There is no commentary to Chapter 11, verse 1 by Madhvacarya.
There is no commentary to Chapter 11, verse 2 by Madhvacarya.
There is no commentary to Chapter 11, verse 3 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 4
Hari Om! In this verse the manner in which Lord Krishna’s powerful universal form may
be meditated upon along with the details of the form is being requested. The word prabho
means Supreme master, one who is most powerful and capable. In the Moksa Dharma it is
also mentioned as such stating: There is no one more powerful then the Perennial Supreme
Lord. The word prabhu is specifically referring to the Supreme Lord, the most powerful.
Thus ends the commentary to Chapter 11, verse 4 and by Madhvacarya.
There is no commentary to Chapter 11, verse 5 by Madhvacarya.
There is no commentary to Chapter 11, verse 6 by Madhvacarya.
There is no commentary to Chapter 11, verse 7 by Madhvacarya.
There is no commentary to Chapter 11, verse 8 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 9
The Supreme Lord Krishna is known as Hari because He removes all inauspiciousness
from His devotees. Also He is known as Hari as He is the ultimate recipient of all acts of
worship and propitiation partaking of the libation known as ida as well as the sanctified
vegetarian food offered by the householders to the Supreme Lord. And another annotation
of Hari found in the Moksa Dharma is that as His complexion is the most radiant of the
blue colors He is known as Hari as well.
Thus ends the commentary to Chapter 11, verse 9 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verses 10, 11
The words sarvascarya-mayam meaning unlimited and amazing wonders denotes that Lord
Krishna’s visvarupa or divine universal form contained innumerable wondrous and
marvellous forms of His.
Thus ends the commentary to Chapter 11, verses 10, 11 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 12
The word sahasraya means thousand but can literally be taken to be innumerable as 1000
suns simultaneously rising in the sky would be uncountable. Like the thousands of heroic
deeds of the avatars of Lord Krishna, this statement is made for elucidation of the
resplendent splendour of the visvarupa or divine universal form. In the Rig Veda is stated:
The Supreme Lord of eternal power and eternal energy is of eternal brilliance even easily
exceeding the sun. This comparison is based on the conclusive evidence of the Vedic
scriptures and it is of no avail to try to compare it to anything else.
Thus ends the commentary to Chapter 11, verse 12 by Madhvacarya.
There is no commentary to Chapter 11, verse 13 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 14
Beholding the Supreme Lord Krishna’s brilliant and magnificent immutable equanimity in
His visvarupa or divine universal form comprised of boundless marvels and unlimited
wonders establishing His infinite forms all fully endowed with saccidanda or eternal
consciouness, unlimited knowledge and endless bliss. These forms are all contained within
the Supreme Lord Krishna’s spiritual body and exist simultaneously one and distinct from
Him. His universal form, His eternal form and so many other forms were seen by Arjuna.
So since both singular and plural words were used the Supreme Lord Krishna is
established to be distinctly singular as well as being distinctly unlimited with innumerable
forms.
Now begins the summation.
The original form of the Supreme Lord Krishna is eternal, graced with flute, gunga beads
and peacock feather. This singular form is inconceivable because of the splendor of it being
the exclusive source of all avatars or divine incarnations and expansions possessing
unlimited transcendental forms. Where the absence of separation is fully established then
the individual forms assume phenomenal activities with extraordinary attributes. Yet Lord
Krishna is the Ultimate controller of each and every one of them and as their essence from
Him the one becomes the many. Even though eternity is His special quality He still
sometimes appears simultaneously in different lilās or divine pastimes which while having
variegated and diverse forms are similarly eternal as well. Through personal experience
and devout contemplation, subsequent realization will manifest and the distinctive spiritual
essence of everything will be discovered. This essence may be perceived by meditation, by
reflection or by enlightenment. But the variation in form of the essence is not distinct or
separate from the essence itself for if the form of the essence is separate from the essence
then it would not be one and eternal. Also if the form of the essence is not knowable then
the essence would also be unknowable and as such would not be cognizant.
Despite the absence of contradiction in the statement that the essence and the form of
essence are the same and different, knowledge of the form of essence will not lead to the
knowledge of the nature of the essence itself. While one is knowable by its form the essence
is known only by realization. Yet even though there is difference in the means of knowing
the essence and the form of the essence this by itself does not constitute any demerit. Thus
something which knowable by one method can also be unknowable by other methods. Still
this does not result in the possibility of any defect regarding knowledge acquired.
One avatar is not distinct from another because of their differences in form or the
differences in their special attributes and lilās or divine pastimes and one who does not
experience separation from the Supreme Lord does not feel any difference from Them.
Thus it is apparent that there can never be any difference between the essence and the form
of essence. The form is completely spiritual and totally transcendental and so is the essence
and there never can be any separation between the two. Similarly even in the performance
of actions the essence of strength and wisdom never come to be experienced as separate
from the essence itself. Such non-distinction however is seen as separate and distinct only
when it is perceived in the material conception of gross physical bodies and when such
separateness is experienced in the essence as being different it is due to a figment of the
imagination and attachment to material nature all caused by susceptibility to illusion.
In non-sentient objects there is neither distinction or non-distinction. The experience of
distinction and non-distinction does not manifest even if one conceptualizes because in nonsentient objects there is separation between the essence and the form. In the case of sentient
beings however, even though there is an awareness of being non-distinct there arises a
multitude of experiences of distinction between themselves and the forms of essence. The
yarn in the cloth appears as non-distinct in the cloth but each thread comprising it is
different from each other. From the distinction in the thread the non-distinction in the
cloth comes about.
So even though the atma or eternal soul has unlimited distinct forms of essence they are not
comparable with the yarn because the separate identity of each thread will continue to
remain distinctive. The atma is pure and due to inner realizations of the soul every soul can
be identified as being distinct and separate as well as having common identity with all other
souls. In the case of the yarn each thread although distinct and separate can never
experience the common oneness with the cloth. Nothing can ever exist without any parts in
its possession. Even atoms have a prior state and a later state but by this one cannot
conclude that the atom is made of parts. Atoms which possess protons, neutrons and
electrons give credence to the sublime interrelation of all existence although in their
separated states of protons, neutrons and electrons a change in the attributes would occur
and a change in the entirety would be predicated. If such changes in the relationship of
atoms are possible then it is impossible to deny the existence of difference in material
objects which are comprised in totality by atoms.
In sentient beings the qualities and attributes of the atma exist in a latent form, pregnant
with potential, powerful and all knowing. Therefore between sentient beings and the
eternal essence there exists an extremely subtle connection perpetually even from one life to
the next. In non-sentient objects there exists nothing but the energy of the atoms
comprising the form which are mere parts of prakiti or the material substratum pervading
physical existence. For the non-sentient nothing else exists. Death denies eternity to those
who perceive otherwise. As rain water falling on the top of the mountaintop descends
downwards. One who thinks that the nama or name, rupa or form, guna or attibutes, lila or
divine pastimes and dhama or holy abode of the Supreme Lord Krishna or any of His
authorised incarnations and expansions to be distinct and separate from Him in any way
will also fall down from the higher levels of exitence. The Brahma Tarka states: That all
the Vedic scriptures accordingly make it evidently clear and also the sacred discourse of
Srimad Bhagavad-Gita by the resplendent Supreme Lord Krishna also definitively affims
that all activities and manifestations originate and terminate in Him alone by His vibhuti or
divine transcendental opulence and magnanimous and compassionate nature.
Thus ends the commentary to Chapter 11, verse 14 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 15
The secondary creator Brahma was sitting on pedestal of the lotus which emanated from
the navel of Garbhodaksayi Vishnu who is a Purusa avatara of Lord Krishna in the
spiritual worlds. Shiva was situated upon the lap of Brahmā and all of the various
demigods were established in the appropriate part of him. This I confimed in the Padma
Purana.
Thus ends the commentary to Chapter 11, verse 15 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 16
The word aneka means infinitely innumerable. In Lord Krishna’s visvarupa or divine
universal form were seen multitudinous arms, faces, stomachs and eyes unlimitedly. The
Supreme Lord has unlimited vision in past present and future. He is unlimited in every
aspect conceivable. manifestations in many wonderful and phenomenal forms. The Rig
Veda states that with His shoulders the Supreme Lord creates all gross material worlds and
the three spaces between them. The Yajur Veda confirms this also.
The word visva denotes without any restrictions whatsoever being unlimited. Everything,
everywhere regarding Lord Krishna is infinitely endless and complete in all manifestations
and so are the unlimited arms, faces, stomachs and eyes of the Supreme Lord’s visvarupa.
The compound word ananta-rupam means innumerable are His forms and it also means
that His forms are unlimited. The Yajur Veda states: The Supreme Lord Krishna is
superior to the most supreme, greater then the total creation, the one without a second, the
One who manifests all manifested forms unlimitedly. The Aditya Purana states that the
Supreme Lords unlimited forms in material existence is manifested by prakriti or the
material substratum pervading all physical existence. Prakriti being the representative of
the Supreme Lord’s material energy is thus without beginning, middle or end in all its
activities.
The Supreme Lord Krishna and all of His Vedically authorised avataras or divine
incarnations and expansions are fully saccidananda possessing eternal existence, unlimited
cognizance and endless bliss. There is no limitation in any of His forms. They are never
born neither are they capable of death. They manifest themselves into the material
existence for a specific purpose and after a period of time they unmanifest themselves
again.
Whatever manifestation of infinity there is outwards in external space the same
manifestation of infinity is found inwards within the internal etheric heart where an
infinitesimal portion of Lord Krishna, the ātma or eternal soul resides of all sentient beings.
By the medium of the ātma all space including the universes sun and moon etc. are
encompassed within including all the demigods such as the firegod Agni and the windgod
Vayu. These things are not impossible because of the inconceivable power of the Supreme
Lord. The Vishnu Purana states: Inconceivable indeed is the Supreme Lord power, so
much so that it is not possible to resolve His inconceivability by argument or debate. This is
because His inconceivability is transcendental to words, thoughts and even imagination.
Never by reason can the possible or impossible lilas or divine pastimes of the Supreme Lord
Krishna be explained by even the most refined intellect in a rational manner. Otherwise the
conclusive evidence of Lord Krishna performing phenomenally impossible activities would
give rise to erroneous inferences and bizarre conclusions negating His absolute, almighty
paramount position as the Ultimate cause and goal of all existence. It would be like
someone attempting to explain a lighting bolt based upon the sound of thunder. One
sometimes hears philosophers and intellectuals speak about that when transcendental
qualities of the Supreme Lord are found in even minuscule proportions within jivas or
embodied beings there is contradiction; but this is no way constitutes any defect in the
Supreme Lord. Such transcendental qualities found in jivas may seem to appear to
contradict each other from the material vision of one who is unaware of the actual tattva or
conclusive truth. But all seemingly contradictions are harmoniously established within the
Supreme Lord and any contradictions perceived in others is completely dependent upon
their capacity to delegate these qualities and also on the level of consciousness of the
perceiver. It is only a mater of poetic licence to use the words madhyan or middle in the
verse as the words na adim meaning no beginning and na antam meaning no end clearly
includes whatever is between. The Supreme Lord Krishnas visvarupa is His divine
universal form and is not of the form of the universe which is situated within it like a speck
of light. He possesses infinite forms which are all unlimited. As all His forms are eternal
they are without any ending and thus they are always unlimited.
Thus ends the commentary to Chapter 11, verse 16 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 17
Lord Krishna’s visvarupa or divine universal form was like a blazing fire, like a dazzling
sun, an all illuminating radiant effulgence. The word aprameyam denotes beyond compare.
Thus ends the commentary to Chapter 11, verse 17 by Madhvacarya.
There is no commentary to Chapter 11, verse 18 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 19
In reference to Lord Krishna’s visvarupa or divine universal form having His eyes being
the sun and moon. It should be understood as both the sun and the moon which originate
from Him. Then this is in accordance with the Rig Veda that states: Since all the 330
million demigods have been produced from just a portion of the Supreme Lord they are
glorified as His individual parts. Also other Vedic scriptures have stated: From the mind
the moon was created and from the eyes the sun was created. In consideration of the
infinite number of forms within it that can be seen it is appropriate to say that all these
infinite forms have their refuge in the visvarupa.
Thus ends the commentary to Chapter 11, verse 19 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 20
The Varuna Purana states: Between the Earth which is equated to mother and the heavens
which is equated to the father the Supreme Lord Krishna’s visvarupa or divine universal
form encompassed all. The mother never encourages one to perform unrighteous deeds and
the Earth never encourages such actions either. The father is always benefiting the children
and the family and likewise let the heavens be propitious to us. With thoughts of this nature
in the mind the various avataras or incarnations and expansions of Lord Krishna are not
normally perceived as frightening. For Brahma, Narada, Vyasa and others even this
visvarupa is not in the least frightening but for others the resplendent Supreme Lord is
perceived in a terrible, fear inspiring way. The Varuna Purana states: While some find
fulfilment in seeing His visvarupa others become frightened yet still if they are able to see it
at all they all will achieve fulfilment in the end. All are not competent to see the visvarupa
of Lord Krishna directly while others who see it during their meditation are frightened. In
the Gautama texts is stated: That some seeing the visvarupa are very pleased, while some
others are frightened and still other aspirants who while not seeing the visvarupa directly
still meditate on Him within their minds by what they have heard and read from others
and perceive Him in that way. The exalted devotees abounding in the three worlds
according to their capacity perceived the visvarupa Lord Krishna exhibited to Arjuna
before the battle at Kuruksetra. At first these exalted devotees also felt apprehension and
fear like Arjuna and the demigods but in the course of continual perception of the
visvarupa a feeling of exuberance and bliss bubbled up within them and all apprehensions
evaporated.
Because the purpose of the Battle of Kuruksetra was Lord Krishna’s intention to alleviate
the burden of the demoniac influences upon the Earth the visvarupa was perceived in an
exceptionally frightening manner and thus fearfulness ensued. But in other situations and
other times the various forms of Lord Krishna do not cause any anxiety or fear among the
Vaisnavas and Brahmins being His devotees. For those who are superior to Arjuna such as
Balarama, Brahma and Shiva as well as Draupadi, Yudisthira and Bhima no fear arose at
all within them. This has been described in the Agni Purana to explain the frightening
aspect of the visvarupa in the correct context.
Thus ends the commentary to Chapter 11, verse 20 by Madhvacarya.
There is no commentary to Chapter 11, verse 21 by Madhvacarya.
There is no commentary to Chapter 11, verse 22 by Madhvacarya.
There is no commentary to Chapter 11, verse 23 by Madhvacarya.
There is no commentary to Chapter 11, verse 24 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 25
Those who have achieved moksa or liberation from material existence are divine beings and
enter into one of the abodes of the Supreme Lord Krishna determined by their devotion to
Him. The Brahmanda Purana states: That divine liberated beings are not subject to the
stringent rules of material existence but enter into it and depart from it according to the
desire of their own free will.
Thus ends the commentary to Chapter 11, verse 25 by Madhvacarya.
There is no commentary to Chapter 11, verses 26, 27 by Madhvacarya.
There is no commentary to Chapter 11, verse 28 by Madhvacarya.
There is no commentary to Chapter 11, verse 29 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 30
As other transcendental activities of the Supreme Lord Krishna such as the pralaya or the
waters of dissolution during universal destruction, unlimited people were entering His
mouth due to the process of the creative cycle. Established in the middle of the battlefield
between the Kaurava and Pandava armies the visvarupa or divine universal form with
innumerable faces and mouths turned towards both armies could be seen devouring
multitudes of warriors continuously entering those mouths in an endless stream. Those who
were to die at the commencement of the battle could already be seen pulverised by the
fierce, gnashing teeth other perishing later could be seen just entering these mouths. The
sight of this was supra-subtle and could only be seen by those who were atma-tatva or soul
realised and could not be seen by others. Like a pot which is broken cannot be seen by
ordinary people until it breaks into pieces; the sight of the visvarupa was not visible to those
of normal eyes. It can also be compared to the case of King Puru who received the youth
and form of his youngest son. Only the demigods of medicine being the twin Aswins were
able to perceive his true old age and not others.
Thus ends the commentary to Chapter 11, verses 30 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 31
Now there is greater curiosity. An enquiry for more details is beseeched to understand
further who Lord Krishna actually is. In normal existence one knows another by their
attributes and how one represents themselves but one does not know them by their actual
inherent nature as it is not disclosed. It is not that Arjuna did not know otherwise he would
have not addressed Lord Krishna in this verse as Vishnu meaning He who is all pervasive
and in previous verses as Acutya meaning He who is infallible, Keshava meaning He who
controls Brahma and Shiva, Vasudeva meaning He from whom everything emanates, etc.
The purpose of the query is know the special attributes inherent within the Supreme Lord
Krishna’s divine transcendental nature and their qualities and activities.
Thus ends the commentary to Chapter 11, verse 31 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 32
The word kalo means time and includes containing and terminating as well as the
embodiment of eternal wisdom and the perennial principles of the resplendent Supreme
Lord Krishna. The word kalo has as its root the word kala which is described as container,
a binder, an integrator, as wisdom and as a provider of all desires. This same word is
utilised to refer to the Supreme Lord. In the Moksa Dharma or Mahabharata there is a
conversation between Bali Maharaja and Indra as follows: O Indra you are praising
yourself before one who is bound by the shackles of time which is verily the power of the
Supreme Lord Krishna who is of dark, lustrous hue and who binds the beings of this world
and once having bound them directs their coming and goings by His intrepid potency of
time. The Bhagavat Purana states: Lord Krishna synonymous with time draws the minds
of all beings to Himself. The word pravriddho meaning great denotes completeness in its
entirety since the beginning. The Bhagavat Purana states: From the Supreme Lord Himself
the eternal cosmic truth manifested and this is the great eternal event from ancient
antiquity. Pra in pravriddho refers to the Supreme Lord and propitiation to Him is
eulogising His holy names. The Bhagavat Purana states that the Supreme Lord is never
born nor does He ever die. Neither is He subject to growing up or any other modifications
as He is complete in all respects. The Moksa Dharma states: The rupa or form of the
Supreme Lord is completely transcendental and divine, never subject to dimunition and
expansion. If the Supreme Lord is never modified by the performance of any action how
can there possibly be on His part any self-endeavour? The Supreme Lord is capable
without any effort, in a blink of an eye of loka-ksaya-krt or destruction of all the worlds.
The word api is used to convey the message that accept for Arjuna’s brothers and a few
others all the warriors of the Kauravas and the Pandavas will be annihilated by each
other. The word pratyanikesu means the opposing armies on both sides and that is why it is
spoken in the plural sense.
Now begins the summation.
The Varaha Purana states: Since the Supreme Lord Krishna is inherently endowed with
complete attributes fully able to destroy all the worlds and because He is the creator,
knower and controller of all, He is known as kala. By use of the word api Arjuna is assured
that He and the other four Pandavas are excluded from the annihilation of both armies.
Thus ends the commentary to Chapter 11, verse 32 by Madhvacarya.
There is no commentary to Chapter 11, verse 33 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 34
Whoever severs Jayadratha’s head from his body causing it to fall on the ground will
instantly have their own head burst into pieces. Thus one who slays him is also in the
mouth of death and that is why his name is specially mentioned as this was a boon given to
him by his father. Karna has special power given to him by a weapon from Indra that will
slay any one it strikes but only can be launched once, Bhishma has the boon that he will die
only at the time he so desires and Drona cannot be defeated by any weapon receiving the
boon of knowledge of every weapon and how to neutralise them from the avatar or
incarnation Parasurama Himself. But by the express desire of the Supreme Lord Krishna
they all will certainly perish on the battlefield and Arjuna and the Pandavas will be
victorious.
Thus ends the commentary to Chapter 11, verse 34 by Madhvacarya.
There is no commentary to Chapter 11, verse 35 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 36
The word sthane means most appropriate. The moon, the sun and fire are all Lord
Krishna’s vibhuti or divine transcendental opulence and their rays attract the senses of all
jivas or embodied beings and enthral them all over creation. In this way He is being
addressed as Hrisikesha or the controller of the senses. The characteristics of the rays are
directed by the projection of the light. The evidence is seen in Moksa Dharma wwhich
having stated that sun and the moon are like His eyes, the presiding power of His divinity
over the mind and senses is obvious, especially as He is manifesting as caitanya or the life
force within all living beings. Other statements such as: My senses will not succumb to
unrighteous behaviour support this as well. In the Moksa Dharma Lord Krishna states:
Even through His hair are the sun, moon and fire projected into prakriti or the material
substratum pervading all physical existence. Into trillions of universes these suns and
moons are projected appearing like rays in the firmament to energise and protect, each
rising and setting according to the times allotted them. By such instruction and protection
all creation is pleased and by such benevolent activities of unlimited suns and moons He is
known as Hrisikesha the origin of creation and the ultimate granter of benedictions.
Thus ends the commentary to Chapter 11, verse 36 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 37
Here it is explained why it is appropriate to propitiate the Supreme Lord Krishna. As He is
purna or complete He is known as the source of all atmas or souls. Here He is addressed as
mahatma the greatest personality. The word atma has been explained in Mahabharta in this
manner: The Supreme Lord is pervading everywhere in everything, because He is the
controller of all, the dispenser of the results of all actions, abiding in each and every body
and the first recipient of all sense enjoyments and because He is eternal He is known as
atma the soul of all. The Bhagavat Purana states that the material worlds are a
combination of sat or effect and asat or cause but the Supreme Lord is superior to both sat
and asat.
Thus ends the commentary to Chapter 11, verse 37 by Madhvacarya.
There is no commentary to Chapter 11, verse 38 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 39
Here it is inferred that Lord Krishna is the composite total of all the demigods beginning
with Vayu the demigod in charge of the wind due to the fact that they all are parts of His
vibhuti or divine transcendental opulence. Va symbolises strength and aya symbolises
wisdom which in their unlimited forms are qualities of the Supreme Lord. Since He is fully
complete and resplendent within Himself various demigods are mentioned such agni or
fire and varunah or ocean which represent His vibhuti or divine transcenndental opulence.
Thus they manifest in unlimited ways.
Thus ends the commentary to Chapter 11, verse 39 by Madhvacarya.
There is no commentary to Chapter 11, verse 40 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verses 41, 42
Lord Krishna is addressed as acyuta meaning He who is infallible. The word ekah refers to
Him being the one and only, the best of all beings. It also denotes the knower of all things
eka eva karoti yat which means as He alone does.
Thus ends the commentary to Chapter 11, verses 41,42 by Madhvacarya.
There is no commentary to Chapter 11, verses 43 by Madhvacarya.
There is no commentary to Chapter 11, verse 44 by Madhvacarya.
There is no commentary to Chapter 11, verse 45 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 46
Lord Krishna is implored to conceal His visvarupa or divine universal form and show His
four armed form with kiritinam or golden crown, gadinam or mace and cakra or discus
which Arjuna was accustomed to seeing. The Vaihaya Samhita states: Concealing His
inconceivable visvarupa Lord Krishna revealed His human looking form which is to be
meditated on. The sense is that the original form of the Supreme Lord is superior and
should be meditated upon as all other expansions and forms emanate from Him.
Thus ends the commentary to Chapter 11, verse 46 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 47
The Padma Purana states that the Supreme Lord Krishna is known as visvam or all
pervasive because of the maximum fullness and completeness of His attributes. The
visvarupa or divine universal form had not been seen before on Earth previous to Arjuna,
the son of Indra seeing it. This does not preclude that it had never been seen anywhere else
in earlier ages but at no other time did His visvarupa exhibit unlimitedly as much as
Arjuna had witnessed. The Brahmanda Purana states that in previous ages in various
planetary systems the visvarupa had been seen by Brahma and then after by Siva and later
it had been seen by Indra. Therefore others had witnessed the visvarupa in special
situations but Arjuna was the first to see it on Earth.
Thus ends the commentary to Chapter 11, verse 47 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 48
Even by devout and diligent study of the Vedic scriptures and their ancillaries it is not
possible to witness Lord Krishna’s visvarupa or divine universal form. Only due to
Arjuna’s unflinching devotion and friendship to the Supreme Lord Krishna throughout
his life was it possible him to be graced to see this form, those without devotion can never
qualify to see it.
Thus ends the commentary to Chapter 11, verse 48 by Madhvacarya.
There is no commentary to Chapter 11, verse 49 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 50
The Supreme Lord Krishna now revealed His original human looking form. The visvarupa
or divine universal form was in effect a form of illusion emanating from His original form.
Enough evidence for this has been confirmed and attested previously. Lord Krishna
Himself creates and manifests His own forms. For those who are unaware of His original
form He does not reveal His visvarupa. He reveals His catur-bhujena or four armed form as
requested in verse 46 to those who are somewhat aware of His power, glory and divinity
such as the members of the Yadu dynasty in Dwaraka and the Pandavas. The words
saumya-vapur mean gentle form and specifically denotes His original two-armed form. He
especially shows His two armed form to those who are unaware that it is His original form
and the reason for this is so that they naturally interrelate with Him like any other human
without aisvarya or awe and reverence and openly reciprocate with Him from the heart.
The idea of different manifestations of Lord Krishna original two armed form being more
superior and less superior is only from the point of view of those who are deluded. For
liberated beings the vision of the visvarupa is accessible but the four-armed form is its
source but the surrendered devotees of the Supreme Lord understand that the source of
the four-armed form is the original two-armed form of Lord Krishna and is Supreme.
Thus ends the commentary to Chapter 11, verse 50 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 51
Since the Supreme Lord Krishna had exhibited His original two-armed form it is said that
He has taken a human form but it should be understood that the form of the Supreme Lord
Krishna has a purely spiritual body which is completely transcendental to material nature
being saccidannanda meaning sat or eternal existence, cit or unlimited consciousness and
ananda or endless bliss.
Thus ends the commentary to Chapter 11, verse 51 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 52
The original two-armed form of the Supreme Lord Krishna is very rarely seen any where
in the material existence and even the demigods are always hankering for a glimpse of it;
but despite immense life spans of hundreds of thousands of years they are unable to see it.
Thus ends the commentary to Chapter 11, verse 52 by Madhvacarya.
There is no commentary to Chapter 11, verse 53 by Madhvacarya.
There is no commentary to Chapter 11, verse 54 by Madhvacarya.
Bhagavad-Gita
Chapter 11, verse 55
The conclusion of all Vedic scriptures and goal of all Vedic teachings is now being revealed
by Lord Krishna. The words mad-bhaktah mean exclusive loving devotion. The study of the
Vedas, performing rituals, giving in charity, practicing austerities etc as given in verse 48
was in reference to seeing the thousand armed visvarupa or divine universal form. The
same instructions were given in verse 53 in reference to seeing Lord Krishna’s
transcendental saccidananda form of eternal existence, unlimited cognisance and endless
bliss. Here Lord Krishna specifies that by bhakti in dedicating all one’s actions to Him,
performing devotion to Him, making Him the ultimate goal of one’s life without emnity
towards any living entity is the method by which one can ultimately attain Him and all
other activities Vedic activities must be accompanied by exclusive loving devotion unto
Him.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 11 by Madhvacarya.