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Bhagavad-gītā 11.13

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ १३ ॥
tatraika-sthaṁ jagat kṛtsnaṁ
[tatraika-stham jagat kritsnam]
pravibhaktam anekadhā
[pravibhaktam anekadhaa]
apaśyad deva-devasya
[apashyad deva-devasya]
śarīre pāṇḍavas tadā
[shareere paandavas tadaa]
Word-for-word
tatra — there eka - stham — in one place jagat — the universe kṛtsnam — complete pravibhaktam — divided anekadhā — into many apaśyat — could see deva - devasya — of the Supreme Personality of Godhead śarīre — in the universal form pāṇḍavaḥ — Arjuna tadā — at that time .
Blended reading (Sanskrit + English inline)
tatraika-sthaṁ jagat kṛtsnaṁ
tatra
there
pravibhaktam anekadhā
eka - stham
in one place
jagat
the universe
kṛtsnam
complete
pravibhaktam
divided
apaśyad deva-devasya
śarīre pāṇḍavas tadā
anekadhā
into many
apaśyat
could see
deva - devasya
of the Supreme Personality of Godhead
śarīre
in the universal form
pāṇḍavaḥ
Arjuna
tadā
at that time .
Important Words
  • eka - stham — in one place
    Same compound as 11.7 — the verse rhymes with Kṛṣṇa's earlier promise. What was offered there is now received here.
  • jagat — the universe
    The moving world. Even in its perpetual motion, it is held in one place by the Lord — motion does not contradict locus.
  • pravibhaktam — divided
    Past passive participle of pra-vi-bhaj — 'split apart in many directions.' Multiplicity is real, but it is held within unity, not opposed to it.
  • anekadhā — in many ways
    Adverb. Not just 'many,' but 'many-fold' — distributed across innumerable modes. The Gītā does not erase difference; it situates it.
  • deva - devasya — of the Lord of lords
    Genitive compound. The body in which all this is held is itself the body of the deva-deva — not merely a great being but the source of greatness.
At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The promise of 11.7 ('eka-sthaṁ jagat kṛtsnam') is fulfilled in perception. Arjuna sees a paradoxical object: a manifold endlessly diverse and yet co-present in a single body. Multiplicity and unity coincide without contradiction.
Further notes (विवरण · Vivaraṇa)
The verse names the central metaphysical demonstration of the chapter — non-dual diversity. 'Pravibhaktam anekadhā' and 'eka-stham' are deliberately yoked. The narrator calls Arjuna 'Pāṇḍava' (lineage-name) just here, perhaps to mark the historic uniqueness of the moment within his lineage's story; cf. 11.47-48.
Prose order (अन्वय · Anvaya)
तदा पाण्डवः तत्र देव-देवस्य शरीरे अनेकधा प्रविभक्तं कृत्स्नं जगत् एक-स्थम् अपश्यत् ।
tadā pāṇḍavaḥ tatra deva-devasya śarīre anekadhā pravibhaktaṃ kṛtsnaṃ jagat eka-stham apaśyat |
Then the son of Pāṇḍu saw there, in the body of the God of gods, the entire universe — divided manifold yet gathered in one place.
Word split (पदच्छेद · Padaccheda)
तत्र एक-स्थं जगत् कृत्स्नं प्रविभक्तम् अनेकधा । अपश्यत् देव-देवस्य शरीरे पाण्डवः तदा ॥
tatra eka-sthaṃ jagat kṛtsnaṃ pravibhaktam anekadhā | apaśyat deva-devasya śarīre pāṇḍavaḥ tadā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
तत्र tatra ind. (indeclinable), adv. of place there
एक-स्थम् eka-stham एक (adj.) + स्थ (adj.) acc.sg. (accusative singular)n., tatpuruṣa cpd. (compound) situated in one (place)
जगत् jagat जगत् (n.) acc.sg. (accusative singular) the universe
कृत्स्नम् kṛtsnam कृत्स्न (adj.) acc.sg. (accusative singular)n. entire
प्रविभक्तम् pravibhaktam प्र+वि+√भज् p.p.p. (past passive participle) acc.sg. (accusative singular)n. divided
अनेकधा anekadhā ind. (indeclinable), adv. in many ways
अपश्यत् apaśyat √दृश् impf. (imperfect) 3sg.par. (parasmaipada / active voice) he saw
देव-देवस्य deva-devasya देव (m.) + देव (m.) gen.sg. (genitive singular), tatpuruṣa cpd. (compound) of the God of gods
शरीरे śarīre शरीर (n.) loc.sg. (locative singular) in the body
पाण्डवः pāṇḍavaḥ पाण्डव (m.) nom.sg. (nominative singular) the son of Pāṇḍu (Arjuna)
तदा tadā ind. (indeclinable), adv. of time then
Purport

The word tatra (“there”) is very significant. It indicates that both Arjuna and Kṛṣṇa were sitting on the chariot when Arjuna saw the universal form. Others on the battlefield could not see this form, because Kṛṣṇa gave the vision only to Arjuna. Arjuna could see in the body of Kṛṣṇa many thousands of planets. As we learn from Vedic scriptures, there are many universes and many planets. Some of them are made of earth, some are made of gold, some are made of jewels, some are very great, some are not so great, etc. Sitting on his chariot, Arjuna could see all these. But no one could understand what was going on between Arjuna and Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
13. On the battlefield, Arjuna saw parts of the universe in various parts of that body in various ways.
Commentary

In that place (tatra), on the battle field, in the body of the Lord (deva-devasya), it was impossible to take into account the whole universe. Therefore Arjuna saw a part situated in one part of the body at different moments (pravibhaktam, eka-stham)—a part situated in the Lord’s pore or a part situated in His belly, and in various ways (anekadhā). That is, he saw that form made of earth, made of gold, made of jewels, or measuring fifty koṭi yojanas, or a hundred koṭi yojanas or a hundred thousand koṭi yojanas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
13. On the battlefield, in the body of the Lord, Arjuna then saw parts of the whole universe in one place in various ways.
Commentary

Then what happened? There, on the battlefield (tatra), in the body of Kṛṣṇa (devadevasya) with a thousand heads, in that sacred form, Arjuna then saw the whole universe, all its various parts (pravibhaktam) in one place (ekastham), as was explained already in verse 7. The universe was variously composed of earth, gold, and jewels (anekadhā). Or it can mean that the universe appeared in small, medium and large forms.

Bhūrijana Dāsa Gauḍīya
Commentary

Arjuna saw all the different universes with many sizes and many ingredients all in one place and also in their own separate existence.

[2. Krsna's universal form of opulences: Arjuna, with hair standing on end, bewildered and astonished, prays, "My dear Krsna, I see all demigods, sages, and serpents within Your fiery form. You are the all‑pervading, eternal Personality of Godhead. The sun and the moon are eyes and Your glory is unlimited. You are burning the universe by Your radiance. (14‑19) ]

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
11.13 Tada, at that time; pandavah, Pandava, Arjuna; apasyat, saw; tatra, there, in that Cosmic form; sarire, in the body; devadevasya, of the God of gods, of Hari; krtsnam, the whole; jagat, Universe; anekadha, deversely; pravibhaktam, differentiated-into groups of gods, manes, human beings, and others; ekastham, united in the one (Consmic form).
Śrī Rāmānujācārya Classical
Translation
11.13 'There', in that unie and divine body of the God of gods - infinite in length and breadth, with innumerable hands, stomachs, faces and eyes, of immeasurable splendour, eipped with innumerable divine weapons, adorned with innumerable divine ornaments appropriate to itself and with divine garlands and raiments, fragrant with celestial perfumes and full of wonders , there Arjuna beheld with the appropriate divine eyes granted by the grace of the Lord, the 'entire universe' consisting of Prakrti (material Nature) and the selves, all remaining in 'one single spot,' namely, at one single point. He beheld 'the whole universe' with all its sub-divisions, differentiated into varied and wonderful classes of experiencing beings like Brahma, gods, animals, men, immovables etc., and the places, objects and means of experiences such as earth, ether, Rasatala, Atala, Vitala, Sutala etc. He beheld thus the entire universe as depicted in such texts as those starting with 'I am the origin of all; from Me proceed everything' (10.8), 'Indeed I shall tell you, O Arjuna, My glorious self-manifestations' (10.9), 'I am the Self, O Arjuna, dwelling in the hearts of all beings' (10.20), and 'Of Adityas, I am Visnu' (10.21), and ending with 'Nothing that moves or does not move exists without Me' (10.39), and 'I remain, with a single fraction of Myself sustaining this whole universe' (10.42).
Śrī Abhinavagupta Classical
Translation
11.13 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
11.13 There, in the body of the God of gods, Arjuna then saw the whole universe resting in one, with its many groups.
Commentary

11.13 तत्र there? एकस्थम् resting in one? जगत् the universe? कृत्स्नम् the whole? प्रविभक्तम् divided? अनेकधा in many groups? अपश्यत् saw? देवदेवस्य of the God of gods? शरीरे in the body? पाण्डवः son of Pandu? तदा then.Commentary Tatra There -- in the Cosmic Form.Anekadha Many groups -- gods? manes? men and other species of beings.Arjuna beheld all forms as the forms of the Lord? all heads as His heads? all eyes as His eyes? all hands as His hands? all feet as His feet? every part of every body as the limb of the Lords divine form. Wherever he looked he beheld nothing but the Lord. He got mystic divine knowledge.Sanjaya has given a truly graphic description of the Cosmic Form. Yet? it would be futile to grasp it with the finite mind. It is a transcendental vision? beyond the reach of the mind and senses. It has to be realised in Samadhi.

Swami Gambhīrānanda Classical
Translation
11.13 At that time, Pandava saw there, in the body of the God of gods, the whole diversely differentiated Universe united in the one (Cosmic form).
Shri Purohit Swami Classical
Translation
11.13 In that vision Arjuna saw the universe, with its manifold shapes, all embraced in One, its Supreme Lord.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 11.7 BG 13.31 BG 18.20 SB 10.13.20 SB 2.2.31 SB 12.4.15 CC Madhya 21.7 CC Madhya 20.281 CC Ādi 5.65 Muṇḍaka Upaniṣad 2.1.4Bṛhadāraṇyaka Upaniṣad 3.8.9
Related lectures
Personal Guidance
At that time Arjuna could see in the universal form the unlimited expansions of the universe situated in one place — divided into many.
Practical Applications
  • Cultivate the seeing of unity-in-multiplicity.
  • Don't choose between unity and diversity — both coexist in Him.
  • Use this paradox in your contemplation.
Reflection Questions
  • Where do I force-choose between unity and diversity?
  • What does both-at-once feel like?
Analogy

A traveller climbs to a vantage where, for the first time, every river he has ever crossed appears as a single map. They are still many rivers; they are still flowing; but now he sees them in one glance. So Arjuna sees the universe — divided into many, gathered in one.

Stories
Vyāsa Seeing the Whole

Tradition holds that Vyāsa, before composing the Mahābhārata, beheld the entire course of events past, present, and future in a single act of yogic vision (Mahābhārata, Ādi-parva 1). Only because the totality had been seen in one place could it be narrated as one work.

Arjuna's vision in 11.13 is briefer but of the same nature: eka-sthaṁ jagat kṛtsnam pravibhaktam anekadhā — one and divided at once. Such vision is what allows the seer to act inside time without being deceived by it.

📝 My note

Source: vedabase.io

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