B.G 11.16

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.

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.

"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."

- stated thus also in the Khila portions of the Ṛgveda.

"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."

- stated thus as well in the Yajurveda.

The word 'viśva' also signifies infinity.

"The words 'sarvaṁ, i.e. all, 'samastaṁ', i.e. entire, 'viśvaṁ', i.e. the universe — stated it is infinite and indeed full."

- stated thus from the lexicon.

"One with infinite arms, infinite feet, infinite forms, and many mouths."

- stated thus also in the Bābhravya branch.

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.

In one context, his forms are infinite — hence, he is of infinite forms. Elsewhere, he is described as immeasurable. Indeed, both have been stated.

"That which is higher than the highest, greater than the great, the one unmanifest with infinite forms."

- stated thus in the Yajurveda.

Because the unmanifest is infinite, its immeasurability is established in its greatness.

"Having encompassed the great substance, he is firmly situated. For the infinite, neither end nor enumeration exists."

- stated thus in the Āditya Purāṇa.

Each of those forms is infinite, and all this occurs together in one place.

"Innumerable knowers, known His body to be devoid of any measure or limit."

- stated thus in the Khila sections of the Ṛgveda.

"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."

- statede thus as well.

"The hood of Śeṣa, sheltering cosmic womb, under the weight of the universe, was crushed by a Kṛṣṇa’s heel-strike."

- stated thus also in the Bhāgavata.

This is not unreasonable, for the Lord possesses inconceivable power.

"Indeed, those realities which are inconceivable should not be approached by reasoning."

- stated thus in the Viṣṇu Purāṇa.

"This understanding is not to be attained by logic."

- stated thus by the Vedic testimonial as well.

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. Thus, in the Supreme, there is a proper arrangement of heard and unheard, of merits and demerits."

- stated thus as well in the Jābāla Śruti.

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.

"He, being of universal form and complete form, is therefore of infinite form. Indeed, there is no destruction for him."

- stated thus in the Śāṇḍilya branch.