Bhagwat Geeta, Class 149 – Chapter 11 Viśvarũpa Darshana Yogaha, Verses 33 to 34


Acting according dharma is surrendering individual will to Dharma.  Dharma is the will of God, surrendering to dharma is surrendering to the will of the god.  When you act according to your will without regard to Dharma, then the individual will is not in alignment with Dharma or the will of God.  Arjuna’s will based on raga dwesha is to run away from the battlefield; his will based on dharma is to fight the war.  He has two choices, going by raga dwesha and not fight the war or going by dharma and fight the war.  Dharmic based action is use of free will and adharmic based action is abuse of free will.  Choosing the will based on raga dwesha will be abusing free will.  Karma yoga requires one to follow dharma, so a karma yogi surrenders his free will and raga dwesha to dharma or to the free will of God.  This voluntary surrender is called bhakti.  Saving the people from adharma is the duty of kshatriya. 

Verse 35

Sanjaya said – Having heard these words of Krishna, the trembling Arjuna saluted and, bowing down with great fear, falteringly spoke to Krishna once again with joined palms.

Arjuna now understood that Krishna is not responsible for the suffering of people.  Krishna’s compassion is not to alter the results of karma, but to pass the karma palam and maintain dharma.  If God alters the results of karma for one’s benefit, then one may benefit but the society as a whole will suffer.  The laws of karma should continue to work for the benefit of the whole society.  We should learn to accept the suffering without complaining to God.  Instead of saying I am suffering, learn to say I am becoming purer because the accumulated pavam is getting reduced.  God’s compassion is shown by maintaining dharma.

By practicing prāyaścitta karma, I am producing positive karma, which will produce agami that will neutralize praraptha karma.  Whether prāyaścitta will neutralize praraptha will depend on the strength of praraptha karma.  Every praraptha karma can be weak, medium or strong.  Prāyaścitta can be helpful for weak and for medium it will help managing the praraptha.  But when it is strong, praraptha will not help, but it will create punyam for the future.  However, when karma matures, we will not know whether it is weak or strong.  God is defined as the order of creation.  So, surrendering to God is surrendering to the order of creation.  The law of karma is like law of gravity, it will not change because you dislike.   Surrender is the physical expression of intellectual appreciation and acceptance of the law of karma or the order of creation.  Ripeness of bhakti is that bhayam or fear is gone, because I learn to go with the laws of karma.  Bakti melts away the fear of raga. 

Verse 36

Arjuna said – Oh Lord!  It is but proper that the world is delighted and gratified by the glorification of You.  The frightened demons run in all directions and all the hosts of siddhas bow down to you.

Arjuna’s three stages of viśvarũpa darshanam

  1. Wonderment
  2. Fear
  3. Surrender

One must come eka roopa to viśvarũpa to nirguna roopa, universal laws of dharma.  If you want to conquer fear you must expand your mind to appreciate totality or viśvarũpa and the laws of karma.  As an individual, you cannot escape the laws of karma.  For that you should transcend ahankara.  That can happen only with viśvarũpa darshanam. 

When you are narrow minded, immature and ahankara is in force, religion and God become sources of fear. But the pleasure that comes with the appreciation of totality and viśvarũpa is ananda. 

Total identification is Brahman; Zero or no identification is Eeswara; in both have no samsara.  But we all have a selected few identification (family, friends etc.) that gives samsara.  This will not make them escape from the laws of karma.  We should pray to give the strength to accept the karma palam.

Verse 37

Oh great Lord! Why would they not salute You who are greater than even Brahma and who are the first creator?  Oh limitless one who is the ruler of gods, and the abode of the universe!  You are the cause and the effect.  You are that imperishable Truth which is beyond both.

Any one who appreciates totality and doing namaskara is intuitive and natural.  If you read any science after viśvarũpa darshanam, wonderment will not be avoided.  If you are a bhakta it will lead to namaskara and surrender.  Whoever has not understood the scriptures properly is missing a totally different dimension.  If I say there is no god, it is not absence of God, I don’t have the sense to appreciate viśvarũpa and harmony.  I don’t live in the universe, the universe is in me.