“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” (Lord Krishna, Bhagavad-gita, 9.11)

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अवजानन्ति मां मूढा
मानुषीं तनुम् आश्रितम्
परं भावम् अजानन्तो
मम भूत-महेश्वरम्

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

1. Arjuna requested it

This was a conversation between two friends, though actually Arjuna and Krishna were related as cousins. They have familiarity established over many years of shared adventures, trials, tribulations, and forks in the road. Upholding dharma is not easy. The correct decision is not always the straightforward one. The right way to act is not always clear.

There is nuance and detail to consider. Especially when there is an antagonizing force of formidable potency, there must be both defense and offense. Defend dharma, but also work in ways to prevent the further erosion of longstanding traditions, beliefs, practices, and standards of etiquette.

उत्सन्न-कुल-धर्माणां
मनुष्याणां जनार्दन
नरके नियतं वासो
भवतीत्य् अनुशुश्रुम

utsanna-kula-dharmāṇāṁ
manuṣyāṇāṁ janārdana
narake niyataṁ vāso
bhavatīty anuśuśruma

“O Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.” (Arjuna, Bhagavad-gita, 1.43)

Arjuna posed questions to Krishna. The guru, the teacher, the authority figure, in this case had moments prior been the one receiving commands. He was steering the chariot, at the direction of Arjuna. Since these were questions of a philosophical nature, rooted in the origin of an existence itself, Krishna had to transition to the role of spiritual guide.

Seeing the inquisitiveness of the student and recognizing their humble disposition, the guru feels obliged to offer as much assistance as will be accepted, processed, and understood. In that interaction, Krishna was anything but a kripana. Instead of being miserly, He was liberal to an extraordinary extent. He embodied the very brahmana-varna that He originally instituted.

चातुर्-वर्ण्यं मया सृष्टं
गुण-कर्म-विभागशः
तस्य कर्तारम् अपि मां
विद्ध्य् अकर्तारम् अव्ययम्

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam

“According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.” (Lord Krishna, Bhagavad-gita, 4.13)

The exhibition of the virat-rupa is a symbol of that merciful nature. Krishna is so kind that He can be commanded by someone like Arjuna to show something which has never been seen before. Arjuna asked to see the virat-rupa and Krishna obliged.

2. It gives a visual to the avyakta-murtina

That virat-rupa is a visual corresponding to a rather esoteric concept. The avyakta-murtina technically cannot be seen. It is unmanifest, or avyakta. I cannot see the spirit soul within the body, but I recognize its presence based on external symptoms. I cannot actually see the wind, but I know it is a windy day based on the movement of the branches of the tree.

As the energy within pervades the entire body, so the Supreme Spirit distributes its influence throughout the cosmic manifestation. The visual displayed to Arjuna is an easy way to understand the sum collection of everything. Even if a person is the staunchest atheist, if they are honest they will at least acknowledge that there is an existence. Putting everything encompassed by an existence into a single collective is one way to explain the virat-rupa.

3. It is awe-inspiring

The majority of the interactions between Arjuna and Krishna are friendly in nature. Especially in the male-to-male versions, friendship sometimes involves good-natured ribbing. Sarcastic remarks. Put-downs. Insults. Cutting down of arguments.

These occur because of the standing of the two individuals. Friendship forms amongst equals. The virat-rupa is not meant to be shown to a friend. It is a vision which inspires awe. This has its corresponding mood of worship, which is known as shanta-rasa.

4. It answers a question about seeing God

The virat-rupa answers the question about locating God. If the skeptic insists upon visual evidence. If they refuse to believe in a higher power, a grand designer of unmatched intelligence. If they fail to find a purpose to the millions of actions and consequences that take place, they can at least try to understand the virat-rupa.

This is the proof that they are looking for. In the case that they refuse to acknowledge the satisfactory reply to their demands, they would have to at least resolve the existence of everything. The entire cosmic manifestation taken into a single collective. That is the virat-rupa.

5. It provides some substantiation to the discussion

Absent the vision of the virat-rupa, the discussion between Krishna and Arjuna is just between friends. Granted, Krishna is no ordinary person. Arjuna is no ordinary bow-warrior. At the same time, any person can say anything. Any two friends can have a conversation. This does not mean that their dialogue will be catalogued within a Sanskrit text of epic length for future generations to consult.

My friend could offer me the best advice in the world. They could be the smartest person known to man. They may be free of envy, doubt, and ill-will. They may be the kindest person walking the earth. But if they offer me advice, I will dismiss it.

They are my friend, after all. Who are they to tell me anything? Why should I take advice from them? I do not hold them in that high a regard. They are puffed up if they should think otherwise.

The vision of the virat-rupa gives some substance in the case of doubters. If the friend should not want to believe, they can at least pay obeisance to the virat-rupa. Arjuna knew that Krishna is everything, that He is indeed the last resting place, the param dhama.

अर्जुन उवाच
परं ब्रह्म परं धाम पवित्रं परमं भवान्
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम्

arjuna uvāca
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān
puruṣaṃ śāśvataṃ divyamādidevamajaṃ vibhum

“Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty.” (Bhagavad-gita, 10.12)

In Closing:

Despite wise words to receive,
Since my friend not to believe.

Who are they to tell me?
As if the wisest to be.

With such landscape at play,
The virat-rupa to display.

From Krishna into guru to turn,
From vision the doubters to learn.

Categories: the five

Tags: god, hare krishna, hinduism, poem, poems, poetry, religion, virat rupa