Reciprocating with Arjuna’s desire to see the form encapsulating Krishna’s divine opulence, Krishna invites Arjuna to behold (paśya) His (me) hundreds of thousands (śataśo ’tha sahasraśaḥ) of forms (rūpāṇi) exhibiting multiple varieties (nānā-vidhāni), divinity (divyāni), multiple colors (nānā-varṇā) and shapes (ākṛtīni). (BG 11.5) Krishna draws Arjuna’s attention to behold (paśyā) the different manifestations of Ādityas (ādityān), Vasus (vasūn), Rudras (rudrān), Aśvinī-kumāras (aśvinau), the Wind-gods (marutas), and (tathā) many other demigods (bahūny). (BG 11.6) It is noteworthy that even the description of the opulence of the Absolute began with Ādityas (BG 10.21) and so correlating the description and the form in front of Arjuna should be easier.

Pointing out that no one has ever seen (adṛṣṭa-pūrvāṇi) this form before, Krishna again asks Arjuna to behold (paśya) all the wonders (āścaryāṇi). (BG 11.6) The universal form is giving a window into everything conceivable within the present as well as the future. Whatever Arjuna wishes to see at the present or in the future (yac cānyad draṣṭum icchasi), Krishna is showing (paśya) the entire world ( jagat kṛtsnaṁ), with the moving and non-moving (sa-carācaram) now (ādya) in His universal body while situated in one place (ihaika-sthaṁ). (BG 11.7)

However, Arjuna is not yet able to see anything (na tu māṁ śakyase draṣṭum) with his own present eyes (anenaiva sva-cakṣuṣā). Therefore, Krishna awards him divine eyes (divyaṁ dadāmi te cakṣuḥ) and draws him into witnessing (paśya) His (me) mystic opulence (yogam aiśvaram). (BG 11.8)