8. na tu mam sakyase drastum
anenas 'va svacaksusc
divyam dadtimi te caksuh
pasya me yogam aisvaram
(8) But thou canst not behold Me with this (human) eye of yours; I will bestow on thee the supernatural eye. Behold My divine power I burn in the sun and the moon and the stars. Mine is that mysterious force of the invisible wind I sustain the breath of all living I breathe in the verdure and in the flowers, and when the waters flow like living things, it is I I formed those columns that support the whole earth.. . All these live because I am in them and am of their life. I am wisdom. Mine is the blast of the thundered word by which all things were made. I permeate all things that they may not die. I am life." Quoted in Studies in the History and Method of Science, edited by Charles Singer (1917), p. 33.
No fleshly eye can see that sovereign form. Human eye is not made for such excess of light. Divya caksus is the angelic eye while mamsa caksus is the eye of the flesh.
Human eyes can see only the outward forms ; the inner soul is perceived by the eye of spirit. There is a type of knowledge that we can acquire by our own efforts, knowledge based on the deliverances of the senses and intellectual activity. Another kind of knowledge is possible when we are under the influence of grace, a direct knowledge of spiritual realities. The god-vision is a gift of god. The whole account is a poetic device to indicate the unity of the cosmic manifold in the Divine nature.
The vision is not a mental construction but the disclosure of a truth from beyond the finite mind. The spontaneity and directness of the experience are brought out here.
Samjaya Describes the Form samjaya uvaca
9. evam uktva tato rajan
darsayam asa parthaya
paramam rupam aisvaram
(9) Having thus spoken, 0 King, Hari, the great lord of yoga, then revealed to Partha (Arjuna), His Supreme and Divine Form
This is Krsna's transfiguration where Arjuna sees all the creatures in heaven and earth in the Divine Form.
(10) Of many mouths and eyes, of many visions of marvel, of many divine ornaments, of many divine uplifted weapons.
The poet seems to feel here the dearth of words, the roughness of speech in trying to describe an experience which is essentially ineffable,
anekavaktranayanasn: many mouths and eyes. He is alldevounng and all-seeing.
These are descriptions of the Universal Being. In the Purusa sukta also, a similar account is found sahasragird purusah shatter ksasah sahasrapat (Rg.. Veda, X, 90). Cp. Mundaka Up., I I, I, 4.
(11) Wearing divine garlands and raiments, with divine perfumes and ointments, made up of all wonders, resplendent, boundless, with face turned everywhere.
12. diva suryasahasrasya
bhaved yugapad utthita yadi
bhah sadrsi sa syad bhasas
tasya mahatmana a
(12) If the light of a thousand suns were to blaze forth all at once in the sky, that might resemble the splendour of that exalted Being