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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)

Krishna first glorifies the universal form that He revealed before Arjuna. Krishna tells Arjuna that being pleased with Arjuna (mayā prasannena tava), by His internal potency (ātma-yogāt), Krishna showed (darśitam) this supreme universal (viśvam) form (rūpaṁ paraṁ) within the material world. No one before Arjuna has ever seen this (yan me tvad anyena na dṛṣṭa-pūrvam) primeval form (ādyaṁ), which is unlimited (anantam) and full of glaring effulgence (tejo-mayaṁ). (BG 11.47) Neither by performing sacrifices (veda-yajña) or by studying the Vedas (adhyayanair), nor by charity (na dānair), nor by observing religious rites (na ca kriyābhir), nor by severe penances (na tapobhir ugraiḥ) can (śakya) Krishna (ahaṁ) be seen (draṣṭuṁ) in this cosmic form (evaṁ-rūpaḥ) by anyone else (tvad anyena) in the material world (nṛ-loke). (BG 11.48)

Krishna suggests Arjuna not to be perturbed (mā te vyathā) and bewildered (mā ca vimūḍha-bhāvo) by seeing (dṛṣṭvā) this (idam) horrible (ghoram) universal form (rūpaṁ) of Krishna (īdṛṅ mama). With fear eradicated (vyapeta-bhīḥ) and with a pacified mind (prīta-manāḥ), Arjuna is invited to again (punas tvaṁ) see (prapaśya) this (idaṁ) form (rūpam) of Krishna alone (tad eva me). (BG 11.49) The Supreme Personality of Godhead (mahātmā), Krishna (vāsudevas) having thus spoken to Arjuna (ity arjunaṁ tathoktvā) and calming (āśvāsayām āsa ca) the fearful Arjuna (bhītam enaṁ), displays (darśayām āsa) again (bhūyaḥ) His very own form (svakaṁ rūpaṁ) and then assumes again (bhūtvā punaḥ) His beautiful sublime body (saumya-vapur). (BG 11.50) Krishna’s very own form (svakaṁ rūpaṁ) refers to the four-handed form and His beautiful sublime body (saumya-vapur) is the two-handed form. In other words, the four-handed Vishnu form belongs to Krishna, while Krishna’s body is originally two-handed.

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)

The future is already set. Therefore (tasmāt), Arjuna should get up (tvam uttiṣṭha), and win glory (yaśo labhasva). Conquering the enemies (jitvā śatrūn), he should prepare to enjoy (bhuṅkṣva) a flourishing kingdom (rājyaṁ samṛddham). All these soldiers (ete) have already been (pūrvam eva) put to death (nihatāḥ) by Krishna alone (mayaiva). Arjuna should simply become but an instrument (nimitta-mātraṁ bhava) in Krishna’s hands. (BG 11.33) Droṇa, Bhīṣma, Jayadratha (droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca), Karṇa, and the other great warriors (karṇaṁ tathānyān api yodha-vīrān) have already been destroyed by Krishna (mayā hatāṁs). Therefore, Arjuna should not waver (mā vyathiṣṭhā) and simply become an instrument to destroy them (tvaṁ jahi). He should just fight (yudhyasva) and conquer the enemies in battle (jetāsi raṇe sapatnān). (BG 11.34)

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)