Bhagavad Gita 11.37 — Why Should They Not Bow to the One Greater Than Brahma?
कस्माच्च ते न नमेरन्महात्मन्गरीयसे ब्रह्मणोऽप्यादिकर्त्रे ।
अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥ ११.३७ ॥
🔊 Listen to meaning of this shloka
Current voice: —
Ready
Text-to-speech is not supported by this browser.
And why should they not bow to You, O Great Soul, who are greater than even Brahma, the original creator? O Infinite One, Lord of gods, abode of the universe, You are the Imperishable, the manifest and the unmanifest, and that which is beyond both.
Transliteration (IAST)
Word Separation
The Sanskrit verse is separated into individual words (Padched) for easier study.
Word Meanings
| Line 1 | |
|---|---|
| Sanskrit Word | Meaning |
| kasmāt | why |
| cha | and |
| te | to You |
| na | not |
| nameran | should they bow |
| mahā-ātman | O Great Soul |
| garīyase | who are greater |
| brahmaṇaḥ | than Brahma |
| api | even |
| ādi-kartre | the original creator |
| Line 2 | |
|---|---|
| Sanskrit Word | Meaning |
| ananta | O Infinite One |
| deva-īśha | O Lord of gods |
| jagat-nivāsa | O abode of the universe |
| tvam | You |
| akṣharam | the imperishable |
| sat-asat | the manifest and the unmanifest |
| tat | that |
| param | beyond |
| yat | which |
| Line 1 | Line 2 | ||
|---|---|---|---|
| Sanskrit Word | Meaning | Sanskrit Word | Meaning |
| kasmāt | why | ananta | O Infinite One |
| cha | and | deva-īśha | O Lord of gods |
| te | to You | jagat-nivāsa | O abode of the universe |
| na | not | tvam | You |
| nameran | should they bow | akṣharam | the imperishable |
| mahā-ātman | O Great Soul | sat-asat | the manifest and the unmanifest |
| garīyase | who are greater | tat | that |
| brahmaṇaḥ | than Brahma | param | beyond |
| api | even | yat | which |
| ādi-kartre | the original creator | ||
Detailed Meaning
Introduction
Arjuna asks why anyone should not bow before the Lord, who is greater than Brahmā himself, the original creator. He declares the Lord to be imperishable, and beyond both being and non-being.
Essence
Why Not Bow?
Arjuna turns his praise into a rhetorical question: if the Lord is greater than even the creator, who would not bow to him? Reverence here is not forced; it is the natural response to understanding.
Kasmāc ca te na nameran mahātman (why should they not bow to you, O great Soul?): The question implies that bowing is the only reasonable response. When we see truly, humility comes naturally.
Garīyase brahmaṇo'py ādi-kartre (greater than even Brahmā, the first creator): Brahmā is regarded as the creator of the world, yet the Lord is greater than he, since Brahmā himself arises from the Lord.
Ananta deveśa jagan-nivāsa (O Infinite, Lord of gods, abode of the world): Three titles appear together: the Lord is without limit, ruler of the gods, and the dwelling place in which the world exists.
Tvam akṣaraṁ sad-asat tat paraṁ yat (you are the imperishable, being, non-being, and what is beyond): Sat is the manifest, and asat is the unmanifest. The Lord transcends both. He is the reality beyond all categories, which no concept can fully contain.
Message for Everyday Life (Reverence as a Natural Response)
Cultivate respect for what is greater than you: A sense of reverence toward life, nature, wisdom and the sacred keeps us grounded and free of arrogance.
Practical approach: Make space regularly for moments of reverence, such as a quiet prayer or time in nature. These moments remind us that we are part of something greater.
Why Not Bow?
Arjuna turns his praise into a rhetorical question: if the Lord is greater than even the creator, who would not bow to him? Reverence here is not forced; it is the natural response to understanding.
Kasmāc ca te na nameran mahātman (why should they not bow to you, O great Soul?): The question implies that bowing is the only reasonable response. When we see truly, humility comes naturally.
Garīyase brahmaṇo'py ādi-kartre (greater than even Brahmā, the first creator): Brahmā is regarded as the creator of the world, yet the Lord is greater than he, since Brahmā himself arises from the Lord.
Ananta deveśa jagan-nivāsa (O Infinite, Lord of gods, abode of the world): Three titles appear together: the Lord is without limit, ruler of the gods, and the dwelling place in which the world exists.
Tvam akṣaraṁ sad-asat tat paraṁ yat (you are the imperishable, being, non-being, and what is beyond): Sat is the manifest, and asat is the unmanifest. The Lord transcends both. He is the reality beyond all categories, which no concept can fully contain.
Message for Everyday Life (Reverence as a Natural Response)
Cultivate respect for what is greater than you: A sense of reverence toward life, nature, wisdom and the sacred keeps us grounded and free of arrogance.
Practical approach: Make space regularly for moments of reverence, such as a quiet prayer or time in nature. These moments remind us that we are part of something greater.
Next Topic
Arjuna has declared the Lord to be beyond being and non-being. In the next verse, he continues by calling him the ancient Person, the supreme resting place, the knower and the known.
Hidden Messages In This Shloka
Reflect on this verse from different perspectives and see which deeper message opens up for you.
Wisdom Nuggets
Some greatness leaves no room for argument.
The Divine is neither this nor that, yet includes both.
Even creators have a source.
Bowing is the mind's way of saying 'yes' to truth.
Sometimes the best answer is a question that answers itself.
Reality is larger than every category.
Respect follows understanding.
Frequently Asked Questions
What does 'garīyase' (greater) tell us about the Lord?
Why is Brahmā called 'ādi-kartā' (the original creator)?
What does 'ananta' (infinite) mean here?
What is meant by 'sat-asat' (the manifest and the unmanifest)?
What is 'tat param yat' (that which is beyond)?
Explore related topics
More shlokas on the themes this verse touches: