Bhagavad Gita - Chapter 11 - Shloka (Verse) 44

व्याख्या--'तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीषमीड्यम्'--आप अनन्त ब्रह्माण्डोंके ईश्वर हैं। इसलिये सबके द्वारा स्तुति करनेयोग्य आप ही हैं। आपके गुण, प्रभाव, महत्त्व आदि अनन्त हैं; अतः ऋषि, महर्षि, देवता, महापुरुष आपकी नित्य-निरन्तर स्तुति करते रहें, तो भी पार नहीं पा सकते। ऐसे स्तुति करनेयोग्य आपकी मैं क्या स्तुति कर सकता हूँ? मेरेमें आपकी स्तुति करनेका बल नहीं है, सामर्थ्य नहीं है। इसलिये मैं तो केवल आपके चरणोंमें लम्बा पड़कर दण्डवत् प्रणाम ही कर सकता हूँ और इसीसे आपको प्रसन्न करना चाहता हूँ।
'पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम्'-- किसीका अपमान होता है तो उसमें मुख्य तीन कारण होते हैं -- (1) प्रमाद-(असावधानी-) से, (2) हँसी, दिल्लगी, विनोदमें खयाल न रहनेसे और (3) अपनेपनकी घनिष्ठता होनेपर अपने साथ रहनेवालेका महत्त्व न जाननेसे। जैसे, गोदीमें बैठा हुआ छोटा बच्चा अज्ञानवश पिताकी दाढ़ी-मूँछ खींचता है, मुँहपर थप्पड़ लगाता है, कभी कहीं लात मार देता है तो बच्चेकी ऐसी चेष्टा देखकर पिता राजी ही होते हैं. प्रसन्न ही होते हैं। वे अपनेमें यह भाव लाते ही नहीं कि पुत्र मेरा अपमान कर रहा है। मित्र मित्रके साथ चलते-फिरते, उठते-बैठते आदि समय चाहे जैसा व्यवहार करता है, चाहे जैसा बोल देता है, जैसे -- तुम ब़ड़े सत्य बोलते हो जी तुम तो बड़े सत्यप्रतिज्ञ हो अब तो तुम बड़े आदमी हो गये हो तुम तो खूब अभिमान करने लग गये हो आज मानो तुम राजा ही बन गये हो आदि, पर उसका मित्र उसकी इन बातोंका खयाल नहीं करता। वह तो यही समझता है कि हम बराबरीके मित्र हैं, ऐसी हँसी-दिल्लगी तो होती ही रहती है। पत्नीके द्वारा आपसके प्रेमके कारण उठने-बैठने, बातचीत करने आदिमें पतिकी जो कुछ अवहेलना होती है, उसे पति सह लेता है। जैसे, पति नीचे बैठा है तो,वह ऊँचे आसनपर बैठ जाती है, कभी किसी बातको लेकर अवहेलना भी कर देती है, पर पति उसे स्वाभाविक ही सह लेता है। अर्जुन कहते हैं कि जैसे पिता पुत्रके, मित्र मित्रके और पति पत्नीके अपमानको सह लेता है अर्थात् क्षमा कर देता है, ऐसे ही हे भगवन् आप मेरे अपमानको सहनेमें समर्थ हैं अर्थात् इसके लिये मैं आपसे क्षमा माँगता हूँ।

जब कि यह बात है --, इसीलिये मैं अपने शरीरको भली प्रकार नीचा करके अर्थात् आपके चरणोंमें रखकर प्रणाम करके स्तुति करनेयोग्य शासनकर्ता आप ईश्वरको प्रसन्न करता हूँ। अर्थात् आपसे अनुग्रह कराता हूँ। जैसे पुत्रका समस्त अपराध पिता क्षमा करता है तथा जैसे मित्रका अपराध मित्र अथवा प्रियाका अपराध प्रिय ( पति ) क्षमा करता है -- सहन करता है? वैसे ही हे देव आपको भी ( मेरे समस्त अपराधोंको सर्वथा ) सहन करना अर्थात् क्षमा करना उचित है।

Making the supremely great power (niratiśaya-prabhāvaṃ) the reason, he says that 'I seek Your grace (prasādaye) with prostration (praṇāma-pūrvakaṃ) through 'apratima' etc.'—with 'Yataḥ' (because) iti.

After seeking grace (prasādana), he prays for what the Bhagavān should do—with 'Tvaṃ punaḥ' (You, on the other hand) iti.

The word 'iva' (like) is connected here as 'priyaḥ iva priyāyāḥ' (like a beloved man to his beloved woman). 'Priyāyārhasi' is a Vedic (chāndasaḥ) sandhi (conjunction of words).

'To forgive my accumulation of offenses (mat-aparādhajātam)' is the implied part (śeṣaḥ).

Since it is so (yasmādevaṃ), therefore, having laid down the body (kāyaṃ praṇidhāya), having greatly brought it low (prakarṣeṇa nīcaiḥ kṛtvā), having dropped it on the ground like a staff (daṇḍavad bhūmau pātayitvā), and having prostrated (praṇamya), I seek Your grace (tvāmaham prasādaye). I cause You to be pleased (prasādaṃ kāraye).

In this being extremely necessary, he states two more reasons. 'Īśam' (the ruler), the controller of all (sarva-niyantāram); 'īḍyam' (the praiseworthy), worthy of being praised (stotuṃ yogyaṃ); and You are the Father, just as a father forgives the offense of a son, and just as a friend forgives the friend's offense, and just as the beloved (priyaḥ), the husband (bhartā), of the beloved woman (priyāyāḥ bhāryāyāḥ) does, so You are fit to forgive ('kṣantuṃ yogye'si). Fatherhood (pitṛtvaṃ) due to being the generator of the world (jagajjanaktvāt);

friendship (sakhi-tvaṃ) from the Vedic mantra 'Sayujau sakhāyau' (Two birds united, friends); and husbandhood (bhartṛtvaṃ) due to being the nourisher of the whole universe (nikhila-prapañca-poṣakatvāt), these belong to You; thus, You, the principal Father, etc., like a father, etc., are surely worthy to endure (soḍhum arhasi), this is indicated by the use of the three examples. The sandhi 'priyāyārhasīti' is Ārṣa (Vedic/by a sage).

Furthermore, suggesting that 'the character (varṇaṃ) assigned to me for the purpose of enacting the drama of a human being (naranāṭyātmaka-krīḍā-vidhānārthaṃ) was done by You alone,' he addresses—with 'He Deva' (O Lord) iti.

He states this very thing—with 'Tasmāt' (therefore) iti.

Since You are the Father and the Preceptor (pitā guruś ca), therefore, having laid down the body (kāyaṃ śarīraṃ praṇidhāya), having placed it on the ground, having prostrated like a staff (daṇḍavat praṇamya), I seek Your grace (tvāṃ prasādaye).

'Īḍyam' is praiseworthy (stutyam). The rest is clear (spaṣṭam anyat).

Therefore (tasmāt), I seek Your grace (prasādaye), who are the Lord (īśam), the Praiseworthy (īḍyam), by prostrating (praṇamya) and by laying down the body (kāyaṃ praṇidhāya ca).

Just as a father (pitā) of an offending son (kṛtāparādhasya api putrasya), and just as a friend (sakhā) when requested with prostration (praṇāma-pūrvakam prārthitaḥ), becomes pleased (prasīdati); similarly, You, the supremely compassionate (parama-kāruṇikaḥ), the beloved (priyaḥ) to the beloved (priyāya), are worthy to endure (soḍhum arhasi) everything for me (me sarvaṃ).

Since it is so—with 'Tasmāt' (therefore) iti. Therefore, I seek Your grace (prasādaye), I cause You to be pleased (prasādayāmi), who are the Lord (īśam), the Master of the world (jagataḥ svāminam), and the Praiseworthy (īḍyam), worthy of praise (stutyaṃ).

How? By laying down the body (kāyaṃ praṇidhāya), by dropping it like a staff (daṇḍavan nipātya), by prostrating (praṇamya), by greatly bowing down (prakarṣeṇa natvā).

Therefore, You are worthy to endure (soḍhum), to forgive (kṣantum) my offense.

Like whom to whom? Just as a father (pitā) endures (sahate) the offense of a son (putrasya aparādhaṃ) out of compassion (kṛpayā)? Just as a friend (sakhā), a relative without any condition (nirupādhi-bandhuḥ), endures the offense of a friend (sakhyur mitrasya aparādhaṃ)? And just as a beloved husband (priyaś ca) endures the offense of his beloved wife (priyāyā aparādhaṃ) for the sake of her happiness (tat-priyārthaṃ), similarly (tadvat).

The word 'Tasmāt' (therefore) refers to the unconditioned Fatherhood, the quality of being most venerable, the Preceptorship, etc., mentioned in the previous verse, as the reason (hetutvena), with this intention he says—starting with 'yasmāt tvaṃ sarvasya pitā' (because You are the Father of all), etc.

'Praṇamya' (having prostrated) is said to mean surrender (prapadanam). The components (aṅgāni) such as favorable disposition (ānukūlya-saṅkalpa) etc., are indicated by the word 'Tasmāt', which refers to the aforementioned Fatherhood etc., and by the word 'Aham' (I). 'Praṇidhāya kāyam' (having laid down the body) suggests the fulfillment of the means (karaṇa-pūrtiḥ) in the manner stated by 'Yad dhi manasā dhyāyati' (What one meditates on in the mind) [Yajuḥ 6.9.7].

'Praṇamya prasādaye' (I prostrate and seek grace) means 'I prostrate for the sake of grace (prasādārthaṃ praṇamāmi)'—that is the meaning.

Stating that the meaning is accomplished by 'prasādaye' (I seek grace) and 'soḍhum' (to endure), he establishes the common quality (sādharamyam) between the example (dr̥ṣṭānta) and the subject of the example (dārṣṭāntikayoḥ)—starting with 'yathā kr̥tāparādhasya api' (just as of one who has committed an offense, even) etc.

अर्जुन स्वयं को सर्वशक्तिमान भगवान् के समक्ष पाकर अपने में वाक्कौशल और तर्क करने की सूक्ष्म क्षमता को व्यक्त हुआ पाता है। यद्यपि हिन्दुओं में पूजनीय व्यक्ति का चरणस्पर्श करके अभिवादन किया जाता है? जो कि शारीरिक कर्म है किन्तु उसका जो वास्तविक अभिप्राय है उसे हृदय के आन्तरिक भाव के रूप में प्राप्त करना होता है। अहंकार के समर्पण के द्वारा आध्यात्मिक उन्नति को प्राप्त करना ही वास्तविक प्रणाम या साष्टांग प्रणिपात है। अनात्म जड़ उपाधियों के साथ तादात्म्य से उत्पन्न अहंकार और तत्केन्द्रित मिथ्या कल्पनाओं के कारण अपने ही हृदयस्थ आत्मा का हमें साक्षात् अनुभव नहीं हो पाता है। जिस मात्रा में ये मिथ्या धारणाएं नष्ट हो जाती हैं? उस्ाी मात्रा में निश्चित ही? हम आत्मा के शान्त सौन्दर्य का अनुभव कर सकते हैं जो हमारा शुद्ध स्वरूप ही है। वास्तव में देखा जाये? तो अहंकार के इस समर्पण में हम अपनी अशुद्ध पाशविक वासनाओं की उस गठरी को ही अर्पित कर रहे होते हैं? जो हमारी मूढ़ता और कामुकता के कारण दुर्गन्धित होती हैअत स्वाभाविक है कि? जब कोई भक्त? भक्ति और प्रपत्ति की भावना से भगवान् के चरणों के समीप पहुँचता है? तो अपनी अशुद्धियों के लिए क्षमा याचना करता है।यहाँ अर्जुन भगवान् से अनुरोध करता है कि वे उसके किए अपराधों को ऐसे ही सहन करे? जैसे पिता पुत्र के? मित्र अपने मित्र के? प्रिय अपने प्रिया के अपराधों को सहन करता है। इन तीन उदाहरणों में वे सब घृष्टतापूर्ण अपराध सम्मिलित हो जाते हैं? जो एक मनुष्य अज्ञानवश अपने प्रभु भगवान् के प्रति कर सकता है।अर्जुन भगवान् से सामान्य रूप धारण करने तथा इस सर्वातीत? सार्वभौमिक भयंकर रूप का त्याग करने के लिए प्रार्थना करता है

Tasmāt (therefore) iti. Since it is so, therefore, having prostrated (praṇamya), having bowed down (namaskṛtya) to You; having laid down the body (kāyaṃ praṇidhāya), having greatly held it low (prakarṣeṇa nocair dhṛtvā), that is, having fallen on the ground like a staff (daṇḍavad bhūmau patitveti yāvat);

I, the offender (aham aparādhī), seek Your grace (prasādaye), who are the Lord (īśam), the Praiseworthy (īḍyam), worthy of all praise (sarva-stutyam).

Therefore, O Deva! Just as a father (pitā iva) the offense of a son (putrasya aparādhaṃ); just as a friend (sakhā iva) the offense of a friend (sakhyur aparādhaṃ); just as a beloved husband (priyaḥ patiḥ iva) the offense of his beloved wife (priyāyāḥ pativratāyā aparādhaṃ); similarly, You are worthy to endure (soḍhuṃ), to forgive (kṣantum) my offense.

In the phrase 'priyāyā arhasi' (You are worthy to the beloved), the omission (lopaḥ) of the word 'iva' and the sandhi (conjunction) are Vedic (chāndasaḥ), due to my state of having no other refuge (ananya-śaraṇatvān).

Since You alone are the Father, the Preceptor, and the Worshipful of all, therefore You are everything to me as well, and thus You are worthy to forgive my offense—this he informs—with 'Tasmāt' (therefore) iti.

For that reason, I seek Your grace (prasādaye), I cause You to be pleased (prasādayāmi), who are the Lord (īśam), the Master (prabhuṃ), the Praiseworthy (īḍyam), worthy of praise (stutyaṃ), by laying down the body (kāyaṃ praṇidhāya), by falling down like a staff (daṇḍavat patitvā), and by prostrating (praṇamya), having bowed down (natvā).

O Deva (Worshipful of the world)! You are worthy to endure (soḍhum arhasi) the previously mentioned offenses of mine.

Like whom? Like a father to a son (putrasya pitā iva); like a friend to a friend (sakhyur mitrasya sakhā iva); like a beloved husband to a beloved woman (priyāyāḥ prīti-yogyāyāḥ striyāḥ priya iva).

Therefore (tasmāt), having prostrated (praṇamya), having bowed down (namaskṛtya). Having laid down the body (kāyaṃ śarīram praṇidhāya), having greatly held it low (prakarṣeṇa nīcaiḥ dhṛtvā); I seek grace (prasādaye), I cause grace (prasādaṃ kāraye) from You, the Lord (īśam), the Ruler (īśitāram), the Praiseworthy (īḍyam), worthy of praise (stutyam).

You, on the other hand (tvaṃ punaḥ), just as a father (pitā yathā) forgives (kṣamate) the offense of a son (putrasya aparādhaṃ); and everything (sarvaṃ) like a friend (sakhā iva) the offense of a friend (sakhyuḥ aparādhaṃ); or just as a beloved husband (priyaḥ yathā vā) forgives the offense of his beloved wife (priyāyāḥ aparādhaṃ); in this manner, O Deva! You are worthy to endure (soḍhuṃ), to bear (prasahituṃ), to forgive (kṣantum); that is the meaning.

Since it is so? Tasmāt (therefore) iti. I seek grace (prasādaye) by prostrating to You, the Lord (īśam), the King and Controller (niyantāraṃ) of all, who have resorted to the quality of Rajas (rajo-bhāvam āśritaṃ) out of affection for Your devotees (bhakta-vātsalyena), and who are engaged in the act of a charioteer (sārathye karmaṇi sthitaṃ).

And You are worthy to endure (soḍhum arhasi) everything, like a father to a son (pitā iva putrasya)? Like a friend to a friend (sakhā iva sakhyuḥ)? Like a beloved man for his beloved woman (priya iva priyāyai).

तस्मात् therefore? प्रणम्य saluting? प्रणिधाय having bent? कायम् body? प्रसादये crave forgiveness? त्वाम् Thee? अहम् I? ईशम् the Lord? ईड्यम् adorable? पिता father? प्रियः beloved? प्रियायाः to the beloved? अर्हसि (Thou) shouldst? देव O God? सोढुम् to bear.Commentary O Lord? take me to Thy bosom as a mother does her child. Forgive me for all tht I have hitherto spoken or done. Forgive my faults. Please overlook my past mistakes. I have done this through ignorance. Now I have come to Thee in submission. I beg Your pardon now.

Tasmat, therefore; pranamya, by bowing down; and pranidhaya kayam, prostrating, laying, the body completely down; prasadaye, I seek to propitiate; tvam, You; who are isam, God, the Lord; and are idyam, adorable. Deva, O God; You are Your part, arhasi, should; sodhum, bear with, i.e. forgive (my faults); iva, as would; a pita, father; forgive all the faults putrasya, of a son; and as a sakha, friend; the fautls sakhyuh, of a friend; or as a priyah, lover; forgives the faults priyayah, of a beloved.

Therefore, bowing down and prostrating, I implore You, O adorable Lord, for Your mercy. Just as, when entreated with salutation, a father will show mercy to his son, or a friend to a friend, even if he has been at fault, even so it is meet that You, most compassionate and dear to me, should bear with me, who is dear to You in all respects.