कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे | अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्
kasmācca te na nameranmahātman garīyase brahmaṇo.apyādikartre . ananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat
伟大灵魂者啊，您甚至超越梵天（Brahma），是最初的创造者，他们为何不向您顶礼膜拜？无尽者啊，众神之主啊，宇宙的居所啊，您是不朽者（Akshara），是存在与非存在，更是超越这一切的至高者。
And why should they not bow down to You, O exalted [i.e. not narrow-minded.] One, who are greater (than all) and who are the first Creator even of Brahma! O infinite One, supreme God, Abode of the Universe, You are the Immutable,being and non-being, (and) that which is Transcendental.
主是伟大灵魂者（Mahatma），超越一切。祂是不朽的，因此是值得崇拜、爱戴和喜悦的对象。‘萨特’（Sat）指在三时中存在之物，如梵（Brahman）；‘阿萨特’（Asat）指在三时中不存在之物，如世间万物和此身。在此，‘萨特’和‘阿萨特’指构成不朽者（Akshara）显现与未显现的属性。实际上，不朽者超越这两者。‘阿南塔’（Ananta）指摆脱了时间、空间和事物三种限制的祂。
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