paśyāmi tvāṁ sarvato’n anta-rūpam
nāntaṁ na madhyaṁ na punastavādiṁ
paśyāmi viśveśvara viśva-rūpa
Aneka-bāhūdara-vaktra-netraṁ-at one time (aneka); the gift of [(bahu)(also 11.26)]; the numerous ways [(dara) (also the last verse in gita on my blog, 18.78)]; the faces/mouths (vaktra)- with eyes (netram)
paśyāmi – can be seen
tvāṁ -unto your
sarvato’n anta-rūpam -the image of the entire all pervading form (sarato’n anta rupam)
nāntaṁ na madhyaṁ na punastavādiṁ -my (nā) endlessness (antam) my middle (na madhyam) my (na) intended to ensure (dim/dimamu) your (tava) return/renewal/restoration and repetition or a review/retrial/repetition (punasa/punarvasu/punah)
paśyāmi -can be seen
viśveśvara – in the all trusted esvara’s (visvasinstu/trusted)
viśva-rūpa – universal form
At one time, the gift of numerous ways, the faces/mouths, with eyes can be seen unto your image of the entire all pervading form, my endlessness, my middle, intended to ensure your retrial can be seen in the all trusted esvara’s universal form.
In my understanding so far there is difference in the words na (not) and nā (my) and nah that the words end with. So if you have seen any of my work, it is important to understand these words in the way a language is spoken from left to right. There is truth to all of three ways of this, na, nā and nah. I have used it in all three of these contexts. In this situation, it does not make sense to think of nā (with a line on the a) as not which is how it is interpreted in the text. Why? Reading from left to right you would not say not the endlessness, not the middle and not the retrial. We know the visva roopam is the endlessness form, where esvara is shown the middle [we also know he is in charge of the middle (from verse 10.20)] and my punas to mean by which one can see or understand retrial or the past. Take a look at the meaning I have for this.