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The spotlight now goes to the central characters of the Bhagavad Gita. Krishna (mādhavaḥ) and Arjuna (pāṇḍavaś caiva), situated on (sthitau) a great (mahati) chariot (syandane) yoked with (yukte) white horses (śvetair hayair ), next (tataḥ) blew (pradadhmatuḥ) their divine (divyau) conches (śaṅkhau). (BG 1.14) Unlike all the conches blown so far, the conches blown by Krishna and Arjuna are referred to as divine.

The conches held by Krishna and the Pandavas have been uniquely identified. Lord Krishna (hṛṣīkeśo) blew Pāñcajanya (pāñcajanyaṁ); Arjuna (dhanañ-jayaḥ) blew Devadatta (devadattaṁ); the voracious eater (vṛkodaraḥ) and performer of herculean tasks (bhīma-karmā), [Bhīma] blew (dadhmau) the great conch (mahā-śaṅkhaṁ), Pauṇḍra (pauṇḍraṁ). (BG 1.15)

King (rājā) Yudhiṣṭhira (yudhiṣṭhiraḥ), Kuntī’s son (kuntī-putro), blew Ananta-vijaya (anantavijayaṁ), and Nakula and Sahadeva (nakulaḥ sahadevaś ca) blew Sughoṣa and Maṇipuṣpaka (sughoṣa-maṇipuṣpakau). Great archer (parameṣv-āsaḥ) – the King of Kāśī (kāśyaś ca), great fighter – Śikhaṇḍī (śikhaṇḍī ca mahā-rathaḥ), Dhṛṣṭadyumna (dhṛṣṭadyumno), Virāṭa (virāṭaś ca), unconquerable (cāparājitaḥ) Sātyaki (sātyakiś), Drupada (drupado), the sons of Draupadī (draupadeyāś ca), and the mighty-armed (mahā-bāhuḥ) son of Subhadrā (saubhadraś ca) – all (sarvaśaḥ) blew (dadhmuḥ) their respective conches (śaṅkhān pṛthak pṛthak). (BG 1.16-18)

Tumultuously resounding (tumulo ’bhyanunādayan) in the sky (nabhaś ca) as well as on the earth (pṛthivīṁ caiva), that vibration (sa ghoṣo) shattered (vyadārayat) the hearts (hṛdayāni) of the sons of Dhṛtarāṣṭra (dhārtarāṣṭrāṇāṁ). (BG 1.19) This is an early indication of the victory of the Pandavas.

Out of awe and reverence, Arjuna reveals his understanding of Krishna as the Supreme Lord, offers prayers of supplication as well as presents his regretful heart owing to his becoming too familiar with Krishna.

Prayers acknowledging Krishna’s supremacy

• Krishna is the master of our senses (hṛṣīkeśa). (BG 11.36)
• Krishna is the greatest Soul (mahātman). (BG 11.37)
• Rightly (sthāne), the world becomes joyful (jagat prahṛṣyaty) upon hearing Krishna’s names and glories (tava prakīrtyā), and (ca) increasingly become attached to Krishna (anurajyate). [On the other hand,] the demons (rakṣāṁsi) fearfully (bhītāni) flee in all directions (diśo dravanti). All the assemblies of perfected beings (siddha-saṅghāḥ) bow down before Krishna (sarve namasyanti ca). (BG 11.36)
• And, why should they not bow down before Krishna (kasmāc ca te na nameran)? Krishna is the original creator (ādi-kartre) and is even higher than Brahma (garīyase brahmaṇo ’py). Krishna is the limitless (ananta) God of gods (deveśa), the refuge of the universe (jagan-nivāsa) and imperishable (akṣaraṁ). Krishna is transcendental (tat paraṁ yat) to cause and effects (sad-asat) of this material manifestation. (BG 11.37)
• Krishna is the original God (ādi-devaḥ), the primeval person (puruṣaḥ purāṇas), the ultimate resting place of this manifested cosmic world (asya viśvasya paraṁ nidhānam). Krishna is the knower (vettāsi), the knowable (vedyaṁ), and the supreme abode (paraṁ ca dhāma). This whole cosmic manifestation is pervaded by Krishna (tvayā tataṁ viśvam) in His unlimited form (ananta-rūpa). (BG 11.38)
• Krishna is the wind-god, the god of death, the fire-god, the god of water, the moon-god (vāyur yamo ’gnir varuṇaḥ śaśāṅkaḥ), Brahmā (prajāpatis) as well as the great-grandfather (prapitāmahaś ca). (BG 11.39)
• Krishna is unbounded prowess and immeasurable force (ananta-vīryāmita-vikramas tvaṁ). Krishna is all-encompassing (sarvaṁ samāpnoṣi), and thus He is everything (tato ’si sarvaḥ). (BG 11.40)
• Krishna is the father (pitāsi) of the moving and the nonmoving (lokasya carācarasya) world (lokasya). Krishna is its worshipable chief (pūjyaś), the supreme spiritual master (gurur garīyān). No one (na) is equal to (tvat-samo) or greater than Krishna (’sty abhyadhikaḥ). How could there be anyone (kuto ’nyo) in the three worlds (loka-traye ’py)? Unrivaled (apratima) is Krishna’s power and influence (prabhāva) in the three worlds. (BG 11.43)

Prayers of supplication

• Arjuna offers his respectful obeisances unto Krishna (namo namas te ’stu) a thousand times (sahasra-kṛtvaḥ), and again (punaś ca) and yet again (bhūyo ’pi namo namas te). (BG 11.39)
• Obeisances to Krishna from the front (namaḥ purastād), from behind (atha pṛṣṭhatas te), and from all sides (namo ’stu te sarvata eva sarva)! (BG 11.40)
• Thus (tasmāt), bowing down (praṇamya), prostrating his body (praṇidhāya kāyaṁ) Arjuna (aham) begs Krishna, the worshipful Lord (īśam īḍyam) to be merciful and kind (prasādaye tvām) with him. Like a father to his son (piteva putrasya), a friend to a friend (sakheva sakhyuḥ), or a lover to a lover (priyaḥ priyāya), Arjuna is begging Krishna, his Lord (deva) to be tolerant with him (ārhasi soḍhum). (BG 11.44)

Regretful prayers

• Arjuna regrets that thinking of Krishna as a friend (sakheti matvā), he might have presumptuously (prasabhaṁ) addressed Krishna (yad uktaṁ) “O Krishna,” “O Yādava,” “O my friend,” (he kṛṣṇa he yādava he sakheti), not knowing His glories (ajānatā mahimānaṁ tavedaṁ), either in madness or in love (mayā pramādāt praṇayena vāpi). Arjuna feels that he has dishonored (asat-kṛto ’si) Krishna, the infallible (acyuta), jesting (yac cāvahāsārtham) as they relaxed (vihāra), laying on the same bed (śayya), or sitting (āsana) or eating together (bhojaneṣu), sometimes alone (eko ’tha) and sometimes in front of many friends (vāpy tat-samakṣaṁ). Arjuna (aham) begs for forgiveness (kṣāmaye) for all those offenses (tat) before Krishna (tvām), who is immeasurable (aprameyam). (BG 11.41-42)

Vision of the present

• Demigods (devāṁs), Brahmā (brahmāṇam) sitting on the lotus flower (kamalāsana-stham), Lord Śiva (īśaṁ), and all the sages (ṛṣīṁś ca sarvān) and divine serpents (uragāṁś ca divyān) situated in the body (tava deva dehe). (BG 11.15)
• Many, many arms, bellies, mouths, and eyes, expanded everywhere. No end, no middle, and no beginning. (BG 11.16)
• The form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun. (BG 11.17)
• This glowing form spans everywhere, adorned with various crowns, clubs, and discs. (BG 11.17)
• The cosmic form has numberless arms and the sun and moon are His eyes. There is blazing fire coming forth from the mouth, burning this entire universe by His own radiance. (BG 11.19)
• Although a single form, the form spreads throughout the sky and the planets and all space between. (BG 11.20)
• Filling (āpūrya) all the universe (jagat samagraṁ) with His effulgence (tejobhir), the form is scorching the universe (pratapanti) with terrible rays (bhāsas tavogrāḥ). (BG 11.30)

Realization of Krishna as the Supreme

• Krishna is the Lord of the Universe (viśveśvara). (BG 11.16)
• Krishna is the Universal (Cosmic) form (viśva-rūpa). (BG 11.16)
• Krishna is infallible or imperishable (akṣaraṁ). (BG 11.18)
• Krishna is the supreme knowable (paramaṁ veditavyaṁ) or primal objective. (BG 11.18)
• Krishna is the ultimate resting place of this universe (asya viśvasya paraṁ nidhānam). (BG 11.18)
• Krishna is inexhaustible (avyayaḥ). (BG 11.18)
• Krishna is the maintainer of the eternal religion (śāśvata-dharma-goptā). (BG 11.18)
• Krishna is the eternal Person (sanātanas tvaṁ puruṣo mato me). (BG 11.18)
• Krishna is without origin, middle, or end and His glory is unlimited. (BG 11.19)
• Krishna is the all-pervading Vishnu (viṣṇo). (BG 11.24, BG 11.30)
• Krishna is the Lord of lords (deveśa). (BG 11.25)
• Krishna is the refuge of the cosmic manifestation (jagan-nivāsa). (BG 11.25)
• Krishna is the most excellent God (deva-vara). (BG 11.31)

Emotional outbursts of Arjuna and the bystanders

• Seeing this wondrous and terrible form, all the planetary systems are perturbed. (BG 11.20)
• All the hosts of demigods are surrendering before the universal form and entering into Him. Some of them, very much afraid, are offering prayers with folded hands. (BG 11.21)
• Hosts of great sages and perfected beings, crying “All peace!” are praying to the universal form by singing the Vedic hymns. (BG 11.21)
• All the various manifestations of Lord Śiva, the Ādityas, the Vasus, the Sādhyas, the Viśvedevas, the two Aśvīs, the Maruts, the forefathers, the Gandharvas, the Yakṣas, the Asuras, and the perfected demigods are beholding the form in wonder. (BG 11.22)
• All the planets with their demigods are disturbed at seeing the great form, with its many faces, eyes, arms, thighs, legs, and bellies, and many terrible teeth; and Arjuna is disturbed too. (BG 11.23)
• Seeing the universal form (Vishnu) with many radiant colors touching the sky, His gaping mouths, and His great glowing eyes, Arjuna’s mind is perturbed by fear. He can no longer maintain his steadiness or equilibrium of mind. (BG 11.24)
• Arjuna lost the sense of directions (diśo na jāne) and could find no shelter (na labhe ca śarma) seeing (dṛṣṭvaiva) the dreadful teeth (daṁṣṭrā-karālāni ca) and His faces resembling the fire of death (te mukhāni kālānala-sannibhāni). (BG 11.25)

Vision of the future

• All (sarve) the sons of Dhṛtarāṣṭra (dhṛtarāṣṭrasya putrāḥ), along with their allied kings (sahaivāvani-pāla-saṅghaiḥ), Bhīṣma, Droṇa, and Karṇa (bhīṣmo droṇaḥ sūta-putras tathāsau) together with the best fighters on Arjuna’s side (sahāsmadīyair api yodha-mukhyaiḥ) are rushing into the fearful mouths of the universal form (vaktrāṇi te tvaramāṇā viśanti). Some are clearly seen (sandṛśyante) trapped between the teeth (kecid vilagnā daśanāntareṣu) with heads smashed (cūrṇitair uttamāṅgaiḥ). (BG 11.26-27)
• Just like (yathā) the many (bahavo) waves of the rivers (nadīnāṁ ’mbu-vegāḥ) run (dravanti) into the ocean alone (samudram evābhimukhā), all these great heroes of the world (tathā tavāmī nara-loka-vīrā) enter (viśanti) into the blazing (abhivijvalanti) mouths (vaktrāṇy) of the universal form. (BG 11.28)
• Arjuna could see all people entering (viśanti lokās) into the mouths (vaktrāṇi) of the universal form (tavāpi) at full speed (samṛddha-vegāḥ) for destruction (nāśāya), as (yathā) moths (pataṅgā) enter (viśanti) full speed (samṛddha-vegāḥ) into the blazing fire (pradīptaṁ jvalanaṁ) for destruction (nāśāya). (BG 11.29)
• Arjuna could see the cosmic form licking (lelihyase) and devouring (grasamānaḥ) all people (lokān samagrān) from all sides (samantāl) with His flaming mouths (vadanair jvaladbhiḥ). (BG 11.30)

Submission and Inquiry

• “Be gracious!” (prasīda). (BG 11.25, BG 11.31)
• “I offer my obeisances to you (namo ’stu te).” (BG 11.31)
• “I want to know about you (vijñātum icchāmi bhavantam), the primeval Lord (ādyaṁ).” (BG 11.31)
• “I do not understand (na hi prajānāmi) your actions (tava pravṛttim).” (BG 11.31)
• “Please explain to me (ākhyāhi me) who you are (ko bhavān) appearing in this fierce form (ugra-rūpo).” (BG 11.31)

Many mouths and eyes (aneka-vaktra-nayanam), many wonderful visions (anekādbhuta-darśanam), many divine ornaments (aneka-divyābharaṇaṁ) and many divine (divya) upraised weapons (anekodyatāyudham)! (BG 11.10) He wore divine garlands and garments (divya-mālyāmbara-dharaṁ) with many divine scents smeared all over (divya-gandhānulepanam). All was wondrous (sarvāścarya-mayaṁ), godly (devam), unlimited (anantaṁ), and facing everywhere (viśvato-mukham). (BG 11.11)

If (yadi) a thousand suns (sūrya-sahasrasya) were to rise at once (bhaved yugapad utthitā) in the sky (divi), that radiance (bhāḥ) might resemble (sadṛśī sā syād) the effulgence (bhāsas) of that (tasya) Great Soul (mahātmanaḥ). (BG 11.12) At that time (tadā), there (tatra), Arjuna (pāṇḍavas) could see (apaśyad) the entire universe (jagat kṛtsnaṁ) in one place (eka-sthaṁ) in the body (śarīre) of the God of all gods (deva-devasya), yet variously divided (pravibhaktam anekadhā). (BG 11.13)

Thereafter, Arjuna (dhanañ-jayaḥ), overwhelmed with wonder (vismayāviṣṭo), with his hair standing on end (hṛṣṭa-romā), bowing his head (praṇamya śirasā) to Lord Krishna (devaṁ) and with folded hands (kṛtāñjalir), begins to speak (abhāṣata) prayerfully. (BG 11.14)

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)

Arjuna heard an exposition on how Krishna is the beginning (creation), the middle (process), and the end (conclusion) of everything while at the same time being personally present before him. Arjuna also heard that with a single fragment of Himself, Krishna pervades and sustains this entire universe. Arjuna now wants to experientially behold and understand this extraordinary feature of Krishna sitting in one place.

Arjuna expresses that he has heard from the lotus-petal eyed (kamala-patrākṣa) Krishna at length (śrutau vistaraśo mayā) about the appearance and disappearance of every living entity (bhavāpyayau hi bhūtānāṁ) and has realized Krishna’s inexhaustible glories (māhātmyam api cāvyayam). (BG 11.2) Addressing Krishna as the Supreme controller (parameśvara), Arjuna expresses his desire to see (draṣṭum icchāmi) that majestic (aiśvaraṁ) form (te rūpam) in which the Supreme Person (puruṣottama), Krishna has entered into this cosmic manifestation. (BG 11.3) He requests the Supreme mystic (yogeśvara), Krishna to show (darśaya) this inexhaustible universal form (ātmānam avyayam) only if Krishna considers Arjuna to be capable of (manyase yadi tac chakyaṁ) beholding such a form (mayā draṣṭum iti). (BG 11.4)

Arjuna expresses his conclusion and realization as follows. Krishna (bhavān) is the Supreme Personality of Godhead (paraṁ brahma ), the ultimate abode (paraṁ dhāma), the ultimate purifier (pavitraṁ paramaṁ), the eternal divine person (puruṣaṁ śāśvataṁ divyam), and original God (ādi-devam) – the unborn (ajaṁ) and the greatest (vibhum). (BG 10.12) Is his friendship with Krishna somehow making him biased toward Krishna? No. All the great sages (ṛṣayaḥ sarve) such as Nārada – the sage among Gods (devarṣir nāradas), Asita, Devala and Vyāsa (asito devalo vyāsaḥ) say the same (āhus) about Krishna (tvām), and now Krishna Himself (svayaṁ caiva) is declaring it to Arjuna (bravīṣi me). (BG 10.13)

Arjuna admits that he is not cherry-picking portions of Bhagavad Gita based on what he likes but is ready to accept everything in toto. He totally accepts as truth (ṛtaṁ manye) all (sarvam etad) that Krishna has told him (yan māṁ vadasi keśava). Then, he repeats what he heard from Krishna. Neither (na hi) the demigods (devā) nor (na) the demons (dānavāḥ) can understand (vidur) Krishna’s personality (te bhagavan). (BG 10.14) Is there anyone who can know Krishna thoroughly as the Supreme Personality of Godhead? Only Krishna (svayam), the Supreme Person (puruṣottama) knows (vettha) Himself (tvaṁ) by His own internal potency (evātmanātmānaṁ), as the origin of all (bhūta-bhāvana), Lord of all beings (bhūteśa), God of gods (deva-deva), and Lord of the universe (jagat-pate). (BG 10.15)

Arjuna in his ecstatic trance requests Krishna to tell him (vaktum) in detail (aśeṣeṇa) of His divine (divyā) opulence (ātma-vibhūtayaḥ) by which Krishna pervades (tvaṁ vyāpya tiṣṭhasi) all these (imāṁs) worlds (lokān). (BG 10.16) Wanting to intensify his meditation upon Krishna, he wants to know how he can understand Krishna (kathaṁ vidyām ahaṁ) while constantly thinking (sadā paricintayan) of Him (tvāṁ)? Specifically, he wants to hear about the various states in which (keṣu keṣu ca bhāveṣu) the Supreme Person (bhagavan) Krishna is meant to be remembered (cintyo ’si)? (BG 10.17) Arjuna asks Krishna to speak (kathaya) again (bhūyaḥ) in detail (vistareṇa) about the mystic power of His opulence (ātmano yogaṁ vibhūtiṁ). Arjuna furthermore reveals that he is never satiated (tṛptir) in hearing about Krishna, for the more he hears the more he wants to taste the nectar (amṛtam) of Krishna’s words. (BG 10.18)

Krishna is not only the source of the material element, water (BG 7.4) but also the essential quality of water, the taste, which quenches our thirst. The sunlight may be hot and the moonlight may be cold, but the essence of both, the light (prabhā), is Krishna. Krishna is oṁ (praṇavaḥ), the essence of all Vedic mantras and the sound (śabdaḥ), the essence of ether. The ability (pauruṣaṁ) of a man that makes him great is Krishna. (BG 7.8)

We learned that Krishna is the source of the element, earth (BG 7.4). Krishna is also the intrinsic quality of earth, i.e., its pure fragrance (puṇyo gandhaḥ). Likewise, He is also the heat (tejaś) within the element fire. Krishna is the life (jīvanaṁ) of every living object and the penance (tapaś) of all ascetics. (BG 7.9) In other words, Krishna adds a unique meaning to every single object, which translates into variety all around us.

Krishna is the original eternal seed (bījaṁ) of all existences, the intelligence (buddhir) of the intelligent, and the power (tejas) of the powerful. (BG 7.10) Of the strong, Krishna is the strength (balaṁ) that is free from desire and passion (kāma-rāga-vivarjitam). He is the desire (kāmo) that does not violate the well-established rules of conduct (dharmāviruddho). (BG 7.11)

In case we are wondering whether Krishna has diffused Himself within His creation by being the impersonal essence of everything, Krishna makes an important clarification. All the virtuous (sāttvikā), passionate (rājasās) and dark (tāmasāś) states of existence (bhāvā) are certainly sourced in Krishna (matta). But, He is not personally present within them (na tv ahaṁ teṣu). Rather, they are in turn resting in Krishna (te mayi), or their essential qualities are maintained by Krishna. In other words, everything is dependent upon Krishna for its essential sustenance. (BG 7.12)