The word Yogaha at the end of every topic means a topic.  viśva roopa darshana means the vision of the Lord as viśva roopa, which is the name of the Lord.  Viśva roopam means the lord whose form is nothing but the very universe itself.  How can one have darshana of the lord in the form of the world itself?  Direct vision of the lord of Rama, Krishna etc., the scriptures prescribe tapas.  Tapas is nothing but concentration or meditation.  One has to learn the dhyana sloka, concentrate and visualize on that particular form and chant the mantras.  If a devotee follows this process, the devotee will give darshana in that particular form.  We have many puranic stories describing the devotees getting the darshana of the lord.

If you want to have the vision of the lord, as the world itself, then you have to invite the lord to come in the form of world.  Should we invite the lord in the form of the lord?  Even before our birth, the lord in the form of viśva roopa has already arrived.  What should I do to have the darshana of the lord in the form of the world?  Learn to see the world in the form of the lord.  Train the mind to look at the world as the manifestation of the lord.  Understand and assimilate the teaching that lord alone as the material principle of the world.  Everything appearing before me is a form of lord.  Clearly understand and assimilate this teaching.  Only then the perspective and vision will change.  This vision is divine vision or divya shakshu.   The world has a different feature that is divine – that is world is a manifestation of lord.  I need not invite the Lord; the Lord is available all the time as the world.

The first eight verses we get an introduction to this viswa roopa darshana.  It begins with Arjuna’s summarization of the first ten chapters. 

Verse 1

Arjuna said – This supreme secret teaching named adhyatmam has been imparted by You for blessing me.  This delusion of mine has gone by that.

In this verse, Arjuna summarizes the first six chapters.  The essence if jiva swaroopa varna.  The description of the essential nature of jiva, which is not physical body which is only temporary. Similarly, the mind is also a temporary instrument.  So, I am neither the body nor mind but consciousness.  The features of consciousness are:

• Consciousness is not a part, product, or property of an individual.
• Consciousness is an independent principle, pervading body and making it alive.
• Consciousness is not limited by boundaries of the body.
• Consciousness survives the fall of the body.
• Surviving consciousness is not accessible because there is no medium.

This consciousness is my nature.  Krishna describes this nature in chapters 2 to 5. 

Arjuna states that with the teaching his delusion is gone, and the doubts are cleared as he listened to the teachings of Gita.

Verse 2

Oh Krishna! Verily, the origin and dissolution of beings as well as (Your) inexhaustible glory were heard by me from You in detail.

From chapter 7, 9 and 10 Lord Krishna described Eeswara swaroopa, defining the Lord as jagat karanam or material cause.  That is the lord is the cause of shristi, sthithi and laya karanam of the beings, similar to ocean is the material cause for wave.  There are no waves separate from the ocean.  Wave is only another name for ocean.  Similarly, god alone exists in the form of world.

Verse 3

Oh Lord! It is just so as You describe yourself.  Oh Lord! I desire to see Your divine form.

In this verse, Arjuna adds Parameswara and Purushothama as the name of the Lord.  Purushothama means the supreme lord; In Chapter 15, Krishna will tell that philosophically Purushothama also means nirguna brahman.

Arjuna says he has no resistance in accepting the teaching.  Intellectually Arjuna is able to understand that the whole world is divine, and there should be no raga and dwesha.  But that is not the case.  We always have raga and dwesha against one thing or another.  Arjuna requests Krishna to teach how avoid raga and dwesha and see divine in everything.