Bhagavad Gita - Chapter 11 - Shloka (Verse) 37

व्याख्या--'कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे'--आदिरूपसे प्रकट होनेवाले महान् स्वरूप आपको (पूर्वोक्त सिद्धगण) नमस्कार क्यों न करें? नमस्कार दोको किया जाता है -- (1) जिनसे मनुष्यको शिक्षा मिलती है, प्रकाश मिलता है; ऐसे आचार्य, गुरुजन आदिको नमस्कार किया जाता है और (2) जिनसे हमारा जन्म हुआ है, उन माता-पिताको तथा आयु, विद्या आदिमें अपनेसे बड़े पुरुषोंको नमस्कार किया जाता है। अर्जुन कहते हैं कि आप गुरुओंके भी गुरु हैं--'गरीयसे' (टिप्पणी प0 600.1) और आप सृष्टिकी रचना करनेवाले पितामह ब्रह्माजीको भी उत्पन्न करनेवाले हैं -- 'ब्रह्मणोऽप्यादिकर्त्रे।' अतः सिद्ध महापुरुष आपको नमस्कार करें, यह उचित ही है।

भगवान् हर्षादि भावोंके योग्य स्थान किस प्रकार हैं इसमें कारण दिखाते हैं --, हे महात्मन् आप जो अतिशय गुरुतर हैं अर्थात् सबसे बड़े हैं? उनको ये सब किसलिये नमस्कार न करें क्योंकि आप हिरण्यगर्भके भी आदिकर्ता -- कारण हैं? अतः आप आदिकर्ताको कैसे नमस्कार न करें। अभिप्राय यह कि उपर्युक्त कारणसे आप हर्षादिके और नमस्कारके योग्य पात्र हैं। हे अनन्त हे देवेश हे जगन्निवास वह परम अक्षर ( ब्रह्म ) आप ही हैं? जो वेदान्तोंमें सुना जाता है। वह क्या है सत् और असत् -- जो विद्यमान है वह सत् और जिसमें नहीं है ऐसी बुद्धि होती है वह असत् है। वे दोनों सत् और असत् जिस अक्षरकी उपाधि हैं? जिनके कारण वह ब्रह्म उपचारसे सत् और असत् कहा जाता है परंतु वास्तवमें जो सत् और असत् दोनोंसे परे है? जिसको वेदवेत्ता लोग अक्षर कहते हैं वह ब्रह्म भी आप ही हैं। अभिप्राय यह कि आपसे अतिरिक्त दूसरा कोई नहीं है।,

He introduces the next verse as stating the reason for the meaning already given—starting with 'Bhagavataḥ' (of the Bhagavān).

Mahātmatva (greatness of soul) is having a non-petty mind (akṣudra-cetastvam).

He states that because of being greater (gurutarāt), He is fit for obeisance, etc.—with 'Gurutarāya' (to the greatly venerable).

He states another reason for the same—with 'Yataḥ' (because).

He states the result of the reasons like Mahātmatva for the liberated ones—with 'Ataḥ' (therefore).

He indicates other reasons for the same—with 'He Ananta' (O infinite one).

Unboundedness (anavacchinnatvam), being the controller of all gods, and being the support of the entire world are the reasons for Your being fit for obeisance, etc., this is the meaning.

He states another reason for the same—with 'Tvam' (You).

He gives the proof for that—with 'Yat' (that which).

How can one single entity have the form of 'sat' and 'asat'? Regarding that, he says—with 'Te' (they).

How is the qualification (upādhitvam) of 'sat' and 'asat' with respect to the Imperishable (Akṣara)? Then he says—with 'Yadvāreṇa' (by which).

He explains 'tat paraṃ yat' (that which is beyond that)—with 'Paramārthataḥ tu' (but in the ultimate sense).

The Bhagavān's fitness for obeisance, etc., has been stated due to His infinity (anantatva), etc.

This being the object of the Bhagavān's joy, etc., is proper, with this intention, he speaks. Why should they not bow down to You (kasmācca te tubhyaṃ na nameran)? Meaning, there is no reason for not paying obeisance.

There is a reason for performing obeisance, etc., with this intention, he speaks. O Mahātman (Supreme Self)! He defines Mahātmatva. To the 'garīyase' (the greatly venerable/greater), because You are the original creator (ādikartre), the original cause, even of Brahmā (Hiraṇyagarbha). The word 'ādi' (original) is used to indicate the non-different efficient and material causality.

He states the Bhagavān's greater status and being the original creator of Brahmā. O Ananta (infinite one)! The meaning is that Your being Gurutar (greater) is established, as You have no limitation (pariccheda) caused by space, time, or object. O Deveśa (Lord of the Devas like Brahmā)! O Jagannivāsa (support of the world)! And You alone are the controller of all (sarvaniyantā), the support of all (sarvādhiṣṭhāna), and the original creator (ādikartā), this is the intention.

Having thus defined the direct meaning (vācya) of the word 'Tat,' he defines the indicated meaning (lakṣya)—with 'Tvam Akṣaram' (You are the Imperishable). What is that which is propounded by the Vedānta? Sat and Asat. 'Sat' is that which exists, meaning, that which is perceived through affirmation (vidhi-mukhena), the manifest effect. And 'Asat' is the notion that 'it is not,' meaning, the notion perceived through negation (niṣedha-mukhena), relating to the unmanifest cause.

Because of the limiting adjunct (upādhikatva) of Sat and Asat, the Akṣara (Imperishable) is also Sat and Asat. But essentially (tattvataḥ), You are the Supreme reality (tattva) beyond Sat and Asat. Therefore, why should they not bow down to You? This is the meaning.

How is this 'sthāne' (proper)? Then he speaks—starting with 'Kasmāt' (why), etc.

The Ātman (Self) who is Pūrṇa (complete/full) is the Mahātmā (Great Soul). The word 'Ātman' is also stated in the Mahābhārata: 'Because He attains (āpnoti), because He accepts (ādatte), and because He enjoys (atti) the objects here (in this body), and because His existence (bhāva) is continuous (santataḥ), therefore He is called Ātman.'

'Tat Param' (That which is beyond that) means beyond Sat and Asat. 'The universe, which is of the nature of Asat and Sat (unmanifest and manifest), is Param (beyond) Sat and Asat.' [M.Bh. 1.1.23] This is in the Mahābhārata.

Why do the multitudes of Siddhas bow down to me, since they too are capable of creating hundreds of universes like me? Therefore, he says—with 'Kasmāt' (why).

O Mahātman! For what reason should they not bow down to You? (Rather) they must bow down. The reason for that is 'garīyase' (to the greater/more venerable). They too are venerable, and You too are venerable; yet, You are the supremely excellent venerable one, this is the meaning.

Why is the excellence mine alone, even though the power of true resolve (satyasaṃkalpatva), etc., is the same between them and me? Therefore, he says. You are the ādikartre (original creator), the great-grandfather (pitāmahāya), even of Brahmā (Hiraṇyagarbha). The meaning is that You create Brahmā through the creation of the five great elements.

By the maxim, 'Excluding the activities of the universe, because they are not relevant to the context,' those (Siddhas), by the command of You, the eternally perfect Īśvara (Lord), become possessors of power (aiśvarya), but they are not equal to You. Therefore, O Ananta (infinite one)! O Deveśa (Lord of the Devas)! O Jagannivāsa (the abode of the worlds)!

You are the Akṣara (the pure Brahman). What kind of Akṣara? That which is Sat and Asat, and is beyond that. 'Sat' and 'Asat' are 'sadasatī'; and beyond those two is 'sadasat tat param' (that which is beyond Sat and Asat). The meaning is that it is of three types: the effect, the cause, and that which is beyond both.

O Mahātman! For what reason should they not bow down to You, who are greater (garīyase) even than Brahmā (Hiraṇyagarbha), and the original creator (ādibhūtāya kartre)? For what reason should Hiraṇyagarbha and others not bow down?

O Ananta! O Deveśa! O Jagannivāsa! You are the Akṣaram (Imperishable). 'Akṣaram' means 'na kṣarati' (that which does not perish), i.e., the Jīvātma Tattva (individual soul principle). The individual soul, which is established by Śrutis (Vedas) like 'Na jāyate mriyate vā vipaścit' (The intelligent one is neither born nor does he die) [Kaṭh 1.2.18], indeed does not perish.

Sat and Asat are also You alone. The Prakṛti Tattva (material principle), designated by the words 'Sat' and 'Asat,' and existing in the state of effect and cause; that which is designated by the word 'Sat' in the state of effect due to being associated with the differentiation of name and form, and that which is designated by the word 'Asat' in the state of cause due to its unsuitability for that (differentiation)—that too is You alone.

Tat Param Yat (That which is beyond that) means, the Mukta-ātma Tattva (principle of the liberated soul), which is Param (other) than that Prakṛti and the Jīvātman associated with Prakṛti—that too is You alone.

Therefore—

He states the reason for that—with 'Kasmāt' (why). O Mahātman! O Ananta! O Deveśa! O Jagannivāsa! For what reason should they not bow down (na nameran) to You? Meaning, why should they not pay obeisance?

To You who are of what nature? To the one who is garīyase (greater/more venerable) even than Brahmā, and to the ādikartre (original creator), that is, the originator even of Brahmā.

Furthermore, 'Sat' (the manifest), and 'Asat' (the unmanifest), and the original cause Akṣara (Brahman) which is Param (beyond) those two—that too is You alone.

That all bow down to You with these nine reasons is not a wonder, this is the meaning.

He connects 'Kasmāt' (why), etc., with the preceding (verse)—with 'Yuktatām' (propriety). The word 'tubhyam' (to You) is used to dispel the confusion of 'te' being the nominative plural. The performers of the obeisance are understood by implication and are unexpressed, this is the idea. Due to the word 'Brahman' being used in multiple senses, it is interpreted here with the word Hiraṇyagarbha for the utility of indicating that He is worthy of being bowed down to by all. The phrase 'ādikartre' (to the original creator) with a specific qualifier is used to dispel the confusion of the possibility of a new Hiraṇyagarbha being the creator to be excluded, hence it is analyzed as 'ādibhūtāya' (to the original being). Since the word 'kartṛ' states efficient causality (nimittatva), the word 'ādi' refers to material causality (upādānatva), or it is for the purpose of negating any other cause besides Himself. The word 'namaskuryuḥ' (should pay obeisance) is used to indicate that the fourth case (Dative) exists even with the mere act of bowing (namana), similar to its use with the word 'namaś' (obeisance). Like in 'Pañcaśikhāya tathā Īśvarakṛṣṇāya ete namasyāmaḥ' (We bow down to Pañcaśikha and Īśvarakṛṣṇa), etc.

Since 'Tvam Akṣaram' [11.18] has been stated before, it is proper for 'Tvam Akṣaram' (You are the Imperishable) here to refer to a meaning additional to that. And by the implication of 'Tat Param' (that which is beyond that), it is appropriate here for the words 'Akṣara,' 'Sat,' and 'Asat' to refer to lower principles (avara tattva). In that context, it is proper for the words 'Sat' and 'Asat' to refer to Acit (non-sentient matter) due to their association with modifications (vikāra) expressible by the words 'bhāva' (existence) and 'abhāva' (non-existence), and for the word 'Akṣara' to refer to the Jīvātman (individual soul) due to its changelessness (nirvikāratayā); with this intention, he says—with 'Na kṣarati' (that which does not perish). He shows the Śruti (Vedic statement) for the changelessness of the nature of the Jīva—with 'Na jāyate' (is not born). The designation of the effect and the cause by the word 'Asat' is established by Śrutis like 'Asad vā idam agra āsīt. Tato vai sad ajāyata' (Non-being indeed was this in the beginning. From that, Being was born) [Tai. U. 2.7.1]; with this intent, the causal state is mentioned. He states the reason for the use of the words 'Sat' and 'Asat' in the same entity—with 'Nāma-rūpa' (name and form). The word 'Tat' refers to both 'Akṣaram' and 'Sat Asat' as previously designated. Since there is no differentiator, the superiority (paratva) of the Mukta-ātman (liberated soul) over those two (Sat and Asat), which are mutually intermingled like sesame/oil and wood/fire, is also well-known, and with the intent that 'Sadasat Tat Param Yat' (that which is beyond Sat and Asat) is being repeated here, he says 'Mukta-ātma Tattvam' (the principle of the liberated soul).

The fact that the liberated soul has Prakṛti and Puruṣa as its body and is dependent on Him is also a proof of His causality; therefore, he says—with 'Ataḥ' (therefore). The meaning is, because He is the Self of all principles. The word Jagannivāsa is analyzed as 'Jagat nivāso yasya' (The world is His dwelling). Therefore, to show that only the unexpressed quality of being the support (ādhāratvam) is intended here by the word 'Nidhāna' (repository), he shows the locative derivation—with 'Nidhīyate tvayi' (it is placed in You). By this, the cause of the apposition (sāmānādhikaraṇya) in 'Tvam Akṣaram,' etc., the universal body-hood (viśvaśarīritvam), is intended, he says—with 'viśvasya śarīrabhūtasya' (of Him who has the universe as His body). By this, the interpretation of 'Nidhāna' as Unmanifest (Avyakta) stated by some is refuted.

Since in 'Vettāsi' (You are the knower), etc., merely stating the Supreme Self's quality of being the knower does not imply any excellence, and His internal controllership (antaryāmitva) of the substance in the state of cause has been stated, only His internal controllership of the knower and the knowable in the state of effect is intended here, with this intent, he says—with 'All knower and knowable in the world.' Although the word 'dhāma' has multiple meanings, the meaning 'place' is appropriate due to the pre-eminence of its established usage in that sense. And 'Sthāna' (place) is famous as the Prāpya (that which is to be attained). Therefore, the quality of being the Prāpya as qualified by 'Param' (supreme) is intended here, with this intent, he says—with 'Prāpya-sthānam' (the place to be attained). Or, 'Param Prāpya' (the supremely attainable) might be the extraordinary place of the Bhagavān intended. By that also, there is the expression of apposition as before. And the Śrutis (Vedas) describe that non-material place: 'Ara and Ṇya are the two oceans in Brahmaloka, in the third heaven from here. That is the lake called Airammadīya, that is the Aśvattha (sacred fig tree) called Somasavana, that is the golden city called Aparājitā, constructed by the Lord of Brahman' [Chā. U. 8.5.3]. And 'In a thousand-pillared, firmly built, and mighty (place), where the Lord of the gods dwells.'

With 'Tvayā tatam,' which is located between the general and specific appositional statements, the body-soul relationship (śarīrātma-bhāva) is clearly stated to be the underlying principle, with this intent, he says—with 'Tvayā ātmatvena' (by You as the Self).

वे सिद्ध संघ आपको नमस्कार कैसे नहीं करें क्योंकि आप तो सृष्टिकर्ता ब्रह्माजी के भी आदिकर्त्ता हैं। आदिकारण वह है जो सम्पूर्ण कार्यजगत् को व्याप्त करके समस्त नाम और रूपों को धारण करता है? जैसे घटों का कारण मिट्टी और आभूषणों का कारण स्वर्ण है। अनन्तस्वरूप परमात्मा न केवल यह विश्व है? बल्कि समस्त देवों का ईश्वर भी है? क्योंकि उसी सर्वशक्तिमान् परमात्मा से समस्त देवताओं को तथा प्राकृतिक शक्तियों को सार्मथ्य प्राप्त होती है।इस चराचर जगत् को दो भागों सत् और असत् में विभाजित किया जा सकता है। यहाँ सत् शब्द से अर्थ उन वस्तुओं से है? जो इन्द्रिय? मन और बुद्धि के द्वारा जानी जा सकती हैं? अर्थात् जो स्थूल और सूक्ष्म रूप में व्यक्त हैं। स्थूल विषय? भावनाएं और विचार व्यक्त (सत्) कहलाते हैं। इस व्यक्त का जो कारण है? उसे असत् अर्थात् अव्यक्त कहते हैं। व्यक्ति की जीवन पद्धति को नियन्त्रित करने वाला यह अव्यक्त कारण उस व्यक्ति के संस्कार या वासनाएं ही हैं। यहाँ परमात्मा की दी हुई परिभाषा के अनुसार वह सत् और असत् दोनों ही है। और वह इन दोनों से परे भी है।आप इनसे परे भी हैं नाट्यगृह के रंगमंच पर हो रहा नाटक सुखान्त अथवा दुखान्त हो सकता है? परन्तु उन्हें प्रकाशित करने वाला प्रकाश उन दोनों से ही परे होता है। अंगूठी और कण्ठी ये दोनों? निसन्देह स्वर्ण के बने हैं? किन्तु स्वर्ण की परिभाषा यह नहीं दी जा सकती है कि वह अंगूठी या कण्ठी है। वह ये दोनों आभूषण तो हैं ही? परन्तु इन दोनों से परे भी है। इस दृष्टि से? समस्त नामरूपों का सारतत्त्व होने से परमात्मा व्यक्त और अव्यक्त दोनों ही है और अपने स्वरूप की दृष्टि से इन दोनों से परे अक्षर स्वरूप है। वह? अक्षरतत्त्व चैतन्य स्वरूप है? जो स्थूल और सूक्ष्म दोनों का ही प्रकाशक है। इसी अक्षर ने ही यह विराट्रूप धारण किया है? जिसकी स्तुति अर्जुन कर रहा है।प्रस्तुत खण्ड? विश्व के सभी धर्मों में उपलब्ध सार्वभौमिक प्रार्थनाओं का प्रतिनिधित्व करता है। किसी भी धर्म या जाति के लोगों को इसके प्रति कोई आक्षेप नहीं हो सकता? क्योंकि सनातन सत्य के विषय में जो कुछ भी प्रतिपादित सिद्धांत है? उसका ही सार यह खण्ड है। यह भक्त के हृदय को प्राय अप्रमेय की सीमा तक ऊँचा उठा सकता है। भक्त उसे साक्षात् अनुभव कर सकता है। अर्जुन भगवान् की स्तुति करते हुए कहता है

Starting with 'Kasmāt' (why). Due to being an existing substance (sat padārthatvena). Asat (non-existent) is due to its not being an object of apprehension (upalambha).

Or, even non-existence (abhāva), when joined in the intellect (dhiyi) with its own specific denoting words, and having attained the form of knowledge, is not different from the existence of the Supreme Brahman.

And You are Param (beyond) both the Sat and Asat forms, because His nature is apprehended only upon the disappearance of the notion of both (Sat and Asat).

Since Arjuna himself said that 'Sarve namasyanti' [11.36] (All bow down) is proper, how does he ask the contradictory question, 'Kasmācca te na nameran' (And why should they not bow down to You)? Therefore, indicating that this is an objection (ākṣepa) only, he introduces the verse by presenting the doubt to be resolved—with 'Katham' (how).

'When there is this doubt' is the implied remainder. 'Tat' (that) is its answer.

To dispel the limited meaning of 'Mahātman' (Great Soul) as 'having a non-petty mind' (akṣudracitta), he says—with 'Pūrṇaś ca' (and Pūrṇa/Complete). To prevent the apprehension that 'Ātman' means the individual soul (Jīva), he says—with 'Ātmā.'

'Uktaḥ' (stated), derived. 'Yat' (that which) because. The suffix 'man' from 'āpnoti' (attains). And the change of 'pa' to 'ta.' The same suffix from the root 'dāñ' (to give) preceded by 'āṅ,' with the deletion of 'ā' and the quality of 'tat.' The suffix 'man' from the root 'ad' (to eat) preceded by 'āṅ.' And the quality of 'tat.' Iha dehe (in this body). 'Santato bhāvaḥ' (continuous existence) is eternal existence. The suffix 'ṅman' from the root 'tan' (to spread) preceded by 'āṅ.'

The universe, which is of the nature of Sat and Asat bhāva (manifest and unmanifest states), is said to be You alone only because You are the giver of existence, etc. Not otherwise, because in that case there would be a contradiction with the following sentence, with this idea, he recites that (sentence) and explains it with proof—with 'Tat Param' (that which is beyond that).

He states the reason for the Bhagavān's being the object of joy, etc.—with 'Kasmāt' (why). For what reason should all the multitudes of Siddhas not bow down to You?

O Mahātman (supremely generous-minded)! O Ananta (free from all limitations)! O Deveśa (controller even of the gods like Hiraṇyagarbha)! O Jagannivāsa (support of all)! To You who are of what nature? To the one who is garīyase (greater/more venerable) even than Brahmā, to the ādikartre (original creator), that is, the originator even of Brahmā. Being the controller, the instructor, the originator, etc., each one of these reasons is a cause for being bowed down to. How much more so when it is a collection of many auspicious qualities like Mahātmatva, Anantatva, Jagannivāsatva, etc.—this is to indicate that the obeisance is not a wonder.

The 'ca' (and) in 'kasmācca' has the meaning of 'vā' (or). Furthermore, 'Sat' (that which is perceived through affirmation as 'it is'), 'Asat' (that which is perceived through negation as 'it is not'), or 'Sat' (the manifest), 'Asat' (the unmanifest)—You alone are both.

Similarly, Tat Param (That which is beyond that), i.e., the Mūlakāraṇa Akṣara (Original Cause, Imperishable Brahman), which is beyond those two, Sat and Asat—that too is You alone. There is nothing separate from You, this is the meaning. Some also read 'ca' before the word 'yat' in 'tat paraṃ yat.'

The meaning is that it is no wonder that all bow down to You with these reasons.

Now, why do the Siddhas (perfected beings) bow down? Therefore, he says—with 'Kasmāt' (why). O Mahātman (the very nature of the great)! Because You are the very nature of those devotees, therefore, why should they not bow down to You?

To You who are of what nature? To the garīyase (greater/more venerable) preceptor. To the ādikartre (originator/father) even of Brahmā.

Furthermore. O Ananta! O Deveśa (Lord of infinite gods, Master)! O Jagannivāsa (support of all)! Akṣara (Brahman) is You alone. Sat and Asat, all is You alone.

That which is Param (Supreme), i.e., the Brahman principle called Puruṣottama, (that too is You). Therefore, they bow down, this is the meaning.

And for what reason should they not bow down (na nameran) to You? Meaning, why should they not pay obeisance? O Mahātman! To the garīyase (greater/more venerable), because You are the ādikartā (original creator), the cause, even of Brahmā (Hiraṇyagarbha). Therefore, to that ādikartre (original creator). How should they (the multitudes of Siddhas) not pay obeisance? Therefore, You are the worthy object (arhaḥ viṣayaḥ) of joy (harṣa), etc., and of obeisance, this is the meaning.

O Ananta! O Deveśa! O Jagannivāsa! You are the Akṣaram (Imperishable), which is Tat Param (beyond that), which is heard in the Vedāntas. What is that? Sat and Asat. 'Sat' is the existent, and 'Asat' is that about which the notion 'it is not' exists. Those Sat and Asat are the limiting adjuncts (upādhānabhūte) of that Akṣara (Brahman), by which (limiting adjuncts) it is referred to as Sat and Asat.

But in the ultimate sense (paramārthataḥ tu), that Akṣara, which the knowers of the Veda call Akṣara, is Param (beyond) Sat and Asat. That is You alone, and no other, this is the intention. He praises again—

Starting with 'Kasmāt ca' (and why).

Majesty (aiśvaryam) or detachment (vairāgyam) is non-attachment (aliptatvāt) due to being the original creator of Brahmā (the totality of individual souls). 'Sat, Asat, and the Supreme Akṣara' are eternal (nityatvena), lacking destruction (kṣaraṇābhāvāt), and You alone are Brahman, the possessor of incomparable sovereignty (niratiśayaiśvaryam) and the support of all distinct attributes (sarvavibhinnadharmāśrayam), this is what he says.

The Supreme Cause.

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

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:

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: