You pervade all of this universe (sarvaṁ samāpnoṣi), since it is Your product, like gold in earrings and bracelets. Thus You are everything.

“O, I have committed the greatest offense to You, who are filled with such great, great powers.” In this way, Arjuna manifests great regret. “O Kṛṣṇa (he kṛṣṇa), You are well known as the son of Vasudeva who is not famous, who was a human, a mediocre fighter situated on the same chariot as another fighter (ardha ratha). I, Arjuna, am well known as the son of a king, Pāṇḍu, a great warrior fighting on his own chariot (atiratha). [Note: This is the implication of Arjuna calling out “Kṛṣṇa.” Each of the three names of address implies that Kṛṣṇa is in a low position, not suitable in addressing the Supreme Lord.] O Yādava (he yādava), You do not have the king’s position in the Yadu dynasty. But I have kingship over the Puru dynasty. (The sandhi of sakha with iti is poetic license) O friend (he sakha), my friendship with You is not because of the greatness of Your forefathers nor because of the reputation of Your family, but it is simply based on familiarity. I beg pardon for such rough words (prasabham) I have spoken, for intending the above meanings.” The sense of verse 41 is continued in verse 42 with the verb kṣamaye. The proper form of the verb would be kṣamayām (I should beg for forgiveness). Either through negligence or out of affection, not knowing You as the universal form (mahimānam), I have treated You badly during leisure and other times, in order to joke. I have scolded You with sarcastic words saying that You are truthful, innocent, and very gullible. I beg forgiveness for the thousands of offenses produced when You were alone, not in the presence of friends, or when You were surrounded by friends who were joking (tat samakṣam). O master, I beg You to forgive me (kṣamaye).

Out of great devotion, not knowing how much could ever be sufficient, Arjuna offers repeated obeisances. O everything (sarva)! I offer respects to You who are situated in the back, in the front, everywhere (sarvataḥ). You have unlimited physical strength (vīṛya) and immeasurable mental strength (amita vikrama) so that You are expert in applying scriptures. (The compound is grammatically called karma-dhāraya.) This indicates that others have only single powers: some like Bhīma have extreme physical strength, and others like Duryodhana have extreme intelligence for learning. Arjuna then tells the cause of Kṛṣṇa being all forms. You reach everything (sarvam samāpnosi). Therefore You are everything. Viṣṇu Purāṇa confirms this: yo’yaṁ tavāgato deva samīpaṁ devatā-gaṇaḥ sa tvam eva jagat-sraṣṭā yataḥ sarva-gato bhavān O Lord, the devatās who approach You are indeed You, the creator of the universe, because You are everywhere. Viṣṇu Purāṇa1.9.70 Bg 11.41, Bg 11.42, Bg 11.41-42 Sa%eiTa MaTva Pa[Sa>a& Yadu¢&- he k*-Z<a he Yaadv he Sa%eiTa ) AJaaNaTaa MaihMaaNa& Taved& MaYaa Pa[MaadaTPa[<aYaeNa vaiPa )) 41 )) YaṀavhaSaaQaRMaSaTk*-Taae_iSa ivharXaYYaaSaNa>aaeJaNaezu ) Wk-ae_QavaPYaCYauTa TaTSaMa+a& TaT+aaMaYae TvaMahMaPa[MaeYaMa( )) 42 )) sakheti matvā prasabhaṁ yad uktaṁ he kṛṣṇa he yādava he sakheti ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi yac cāvahāsārtham asat-kṛto 'si vihāra-śayyāsana-bhojaneṣu eko 'tha vāpy acyuta tat-samakṣaṁ tat kṣāmaye tvām aham aprameyam sakhā—friend; iti—thus; matvā—thinking; prasabham—presumptuously; yat—whatever; uktam—said; he kṛṣṇa—O Kṛṣṇa; he yādava—O Yādava; he sakhe—O my dear friend; iti—thus; ajānatā—without knowing; mahimānam—glories; tava—Your; idam—this; mayā—by me; pramādāt—out of foolishness; praṇayena—out of love; vā api—either; yat—whatever; ca—also; avahāsa-artham—for joking; asat-kṛtaḥ—dishonored; asi—You have been; vihāra—in relaxation; śayyā—in lying down; āsana—in sitting; bhojaneṣu—or while eating together; ekaḥ—alone; atha vā—or; api—also; acyuta—O infallible one; tat-samakṣam—among companions; tat—all those; kṣāmaye—ask forgiveness; tvām—from You; aham—I; aprameyam—immeasurable.

Seeing his friend Kṛṣṇa with a thousand heads, having praising Him and offering respects to Him, Arjuna now shows suitable reverential courtesy in two verses, out of friendship mixed with knowledge of Him as the Lord.

Thinking that You, Kṛṣṇa, the Supreme Lord, were only my friend, not realizing (ajānatā) Your greatness as the universal form with a thousand heads, I would suddenly speak to You carelessly, not respectfully (pramādāt) or out of affection as a friend (praṇayena). Now I beg forgiveness for that. “What would you say?” I would say, “O Kṛṣṇa, O Yādava, O friend!” The elision of words in sakheti is for metrical reasons. Addressing the Lord with these names shows lack of respect. Addressing Kṛṣṇa without the prefix Śrī is disrespectful. He should address Him as “Ṣrī Kṛṣṇa.” Addressing Him as Yādava is disrespectful because he does not announce Kṛṣṇa’s kingly position in that family. (He should address Him with such terms as “best of the Yadus.”) Addressing Him as “friend” is disrespectful, because he treats the Lord as his equal. Moreover, while playing, resting, sitting or eating, for joking, I have treated you disrespectfully. You are truthful and straightforward, but by suggestive words I have insulted You, either while alone or in the presence of other joking friends (tat samakṣam). Please forgive all that I said, or treatment I gave You, which produced offense, O Lord. In this way I entreat You, O Acyuta, who remains a friend unfailingly, even undergoing offense by me! That is possible because You have inconceivable power (aprameyam).