Bhagavad Gita Overview Chapter 11

Hare Krishna! We are discussing the eleventh chapter of the Bhagavad Gita, which comes as a follow-up to the previous chapter, where Krishna says that He sustains the entire universe. Before Arjuna begins speaking, he utters a verse that indicates something quite significant. Let’s see what he says:
“Madhanugrahaya paramam”—anugrahaya means mercy. You have shown me great mercy, in fact, supreme mercy. And what is this mercy? “Guhyam”—confidential spiritual knowledge, that which is rich with spiritual wisdom. You have shared this with me.

And what happens because of this? It is not just that the knowledge is special, but the effect of that knowledge on me is also special. These words, spoken by you, have dispelled my illusion.

If we examine these words, it could be understood in one sense that the Gita conversation is over. Arjuna is saying that Krishna has been merciful to him and that his illusion has been dispelled. The entire purpose of the Gita was to dispel Arjuna’s illusion, wasn’t it? In a way, before this moment, Arjuna had already declared Krishna to be the Supreme Person—“Param Brahma, Param Dhamma”—and now, he is saying that his “moha” (illusion) is gone.

So, if we consider the Gita as a class followed by a Q&A session, the main class could be seen as finished by verse 10.42, and what follows would be post-class questions. Some questions may have arisen during the class, where the speaker makes certain points and the audience asks for clarification. After the class ends, there may be additional, miscellaneous questions. These questions could be related or unrelated to what the speaker has already discussed, but the point is that Arjuna is asking out of genuine interest.

If his “moha” is gone, we could argue that the Gita could have concluded, and he could have begun fighting. However, Arjuna asks some extra questions. He says, “You have been merciful to me, and you have freed me from illusion.” This verse is very similar to the verse at the end of the Gita. In both cases, Arjuna speaks words that signify the end of his illusion, but in 18.73, he declares that he will do Krishna’s bidding. Here, though, he says, “I have a few more questions.” It’s like a doctor diagnosing a patient and suggesting treatment, and the patient saying, “I have some more questions.”

Arjuna’s next question is about Krishna’s “Vishwaroopa” (Universal Form). He asks:
“Shakya means possible, manya says if you consider that it is possible, what is possible? Maya drashtoom, that I can see. ‘Iti prabho’—oh Lord, oh master, ‘Yogeshwara’—you are the Lord of all yoga and yogis, ‘Tato metvam darshaya atmanam avyayam’—please show me your imperishable, universal form by which you pervade all of existence.”

Arjuna’s request here is humble. He says, “If it is possible for you, please show me your divine form.” In bhakti, there is a fine line between desiring and demanding. If a devotee does not have the desire to see the Lord, hear about the Lord, or serve the Lord, then there is no devotion. Devotion is the purest form of love. It’s about desiring, but not demanding.

Devotion must include both desire and service. If there is no desire, there is no devotion. If there is demanding, there is no service or affection. Arjuna desires to see Krishna’s universal form, but he is not demanding. He humbly requests Krishna to show him this form if it is possible.

Now, Krishna is actually an expert teacher. What does an expert teacher do? They deliver content well, but more importantly, they answer questions effectively. Anyone can script a great speech, but it’s much harder to anticipate and answer the questions people will ask. This is what demonstrates true mastery.

One challenge teachers often face is dealing with questions that are disconnected from the subject. These are “tangential” questions—related, but not directly aligned with the flow of the topic. A tangent, like a line touching a circle, is related to the circle but does not follow its path. Such questions can arise, and the teacher’s ability to answer them appropriately shows their expertise.

Hare Krishna! We are discussing the eleventh chapter of the Bhagavad Gita, which comes as a follow-up to the previous chapter, where Krishna says that He sustains the entire universe. Before Arjuna begins speaking, he utters a verse that indicates something quite significant. Let’s see what he says:
“Madhanugrahaya paramam”—anugrahaya means mercy. You have shown me great mercy, in fact, supreme mercy. And what is this mercy? “Guhyam”—confidential spiritual knowledge, that which is rich with spiritual wisdom. You have shared this with me.

And what happens because of this? It is not just that the knowledge is special, but the effect of that knowledge on me is also special. These words, spoken by you, have dispelled my illusion.

If we examine these words, it could be understood in one sense that the Gita conversation is over. Arjuna is saying that Krishna has been merciful to him and that his illusion has been dispelled. The entire purpose of the Gita was to dispel Arjuna’s illusion, wasn’t it? In a way, before this moment, Arjuna had already declared Krishna to be the Supreme Person—“Param Brahma, Param Dhamma”—and now, he is saying that his “moha” (illusion) is gone.

So, if we consider the Gita as a class followed by a Q&A session, the main class could be seen as finished by verse 10.42, and what follows would be post-class questions. Some questions may have arisen during the class, where the speaker makes certain points and the audience asks for clarification. After the class ends, there may be additional, miscellaneous questions. These questions could be related or unrelated to what the speaker has already discussed, but the point is that Arjuna is asking out of genuine interest.

If his “moha” is gone, we could argue that the Gita could have concluded, and he could have begun fighting. However, Arjuna asks some extra questions. He says, “You have been merciful to me, and you have freed me from illusion.” This verse is very similar to the verse at the end of the Gita. In both cases, Arjuna speaks words that signify the end of his illusion, but in 18.73, he declares that he will do Krishna’s bidding. Here, though, he says, “I have a few more questions.” It’s like a doctor diagnosing a patient and suggesting treatment, and the patient saying, “I have some more questions.”

Arjuna’s next question is about Krishna’s “Vishwaroopa” (Universal Form). He asks:
“Shakya means possible, manya says if you consider that it is possible, what is possible? Maya drashtoom, that I can see. ‘Iti prabho’—oh Lord, oh master, ‘Yogeshwara’—you are the Lord of all yoga and yogis, ‘Tato metvam darshaya atmanam avyayam’—please show me your imperishable, universal form by which you pervade all of existence.”

Arjuna’s request here is humble. He says, “If it is possible for you, please show me your divine form.” In bhakti, there is a fine line between desiring and demanding. If a devotee does not have the desire to see the Lord, hear about the Lord, or serve the Lord, then there is no devotion. Devotion is the purest form of love. It’s about desiring, but not demanding.

Devotion must include both desire and service. If there is no desire, there is no devotion. If there is demanding, there is no service or affection. Arjuna desires to see Krishna’s universal form, but he is not demanding. He humbly requests Krishna to show him this form if it is possible.

Now, Krishna is actually an expert teacher. What does an expert teacher do? They deliver content well, but more importantly, they answer questions effectively. Anyone can script a great speech, but it’s much harder to anticipate and answer the questions people will ask. This is what demonstrates true mastery.

One challenge teachers often face is dealing with questions that are disconnected from the subject. These are “tangential” questions—related, but not directly aligned with the flow of the topic. A tangent, like a line touching a circle, is related to the circle but does not follow its path. Such questions can arise, and the teacher’s ability to answer them appropriately shows their expertise.

At that time, teachers were not always very expert. They could go in two directions: one is to refuse to answer. If they refuse, the audience feels dissatisfied—”Oh, I had a question, but I didn’t get an answer.” For example, when I first went to Australia in 2000-2001, I gave some classes there to Australians. Most of our temples had a lot of Indians, but in Australia, the organizer told me, “If anyone asks questions, answer them immediately. Don’t say you’ll answer them at the end of the class. If anyone raises their hand, let them speak.” I asked, “Why is that so? Wouldn’t it disrupt the flow?” He replied, “It doesn’t matter. These people are very laid-back. They hardly ever ask questions. But if one of them does ask, and you don’t answer, then not only will that person be discouraged, but nobody else will ask questions.”

I was surprised. I thought Australians were aggressive, especially in sports, like cricket. But the organizer said, “Yes, in sports, they’re aggressive, but in real life, they’re very laid-back.” So, the point is, if someone asks a question, neglecting it is not a good idea. The other option is to go off on a tangent because the question is tangential. However, the problem with this is that the subject is not covered. Those who came for the subject will feel dissatisfied, even if the person asking the question is satisfied. You might end up giving a talk on a completely different topic!

The real expert, however, is one who answers the question in such a way that it reconnects with the subject. This requires true expertise.

So, how can we reconnect with the subject after answering a question? This is what Arjuna does in this chapter. Arjuna asks a question, and Krishna could have said, “You want to see my universal form? Are you on a sightseeing mission? We don’t have time for that—everyone’s waiting!” But Krishna doesn’t refuse. He says, “Okay, I will answer your request, but I will show you something more.” That “something more” is the key to linking the subject back to the core theme.

Now, what is the core subject of the Bhagavad Gita? The central focus is deciding what the right action is for Arjuna—what should he do? Ultimately, he should fight. This is made clear in the Gita’s beginning and end. But the core issue is, “What is the right thing to do?” So, the Gita’s central focus is on action. Krishna will offer this revelation, but from it, he will bring Arjuna back to the essence of the subject.

Krishna tells Arjuna, “You cannot see what I am about to show you. Therefore, I will give you divine eyes (divyam chakshu) so that you can see.” Normally, in our material world, we can only see material things, but Krishna exists in the spiritual realm. When people have extraordinary visions, there are generally two possibilities:

1. Krishna Himself appears and everyone can see Him, like when He came as an Avatar and everyone saw Him, though not everyone accepted Him as God.
2. The person is given a special vision, like putting on special goggles to see a virtual reality.

In this case, when Krishna shows His universal form, which of these two is happening? It’s the second one. Krishna didn’t show the entire universe to everyone—He showed it only to Arjuna, giving him a special vision.

Before going into more detail about the universal form, let’s discuss what it means to have divine eyes. Some people think that we see only with our physical eyes. This is true, and not true, because “seeing” can also mean comprehension. For example, if a guest is trying to find our place and says on the phone, “I see you,” they’re not actually seeing with their eyes—they understand where we are. Or, if we say, “I see your point,” we don’t mean we’re literally seeing something. We’re saying we understand it.

So, “seeing” can mean vision, but it can also mean comprehension. This distinction is important in the scriptures. Krishna says that some people “see,” but they don’t “see.” That is, the visual data enters their eyes, but nothing registers in their intelligence. On the other hand, those who truly see have both the visual data and the understanding.

In this case, when Krishna shows Arjuna His universal form, it’s such an extraordinary vision—so complex, awe-inspiring, and overwhelming—that Krishna gives Arjuna a special vision to comprehend it. This is similar to someone working in a high-tech lab, showing us advanced equipment, but first explaining what we’ll see so we won’t be overwhelmed by it.

Thus, in verses 5-8, Krishna gives a self-description to prepare Arjuna for the experience. This descriptive format is used because the vision Arjuna is about to witness is so extraordinary that it requires special preparation.

Verses 5 to 8 are Krishna’s self-description, where He explains what He is going to show. Then, verses 10 to 13 are Sanjay’s description, and from 15 to 31, it is Arjuna’s description of what he sees. The idea is that this is an extraordinary vision, and the Gita helps us see it from different people’s perspectives. For example, if we couldn’t go on a pilgrimage and someone else did, we might ask them how it was, and they would describe their experience. If we ask multiple people, we get a clearer picture of what happened. It’s rare for one person to describe everything exhaustively.

This idea of multiple perspectives is also important in conflict resolution. There is my side of the story, your side, and then there’s the actual story. To resolve a conflict, one has to become like a detective, piecing together the different accounts. This shows us that getting multiple perspectives helps us understand things better.

If we had time, we could discuss the significant differences in what Sanjay, Krishna, and Arjuna describe, and these differences are very telling. But the key point is that Krishna says, “I’m going to show you something extra,” because Krishna is the one showing everything. This foretelling is like in novels, movies, or dramas. For example, if two people walk into a room and the camera focuses on a gun on a shelf, it’s a foretelling. It hints that something will happen with the gun later, otherwise, it’s just a distraction. Krishna’s foretelling is His promise to show something extra.

Now, in Sanjay’s description, he says that Krishna’s universal form is like thousands of suns, so bright it’s difficult to look at. However, he doesn’t say it’s so impressive that it’s blinding. The brightness can be blinding in two ways: one is darkness, and the other is brightness. Sometimes, while driving, if a truck driver comes toward you with bright headlights, the glare can blind you. Brightness can cause blindness too. Krishna is going to show Arjuna the universal form, but He doesn’t want Arjuna to be blinded by its brilliance. Krishna adjusts the brightness so that Arjuna is not overwhelmed by it.

In Arjuna’s description, there are many special things, but the key feature is Arjuna’s emotional response. Krishna gives a description, and Sanjay also describes what he sees, but it’s Arjuna’s emotions that are significant here. For example, in the first chapter, Arjuna’s hair stood on end out of fear. Now, in the 11th chapter, it happens again, but this time, it’s not fear—it’s astonishment, amazement, and delight. The Sanskrit word “bismaya” describes this emotion of astonishment.

Arjuna, who had acquired great wealth in the past, now realizes that there is nothing like this universal form. The word “Dhananjaya” is significant here, as it refers to someone who has achieved great success. Despite his wealth and accomplishments, Arjuna sees something far more extraordinary. It’s like a person who has traveled to many beautiful places, but upon seeing something even more amazing, their eyes widen in astonishment.

Arjuna’s emotions are intense. He realizes that this vision is unlike anything else. The text describes him as “Rishhtaroma Dhananjaya”—his hair stands on end, a sign of deep awe and amazement. After seeing the universal form, Arjuna bows down with folded hands, and says, “Pranamya Shirasadevam”—he bows his head to Krishna, expressing gratitude and reverence.

Now, before we move forward, it’s important to understand a key point. In most pictures of the universal form, we see Krishna pointing and showing His form, with the vision emanating from Him. However, in Arjuna’s experience, it’s as if Krishna disappears when He reveals the universal form. Arjuna can no longer see Krishna; instead, he sees the vast universal form. In the image, two scenes are depicted at once—one showing Krishna pointing to the form, and the other showing Arjuna only seeing the form, with Krishna seemingly absent. Later, when Arjuna questions Krishna, he will ask about the universal form, not Krishna Himself. So, for Arjuna, Krishna has disappeared, and all he sees is the universal form.

As Arjuna sees the universal form, he begins to describe what he witnesses, saying “Anekabahu bahu…” (many arms, many forms) and so on. His description reflects the overwhelming nature of the vision he is experiencing.

In the first chapter, Arjuna uses the word pashyami, and this comes up again in the 11th chapter. There are many similarities between the emotions Arjuna experiences in both chapters, especially in terms of vision and emotion. In the first chapter, he says, “I see you everywhere,” and in the 11th chapter, the emphasis on seeing is repeated. First, he says, “I see many hands, many mouths, many arms, many faces,” and then he describes the form as “Ananda Rupam Sarvam,” meaning it’s not just many forms, but it’s everywhere and unlimited.

To emphasize this Ananda Rupam, consider the example of a wealthy person showing you their property. They might say, “In all directions, as far as your eye can see, it’s all mine.” It could be said out of ego or as simple information, but the sheer scale of the property would astonish you. As you look around, it seems to go on forever. The universal form Krishna is showing Arjuna has a similar effect—it is unlimited and astonishing. This form is beyond Arjuna’s understanding, as Krishna was once his friend, and now He is revealing this grand, universal form.

Sometimes, in poetry or speech, repetition is used for emphasis. For example, someone might ask, “How are you feeling?” and the response might be, “I feel alone… utterly alone… all alone.” The repetition of words deepens the emotional impact. Similarly, in Arjuna’s description, pashyami is repeated twice. The first time, it describes the vision—what Arjuna is seeing—and the second time, it signifies comprehension, like when someone says, “Do you recognize me?” Seeing the person is different from recognizing them. The second pashyami indicates that Arjuna now recognizes the form of Krishna as the Lord of the universe, manifested in the Vishwaroopa.

This distinction between vision and comprehension is key. In verse B, Arjuna is describing what he sees, and in verse D, he is recognizing and comprehending it. The first pashyami is a visual description, and the second is a deeper understanding or identification. So, Arjuna is both seeing and recognizing Krishna as the Lord of the universe in the universal form.

Now, the question arises: what exactly is the Vishwaroopa (universal form)? In the Gita, it is a revelation, meaning Krishna is giving Arjuna this vision from the top down. In contrast, in the Bhagavatam, the universal form is more of a conceptualization. A yogi might meditate and visualize how the mountains are like the bones of the Lord, or the rivers are like the water in His navel. This is a bottom-up approach, using visualization to understand the greatness of God.

While the two concepts—revelation and conceptualization—are not completely different, the approach is. In the Bhagavad Gita, Krishna is revealing the form to Arjuna, whereas in the Bhagavatam, the focus is on the practice of meditation and conceptualization to understand God’s grandeur. Arjuna, however, is not visualizing the form on his own; he is being given the vision by Krishna. This is the key difference.

Regarding the Vishwaroopa itself, there is no physical place in the universe called Vishwaroopa Loka. The universe is made up of 14 planetary systems, but there is no 15th system called Vishwaroopa Loka. While certain forms of Vishnu are described as having hundreds of arms and legs, they are still individual manifestations, not the same as the universal form. The Vishwaroopa shown to Arjuna is a vision of two things: one, that the universe is the body of God, and two, that God’s power extends throughout the universe.

The literal meaning of the Vishwaroopa is that the universe is the body of God. Just as each of us has a body, so does God. This is reflected in the verses where the relationship between the universe and God is described. For example, Kunti Maharani prays, Atha Vishveshwar Vishvatman Vishvamurte Svakeshume, saying that God is the soul of the universe and has taken the form of the universe itself. This means that God’s body encompasses everything.

This vision of the universe as the body of God is meant to show that everything is contained within God and controlled by Him. God’s form extends everywhere, and everything in the universe is within His power and control. Different descriptions of the Vishwaroopa may highlight different aspects, but the fundamental idea is that everything is contained in God and under His control.

At different times, the universal form has been shown to various figures—like Duryodhana, Uthanga Rishi, and others—but the specifics of what was shown differed each time. The core idea remains that the universal form reveals the extent of God’s power and His control over the entire universe. Just as a person can do anything with their own body, God can do anything with His creation.

This understanding extends to how God relates to the universe. God is not only the source of nature but also its sustainer and pervader. He sustains the universe, maintains its balance, and ensures its continuity. He is not like a boss sitting far away, but rather, He pervades and sustains everything. In one sense, He is inside everything (pervader), and in another, everything is contained within Him (container). These two aspects—pervading and containing—show the full scope of God’s relationship with the universe. This idea is encapsulated in the verse, One who sees me in everything and everything in me, which highlights both aspects of God’s relationship with creation.

This is the God who is present in everything and in whom everything is present. This is reflected in the Ishopanishad words, “You are inside everything, and You are also outside everything.” These multiple aspects of God’s relationship with nature are described here. In the context of the universal form, the primary emphasis is on depicting this particular vision. While other relationships may also be depicted, this vision is the main focus.

In one sense, we are all within the womb of the Lord. The universe is like the womb, and the lotus flower that emerges from the navel of Garbhodakashayi Vishnu symbolizes the creation coming out of the Lord’s body. From there, Brahmaji appears, and from Brahmaji, the entire universe emerges. The idea is that the universe was initially contained within the Lord’s womb and then comes out.

It is important to understand that it is not that Krishna is somewhere far away, and we are here. While that view holds some truth, the deeper reality is that everything is within Krishna right now. We are also within Krishna. This idea is beautifully illustrated in the vision of Mother Yashoda, who sees the entirety of Vrindavan, as well as herself, within Krishna’s form. This extraordinary vision is similar to what Arjuna experiences, where initially, he is awestruck by the magnificence of the universal form.

Arjuna’s first reaction is Aura, a sense of awe. This word, often used in modern vocabulary by teenagers, means something spectacular or wonderful. For example, someone might say, “The party was awesome!” or “My friends are awesome!” While these words are used often, they still express a sense of admiration for something grand. However, awesome can sometimes become overused, just as some people might say, “The food was ecstatic,” or “The temple is ecstatic,” when in reality, the word ecstatic is being used too freely. It’s important to understand that Arjuna is first in awe, but his emotions shift over time.

From verses 15 to 25, Arjuna expresses awe at the sight of Krishna’s universal form. However, from verse 26 onward, his emotions begin to shift from awe to fear. He starts to feel terror as he realizes the terrifying scale of what he is witnessing. Initially, when we see something grand or far greater than ourselves, we may be filled with awe, but as the scale of the vision expands, terror replaces awe. Arjuna’s reaction changes because he realizes that this form is not just magnificent but also fearsome.

Arjuna tries to adjust to the vision. It’s like when we come from a dark room to a brightly lit one; it takes time for our eyes to adjust. After a while, Arjuna begins to see the entire universe within Krishna’s form. He sees the gods, the sages, the serpents at the bottom of the universe, and the highest realms at the top. He sees everything, from the earth to the heavens, pervading and contained within Krishna.

But there is more to this vision. As Arjuna sees the universal form, he also perceives the worlds themselves becoming troubled by it. This is not a peaceful form, like the one Mother Yashoda saw. Arjuna is seeing a terrifying, angry version of the universal form. This invokes fear because when an authoritative person becomes angry, we naturally become concerned. Seeing Krishna’s universal form in such an angry mood makes Arjuna feel fearful.

At this point, Arjuna notices that those who are witnessing the universal form are also troubled. The gods, the sages, and others who see it are all distressed. This is similar to when we see someone next to an angry person, and we can sense their fear through their body language. In this case, the devatas and sages are not only witnessing the form, but they are also trying to pacify it. The verse says, “Ameetvam Surasangha Vishanti,” meaning the devatas are folding their hands in reverence and offering praises to Krishna, praying for peace and auspiciousness.

This vision is not just of God as the supreme being who controls everything, but also of God being worshipped by all the beings of the universe—gods, sages, and others. God’s power extends everywhere, just like the power of a king who commands respect from all other kings and rulers. The Surasangha, or gathering of the gods, praises Krishna, offering mantras and prayers for peace, acknowledging His omnipresence and supreme authority.

Arjuna sees that while the universe is troubled by the form, it is also a form of supreme worship. The devatas and great sages are trying to invoke peace, offering their praises to Krishna. The vision is a depiction of God’s control over everything, with all beings recognizing His supremacy and worshipping Him.

In verse 20, Arjuna describes how the three worlds are bewildered by the sight of Krishna’s universal form. This form is not just a peaceful manifestation; it is awe-inspiring and terrifying. The vision of Krishna’s power, extending everywhere, fills Arjuna with both awe and fear, revealing the vastness and incomprehensibility of the divine.

Now, what is happening here is that the vision is not just a distant one—something deeper is unfolding. Arjuna’s reaction is evolving. Earlier, fear might have been a superficial feeling, like when we hear a loud sound that scares us momentarily, or when we witness an accident. But this fear Arjuna is experiencing goes deeper than that. It’s not just a fleeting fright; it reaches to the very core of his being, affecting him deeply. Some fears merely chill us to the bone, but this fear shakes his entire existence, making him feel as if he cannot maintain his peace of mind.

Why is this happening? Arjuna starts to witness something increasingly dangerous. He sees the devatas and siddhas (the perfected beings) offering prayers to Krishna, but as Arjuna watches, he himself becomes deeply troubled. He begins to offer prayers too. The Lord’s universal form is so overwhelming that it stirs intense emotions in him.

In his prayers, Arjuna says, “Pṛīṣṭe bhagavan, oh Lord, be pleased with me.” The word pṛīṣṭe here means “please be pleased with me,” and Arjuna is essentially asking Krishna to pacify the form he is witnessing. The Lord is described as the “Lord of all the gods” and “the abode of the universe.” These prayers reflect Arjuna’s acknowledgment that the form he is seeing is vast and cosmic, representing not only the entire universe but also the divine power that governs it.

Earlier, Arjuna described the form as blazing and difficult to look at. But now, he is seeing something even more terrifying—he sees a blazing fire emanating from Krishna’s mouth, symbolizing the fire of cosmic destruction that comes at the end of time. Arjuna is struck by how all-consuming and all-powerful this force is. It is not just a grand vision; it is a terrifying and overwhelming one. Arjuna feels utterly disoriented, unable to maintain his composure or find direction. He doesn’t know where to go, whether to stay still or flee. This sense of helplessness further deepens his fear.

The shift in Arjuna’s emotions becomes apparent as his fear intensifies. From verses 20 to 23, his fear starts to grow as he sees the destructive nature of the universal form. But what exactly is he witnessing?

Imagine someone watching a movie on a home theater, thinking it’s a light-hearted rom-com, only for the genre to suddenly shift to a horror movie. The scenes become darker, and the once-pleasant storyline turns into something frightening, with a fiery monster causing destruction. At first, it’s just a movie, but then the monster seems to be coming closer, and the fire starts to threaten the very building where the person is watching. Now, it feels too real, and the viewer wants to turn off the TV, but the remote doesn’t work.

In a similar way, Arjuna is witnessing the cosmic destruction and feels that it is no longer just a vision—it is real, and it is happening on the battlefield. The fire emanating from Krishna’s mouth is destroying the warriors in the war. Arjuna sees that even the great warriors—Bhishma, Drona, and Karna—are being drawn into this cosmic destruction. These three commanders of the Kaurava army, along with others, are being consumed by the fire.

Arjuna describes it as a terrifying sight. Seeing anyone die is frightening, but witnessing a violent death—such as being struck by a car or blown up in an explosion—is particularly horrifying. However, Arjuna’s description goes even further: He likens it to the most terrifying death one could imagine—being devoured by a wild animal. He describes the warriors entering Krishna’s mouth, where they are met with the deadly teeth of the universal form. As they collide with the teeth, their fate is sealed.

This image reflects the unstoppable, all-consuming power of the universal form. The warriors are helpless, drawn irresistibly into the mouth of Krishna’s form, where they meet their destruction. The vision is no longer just a spectacle for Arjuna; it is an overwhelming experience that shakes him to the core.

The description of the warriors’ bodies being destroyed in the universal form is quite graphic, with the imagery of heads being smashed apart. The language might seem sweet in the way it’s expressed, but the message is ghastly. When you think about it, the head of a person being crushed is one of the most brutal images, and it’s not just a metaphor. The severity of this scene is overwhelming, which is why it’s so terrifying for Arjuna.

The shock is not just from seeing destruction, but from the visceral nature of it. It’s a vision of reality that is both cosmic and terrifying, and many people have trouble processing such intense and brutal images. In fact, you may know that about eight or ten years ago in Russia, there was an attempt to ban the Bhagavad Gita. It wasn’t the Bhagavad Gita as a whole, but specifically one version—Bhagavad Gita As It Is. The Russian Orthodox Church, which felt threatened by the growing influence of the Hare Krishna movement, had a hand in this. They portrayed the Hare Krishnas as a “barbaric” group of people, even though they are known for their peaceful teachings.

One of the arguments against the Gita was that it depicted a “cannibalistic god.” The Church’s leaders pointed to passages in the text where it appears as though the god (Krishna) devours human beings. They argued that such a violent image was not fitting for the purity of Russian culture and, therefore, should be banned. However, due to the uproar that followed, the ban was eventually retracted. This controversy stems from the misunderstanding of the universal form and the message of the Gita, which is not about literal consumption or violence, but a deeper metaphysical reality that Arjuna himself finds disturbing.

In the vision Arjuna is experiencing, it’s not about performing any ritual where human bodies are offered to the divine. It’s a cosmic reality, one that Arjuna cannot make sense of in the moment. He’s terrified, overwhelmed by the destruction he is witnessing. In his confusion and fear, Arjuna asks Krishna, “Who are you?” This question comes as Arjuna tries to grasp the enormity of what he is seeing. It’s not just a terrifying vision of cosmic destruction, but also a deep moment of realization for him.

The form of Krishna Arjuna is witnessing is not the friendly, familiar Krishna he has known. This is something fierce and incomprehensible. The universal form is taking in these warriors, whose heads are being crushed, their blood spilling, and the mouth of this form is licking the blood. This image of violent destruction is so overwhelming that even Arjuna, who has surrendered to Krishna, cannot reconcile the friendly, loving Krishna with this fierce and terrifying form.

In the face of this terror, Arjuna asks, “Who are you, and what is your purpose here?” His question reflects his desperation and confusion, as if to say, “Why is this happening, and why are you doing this?” This is a shift from earlier when Arjuna was fully surrendered to Krishna. Now, the sight of this fearsome form has shaken him to his core.

While Arjuna has already recognized the form as universal and divine, he is still seeking an explanation. Krishna responds, not by identifying himself as a friend, but by revealing a deeper truth: He is the personification of Time—Kala. Time, in this context, is both creator and destroyer. Everything in the universe, both good and bad, comes from Time, and Time will eventually consume all things. Creation and destruction are both parts of the same cycle. Krishna’s role as Kala is to bring about the inevitable end, the destruction that is required for the continuation of the cycle of creation.

Krishna’s mission is one of destruction, but this is not a simple or arbitrary destruction. As the embodiment of Time, Krishna is showing Arjuna the inevitable fate of all things. The warriors on the battlefield are already fated to die, whether Arjuna fights or not. Krishna is simply revealing that his actions on the battlefield will not alter the course of fate. The warriors are going to die regardless of what Arjuna does, but if Arjuna fights, he will be a part of the divine plan. If he chooses not to fight, he will miss the glory that comes with fulfilling his role in that plan.

Krishna is offering Arjuna a vision that shows both space and time. Normally, the universe can be viewed as having space and time, but Krishna is giving Arjuna a vision that spans both space and time, showing the past, present, and future all at once. This is a profound and complex revelation, and it helps Arjuna understand that his choice is not about preventing death or destruction—it is about fulfilling his part in the divine order.

The brutality of the form Arjuna is witnessing is a stark reminder of the harshness of reality. The world can be a brutal place, and while people may go through life with the belief that everything is good, there is also the reality of suffering and destruction. The Gita presents the world as it truly is, with both its beauty and its violence. While people may be insulated from this harshness, when they are confronted with it, they may struggle to understand or accept it.

The Gita teaches that everything, including destruction, is part of the divine plan. Destruction is not inherently evil, but a necessary aspect of the universe’s cyclical nature. Krishna is revealing this to Arjuna to show him that his actions, though seemingly small in the grand scheme, are part of a much larger, divine purpose. Arjuna’s role in this cosmic drama is significant, but it is not the cause of the destruction—he is simply an instrument of the divine will.

Arjuna’s question about Krishna’s identity and purpose is ultimately about understanding his own role in this vast cosmic system. Krishna’s response highlights that all actions, whether of creation or destruction, are part of the divine order. By choosing to act, Arjuna becomes part of that plan, contributing to the fulfillment of the universe’s greater purpose.

In this segment, the speaker emphasizes the importance of individual choice and how Arjuna’s role in the Lord’s plan is dependent on his decision to either participate in or stand apart from it. The focus is on the higher plan orchestrated by Krishna, and Arjuna’s participation in it, where destruction is necessary for maintaining cosmic order, but it’s ultimately not for personal revenge. The battle, though brutal, serves as a manifestation of dharma.

Here’s a breakdown of the key points:

1. Choice and Agency: Arjuna has the option to be part of the Lord’s plan, which involves destroying the evil elements, or to remain passive, thereby missing the opportunity to align with divine will.
2. Distinction in Vision: Arjuna perceives two different types of death: the involuntary destruction (like water flowing into the ocean, symbolizing those who didn’t want war) and the intentional destruction (like a moth rushing to fire, symbolizing those who incited war).
3. Significance of Participation: The metaphor of water flowing to the ocean highlights the idea that while we are all headed toward liberation (the ocean), we should also aim to benefit others along the way. This reflects the devotional aspect of life, where one’s path to liberation also involves service to others.
4. Prayers and Realization: After witnessing the universal form, Arjuna realizes the true nature of Krishna. He offers prayers to Krishna, acknowledging his divine nature, and requests to see Krishna in his original, two-handed form. Krishna grants this request and explains that seeing his universal form is rare, but the two-handed form, symbolic of his more personal and approachable aspect, is also extraordinary.
5. No Enmity: Krishna concludes with a profound lesson: although Arjuna must fight and destroy the evil elements, he must do so without personal enmity. The fight should be based on justice and dharma, not personal vendettas. The key is to act without attachment to personal emotions or desires, recognizing that everyone is ultimately part of the divine plan.
6. Service and Detachment: The speaker draws a comparison between humility and ego, suggesting that when one serves with humility, they align with divine will. When driven by ego, one seeks service for personal gain. This reflects the overarching theme of the Gita: serving Krishna’s plan without attachment to personal outcomes.
7. Non-Personal Violence: Even though the chapter depicts violence, Krishna’s instruction is to fight without personal emotions. The violence in the battle is not driven by a desire for revenge or personal satisfaction but by the need to restore order, highlighting the non-personal, dharmic nature of the fight.

The ultimate takeaway from this passage is the idea of acting without personal attachment, aligning with the divine plan, and fulfilling one’s role in the larger cosmic order.

A person who acts in this way will come to me, so I’ll summarize what we discussed today. The 11th chapter is also one of the longer chapters, with 55 verses, and it’s also one of the most dramatic chapters. We started by discussing how 11.1 is very similar to, or rather 11.2 is very similar to 18.73, where the Gita is over and then these are supplementary questions that are coming up. Arjuna desires but does not demand. Desiring shows our devotion, and not demanding shows submission. Krishna, being an expert, brings the tangent back and connects it to the core subject to discuss; an expert teacher doesn’t go off on a tangent, doesn’t refuse to answer, but convinces and brings it back to the subject.

We then discussed the modality of the revelation. How does the revelation happen? There are three levels: first, Krishna describes, then Sanjay describes to Dhritarashtra, and then Arjuna describes it himself. The idea is that when we use the word “see,” it can refer to vision but can also refer to comprehension. Krishna gives Arjuna a special vision by which he can not only see but also understand. Vision happens with the eyes, but comprehension happens with intelligence.

We also discussed the universal form. As described in the Gita, it is a revelation. In the Bhagavatam, it is a conceptualization, a different form, basically a sadhaka siddhi. We spent the majority of the time discussing how the emotion of Arjuna has two aspects: first, it’s awesome (Vishmitosmi), and then it becomes awful (fearful). From verses 15 to 22, it’s awesome, and after that, from verses 23 to around 31, it becomes scary.

We also discussed the reason for the scary form. The scary form is shown to connect the vision with an immediate reason. This Kala Rupa is shown within the universal form. The contextual reason is to guide Arjuna in his decision, to aid him in his decision: do you want to fight? Anyway, this war is going to happen. At a philosophical or theological level, the understanding is that evil is also within God’s plan or jurisdiction—not literally within God, but within God’s plan. Otherwise, the brutal things of this world can completely shake our faith, and that should not happen.

Beyond that, the last part we discussed is why this is a violent revelation, where God says that your enemies will be killed (verse 33), but the last talks about it being a non-personal execution—not impersonal, but non-personal, meaning without any personal agenda. We all, if we have to be a part of it, want to be a part, not apart. If we get our personal emotions into it, we will not be able to be a part of the Lord’s plan. But if we keep a focus on service and not on personal emotions, then we can be a part of God’s plan. Thank you very much.

Hare Krishna. Now we have maybe one or two questions in the mass.

My question is regarding questions like what is an absurd inquiry and how to avoid it. How can we check if we are asking relevant questions and answering well? If we have questions, it’s always better to ask. At the same time, we have to look at the nature of the speaker and then decide which questions to ask, because some people are more analytical, some people are more spontaneous, and some people are more devotional. If we do not understand the nature of the speaker, we may ask a question that may not enter the discussion. I wouldn’t worry too much about what is absurd or irrelevant. Any question that comes to our mind, if it is concerning us, it is good to ask. But before we ask the question to someone else, we first ask ourselves if it is the right question.

As I said, we need like-minded association when we ask questions. “Like-minded” means understanding the person’s mind. When they give classes, the class should make sense. Sometimes some people give classes and it’s nice, but the way they explain it doesn’t link with us. We understand their mind, and they understand our mind. That means if we ask a question, they won’t judge us. For instance, in my early days, I used to ask a lot of questions to everyone. After some time, I realized I should not do that, but there was one devotee I asked a question, and he said, “I think you’ve forgotten that we are in the bhakti marga, not the jnana marga.” I felt a little confused and discouraged, but over time I decided that whatever path I am on, my Prashna Marga (the path of inquiry) will never come back.

They understand our mind. Third, they help us understand our mind. For example, they would say, “Okay, you’re thinking this way, and this is where your thinking is right, but this is where you’re missing something.” If they just judge us and put labels on us, that’s not going to help. Now, what is a relevant inquiry? If a particular topic is going on and someone asks a completely different question, that’s not always relevant. For example, in the second chapter of the Bhagavad Gita, there is an example of “Kurmo anga niva sarvasha,” meaning a tortoise withdraws its limbs into the body, and like that, we should withdraw our senses. Now, if someone says, “This reminds me of Chaitanya Mahaprabhu taking the Kurma form,” okay, but it’s not related to the subject. Just because the word “Kurma” is there doesn’t mean it’s the same thing. One is devotional ecstasy, and the other is a metaphor for self-discipline. It’s completely different. So, if something is utterly unconnected, it may not be the best thing to talk about at that particular time.

As for absurd inquiries, I feel absurdity is subjective—it depends on the person’s judgment. But if you have a question, you should always ask it to the right people. The important thing is to ask questions of the right people and seek the answers.

For example, when Kamsa was concerned about the eighth child, why didn’t he just keep them separated? Some people say Kamsa didn’t have an engineering brain! But after looking at the Acharya’s commentaries, I realized that Kamsa was on a power trip. He had already defeated the demigods, and when he got the Akashvani (divine voice) that said the eighth child would kill him, he thought, “If I can prove that the Akashvani is false, then I will be the greatest.” That’s why he allowed Devaki and Vasudeva to stay together. Some people may consider this an absurd question, but it’s subject to judgment.

So, if someone brings an absurd question, it’s important to understand their reasoning and the context.

Thank you for your questions, and I hope these clarifications were helpful!