The Science of Religion for Mankind - Shreemad Bhagwad Geeta: Yatharth Geeta

CHAPTER 11: REVELATION OF THE OMNIPRESENT

[105]Cf. Chapter I, in which Sanjay, the epitome of self-control, is represented as the medium through which the blind Dhritrashtr sees and hears. The mind enveloped by the pall of ignorance perceives through one who has mastered the mind and the senses.

Therefore, what is visible to Arjun is also seen in precisely the same form by Sanjay, and by virtue of sharing the vision he also shares the good that accrues from it.

9. “Sanjay said (to Dhritrashtr), ‘After speaking thus, O King, the Lord-the great master of yog-revealed his supreme, omnipresent form to Arjun.”

The master of yog, a yogi himself and capable of bestowing yog upon others, is named Yogeshwar. He is, similarly, God (Hari)[106] who seizes and carries away everything. If he only does away with grief and spares joy, grief will make a comeback. So “Hari” is one who destroys sins and has the power of conferring his own form on others. So he, who has been all the time before Arjun, now reveals his all-pervading, radiant being.

[106]An epithet of the Supreme Spirit, of Vishnu and many other deities. The interpretation here refers to the association of the sound of the word with har which means taking away or depriving.

10-11. “And (Arjun beheld before himself) the infinite, all- pervading God with numerous mouths and eyes, many wondrous manifestations, decked with various ornaments, carrying many weapons in his hands, wearing celestial garlands and apparel, anointed with heavenly perfumes, and endowed with all kinds of wonder.’’

The marvellous sight is also rendered perceptible to Dhritrashtr, the blind king, the very image of ignorance, by Sanjay-the embodiment of restraint.

12. “Even the light of a thousand suns in the sky could hardly match the radiance of the omnipresent God.”

13. “Pandu’s son (Arjun) then saw in the body of Krishn, the God of gods, the many separate worlds together.

Arjun’s vision of all the worlds within Krishn is a sign of his affectionate devotion which arises from virtue.

14. ‘‘Then overwhelmed by awe and with his hair standing on end, Arjun paid obeisance to the great God and spoke thus with folded hands.’’

Arjun had also paid homage to Krishn earlier, but now after having seen his divine majesty he bows deeper. The reverence he now feels for Krishn is a much profounder feeling than what he had experienced before.

15. “Arjun said, ‘I see in you, O Lord, all the gods, hosts of beings. Brahma on his lotus-seat, Mahadev, all the great sages, and miraculous serpents.’’’

This is direct perception rather than a flight of fancy, and such a clear vision is possible only when a Yogeshwar grants eyes that can see it. A concrete apprehension of reality such as this is accessible only with the proper means.

16. “O Lord of all the worlds, I behold your many stomachs, mouths, and eyes as well as your infinite forms of all kinds, but, O the Omnipresent, I can see neither your end, your middle, nor your beginning.’’

17. “I see you crowned and armed with a mace and a chakr[107], luminous all over, like blazing fire and the sun, dazzling, and immeasurable.

We have here an all-embracing enumeration of the glories of Krishn. Such is his celestial brightness that eyes are blinded if they try to see him. He is beyond comprehension by the mind. However, Arjun can perceive him because he has completely surrendered all his senses to him. And he is so awed by what he sees that he resorts to flattering panegyrics, by praising some of Krishn’s many qualities.