Vishvarupa

 

Vishvarupa ("Universal-form"), also known popularly as Vishvarupa Darshan, Vishwaroopa and Virata rupa, is an iconographical form and theophany of the Hindu god Vishnu or his avatar Krishna. Though there are multiple Vishvarupa theophanies, the most celebrated is in the Bhagavad Gita, "the song of God", given by Krishna in the epic Mahabharata, which was told to Pandava Prince Arjuna on the battlefield of Kurukshetra in the war in the Mahabharata between the Pandavas and Kauravas. Vishvarupa is considered the supreme form of Vishnu, where the whole Universe is described as contained in him.

In the climactic war in the Mahabharata, the Pandava prince Arjuna and his brothers fight against their cousins, the Kauravas with Krishna as his charioteer. Faced with the moral dilemma of whether or not to fight against and kill his own family, Arjuna has a crisis of conscience. To appease him, Krishna discourses with Arjuna about life and death as well as dharma (duty) and yoga. In chapters 10 and 11, Krishna reveals himself as the Supreme Being and finally displays his Vishvarupa to Arjuna. Arjuna experiences the vision of the Vishvarupa with divine vision endowed to him by Krishna. Vishvarupa's appearance is described by Arjuna, as he witnesses it.

Vishvarupa has innumerable forms, eyes, faces, mouths and arms. All creatures of the universe are part of him. He is the infinite universe, without a beginning or an end. He contains peaceful as well as wrathful forms. Unable to bear the scale of the sight and gripped with fear, Arjuna requests Krishna to return to his four-armed Vishnu form, which he can bear to see. Fully encouraged by the teachings and darshan of Krishna in his full form, Arjuna continued the Mahabharata War.

There are two more descriptions in the Mahabharata, where Krishna or Vishnu-Narayana offers the theophany similar to the Vishvarupa in the Bhagavad Gita. When negotiations between Pandavas and Kauravas break down with Krishna as the Pandava messenger, Krishna declares that he is more than human and displays his cosmic form to the Kaurava leader Duryodhana and his assembly. Vishvarupa-Krishna appears with many arms and holds many weapons and attributes traditionally associated with Vishnu like the conch, the Sudarshana chakra, the gada (mace), his bow, his sword Nandaka. The inside of his body is described. Various deities (including Vasus, Rudras, Adityas, Dikapalas), sages and tribes (especially those opposing the Kauravas, including the Pandavas) are seen in his body. This form is described as terrible and only people blessed with divine vision could withstand the sight.

 The other theophany of Vishnu (Narayana) is revealed to the divine sage Narada. The theophany is called Vishvamurti. The god has a thousand eyes, a hundred heads, a thousand feet, a thousand bellies, a thousand arms and several mouths. He holds weapons as well as attributes of an ascetic like sacrificial fire, a staff, a kamandalu (water pot).

 

Vishvarupa is also used in the context of Vishnu's "dwarf" avatar, Vamana in the Harivamsa. Vamana, arrives at the asura king Bali's sacrifice as a dwarf Brahmin boy and asks for three steps of land as donation. Where the promise is given, Vamana transforms into his Vishvarupa, containing various deities in his body. The sun and the moon are his eyes. The earth his feet and heaven is his head. Various deities; celestial beings like Vasus, Maruts, Ashvins, Yakshas, Gandharvas, Apsaras; Vedic scriptures and sacrifices are contained in his body. With his two strides, he gains heaven and earth and placing the third on Bali's head, who accepts his mastership. Bali is then pushed to the realm of Patala (underworld).

 

 

T eg.

 Maharshi Narada recalled two of his own unforgettable memories of wedding who had been a confirmed Brahmachari (Bachelor) and, worse still, becoming a woman and as a wife with children and grandchildren!

Narada ( ‘Nara’ is Knowledge and ‘Da’ means Giver) was a ‘Loka Sanchari’ or Universal Tourist by virtue of a curse given by Daksha Prajapati as Narada interfered with his sons-Haryasvas; Whereas Daksha asked the sons  to learn and meditate well and then become ‘Grihasthis’ or House holders later but Narada guided them to perform ‘Tapasya’ and   be eligible to salvation instead of getting mixed up with worldly activities.Hence the curse. Such a legendary personality- a Brahma Manasa Putra or born of Lord Brahma’s mind- fell flat due to the powerful intentions of Maha Maya. In one incident, the two Devarshis Narada and Parvata fancied to visit Bhuloka and visit various Sacred Places and Rivers. Having gone on the pilgrimage, they had to stop over at the Kingdom of King Sanjaya as their movement for four months had to be halted due to the season of rains.The King made all the arrangements for their comfortable stay and also asked his youthful daughter Damayanti to oversee their needs of daily regular pujas. In course of time, Damayanti got atrracted by Narada by his erudite knowledge of Scriptures, his eternal youth and most importantly by his Sama Veda intonation as well as his musical talents, especially his excellent playing of Veena ( lute) instrument.There was a distinct attitudinal change of Damayanti towards Narada vis-a-vis Parvata which was not to the liking of the latter. He asked Narada whether there was any fascination for each other and he confirmed it. Parvata became furious as this was not the purpose of their coming to visit Bhuloka and the result was loathsome. Thus, Parvata left Narada’s company and cursed him to have a monkey face. King Sanjaya and wife sought to hurry up with Damayanti’s wedding but she was adamant to marry Narada only as she was infatuated with him, despite his face.He was an adept in the Science of Music, a virtual Nada Brahma and an authority of Swara, Grama and Murchchana. Sapta Swaras: Sadja, Rishabha, Gandhara, Madhyama, Panchama, Dhaivata and Nisada. Gramas are the gradual increase and decrease of Swaras; Mruchchanas: intonations and regulation of sounds by controlling the air and harmony through keys, changing keys for sound modulation and creating melodies] Damayanti also felt that after all Kinnaras the celestial musicians had horse faces and Narada was admired for his innumerable other qualities. Narada and Damayanti were married and were extremely happy. After a lapse of time, Maharshi Parvata visited Narada couple, withdrew his curse and Narada became normal again. Such was the play of Maya and strange were the ways of destiny which was a part of Bhagavati’s ‘Leelas’ never understood by Trimurtis, not to mention of Narada!

Devarshi Narada narrated another example of the pastime of ‘Maya’ to Veda Vyas which was even more telling. As Lord Vishnu and Narada were conversing once at Vaikuntha, Narada was proud to make a statement that happily he was not  a victim of Maya as he was beyond it but human beings often get victimised to it. Lord Vishnu called for His Vehicle Garuda and suggested that both could go out for a drive. He stopped Garuda at the City of Kannouj near a lake,  suggested that they might refresh with a swim and asked Narada to do so first. The moment Narada dipped in the water, Narada became a charming woman and lost his memory. Vishnu left quietly along with belongings like Narada’s clothes, lute and hand worn musical instruments. Meanwhile, King Taladhvaja of Kannauj arrived there with his followers and was immediately struck by the beautiful lady ( Narada) and enquired about her name and details. As the woman did not remember her antecedents, the King took her and married her in the presence of all according to Vedic rites and named her Sowbhagya Sundari.The King declared her as the Principal Queen and their marital life was exceedingly successful as they begot twelve sons who grew and were married too and she became a grand mother. As there was a terrible war with a neighbouring country, the sons and grandsons of the King  were killed but the he did not fight. An elderly woman well versed in Vedas and Mantras provided solace to the Queen and suggested that after the obsequies she might take bath in a ‘Pumthirdha’ for males  as the departed were all males. The elderly woman, who was Vishnu Himself  conducted the Queen to the lake and even after one dip realised that she was Narada himself! As the King was wailing about the whereabouts of the Queen, the elderly lady or Vishnu consoled the King and sent him back and had a hearty laugh to Narada who was put to shame as this was a pastime for Devi and Lord Vishnu was but an instrument in the entire drama to prove that none whatsoever was above ‘Maya’!Thus both Maharshi Veda Vyasa and Devarshi exchanged mutual experiences in the context of Maha Maya who rejoices, like a magician in making dolls dance as per Her will and pleasure, and plays with all living and non living beings from Lord Brahma to an insignificant pebble. She casts Her spell to the objects according to their ‘Karma’ and as per the mix of their own  ‘Gunas’ in various proportions. The Basic Laws prescribed by Maya Bhagavati are enforced by Her Three Agents, viz.Trinity and their deputies and the actions are perfomed by the individuals concerned according to their volitions which are again conditioned by their remote past, immediate past and current accounts of ‘Karma’!

Curse.

 The Supreme Lord said: 'That what you said to Me, oh greatly fortunate one [Uddhava], is indeed My plan [to withdraw the dynasty].  Brahmâ, Bhava and the leaders of the worlds, are looking forward to see me back in My abode .  I have completed My task here for the sake of the God-conscious souls [to diminish the burden of the earth] for which I, upon the prayers of Lord Brahmâ, have descended together with My partial expansion [Balarâma].  Because of the curse [of the brahmins] this family will certainly find its end. It will be destroyed in a mutual quarrel and on the seventh day [from now] the ocean will inundate this city [Dvârakâ]. Oh man of virtue, when I have abandoned this world, it will soon fall victim of Kali and be bereft of all piety After I have left, you certainly should not stay here, oh gentle soul, for in Kali's time the people on earth will take pleasure in misconduct. With your mind fully fixed on Me you should in fact forsake all emotional ties with your family and friends and being equal towards all wander around in this world .This  world you think of, talk about, look at, listen to and such, you should consider a transitory presentation of matters, a game of shadows that captures your imagination . Someone not [spiritually] connected is confused about many values and assumes things to be right or wrong. Thus considering good and evil he makes a difference between right action, no action and wrong action. Consider therefore, with your senses under control and your mind connected, this world as situated within the Self that expanded everywhere and that Self as being situated in Me, the Supreme Lord. Fully endowed with knowledge and wisdom, being satisfied in one's mind and of understanding with the Self that for every embodied soul constitutes the object of affection, one is never discouraged by hindrances.  Having risen above the two of [right and] wrong, he does not turn away from what is forbidden thinking it is bad, nor does he engage in what is enjoined because of considering it good -  like a young child he does not judge. When one firmly being fixed in knowledge and wisdom sees the universe as being pervaded by Me and peacefully, as a well-wisher, acts towards all living beings, one will never again fall into [the] misfortune [of repeated births].'

S'rî S'uka said: 'Oh King, after thus by the Supreme Lord having been instructed, the exalted and fortunate Uddhava eager to learn about the supreme principle, bowed down to the Infallible Lord to offer his obeisances and spoke.  S'rî Uddhava said: 'Oh Lord of Yoga, oh Unity keeping us together, oh Essence of uniting in consciousness and Source of mystical power, You spoke to my advantage about the forsaking as is known in the renounced order  This renunciation is difficult to perform my Lord, when one is dedicated to [the not regulated love of one's] lust and sense gratification, especially when one is not devoted to You I think  With my consciousness merged with the body and its relations as arranged by Your mâyâ, I am thus foolish [being caught in the notion] of 'I' and 'mine'. Teach me therefore, so that Your servant may easily perform according to the process You teach. Who else is there but You who are of the Truth and personally reveal Yourself to me? Who else but my Lord, the Supreme Soul, does actually qualify for this? Not even among the awakened souls I find such a one. Everyone up to the ones led by Brahmâ, is in his consciousness an embodied soul who, when he takes the external world for substantial, is bewildered by Your mâyâ. I who with my mind in renunciation am tormented by distress, approach You therefore for shelter Nârâyana, oh Friend of Man, oh You perfect, unlimited and omniscient Lord ever fresh in Your abode of Vaikunthha.'

The Supreme Lord said: 'Human beings well acquainted with the state of affairs in this world, generally deliver themselves with the help of their own intelligence from the inauspicious disposition [of the 'I' and 'mine' perspective]. A person in a way constitutes his own guru because he with the help of his reasoning and direct perception [his self-instruction], may find his [real] benefit. They who are wise and experienced with the order of [sankhya or analytic] yoga, can see Me in their human existence, clearly manifested in My full glory, with all My energies Many types of bodies have evolved with one, two, three, four or more legs or with none at all. The human form among these is the one most dear to Me  In this world being situated in such a body one may look for Me, the Supreme Controller, by following direct signs [in bhakti listening and meditating] with the help of one's qualities of perception [intelligence, mind and senses]. [But in mere jñâna] by logical reasoning following indirect symptoms  I cannot be perceived.

TAMAKSHARAM

“Gajendra Moksha” a prayer, addressed to Lord Vishnu by Gajendra, the King Elephant, is one of the most magnificent hymns of bhakti from the Bhagavat Mahapuran, embellished with the jnana and vairagya of the Upanishads. It is a legend from the 8th Skandha of Srimad Bhagavatam where Lord Vishnu comes down to earth to protect Gajendra (King Elephant) from the clutches of death of a Crocodile. The story runs as follows.

In one of the secluded valleys of Mount Trikota, which was surrounded by the Ocean of Milk and intersected by lakes and rivers of various sizes and shapes, there was a nice garden which belonged to Varuna, the Lord of the oceans.

Once a family of elephants, which inhabited the forest on the mountain, entered the garden led by their mammoth chief, Gajendra, and made it to a big lake in it to drink water and cool themselves. As soon as Gajendra dipped his feet in the lake, a crocodile clutched at one of his feet and started dragging him into the water. The cow-elephant and other fellow elephants seeing their leader in distress just pulled Gajendra forcibly. But they were unable to extricate him.

As the noble King elephant and the crocodile fought on, pulling in and out, a thousand years elapsed, both yet alive and alert to the amazement of even the celestials.

The long fierce tug-of-war left the unfortunate victim exhausted in body and spirit. When all hope of rescue faded away and death was staring at his face, Gajendra turned his thoughts to the Lord and recalled to his mind a hymn which he had learnt in his previous life as virtuous Pandya King and which he had forgotten in his present animal body.

He recalled that hymn now with great feeling, praising the Lord for his many mercies and ended with a prayer to Him to listen to his cry of distress and save him.

GAJENDRA’S PRAYERS OF SURRENDER TO LORD VISHNU
[Skandha 8 Chapter 3]

shri-ganjendra uvacha
Gajendra said:

om namo bhagavate tasmai yata etac chid-atmakam
purushayadi-bijaya pareshayabhidhimahi -2

yasminn idam yatash chedam yenedam ya idam svayam
yo ‘smat parasmach cha paras tam prapadye svayambhuvam -3

I salute the Supreme, Omnipotent Lord, who is denoted by the mystical syllable OM, who forms the bodies as prakriti, and dwells in them as purusha, the Self-efficient Lord, from whom this universe emanates, and in whom it lives, who is verily the universe itself, yet beyond it as its unmanifest cause.

yah svatmanidam nija-mayayarpitam kvachid vibhatam kva cha tat tirohitam
aviddha-drik sakshy ubhayam tad ikshate sa atma-mula ‘vatu mam parat-paraha - 4

He is the unimpeded Awareness and the Witness of all, who by his own Maya (power) has established in Himself this universe, which is seen in its manifested condition and not-seen in its causal state by others, but is witnessed by Himself in both these conditions. He is the Self-conscious awareness, from whom all other centers of self-conscious awareness (Jivas) arise. I seek refuge in that Being, transcending all the highest human conceptions of Him.

kalena pancatvam iteshu kritsnasho lokeshu paleshu cha sarva-hetushu
tamas tadasid gahanam gabhiram yas tasya pare ‘bhivirajate vibhuhu - 5

When all the worlds and their illuminaries and protectors like Brahma had been dissolved or reduced to their primeval state by the power of Time and only the fathomless darkness or ignorance in the shape of the Unmanifest prevailed, at that time He, the Supreme Light of Consciousness shone undimmed over such darkness.

na yasya deva rishayah padam vidur jantuh punah ko ‘rhati gantum iritum
yatha natasyakritibhir vicheshtato duratyayanukramanah sa mavatu - 6

The spectators in a drama do not understand the identity of an actor because of his make up and diverse actions on the stage. So too, the Gods and the Sages do not comprehend Him, The Lord, who is disguised in His own Yoga Maya. How then an ordinary person, much less an animal like me, can understand or describe anything about His inscrutable ways? May that Lord, whom none knows, in truth and in reality, protect me!

didrikshavo yasya padam sumangalam vimukta-sanga munayah susadhavaha
charanty aloka-vratam avranam vane bhutatma-bhutah suhridah sa me gatihi. - 7

Let that Lord be my refuge, whom the sages, giving up all attachments for worldly attractions, wandering in the forests and performing incessant penances, search for.

na vidyate yasya cha janma karma va na nama-rupe guna-dosha eva va
tathapi lokapyaya-sambhavaya yaha sva-mayaya tany anukalam ricchati - 8

He who has neither birth nor actions to perform, neither name and form nor is subject to the Gunas of Prakriti, and yet assumes all these through His inherent power of Maya from time to time for the creation, preservation and dissolution of the universe - to that Supreme Being, I bow down !

tasmai namah pareshaya brahmane ‘nanta-shaktaye
arupayoru-rupaya nama ashcarya-karmane - 9

To Him, the Brahman, the formless, who, yet assumes infinite forms and performs amazing deeds, to that Supreme Being, I bow down!

nama atma-pradipaya sakshine paramatmane
namo giram viduraya manasash chetasam api.-10

I bow down to the Lord who cannot be reached by speech or by the mind or by diverse mental faculties and who remaining as a witness to all phenomena of the world, illumines it!

sattveno pratilabhyaya naishkarmyena vipashcita
namah kaivalya-nathaya nirvana-sukha-samvide -11

I bow down to the Lord who is attainable by a wise man through purity of mind, to the Lord who is the bestower of final beatitude, who is Wisdom and Bliss.

namah shantaya ghoraya mudhaya guna-dharmine
nirvisheshaya samyaya namo jnana-ghanaya cha -12

I bow down to the Lord who through assumption of three Gunas appears as calm and peaceful (due to absence of desire, greed, and anger), who is terrible (on account of destroying the wicked), who is devoid of all distinctions, who is without any modifications, remains same always and in all places and who is wisdom crystallized.

 ksetra-jnaya namas tubhyam sarvadhyakshaya  sakshine

    purushayatma-mulaya mula-prakritaye  namaha - 13

I bow down to the Lord who is the  Knower of the field (body), who is presiding over and witnessing everything,  who is the source of spirit and matter ( atman and prakriti) and who is the  Original Being (Mula Prakriti).

sarvendriya-guna-drashtre sarva-pratyaya-hetave
    asata cchayayoktaya sad-abhasaya  te namaha -14

I bow down to the Lord, who is  the perceiver of all organs of perception and their objects, who makes all the  concepts and precepts possible, whose true nature is made known by bestowing  consciousness to the ego (I-sense) just as the   substance  behind a shadow.

namo namas te‘khila-karanaya nishkaranayadbhuta-karanaya
    sarvagamamnaya-maharnavaya namo‘pavargaya  parayanaya -15

You are the cause of all the  causes, but you yourself are not the effect of any cause. You are the wonderful  cause because the ordinary causes undergo change when they become the effects,  but you produce the world without undergoing any change. You are the scriptures  and you are the ocean into which all the scriptures flow. You are the bliss of  salvation and the refuge of great souls. I bow down to you.

gunarani-cchanna-chid-ushmapaya  tat-kshobha-visphurjita-manasaya
    naishkarmya-bhavena vivarjitagama  svayam-prakashaya namas karomi -16

I bow down to you. who are the  spiritual fire of consciousness which remains hidden in the fire-wood of  prakriti’s gunas. When the equilibrium of gunas is disturbed, there arises in  you the will to create. You shine by your own luster in the minds of those who  having given up the scriptures and actions prescribed in them and keep  themselves engaged in your contemplation.

madrik  prapanna-pashu-pashu-vimokshanaya muktaya bhuri-karunaya namo‘layaya
    svamshena sarva-tanu-bhrin-manasi  pratita-pratyag-drishe bhagavatebrihate namaste17

I bow down to you who bless  ignorant creatures like me by severing our binding fetters of ignorance; who  are ever free yourself and ever- watchful in bestowing your mercy to save the  devotees and who by an atom of yourself shine in all embodied beings as  individualized self-consciousness without any mutilation to yourself as the  Absolute Being and the Absolute Will.

atmatma-japti-griha-vitta-janeshu  saktair dushprapanaya guna-sanga-vivarjitaya
    muktatmabhih sva-hridaya  paribhavitaya jnanatmane bhagavate nama ishvaraya -18

I bow down to you who are the  embodiment of Pure consciousness and the Lord of all who, though indweller of  all, are difficult to approach by those who are attached to their own body, to  relations like wife, children, kith and kin, and to possessions like property  wealth etc. You are beyond the gunas of prakriti though functioning through  them and who are immediately perceived in the cavity of their hearts by those who  are free from ignorance.

yam  dharma-kamartha-vimukti-kama bhajanta ishtam gatim apnuvanti
    kim chashisho raty api deham  avyayam karotu me‘dabhra-dayo vimokshanam - 19

O Lord! You gave Dharma, Artha,  Kama and Moksha to those who seek them from you and even bestow them with final  Bliss. You, who are so merciful, may be pleased to liberate me from the grip of  the crocodile and also from the cycle of births and deaths.

ekantino yasya na  kanchanartham vanchanti ye vai bhagavat-prapannaha
    aty-adbhutam tach-charitam  sumangalam gayanta ananda-samudra-magnaha - 20

Your devotees who take refuge in  you do not ask for anything except you. They are immersed in the ocean of bliss  by singing your glories and wonderful stories.

Tam aksharam brahma param  paresham avyaktam adhyatmika-yoga-gamyam
    atindriyam sukshmam ivatiduram  anantam adyam paripurnam ide - 21

I glorify that Imperishable  Being, the Brahman, the overlord of Brahma and others, the one who is not  perceivable by the senses and the mind, the Being who is attainable only by  meditation, the Being who is subtle and infinite, the one though closest to all  but appears to be far to the ignorant, the one who is ancient, without  beginning or end and who is fully perfect.

yasya bramadayo deva veda  lokash characharaha
    nama-rupa-vibhedena phalgvya  cha kalaya kritaha - 22

Brahma and the other gods, the  Vedas, living and non-living beings with varied names and forms are all made  out of a small part of the Supreme Being.

yatharchisho‘gneh savitur  gabhastayo niryanti samyanty asakrit sva-rochishaha
    tatha yato‘yam guna-sampravaho  buddhir manah khani sharira-sargaha - 23

As the sparks of a fire or the  shining rays of the sun emanate  from  their source and merge into it again and again, the mind, the  intelligence,  the senses, the gross and  subtle material bodies, and the continuous   transformations of the different modes of nature all emanate from the  Lord and  again merge into Him.

sa vai na  devasura-martya-tiryan na stri na sandho na puman na jantuhu
    nayam gunah karma na san na  casan nishedha-shesho jayatad ashesaha - 24

That Lord is certainly not a Deva  or Asura or a human being or a beast or a male or a female or of neuter gender.  He is neither an attribute nor an action, neither cause nor effect, neither a  being (sat) nor a non-being (asat) He is what remains after  everything has been negated (neti, neti) and constitutes all. May all  glories go to Him!
   
  jijivishe naham ihamuya kim antar  bahish chavritayebha-yonya
  icchami kalena na yasya  viplavas tasyatma-lokavaranasya moksha - 25

I have no desire to live on in  this world. Of what use is life in this elephant body wherein veils of  ignorance hide the spiritual vision both from within and without?  It is not from the crocodile threatening my  life that I pray for release, but from this obstructive screen of ignorance  hiding the awareness of my spiritual self - an unhelpful veil that Time cannot  undo but only illumination can. For, Time will put an end to the physical body  but not to ignorance which persists till your grace removes it.

so‘ham vishva-srijam vishvam avishvan  vishva-vedasam
    vishvatmanam ajam brahma pranato‘smi  param padam - 26

Now, fully desiring release from  material life, I bow down to Him, who is the creator of the universe, who is  Himself the form of the universe and who is nonetheless transcendental to this  cosmic manifestation for whom the world is a toy, an object of sport, who is  the soul of the universe, who is unborn, all pervading and the Supreme Being,  Brahman.

yoga-randhita-karmano hridi  yoga-vibhavite
    yogino yam prapashyanti yogesham  tam nato‘smy aham - 27

I bow down to that Lord of Yoga,  who is seen in the core of the heart by the yogis who have purified and freed themselves  from the agitations of past karma by practicing bhakti.
   
  namo namas tubhyam  asahya-vega- shakti-trayayakhila-dhi-gunaya
  prapanna-palaya  duranta-shaktaye kad-indriyanam anavapya-vartmane - 28

You have formidable strength. The  force of your three kinds of energy - sattva, rajas and tamas, is irresistible.  You are the protector of those who take refuge in you. You manifest yourself as  the objects of the senses. You are unapproachable by those who are unable to  control their senses. I bow down to you again and again.

nayam veda svam atmanam yach-chaktyaham-dhiya  hatam
    tam duratyaya-mahatmyam bhagavantam  ito‘smy aham - 29

I offer my respectful obeisance  to that Supreme Being, whose Yoga Maya creates the ego-sense which hides the  real Self from all in the world and whose glory and power are endless.

Salvation of Gajendra
When the King Elephant, Gajendra,  thus invoked the DIVINE, without any form or particular attributes, none of the  Deities like Brahma and others, who are conscious about their forms, characteristics  etc.did not go to the rescue of the elephant. It was Sri Hari who includes in  Himself all the deities, who came to the scene. Seeing Sri Hari on His vehicle  Garuda, with discus in hand, the elephant plucked a lotus flower with his trunk  and lifted it up and said “Narayana, Precepptor of all, Bhagavan, You, endowed  with all powers and excellences, I bow down to you.”. (Picture given at the  top)

Alighting from Garuda, Bhagavan  dragged the elephant out of water and killed the crocodile with the discus in  the presence of all Celestials who showered flowers on the Bhagavan.  (8.3.30-33)

Gajendra, in his previous life  was a great devotee of Sri Hari called Indradyumna who was also a great king.  One day, when Indradyumna was busy with his austerities, the great Sage Agastya,  came to visit the king.  Indradyumna did  not notice the sage. This enraged Agastya who cursed the king to become an  elephant in his next birth. Indradyumna was soon born as an elephant. But as a  result of his worship of Sri Hari, he had his memory restored at the last  moment of his current life which enabled him to pray Sri Hari to get himself  released from the clutches of the crocodile.

The crocodile, who was none but a  leading Gandharva by name HuHu, turned into that form under the curse of a  sage, now attained freedom from the curse by the Lord’s touch and became a  beautiful Gandharva. He sang in praise of the Lord, who freed him from all the  sins,

Conclusion
Thus was the King Elephant  released and given a place among the Lord’s attendants. Sri Hari told the King:  “Whoever glorifies me early in the morning everyday, with this Stotra which you  sang, will be freed from all sins and I will grant them a pure understanding  before the end of their lives.” With these words Mahavishnu, the Prime Mover of  all the senses, sounded His divine conch and ascended His Garuda vehicle to  depart. The salient point to note in the whole hymn is the following appeal of  Gajendra to The Lord. “I am not asking you to save me from the clutches of the  crocodile, or that I should survive this attack! I am aware that I not only have  a body of an elephant but also a fat mind of an elephant! What is the use of  keeping this life? I want to be liberated from my Ignorant Mind which hides the  resplendent soul! I can only be saved by Your Grace!”
aum! asato maa sadgamaya!  tamaso maa jyotirgamaya!!