अवजानन्ति मां मूढ़ा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥11॥
avajānanti māṁ mūḍhā mānuṣhīṁ tanum āśhritam
paraṁ bhāvam ajānanto mama bhūta-maheśhvaram
श्लोक ११: जब मैं मनुष्य रूप में प्रकट होता हूँ, तो मूर्ख मनुष्य मुझे पहचान नहीं पाते। वे समस्त प्राणियों के परमेश्वर के रूप में मेरे व्यक्तित्व की पारलौकिक, दिव्य प्रकृति को समझ नहीं पाते।
Shloka 11: Fools are unable to recognise Me when I appear in the human form. They are unable to perceive the transcendental, divine nature of My personality as the Supreme Lord of all beings.
Verse 9.11 of the Bhagavad Gita addresses a profound paradox: despite Krishna being the Supreme Lord of all creation, many fail to recognize His divinity when He appears in a human-like form. Krishna explains that foolish people (mūḍhāḥ) deride or disrespect Him when He takes on a human appearance, unable to perceive His transcendental nature as the supreme controller of all beings (bhūta-maheśvaram).
The Sanskrit verse "avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam paraṁ bhāvam ajānanto mama bhūta-maheśvaram" reveals that the fundamental issue is one of perception and understanding. Those with clouded intelligence fail to comprehend that Krishna's human-like form is not ordinary but divine. They see the outward appearance but miss the transcendental reality behind it, mistaking the infinite for the finite.
This misconception stems from material conditioning and limited awareness. People often expect divinity to manifest in grandiose, otherworldly ways, complete with dazzling special effects or supernatural appearances. When confronted with Krishna's seemingly ordinary human form, they struggle to reconcile this simplicity with their preconceived notions of what godhood should look like. Their material consciousness prevents them from perceiving the spiritual reality that transcends physical appearances.
Two common misunderstandings arise from this limited perception. Some reduce Krishna to merely a historical figure or an exceptionally powerful human being, while others abstract Him into a symbolic representation of an impersonal absolute truth. Both perspectives miss the essential nature of Krishna's form as eternal, full of knowledge, and blissful (sac-cid-ānanda vigraha). His appearance may seem human-like, but His nature remains fully divine and transcendental.
Even exalted beings sometimes fall prey to this illusion. The story of Lord Brahma initially doubting Krishna's divinity exemplifies this tendency. Seeing Krishna as a simple cowherd boy, Brahma failed to recognize His supreme nature until Krishna revealed His cosmic form. Similarly, throughout history, many have dismissed divine manifestations because they appeared too ordinary or humble to match their expectations of grandeur.
The verse teaches us that appearances can be deceiving, especially when it comes to spiritual truths. Just as a small seed contains the potential for an enormous tree, Krishna's seemingly simple human form contains infinite divine potential. His extraordinary acts—lifting Govardhan Hill with a finger, displaying the entire universe within His mouth, or revealing His universal form to Arjuna—occasionally pierce through the veil of ordinariness to reveal glimpses of His true nature.
At its heart, this verse invites us to develop a deeper spiritual vision that sees beyond external appearances. It challenges us to recognize that the Supreme Truth may manifest in ways that contradict our expectations, requiring us to approach divinity with humility rather than presumption. By cultivating this spiritual insight, we can begin to perceive Krishna's true transcendental nature even as He appears in a seemingly human form, moving beyond the superficial judgments that keep us trapped in material consciousness.
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