11.37
Chapter 11, Verse 37
कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे। अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्৷৷
kasmācca tē na namēranmahātman garīyasē brahmaṇō.pyādikartrē. ananta dēvēśa jagannivāsa tvamakṣaraṅ sadasattatparaṅ yat৷৷
Translation
How should they do otherwise? O Thou Supremest Self, greater than the Powers of creation, the First Cause, Infinite, the Lord of Lords, the Home of the universe, Imperishable, Being and Not-Being, yet transcending both.
Translation — Purohit Swami
Commentary
कस्मात् why, च and, ते they, न not, नमेरन् may prostrate, महात्मन् O greatsouled One, गरीयसे greater, ब्रह्मणः of Brahma, अपि also, आदिकर्त्रे the primal cause, अनन्त O Infinite Being, देवेश O Lord of the gods, जगन्निवास O Abode of the universe, त्वम् Thou, अक्षरम् Imperishable, सत् the Being, असत् nonbeing, तत् That, परम् the Supreme, यत् which. Commentary: The Lord is Mahatma. He is greater than all else. He is the imperishable. So He is the proper object of worship, love and delight.That which exists in the three periods of time is Sat. Brahman is Sat. That which does not exist in the three periods of time is Asat. This world is Asat. This body is Asat.The words Sat and Asat mean here the manifested and the unmanifested which form the adjuncts of the Akshara (imperishable). In reality the Akshara transcends both these. The word Akshara is applied in the Gita sometimes to the Unmanifest (Nature) and sometimes to the Supreme Being.Ananta is He Who is free from the three kinds of limitations (of time, space and thing) which have already been explained.Arjuna again praises the Lord thus
Commentary — Swami Sivananda
Sanskrit and transliteration of the Bhagavad Gita. Corpus compiled from the vedabase and the IIT Kanpur Gita Supersite.