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Bhagavad Gita Chapter 11 Verse 37

भगवद् गीता अध्याय 11 श्लोक 37

कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत्।।11.37।।

English Translation - Swami Gambirananda

11.37 And why should they not bow down to You, O exalted [i.e. not narrow-minded.] One, who are greater (than all) and who are the first Creator even of Brahma! O infinite One, supreme God, Abode of the Universe, You are the Immutable,being and non-being, (and) that which is Transcendental.

English Translation - Swami Sivananda

11.37 And why should they not, O great Soul, bow to Thee Who art greater (than all else), the primal cause even of the Creator (Brahma), O Infinite Being, O Lord of the gods, O Abode of the universe; Thou art the imperishable, the Being, the non-being and That which is the supreme (that which is beyond the Being and the non-being).

English Translation - Dr. S. Sankaranarayan

11.37. O Mighty One ! Why should they not bow down to You, the Primal Creater, Who are greater than even Brahma (personal god) ? O Endless One, O Lord of gods, O Abode of the universe ! You are unalterable, existent, non-existent and also that which is beyond both.

English Commentary - Swami Sivananda

11.37 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

English Translation of Sanskrit Commentary By Sri Shankaracharya's

11.37 Ca, and; since You are the Primal Creator, the Cause, api, even; brahmanah, of Brahma, of Hiranyagarbha; therefore, kasmat, why, for what reason; should they na nameran, not bow down; te, to You; mahatman, O exalted One; gariyase, who are greater (than all)! Hence, why should these not bow down adi-karte, to the first Creator? Therefore You are fit for, i.e. the fit object of, delight etc. and salutation as well. Ananta, O infinite One; devesa, supreme God; jagannivasa, Abode of the Universe; tvam, You; are the aksaram, Immutable; tat param yat, that which is Transcendental, which is heard of in the Upanisads;-what is that?-sad-asat, being and nonbeing. Being is that which exists, and non-being is that with regard to which the idea of nonexistence arises. (You are) that Immutable of which these two-being and non-being-become the limiting adjuncts; which (Immutable), as a result, is metaphorically referred to as being and non-being. But in reality that Immutable is transcendental to being and non-being. That Immutable which the knowers of the Vedas declare (8.11; cf. Ka. 1.2.15)-that is You Yourself, nothing else. This is the idea. He praises again:

English Translation of Commentary - Dr. S. Sankaranarayan

11.37 Kasmat etc. Existent (11.Sat) : i.e. as a purport of words (11.or as material object). Non-existent (11.Asat) : Because, the Absolute does not become an object of perception. Or Asat signifies negation; [in fact] it is also well connected with the words which denote it directly, or indicate it indirectly by denoting what contains it; it also enjoys a form (11.becomes an object) of knowledge (11.of its own); and [hence] is has no separate existence other than the existence of the Absolute Brahman ? (11.It is) beyond both the existent and non-existent : For, It is realised when the knowledge of both of them disappears. (11.38)

English Translation of Ramanuja's Sanskrit Commentary

11.37 O Mahatman, for what reason should Brahma and others not bow down to You, who are great and are the First Being and the Creator even of Brahma, namely, Hiranyagarbha? O Infinite, O Lord of the gods, O You who have the universe for Your abode! You are the Aksara. What does not perish, is the Aksara, here, the principle of individual self; for the individual self does not perish as established in Sruti passages: The intelligent self is not born, nor dies (Ka. U., 1.2.18). You alone are the existent and the non-existent, the principle of Prakrti, in its condition as effect and in its condition as cause. This is denoted by the terms Sat (existent) and Asat (non-existent). You alone are the state of effect denoted by the term Sat, which is the state of diversification by names and forms, and also the state of cause, denoted by the tetm Asat, which is the state incapable of such divisions and diversities. What is beyond both - what is beyond Prakrti and the individual self associated with the Prakrti, as also from the principle of liberated selves who are different from those associated with Prakrti, i.e., bound souls. You alone are that also. Therefore:

Commentary - Chakravarthi Ji

Why should they not offer respects to you? Certainly, they should offer respects to you, for you are brahman (aksaram), above both cause and effect (sad asat param)?

Rudra Vaishnava Sampradaya - Commentary

Why indeed should not every living entity in all creation offer their humble respects to the Supreme Lord Krishna who is the sole controller, the primeval God of all gods, the original creator of the primary creation and the creator of Brahma who created the secondary creation being material existence composed of trillions of universe but which is but 1/4th of the spiritual energy of Lord Krishna. Lord Krishna is both sat the manifest and asat the unmanifest as well as that which is beyond each and contains them both. The original root and primeval cause of all existence. The sole source of the imperishable brahman or the spiritual substratum pervading all existence. There is no surprise by the facts given by these nine examples that all beings in creation should offer homage to Lord Krishna.

Brahma Vaishnava Sampradaya - Commentary

Here it is explained why it is appropriate to propitiate the Supreme Lord Krishna. As He is purna or complete He is known as the source of all atmas or souls. Here He is addressed as mahatma the greatest personality. The word atma has been explained in Mahabharta in this manner: The Supreme Lord is pervading everywhere in everything, because He is the controller of all, the dispenser of the results of all actions, abiding in each and every body and the first recipient of all sense enjoyments and because He is eternal He is known as atma the soul of all. The Bhagavat Purana states that the material worlds are a combination of sat or effect and asat or cause but the Supreme Lord is superior to both sat and asat.

Shri Vaishnava Sampradaya - Commentary

The word ananta means infinite and the word nivasa means foundation. The word aksaram means imperishable and refers to Lord Krishnas vibhuti or divine transcendental opulence known as brahman or the spiritual substratum pervading all existence. It also denoted the category of jivatmas or individual souls as embodied beings which are imperishable as well and confirmed in the Katha Upanisad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is eternal and is neither born nor dies. Referring to prakriti or the material substratum pervading physical existence Lord Krishna is sat the effect and asat or the cause. Sat is in reference to physical existence in its manifested, variegated state which is the effect. Asat is in reference to the latent non-variegated state which is indiscernible and is the cause. The effect manifests as names, forms, attributes and qualities being distinguishable. The cause is when all the manes, forms, attributes and qualities are imperceptible. What is beyond that is tat param or superior and refers to the multi-atmas who are beyond the categories of jivatma or bound souls and prakriti or dull matter. Arjuna is beyond these two categories as well being a surrendered devotee of Lord Krishna, As the atma or eternal soul is the conscious life force of the physical body; the Supreme Lord Krishna is the conscious life force of all creation.

Kumara Vaishnava Sampradaya - Commentary

The word ananta means infinite and the word nivasa means foundation. The word aksaram means imperishable and refers to Lord Krishnas vibhuti or divine transcendental opulence known as brahman or the spiritual substratum pervading all existence. It also denoted the category of jivatmas or individual souls as embodied beings which are imperishable as well and confirmed in the Katha Upanisad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is eternal and is neither born nor dies. Referring to prakriti or the material substratum pervading physical existence Lord Krishna is sat the effect and asat or the cause. Sat is in reference to physical existence in its manifested, variegated state which is the effect. Asat is in reference to the latent non-variegated state which is indiscernible and is the cause. The effect manifests as names, forms, attributes and qualities being distinguishable. The cause is when all the manes, forms, attributes and qualities are imperceptible. What is beyond that is tat param or superior and refers to the multi-atmas who are beyond the categories of jivatma or bound souls and prakriti or dull matter. Arjuna is beyond these two categories as well being a surrendered devotee of Lord Krishna, As the atma or eternal soul is the conscious life force of the physical body; the Supreme Lord Krishna is the conscious life force of all creation.

Transliteration Bhagavad Gita 11.37

Kasmaachcha te na nameran mahaatmanGareeyase brahmano’pyaadikartre; Ananta devesha jagannivaasaTwamaksharam sadasattatparam yat.

Word Meanings Bhagavad Gita 11.37

kasmāt—why; cha—and; te—you; na nameran—should they not bow down; mahā-ātman—The Great one; garīyase—who are greater; brahmaṇaḥ—than Brahma; api—even; ādi-kartre—to the original creator; ananta—The limitless One; deva-īśha—Lord of the devatās; jagat-nivāsa—Refuge of the universe; tvam—you; akṣharam—the imperishable; sat-asat—manifest and non-manifest; tat—that; param—beyond; yat—which