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Gita : Ch-11. Slo-41& 42.

Srimad Bhagavad Gita :

Chapter-11. ( Visvarupa-darsana-yogam)

Slokam-41-42. ( I have in the past addressed You as "O Krishna," "O Yādava," "O my friend," without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.)


sakheti  matva  prasabham  yad  uktam

he  krishna  he  yadava  he  sakheti,

ajanata  mahimanam  tavedam

maya  pramadat  praṇayena  vapi.


tava  idam  mahimanam  ajanata  =  without  knowing  Your  Glories;

saka  iti  matva  =  thinking  ( You )  as  friend;

pramadat  pranayena  va  api  =  out  foolishness  and  out  of  love;

he  krishna  he  yadava  he  sakheti  =  O, Krishna!, O, Yadhava!, O, Friend!,

iti  maya   prasabham  yat  uktam  =  likewise  I  called  You carelessly;



ekothavapyacyuta  tat samaksham

tat  kshamaye  tvamahamaprameyam.


vihara-sayya-asana-bhojaneshu  =  while  playing,  or  while  lying  down,  or  while  sitting,  or  while  eating;

ekah  athava  =  or  while  alone  together;

tat  samaksham  api  =  or  in  front  of  others;

apahasarttham  =  or  playfully;

yat  asatkrtah  ca  asi  =  I  was  making  fun  of  You;

acyuta!  tat  =  O, Lord!  all  those  things;

aprameyam  tvam  =  O, Lord  the immeasurable;

aham  kshamaye  =  I  pray  to  You  for  forgiveness.

Arjuna is humbly beseeching the Supreme Lord to forgive him for any impropriety he may have inadvertently made before he was aware of Lord Krishna's supreme ultimate position as the creator of all.

Whatever he may have done rashly, inopportunely or accidentally he is imploring Lord Krishna for forgiveness for them all.

What are these things he is referring to?

Some are his words of simple address such as calling out O' Krishna or not even using His name but simply calling Him O' Yadava the royal clan of kings from which He appeared in.

Other ways are eating before He eats, sitting before He sits, resting before He rests etc.

The reason for addressing Lord Krishna inappropriately is that he was completely unaware of His impeccable greatness being ignorant of His visvarupa or divine universal form.

Then Arjuna addresses Lord Krishna as Acyuta meaning infallible, whose glory is one and entreats Him that if in any way whatsoever He may have been slighted or minimised in fun or by chance in the presence of companions or just the two of them; all those unintentional offences should be kindly forgiven as well.

In this way Arjuna requests the omnipotent and omniscient Supreme Lord Krishna to forgive him fully.

In regard to not knowing the extent of Lord Krishna's glory, His infinite power, His immeasurable prowess, His omnipresent nature as being all pervasive, His greatness as the sole creator of all creation; Arjuna is apologising that he might have through heedlessness, or folly due to familiarity might have put himself on equal status as the Supreme Lord and out of affection and friendship might have addressed Him disrespectfully by calling Him simply as He Krishna or He sakhe O' friend or He Yadava which is the name of the family clan in which He appeared.

Addressing the Supreme Lord such could be taken as lacking in humility.

 Also on occasions of jesting and merriment while sitting, eating and resting together if any impropriety or omission of proper respect was inadvertently committed then for all these indiscretions Lord Krishna is being humbly beseeched to forgive.

If Lord Krishna were to ask why Arjuna was saluting Him and offering obeisance to Him repeatedly again and again from all directions it is because he earnestly wants the Supreme Lord to forgive the offence of not recognising His Supreme Absolute position as the Sovereign Lord of all creation.

Arjuna previously was ignorant of Lord Krishna's unparalleled divine glory as the progenitor and controller of all living entities in existence even Brahma and looked upon Lord Krishna simply as his best friend and comrade in arms.

Now Arjuna is feeling remorse for any indiscretion he may have made rashly or wantonly which could have shown a lack of respect for the Supreme Lord.

He is worried that due to feelings of affection and familiarity he may have by impropriety or through negligence offended the Supreme Lord in some way and he is beseeching Him to look at these things as minor misdemeanours and magnanimously forgive them.

Lord Krishna is addressed as acyuta meaning He who is infallible.

The word ekah refers to Him being the one and only, the best of all beings.

It also denotes the knower of all things eka eva karoti yat which means as He alone does.

To be continued  ...


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Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …