The ideas of good and evil, love and envy — all are derived from the supreme form of lord Krishna. Everything goes back to him, saysDr ASHA GOSWAMI
The Bhagavadgita can be understood as science of Yoga. Its subject matter is divided into three types of Yoga, namely karma Yoga, Bhakti Yoga and Jnan Yoga which are discussed in three sets of six chapters respectively. Even though Vibhuti Yoga of Krishna finds substantial space in The Gita,it is Bhakti Yoga that is acclaimed to be the very heart of The Gita. It can be realised by those who constantly worship and meditate on Shri Krishna with unfailing devotion. According to The Gita, all the above cited Yogas are in fact codes of conduct which guide people regarding their materialistic, spiritual, philosophical and rational activities.
Its Karma Yoga which promotes an optimistic way of living. Bhakti Yoga assures the seeker that through this path, he may succeed in knowing and realising Krishna. Vibhuti-Yoga is none other than the realization that Shri Krishna is endowed with both the Individual and universal forms. Tradition goes that the knowledge of Krishna’s Vibhuti-Yoga makes the aspirant establish better bonds of love, faith and devotion with Krishna. The Bhagavadgita’s 12th chapter is solely devoted to delineate the Vibhuti-Yoga of Krishna which further culminates into the depiction of His majestic universal form. Eulogizing Vibhuti-yoga of Krishna, The Gita remarks “that one who in reality knows this majestic form of the lord which constitutes the Supreme Yoga itself totally gets established in Shri Krishna”.
The question now arises as to what is implied by the Vibhuti-Yoga of KrishnaIJ A pertinent answer follows that ‘the experience of the perfect grandeur, supereminence and splendor of Krishna itself comprises His Vibhuti-Yoga in which Shri Krishna plays the main role of assuming the universal form through its majestic Yoga Maya or Yoga Power.
In other words, the depiction of Krishna’s splendour, supreme emanations etc in The Gita forms His Vibhuti Yoga wherein unified diversity of Shri Krishna’s cosmic Form[Virat-Svarupa] was experienced by Arjuna. He is realized as the cause of all the creation in the universe where everything thrives in Him only. He is the supreme and ultimate goal of all these beings, the eternal and all pervading. He is the best in all the species of the world, such as Sama in Vedas; Indra among Gods, Mind among the senses, consciousness among the living beings, and Bhrigu among sages. He is also ‘Om’ among all the words, chanting among the sacrifices, Himalayas among the mountains, Vaasudeva among the Vrishnis (apart from Arjuna, Vyasa, preceptor Shukracharya and hundreds and thousands of figurines in various shapes and forms). His form may be divine or otherwise, in different colours including those of Adityas,Vasus, Rudras, Ashvins and Marutas and the entire world with movable and immovable entities which constitute Shri Krishna’s multiple forms. It is all refulgent in which the lord is endowed with a form that consists of the entire world divided into various different parts — sea, rivers, mountains, plains all of which lie within the very majestic body of the infinite Krishna.
Thus, Vibhuti-Yoga declares Him as pervading the cosmos. Himself being without beginning or End, He is endowed with unlimited potencies and possesses many hands. He has Moon and Sun for eyes and flame or fire for tongue. He is endowed with radiance which pervades the cosmos from earth to heaven together. Surprisingly, when in Vibhuti Yoga, Shri Krishna takes over a Giant body wherein lie both the dreadful and fierce forms of species as well as those of blissful gods, groups of sages, Siddhas who are perfect in Yoga. Saadhyas, Pitras, Gandharvas, Yakshas, and Asuras — all receive protection or punishment from Shri Krishna.
The Gita’s depiction of Vibhuti-Yoga covers all the aspects of this grand form of lord Krishna. He is endowed with the Universal Form which is infinite. It has numerous faces, each one representative of the notion that all the beings on earth take shelter in His bright, multi-colored, sky-reaching stature. Next, when in his destructive mode of Vibhuti-Yoga, lord Krishna opens up his giant mouth which the evil-minded mortals enter and are led to their destruction. They are like moths that are blindly attracted to fire.
The Gita further states “Realizing that Krishna could assume the destructive Vibhuti-Form, Arjuna is confused. So, he asks the lord how He was endowed with such a terrible form. Because according to Arjuna, the benevolent Shri Krishna need not be terrible. To him, Krishna is very kind and blissful. Thereupon, answering Arjuna, Krishna tells us why he has to assume the terrible form or His Vibhuti-Yoga. It is only to wipe out destructive elements from the world. He converts Himself into destructive principle known as time or kaal. Thus, The Gita maintains that the lord’s Vishvarupa which He assumes through his Vibhuti Yoga is both benevolent and terrible. The virtuous — like Devas and Siddhas — rejoice in His benevolent form. And the evil minded are frightened of the consequences.
Besides this universal form of the lord, The Gita also refers to Krishna’s Deva rupa or the divine form in which He is adorned with a head crown, mace and a chakra in hands. In this form, he has four arms in place of the thousand arms when being endowed with the universal form.
This form of the lord is stated to be His personal form. Contrary to His Universal Form, it is soft and gentle (Saumya Vapuh). The Main purpose of The Gita’s ideology of Krishna’s Universal Form seems to preach the notion that all the beings and creatures in this universe came from (the body of) the supreme creator Purushattam Brahma who is lord Krishna Himself. This Form of Krishna can be realized by those who like Arjuna are pure devotees and constantly worship Him. The lord provides them with the intuitive power which is termed as the divine eye in The Gita. By using it, they can be like Arjuna and experience Krishna’s Vibhuti-Yoga which resulted into His Universal Form.
The writer is a noted Indologist and an authority on Krishnaite Studies