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Friday, 2 March 2018

THE HOLY GITA, CHAPTER 11, VERSE 21, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 21
Text in Transliteration:
amee hi tvaam surasamghaa visanti
   kecid bheetaah: praanjalayo grnanti
svastee ‘ty uktvaa maharshi siddhasamghaah:
   stuvanti tvaam stutibhih: pushkalaabhih:
Sanskrit words and phrases and their meaning:
Amee = these; hi = verily; tvaam = thee; sura samghaah: = hosts of Devas; visanti = enter; kecit = some; bheetaah: = in fear; praanjalayah: = with joined palms; grrnanti = extol; svasti = may it be well; iti = thus; uktvaa having said; maharshi siddha samghaah: bands of great Rishis and Siddhas; stuvanti = praise; tvaam = thee; stutibhih: = with hymns; pushkalaabhih = complete.
Text in English:
These hosts of Devas indeed enter into You; some in awe extol You with joined palms; bands of great Rishis and Siddhas pronounce, “May it be well” and praise You with sublime hymns.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
When the need for it comes, the Lord destroys not only the human beings on a large scale, but also the Devas who are called immortals by courtesy. As disease cleanses the body of bad matter, the Lord cleanses the world of wickedness by destruction on a colossal scale. Those who vaguely understand this design of the Lord, tremblingly submit themselves to the inevitable, with folded hands. There is as much grandeur in the sunset as there is in the sunrise. Like this, there is as much divinity in the Lord’s wiping out the universe as in His creating it. Great Rishis like Narada and Siddhas like Kapila intuit the sublimity of this divine sport and go into raptures in extolling it. Their hymns abound with inspiring ideas clothed in exuberant language. The purport of the praise is, “Lord, may good come out of Your great deeds!”

COMMENTARY BY DR.S.RADHAKRISHNAN:
The spiritual hosts adore His glory and are lost in ecstatic worship.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Pushkalabhih means complete or well-worded praises or praises full of deep meanings.
Great sages like Narada and perfected ones like Kapila praise Thee with inspiring hymns.   






THE HOLY GITA, CHAPTER 11, VERSE 20, VISVARUPA DARSANA YOGA OR THE YOGA OF VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 20
Text in Transliteration:
dyaavaaprithivyor idam antaram hi
   vyaaptam tvayai ‘kena disas cha sarvaah:
drrshttvaa ‘dbhutam rupam ugram tave ‘dam
   iokatrayam pravyathitam mahaatman
Sanskrit words and phrases and their meaning:
Dyaavaa prthivyoh: = of heaven and earth; idam = this; antaram = interpace; hi = indeed; vyaaptam = are filled; tvayaa = by thee; ekena = alone; disah: = quarters; cha = and; sarvaah: = all; drshtvaa = having seen; adbhtam = wonderful; roopam = form; ugram = terrible; tava = thy; idam = this; loka trayam = the three worlds; pravyathitam = are trembling with fear; mahaatman = O Mahatman.
Text in English:
This space between heaven and earth and all the quarters are filled with You alone. Having seen this, Your marvellous and terrible form, the three worlds are trembling with fear, O Mahatman.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
Arjuna now realizes that the Lord is all-pervading. The Lord is not only all charm and sweetness, He is also all fierceness and terror. Of these opposites the experience of the one or the other comes to the beholder only to reflect his own frame of mind. Arjuna sees the terrible form of the Lord quite in tune with his disposition. He who did not want to create a ghastly war scene now realizes that with or without his instrumentality, the Lord has assumed this terrific form to purge the world of evils.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Thee: In Thy Cosmic Form.
The space and the quarters: This denotes that the Lord has filled the whole universe of animate and inanimate objects.
In order to remove the doubt entertained by Arjuna as to his success (Cf. II. 6) Lord Krishna makes him feel now that victory for the Pandavas is certain.




Wednesday, 28 February 2018

THE HOLY GITA, CHAPTER 11, VERSE 19, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 19
Text in Transliteration:
anaadi madhyaantam ananta veeryam
   ananta bahum sasi soorya netram
pasyaami tvaam deepta hutaasa vaktram
   svatejasaa visvam idam tapantam
Sanskrit words and phrases and their meaning:
anaadi = Madhya antam = without beginning, middle or end; ananta veeryam = infinite in power; ananta baahum = of endless arms; sasi soorya netram = the sun and the moon (thy) eyes; pasyaami =  (I) see; tvaam = thee; dipta hutaasa vaktram = the burning fire of thy mouth; svatejasaa = with thy radiance; visvam = the universe; idam = this; tapantam = heating.
Text in English:
I see You without beginning, middle or end, infinite in power, of infinite arms, the sun and the moon being Your eyes, the burning fire Your mouth; heating the whole universe with Your radiance.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
There is no beginning, middle or end to the One who is beyond time, space and causation. Iswara is infinite in power because He creates, sustains and withdraws the universe as a mere sport. God is of infinite arms as He gets His Cosmic scheme worked out engaging all beings as His instruments. It is the brilliance of Atman that shines as the light in the senses. The light in the sun, moon and fire is only a reflection of the original Atmajyoti. Speaking of the sun and the moon as the eyes of Iswara and of the fire as His mouth is poetic. The universe is cognizable because of the radiance of Iswara.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Anantabahu: Having endless arms. This denotes that the multiplicity of His limbs are endless.




Monday, 26 February 2018

THE HOLY GITA, CHAPTER 11, VERSE 18, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 18
Text in Transliteration:
Tvam aksharam paramam veditavyam
   Tvam asya visvasya param nidhaanam
Tvam avyayah saasvata dharma goptaa
   Sanaatanas tvam purusho  mato me
Sanskrit words and phrases and their meaning:
Tvam = thou; aksharam = imperishable; paramam = the supreme being; veditavyam = worthy to be known; tvam = thou; asya = (of) this; visvasya = of universe; param = the great; nidhaanam = treasure-house; tvam = thou; avyayah = imperishable; tvam = thou; avyayah = imperishable; saasvata dharma goptaa = protector of the Eternal Dharma; sanaatanah: = ancient; tvam = thou; purushah: = Purusha; matah: = thought; me = by me.
Text in English:
You are the Imperishable, the Supreme Being to be realized. You are the great treasure-house of this universe; You are the imperishable Guardian of the Eternal Dharma. You are the ancient Purusha, I deem.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
He who realizes Iswara becomes worthy of attaining Him. The realization of that Supreme Being is therefore the goal of the sadhaka. The Lord is the treasure-house of this universe even as aakaasa ( the sky) is the treasure-house of the moving clouds. When the universe perishes periodically, He remains imperishable. In His sublime proximity the Eternal Dharma or the functioning of the universe takes place regularly. Arjuna is now convinced of these verities.

COMMENTARY BY DR.S.RADHAKRISHNAN:
aksharam: imperishable. Arjuna states that the Supreme is both Brahman, and Isvara, Absolute and God.
saasvatadharmagoptaa: the undying guardian of the eternal law. Abhinavagupta reads saattvatadhrmagoptaa, the guardian of the saattvata dharma.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Visvasya-Nidhanam: Treasure-house of this universe, also means ‘abode’ or ‘refuge’ or the substratum of this universe. It is because of this that all the beings in the universe are preserved and protected. He is the inexhaustible source to whom the devotee turns at all times. Deluded indeed are they that ignore this divine treasure-house and run after the shadow of the objects of the senses which do not contain even an iota of pleasure.
Veditavyam: To be known by the aspirants or seekers of liberation, through Sravana (hearing of the scriptures), Manana (reflection) and Nididhyasana ( meditation).
Avyayah means inexhaustible, unchanging, undying.






THE HOLY GITA, CHAPTER 11, VERSE 17, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 17
Text in Transliteration:
kireetinam gadinam chakrinam cha
   tejoraasim sarvato deeptimantam
pasyaami tvaam durnireekshyam samantaad
   diptaanalaarkadyutim aprameyam
Sanskrit words and phrases and their meaning:
kireetinam = one with diadem; gadinam = with club; chakrinam = with discus; cha = and; tejo raasim = a mass of radiance; sarvatah = everywhere; deeptimantam shining; pasyaami = (I) see; tvaam = thee; dur nireekshyam = very hard to look at; samantaat = all round; deepta anala arka dyutim = blazing like burning fire and sun; aprameyam = immeasurable.
Text in English:
I see You with diadem, club, and discus; a mass of radiance blazing everywhere, hard to look at, all round dazzling like flaming fire and sun, and immeasurable.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
Any brilliance experienced in dream seems to dazzle the physical eyes though they are not actually affected thereby. The divine eye is said here to get dazzled on a greater measure; but its effect on the mind is salutary. Even the spiritual eye which is of a calibre superior to that of the fleshy eye, is not helpful to cognize the Cosmic Form in its entirety. It is therefore adored as the immeasurable.
The colour of the sattva guna is white. The reflection therefore of the brilliance of Atman on it is more dazzling than the bright sun.   

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Kiritam is a special ornament for the head, the crown.
Arjuna had worshipped the Lord as having a crown, club and discus and the Lord showed him the same form now. He is in all form and He is beyond all forms as the transcendental Reality. Who can comprehend His glory?
Tejorasim: A mass of splendour that cannot be perceived without the inner divine eye of intuition.
Aprameyam: Immeasurable, whose limts cannot be fixed.
I infer from this vision of Thy power of Yoga that Thou art the Imperishable, etc.





Friday, 23 February 2018

THE HOLY GITA, CHAPTER NUMBER 11, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 16
Text in Transliteration:
aneka baahoodara vaktra netram
   pasyaami tvaam sarvato ‘nantararoopam
naa ‘ntam na madhyam na punas tavaa ‘dim
   pasyaami visvesavara visvaroopa
Sanskrit words and phrases and their meaning:
Aneka baahu udara vaktra netram = with manifold arms, stomachs, mouths and eyes on every side; pasyaami = (I) see; tvaam = thee; sarvatah = on every side; ananta roopam = of boundless form; na = not; antam = end; na = not; madhyam = middle; na = not; punah: = again; tava = thy; aadim = origin; pasyaami = (I) see; visvesvara = O Lord of the universe; visva roopa = O cosmic form.
Text in English:
I behold You, infinite in forms on all sides, with countless arms, stomachs, mouths and eyes; neither Your end nor the middle nor the beginning do I see, O Lord of the universe, O Universal Form.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
All the varieties of manifestations are His forms and He also transcends them all.

COMMENTARY BY DR.S.RADHAKRISHNAN:
vaktra: faces or mouths.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
A thing that is limited by space and time has a beginning, a middle and an end, but the Lord is omnipresent and eternal. He exists in the three periods of time—past, present and future, but is not limited by time and space. Therefore He has neither a beginning nor middle nor end.
Arjuna could have this divine vision only with the help of the divine eye bestowed upon him by the Lord. He who has supreme devotion to the Lord and on whom the Lord showers His grace can enjoy this wondrous vision.

Comments by the blogger:
Many arms, stomachs, mouths and eyes stand for the entire humanity of the three times, past, present and future. Human beings are none but the individual expression of the Lord. So all are equal before the Lord! He does not differentiate between the rich and the poor, black or white and so forth.
On every side, the Lord has boundless form without a beginning, middle and an end.
Even on the earthly plane, when we stand on the seashore and gaze at the sea, we see not the beginning, middle and an end of the waters. Water is just one of the five elements. The sky also looks to be stretching into the infinity. Our Earth looks like an endless flat extant expanse. But we all know the sea is a limited expression of salty water. We all know the sky has limits and is not infinite. And we all know that the earth is round or elliptical in size. While we cannot see the limits of the finite elements, what could be said of the Lord’s Universal Form which is really infinite and limitless in the right and real sense of the term?






         

THE HOLY GITA, CHAPTER 11, VERSE 15, VISVARUPA DARSANA YOGA OR THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 15
Text in Transliteration:
                                       arjuna uvaacha
pasyaami devaams tava deva dehe
   sarvaams tathaa bhoota visesha samghaan
brahmaanam eesam kamalaasanastham
   rrsheems cha sarvaan uragaams cha divyaan
Sanskrit words and phrases and their meaning:
arjuna uvaacha = Arjuna said:
pasyaami  = (I) see; devaan = the gods; tava = thy; deva = O God; dehe = in the body; sarvaan = all; tathaa = also; bhoota visesha samghaan = hosts of various classes of beings; brahmaanam = Brahma; eesam = the Lord; kamala aasana stham = seated on the lotus; rrsheen = sages; cha = and; sarvaan = all; uragaan = serpents; cha = and; divyaan = vinine.
Text in English:
I see all the gods, O God, in Your body and hosts of all grades of beings; Brahma, the Lord, seated on the lotus and all the Rishis and celestial serpents.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
The four-faced Brahma is the Creator of all beings; he is therefore revered as eesa. He is seated on the lotus come out of the navel of Mahaavishnu. Beings movable and immovable are all contained in the Cosmic Form. Rishis like Vasishta and serpents like Vasuki are visible therein.

COMMENTARY BY DR.S.RADHAKRISHNAN:
The vision of God widens our horizon and takes us beyond the earthly tumults and sorrows which so easily obsess us. God’s creation is not limited to this small planet, which is only an insignificant part of the cosmos. Arjuna sees the great and various company of spirits filling the universe.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Arjuna describes his own experience of the Cosmic Form in this and the following verses, 15 to 31.
Bhootaviseshasanghan: Hosts of various classes of beings, both animate and inanimate. These numerous entities are in Thy Cosmic Form, like hairs on the human body.
Brahma, the four-faced, the Lord of all creatures, is seated in the centre of the earth-lotus on the Meru which forms the thalamus as it were of the earth-lotus.
Sages, such as Vasishtha. Serpents, such as Vasuki.     





Wednesday, 21 February 2018

THE HOLY GITA, CHAPTER 11, VERSE 14, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 14
Text in Transliteration:
tatah: sa vismayaavishto hrshtaromaa dhanamjayah:
pranamya sirasaa devam krtaajnalir abhaashata
Sanskrit words and phrases and their meaning:
tatah: = then; sah: = he; vismaya aavishtah: = filled with wonder; hrrshttaromaa = with hair standing on end; dhanamjaya = Arjuna; pranamya = having prostrated; sirasaa = with (his) head; devam = the God; krrtaanjalih: = with joined palms; abhaasata = spoke.
Text in English:

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
When a yogi is blessed with the vision of God, its exuberance reveals itself through the spiritual charge it induces in his body and mind. Being struck with blissful amazement is the effect it brings on his mind. The hair standing on end, the head bowing down in reverence and palms joining in spontaneous adoration are the marks of ecstasy visible on his body. Out of the fullness of the heart the mouth speaks.

COMMENTARY BY DR.S.RADHAKRISHNAN:
In an agony of awe, his hair uplift, his head on high, his hands clasped in supplication, Arjuna adores.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Tatah: Then, having seen the Cosmic Form.
Arjuna joined his palms in order to do prostration to the Cosmic Form. The great hero had attained true humility which the bowed head and joined palms represented, and which is the essential ingredient of devotion.

Comments by the blogger:
Hair standing on end indicates one of the Maha Bhava as described in Srimat Swami Chidbhavananda’s able commentary on the immortal Tamil Text of Tiruvachagam. There various Maha Bhavas are described. A devotee goes through all these Maha Bhava born of internalized blissfulness. For example, the eyes shedding tears continuously while the body trembles in ecstasy. This is one of the Maha Bhava. Here Arjuna’s hair stands on end. He gets goose pimples. He is going through an ecstatic moment. Hair standing on end is one of the stages a bhakta or devotee goes through by stages. The consonant stage is self-surrender. Arjuna is going to declare that soon. His acts of bowed head and joined palms indicate the same. Complet self-surrender is intrinsic to the stage of being a devotee.    




Tuesday, 20 February 2018

THE HOLY GITA, CHAPTER 11, VERSE 13, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 13
Text in Transliteration:
tatrai ‘kastham jagat kritsnam pravibhaktam amekadhaa
apasyad devadevasya Sartre paandvas tadaa
Sanskrit words and phrases and their meaning:
tatra = there; ekastham = resting in one; jagat = the universe; krrtsnam = the whole; pravibhaktam = divided; anekadhaa = in many groups; apasyat = saw; deva devasya = of the god of gods; sareere = in the body; paanadavah = son of Pandu; tadaa = then.
Text in English:
There in the body of the God of gods, Pandava then saw the whole universe with its many divisions drawn together into one.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
Unity in variety is the plan of Nature. The Cosmic Life is manifesting Itslf as the celestials, as the human beings, as animals, as birds, as the vegetable kingdom and other species. These are all expressions of the same Consciousness. The celestial world, the terrestrial world, the nether world—these are all regions intended for enjoyments of various kinds. And each region has its own objects of enjoyment. All these are contained in Iswara who is the Life of lives; this is how the unity in variedty is made possible.

COMMENTARY BY DR.S.RADHAKRISHNAN:
Arjuna had the vision of the One in the many and the many in the One. Aa things remain the same and yet all are changed. There is astonishment at the disappearance of the familiar landmarks of the everyday world. Everything is interfused, each with each and mirrors the whole. The vision is a revelation of the potential divinity of all earthly life.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:
Tatra: there—in the Cosmic Form.
Anekadha: many groups—gods, manes, men and other species of beings.
Arjuna beheld the forms as the forms of the Lord, all heads as His heads, all eyes as His eyes, all hands as His hands, all feet as His feet, every part of everybody as the limb of the Lord’s divine form. Wherever he looked he beheld nothing but the Lord. He got mystic divine knowledge.
Sanjaya has given a truly graphic description of the Cosmic Form. Yet, it would be futile to grasp it with the finite mind. It is a transcendental vision, beyond the reach of the mind and senses. It has to be realised in Samadhi.

Comments by the blogger:
It could be quite frightening to have an integral vision of this cosmos. For us out the five elements, the air and the sky largely remain unseen. Air, ok. How come we do not see the sky? The sky as we understand is quite different from the one as we get to see! We see an expanse of blue bright sky or the overcast sky. At least in the blue and bright sky, there is room for illusion and the sky seems to our naked eye as expanding into the infinitude, as the sea waters. But the overcast sky or the sky overcast with dark rain-bearing clouds give a definite and a very limited shape to the sky. The clouds hung so low as though they could be touched if only we stretched up our arms!
But the sky, though finite according to the theory of Albert Einstein, is described by the poets and even ordinary laymen as infinite, because of its intense immensity and massive proportions. And this sky houses millions of trillions of stars! There are said to be millions of milky ways like that of our Solar System. That is why it is strongly believed even by serious scientists that there are human beings more intelligent than us! There are numberless planets seen travelling fast at the speed of the light away from our planet, the Earth, since the Big Bang! That should give us a proper idea as to the size of the sky itself. But we are not threatened by the sky! On the other hand, we enjoy looking at the sky in its many moods! The poets write in praise of the sun-up and sunset. But we never get to see the sky in its true massive form. If we ever do get to see that, that would frighten us! It is one thing to make a mental picture and mentally analyze and understand about the sky, and quite different from actually seeing it in its true potential form all in its massiveness. What the eyes do not see the mind do not worry about!
Likewise, we do not get to see the air in its myriad moods. We only see the effect of the hurricane and tornado wrought on the other elements. And we do not get to see the water, the earth and fire in their real immense and massiveness. For example, we haven’t seen the ultimate deluge. The Chennai flood last year was the child of the deluge. But it frightened us!
So any element in their real and deluge-size will frighten us.
All we see of the mother Earth is the flat form and expanse with familiar landmarks like hills, forests or concrete jungle. But what would happen if we develop an acumen to see all at once the whole of the revolving earth? We would be actually wetting our pants in the sheerness of mighty fear! Once again, what the eyes do not get to see the mind does not bother about.
But Arjunan gets to see all the furious elements in their immense, full and massive form and the familiar landmarks are nowhere to be seen and this frightens and over-awes him.
Blessed we are only till we do not get to see the reality with our naked eyes! We thrive in limited illusive figures and shapes! The human mind cannot put up with God’s immensity and variety.  






Monday, 19 February 2018

THE HOLY GITA, CHAPTER 11, VERSE 12, VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM

THE HOLY GITA
CHAPTER NUMBER 11
VISVARUPA DARSANA YOGA OR THE YOGA OF THE VISION OF THE COSMIC FORM:
VERSE NUMBER 12
Text in Transliteration:
divi soorya sahasrasya bhaved yugapad utthitaa
yadi bhaah: sadrrsee saa syaad bhaasas tasya mahaatmanah:
Sanskrit words and phrases and their meaning:
divi = in the sky; soorya sahasrasya = of a thousand suns; bhavet = were; yugapat = at once; utthitaa = arisen; yadi = if; bhaah = splendour; sadrrsee = like; saa = that; syaat = would be; bhaasah: = splendour; tasya = of that; mahaatmanah = of the mighty being.
Text in English:
If the splendour of a thousand suns were to blaze forth all at once in the sky, that would be like the splendour of that Mahatman.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
The unknown has to be inferred citing the known as the pattern. Even then the inference can only be vague if not erroneous. The realized souls only can have a correct view of Him. Men with godly qualities alone can cognize God in His true import. The simile of a thousand suns indicates that Iswara is unparalleled. He is therefore Mahaatman—the Great Soul.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:
Divi here means in the Antariksha or the sky.
Mahatma here refers to the great soul or the mighty Being, the Cosmic Form.