टीका

Commentary

Arjuna continues his awestruck description, now addressing Krishna directly with two magnificent titles: Vishveshwara (Lord of the universe) and Vishwaroopa (the Universal Form). These titles emerge spontaneously from the vision itself — Arjuna is not using theological language he has memorized; he is giving voice to what he directly perceives.

The catalogue of body parts — aneka baahu (many arms), udara (bellies), vaktra (mouths), netram (eyes) — is not a literal inventory but an expression of boundlessness. Every direction Arjuna looks, the form extends. It is sarvato ananta-roopam — infinite form on all sides, in all directions, without limit.

Then comes the most profound observation: na antam, na madhyam, na punah tava aadim pashyaami — “I see no end, no middle, and no beginning in You.” This is not merely saying the form is very large. It is saying the form transcends the very framework of measurement. Beginnings, middles, and endings are how finite beings organize their experience. But Krishna’s Universal Form has none of these. It simply is — boundless, timeless, without reference points.

Krishna is infinite and all-pervading. Through His medium, everything could be seen. The form that Arjuna is witnessing is not contained within space — rather, all of space is contained within it. This is why Arjuna can find no boundary, no edge, no center. The form is everywhere because it is everywhere, and everything.