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09/26/2003

BG Chapter 11 The Grand Vision

11.1:  Arjuna said:

As a favor to me, You instructed me in matters of supreme secret and spiritual Self. By what you said and by such words, my delusion is removed. 

You did me a favor by your instructions on the supreme Self, and my delusion is removed. The delusion is that you are the body and not the self. Now that Krishna imparted important lessons on the Supreme Self, the individual self and the means of attaining to Brahman, Arjuna's awareness has increased.

11.2:  O Lotus-eyed One (Lord Krishna), creation and dissolution of all living entities have been heard from You at length, so also Your imperishable greatness.

11.3:  O Paramesvara (Supreme Lord), You are as you said (you are). I wish to see your divine form, O Supreme Person.

Arjuna, having come to know Krishna as the unmanifest, the manifest, the Supreme, the sustainer, the controller, and the protector of His devotees, would like to see Him in his divine form. Arjuna knows Him as the Self.

11.4:  If you think that by me it can be seen O Lord, then you show me Your imperishable Self, O Lord of Yogis. 

Krishna is the First and the Foremost of All Yogis.

11.5:  Sri Bhagavan said: O Partha, see My forms by the hundreds, also by the thousands: divine, many kinds, many colors and forms too.

Sri Bhagavan reveals Himself to Arjuna and says that he could see his divine Self of many shapes, forms, and colors by the hundreds and by the thousands. It is out of this world, spectacular, mind-blowing, disorienting, and awe-inspiring; and it was never seen before.

11.6:  See the Adityas, the Vasus, the Rudras, the two Asvins, also the Maruts, and many wonders that you have not seen before, O Bharata (Arjuna).  

            Asvins: Mercury and Venus

11.7:  See here on My body in one place the whole universe, moving and unmoving, O Gudakesa (Arjuna), and anything else you wish to see.

Ramanuja says that there are three parts to Brahman: The whole universe is His body. The triad consists of Isvara, cit and acit (prakara). Isvara is the antaryāmin meaning the inner controller of cit and acit. Cit is life, the sentient world of organisms from ameba to man, and plants. Acit is the world of matter, unmoving, and insentient. Upanishads mention Himalayas as an example of unmoving object.

11.8:  But thou cannot see Me with your own (two physical) eyes; I give you divine eyes to see My Yogam Aisvaram, My yogic power.

Your physical eyes are inadequate and therefore I bestow upon you the divine eyes in order that you can see My yogic powers. I am the sun, the moon, and the stars. I am Prāna. I am OM. I am Self-effulgence. I am brighter than the brightest light. With the Divine eyes, you can see My Universal imperishable Form, marvel and wonder. 

11.9:  Sanjaya said:

Thus saying, O King, the Great Controller and the Lord of yogic powers, Hari showed to Arjuna His Supreme divine Universal form. 

Sanjaya (charioteer, friend, secretary, and palace companion) was acting as a reporter to the blind king Dhrtarastra, the father of Kauravas, on the battlefield happenings. Sanjaya had this unique “Omnivision” or clairvoyance, by which he could see in his mind’s eye and recount all events in real time on the battlefield happenings, while staying close to the blind king in safety and away from the battlefield. He was in effect the Seeing Eye of the blind king, with omnivision. Kauravas are fighting Arjuna and his brothers, who are deprived of their kingdom and honor. Obviously, the revelation of the Supreme form of Krishna to Arjuna has not moved Dhrtarastra to stop the fighting. Probably the karmic compulsions are stronger than the will of Dhrtarastra to stop the fight; with the bind love for his sons, he does not see even a modicum of justice.

11.10:  Many mouths and eyes, many visions of wonder and (marvel), many divine ornaments, many divine weapons held up high.

11.11:   Wearing Divine garlands and garments smeared with Divine perfumes, all uncommonly wonderful, resplendent, boundless God facing all sides.

Visvato-mukham:  Facing all sides, one whose face is turned everywhere

I am the all-seeing and all-devouring Brahman. I strike wonder and awe in you with My visions. Look at My divine ornaments. My weapons are held high ready to be deployed. My divine opulence shows in My garlands and garments. My body is resplendent, wonderful, boundless all smeared with divine perfumes with My face looking in all directions. 

11.12:  If a thousand suns rise and shine forth all at once in the sky, it could be possible that their effulgence might equal the splendor of the Great or Exalted Being. 

I resemble a thousands suns in My splendor.

11.13:  Arjuna beheld the complete universe divided into many parts, but brought together in one place as one, in the body of God of gods.

Arjuna saw this manifold universe in one place in the body of the God of the gods.

The table lists the Lord’s body parts and their equivalences on this earth, heaven and the netherworlds. Source: Bhagavatam. Goloka is the highest heaven and Patala is the lowest place. Mountains separate Aloka (Mahar, Jana, Tapas, and Satya lokas) from other lokas and the sun does not shine in such farthest areas where gods and Siddhas live.

The Cosmic Form of the Lord: Source Bhagavatam and other sacred texts.

The table shows some overlaps to reflect different sources.

Table: The Lord’s body parts, the universe, and the functions

The God of gods creates Brahma; Brahma in turn creates the world of beings; Brahma’s body parts and the emerging beings are listed below.

11.14:  Then Dhananjaya (Arjuna), filled with wonder and his hairs standing on end, bowed down his head to the Lord, and spoke with folded hands.

Filled with wonder, with his hairs standing on end and hands folded in supplication, Arjuna spoke.

11.15:  Arjuna said:

I see on your body an assembly of all gods, many kinds of living beings, Lord Brahma seated on a Lotus flower, Lord Siva (Isam), all Rishis, and divine snakes.

I see on Your body your own creations such as gods, living entities, Brahma seated on the lotus flower, Siva, the Rishis and the divine snakes. One should remember that Brahma, Siva, Sri, Bhū Devi have taken up residence on the body of Vishnu. (In the temple sculptures, only Sri and Bhu Devi appear sitting on the chest, along with the “mark of Srivatsa” on the Lord’s chest as the hair representing the footprint of Bhrigu―Canto or Book six, chapter 8, text 22 Bhagavatam).

             Brahma is sitting on the lotus flower sprouting out of His navel. Sri, Vishnu's consort took up residence on the right front chest, while Rudra (in temple sculpture, Bhu has taken the place of Rudra) also took up residence on the chest. His body is this universe: He creates it, He sustains it, and He dissolves it. Vishnu in this form represents the Hindu Holy Trinity:  encompassing creation, sustenance, and dissolution. Nammalvar and later Ramanuja expanded on the theory of Vishnu or Narāyana as the Supreme Soul (Atman) and this universe as His Body. Nammalvar has stressed on this organic and systemic relationship between God on one hand, His created beings and the universe on the other hand.

            In Svadhisthana Chakra, Vishnu is the presiding Deity. He is depicted as having a “luminous blue beautiful” body. He wears the mark of Sri Vatsa, Kaustubha gem (close to his heart) which has the luster of ten thousand suns, and Vanamala having the luster of ten thousand moons. He has four arms holding the Conch, Discus, Mace, and Lotus with dark blue body; He wears yellow raiment. Vanamālā is a garland of forest flowers extending down to the knee. It is of celestial origin and of all seasons interspersed with Kadamba flowers. The garland is symbolic of elements (earth, water etc.); the Sword, Jnana (knowledge); its Sheath, Ajnana (ignorance); Discus, the Manas (mind); the Arrows, the senses; the Conch, Sattvica Ahamkara; the bow, Tamasic Ahamkara; and the Club, Mahat.

            In temple sculptures, it is not uncommon to see two miniature sentinels on either side of Vishnu, who are the anthropomorphic forms of the Discus and the Club.

            Kadamba flower = Ipomoea acquatica Forsk.

11.16:  I see You in your infinite form with many arms, many stomachs, many mouths, and many eyes on all sides. I could neither see the end, nor the middle, and nor the beginning, in Your universal form, O Lord (Controller) of the Universe, Visvesvara.

O Lord, You are infinite; You have no beginning, no middle, and no end. I see all created beings in You; You are the controller of this universe: Visvesvara is the controller of the Universe, both sentient and insentient. This is called Ādhāra-Ādheya; Ādhāra is the support and the Ādheya is the supported. Krishna is all-pervasive and that is how He becomes the inner controller of both the sentient and the insentient.

11.17:  I see You wearing the crown, holding the mace and the discus, glowing on all sides with a mass of light, and blazing like the burning fire and the sun. It is difficult to see You on every side because You are unfathomable.

Tējo-rāsim: Light-heap, mass of light. Samantāt: being on every side. Apramēyam: unlimited, immeasurable, unfathomable.

Tejas is Divine light of God, known by other names: splendor, brilliance, luster, luminosity, or effulgence. Not only does it have the brilliance of a thousand suns, but also the burst of color from a thousand Lotus flowers. It dazzles and it sparkles. Tejas is the source of all lights: the lightning, the sun, the moon, the stars, and the hidden light in any device or object. It is also the Light of the Self in the spiritual heart; such is its nature and grandeur. 

11.18:  You are the Imperishable and the Supreme, to be realized. You are the Supreme abode of the universe. You are the protector of eternal Dharma (Sāvata-Dharma-goptā), the unmanifest and the eternal Supreme Personality. That is my opinion

My opinion is that You are the Supreme, the Imperishable, and the Unmanifest, worthy of realization, that the universe rests in you, and that You are the protector of eternal dharma.

11.19:  I see You without beginning, middle, or end, with infinite power and many arms; having the sun and the moon as Your eyes, with blazing fire in Your mouth, whose radiance heats up this universe.

You have no beginning, middle or end and have many arms; the sun and the moon are your eyes. The radiance of fire in your mouth is heating up the universe. Your power is infinite.

11.20: You alone pervade the space between heaven and earth in all directions. On seeing your wonderful and terrible form, the three worlds tremble in fear.

11.21:  The bevy of gods enters You; some extol thee in fear with folded hands. The confluence of great sages (Maha Rishis) and the perfected ones (Siddhas), to increase auspiciousness, praise Thee and sing richly beautiful hymns.

Svasti: auspiciousness. The word Swastika is derived from svasti. Pushkal: abundant, full, excellent, richly. Stutibhi: praise.  Stuvanti: praise

All these gods, sages and the siddhas enter you with humility and fear in their heart, and praise and prayers on their lips.

11.22:  Rudras, Adityas, Vasus, Sādhyās, Visvedevas, Ashvins, Maruts, Ushmapas, Ghandarvas, Yakshas, Asuras, and Siddhas gaze at you in amazement. 

            There are 3003 gods, the many manifestations of 33 gods: eight Vasus, 11 Rudras, 12 Adityas, Indra, and Prajapati. Brhad-aranyaka Upanishad 3.9.1. The Vasus are fire, earth, air, sky, sun, heaven, moon, and stars, live in the bodies and organs of beings, and support the body functions. It is obvious from various functioning organs that the gods live in our bodies, preside over various organs and their corresponding functions, and that without the presiding gods there is no substance or function in our bodies. Ghandarvas are the celestial singers. Because they make us weep at the departure of a soul, Rudras are named so and are the mind, and the ten “breaths”: the sensory and motor organs. The Adityas are the 12 months. Bhaga is one of the Adityas presiding over love and marriage. Indra is the thunderbolt and Prajapati is the sacrifice. 

11.23:  O Mahā-Bāho, Mighty-armed One, on seeing your great form with many mouths, eyes, many arms, thighs and legs, many stomachs, many formidable teeth, the worlds shake in fear; and so do I.

11.24:  On seeing, You glow in many colors and touch the sky with wide-open mouth and large lustrous eyes, my soul deep inside shakes in fear. I find neither support nor tranquility, O Vishnu.

Dhrtim: support. Samam: tranquility.

11.25:   On seeing your formidable teeth, your faces, the Time's (all-consuming) fires, I know not my sense of direction and find no refuge. Give me grace, O Lord of Gods and the Refuge of the Universe.

Sarman: refuge

This appears like a dissolution scenario. The Time is up. Is this the end of Time? Is this finality? The fires rage; the teeth gnash; and the faces contort. There is no place to hide, nowhere to turn. I am lost, I am disoriented, I am numb, and  I am vulnerable. There is no place for refuge. Only avenue left is to plead with the God of gods and the sole refuge of the universe. You are my Hope, You are my Supreme, You are my refuge, and You have mercy on me. The Vision of Lord Krishna is so realistic and compelling that Arjuna feels that he is part of the scenario. Fear took over Arjuna: Am I going to suffer crushing death between the terrible teeth? Am I going face death from the raging fire? Is my end near? I am afraid of Your Universal form, O Krishna; please let me get over the form of yours. May I see your usual human form, which is pleasing to my eyes, mind, and soul?

11.26:  The sons of Dhrtarastra together with hosts of kings, Bhishma, Drona, Suta Putra (Karna) and chief warriors on our side, (continued)

11.27:  are rushing and entering your fearful (mouths) with formidable teeth. Some of them are caught between (your) teeth with heads crushed (to a pulp).

11.28:  As many (swift) currents of rivers rush towards (Abhimukhah) the ocean, so are the brave men of this world entering Your flaming mouths.

From ocean to ocean:

The hungry clouds hovering over the ocean are turgid with waters and disgorge them on the plains, hills and valleys; the rains run off as rivers back to the ocean; in like manner, the souls go through cycle of transmigration. 

11.29: Moths enter a blazing fire at full speed for destruction, and similarly, all people enter your mouths at full speed for their destruction.

11.30:  As you devour all people from all directions by Your flaming mouths, You are licking. Your terrible radiance filling the whole world is scorching it, O Vishnu.

11.31:  Tell me, who are You with a terrible form? Salutations to You, O Supreme God, have mercy. I wish to know You, the primal One, for I do not know your activity.

You are the Original. You are the Supreme God. My salutations to you are in order. Tell me, who are You with this terrible and scary form? What is the purpose of this projection? Have mercy on me.

11.32:  Sri Bhagavan said:

I am Time, the great destroyer of the world and the people. Even without your active engagement or participation, all these warriors in the opposing armies will cease to exist.

Father Time is the ultimate destroyer of the universe. Time is in the Lord and the Lord is not in the Time. Time has no effect on God. Death is certain; all meet their maker at some time or other. This destiny with Time or death is under the control of  Karma.

11.33:  Therefore, get up and gain your glory. Vanquishing your enemies, enjoy your a prosperous kingdom. I alone have killed all these enemies earlier. You are only a mere instrument, O Savyasācin (Arjuna).

Nimitta-mātra: mere Instrumental cause.

God is the efficient cause of the universe, birth, sustenance, and death. Lord Krishna says that the fate of the warriors on either side was decided earlier on the weight of their own karmic compulsions. Arjuna need not worry about his responsibility for the death of the warriors, his near and dear, and kith and kin on the battlefield. Arjuna is only a mere instrument in the hands of God and therefore not a real and efficient cause, but a token (not intentional but mere (Mātra) instrumental and accidental) cause of their death. Karma is the immediate cause of their death. As karma goes, so goes birth, life, or death. This is death by karma. Even the Lord (Krishna) has to abide by His own Laws on this earthly sojourn. The law of Karma has to run its course. During Vishnu’s Avatars, the Lord  had to abide by His own karmic laws. His own disappearance (death) from this earth by His own illusory energy at the hands of a hunter illustrates the karmic consequence of one’s acts.

11.34:  I already killed Drona, Bhishma, Jayadratha, Karna and other brave warriors. You kill (them), and do not be afraid. Fight and you will conquer your enemies in the battle.

11.35:  Sanjaya said:

Thus hearing the words of Krishna (Kesava), Arjuna bowed down to Krishna and spoke with folded hands, trembling, stammering, and fearful. 

Sanjaya, the palace companion of Dhrtarastra is narrating the battlefield conversation between Krishna and Arjuna.

11.36:  Arjuna said:

O Hrisikesa (Krishna), rightly, by glorifying You, the world rejoices and delights. The raksasas, out of fear are fleeing in all directions. The confluence of Siddhas bows down to you in reverence. All this is fit and proper.

Siddha-Sanghah: Confluence of Siddhas or spiritually perfected or accomplished souls, who found oneness with Brahman.

Siddhas are the yogins who possess eight siddhis or supranormal powers. Siddhas have attained liberation (jivanmukti) while living. His body is secure from Time or death; he can choose his death at will at a time and place of his choice. They are the gurus and spiritual preceptors. Among Sivas, Siva is the Supreme Siddha; Siddhi is achieving a siddha. The Supranormal powers are impediments to Samādhi, which is becoming one with ONE. The siddhis are eight: Anima, Mahima, Laghima, Prapti, Prakamya, Isatva, Vashistva, and Kāmarutattva.

Major Siddhis which are possessed by Mother Goddess, Bhagavan, Bhagavati, Isvari or Isvara and to a lesser degree by the Siddha.

1. Anima (smallness): the ability to become as small as an anu or atom

2. Mahima (largeness): Ability to become large

3. Laghima (lightness): Levitation

4. Prapti (transmigration): into other bodies

5. Praakaamya (omni-Pervasiveness): To pervade into any and enjoy

6. Isitva (creation and Omnipotence; Superiority ) 

7. Vashistva (omnipresence; freedom from Sattva, Rajas and Tamas) 

8. Kāmarutattva (consummation of all desires)

 Minor Siddhis (some are common to major and minor siddhis)

1.ability to apprehend Siddhas.

 2.absence of passion or Raga.

3.acquisition of desired objects.

4.alchemy.

5. clairaudience.

 6 clairvoyance.

 7.control of mind.

8.Death upon demand

9.destroy diseases and miseries and control desires.

10.divining a hidden treasure

11.jump like a frog.

12.Karmic dissolution by multiple births in multiple bodies in one lifetime. 

13.knowledge of his past life.

14.Knowledge of past, present and future.

15.knowledge of  stars and planets.

16.levitation

17.mastery of the elements and Prana.

18. metamorphosis.

19. migration and animation of a dead body and transplanting his soul, migration into another living body

20.move to any place of his liking.

21.omnipotence and omniscience.

22.prophecy.

23.sporting with the gods.

24. tolerance of heat and cold.

25. tolerance of hunger and thirst.

26.transcend dualities like pain and pleasure.

27.Prapti.

28.touch distant objects.

29.predict future. 

30.conversant with animal talk.

      Prapti is power to enter anywhere.  This includes Ability to touch the sun, the moon or the sky. The Siddha can predict the future. He understands the language of birds and beasts, and unknown kind. Prapti is defined as ability to apprehend knowledge and perceptions perceived by the individual soul in his senses, which are presided over by god or gods. Once a Yogi or Siddha enters the body of another, he can perceive and modulate the feelings and perceptions of the the host's senses.

    Prâkâmya is the ability to enjoy anything that is heard, seen, touched, thought and more.

    Isitva is introduction into and  diffusion of Sakti of His Maya over every Jiva in the universe. 

Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and smell are supranormal faculties, which are an impediment to True Siddhi (Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-ness and prevent total surrender to God. The eighth power indicates the consummation of yogi's desire for God-realization and subduction from Kāma or sexual desire.

11.37:  Why should they not bow to You, O Mahatman (Great Soul), when You are the original creator of, and more venerable than Brahma Himself? O Infinite Being, O God of gods, O refuge of the universe, You are imperishable, Sat and Asat (Being and NonBeing) and (what is) beyond that.

11.38:   You are the Primal God, the most ancient Purusa (person). You are the Supreme abode of the universe. You are the knower, the knowable, and the supreme refuge. You pervaded this universe, O Infinite Form.

11.39:  You are Vayu, air; Yama, death or destroyer; Agni, fire; Varuna, water; Sasānka, moon; Prajapati, Brahma; and the great-grandfather. Homage to You a thousand times. Again and again, homage to You.

11.40:  Homage to Thee from front and also behind. I offer homage to You from all sides indeed. (You are) all infinite power, immeasurable prowess. You pervade everything and therefore you are everything.

11.41:  Thinking of you as a friend, whatever I said impetuously (Prasabham), O Krishna, O Yadhava, O Friend, without knowing Your greatness (Mahimānam) out of negligence or fondness.

11.42:   In whatever manner I disrespected you in jest, while playing, lying down, sitting down, eating together, or when alone or in the company of others, O Acyuta, I ask forgiveness from You, the Immeasurable.

Whatever Arjuna did with Krishna, could appear as disrespect towards Krishna, once he has seen the awesome powers and the splendor of Krishna. It struck him that he was in the presence of the creator, the sustainer, and the destroyer of the universe. Arjuna felt so small, so guilty, so worthless, and so sinful that he feels the shakes looking at the Lord of the Universe.

11.43:  You are the Father of the moving and the unmoving world (animate and inanimate). You are the Guru worthy of worship, and of incomparable power. There is nobody equal to You. How could there be anybody greater than You in the three worlds? 

pratima: unequaled, without a match, incomparable. Prabhāva: might, power, majesty, dignity, supernatural power

Arjuna is the pupil and Lord Krishna is the Guru who taught him Brahmavidya and showed him his universal form.

A Guru is always worthy of worship irrespective of age or relationship. Once upon a time, Devi, daughter of King of Mountains who was married to Siva had Sakti that her father did not have. Himavat, the father addresses his daughter, Isvari, asking her to show him the universal form of Mahesvari. Daughter Devi obliges and shows her father the universal form. She, now transformed into Mahesvara, the male aspect,  shows the effulgence of ten million moons, his radiant trident, crescent moon, matted hair, and Abhaya (Fear-not) mudra of right anterior hand. Himavat was struck with wonder and awe at the transformation, and manifestation of his daughter, Devi. Himavat addresses her as Mother Goddess. Devi, obligingly reveals another form to him which is a duplicate of four handed Vishnu holding conch, discus, mace, and lotus. He (Devi here) had all the divine regalia of Vishnu Paramatma. Later he saw a form with countless, arms, legs, faces, and eyes. Himavat falls prostrate at the feet of his Daughter and addresses her as Mother.

11.44:  Therefore, bowing down and prostrating my body before you, O Supreme Lord, I seek to please you so You show tolerance to me like a father to his son, a friend to a friend, and a lover to the beloved.

Arjuna, a true Krishna Bhakta, shows prapatti and saranāgati here. Prapatti and Saranāgati are pious resignation and total self-surrender to God with six conditions for its fulfillment: God- pleasing acts; Avoidance of God-displeasing acts; Humility, helplessness, vulnerability; Absolute and irreconcilable faith in God; Supplication to God for Protection; and Prayerful pleading of God to safe-keep one's self. The sixth is the centerpiece. Arjuna pleads with God for tolerance:  as a father to a son, a friend to a friend, and a lover to the beloved. Vatsalya (tenderness and affection) is a two-way relationship with God: God can act as the tender loving cow (parent) towards its newborn by licking the calf clean (forgiveness of sins); or the devotee can be the mother as Yasoda to Baby Krishna.  Alvars worship the Lord by assuming the role of consort, foster-mother, bride (Andal), father, and maiden. 

11.45:  I am glad to have seen what was never seen before. Fear grips my mind. O Lord, show me your divine form and grace, O Lord of Lords and Refuge of the Universe.

Arjuna was glad that he saw the Universal form. However, he had his fill and was afraid; he was yearning for the four-handed and the two-handed form of Lord Krishna, which was pleasing to his eyes, mind, and soul. He always knew him as a friend, a relative, a teacher, his God and now as the Universe itself.

11.46:  I wish to see You with the crown, the club, and the discus in your hand. Take on the four-armed form, O Lord of a thousand arms, and Universal form (Visvamūrte)

Visvamūrte represents God's body as the Universe and all forms: that is the view of the Ramanujas. Arjuna is asking Lord Krishna to show His Vishnu form endowed with four arms.

11.47:  Sri Bhagavan said:

O Arjuna, I have shown you by My grace and through My yogic power the supreme, radiant, universal, infinite, and primal form of Mine, which no one, besides you, has ever seen before.

Ātmayōgam: Yogic power of the Lord. Tējomayam: Radiance

11.48:  Neither by Vedic sacrifices, nor by Vedic studies, nor by charity, nor by rituals, nor by severe tapas (austerity) can I be seen with this form in this world of men by anyone other than you, O KuruPravira (Arjuna).

KuruPravira = Great hero of the Kurus.

11.49:  You need not be agitated and bewildered by seeing this dreadful form of Mine. Free from fear and pleased in your mind, you see My (other) form.

11.50:  Sanjaya said to Dhritarastra:

Having spoken to Arjuna, Vasudeva (Krishna) displayed again His own form. Mahatma (Krishna) assuming the pleasing form comforted Arjuna gripped with fear.

The Lord has undergone progressively benign-looking and eye-pleasing transfiguration from His horrendous Universal form to the four-armed Vishnu to two-armed Krishna. We were all scared witless when we read the verses in the eleventh chapter.

11.51:  Arjuna said:

O Janardhana (Krishna), seeing your pleasing human form, I regained composure in my mind and have returned to my own nature.

Seeing your eye-pleasing human form again, I am calm and collected, and back to my own normal self again. 

11.52:  Sri Bhagavan said:

This form of mine, which you have seen is hard (to come by) to see. Even the gods eternally strive to see this form.

Here Krishna refers to his universal form as the rarest form to come by and the gods try hard to see this form. Gods are used to seeing Vishnu with four hands. The two-handed form is witnessed by all the mortals of His period. The Universal form is a sight unseen by most beings including the gods, except Arjuna. 

11.53:  Neither by the study of Vedas, nor by austerity, nor by charity, nor by sacrifices, is it possible to see Me, as you are seeing Me.

11.54:  But by devotion rendered to Me exclusively, O Arjuna, I make it possible for you to know, see, and in fact to enter (Me), O Parantapa.  

11.55:  He who does his work for Me; he who considers Me as Supreme; he who is My devotee, free from attachment; he who has no enmity to all creatures; he comes (attains) to Me. O Pandava.

The prescription to cure the spiritual ailment of man consists of many parts: do thy duty without attachment which is service to God, look up to the Supreme Spirit and take refuge in Him, surrender to Him, focus your mind on Him, sing His praises, and show love and concern to all beings for they are all His. First step to love yourself is to love your neighbor and your enemy. When your enemy is well, you are well; when one of His (created) beings is hurt we are all hurt, for He is in all beings. If one is hurt, He is hurt and we are all hurt. Brahman, the universe, and all beings are one entity and the Brahman is the Supreme Controller. Joseph Campbell relates a real-life story, which shows this metaphysical unity. Two police officers in the patrol car saw a man getting ready to jump off a cliff. The police officer on the passenger side rushed out and caught the victim in the act and he found himself hanging precariously off the cliff. The second officer rushed and rescued both of them. The first officer, when asked why he risked his life for the victim, he replied that he would not have been able to live with himself, had he not done that. Schopenhauer says that the crisis represents the emergence of metaphysical realization that you and the victim are the same separated only by time and space.

End BG Chapter Eleven: The Grand Vision