So, Arjuna thinks that his delusion has finally gone. Let us see.

Arjuna was always very fond of Shri Krishna but now his heart is filled with divine love for Him. That is why he is using adjectives like `Lotus-Eyed' for Shri Krishna so lovingly. When you realise that your beloved is the supreme lord of universe and the greatest without comparison, your love knows no bounds.

What you say about Yourself, O great Lord, is just so; O best of persons, I want to see your divine form. (4)

Arjuna makes it clear that whatever Shri Krishna has said about Himself in the foregoing chapters, he accepts in toto. Still, he has a desire to see Bhagavan's divine form as a visual spectacle. It is a natural human curiosity. He does not want to see Bhagavan's divine form in order to reinforce the knowledge. Why, then, the desire to see Bhagavan's divine form? A Yogi who has become united as a result of the supreme knowledge becomes detached from all desires. A person with established intellect also cast off all the desires. Such a person should have no desire even to see Bhagavan's divine form. As will be evident later on, Arjuna is still on way to becoming united and he is going to learn a lot from the vision he desires to have.

Arjuna is careful. He has not forgotten how Bhagavan Shri Krishna had tackled his questions in the beginning of chapter III. At that time, Bhagavan had conveyed to him, though indirectly, that he should not have the desire to avoid `the terrible deed'. This time, having expressed a wish, which crossed his mind, Arjuna leaves it to Shri Krishna to fulfil it or not. Also, he is not sure whether it is possible for him to see the divine form of Bhagavan. Hence, he makes a conditional request to Bhagavan.

Bhagavan Shri Krishna never declines any request from Arjuna. Arjuna wanted to see His divine form and Shri Krishna says `Be it so'. An ideal master never kills the curiosity of his pupil. Here we have the Master of masters, the Lord of the universe, who is omnipotent - why should He say no to anything? He can impart the knowledge by acceding to the requests of His beloved disciple also. Bhagavan gives a brief description of what Arjuna is about to see.

The divine form includes all divine personalities - Adityas, Vasus, Rudras, the Ashvinikumaras (physicians of gods) and the Marutas. Also, the divine form contains many forms unseen before, which are full of wonder.. Arjuna is in for a big surprise and shock when he sees Bhagavan's divine form.

The divine form includes the entire universe alongwith all its beings and also whatever can be desired or imagined.

"Hari" has been used for Shri Krishna for the first time in Bhagavad Geeta. It means `one who takes away all the sins'. Now Sanjaya is going to describe the supreme divine form shown by Bhagavan Shri Krishna, great lord of Yogis in the next verses.

Sanjaya is trying his best to describe the brilliance of Bhagavan's cosmic form. The brilliance may actually be more than even the brilliance of a million suns, but the brilliance of a thousand suns is enough to dazzle the eyes. Then the eyes can no longer distinguish greater luminosity.

Then the son of Pandu saw the entire universe with its manifold divisions collected together there, in the body of the God of gods.

It is worthwhile recapitulating Sanjaya's description of the divine cosmic form. Sanjaya has seen many eyes, mouths, divine ornaments, perfumes, weapons etc. He has seen the divine form having a dazzling brilliance somewhat like the sudden emergence of a thousand suns or so. He also feels the entire universe is seen collected together in the cosmic body of Bhagavan. More than that Sanjaya is not able to describe ( more details, for instance, of Adityas, Rudras etc. which Bhagavan had mentioned in verse 6.)

Arjuna is wonder struck and trembling on seeing the cosmic form. In the next verses we have Arjuna's elaborate description of the cosmic divine form which is more detailed than that seen by Sanjaya.

Seeing the divine cosmic form, Arjuna is fascinated. He is convinced, independently of what Shri Krishna has told him earlier, that Bhagavan is the supreme imperishable and the primeval Being, the ultimate basis of the universe, the supreme knowable and the preserver of the eternal religion - the cosmic order.

So far, everything Arjuna saw was nice, magnificent and fascinating. Now he beings to see the ferocious aspect of the divine form. He describes the blazing fire in the mouths scorching the entire universe. Very soon the ferocious aspect of the cosmic form is going to magnify and Arjuna is going to be full of fear and confusion.

Description of Bhagavan's cosmic form as without beginning, and or middle is a repetition (verse 16) which is natural in a state of excitement and wonder.

The ferociousness of the cosmic form has increased! Arjuna sees all the conceivable space pervaded by Bhagavan's cosmic form only and all the worlds are getting extremely tormented on account of the terrible aspect of the cosmic form. The picture is now very different from what Arjuna was seeing, for example, in verse 17. The cosmic form, which Bhagavan Shri Krishna is showing to Arjuna, does not remain in the same form; it keeps changing its nature.

If all the space is already pervaded by Bhagavan, as described by Arjuna in the previous verse, how could anybody enter Him from somewhere outside Him? These contradictions are also a part and parcel of the divine form.

The sages and gods who were apparently at peace in verse 15 are now scared and are praising Him with folded hands and with excellent hymns praying for peace.

Sadhyas are twelve in number, being born of Sadhya, a daughter of Daksha and a consort of Dharma Vishvadevas are ten, born of Dharma and Vishva, Daksha’s daughter.

Now in addition to the worlds looking terrified, Arjuna admits that he is also feeling terrified. The cosmic form is looking really terrible now.

By addressing Shri Krishna as Vishnu, probably Arjuna wants to remind Him that He is the protector and sustainer of the universe, why has He assumed this terrifying form threatening destruction?

What a terrible sight indeed!

Strangely, the spectacle of destruction which is terrifying Arjuna has the features of a natural activity also which Arjuna is trying to describe by giving examples in this verse and the next. If the destruction that he is seeing is so natural as the drawing of waters of the rivers into the sea, why feel tormented and puzzled? But that is Maya, is it not? Death is a perfectly natural phenomenon but we are puzzled and tormented by it!

Another example of how a phenomenon consisting of mass destruction can be perfectly natural. We see moths being killed by blazing fire very often in this way, yet some day we wonder why the nature has given them the instinct to run into the fire on their own and get killed.

O Vishnu you are sustainer of this universe, why are you bent upon destroying it?

The climax of astonishment, confusion and terror. Arjuna is just dazed. He very well knows who Shri Krishna is. Apart from knowing Him as his closest friend and brother in law and his constant companion, he has heard about Shri Krishna's glories and divine powers in great detail. And yet Arjuna is asking, "Tell me who You are". Still he knows that He is the best of gods. The knowledge imparted earlier has not faded away. He offers his salutation to Bhagavan. But he is not able to get reconciled to what Bhagavan Shri Krishna is up to. He wants to know Bhagavan but he feels that without comprehending His tendency - His activity, which appears so strange and inexplicable - he cannot know Him. Arjuna's condition is like that of a child who sees his mother - whom he had known always to be full of love and affection for all her children - beating and torturing his brothers and sisters. Such a child may cry out, `who are you? Are you the same mother who used to love all your children so much? What has happened to you? What are you doing? I don't think I can know you fully unless you explain this.' Shri Krishna had created a very likeable and pleasant, blissful mood in chapter X and Arjuna had the impression that everything is so nice, smooth and blissful. The knowledge gained by Arjuna was not yet complete. That is why, when Arjuna said that his delusion had gone. Bhagavan had other ideas. He had this drama up His sleeve to bring home another aspect of knowledge. The drama has been very successful. Arjuna is shattered and all confused He knows that the great Being standing before him is the lord of the universe, but he is not able to understand Him. His actions bewilder Arjuna.

Actually, in content, Shri Krishna has not told Arjuna anything more than what he already knows and what he is seeing. And yet, His supreme words bring a world of solace to Arjuna. The entire perspective changes, as we shall shortly see.

Bhagavan, in reply, to Arjuna's question, `who are You of terrible form?' says that he is Kala, the destroyer of the people. Kala (time) is the primordial power of Bhagavan which is responsible for creation in successive stages and to which all creations are subject. Prakriti creates is subject to the power of Kala. The word `Kshaya' used in the verse actually means `decay' or `wearing out'. The moment something is born or is created, its decay or wearing out by the operation of Kala starts, When the process is slow, we do not feel that anything terrible is happening. When something drastic happens as the destruction of a large number of people in a great battle, we are terrified like Arjuna. Bhagavan says `I am Kala, the destroyer of people, and I am proceeding to do here precisely that'. Arjuna is terrified because the same operation of Kala, which he has been seeing, always is now inflamed. Thus Bhagavan says, `I am the same Kala with which you are familiar, only inflamed in order to accomplish the drastic destruction which normally takes place more gradually.'

One is reminded of the verse 18 of chapter II. Whether the destruction or decay is gradual or it is sudden, it is natural nevertheless. Why revolt from something that is natural?

Further, Shri Krishna says that Arjuna is not really needed to accomplish this destruction. Bhagavan, in the form of inflamed Kala is there to achieve that. Even without Arjuna, the warriors who are to be destroyed by Bhagavan will get destroyed.

Is Bhagavan Shri Krishna preaching fatalism? Is He undermining the worth of effort? No. If that were the case, Arjuna would not have exerted so much in the Great War as he did. He would have been rather inactive and complacent, having been assured by Bhagavan that his enemies are going to get killed anyway. Yet it is possible that some people, reading this verse and the two following verses may feel that fatalism and worthlessness of effort is the content of these verses. But, whoever has been really absorbing the teachings of Bhagavad Geeta so far will never think like that. What is being emphasised is not the worthlessness of effort, but the inevitability of natural events.

As long as one feels that one is performing the actions, the conflicts of effort vs. destiny are bound to arise. Verses 27 and 28 of chapter III are very relevant here. Whoever deluded by ego, believes that he is the performer of actions, is bound to face a lot of questions: How far can the effort go? Will one day Man be able to master every force of nature? Is there anything called destiny? Are the future events predictable? If that is the case, what is the use of making effort? None of these questions arise to the knower of essence described in verse 28 of chapter III. Bhagavan Shri Krishna performs all the actions by virtue of Prakirti, in the manner spoken of in verse 10 of chapter IV. Our effort, which some times appears to accomplish an act and some times fails to do it, is also a part of His action. Hence, while we should make an effort in all sincerity and humility, we should not be worried about its consequences. Bhagavan has already created the right perspective in verse 27 of IV chapter. When we perform actions in the spirit of offering them to Bhagavan, we are saved from all the worries. If we remember verse 27 of chapter IX, at the time of performing actions, we cannot perform a sinful action, for, how can we offer those actions to Bhagavan? Even if we forget this golden principle and commit a lapse, whenever we regain the righteous perspective, we can place that lapse also at His lotus feet requesting Him to forgive us and to set right whatever may be wrong. All merciful and graceful as He is, He will absorb all our sins, lapses and deficiencies. Thus we are freed from the worries of the consequences of the effort in every way. Even lapses do not trouble us because Bhagavan, smilingly, takes care of all our defects. In reality He is doing everything; but since we have been blessed with an individual personality and discretion, it is our duty to pray to Him and to obey His instructions. Why should we worry about the consequences?

These words must have flashed a spark in Arjuna's heart. You are so graceful, merciful and generous. You should have stated in chapter X while enumerating Your glories. `Of masters I am the most generous Master'. All the masters in the world would certainly expect their servants to accomplish some job precisely defined, howsoever insignificant. Where can one get a master who says. `You only try your best to accomplish the job, which I prescribe. I will myself accomplish the entire job and give the credit to you'. Even if one fails, You do not mind. On the contrary you console him, `That was only My divine play, do not worry'. Even if your servants commit lapses and sins, when they remember You and place their sins at Your feet, you forgive them and absorb all the sins. Where can one get a master as generous as You? You accomplish every job and give the credit and fame to your servants. It is not possible to disown the credit given by You. Even if, After the Mahabharata war, Arjuna had shouted from a mountaintop, `know the reality, my friends, I have not killed the enemies. It was all done by Bhagavan. I was only an excuse', who would have believed him? People would still say that he had accomplished a great job and would add that he is so modest also. Thus, he would get some extra credit and fame. Is there any limit to your generosity, my Master?

You give credit and fame to even those who do not regard themselves as your servants. You are unreasonably generous, my Lord. Only difference is that these people are troubled by ego when they get credit of success, and they are frustrated and disappointed when they fail in their effort. They might blame something or the other for the failure, not knowing that in Your divine play which always prevails, Your servants and devotees are protected from ego and frustration by You. They have nothing to fear. You guide them at every moment.

How cutely you are requesting Arjuna, Your favourite devotee and friend, to be simply a mechanical agent or an excuse! As if somebody requested his hand to obey him, assuring the hand that the entire job will be done by the mind only - the hand has to be simply a mechanical agent!

We are your tools and we are expected to serve You. In reality, we have no individuality of our own. We are, at best, your limbs. Yet, you have, out of your unbounded grace, chosen to make us feel that we have separate individual personalities. Taking recourse to this discrimination, we worship You and try to serve you. We really do not know whether we worship You enough, whether we express sufficient gratitude to You for all the grace you constantly shower on us, and whether we serve Your purpose properly or not. But you are omnipotent, omniscient and all merciful. Please forgive us for all our faults, guide us at every step and have mercy on us. Please stand by us and bear with us, Lord! We really do not know what we are doing.

Shri Krishna comes out with a clear prediction at a time when Arjuna is least curious about future. Arjuna has now reached that level of enlightenment at which his effort cannot be undermined or reinforced by the knowledge of future. Unless this stage is reached, prior knowledge of future can be prejudicial.

In fact the point of making the prediction is very subtle. It is not like saying `You will win and therefore have no worries; fight'. This would hardly have counselled Arjuna. What Bhagavan wants to say is Do not try to avoid the inevitable. I am responsible for the war and its consequences, not you and I am going to do it any way. So, follow my footsteps without any perturbance.'

Arjuna is overwhelmed by a mixed emotion, which is difficult to describe. The prayer of Bhagavan Krishna, which follows, can best express that condition.

Chanting of Bhagavan's names has different effect in different types of beings. The world at large gets solace, delight and is attracted towards Him. The demons fear Him although He is situated in their heart also equally. The demons run here and there out of fear. They run here and there but cannot get relief anywhere because, really speaking, they are running away from themselves. The perfected souls just bow down to him. The height of perfection is reached when one bows down to Him.

The very fact that Arjuna has seen how and why Bhagavan's glorification and chanting of His names generates different reactions in different kinds of beings; shows how, all of sudden, Arjuna has gained the perspective. There is no element of surprise in Arjuna's prayer but there is a thrill or exhilaration as if everything were explained now. There is a vast difference in Arjuna's expression as compared to his earlier description (verse 15 to 31 of this chapter) although the spectacle before him is the same. Also, this prayer is entirely of a different kind than the one that ensured from his lips in chapter X (verses 12 to 18). The knowledge gained now is more comprehensive.

This verse shows the extent of Arjuna's enlightenment obtained by the grace of Bhagavan Shri Krishna. The unbounded love, the unit of mind and heart, which naturally follows such enlightenment, is also obvious.

Bhagavan had said in chapter IX `I am both Sat and Asat’ (verse 19).

All that is glorious, powerful and magnificent is Him. Hence, if one were to salute all His glories separately, it would amount to repeated salutations to Him. Arjuna now is overwhelming with love, devotion, respect and humility.

The culmination of Arjuna's feeling of love, devotion surrender and companionship with the supreme Lord! We are bound to have limitations and shortcomings, but the Lord of the universe bears with all of us out of His love and compassion. He is our ultimate relative, our friend and our guardian. When we realise this, there are no further problems.

Arjuna's fear has not gone yet. It is a strange combination of joy and fear.

Shri Krishna brings home the point that what Arjuna has seen is a rare sight, not seen by anyone before.

Gracious Lord! You are certainly a bit partial to Arjuna. You concede all his requests without exception. Your love and compassion and concern for your devotees are unparalleled and unimaginable. Surely, You must have planted only those desires in Arjuna's mind which are worthy of fulfilment, whereas in our minds innumerable stray desires - relevant and irrelevant keep on rising. You know the best Bhagavan!

It is not clear whether Bhagavan now showed His four armed form as specifically requested by Arjuna (verse 46 of this chapter) or the normal human form with two arms. If He showed the four-armed form, there is no mention of His switching over to the normal human form later.

All the methods and means which remain on material gross plane only are of no avail for having a vision of Bhagavan. One must rise above the gross material plane to have divine revelation.

But from where should we bring this exclusive devotion, O the best of teachers? Please do not give us just the prescription leaving it to us to get the medicine from somewhere. We do not know of any market from where we can get the medicine; neither do we have the money. Please keep the prescription with You only - we might lose it- and give us the medicine with Your lotus hands and admit us in Your nursing home. We want to depend entirely on You. Nothing short of You will satisfy us - not even Your medicines.