अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ||१३-१७||
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam . bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ||13-17||
।।13.17।। और वह अविभक्त है, तथापि वह भूतों में विभक्त के समान स्थित है। वह ज्ञेय ब्रह्म भूतमात्र का भर्ता, संहारकर्ता और उत्पत्ति कर्ता है।।
13.17 अविभक्तम् undivided? च and? भूतेषु in beings? विभक्तम् divided? इव as if? च and? स्थितम् existing? भूतभर्तृ the supporter of beings? च and? तत् That ज्ञेयम् to be known? ग्रसिष्णु devouring? प्रभविष्णु generating? च and.Commentary Brahman must be regarded as That which supports? swallows up and also creates all beings? in the three forms of Brahma who creates the world of names anf forms? Vishnu who preserves or sustains? and Rudra who destroys. It is undivided in the various bodies. It is
Non-dualism. The individual self and Brahman are one. The world is appearance (maya). Liberation through knowledge.
।।13.17।।तथा --, वह ज्ञेय प्रत्येक शरीरमें आकाशके समान अविभक्त और एक है। तो भी समस्त प्राणियोंमें विभक्त हुआसा स्थित है क्योंकि उसकी प्रतीति शरीरोंमें ही हो रही है। तथा वह ज्ञेय स्थितिकालमें भूतभर्तृ -- भूतोंका धारणपोषण करनेवाला? प्रलयकालमें ग्रसिष्णु -- सबका संहार करनेवाला और उत्पत्तिके समय प्रभविष्णु -- सबको उत्पन्न करनेवाला है? जैसे कि मिथ्याकल्पित सर्पादिके ( उत्पत्ति? स्थिति और नाशके कारण ) रज्जु आदि होते हैं।
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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.
This interpretation draws on the Advaita tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
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