“I am Time, destroyer of worlds.”
This is the most quoted verse in the Bhagavad Gita, but it’s also one of the most misunderstood.
In Part 2 of our exploration of Chapter 11, Krishna reveals his universal form to Arjuna in one of the most awe-inspiring visions in all of sacred literature. Yet instead of feeling enlightened or peaceful, Arjuna is overwhelmed with fear.
Together, we’ll unpack what Krishna really means by “I am Time,” compare this unforgettable moment with Jesus’ Transfiguration, and explore why encounters with the Divine often leave us speechless rather than comfortable.
Let’s explore:
🔹The meaning behind Krishna’s universal form (Vishvarupa)
🔹Why Arjuna responds with fear instead of bliss
🔹What “I am Time” really means and why it isn’t celebrating destruction
🔹Surprising parallels between the Bhagavad Gita and Jesus’ Transfiguration
🔹Why mystical experiences often expand us before they comfort us
👉 Dive deeper into yoga’s origins with my History of Yoga Course → https://www.brettlarkin.com/history-of-yoga-course/
📖 Different translations explored:
Barbara Stoler Miller: https://www.amazon.com/Bhagavad-Gita-Krishnas-Counsel-Bantam-Classics/dp/0553213652
Godsong by Amit Majmudar: https://www.amazon.com/Godsong-Verse-Translation-Bhagavad-Gita-Commentary/dp/1524733474
Eknath Easwaran: https://www.amazon.com/Bhagavad-Gita-2nd-Eknath-Easwaran/dp/1586380192
Bhagavad-Gita As It Is by Swami Prabhupada: https://www.amazon.com/Bhagavad-Gita-As-Bhaktivedanta-Swami-Prabhupada/dp/0892131233
FREE Practice: Kundalini Meditation for Focus | AWAKEN YOUR HEART AND THIRD EYE
Relevant Blog: Kundalini Awakening: What Is It and How To Awaken It
Relevant to Today’s Episode:
🌀 History of Yoga
🎧 Also Listen to:
#406 – Vedanta vs. Christianity: Bliss, Grace & the Divine in Two Spiritual Paths
#413 – Yoga Doesn’t Have a Devil. So What’s the Enemy? (Part 1)
#425 – How the Divine Speaks: Sacred Symbolism in the Gita, Bible & Upanishads Part 1
© 2026 Uplifted Yoga | BrettLarkin.com
Transcript:
Brett Larkin:
Welcome to the Uplifted Yoga Podcast, where ancient yogic wisdom meets modern business strategy. I’m Brett Larkin, creator of Uplifted Yoga, where I’ve certified thousands of yoga teachers, built a multi-seven figure business, and guided over half a million students on YouTube. Here’s the truth.
You don’t have to choose between embodying deep yogic wisdom and building a thriving, freedom-based business. This podcast is your space to integrate both, because yoga isn’t just what you do on the mat. It’s how you show up in every part of your life.
Whether you’re here to deepen your yoga practice, grow your teaching career, or align your energy with your purpose, you’re in the right place. Let’s dive in. I am time, destroyer of worlds.
It’s one of the most famous lines in all of world literature. It was quoted by Robert Oppenheimer after the first atomic bomb test, but it comes from a much older source, you guessed it, the Bhagavad Gita. Today we’re going to explore what Krishna actually meant when he spoke these words.
Along the way, we’ll witness his breathtaking transformation, his universal form, as he goes from being a person to dazzling us with his splendor and glory. And we’ll compare this moment with Jesus’s transfiguration on the mount, and discover why Arjuna’s encounter with the divine leaves him trembling, terrified, instead of peaceful, and what this means for us as spiritual seekers. Let’s dive in.
Last week, we left off at one of the most dramatic moments in the Bhagavad Gita after 10 chapters of teaching, intellectual discourse, Krishna told Arjuna something astonishing. Krishna, who’s God, and Arjuna, who’s the stand-in for us, said to Arjuna, you can’t see me with your ordinary eyes, therefore I’m going to give you divine sight. Now Krishna is not a stranger who’s like appearing out of nowhere.
He’s actually Arjuna’s lifelong cousin, his trusted friend, and in this particular moment, his charioteer on a battlefield. But now for the first time, Arjuna’s about to see who Krishna, this person who he has perceived as like a cousin and trusted colleague his whole life, who he actually is. So today, we’re actually going to see and read one of the most famous mystical passages in all of world literature.
So get excited. And what’s surprising about all of this is that we can read this at surface level as a story about God, Krishna revealing himself. But I actually think the way more interesting approach and lens is to see this chapter as a story about what happens to a human, a human being, aka Arjuna, when they encounter God.
So we’re going to pick up Gita chapter 11, verse 9. And here we go back to Sanjaya, the narrator of the story. So we haven’t seen him for a while. The past many chapters has been Arjuna and Krishna dialoguing back and forth.
But now we’re going to go back to Sanjaya, who’s like the narrator of the story is a great way to think of him like the the person on the mountaintop who’s watching with his divine sight everything that’s happening down on the battlefield and relaying it to us. So we kind of go back to like a third person kind of vibe. So Sanjaya says, Krishna, the great lord of discipline, revealed to Arjuna the true majesty of his form.
It was a multi-form, wondrous vision with countless mouths and eyes and celestial ornaments brandishing many divine weapons. Everywhere was boundless divinity containing all astonishing things, wearing divine garlands and garments anointed with divine perfume. If the light of a thousand suns were to rise in the sky at once, it would be like the light of that great spirit.
Arjuna saw all the universe in its many ways and parts, standing as one in the body of the God of the gods. Then filled with amazement, his hair bristling on his flesh, goosebumps, right? Arjuna bowed his head to the God, joined his hands in homage, and spoke. So before we go back to hearing Arjuna, let’s just like take in that description of what happens and I actually want to look at the God song translation too for these verses 9 through 14 because he tends to go more poetic.
So he says, Yoga’s great lord Krishna showed to Arjuna his highest majestic form, many a mouth and eye, many a glimpse of wonder, many divine decorations, divine the many weapons raised, divine wreaths and clothes he wears, divine perfumes and oils made of every marvel God unending, facing everywhere at once. If in the sky a thousand suns were all at once to rise, such radiance would match the radiance of this. The cosmos whole divided many ways, Arjuna saw there stand as one in the body of the God of the gods, then shot through with amazement, his hair standing on end, Arjuna bowing his head to the God and pressing his palms together, said, okay, so what language do you see being used here to describe the infinite? Because that’s the problem Arjuna faces.
It’s so excessive, right? Like thousands, countless, infinite, everywhere, every direction, every color, every form. It’s almost as like language itself starts breaking down. So this isn’t like a civilized rational recap of like, here’s what I saw.
It’s just like, oh my God, I don’t even have words for this. So like, here’s me talking in like a lot of hyperbole to try to even describe what I’m seeing. And I think this is a great place for us to read a few verses directly from the transfiguration.
Because if you listen to the part one of this episode where we talked about the setup for this chapter 11, I mentioned how one of the reasons I love this chapter of the Gita is because it reminds me also and feels so similar in many ways to when Jesus transfigures himself into like blinding white light and glory on the mountain with three of his disciples. And I’m just going to read little pieces of it so you can just see how similar some of the imagery is, even though these are like different centuries, different traditions. So in Matthew 17 verse 2, his face shone like the sun and his clothes became white as light.
This is very similar to the Gita line we just heard, like about the sun, if the splendor of a thousand suns were to blaze forth. So again, different traditions, different centuries, but notice what humans reach for when we start trying to describe the divine light, radiance, brightness, right? It’s almost like ordinary language fails. So people just begin reaching for the brightest thing they know, which is the sun.
So I think, you know, maybe this isn’t meant to be a literal physical description. It’s trying to communicate something that words can’t quite contain. Let’s keep reading, picking up with verse 15 and we’ll go to 23.
So now Arjuna responds. So now he’s speaking to what he’s seeing. And again, we’re going to see a lot of imagery.
So Arjuna says, I see the gods in your body, O God, meaning O Krishna, and hordes of varied creatures, Brahma, the cosmic creator on his lotus throne, all the seers and celestial serpents. I see your boundless form everywhere, the countless arms, bellies, mouths, and eyes, Lord of all, I see no end or middle or beginning in your totality. I see you blazing through the fiery rays of your crown, mace, and discus, hard to behold in the burning light of fire and sun that surrounds your measureless presence.
You are to be known as supreme eternity, the deepest treasure of all that is, the immutable guardian of enduring sacred duty. I think you are man’s timeless spirit. I see no beginning or middle or end to you.
Only boundless strength in your endless arms, the moon and sun in your eyes, your mouths of consuming flames, your own brilliance scorching the universe. You alone fill the space between heaven and earth and all directions. Seeing this awesome, terrible form of yours, great soul, the three worlds tremble.
Throngs of gods enter you, summon their terror, make gestures of homage to invoke you. Throngs of great sages and saints hail you and praise you in resounding hymns, howling storm gods, sun gods, bright gods, and gods of ritual and gods of the universe, twin gods of dawn, wind gods, vapor-drinking ghosts, throngs of celestial musicians, demigods, demons, and saints all gaze at you amazed. Seeing the many mouths and eyes of your great form, its many arms, thighs, feet, bellies, and fangs, fangs, what? The world tremble and so do I. Seeing you brush the clouds with flames of countless colors, your mouths agape, your eyes blazing, my inner self quakes.
I find no resolve or tranquility.” Okay, let’s stop there. I find no resolve or tranquility. Before we go there, let’s just talk about some of the imagery we just saw.
Many mouths, many eyes, many arms, many faces, the whole universe contained within Krishna. So what is Krishna trying to communicate with this? I don’t know. I don’t think it’s simply like, oh, look at how impressive I am.
I’ve got a lot of arms. Woo. Right? He’s trying to show something about reality itself.
He’s trying to show Arjuna, also us, the human, that everything, every creature, every possibility, every moment exists within the divine. Nothing exists outside of him. So that’s a really profoundly non-dual image for my 300-hour teacher training graduates who may be listening to this because we talk a lot about dualism in that program.
So here we have a profoundly non-dual image. And I think it’s fun to go into the Sanskrit occasionally, not in a way that’s overwhelming, but just to pull out like a key vocab word from this section. We talked about avidya in part one of chapter 11.
Here in part two of chapter 11, I want to talk about visvarupa or vishvarupa. This Sanskrit word means the universal form, the universal form. And this word is important because this isn’t Krishna transforming into something else.
OK? This is Arjuna actually seeing, perceiving with the new perception eyeballs that Krishna gifted him through grace. This is Arjuna perceiving the totality of what Krishna has always been. So this ties back to the first part of our exploration of chapter 11.
Because it’s so easy to read this and think like, oh, Krishna just morphs from this human and suddenly becomes this crazy god thing and it’s like a firework show on 4th of July or in the sky. He’s like mouths and arms and lights and swords and all this craziness. Like he was a person and he’s showing us who he is now.
But that’s why I spent so much time setting up this chapter because that’s not the point. That’s not what’s happening. I think what’s happening, well not I think, it’s in the text, right? Verse 4, Arjuna is humble.
He said, if you think it’s possible for me to see this. And verse 8, we get the response where Krishna says, I’ll give you a divine eye. He says, you can’t see me with your own human eyes, aka you can’t see me with your limited perception.
I’m going to give you a divine eye to see and then look at how majestic I am. So Krishna actually hasn’t changed. It’s Arjuna.
It’s us. It’s the human. It’s our perception that has changed.
And all of a sudden, instead of having like a narrow gaze, the filter’s gone. And instead of seeing Krishna as our cousin slash human slash friend, all of a sudden our perception is so wide, so big that we’re able to perceive him as he always has been as this ultimate powerful fabric of the universe. Okay, so let’s look at verses 24 through 31 because this is the emotional turning point.
So I just read verse 24 where Arjuna says he’s seeing all this and he says, my inner self quakes. I find no resolve or tranquility. Let’s look at another translation of that.
I’m grabbing God’s song translation. We’ve been looking at Barbra Stoller Miller. I see you and my inner self is shaking.
I find no calm nor courage. Interesting. Verse 25, seeing these harrowing tusks of yours in mouths that resemble the fires of time, I’ve lost my direction.
I can’t get to shelter. Lord God, home of the moving world, have mercy. Over there they enter you, Dhritarashtra’s sons, all of them, along with the crowds of earthly rulers, Bhishma and Drona and Karna, that son of a charioteer, together with ours over there, even our main warriors, swiftly they enter your mouth.
So now he’s talking about people that are on the actual battlefield with them. He sees all of those people like entering Krishna’s mouth. Verse 27, swiftly they enter your mouths with those fearsome, those harrowing tusks.
Some of them I see with mashed heads stuck between your teeth. As the rapids of several rivers run to the ocean, so the heroes of the human world enter your flaming mouths. So that’s like a nice reminder of how insignificant we are as little humans.
Okay, going on, verse 29. As moths to their destruction swiftly swarming, enter blazing flame, the worlds to their destruction enter your mouths too, swiftly swarming. Your flaming mouths lick up and swallow planets, whole on all sides.
Your fierce rays, filling this entire universe with brilliance, burn it up. Tell me who you are, fearsome form. Namaste to you, best of the gods, mercy.
I want to understand you, primordial one. I just don’t understand your workings. Okay, so this is the part most people forget, right? Like we like to imagine enlightenment as peaceful, but Arjuna is not peaceful.
He is shaking. He’s completely lost his composure. He’s literally begging for mercy.
Like verse 27, I’m going back to Barbara Stoller Miller now. Rushing through your fangs into grim mouths, some are dangling from heads crushed between your teeth. I mean, this is frightening, frightening stuff.
Like this is the stuff of nightmares. He’s eating planets. He’s setting people on fire.
He has violent rays. So Arjuna says, who are you in this terrible form? And he’s saying, I want to know you, but I don’t comprehend the course of your ways. Going back to our Bible comparison for a moment, what do all the angels say when they come to humans? What do they open with? Do not be afraid.
Do not be afraid. What does that mean? It means that when something divine comes, humans are quaking. They’re terrified.
Comparing again to Jesus’s transfiguration, which uses a lot of the same imagery. Are you tired of bouncing between random yoga videos and trying to figure out what to practice? If you’re craving depth, consistency, and a real educational progression plan, my Uplifted Membership might be exactly what you’re looking for. Inside the Uplifted Members app, you get structured weekly schedules, guided training plans, journaling workbooks, and philosophy courses that build on each other.
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Let’s look at this in the book of Luke 9. This is verse 28, Eugene Peterson’s translation, so not as literal a translation. About eight days after saying this, Jesus climbed the mountain to pray, taking Peter, John, and James along. While he was in prayer, the appearance of his face changed and his clothes became blinding white.
At once, two men were talking with him. They turned out to be Moses and Elijah. And what a glorious appearance they made.
So Jesus transforms, and then Moses and Elijah going back to the Old Testament, the old covenant. These are like the big dogs from the Old Testament who are highly significant. They appear next to Jesus.
So they’re like this threesome. And they talked over his exodus, the one Jesus was about to complete in Jerusalem. Meanwhile, Peter and those with him were slumped over in sleep.
When they came to rubbing their eyes, they saw Jesus in his glory and the two men standing with him. When Moses and Elijah had left, Peter said to Jesus, Master, this is a great moment. Let’s build three memorials, one for you, one for Moses, and one for Elijah.
He blurted this without thinking. While he was babbling on like this, a light radiant cloud enveloped them, and they found themselves buried in the cloud. They became deeply aware of God.
Then there was a voice out of the cloud. This is my son, the chosen. Listen to him.
When the sound of the voice died away, they saw Jesus there alone. They were speechless, and they continued speechless, said not one thing to anyone during those days of what they had seen. OK, and then here’s a shorter version in Matthew just to show again how similar it is and the parallels in language.
This is Matthew 17, verse 2. He was transfigured before them. His face shone like the sun. His clothes became as white as the light, and behold, Moses and Elijah appeared to them, talking with him.
Then Peter answered and said to Jesus, Lord, it is good for us to be here. If you wish, let us make three tabernacles, one for you, one for Moses, and one for Elijah. While he was still speaking, behold, a bright cloud overshadowed them, and then suddenly a voice came out of the cloud saying, this is my beloved son in whom I am well pleased.
Hear him. And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, arise, do not be afraid.
When they had lifted up their eyes, they saw no one but Jesus only. And then in the book of Mark, where we see this same story, so we have it in three of the four gospels, Mark also has a line, I think it’s 9-6. He says, Peter didn’t know what to say, like they didn’t know what to say because they were so frightened.
So what we see is Peter, who’s like Jesus’s number one disciple, is not giving brilliant theology. He’s totally overwhelmed. He starts babbling kind of like an idiot, and he’s like, this is so awesome.
Like, you look amazing. Let’s stay here. Like, let’s build the tabernacles, like a shelter.
Again, this is referring to sort of the old covenant, which Peter would have been really familiar with, the Old Testament. But he’s like, let’s camp out here, guys. Like, let’s stay here.
This is so amazing. Peter wants the experience to last, right? He’s like, let’s stay here. Let’s all hang out.
Like, let’s build a campfire. Like, I’ll build three tents, Jesus, like one for you, one for Moses and Elijah, who like suddenly appeared with us. So he’s described as babbling, and then he’s described as like terrified and frightened, and then they’re speechless.
So there’s this intense encounter. And then, you know, just like total overwhelm and fear and like being at a loss for words. So across traditions, humans seem to respond similarly to these kind of visions, right? Like not with confidence, not with certainty, but with awe.
So in both these stories, all these stories, I think what we’re seeing here is like not a domesticated God. Like, I think we often have a temptation to make God manageable, comfortable, predictable. Here, you know, the Gita is reminding us like, no, no, no, no, no, no.
This is terrifying. Ultimate reality is infinitely, infinitely larger than our concepts. It’s beyond what we can even describe in words.
Let’s pick up with verse 32. I’m staying with Barbara Stoller Miller. So going back to Arjuna, he just said, like, who are you in this terrible form? Like, this is really freaky.
I want to know you, but I don’t comprehend, right? And so Lord Krishna says, verse 32, I am time grown old, creating world destruction set in motion to annihilate the worlds. Even without you, all these warriors arrayed in hostile ranks will cease to exist. Therefore, arise and win glory.
Conquer your foes and fulfill your kinship. They are already killed by me. Just be my instrument, the archer at my side.
Drona, Bhishma, Jayantratha and Karna and all the other battle heroes are killed by me. Kill them without wavering, fight and you will conquer your foes in battle. So there’s so many interesting things happening in these lines.
It’s just like, whoa, where do we even start? Okay, let’s start at the beginning, verse 32. So this is the most famous or most quoted verse in the Bhagavad Gita. I am time grown old, creating world destruction set in motion to annihilate worlds.
This was a quote that Oppenheimer with the atomic bomb really latched onto. It’s really famous. So let’s look at some other translations of it.
Here’s our Swami’s translation. Krishna said, time I am the great destroyer of worlds and I have come here to destroy all people with the exception of you, meaning Arjuna and the Pandavas, his side of the battle. All the soldiers here on both sides will be slain.
The next verse, therefore, get up, prepare to fight and win glory, conquer your enemies and enjoy a flourishing kingdom. They are already put to death by my arrangement and you and you’re supposed to be an instrument in the fight. So it’s also kind of like, Arjuna, be humble.
Like, I already know how this battle is going to go down. I’ve already killed all these people. And a lot of what we see here are like what I feel is like he’s implying this collapsing timeline, this different understanding of time.
I just want to look at the God song translation as well. I promise this is all going to tie together. Okay, so the God song translation says, I am time.
I make worlds die. I have come here to annihilate worlds. So that’s the big quoted verse, like, I am the destroyer of worlds.
But I think it’s misunderstood. I don’t think Krishna is celebrating destruction. He’s revealing something unavoidable, which is that everything changes.
Everything passes. Everything born will die. Time, like this monster, consumes all things.
And Krishna isn’t outside that process. He’s actually revealing it. He actually encompasses it.
In the Bible, in Revelation, we see Christ calling himself the Alpha and the Omega. He’s the beginning and the end. We see such similar languages in terms of the collapsing of time here as well, which I think is really alluding to the fact that the divine doesn’t have anything to do with our normal, linear understanding of time.
In verse 16, he says, again, I see no end or middle or beginning to your totality, right? Christ saying, I am the Alpha and the Omega. So there’s a concept of time that exists beyond our linear understanding of time as humans. And I think that’s frightening, right? This idea of impermanence, this loss of control, death.
Here, the Gita isn’t asking us to ignore these realities. It’s asking us to see them from a divine perspective, with a different perception, with our divine eyes that we’ve been gifted along with Arjuna in getting to be in this story and see this dialogue. So what would it be like to feel like all of your categories for reality suddenly collapsed? Before we close, I want to invite you in to Arjuna’s experience rather than us just observing, because that’s what this chapter is all about.
I want you to imagine every category you have to understand reality. You’re in your body. Other people are in other people’s bodies.
Daytime is a thing. Nighttime is a thing. Love is a thing.
Hate is a thing. Time is a thing. There’s before and there’s later.
Imagine all of that collapsed. You’d probably be terrified too, right? It’s a lot. And I think when we think of it that way, we can almost have this embodied experience of the chaos, the terror that Arjuna is experiencing.
And I think as we close, the surprising thing is that we have these transfigurations, these revelations. We read today two of the greatest visions in all of sacred literature of the divine, right? And in all the cases, nobody left feeling blissful. This vision didn’t leave Arjuna feeling blissful.
It left him trembling. It left him terrified. He saw some really dark stuff.
And we’ll also look next week at why this experience itself is just a moment in time. Because as we’ll see next, in our last part of looking at chapter 11, we’ll see that Arjuna and us, we get to see this, just like Jesus’ disciples on the mountain got to see this, but then it goes away. It goes away.
And so that’s a question that we’ll explore next time, right? Like, if these mystical experiences don’t last, if they’re just a moment, what are they actually for? Why do they even matter? So between now and next week, an invitation I have for you is to really notice the moments when you feel awe. Maybe it’s watching the sunset. Maybe it’s looking up at the stars.
Maybe it’s holding your child when they sleep. Maybe it’s standing in a forest or listening to a piece of music that gives you goosebumps. Remember, I love like the ancient, the translation we actually heard of goosebumps, Arjuna’s hair standing on end as he saw this.
This week, like, don’t rush past those moments if you capture one of them. Stay with them for an extra 30 seconds or so, because these moments aren’t, you know, the universal form that Krishna revealed to Arjuna that we just read about. But I do think that they’re reminders that reality is much bigger, much deeper, and more mysterious than our ordinary mind or eyes usually perceive.
So I love this because it’s really connecting with this theme we’ve been talking about as our perception as the thing that gives us access to these mystical experiences that many of us might be craving. So instead of chasing a mystical experience, just like, how can we practice paying attention or maybe asking yourself, you know, like, what am I not seeing right now or feeling right now because I’m moving too fast? And the last thing I want to say here is that, you know, neither Arjuna nor Peter in the stories we looked at today walked up the mountain or walked into the conversation expecting some sort of beautiful revelation. They were simply just walking with someone they trusted.
Peter was walking with his beloved rabbi, his teacher who he trusted. Arjuna was talking to his cousin, his longtime friend and confidant. So I think there’s a lesson for us even just in that, right? It’s like sometimes spiritual maturity isn’t about chasing these extraordinary experiences and the breath of fire and the, you know, the intense kriyas and all the stuff or whatever it is you’re doing that to try to get where you’re going.
It’s like maybe it’s just about faithfully walking with a teacher until one day you realize that there’s a lot more for you there than you even ever could have imagined. So like a sense of expectancy and intimacy and depth rather than striving. Thank you so much for being here and listening all the way to the very end.
Don’t forget to tune in to listen to the last part, the part three of chapter 11 in our exploration of the Gita. And until next time, take care of you. Loving what you’re learning on the podcast? Apply the ancient science of yoga to your daily life surrounded by incredible peers in my uplifted 200-hour online yoga teacher training or grow into your role as a leader of others in my 300-hour professional program for yoga teachers, which is also a high-level business mastermind.
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