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Chapter Eleven
The Universal Form
अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्
यत्त्वयोक्तं वचस्तेन मोहो ’यं विगतो मम
arjuna uvāca
madanugrahāya paramaṃ
guhyam adhyātmasaṃjñitam
yat tvayoktaṃ vacas tena
moho ’yaṃ vigato mama
SYNONYMS
TRANSLATION
Arjuna said: I have heard Your instruction on confidential spiritual matters which You have so kindly delivered unto me, and my illusion is now dispelled.
PURPORT
Now, as far as Arjuna is concerned, he says that his illusion is over. This means that Arjuna no longer thinks of Kṛṣṇa as a mere human being, as a friend of his, but as the source of everything. Arjuna is very enlightened and is glad that he has a great friend like Kṛṣṇa, but now he is thinking that although he may accept Kṛṣṇa as the source of everything, others may not. So in order to establish Kṛṣṇa’s divinity for all, he is requesting Kṛṣṇa in this chapter to show His universal form. Actually when one sees the universal form of Kṛṣṇa one becomes frightened, like Arjuna, but Kṛṣṇa is so kind that after showing it He converts Himself again into His original form. Arjuna agrees to what Kṛṣṇa says several times. Kṛṣṇa is speaking to him just for his benefit, and Arjuna acknowledges that all this is happening to him by Kṛṣṇa’s grace. He is now convinced that Kṛṣṇa is the cause of all causes and is present in everyone’s heart as the Supersoul.
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्
bhavāpyayau hi bhūtānāṃ
śrutau vistaraśo mayā
tvattaḥ kamalapatrākṣa
māhātmyam api cāvyayam
SYNONYMS
TRANSLATION
O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your inexhaustible glories.
PURPORT
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम
evam etad yathāttha tvam
ātmānaṃ parameśvara
draṣṭum icchāmi te rūpam
aiśvaraṃ puruṣottama
SYNONYMS
TRANSLATION
O greatest of all personalities, O supreme form, though I see here before me Your actual position, I yet wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.
PURPORT
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम्
manyase yadi tac chakyaṃ
mayā draṣṭum iti prabho
yogeśvara tato me tvaṃ
darśayātmānam avyayam
SYNONYMS
TRANSLATION
If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal self.
PURPORT
श्रीभगवानुवाच
पश्य मे पार्थ रूपाणि शतशो ’थ सहस्रशः
नानाविधानि दिव्यानि नानावर्णाकृतीनि च
śrībhagavān uvāca
paśya me pārtha rūpāṇi
śataśo ’tha sahasraśaḥ
nānāvidhāni divyāni
nānāvarṇākṛtīni ca
SYNONYMS
TRANSLATION
The Blessed Lord said: My dear Arjuna, O son of Pṛthā, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea.
PURPORT
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत
paśyādityān vasūn rudrān
aśvinau marutas tathā
bahūny adṛṣṭapūrvāṇi
paśyāścaryāṇi bhārata
SYNONYMS
TRANSLATION
O best of the Bhāratas, see here the different manifestations of Ādityas, Rudras, and all the demigods. Behold the many things which no one has ever seen or heard before.
PURPORT
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि
ihaikasthaṃ jagat kṛtsnaṃ
paśyādya sacarācaram
mama dehe guḍākeśa
yac cānyad draṣṭum icchasi
SYNONYMS
TRANSLATION
Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.
PURPORT
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्
na tu māṃ śakyase draṣṭum
anenaiva svacakṣuṣā
divyaṃ dadāmi te cakṣuḥ
paśya me yogam aiśvaram
SYNONYMS
TRANSLATION
But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence.
PURPORT
Devotees who are correctly situated in a transcendental relationship with Kṛṣṇa are attracted by loving features, not by a godless display of opulences. The playmates of Kṛṣṇa, the friends of Kṛṣṇa and the parents of Kṛṣṇa never want Kṛṣṇa to show His opulences. They are so immersed in pure love that they do not even know that Kṛṣṇa is the Supreme Personality of Godhead. In their loving exchange they forget that Kṛṣṇa is the Supreme Lord. In the Śrīmad-Bhāgavatam it is stated that the boys who play with Kṛṣṇa are all highly pious souls, and after many, many births they are able to play with Kṛṣṇa. Such boys do not know that Kṛṣṇa is the Supreme Personality of Godhead. They take Him as a personal friend. The Supreme Person is considered as the impersonal Brahman by great sages, as the Supreme Personality of Godhead by the devotees, and as a product of this material nature by ordinary men. The fact is that the devotee is not concerned to see the viśva-rūpa, the universal form, but Arjuna wanted to see it to substantiate Kṛṣṇa’s statement so that in the future people could understand that Kṛṣṇa not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of the paramparā system. Those who are actually interested to understand the Supreme Personality of Godhead, Kṛṣṇa, and who follow in the footsteps of Arjuna should understand that Kṛṣṇa not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme.
The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained.
सञ्जय उवाच
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः
दर्शयामास पार्थाय परमं रूपमैश्वरम्
sañjaya uvāca
evam uktvā tato rājan
mahāyogeśvaro hariḥ
darśayām āsa pārthāya
paramaṃ rūpam aiśvaram
SYNONYMS
TRANSLATION
Sañjaya said: O King, speaking thus, the Supreme, the Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्
anekavaktranayanam
anekādbhutadarśanam
anekadivyābharaṇaṃ
divyānekodyatāyudham
divyamālyāmbaradharaṃ
divyagandhānulepanam
sarvāścaryamayaṃ devam
anantaṃ viśvatomukham
SYNONYMS
TRANSLATION
Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.
PURPORT
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः
divi sūryasahasrasya
bhaved yugapad utthitā
yadi bhāḥ sadṛśī sā syād
bhāsas tasya mahātmanaḥ
SYNONYMS
TRANSLATION
If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.
PURPORT
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा
tatraikasthaṃ jagat kṛtsnaṃ
pravibhaktam anekadhā
apaśyad devadevasya
śarīre pāṇḍavas tadā
SYNONYMS
TRANSLATION
At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.
PURPORT
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत
tataḥ sa vismayāviṣṭo
hṛṣṭaromā dhanañjayaḥ
praṇamya śirasā devaṃ
kṛtāñjalir abhāṣata
SYNONYMS
TRANSLATION
Then, bewildered and astonished, his hair standing on end, Arjuna began to pray with folded hands, offering obeisances to the Supreme Lord.
PURPORT
It is said that Arjuna was inspired by the relationship of wonder, and in that wonder, although he was by nature very sober, calm and quiet, he became ecstatic, his hair stood up, and he began to offer his obeisances unto the Supreme Lord with folded hands. He was not, of course, afraid. He was affected by the wonders of the Supreme Lord. The immediate context is wonder; his natural loving friendship was overwhelmed by wonder, and thus he reacted in this way.
अर्जुन उवाच
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान्
ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान्
arjuna uvāca
paśyāmi devāṃs tava deva dehe
sarvāṃs tathā bhūtaviśeṣasaṅghān
brahmāṇam īśaṃ kamalāsanastham
ṛṣīṃś ca sarvān uragāṃś ca divyān
SYNONYMS
TRANSLATION
Arjuna said: My dear Lord Kṛṣṇa, I see assembled together in Your body all the demigods and various other living entities. I see Brahmā sitting on the lotus flower as well as Lord Śiva and many sages and divine serpents.
PURPORT
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतो ’नन्तरूपम्
नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप
anekabāhūdaravaktranetraṃ
paśyāmi tvāṃ sarvato ’nantarūpam
nāntaṃ na madhyaṃ na punas tavādiṃ
paśyāmi viśveśvara viśvarūpa
SYNONYMS
TRANSLATION
O Lord of the universe, I see in Your universal body many, many forms—bellies, mouths, eyes—expanded without limit. There is no end, there is no beginning, and there is no middle to all this.
PURPORT
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम्
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम्
kirīṭinaṃ gadinaṃ cakriṇaṃ ca
tejorāśiṃ sarvato dīptimantam
paśyāmi tvāṃ durnirīkṣyaṃ samantād
dīptānalārkadyutim aprameyam
SYNONYMS
TRANSLATION
Your form, adorned with various crowns, clubs and discs, is difficult to see because of its glaring effulgence, which is fiery and immeasurable like the sun.
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम्
त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे
tvam akṣaraṃ paramaṃ veditavyaṃ
tvam asya viśvasya paraṃ nidhānam
tvam avyayaḥ śāśvatadharmagoptā
sanātanas tvaṃ puruṣo mato me
SYNONYMS
TRANSLATION
You are the supreme primal objective; You are the best in all the universes; You are inexhaustible, and You are the oldest; You are the maintainer of religion, the eternal Personality of Godhead.
अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम्
पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम्
anādimadhyāntam anantavīryam
anantabāhuṃ śaśisūryanetram
paśyāmi tvāṃ dīptahutāśavaktraṃ
svatejasā viśvam idaṃ tapantam
SYNONYMS
TRANSLATION
You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe.
PURPORT
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन्
dyāv āpṛthivyor idam antaraṃ hi
vyāptaṃ tvayaikena diśaś ca sarvāḥ
dṛṣṭvādbhutaṃ rūpam ugraṃ tavedaṃ
lokatrayaṃ pravyathitaṃ mahātman
SYNONYMS
TRANSLATION
Although You are one, You are spread throughout the sky and the planets and all space between. O great one, as I behold this terrible form, I see that all the planetary systems are perplexed.
PURPORT
अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः
amī hi tvāṃ surasaṅghā viśanti
kecid bhītāḥ prāñjalayo gṛṇanti
svastīty uktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ
SYNONYMS
TRANSLATION
All the demigods are surrendering and entering into You. They are very much afraid, and with folded hands they are singing the Vedic hymns.
PURPORT
रुद्रादित्या वसवो ये च साध्या विश्वे ’श्विनौ मरुतश्चोष्मपाश्च
गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे
rudrādityā vasavo ye ca sādhyā
viśve ’śvinau marutaś coṣmapāś ca
gandharvayakṣāsurasiddhasaṅghā
vīkṣante tvāṃ vismitāś caiva sarve
SYNONYMS
TRANSLATION
The different manifestations of Lord Śiva, the Ādityas, the Vasus, the Sādhyas, the Viśvadevas, the two Aśvins, the Māruts, the forefathers and the Gandharvas, the Yakṣas, Asuras, and all perfected demigods are beholding You in wonder.
रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम्
बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम्
rūpaṃ mahat te bahuvaktranetraṃ
mahābāho bahubāhūrupādam
bahūdaraṃ bahudaṃṣṭrākarālaṃ
dṛṣṭvā lokāḥ pravyathitās tathāham
SYNONYMS
TRANSLATION
O mighty-armed one, all the planets with their demigods are disturbed at seeing Your many faces, eyes, arms, bellies and legs and Your terrible teeth, and as they are disturbed, so am I.
नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो
nabhaḥspṛśaṃ dīptam anekavarṇaṃ
vyāttānanaṃ dīptaviśālanetram
dṛṣṭvā hi tvāṃ pravyathitāntarātmā
dhṛtiṃ na vindāmi śamaṃ ca viṣṇo
SYNONYMS
TRANSLATION
O all-pervading Viṣṇu, I can no longer maintain my equilibrium. Seeing Your radiant colors fill the skies and beholding Your eyes and mouths, I am afraid.
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि
दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास
daṃṣṭrākarālāni ca te mukhāni
dṛṣṭvaiva kālānalasannibhāni
diśo na jāne na labhe ca śarma
prasīda deveśa jagannivāsa
SYNONYMS
TRANSLATION
O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः
भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि
केचिद्विलग्ना दशनान्तरेषु सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः
amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipālasaṅghaiḥ
bhīṣmo droṇaḥ sūtaputras tathāsau
sahāsmadīyair api yodhamukhyaiḥ
vaktrāṇi te tvaramāṇā viśanti
daṃṣṭrākarālāni bhayānakāni
kecid vilagnā daśanāntareṣu
sandṛśyante cūrṇitair uttamāṅgaiḥ
SYNONYMS
TRANSLATION
All the sons of Dhṛtarāṣṭra along with their allied kings, and Bhīṣma, Droṇa and Karṇa, and all our soldiers are rushing into Your mouths, their heads smashed by Your fearful teeth. I see that some are being crushed between Your teeth as well.
PURPORT
यथा नदीनां बहवो ’म्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति
तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति
yathā nadīnāṃ bahavo ’mbuvegāḥ
samudram evābhimukhā dravanti
tathā tavāmī naralokavīrā
viśanti vaktrāṇy abhivijvalanti
SYNONYMS
TRANSLATION
As the rivers flow into the sea, so all these great warriors enter Your blazing mouths and perish.
यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः
तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः
yathā pradīptaṃ jvalanaṃ pataṅgā
viśanti nāśāya samṛddhavegāḥ
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddhavegāḥ
SYNONYMS
TRANSLATION
I see all people rushing with full speed into Your mouths as moths dash into a blazing fire.
लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः
तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो
lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ
tejobhir āpūrya jagat samagraṃ
bhāsas tavogrāḥ pratapanti viṣṇo
SYNONYMS
TRANSLATION
O Viṣṇu, I see You devouring all people in Your flaming mouths and covering the universe with Your immeasurable rays. Scorching the worlds, You are manifest.
आख्याहि मे को भवानुग्ररूपो नमो ’स्तु ते देववर प्रसीद
विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम्
ākhyāhi me ko bhavān ugrarūpo
namo ’stu te devavara prasīda
vijñātum icchāmi bhavantam ādyaṃ
na hi prajānāmi tava pravṛttim
SYNONYMS
TRANSLATION
O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. I do not know what Your mission is, and I desire to hear of it.
श्रीभगवानुवाच
कालो ’स्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः
ऋते ’पि त्वां न भविष्यन्ति सर्वे ये ’वस्थिताः प्रत्यनीकेषु योधाः
śrībhagavān uvāca
kālo ’smi lokakṣayakṛt pravṛddho
lokān samāhartum iha pravṛttaḥ
ṛte ’pi tvāṃ na bhaviṣyanti sarve
ye ’vasthitāḥ pratyanīkeṣu yodhāḥ
SYNONYMS
TRANSLATION
The Blessed Lord said: Time I am, destroyer of the worlds, and I have come to engage all people. With the exception of you [the Pāṇḍavas], all the soldiers here on both sides will be slain.
PURPORT
Arjuna was not in favor of the fight, and he thought it was better not to fight; then there would be no frustration. In reply, the Lord is saying that even if he did not fight, every one of them would be destroyed, for that is His plan. If he stopped fighting, they would die in another way. Death cannot be checked, even if he did not fight. In fact, they were already dead. Time is destruction, and all manifestations are to be vanquished by the desire of the Supreme Lord. That is the law of nature.
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम्
मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन्
tasmāt tvam uttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham
mayaivaite nihatāḥ pūrvam eva
nimittamātraṃ bhava savyasācin
SYNONYMS
TRANSLATION
Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācin, can be but an instmment in the fight.
PURPORT
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान्
मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान्
droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca
karṇaṃ tathānyān api yodhavīrān
mayā hatāṃs tvaṃ jahi mā vyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān
SYNONYMS
TRANSLATION
The Blessed Lord said: All the great warriors—Droṇa, Bhīṣma, Jayadratha, Karṇa—are already destroyed. Simply fight, and you will vanquish your enemies.
PURPORT
सञ्जय उवाच
एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीती
नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य
sañjaya uvāca
etac chrutvā vacanaṃ keśavasya
kṛtāñjalir vepamānaḥ kirītī
namaskṛtvā bhūya evāha kṛṣṇaṃ
sagadgadaṃ bhītabhītaḥ praṇamya
SYNONYMS
TRANSLATION
Sañjaya said to Dhṛtarāṣṭra: O King, after hearing these words from the Supreme Personality of Godhead, Arjuna trembled, fearfully offered obeisances with folded hands and began, falteringly, to speak as follows:
PURPORT
अर्जुन उवाच
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः
arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā
jagat prahṛṣyaty anurajyate ca
rakṣāṃsi bhītāni diśo dravanti
sarve namasyanti ca siddhasaṅghāḥ
SYNONYMS
TRANSLATION
O Hṛṣīkeśa, the world becomes joyful upon hearing Your name and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.
PURPORT
कस्माच्च ते न नमेरन्महात्मन्गरीयसे ब्रह्मणो ’प्यादिकर्त्रे
अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्
kasmāc ca te na nameran mahātman
garīyase brahmaṇo ’py ādikartre
ananta deveśa jagannivāsa
tvam akṣaraṃ sadasat tat paraṃ yat
SYNONYMS
TRANSLATION
O great one, who stands above even Brahmā, You are the original master. Why should they not offer their homage up to You, O limitless one? O refuge of the universe, You are the invincible source, the cause of all causes, transcendental to this material manifestation.
PURPORT
त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम्
वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप
tvam ādidevaḥ puruṣaḥ purāṇas
tvam asya viśvasya paraṃ nidhānam
vettāsi vedyaṃ ca paraṃ ca dhāma
tvayā tataṃ viśvam anantarūpa
SYNONYMS
TRANSLATION
You are the original Personality, the Godhead. You are the only sanctuary of this manifested cosmic world. You know everything, and You are all that is knowable. You are above the material modes. O limitless form! This whole cosmic manifestation is pervaded by You!
PURPORT
वायुर्यमो ’ग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च
नमो नमस्ते ’स्तु सहस्रकृत्वः पुनश्च भूयो ’पि नमो नमस्ते
vāyur yamo ’gnir varuṇaḥ śaśāṅkaḥ
prajāpatis tvaṃ prapitāmahaś ca
namo namas te ’stu sahasrakṛtvaḥ
punaś ca bhūyo ’pi namo namas te
SYNONYMS
TRANSLATION
You are air, fire, water, and You are the moon! You are the supreme controller and the grandfather. Thus I offer my respectful obeisances unto You a thousand times, and again and yet again!
PURPORT
नमः पुरस्तादथ पृष्ठतस्ते नमो ’स्तु ते सर्वत एव सर्व
अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततो ’सि सर्वः
namaḥ purastād atha pṛṣṭhatas te
namo ’stu te sarvata eva sarva
anantavīryāmitavikramas tvaṃ
sarvaṃ samāpnoṣi tato ’si sarvaḥ
SYNONYMS
TRANSLATION
Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless, might! You are all-pervading, and thus You are everything!
PURPORT
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति
अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि
यच्चावहासार्थमसत्कृतो ’सि विहारशय्यासनभोजनेषु
एको ’थ वाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम्
sakheti matvā prasabhaṃ yad uktaṃ
he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṃ tavedaṃ
mayā pramādāt praṇayena vāpi
yac cāvahāsārtham asatkṛto ’si
vihāraśayyāsanabhojaneṣu
eko ’tha vāpy acyuta tatsamakṣaṃ
tat kṣāmaye tvām aham aprameyam
SYNONYMS
TRANSLATION
I have in the past addressed You as “O Kṛṣṇa,” “O Yādava,” “O my friend,” without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.
PURPORT
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्
न त्वत्समो ’स्त्यभ्यधिकः कुतो ’न्यो लोकत्रये ’प्यप्रतिमप्रभाव
pitāsi lokasya carācarasya
tvam asya pūjyaś ca gurur garīyān
na tvatsamo ’sty abhyadhikaḥ kuto ’nyo
lokatraye ’py apratimaprabhāva
SYNONYMS
TRANSLATION
You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable.
PURPORT
The Lord is being paid obeisances in all respects. He is of immeasurable greatness. No one can be greater than the Supreme Personality of Godhead, Kṛṣṇa, because no one is equal to or higher than Kṛṣṇa within any manifestation, spiritual or material. Everyone is below Him. No one can excel Him.
The Supreme Lord Kṛṣṇa has senses and a body like the ordinary man, but for Him there is no difference between His senses, body, mind and Himself. Foolish persons who do not know Him perfectly say that Kṛṣṇa is different from His soul, mind, heart and everything else. Kṛṣṇa is absolute; therefore His activities and potencies are supreme. It is also stated that He does not have senses like ours. He can perform all sensual activities; therefore His senses are neither imperfect nor limited. No one can be greater than Him, no one can be equal to Him, and everyone is lower than Him.
Whoever knows His transcendental body, activities and perfection, after quitting his body, returns to Him and doesn’t come back again to this miserable world. Therefore one should know that Kṛṣṇa’s activities are different from others. The best policy is to follow the principles of Kṛṣṇa; that will make one perfect. It is also stated that there is no one who is master of Kṛṣṇa; everyone is His servant. Only Kṛṣṇa is God, and everyone is servant. Everyone is complying with His order. There is no one who can deny His order. Everyone is acting according to His direction, being under His superintendence. As stated in the Brahmā-saṁhitā, He is the cause of all causes.
तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम्
पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम्
tasmāt praṇamya praṇidhāya kāyaṃ
prasādaye tvām aham īśam īḍyam
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum
SYNONYMS
TRANSLATION
You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respects and ask Your mercy. Please tolerate the wrongs that I may have done to You and bear with me as a father with his son, or a friend with his friend, or a lover with his beloved.
PURPORT
अदृष्टपूर्वं हृषितो ’स्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे
तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास
adṛṣṭapūrvaṃ hṛṣito ’smi dṛṣṭvā
bhayena ca pravyathitaṃ mano me
tad eva me darśaya deva rūpaṃ
prasīda deveśa jagannivāsa
SYNONYMS
TRANSLATION
After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.
PURPORT
किरीटिनं गदिनं चक्रहस्तमिच्छामि त्वां द्रष्टुमहं तथैव
तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते
kirīṭinaṃ gadinaṃ cakrahastam
icchāmi tvāṃ draṣṭum ahaṃ tathaiva
tenaiva rūpeṇa caturbhujena
sahasrabāho bhava viśvamūrte
SYNONYMS
TRANSLATION
O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.
PURPORT
श्रीभगवानुवाच
मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात्
तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम्
śrībhagavān uvāca
mayā prasannena tavārjunedaṃ
rūpaṃ paraṃ darśitam ātmayogāt
tejomayaṃ viśvam anantam ādyaṃ
yan me tvad anyena na dṛṣṭapūrvam
SYNONYMS
TRANSLATION
The Blessed Lord said: My dear Arjuna, happily do I show you this universal form within the material world by My internal potency. No one before you has ever seen this unlimited and glaringly effulgent form.
PURPORT
न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः
एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर
na vedayajñādhyayanair na dānair
na ca kriyābhir na tapobhir ugraiḥ
evaṃrūpaḥ śakya ahaṃ nṛloke
draṣṭuṃ tvad anyena kurupravīra
SYNONYMS
TRANSLATION
O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charities or similar activities can this form be seen. Only you have seen this.
PURPORT
The Bhagavad-gītā gives the description of the universal form, and this description was unknown to everyone before Arjuna. Now one can have some idea of the viśva-rūpa after this incidence; those who are actually divine can see the universal form of the Lord. But one cannot be divine without being a pure devotee of Kṛṣṇa. The devotees, however, who are actually in the divine nature and who have divine vision, are not very much interested to see the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Kṛṣṇa as Viṣṇu, and he was actually afraid of the universal form.
In this verse there are some significant words, just like veda-yajñādhya-yanaiḥ, which refers to studying Vedic literature and the subject matter of sacrificial regulations. Veda refers to all kinds of Vedic literature, namely the four Vedas (Ṛk, Yajus, Sāma and Atharva) and the eighteen Purāṇas and Upaniṣads, and Vedānta-sūtra. One can study these at home or anywhere else. Similarly, there are sūtras, Kalpa-sūtras and Mīmāṁsā-sūtras, for studying the method of sacrifice. Dānaiḥ refers to charity which is offered to a suitable party. such as those who are engaged in the transcendental loving service of the Lord, the brāhmaṇas and the Vaiṣṇavas. Similarly, pious activities refer to the agni-hotra, etc., the prescribed duties of the different castes. Pious activities and the voluntary acceptance of some bodily pains are called tapasya. So one can perform all these, can accept bodily penances, give charity, study the Vedas, etc., but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gītā we understand that the impersonalists are not devotees. Therefore they are unable to see the universal form of the Lord.
There are many persons who create incarnations. They falsely claim an ordinary human to be an incarnation, but this is all foolishness. We should follow the principles of Bhagavad-gītā, otherwise there is no possibility of attaining perfect spiritual knowledge. Although Bhagavad-gītā is considered the preliminary study of the science of God, still it is so perfect that one can distinguish what is what. The followers of a pseudo incarnation may say that they have also seen the transcendental incarnation of God, the universal form, but that is not acceptable because it is clearly stated here that unless one becomes a devotee of Kṛṣṇa, one cannot see the universal form of God. So one first of all has to become a pure devotee of Kṛṣṇa; then he can claim that he can show the universal form of what he has seen. A devotee of Kṛṣṇa cannot accept false incarnations or followers of false incarnations.
मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्
व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य
mā te vyathā mā ca vimūḍhabhāvo
dṛṣṭvā rūpaṃ ghoram īdṛṅ mamedam
vyapetabhīḥ prītamanāḥ punas tvaṃ
tad eva me rūpam idaṃ prapaśya
SYNONYMS
TRANSLATION
Your mind has been perturbed upon seeing this horrible feature of Mine. Now let it be finished. My devotee, be free from all disturbance. With a peaceful mind you can now see the form you desire.
PURPORT
सञ्जय उवाच
इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः
आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा
sañjaya uvāca
ity arjunaṃ vāsudevas tathoktvā
svakaṃ rūpaṃ darśayām āsa bhūyaḥ
āśvāsayām āsa ca bhītam enaṃ
bhūtvā punaḥ saumyavapur mahātmā
SYNONYMS
TRANSLATION
Sañjaya said to Dhṛtarāṣṭra: The Supreme Personality of Godhead, Kṛṣṇa, while speaking thus to Arjuna, displayed His real four-armed form, and at last He showed him His two-armed form, thus encouraging the fearful Arjuna.
PURPORT
अर्जुन उवाच
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः
arjuna uvāca
dṛṣṭvedaṃ mānuṣaṃ rūpaṃ
tava saumyaṃ janārdana
idānīm asmi saṃvṛttaḥ
sacetāḥ prakṛtiṃ gataḥ
SYNONYMS
TRANSLATION
When Arjuna thus saw Kṛṣṇa in His original form, he said: Seeing this humanlike form, so very beautiful, my mind is now pacified, and I am restored to my original nature.
PURPORT
श्रीभगवानुवाच
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः
śrībhagavān uvāca
sudurdarśam idaṃ rūpaṃ
dṛṣṭavān asi yan mama
devā apy asya rūpasya
nityaṃ darśanakāṅkṣiṇaḥ
SYNONYMS
TRANSLATION
The Blessed Lord said: My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear.
PURPORT
In Bhagavad-gītā it is also confirmed that He is not visible to the foolish persons who deride Him. Kṛṣṇa’s body, as confirmed by Brahmā-saṁhitā and confirmed by Himself in Bhagavad-gītā, is completely spiritual and full of bliss and eternality. His body is never like a material body. But for some who make a study of Kṛṣṇa by reading Bhagavad-gītā or similar Vedic scriptures, Kṛṣṇa is a problem. For one using a material process, Kṛṣṇa is considered to be a great historical personality and very learned philosopher. But He isn’t an ordinary man. But some think that even though He was so powerful, He had to accept a material body. Ultimately they think that the Absolute Truth is impersonal; therefore they think that from His impersonal feature He assumed a personal feature attached to material nature. This is a materialistic calculation of the Supreme Lord. Another calculation is speculative. Those who are in search of knowledge also speculate on Kṛṣṇa and consider Him to be less important than the universal form of the Supreme. Thus some think that the universal form of Kṛṣṇa which was manifested to Arjuna is more important than His personal form. According to them, the personal form of the Supreme is something imaginary. They believe that in the ultimate issue, the Absolute Truth is not a person. But the transcendental process is described in Bhagavad-gītā, Chapter Two: to hear about Kṛṣṇa from authorities. That is the actual Vedic process, and those who are actually in the Vedic line hear about Kṛṣṇa from authority, and by repeated hearing about Him, Kṛṣṇa becomes dear. As we have several times discussed, Kṛṣṇa is covered by His yoga-māyā potency. He is not to be seen or revealed to anyone and everyone. Only by one to whom He reveals Himself can He be seen. This is confirmed in Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood. The transcendentalist, by continuous Kṛṣṇa consciousness and by devotional service to Kṛṣṇa, can have his spiritual eyes opened and can see Kṛṣṇa by revelation. Such a revelation is not possible even for the demigods; therefore it is difficult even for the demigods to understand Kṛṣṇa, and the advanced demigods are always in hope of seeing Kṛṣṇa in His two-handed form. The conclusion is that although to see the universal form of Kṛṣṇa is very, very difficult and not possible for anyone and everyone, it is still more difficult to understand His personal form as Śyāmasundara.
नाहं वेदैर्न तपसा न दानेन न चेज्यया
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा
nāhaṃ vedair na tapasā
na dānena na cejyayā
śakya evaṃvidho draṣṭuṃ
dṛṣṭavān asi māṃ yathā
SYNONYMS
TRANSLATION
The form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.
PURPORT
भक्त्या त्वनन्यया शक्य अहमेवंविधो ’र्जुन
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप
bhaktyā tv ananyayā śakya
aham evaṃvidho ’rjuna
jñātuṃ draṣṭuṃ ca tattvena
praveṣṭuṃ ca parantapa
SYNONYMS
TRANSLATION
My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.
PURPORT
One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master can see the Supreme Personality of Godhead by revelation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Kṛṣṇa. The word tu is specifically used here to indicate that no other process can be used, can be recommended, or can be successful in understanding Kṛṣṇa.
The personal forms of Kṛṣṇa, the two-handed form and the four-handed, are completely different from the temporary universal form shown to Arjuna. The four-handed form is Nārāyaṇa, and the two-handed form is Kṛṣṇa; they are eternal and transcendental, whereas the universal form exhibited to Arjuna is temporary. The very word sudurdarśam, meaning difficult to see, suggests that no one saw that universal form. It also suggests that amongst the devotees there was no necessity of showing it. That form was exhibited by Kṛṣṇa at the request of Arjuna because in the future, when one represents himself as an incarnation of God, people can ask to see his universal form.
Kṛṣṇa changes from the universal form to the four-handed form of Nārāyaṇa and then to His own natural form of two hands. This indicates that the four-handed forms and other forms mentioned in Vedic literature are all emanations of the original two-handed Kṛṣṇa. He is the origin of all emanations. Kṛṣṇa is distinct even from these forms, not to speak of the impersonal conception. As far as the four-handed forms of Kṛṣṇa are concerned, it is stated clearly that even the most identical four-handed form of Kṛṣṇa (which is known as Mahā-Viṣṇu, who is lying on the cosmic ocean and from whose breathing so many innumerable universes are passing out and entering) is also an expansion of the Supreme Lord. Therefore one should conclusively worship the personal form of Kṛṣṇa as the Supreme Personality of Godhead who is eternity, bliss and knowledge. He is the source of all forms of Viṣṇu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gītā.
In the Vedic literature it is stated that the Supreme Absolute Truth is a person. His name is Kṛṣṇa, and He sometimes descends on this earth. Similarly, in Śrīmad-Bhāgavatam there is a description of all kinds of incarnations of the Supreme Personality of Godhead, and there it is said that Kṛṣṇa is not an incarnation of God but is the original Supreme Personality of Godhead Himself. Kṛṣṇas tu bhagavān svayam. Similarly, in Bhagavad-gītā the Lord says, mattaḥ parataram nānyāt: “There is nothing superior to My form as the Personality of Godhead Kṛṣṇa.” He also says elsewhere in Bhagavad-gītā, aham ādir hi devānām: “I am the origin of all the demigods.” And after understanding Bhagavad-gītā from Kṛṣṇa, Arjuna also confirms this in the following words: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: “I now fully understand that You are the Supreme Personality of Godhead, the Absolute Truth, and that You are the refuge of everything.” Therefore the universal form which Kṛṣṇa showed to Arjuna is not the original form of God. The original is the Kṛṣṇa form. The universal form, with its thousands and thousands of heads and hands, is manifest just to draw the attention of those who have no love for God. It is not God’s original form.
The universal form is not attractive for pure devotees, who are in love with the Lord in different transcendental relationships. The Supreme Godhead exchanges transcendental love in His original form of Kṛṣṇa. Therefore to Arjuna, who was so intimately related with Kṛṣṇa in friendship, this form of the universal manifestation was not pleasing; rather, it was fearful. Arjuna, who is a constant companion of Kṛṣṇa’s, must have had transcendental eyes; he was not an ordinary man. Therefore he was not captivated by the universal form. This form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service, the two-handed form of Kṛṣṇa is the most dear.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव
matkarmakṛn matparamo
madbhaktaḥ saṅgavarjitaḥ
nirvairaḥ sarvabhūteṣu
yaḥ sa mām eti pāṇḍava
SYNONYMS
TRANSLATION
My dear Arjuna, one who is engaged in My pure devotional service, free from the contaminations of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me.
PURPORT
The word mat-paramaḥ refers to one who considers the association of Kṛṣṇa in His supreme abode to be the highest perfection of life. Such a person does not wish to be elevated to the higher planets such as the moon or sun or heavenly planets, or even the highest planet of this universe, Brahmaloka. He has no attraction for that. He is only attracted to being transferred to the spiritual sky. And even in the spiritual sky he is not satisfied with merging into the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Kṛṣṇaloka, Goloka Vṛndāvana. He has full knowledge of that planet, and therefore he is not interested in any other. As indicated by the word mad-bhaktaḥ, he fully engages in devotional service, specifically in the nine processes of devotional engagement: hearing, chanting, remembering, worshiping, serving the lotus feet of the Lord, offering prayers, carrying out the orders of the Lord, making friends with Him, and surrendering everything to Him. One can engage in all nine devotional processes, or eight, or seven, or at least in one, and that will surely make one perfect.
The term saṅga-varjitaḥ is very significant. One should disassociate himself from persons who are against Kṛṣṇa. Not only are the atheistic persons against Kṛṣṇa, but also those who are attracted to fruitive activities and mental speculation. Therefore the pure form of devotional service is described in Bhakti-rasāmṛta-sindhu as follows: anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. In this verse Śrīla Rūpa Gosvāmī clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation. When, freed from such unwanted association and from the contamination of material desires, one favorably cultivates knowledge of Kṛṣṇa, that is called pure devotional service. Ānukūlyasya saṅkaplaḥ prātikūlyasya varjanam. One should think of Kṛṣṇa and act for Kṛṣṇa favorably, not unfavorably. Kaṁsa was an enemy of Kṛṣṇa’s. From the very beginning of Kṛṣṇa’s birth, he planned in so many ways to kill Him, and because he was always unsuccessful, he was always thinking of Kṛṣṇa. Thus while working, while eating and while sleeping, he was always Kṛṣṇa conscious in every respect, but that Kṛṣṇa consciousness was not favorable, and therefore in spite of his always thinking of Kṛṣṇa twenty-four hours a day, he was considered a demon, and Kṛṣṇa at last killed him. Of course anyone who is killed by Kṛṣṇa attains salvation immediately, but that is not the aim of the pure devotee. The pure devotee does not even want salvation. He does not want to be transferred even to the highest planet, Goloka Vṛndāvana. His only objective is to serve Kṛṣṇa wherever he may be.
A devotee of Kṛṣṇa is friendly to everyone. Therefore it is said here that he has no enemy. How is this? A devotee situated in Kṛṣṇa consciousness knows that only devotional service to Kṛṣṇa can relieve a person from all the problems of life. He has personal experience of this, and therefore he wants to introduce this system, Kṛṣṇa consciousness, into human society. There are many examples in history of devotees of the Lord risking their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. He was crucified by the nondevotees, but He sacrificed His life for spreading God consciousness. Of course, it would be superficial to understand that He was killed. Similarly, in India also there are many examples, such as Ṭhākur Haridāsa. Why such risk? Because they wanted to spread Kṛṣṇa consciousness, and it is difficult. A Kṛṣṇa conscious person knows that if a man is suffering, it is due to his forgetfulness of his eternal relationship with Kṛṣṇa. Therefore, the highest benefit one can render to human society is relieving one’s neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Kṛṣṇa is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body.
In summary, the universal form of Kṛṣṇa, which is a temporary manifestation, and the form of time which devours everything, and even the form of Viṣṇu, four-handed, have all been exhibited by Kṛṣṇa. Thus Kṛṣṇa is the origin of all these manifestations. It is not that Kṛṣṇa is a manifestation of the original viśva-rūpa, or Viṣṇu. Kṛṣṇa is the origin of all forms. There are hundreds and thousands of Viṣṇus, but for a devotee, no form of Kṛṣṇa is important but the original form, two-handed Śyāmasundara. In the Brahmā-saṁhitā it is stated that those who are attached to the Śyāmasundara form of Kṛṣṇa in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Kṛṣṇa is essential and supreme. Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the Śrīmad-Bhagavad-gītā in the matter of the Universal Form.