Arjunas cosmic vision of Krishna in the battle to Kurukshetra in the Bhagavad Gita

Those who aspire to the state of yoga should seek the Self in inner solitude through meditation. With body and mind controlled they should constantly practice one-pointedness, free from expectations and attachment to material possessions. (-Bhagavad Gita 6:10-)

After this speech Vasudevas about soul and God Arjunas spirit was enlightened . He prayed to Vasudeva that he might reveal to him benevolently in his all-global shape. Since Vasudeva loved Arjuna much, he granted him for which he asked: In place of the man Vasudeva Arjuna saw the appearance of the universe before himself. The sight dazzled the proud Pandava hero and fulfilled him with fear. Arjuna saw the universe in all its confusing and reverence-ordering radiant emittances as Krishna. It seemed into a shape with many levers, antinode bulges, mouths and eyes changed, surrounded of flames of immeasurable gloss. For mortal eyes that was a terrible and shaking play.
Krishna resembled the picture of the destruction. The warriers that were set up in battle order, and the powerful heroes, who were located into their chariot before it, stormed me irresistible rate in Krishnas flaming mouth, as insects to the fire fly or currents, which pour themselves impetuously in the sea.
There no stop, Hemnis in this attack, was not which drove all into the destruction. Many krieger seemed already, some published swallowed by the goettlichen mouth between the teeth, with crushed body.
The world, no the universe, appeared Arjuna in a steady change, a current never ending. There was no place for compassion or regret. There was neither a begining nor an end. God enclosed space and time, and as a time he was the death.

The multitudes of gods, demigods, and demons are all overwhelmed by the sight of you. O mighty Lord, at the sight of your myriad eyes and mouths, arms and legs, stomachs and fearful teeth, I and the entire universe shake in terror.
-Bhagavad Gita 11:22-23

The Bhagavad Gita is section (Step 18 of the 22 steps)of the MAHABHARATA, of which Sri Yuktesvar Giri said , that it contains the entire knowledge of India. But the shortened part in the Mahabarata contains only those parts which are relevant for the Universal Path.

Arjuna, still in the ignorance, may feel in his heart the call of right and justice and may argue in his mind that abstention from battle would be a sin entailing responsibility for all the suffering that injustice and oppression and the evil Karma of the triumph of wrong bring upon men and nations, or he may feel in his heart the recoil from violence and slaughter and argue in his mind that all shedding of blod is sin which nothing can justify.
Both of these attitudes would appeal with equal right to virtue and reason and it would depend upon the man, the circumstances and the time of these might prevail in his mind or before the eyes of the world. Or he might simply feel constrained by his heart and his honour to support his friends against his enemies, the cause of the good and just against the cause of evil and oppressive.
The liberated soul looks beyond these conflicting standards. He sees simply what the supreme Self demands from him as needful for the maintenance or for the bringing forward of evolving Dharma. He has no personal ends to serve, no personal loves and hatreds to satisfy, no rigidly fixed standard of action which opposes its rockline to the flexible advancing march of the progress of the human race or stands up defiant against the call of the Infinite. He has no personal enemies to be conquerwed or slain, but sees only men who have been brought up against him by circumstances and the will in things to help by their opposition the march of destiny. Against them he can have no wrasth or hatred. For wrath and hatred are foreign to the divine nature. The Asuras desire to break and slay what opposes him, the Rakshasas grim lust of slaughter are impossible to his calm and peace and his all-embracing sympathy and understanding. He has no wish to injure, but, on the contrary, a universal friendlyness and compassion. But this compassion is that of a divine soul overlooking men, embracing all other souls in himself, not the srinking of the heart and the nerves and the flesh which is the ordinary human form of pity. Nor does he attach a supreme importance to the life of the body, but looks beyond of the life of the soul and attaches to the other only an instrumental value. He will not hasten to slaughter and strife, but if war comes in the divine wave of the Dharma, he will accept it with large equality and a perfect understanding and sympathy for those whose power and pleasure of domination he has to break and whose joy of triumphant life he has to destroy.
(Sri Aurobindo, Essays on the Gita,pg. 173-74)
But it must be said that this is still not the whole truth : It must be stated that the divine qualities of the divine supramental plane have manifested in the divine man. But the very highest divine(Sat) looks with anger(Maya) at the four lower planes and makes it all very simple for itself, as unjust as it is. It controls the divine planes and its activities. Qualities like benevolent, graceful and merciful therefore bear on the plane with its 12 qualities and find their expression primarily there.

* Lord Krishna