11/R.U.P.A

THE UNIVERSAL FORM

The Sanskrit word rupa means "form." One of the most intricate theological debates is the question over whether God is personal or impersonal. Some argue that accepting a personal form of God amounts to anthropomorphic projection of our human qualities onto Him. Others say that the impersonal doesn’t allow for fullest exchange of love between the soul and God. Krishna confirms in numerous passages of the Bhagavad-gita that He manifests in many ways, impersonally and personally. He categorically establishes that the personal is the original form and the basis of the impersonal. This is further confirmed Chapter Eleven, after Krishna displays another of his innumerable forms known as the visva-rupa, the universal form.

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Now appreciating Krishna’s Divinity, Arjuna requests Him to reveal how He has entered the universe. What is his purpose in requesting such a vision, especially since he already accepts Krishna as the Supreme Truth? Firstly, he wants to emphatically prove without any doubt that Krishna is indeed the source of the creation. Furthermore, he wants to establish a criteria for those in the future who may claim to be God, to also manifest such a mystical feat. Unfortunately, our modern world is plagued with so-called incarnations and God-men claiming Divine status by dint of magical trickery, subtle powers, charismatic conduct, or simply popular vote.

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Krishna equips Arjuna with heavenly vision and displays His inconceivable feature known as the Universal Form. Within it, Arjuna witnesses the entirety of creation, all the planets, demigods and living entities, and the entire sequence of past, present and future. When Krishna exhibits the Universal Form, His Divinity and Supremacy become crystal clear. While God is the source of this universe, He is simultaneously the universe itself, in the sense that He is present within His own creation. For example, in an author’s writings we can perceive their presence – the effect (writings) tells us something about the cause (the author). Similarly, God is the source of the universe, but is simultaneously encompassing the universe – that is the Universal Form. It’s not that God is the sum of the parts, but rather that everything is contained within God.

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As Arjuna peers into this extraordinary display he sees all of his adversaries meeting their death, even though the battle has not even begun. Krishna poignantly tells Arjuna that all of his enemies and obstacles have already been annihilated by the will of providence and his only task is to become an instrument in the plan. Shocked and frightened, Arjuna offers prayers to the Universal Form, awed by the greatness of Krishna. He begs forgiveness for having previously treated Him with familiarity and friendship. Most religious traditions endorse this majestic understanding of God – God who is the infallible creator, controller and all-knowing authority. It often leads to a fearful exchange with God, lacking intimacy, sweetness and personal relationship. The God-fearing approach, however, is not the all-in-all. Having seen enough, Arjuna anxiously requests Krishna to once again reveal His two-armed form so that he can again relish the intimacy of that interaction.

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Arjuna requests to see the manusim-rupa, the human-like form of Krishna, around whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jewelled ornaments, and whose graceful threefold-bending form attracts the minds of His devotees. Ancient Sanskrit texts describe Krishna as “raso vai sah” – the very embodiment of affectionate relationships, loving relish, and transcendental sweetness. God is a person who is full of colour, character and bliss. He knows how to have a good time and is much more interested in relishing the sweetness of pure love than the formal worship of those who approach Him in awe and reverence.

“WHEN I READ THE BHAGAVAD-GITA AND REFLECT ABOUT HOW GOD CREATED THIS UNIVERSE EVERYTHING ELSE SEEMS SO SUPERFLUOUS” ~ ALBERT EINSTEIN