35 What is the universal form why is it so scary – Gita 11.15

Hare Krishna. Welcome to our study of the Bhagavad Gita.

We are more than halfway through the Gita and are now in Chapter 11, which discusses the universal form (Vishvarupa). In today’s session, we will explore three key questions:

1. What is the universal form?
2. Is it real?
3. Why is it described as so awe-inspiring and, at times, terrifying?

Arjuna’s First Description

In Chapter 11, Arjuna begins describing the universal form revealed by Krishna. He says:

“I see all the celestial beings, the gods, in your body, O Lord. I see Brahma seated on the lotus seat, Shiva, the sages, and the divine serpents.”

Here, Arjuna is overwhelmed as he sees not only the gods (Devas) but also all living beings across the universe. He observes both the highest (like Brahma at the top of the universe) and the lowest beings (like the divine serpents at the bottom). Through this vision, Arjuna gets a glimpse of Krishna’s universal omniscience.

This vision isn’t full omniscience, as there are countless other universes beyond this one. However, within this universe, Arjuna perceives everything – a remarkable and extraordinary revelation.

What Is the Universal Form?

To understand the universal form, we can connect it to the 10th chapter, where Krishna explained how His greatness can be perceived through specific manifestations in the universe, such as the sun, the Himalayas, and the Ganges. These are “vibhutis,” special opulences of Krishna that remind us of Him.

In Chapter 11, Krishna takes it a step further. Rather than specific manifestations, He reveals the entire universe as His form – as the body of God. This vision helps us spiritualize our consciousness, raising it toward the ultimate spiritual reality.

Principle of Knowledge

• Philosophically, all knowledge originates from God.
• Practically, knowledge begins in the world.

For most people, understanding God starts with observing the world. For instance, when we gaze at the vastness of the night sky or admire nature’s beauty, it prompts us to wonder: Where did all this come from? This contemplation can lead to thoughts about God.

The universal form works similarly. By observing the grandeur of the universe – its vastness, beauty, and intricacy – our minds can be elevated to appreciate the greatness of God.

How the Universe Points to God

1. Magnificence – The universal form showcases the greatness of the universe. Majestic mountains, deep oceans, and the vast sky all point to a reality far greater than our daily lives.

Historically, many early scientists, such as Galileo and Newton, were inspired by the magnificence of nature. Newton famously described his discoveries as spiritual insights, stating, “I think Thy thoughts after Thee.”

2. Beauty – Beyond its grandeur, the universe is filled with extraordinary beauty. The artistry of flowers, the songs of birds, and the scenic splendor of nature all reflect higher, enduring beauty.
3. A Tool for Contemplation – The universal form is a systematic way to use the universe as a stepping stone for contemplating God’s greatness and presence.

Two Types of Universal Form

The universal form can be understood in two ways:

1. Revelation – This is a descending vision granted by God.
   • In Bhagavad Gita 11.4, Arjuna requests Krishna:
     “If you think I am qualified, O Lord, please reveal Your universal form to me.”
   • Krishna reveals this form out of His grace. Similar revelations occur at different times:
     • To Yashoda, when Krishna showed the universe in His mouth.
     • To sage Uttanka after the Mahabharata war.
     • To Duryodhana, though he rejected it in his arrogance.

Here, the universal form is not a product of imagination but a direct revelation descending from the divine to the human level.

2. Conceptualization – This is an ascending process where seekers meditate on the universe as the body of God.
   • Yogis visualize different parts of the universe as the limbs of the divine. For example:
     • Mountains are like God’s bones.
     • Rivers and oceans are His bodily fluids.
     • Trees are the hair on His body.
   • This visualization varies among seekers but serves as a means to raise their consciousness toward God.

Is the Universal Form Real?

When we ask if the universal form is real, we must first define “real.”

1. Revelation – The universal form shown in the Bhagavad Gita is real in the sense that it exists as a divine manifestation. It is not imaginary, as it is directly revealed by Krishna.
2. Conceptualization – The universal form described in texts like the Bhagavatam is a product of imagination based on scriptural insights. It’s a tool for meditation rather than an eternal form existing on a specific planet.

Thus, the universal form as revelation is real, while as a conceptualization, it’s a symbolic way to meditate on God’s omnipresence.

Why Is the Universal Form Terrifying?

As Arjuna continues to observe the universal form, he becomes overwhelmed. The form is not just beautiful and awe-inspiring but also terrifying. He sees:

• Countless beings entering Krishna’s mouth, being crushed by His teeth.
• A vision of time personified as an all-devouring force.

This terrifying aspect serves to show Krishna’s role as the ultimate controller of creation, maintenance, and destruction. While Arjuna had always seen Krishna as his friend, the universal form reveals Krishna’s cosmic power and omnipotence.

The universal form is a profound vision of God’s cosmic presence. Whether as a revelation or a conceptualization, it helps us appreciate the vastness, beauty, and power of the universe – all of which point toward the greatness of Krishna. Ultimately, it is a tool to deepen our God consciousness, encouraging us to see the divine in the world around us.

Within the universe, there is much complexity, but there is no single place where the universal form exists because the universe itself is that form. When we talk about the conceptualization of the universal form alongside its revelation, it is real because Krishna is the one revealing it. However, the word “real” can be defined in different ways. If we say “real” in the sense that it is experienced, then yes, it is real. But if we consider “real” in the sense of being eternal, then it is not eternal.

Our current experiences are real, and even our experiences while dreaming are real because we feel them. However, once we wake up, those experiences lose their reality. Thus, the concept of reality is more nuanced than we often think. The universal form, as a conceptualization, is imaginary, but it is real in the sense that it helps us approach the ultimate reality. The universal form, as a conceptualization, is a tool, and as a revelation, it is a divine blessing. As the Bhagavad Gita repeatedly emphasizes, this form is very rare and not easy to see. In fact, some features of the universal form revealed to Arjuna were unique and had not been seen by anyone else.

Now, focusing on the universal form in the Bhagavad Gita, why did Arjuna want to see it? Arjuna sought a visual demonstration of Krishna’s verbal exposition. He desired this for the world’s edification, to convince others of Krishna’s divinity. At the end of the 10th chapter, Krishna declares, “Just by a fragment of me, I pervade the whole universe.” Arjuna wanted to see this truth demonstrated. This theme of God being present in the universe is universal. The Bhagavatam, for instance, describes God as “Vishvesha” (the Lord of the universe), “Vishvatman” (the soul of the universe), and “Vishvamurti” (the form of the universe). These three aspects—being beyond, within, and as the universe—illustrate both God’s immanence (manifestation within nature) and transcendence (existence beyond nature).

To explain further, let us introduce two terms: epiphany and theophany. An epiphany is a sudden moment of illumination, clarity, or realization. It refers to a deeper understanding or comprehension of something. On the other hand, a theophany refers specifically to the manifestation of the divine. “Theo” is a prefix referring to God, as seen in words like theology or theodicy. A theophany, therefore, is a divine revelation within this world. The universal form in the Bhagavad Gita is an awe-inspiring theophany. Arjuna witnesses Krishna’s universal form with countless arms, faces, and legs, pervading everywhere. This vision illustrates Krishna’s omnipresence and grandeur.

The Bhagavad Gita describes the universal form as an example of panentheism—the belief that God is both immanent (present within nature) and transcendent (existing beyond nature). Pantheism suggests that everything is God, whereas panentheism emphasizes that God is present in all things yet surpasses them. In this sense, the Bhagavad Gita highlights Krishna’s nature as both the universe and beyond it.

When observing the universal form, the Gita uses a structured narrative to help us make sense of this extraordinary vision. The 11th chapter begins with Arjuna’s request (verses 1–4) to see the universal form. Krishna then describes what He will reveal. It’s essential to note that we don’t simply see with our eyes; we see with our intelligence, which helps us interpret what we observe. For example, when viewing an ultrasound of a baby in the early stages of development, we may not discern the form clearly unless someone guides us to see it. Similarly, the universal form is so overwhelming that Krishna first prepares Arjuna by describing what he will see.

The Gita is a nested conversation—between Krishna and Arjuna, which itself is within the conversation between Dhritarashtra and Sanjaya. After Krishna reveals the universal form, Sanjaya narrates the event to Dhritarashtra. There are fascinating details in the differences between what Krishna says He will show and what Sanjaya describes. This difference highlights how individual perception can vary. Sometimes, what we intend to show someone is not what they focus on because their attention is drawn elsewhere.

As the revelation unfolds, Arjuna is overwhelmed. He trembles in awe and begins offering prayers. From verses 15 to 30, Arjuna describes what he sees in vivid detail. In verse 16, for instance, he calls Krishna “Vishva Ishwar,” the Lord of the universe, and continues to marvel at the cosmic vision before him.

Arjuna addresses Krishna as the Lord of the universe (Vishweshwara) and acknowledges that Krishna is showing him the universal form. As he observes this extraordinary vision, there is a profound effect on him. Similarly, when we watch something stunning—like a powerful movie—it influences us. For instance, during a movie review, people might provide live commentary, expressing their reactions to specific scenes or dialogues. They might praise certain parts or critique others, responding to what unfolds on screen.

In a similar way, Arjuna has a live response to what he is witnessing. Initially, he sees the universal form and recognizes it as encompassing the entire universe and its many beings. But as he continues observing, he notes that other beings across the universe are also witnessing this form. Though the warriors on the battlefield cannot see it, Arjuna describes how others react—they are first thrilled, then filled with fear. This vision also affects Arjuna profoundly: he moves from wonder and awe to fear and confusion as the form’s full scope unfolds.

The turning point comes when Arjuna shifts his focus to the battlefield. Initially enthralled by the majestic universal form, he then sees a terrifying aspect of it. Overwhelmed, he finally asks Krishna in the 31st verse: “Who are you? Please tell me.” This question might seem puzzling because, earlier, Arjuna had identified Krishna as the universal form. What caused this progression—from recognition to incomprehension and then to disbelief?

To understand this, consider an analogy. Suppose you start watching what you believe to be a lighthearted romantic comedy. However, the movie turns out to be an action film, and soon after, it becomes a horror movie. Imagine a terrifying monster appearing on screen, wreaking havoc. Then, the scene shifts, and you see the monster destroying houses in your neighborhood, eventually targeting your home. You try to turn off the TV, but the remote doesn’t work. As you watch helplessly, your house is destroyed, piece by piece, before your eyes.

This kind of escalating horror parallels Arjuna’s experience. At first, he is thrilled by the universal form’s grandeur, but then the vision becomes far more personal and intense. The universal form starts to show the battlefield, where a blazing fire emerges from Krishna’s mouths, devouring warriors from both sides. Arjuna is horrified by this close-up of destruction and asks, “Who are you?”

Krishna’s universal form, or Vishwaroopa, is not limited to a single place. Arjuna sees it everywhere—before him, behind him, all around him. This omnipresence stuns and overwhelms him. Earlier, Krishna had hinted that he would show Arjuna something more than what was requested. While the universal form illustrates God’s presence across the vast expanse of space, Krishna also reveals His form as Kaala Roopa—the form of time.

The universe has two aspects: space and time. While the Vishwaroopa depicts God’s presence and power pervading the entire universe (space), the Kaala Roopa demonstrates how God governs and manifests through time. This aspect of the universal form is what unnerves Arjuna. Time, represented as Kaala Roopa, reveals that history is not arbitrary but rather the unfolding of divine will. The vision shows not just the present but the inevitable destruction of all warriors on the battlefield, a future shaped by Krishna’s will.

The Kaala Roopa terrifies Arjuna because it forces him to confront the reality of inevitable death and destruction. While the majestic Vishwaroopa inspired awe, the Kaala Roopa instills fear by showing the inescapable flow of time and its consequences. Arjuna begins to understand that this is not just a vision of the universe as it exists but a revelation of its destiny. He is no longer merely a spectator; the events shown in the universal form directly involve him and those he loves.

This intense experience leads Arjuna to a state of bewilderment, as he struggles to reconcile the familiar form of Krishna with the incomprehensible forces of space, time, and divine will manifested before him. Let me know if you’d like further refinements!

So, what was scary? The Vishwaroopa was not scary—the Vishwaroopa was awe-inspiring, it was awesome. But the Kaala Roopa was scary; it was fear-inducing. Arjuna’s apprehension was because he couldn’t recognize the fearsome form. It was devouring all the warriors, and some of the descriptions are quite unnerving.

It is described how all the warriors are entering the mouth of the universal form. As they are entering the mouth of the universal form, what is happening is gruesome—the best part of the body, the head, is smashing against the teeth of the universal form. The mouth is wide open, and there are teeth that are smashing the heads apart. As the heads are smashing apart, blood is flowing all over the face of the universal form. The universal form then takes out its tongue and licks all the blood.

In fact, a few years ago, there was a court case in Russia where they tried to have the Bhagavad Gita banned. The Russian Orthodox Church (ROC), after the fall of communism, tried to gain a strong grip on the Russian state apparatus. They felt that the Hare Krishnas were a rapidly spreading religion. At one time, Newsweek magazine reported that Hare Krishna was the fastest-spreading religious group in Russia. So, they tried to get the Bhagavad Gita banned.

One of the arguments they used was that it described a “cannibalistic god,” claiming that the Bhagavad Gita describes a god who eats human beings. They argued that this vision of god was completely antithetical to their great Russian culture and that such a god should not be worshipped. This argument was, of course, complicated and provocative.

Now, first of all, the universal form, as I said, is not real in the sense that there is no universal form existing—it is a vision that is given. To take this vision literally is disingenuous. At one level, anybody who reads about the 11th chapter and the universal form might become bewildered or fearful. Even Arjuna himself became fearful.

So, what was Arjuna’s confusion? When we interact with someone familiar and suddenly see something unfamiliar about them, confusion arises. Imagine we are walking with a friend, and someone attacks us. Suddenly, this friend exhibits martial skills, like judo or jiu-jitsu, and not only defends but defeats several attackers. We might ask, “Who are you?”

In one sense, we know who they are, but in another sense, we don’t. We thought we knew them, but their unfamiliar traits make us question our understanding. Similarly, in close relationships, when someone does or says something unexpected, we might feel, “I don’t even know you anymore.”

For Arjuna, seeing the universal form was a similar experience. He thought he knew Krishna, but this unfamiliar form made him question, “Who are you?” Arjuna asked this with reverence.

In Sanskrit, there are nuances absent in English. In English, when referring to a second person, we use “you,” whether addressing someone junior, senior, or venerable. However, in Sanskrit, there are respectful second-person references. For instance, “Tvam” is a casual address, while “Bhavan” is a respectful one. Arjuna used “Bhavan” when asking, “Who are you?”

So, why did Krishna show the Kaala Roopa at all? We’ll address two things: what the Kaala Roopa is and why Krishna showed it to Arjuna at that particular moment.

First, are we worshipping a cannibalistic god? Not at all. Krishna loves everyone, which is why He resides in the hearts of everyone. Then why was the universal form so destructive? Destruction is a reality of the world. We may obscure our awareness of this reality because we often live in urban or developed places where the distresses, dangers, and disasters of the world are not easily apparent.

A social critic once said, “Technology is the way of rearranging reality so that we don’t have to experience it.” This means destruction—a gruesome reality—is often hidden from us. But we sometimes face it through hurricanes, earthquakes, or pandemics.

If the ultimate reality is truly ultimate, no aspect of reality can be outside it—not even destruction. If we say God has nothing to do with destruction, then is God truly inclusive? Is God truly the ultimate reality, the cause of all causes, the source of everything? The ultimate reality would be incomplete if it excluded destruction.

Now, what is the purpose of destruction? Krishna destroys the temporary to direct our attention to the eternal. The temporary is removed to make way for the eternal.

So, if the world… One of the main impetuses for us to pursue transcendence is to realize the transitory nature of things in this world. In general, the vision of God that is given in the Bhakti tradition—in the Bhagavad Gita specifically—is literally universal. It is inclusive of everything that we encounter in the universe, and destruction is also included within the ambit of God.

God creates and God destroys, but whatever He does is ultimately beneficial for everyone. Now, why did Krishna show this universal form to Arjuna? As I mentioned, Arjuna had asked only for the Vishwaroopa to be shown. An expert teacher answers the question of a student, but at the same time, if they want to teach something, they teach that as well. So, both happen simultaneously. Krishna is answering Arjuna’s question: You want to see this form? But Krishna also wants to show something more.

What is that? Arjuna is apprehensive—or rather, indecisive. Should I fight this war or not? Will this war lead to unnecessary bloodshed? Can the bloodshed be avoided? Maybe I shouldn’t be the cause of all this bloodshed. Krishna is showing Arjuna that the destruction of the warriors who have assembled on the battlefield is inevitable.

Why? Because they themselves have acted in ways that invite the death sentence. Many of the warriors on the battlefield have grievously wronged others or committed heinous acts. Some of them have remained silent while such heinous acts were being done. Others, due to their karmic endowments, have simply reached the end of their lifespans.

Krishna is explaining to Arjuna: Don’t think that if you don’t fight, these people will not die. Their time has come. Krishna shows Arjuna the inevitable and inspires him to take responsibility. You are a warrior, a martial guardian of society, and it is your responsibility to do your part. What is that part? Become an instrument in My hands.

This is described in Bhagavad Gita 11.32-34. In verse 11.31, Arjuna asks Krishna, Who are You? Krishna replies in 11.32, saying:

“I am Time, the great destroyer of the world. All the warriors assembled here are destined for destruction.”

Who are these warriors? Those who are meant for destruction. Krishna mentions, Don’t think that by your actions, this destruction will happen, or that by your inaction, it won’t happen. Krishna uses the word kālosmi (I am time) to explain His role.

When Arjuna asks, Who are You? Krishna does not say, I am the Vishwaroopa, because Arjuna already knows that. Arjuna is asking what aspect of the Vishwaroopa he is not able to recognize. For instance, if a friend suddenly exhibits remarkable martial skills, you might ask, Who are you? If they reply, I am an undercover intelligence agent, you understand that this part of their identity was unknown to you.

Similarly, Krishna answers Arjuna’s question by saying, I am Time. But why is Krishna revealing the form of Time? Because Krishna wants dharma (virtue or righteousness) to be established in the world. Those who obstruct dharma must be sidelined or neutralized. Krishna explains to Arjuna: If you fight, you will gain the glory of being My instrument. Even if you don’t fight, these people are destined to die.

The phrase “without you also” means that their destruction is inevitable. However, if Arjuna fights, he will gain the credit. The Kaala Roopa reveals that God is not just a passive presence in the universe; God is an active agent. Krishna urges Arjuna to become part of God’s plan. You are a great warrior, Arjuna. You are ambidextrous—that’s wonderful. But your glory is incomplete unless you become part of My plan. Become an instrument.

That is Krishna’s purpose.

Now, in the 11th chapter, things progress further, but I’ll quickly summarize. From verses 11.36 to 11.46, Arjuna offers prayers to Krishna. He says: I want to offer obeisances, but where can I offer them? You are in front of me, behind me, and everywhere! Therefore, I offer obeisances in all directions. I offer you obeisances hundreds of times.

After offering his prayers, Arjuna makes a request to Krishna: You have shown me the universal form. Please now show me Your Saumya Roopa. The Saumya Roopa is the gentle form. The form Krishna has just shown is the Ugra Roopa—fierce and fearsome. Arjuna now wants to see Krishna’s gentle, two-handed form.

However, Krishna goes through a sequence. First, He shows the Vishwaroopa, which includes the Kaala Roopa. Then, Krishna shows the Chaturbhuja Roopa (the four-armed form of Vishnu). The word Chaturbhuja comes from Chatur (four) and Bhuja (arms), referring to the Vishnu form. After this, Krishna reveals His original Krishna Roopa—the two-handed form.

The sequence is as follows:

• It begins with Krishna’s original form.
• Then, Krishna reveals the Vishwaroopa.
• Within the Vishwaroopa is the Kaala Roopa.
• Next, Krishna reveals the Chaturbhuja Roopa (Vishnu form).
• Finally, Krishna returns to His original Krishna Roopa.

This progression completes a cycle, starting and ending with Krishna. The Bhagavad Gita describes a hierarchy within these forms.

The Vishwaroopa is, in one sense, the closest to us. Why? Because it represents the universe, which is often our first step toward spiritual realization. Although even the Vishwaroopa is rare to see, the Chaturbhuja Roopa represents God in His “office” as the world’s manager.

So, it’s seen, but not that often. The Vishwaroopa can also be conceptualized as follows: If we consider that the world is here, God is here, and the Vishwaroopa is closest to the world, then the Vishnu Roopa is in between, and finally, we have the Krishna Roopa, which represents God at home.

The form of Krishna is not so much connected with maintaining or managing the world. It is said that this form is the most rarely seen. Krishna tells Arjuna that the form he is now seeing is extremely rare—even the gods long to see it. Krishna is emphasizing to Arjuna that while the universal form (Vishwaroopa) was spectacular, the Krishna Roopa he is seeing right now is even more special.

Sometimes, we equate the extraordinary with the special—believing that something is special because it is not frequently available. However, something can be readily available and easily accessible, yet still be very special.

For example, many disciples of Srila Prabhupada, when he was physically present on this planet, had access to his association. Because it was so easily available, some of them later felt, after Prabhupada departed, that they had taken it for granted. So, just because something is easily available does not make it ordinary.

Krishna is reminding Arjuna: You are seeing this form, but know that it is extremely rare.

Now, what does Krishna mean by saying this form is rare if it is “easily seen”? What does it mean to truly “see” the form of God—whether it is the universal form or the Krishna Roopa?

Seeing is not just an act of the eyes. In general, if we truly want to see something, two aspects must be combined: visual perception and intellectual comprehension. For example, if we see an X-ray image, the visual perception alone doesn’t help unless we intellectually comprehend what the image represents.

In ordinary reality, visual perception has to be combined with intellectual comprehension for us to truly see. Similarly, in the spiritual and devotional domains, there also needs to be devotional appreciation. Only when visual perception, intellectual comprehension, and devotional appreciation come together can we holistically understand and truly behold the divine form of the Lord.

This applies to both the universal form and the Krishna Roopa. To truly see, we must use our eyes, our intelligence, and our heart—all working in harmony to perceive and appreciate the divine.

Krishna had previously shown the Vishwaroopa before the battlefield, during his peace negotiations at Hastinapur. When Krishna went to the Kauravas seeking peace, Duryodhana remained adamant. In fact, Duryodhana tried to arrest Krishna to sabotage the peace process, accelerate the war, and sideline Krishna from it by imprisoning Him. At that moment, Krishna revealed the Vishwaroopa, and it was an awe-inspiring display.

However, although Duryodhana was temporarily awed, he later dismissed it, saying, Krishna just performed some magic. I can also do some magic. What’s the big deal? In this way, Duryodhana saw the universal form but did not truly “see” it because he lacked intellectual comprehension and devotional appreciation. Instead, he rationalized the experience as mere magic.

Even during Krishna’s time on Earth, many people saw Him physically. For instance, when Krishna traveled by chariot from one place to another, villagers, townspeople, and city dwellers all saw Him. However, not everyone appreciated Him as God.

Some perceived Krishna as a king. Others thought of Him as a great warrior, a philosopher, a charismatic leader, or a skilled diplomat. Different people saw Him in different ways, but not everyone recognized His divinity.

Seeing Krishna, the universal form, or any divine form requires more than just physical sight. The eyes, the intellect, and the heart must all align for true perception and appreciation of the divine.

For us, as devotees on the spiritual path, what is the relevance of the universal form? While we understand the hierarchy of the various forms, our primary focus is always on Krishna. The universal form can enhance our remembrance of Krishna, but it is not the primary attraction for devotees. A devotee’s heart is naturally drawn to Krishna Himself.

However, there are times when the universal form plays a role in helping us understand and deepen our devotion to Krishna.