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After seeing the visvarupa Arjuna was afraid. He was in friendly relationship with Krsna, and when he saw His visvarupa, he became too much perturbed in his mind

Expressions researched:
"after seeing the viśvarūpa Arjuna was afraid. He was in friendly relationship with Kṛṣṇa, and when he saw His viśvarūpa, he became too much perturbed in his mind"

Lectures

Sri Caitanya-caritamrta Lectures

Now, after seeing the viśvarūpa Arjuna was afraid. He was in friendly relationship with Kṛṣṇa, and when he saw His viśvarūpa, he became too much perturbed in his mind, "Oh, what mistake I have done? I took Kṛṣṇa as my friend, and I do not know how much offenses I have committed.

This learned sage, by his experience he is saying that after studying all Vedic literature and all Upaniṣads, Vedānta, Purāṇam, four Vedas, Rāmāyaṇa, Mahābhārata, volumes of literature, so the conclusion is that, "O my dear Lord," bhavān eva śaraṇam, "You are the only ultimate shelter." This is the last stage of knowledge, as it is confirmed in the Bhagavad-gītā, bahūnāṁ janmanām (BG 7.19): "After struggling for many, many births to acquire knowledge . . . " So when one comes to this point—bhavān eva śaraṇam, "You are the ultimate shelter"—that is the perfection of knowledge. Our editor has written very nice article, "Kṛṣṇa, the End of Knowledge." Yes. When you come to Kṛṣṇa point, then everything is knowledge, knowable. Of course, so far our knowledge is concerned. But so far Kṛṣṇa is concerned, He is unlimited. Nobody can know Him. But at least to that point, if we can reach . . . that is also very difficult. Simply to reach to that point, there are the struggle. So many scholars, so many, still, coming to the nearest point, still, they say: "Oh, not Kṛṣṇa, not Kṛṣṇa. It is impersonal. It is impersonal."

So this knowledge is acquired by the grace of the Supreme Lord, by the association of pure devotees. Satāṁ prasaṅgāt mama vīrya-saṁvidaḥ (SB 3.25.25), one can attain this qualification. And if some way or other, either by faith or by knowledge or by association or by accident, if one comes to this point that, "Kṛṣṇa, the Supreme, is the ultimate goal," then his life is perfect.

advaya-jñāna-tattva kṛṣṇa-svayaṁ bhagavān
'svarūpa-śakti' rūpe tāṅra haya avasthāna
(CC Madhya 22.7)

Now, Lord Caitanya says that Kṛṣṇa, the Absolute Truth, advaya-jñāna-tattva, who is Absolute Truth, Kṛṣṇa, svayaṁ bhagavān, the Supreme Personality . . . the Absolute Truth in the ultimate is a person. In the Bhagavad-gītā you will see in the Eleventh Chapter that Kṛṣṇa was requested by Arjuna to show His universal form, because for ordinary persons, that universal form is . . . the gigantic universal form is supposed to be that is God. But they do not know. Paraṁ bhāvam ajānanto (BG 9.11). They do not know that this universal form is only an offshoot of Kṛṣṇa. They do not know. Less intelligent class of men, they think impersonal form or the universal form or even the four-handed Viṣṇu form . . . they consider that they are greater. But in the Eleventh Chapter of Bhagavad-gītā you will find that Kṛṣṇa, by the request of Arjuna, assumed His universal form, viśvarūpa.

Now, after seeing the viśvarūpa Arjuna was afraid. He was in friendly relationship with Kṛṣṇa, and when he saw His viśvarūpa, he became too much perturbed in his mind, "Oh, what mistake I have done? I took Kṛṣṇa as my friend, and I do not know how much offenses I have committed. Friendly relation, there are sometimes very slackened languages and used sometimes calling, 'You, Kṛṣṇa,' sometimes . . . so many things."

Friendly relations are very, I mean to say, relaxation relation. So he thought that, "I have committed so much offenses to Kṛṣṇa," and he begged pardon. "Out of my impudence, out of my ignorance, I have done so many things. Please excuse, just like a father excuses his son, just like a friend excuses his friend, just like husband excuses wife or the wife excuses." These things are there.

Then again he asked Kṛṣṇa to assume His four-handed nārāyaṇa-rūpa. So Kṛṣṇa also showed him the Nārāyaṇa four-handed rūpa. And then again Kṛṣṇa transformed Himself again into that two-handed Śyāmasundara with flute, and as it is, He transformed Himself. Now, the question is: If Kṛṣṇa is ordinary person, just like some foolish commentators say, "Not to Kṛṣṇa," then how could He assume this viśvarūpa and the nārāyaṇa-rūpa? Can an ordinary person assume that rūpa, that form? It is not possible.

Therefore the answer in the Bhagavad-gītā is avajānanti māṁ mūḍhā (BG 9.11). There is stated, paraṁ bhāvam ajānantaḥ: "They do not know." Now, Arjuna wanted to confirm this paraṁ bhāvam, that the less intelligent class of men who are fond of the universal form or the Viṣṇu, Nārāyaṇa form, and there are so many innumerable forms . . . advaita acyuta anAdi ananta-rūpam (Bs. 5.33). Kṛṣṇa has ananta-rūpa. But the ultimate, supreme form is Kṛṣṇa. They do not know. Paraṁ bhāvam ajānantaḥ. Ajānantaḥ means they do not know that paraṁ bhāva. So here the same thing is confirmed by Lord Caitanya, that He says, advaya-jñāna-tattva kṛṣṇa-svayaṁ bhagavān.

So the Absolute Truth, the ultimate stage of realizing Absolute Truth, is to understand Kṛṣṇa. Brahman realization, Paramātmā realization, they are not perfect realization of the Absolute Truth. Partial realization. Brahman realization means realization of the Absolute Truth in eternity. That's all. Paramātmā realization of the Absolute Truth is realization of eternity and knowledge. And Kṛṣṇa realization means full realization of the Absolute Truth, means eternity, knowledge and bliss.

Without Kṛṣṇa knowledge we cannot be blissful. But by nature we are blissful. In his Brahma-sūtra, in the Vedānta-sūtra, it is stated, ānandamayo abhyāsāt. Every living entity, Brahman. Living entities, they are Brahman, and Kṛṣṇa is also Para-brahman. So Brahman and Para-brahman, both of them are by nature joyful. They want joy, enjoyment. So our joyfulness is in connection with Kṛṣṇa, just like fire and the sparks of fire. The sparks of fire, so long manifested with the fire, it is beautiful. And as soon as the sparks of fire falls down from the original fire, oh, it is extinguished, no more beautiful.

So we are in the same relationship with Kṛṣṇa. He is the complete whole; we are parts and parcel. Just like the complete whole fire and the sparks of fire. When the fire and the sparks are displayed, it looks very nice. Both of them enjoy. And when the spark . . . of course, fire has unlimited potency to produce sparks. But the sparks, when is out of the fire, fireplace, then it loses its identity, and this is called conditioned life. We are in that conditioned life. We are fire, sparks of fire. But because we are in material contamination, therefore we have become conditioned.

Page Title:After seeing the visvarupa Arjuna was afraid. He was in friendly relationship with Krsna, and when he saw His visvarupa, he became too much perturbed in his mind
Compiler:SharmisthaK
Created:2022-10-08, 06:25:13
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=1, Con=0, Let=0
No. of Quotes:1