Bhagavad Gita Bhashya (Adi Shankaracharya) 11.37
Bhagavad Gita Bhashya (Adi Shankaracharya) 11.37 · 11 · Verse 37
Sanskrit Original
।।11.37।। --,कस्माच्च हेतोः ते तुभ्यं न नमेरन् नमस्कुर्युः हे महात्मन्? गरीयसे गुरुतराय यतः ब्रह्मणः हिरण्यगर्भस्य अपि आदिकर्ता कारणम् अतः तस्मात् आदिकर्त्रे। कथम् एते न नमस्कुर्युः अतः हर्षादीनां नमस्कारस्य च स्थानं त्वं अर्हः विषयः इत्यर्थः। हे अनन्त देवेश हे जगन्निवास त्वम् अक्षरं तत् परम्? यत् वेदान्तेषु श्रूयते। किं तत् सदसत् इति। सत् विद्यमानम्? असत् च यत्र नास्ति इति बुद्धिः ते उपधानभूते सदसती यस्य अक्षरस्य? यद्द्वारेण सदसती इति उपचर्यते। परमार्थतस्तु सदसतोः परं तत् अक्षरं यत् अक्षरं वेदविदः वदन्ति। तत् त्वमेव? न अन्यत् इति अभिप्रायः।।पुनरपि स्तौति --,
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: