Bhagavad Gita Verse 46, Chapter 11

kireetinam gadinam chakrahastamicchhaami tvaam drishtumaham tathaiva |
tenaiva roopena chaturbhujena sahastrabaaho bhava vishvamoorte || 46 ||
 
Wearing a crown, holding a mace, disc in hand, in that four-armed form do I wish to see you. O one with infinite arms, be that very form, O universal form.
 
kireetinam : wearing a crown
gadinam : holding a mace
chakrahastam : disc in hand
icchhaami : I wish
tvaam : you
drishtum : see
aham : I
tathaiva : like that
tenaiva : that very
roopena : form
chaturbhujena : with four arms
sahastrabaaho : O one with infinite arms
bhava : be
vishvamoorte : O universal form
 
Fearing Shri Krishna’s terrible form, Arjuna begged Shri Krishna to transform back into his normal form. Terming a four-armed figure as a normal form may seem strange. We need to dig deeper into the symbolic aspect of the number four to understand this request properly. The number four has a deep significance in the scriptures, since it represents the four Vedas, the four Varnas or classes, the four aashramas or stages, and the four purushaarthaas or aims of life. As an example, let us explore the four aashramas.
 
A person is supposed to pass through four aashramas or stages during their life. They begin life under the instruction of a guru or teacher, with the sole aim of seeking knowledge. This stage is called brahmacharya. After graduating from their school, they then lead the life of a householder in the grihastha stage. When that is fulfilled, they enter into a stage where they begin to gradually renounce all material attachments. This is known as vaanaprastha. After complete renunciation, a person’s life culminates in the sanyaasa stage where there sole aim is spiritual pursuits.
 
In this manner, we can uncover the significance behind several aspects of the number four. But what Arjuna really meant to convey to Shri Krishna was a request to assume the form that his admirers and devotees loved the most, the form that was the object of their meditation. This was Shri Krishna’s form as Lord Naaraayana, which was the embodiment of peace and serenity, and a polar opposite of his rudra or terrible form that Arjuna wanted to go away.

Bhagavad Gita Verse 17, Chapter 11

kireeteenam gadinam chakrinam cha tejoraashim sarvato deeptimantam |
pashyaami tvaam durnireekshyam samantaadyeeptaanalaarkadyutimaprameyam || 17 ||
 
I see you with a crown, mace and discus, glowing with an abundance of brilliance everywhere. The blazing fire of sunlight from all sides makes you incomprehensible, difficult to perceive.
 
kireeteenam : with crown
gadinam : with mace
chakrinam : with discus
cha : and
tejoraashim : abundance of brilliance
sarvataha : everywhere
deeptimantam : glowing
pashyaami : I see
tvaam : you
durnireekshyam : difficult to perceive with eye
samantaat : from all sides
deeptaanala : blazing fire
arkadyutim : sunlight
aprameyam : incomprehensible
 
As he saw more aspects of the cosmic form, Arjuna realized that he could also see divinity in that form, not just the material world. The mace and discus that he saw are weapons of Lord Vishnu. They symbolize spiritual discipline and the destructive power of time, respectively. Another symbol of Lord Vishnu is the conch, which symbolizes a call to action and a rebuke against lethargy. Arjuna also sees a crown because Ishvara is the ultimate commander and does not move under the control of any selfish desires.
 
“The blazing fire of sunlight”, “abundance of brilliance everywhere” - these poetic phrases convey the light of the eternal essence that Arjuna saw in the cosmic form. It is the same eternal essence that resides within all of us, but is covered with a layer of avidya or ignorance. As we have seen earlier, the eternal essence inside us enables our mind, intellect, senses and body to function. Ishvara, the purest embodiment of the eternal essence, shines like an infinite number of suns, without anything to obstruct its brilliance.
 
Now, no matter how hard he tried, Arjuna was not able to accurately capture his experience in words. This is because the eternal experience is not an object that can be perceived with the senses and described by our mind and intellect. He admits this limitation of his mind by declaring that the cosmic form is “aprameyam”, it is incomprehensible.