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
偉大之主啊，萬物之源，甚至梵天亦由您創造，您超越一切，為何他們不向您頂禮？無盡者啊，眾神之主，宇宙之居所，您是不朽的，是實有亦是非實有，更是超越兩者之至高者。
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.
主被稱為「大我」（Mahatma），祂超越一切，是不朽的。因此，祂是值得崇拜、愛戴和喜悅的對象。在三時中存在者為「實有」（Sat），梵天即是實有。在三時中不存在者為「非實有」（Asat），此世間和此身體皆為非實有。此處的「實有」與「非實有」指的是顯現與未顯現的狀態，它們是不朽者（Akshara）的附屬。實際上，不朽者超越這兩者。「不朽者」一詞在《薄伽梵歌》中有時指未顯現的本性，有時指至高存在。無盡者（Ananta）是指擺脫了時間、空間和事物三種限制的存在。阿周那再次如此讚美主。
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