Was Sri Krishna's vishwaroopam seen by anyone before the Gita Upadesha?Why Arjuna did not attain moksha/mukti despite the upadesha of GeetA?Did Sri Krishna show His universal form in Dhritarashtra's court?Why did Arjuna forget the Bhagavad Gita?Is the current form of Gita is authentic as what Krishna actually said or interpolated?Did Sri Krishna really show Viswarupa Darshan to Arjuna or was it merely a projection of Arjuna's mind?What are the Yagnas Sri Krishna was referring to in Srimad Bhagavad Gita?How much time did Sri Krishna take to preach Gita to Arjuna?Why does Thirumazhisai Alwar say the Pandava Thoothar statue of Krishna is older than him?Was Krishna's father Vasudeva a Brahmin?How do sri vaishnavas justify Krishna's BehaviourWas the time temporarily stopped by Lord Krishna during Geeta upadesham?Who had the sacred knowledge of Bhagavat Gita before Arjuna?

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Was Sri Krishna's vishwaroopam seen by anyone before the Gita Upadesha?


Why Arjuna did not attain moksha/mukti despite the upadesha of GeetA?Did Sri Krishna show His universal form in Dhritarashtra's court?Why did Arjuna forget the Bhagavad Gita?Is the current form of Gita is authentic as what Krishna actually said or interpolated?Did Sri Krishna really show Viswarupa Darshan to Arjuna or was it merely a projection of Arjuna's mind?What are the Yagnas Sri Krishna was referring to in Srimad Bhagavad Gita?How much time did Sri Krishna take to preach Gita to Arjuna?Why does Thirumazhisai Alwar say the Pandava Thoothar statue of Krishna is older than him?Was Krishna's father Vasudeva a Brahmin?How do sri vaishnavas justify Krishna's BehaviourWas the time temporarily stopped by Lord Krishna during Geeta upadesham?Who had the sacred knowledge of Bhagavat Gita before Arjuna?













5















In the 11th chapter of Gita; it is said that this vishwaroopam was never seen or heard by anyone before and arjuna needed special divya drsti to witness it. Which i believe is correct.




BG 11.6: Behold in me, O scion of the Bharatas, the (twelve) sons of
Aditi, the (eight) Vasus, the (eleven) Rudras, the (twin) Ashwini
Kumars, as well as the (forty-nine) Maruts and many more marvels never
revealed before.




But some of the answers and questions here claim that vishwaroopam was already shown in the court of Kurus.



Is this true? (what about the contradiction)



Because the claim made in geeta is that its never heard or seen before.



Secondly, no one in the court was given divya drsti to witness it .



It can be possible that the one in court was a divine form but not necessarily the vishwaroopam itself.










share|improve this question
























  • Yes, it is true. hinduism.stackexchange.com/a/27676/6981

    – Krishna Shweta
    Apr 24 at 19:42











  • Lord Krishna showed Vishvarupa Darshana in King Dhritarashtra’s court, when he went as a messenger to the court as a messenger of the Pandavas. This is explained in hinduism.stackexchange.com/a/27676/15963

    – Hayagreev Ram
    Apr 24 at 19:43











  • And possible duplicate of it, I guess

    – Krishna Shweta
    Apr 24 at 19:43











  • Rakesh ji, i think it was virat roopa and not vishwaroopa in court... from what I know.

    – Akshay S
    Apr 25 at 2:40











  • YDS answer has wrong info and should be deleted

    – Rakesh Joshi
    Apr 25 at 18:11















5















In the 11th chapter of Gita; it is said that this vishwaroopam was never seen or heard by anyone before and arjuna needed special divya drsti to witness it. Which i believe is correct.




BG 11.6: Behold in me, O scion of the Bharatas, the (twelve) sons of
Aditi, the (eight) Vasus, the (eleven) Rudras, the (twin) Ashwini
Kumars, as well as the (forty-nine) Maruts and many more marvels never
revealed before.




But some of the answers and questions here claim that vishwaroopam was already shown in the court of Kurus.



Is this true? (what about the contradiction)



Because the claim made in geeta is that its never heard or seen before.



Secondly, no one in the court was given divya drsti to witness it .



It can be possible that the one in court was a divine form but not necessarily the vishwaroopam itself.










share|improve this question
























  • Yes, it is true. hinduism.stackexchange.com/a/27676/6981

    – Krishna Shweta
    Apr 24 at 19:42











  • Lord Krishna showed Vishvarupa Darshana in King Dhritarashtra’s court, when he went as a messenger to the court as a messenger of the Pandavas. This is explained in hinduism.stackexchange.com/a/27676/15963

    – Hayagreev Ram
    Apr 24 at 19:43











  • And possible duplicate of it, I guess

    – Krishna Shweta
    Apr 24 at 19:43











  • Rakesh ji, i think it was virat roopa and not vishwaroopa in court... from what I know.

    – Akshay S
    Apr 25 at 2:40











  • YDS answer has wrong info and should be deleted

    – Rakesh Joshi
    Apr 25 at 18:11













5












5








5


1






In the 11th chapter of Gita; it is said that this vishwaroopam was never seen or heard by anyone before and arjuna needed special divya drsti to witness it. Which i believe is correct.




BG 11.6: Behold in me, O scion of the Bharatas, the (twelve) sons of
Aditi, the (eight) Vasus, the (eleven) Rudras, the (twin) Ashwini
Kumars, as well as the (forty-nine) Maruts and many more marvels never
revealed before.




But some of the answers and questions here claim that vishwaroopam was already shown in the court of Kurus.



Is this true? (what about the contradiction)



Because the claim made in geeta is that its never heard or seen before.



Secondly, no one in the court was given divya drsti to witness it .



It can be possible that the one in court was a divine form but not necessarily the vishwaroopam itself.










share|improve this question
















In the 11th chapter of Gita; it is said that this vishwaroopam was never seen or heard by anyone before and arjuna needed special divya drsti to witness it. Which i believe is correct.




BG 11.6: Behold in me, O scion of the Bharatas, the (twelve) sons of
Aditi, the (eight) Vasus, the (eleven) Rudras, the (twin) Ashwini
Kumars, as well as the (forty-nine) Maruts and many more marvels never
revealed before.




But some of the answers and questions here claim that vishwaroopam was already shown in the court of Kurus.



Is this true? (what about the contradiction)



Because the claim made in geeta is that its never heard or seen before.



Secondly, no one in the court was given divya drsti to witness it .



It can be possible that the one in court was a divine form but not necessarily the vishwaroopam itself.







krishna bhagavad-gita arjuna






share|improve this question















share|improve this question













share|improve this question




share|improve this question








edited Apr 25 at 6:21









commonman

11.9k1853




11.9k1853










asked Apr 24 at 19:22









Rakesh JoshiRakesh Joshi

9,99231366




9,99231366












  • Yes, it is true. hinduism.stackexchange.com/a/27676/6981

    – Krishna Shweta
    Apr 24 at 19:42











  • Lord Krishna showed Vishvarupa Darshana in King Dhritarashtra’s court, when he went as a messenger to the court as a messenger of the Pandavas. This is explained in hinduism.stackexchange.com/a/27676/15963

    – Hayagreev Ram
    Apr 24 at 19:43











  • And possible duplicate of it, I guess

    – Krishna Shweta
    Apr 24 at 19:43











  • Rakesh ji, i think it was virat roopa and not vishwaroopa in court... from what I know.

    – Akshay S
    Apr 25 at 2:40











  • YDS answer has wrong info and should be deleted

    – Rakesh Joshi
    Apr 25 at 18:11

















  • Yes, it is true. hinduism.stackexchange.com/a/27676/6981

    – Krishna Shweta
    Apr 24 at 19:42











  • Lord Krishna showed Vishvarupa Darshana in King Dhritarashtra’s court, when he went as a messenger to the court as a messenger of the Pandavas. This is explained in hinduism.stackexchange.com/a/27676/15963

    – Hayagreev Ram
    Apr 24 at 19:43











  • And possible duplicate of it, I guess

    – Krishna Shweta
    Apr 24 at 19:43











  • Rakesh ji, i think it was virat roopa and not vishwaroopa in court... from what I know.

    – Akshay S
    Apr 25 at 2:40











  • YDS answer has wrong info and should be deleted

    – Rakesh Joshi
    Apr 25 at 18:11
















Yes, it is true. hinduism.stackexchange.com/a/27676/6981

– Krishna Shweta
Apr 24 at 19:42





Yes, it is true. hinduism.stackexchange.com/a/27676/6981

– Krishna Shweta
Apr 24 at 19:42













Lord Krishna showed Vishvarupa Darshana in King Dhritarashtra’s court, when he went as a messenger to the court as a messenger of the Pandavas. This is explained in hinduism.stackexchange.com/a/27676/15963

– Hayagreev Ram
Apr 24 at 19:43





Lord Krishna showed Vishvarupa Darshana in King Dhritarashtra’s court, when he went as a messenger to the court as a messenger of the Pandavas. This is explained in hinduism.stackexchange.com/a/27676/15963

– Hayagreev Ram
Apr 24 at 19:43













And possible duplicate of it, I guess

– Krishna Shweta
Apr 24 at 19:43





And possible duplicate of it, I guess

– Krishna Shweta
Apr 24 at 19:43













Rakesh ji, i think it was virat roopa and not vishwaroopa in court... from what I know.

– Akshay S
Apr 25 at 2:40





Rakesh ji, i think it was virat roopa and not vishwaroopa in court... from what I know.

– Akshay S
Apr 25 at 2:40













YDS answer has wrong info and should be deleted

– Rakesh Joshi
Apr 25 at 18:11





YDS answer has wrong info and should be deleted

– Rakesh Joshi
Apr 25 at 18:11










3 Answers
3






active

oldest

votes


















4














It was Viraatroop not Vishwaroop which was observed before giving the Gita Upadesh



SECTION CXXXI of the Udyoga Parva describes Lord's Viraatroop




Saying this Kesava, that slayer of hostile heroes burst out into a
loud laughter. And as the high-souled Sauri laughed, from his body,
that resembled a blazing fire, issued myriads of gods, each of
lightning effulgence, and not bigger than the thumb.



And on his forehead appeared Brahman, and on his breast Rudra. And on
his arms appeared the regents of the world, and from his mouth issued
Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas,
with Indra, and the Viswedevas. And myriads of Yakshas, and the
Gandharvas, and Rakshasas also, of the same measure and form, issued
thence. And from his two arms issued Sankarshana and Dhananjaya.



And Arjuna stood on his right, bow in hand, and Rama stood on his
left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing
mighty weapons upraised. And on his diverse arms were seen the conch,
the discus, the mace, the bow called Saranga, the plough, the javelin,
the Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking.



And from his eyes and nose and ears and every part of his body, issued
fierce sparks of fire mixed with smoke. And from the pores of his body
issued sparks of fire like unto the rays of the sun.



And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma,
and Vidura, endued with great intelligence, greatly blessed Sanjaya,
and the Rishis, possessed of wealth of asceticism, for the divine
Janardana gave unto them this divine sight on the occasion.



And beholding in the (Kuru) court that highly wonderful sight,
celestial drums beat (in the sky) and a floral shower fell (upon him).
And the whole Earth trembled (at the time) and the oceans were
agitated. And, O bull of the Bharata's race, all the denizens of the
earth were filled with great wonder.



Then that tiger among men, that chastiser of foes, withdrew that
divine and highly wonderful, and extremely varied and auspicious form.
And arm-in-arm with Satyaki on one side and Hridika's son
(Kritavarman) on the other, and obtaining permission of the Rishis,
the slayer of Madhu went out.




Conclusion: Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former






share|improve this answer

























  • "Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former" I didn't understand the difference. Please explain

    – Krishna Shweta
    Apr 26 at 21:53











  • @Krishna Shweta The above excerpt has already described the Viraatroop. Please refer to Bhagavad Geeta's description of Vishwaroop. When you'll compare the 2 descriptions, the subtle differences will be clear. In short, Viraatroop is the colossal form and Vishwaroop is the Universal, all pervading transcendental form. It's the ultimate form of Brahman.

    – Rishita Ghosh
    Apr 27 at 20:45



















2














No. It is NOT True.



Vishva-rupa was NOT shown by Lord Krishna before this to anyone and He Himself says this:




11.47 O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga.



11.48 Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace'] other than you, O most valiant among the Kurus.




The Lord is the Truth Himself and so what He told is FINAL in this regard.



Gita refers to this particular Form as the 'Visva-rupa'.



That He showed some Other Great Form or Vibhuti of His in the Royal Court but NOT the Visvarupa is the only conclusion.



UPDATE



The Form shown at the Royal Court and the Visva-rupa--- both required divine sight. But this does NOT mean the two Rupa's were the same. Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth. Was this seen or was there any possibility of being seen this AT ALL before the war?



Sri Krishna also did NOT merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As already mentioned, the eating of the Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war



Acharya Shankar says in His commentary:




11.47 Prasannena, out of grace-grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta-purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favouring you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood. 'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .'




Acharya Ramanuja says in His commentary :




11.47 The Lord said The 'luminous' form of Mine is a mass of luminosity. It is 'universal' i.e., constitutes the Self of the universe. It is 'infinite', endless. This is illustrated by describing it as having no beginning, middle or end. It is 'primeval,' namely, it constitutes the foundation of all beings other than Myself. It has nevr been seen before by any one other than you. Such a form is now revealed to you, who are My devotee, by Me who am gracious, by My own Yoga, namely, by the power of willing the truth associated with Me. Sri Krsna proceeds to say, 'It is not possible that I can be realised as I am, through any means except exclusive Bhakti.'




Sridhara Swami writes:




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously.




Acharya Madva says :




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously




Acharya Keshava Kashmiri says




Being thus appeased Lord Krishna tells Arjuna He is pleased with him and asks why is he feeling trepidation after requesting to witness His visvarupa or divine universal form which was revealed to bless him. The visvarupa of infinite potency and unlimited splendour is the prime cause of creation and never before seen by anyone else on Earth.




So both the Acharyas also accept that It was NOT shown before to anyone.






share|improve this answer

























  • I heard Madhvacharya has a different interpretation for this.

    – Lazy Lubber
    Apr 25 at 4:39











  • @LazyLubber I do not think Sri Krishna in this sloka has left any room for interpretation. SomSri Madhva must be referring to something different.Thanks

    – commonman
    Apr 25 at 4:43











  • I heard the dvaitins believe others like Indra have seen viswaroopa before. However, I am not in a position to verify it. If you are interested, you can try checking it out.

    – Lazy Lubber
    Apr 25 at 4:46











  • @LazyLubber I am not interested because I must have full faith in the Lord's words. Only those who feel the Lord can ofttimes delude may be interested.

    – commonman
    Apr 25 at 4:49











  • I don't think any need to quote these scholars

    – Rakesh Joshi
    Apr 25 at 18:07


















1














The contradiction is resolved if you go with either Ganguli's or Debroy's translation of verse 11.6. According to both, adṛṣṭa-pūrvāṇi (never seen before) means 'never seen before, by you [Arjuna].'



K. M. Ganguli's translation of Ch. 11, verses 4-8:




If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self.



The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape.



Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee).



Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see.



Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'




Bibek Debroy translates it the same way:




Chapter 893 (33)



Arjuna said, 'Out of compassion for me, the extremely secret adhyatma
knowledge that you have stated has destroyed this delusion of mine. O
one with eyes like lotus leaves! From you I have heard in detail
about the creation and destruction of all beings, and also your
eternal greatness. O supreme lord! What you have said about yourself
is indeed like that. O supreme being! I wish to see your divine form.
O lord! If you think that I am worthy of seeing that, then, O lord of
yoga, show me your indestructible self.'



The lord said, 'O Partha! Behold my divine multi-dimensioned,
multi-hued, multi-shaped hundreds and thousands of forms. O
descendant of the Bharata lineage! See the adityas, the vasus, the
rudras, the ashvinis and the maruts. See the many wonderful things
you have never seen before
. O Gudakesha! In my body, in one place,
see the entire universe, with all that is moveable and immovable.
Also see today, whatever else you want to see. You will not be able
to see me with your own eyes. Therefore, I am giving you divine sight.
Witness my divine glory.'



Sanjaya said, "O king! Having said this, Hari, the great lord of yoga, then
showed Partha the divine and supreme form—with many mouths and eyes, with
many miraculous things to see, adorned in many resplendent ornaments, with
many divine weapons raised, with divine garlands and clothing, anointed with
divine fragrances, extremely wonderful everywhere, resplendent, infinite, with
faces in every direction. If the brilliance of a thousand suns simultaneously rises
in the sky, then that brilliance can rival the brilliance of that great soul. Then
Pandava saw the entire universe in one place, divided into many parts, in that
great god of gods' body. Then, amazed and with his body hair standing up,
Dhananjaya bowed down before the god with his head lowered and, with joined
palms, said...





I don't see any difference between this form of Kṛṣṇa and the one he showed earlier in Dhṛtarāṣṭra's court as both of them required divine sight.




Chapter 792 (129)



Vaishampayana said, 'When Vidura spoke in this way, the valiant Keshava, the
destroyer of large numbers of the enemy, spoke to Duryodhana, Dhritarashtra's
son. "O Suyodhana! In your folly, you think of me as a single person. O one with
extremely evil intelligence! You desire to overpower and capture me. Here are
all the Pandavas, and the Andhakas and the Vrishnis. Here are the Adityas, the
Rudras, the Vasus and the maharshis."



Saying this, Keshava, the destroyer of
enemy warriors, laughed out aloud. When the great-souled Shouri was
laughing, the thirty gods sprouted from his sides. They were like lightning, but
were as small as a thumb. They were as radiant as the fire. Brahma appeared on
his forehead and Rudra on his chest. The guardians of the world were on his
arms and Agni was created from his mouth. The Adityas, the Sadhyas, the
Vasus, the Ashvins, Indra and the Maruts and the Vishvadevas manifested
themselves and the forms of the yakshas, the gandharvas and the rakshasas also
appeared. Sankarshana and Dhananjaya appeared on his two arms, the
archer Arjuna on the right and Rama, the wielder of the plough, on the left.
Bhima, Yudhishthira and Madri's two sons appeared on his back. The Andhakas
and the Vrishnis, with Pradyumna at the head, appeared in front of Krishna,
with their great weapons raised up. The conch shell, the chakra, the club, the
spear, the Sharnga, the plough and Nandaka could be seen. And many
other weapons were raised up. They were radiant in all the directions, around
Krishna's many arms. From his eyes, nose and ears emerged extremely terrible
flames of fire with smoke. Rays like those of the sun emerged from the pores of
his body. When they saw the terrible form of the great-souled Keshava, all the
kings were frightened in their hearts and closed their eyes, with the exception of
Drona, Bhishma, the immensely intelligent Vidura, the immensely fortunate
Sanjaya and the rishis, rich in austerities, because the illustrious Janardana
gave them divine sight
.







share|improve this answer























  • Both required divine sight does not mean the two Rupa's were the same.Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth.Was this seen or any possibility of being seen before the war? Sri Krishna also did not merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As I have said, the eating of tge Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war.

    – commonman
    Apr 25 at 5:11












  • @commonman All viswaroopams are not same. The one Arjuna saw was fierce. There is a shAnta viswaroopa which Narayana shows to Narada in the shAnti parva.

    – Lazy Lubber
    Apr 25 at 6:14











  • @LazyLubber The Q asks about By Krishna BEFORE Gita Upadesha

    – commonman
    Apr 25 at 6:20











  • @commonman Some of the events of the nArAyaNIya of shAnti parva took place before the gita. It talks nara and nArAyaNa whose incarnations are Arjuna and Krishna.

    – Lazy Lubber
    Apr 25 at 6:23












  • @LazyLubber if u r correct Sri Krishna and all the Acharyas are wrong.I prefer to go with Them.

    – commonman
    Apr 25 at 6:33


















3 Answers
3






active

oldest

votes








3 Answers
3






active

oldest

votes









active

oldest

votes






active

oldest

votes









4














It was Viraatroop not Vishwaroop which was observed before giving the Gita Upadesh



SECTION CXXXI of the Udyoga Parva describes Lord's Viraatroop




Saying this Kesava, that slayer of hostile heroes burst out into a
loud laughter. And as the high-souled Sauri laughed, from his body,
that resembled a blazing fire, issued myriads of gods, each of
lightning effulgence, and not bigger than the thumb.



And on his forehead appeared Brahman, and on his breast Rudra. And on
his arms appeared the regents of the world, and from his mouth issued
Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas,
with Indra, and the Viswedevas. And myriads of Yakshas, and the
Gandharvas, and Rakshasas also, of the same measure and form, issued
thence. And from his two arms issued Sankarshana and Dhananjaya.



And Arjuna stood on his right, bow in hand, and Rama stood on his
left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing
mighty weapons upraised. And on his diverse arms were seen the conch,
the discus, the mace, the bow called Saranga, the plough, the javelin,
the Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking.



And from his eyes and nose and ears and every part of his body, issued
fierce sparks of fire mixed with smoke. And from the pores of his body
issued sparks of fire like unto the rays of the sun.



And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma,
and Vidura, endued with great intelligence, greatly blessed Sanjaya,
and the Rishis, possessed of wealth of asceticism, for the divine
Janardana gave unto them this divine sight on the occasion.



And beholding in the (Kuru) court that highly wonderful sight,
celestial drums beat (in the sky) and a floral shower fell (upon him).
And the whole Earth trembled (at the time) and the oceans were
agitated. And, O bull of the Bharata's race, all the denizens of the
earth were filled with great wonder.



Then that tiger among men, that chastiser of foes, withdrew that
divine and highly wonderful, and extremely varied and auspicious form.
And arm-in-arm with Satyaki on one side and Hridika's son
(Kritavarman) on the other, and obtaining permission of the Rishis,
the slayer of Madhu went out.




Conclusion: Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former






share|improve this answer

























  • "Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former" I didn't understand the difference. Please explain

    – Krishna Shweta
    Apr 26 at 21:53











  • @Krishna Shweta The above excerpt has already described the Viraatroop. Please refer to Bhagavad Geeta's description of Vishwaroop. When you'll compare the 2 descriptions, the subtle differences will be clear. In short, Viraatroop is the colossal form and Vishwaroop is the Universal, all pervading transcendental form. It's the ultimate form of Brahman.

    – Rishita Ghosh
    Apr 27 at 20:45
















4














It was Viraatroop not Vishwaroop which was observed before giving the Gita Upadesh



SECTION CXXXI of the Udyoga Parva describes Lord's Viraatroop




Saying this Kesava, that slayer of hostile heroes burst out into a
loud laughter. And as the high-souled Sauri laughed, from his body,
that resembled a blazing fire, issued myriads of gods, each of
lightning effulgence, and not bigger than the thumb.



And on his forehead appeared Brahman, and on his breast Rudra. And on
his arms appeared the regents of the world, and from his mouth issued
Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas,
with Indra, and the Viswedevas. And myriads of Yakshas, and the
Gandharvas, and Rakshasas also, of the same measure and form, issued
thence. And from his two arms issued Sankarshana and Dhananjaya.



And Arjuna stood on his right, bow in hand, and Rama stood on his
left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing
mighty weapons upraised. And on his diverse arms were seen the conch,
the discus, the mace, the bow called Saranga, the plough, the javelin,
the Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking.



And from his eyes and nose and ears and every part of his body, issued
fierce sparks of fire mixed with smoke. And from the pores of his body
issued sparks of fire like unto the rays of the sun.



And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma,
and Vidura, endued with great intelligence, greatly blessed Sanjaya,
and the Rishis, possessed of wealth of asceticism, for the divine
Janardana gave unto them this divine sight on the occasion.



And beholding in the (Kuru) court that highly wonderful sight,
celestial drums beat (in the sky) and a floral shower fell (upon him).
And the whole Earth trembled (at the time) and the oceans were
agitated. And, O bull of the Bharata's race, all the denizens of the
earth were filled with great wonder.



Then that tiger among men, that chastiser of foes, withdrew that
divine and highly wonderful, and extremely varied and auspicious form.
And arm-in-arm with Satyaki on one side and Hridika's son
(Kritavarman) on the other, and obtaining permission of the Rishis,
the slayer of Madhu went out.




Conclusion: Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former






share|improve this answer

























  • "Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former" I didn't understand the difference. Please explain

    – Krishna Shweta
    Apr 26 at 21:53











  • @Krishna Shweta The above excerpt has already described the Viraatroop. Please refer to Bhagavad Geeta's description of Vishwaroop. When you'll compare the 2 descriptions, the subtle differences will be clear. In short, Viraatroop is the colossal form and Vishwaroop is the Universal, all pervading transcendental form. It's the ultimate form of Brahman.

    – Rishita Ghosh
    Apr 27 at 20:45














4












4








4







It was Viraatroop not Vishwaroop which was observed before giving the Gita Upadesh



SECTION CXXXI of the Udyoga Parva describes Lord's Viraatroop




Saying this Kesava, that slayer of hostile heroes burst out into a
loud laughter. And as the high-souled Sauri laughed, from his body,
that resembled a blazing fire, issued myriads of gods, each of
lightning effulgence, and not bigger than the thumb.



And on his forehead appeared Brahman, and on his breast Rudra. And on
his arms appeared the regents of the world, and from his mouth issued
Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas,
with Indra, and the Viswedevas. And myriads of Yakshas, and the
Gandharvas, and Rakshasas also, of the same measure and form, issued
thence. And from his two arms issued Sankarshana and Dhananjaya.



And Arjuna stood on his right, bow in hand, and Rama stood on his
left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing
mighty weapons upraised. And on his diverse arms were seen the conch,
the discus, the mace, the bow called Saranga, the plough, the javelin,
the Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking.



And from his eyes and nose and ears and every part of his body, issued
fierce sparks of fire mixed with smoke. And from the pores of his body
issued sparks of fire like unto the rays of the sun.



And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma,
and Vidura, endued with great intelligence, greatly blessed Sanjaya,
and the Rishis, possessed of wealth of asceticism, for the divine
Janardana gave unto them this divine sight on the occasion.



And beholding in the (Kuru) court that highly wonderful sight,
celestial drums beat (in the sky) and a floral shower fell (upon him).
And the whole Earth trembled (at the time) and the oceans were
agitated. And, O bull of the Bharata's race, all the denizens of the
earth were filled with great wonder.



Then that tiger among men, that chastiser of foes, withdrew that
divine and highly wonderful, and extremely varied and auspicious form.
And arm-in-arm with Satyaki on one side and Hridika's son
(Kritavarman) on the other, and obtaining permission of the Rishis,
the slayer of Madhu went out.




Conclusion: Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former






share|improve this answer















It was Viraatroop not Vishwaroop which was observed before giving the Gita Upadesh



SECTION CXXXI of the Udyoga Parva describes Lord's Viraatroop




Saying this Kesava, that slayer of hostile heroes burst out into a
loud laughter. And as the high-souled Sauri laughed, from his body,
that resembled a blazing fire, issued myriads of gods, each of
lightning effulgence, and not bigger than the thumb.



And on his forehead appeared Brahman, and on his breast Rudra. And on
his arms appeared the regents of the world, and from his mouth issued
Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas,
with Indra, and the Viswedevas. And myriads of Yakshas, and the
Gandharvas, and Rakshasas also, of the same measure and form, issued
thence. And from his two arms issued Sankarshana and Dhananjaya.



And Arjuna stood on his right, bow in hand, and Rama stood on his
left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing
mighty weapons upraised. And on his diverse arms were seen the conch,
the discus, the mace, the bow called Saranga, the plough, the javelin,
the Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking.



And from his eyes and nose and ears and every part of his body, issued
fierce sparks of fire mixed with smoke. And from the pores of his body
issued sparks of fire like unto the rays of the sun.



And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma,
and Vidura, endued with great intelligence, greatly blessed Sanjaya,
and the Rishis, possessed of wealth of asceticism, for the divine
Janardana gave unto them this divine sight on the occasion.



And beholding in the (Kuru) court that highly wonderful sight,
celestial drums beat (in the sky) and a floral shower fell (upon him).
And the whole Earth trembled (at the time) and the oceans were
agitated. And, O bull of the Bharata's race, all the denizens of the
earth were filled with great wonder.



Then that tiger among men, that chastiser of foes, withdrew that
divine and highly wonderful, and extremely varied and auspicious form.
And arm-in-arm with Satyaki on one side and Hridika's son
(Kritavarman) on the other, and obtaining permission of the Rishis,
the slayer of Madhu went out.




Conclusion: Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former







share|improve this answer














share|improve this answer



share|improve this answer








edited Apr 25 at 7:55









Surya Kanta Bose Chowdhury

8,99131674




8,99131674










answered Apr 25 at 7:03









Rishita GhoshRishita Ghosh

753




753












  • "Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former" I didn't understand the difference. Please explain

    – Krishna Shweta
    Apr 26 at 21:53











  • @Krishna Shweta The above excerpt has already described the Viraatroop. Please refer to Bhagavad Geeta's description of Vishwaroop. When you'll compare the 2 descriptions, the subtle differences will be clear. In short, Viraatroop is the colossal form and Vishwaroop is the Universal, all pervading transcendental form. It's the ultimate form of Brahman.

    – Rishita Ghosh
    Apr 27 at 20:45


















  • "Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former" I didn't understand the difference. Please explain

    – Krishna Shweta
    Apr 26 at 21:53











  • @Krishna Shweta The above excerpt has already described the Viraatroop. Please refer to Bhagavad Geeta's description of Vishwaroop. When you'll compare the 2 descriptions, the subtle differences will be clear. In short, Viraatroop is the colossal form and Vishwaroop is the Universal, all pervading transcendental form. It's the ultimate form of Brahman.

    – Rishita Ghosh
    Apr 27 at 20:45

















"Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former" I didn't understand the difference. Please explain

– Krishna Shweta
Apr 26 at 21:53





"Vishvaroop was only observed by Arjun during the narration of Gita. Viraatroop is subtly different from the former" I didn't understand the difference. Please explain

– Krishna Shweta
Apr 26 at 21:53













@Krishna Shweta The above excerpt has already described the Viraatroop. Please refer to Bhagavad Geeta's description of Vishwaroop. When you'll compare the 2 descriptions, the subtle differences will be clear. In short, Viraatroop is the colossal form and Vishwaroop is the Universal, all pervading transcendental form. It's the ultimate form of Brahman.

– Rishita Ghosh
Apr 27 at 20:45






@Krishna Shweta The above excerpt has already described the Viraatroop. Please refer to Bhagavad Geeta's description of Vishwaroop. When you'll compare the 2 descriptions, the subtle differences will be clear. In short, Viraatroop is the colossal form and Vishwaroop is the Universal, all pervading transcendental form. It's the ultimate form of Brahman.

– Rishita Ghosh
Apr 27 at 20:45












2














No. It is NOT True.



Vishva-rupa was NOT shown by Lord Krishna before this to anyone and He Himself says this:




11.47 O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga.



11.48 Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace'] other than you, O most valiant among the Kurus.




The Lord is the Truth Himself and so what He told is FINAL in this regard.



Gita refers to this particular Form as the 'Visva-rupa'.



That He showed some Other Great Form or Vibhuti of His in the Royal Court but NOT the Visvarupa is the only conclusion.



UPDATE



The Form shown at the Royal Court and the Visva-rupa--- both required divine sight. But this does NOT mean the two Rupa's were the same. Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth. Was this seen or was there any possibility of being seen this AT ALL before the war?



Sri Krishna also did NOT merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As already mentioned, the eating of the Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war



Acharya Shankar says in His commentary:




11.47 Prasannena, out of grace-grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta-purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favouring you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood. 'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .'




Acharya Ramanuja says in His commentary :




11.47 The Lord said The 'luminous' form of Mine is a mass of luminosity. It is 'universal' i.e., constitutes the Self of the universe. It is 'infinite', endless. This is illustrated by describing it as having no beginning, middle or end. It is 'primeval,' namely, it constitutes the foundation of all beings other than Myself. It has nevr been seen before by any one other than you. Such a form is now revealed to you, who are My devotee, by Me who am gracious, by My own Yoga, namely, by the power of willing the truth associated with Me. Sri Krsna proceeds to say, 'It is not possible that I can be realised as I am, through any means except exclusive Bhakti.'




Sridhara Swami writes:




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously.




Acharya Madva says :




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously




Acharya Keshava Kashmiri says




Being thus appeased Lord Krishna tells Arjuna He is pleased with him and asks why is he feeling trepidation after requesting to witness His visvarupa or divine universal form which was revealed to bless him. The visvarupa of infinite potency and unlimited splendour is the prime cause of creation and never before seen by anyone else on Earth.




So both the Acharyas also accept that It was NOT shown before to anyone.






share|improve this answer

























  • I heard Madhvacharya has a different interpretation for this.

    – Lazy Lubber
    Apr 25 at 4:39











  • @LazyLubber I do not think Sri Krishna in this sloka has left any room for interpretation. SomSri Madhva must be referring to something different.Thanks

    – commonman
    Apr 25 at 4:43











  • I heard the dvaitins believe others like Indra have seen viswaroopa before. However, I am not in a position to verify it. If you are interested, you can try checking it out.

    – Lazy Lubber
    Apr 25 at 4:46











  • @LazyLubber I am not interested because I must have full faith in the Lord's words. Only those who feel the Lord can ofttimes delude may be interested.

    – commonman
    Apr 25 at 4:49











  • I don't think any need to quote these scholars

    – Rakesh Joshi
    Apr 25 at 18:07















2














No. It is NOT True.



Vishva-rupa was NOT shown by Lord Krishna before this to anyone and He Himself says this:




11.47 O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga.



11.48 Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace'] other than you, O most valiant among the Kurus.




The Lord is the Truth Himself and so what He told is FINAL in this regard.



Gita refers to this particular Form as the 'Visva-rupa'.



That He showed some Other Great Form or Vibhuti of His in the Royal Court but NOT the Visvarupa is the only conclusion.



UPDATE



The Form shown at the Royal Court and the Visva-rupa--- both required divine sight. But this does NOT mean the two Rupa's were the same. Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth. Was this seen or was there any possibility of being seen this AT ALL before the war?



Sri Krishna also did NOT merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As already mentioned, the eating of the Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war



Acharya Shankar says in His commentary:




11.47 Prasannena, out of grace-grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta-purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favouring you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood. 'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .'




Acharya Ramanuja says in His commentary :




11.47 The Lord said The 'luminous' form of Mine is a mass of luminosity. It is 'universal' i.e., constitutes the Self of the universe. It is 'infinite', endless. This is illustrated by describing it as having no beginning, middle or end. It is 'primeval,' namely, it constitutes the foundation of all beings other than Myself. It has nevr been seen before by any one other than you. Such a form is now revealed to you, who are My devotee, by Me who am gracious, by My own Yoga, namely, by the power of willing the truth associated with Me. Sri Krsna proceeds to say, 'It is not possible that I can be realised as I am, through any means except exclusive Bhakti.'




Sridhara Swami writes:




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously.




Acharya Madva says :




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously




Acharya Keshava Kashmiri says




Being thus appeased Lord Krishna tells Arjuna He is pleased with him and asks why is he feeling trepidation after requesting to witness His visvarupa or divine universal form which was revealed to bless him. The visvarupa of infinite potency and unlimited splendour is the prime cause of creation and never before seen by anyone else on Earth.




So both the Acharyas also accept that It was NOT shown before to anyone.






share|improve this answer

























  • I heard Madhvacharya has a different interpretation for this.

    – Lazy Lubber
    Apr 25 at 4:39











  • @LazyLubber I do not think Sri Krishna in this sloka has left any room for interpretation. SomSri Madhva must be referring to something different.Thanks

    – commonman
    Apr 25 at 4:43











  • I heard the dvaitins believe others like Indra have seen viswaroopa before. However, I am not in a position to verify it. If you are interested, you can try checking it out.

    – Lazy Lubber
    Apr 25 at 4:46











  • @LazyLubber I am not interested because I must have full faith in the Lord's words. Only those who feel the Lord can ofttimes delude may be interested.

    – commonman
    Apr 25 at 4:49











  • I don't think any need to quote these scholars

    – Rakesh Joshi
    Apr 25 at 18:07













2












2








2







No. It is NOT True.



Vishva-rupa was NOT shown by Lord Krishna before this to anyone and He Himself says this:




11.47 O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga.



11.48 Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace'] other than you, O most valiant among the Kurus.




The Lord is the Truth Himself and so what He told is FINAL in this regard.



Gita refers to this particular Form as the 'Visva-rupa'.



That He showed some Other Great Form or Vibhuti of His in the Royal Court but NOT the Visvarupa is the only conclusion.



UPDATE



The Form shown at the Royal Court and the Visva-rupa--- both required divine sight. But this does NOT mean the two Rupa's were the same. Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth. Was this seen or was there any possibility of being seen this AT ALL before the war?



Sri Krishna also did NOT merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As already mentioned, the eating of the Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war



Acharya Shankar says in His commentary:




11.47 Prasannena, out of grace-grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta-purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favouring you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood. 'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .'




Acharya Ramanuja says in His commentary :




11.47 The Lord said The 'luminous' form of Mine is a mass of luminosity. It is 'universal' i.e., constitutes the Self of the universe. It is 'infinite', endless. This is illustrated by describing it as having no beginning, middle or end. It is 'primeval,' namely, it constitutes the foundation of all beings other than Myself. It has nevr been seen before by any one other than you. Such a form is now revealed to you, who are My devotee, by Me who am gracious, by My own Yoga, namely, by the power of willing the truth associated with Me. Sri Krsna proceeds to say, 'It is not possible that I can be realised as I am, through any means except exclusive Bhakti.'




Sridhara Swami writes:




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously.




Acharya Madva says :




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously




Acharya Keshava Kashmiri says




Being thus appeased Lord Krishna tells Arjuna He is pleased with him and asks why is he feeling trepidation after requesting to witness His visvarupa or divine universal form which was revealed to bless him. The visvarupa of infinite potency and unlimited splendour is the prime cause of creation and never before seen by anyone else on Earth.




So both the Acharyas also accept that It was NOT shown before to anyone.






share|improve this answer















No. It is NOT True.



Vishva-rupa was NOT shown by Lord Krishna before this to anyone and He Himself says this:




11.47 O Arjuna, this supreme, radiant, Cosmic, infinite, primeval form-which (form) of Mine has not been seen before by anyone other than you, has been shown to you by Me through the power of My own Yoga.



11.48 Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, not by severe austerities can I, in this form, be perceived in the human world by anyone ['By anyone who has not received My grace'] other than you, O most valiant among the Kurus.




The Lord is the Truth Himself and so what He told is FINAL in this regard.



Gita refers to this particular Form as the 'Visva-rupa'.



That He showed some Other Great Form or Vibhuti of His in the Royal Court but NOT the Visvarupa is the only conclusion.



UPDATE



The Form shown at the Royal Court and the Visva-rupa--- both required divine sight. But this does NOT mean the two Rupa's were the same. Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth. Was this seen or was there any possibility of being seen this AT ALL before the war?



Sri Krishna also did NOT merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As already mentioned, the eating of the Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war



Acharya Shankar says in His commentary:




11.47 Prasannena, out of grace-grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta-purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favouring you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood. 'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .'




Acharya Ramanuja says in His commentary :




11.47 The Lord said The 'luminous' form of Mine is a mass of luminosity. It is 'universal' i.e., constitutes the Self of the universe. It is 'infinite', endless. This is illustrated by describing it as having no beginning, middle or end. It is 'primeval,' namely, it constitutes the foundation of all beings other than Myself. It has nevr been seen before by any one other than you. Such a form is now revealed to you, who are My devotee, by Me who am gracious, by My own Yoga, namely, by the power of willing the truth associated with Me. Sri Krsna proceeds to say, 'It is not possible that I can be realised as I am, through any means except exclusive Bhakti.'




Sridhara Swami writes:




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously.




Acharya Madva says :




Being thus humbly entreated, Lord Krishna consoles Arjuna and cheers him up with the word prasannena which means being pleased and explains to him in this verse and the next two that there is no need for him to be fearful when out of His grace he has been shown the resplendent, supreme, unlimited, all pervading and powerful visvarupa or divine universal form by virtue of His phenomenal internal potency known as Yogamaya which was never before seen by anyone else previously




Acharya Keshava Kashmiri says




Being thus appeased Lord Krishna tells Arjuna He is pleased with him and asks why is he feeling trepidation after requesting to witness His visvarupa or divine universal form which was revealed to bless him. The visvarupa of infinite potency and unlimited splendour is the prime cause of creation and never before seen by anyone else on Earth.




So both the Acharyas also accept that It was NOT shown before to anyone.







share|improve this answer














share|improve this answer



share|improve this answer








edited Apr 25 at 6:18

























answered Apr 25 at 4:20









commonmancommonman

11.9k1853




11.9k1853












  • I heard Madhvacharya has a different interpretation for this.

    – Lazy Lubber
    Apr 25 at 4:39











  • @LazyLubber I do not think Sri Krishna in this sloka has left any room for interpretation. SomSri Madhva must be referring to something different.Thanks

    – commonman
    Apr 25 at 4:43











  • I heard the dvaitins believe others like Indra have seen viswaroopa before. However, I am not in a position to verify it. If you are interested, you can try checking it out.

    – Lazy Lubber
    Apr 25 at 4:46











  • @LazyLubber I am not interested because I must have full faith in the Lord's words. Only those who feel the Lord can ofttimes delude may be interested.

    – commonman
    Apr 25 at 4:49











  • I don't think any need to quote these scholars

    – Rakesh Joshi
    Apr 25 at 18:07

















  • I heard Madhvacharya has a different interpretation for this.

    – Lazy Lubber
    Apr 25 at 4:39











  • @LazyLubber I do not think Sri Krishna in this sloka has left any room for interpretation. SomSri Madhva must be referring to something different.Thanks

    – commonman
    Apr 25 at 4:43











  • I heard the dvaitins believe others like Indra have seen viswaroopa before. However, I am not in a position to verify it. If you are interested, you can try checking it out.

    – Lazy Lubber
    Apr 25 at 4:46











  • @LazyLubber I am not interested because I must have full faith in the Lord's words. Only those who feel the Lord can ofttimes delude may be interested.

    – commonman
    Apr 25 at 4:49











  • I don't think any need to quote these scholars

    – Rakesh Joshi
    Apr 25 at 18:07
















I heard Madhvacharya has a different interpretation for this.

– Lazy Lubber
Apr 25 at 4:39





I heard Madhvacharya has a different interpretation for this.

– Lazy Lubber
Apr 25 at 4:39













@LazyLubber I do not think Sri Krishna in this sloka has left any room for interpretation. SomSri Madhva must be referring to something different.Thanks

– commonman
Apr 25 at 4:43





@LazyLubber I do not think Sri Krishna in this sloka has left any room for interpretation. SomSri Madhva must be referring to something different.Thanks

– commonman
Apr 25 at 4:43













I heard the dvaitins believe others like Indra have seen viswaroopa before. However, I am not in a position to verify it. If you are interested, you can try checking it out.

– Lazy Lubber
Apr 25 at 4:46





I heard the dvaitins believe others like Indra have seen viswaroopa before. However, I am not in a position to verify it. If you are interested, you can try checking it out.

– Lazy Lubber
Apr 25 at 4:46













@LazyLubber I am not interested because I must have full faith in the Lord's words. Only those who feel the Lord can ofttimes delude may be interested.

– commonman
Apr 25 at 4:49





@LazyLubber I am not interested because I must have full faith in the Lord's words. Only those who feel the Lord can ofttimes delude may be interested.

– commonman
Apr 25 at 4:49













I don't think any need to quote these scholars

– Rakesh Joshi
Apr 25 at 18:07





I don't think any need to quote these scholars

– Rakesh Joshi
Apr 25 at 18:07











1














The contradiction is resolved if you go with either Ganguli's or Debroy's translation of verse 11.6. According to both, adṛṣṭa-pūrvāṇi (never seen before) means 'never seen before, by you [Arjuna].'



K. M. Ganguli's translation of Ch. 11, verses 4-8:




If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self.



The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape.



Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee).



Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see.



Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'




Bibek Debroy translates it the same way:




Chapter 893 (33)



Arjuna said, 'Out of compassion for me, the extremely secret adhyatma
knowledge that you have stated has destroyed this delusion of mine. O
one with eyes like lotus leaves! From you I have heard in detail
about the creation and destruction of all beings, and also your
eternal greatness. O supreme lord! What you have said about yourself
is indeed like that. O supreme being! I wish to see your divine form.
O lord! If you think that I am worthy of seeing that, then, O lord of
yoga, show me your indestructible self.'



The lord said, 'O Partha! Behold my divine multi-dimensioned,
multi-hued, multi-shaped hundreds and thousands of forms. O
descendant of the Bharata lineage! See the adityas, the vasus, the
rudras, the ashvinis and the maruts. See the many wonderful things
you have never seen before
. O Gudakesha! In my body, in one place,
see the entire universe, with all that is moveable and immovable.
Also see today, whatever else you want to see. You will not be able
to see me with your own eyes. Therefore, I am giving you divine sight.
Witness my divine glory.'



Sanjaya said, "O king! Having said this, Hari, the great lord of yoga, then
showed Partha the divine and supreme form—with many mouths and eyes, with
many miraculous things to see, adorned in many resplendent ornaments, with
many divine weapons raised, with divine garlands and clothing, anointed with
divine fragrances, extremely wonderful everywhere, resplendent, infinite, with
faces in every direction. If the brilliance of a thousand suns simultaneously rises
in the sky, then that brilliance can rival the brilliance of that great soul. Then
Pandava saw the entire universe in one place, divided into many parts, in that
great god of gods' body. Then, amazed and with his body hair standing up,
Dhananjaya bowed down before the god with his head lowered and, with joined
palms, said...





I don't see any difference between this form of Kṛṣṇa and the one he showed earlier in Dhṛtarāṣṭra's court as both of them required divine sight.




Chapter 792 (129)



Vaishampayana said, 'When Vidura spoke in this way, the valiant Keshava, the
destroyer of large numbers of the enemy, spoke to Duryodhana, Dhritarashtra's
son. "O Suyodhana! In your folly, you think of me as a single person. O one with
extremely evil intelligence! You desire to overpower and capture me. Here are
all the Pandavas, and the Andhakas and the Vrishnis. Here are the Adityas, the
Rudras, the Vasus and the maharshis."



Saying this, Keshava, the destroyer of
enemy warriors, laughed out aloud. When the great-souled Shouri was
laughing, the thirty gods sprouted from his sides. They were like lightning, but
were as small as a thumb. They were as radiant as the fire. Brahma appeared on
his forehead and Rudra on his chest. The guardians of the world were on his
arms and Agni was created from his mouth. The Adityas, the Sadhyas, the
Vasus, the Ashvins, Indra and the Maruts and the Vishvadevas manifested
themselves and the forms of the yakshas, the gandharvas and the rakshasas also
appeared. Sankarshana and Dhananjaya appeared on his two arms, the
archer Arjuna on the right and Rama, the wielder of the plough, on the left.
Bhima, Yudhishthira and Madri's two sons appeared on his back. The Andhakas
and the Vrishnis, with Pradyumna at the head, appeared in front of Krishna,
with their great weapons raised up. The conch shell, the chakra, the club, the
spear, the Sharnga, the plough and Nandaka could be seen. And many
other weapons were raised up. They were radiant in all the directions, around
Krishna's many arms. From his eyes, nose and ears emerged extremely terrible
flames of fire with smoke. Rays like those of the sun emerged from the pores of
his body. When they saw the terrible form of the great-souled Keshava, all the
kings were frightened in their hearts and closed their eyes, with the exception of
Drona, Bhishma, the immensely intelligent Vidura, the immensely fortunate
Sanjaya and the rishis, rich in austerities, because the illustrious Janardana
gave them divine sight
.







share|improve this answer























  • Both required divine sight does not mean the two Rupa's were the same.Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth.Was this seen or any possibility of being seen before the war? Sri Krishna also did not merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As I have said, the eating of tge Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war.

    – commonman
    Apr 25 at 5:11












  • @commonman All viswaroopams are not same. The one Arjuna saw was fierce. There is a shAnta viswaroopa which Narayana shows to Narada in the shAnti parva.

    – Lazy Lubber
    Apr 25 at 6:14











  • @LazyLubber The Q asks about By Krishna BEFORE Gita Upadesha

    – commonman
    Apr 25 at 6:20











  • @commonman Some of the events of the nArAyaNIya of shAnti parva took place before the gita. It talks nara and nArAyaNa whose incarnations are Arjuna and Krishna.

    – Lazy Lubber
    Apr 25 at 6:23












  • @LazyLubber if u r correct Sri Krishna and all the Acharyas are wrong.I prefer to go with Them.

    – commonman
    Apr 25 at 6:33















1














The contradiction is resolved if you go with either Ganguli's or Debroy's translation of verse 11.6. According to both, adṛṣṭa-pūrvāṇi (never seen before) means 'never seen before, by you [Arjuna].'



K. M. Ganguli's translation of Ch. 11, verses 4-8:




If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self.



The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape.



Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee).



Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see.



Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'




Bibek Debroy translates it the same way:




Chapter 893 (33)



Arjuna said, 'Out of compassion for me, the extremely secret adhyatma
knowledge that you have stated has destroyed this delusion of mine. O
one with eyes like lotus leaves! From you I have heard in detail
about the creation and destruction of all beings, and also your
eternal greatness. O supreme lord! What you have said about yourself
is indeed like that. O supreme being! I wish to see your divine form.
O lord! If you think that I am worthy of seeing that, then, O lord of
yoga, show me your indestructible self.'



The lord said, 'O Partha! Behold my divine multi-dimensioned,
multi-hued, multi-shaped hundreds and thousands of forms. O
descendant of the Bharata lineage! See the adityas, the vasus, the
rudras, the ashvinis and the maruts. See the many wonderful things
you have never seen before
. O Gudakesha! In my body, in one place,
see the entire universe, with all that is moveable and immovable.
Also see today, whatever else you want to see. You will not be able
to see me with your own eyes. Therefore, I am giving you divine sight.
Witness my divine glory.'



Sanjaya said, "O king! Having said this, Hari, the great lord of yoga, then
showed Partha the divine and supreme form—with many mouths and eyes, with
many miraculous things to see, adorned in many resplendent ornaments, with
many divine weapons raised, with divine garlands and clothing, anointed with
divine fragrances, extremely wonderful everywhere, resplendent, infinite, with
faces in every direction. If the brilliance of a thousand suns simultaneously rises
in the sky, then that brilliance can rival the brilliance of that great soul. Then
Pandava saw the entire universe in one place, divided into many parts, in that
great god of gods' body. Then, amazed and with his body hair standing up,
Dhananjaya bowed down before the god with his head lowered and, with joined
palms, said...





I don't see any difference between this form of Kṛṣṇa and the one he showed earlier in Dhṛtarāṣṭra's court as both of them required divine sight.




Chapter 792 (129)



Vaishampayana said, 'When Vidura spoke in this way, the valiant Keshava, the
destroyer of large numbers of the enemy, spoke to Duryodhana, Dhritarashtra's
son. "O Suyodhana! In your folly, you think of me as a single person. O one with
extremely evil intelligence! You desire to overpower and capture me. Here are
all the Pandavas, and the Andhakas and the Vrishnis. Here are the Adityas, the
Rudras, the Vasus and the maharshis."



Saying this, Keshava, the destroyer of
enemy warriors, laughed out aloud. When the great-souled Shouri was
laughing, the thirty gods sprouted from his sides. They were like lightning, but
were as small as a thumb. They were as radiant as the fire. Brahma appeared on
his forehead and Rudra on his chest. The guardians of the world were on his
arms and Agni was created from his mouth. The Adityas, the Sadhyas, the
Vasus, the Ashvins, Indra and the Maruts and the Vishvadevas manifested
themselves and the forms of the yakshas, the gandharvas and the rakshasas also
appeared. Sankarshana and Dhananjaya appeared on his two arms, the
archer Arjuna on the right and Rama, the wielder of the plough, on the left.
Bhima, Yudhishthira and Madri's two sons appeared on his back. The Andhakas
and the Vrishnis, with Pradyumna at the head, appeared in front of Krishna,
with their great weapons raised up. The conch shell, the chakra, the club, the
spear, the Sharnga, the plough and Nandaka could be seen. And many
other weapons were raised up. They were radiant in all the directions, around
Krishna's many arms. From his eyes, nose and ears emerged extremely terrible
flames of fire with smoke. Rays like those of the sun emerged from the pores of
his body. When they saw the terrible form of the great-souled Keshava, all the
kings were frightened in their hearts and closed their eyes, with the exception of
Drona, Bhishma, the immensely intelligent Vidura, the immensely fortunate
Sanjaya and the rishis, rich in austerities, because the illustrious Janardana
gave them divine sight
.







share|improve this answer























  • Both required divine sight does not mean the two Rupa's were the same.Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth.Was this seen or any possibility of being seen before the war? Sri Krishna also did not merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As I have said, the eating of tge Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war.

    – commonman
    Apr 25 at 5:11












  • @commonman All viswaroopams are not same. The one Arjuna saw was fierce. There is a shAnta viswaroopa which Narayana shows to Narada in the shAnti parva.

    – Lazy Lubber
    Apr 25 at 6:14











  • @LazyLubber The Q asks about By Krishna BEFORE Gita Upadesha

    – commonman
    Apr 25 at 6:20











  • @commonman Some of the events of the nArAyaNIya of shAnti parva took place before the gita. It talks nara and nArAyaNa whose incarnations are Arjuna and Krishna.

    – Lazy Lubber
    Apr 25 at 6:23












  • @LazyLubber if u r correct Sri Krishna and all the Acharyas are wrong.I prefer to go with Them.

    – commonman
    Apr 25 at 6:33













1












1








1







The contradiction is resolved if you go with either Ganguli's or Debroy's translation of verse 11.6. According to both, adṛṣṭa-pūrvāṇi (never seen before) means 'never seen before, by you [Arjuna].'



K. M. Ganguli's translation of Ch. 11, verses 4-8:




If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self.



The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape.



Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee).



Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see.



Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'




Bibek Debroy translates it the same way:




Chapter 893 (33)



Arjuna said, 'Out of compassion for me, the extremely secret adhyatma
knowledge that you have stated has destroyed this delusion of mine. O
one with eyes like lotus leaves! From you I have heard in detail
about the creation and destruction of all beings, and also your
eternal greatness. O supreme lord! What you have said about yourself
is indeed like that. O supreme being! I wish to see your divine form.
O lord! If you think that I am worthy of seeing that, then, O lord of
yoga, show me your indestructible self.'



The lord said, 'O Partha! Behold my divine multi-dimensioned,
multi-hued, multi-shaped hundreds and thousands of forms. O
descendant of the Bharata lineage! See the adityas, the vasus, the
rudras, the ashvinis and the maruts. See the many wonderful things
you have never seen before
. O Gudakesha! In my body, in one place,
see the entire universe, with all that is moveable and immovable.
Also see today, whatever else you want to see. You will not be able
to see me with your own eyes. Therefore, I am giving you divine sight.
Witness my divine glory.'



Sanjaya said, "O king! Having said this, Hari, the great lord of yoga, then
showed Partha the divine and supreme form—with many mouths and eyes, with
many miraculous things to see, adorned in many resplendent ornaments, with
many divine weapons raised, with divine garlands and clothing, anointed with
divine fragrances, extremely wonderful everywhere, resplendent, infinite, with
faces in every direction. If the brilliance of a thousand suns simultaneously rises
in the sky, then that brilliance can rival the brilliance of that great soul. Then
Pandava saw the entire universe in one place, divided into many parts, in that
great god of gods' body. Then, amazed and with his body hair standing up,
Dhananjaya bowed down before the god with his head lowered and, with joined
palms, said...





I don't see any difference between this form of Kṛṣṇa and the one he showed earlier in Dhṛtarāṣṭra's court as both of them required divine sight.




Chapter 792 (129)



Vaishampayana said, 'When Vidura spoke in this way, the valiant Keshava, the
destroyer of large numbers of the enemy, spoke to Duryodhana, Dhritarashtra's
son. "O Suyodhana! In your folly, you think of me as a single person. O one with
extremely evil intelligence! You desire to overpower and capture me. Here are
all the Pandavas, and the Andhakas and the Vrishnis. Here are the Adityas, the
Rudras, the Vasus and the maharshis."



Saying this, Keshava, the destroyer of
enemy warriors, laughed out aloud. When the great-souled Shouri was
laughing, the thirty gods sprouted from his sides. They were like lightning, but
were as small as a thumb. They were as radiant as the fire. Brahma appeared on
his forehead and Rudra on his chest. The guardians of the world were on his
arms and Agni was created from his mouth. The Adityas, the Sadhyas, the
Vasus, the Ashvins, Indra and the Maruts and the Vishvadevas manifested
themselves and the forms of the yakshas, the gandharvas and the rakshasas also
appeared. Sankarshana and Dhananjaya appeared on his two arms, the
archer Arjuna on the right and Rama, the wielder of the plough, on the left.
Bhima, Yudhishthira and Madri's two sons appeared on his back. The Andhakas
and the Vrishnis, with Pradyumna at the head, appeared in front of Krishna,
with their great weapons raised up. The conch shell, the chakra, the club, the
spear, the Sharnga, the plough and Nandaka could be seen. And many
other weapons were raised up. They were radiant in all the directions, around
Krishna's many arms. From his eyes, nose and ears emerged extremely terrible
flames of fire with smoke. Rays like those of the sun emerged from the pores of
his body. When they saw the terrible form of the great-souled Keshava, all the
kings were frightened in their hearts and closed their eyes, with the exception of
Drona, Bhishma, the immensely intelligent Vidura, the immensely fortunate
Sanjaya and the rishis, rich in austerities, because the illustrious Janardana
gave them divine sight
.







share|improve this answer













The contradiction is resolved if you go with either Ganguli's or Debroy's translation of verse 11.6. According to both, adṛṣṭa-pūrvāṇi (never seen before) means 'never seen before, by you [Arjuna].'



K. M. Ganguli's translation of Ch. 11, verses 4-8:




If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self.



The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape.



Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee).



Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see.



Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'




Bibek Debroy translates it the same way:




Chapter 893 (33)



Arjuna said, 'Out of compassion for me, the extremely secret adhyatma
knowledge that you have stated has destroyed this delusion of mine. O
one with eyes like lotus leaves! From you I have heard in detail
about the creation and destruction of all beings, and also your
eternal greatness. O supreme lord! What you have said about yourself
is indeed like that. O supreme being! I wish to see your divine form.
O lord! If you think that I am worthy of seeing that, then, O lord of
yoga, show me your indestructible self.'



The lord said, 'O Partha! Behold my divine multi-dimensioned,
multi-hued, multi-shaped hundreds and thousands of forms. O
descendant of the Bharata lineage! See the adityas, the vasus, the
rudras, the ashvinis and the maruts. See the many wonderful things
you have never seen before
. O Gudakesha! In my body, in one place,
see the entire universe, with all that is moveable and immovable.
Also see today, whatever else you want to see. You will not be able
to see me with your own eyes. Therefore, I am giving you divine sight.
Witness my divine glory.'



Sanjaya said, "O king! Having said this, Hari, the great lord of yoga, then
showed Partha the divine and supreme form—with many mouths and eyes, with
many miraculous things to see, adorned in many resplendent ornaments, with
many divine weapons raised, with divine garlands and clothing, anointed with
divine fragrances, extremely wonderful everywhere, resplendent, infinite, with
faces in every direction. If the brilliance of a thousand suns simultaneously rises
in the sky, then that brilliance can rival the brilliance of that great soul. Then
Pandava saw the entire universe in one place, divided into many parts, in that
great god of gods' body. Then, amazed and with his body hair standing up,
Dhananjaya bowed down before the god with his head lowered and, with joined
palms, said...





I don't see any difference between this form of Kṛṣṇa and the one he showed earlier in Dhṛtarāṣṭra's court as both of them required divine sight.




Chapter 792 (129)



Vaishampayana said, 'When Vidura spoke in this way, the valiant Keshava, the
destroyer of large numbers of the enemy, spoke to Duryodhana, Dhritarashtra's
son. "O Suyodhana! In your folly, you think of me as a single person. O one with
extremely evil intelligence! You desire to overpower and capture me. Here are
all the Pandavas, and the Andhakas and the Vrishnis. Here are the Adityas, the
Rudras, the Vasus and the maharshis."



Saying this, Keshava, the destroyer of
enemy warriors, laughed out aloud. When the great-souled Shouri was
laughing, the thirty gods sprouted from his sides. They were like lightning, but
were as small as a thumb. They were as radiant as the fire. Brahma appeared on
his forehead and Rudra on his chest. The guardians of the world were on his
arms and Agni was created from his mouth. The Adityas, the Sadhyas, the
Vasus, the Ashvins, Indra and the Maruts and the Vishvadevas manifested
themselves and the forms of the yakshas, the gandharvas and the rakshasas also
appeared. Sankarshana and Dhananjaya appeared on his two arms, the
archer Arjuna on the right and Rama, the wielder of the plough, on the left.
Bhima, Yudhishthira and Madri's two sons appeared on his back. The Andhakas
and the Vrishnis, with Pradyumna at the head, appeared in front of Krishna,
with their great weapons raised up. The conch shell, the chakra, the club, the
spear, the Sharnga, the plough and Nandaka could be seen. And many
other weapons were raised up. They were radiant in all the directions, around
Krishna's many arms. From his eyes, nose and ears emerged extremely terrible
flames of fire with smoke. Rays like those of the sun emerged from the pores of
his body. When they saw the terrible form of the great-souled Keshava, all the
kings were frightened in their hearts and closed their eyes, with the exception of
Drona, Bhishma, the immensely intelligent Vidura, the immensely fortunate
Sanjaya and the rishis, rich in austerities, because the illustrious Janardana
gave them divine sight
.








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answered Apr 25 at 4:59









sv.sv.

14.4k849114




14.4k849114












  • Both required divine sight does not mean the two Rupa's were the same.Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth.Was this seen or any possibility of being seen before the war? Sri Krishna also did not merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As I have said, the eating of tge Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war.

    – commonman
    Apr 25 at 5:11












  • @commonman All viswaroopams are not same. The one Arjuna saw was fierce. There is a shAnta viswaroopa which Narayana shows to Narada in the shAnti parva.

    – Lazy Lubber
    Apr 25 at 6:14











  • @LazyLubber The Q asks about By Krishna BEFORE Gita Upadesha

    – commonman
    Apr 25 at 6:20











  • @commonman Some of the events of the nArAyaNIya of shAnti parva took place before the gita. It talks nara and nArAyaNa whose incarnations are Arjuna and Krishna.

    – Lazy Lubber
    Apr 25 at 6:23












  • @LazyLubber if u r correct Sri Krishna and all the Acharyas are wrong.I prefer to go with Them.

    – commonman
    Apr 25 at 6:33

















  • Both required divine sight does not mean the two Rupa's were the same.Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth.Was this seen or any possibility of being seen before the war? Sri Krishna also did not merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As I have said, the eating of tge Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war.

    – commonman
    Apr 25 at 5:11












  • @commonman All viswaroopams are not same. The one Arjuna saw was fierce. There is a shAnta viswaroopa which Narayana shows to Narada in the shAnti parva.

    – Lazy Lubber
    Apr 25 at 6:14











  • @LazyLubber The Q asks about By Krishna BEFORE Gita Upadesha

    – commonman
    Apr 25 at 6:20











  • @commonman Some of the events of the nArAyaNIya of shAnti parva took place before the gita. It talks nara and nArAyaNa whose incarnations are Arjuna and Krishna.

    – Lazy Lubber
    Apr 25 at 6:23












  • @LazyLubber if u r correct Sri Krishna and all the Acharyas are wrong.I prefer to go with Them.

    – commonman
    Apr 25 at 6:33
















Both required divine sight does not mean the two Rupa's were the same.Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth.Was this seen or any possibility of being seen before the war? Sri Krishna also did not merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As I have said, the eating of tge Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war.

– commonman
Apr 25 at 5:11






Both required divine sight does not mean the two Rupa's were the same.Arjuna saw that Sri Krishna is devouring the Kauravas by His fierce teeth.Was this seen or any possibility of being seen before the war? Sri Krishna also did not merely mean 'not seen before by you' as that is very obvious.He clearly says NONE except you saw this. As I have said, the eating of tge Katuravas by His teeth was a part of the Visva-rupa and there is no possibility of showing this except just before the war as the Lord Himself tried to stop the war.

– commonman
Apr 25 at 5:11














@commonman All viswaroopams are not same. The one Arjuna saw was fierce. There is a shAnta viswaroopa which Narayana shows to Narada in the shAnti parva.

– Lazy Lubber
Apr 25 at 6:14





@commonman All viswaroopams are not same. The one Arjuna saw was fierce. There is a shAnta viswaroopa which Narayana shows to Narada in the shAnti parva.

– Lazy Lubber
Apr 25 at 6:14













@LazyLubber The Q asks about By Krishna BEFORE Gita Upadesha

– commonman
Apr 25 at 6:20





@LazyLubber The Q asks about By Krishna BEFORE Gita Upadesha

– commonman
Apr 25 at 6:20













@commonman Some of the events of the nArAyaNIya of shAnti parva took place before the gita. It talks nara and nArAyaNa whose incarnations are Arjuna and Krishna.

– Lazy Lubber
Apr 25 at 6:23






@commonman Some of the events of the nArAyaNIya of shAnti parva took place before the gita. It talks nara and nArAyaNa whose incarnations are Arjuna and Krishna.

– Lazy Lubber
Apr 25 at 6:23














@LazyLubber if u r correct Sri Krishna and all the Acharyas are wrong.I prefer to go with Them.

– commonman
Apr 25 at 6:33





@LazyLubber if u r correct Sri Krishna and all the Acharyas are wrong.I prefer to go with Them.

– commonman
Apr 25 at 6:33



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