I want to know how the 'Vishwa Virat Swaroop' of Lord Krishna was described in the Mahabharata. It was shown by Lord Krishna to Arjuna while he was giving the Gita Upadesha to Arjuna before the great battle. I have seen some images showing this in which he has a lot of heads, each head is of a different God, many hands, holding other weapons, but that differs from picture to picture. Hence, I wanted to know how this looked as per the Mahabharata or the Bhagavad Gita or wherever it is described.

Also, I would like to know whether this Swaroop was ever shown to anybody else.

  • The description is given in Chapter 11 of the Gita. The Bhagavad Gita is part of the Mahabharata, specifically Chapters 25-42 in the part about Bhishma. So the description given in the Gita is the description given in the Mahabharata. Sanjaya, the narrator of the Gita, also saw the form. He relates this in the Gita in XVIII. 77. Commented Jun 29, 2015 at 10:27
  • Answer to your second question: NO <br> While showing His Virat Swaroop Lord Krishna said no one can see my this swaroop even you with your eyes so I'm giving you "Divyachakshu" means eyes that can see beyond normal visual. I can't explain English meaning of Divya Chakshu as I'm little weak with English. Commented Jun 29, 2015 at 12:33
  • I m not an expert but i recall an incident from mahabharat, when rajasuya yagna was being performed by Yudhishthir, their was an argument which led to the slaying of Shishupal, Lord Krishna used his sudarshan chakra, and at that time Lord Krishna had taken his vishwa virat form. Kindly correct me if i am wrong. Hope this satisfies you.
    – user251095
    Commented Jun 29, 2015 at 18:08
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    @user251095 No, Krishna doesn't assume any such form when killing Shishupala; see this chapter of the Sabha Parva of the Mahabharata: sacred-texts.com/hin/m02/m02044.htm Commented Jun 29, 2015 at 22:04
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    @sv. i have removed the 'Vishnu' tag as my basic question was about the swaroop that Lord Krishna showed to Arjun.
    – Aby
    Commented Apr 26, 2019 at 20:41

4 Answers 4


Vishnu's Vishwarupa form, AKA his Sahasrashirsha or Aniruddha form, is described in many different places in Hindu scripture:

  1. The earliest reference to Vishnu's Vishwarupa is the Purusha Sukta, a hymn from the Rig Veda:
  1. A thousand heads hath Puruṣa, a thousand eyes, a thousand feet. On every side pervading earth he fills a space ten fingers wide.
  2. This Puruṣa is all that yet hath been and all that is to be; The Lord of Immortality which waxes greater still by food.
  3. So mighty is his greatness; yea, greater than this is Puruṣa. All creatures are one-fourth of him, three-fourths eternal life in heaven.
  4. With three-fourths Puruṣa went up: one-fourth of him again was here. Thence he strode out to every side over what cats not and what cats.
  5. From him, Virāj was born[.]

Verse 5 is a reference to Brahma being born from Vishnu's Vishwarupa. (People often assume that it was Vishnu's four-armed form that gave birth to Brahma, but it was the Vishwarupa form that lied down at the end of the Mahapralaya on Vishnu's serpent Adiseshan.) The rest of the hymn talks about how Vishnu in his Vishwarupa form offered himself to be sacrificed in a cosmic Yagna, so Brahma could turn his body into the Universe.

I should add that the Purusha Sukta was heard from the gods by the sage Narayana, an ancient incarnation of Vishnu who found the Pancharatra movement which was influential in the development of Vaishnavism, as I discuss here.

  1. The Shanti Parva of the Mahabharata describes how Narada once visited the sages Nara and Narayana (the incarnation of Vishnu I discussed above), who were engaging in Tapasya in Badarikashrama. Narada asked them what god they could possibly be worshipping, given that they were such illustrious divine beings themselves. They answered that they were worshipping Vishnu, who lies at the core of their soul. So Narada proceeded Vishnu's ocean of milk to see Vishnu himself. Initially he couldn't find him, so he spontaneously composed a hymn of praise to Vishnu, and then Vishnu appeared before him in his Vishwarupa form:

Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada. His form was somewhat purer than the moon and differed from the moon in some respects. He somewhat resembled a blazing fire in complexion. The puissant Lord was somewhat of the form of Vishti. He resembled in some respects the feathers of the parrot, and in some a mass of pure crystal. He resembled in some respects a hill of antimony and in some a mass of pure gold. His complexion somewhat resembled the coral when first formed, and was somewhat white. In some respects that complexion resembled the hue of gold and in some that of the lapis lazuli. In some respects it resembled the hue of the blue lapis lazuli and in some that of sapphire. In some respects it resembled the hue of the peacock's neck, and in some that of a string of pearls. Bearing these diverse kinds of hues on his person, the eternal Deity appeared before Narada. He had a thousand eyes and was possessed of great beauty. He had a hundred heads and a hundred feet. He had a thousand stomachs and a thousand arms. He seemed to be still inconceivable to the mind. With one of his mouths he uttered the syllable Om and then the Gayatri following Om. With mind under complete control, the great Deity, called by the names of Hari and Narayana, by his other mouths, multitudinous in number, uttered many mantras from the four Vedas which are known by the name of Aranyaka. The Lord of all the deities, the great God who is adorned in sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a toothstick, and a little blazing fire.

By the way, I'm not sure why he was holding the objects described at the end, which is why I asked this question.

  1. In the Udyoga Parva of the Mahabharata, when Krishna goes to Duryodhana's court as an envoy of the Pandavas, Duryodhana tries to imprison Krishna. So Krishna reveals his Vishwarupa form to everyone in the court, to show the Kauravas what they're up against if they choose to go to war with the Pandavas:

Kesava, that slayer of hostile divisions, endued with great energy, addressed Dhritarashtra's son, Duryodhana, and said, "From delusion, O Suyodhana, thou regardest me to be alone, and it is for this, O thou of little understanding, that thou seekest to make me a captive after vanquishing me by violence. Here, however, are all the Pandavas and all the Vrishnis and Andhakas. Here are all the Adityas, the Rudras, and the Vasus, with all the great Rishis." Saying this Kesava, that slayer of hostile heroes burst out into a loud laughter.

And as the high-souled Sauri laughed, from his body, that resembled a blazing fire, issued myriads of gods, each of lightning effulgence, and not bigger than the thumb. And on his forehead appeared Brahman, and on his breast Rudra. And on his arms appeared the regents of the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same measure and form, issued thence. And from his two arms issued Sankarshana and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama stood on his left, armed with the plough. And behind him stood Bhima, and Yudhishthira, and the two sons of Madri, and before him were all the Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty weapons upraised. And on his diverse arms were seen the conch, the discus, the mace, the bow called Saranga, the plough, the javelin, the Nandaka, and every other weapon, all shining with effulgence, and upraised for striking. And from his eyes and nose and ears and every part of his body, issued fierce sparks of fire mixed with smoke. And from the pores of his body issued sparks of fire like unto the rays of the sun. And beholding that awful form of the high-souled Kesava, all the kings closed their eyes with affrighted hearts, except Drona, and Bhishma, and Vidura, endued with great intelligence, greatly blessed Sanjaya, and the Rishis, possessed of wealth of asceticism, for the divine Janardana gave unto them this divine sight on the occasion. And beholding in the (Kuru) court that highly wonderful sight, celestial drums beat (in the sky) and a floral shower fell (upon him). And the whole Earth trembled (at the time) and the oceans were agitated. And, O bull of the Bharata's race, all the denizens of the earth were filled with great wonder. Then that tiger among men, that chastiser of foes, withdrew that divine and highly wonderful, and extremely varied and auspicious form.

  1. Most famously, in chapter 11 of the Bhagavad Gita, after hearing Krishna describe his glorious qualities, Arjuna asks to see the form that Vishnu had in the beginning of creation (as described in the Purusha Sukta above). So Krishna gives Arjuna divine eyes to see his Vishwarupa form:

O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna. Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding. If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form. At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands. Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.

Arjuna said: "My dear Lord Kṛṣṇa, I see assembled in Your body all the demigods and various other living entities. I see Brahmā sitting on the lotus flower, as well as Lord Śiva and all the sages and divine serpents. O Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end, no middle and no beginning. Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun. Yet I see this glowing form everywhere, adorned with various crowns, clubs and discs. You are the supreme primal objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion. You are without origin, middle or end. Your glory is unlimited. You have numberless arms, and the sun and moon are Your eyes. I see You with blazing fire coming forth from Your mouth, burning this entire universe by Your own radiance. Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed. All the hosts of demigods are surrendering before You and entering into You. Some of them, very much afraid, are offering prayers with folded hands. Hosts of great sages and perfected beings, crying “All peace!” are praying to You by singing the Vedic hymns. All the various manifestations of Lord Śiva, the Ādityas, the Vasus, the Sādhyas, the Viśvedevas, the two Aśvīs, the Maruts, the forefathers, the Gandharvas, the Yakṣas, the Asuras and the perfected demigods are beholding You in wonder. O mighty-armed one, all the planets with their demigods are disturbed at seeing Your great form, with its many faces, eyes, arms, thighs, legs and bellies and Your many terrible teeth; and as they are disturbed, so am I. O all-pervading Viṣṇu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind. O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered. All the sons of Dhṛtarāṣṭra, along with their allied kings, and Bhīṣma, Droṇa, Karṇa – and our chief soldiers also – are rushing into Your fearful mouths. And some I see trapped with heads smashed between Your teeth. As the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths. I see all people rushing full speed into Your mouths, as moths dash to destruction in a blazing fire. O Viṣṇu, I see You devouring all people from all sides with Your flaming mouths. Covering all the universe with Your effulgence, You are manifest with terrible, scorching rays. O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. You are the primal Lord. I want to know about You, for I do not know what Your mission is."

The Supreme Personality of Godhead said: "Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you [the Pāṇḍavas], all the soldiers here on both sides will be slain. Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācī, can be but an instrument in the fight."

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    Thanks a lot for the nice descriptive answer. I earlier thought the Lord Krishna's form while attempting peace agreement was only a virat roop, and not Vishwa virat swaroop, ie, he just became big sized but not with all different other features but your description was helpful in making things clear. The rest of the stated incidents were unknown to me. So thanks again for providing details.
    – Aby
    Commented Jun 29, 2015 at 15:47
  • can you explain meaning of Aniruddha(The name of virat swaroop)??
    – Yogi
    Commented Jun 29, 2015 at 18:38
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    @Creator Vishnu has four Vyuha forms known as Vasudeva, Sankarshana, Pradyumna, and Aniruddha; see my answer here and my answer here, as well as the chapter of the Shanti Parva of the Mahabharata linked to in my answer. You might recognize these names as the names of Vishnu's incarnation Krishna, Krishna's brother Balarama, Krishna's son Pradyumna, and Pradyumna's son Aniruddha. That's not a coincidence; all four Vyuha forms of Vishnu incarnated in the Yadava race. Commented Jun 29, 2015 at 19:45
  • @KeshavSrinivasan: Correct me if I am wrong, but Wasn't Krishna's son Pradyumna ,incarnation of Kama (the god of love)?
    – Pritam
    Commented Oct 9, 2015 at 12:07
  • @Pritam Yes, Pradyumna was an incarnation of Kama, but Kama is himself considered an incarnation of Vishnu's Vyuha form Pradyumna. It's just like the fact that Balarama was an incarnation of Vishnu's serpent Adiseshan, and Adiseshan is himself an incarnation of Vishnu's Vyuha form Sankarshana, and Sankarshana is also another name for Balarama. Commented Oct 10, 2015 at 1:32

Lord Krishna/Vishnu showed his universal form to Akrura as well, who was sent by Kamsa to bring Lord Krishna and Balarama.

Background story: Akrura was a great devotee of Lord Krishna and he was very excited to meet Him. After arriving in Vrindavana, he offers his prayers to Lord krishna. After that he informs Krishna how badly Kamsa treated His father Vasudeva and why he came Vrindavana. Then Lord Krishna and Balarama starts their journey to Mathura along with Akrura by Nanda's permission. During this journey, Akrura stops his chariot at Yamuna river. First Lord Krishna and Balarama performs their purification rituals, then Akrura enters into Yamuna river and there he saw universal form.

SB 10.39.40 — Akrura asked the two Lords to take Their seats on the chariot. Then, taking Their permission, he went to a pool in the Yamuna and took his bath as enjoined in the scriptures.
SB 10.39.41 — While immersing himself in the water and reciting eternal mantras from the Vedas, Akrūra suddenly saw Balarāma and Kṛṣṇa before him.
SB 10.39.42-43 — Akrura thought, “How can the two sons of Anakadundubhi, who are sitting in the chariot, be standing here in the water? They must have left the chariot.” But when he came out of the river, there They were on the chariot, just as before. Asking himself “Was the vision I had of Them in the water an illusion?” Akrura reentered the pool.

Universal form description starts from here

SB 10.39.44-45 — There Akrūra now saw Ananta Śeṣa, the Lord of the serpents, receiving praise from Siddhas, Cāraṇas, Gandharvas and demons, who all had their heads bowed. The Personality of Godhead whom Akrūra saw had thousands of heads, thousands of hoods and thousands of helmets. His blue garment and His fair complexion, as white as the filaments of a lotus stem, made Him appear like white Kailāsa Mountain with its many peaks.
SB 10.39.46-48 — Akrūra then saw the Supreme Personality of Godhead lying peacefully on the lap of Lord Ananta Śeṣa. The complexion of that Supreme Person was like a dark-blue cloud. He wore yellow garments and had four arms and reddish lotus-petal eyes. His face looked attractive and cheerful with its smiling, endearing glance and lovely eyebrows, its raised nose and finely formed ears, and its beautiful cheeks and reddish lips. The Lord’s broad shoulders and expansive chest were beautiful, and His arms long and stout. His neck resembled a conchshell, His navel was deep, and His abdomen bore lines like those on a banyan leaf.
SB 10.39.49-50 — He had large loins and hips, thighs like an elephant’s trunk, and shapely knees and shanks. His raised ankles reflected the brilliant effulgence emanating from the nails on His petallike toes, which beautified His lotus feet.
SB 10.39.51-52 — Adorned with a helmet, bracelets and armlets, which were all bedecked with many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle bells and earrings, the Lord shone with dazzling effulgence. In one hand He held a lotus flower, in the others a conchshell, discus and club. Gracing His chest were the Srivatsa mark, the brilliant Kaustubha gem and a flower garland.
SB 10.39.53-55 — Encircling the Lord and worshiping Him were Nanda, Sunanda and His other personal attendants; Sanaka and the other Kumāras; Brahmā, Rudra and other chief demigods; the nine chief brāhmaṇas; and the best of the saintly devotees, headed by Prahlāda, Nārada and Uparicara Vasu. Each of these great personalities was worshiping the Lord by chanting sanctified words of praise in his own unique mood. Also in attendance were the Lord’s principal internal potencies — Śrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā and Ūrjā — as were His material potencies Vidyā, Avidyā and Māyā, and His internal pleasure potency, Śakti.
SB 10.39.56-57 — As the great devotee Akrura beheld all this, he became extremely pleased and felt enthused with transcendental devotion. His intense ecstasy caused His bodily hairs to stand on end and tears to flow from his eyes, drenching his entire body. Somehow managing to steady himself, Akrura bowed his head to the ground. Then he joined his palms in supplication and, in a voice choked with emotion, very slowly and attentively began to pray.


it's simple you know the size of the god particle or soul or energy if you say in your body is too small and still it powers you so if the cosmic energy has a manifestation it is the vishwa swaroop. so basically everything that you see and don't see...everything you can think of and not even think of...everything was in that manifestation...if you examine closely,you'll see on the left it's shiva head which means he is the soul maker...the heart of roop is brahma which means he starts life...the right hand is shakti which the power and in the center is the krishna which is the soul or the cosmic energy himself. to put in simple words as you know god has no body as what we refer to god is just simply pure energy...it is boundless...so if that energy has to be manifested in a body that is vishwa swaroop. hope you get it


As for the 1st part I guess, you have already found your answer as you have accepted that. Though as for the Purusha Shuktam and Aniruddha part my views are totally different.

Just a small example.:

नमकं चम॑कं चै॒व॒ पु॒रुषसू᳚᳚क्तं च॒ यद्वि॑दुः । म॒हा॒दे॒वं च॑ तत्तु॒ल्यं॒ तन्मे॒ मनः॑ शि॒वसं॑क॒ल्पम॑स्तु ॥ ३८॥

The Namakam, Chamakam, and Purusha Suktam are chanted by the wise to please Mahadeva and become Mahadeva. May my mind aspire towards Auspicious Shiva Thoughts.

- Shiva Sankalpa Upanishad, Ravana Mahanyasa.

Anyways, moving on ahead to the 2nd part.

Also, I would like to know whether this Swaroop was ever shown to anybody else.?

The answer is a big fat "No".

In Bhagawad Gita, it's clearly stated that the cosmic form of Bhagawad Gita was not displayed before and No one after Arjuna would ever be able to see that form, even if one does penances, sacrifices, or any other meritorious activities.

“śrībhagavānuvāca mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātmayogāt। tejomayaṃ viśvamanantamādyaṃ yanme tvadanyena na dṛṣṭapūrvam॥ 47 na vedayajñādhyayanairna dānairna ca kriyābhirna tapobhirugraiḥ। evaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra॥ 48 mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam। vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya॥ 49” (MBH 6:35:47-49).

“The Holy One said,‘Pleased with thee, O Arjuna, I have, by my yogic power, shown thee this supreme form, full of glory, Universal, Infinite, Primeval, which hath been seen before by none save thee. ‘Except by thee alone, hero of Kuru’s race, I cannot be seen in this form in the world of men by anyone else, (aided) even by the study of the Vedas and of sacrifices, by gifts, by actions, (or) by the severest austerities. Let no fear be thine, nor perplexity of mind at seeing this awful form of mine. Freed from fear with a joyful heart, thou again see Me assuming that other peaceful form”.

But some people just give this verse and say that it was shown to Sage Utanka also.

“tataḥ sa tasmai prītātmā darśayāmāsa tadvapuḥ। śāśvataṃ vaiṣṇavaṃ dhīmāndadṛśe yaddhanañjayaḥ॥“ (MBH 14:55:4).

“Vaisampayana continued, ‘Gratified with him, the holy one then showed Utanka that eternal Vaishnava form which Dhananjaya of great intelligence had seen”.

But there is a catch here. As it's saying that sage Utanka saw "The eternal Vaishnava form" of Lord Krishna when he requested him to show his cosmic form. Here noteworthy point is that Krishna didn’t provide any divine sight to Utanka. He asked and Lord Krishna simply displayed. Where ad Arjuna needed divine Vision to see that form.

The name "Vishnu" itself comes from the root "Vis" and which means the all pervading one or the "Visvam", the World itself.

Therefore, the base all-pervasive divine form having thousand heads and thousand feet, hands in all the directions, etc was the same Vaishnava form. But what Arjuna saw was this all pervasive form plus beyond that. He saw a terrible form with fangs eating Kauravas, etc etc. So, getting terrified he prayed to Lord Krishna to withdraw this terrible form.

“daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni। diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa॥“ (MBH 6:35:25).

Beholding thy mouths that are terrible in consequence of (their) fangs, and that are fierce (as the all-destroying fire at the end of the Yuga), I cannot recognise the points of the horizon nor can I command peace of mind. Be gracious, O God of gods, O thou that art the refuge of the Universe”.

But, in case of Sage Utanka, Mahabharata clearly describes Uttanka’s reaction after seeing that form. Nowhere Uttanka gets ‘frightened’. He only becomes filled with wonder (vismayaM) and his narration of that form depicts only and only the all-pervasiveness and not even a hint of it being terrible is available in his words. He had seen the soumya (soft) cosmic form of Vishnu hence it was a vaishnava form.

This prayer of Uttanka has been found to exist in two different variations. Let’s see how. The Mahabharata Kumbhakonam edition as well as the version that Nilakantha followed (Nilakantha’s version was the one followed by ‘Sri KM Ganguly’ for his English translation); in both these versions, the prayer of Uttanka after seeing the vaishnava form has some verses found to be lesser. This version of Mahabharata describes krishna’s Vishnu form as follows:

“viśvakarman namas te ‘stu yasya te rūpam īdṛśam padbhyāṃ te pṛthivī vyāptā śirasā cāvṛtaṃ nabhaḥ ||6 dyāvāpṛthivyor yan madhyaṃ jaṭhareṇa tad āvṛtam bhujābhyām āvṛtāś cāśās tvam idaṃ sarvam acyuta ||7 saṃharasva punar devarūpam akṣayyam uttamam punas tvāṃ svena rūpeṇa draṣṭum icchāmi śāśvatam ||” (MBH 14:55:6-8)

However, the southern recension of Mahabharata published by Vavilla Ramaswamy Sastrulu and Sons, Madras; and the Gita press recension have a different reading of the prayer of Uttanka. These recensions have some additional verses as posted below. Noteworthy point is that BORI version also has the below additional verses in their version and after the below verses, come the verses that are shown above.

uttaṅka uvāca (namo namaste sarvātmannārāyaṇa parātpara। paramātmanpadmanābha puṇḍarīkākṣa mādhava॥ hiraṇyagarbharūpāya saṃsārottaraṇāya ca। puruṣāya purāṇāya cāntaryāmāya te namaḥ॥ avidyātimirādityaṃ bhavavyādhimahauṣadhim। saṃsārārṇavapāraṃ tvāṃ praṇamāmi gatirbhava॥ sarvavedaikavedyāya sarvadevamayāya ca। vāsudevāya nityāya namo bhaktapriyāya te॥ dayayā duḥkhamohānāṃ samuddhartumihārhasi। karmabhirbahubhiḥ pāpairbaddhaṃ pāhi janārdana॥)

viśvakarmannamaste’stu viśvātmanviśvasambhava। padbhyāṃ te pṛthivī vyāptā śirasā cāvṛtaṃ nabhaḥ॥ 7 dyāvāpṛthivyoryanmadhyaṃ jaṭhareṇa tavāvṛtam। bhūjābhyāmāvṛtāścāśāstvamidaṃ sarvamacyuta॥ 8 saṃharasva punardeva rūpamakṣayyamuttamam। punastvāṃ svena rūpeṇa draṣṭumicchāmi śāśvatam॥“ (MBH 14:55:7-9).

In either case the prayer is totally focussed only on the two factors viz. – Firstly, the all pervasive nature of the form and second, Vishnu’s glorification by various names of his, such as ‘padmanabha’ etc. This is purely Vishnu’s saumya form, and there is no depiction of terrible fangs and mouths devouring entire creation grinding them under the sharp teeth etc.

Conclusion.: Sage Unanka had seen only the all pervasive soft form of Lord Vishnu not the full blown terrible form of the Bhagwad Gita.

For the Kuru Sabha, Divine Form of Lord Krishna you can check this answer of mine as it also has some additional verses which I skipped here to keep the answer short.

I hope this clarifies all your queries. Prd..


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