अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।
13.17 And the Knowable, though undivided, appears to be existing as divided in all beings, and It is the sustainer of all beings as also the devourer and originator.
13.17 Though the entity called the self is present everywhere in the bodies of divinities, men etc., It is undivided because of Its form being that of the knower. However, to those who are ignorant, It appears divided, by such forms as those of divinities etc. - I am a divinity, man etc. Though the self can be contemplated by way of co-ordinate predication as one with the body in such significations as, I am divinity, I am a man, It can be known as being different from the body, because of Its being a knower. That is why it has already been pointed out at the beginning: He who knows It? (13.1). Now Sri Krsna says that It can be known as different also on other grounds - as the supporter of elements etc. Because It supports the earth and other elements combined in the shape of the body, the self can be known as being different from the elements supported. The sense is that It can be known as a separate entity. Likewise, It is that which devours, namely, the consumer of physical food etc. Because, It devours the food, It can be known as an entity different from the elements. It causes generation - It is the cause of transformation of consumed food etc., into other forms like blood etc. As eating, generating etc., are not seen in a corpse, it is settled that the body, an aggregate of elements, cannot be the cause of devouring food, generating of species and supporting them.
Avibhaktam cha bhooteshu vibhaktamiva cha sthitam; Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.
avibhaktam—indivisible; cha—although; bhūteṣhu—amongst living beings; vibhaktam—divided; iva—apparently; cha—yet; sthitam—situated; bhūta-bhartṛi—the Sustainer of all beings; cha—also; tat—that; jñeyam—to be known; grasiṣhṇu—the Annihilator; prabhaviṣhṇu—the Creator; cha—and