka 22:
Arjuna continues his description of the Vishwarupa, by listing out those who are witnessing this amazing sight. All the deities and gods are described by Arjuna as being totally astonished by this sight.

Sloka 23:
Arjuna further says that Bhagawan in this all pervading form is terrifying to look at. The entire world is terrified as well.
The Supreme Being is seen as one possessing many eyes, mouths, arms, thighs , feet, stomachs and fearsome tusks all at the same time.

Sloka 24:
Arjuna tries to express his himself but is unable to do so adequately. He is going through conflicting emotions of both fear and amazement. He is able to realize that Bhagawan is immeasurable and formless , although he sees this terrible form in front of him engulfing everything with its open mouth and blazing eyes. Arjuna also begins to realize his insignificance when compared to this all encompassing Supreme Lord of the universe.

Sloka 25:
Arjuna looses his sense of direction and orientation on seeing this immense form sporting innumerable tusks, and fire blazing from its mouth. Arjuna feels he is not peaceful any more. He has lost control of everything including time.
Although he is witnessing this scene, he also knows he is also part of what he is witnessing. The notion of time (past , present, future) has no significance.
He feels confused , everything he thought defined him (his ego) has been rendered irrelevant and insignificant in front of this Supreme Lord. His only recourse, now, is to surrender to the Almighty and seek his grace. Which is what he does.

[lakssg]

Verse 22,23
Arjuna describes now the reactions of the dieties at the sight of lord. Beings in the higher worlds like rudras, adithyas, vasus , asvins are also wonderstruck at the sight of the divine being like Arjuna. This vision of totality is so unique .

Verse 24/25
Why is Arjuna freightened/wonderstruck
On seeing the form of lord which is so vast and gigantic as though touching the sky , it is so bright and effulgent with vey many bright colours . this form has wide opened mouth, eyes are so big, fiery
Arjuna confesses - I am totally lost seeing the terrible form of lord . the sight of the mouths - so huge and filled with effulgent fires has made me so confused I have lost my peace and I am deluded. Oh lord have mercy on me . Here arjuna addresses lord as Vishnu - a true prayer comes only when one is convinced of the totality and how much insignificant the individual in comparison.
This is the picture of time - the time which is the consumer of everything .an intellect which revels in its own egoistic pleasures and power with such a sudden revelation is shattered .