Gita Explained
Arjuna speaks11.37

कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे।अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्॥

kasmāc ca te na nameran mahātmangarīyase brahmaṇo ’py ādi-kartreananta deveśa jagan-nivāsatvam akṣaraṃ sad-asat tat paraṃ yat

Word by word
kasmāt — whyca — andte — youna nameran — should they not bow downmahā-ātman — The Great onegarīyase — who are greaterbrahmaṇaḥ — than Brahmaapi — evenādi-kartre — to the original creatorananta — The limitless Onedeva-īśa — Lord of the devatāsjagat-nivāsa — Refuge of the universetvam — youakṣaram — the imperishablesat-asat — manifest and non-manifesttat — thatparam — beyondyat — which

The verse says

And why should they not bow to you, great one? You are greater even than Brahmā, the first maker. Endless lord of gods, home of the worlds — you are the imperishable, what is and what is not, and what is beyond both.

In plain words

Sad-asat tat paraṃ yat — what is, what is not, and what is beyond both.

That last clause is the one to slow down on.

Every category he has is being used up, and then he admits there is something past where his categories stop.

Where you've felt this · in study

You try to explain a piece of family history to a child and you get as far as the facts. Then there is the part about why it mattered so much to everybody, and you find yourself saying: it is bigger than I can explain, and you will understand it later. You are not fobbing them off. You have genuinely reached the end of what the sentence can carry.

Going deeper

Admitting that a description has run out is more useful than extending it, and Arjuna does it explicitly here.

He lists what he can: imperishable, what exists, what does not exist. Then rather than inventing a further category he says there is something beyond them. That is not a failure of vocabulary. It is a statement about where vocabulary ends, which is itself a piece of information.

The Upaniṣads do this constantly, and the Gita is doing it here deliberately.

What it offers a reader is permission to stop at the edge of what you can honestly say. There is a kind of religious language that keeps going past that point, producing sentences that sound meaningful and are not. Arjuna, who is still shaking, does not do that, and the restraint is part of why his praise is convincing.