Bhagavad Gita Chapter 13, Verse 17

English Translation

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.

Detailed Commentary

Undivided yet appearing as if divided among beings – In this threefold world, among all sentient and insentient beings, the Paramātman, though indivisible, appears as if divided. This division is merely an appearance. Just as space appears distinct through the limiting adjuncts (Upādhi) of a pot or a monastery, similarly, the Paramātman, though appearing distinct through the Upādhi of different bodies of beings, is in essence one. In verse 27 of this very chapter, 'samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram' speaks of perceiving the Paramātman abiding equally in all beings. In verse 20 of the eighteenth chapter, 'avibhaktaṁ vibhakteṣu' describes Sāttvika jñāna as seeing the Paramātman as undivided amidst the divided. And know That to be the Sustainer of beings, the Devourer, and the Creator – The Paramātman, about whom the word 'viddhi' in verse 2 of this chapter speaks of knowing, and whose nature as the knowable (Jñeya) element was promised to be described in verse 12, is here described in the forms of Brahmā, Viṣṇu, and Śiva. In reality, the conscious principle (Paramātman) is one. That very Paramātman, by accepting the predominance of Rajo-guṇa, becomes Brahmā, the creator of all; by the predominance of Sattva-guṇa, becomes Viṣṇu, the preserver of all; and by the predominance of Tamo-guṇa, becomes Rudra, the destroyer of all. The essence is that the one Paramātman assumes the names of Brahmā, Viṣṇu, and Śiva due to performing the functions of creation, preservation, and dissolution. It is essential to understand here that even though the Paramātman accepts different Guṇas for the functions of creation, etc., He is not subjugated by these Guṇas. He maintains complete dominion over the Guṇas. Connection – In the previous verse, the Lord described the knowable element (Jñeya Tattva) as the basis; now, in the following verse, He describes it as the illuminator.