Krishna's Forms: Critical Distinctions for inSelf Yogins
Limited key distinctions between the Universal and Cosmic Forms of Krishna, the Vishwaroopa and the Viratroopa:
The differences or points I write about in this article are context-dependent as well as inSelf Yoga relevant. They may not be extrapolated to fit other settings. The Forms are normally nominally referred to interchangeably, which is inadequate and incorrect.
The Universal Form was revealed by Krishna Himself directly and in a relevant way to his disciple Arjuna in chapter 11 of the Gita.
The context was a major war that assembled all regional warriors. They were generally inter-dimensionally accomplished and competent.
Arjuna’s despondency was nonsensical. The narrative of the Gita, as a setting within the broader context of the Mahabaratha, takes the reader into the interpersonal relational intricacies that bring about notable sentimental considerations. Otherwise, as an institutionally trained warrior, Arjuna should have known better than to harbor defection.
Anywhere else, this would call for a public execution by a firing squad under court martial. So it stands to reason that the Form revealed within that place and time, by Lord Krishna Himself, no less, would be the Universal, Vishwaroopa. It calls for proper duty and order.
Additionally, it is a form that is universally applicable to all coreselves in their inner personal existential battle spaces. The time-dependent world history is also central to this Form.
The Cosmic form, the Virat, the Viratroopa has been revealed in the Skandha 2, chapter 1; Meditation on the Cosmic Form (26-39) as part of a method for meditation. This Form cannot be valid for everyone, as Krishna may not be their deity for meditation practice, focus, or objective. It is the opposite of the Universal, though it refers to the same Divine Person.
As one on the path of inSelf Yoga, the Virat or Cosmic Form is very relevant as an insight for deeper introspection that is connected to the practitioner’s applicable deity or objective otherwise.
It is an important part of the inSelf Yoga lifestyle to systematically explore, ponder upon instinctive ideas, behaviors, and thoughts.
As such, anytime a higher personality or deity is even as much as greeted, it is to be understood that there is an established connective consideration of said beholden object of aspiration.
However, that connective attention becomes instinctive and mundane when routinely adopted without deeper context and consideration. Whether that is conscious, deliberate, or unconscious, superficial, the energy that reaches out is manifest subtly.
Divine forms can be innumerable, all dependent on the composition of any given dimension and the subsequent possibilities of contexts that manifest from the Matrices, the different levels of the Prakriti.
Each practitioner can see from the example provided in the meditation on the Cosmic form how they may develop a personal, appropriate introspection template vis-à-vis their personal object of contemplation.
So, the One is universally applicable upon individualized adjustment to one’s life context. The Other is generally applicable as an adaptable template to individuals’ practice and path.
This article would be adjusted as additional Divine Forms are studied, in due course of time. The most commonly referenced Form is the one in the Gita, I’d refer to as the Universal Form - Vishvarupa. The One approached in the currently studied Skandha of the Shrimad Bhagavatam is the least mentioned as a reference.
Krishna’s Forms are mentioned in other places, notably in the tenth canto, to mother Yashoda twice, and then two additional times in the Mahabharata. These forms all have critically different relevancies to an inSelf Yogi(ni).
