rīmad Bhagavad Gītā 14 страница

25. Among the great sages, I am Bhrgu; among words, I am the single syllable Om. Among sacrifices, I am the sacrifice of Japa and among immovable things I am the Himalayas.

Commentary

Of great seers like Marici (see note 3) etc., I am Bhrgu. Words are sounds that convey meaning, and of such words, I am the single syllable AUM. Of all sacrifices, I am the sacrifice of Japa (repetition of sacred formulae) which is the most prominent part of the sacrificial liturgy.

aśvatthaḥ sarva vṛkṣāṇāṃ devārṣīṇāṃ ca nāradaḥ | gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ || 26 ||

26. Of trees I am the Ashvattha; among celestial seers (deva-Rishis) I am Narada. Of the Gandharvas I am Citraratha and among the perfected beings, I am Kapila.

Commentary

Among those who have attained perfection in yoga I am the most venerable Kapila.

uccaiḥśravasam aśvānāṃ viddhi mām amṛtodbhavam | airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam || 27 ||

27. Of horses know Me to be Uccaihshravas the nectar-born. Of lordly elephants, I am Airavata, and among humankind, I am the monarch.

Commentary

Uccaihshravas was the celestial horse born from the churning of the ocean of ambrosia. The king of elephants Airavata was also produced from the churning of the ocean [and given to Indra].

āyudhānām ahaṃ vajraṃ dhenūnām asmi kāmadhuk | prajanaścāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ || 28 ||

28. Among weapons, I am the Vajra (thunderbolt). Among cows, I am Kamadhuk; among progenitors, I am Kandarpa (the god of love). Of dragons, I am Vasuki .

Commentary

Kāmadhuk (or Kāma-dhenu) is the celestial wish-fulfilling cow Surabhi the greatest among the produces of milk for use in sacrifice. The god of love Kāma-deva is the cause of procreation. Sarpas are one-headed dragons.

anantaścāsmi nāgānāṃ varuṇo yādasām aham | pitṛṇām aryamā cāsmi yamaḥ saṃyamatām aham || 29 ||

29. Amongst Nāgas, I am Ananta. Of aquatic-deities I am Varuna; of the manes, I am Aryama and among subduers, I am Yama.

Commentary

Nāgas are many-headed dragons. Yadamsi are the deities connected with water. Subduers are law-enforcers — Yama (the god of death) is the son of the sun-god Vivasvata.

prahlādaścāsmi daityānāṃ kālaḥ kalayatām aham | mṛgāṇāṃ ca mṛgendro’haṃ vainateyaśca pakṣiṇām || 30 ||

30. Among Daityas, I am Prahlada and among reckoners I am Time [Kāla]. Of beasts, I am the lion, and of birds I am Garuda the son of Vinata.

Commentary

Of those who reckon with the desire to cause harm I am Kāla— here an emissary of Yama who records the time of death of creatures is meant.

pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham | jhaṣāṇāṃ makaraś-cāsmi srotasām-asmi jāhnavī || 31 ||

31. Of moving things, I am the wind. Among warriors I am Rama; among fishes, I am the shark, and amongst rivers, I am Ganga.

Commentary

Among those who bear arms, I am Rama. Here the quality of “bearing weapons” is the actual Vibhuti, as no other sense is possible. Aditya and the others, being jivas, are ‘attributes’ of the Lord, who is their Over-Self as they constitute His corporeality. Therefore they stand in the same position of the attribute as that of bearing weapons.

sargāṇām ādir-antaśca madhyaṃ caivāham arjuna | adhyātma vidyā vidyānāṃ vādaḥ pravadatām aham || 32 ||

32. In relation to beings, I am the beginning and the end, and also the middle, O Arjuna. Among sciences I am the science of the Self. In the discipline of debate, I am logical reasoning.

Commentary

Beings are all created things and I am their beginning or cause because I Myself am continually creating them. Similarly, I am the end, namely the destroyer of everything that is in the process of disintegration at all times. Similarly I am the middle, that is to say the sustainer of things that are being sustained at all times. Of those who investigate the truth through means of debate using the techniques of Jalpa (argument) and Vitaṇḍa (perverse criticism) etc., l am the technique of logical reasoning which determines the truth.

akṣarāṇām akāro’smi dvandavaḥ sāmāsikasya ca | aham evākṣayaḥ kālo dhātā’haṃ viśvato mukhaḥ || 33 ||

33. Among the letters of the alphabet I am ‘A’. I am the dual among compound words; I am Myself everlasting Time and I am the Creator, facing every direction.

Commentary

The letter “A” is the basis of all letters as established in the Veda: — akaro vai sarva vak — The letter “A” itself is all speech (Ai. Ar. 3.2.3, Ai Up. 3:6).

Samasika means the entire collection of compound words of which I am the Dvandva (dual) compound; it is pre-eminent because the meanings of both constituent terms are equally important. I am Myself everlasting Time (Kāla) composed of divisions like hours and minutes etc. I am the four-faced Brahma who is the creator of all.

mṛtyuḥ sarva-haraś-cāham udbhavaśca bhaviṣyatām | kīrtiḥ śrīr-vāk ca nārīṇāṃ smṛtir-medhā dhṛtiḥ kṣamā || 34 ||

34. I am Death among plunderers. I am the origin of all that shall be born. In women I am fame, prosperity, eloquence, memory, intelligence, endurance and forgiveness.

Commentary

I am also Death or Mrtyu [a servant of Yama] who snatches away the life of all beings. Of those beings that shall be born I am that activity called birthing. In women [ie among goddesses who are the Shaktis of the Lord] I am prosperity (Śrī); fame (Kīrti); eloquence (Vāk); memory (Smṛti); intelligence (Medhā); endurance (Dhṛti) and forgiveness (Kṣamā).

bṛhatsāma tathā sāmnāṃ gāyatrī chandasām aham | māsānāṃ mārgaśīrṣo’ham ṛtūnāṃ kusumākaraḥ || 35 ||

35. Of the Sama hymns, I am the Brhatsaman hymn and I am the Gāyatri among meters. Of months, I am Margashirsha (November-December): and of seasons I am the season of flowers (spring). dyūtaṃ chalayatām asmi tejas tejasvinām aham | jayo’smi vyavasāyo’smi sattvaṃ sattvavatām aham || 36 ||

36. Of the fraudulent [activities], I am gambling. I am the brilliance of the brilliant, I am victory, I am effort, I am the magnanimity of the magnanimous.

Commentary

I am the industry of the industrious. I am the intellectual vigour of those who possess magnanimity of mind.

vṛṣṇīnāṃ vāsudevo’smi pāṇḍavānāṃ dhanañjayaḥ | munīnām apy-ahaṃ vyāsaḥ kavīnām uśanā kaviḥ || 37 ||

37. Of the Vrshni [clan] I am Vasudeva. Of the Pandava [family] I am Arjuna. Among sages I am Vyasa and among seers, I am Ushana (Sukra).

Commentary

Here the pre-eminent Vibhūti (distinction) is that of being the son of Vasudeva, because no other meaning is possible. Of sons of Pandu, I am Dhanañjaya or Arjuna. Among those sages who achieve enlightenment through the process of meditation, I am Vyasa. The seers are those who are wise and learned — among them I am Sukra (Venus).

daṇḍo damayatām asmi nītir-asmi jigīṣatām |

maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatām aham || 38 ||

38. Of disciplinarians, I am the principle of punishment. Among conquerors, I am diplomatic policy. Of secrets, I am verily silence; and of those who are wise, I am wisdom.

Commentary

I am the power of punishment of those who punish for law enforcement. In regard to those who seek ascendancy I am the diplomatic policy which is the [best] means of attaining success. Of factors associated with keeping secrecy, I am silence.

yaccāpi sarva bhūtānāṃ bījaṃ tad aham arjuna | na tadasti vinā yat syān mayā bhūtaṃ carācaram || 39 ||

39. Whatever is the essence of all beings, O Arjuna, I am that. There is nothing mobile or immobile that can exist without Me.

Commentary

In whatever condition any being may exist, whether perceptible or not, I alone am the root cause of that state. There is not a single category of existing thing that can exist without Me as its Over-Self. In the statement — ‘Nothing that moves or does not move exists without Me’, it is reaffirmed that the Lord exists as the Self, just as He said in the beginning:— ‘I am the Self, seated in the hearts of all beings’ (10.20). The purport is that the entire host of entities in every state of being, is connected to Me, as their Over-Self. By this Krishna clarifies that His being the Self of all things, is the basis for the doctrine of coordinate predication — the doctrine that all words ultimately refer to Him alone.

nānto’sti mama divyānāṃ vibhūtīnāṃ paraṅtapa | eṣa tūddeśataḥ prokto vibhūter vistaro mayā || 40 ||

40. There is no limit to My divine glories O Arjuna (Scorcher-of-foes). Here I have only briefly adumbrated My Divine Manifestations.

yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva ca | tat tad evāvagaccha tvaṃ mama tejo’ṃśa saṃbhavam || 41 ||

41. Know for certain that whatever has sovereignty, splendour and brilliance is produced by a mere fraction of My potency.

Commentary

Sovereignty is the capacity and means to control others; splendour refers to that which has beauty or prosperity in terms of wealth, grains etc., or has brilliance namely, is engaged in actions for the benefit of others — know such manifestations as coming from a mere fragment of My ‘tejas’. Tejas or Might is the capacity to overcome all opposition. The meaning is, know them as arising from a fraction of My inconceivable power of subjugation.

athavā bahunaitena kiṃ jñānena tavārjuna | viṣṭabhyāham-idaṃ kṛtsnam ekāṃśena sthito jagat || 42 ||

42. But of what use to you is all this extensive knowledge, O Arjuna? I abide, sustaining this whole universe with but a fraction of Myself.

Commentary

As said by venerable Parashara:— ‘On a fraction of the ten thousandth part of a ten thousandth part of this energy, the universe rests’ (V.P., 1:9:53).

hariḥ oṃ tatsat

iti śrīmad bhagavadgītāsupaniṣatsu brahma-vidyāyāṃ yoga-śāstre

śrī-kṛṣṇārjuna saṃvāde vibhūti-yogo nāma daśamo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the tenth discourse entitled

“Manifestation of Divine Glories”

Chapter 11 t

Viśvarūpa Darśana Yogaḥ

The Vision of the Cosmic Form

Summary of the Teaching

the Over-Self of all beings. He gave a narration of His unique auspicious attributes which hus, for engendering Bhakti Yoga and helping to develop it, Sri Krishna taught that He is

characterize Him as different from all other entities. He also taught that the entire range of sentient and insentient beings which are likened to the corporeality or “body” of God, are completely dependant upon Him for their origin, existent and activity.

Having heard from Krishna of His marvelous and unique nature and activity; and being convinced of the truth of this revelation, Arjuna became desirous of directly perceiving these things and conveyed his longing to Krishna. By His grace, Arjuna was able to see Him as described in this chapter.

śrī arjuna uvāca mad-anugrahāya paramaṃ guhyam adhyātma saṃjñitam | yat tvayoktaṃ vacas tena moho-yaṃ vigato mama || 1 || Arjuna said.

1. Out of compassion for Me, You have personally revealed the most profound mystery concerning the jivatman; thereby this delusion of mine is completely dispelled.

bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā | tvattaḥ kamala-patrākṣa mahātmyam api cāvyayam || 2 ||

2. Indeed, I have heard in great detail about the origination and dissolution of all beings, O Krishna (Lotus-eyed-one), as issuing forth from You; as also about Your inexhaustible excellence. evam etad yathāttha tvam-ātmānaṃ parameśvara | draṣṭum icchāmi te rūpam aiśvaraṃ puruṣottama || 3 ||

3. O Supreme Lord, I long to actually see Your Sovereign form, exactly as You Yourself have described it, O Supreme-person.

Commentary

“O ocean of compassion for those who take refuge in You. I accept everything that You have declared about yourself, however, I wish to see it; to realise it directly, Your sovereign and unique manifestation — Your form as the ruler, protector, creator, destroyer, supporter of all, the mine of auspicious attributes, supreme and distinct from all other entities.”

manyase yadi tacchakyaṃ mayā draṣṭum iti prabho | yogeśvara tato me tvaṃ darśayāmānam avyayam || 4 ||

4. If you consider, O Lord, that I am capable, then reveal Yourself completely to me, O Lord of Yoga in that imperishable form.

“If You think that Your form as all-creator, as all-ruler and as all-supporter, can be seen by me, then, O Lord of Yoga — Yoga referring to having omniscience and all other auspicious attributes — knowledge, strength, sovereignty, valour, power and glory which are inconceivable in any one else but You! Reveal Yourself to me completely.” ‘Avyayam’ (completely) is an adverb the meaning of which is: ‘Reveal everything about Yourself to me.’

śrī bhagavān uvāca paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ | nānā vidhāni divyāni nānā varṇā kṛtīni ca || 5 || The Blessed Lord said:

5. Behold My forms, O Arjuna (Partha), hundreds upon thousands of them, manifold, divine, varied in hue and shape,

paśyādityān vasūn rudrān aśvinau marutas tathā | bahūny-adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata || 6 ||

6. Behold the Adityas, the Vasus, the Rudras, the two Ashvins and the Maruts. Behold, O Arjuna, many marvels never seen before.

Commentary

“Behold in My single form the twelve Adityas, eight Vasus, eleven Rudras, the two Ashvins and forty-nine Maruts.” — this is merely illustrative the meaning being — “Behold all those things directly perceived in this world and those described in the Scriptures, and also many marvels, not seen before in all the worlds and not mentioned in any of the Scriptures.”

ihaikasthaṃ jagat kṛtsnaṃ paśyādya sacarācaram | mama dehe guḍākeśa yac cānyad draṣṭum icchasi || 7 ||

7. Behold here, O Arjuna (Conqueror-of-sleep), the whole universe with its mobile and immobile things centered in My body and whatever else you desire to see.

Commentary

‘Here’ — in this single “body” of Mine, and even here, gathered together in a single spot, behold the universe with all moving and non-moving entities. Whatever else you desire to see (ie., Arjuna’s chances of victory), behold that also in one part of this single body.

na tu māṃ śakyase draṣṭum anenaiva sva-cakṣuṣā | divyaṃ dadāmi te cakṣuḥ paśya me yogam aiśvaram || 8 ||

8. But you will not be able to see Me with your physical eye. I (therefore) give you clairvoyance — behold My Sovereign Glory!

sañjaya uvāca evam uktvā tato rājan mahāyogeśvaro hariḥ | darśayāmāsa pārthāya paramaṃ rūpam aiśvaram || 9 || Sañjaya said:

9. Having spoken thus, O King, Sri Krishna, the great Lord of Yoga, then revealed to Arjuna the supreme Sovereign Form.

Sri Krishna who is Nārāyaṇa, the Supreme Brahman presently incarnated as Arjuna’s cousin and seated as a charioteer in his chariot — showed Arjuna, the son of Pritha — His paternal aunt (the sister of Vasudeva — Krishna’s father), that Sovereign Form, personal and unique, which is the ground of the entire universe, manifold and wonderful, and which rules over everything. And that form appeared like this: —

aneka vaktra nayanam anekādbhuta darśanam | aneka divyābharaṇaṃ divyānekodyatāyudham || 10 ||

10. With innumerable mouths and eyes, many astonishing aspects, many divine ornaments and brandishing many divine weapons.

divya mālyāmbaradharaṃ divya gandhānulepanam | sarvāścaryam ayaṃ devam anantaṃ viśvato-mukham || 11 ||

11. Wearing celestial garlands and raiment, anointed with divine perfumes, full of all wonders, resplendent, boundless and facing all directions.

Commentary

‘Divyam’ means ‘resplendent’. ‘Anantam’ (boundless) means that form was not limited by time and space because of its being the foundation of the entire universe in the past, present and future, ‘Viśvatomukham’ means extending into all directions.

Sañjaya explains the same resplendence expressed by the term ‘Divyam’:

divi sūrya sahasrasya bhaved yugapad utthitā | yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ || 12 ||

12. If a thousand suns were to rise at once in the sky, the resulting magnificence may be (somewhat) like the effulgence of that mighty One.

Commentary

This statement illustrates the infinitude of His refulgence. The meaning is that this manifestation (theophany) was of the nature of expansive light.

tatraikasthaṃ jagat kṛtsnaṃ pravibhaktam enekadhā | apaśyad deva-devasya śarīre pāṇḍavas tadā || 13 ||

13. There [in that form] Arjuna beheld the entire universe, with its manifold divisions gathered together in one single point within the body of the God of gods.

tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ | praṇamya śirasā devaṃ kṛtāñjalir abhāṣata || 14 ||

14. Then Arjuna (Dhananjaya), overcome with amazement, his hair standing on end, bowed his head to the Lord, and with palms pressed together spoke.

arjuna uvāca paśyāmi devāṃs tava deva dehe sarvāṃs tathā bhūta viśeṣa saṅghān | brahmāṇam īśaṃ kamalāsanastham ṛṣiṃśca sarvān uragāṃśca divyān || 15 ||

Arjuna said:

15. I behold, O Lord, in Your body all the gods and all the diverse hosts of beings, Brahma, Siva who is in Brahma, the sages and the gleaming serpents.

“O Lord! I can see in Your Cosmic Body all the gods and every category of living being as also Brahma, the four-faced creator of the universe. So too, Siva (īśam kamalāsanastham) who abides in the lotus-seated-Brahma; meaning that Siva follows the instructions of Brahma. So also all the seers of whom the divine seers are the foremost; and refulgent dragons like Vasuki, Takshaka etc.

aneka bāhūdara vaktra netraṃ paśyāmi tvāṃ sarvato’nanta rūpam | nāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara viśvarūpa || 16 ||

16. With manifold arms, torsos, mouths and eyes, I behold Your infinite form on all sides. I see no end, nor middle nor yet the beginning of You, O Lord of the universe, O Universal Form!

kirīṭinaṃ gadinaṃ cakriṇaṃ ca tejorāśiṃ sarvato dīptimantam | paśyāmi tvāṃ durnirīkṣyaṃ samantād dīptānalārka-dyutim aprameyam || 17 ||

17. I behold You with crown, mace and discus, as an expanse of light radiating everywhere, hard to look at, blazing like a burning fire and the sun, and immeasurable.

tvam akṣaraṃ paramaṃ veditavyaṃ tvam-asya viśvasya paraṃ nidhānam | tvam-avyayaḥ śāśvata dharma goptā sanātanas tvaṃ puruṣo mato me || 18 ||

18. You are the Imperishable, Supreme One to be realised. You are the Supreme Substratum of this universe. You are immutable; the Guardian of the Eternal Law (Dharma), I know You are the Eternal Supreme Being.

anādi madhyāntam ananta-vīryam ananta bāhuṃ śaśi-sūrya netram | paśyami tvāṃ dīpta hutāśa vaktraṃ sva-tejasā viśvam idaṃ tapantam || 19 ||

19. I behold You without beginning, middle and end. Your creative potency is infinite and You are endowed with a countless number of arms. The sun and moon are Your eyes and Your mouth is emitting blazing fire and searing the entire universe with your radiance.

Commentary

“I visualise You [expanding] without beginning, middle and end. Your creative might is infinite and of unsurpassed excellence.” Here the term ‘virya’ is illustrative of the six divine attributes of knowledge, energy, sovereignty, creative potency, power and splendour. ‘Your arms are countless’ — this too is illustrative, implying that the Lord has an infinite number of arms, torsos, feet, faces etc. ‘The sun and moon are Your eyes’— all Your eyes are like the Moon and the Sun, beaming with Grace (Moon) and Justice (Sun). The Grace is directed towards the devotees like the Devas who offer salutations etc., and Justice is directed against Asuras, Rakshasas etc., who are opposed to them. ‘Your mouth is emitting blazing fire’ — namely, the fire of ultimate cosmic destruction, as the Fire of Time consumes the world at the time of final dissolution. ‘With Your radiance You are searing the entire universe’ — by radiance (Tejas) is meant the power to vanquish others. I behold You ‘burning’ or governing the universe with Your own radiance.

dyāvāpṛthivyor idam antaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ | dṛṣṭvādbhutaṃ rūpam idaṃ tavograṃ loka trayaṃ pravyathitaṃ mahātman || 20 ||

20. The inter-space between heaven and earth, and all the directions are filled by You alone. Beholding Your spectacular and awesome form, O Mahatman, the three worlds are greatly overwhelmed with apprehension.

The terms, ‘heaven and earth,’ imply all the higher and the lower realms as well. The ‘Antara’, or that which is between heaven and earth, denotes the infinite space in which all the worlds are located. You alone pervade all the space in all directions. ‘Beholding Your spectacular and awesome form,’ — seeing Your Manifestation of infinite length and extent, marvellous and terrible. ‘The three worlds are trembling’ — All the Devas headed by Brahma, the Asuras, the Manes (ancestors), the Siddhas, the Gandharvas, the Yakshas, and Rakshasas have all come to see the battle;— all the ‘three realms’ consisting of all these friendly, antagonistic and neutral beings are extremely frightened. ‘Mahātman’ means one whose mind cannot be fathomed. It must be understood that like Arjuna, other celestial beings also were granted clairvoyance by the Lord for directly perceiving the Cosmic Theophany which supports the universe. If it be asked to what end, the reply is that it was for demonstrating to Arjuna His supreme majesty [and His power to affect the entire universe]. Hence it is stated here: ‘Beholding Your marvelous and terrible form, O Mahatman, the three worlds are greatly overwhelmed with fear.’

amī hi tvāṃ surasaṅghā viśanti kecid bhītāḥ prāñjalayo gṛṇanti |

svastītyuktvā maharṣi siddha-saṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ || 21 ||

21. Verily into You the hosts of Devas enter. Some fearfully extol You with palms joined. The hosts of great sages and Siddhas praise You with perfect eulogies saying “Hail to You.”

rudrādityā vasavo ye ca sādhyā viśve’śvinau marutaścoṣmapāśca | gandharva yakṣāsura siddha-saṅghā vīkṣante tvāṃ vismitāścaiva sarve || 22 ||

22. The Rudras, the Adityas, the Vasus, the Sadhyas, the Vishvedevas, the Ashvins, the Maruts and the Manes, and the hosts of Gandharvas, Yakshas, Asuras, and Siddhas — all gaze upon You in amazement.

Commentary

Uṣmapa (hot drinkers) means ancestors [manes], because the Veda declares: “verily the manes receive the hot portions of the offerings” (Tai. Br.1.3.10).

rūpaṃ mahatte bahu vaktra netraṃ mahābāho bahu-bāhūru-pādam | bahūdaraṃ bahu daṃṣṭrā-karālaṃ dṛṣṭvā lokāḥ pravyathitās tathāham || 23 ||

23. Beholding Your almighty manifestation with many faces and eyes with many arms, thighs, and feet, with many torsos and dreadful with many fangs, all beings including myself are terrified, O Mighty-Armed.

nabhaḥ-spṛśaṃ dīptam aneka varṇaṃ vyāttānanaṃ dīpta viśāla-netram | dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo || 24 ||

24. On seeing You, O Vishnu, touching the highest Heaven, refulgent, multi-coloured with gaping mouths and huge glaring eyes, I am extremely agitated to my inmost being, I have lost all composure and peace.

Commentary

The term ‘Nabhas’ denotes the Supreme Heaven (Parama Vyoman) which is beyond the Material Nature (Prakrti) composed of the three Gunas as established by the Vedic passages such as:—

‘That is in the Imperishable Supreme Heaven’ (Ma. Na. Up.1;2)

‘He, refulgent as the Sun and beyond darkness’ (Sve. Up. 3.8, Taitt. Aran. 3:12:9) The dweller beyond the Rajas’ (Rg Sam, 2.6.25.5, Taitt. Sam 2:12:5) and ‘He who is the president in the Highest Heaven’ (Rg Sam. 10:129:7).

This fact is implied in the statement that ‘the form touches the Supreme Heaven.’ It expresses the idea that this Cosmic Theophany is the foundation of all — of the Principle, of the Prakrti with its modifications, and of the individual Jivatmas in all their states.

daṃṣṭrā-karālāni ca te mukhāni dṛṣṭvaiva kālānala sannibhāni | diśo na jāne na labheca śarma prasīda deveśa jagannivāsa || 25 ||

25. Seeing Your mouths with awesome fangs and appearing like the fire of Cosmic Annihilation, I am completely disorientated and confused. Have mercy on me, O Lord of the Devas! O Abode of the universe!

Commentary

Krishna, acting as Arjuna’s charioteer (Pārthasārathi), having thus shown that all the worlds depend upon Him for their existence and activities, proceeded to reveal to the son of Pritha (Arjuna) that He was using him as a mere instrument. Krishna’s true agenda was to lighten the burden of the earth through the destruction of all those, who in the guise of princes, were presenting themselves as the sons of Dhṛtarāṣtṛa and their followers, but were actually partial Asuric manifestations. Many such embodiments of Asuras were present also in the ranks of Yudhiṣṭhira’s followers. And Arjuna, after having perceived by clairvoyance received through Krishna’s grace, the complete Theophany of the Lord as the Creator etc., witnessed also the slaughter of the entourage of the sons of Dhṛtarāṣtṛa and others — within the cosmic form of that very Lord Himself, who is the Self of all, even though the slaughter had not yet taken place — Arjuna continues:—

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