Bhagavad Gita - Chapter 11 - Shloka (Verse) 41

व्याख्या--[जब अर्जुन विराट् भगवान्के अत्युग्र रूपको देखकर भयभीत होते हैं, तब वे भगवान्के कृष्णरूपको भूल जाते हैं और पूछ बैठते हैं कि उग्ररूपवाले 'आप', कौन हैं परन्तु जब उनको भगवान् श्रीकृष्णकी स्मृति आती है कि वे ये ही हैं, तब भगवान्के प्रभाव आदिको देखकर उनको सखाभावसे किये हुए पुराने व्यवहारकी याद आ जाती है और उसके लिये वे भगवान्से क्षमा माँगते हैं।]
'सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति'--जो बड़े आदमी होते हैं, श्रेष्ठ पुरुष होते हैं, उनको साक्षात् नामसे नहीं पुकारा जाता। उनके लिये तो आप, महाराज आदि शब्दोंका प्रयोग होता है। परन्तु मैंने आपको कभी 'हे कृष्ण' कह दिया, कभी 'हे यादव' कह दिया और कभी 'हे सखे' कह दिया। इसका कारण क्या था? 'अजानता महिमानं तवेदम' (टिप्पणी प0 603.1) इसका कारण यह था कि मैंने आपकी ऐसी महिमाको और स्वरूपको जाना नहीं कि आप ऐसे विलक्षण हैं। आपके किसी एक अंशमें अनन्तकोटि ब्रह्माण्ड विराजमान हैं -- ऐसा मैं पहले नहीं जानता था। आपके प्रभावकी तरफ मेरी दृष्टि ही नहीं गयी। मैंने कभी सोचा-समझा ही नहीं कि आप कौन हैं और कैसे हैं।

क्योंकि मैं आपकी महिमाको न जाननेका अपराधी रहा हूँ? इसलिये --, आपकी महिमाको अर्थात् आप ईश्वरके इस विश्वरूपको न जाननेवाले मुझ मूढ़द्वारा विपरीत बुद्धिसे आपको मित्रसमान अवस्थावाला समझकर जो अपमानपूर्वक हठसे हे कृष्ण हे यादव हे सखे इत्यादि वचन कहे गये हैं -- तव इदं महिमानम् अजानता इस पाठमें इदम् शब्द नपुंसक लिङ्ग है और महिमानम् शब्द पुंल्लिङ्ग है? अतः इनका आपसमें वैयधिकरण्यसे विशेष्यविशेषणभावसम्बन्ध है। यदि इदम् की जगह इमम् पाठ हो तो सामानाधिकरण्यसे सम्बन्ध हो सकता है। इसके सिवा प्रमादसे यानी विक्षिप्तचित्त होनेके कारण अथवा प्रणयसे भी -- स्नेहनिमित्तक विश्वासका नाम प्रणय है? उसके कारण भी मैंने जो कुछ कहा है।

He seeks forgiveness for the offense caused by ignorance—with 'Yataḥ' (since). He explains the meaning of the word 'idam' (this)—with 'viśvarūpam' (Universal Form).

He says that apposition (sāmānādhikaraṇya) of 'idam' and 'mahimānam' (glory) is not possible due to the gender disparity (liṅgavyatyayāt)—with 'Tava' (Your).

In the possibility of an alternative reading (pāṭhāntara), he states the justification (upapatti) for the apposition—starting with 'Tava' (Your), etc.

'I seek Your forgiveness for what I have said'—this is the connection.

Having praised thus, he seeks forgiveness for his offense caused by ignorance. Having thought and known that the Sakhā (friend) is 'of the same age' (samāna-vayāḥ), what was said hṛṣṭhataḥ (forcibly), prasahya (violently), abhihūya (disrespectfully) due to misguided intellect (viparīta-buddhyā)—'O Kṛṣṇa, O Yādava, O Sakhe' (friend)—the sandhi (euphonic combination) in 'Sakheti' is Ārṣa (ancient/Vedic). This is connected with the following 'tat tvām kṣāmaye' (for that I seek Your forgiveness).

Indicating the fitness for forgiveness, he states that the offense was preceded by ignorance. By the ignorant (ajñāninā), foolish (mūḍhena) one who did not know Your glory (mahimānaṃ), greatness (māhātmyaṃ), Your this (idam) Viśvarūpa (Universal Form) of the Lord (īśvarasya). In the reading 'Imam' (this), there is apposition (sāmānādhikaraṇyam) as 'imaṃ mahimānam' (this glory).

He states the reason for the ignorance of the manifested majesty (aiśvaryasya) as well. The connection is that what was said by me (mayā yaduktaṃ) due to pramādāt (negligence), due to a distracted mind (vikṣipta-cittatayā), or even due to praṇayena (affection), which is the confidence (viśrambheṇa) arising from affection (sneha-nimitta).

Having praised thus, he seeks forgiveness for his offenses—with 'Sakheti' (O Friend). Thinking that 'This is my friend' ('ayaṃ mama sakhā iti'), what was said by me (mayoktaṃ) forcibly (prasabhaṃ), with the manifestation of my own superiority (svotkarṣāviṣkaraṇapūrvakaṃ)—'O Kṛṣṇa, O Yādava, O Sakhe' (friend).

The sandhi (euphonic combination) is Ārṣa (ancient/Vedic) due to the word 'iti'.

Why was it said? By one who did not know (ajānata) Your this kind of glory (mahimānaṃ), greatness (māhātmyaṃ). Sometimes due to pramādāt (negligence), distraction of the mind (citta-vikṣepāt); and sometimes due to praṇayena (affection), due to love (snehena).

Your glory (mahimā) which consists of Anantavīryatva (being of infinite might), Amitavikramatva (being of unmeasured valor), Sarvāntarātmatva (being the Inner Self of all), Sraṣṭṛtva (being the Creator), etc., that this (imam) glory not knowing (ajānata), by me, due to pramādāt (negligence), mohāt (delusion), or due to praṇayena (affection), or due to long acquaintance (cira-paricayena), thinking of You as 'Sakhā' (friend), i.e., 'my companion/of my age' ('mama vayasyah'), what was said forcibly (prasabhaṃ) and devoid of respect (vinayāpetaṃ) towards You—'O Kṛṣṇa, O Yādava, O Sakhe';

and what was disrespectful (asatkṛtaḥ) to You, who are always worthy of honor (satkārārhaḥ), even for the sake of jest (parihāsārthaṃ);

and what disrespect was shown to You when You were together (sahakṛteṣu) in recreation (vihāra), on the couch (śayyā), sitting (āsana), and at meals (bhojaneṣu), either in private (ekānte) or in the presence (samakṣaṃ);

for all that, I seek forgiveness from You, the immeasurable (aprameyam).

Now he seeks forgiveness from the Bhagavān—with two verses beginning with 'Sakhā' (friend).

What was said by me, thinking You to be a common (prākṛtaḥ) friend, forcibly (prasabhaṃ) and with disrespect (tiraskāreṇa), that is connected with the latter part 'kṣāmaye tvām' (I seek Your forgiveness for that).

What is that? 'O Kṛṣṇa, O Yādava, O Sakhe' (friend). The sandhi (euphonic combination) is Ārṣa (ancient/Vedic).

The reason for speaking forcibly (prasabhoktau hetuḥ): what was said by me, who did not know Your this glory (mahimānam) and Universal Form (viśvarūpam), due to pramādāt (negligence), praṇayena (affection), or even due to snehena (love).

The word 'mahiman' (glory) qualified by the word 'idam' (this) is a repetition (anuvāda) of the present glory (prakṛta-mahimā), with this intention he says—starting with 'anantavīryatva, amitavikramatva' (infinite might, unmeasured valor) etc.

Since taking the word pramāda to mean ignorance would lead to redundancy (paunaruktyāt) with 'ajānata' (not knowing), and with the intention that it refers to the delusion of similarity (sajātīyatva-bhrama), it is stated as 'pramādāt mohāt' (due to negligence, due to delusion).

Since the thought 'sakhā' (friend) is naturally a cause (hetutva-svārasyāt), even though the word praṇaya denotes love (prīti), the euphemism (upacāra) of long acquaintance (cira-paricaya) suitable for that (friendship) is proper, with this intention he says—'praṇayena cira-paricayena' (due to affection, due to long acquaintance) iti.

Since the notion of friendship (sakhitvabuddhi) established by the Śruti (Vedic text) 'Sayujā Sakhāyā' (Two birds that are always united, companions) [Ṛk Saṃ. 2.3.17.5, Muṇ. U. 3.1, Śve. U. 4.6] cannot be born of delusion, etc., the statement 'sakhā iti matvā' (thinking You to be a friend) is concerned with the notion of being a worldly companion (laukika-vayasyatva-buddhi), with this intention he says—'mama vayasya iti matvā' (thinking You to be my companion).

'He Kṛṣṇa' etc. is indicative of the form of the forcible utterance (prasabhoktyākāra-samarpakam), with this intention, showing the connection (anvaya), he speaks of its reference to the absence of proper respect (vinayābhāva)—starting with 'He Kṛṣṇa' etc.

In 'yac ca' (and what), to establish the abundance (bahutva) of disrespect (asatkāra) intended by the word 'ca', he explains the meaning by accepting a separation of sentences (vākyabhedaṃ aṅgīkṛtya) through the repetition of 'yad asatkṛto'si' (what disrespect was shown to You)—starting with 'yac ca parihāsārtham' (and what for the sake of jest). From that alone, its abundance (bahutvam) is stated by 'tat sarvam' (all that).

The disrespect, even for the sake of jest, is an offense in the matter of a great being (mahat-viṣaye), with this intention, he states the implied meaning (ākṣiptārtha) by the middle person (madhyama-puruṣa)—'sarvadaiva satkārārhas tvam' (You are always worthy of honor) iti.

The concluded statement (phalitoktiḥ) of the word 'eka' (alone) is 'ekānte' (in private).

See commentary under 11.42

Since I constantly (ajasraṃ) committed offenses due to not knowing Your greatness (tvad-māhātmyāparijñānāt), therefore, I bow down to You, the most compassionate (paramakāruṇikaṃ), and seek forgiveness for my offenses; this he states with two verses—starting with 'Sakheti' (O friend).

What was said by me, thinking that 'You are my friend, of the same age (samānavayā)', forcibly (prasabhaṃ), with disrespect (abhibhaven) in the form of displaying my own superiority (svotkarṣa-khyāpana-rūpeṇa), that is this Universal Form.

And by one who did not know (ajānata) the glory (mahimānam), the excess of majesty (aiśvaryātiśayam). In the masculine gender reading (puṃliṅga-pāṭhe), it means 'by one who did not know this glory (mahimānam) which is the Universal Form'.

Due to pramādāt (negligence), distraction of the mind (citta-vikṣepāt), or even due to praṇayena (affection), due to love (snehena).

What was said? He states this. O Kṛṣṇa, O Yādava, O Sakhe (friend) iti.

Having bowed thus, he seeks forgiveness for the offenses born of previous ignorance—with two verses beginning with 'Sakhā' (friend).

By me, who did not know (ajānata) Your this glory (mahimānam), which is the form of the Self of all (sarvarūpātmaka-rūpaṃ) due to Your quality of being the Supreme Person (Puruṣottamatvena), due to pramādāt (negligence), inattention (anavadānatayā), or even due to praṇayena (affection), due to love (snehena), what was said forcibly (prasabhaṃ), violently (balātkāreṇa) for the purpose of engaging You in improper acts (akāryeṣu yojanārthaṃ): 'O Kṛṣṇa' as a name?

And not as the Self of existence (sad-ātmatvena). 'O Yādava' as born of that clan? And not as manifested for their salvation (tad-uddhārārtha-prakaṭatvena). 'O Sakhe' (friend) as friendship due to worldly understanding (laukika-buddhyā)? And not as the Supreme Self (paramātmatvena). That which was said.

Thinking and knowing that the Sakhā (friend) is of the same age (samāna-vayāḥ), what was said hṛṣṭhataḥ (forcibly), disrespectfully (abhihūya), violently (prasahya) due to misguided intellect (viparīta-buddhyā)—'O Kṛṣṇa, O Yādava, and O Sakhe' (friend). By the unknowing (ajānata), ignorant (ajñāninā), foolish (mūḍhena) one.

What did he not know? He states—mahimānam (glory), māhātmyaṃ (greatness), Your this (idam) Viśvarūpaṃ (Universal Form) of the Lord (īśvarasya). The connection is by non-apposition (vaiyadhikaraṇyena) as 'by one who did not know Your this glory'. If the reading 'Tava imam' is present, then there is apposition (sāmānādhikaraṇyam) indeed.

By me, due to pramādāt (negligence), distracted-mindedness (vikṣipta-cittatayā), or even due to praṇayena (affection). Praṇaya (affection) is the confidence (visrambhaḥ) caused by love (sneha). What I said due to that reason also.

Having seen Him, the Supreme, whose glory consists of the attributes of imperishable (akṣara) majesty (aiśvarya), etc., he seeks forgiveness—with 'Sakhā' (friend).

What was said by me, who was extremely (atiśayena) unknowing (ajānata) of Your glory (mahimānaṃ), the splendor (śriyaṃ) of Your unworldly (alaukika) greatness (māhātmya)—'O Yādava, O Sakhe' (friend), that is connected with the next (verse) 'tat kṣāmaye tvām' (I seek Your forgiveness for that).

Like a fool, ajanata, without knowing-. Not knowing what? In answer he says: idam, this; mahimanam, greatness-the Cosmic form; tava, of Yours, of God; yat, whatever; uktam, was said; maya, by me (to You); prasabham, rashly, slightingly; pramadat, through inadvertence, being in a distracted state of mind; va api, or even; pranayena, out of intimacy-itimacy is the familiarity arising out of love; whatever I have said because of that reason; erroneously matva, thinking (You); sakha iti, to be a friend, of the same age; iti, addressing You as, 'O Krsna,' 'O Yadava,' 'O friend,'-.
In the clause, 'tava idam mahimanam, ajanata, without knowing this greatness of Yours,' idam (this) (in the neutor gender) is connected with mahimanam (greatness) (in masculine gender) by a change of gender. If the reading be tava imam, then both the words would be in the same gender.

Infinite power, boundless valour, being the Inner Self of everything, being the creator etc., these constitute Your majesty. Being ignorant of this, and considering You only as a friend, and out of conseent love, or negligence born of life-long familiarity, whatever has been said rudely, without showing courtesy, such as 'O Krsna, O Yadava, O Comrade'; and whatever disrespect has been shown to You in jest, while playing or resting, while sitting or eating, while alone or in the sight of others - for all these I beseech forgiveness of You who are in incomprehensible.