Bg 11.47
śrī-bhagavān uvāca
mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt
tejo-mayaṁ viśvam anantam ādyaṁ yan me tvad anyena na dṛṣṭa-pūrvam
Bg 11.48
na veda-yajñādhyayanair na dānair na ca kriyābhir na tapobhir ugraiḥ
evaṁ-rūpaḥ śakya ahaṁ nṛ-loke draṣṭuṁ tvad anyena kuru-pravīra
Bg 11.49
mā te vyathā mā ca vimūḍha-bhāvo dṛṣṭvā rūpaṁ ghoram īdṛṅ mamedam
vyapeta-bhīḥ prīta-manāḥ punas tvaṁ tad eva me rūpam idaṁ prapaśya
Translation
The Blessed Lord said: 47.Graciously by Me, O Arjuna, this Supreme-Form has been shown to you by My own YOGA-power --- Full of splendour, Primeval, Infinite, this Universal-Form of Mine has never been seen by any other than yourself .
48. Neither by the study of the VEDAS and sacrifices, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than yourself, O great hero among the Kurus.
49.Be not afraid, nor bewildered on seeing such a terrible-Form of Mine as this; with your fear dispelled and with gladdened heart, now behold again this Form of Mine.
Commentary
Here we have the confession that it is not the privilege of all devotees to come to perceive this "Form-tremendous" and that Arjuna is enjoying It as a special favour due to His Infinite Grace. He also asserts that, "THIS SPLENDID, PRIMEVAL, INFINITE, UNIVERSAL-FORM OF MINE" has not been seen by anyone else.
It does not mean that Vyasa, the author of the Geeta, is propounding a new theory, and is making the Lord of his own creation testify to the veracity of it. It only means that this intellectual realisation of the Universal-Oneness has not been gained by anyone placed in the same circumstances as those of Arjuna in the war-front. Mentally shattered, physically worn-out, emotionally upset --- the miserable condition of Arjuna and this Arjuna-state of utter despondency are, in fact, far removed from the favourable conditions for a single-pointed intellectual quest, without which the underlying Principle of Oneness in the multiplicity of the gross world, cannot easily be comprehended. But Krishna had, due to his tremendous powers, given the required 'eye-of-wisdom' to Arjuna and made him realise, in a chance moment of mental pause, the vision of the Cosmic Form.
WHAT WAS AT THE BACK OF THE MIND OF THE LORD, WHEN HE EXPRESSED THIS STANZA, IS CLEAR FROM THE FOLLOWING:
Explaining why Arjuna deserves a special congratulation for having gained this extraordinary experience, the Lord says that none can 'SEE' this Universal-Form merely because of one's study of the Vedas, or on the strength of one's sacrifices. Nor can one gain it by the merits gained through the distribution of gifts, or through performing rituals, or even through constant practice of severe austerities. These are, no doubt, necessary and always helpful in preparing the seeker to realise the essential unity beneath the perceived plurality, but neither a mere book-study, nor empty ritualism, nor physical tapas in themselves will, as an effect of them, bring about this understanding and the Final Experience. It can come only when the mind is steady. This "Vision" can be illumined only in the clear light of an integrated 'in-turned intellect.'
In thus making light of the study of the Vedas, performance of sacrifices, distribution of gifts, practice of rituals and a life of grim penance, Lord Krishna should not be misunderstood as ridiculing these great prescriptions of the Vedas. He merely means to say that although these are means, preparatory to the final end, they are not to be confused with the goal. Cooking, in itself, cannot appease hunger, but that does not mean that cooking is unnecessary; after cooking there is, and must be, the eating. It is in this sense that we must understand the stanza, criticising ponderous study and futile efforts of misguided enthusiasts.
Vyasa's dramatic genius will not fail to seek its fulfilment whenever an occasion arises. Here is an artistic example of such fine brush-work, accomplished by Vyasa with words, on the canvas of the Geeta. Arjuna's emotional agitations are dramatically indicated here when the Lord says, "BE NOT AFRAID, NOR BEWILDERED, HAVING SEEN THIS FORM OF MINE, SO TERRIBLE."
Krishna consoles his friend Arjuna by words and actions and helps him to be in a state of reassuring joys. The Lord comes back to His original form and announces His entry into it with the words: "NOW SEE AGAIN THIS, MY FORMER-FORM."
This passage, which announces the return of the Lord into His "gentler attitude" and "loving form," should remind all Vedantic students of at least one of the great Mahavakyas. The identity between the Universal-Form, the Terrible-Totality and the gentle Form-of-Krishna, the Divine-individual, is beautifully brought about by the term
"THIS MY FORMER-FORM." In fact, the microcosmic representation of Truth smiling temporarily from an assumed mortal-form of Krishna, is Itself the macrocosmic Universal-Form, wherein He expresses Himself as the Essence in all forms and names. The wave is in essence, the ocean; and if the ocean is mighty and fierce, terrible and gigantic, the wave itself is tame and bashful, lovable and attractive.
Sources: vedabase.com; The Holy Geeta
śrī-bhagavān uvāca
mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt
tejo-mayaṁ viśvam anantam ādyaṁ yan me tvad anyena na dṛṣṭa-pūrvam
Bg 11.48
na veda-yajñādhyayanair na dānair na ca kriyābhir na tapobhir ugraiḥ
evaṁ-rūpaḥ śakya ahaṁ nṛ-loke draṣṭuṁ tvad anyena kuru-pravīra
Bg 11.49
mā te vyathā mā ca vimūḍha-bhāvo dṛṣṭvā rūpaṁ ghoram īdṛṅ mamedam
vyapeta-bhīḥ prīta-manāḥ punas tvaṁ tad eva me rūpam idaṁ prapaśya
Translation
The Blessed Lord said: 47.Graciously by Me, O Arjuna, this Supreme-Form has been shown to you by My own YOGA-power --- Full of splendour, Primeval, Infinite, this Universal-Form of Mine has never been seen by any other than yourself .
48. Neither by the study of the VEDAS and sacrifices, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than yourself, O great hero among the Kurus.
49.Be not afraid, nor bewildered on seeing such a terrible-Form of Mine as this; with your fear dispelled and with gladdened heart, now behold again this Form of Mine.
Commentary
Here we have the confession that it is not the privilege of all devotees to come to perceive this "Form-tremendous" and that Arjuna is enjoying It as a special favour due to His Infinite Grace. He also asserts that, "THIS SPLENDID, PRIMEVAL, INFINITE, UNIVERSAL-FORM OF MINE" has not been seen by anyone else.
It does not mean that Vyasa, the author of the Geeta, is propounding a new theory, and is making the Lord of his own creation testify to the veracity of it. It only means that this intellectual realisation of the Universal-Oneness has not been gained by anyone placed in the same circumstances as those of Arjuna in the war-front. Mentally shattered, physically worn-out, emotionally upset --- the miserable condition of Arjuna and this Arjuna-state of utter despondency are, in fact, far removed from the favourable conditions for a single-pointed intellectual quest, without which the underlying Principle of Oneness in the multiplicity of the gross world, cannot easily be comprehended. But Krishna had, due to his tremendous powers, given the required 'eye-of-wisdom' to Arjuna and made him realise, in a chance moment of mental pause, the vision of the Cosmic Form.
WHAT WAS AT THE BACK OF THE MIND OF THE LORD, WHEN HE EXPRESSED THIS STANZA, IS CLEAR FROM THE FOLLOWING:
Explaining why Arjuna deserves a special congratulation for having gained this extraordinary experience, the Lord says that none can 'SEE' this Universal-Form merely because of one's study of the Vedas, or on the strength of one's sacrifices. Nor can one gain it by the merits gained through the distribution of gifts, or through performing rituals, or even through constant practice of severe austerities. These are, no doubt, necessary and always helpful in preparing the seeker to realise the essential unity beneath the perceived plurality, but neither a mere book-study, nor empty ritualism, nor physical tapas in themselves will, as an effect of them, bring about this understanding and the Final Experience. It can come only when the mind is steady. This "Vision" can be illumined only in the clear light of an integrated 'in-turned intellect.'
In thus making light of the study of the Vedas, performance of sacrifices, distribution of gifts, practice of rituals and a life of grim penance, Lord Krishna should not be misunderstood as ridiculing these great prescriptions of the Vedas. He merely means to say that although these are means, preparatory to the final end, they are not to be confused with the goal. Cooking, in itself, cannot appease hunger, but that does not mean that cooking is unnecessary; after cooking there is, and must be, the eating. It is in this sense that we must understand the stanza, criticising ponderous study and futile efforts of misguided enthusiasts.
Vyasa's dramatic genius will not fail to seek its fulfilment whenever an occasion arises. Here is an artistic example of such fine brush-work, accomplished by Vyasa with words, on the canvas of the Geeta. Arjuna's emotional agitations are dramatically indicated here when the Lord says, "BE NOT AFRAID, NOR BEWILDERED, HAVING SEEN THIS FORM OF MINE, SO TERRIBLE."
Krishna consoles his friend Arjuna by words and actions and helps him to be in a state of reassuring joys. The Lord comes back to His original form and announces His entry into it with the words: "NOW SEE AGAIN THIS, MY FORMER-FORM."
This passage, which announces the return of the Lord into His "gentler attitude" and "loving form," should remind all Vedantic students of at least one of the great Mahavakyas. The identity between the Universal-Form, the Terrible-Totality and the gentle Form-of-Krishna, the Divine-individual, is beautifully brought about by the term
"THIS MY FORMER-FORM." In fact, the microcosmic representation of Truth smiling temporarily from an assumed mortal-form of Krishna, is Itself the macrocosmic Universal-Form, wherein He expresses Himself as the Essence in all forms and names. The wave is in essence, the ocean; and if the ocean is mighty and fierce, terrible and gigantic, the wave itself is tame and bashful, lovable and attractive.
Sources: vedabase.com; The Holy Geeta
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