And for what reason should they not bow, should they not make salutation, to You, O great Self, the weightier; since You are the first maker, the cause, even of Brahmā, of Hiraṇyagarbha. How should these not make salutation to the first maker? Therefore You are worthy, a fit object, of joy and the rest and of salutation. O endless one, O Lord of the gods, O dwelling-place of the world, You are the Imperishable, that supreme thing which is heard of in the Vedānta texts. What is it? 'The real and the unreal', it is said. The real is the existing; the unreal is that with regard to which the notion 'it is not there' arises; the real and the unreal are the limiting adjuncts of that Imperishable, by way of which it is figuratively called 'the real and the unreal'. But in the supreme truth that Imperishable is beyond the real and the unreal, the Imperishable which the knowers of the Veda speak of. That is You alone, no other. He praises Him once more.

Great-souled one, why should they not make salutation to you, greater, the begetter even of Brahma, Hiranyagarbha, the first of beings, the maker? Endless one, Lord of gods, dwelling-place of the world, you alone are the imperishable; since it does not perish, the imperishable is the principle of the individual self, for the individual self, established by such revealed texts as 'the wise one is not born nor does it die', does not perish. And you alone are the existent and the non-existent: the matter-principle, indicated by the words 'existent' and 'non-existent', abiding in the relation of effect and cause; in its state as effect, possessed of the division of name and form, indicated by the word 'existent', and in its state as cause, unfit for that, indicated by the word 'non-existent', you alone are. And that which is beyond that, higher than that matter and than the individual self joined with matter, namely the principle of the liberated self, that too you alone are. Therefore.

How is it apt? Krishna states this, with 'why' and so on. He is the 'great Self' (mahatma) because He is both full and the Self. The word 'self' (atman) is explained in the Bharata, 'because He attains, because He takes up, because He eats the objects here, and because His being is continuous, He is therefore called atman'. 'Beyond that' means beyond the existent and the non-existent, as the Bharata says, 'the world, which is both non-existent and existent, and that which is beyond the existent and the non-existent' (Mahabharata 1.1.23).