As Arjuna listened, Krishna continued to reveal the vastness of His divine presence, describing how He manifests throughout creation. “Among the Nagas, I am Ananta; among aquatic beings, I am Varuna; among ancestors, I am Aryaman; among controllers, I am Yama. Among the Daityas, I am Prahlada; among those who measure time, I am Time itself; among animals, I am the lion; among birds, I am Garuda, the son of Vinata. Among purifiers, I am the wind; among warriors bearing weapons, I am Rama; among fishes, I am the makara; among rivers, I am the Ganges. Of creations, I am the beginning, the end, and also the middle, O Arjuna; among sciences, I am the science of the Self; among those who debate, I am the reasoning. Among letters, I am the letter A; among compound words, I am the dual; I am indeed the inexhaustible Time, the all-faced creator. I am death, the destroyer of all; and the origin of things yet to be. Among women, I am fame, prosperity, speech, memory, intelligence, steadfastness, and forgiveness. Among hymns of the Sama Veda, I am the Brihat-Saman; among meters, I am the Gayatri; among months, I am Margashirsha; among seasons, I am the season of flowers. Among those who deceive, I am gambling; among the radiant, I am splendor; I am victory, I am resolve, I am the virtue of the virtuous. Among the Vrishnis, I am Vasudeva; among the Pandavas, I am Dhananjaya; among sages, I am Vyasa; among poets, I am Ushanas the seer. Among those who discipline, I am punishment; among those who seek victory, I am policy; among secrets, I am silence; among the wise, I am knowledge. And whatever is the seed of all beings, that am I, O Arjuna; there is nothing, moving or unmoving, that can exist without Me. There is no end to My divine manifestations, O scorcher of foes; what I have spoken is only a brief statement of My glories. Whatever being is possessed of majesty, beauty, or strength, know that to be born from a portion of My radiance. But what need is there, O Arjuna, for all this detailed knowledge? With a single portion of Myself, I sustain this entire universe.” Hearing these words, Arjuna felt his confusion dissipate. He spoke with gratitude: “For my benefit, you have spoken the supreme secret called spiritual knowledge. By your words, my doubts have been cleared. I have heard from you, in detail, about the origin and dissolution of beings, O lotus-eyed one, and also about your imperishable greatness. It is just as you have described yourself, O Supreme Lord; yet, O Best of Persons, I wish to see your divine form. If you think I am able to behold it, O Master, then, O Lord of Yoga, reveal to me your imperishable self.” Krishna replied, “Behold, O Partha, my forms—hundreds and thousands—of various kinds, divine, of many colors and shapes. See the Adityas, Vasus, Rudras, Ashvins, and Maruts, as well as many wonders never seen before, O Bharata. Here, in this one place, behold the entire universe, both moving and unmoving, gathered together in my body, O Gudakesha, and whatever else you wish to see. But you cannot see me with your own eyes; I grant you divine sight—behold my majestic yoga.” Sanjaya, narrating to King Dhritarashtra, described what happened next. Having spoken thus, the great Lord of Yoga, Hari, revealed to Arjuna His supreme divine form. This form had many faces and eyes, displaying marvelous visions, adorned with countless divine ornaments, and wielding many uplifted divine weapons. Krishna wore divine garlands and garments, anointed with fragrances, full of wonders, the infinite god, facing in all directions. The brilliance of His form was such that, if a thousand suns were to rise at once in the sky, their radiance might resemble that great soul. Within the body of the god of gods, Arjuna saw the entire universe, divided into many parts, all gathered together. Overwhelmed with awe, his hair standing on end, Arjuna bowed his head to the deity, and, with joined palms, spoke. “Lord, I see all the gods in your divine body, and also the distinct groups of beings; Brahma seated on the lotus, the sages, and all the celestial serpents. I see you with countless arms, bellies, faces, and eyes, everywhere, with infinite forms; I see no end, no middle, nor again any beginning, O Lord of the Universe, O Cosmic Form. I see you crowned, holding mace and discus, a mass of radiance shining everywhere; you are difficult to look at from all sides, blazing like fire and the sun, immeasurable. You are the imperishable, the supreme to be known; you are the ultimate refuge of this universe; you are the unchanging guardian of eternal dharma; you are the eternal person, so I believe. By your own radiance, you are scorching this entire universe. This space between heaven and earth, and all the directions, is filled by you alone; seeing your wondrous and terrible form, O Great Soul, the three worlds are greatly troubled. Indeed, hosts of gods enter into you; some, in fear, with joined palms, praise you; saying ‘Peace!’, bands of great sages and perfected beings extol you with abundant hymns. Rudras, Adityas, Vasus, and Sadhyas, all the Vishvedevas, Ashvins, Maruts, and ancestors, along with hosts of Gandharvas, Yakshas, Asuras, and Siddhas—all gaze upon you, and all are amazed. Seeing your vast form with many faces and eyes, O mighty-armed, with many arms, thighs, and feet, many bellies, and fearsome with many fangs, the worlds are terrified, and so am I. O Vishnu, seeing you touching the sky, blazing, multicolored, with gaping mouths and fiery, wide eyes, my inner self is shaken; I find no steadiness nor peace. Seeing your mouths, terrible with fangs and resembling the fire of destruction, I do not know the directions nor do I find comfort; have mercy, Lord of gods, refuge of the universe. All these sons of Dhritarashtra, together with the bands of kings, Bhishma, Drona, Karna, and also the foremost of our warriors, are all rushing into your mouths, terrible with fangs and dreadful; some are seen caught between your teeth, with their heads crushed.” Thus, Arjuna beheld the awe-inspiring cosmic form of Krishna, the Supreme Lord, and was filled with wonder, reverence, and fear.