162 REV. RICHARD COLLINS, M.A. 
see me with merely this eye of yours. Iwill give you an eye 
divine.” Then, “if in the heavens the lustre of a thousand 
suns burst forth all at once, that would be like the lustre of 
that mighty one.” There the son of Pandu then observed in 
the body of the God of gods the whole universe (all) in one, 
and divided into numerous (divisions). Then Arjuna, filled 
with amazement, and with hair standing on end, bowed his 
head before the God and spoke, with jomed hands: ‘ O God, 
I see within your body the gods, as also all the groups of 
various beings; and the Lord Brahman seated on (his) lotus 
seat, and all the sages and celestial snakes. I see you who 
are of countless forms, possessed of many arms, stomachs, 
mouths, and eyes on all sides .... a mass of glory.... 
the effulgence of a blazing fire or sun . . . . groups of gods 
are entering into you. Some, being afraid, are praying with 
joined hands, and the groups of great sages and Siddhas are 
saying ‘ Welfare!’ and praising you with abundant (hymns) 
of praise . . . . All these sons of Dhritarashtra, together with 
all the bands of kings (7.e., the warriors of the Kauravas) 
are rapidly entering your mouths... . Some with their 
heads smashed are seen to be stuck in the spaces between 
your teeth. As the many rapid currents of a river’s waters 
run towards the sea alone, so do these heroes of the human 
world enter your mouths blazing all round. As butterflies, 
with increased velocity, enter a blazing fire to their destruc- 
tion, so, too, do these people enter your mouths with 
increased velocity (only) to their destruction. Swallowing 
all these people, you are licking them over and over 
again from all sides with your blazing mouths.” Such is 
the Hindu writer’s picture of the manifestation of the divine 
in the human. There is the mingling of judgment with 
mercy, because in the history of the Mahabharata it is 
Krishna’s office to conquer the Kauravas. But the chief 
theme of the Bhagavad-Gita is the “unbroken happiness” of 
faith in him. There would appear, too, to be the claim of novelty: 
“OQ Arjuna, being pleased with you, I have by my own mystic 
power shown you this supreme form... . which has not 
been seen before by any one but you. . . . I cannot be seen as 
you have seen me, by means of the Vedas, not by penance, 
not by gift, nor yet by sacrifice; but by devotion to me ex- 
clusively, I can in this form be truly known, seen, and entered 
into. He who performs acts for (propitiating) me, to whom I 
am the highest (object), who is my devotee, who is free from 
attachment, and who has no enmity towards any being, he 
comes to me.” Besides the ‘ bhakti,”’? there is much in the 
Gité that is seldom, or never, found in the same connexion in 
