Lowkiga sakshu (presence of lord) and divya sakshu (prepared mind) are both needed for Eeswara darshanam. Divya sakshu is a refined mind and not a physical mind. Eeswara darshanam is possible only when both lowkiga sakshu and divya sakshu are present. Lord’s universal form is available for everyone, but not everyone gets the same impact of the Lord’s universal form. This is because divya sakshu is not present in those people. Divya sakshu is defined in many ways like without raga and dwesha, without mamakara. Not only one can see all the lokas, one can also see anything one wants to see as everything rests in the Lord.
However, you cannot see me with this ordinary eye of yours. I shall give you a divine eye. See my divine power.
Here Krishna introduce the two types eyes required for Eeswara darshanam – physical eye and divya eye. Some people interpret the thilakam as divya eye. One of the significances of thilakam is the proper attitude that is required for a refined mind. Lord Krishna blesses Arjuna with that divya shakchu. Divinity is worshipped as one of the five elements in many temples; but eventually we should refine our mind to see everything as divinity.
Sanjaya Said: Having spoken thus, Krishna, the great of all powers, thereafter, revealed the divine form to Arjuna, Oh King!
Sanjaya calls Krishna as Hari to indicate Krishna is the divinity and not just a person. Years of pañca mahā yagna required to refine the mind. But Lord Krishna temporarily removed the impurities and refined the minds of Arjuna as well as those of Sanjaya. Then Lord Krishna showed the viśva roopam, which is the greatest roopam because all other roopams are:
- Mutually exclusive – one displaces another.
- Subject to arrival and departure.
All the training of vedic culture and Hinduism is to give the orientation that everything in universe as the Lord. This is the reason we offer everything – including new cloths, ornaments etc. – to the Lord before wearing them.
Verses 10 and 11
Krishna revealed the brilliant, limitless universal form with faces in all directions, with many mouths and eyes, with many wonderful sights, with many divine ornaments, wielding many weapons, wearing divine garlands and garments, anointed with divine perfumes and full of wonders.
We get Sanjaya’s viśva roopa darshanam which indicates he also gets divya eye. Many eyes and many mouths indicate that Arjuna sees all the mouths and eyes as mouths and eyes of everyone. There is no separation of individual from totality. The attitude is more important than the action.
When a weapon is with the Lord, it is not secular, and it is sacred. All the weapons are secular because they are associated with the lord and Lord maintains order and harmony.
In these verses only adjectives are given, no nouns. The noun is viswa roopam. All these verses are adjectives to viśva roopam.
There may be a confusion that there is no viśva roopam before and appeared for Arjuna. That is not the case, the viśva roopam was always there, but Lord Krishna removed the impurities of mind for Arjuna and Sanjaya that enabled them to see the world as viśva roopam.
The many dresses and garlands described in these verses indicate many garland and dresses worn by everyone as belonging to the Lord.
If the brilliance of a thousand suns were to rise up simultaneously in the sky, that will be comparable to the brilliance of that great Lord.
Lord’s brilliance is glaring, because I am not able to look at the sun, which is far away. The brilliance of viśva roopam is imagined as thousands of suns rising in the sky simultaneously.
There, in the body of the Lord of lords, Arjuna saw at that time, the entire universe with its manifold divisions placed together.
Sanjaya continues in this verse. Arjuna saw everything in the infinite body of the Lord; everything in the universe is resting upon Lord. If you have to see the real universal, Krishna’s body should not be the limited body, it should be the vast universe.