Arjuna perceives the cosmic form as beginningless, of infinite power, with the sun and moon as eyes and blazing fire from the mouth. Shankaracharya sees these as the cosmic elements functioning as the Lord's sense organs. Ramanujacharya reads the celestial imagery as establishing the Lord's identity with the entire natural order. Madhva takes sun and moon as eyes literally — the celestial bodies are the Lord's actual sense organs in His universal embodiment. Abhinavagupta sees them as the three luminosities of Consciousness: awareness, self-reflection, and transformation. Vallabha interprets the celestial imagery as revealing that the natural world is the Lord's own body seen from outside. Tilak reads infinite arms as representing divine engagement with every corner of reality simultaneously. Vivekananda sees the universe itself as God's body — if truly perceived this way, our relationship to nature transforms from exploitation to reverence. Together, these perspectives reveal that the cosmic form is not an alien entity superimposed upon the familiar world but the familiar world itself seen in its true nature — sun, moon, fire, and sky recognized as the living body of the divine.