कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे |
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसतत्परं यत् || 37||
kasmāch cha te na nameran mahātman
garīyase brahmaṇo ’py ādi-kartre
ananta deveśha jagan-nivāsa
tvam akṣharaṁ sad-asat tat paraṁ yat
kasmāt—why; cha—and; te—you; na nameran—should they not bow down; mahā-ātman—The Great one; garīyase—who are greater; brahmaṇaḥ—than Brahma; api—even; ādi-kartre—to the original creator; ananta—The limitless One; deva-īśha—Lord of the devatās; jagat-nivāsa—Refuge of the universe; tvam—you; akṣharam—the imperishable; sat-asat—manifest and non-manifest; tat—that; param—beyond; yat—which
And why should they not bow down to Thee, O Mighty Being, greater than all, since Thou art the Primal Cause even of Brahmā? O Infinite One, Lord of gods, Abode of the universe, Thou art the Imperishable, Being and non-being, and that which is the Supreme.
Sadasat tatparam: Paramatma is distinct from Sat and Asat. Sat means the world of matter (sthula jagat) and Asat the subtle world of mind (sukshma jagat). Paramatma is distinct from both. Or, Sat may be taken to mean ‘mind’ and Asat the ‘body’. Thus taken also, we get the same idea. From the standpoint of Paramatma, both the physical and mental worlds do not exist. Paramatma alone is. Therefore it is declared here that He is distinct from both. He is the Supreme.
Question: What is the nature of Paramatma?
Answer: He is Supreme, Primal cause of Brahma, Infinite Lord of Gods, abode of the Universe, Imperishable, distinct from body and mind.