विवेचन सारांश

When the sense of "I, ME, MINE" is weeded out of one's consciousness, one would not tremble due to the effulgence of the cosmic form

In this shloka, Arjuna says that he was witnessing multitudes of beings from all the three worlds, including the devatas of the celestial abodes.

Arjuna refers to Brahma Dev, who sits at the lotus whorl of the universe, Bhagavān Shiv, sages like Vishwamitra, and serpents such as Vasuki - all of them were all visible within the cosmic form.

The birth of Bhagavān Śrī Krishna It is said that mother Earth was unable to bear the sins and atrocities committed in this world. Hence, she approached Bhagavān Vishnu seeking his mercy. Bhagavān then descended as Bhagavān Śrī Krishna to re-establish Dharma.

When Bhagavān Shri Krishna was born, his foster parents Nanda and mother Yashoda had invited sage Garga for the naming their son. The sage realised that the infant was Bhagavān himself. He wondered that how would he be able to name the Maha Vishnu himself (who has descended in the form of the infant) who has a thousand names, 

The Supreme Divine - as explained in Chapter 13 of the Gītā

Although one cannot attain the state of mahā-īśhvaraḥ, let's understand how one can make a difference in the society with small acts of noble deeds.

A dying man longing for his son during the last moments of his life
Once, a Major from the army visited a hospital. A nurse took the tired, anxious Major to the bedside of an old man. “Your son is here,” she said to the old man.She had to repeat the words several times before the patient’s eyes opened.

Heavily sedated because of the pain of his heart attack, he dimly saw the young uniformed Army officer standing outside the oxygen tent. He reached out his hand. The Major wrapped his war toughened fingers around the old man’s limp ones, squeezing a message of love and encouragement.

The nurse brought a chair so that the Major could sit beside the bed. All through the night the young Majorr sat there in the poorly lighted ward, holding the old man’s hand. Occasionally, the nurse suggested that the Major move away and rest awhile, but he refused.

The dying man said nothing, only held tightly to his son all through the night. Along towards dawn, the old man passed away. The soldier released the now lifeless hand he had been holding and went to tell the nurse. While she did what she had to do, he waited. Finally, she returned. She started to offer words of sympathy, but the soldier interrupted her. “Who was that man?” he asked.

The nurse was startled, “He was your father,” she answered. “No, he wasn’t,” the soldier replied. “I never saw him before in my life.”
“Then why didn’t you say something when I took you to him?” asked the nurse.

The Major replied by saying “I knew right away there had been a mistake, but I also knew he needed his son, and his son just wasn’t here. When I realized that he was too sick to tell whether or not I was his son, knowing how much he needed me, I stayed.”

"I came here tonight to find a Mr. Vikram Salariya. His Son was killed in the Kashmir conflict yesterday, and I was sent to inform him. What was this Gentleman’s Name?". The Nurse with Tears in Her Eyes Answered, Mr. Vikram Salariya.

Hence, never downplay anyone's emotions. A small act of noble deed could mean a world to someone. Nothing could have been more reassuring for a dying man to hold the hand of his son.

In this shloka, Arjuna says that there is no beginning, middle or end in the gigantic infinite cosmic form. Since the Paramātmā is eternal (who does not have a time of birth or an end), HE does not have a beginning, middle nor an end. 

In this shloka, Arjuna describes that he csn witness the infinite cosmic form adorned with a crown, and also armed with mace and disc (Chakra).

Arjuna then describes the splendour of the infinite cosmic form. He says that the effulgence from the infinite cosmic form radiates in all directions. The effulgence is much more brighter than the splendour of one thousand blazzing suns in the sky.

The human eye cannot witness the blazzing sun. Let's understand with an example. Consider the example of welding. The welding arcs are extremely bright which could cause damage to the naked eye. One can now imagine the radiance of the sun, and now imagine the radiance of the infinite cosmic form (which is brighter than a thousand blazing suns).

How was Arjuna able to witness the infinite cosmic form?
Arjuna was bestowed with the Divine vision, by virtue of which, he could witness the infinite cosmic form and withstand the effulgence emitted by the cosmic form. The effulgence emitted by the infinite cosmic form would burn the naked material eye. 

Within the cosmic form, Arjuna also perceived the four-armed form of Bhagavān Vishnu, who adorns - the mace, conch, disc, and lotus flower.

The mind is material and is under the influence of the material realm. Whereas, the Supreme Divine transcends the material realm and HIS nature is Divine. Hence, the material mind cannot comprehend HIS divinity.

The term Gnyana refers to the medium to know, Gneya refers to knowing and Gnyata refers to the knower. The material mind can comprehend the material knowledge by virtue of the five senses. Since the Supreme Divine is infinite, is above and beyond the senses, the material mind is unable to comprehend HIS divinity which transcends the material realm.

The infinite form of the Supreme Divine is incomprehensible to a material mind. The mind is similar to a frog in a well, which is unable to comprehend the depth of the vast ocean.

In this shloka, Arjuna announces that he recognizes the sovereignty Bhagavān Shri Krishna’s position as the Supreme Divine, who is the support of all creation, and who is to be known through all the scriptures.

“The goal of cultivating Vedic knowledge is to attain the Supreme Divine".

Arjuna declares that Bhagavān is the supreme soul, eternal, imperishable and the Ultimate Truth to be known by the scriptures. Arjuna states that Bhagavān is the source of all creation; the eternal protector of Sanātan Dharma ; and the everlasting Supreme Divine.

To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age.

Hence, Arjuna statesthat Bhagavān is the eternal protector of Sanatana Dharma.

Key learning
Puruṣa here refers to the Supreme Divine who dwells within every being. Puruṣa does not refer to the male gender as the Supreme Divine is above the distinction of gender, the creator and the creation.

Some people misinterpret the teachings of the Gītā by referring to Purusha as the man (in other to suppress and oppress the women of the society). The term Pur means to reside and the Supreme Divine dwells in the heart of every being.

In shloka 16, Arjuna had described the infinite cosmic form as the one without beginning, middle, or end. He repeats this after just three shlokas out of his excitement over what he is seeing.

Arjuna is gripped by awe and wonder and hence he repeats his statements again. For example, on seeing a snake, one may scream, “Look, a snake! A snake! A snake!;” or scream upon seeing a thief as "Look, here is a thief! Thief! Thief!". Similarly, Arjun repeats his words from a state of amazement.

In shloka 16, Arjuna had described the infinite cosmic form (without the beginning, middle or an end) from the plane of space. He now reiterates the statement with reference to the dimension of time.

The Supreme Divine is indeed without a beginning and end. The space and time are encapsulated within HIM. HE cannot be encompassed either by space or time as HE transcends them.

It is HE who is the source of radiance of the blazing sun and the luminance of the moon. Thus, it is HE who provides warmth to the universe through these entities.

Arjuna describes that the infinite cosmic form as the one with infinite arms, the sun and the moon are like HIS eyes and fire emanates from the mouth of the cosmic form.

Arjuna continues to describe the infinite cosmic form. He says that the magnificent cosmic form pervades in all ten directions - the whole earth, the sky above, and the space in-between.

Arjuna mentions that all living bring are gripped by the fear of the gigantic cosmic form. Now, one might wonder that if living beings cannot witness the blazing cosmic form with their naked eyes, why would they tremble in fear?

The three worlds are trembling in fear due to the effulgence emitted by the infinite cosmic form which pervades the whole world, the sky above and the space in-between.

Arjuna implies that everyone is functioning in fear of the universal laws governed by the Supreme Divine.

karama pradhāna bisva kari rākhā, jo jasa karai so tasa phala chākhā
“The world functions according to the law of karma. As you sow, so shall you also reap".

Similar to the law of Karma, there are other universal laws governed by the Supreme Divine. As long as one is gripped with the sense of "I, ME, MINE", one would tremble upon sensing the gigantic infinite cosmic form.

When the sense of "I, ME, MINE" is weeded out of one's consciousness, one would not tremble due to the effulgence of the cosmic form.

In this shloka, Arjuna describes that side of the cosmic form from the purview of anhelation. The marching onslaught of time consumes even the greatest of personalities, including the celestial devatas. Arjuna sees them entering the infinite cosmic form.

Arjuna then describes the elevated sages like Narad ji, Kapil Muni, Maharshi Vyasa, Atri Muni and so on, are praising the cosmic form with folded hands by singing the hymns and glories of the Supreme Divine.

Although the infinite cosmic form is frightening to all the three worlds, those who function from a state of Advaita - a state of oneness with the Supreme Divine would not fear the gigantic cosmic form.

On the contrary, those who function from a state of Dvaita - perceiving the self and the Supreme Divine as two different entities, would tremble the fierce infinite cosmic form.

In this shloka, Arjuna describes that the rudras, adityas, vasus, sadhyas, vishvadevas, Ashwini Kumars, maruts, ancestors (Pitru), gandharvas, yakshas, asuras, and siddhas are all beholding in wonder towards the infinite cosmic form.

Who are the Gandharvas and Yakshas?
Gandharvas are celestial musicians, while Yakshas are nature spirits associated with wealth and guardianship.

Gandharvas are known for their musical talents, often performing for the celestial devatas. Yakshas, on the other hand, are often associated with protecting treasures and guarding sacred places.

Who are Sadhyas and Visvadevas?
Sadhyas and Visvadevas are groups of deities.

Sadhyas are often associated with the twelve "sons of wisdom" and are sometimes considered a class of devas.

The following are the twelve Sadhyas: Manas, Anumantr, Prāṇa, Nara, Apana, Viti, Naya, Haya, Harinsa, Narayana, Vibhu, and Prabhu.

Viśvadevas, are a group of devatas, with various lists of their names appearing in different texts. The following are the ten Visvedevas: Ṛtu, Dakṣa, Vasu, Satya, Kāma, Kāla, Dhuri, Rocana, Umādravā, and Purūravā.

The twelve sons of Aditi
The twelve sons of Aditi are: Dhata, Mitra, Aryama, Shakra, Varun, Amsha, Bhaga, Vivasvan, Pusha, Savita, Tvashta, Vamana.

The eleven Rudras
The eleven rudras (manifestations of Bhagavān Shiv) are: Hara, Bahurupa, Tryambaka, Aparajita, Vrisakapi, Shambhu, Kapardi, Raivata, Mrigavyadha, Sarva, Kapali.

The two Ashwini Kumars are the twin-born physicians of the gods.

The Maruts
The forty-nine maruts (wind or storm dieties) are: Sattvajyoti, Aditya, Satyajyoti, Tiryagjyoti, Sajyoti, Jyotishman, Harita, Ritajit, Satyajit, Sushena, Senajit, Satyamitra, Abhimitra, Harimitra, Krita, Satya, Dhruv, Dharta, Vidharta, Vidharaya, Dhvanta, Dhuni, Ugra, Bhima, Abhiyu, Sakshipa, Idrik, Anyadrik, Yadrik, Pratikrit, Rik, Samiti, Samrambha, Idriksha, Puruṣa, Anyadriksha, Chetasa, Samita, Samidriksha, Pratidriksha, Maruti, Sarata, Deva, Disha, Yajuh, Anudrik, Sama, Manusha, and Vish.

Who are the Vasus?
The Eight Vasus are a group of eight deities associated with the material elements of the universe. They are: Dhara (Earth), Anila (Wind), Anala (Fire), Apa (Water), Soma (Moon), Pratyusha (Dawn), Prabhasa (Light), and Dhruva (Pole Star)

Arjuna had described the divine side of the infinite cosmic form. He then described the fierce side of the cosmic form. He now describes the dreadful side of the cosmic form.

Arjuna says that due to magnificent form with its many mouths, eyes, arms, thighs, legs, stomachs, and terrifying teeth, all the worlds are terror-stricken. Arjuna admits that he is also struck by terror.

The Supreme Entity has thousands of heads, thousands of eyes, and thousands of feet. HE envelopes the universe, but is transcendental to it. HE resides in all humans, about ten fingers above the navel, in the lotus of the heart.

It is from the fear of the supreme almighty that the fire burns and the sun shines. It is out of fear of HIM that the wind blows and Devaraj Indra causes the rain to fall. Even Yamraj, the devata of death, trembles before the Supreme almighty.

Arjuna now addresses the infinite cosmic form as Śrī Vishnu. Seeing the magnificent cosmic form breach through the sky, effulgent in many colors, with mouths wide open and enormous blazing eyes, Arjuna says that his heart is trembling with fear. Upon witnessing this gigantic cosmic form, Arjuna says that he has lost all courage and peace of mind.

Let's understand why Arjuna now addresses the cosmic form as Śrī Vishnu
Seeing the infinite cosmic form of the Supreme almighty changed the nature of Arjun’s relationship with Bhagavān Śrī Krishna. Earlier, he had looked upon him as an intimate friend and interacted in a manner befitting a close friend.

He was aware in the back of his head that Śrī Krishna was Bhagavān himself, but the love overflowing in his heart would make him forget the almighty aspect of Śrī Krishna’s personality. All he would remember was that he loved his friend Śrī Krishna more than anything in the world.

The nature of true love which transcends all distinction
It absorbs the mind so deeply that the devotee forgets the formal position of the Supreme almighty. And if formality is retained, then love is unable to manifest in its fullness.

For example, a wife loves her husband deeply. Though he may be the governor of the state, the wife only looks upon him as her husband. If she keeps this knowledge in her head that her husband is the governor, then each time he comes by, she will be inclined to stand on her feet and pay a more ceremonial respect for him.

Śrī Krishna and the cowherd boys - A divine  friendship 
They play games together, and when Śrī Krishna loses the game, he becomes a horse by sitting on all fours and his friend rides on his back.” If the cowherd friends remembered that Śrī Krishna was Bhagavān Himself, they would never have made him sit like a horse.

The Govardhan Leela
Bhagavān Śrī Krishna lifted the Goverdhan Hill on the little finger of his left hand, to protect the residents of the land of Braj from the rain caused by Indra, the king of heaven and the celestial god of rain. However, Śrī Krishna’s little cowherd associates were not engulfed in awe. In their eyes, Śrī Krishna was merely a loveable friend, and so they did not believe he could lift the hill.

Now, when the cowherd boys saw Devaraj Indra, the King of all devatas, coming and offering obeisance to their friend Śrī Krishna, they realized that Śrī Krishna is God. So, they began looking at HIM fearfully from a distance. Hence, by HIS Yogmaya power, HE made them forget the significance of what they had seen, and they again felt that Śrī Krishna was nothing more than their close friend.

The emotion and pure devotion of Arjuna
Arjun was also a devotee of Śrī Krishna in sakhya bhāv. He was used to relating to Śrī Krishna as his friend. But upon witnessing the magnificent and fearful cosmic form, Arjuna is now fearful and struck by terror (which has changed the way he would perceive Bhagavān as his best friend).

Arjuna is now witnessing the many mouths bearing the terrible teeth, resembling the raging fire at the time of annihilation. Since the gigantic cosmic form envelopes all directions and is brighter than a thousand blazing suns, Arjuna is clueless and unable to identify any direction.

The infinite cosmic form that Arjuna is witnessing is just another aspect of Bhagavān's’s personality and is non-different from HIM. Seeing the many wondrous and amazingly frightful manifestations of Bhagavān, Arjuna is now scared, and thinks that Śrī Krishna is angry with him (and hence the display of the dreadful form). So Arjuna seeks for mercy.

Anything that emanates in the material realm is certain to undergo the process of annihilation. In case of microbes, the life span would be merely of few hours. In case of humans, the maximum life span could reach a hundred years. Whereas the galaxies and starts last for a billion years before they cease to exist.

Consider the example of the Sun in our Universe. The Sun is currently halfway through its estimated 10 billion year lifespan. It has about 5 billion years remaining before it ceases to exist. On the contrary, the moths which live for few hours (Say one night in the life of a human) would not be able to comprehend the life span of a human.

In the same manner, the material mind is unable to comprehend the lifespan of Brahmā Dev where one day in the life of Brahmā Dev is approximately 4.32 billion years.

The Supreme Divine transcends the material realm and neither has a beginning nor an end. His divine form and divinity is incomprehensible to the human mind which is material.

Arjuna is now witnessing all the sons of Dhritarashtra, along with their allied kings, including Bhīṣma Pitāmaha, Dronacharya, Karna, and also the generals from the Pāṇḍavas side, rushing headlong into the fearsome mouths of the cosmic form. Arjuna is able to witness their heads smashed between the terrible teeth.

What are the teeth of cosmic form that Arjun is referring to?
We use our teeth to grind our food. God’s teeth are his force of destruction that grinds everyone to death with the passage of time.

A poet wrote:
Though the mills of God grind slowly,
Yet they grind exceeding small;
Though with patience he stands waiting,
With exactness grinds he all;

Arjuna sees the Kauravas generals - Bhīṣma Pitāmaha, Dronacharya, and Karna - and also many of the Pāṇḍavas generals rushing headlong into the mouth of the cosmic form, to be crushed into powder between the teeth.

What does this imply?
The cosmic form transcends all planes and the dimension of time. Hence, the past, present and future is being witnessed by Arjuna. With the generals of the Kaurava camp being crushed between the teeth of the cosmic form, it implies that the Pandavas would emerge victorious in the battle of Kurukshetra.

When a war breaks out, it is hard to predict when the same would end. Say for example, the Russia-Ukraine war is on going for more than 500 days and there is no distinct victory for either of the side. However, Arjuna is able to witness the victory of the Pāṇḍavas side with the great warriors like Bhīṣma Pitāmaha, Karna and Dronacharya being crushed between the teeth of the cosmic form.

The fall of Bhīṣma Pitāmaha 
Bhīṣma Pitāmaha, the grandsire of the Kauravas and the Pāṇḍavas, was the son of Shantanu and Ganga. To facilitate his father’s wish for remarriage, Bhīṣma Pitāmaha renounced his right to the throne, and also took a lifelong vow of celibacy.

However, Bhīṣma Pitāmaha had continued to support Duryodhana, despite knowing very well that he was evil and was usurping the right of the Pāṇḍavas. Thus, he was destined to die in this war of goodness versus evil. When he lay on the bed of arrows at the end of his life, he said “Let my mind meditate upon Śrī Krishna, who obeyed his friend’s command to drive the chariot to the center of the two armies, and while there, he shortened the lifespan of the opposing generals by his mere glance.”

So, Bhīṣma Pitāmaha himself was aware that the consequence of fighting against Bhagavān Śrī Krishna would be death. The same consequence applies to Dronacharya and Karna.

The conclusion
We are all like the night fly chasing the light and loose track of the passage of time. Every moment that passes by takes us one step closer to our grave. Hence, instead of loosing out on the priceless moments which could be used for spiritual evolution, we are often deluded by temporary goals of the material realm. The moment which is lost is lost forever. 

Arjuna describes that as many waves of the rivers flowing rapidly into the ocean, so are all these great warriors entering into the blazing mouths of the infinite cosmic form.

There were many noble kings and warriors in the war, who fought as their duty and laid down their lives on the battlefield. Arjuna compares them to river waves willingly merging into the ocean.

In this shloka, Arjuna describes that as the moths rush with great speed into the fire to perish, so are all these armies entering with great speed into the mouths of the infinite cosmic form.

Arjuna compares thoss who faught with greed and self-interest with moths that burn themselves by entering into fire. We are all like the moths, by being aware about the ill effects of self-centered consciousness, greed and other vices, we are deluded towards these vices. Instead, we need to elevate to become the flame that burns down these vices.

Arjuna is aware that Bhagavān is the source of all creation, maintenance, and annihilation. At present, he is being perceived by Arjuna in this mode as the all-devouring force that is engulfing his foes and allies from all sides. Arjuna sees his enemies being wiped out in the imminent battle. He also sees many of his allies in the grip of death. But the infinite cosmic form does not display Abhimanyu embracing death (as it would disturb Arjuna and hinder his path to fight the battle).

The session ends with the prayer and Hanuman Chalisa.