R

   https://youtu.be/ZGEqSrvdcbg

https://youtu.be/4qB4l-iymBo

https://youtu.be/2rWTIn-fXIs

The Haṁsa-avatāra

 Lord Śrī Kṛṣṇa explains to Uddhava how human beings, overwhelmed by sense gratification, become bound by the three modes of nature, and how to renounce these modes. The Lord then describes how He appeared in His form of Haṁsa before Brahmā and the four sages headed by Sanaka and revealed to them various confidential truths.

The three modes — goodness, passion and ignorance — are related to material intelligence, not to the soul. One should conquer the lower modes of passion and ignorance by the mode of goodness, and then one must surpass the mode of goodness by acting in the transcendental mode of pure goodness. By associating with things in the mode of goodness, one becomes more fully situated in that mode. The three modes increase their different influences through various types of scripture, water, place, time, beneficiaries of activity, natures of activity, birth, meditation, mantras, purificatory rituals, and so on.

Lacking discrimination, one identifies with the material body, and consequently the mode of passion, which produces misery, takes over the mind, which is normally in the mode of goodness. As the mind evolves its function of decision and doubt, it creates intolerable hankerings for sense gratification. Unfortunate persons who are bewildered by the urges of the mode of passion become the slaves of their senses. Even though they know that the eventual result of their work will be suffering, they cannot avoid engaging in such fruitive work. A discriminating person, on the other hand, keeps himself detached from the objects of the senses and, by utilizing appropriate renunciation, takes shelter of unalloyed devotional service.

Lord Brahmā himself has no material cause. He is the cause of the creation of all living beings and is the greatest among all the demigods. Yet even Brahmā is always suffering agitation of the mind on account of the duties he has to perform; therefore, when he was questioned by his sons headed by Sanaka, who were born from his mind, about the means for driving away desires for sense gratification, he was incapable of giving them an answer. In order to receive some insight into this matter, he took shelter of the Supreme Personality of Godhead, whereupon the Supreme Lord appeared before him in the form of the swan incarnation, Lord Haṁsa. Lord Haṁsa proceeded to give instructions about the categorical identity of the self, the different states of consciousness (wakeful awareness, sleep and deep sleep) and the means for conquering over material existence. The sages headed by Sanaka became freed from all their doubts by hearing the words of the Lord and worshiped Him with pure devotion in mature love of God.

Bp

 Bhakta pootana was an Indian telugu poet best known for his translation of the Bhagavath purana from Sanskrit to Telugu. He was a Telugu and Sanskrit Scholar.His work, Sri Maha Bhagavatamu, is popularly called as Pothana Bhagavatam in Telugu.

an early age he wrote Bhogini Dhandakam, a poem written in the praise of king Sri Singa Bhoopala's concubine Bhogini. This was his first poetic venture which had the seeds of his great poetic talents. Bhogini Dhandakam is the earliest available Dhandaka (rhapsody which uses the same gana or foot all through) in Telugu.

His second work was Virabhadhra Vijayamu which describes the adventures of Lord Virabhadhra, element of Lord Shiva. The main theme was the destruction of 'Daksha Yagna' performed in the absence of Lord Siva by Daksha Prajapathi.

As a young man, he was a devotee of Lord Siva. Later, Pothana became a devotee of Lord Rama and more interested in salvation. In the view of Pothana, there is no difference between Siva and Vishnu and the same was reflected in his padyam "ChethuLAranga Sivuni Poojimpadeni Nooru Novvanga hari keerthi salupadeeni dhayanu satyamulonuga thalupadeni kaluganetiki thallula kadupuchetu". One early morning during a lunar eclipse, on the banks of river Godavari, Pothana was meditating on Lord Siva. At that auspicious moment, Supreme Lord Rama appeared dressed like a king and requested Pothana to translate Bhagavatam into Telugu (Andhramu) and dedicate it to Him. This inspired him to translate Vyasa's Sanskrit Bhagavatam into Telugu as Sri Maha Bhaagavatamu.

Persecution

The Padma Nayaka king of Rachakonda (in present-day Nalgonda District) wanted Pothana to dedicate ‘Sri Maha Bhagavatam’ to him. The king himself is a scholar and wrote many works including Rudranavasudhakara, a well known Sanskrit drama. But, Pothana refused to obey the king's orders and dedicated the Bhagavatamu to Lord Rama, whom he worshiped with great devotion. It is said that Pothana remarked, ‘It is better to dedicate the work to the supreme Lord Vishnu than dedicate it to the mortal kings.’ He was of opinion that poetry was a divine gift and it should be utilized for salvation by devoting it to the God. It is known that Pothana was patronized by this king in his early career, Pothana dedicated his first great work to this king, the king himself was a scholar, his contemporary reputation was immense. It was common practice for many poets of the time to dedicate their devotional works to God himself and not necessarily to their patron-kings. The poem containing the derision against the "Karanata Kiraata Keechakulu" is a chatuvu (apocryphal) attributed to Pothana with no proof that he actually wrote it. Even if he did, it is unclear who the Karanata villains were, very likely the rulers of Karnaata Samrajyam (the contemporary term for the Vijayanagara empire) who were raiding Rachakonda at the time. The Rachakonda kingdom was under intense turmoil at the time, under attack by the Bahamanis from the west, Karanata (Vijayanagara) empire from the south and the Reddy Rajas from the east. Rachakonda and its king ceased to exist by the mid-15th century, absorbed into the Bahamani kingdom. There is yet another version about his birthplace. He indicated in one stanza that he belonged to 'Ekasila Nagaram', meaning single stone city which was also called as Orukallu later changed to Orugallu (Warangal) in usage, Orukallu meaning single stone.

He was quite fond of using rhythm and repetition of sounds giving a majestic grace to the style of writing. He was very skillful in using Alankaras (figures of speech) like similes and metaphors. Pothana imparted the knowledge of the divine to the Telugu people along with lessons in ethics and politics through Sri Maha Bhagavatamu. He lived for sixty years.

ala vaikuMThapuraMbulO nagarilo nAmUla soudhaMbu dApala......

This is a verse which describes the palace of Lord Vishnu in his divine abode (VAIKUNTHA), at the time the elephant king prayed for the Lord's kindness to deliver him out of the deadly grip of crocodile in a lake.

The story goes that Pothana wrote the first line of the verse, but could not continue (because he did not know how vaikuntha looks!). So he paused the writing at that point, and went to farm (he was a cultivator by profession). When he came back in the evening, he saw the verse completed.

He enquired his daughter about who wrote the other three lines. The daughter replied – "You yourself came in the afternoon and wrote some thing!". So Pothana understood that Lord Sri Rama himself came and completed the verse.

In fact, Pothana himself ascribed in the following poem, the purpose of his writing the Bhagavatam:

పలికెడిది భాగవతమట

పలికించెడి వాడు రామభధృండట నే

పలికిన భవహర మగునట

పలికెద వేరొండు గాథ పలుకగనేల

PalikeDidhi Bhagavatamata

Palikinchedivadu Ramabhadrundata Ne

Palikina Bhavaharamagunata

PalikedaVerondu Gaatha PalukagaNela

Translated it means : "That which is spoken is the Bhagavatam and the one who made me speak/chant this is Lord Rama. The result of chanting this (Bhagavatamata) is ultimate freedom, the Liberation of soul. So, let me sing it, since there is no other story better than this (Bhagavatam)."

This verse is Prahlada's reply to his father asking him to give up glorifying the One he hated bitterly, Sri Hari.

మందార మకరంద మాధుర్యమునఁ దేలు మధుపంబు వోవునే మదనములకు

నిర్మల మందాకినీ వీచికలఁ దూఁగు రాయంచ సనునె తరంగిణులకు

లలిత రసాలపల్లవ ఖాది యై చొక్కు కోయిల సేరునే కుటజములకు

బూర్ణేందు చంద్రికా స్ఫురిత చకోరక మరుగునే సాంద్ర నీహారములకు

అంబుజోదర దివ్య పాదారవింద

చింతనామృత పానవిశేష మత్త

చిత్త మేరీతి నితరంబు జేరనేర్చు

వినుతగుణశీల! మాటలు వేయునేల?

Approximate translation:

A honeybee reveling in the honey-sweetness of Hibiscus, would he seek grass flowers?

A royal swan swaying in the pure breezes of the Ganges, would he go to the oceans?

A nightingale relishing the juices of smooth young leaflets, will he approach rough leaves?

A chakora bird blossoming in the moonlight of a full moon, would he go to dark places with thick fog?

Minds attention on the lotus-wearer's (God's) divine lotus-feet, a heightened headiness brought on by that nectar-like contemplation

In what way will it learn to seek another? Listen good one, what is the point of discussing (it's obvious)?

Following is the first verse in his Sri Maha Bhagavatam- The book that explains the nature of the God.

This is the beginning Verse of SriMahabhagavatamu

శ్రీకైవల్య పదంబు జేరుటకునై చింతించదన్ లోకర

క్షైకారంభకు భక్తపాలన కళా సంరంభకున్ దానవో

ద్రేకస్థంభకు కేళిలోల విలసద్ద్రుగ్జాల సంభూత నా

నాకంజాత భవాండకుంభకు మహా నందాంగనా డింభకున్

Approximate translation:

I pray for kaivalya (proximity to god) which is the ultimate wealth, to the God (Krishna),

the one who saves all the universe,

the one who has lot of skill or art in taking care of his devotees,

the one who destroys the anger of the evil people (Daanava),

the one who creates all the universes just by his playful sight,

the one who is the son of (Yasoda) wife of Nanda.

Another verse of Pothana

చేతులారంగ శివుని పూజింపడేని

నోరునోవ్వంగ హరి కీర్తి నుడువడేని

దయను సత్యము లోనుగా తలుప డేని

కలుగ నేటికీ తల్లుల కడుపుచేటు.

Approximation translation in English

Persons who do not Worship Lord Shiva with their hands,

praise Lord Vishnu with their Mouth,

do not have Mercy and do not talks truth,

have no meaning to their birth and vow bad name to their mothers.

ఎవ్వనిచే జనించు జగమెవ్వని లోపల నుండు లీనమై ఎవ్వడియందుడిందుపరమేశ్వరుడెవ్వడు మూలకారణం బెవ్వడనాదిమధ్యలయుడెవ్వడు సర్వముతానైనవా డెవ్వడు వానినాత్మభవు ఈశ్వరునినే శరణంబువేడెదన్

Potana was very unique. While other great poets started their works with prayers for God for the welfare of society "లోకకళ్యాణము" or fulfillment of their desires"ఆభీష్టసిద్ధి", Potana asked for deliverance from the cycles of birth and death. "శ్రీకైవల్యపదంబుజేరుటకునై చింతించెదన్." Elsewhere, he stated that the main purpose of human life is not to have another life. "మజ్జననంబున్ సఫలంబుజేసెద పునర్జన్మంబులేకుండగన్."

There is no way to simplify the brilliance of Potana. One has to read and read Bhagavatamu. But Here are a couple of examples of Potana's brilliance. To achieve a desired result, total absorption in what humans do is necessary, including transcendance, like Prahlada's absorption in Narayana.

పానీయంబులుతాగుచున్ కుడుచుచున్ భాషించుచున్ హాస లీ లానిద్రాదులుజేయుచున్ తిరుగుచున్ భాషించుచున్ సంతత శ్రీనారాయణపాదపద్మయుగళీ చింతామృతాస్వాదసం ధానుండైమరచెన్ సురారిసుతుడేతద్విశ్వమున్ భూవరా

Rd

रामधारी सिंह दिनकर हिन्दी साहित्य के प्रमुख हस्ताक्षरों में से एक हैं, उनकी कविताएं ओज का रस भी लिए रहती हैं और श्रृंगार भी। पेश हैं दिनकर की कविताओं की कुछ चुनिंदा पंक्तियां 

श्वानों को मिलता दूध-वस्त्र, भूखे बालक अकुलाते हैं
माँ की हड्डी से चिपक ठिठुर जाड़ों की रात बिताते हैं
युवती के लज्जा वसन बेच जब ब्याज चुकाए जाते हैं
मालिक जब तेल-फुलेलों पर पानी-सा द्रव्य बहाते हैं
पापी महलों का अहंकार देता तब मुझको आमन्त्रण
आग की भीख
आँसू-भरे दृगों में चिनगारियाँ सजा दे
मेरे श्मशान में आ श्रृंगी जरा बजा दे
फिर एक तीर सीनों के आर-पार कर दे
हिमशीत प्राण में फिर अंगार स्वच्छ भर दे

आमर्ष को जगाने वाली शिखा नई दे
अनुभूतियाँ हृदय में दाता, अनलमयी दे
विष का सदा लहू में संचार माँगता हूँ
बेचैन ज़िन्दगी का मैं प्यार माँगता हूँ
आशा का दीपक
चिन्गारी बन गयी लहू की बून्द गिरी जो पग से
चमक रहे पीछे मुड देखो चरण-चिनह जगमग से
शुरू हुई आराध्य भूमि यह क्लांत नहीं रे राही;
और नहीं तो पाँव लगे हैं क्यों पड़ने डगमग से
बाकी होश तभी तक, जब तक जलता तूर नहीं है
थक कर बैठ गये क्या भाई मन्जिल दूर नहीं है
कलम, आज उनकी जय बोल
जला अस्थियाँ बारी-बारी
चिटकाई जिनमें चिंगारी,
जो चढ़ गये पुण्यवेदी पर
लिए बिना गर्दन का मोल
कलम, आज उनकी जय बोल
समर शेष है
तिमिर पुत्र ये दस्यु कहीं कोई दुष्काण्ड रचें ना 
सावधान हो खडी देश भर में गाँधी की सेना 
बलि देकर भी बलि! स्नेह का यह मृदु व्रत साधो रे 
मंदिर औ' मस्जिद दोनों पर एक तार बाँधो रे 

समर शेष है, नहीं पाप का भागी केवल व्याध 
जो तटस्थ हैं, समय लिखेगा उनके भी अपराध
रात यों कहने लगा मुझसे गगन का चाँद
रात यों कहने लगा मुझसे गगन का चाँद
आदमी भी क्या अनोखा जीव होता है
उलझनें अपनी बनाकर आप ही फँसता
और फिर बेचैन हो जगता, न सोता है

स्वर्ग के सम्राट को जाकर खबर कर दे
"रोज ही आकाश चढ़ते जा रहे हैं वे
रोकिये, जैसे बने इन स्वप्नवालों को
स्वर्ग की ही ओर बढ़ते आ रहे हैं वे" 

Natkat

  नंद गोपाल के अलग-अलग रूपो की पूजा की जा रही है। लेकिन कृष्ण के साथ सभी राधा की भी पूजा करते हैं। वो राधा जो बाल गोपाल के साथ बड़ी हुईं, उनके साथ खेला, कूदा, रास रचाए, इतना ही नहीं कृष्ण ने सबसे ज्यादा बंसी राधा के कहने पर बजाए। राधा-कृष्ण का प्रेम ऐसा था जिसकी आज भी मिसाल दी जाती है। लेकिन सबसे दिलचस्प बात ये है कि इतने प्रेम के बाद भी कृष्ण राधा की मिलन नहीं हुआ, उनकी शादी नहीं हुई। तो जब शादी नहीं हुई तो कहां बिता राधा का पूरा जिवन, क्यों कृष्ण ने छोड़ दिया राधा का साथ, क्या कृष्ण या राधा को नहीं आई एक-दूसरे की याद, राधा जी की मृत्यु कैसे हुई? शायद आप नहीं जानते होंगे… इसलिए आज हम इस रहस्य की गाथा को आपके साथ साझा कर रहे हैं।

बचपन से साथ रहे राधा-कृष्ण-

जब भी संसार में प्रेम और त्याग की बात होती है, तो सभी की जुबा पर बस एक ही नाम आता है- श्री कृष्ण और राधा। राधा-कृष्ण का प्यार सभी आसक्तियों से परे था। अगर कृष्ण राधा के साथ नहीं होते थे फिर भी एक-दूसरे से जुदा नहीं थे। यही वजह है कि आज भी हम जब भी कृष्ण का नाम लेते हैं तो राधा के नाम के साथ ही लेते हैं... राधा-कृष्ण।

राधा-कृष्ण का बचपन साथ बीता लेकिन एक कृष्ण पहली बार राधा से तब अलग हुए जब मामा कंस ने बलराम और कृष्ण को आमंत्रित किया। तब कृष्ण जी ने कंस का वध कर अपने मांता-पिता को कारागार से रिहा कराया था। लेकिन उसके बाद उन्हें वापस वृंदावन जाने का मौका नहीं मिला।

 

कंस का वध करने के लिए पहली बार अलग हुए-

हालाकि वृंदावन से अलग होते हुए कृष्ण ने राधा से वादा किया था की वो वापस जरूर आएंगे। लेकिन विधि का विधान कुछ और ही था। राधा ने कई सालों तक अपने प्रेम का रास्ता निहारा लेकिन कृष्ण वापस नहीं लौट सके। कहा जाता है कि कुछ सालों बाद राधा का विवाद हो गया। उधर कृष्ण की शादी रुक्मिनी से हो गई। लेकिन दोनों भले ही साथ नहीं रहे, लेकिन उनके पवित्र प्यार आज भी जिंदा है।

राधा का किसी और से हो गया विवाह-

धार्मिक धर्म ग्रंथों में कृष्ण के वंदावन छोड़ने के बाद से ही राधा का वर्णन कम हो जाता है। राधा जहां पत्नी के तौर पर अपने सारे कर्तव्य पूरे किए वहीं दूसरी तरफ श्रीकृष्ण ने अपने संसारिक कल्याण के लिए कर्तव्य निभाए। रुक्मिनी से विवाह के बाद कृष्ण काफी समय तक द्वारका रहे और प्रजा की रक्षा की इसी वजह से कृष्ण द्वारकाधीश के नाम से लोकप्रिय हुए।

जब द्वारका में कृष्ण से मिली राधा-

लेकिन विधि के विधान को कौन बदल पाया है। एक वक्त ऐसा आया जब राधा एक बार फिर श्री कृष्ण से मिलीं। राधा कृष्ण की नगरी द्वारिका जा पहुंची और वहां उन्होंने कृष्ण की रुक्मिनी और सत्यभामा से विवाह के बारे में सुना लेकिन वह दुखी नहीं हुईं क्योंकि उन्हें पता था उनके कृष्ण ने अपना कर्तव्य निभाया है। राधा के पहुंचने पर जब कृष्ण ने देखा तो दोनों बहुत प्रसन्न हुए। लेकिन उनके पास एक दूसरे का कुशल पूछने के लिए शब्द नहीं था।

कृष्ण को छोड़ कर जाने को मजबूर हो गई राधा-

दोनों संकेतों की भाषा में एक दूसरे से काफी देर तक बातें करते रहे। शास्त्रों में वर्णित है कि राधा जी को कान्हा की नगरी द्वारिका में कोई नहीं पहचानता था। राधा के अनुरोध पर कृष्ण ने उन्हें महल में एक देविका के रूप में नियुक्त किया। राधा दिन भर महल में रहती थीं और महल से जुड़े कार्य देखती थीं। मौका मिलते ही वह कृष्ण के दर्शन कर लेती थीं। लेकिन राधा को वहां वो आध्यात्मिक जुड़ाव नहीं हो पा रहा था। इसलिए वह कृष्ण से दूर जाने पर मजबूर हो गयीं और एक दिन वह महल से चुपके से निकल गयीं।

 

आखिरी समय में राधा से मिलने पहुंचे जब कृष्ण-

राधा निकल तो पड़ी थीं लेकिन उन्हें नहीं पता था कि वह कहां जा रही हैं, लेकिन भगवान श्री कृष्ण भली भांती जानते थे। धीरे-धीरे समय बीता और राधा अपने अंतिम समय में अकेली जीवन गुजार रही थीं। उस वक्त उन्हें भगवान श्री कृष्ण की आवश्यकता पड़ी। राधा किसी भी तरह भगवान कृष्ण को देखना चाहती थीं। भगवान कृष्ण को जैसे ही ये ज्ञात हुआ वह उनकी उनके सामने आ गए।

कृष्ण ने तब तोड़ दी अपनी बांसुरी और उसके बाद नहीं बजाया कभी -

कृष्ण को अपने सामने देखकर राधा प्रसन्न हो गयीं। लेकिन वो राधा का आखिरी समय था अपने प्राण त्याग कर दुनिया को अलविदा कहना था। राधा के अंतिम समय से कृष्ण अच्छी तरह वाकिफ थे उनका मन उदास था फिर भी उन्होंने राधा से कहा कि वह उनसे कुछ मांगे, लेकिन राधा ने मना कर दिया। कृष्ण के दोबारा अनुरोध करने पर राधा ने कहा कि वह आखरी बार उन्हें बांसुरी बजाते देखना चाहती हैं। श्री कृष्ण ने बेहद सुरीली धुन में बांसुरी बजाने लगे। बांसुरी की धुन सुनते-सुनते राधा ने अपने शरीर का त्याग दिया। लेकिन भगवान होते हुए भी राधा के प्राण त्यागते ही भगवान श्री कृष्ण बेहद दुखी हो गए और उन्होंने बांसुरी तोड़कर कोसों दूर फेंक दी। जिस जगह पर राधा ने कृष्ण जी का मरने तक इंतज़ार किया उसे आज ‘राधारानी मंदिर’ के नाम से जाना जाता है। यह मंदिर महाराष्ट्र में है।

v v r

1. Yashoda: She was shown a visual of the entire universe inside baby Krishna’s mouth
2. 100 Kings captured by Jarasandh: When Bhim killed Jarasandh with Krishna’s guidance, these 100 kings were set free and shown the divine ‘Chaturbhuj’ (4 armed form) of Krishna
3. Sage Muchukund: After defeating Kalyavan demon with the help of Sage Muchukund, Krishna showed him ‘Chaturbhuj’ form.
4. Hastinapur sabha: When on a peace mission from the Pandavs to the Kauravs, Sri Krishna displayed his ‘Virat-swarup’, to frighten and convince the sabha members to accept his peace offer.
5. Arjun and Sanjay charioteer: In the Bhagvad Gita he was shown the complete Vishvarup of Krishna.

 

1. Yashoda
   
   Yashoda was the adoptive mother of baby Krishna. Krishna’s biological parents were captive in the jail of King Kansa.
   
   One day, baby Krishna was sitting on the riverbanks as his mother attended to some task in the river. Bored, the baby Krishna started scooping fistful’s of mud into his mouth. When Yashoda saw him, she was shocked and angry. She took the boy home and started washing his mouth.
   
   She told Krishna to open his mouth so she could wash out the dirt. Krishna refused. Finally, when he opened his mouth, Yashoda saw the entire universe inside. She saw the 9 planets, swirling stars and divine visuals. She was mesmerized. But suddenly, the cosmic vision vanished, and all she remembered was her baby having eaten mud.
2. 100 Kings captured by Jarasandh
   
   Later in life, when Krishna grew older and established the island-kingdom of Dvarka, he was the enemy of a powerful Shiva-devotee king named Jarasandh.
   
   Some time later, Krishna motivated his cousin Yudhisthir to cinduct the Rajasuya yagna. However for it’s success, he would have to conquer all of Bharatvarhsa’s kings including Jarasandh.
   
   Krishna, and Yudhisthir’s brothers Bhim and Arjun went to Jarasansh and challenged him. With the guidance of Krishna, Bhim was able to defeat him at a wrestling match, and even kill Jarasandh.
   
   Jarasandh had 100 kings in his captivity, which he intended to sacrifice to Shiva in exchange for the boon of invincibility. Krishna ordered the release of these captured kings and showed them his ‘Chaturbhuj’ form, having 4 arms holding a conch shell, mace, lotus, and Sudarshan chakra discus.
3. Sage Muchukund
   
   Muchukund was a king of the Solar dynasty who helped Lord Indra in defeating the demons in a long battle. Tired, he asked for the boon of resting without being disturbed. Muchukund was given a cave to sleep in and he was blessed to see a vision of God when he awoke.
   
   Krishna knew that the only way to defeat an enemy of his named Kalyavan was not by the use of weapons. Krishna fled the battlefield, and lured Kalyavan into Muchukund’s cave.
   
   Kalyavan thought he saw Krishna sleeping inside the cave, when really it was Muchukund. When Kalyavan kicked Muchukund thinking he was Krishna, the king awoke and the power which had collected inside his eyes (because he had them closed for many centuries while he slept) burnt Kalyavan to ashes.
   
   Explaining the events and who he was, Krishna thanked Muchukund for killing Kalyavan. Then, as promised by the gods, Krishna showed him his divine form— the ‘Chaturbhuj’.
4. Hastinapur Sabha
   
   War was almost declared between the Pandav princes and Kaurav princes of Hastinapur due to a long dispute between them. Krishna, was on the side of the Pandavs due to their righteousness. However to avoid the destruction of a war, he decided to go on a peace mission to Hastinapur, to try and convince the evil Kaurav princes to accept a peace offer.
   
   However, when Krishna presented his arguments in the Hastinapur sabha, no one was able to convince the evil Duryodhan (eldest Kaurav) to compromise. Finally, Duryodhan planned to capture Krishna as a punishment.
   
   In a final attempt to scare Duryodhan from the path of evil, Krishna revealed his cosmic form— the ‘Virat swarup’ in which he contained within him the entire armies of Dvarka, the Pandavs, the gods, the planets, and other celestial bodies. He had thousands of arms and in them various weapons. Krishna even gave sight to the blind king of Hastinapur so that he may witness this cosmic form aswell.
   
   However the stubborn Duryodhan called it a magic trick and ended up dying in the war.
5. Arjun, and Sanjay charioteer in the Bhagavad Gita
   
   This is perhaps the most popular instance.
   
   Just before the war between the Pandav’s and Kauravs, the third Pandav Arjun, who was also a great archer and Krishna’s best friend, asked Krishna (who was Arjun’s charioteer) whether this war was ethical or not.
   
   Krishna revealed the vedic wisdom and philosophy to Arjun trying to convince him to fight the war for justice. Thus dialogue between the two came to be known as the Bhagavad Gita. This dialogue was also overheard by Sanjay, the charioteer of Hastinapur’s king who was given divine sight in order to narrate the war’s events to his king.
   
   During this philosophical discourse, Krishna reveals to Arjun his Vishwarup— his ultimate cosmic form. In this, Arjun sees the entire universe, all its people, gods, weapons, elements as a part of Krishna. Krishna has thousands of arms, thousands of heads and his form is both terrifying and beautiful. Arjun gets frightened and asks Krishna to revert to his normal human form

Comparison.

 The Visvaroopa view.

By bhakta Prahalada.

Arjuna of the Pandava Brothers 

Narada muni.

Where B prahalada expresses pleasure and says he is not afraid though a small child.

 Arjuna on the other hand expresses fear and wants the lord to appear in his four arm form.

Narada mini sees the same Lord in normal human form in various places doing normal chores.

Is this because of the difference in the level of bhakti of the observers?

......