Bhagavad-gītā 11.13
Blended reading (Sanskrit + English inline)
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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.
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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.
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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.
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anekadhā
—
in many ways
Adverb. Not just 'many,' but 'many-fold' — distributed across innumerable modes. The Gītā does not erase difference; it situates it.
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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.
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.
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.
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.
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) ]
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.
- Cultivate the seeing of unity-in-multiplicity.
- Don't choose between unity and diversity — both coexist in Him.
- Use this paradox in your contemplation.
- Where do I force-choose between unity and diversity?
- What does both-at-once feel like?
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.
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