कस्माच्च ते न नमेरन् महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे। अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्।।11.37।।
kasmācca te na nameran mahātmān garīyase brahmaṇo ’py ādi‑kartre | ananta deva‑īśa jagannivāsa tvam akṣaraṁ sad‑asattatparam yat ||11.37||
Translation
O Great One, who are even greater than Brahma, the original creator, why should they not bow to you? O Limitless One, O Lord of the gods, O Refuge of the universe, You are the imperishable reality beyond both the manifest and the non‑manifest.
Word Meanings
kasmāt — why; ca — also; te — unto You; na — not; nameran — they should offer proper obeisances; mahā-ātman — O great one; garīyase — who are better; brahmaṇaḥ — than Brahmā; api — although; ādi‑kartre — to the supreme creator; ananta — O unlimited; deva‑īśa — O God of the gods; jagat‑nivāsa — O refuge of the universe; tvam — You are; akṣaraṁ — imperishable; sat‑asat — to cause and effect; tat param — transcendental; yat — because
Understanding the Verse
In this climax of the divine vision, Arjuna, overwhelmed by the cosmic form of the Supreme Lord, poses a profound question that reveals both his awe and his lingering humility. He addresses Krishna as "mahātmān" – the great‑souled, a term that acknowledges the supreme personality of God who pervades all existence. By invoking Brahmā, the creator deity, Arjuna not only recognises the established hierarchy of the Vedic pantheon but also subtly challenges it, asking why the omnipotent source should not receive the highest reverence.
The phrase "kasmācca te na nameran" (why should they not bow to you?) underscores a central teaching of the Gita: the ultimate reality transcends all conventional worship. While Brahmā initiates creation, Krishna, as the source of all causes ("ādi‑kartre"), is the prime mover, the original seed of the cosmos. This re‑orients the devotee's focus from secondary deities to the Supreme, urging the abandonment of limited devotion for the all‑encompassing worship of the Divine.
Arjuna's appellation "ananta deva‑īśa" (limitless Lord of the gods) further expands the scope of his inquiry. It paints the divine as infinite, beyond the confines of time, space, and even the multiplicity of deities. This limitless nature is echoed in "jagannivāsa" – the refuge of the universe – suggesting that every being, every world, finds shelter in the Supreme. The verse, therefore, is not a mere theological statement but an invitation to perceive the Divine as the very substratum of all that exists.
When Arjuna declares "tvam akṣaraṁ sad‑asattatparam yat" he emphasizes the imperishable (akṣara) and transcendental (tat param) nature of Krishna, who is beyond both existence (sat) and non‑existence (asat). This duality captures a core Vedantic insight: the Absolute is beyond the binary of being and non‑being, a reality that is immutable yet immanent.
The rhetorical question Arjuna poses serves a pedagogical purpose. By confronting Krishna with this query, Arjuna internalises the lesson that ultimate surrender must be directed to the Supreme Person, who embodies both the manifest and the unmanifest. In doing so, the devotee moves from a fragmented worship of multiple deities to an integrated, holistic devotion that acknowledges the Divine as the source, sustainer, and refuge of all.
Thus, verse 11.37 encapsulates the essence of Bhakti‑Yoga: surrender to the Infinite Lord, recognizing His supremacy over all deities, and understanding that true reverence lies in acknowledging His imperishable, transcendental nature. This realization clears the path for Arjuna’s subsequent resolve to act in accordance with divine will, and it offers seekers a timeless guide for aligning their devotion with the ultimate reality.
