B.G 11.20
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः। दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥२०॥
dyāvāpṛthivyoridamantaraṁ hi vyāptaṁ tvayaikena diśaśca sarvāḥ. dṛṣṭvā'dbhutaṁ rūpamugraṁ tavedaṁ lokatrayaṁ pravyathitaṁ mahātman ॥20॥
[द्यौ (dyau) - heaven; पृथिव्योः (pṛthivyoḥ) - and earth; इदम् (idam) - this; अन्तरम् (antaram) - space; हि (hi) - indeed; व्याप्तम् (vyāptam) - is pervaded; त्वया (tvayā) - by you; एकेन (ekena) - alone; दिशः (diśaḥ) - the directions; च (ca) - and; सर्वाः (sarvāḥ) - all; दृष्ट्वा (dṛṣṭvā) - having seen; अद्भुतम् (adbhutam) - wondrous; रूपम् (rūpam) - form; उग्रम् (ugram) - terrible; तव (tava) - your; इदम् (idam) - this; लोकत्रयम् (lokatrayam) - three worlds; प्रव्यथितम् (pravyathitam) - are agitated; महात्मन् (mahātman) - O great-souled one;]
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 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।
dyāvāpṛthivyorantaramekenaiva rūpeṇa vyāptam. "nāntaṁ na madhyam" ityuktatvāt punaḥ "anādimadhyāntam" iti guṇānantyāpekṣayā. "tvayā tataṁ viśvamanantarūpa" iti kālāpekṣayā. svayamantaṁ vidyamānamapi na paśyatītyāśaṅkya "tvayā tataṁ viśvamanantam" ityāha. anyat tātparyajñāpanāya abhyāsarūpam.
[द्यावापृथिव्योः (dyāvāpṛthivyoḥ) - of heaven and earth; अन्तरम् (antaram) - the space; एकेनैव (ekenaiva) - by one alone; रूपेण (rūpeṇa) - with form; व्याप्तम् (vyāptam) - is pervaded; न (na) - neither; अन्तम् (antam) - end; न (na) - nor; मध्यम् (madhyam) - middle; इति (iti) - thus; उक्तत्वात् (uktatvāt) - due to being stated; पुनः (punaḥ) - again; अनादिमध्यान्तम् (anādimadhyāntam) - beginningless, middleless, endless; इति (iti) - thus; गुणानन्त्यापेक्षया (guṇānantyāpekṣayā) - from the standpoint of infinite qualities; त्वया (tvayā) - by you; ततं (tataṁ) - pervaded; विश्वम् (viśvam) - universe; अनन्तरूप (anantarūpa) - of infinite forms; इति (iti) - thus; कालापेक्षया (kālāpekṣayā) - from the standpoint of time; स्वयम् (svayam) - oneself; अन्तम् (antam) - end; विद्यमानम् (vidyamānam) - being present; अपि (api) - even; न (na) - not; पश्यति (paśyati) - sees; इति (iti) - thus; आशङ्क्य (āśaṅkya) - suspecting; त्वया (tvayā) - by you; ततं (tataṁ) - pervaded; विश्वम् (viśvam) - universe; अनन्तम् (anantam) - infinite; इति (iti) - thus; आह (āha) - says; अन्यत् (anyat) - another; तात्पर्यज्ञापनाय (tātparyajñāpanāya) - for the purpose of conveying intent; अभ्यासरूपम् (abhyāsarūpam) - in the form of repetition;]
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॥
"sarvaṁ samāpnoṣi tato'si sarvaḥ" iti "sarvaṁ khalvidaṁ brahma" ityādiṣu sarvaśabdavyākhyānarūpam॥
[सर्वम् (sarvam) - all; समाप्नोषि (samāpnoṣi) - you pervade; ततः (tataḥ) - therefore; असि (asi) - you are; सर्वः (sarvaḥ) - all; इति (iti) - thus; सर्वम् (sarvam) - all; खलु (khalu) - indeed; इदम् (idam) - this; ब्रह्म (brahma) - Brahman; इत्यादिषु (ityādiṣu) - in such statements; सर्वशब्दव्याख्यानरूपम् (sarvaśabdavyākhyānarūpam) - in the form of interpretation of the word 'all';]
“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॥"
"trilokeṣu sthitaiḥ bhaktairarjunāya pradarśitam. dṛṣṭaṁ viṣṇorviśvarūpaṁ svayogyatvānurūpataḥ॥"
[त्रिलोकेषु (trilokeṣu) - in the three worlds; स्थितैः (sthitaiḥ) - by those situated; भक्तैः (bhaktaiḥ) - by devotees; अर्जुनाय (arjunāya) - to Arjuna; प्रदर्शितम् (pradarśitam) - shown; दृष्टम् (dṛṣṭam) - seen; विष्णोः (viṣṇoḥ) - of Viṣṇu; विश्वरूपम् (viśvarūpam) - universal form; स्वयोग्यता (svayogyatvā) - own eligibility; अनुरूपतः (anurūpataḥ) - according to;]
"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॥
prāyaḥ sahaiva pārthena prāyo bhītāśca te'khilāḥ. darśanābhyāsato dṛṣṭirānandodrekatā bhavet॥
[प्रायः (prāyaḥ) - generally; सह (saha) - with; एव (eva) - indeed; पार्थेन (pārthena) - by Pārtha; प्रायः (prāyaḥ) - generally; भीताः (bhītāḥ) - frightened; च (ca) - and; ते (te) - they; अखिलाः (akhilāḥ) - all; दर्शनाभ्यासतः (darśanābhyāsataḥ) - by practice of vision; दृष्टिः (dṛṣṭiḥ) - sight; आनन्दोद्रेकता (ānandodrekatā) - overflowing bliss; भवेत् (bhavet) - arises;]
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॥
tasmin kāle tu bhūmeśca bhārahārārthamudyamāt. ugratvamiva sarvatra na bhītiḥ brahmadarśinām॥
[तस्मिन् (tasmin) - at that; काले (kāle) - time; तु (tu) - but; भूमेः (bhūmeḥ) - of the earth; च (ca) - and; भारहारार्थम् (bhārahārārtham) - for the purpose of removing the burden; उद्यमात् (udyamāt) - due to endeavor; उग्रत्वम् (ugratvam) - fierceness; इव (iva) - as if; सर्वत्र (sarvatra) - everywhere; न (na) - not; भीतिः (bhītiḥ) - fear; ब्रह्मदर्शिनाम् (brahmadarśinām) - for the knowers of Brahman;]
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॥"
arjunādadhikā ye tu teṣāṁ bhītirna cābhavat. śrībrahmarudrapūrvāṇāṁ kṛṣṇāyā bhīmarāmayoḥ॥
[अर्जुनात् (arjunāt) - than Arjuna; अधिकाः (adhikāḥ) - greater; ये (ye) - who; तु (tu) - but; तेषाम् (teṣām) - of them; भीतिः (bhītiḥ) - fear; न (na) - not; अभवत् (abhavat) - was; श्रीब्रह्मरुद्रपूर्वाणाम् (śrībrahmarudrapūrvāṇām) - of Śrī, Brahmā, Rudra and others; कृष्णायाः (kṛṣṇāyāḥ) - of Kṛṣṇā; भीमरामयोः (bhīmarāmayoḥ) - of Bhīma and Rāma;]
Those greater than Arjuna had no fear — such as Śrī, Brahmā, Rudra, Kṛṣṇā, Bhīma, and Rāma."
इत्याग्नेयवचनात्।
ityāgneyavacanāt.
[इति (iti) - thus; आग्नेयवचनात् (āgneyavacanāt) - from the statement of Āgneya;]
- stated thus in the statememnt of Āgneya Purāna.
"दृष्ट्वाद्भुतं रूपम्" इत्यादि युज्यते ॥२०॥
"dṛṣṭvādbhutaṁ rūpam" ityādi yujyate ॥20॥
[दृष्ट्वा (dṛṣṭvā) - having seen; अद्भुतम् (adbhutam) - wondrous; रूपम् (rūpam) - form; इत्यादि (ityādi) - and so on; युज्यते (yujyate) - is appropriate; ॥२०॥ (20) - verse 20;]
“Having seen the wondrous form” - such phrases are appropriate for the context.
