B.G 11.16
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्। नान्तं न मध्यं न पुनस्तवाऽदिं पश्यामि विश्वेश्वर विश्वरूप ॥१६॥
aneka-bāhu-udara-vaktra-netraṁ paśyāmi tvāṁ sarvataḥ ananta-rūpam. na antaṁ na madhyaṁ na punaḥ tava ādim paśyāmi viśveśvara viśvarūpa ॥16॥
[अनेक (aneka) - many; बाहु (bāhu) - arms; उदर (udara) - bellies; वक्त्र (vaktra) - mouths; नेत्रं (netraṁ) - eyes; पश्यामि (paśyāmi) - I see; त्वाम् (tvām) - you; सर्वतः (sarvataḥ) - on all sides; अनन्तरूपम् (ananta-rūpam) - of infinite forms; न (na) - not; अन्तं (antaṁ) - the end; न (na) - not; मध्यम् (madhyaṁ) - the middle; न (na) - not; पुनः (punaḥ) - again; तव (tava) - your; आदिं (ādim) - beginning; पश्यामि (paśyāmi) - I see; विश्वेश्वर (viśveśvara) - Lord of the universe; विश्वरूप (viśvarūpa) - universal form;]
O Lord of the universe, I see you with many arms, bellies, mouths, and eyes - of infinite form on all sides. O Universal Form, I see neither end, nor middle, nor beginning of you.
Gīta Bhāshya 11.16
'aneka', 'viśva' - indicates infinity. Statements trying to describe infinite essence must be reasoned to understand the greater significance of the Lord, and it will be illogical to interpret them literally. Indeed, those realities which are inconceivable should not be approached by reasoning. At the same time overextension must be rejected based on the greater intended meaning and strength of scriptural statements. Just because a simple object, like a pot's validity, is questioned, when unseen does not invalidate what is supported by authoritative scripture. In some cases, scriptural regulation is accepted due to absence of inconceivable power. In the Lord there are known and even mutually opposed qualities as well as unheard ones — there is no doubt in this. Likewise, thinkable and unthinkable faults have been heard, but are not rightly understood by the ignorant.
अनेकशब्दोऽनन्तवाची। "अनन्तबाहुम्" इति वक्ष्यति। "सर्वतः पाणिपादं तत्" इत्यादि च।
aneka-śabdaḥ ananta-vācī. "ananta-bāhum" iti vakṣyati. "sarvataḥ pāṇi-pādaṁ tat" ityādi ca.
[अनेकशब्दः (aneka-śabdaḥ) - the word 'aneka'; अनन्तवाची (ananta-vācī) - indicates infinity; "अनन्तबाहुम्" (ananta-bāhum) - infinite-armed; इति (iti) - thus; वक्ष्यति (vakṣyati) - will be said; "सर्वतः (sarvataḥ) - on all sides; पाणिपादं (pāṇi-pādam) - hands and feet; तत् (tat) - that; इत्यादि (ityādi) - and so on; च (ca) - and;]
The word 'aneka' indicates infinity. It will later be phrased as 'ananta-bāhum', i.e. infinite-armed, and likewise, 'that which has hands and feet on all sides', etc.
"विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात्। सं बाहुभ्यां धमति सं पतत्रैर्द्यावाभूमी जनयन् देव एकः॥"
"viśvataś-cakṣur-uta viśvato-mukho viśvato-bāhur-uta viśvatas-pāt. saṁ bāhubhyāṁ dhamati saṁ patatrair dyāvā-bhūmī janayan deva ekaḥ॥"
[विश्वतः (viśvataḥ) - from all sides; चक्षुः (cakṣuḥ) - eye; उत (uta) - also; विश्वतः (viśvataḥ) - from all sides; मुखः (mukhaḥ) - face; विश्वतः (viśvataḥ) - from all sides; बाहुः (bāhuḥ) - arm; उत (uta) - also; विश्वतः (viśvataḥ) - from all sides; पात् (pāt) - foot; सं (saṁ) - together; बाहुभ्यां (bāhubhyām) - with arms; धमति (dhamati) - he exhales; सं (saṁ) - together; पतत्रैः (patatraiḥ) - with wings; द्यावा (dyāvā) - heaven; भूमी (bhūmī) - and earth; जनयन् (janayan) - generating; देवः (devaḥ) - the god; एकः (ekaḥ) - one;]
"He has eyes on all sides, faces on all sides, arms on all sides, and feet on all sides. With arms and wings he breathes out, the One God generating heaven and earth together."
इति च ऋग्वेदखिलेषु।
iti ca ṛgveda-khileṣu.
[इति (iti) - thus; च (ca) - and; ऋग्वेदखिलेषु (ṛgveda-khileṣu) - in the Khila sections of the Ṛgveda;]
- stated thus also in the Khila portions of the Ṛgveda.
"विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोहस्त उत विश्वतस्पात्। सं बाहुभ्यां नमति सं पतत्रैर्द्यावापृथिवी जनयन् देव एकः॥"
"viśvataś-cakṣur-uta viśvato-mukho viśvato-hasta uta viśvatas-pāt. saṁ bāhubhyāṁ namati saṁ patatrair dyāvā-pṛthivī janayan deva ekaḥ॥"
[विश्वतः (viśvataḥ) - from all sides; चक्षुः (cakṣuḥ) - eye; उत (uta) - also; विश्वतः (viśvataḥ) - from all sides; मुखः (mukhaḥ) - face; विश्वतः (viśvataḥ) - from all sides; हस्तः (hastaḥ) - hand; उत (uta) - also; विश्वतः (viśvataḥ) - from all sides; पात् (pāt) - foot; सं (saṁ) - together; बाहुभ्यां (bāhubhyām) - with arms; नमति (namati) - bows down; सं (saṁ) - together; पतत्रैः (patatraiḥ) - with wings; द्यावा (dyāvā) - heaven; पृथिवी (pṛthivī) - and earth; जनयन् (janayan) - generating; देवः (devaḥ) - the god; एकः (ekaḥ) - one;]
"He has eyes on all sides, faces on all sides, hands on all sides, and feet on all sides. Bowing with arms and wings, the One God generates heaven and earth together."
इति यजुर्वेदे च।
iti yajurvede ca.
[इति (iti) - thus; यजुर्वेदे (yajurvede) - in the Yajurveda; च (ca) - and;]
- stated thus as well in the Yajurveda.
विश्वशब्दश्चअनन्तवाची -
viśva-śabdaś ca ananta-vācī -
[विश्वशब्दः (viśva-śabdaḥ) - the word 'viśva'; च (ca) - and; अनन्तवाची (ananta-vācī) - indicates infinity;]
The word 'viśva' also signifies infinity.
"सर्वं समस्तं विश्वं मनन्तं पूर्णमेव च।"
"sarvaṁ samastaṁ viśvaṁ anantaṁ pūrṇam eva ca."
[सर्वं (sarvaṁ) - all; समस्तं (samastaṁ) - entire; विश्वं (viśvaṁ) - the universe; अनन्तं (anantaṁ) - infinite; पूर्णम् (pūrṇam) - full; एव (eva) - indeed; च (ca) - and;]
"The words 'sarvaṁ, i.e. all, 'samastaṁ', i.e. entire, 'viśvaṁ', i.e. the universe — stated it is infinite and indeed full."
इत्यभिधानात्।
ity-abhidhānāt.
[इति (iti) - thus; अभिधानात् (abhidhānāt) - from the lexicon;]
- stated thus from the lexicon.
"अनन्तबाहुमनन्तपादमनन्तरूपं पुरुवक्त्रमेकम्॥"
"ananta-bāhum ananta-pādam ananta-rūpaṁ puru-vaktram ekam॥"
[अनन्तबाहुम् (ananta-bāhum) - of infinite arms; अनन्तपादम् (ananta-pādam) - of infinite feet; अनन्तरूपम् (ananta-rūpam) - of infinite forms; पुरु (puru) - many; वक्त्रम् (vaktram) - mouths; एकम् (ekam) - one;]
"One with infinite arms, infinite feet, infinite forms, and many mouths."
इति च बाभ्रव्यशाखायाम्।
iti ca bābhravya-śākhāyām.
[इति (iti) - thus; च (ca) - and; बाभ्रव्यशाखायाम् (bābhravya-śākhāyām) - in the Bābhravya branch;]
- stated thus also in the Bābhravya branch.
महत्त्वाद्युक्तिस्तु तदात्मकत्वेनापि भवति। अन्यथा "अनादि मत्परं ब्रह्म" इत्यादि अयुक्तं स्यात्।
mahattvāt-yuktiḥ tu tad-ātmakatvena api bhavati. anyathā "anādi mat-paraṁ brahma" ityādi ayuktaṁ syāt.
[महत्त्वात् (mahattvāt) - due to greatness; युक्तिः (yuktiḥ) - the reasoning; तु (tu) - but; तत्-आत्मकत्वेन (tad-ātmakatvena) - by being its own essence; अपि (api) - also; भवति (bhavati) - is valid; अन्यथा (anyathā) - otherwise; "अनादि (anādi) - beginningless; मत्परं (mat-paraṁ) - beyond me; ब्रह्म (brahma)" - Brahman; इत्यादि (ityādi) - and so on; अयुक्तं (ayuktaṁ) - would be illogical; स्यात् (syāt) - would be;]
Thus, the reasoning accounting for the greater significance is valid because of conveying its essence. Otherwise, statements like "Brahman is beginningless and beyond me" taken litrally would be illogical.
एकत्र तु अनन्तानि अस्य रूपाणि इति अनन्तरूपः। अन्यत्र तु अपरिमाणः इति। उक्तं हि उभयमपि -
ekatra tu anantāni asya rūpāṇi iti ananta-rūpaḥ. anyatra tu aparimāṇaḥ iti. uktaṁ hi ubhayam api -
[एकत्र (ekatra) - in one place; तु (tu) - but; अनन्तानि (anantāni) - infinite; अस्य (asya) - of him; रूपाणि (rūpāṇi) - forms; इति (iti) - thus; अनन्तरूपः (ananta-rūpaḥ) - of infinite forms; अन्यत्र (anyatra) - elsewhere; तु (tu) - but; अपरिमाणः (aparimāṇaḥ) - immeasurable; इति (iti) - thus; उक्तं (uktaṁ) - stated; हि (hi) - indeed; उभयम् (ubhayam) - both; अपि (api) - also;]
In one context, his forms are infinite — hence, he is of infinite forms. Elsewhere, he is described as immeasurable. Indeed, both have been stated.
"परात्परं यन्महतो महान्तम् यदेकमव्यक्तमनन्तरूपम्।"
"parāt paraṁ yan mahato mahāntam yad ekam avyaktam ananta-rūpam."
[परात् (parāt) - beyond the higher; परं (param) - the highest; यत् (yat) - which; महतः (mahataḥ) - than the great; महान्तम् (mahāntam) - greater; यत् (yat) - which; एकम् (ekam) - one; अव्यक्तम् (avyaktam) - unmanifest; अनन्तरूपम् (ananta-rūpam) - of infinite forms;]
"That which is higher than the highest, greater than the great, the one unmanifest with infinite forms."
इति यजुर्वेदे।
iti yajurvede.
[इति (iti) - thus; यजुर्वेदे (yajurvede) - in the Yajurveda;]
- stated thus in the Yajurveda.
अव्यक्तस्य अनन्तत्वादेव महत्वे अपरिमितत्वं सिद्ध्यति।
avyaktasya anantatvād eva mahatve aparimitatvaṁ siddhyati.
[अव्यक्तस्य (avyaktasya) - of the unmanifest; अनन्तत्वात् (anantatvāt) - due to infinitude; एव (eva) - indeed; महत्वे (mahatve) - in greatness; अपरिमितत्वं (aparimitatvaṁ) - immeasurability; सिद्ध्यति (siddhyati) - is established;]
Because the unmanifest is infinite, its immeasurability is established in its greatness.
"महान्तं च समावृत्य प्रधानं समवस्थितम्। अनन्तस्य न तस्यान्तः सङ्ख्यानं चापि विद्यते॥"
"mahāntaṁ ca samāvṛtya pradhānaṁ samavasthitam. anantasya na tasya antaḥ saṅkhyānaṁ cāpi vidyate॥"
[महान्तं (mahāntam) - the great; च (ca) - and; समावृत्य (samāvṛtya) - encompassing; प्रधानं (pradhānaṁ) - the source/substance; समवस्थितम् (samavasthitam) - firmly situated; अनन्तस्य (anantasya) - of the infinite; न (na) - not; तस्य (tasya) - of him; अन्तः (antaḥ) - end; सङ्ख्यानं (saṅkhyānam) - enumeration; च (ca) - and; अपि (api) - even; विद्यते (vidyate) - exists;]
"Having encompassed the great substance, he is firmly situated. For the infinite, neither end nor enumeration exists."
इत्यादित्यपुराणे।
ity-āditya-purāṇe.
[इति (iti) - thus; आदित्यपुराणे (āditya-purāṇe) - in the Āditya Purāṇa;]
- stated thus in the Āditya Purāṇa.
तानि च एकैकानि रूपाणि अनन्तानि इति चैकत्र भवति।
tāni ca ekaikāni rūpāṇi anantāni iti ca ekatra bhavati.
[तानि (tāni) - those; च (ca) - and; एकैकानि (ekaikāni) - each individual; रूपाणि (rūpāṇi) - forms; अनन्तानि (anantāni) - infinite; इति (iti) - thus; च (ca) - and; एकत्र (ekatra) - in one place; भवति (bhavati) - occurs;]
Each of those forms is infinite, and all this occurs together in one place.
"असङ्ख्याता ज्ञानकाः तस्य देहाः सर्वेऽपरीमाणविवर्जिताश्च॥"
"asaṅkhyātā jñānakāḥ tasya dehāḥ sarve aparimāṇa-vivarjitāś ca॥"
[असङ्ख्याताः (asaṅkhyātāḥ) - innumerable; ज्ञानकाः (jñānakāḥ) - knowers; तस्य (tasya) - his; देहाः (dehāḥ) - bodies; सर्वे (sarve) - all; अपरिमाण (aparimāṇa) - measureless; विवर्जिताः (vivarjitāḥ) - devoid of; च (ca) - and;]
"Innumerable knowers, known His body to be devoid of any measure or limit."
इति ऋग्वेदखिलेषु।
iti ṛgveda-khileṣu.
[इति (iti) - thus; ऋग्वेदखिलेषु (ṛgveda-khileṣu) - in the Khila portions of the Ṛgveda;]
- stated thus in the Khila sections of the Ṛgveda.
"यावान् वा अयमाकाशः तावानेषोऽन्तर्हृदय आकाशः। उभेस्मिन् द्यावापृथिवी अन्तरेव समाहिते। उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ॥"
"yāvān vā ayam-ākāśaḥ tāvān eṣaḥ antar-hṛdaya ākāśaḥ. ubhe asmin dyāvā-pṛthivī antareva samāhite. ubhau agniś ca vāyuś ca sūrya-candramasau ubhau॥"
[यावान् (yāvān) - as vast; वा (vā) - indeed; अयम् (ayam) - this; आकाशः (ākāśaḥ) - sky; तावान् (tāvān) - so is; एषः (eṣaḥ) - this; अन्तर् (antar) - inner; हृदय (hṛdaya) - heart; आकाशः (ākāśaḥ) - sky; उभे (ubhe) - both; अस्मिन् (asmin) - in this; द्यावा (dyāvā) - heaven; पृथिवी (pṛthivī) - and earth; अन्तरेव (antareva) - within; समाहिते (samāhite) - are contained; उभौ (ubhau) - both; अग्निः (agniḥ) - fire; च (ca) - and; वायुः (vāyuḥ) - air; सूर्य (sūrya) - sun; चन्द्रमसौ (candramasau) - and moon; उभौ (ubhau) - both;]
"As vast as this sky is, so is the inner sky within the heart. In it are both heaven and earth contained, and also fire and air, the sun and the moon both."
इति च।
iti ca.
[इति (iti) - thus; च (ca) - and / as well;]
- statede thus as well.
"कृष्णस्य गर्भजगतोऽतिभरावसन्नपार्ष्णिप्रहारपरिरुग्णफणातपत्रम्।"
"kṛṣṇasya garbha-jagato ati-bhara-avasanna-pārṣṇi-prahāra-pariruġṇa-phaṇāta-patram."
[कृष्णस्य (kṛṣṇasya) - of Kṛṣṇa; गर्भजगतः (garbha-jagataḥ) - of the universe within the womb; अतिभर (ati-bhara) - excessive weight; अवसन्न (avasanna) - being pressed down; पार्ष्णि (pārṣṇi) - by the heel; प्रहार (prahāra) - strike; परिरुग्ण (pariruġṇa) - wounded; फणा (phaṇā) - hoods (of the serpent); आतपत्रम् (āta-patram) - parasol;]
"The hood of Śeṣa, sheltering cosmic womb, under the weight of the universe, was crushed by a Kṛṣṇa’s heel-strike."
इति च भागवते।
iti ca bhāgavate.
[इति (iti) - thus; च (ca) - and; भागवते (bhāgavate) - in the Bhāgavata;]
- stated thus also in the Bhāgavata.
न चैतदयुक्तम्। अचिन्त्यशक्तित्वात् ईश्वरस्य।
na ca etad ayuktam. acintya-śaktitvāt īśvarasya.
[न (na) - not; च (ca) - and; एतत् (etat) - this; अयुक्तम् (ayuktam) - unreasonable; अचिन्त्यशक्तित्वात् (acintya-śaktitvāt) - due to possessing inconceivable power; ईश्वरस्य (īśvarasya) - of the Lord;]
This is not unreasonable, for the Lord possesses inconceivable power.
"अचिन्त्याः खलु ये भावा न तांस्तर्केण योजयेत्।"
"acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet."
[अचिन्त्याः (acintyāḥ) - inconceivable; खलु (khalu) - indeed; ये (ye) - which; भावाः (bhāvāḥ) - realities; न (na) - not; तान् (tān) - those; तर्केण (tarkeṇa) - by reasoning; योजयेत् (yojayet) - should one associate/apply;]
"Indeed, those realities which are inconceivable should not be approached by reasoning."
इति श्रीविष्णुपुराणे।
iti śrī-viṣṇu-purāṇe.
[इति (iti) - thus; श्रीविष्णुपुराणे (śrī-viṣṇu-purāṇe) - in the Viṣṇu Purāṇa;]
- stated thus in the Viṣṇu Purāṇa.
"नैषा तर्केण मतिरापनेया"
"naiṣā tarkeṇa matir āpaneyā"
[न (na) - not; एषा (eṣā) - this; तर्केण (tarkeṇa) - by logic; मतिः (matiḥ) - knowledge/understanding; आपनेया (āpaneyā) - to be attained;]
"This understanding is not to be attained by logic."
इति च श्रुतिः।
iti ca śrutiḥ.
[इति (iti) - thus; च (ca) - and; श्रुतिः (śrutiḥ) - the Vedic statement;]
- stated thus by the Vedic testimonial as well.
अतिप्रसङ्गस्तु महातात्पर्यवशात् वाक्यबलाच्च अपनेयः। न हि घटवत् कश्चिदपि पदार्थः न दृष्टः इत्येतावता प्रमाणदृष्टः सन् निराक्रियते। केषुचित् पदार्थेषु वाक्यव्यवस्था अचिन्त्यशक्तित्वाभावात् अङ्गीक्रियते।
atiprasaṅgaḥ tu mahā-tātparya-vaśāt vākya-balāt ca apaneyāḥ. na hi ghaṭavat kaścid api padārthaḥ na dṛṣṭaḥ iti etāvatā pramāṇa-dṛṣṭaḥ san nirākriyate. keṣucit padārtheṣu vākya-vyavasthā acintya-śaktitva-abhāvāt aṅgīkriyate.
[अतिप्रसङ्गः (atiprasaṅgaḥ) - overextension; तु (tu) - but; महातात्पर्यवशात् (mahā-tātparya-vaśāt) - due to great intended meaning; वाक्यबलात् (vākya-balāt) - from the strength of scriptural statement; च (ca) - and; अपनेयः (apaneyaḥ) - must be rejected; न (na) - not; हि (hi) - indeed; घटवत् (ghaṭavat) - like a pot; कश्चित् (kaścit) - any; अपि (api) - even; पदार्थः (padārthaḥ) - object; न (na) - not; दृष्टः (dṛṣṭaḥ) - seen; इति (iti) - thus; एतावता (etāvatā) - by that much; प्रमाणदृष्टः (pramāṇa-dṛṣṭaḥ) - scripturally seen; सन् (san) - being; निराक्रियते (nirākriyate) - is refuted; केषुचित् (keṣucit) - in some; पदार्थेषु (padārtheṣu) - objects; वाक्यव्यवस्था (vākya-vyavasthā) - scriptural regulation; अचिन्त्यशक्तित्वाभावात् (acintya-śaktitva-abhāvāt) - due to absence of inconceivable power; अङ्गीक्रियते (aṅgīkriyate) - is accepted;]
Overextension must be rejected based on the greater intended meaning and strength of scriptural statements. Just because a simple object, like a pot's validity, is questioned when unseen does not invalidate what is supported by authoritative scripture. In some cases, scriptural regulation is accepted due to absence of inconceivable power.
"गुणाः श्रुताः सुविरुद्धाश्च देवे सन्त्यश्रुता अपि नैवात्र शङ्का। चिन्त्या अचिन्त्याश्च तथैव दोषाः श्रुताश्च नाज्ञैर्हि तथा प्रतीताः॥ एवं परेऽन्यत्र श्रुताश्रुतानां गुणागुणानां च क्रमाद् व्यवस्था॥"
"guṇāḥ śrutāḥ su-viruddhāś ca deve santi aśrutā api naiva atra śaṅkā. cintyā acintyāś ca tathaiva doṣāḥ śrutāś ca na ajñaiḥ hi tathā pratītāḥ. evaṁ pare anyatra śruta-aśrutānāṁ guṇa-aguṇānāṁ ca kramāt vyavasthā."
[गुणाः (guṇāḥ) - qualities; श्रुताः (śrutāḥ) - heard; सुविरुद्धाः (su-viruddhāḥ) - strongly opposed; च (ca) - and; देवे (deve) - in the Lord; सन्ति (santi) - exist; अश्रुताः (aśrutāḥ) - unheard ones; अपि (api) - also; न (na) - not; एव (eva) - indeed; अत्र (atra) - here; शङ्का (śaṅkā) - doubt; चिन्त्याः (cintyāḥ) - thinkable; अचिन्त्याः (acintyāḥ) - unthinkable; च (ca) - and; तथैव (tathaiva) - likewise; दोषाः (doṣāḥ) - faults; श्रुताः (śrutāḥ) - heard; च (ca) - and; न (na) - not; अज्ञैः (ajñaiḥ) - by the ignorant; हि (hi) - indeed; तथा (tathā) - so; प्रतीताः (pratītāḥ) - comprehended; एवम् (evam) - thus; परे (pare) - in the Supreme; अन्यत्र (anyatra) - elsewhere; श्रुत-अश्रुतानां (śruta-aśrutānāṁ) - of the heard and unheard; गुण-अगुणानां (guṇa-aguṇānāṁ) - of merits and demerits; च (ca) - and; क्रमात् (kramāt) - in order; व्यवस्था (vyavasthā) - arrangement;]
"In the Lord there are known and even mutually opposed qualities as well as unheard ones — there is no doubt in this. Likewise, thinkable and unthinkable faults have been heard, but are not rightly understood by the ignorant. Thus, in the Supreme, there is a proper arrangement of heard and unheard, of merits and demerits."
इति जाबालश्रुतेश्च।
iti jābāla-śruteḥ ca.
[इति (iti) - thus; जाबालश्रुतेः (jābāla-śruteḥ) - of the Jābāla Śruti; च (ca) - and;]
- stated thus as well in the Jābāla Śruti.
उपचारत्वपरिहाराय "न मध्यम्" इति। अन्यथा आद्यन्ता भावेनैव तत्सिद्धेः। विश्वरूपः पूर्णरूपः।
upacāratva-parihārāya "na madhyam" iti. anyathā ādi-anta-bhāvena eva tat-siddheḥ. viśva-rūpaḥ pūrṇa-rūpaḥ.
[उपचारत्व (upacāratva) - of figurativeness; परिहाराय (parihārāya) - for the removal; "न (na) - not; मध्यम् (madhyam)" - middle; इति (iti) - thus; अन्यथा (anyathā) - otherwise; आद्यन्त (ādi-anta) - beginning and end; भावेन (bhāvena) - by the nature; एव (eva) - indeed; तत् (tat) - that; सिद्धेः (siddheḥ) - being established; विश्वरूपः (viśva-rūpaḥ) - universal form; पूर्णरूपः (pūrṇa-rūpaḥ) - complete form;]
The phrase "na madhyam" (not the middle) removes the possibility of figurative interpretation. Otherwise, the presence of beginning and end would imply limitation. The universal form is the complete form.
"स विश्वरूपोऽनूनरूपोऽतोऽयं सोऽनन्तरूपो न हि नाशोऽस्ति तस्य।"
"sa viśva-rūpaḥ anūna-rūpaḥ ato ayaṁ sa ananta-rūpaḥ na hi nāśaḥ asti tasya."
[सः (saḥ) - he; विश्वरूपः (viśva-rūpaḥ) - of universal form; अनुूनरूपः (anūna-rūpaḥ) - of non-deficient form; अतः (ataḥ) - therefore; अयम् (ayam) - this; सः (saḥ) - he; अनन्तरूपः (ananta-rūpaḥ) - of infinite form; न (na) - not; हि (hi) - indeed; नाशः (nāśaḥ) - destruction; अस्ति (asti) - is; तस्य (tasya) - of him;]
"He, being of universal form and complete form, is therefore of infinite form. Indeed, there is no destruction for him."
इति शाण्डिल्यशाखायाम् ॥१६॥
iti śāṇḍilya-śākhāyām ॥16॥
[इति (iti) - thus; शाण्डिल्यशाखायाम् (śāṇḍilya-śākhāyām) - in the Śāṇḍilya branch;]
- stated thus in the Śāṇḍilya branch.
