When Arjuna thus saw Krishna back in His original form, he notes that seeing (dṛṣṭvedaṁ) Krishna’s (tava) sublime and beautiful (saumyaṁ) humanlike form (mānuṣaṁ rūpaṁ), he is (asmi) now (idānīm) composed (saṁvṛttaḥ) in mind (sa-cetāḥ) and restored (gataḥ) to his original nature (prakṛtiṁ). (BG 11.51) Krishna in turn elaborates on the significance of seeing this original two-handed form of Krishna. This [two-handed] form (idaṁ rūpaṁ) of Krishna (mama) that Arjuna is now seeing (dṛṣṭavān asi yan) is very difficult to behold (su-durdarśam). Even (apy) the gods (devā) are eternally (nityaṁ) yearning to see (darśana-kāṅkṣiṇaḥ) this form (asya rūpasya). (BG 11.52) Krishna then shares something very similar to what He did for the universal form (BG 11.48). Neither by studying the Vedas (na vedair), nor by undergoing serious penances (na tapasā), nor by a charity (na dānena), nor by worship (na cejyayā) can (śakya) Krishna (āhaṁ) be seen (evaṁ-vidho draṣṭuṁ) as Arjuna is seeing Him (dṛṣṭavān asi māṁ yathā). (BG 11.53)

At this point, it makes sense to compare the rarity of seeing the universal form vs the two-handed form. The universal form is a ghastly temporary manifestation of time, which is meant to devour everything, while Krishna’s two-handed form is the eternal and most sublime and beautiful form, unbounded by time and untouched by matter. Krishna uses the term “adṛṣṭa-pūrvaṁ” (BG 11.45) to indicate that no one in the past has ever seen the universal form that Krishna showed to Arjuna. However, for the two-handed form (saumya-vapu), Krishna uses the terms “darśana-kāṅkṣiṇaḥ” and “su-durdarśam” (BG 11.52) to indicate that even though one may yearn to see this form, it is very difficult to see.

How can we attain to the eternal vision of this sublime form and understand Krishna? By exclusive (ananyayā) devotional service (bhaktyā), it can be possible (śakya) to understand (jñātuṁ) and see (draṣṭuṁ ca) Krishna (aham evaṁ-vidho) as He is (tattvena), and to attain Him (praveṣṭuṁ ca). (BG 11.54)

Krishna then elaborates on how the exclusive devotional service is meant to be executed to attain Him. One who (yaḥ) works for the pleasure of Krishna (mat-karma-kṛn) considering Krishna to be the Supreme (mat-paramo), maintaining a pure devotional spirit within (mad-bhaktaḥ) devoid of attachments [to fruitive activities or mental speculation] (saṅga-varjitaḥ), and is friendly (nirvairaḥ) to every living being (sarva-bhūteṣu) comes to Krishna (sa mām eti). (BG 11.55)