अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्।नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप॥
aneka-bāhūdara-vaktra-netraṃpaśyāmi tvāṃ sarvato ’nanta-rūpamnāntaṃ na madhyaṃ na punas tavādiṃpaśyāmi viśveśvara viśva-rūpa
Word by word
The verse says
I see you everywhere, with countless arms and bellies and mouths and eyes, your form without limit. I see no end in you, no middle, and no beginning, lord of all, form of all.
In plain words
The listing breaks down here.
Nāntaṃ na madhyaṃ na punas tavādim — no end, no middle, no beginning.
Those are the three things a mind needs in order to hold anything. Without them there is nothing to hold.
Where you've felt this · in health
You stand at the edge of the sea at night. You can hear it and you can feel the cold coming off it, and you cannot see where it stops. During the day it had an edge and a colour and boats on it. In the dark it has none of those, and it is the same sea.
Going deeper
A thing without beginning, middle or end cannot be perceived as an object, and that is the turn this verse marks.
Understanding anything involves finding its edges. Where does it start, how big is it, where does it stop. Those three questions are not optional extras; they are how perception works. Arjuna reports that all three have failed at once, which means what he is looking at has stopped being a thing he is looking at.
That is also what Chapter 10 meant when it said the divine is the beginning, the middle and the end of beings. Here it is not a formula. It is being experienced, and it is unbearable.
For a reader the honest takeaway is about the limits of contemplation. Something genuinely without edges cannot be held in a mind. Anything you can picture is therefore smaller than this, which is not a criticism of your picture — it is a description of what pictures are.