Bhagavad Gita Chapter 11, Verse 24

English Translation

O Visnu, verily, seeing Your form touching heaven, blazing, with many colours, open-mouthed, with fiery large eyes, I , becoming terrified in my mind, do not find steadiness and peace.

Detailed Commentary

In the twentieth verse, Arjuna described the length and breadth of the Virat Rupa; now here, only its length is described. 'Vishno' -- You are verily the all-pervading Vishnu, who incarnated in the form of Krishna to alleviate the burden of the Earth. 'Diptam anekavarnam' (resplendent, many-colored) -- Your myriad colors, such as black, yellow, dark blue, fair, and others, are exceedingly radiant. 'Nabhah sprisham' (touching the sky) -- Your form is so immense that it appears to touch the sky. As touch is a quality of Vayu (air), not Akasha (ether/sky), 'touching the sky' here implies that as far as human vision extends, one perceives the sky, but beyond that, only darkness appears. This is because when vision can no longer extend further, it tires and recedes, revealing darkness beyond. This is what is meant by vision 'touching the sky'. Similarly, as far as Arjuna's vision extends, he perceives the Lord's Virat Rupa. This signifies that the Lord's Virat Rupa is boundless, before which even divine vision (divya-drishti) is limited. 'Vyatttananam dipta-vishalanetram' (with a gaping mouth and radiant, vast eyes) -- Just as a fearsome creature opens its mouth to devour another, so too does Your mouth appear distended, as if to engulf the universe. Your eyes appear exceedingly radiant and vast. 'Drishtva hi tvam pravyathitantaratma dhritim na vindami shamam cha Vishno' (Indeed, seeing You, my inner self is greatly agitated; I find no steadfastness nor peace, O Vishnu) -- Seeing You in this manner, my inner being is deeply distressed. I find no courage whatsoever, nor any peace. Here arises a doubt: Arjuna possessed his own inherent strength, and additionally, the strength bestowed by the Lord (divya-drishti, divine vision). Yet, Arjuna was terrified upon seeing the Vishvarupa, whereas Sanjaya was not. What is the reason for this? It is heard from saints that Bhishma, Vidura, Sanjaya, and Kunti—these four were especially knowledgeable about the true nature (tattva) of Bhagavan Shri Krishna. Therefore, Sanjaya already knew the Lord's tattva and His influence, whereas Arjuna did not know the Lord's tattva to the same extent. Arjuna's bewildered state (bhramit bhava) had not yet been completely removed (Gita 11.49). Due to this bewildered state, Arjuna became afraid. But Sanjaya knew the Lord's tattva, meaning he had no bewildered state; hence, he was not afraid. From the above thought, one point is proven: the grace (kripa) of Bhagavan and Mahapurushas (great souls) is especially showered upon the 'unworthy' (ayogya) individuals, yet that grace is truly recognized only by the 'worthy' (yogya) individuals. For instance, a mother has more affection for her small child, but the elder child understands the mother more deeply than the younger one. Similarly, Bhagavan showers more affection upon the simple, innocent Vrajvasis, Gwalbals (cowherd boys), Gopis (cowherd girls), and cows, than upon jivanmukta mahapurushas (liberated great souls). However, jivanmukta mahapurushas know Bhagavan more specially than the Gwalbals and others. Sanjaya did not even pray for the Vishvarupa yet saw it. However, to see the Vishvarupa, Bhagavan Himself made Arjuna eager and then revealed His Vishvarupa; this was because Arjuna was 'lesser' in knowing the tattva of Bhagavan compared to Sanjaya, and maintained a friendship (sakha bhava) with Him. Therefore, Bhagavan's kripa was greater upon Arjuna. Due to this kripa, Arjuna's delusion (moha) was finally destroyed—'Nasto mohah... tvatprasadaat' (Gita 18.73). This proves that the delusion of one who is a recipient of grace is ultimately destroyed.