The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form, which is so dear.

The Bhagavat said This form of Mine, which you have just observed is extremely difficult to observe; even gods are always curious of observing this form.

Lord Shri Krishna replied: It is hard to see this vision of Me that thou hast seen. Even the most powerful have longed for it in vain.

Sri Abhinavagupta did not comment upon this sloka.

The Lord said This form of Mine which you have seen, and which has the whole universe under control, which is the foundation of all and which forms the origin of all - this cannot be beheld by any one. Even the gods ever long to see this form; but they have not seen it. Why? Sri Krsna says:

Idam, this; rupam, form; mama, of Mine; yat, which; drstavan, asi, you have seen is; sudur-darsam, very difficult to see. Api, even; the devah, gods; are nityam, ever; darsana-kanksinah, desirous of a vision; asya, of this; rupasya, form of Mine. The idea is that though they want to see, they have not seen in the way you have, nor will they see! Why so?

The Lord said It it very hard to behold this form of Mine which you have seen. Even the gods ever long to behold this form.

The Blessed Lord said This form of Mine which you have seen is very difficult to see; even the gods are ever desirous of a vision of this form.

The Blessed Lord said Very hard indeed it is to see this form of Mine which thou hast seen. Even the gods are ever longing to behold it.

In the forty-eighth verse of this chapter Lord Kṛṣṇa concluded revealing His universal form and informed Arjuna that this form is not possible to be seen by so many pious activities, sacrifices, etc. Now here the word su-durdarśam is used, indicating that Kṛṣṇa’s two-handed form is still more confidential. One may be able to see the universal form of Kṛṣṇa by adding a little tinge of devotional service to various activities like penances, Vedic study and philosophical speculation. It may be possible, but without a tinge of bhakti one cannot see; that has already been explained. Still, beyond that universal form, the form of Kṛṣṇa with two hands is still more difficult to see, even for demigods like Brahmā and Lord Śiva. They desire to see Him, and we have evidence in the Śrīmad-Bhāgavatam that when He was supposed to be in the womb of His mother, Devakī, all the demigods from heaven came to see the marvel of Kṛṣṇa, and they offered nice prayers to the Lord, although He was not at that time visible to them. They waited to see Him. A foolish person may deride Him, thinking Him an ordinary person, and may offer respect not to Him but to the impersonal “something” within Him, but these are all nonsensical postures. Kṛṣṇa in His two-armed form is actually desired to be seen by demigods like Brahmā and Śiva. In Bhagavad-gītā (9.11) it is also confirmed, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: He is not visible to the foolish persons who deride Him. Kṛṣṇa’s body, as confirmed by Brahma-saṁhitā and confirmed by Kṛṣṇa Himself in Bhagavad-gītā , is completely spiritual and full of bliss and eternality. His body is never like a material body. But for some who make a study of Kṛṣṇa by reading Bhagavad-gītā or similar Vedic scriptures, Kṛṣṇa is a problem. For one using a material process, Kṛṣṇa is considered to be a great historical personality and very learned philosopher, but He is an ordinary man, and even though He was so powerful He had to accept a material body. Ultimately they think that the Absolute Truth is impersonal; therefore they think that from His impersonal feature He assumed a personal feature attached to material nature. This is a materialistic calculation of the Supreme Lord. Another calculation is speculative. Those who are in search of knowledge also speculate on Kṛṣṇa and consider Him to be less important than the universal form of the Supreme. Thus some think that the universal form of Kṛṣṇa which was manifested to Arjuna is more important than His personal form. According to them, the personal form of the Supreme is something imaginary. They believe that in the ultimate issue, the Absolute Truth is not a person. But the transcendental process is described in Bhagavad-gītā , Chapter Four: to hear about Kṛṣṇa from authorities. That is the actual Vedic process, and those who are actually in the Vedic line hear about Kṛṣṇa from authority, and by repeated hearing about Him, Kṛṣṇa becomes dear. As we have several times discussed, Kṛṣṇa is covered by His yoga-māyā potency. He is not to be seen or revealed to anyone and everyone. Only by one to whom He reveals Himself can He be seen. This is confirmed in the Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood. The transcendentalist, by continuous Kṛṣṇa consciousness and by devotional service to Kṛṣṇa, can have his spiritual eyes opened and can see Kṛṣṇa by revelation. Such a revelation is not possible even for the demigods; therefore it is difficult even for the demigods to understand Kṛṣṇa, and the advanced demigods are always in hope of seeing Kṛṣṇa in His two-handed form. The conclusion is that although to see the universal form of Kṛṣṇa is very, very difficult and not possible for anyone and everyone, it is still more difficult to understand His personal form as Śyāmasundara.

सुदुर्दर्शम् very hard to see? इदम् this? रूपम् form? दृष्टवानसि thou hast seen? यत् which? मम My? देवाः gods? अपि also? अस्य (of) this? रूपस्य of form? नित्यम् ever? दर्शनकाङ्क्षिणः (are) desrious to behold.Commentary Lord Krishna says to Arjuna Though the gods long to behold the Cosmic Form yet they have not seen it as you have done. THey can never behold it.Just as the Chataka (a bird) longs for a drop of rain? eagerly turning its eyes towards the clouds? so also do gods yearn to behold the Cosmic Form but their wishes have not been gratified even in their dreams. Such is that marvellous vision which thou hast easily seen.

।।11.52।।श्रीभगवान् बोले -- मेरे जिस रूपको तूने देखा है? वह बड़ा दुर्दर्श है अर्थात् जिसका दर्शन बड़ी कठिनतासे हो? ऐसा है। देवता लोग भी मेरे इस रूपका दर्शन करनेकी सदा इच्छा करते हैं। अभिप्राय यह है कि दर्शनकी इच्छा करते हुए भी उन्होंने तेरी भाँति ( मेरा रूप ) देखा नहीं है और देखेंगे भी नहीं।,

।।11.52।। श्रीभगवान् बोले -- मेरा यह जो रूप तुमने देखा है, इसके दर्शन अत्यन्त ही दुर्लभ हैं। इस रूपको देखनेके लिये देवता भी नित्य लालायित रहते हैं।

।।11.52।। श्रीभगवान् ने कहा -- मेरा यह रूप देखने को मिलना अति दुर्लभ है, जिसको कि तुमने देखा है। देवतागण भी सदा इस रूप के दर्शन के इच्छुक रहते हैं।।

।।11.52।। See Commentary under 11.53.

।।11.52।। व्याख्या--'सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम'--यहाँ 'सुदुर्दर्शम्' पद चतुर्भुजरूपके लिये ही आया है, विराट्रूप या द्विभुजरूपके लिये नहीं। कारण कि विराट्रूपकी तो देवता भी कल्पना क्यों करने लगे ! और मनुष्यरूप जब मनुष्योंके लिये सुलभ था, तब देवताओंके ल,ये वह दुर्लभ कैसे होता ! इसलिये 'सुदुर्दर्शम्' पदसे भगवान् विष्णुका चतुर्भुजरूप ही लेना चाहिये, जिसके लिये 'देवरूपम्' (11। 45) और स्वकं रूपम् (11। 50) पद आये हैं।   'देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः--भगवान्ने यहाँ कहा है कि मेरा यह जो चतुर्भुजरूप है इसके दर्शन बड़े ही दुर्लभ हैं। आगे तिरपनवें-चौवनवें श्लोकोंमें कहा है कि इस चतुर्भुजरूपके दर्शन वेद, यज्ञ, तप,  दान आदि साधनोंसे नहीं हो सकते प्रत्युत इसके दर्शन तो अनन्यभक्तिसे ही हो सकते हैं। अब यहाँ एक शङ्का होती है कि देवता भी इस रूपके दर्शनकी नित्य आकाङ्क्षा (लालसा) रखते हैं, फिर उनको दर्शन क्यों नहीं होते? जब कि भगवान्के दर्शनकी नित्य लालसा रहना अनन्य-भक्ति ही है। इसका समाधान यह है कि वास्तवमें देवताओँकी नित्य लालसा अनन्यभक्ति नहीं है।    नित्य लालसा रखनेका तात्पर्य है कि नित्य-निरन्तर एक परमत्माकी ही लालसा लगी रहे और दूसरी कोई लालसा न रहे। ऐसी लालसावाला दुराचारी-से-दुराचारी मनुष्य भी भगवान्का भक्त हो जाता है और उसे भगवत्प्राप्ति हो जाती है। परन्तु ऐसी अनन्य लालसा देवताओंकी नहीं होती; क्योंकि वे प्रायः भोग भोगनेके लिये ही देवता बने हैं और उनका प्रायः भोग भोगनेका ही उद्देश्य होता है। तो फिर उनकी लालसा कैसी होती है? जैसी लालसा (इच्छा) प्रायः सभी आस्तिक मनुष्योंमें रहती है कि हमें भगवान्के दर्शन हो जायँ, हमारा कल्याण हो जाय। उनकी ऐसी इच्छा तो रहती है, पर भोग और संग्रहकी रुचि ज्यों-की-त्यों बनी रहती है। तात्पर्य है कि जैसे मार्गमें चलते हुए किसीको मणि मिल जाय, ऐसे ही (गौणतासे) हमारी मुक्ति हो जाय तो अच्छी बात है (टिप्पणी प0 614) -- इस प्रकार जैसे मनुष्योंमें मुक्तिकी इच्छा गौण होती है, ऐसे ही भगवान् दर्शन दें तो हम भी दर्शन कर लें -- इस प्रकार देवताओंमें दर्शनकी इच्छा गौण होती है।  देवतालोग 'हम इतने ऊँचे पदपर हैं, हमारे लोक, शरीर और भोग दिव्य हैं, हम बड़े पुण्यशाली हैं; अतः हमें भगवान्के दर्शन होने चाहिये' -- ऐसी कोरी इच्छा ही करते हैं, इसलिये उनको कभी दर्शन होंगे नहीं। कारण कि उनमें देवत्व, पद आदिका अभिमान है। अभिमानसे, पद आदिके बलसे भगवान्के दर्शन नहीं हो सकते। इसलिये अर्जुनने दसवें अध्यायके चौदहवें श्लोकमें कहा है कि हे भगवन् आपके प्रकट होनेको देवता और दानव भी नहीं जानते। इस प्रकार अर्जुनने भगवान्को न जाननेमें देवताओं और दानवोंको एक श्रेणीमें लिया है। इसका तात्पर्य यही है कि जैसे देवताओंके पास वैभव है, ऐसे ही दानवोंके पास विचित्र-विचित्र माया है, सिद्धियाँ हैं, पर उनके बलपर वे भगवान्को नहीं जान सकते। ऐसे ही देवता भगवान्के दर्शनकी लालसा भी रखें, तो भी उनको देवत्व-शक्तिसे दर्शन नहीं हो सकते; क्योंकि भगवान्के दर्शनमें देवत्व कारण नहीं है। तात्पर्य है कि भगवान्को न तो देवत्व-शक्तिसे देखा जा सकता है और न यज्ञ, तप, दान आदि शुभ-कर्मोंसे ही देखा जा सकता है (11। 53)। उनको तो अनन्यभक्तिसे देवता और मनुष्य -- दोनों ही भगवान्को देख सकते हैं।  'देवा अपि' कहनेका तात्पर्य है कि जिन पुण्योंके कारण देवताओंको ऊँचा पद मिला है, ऊँचे (दिव्य) भोग मिले हैं, उन पुण्योंके बलसे, पद आदिके बलसे वे भगवान्के दर्शन नहीं कर सकते। तात्पर्य है कि पुण्यकर्म ऊँचे लोक, ऊँचे भोग तो दे सकते हैं, पर भगवान्के दर्शन करानेकी उनमें सामर्थ्य नहीं है। भगवान्के दर्शनमें यह प्राकृत महत्त्व कुछ भी मूल्य नहीं रखता।  सम्बन्ध--पूर्वश्लोकमें कही हुई बातको ही भगवान् आगेके श्लोकमें पुष्ट करते हैं।

।।11.52।।No commentary.

।।11.52।।उपास्यत्वाय विश्वरूपं स्तोतुं भगवदुक्तिमुत्थापयति -- भगवानिति। त्वद्व्यतिरिक्तानामिदं रूपं द्रष्टुमशक्यमित्येतद्विशदयति -- देवादय इति।

।।11.52।।एवं श्रुत्वा स्वकृतस्यातिदर्लभस्यानुग्रहस्य वैयर्थ्यपरिहाराय श्रीभगवानुवाच। यन्मम रुपं मदनुग्रहेण त्वं दृष्टवानसि तदिदमन्येषां सुष्ठु दुःखेनात्यन्तकष्टेन दर्शनमस्येति सुदुर्द्सं यतोत्युत्तमाः सात्विकास्तिद्दर्शनार्थिनश्च देवा इन्द्रादयोऽपि न तत्त्वमिव दृष्टवन्तो न च द्रक्ष्यन्तीत्याशयेनाह -- देवा इति।

।।11.52।।Sri Jayatirtha did not comment on this sloka.

।।11.52।।Sri Madhvacharya did not comment on this sloka.,

।।11.52।।स्वकृतस्यानुग्रहस्यातिर्दुलभत्वं दर्शयन् चतुर्भिः श्रीभगवानुवाच -- सुदुर्दर्शमिति। मम यद्रूपमिदानीं त्वं दृष्टवानसि इदं विश्वरूपं सुदुर्दर्शं अत्यन्तं द्रष्टुमशक्यं। यतो देवा अप्यस्य रूपस्य नित्यं सर्वदा दर्शनकाङ्क्षिणो नतु त्वमिव पूर्वं दृष्टवन्तो न वाऽग्रे द्रक्ष्यन्तीत्यभिप्रायः। दर्शनाकाङ्क्षया नित्यत्वोक्तिः।

।।11.52।।अस्य विश्वरूपदर्शनस्य दौर्लभ्यं दर्शयन् श्रीभगवानुवाच सुदुर्दर्शमिति। दर्शनकाङ्क्षिणः दर्शनं काङ्क्षन्ते एव न तु लभन्ते।

।।11.52।।स्वस्य रूपस्य स्वानुग्रहैकसाध्यत्वेन परमदुर्लभत्वमाह -- श्रीभगवानुवाच सुदुर्दर्शमिति। इदं परिदृश्यमानं मम रूपं सुदुर्दर्शं सुष्ठु दुःखेनाऽपि द्रष्टुमशक्यं यत् त्वं दृष्टवानसि। देवा अपि मत्क्रीडायोग्या मदंशा अपि अस्य नित्यं प्रत्यहं दर्शनकाङ्क्षिणः दर्शनेच्छवस्तिष्ठन्तीत्यर्थः।अत्रायं भावः -- ब्रह्मादयो देवाः श्रीदेवकीगृहे स्तुत्वा गतास्तदा गर्भ एव प्राकट्यं? न बहिः बहिः प्राकट्यानन्तरं तु मातृप्रार्थनया तिरोहितं कृत्वा ध्यानास्पदत्वेन स्थापितं देवादीनां तु तद्वृत्तान्ताज्ञानाद्वेदोक्तरीत्या भजनात्तादृक्स्वरूपदर्शनमेव भवति इदं च स्वरूपं भावात्मकं वेदाद्यगम्यं भक्तमुखात् श्रुतत्वाच्चाकाङ्क्षिणस्तिष्ठन्तीति तथा।

।।11.52।।श्रीभगवानुवाच -- मम इदं सर्वस्य प्रशासने अवस्थितं सर्वाश्रयं सर्वकारणभूतं रूपं यत् दृष्टवान् असि? तत् सुदुर्दर्शं न केन अपि द्रष्टुं शक्यम् अस्य रूपस्य देवा अपि नित्यं दर्शनकाङ्क्षिणः? न तु दृष्टवन्तः।कुतः इत्यत्र आह --

।।11.52।। --,सुदुर्दर्शं सुष्ठु दुःखेन दर्शनम् अस्य इति सुदुर्दर्शम्? इदं रूपं दृष्टवान् असि यत् मम? देवाः अपि अस्य मम रूपस्य नित्यं सर्वदा दर्शनकाङ्क्षिणः दर्शनेप्सवोऽपि न त्वमिव दृष्टवन्तः? न द्रक्ष्यन्ति च इति अभिप्रायः।।कस्मात् --,

।।11.52।।स्वकृतस्यानुग्रहस्यातिदुर्लभत्वं दर्शयन् श्रीभगवानुवाच -- सुदुर्दर्शमिति। यन्मम विश्वरूपं त्वं दृष्टवानसि इदं सुदुर्दर्शमत्यन्तं द्रष्टुमशक्यम्। अतो देवा अप्यस्य रूपस्य सर्वदा दर्शनमिच्छन्ति न केवलं पुनरिदं पश्यन्ति।

।।11.52।।ततः एवं स्थितौ स्वरूपस्य सुदुर्दर्शत्वं निरूपयन्प्रसङ्गादनुग्रहभक्त्यैकगम्यत्वं स्वस्य निगमयति त्रिभिः -- सुदुर्दर्शमिति। इदं मत्सम्बन्धि रूपमक्षरं विश्वरूपं यत्त्वं दृष्टवानसि? यतोऽहं सुदुर्दर्शस्तदा किं वाच्यं मत्सम्बन्धिरूपमिदमिति तदेवाह -- देवा अपीति। सात्विका अपि ते नित्यं दर्शनकाङ्क्षिणः? न तु दृष्टवन्तोऽपि अनुग्रहबीजभावाभावात्।

।।11.52।।यच्छब्दस्य प्रसिद्धपरामर्शित्वेन प्रसिद्धाकारानाहसर्वस्य प्रशासनेऽवस्थितमित्यादिना।नित्यम् इत्यस्य पदार्थैकदेशदर्शनान्वयस्यागतिकस्य आश्रयणमनुचितमित्यभिप्रेत्याकाङ्क्षाया नित्यत्वं दर्शनाभावमवगमयतीत्याशयेनाहन तु दृष्टवन्त इति।