B.G 11.20

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः। दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥२०॥

The space between heaven and earth is indeed pervaded by you alone, and all the directions. Having seen your wondrous and terrible form, the three worlds are agitated, O one great-being.

Gīta Bhāshya 11.20

It is the same Lord who is present within father and earth, who pervades the space between earth and heaven. Lord's form is not necessarily fear-giving always. Based on one's capacity, some are pleased at the sight of his form, other's fears on His proximity.

"मातापित्रोरन्तरगः स एकरूपेण चान्यैः सर्वगतः स एकः।"

"He who resides within mother and father in one form is also the one who is all-pervading in others."

इति वारुणश्रुतेः एकेनैव द्यावापृथिव्योः अन्तरं व्याप्तो भवति।

Stated thus in the Vāruṇa Vedic testimonial. Accordingly, it is that same person only who pervades the space between heaven and earth.

"पश्य मे पार्थ रूपाणि"

"Behold my forms, O Pārtha."

इति बहूनि रूपाणि प्रतिज्ञातानि। मातापितरौ च पृथिवीद्यावौ-

- stating thus many forms have been promised. The mother and father are the earth and heaven.

"मानो माता पृथिवी दुर्मतौ धात्", "मधु द्यौरस्तु नः पिता"

"Let the earth not be the mother in the wicked-minded", "May the heaven be our sweet father".

इत्यादिप्रयोगात्। न तु नियमतो भयप्रदं तत्स्वरूपम्। नारदस्य तदभावात्। केषाञ्चित् तथा दर्शयति भगवान्।

From such usages, we come to realize that form is not necessarily fear-giving always. Since it (such fear) is absent for Nārada, the Lord shows it thus to some.

"प्रीयन्ति केचित् तस्य रूपस्य दृष्टौ बिभेति कश्चिदभ्यसे सर्वतृप्तिः।"

"Some are pleased at the sight of his form; someone fears on proximity; for some there is complete satisfaction."

इति वारुणशाखायाम्।

- stated thus in the Vedic testimonial of Vāruṇa branch.

न तु तं सर्वे पश्यन्ति। अदृष्ट्वापि तन्निरूप्य भये द्रष्टुः तथा प्रतिभाति। तथा च गौतमखिलेषु-

But not all see Him. Even without seeing, some observers perceive and describe it as fearsome it. So are the teachings in Gautama portion of Vedic testimonial:

"दृष्ट्वा देवं मोदमाना अदृष्ट्वाऽप्येतद्भयात् बिभ्यतो दृष्टवत् ते। पश्यन्ति ते न्यस्तचक्षुर्मुखांस्तु तस्मिन्नेवैते मनसो गतत्वात्॥"

"Some rejoice having seen the god; others fear even without seeing, as if they had. They see Him only with eyes withdrawn, since their minds have gone to Him.

इति ॥२०॥

- stated thus.

Gīta Tātparya 11.20

The infinite qualities of the lord are repeated several times, to indicate His infinite attribute in terms of space, qualities, and time. It is also meant to reiterate its significance. The wondrous universal form in general is fearsome, but not so for knowers of Brahman.

द्यावापृथिव्योरन्तरमेकेनैव रूपेण व्याप्तम्। "नान्तं न मध्यम्" इत्युक्तत्वात् पुनः "अनादिमध्यान्तम्" इति गुणानन्त्यापेक्षया। "त्वया ततं विश्वमनन्तरूप" इति कालापेक्षया। स्वयमन्तं विद्यमानमपि न पश्यतीत्याशङ्क्य "त्वया ततं विश्वमनन्तम्" इत्याह। अन्यत् तात्पर्यज्ञापनाय अभ्यासरूपम्।

Since "neither end nor middle" (nāntaṁ na madhyam) is stated and again "beginningless, middle-less, endless" (anādimadhyāntam) is stated. The first instance shows the space between heaven and earth is pervaded by one form alone. The second indicates infinite qualities. "You have pervaded the universe with infinite forms" (tvayā tataṁ viśvamanantarūpa) refers to time-aspect. Though the end exists, it is not seen, thus it is said "You have pervaded the infinite universe." Otherwise, repetition is used to reiterate the intended meaning.

Note: The verb form "ततम्" (spread/pervaded) is perfect participle — indicating a completed yet continuous state. This suggests that the pervasion is not a onetime event, but a timeless reality, already done and always active.

"सर्वं समाप्नोषि ततोऽसि सर्वः" इति "सर्वं खल्विदं ब्रह्म" इत्यादिषु सर्वशब्दव्याख्यानरूपम्॥

“You pervade all, therefore you are all” is an interpretation of 'all' in the phrase “All this indeed is Brahman” ( sarvaṁ khalvidaṁ brahma).

"त्रिलोकेषु स्थितैः भक्तैरर्जुनाय प्रदर्शितम्। दृष्टं विष्णोर्विश्वरूपं स्वयोग्यत्वानुरूपतः॥"

"The universal form of Viṣṇu was shown to Arjuna by devotees situated in the three worlds, and seen according to one’s eligibility."

प्रायः सहैव पार्थेन प्रायो भीताश्च तेऽखिलाः। दर्शनाभ्यासतो दृष्टिरानन्दोद्रेकता भवेत्॥

Generally, all those who saw it with Pārtha were frightened. But through practice of vision, blissful sight may arise.

तस्मिन् काले तु भूमेश्च भारहारार्थमुद्यमात्। उग्रत्वमिव सर्वत्र न भीतिः ब्रह्मदर्शिनाम्॥

At that time, due to the earth’s effort to relieve her burden, there appeared fierceness everywhere, yet there was no fear for the knowers of Brahman.

अर्जुनादधिका ये तु तेषां भीतिर्न चाभवत्। श्रीब्रह्मरुद्रपूर्वाणां कृष्णाया भीमरामयोः॥"

Those greater than Arjuna had no fear — such as Śrī, Brahmā, Rudra, Kṛṣṇā, Bhīma, and Rāma."

इत्याग्नेयवचनात्।

- stated thus in the statememnt of Āgneya Purāna.

"दृष्ट्वाद्भुतं रूपम्" इत्यादि युज्यते ॥२०॥

“Having seen the wondrous form” - such phrases are appropriate for the context.