Chapter - XI
THE UNITIVE VISION OF THE ABSOLUTE
(Visvarupa Darsana Yoga)
Arjuna’s thirst has still not quenched and therefore, he is left with a feeling of dissatisfaction, and here he takes the initiative and begins this Chapter with an express desire to satisfy himself with a more definite view of the Manifest and the Absolute. Paramatma gives the answer to this desire by showing him a universal vision of the Absolute that occupies the greater portion of this Chapter. Krishna points out clearly in verses 48 and 52 that the vision of the Absolute here is beyond the reach of all conventional religious notions hitherto known, because it has been shown exclusively to Arjuna to remove the doubts that were present in his mind. Even the Devatas, who are much liked by the God, have not been shown such a vision because they were themselves to be part of this vision, and it was shown merely with the purpose of removing the doubts that Arjuna had about God in relation to other divinities. The vision that Arjuna saw or understood comprised of all the gods of the time, who were given far elevated status than the One God, but showing them within the great personality of God’s vision, who devoured all the so-called gods of the time as well as the saints of the period like Bhishma and Drona, revealed to Arjuna that Kauravas were on the wrong side, and Arjuna’s quest was in the right direction. It is remarkable here that the vision did not see the Absolute devouring the Devatas and other divinities that were worshipped but showed them to be comprising within the body of the Absolute. This was to show to Arjuna that Devatas were actually God’s preferred creation, and if there was any fault, it was in the way the truth had been understood by Bhishma, Drona and others; and that is why it were they who were being devoured in the image. Since Arjuna had a contemplative mind and had the inclination to reach the truth, he was shown the vision and it was told to him that it was a vision to be seen only through the eye of yoga (verse 8) and given to the contemplative only.
Says NG: “According to Krishna in verse 7, the vision is not a static one. There is no fixed mould into which the vision is supposed to fit. The man who has the vision can see whatever he desires to see, according to his own conditionings. Without conditioning - that is to say in the case of a man without religious or other prejudices - it is to be inferred that there is no vision, or that the vision is of no importance. The vision vanishes, and instead we have a person who is capable of making a proper distinction between the field and the knower of the field and does not therefore confuse or mistake one for the other, which is the important philosophic subject dealt with in Chapter XIII. Chapter XII is apologetic in favour of those who are unable to rise to such a philosophic state.
The vision in this Chapter thus passes from conditioned ideas of a cosmological person through a vision conceived in theological terms and attains finally to the full status of a positive picture of the Absolute in terms of an imperative force of becoming which reaches tragic heights.”
[1]
Arjuna said:
By that speech which has been spoken by You out of favour for me, the highest secret known as pertaining to the Self, this, my confusion, has vanished.
ACBSP translates this as follows:
Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has been dispelled.
Arjuna says that his illusion is over. However, as we will see in this chapter, a bit of doubt still persists in his mind about the real identity of Krishna and Krishna’s relationship with Paramatma.
Till some time back Arjuna was one who used to make fun of Krishna and his teachings. Now he is face to face with a situation where Krishna is talking in God’s tone and he is confused whether to regard Krishna as a Prophet or incarnation of God Himself or something else. In the beginning he was talking to Krishna as a learned man but when Krishna started replying in Paramatma’s tone, he got further confused. At this stage he wants to believe Krishna to be God’s true representative from whose mouth the Manifest Self of God is doing the talking, but his mind is still having doubts and he wants to see an evident proof before finally believing this.
This attempt by Paramatma to show Its image removed all doubts once and for all and Arjuna came to the conclusion that Krishna actually possessed the Noor (light) of the Manifest Form created by God. Vishnu is the name of that Manifest Self created by God, perhaps in the form of Noor or light. Hindus, who began to call Krishna as the incarnation of Vishnu, were not wrong. Their greatest fault was that they allowed this knowledge to get mixed with their myths and prevailing notions about God and His creations. Consequently, most of them failed to reach the One God and kept revolving around His creations. Also, they concluded that God’s messengers cannot be sent outside India, even when they believed that their God was the creator of all humanity, wherever it lived. As a result of this digression, they failed to recognize when the spirit of God decided to take birth at Arabia, at a later stage.
Paramatma knew that people were worshipping Devatas and their incarnations only and were digressed from the core purpose of leading all their worship to the Absolute God. Yet, these Devatas were extremely dear to It as a consequence of their intense worship and sacrifices that they had given in order to uphold God’s worship. Therefore, knowing fully well that people were on the wrong, It continued to listen to their prayers from wherever they were made. This was also because It was aware that a time would come when even these pseudo modes of worship would lead to truth. That would happen when people would start applying their mind. Had people lost faith in God and stopped worshipping Him then it would not have been possible for truth to prevail at this stage.
As regards to incarnation, Quran has given the answer to this mystery. It says that the Noor (special light) of Mohammad (Indra) was kept in Adam (Manu). This Noor kept getting transferred amongst the various Prophets and Messengers, till it finally came back to Mohammad. Hindus knew this much in advance and were in fact far more evolved as they had given different names to the One Noor when it was created, different names to its divisions and also different names when the Noor would descend on earth in newly born children. Various portions of Noor kept descending in pure bodies of the Prophets. Since Rama and Krishna too possessed this Noor, they were called the reincarnations of Vishnu. The same happened with Jesus. His followers knew of Jesus’s relationship with God through the Spirit or the Manifest Self and termed it as trinity. But they failed to see that similar Messengers could have come elsewhere as well just as Hindus failed to see that God was the creator of this entire world and if He was to send Messengers (Avatars) here in India, he must have also done so for the guidance of His other subjects, elsewhere in the globe.
At this stage, however, let us confine ourselves to the present state of Arjuna where he is still having doubts that Krishna could have such a relationship with the Manifest Self that It could use Krishna’s body to impart Its teachings.
[2]
The origin and dissolution of beings have been heard by me in elaboration from You, O Lotus-petal-eyed, as also Your unexpended greatness.
Translates ACBSP:
O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories.
The meaning is clear and need not be further clarified. Arjuna has started feeling more intimate with Krishna and addresses him as lotus-petal-eyed (God), says that he has heard in detail about the origin and dissolution of beings and is aware of ‘Your’ (Paramatma’s) inexhaustible glories.
The origin and dissolution of beings is a subject that is mentioned in detail in the Brhad-aranyaka and other Upanishads, which tell how the Unmanifest decided to have a Manifest form, how because of Its intense worship, the Absolute gave Paramatma the permission to create more worshippers, consequently It created the Noor of Brahma which divided and created more forms exactly similar to Itself, and how, subsequently the entire cosmos was created. This story must have been told to Arjuna at certain stage and it is this that he is referring to in this verse.
[3]
So it is as You have said Yourself, supreme Lord; I desire to see Your divine Form, O supreme person.
ACBSP writes:
O greatest of all personalities, O supreme form though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.
However, even when he feels more intimacy with Krishna by calling him as ‘Lotus-petal-eyed’, there is a doubt still in his heart about the man Krishna’s relationship with God, about whose birth, childhood and youth he had heard of. It is due to this reason that he asks Krishna to show that rupam aisvaram (form divine) through which Paramatma has entered into this cosmic manifestation.
We are tempted to give here one similar incident from Quran where Moses requested God to show His Form. As the Light shown, Moses was unable to see it and fell unconscious. It is evident from Gita’s words, which say this form was being shown exclusively to Arjuna, that the form shown to Moses was different. Perhaps the form shown to Moses was of greater intensity and was meant for a different effect and the one shown to Arjuna was meant to make him realize the relationship that existed between Krishna and Paramatma (Manifest Self of God), Devatas and Manifest Self and Manifest Self and God.
Surah Al-Araf, Verse 143 of Quran states:
And when Moses came to our appointed tryst and his Lord had spoken unto him, he said: My Lord show me (Thy self), that I may gaze upon thee. He said: Thou wilt not see me, but gaze upon the mountain if it stand still in its place, then thou wilt see me. And when his Lord revealed (his) glory to the mountain he sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee I turn unto thee repentant, and I am the first of (true) believers.
Interestingly, Ali in one of his sermons has said that it was his Noor or Light that was shown to Moses.
As corollary to what Arjuna is asking, Quran narrates an incident to confirm Mohammad’s relationship with the Manifest Self. As per this, on a night of Muslim lunar month of Rajab, Prophet Mohammad was taken by the angel Gabriel to the seventh segment of the sky where he came face to face with Manifest Self Itself. The words are clear and say that the creation (Mohammad) was taken from one mosque on earth to another mosque in the heaven, for a meeting with God. These verses of Quran are substantiated by Hadees-e-Qudsi, meaning Divine wordings, which describe what happened there. That Ali also forms part of the description substantiates all that we have proved till now.
A careful reading of this account reveals that Prophet Mohammad seemed familiar to the place as if he has been visiting it before as well, but this is something that has confounded the Muslims till date. Only upon understanding the evolution of the Manifest form of God, and studying the Vedas, Upanishads and Gita carefully so as to understand the real relationship between the personality of Prophet Mohammad and the Paramatma (who is seated on ‘arsh’ and a throne (kursi) [as per Ayat-al Kursi), can this mystery be resolved.
No Muslim has been able to understand fully as to what Prophet Mohammad meant when he said that he was the Prophet even when Adam was being created or when Husain said that all the world, including the sun, the moon and the stars, have been created by the God because of them (Prophet and his progeny). Only Vedas and Gita helped us reach a definite explanation.
[4]
If you think that it is possible for me to see it, O Powerful One, then do You, O Yoga-Master, show Me Your never-decreasing Self.
ACBSP translates as follows:
If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.
Whether the vision that Moses saw and that was shown to Arjuna were the same or not, we do not know. But since this vision shown to Arjuna was with the purpose of removing doubts that existed in his mind and was contemporary in nature, we have reasons to believe that the two visions were different. Arjuna did not become unconscious like Moses, but was extremely afraid and, resultantly, a great transformation can be seen in Arjuna’s personality.
Another phrase used by Arjuna here is important and further proves our point. Arjuna has referred to “Your never-decreasing Self”. This has to be seen in the light of the background that resulted in the war of Mahabharata.
Words of certain Upanishads are clear in this regard. One Manifest Self led to the creation of fourteen selfs (of the Devatas) that were identical to each other and also identical to the Manifest Self. Yet, the Manifest Self didn’t decrease. Thereafter, the cosmos was created using these fourteen selfs as guardians. The same was described by Mohammad, when he said:
The first of us (Ahlulbayt) is Mohammad, middle is Mohammad, last is Mohammad, all are Mohammad.
But despite creation of so many Mohammads (Noors), Manifest Self remained the same.
Certain other Upanishads have clearly described the role of these fourteen selfs inside us and inside all other objects and beings. That is why, various religions are of the view, that the world would collapse or disintegrate when the last of these fourteen is killed.
That One Self that never decreased continued to send on earth Avatars to relieve mankind of its miseries. When Jesus foretold of the spirit of truth that would come in future, it was reference to all the fourteen, who have emanated from this Manifest Self, who would come one after another in a same region. All together – they form Paramatma or the Manifest Self or if translated in English, the Supreme or Divine Spirit, referred to by Jesus as the Spirit of Truth but when one or more of the Devatas descend on earth, Paramatma still remains the same - does not diminish.
[5]
Sribhagavan said:
Behold, O Partha (Arjuna), My forms, by hundreds and thousands, various in kind, divine, and of varied colours and shapes.
Now Arjuna is being prepared to see some of the innumerable forms of God. This proves that the forms shown to Arjuna were perhaps milder in nature as it did not lead to disintegration of mountains or making Arjuna unconscious.
[6]
Behold the Adityas, the Vasus, the Rudras, the two Asvins, and also the Maruts; behold many marvels never seen before, O Bharata (Arjuna).
We have repeatedly said that the subject of Gita is to lead man to worship of the Absolute God – be it in its manifest or unmanifest form, as will come in the next Chapter. At the time when Mahabharata was fought, One God had been forgotten and people had started worshipping several demi-gods, some of whom were people of demonic nature, their own illustrious forefathers or the personalities of Adityas, the Vasus, the Rudras, the two Aswins, and the Maruts.
We have proved in the BOOK that the Adityas, the Maruts and the two Asvins are actually the various groupings of the fourteen Ahlulbayt or fourteen Devatas created from the Manifest Self. We are still a bit unclear about the Vasus but it is clear from Vedas that the term VasuDeva has been used for Hasan, when he would take birth on earth. We have seen earlier VasuDeva has also been used for the Manifest Self. Vasus too seems to be a grouping of various divinities.
Perhaps, Krishna belonged to the segment of Vasus, which we inferred from repeated reference to him as VasuDeva. It seems Vasus were either all the Prophets or a certain Avatars in whom Noor of VasuDeva had descended. Adityas and the Maruts were only known by name and were to be born at some future time period. But God had revealed their identity in advance because He wanted people to know them and recognize them. They had never visited the earth and were said to be living in the heavens, though the belief was that they would descend down on earth some day and live as ordinary mortals. People waited for them and prayed for their early coming. However, during this long wait, many of the people got astray and started worshipping them, and in the process forgot the real identity of God.
Arjuna too had grown up seeing the Adityas, the Vasus, the Rudras, the two Asvins and also the Maruts being worshipped. Devatas, which chiefly comprised the Adityas and also the Maruts, were the chief amongst them. He too must have heard of the long wait and prayers made by men to the Devatas. This is mentioned in the Upanishads that were written a shade prior to battle of Mahabharata. When the vision is shown to Arjuna, God asks him to see all of them in the vision, as they were all His cherished creations in varying order of importance. At least then, people would realize that it was the One God and not anybody else that ought to be worshipped.
[7]
Now behold there is My body, O Gudakesa (Arjuna), the whole world, including the static and the dynamic, unitively established, and whatever else you desire to see.
ACBSP says:
O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything – moving and non-moving – is here completely, in one place.
A form is being shown to Arjuna which is the cause of the creation of the entire cosmos, including the moving and the non-moving as well as the Adityas, the Vasus, the Rudras, the two Asvins and also the Maruts. In this form, several of those divinities that people of the time had begun to worship but who actually had some role in the scheme of God’s things, would be shown.
Implied meaning is that none else but the One God is worthy of all worship and they were all important parts of His Creation.
[8]
But if you are unable to see Me with this your (human) eye, I give you a divine eye: Behold My sovereign yoga.
Mere human eyes are too weak even to see everything that exists around us. Not to speak of seeing the vision of God. Therefore, a divine eye was given to Arjuna to enable him to see that vision.
You may perhaps ask what is that the eyes cannot see. Answer is that the mortal eyes of ours are unable to see innumerable things around us. We all are aware of microbes and bacteria and viruses, but are unable to see it with our human eyes. And need the eye of a microscope to see them. Eyes see the earth as a flat surface whereas actually it is round in shape. Eyes are unable to see in the dark. Yet there are special glasses that enable a person to see in dark. Eyes are able to see only if light falls on an object and reflect; and fail in performing their work if the light passes through. Likewise, we all know that a soul departs from a human body at the time of death, but no one has seen it even in broad daylight. Quran has made references about angels and Jinns that are never seen by our eyes. Several animals are said to have far more powerful eyes than us, just as few others have more powerful ears, or noses. And x-ray machines or night-vision glasses can see far more in certain perspectives than what our naked eyes can’t.
Likewise, if a certain divine eye on the pattern of ‘night-vision glasses’, is given by God, can’t it be possible to see the divine vision?
[9]
Sanjaya said
Having thus spoken, then, O King (Dhritarashtra), Hari (Krishna) the great Yoga-Master showed to Partha (Arjuna) the supreme Godly Form.
See that the yoga that we know today, and that signifies several physical exercises and postures for the wellbeing of the body, was not the same as understood by Krishna and Arjuna. This Yoga of present is perhaps result of digression of teachings of the time or it was always present in the period of Krishna but as Yoga of lower significance and the real yoga, as understood and taught by Krishna, revolved around acts that created a direct relationship with God.
This verse begins with the section in which Sanjaya again reports to King Dhritarashta of what happened. Sanjaya is essentially a religious man, which can be seen in his reporting. However, he says that Hari, which is the name of Vishnu, showed to Partha the supreme Godly form. This speaks of his piety and confirms that there were several people even in Krishna’s time, who recognized him as an Avatar of Vishnu.
[10-11]
With many mouths and eyes, with many marvellous aspects, with many divine ornaments, with many divine weapons held aloft,
wearing divine garlands and vestures, anointed with divine perfumes and unguents, a God representing sheer marvel, without end, universally-facing.
It seems the vision that appeared of the Manifest Form of God is a friendly one and no element of awe is yet evident. It is rather a benign and even luxury-loving god of ritualistic worship who is portrayed. The universal touch implied in a truly contemplative attitude comes into evidence only in the references to the ascharya (marvel), anantam (without end) and visvatomukham (universally-facing).
This is just the first form, as the Manifest Self of God wants to show that the various ways in which man worships their gods are actually His own various forms and nothing else. He is All-Knowing, All-Pervading, Beneficent, Merciful, Compassionate, Just, and much more at the same time. Quran gives more than 100 names of God, which are nothing else but his attributes or characteristic features and it is possible to make an image of god from each one of them. Instead of worshipping these creations of God, who own their origin to Him, why not worship God Himself, in whom all these forms are present?
[12-13]
If the splendour of a thousand suns were to rise together in the sky that might resemble the splendour of that great Soul.
There the Pandava (Arjuna) then beheld the whole world, divided into many kinds, unitively established in the body of the God of gods (devas).
Verse 12, in referring to the splendour of the thousand suns, uses the favourite simile of light which has always represented wisdom. Writes NG: “The comforting imagery of the previous verses is discarded in favour of more positive aspects such as the brilliance which penetrates every object. In spite of being a light, the Being is still referred to as mahatma (great soul) which keeps the vision from being understood too diffusedly or as a mere abstraction.”
Truly, the God shown was One God in His Manifest form, who was also the Creator of the Devatas and henceforth the various forms of the Devatas, with their distinct identifying features, were visible in the image. As said at other places, this vision of God, comprising even the Devatas, was shown to Arjuna because people of the time had given individual status of god to the Devatas, the Asvins, the Adityas and the rest described at various places in the Vedas. By showing the vision that includes the characteristic features of all of them, attempt is to show to Arjuna that there is Only One God, and those whom people had begun worshipping were all His own cherished creations and should not be worshipped individually.
The phrase ‘God of Devatas’ substantiates our logic to the full. Do remember that the Sanskrit text has mentioned the word Devatas and the commentators have wrongly translated them as gods, like in the translation of the aforementioned verse. This term leaves no doubt about the cause of the war of Mahabharata, which has been wrongly concluded as a war over possession of control over kingdom. Unfortunately, all those who sat down to comment on Gita knew nothing about the truth of the Devatas and translated them as gods, thereby committing the same mistake that various other people had done. The worship that was being done of the Devatas and Krishna’s teachings to worship Paramatma (or the Absolute God even higher) led to the war between the Kauravas and the true representative of God on earth at that time viz. Krishna.
[14]
Then he, Dhanamjaya (Arjuna), struck with amazement, with his hair standing on end, reverently bowing his head to the God, and with joined palms, said:
Writes NG: “In the construction of this Chapter we should notice there is a graded continuity in the vision, irrespective of the person or character through whose words the vision itself happens to be described. Arjuna’s own vision follows naturally on the vision reported by Sanjaya and Sanjaya’s own mood blends with it, except for the difference here stated that Arjuna was very excited. The tendency to religious or spiritual exaggeration is therefore only to be expected in the description that Arjuna himself has given, which now follows.
The reference to hrishtaroma (the hair standing on end) being a physiological symptom of exaltation, was referred to already in I, 29. Whenever a situation overwhelms Arjuna or is too much for him, this symptom appears.”
Terms like ‘spiritual exaggeration’ only belittle the importance of Krishna’s teachings. Perhaps commentators have been unable to visualize the feelings and the consequent change in a person searching for truth, when he is face to face with the ultimate truth – God. Arjuna’s condition can only be visualized by a person who is sincerely searching for truth since long and has finally found it.
[15]
Arjuna said:
I see the gods (Devatas), O God, in Your body, and all specific groups of beings, Brahma the Lord, established on his lotus-seat and all seers (rishis) and divine serpents.
Here Arjuna is talking of his belief prior to meeting Krishna, some of which have got changed after discussions with Krishna here. However, many of the people, particularly those whom Arjuna was to fight, too saw Devatas as gods and, following the religion of the forefathers, had taken to worshipping them. Arjuna says that he can even see the Devatas as well as Brahma (chief of the Devatas or the Noor of Mohammad) - the first power from whom the Devatas originated - who was believed to be seated on a lotus and who too owed his creation to the One God.
We invite the readers to retrospect at this stage. What was the purpose of showing such an image? You will have to agree that the true reason for fight between Krishna and the army led by likes of Bhishma and Drona was their differing beliefs in regard to the Devatas. If we are correct in this conclusion, you will have to agree that the epic Mahabharata has been written either with a negative intent or by someone who was so materialistic in approach that he couldn’t see the true purport behind the cause of war.
[16]
I see You of boundless form on every side, with multitudinous arms, stomachs, mouths and eyes; neither Your end, nor Your middle, nor Your beginning do I see, O Lord of the Universe, O Universal Form!
This is just the continuation of the vision and should in no way be seen as the form of God sanctified by Gita. The vision has a particular purpose to achieve on Arjuna’s mind and the next Chapter will indicate fully that God discredits worship of such images as were shown to Arjuna. That is why it has been said later in this Chapter that even the Devatas have not been shown such visions.
What is important is for us to believe that all the various things that people worshipped were within the power of God. All the seemingly powerful things are in the power of the ever expanding universe that emanated from the Manifest Self of God.
[17]
I behold You with a diadem, mace and discus, glowing everywhere as a mass of light, hard to look at, everywhere blazing like fire and sun, unpredictable.
There is a reference here to the familiar form of Vishnu of Indian mythology with diadem, mace and discus. After seeing this form, Arjuna progresses to describe that One God, in whom he had already seen all those whom the people of that time worshipped.
[18]
You are the Imperishable, the Supreme (that is) to be known; You are the ultimate Basis of this universe; you are the unexpended and everlasting Custodian of (natural) law; You are the immemorial Person; I believe.
This sentence is crucial as it not only describes Paramatama in Arjuna’s words but also signifies the entire purpose for the war of Mahabharata between Krishna and his forces on one side and the forces led by pseudo-priests - Duryodhana and Bhishma - on the other.
[19]
I see You without beginning, middle or end, of never-ending force, of numberless arms, having moon and sun for eyes; Your face like a lit fire of sacrifice burning this universe with Your own radiance.
[20]
The space between heaven, earth and the intermediate realm is pervaded by You alone, as also the quarters (directions); having seen this wonderful, terrible form of Yours, the three worlds are in distress, O Great Self.
The Devatas have been described in the Upanishads as the guardians of the fourteen quarters (or spheres). Arjuna, through this image, sees God in all the quarters, as it is He because of whom the Devatas originated.
[21-22]
Into You enter those hosts of the Suras (gods), some in fear of You mutter with joined palms, bands of great rishis (seer-sages) and Perfected Ones (siddhas) hail You with the cry “May it be well!” and praise You with resounding hymns.
The Rudras, Adityas, Vasus and Sandhyas, Visvas and the two Asvins, Maruts and Ushmapas, hosts of Gandharvas, Yakshas, Asuras and Siddhas, all gaze at You, wonderstruck.
Clearly, Arjuna is overawed at the sight. He realizes that the form shown to him is that of the Manifest Self of God. Therefore he mutters the names of all those gods that the people of the time believed in, as he could see them all in that Divine Image. He talks of the various images of God that were worshipped, of Vishnu and Brahma and Devatas, and of Rudras, Adityas, Vasus and Sandhyas, Visvas and the two Asvins, Maruts and Ushmapas, hosts of Gandharvas, Yakshas, Asuras and Siddhas. As you may have noticed, this list is far bigger than the one mentioned by Paramatma in verse 6, which included Adityas, the Vasus, the Rudras, the two Asvins, and also the Maruts. Why this difference?
As mentioned by us before, people of the time worshipped certain forms of God or His creation process, certain cherished divinities created by God but given the status of god by the people, as well as certain other beings elevated in status by people themselves. The difference between Arjuna’s list and God’s list is that while Arjuna includes everything that was considered as reverential by the people of the time, God only talked about those names that were his cherished and much-liked creations and who treaded the right path. Therefore, mark it, that the Adityas, the Vasus, the Rudras, the two Asvins, and also the Maruts were Divine Personalities whereas same cannot be said about Gandharvas, Yakshas, Asuras, Siddhas, Sandhyas, Visvas, Ushmapas and the like.
[23]
Seeing Your great form, with many mouths and eyes, O Mighty-armed One (Krishna), of many arms, thighs and feet, with many stomachs, with many terrible teeth, the worlds are distressed, as also myself.
[24-25]
On seeing You touching the sky, shining in many a colour with mouths wide open, with large fiery eyes, my inmost self intensely distressed, I find neither courage nor control, O All-pervading One.
Having seen Your mouths fearful with teeth like time’s devouring flames, I lose my spatial bearings and find no joy; be gracious, O Lord of Gods (devas), Container of the world!
ACBSP has translated these two verses in following words:
O all-pervading Visnu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind.
O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.
Writes NG: “The overpowering effect of the vision on Arjuna is clearly stated. This must be due to the highly positive character of the representation – as scraping the sky, rainbow-coloured, and then the flame-like teeth spreading everywhere – all of which portrays an accelerated process of becoming, as the term kalanalasamnibhani (resembling the fire of time) suggests.”
It is unfortunate though that Devatas has been translated by NG as god and where Arjuna had spoken ‘lord of the Devas’, it has been wrongly translated as lord of the gods. ACBSP has translated it rightly as ‘Lord of lords’. This is akin to ‘Noor al-noor’ [Light of the Lights or Noor of the Noors] of Quran.
[26-27]
All these sons of Dhritarashtra, with hosts of rulers, Bhishma, Drona, and that son of a charioteer (Karna), with our warrior chiefs
are rushing into Your fearful mouths terrible with teeth; some are found sticking in the gaps between the teeth with their heads crushed to powder.
Arjuna has now realized for certainty that those on the side of the Kauravas are heading towards certain destruction. This has been a slow progress from the time when Arjuna himself was one among them and even shared their beliefs. However, Krishna must have spotted that despite sharing their beliefs, Arjuna was spiritually inclined and had the aptitude to learn and use his reasoning faculties. This is why he came to Krishna’s side and continuously progressed in his company, till the level that he has now realized that all those on the other side, who have come to oppose Krishna because of his teachings, are on the wrong.
[28]
As many rushing torrents of rivers race towards the ocean, so do these heroes in the world of men enter Your flaming mouths.
They may be revered as heroes by men but actually they all are destined to destruction. At this moment, we invite you to ponder. You have seen how God would punish all those who worshipped beings, other than Him. Just imagine, what would be the fate of those who have created pseudo-gods for themselves. All such beings are described as being devoured by God, not the least their worshippers.
[29]
As moths speed into a blazing fire to be destroyed, just so do these worlds also speed into Your mouths unto their destruction.
[30]
You lick up, devouring all worlds on every side with Your flaming mouths, filling the whole world with glory; Your fierce rays are blazing forth, O All-pervading One.
[31]
Tell me who You are, so fierce in form; I bow to You, O superior God; Be gracious! I want to understand You, O Prime One, nor do I know Your (positive) continued becoming.
Arjuna was used to seeing people worship so many gods. When he saw the revealed picture of God, he was so awe-struck that he began to call Him the superior-God. However, this revelation has served its purpose so much so that Arjuna realized it was a war between virtues and vices, righteous way and evil forces. This revelation also proved to Arjuna that Kauravas were definitely on the wrong.
Out of awe and respect, he bowed to the form that he saw in the vision. But doubts still remained! Even about the very identity, when he said: ‘who You are?’ And acknowledged that he has not been able to understand Its true identity. Thus we see Arjuna is left in bewilderment even at the end of the most direct of visions that could possibly be described.
[32]
Sribhagavan said:
I am world destroying Time, grown into hardened maturity, operating here continuously, desolating the worlds. Even without you, none of the warriors standing in the opposing armies shall continue to exist.
Vishnu, we have shown in the BOOK, is the name of the intervening period which started with the Absolute God and passed on through the stages of Vishnu and Brahma and led to the creation of the Devatas and subsequently, the entire universe. It is said that the two most important mythological heroes, Rama and Krishna, are each incarnations of Vishnu. Legend has it that Vishnu has appeared in each of his ten incarnations (nine so far, a tenth expected soon) whenever mortals deviated from the true path and divine intervention was required to show them the true path. The last Avatar is called the Kalki Avatar and it is believed he will come in the near future to wipe out evil, injustice and corruption from the face of this world.
The matter of debate is whether Vishnu Itself took the form of Rama and Krishna and others or not. Despite the fact that we have expressed our own opinion regarding this elsewhere in our BOOK, truth is that debate on this is not necessary as none other than Vishnu Itself or the Kalki Avatar when he will come, can tell the truth. Our view is that the first Noor (Brahma) created by Manifest Self (Vishnu) divided into 14 Noors. This Noor which divided into several Noors is created with a specific purpose of guiding further creations towards the worship of the Absolute God. Zulmat is the misguiding force. In order to fulfil their purpose of creation, the 14 divisions of Noor of Brahma kept guiding the enlightened souls on earth. In other words, those humans on earth who were able to reach desired levels of purity were able to create a direct connect with one or the other of these Noors. Avatar is one who is living a life on earth like normal human beings but his mind is connected to one or the other Noors. This is the reason why Buddha sat under the Bodhi tree, trying to get enlightenment i.e. acquiring purity so that he is able to build a connection with the Divinities. From this logic, Devatas in human body (Ahlulbayt) too are Avatars of Vishnu. The last Avatar of Vishnu on earth is going to be the 12th of the Adityas or Imams, who is also the fourteenth Devata or Ahlulbayt and is supposed to appear in near future. He is the Kalki Avatar, as told by various Puranas. Muslims refer to him as Mahdi (The Guided One).
Therefore, it may amount to saying that the 12th Aditya and the 10th Avatar of Lord Vishnu are one and the same. Whether Vishnu takes a form or Vishnu creates a Noor from whom they evolve, is just a trifle issue; the core subject being that they were all God’s cherished creations, created out of the Noor created by His Manifest Form, which descended in human bodies to teach lessons of humanity and modes of worship. Vishnu is only the highest of the manifest stages of God, and the Unmanifest God is the state even prior to the creation of Vishnu.
Instead of getting involved in such fruitless debates, let us take lessons from what Rama and Krishna and the rest of the Prophets sent by God preached, so as to make this world a better place to live in. It is time that we all introspect, whether we are fit to be on the side of the Kalki Avatar or in his opposite camp, when he will appear. Reading Gita and other scriptures will tell us the ideal way to lead life that the Kalki Avatar too will endorse.
In the previous verses, Paramatma had said that It was the creator of all moving and non-moving objects in this world. Now It says that It is also the destroyer, It controls time and It does not need Arjuna to kill the warriors standing in the opposite camp; even without him they shall cease to exist. But Paramatma always works through a medium and if Arjuna decides to be so, it will only be for his own good.
At the end of this world, when the Kalki Avatar is put to death (as per Vishnu Purana), Paramatma will again start the winding process and the entire cosmos will be rewound from where it all began. There will be nothing left and thereafter, after a period of one Divine Night has elapsed, Paramatma will go through the process of creation again.
[33]
Therefore do you arise and gain fame. Conquering your foes, enjoy the realm of abundance. By Me even they have been already slain. Be you the incidental cause only, O Left-handed One (Arjuna).
Those who aspire on the path shown by Paramatma, gain fame in this world and the hereafter. Paramatma has already put those in the opposite camp to Krishna in the list of those who are to be slain and Arjuna can have the honour of being the incidental cause only, if he decides to conquer the foes. As a consequence, he would gain fame in the world.
It is sad indeed that in their attempt to prove that Gita is a universal religion and Krishna a representative of the Absolute God, commentators have tried to prove that Krishna does not mean a physical warfare all through the course of Gita. This is in spite of Krishna saying definitely that he has come to destroy, asking Arjuna to pick up his arms on countless occasions and himself patronizing the entire warfare. Even in this verse, the message is clear: they have already been slain by Paramatma, and Arjuna is asked to rise up and kill them so that they are removed from the face of this earth. This means their self is already dead; it has reached the nadir where the God (in Quran) calls them deaf, dumb and blind with souls dead and says no guidance can reach them after reaching this state. Moreover, the very fact that the discussion given in Gita eventually culminated in a battle with Kauravas didn’t make the commentators think the purpose could be other than what they were concluding.
NG has given countless arguments to support that only a general background of warfare is present and the Gita teaching is like the painting that should not be mixed up with the canvas. “The incitement to war therefore forms part of the natural or inevitable background of the Gita which Vyasa could not completely efface without lifting the painting from its natural canvas,” says NG.
We wish to criticize NG and all others who try to prove something when it is not there in Gita, just to answer the questions of a few western scholars. They talk of the Absolute God, and do not take His Manifest Self’s wordings as Absolute! Who are we to raise a finger of doubt over the words of God? We are just like minute creatures who will be history in a short while whereas God is One who is the world destroying Time and has the power to destroy us in such a short time that we won’t even be able to read the next line of this commentary. Last Chapter of the Gita clearly states that the secret for our betterment is to take refuge in the Absolute God. Gita states on countless occasions not to think of this life as eternal, because the eternal life is going to be the next one, and this is just the preparation. How much we prepare ourselves will decide whether we go to heaven or hell or take rebirth in this very world, in the form of other creatures.
God, the Creator, understands the nature of His creation better than anybody else. All the rules made by Him are in order to make His world a more humane world where justice prevails. And all the Messengers were sent either to efface evil, through teachings or warfare, or to lead mankind to worship of the real God. Even worship as per Gita is not just chanting the God’s name, but living in this world and performing all the actions, while remembering God and performing actions only for Him. Such a man is sure to be more just, humane and lover of mankind. In addition to this, worship also entails helping the oppressed, the poor, those inflicted with suffering, pain or disease, and fight to uphold the law of God, justice and lofty principles of humanity. This is the duty of not a few but all those who believe in Gita and worship the Absolute God.
It is this very teaching of Gita that send shivers down the spines of people. So now we will have to raise our voices against evil, corruption and injustice for which we may have to give certain sacrifices as well, they fear. And this is something that they are not ready to do. Religion to them has become a means to give them more riches, more children, more power and so on – all worldly riches which are criticized by Gita. So they go on criticizing Gita, finding fault in it or giving wrongful interpretations that are not there.
As regards to the criticism by western scholars, they can certainly not do so anymore without criticizing the superpowers of their times who wage war in the name of peace. If they can accept that, they will have to accept that war for peace is a concept that had been practiced by Krishna and others on innumerable occasions, with the only difference that it were not the superpowers fighting the war for peace to vanquish the weak, but the weak and the poor (remember Krishna’s army was far smaller in number), strengthened by their faith in the Real and Absolute Superpower, taking on the superpowers of this materialistic world, who had resorted to evil, injustice, inhuman behaviour and irreligiosity, under the influence of the riches and manpower support that they enjoyed.
Moreover, how will they describe the wars fought by Solomon and David given so elaborately in the Old Testament? Were they acting against the Will of the Lord or in accordance with it? The Old Testament itself says that the Lord kept giving them advice time and again during the course of their fights.
Numerically, Arjuna and Krishna’s army was far weaker than that of the Kauravas. Yet they emerged victorious. A true follower of Gita does not think whether he has material power on his side or not, whether circumstances are favourable or not. On the contrary, he spends his life trying to make unfavourable circumstances favourable, trying to fight against forces of injustice so as to deliver justice to a few starving and weak individuals, tries to fight against human right violations committed by the powerful and mighty, so as to save the downtrodden from getting affected, fights corruption and all types of evil, because he is a soldier of the army of the Absolute God Who is the real superpower, Who is in favour of equal rights and benefits for all, which have been usurped by others, and Whose army fights, keeping Him in mind, and takes refuge only in Him.
[34]
Drona and Bhishma, Jayadratha, Karna and other great battle-heroes, these are all slain by Me. Do not be distressed. Fight on, you shall conquer in battle your rival (co-warriors).
This verse also states that Arjuna is just a means. Even if Arjuna was not there, God would have created other means to achieve His objectives. That is why, the lesson of the Gita is that you have to endeavour and try, and leave the results to God.
That is why this work of ours is not that of one person alone. God has shown the way and He could have, at any point of time, found someone else. The writer of this might gain fame due to this and enjoy the realm of abundance, but at no point should we consider that it all happened because of his efforts alone as too much of divine assistance has gone into it. This line is being written so that we all remember this so that others keep reminding of this, if ever we get astray.
[35]
Sanjaya said:
Having heard that speech of Kesava (Krishna) the Diademed One (Arjuna) with worshipfully joined palms, trembling, inclining himself again before Krishna, with emotional stuttering, in sustained fear, bowing down, spoke.
[36]
Arjuna said:
O Hrishikesa (Krishna), it is but right that the world is delighted in praising You, that demons fly in fear to every quarter, and (that) all hosts of perfected ones bow in adoration to You.
[37]
And why should they not bow to You, O Great Self, more venerable even than Brahma the first maker, O endless God of gods (devas), Basis of the Universe! You are the Imperishable One, Existence and Non-Existence, and What is beyond (even) that.
Words here are clear. Vishnu or the Manifest Self of God or the One Power (Light) created prior to all creations is doing the talking. ‘Great Self’, addressed by Arjuna, confirms our view.
People of the time had wrongly started worshipping Brahma as the creator. We have proved in the BOOK that Brahma was the name given to the Noor that divided to create 14 Noors identical to the Noor from which the divisions took place. Thus Brahma (First Noor from which divisions took place) remained no more. Manifest Self of God (Vishnu or Paramatma or Rooh or Divine Spirit) is the creator of Brahma and hence also the Lord of all the Devatas. Arjuna too realizes that Paramatma is superior and even Brahma owes his origin to It. This Paramatma is even the God of the Devatas. (Remember, Sanskrit word is Devas that has been wrongly translated as gods).
[38]
You are the first of the gods (devas) and the Ancient Spirit; You are the Supreme Basis of the Universe; You are both the Knower and the Knowable; You are the (transcendent) Beyond and the (immanent) Receptacle (here); the universe is pervaded by You, O One (capable) of Limitless Form!
Arjuna has realized that Paramatma was there even prior to the Devatas’ origin and is the most ancient of all and It alone is the supreme basis of the universe. It is unfortunate that people had started worshipping the Devatas and forgotten the real God, who is the creator of Devatas themselves. In next verse, Arjuna further praises the God of the Universe, who is the Lord of all Devatas mentioned in verse 39.
[39]
You are Vayu (wind deity), Yama (death deity), Agni (fire deity), Varuna (sea deity), Sasanka (lunar deity), Prajapati (first of progenitors) and the Great-grand-sire; Hail! Hail to You! A thousand times and again, Hail ! Hai to You!
Vayu, Agni, Varuna, Prajapati – the Vedic characters were introduced by Paramatma Itself so that we identify them and seek guidance from them about the manner in which we are supposed to live in this world, the manner in which we are supposed to worship God, what He wants from us and what He forbids - they being the Purushottama, the best of men as has been endorsed by Paramatma Itself. Man committed the blunder of deifying them, started worshipping them and forgot the real God.
You have seen in the BOOK that Vayu, Agni, Varuna, etc. were appellations for the Devatas. NG has wrongly put wind deity, death deity, fire deity, sea deity, etc. in brackets. We have shown the relationship of these deities with ourselves on one side and the Manifest Self (Paramatma) on the other side in the BOOK.
After seeing the vision of God and hearing the discourse, Arjuna has realized that God alone is to be worshipped and in this verse he is seen to be praising that One God of the Universe.
[40]
Prostrations to You before and after; prostrations to You on every side; O All, of endless potency and immeasurable strength; You terminate all, then You become all!
ACBSP has again deviated from the real meaning when he writes: “Out of loving ecstasy for Krishna, his friend, Arjuna is offering his respects from all sides.”
Krishna fought because people had started worshipping the Devatas and had made several other gods. Unfortunately, instead of taking lessons from Krishna’s teachings, we started worshipping Krishna. Let us fear that time when the Kalki Avatar will come for it might happen that he fights and kill us because we have again raised a creature, even so he was an Avatar of Paramatma, to the level of God.
[41-42]
Whatever I have said rashly from carelessness or fondness, addressing You as “O Krishna, O Yadava, O Comrade,” thinking of You as an intimate and ignorant of this Your greatness,
and for whatever jesting irreverence I may have shown You, whether at play, reposing, or seated, or at meals, either when remaining by myself, or when You were present, that I ask, O Acchyuta (Krishna), to forgive, O Unpredicable One!
These verses describe exactly the state of Arjuna’s mind – that he is not speaking because of fondness for Krishna, as ACBSP has inferred.
Arjuna himself confesses that he had not treated Krishna with the respect he deserved. In fact, he had been jesting about Krishna on more than one occasion previously and is now regretful. This also tells the socio-religious situation of the time when people practiced the religion of their forefathers, which had become corrupt with time. Krishna appears as God’s emissary to remove the vices that prevailed. Initially, people made fun of him, mocked and jested at him, but when Krishna’s teachings began to threaten the foundations of their religious beliefs, they came up in arms against him. There were some like Arjuna who initially shared the same beliefs as the rest of the people of the time, but slowly realized the truth in Krishna’s teachings, and came to his side, initially with certain doubts, which got resolved in the course of this discussion.
Remember, Zulmat knows it cannot give a response through logic to teachings of Noor. Therefore, it tries to throttle the teachings by attacking the one who is propagating them. The same happened in the case of Krishna, Jesus and Mohamamd.
It is apparent from the tone in these verses that Arjuna is still over-awed and afraid, after seeing the vision. However, he has now started regarding Krishna as far superior to all the rest Divine Personalities, an opinion that won’t last long, as he will find that Paramatma doesn’t descend in human bodies but Its agents – the Devatas – create the connect with the human mind and through such a body Paramatma speaks.
[43]
You are the Father of the world, of the moving and unmoving; You are to be reverenced by this (world) and (are) the supreme Guru; none is Your equal; how then could there be one greater than You, even in the three worlds, O One of incomparable greatness!
Fact is there were people who had started putting various deities or gods as higher than the One God. In fact, Gita says, they had forgotten the real God. That is why Arjuna, after seeing the manifest form of God, says that nobody can be higher and the Paramatma, whose vision was being seen by him, was the superior most.
[44]
Therefore bowing down and prostrating my body, I seek Your grace, O adorable Lord; (it is but proper that) You, O God, should bear with me, as father to son, as friend to friend, as lover to beloved.
[45-46]
I am glad having seen what has never been seen by anyone before, and my mind is troubled with fear; show me that very form, O God; be pleased, O God of gods (devas), O Abode of the Universe;
I want to see You even so, diademed, with mace and discus in Your hand; assume that very form with four Arms, O Thousand-armed, O One of the Universal Form!
After seeing the form of God, Arjuna has begun to show respect to Krishna, but it is not clear here whether he still believes that Krishna is God Himself or not.
The fact that translation errors are there in the Gita can be seen in the translation of the last line of verse 45 which says ‘devesa jagannivasa’, which has been translated as ‘God of gods’. For two different words, same meaning has been taken, without even considering for a while that when two different words have been used, it must have two different meanings as well. Just ponder for a while... are these words not talking of the time when the Devatas would reside in this world?
This verse also makes clear the difference between the manifest and non-manifest forms of God. Absolute God is non-manifest in existence. It is difficult for a man to worship the non-manifest form of God. Therefore God created a manifest form, and these Divine Personalities were created to reveal the true nature of God, knowing whom alone could one understand the real God.
Arjuna has been shown a form of God, which has made him extensively afraid. But Arjuna still wants to see another form of God. This reveals again that Arjuna is still in learning process and even after seeing one form of God, he wants to see another form, perhaps because a bit of doubt is still there.
[47]
Sribhagavan said:
By My favour, O Arjuna, this supreme form has been shown, by the yoga pertaining to the Self (atma), made up of light, universal, endless, primal, never before seen by any other than yourself.
The word atmayogat (through the yoga pertaining to the Self) is used in this verse, because of which Arjuna has been able to see the vision of the Supreme Form. Next verse talks of nriloka (the human world) to tell that the vision hitherto described is not normally given to men. Arjuna alone has this unique favour. While writing this, NG raises another point: “This brings out the verity so well known in Indian spirituality that no knowledge is valid without a guru.” NG is right, but if he wants himself to be treated as that guru or if ACBSP wants the revered acharyas of International Society for Krishna Consciousness to be treated as gurus, they are both wrong. The guru to teach and make us understand the God has already been appointed by God Himself. And the Vedas have given enough incidents from their lives to enable us to identity them when they would come to live on this earth. The last of them or the 12th Aditya or the Kalki Avatar is the guru of our time. Let us all pray to him so that he gives his blessings and enables us to worship and reach God in the manner that is expected of us by God Himself.
[48]
Neither by the Vedas, sacrifices, nor by study, nor by gifts, nor by ritual, nor by severe austerities, can I possibly be seen in such a form in the human world, by anyone other than you, O Hero of the Kurus (Arjuna).
This form, as we have said, was specifically shown to Arjuna, to clear his doubts, and in no way is God endorsing the worship of this form. That is why, it is said that neither the Vedas, sacrifices, nor by study, nor by gifts, nor by ritual, nor by severe austerities, can anyone see this form.
[49]
Be not distressed, do not be confused, having seen such a terrible form of Mine; free from fear, mentally comforted, again behold that very form of Mine (presently) here.
Writes NG: “Beginning from this verse to the end of the Chapter there is an absence of the exaltation produced by the vision, and Krishna and Arjuna continue the dialogue, standing, as it were, off-stage.”
[50]
Samjaya said:
Having thus spoken to Arjuna, Vasudeva (Krishna) again showed his own form and the Great Self, becoming mild in form, consoled him who was terrified.
[51]
Arjuna said:
Beholding again this Your mild human form, O Janardana (Krishna), I am now calm, with the living mind restored to its natural state.
[52]
Sribhagavan said:
This form of Mine which you have seen is very hard to see indeed; even the gods (devas) ever aspire to behold this form.
ACBSP writes: The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods (devas) are ever seeking the opportunity to see this form, which is so dear.
The lofty position of Devatas is confirmed by God here, who says that “even the Devas ever aspire to behold this form.” This is said so despite the elevated status of the Devatas in the eyes of God. The reason being that the form was not the form that the God would have loved to show, and it was shown to Arjuna for an express purpose of removing the doubts that were present in his mind, and in the minds of the people of the time, who had forgotten the real God and taken to worship His creations.
Not this form, surely, but the verse clearly indicates that the Devatas are used to seeing the various forms of Gods, this form being an exception. This confirms the lofty position of the Devatas in the eyes of God.
If we see some of the incidents from the lives of Ahlulbayt, we find that even they showed people various scenes, whenever they wanted. They are narrations present where they raised the two fingers and in between the two fingers the bystander could see events happening at far off places or even the events that were to take place in future.
[53]
Not by Vedas, nor by austerity, nor by gifts, nor by sacrifice, can I be seen in this form as you have seen Me.
The form that was shown was exclusively created to remove doubts prevailing in Arjuna’s mind. That is why all the pseudo-gods as well as those who were dear to God but were wrongly being worshipped as gods, were shown within the image. Moreover, the form has a topical nature, as those in the opposite camp too were shown as being devoured by the form. This was merely an attempt to remove doubts from a reasoning mind looking for truth and hence no one else has been shown this form.
This also leads us to a point. God has held reason with great esteem. Those who apply their reason with sincerity and wish to reach the truth as regards to God are eventually guided. It is beyond God’s Beneficent and Just nature that He would not guide those who aspire to know the truth about Him with sincerity. He would do so even if He has to show His form to such a person. Come, let us all search for the Truth about God, with sincerity! Guidance will surely arrive to a true wayfarer.
[54]
But by devotion that excludes all else, O Arjuna, I can be known, seen, and in principle entered into, Paramtapa (Arjuna)
Arjuna was fortunate enough to be born in the time of Krishna who enabled him to see the divine vision. What about us, who are not fortunate enough to be born in Krishna’s time? For us Paramatma gives a solution: that we all can know It, see It and in principle enter into It by devotion that includes nothing else.
[55]
He who does actions that are Mine, whose Supreme is Myself, whose devotion is to Me, devoid of attachment, free from enmity to all beings, he reaches Me, O Pandava (Arjuna).
Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the Eleventh Chapter entitled Unitive Vision of the Absolute.
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