B.G 11.37

कस्माच्च ते न नमेरन् महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे। अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥३७॥

kasmāc ca te na nameran mahātman garīyase brahmaṇo'pyādikartre। ananta deveśa jagannivāsa tvam akṣaraṁ sadasat tatparaṁ yat ॥37॥

[कस्मात् (kasmāt) - why; च (ca) - and; ते (te) - to you; न (na) - do not; नमेरन् (nameran) - bow down; महात्मन् (mahātman) - O one with great-essence; गरीयसे (garīyase) - who is greater; ब्रह्मणः (brahmaṇaḥ) - than Brahmā; अपि (api) - even; आदिकर्त्रे (ādikartre) - to the original creator; अनन्त (ananta) - infinite; देवेश (deveśa) - O lord of the gods; जगन्निवास (jagannivāsa) - O refuge of the universe; त्वम् (tvam) - you; अक्षरम् (akṣaram) - the imperishable; सत् (sat) - being; असत् (asat) - non-being; तत् (tat) - that; परम् (param) - beyond; यत् (yat) - which;]

Why should they not bow to you, O one with great-essence, who is greater even than Brahmā and the original creator? O infinite one, lord of gods, refuge of the universe, you are the imperishable — that which is beyond both being and non-being.

Gīta Bhāshya 11.37

Why "rightly" the world is engaged in the glorification of the lord is explained starting from this verse. He is complete and the essence, therefore the 'mahātmā', i.e. great essence. He is that which obtains, He is that which takes, He is that which enjoys objects here, and He is that which is of constant nature — therefore He is called the 'ātmā'. Indeed, the universe is of the nature of being and non-being. That, 'mahātmā', i.e. supreme being, is beyond both.

कथं स्थाने इति तदाह - कस्मादित्यादिना॥

kathaṁ sthāne iti tad āha - kasmād ityādinā॥

[कथम् (katham) - how; स्थाने (sthāne) - rightly; इति (iti) - thus; तद् (tad) - that; आह (āha) - is said; कस्मात् (kasmāt) - why; इत्यादिना (ityādinā) - beginning with this;]

How is it 'rightly so' (from the previous verse), is explained beginning with 'kasmāt', i.e. Why, verse.

पूर्णश्चासौ आत्मा च इति महात्मा।

pūrṇaś cāsau ātmā ca iti mahātmā।

[पूर्णः (pūrṇaḥ) - complete; च (ca) - and; असौ (asau) - he; आत्मा (ātmā) - the essence; च (ca) - and; इति (iti) - thus; महात्मा (mahātmā) - great essence;]

He is complete and the essence, therefore the great essence.

"यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह। यच्चास्य सन्ततो भावः तस्मादात्मेति भण्यते॥"

"yac cāpnoti yad ādatte yac cātti viṣayān iha। yac cāsya santato bhāvaḥ tasmād ātmeti bhaṇyate॥"

[यत् (yat) - what; च (ca) - and; आप्नोति (āpnoti) - he obtains; यत् (yat) - what; आदत्ते (ādatte) - he takes; यत् (yat) - what; च (ca) - and; अत्ति (atti) - he enjoys; विषयान् (viṣayān) - objects; इह (iha) - here; यत् (yat) - what; च (ca) - and; अस्य (asya) - his; सन्ततः (santataḥ) - constant; भावः (bhāvaḥ) - nature; तस्मात् (tasmāt) - therefore; आत्मा (ātmā) - self; इति (iti) - thus; भण्यते (bhaṇyate) - is called;]

"He is that which obtains, He is that which takes, He is that which enjoys objects here, and He is that which is of constant nature — therefore He is called the 'ātmā'."

इति।

iti।

[इति (iti) - thus;]

-stated thus (in Mahabharata).

तत्परं सदसतः परम्।

tat paraṁ sadasataḥ param।

[तत् (tat) - that; परम् (param) - beyond; सतः (sataḥ) - being; असतः (asataḥ) - and non-being; परम् (param) - beyond;]

That (supreme being) is beyond being and non-being.

"असच्च सच्चैव यद्विश्वं सदसतः परम्॥"

"asac ca saccaiva yad viśvaṁ sadasataḥ param॥"

[असत् (asat) - non-being; च (ca) - and; सत् (sat) - being; च (ca) - and; एव (eva) - indeed; यत् (yat) - which; विश्वम् (viśvam) - universe; सतः (sataḥ) - of being; असतः (asataḥ) - and of non-being; परम् (param) - beyond;]

"That which is the universe, is indeed, being and non-being — It (supreme being) is beyond both."

इति च भागवते ॥३७॥

iti ca bhāgavate ॥37॥

[इति (iti) - thus; च (ca) - and; भागवते (bhāgavate) - in the Bhāgavata;]

- stated thus as well in the Bhāgavata.