WHY SHOULD THEY NOT BOW DOWN TO THE GREAT ONE — Because the Lord as the Primal Cause of even the Creator, who creates the entire universe of multiplicity, is like the mud in all mud-pots, or the gold in all gold ornaments. The ornaments or the pots have no existence at all apart from the gold-essence or the mud-essence in them. Thus, the Primal Cause is that which pervades everything and is that which holds together all names and forms. Infinite in nature, the Lord is not only the Universe, but he is the Lord of all Lords, inasmuch as even the denizens of the heavens and the great phenomenal powers — all derive their individual might from the Source of all Powers, this Infinite Truth.

The entire world of things-and-beings that exist, can fall under two categories: the Manifest (sat) and the Unmanifest (asat). The manifest is that which can become objects of experience for the organs-of-perception, for the instrument-of-feeling and the equipment-of-thought. The Unmanifest is that which causes the perceptions, feelings, and thoughts. These subtle causes that order the individuals to live in the world outside, are called vasanas and these constitute the Unmanifest. Arjuna’s beautiful definition of the Lord accepts that the Lord is not only the Manifest (sat), but the Unmanifest (asat) as well. And He is also that which transcends them both.

AND THAT WHICH IS BEYOND THEM — In the theatre we can enjoy both tragedy and comedy, but the light that illumines the stage is that which transcends them both. The wedding-ring is, no doubt, made of gold; the wedding-necklace is also, no doubt, made of gold. But gold cannot be defined as the necklace or the ring. We will have to say that gold is not only the ring or the necklace but also that which transcend them both. In this sense, the Lord, being the essential Truth in all names and forms, is both the Manifest and the Unmanifest, and He also has a status that transcends both these conditions. In fact, that which makes both the Manifest and the Unmanifest possible is the Light of Awareness, the Pure Consciousness, the Universal Lord, whom Arjuna is invoking here.

THESE FEW STANZAS REPRESENT THE MOST UNIVERSAL PRAYER THAT WE HAVE IN ALL THE RELIGIOUS LITERATURE OF THE WORLD. THERE CANNOT BE ANY CREED OR CASTE WHICH HAS ANY OBJECTION TO THESE, INASMUCH AS THEY SUMMARISE THE ENTIRE GALAXY OF PHILOSOPHIC THOUGHTS REGARDING THE ETERNAL, AND EXPAND WITH THEM THE DEVOTEE’S HEART WHICH CAN REACH DIMENSIONS ALMOST UNKNOWABLE, YET WITHIN A DEVOTEE’S EXPERIENCE. ARJUNA EXTOLS THE LORD THUS:

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: