Bg 11.14
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañ-jayaḥ
praṇamya śirasā devaṁ kṛtāñjalir abhāṣata
Bg 11.15
arjuna uvāca
paśyāmi devāṁs tava deva dehe sarvāṁs tathā bhūta-viśeṣa-saṅghān
brahmāṇam īśaṁ kamalāsana-stham ṛṣīṁś ca sarvān uragāṁś ca divyān
Translation
14. Then, Dhananjaya, filled with wonder, with his hair standing on end, bowed down his head to the God and spoke with joined palms.
Arjuna said: 15. I see all the gods, O God, in Your body, and (also) hosts of various classes of beings. BRAHMA, the Lord of Creation, seated on the Lotus, all the RISHIS and celestial serpents.
Commentary
On seeing this transcendental vision, emotions of wonderment and consequent horripilation are noticed in Arjuna. Though Sanjaya is far away, he not only seems to see minute physical details of each soldier upon the battle-field but also seems to have a power to peep over the body into the mind-and-intellect equipment of each individual. The inner wonder-emotion in Arjuna's mind is as much evident to Sanjaya, as was his hair standing on his body. Arjuna, with folded palms, bending his head low, now opens his mouth for the first time to talk. That Arjuna did not speak so long is in itself a positive indication of the choking emotion that he must have felt at the sight of this sweetly unnerving Divine-Form.
WHAT WERE THE ACTUAL WORDS OF WONDERMENT THAT BURST OUT FROM ARJUNA? ...
LISTEN: When the Prince addressed Krishna as the Resplendent (Deva), he is endorsing the comparison of the Lord to the light of thousand-Suns which was used earlier by Sanjaya. Enumerating the features recognised by him on the body of Krishna, Arjuna says, "IN THY BODY I SEE ALL THE DEVAS AND HOSTS OF ALL GRADES OF BEINGS."
This was already indicated by Sanjaya when he described the Universal Form as 'WEARING NUMEROUS ROBES,' 'ADORNING ITSELF WITH DIFFERENT TYPES OF DIVINE ORNAMENTS,' 'WEARING GARLANDS OF CELESTIAL BEAUTY,' and bearing 'AN ARSENAL OF WEAPONS IN ITS INNUMERABLE HANDS.'
These descriptions show that in Krishna one could recognise not only the things of the world, but in the Virata-form of the Lord even the Devas are represented. The same adhidaiva-idea is very directly insisted upon by Arjuna in this stanza when he describes among the things that he saw in Krishna, the Creator, Brahmaji (Brahmaanam), the Annihilator, Shiva (Isham), and the Sustainer, Vishnu (Kamal-asana-stham); along with a host of ancient Seers!
AND CELESTIAL SERPENTS --- In poetry, it is a technique, often very effective, employed by great poets wherein they suddenly step down from the sublime to the ridiculous or the grotesque, only to shock the readers and thereby tap out of them the degree of special attention which the theme demands. It is indicated here that from Brahmaji in the heavens, to the serpents in the holes of the earth, all are represented in the Lord's Cosmic-Form. The microcosm (Vyashti) is the macrocosm (Samashti). And this is explained and realised by all great thinkers of the world. But nobody has ever before tried to express this philosophical idea in the form of a vivid objective representation. Vyasa was the pioneer in this art and none has yet dared to follow him in this arduous task.
Sources: vedabase.com; The Holy Geeta
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañ-jayaḥ
praṇamya śirasā devaṁ kṛtāñjalir abhāṣata
Bg 11.15
arjuna uvāca
paśyāmi devāṁs tava deva dehe sarvāṁs tathā bhūta-viśeṣa-saṅghān
brahmāṇam īśaṁ kamalāsana-stham ṛṣīṁś ca sarvān uragāṁś ca divyān
Translation
14. Then, Dhananjaya, filled with wonder, with his hair standing on end, bowed down his head to the God and spoke with joined palms.
Arjuna said: 15. I see all the gods, O God, in Your body, and (also) hosts of various classes of beings. BRAHMA, the Lord of Creation, seated on the Lotus, all the RISHIS and celestial serpents.
Commentary
On seeing this transcendental vision, emotions of wonderment and consequent horripilation are noticed in Arjuna. Though Sanjaya is far away, he not only seems to see minute physical details of each soldier upon the battle-field but also seems to have a power to peep over the body into the mind-and-intellect equipment of each individual. The inner wonder-emotion in Arjuna's mind is as much evident to Sanjaya, as was his hair standing on his body. Arjuna, with folded palms, bending his head low, now opens his mouth for the first time to talk. That Arjuna did not speak so long is in itself a positive indication of the choking emotion that he must have felt at the sight of this sweetly unnerving Divine-Form.
WHAT WERE THE ACTUAL WORDS OF WONDERMENT THAT BURST OUT FROM ARJUNA? ...
LISTEN: When the Prince addressed Krishna as the Resplendent (Deva), he is endorsing the comparison of the Lord to the light of thousand-Suns which was used earlier by Sanjaya. Enumerating the features recognised by him on the body of Krishna, Arjuna says, "IN THY BODY I SEE ALL THE DEVAS AND HOSTS OF ALL GRADES OF BEINGS."
This was already indicated by Sanjaya when he described the Universal Form as 'WEARING NUMEROUS ROBES,' 'ADORNING ITSELF WITH DIFFERENT TYPES OF DIVINE ORNAMENTS,' 'WEARING GARLANDS OF CELESTIAL BEAUTY,' and bearing 'AN ARSENAL OF WEAPONS IN ITS INNUMERABLE HANDS.'
These descriptions show that in Krishna one could recognise not only the things of the world, but in the Virata-form of the Lord even the Devas are represented. The same adhidaiva-idea is very directly insisted upon by Arjuna in this stanza when he describes among the things that he saw in Krishna, the Creator, Brahmaji (Brahmaanam), the Annihilator, Shiva (Isham), and the Sustainer, Vishnu (Kamal-asana-stham); along with a host of ancient Seers!
AND CELESTIAL SERPENTS --- In poetry, it is a technique, often very effective, employed by great poets wherein they suddenly step down from the sublime to the ridiculous or the grotesque, only to shock the readers and thereby tap out of them the degree of special attention which the theme demands. It is indicated here that from Brahmaji in the heavens, to the serpents in the holes of the earth, all are represented in the Lord's Cosmic-Form. The microcosm (Vyashti) is the macrocosm (Samashti). And this is explained and realised by all great thinkers of the world. But nobody has ever before tried to express this philosophical idea in the form of a vivid objective representation. Vyasa was the pioneer in this art and none has yet dared to follow him in this arduous task.
Sources: vedabase.com; The Holy Geeta
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