अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।
।।13.17।।वे परमात्मा स्वयं विभागरहित होते हुए भी सम्पूर्ण प्राणियोंमें विभक्तकी तरह स्थित हैं। वे जाननेयोग्य परमात्मा ही सम्पूर्ण प्राणियोंको उत्पन्न करनेवाले? उनका भरणपोषण करनेवाले और संहार करनेवाले हैं।
13.17 And further, tat, that; jneyam, Knowable; though avibhaktam, undivided, remaining the same in all beings like space; iva sthitam, appears to be existing; as vibhaktam, divided; bhutesu, in all beings, because It is perceived as existing in the bodies themselves. And just as a rope etc. are with regard to a snake etc. That are falsely imagined, similarly that Knowable is bhutabhartr, the sustainer of all beings, sinced It sustains all during the period of their existence; grasisnu, the devourer, at the time of dissolution; and prabhavisnu, the originator, at the time of creation. Further, it the Knowable is not perceived though existing everywhere, then It is darkness? Not! What then?
13.17 See Comment under 13.18
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
