FolioCorpusBhagavad-gītā

Bhagavad-gītā 11.41-42

సఖేతి మత్వా ప్రసభం యదుక్తం హే కృష్ణ హే యాదవ హే సఖేతి । అజానతా మహిమానం తవేదం మయా ప్రమాదాత్ప్రణయేన వాపి ॥ ౪౧ ॥ యచ్చ‍ావహాసార్థమసత్కృతోఽసి విహారశయ్యాసనభోజనేషు । ఏకోఽథవాప్యచ్యుత తత్సమక్షం తత్క్షామయే త్వామహమప్రమేయమ్ ॥ ౪౨ ॥
sakheti matvā prasabhaṁ yad uktaṁ
[sakheti matvaa prasabham yad uktam]
he kṛṣṇa he yādava he sakheti
[he krishna he yaadava he sakheti]
ajānatā mahimānaṁ tavedaṁ
[ajaanataa mahimaanam tavedam]
mayā pramādāt praṇayena vāpi
[mayaa pramaadaat pranayena vaapi]
yac cāvahāsārtham asat-kṛto ’si
[yach chaavahaasaartham asat-krito ’si]
vihāra-śayyāsana-bhojaneṣu
[vihaara-shayyaasana-bhojaneshu]
eko ’tha vāpy acyuta tat-samakṣaṁ
[eko ’tha vaapy achyuta tat-samaksham]
tat kṣāmaye tvām aham aprameyam
[tat kshaamaye tvaam aham aprameyam]
Word-for-word
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 .
Blended reading (Sanskrit + English inline)
sakheti matvā prasabhaṁ yad uktaṁ
sakhā
friend
iti
thus
matvā
thinking
prasabham
presumptuously
yat
whatever
uktam
said
he kṛṣṇa he yādava he sakheti
he kṛṣṇa
O Kṛṣṇa
he yādava
O Yādava
he sakhe
O my dear friend
iti
thus
ajānatā mahimānaṁ tavedaṁ
ajānatā
without knowing
mahimānam
glories
tava
Your
idam
this
mayā pramādāt praṇayena vāpi
mayā
by me
pramādāt
out of foolishness
praṇayena
out of love
vā api
either
yac cāvahāsārtham asat-kṛto ’si
yat
whatever
ca
also
avahāsa - artham
for joking
asat - kṛtaḥ
dishonored
vihāra-śayyāsana-bhojaneṣu
asi
You have been
vihāra
in relaxation
śayyā
in lying down
āsana
in sitting
bhojaneṣu
or while eating together
eko ’tha vāpy acyuta tat-samakṣaṁ
ekaḥ
alone
atha vā
or
tat kṣāmaye tvām aham aprameyam
api
also
acyuta
O infallible one
tat - samakṣam
among companions
tat
all those
kṣāmaye
ask forgiveness
tvām
from You
aham
I
aprameyam
immeasurable .
Important Words
  • sakhā — friend
    Nominative. Arjuna confesses the very category through which he had related to Kṛṣṇa — sakhā, friend. The Gītā does not condemn friendship with Kṛṣṇa; it confesses friendship that did not know whom it befriended.
  • matvā — having thought
    Gerund of man. Paired with sakhā and iti — 'having thought (He is) friend' — naming the cognitive habit Arjuna is repenting: a thinking-as that fell short of who Kṛṣṇa actually is.
  • he kṛṣṇa — O Kṛṣṇa
    Vocative — the most intimate name. Arjuna repeats his own old addresses verbatim, as if to feel them again with the new knowledge.
  • pramādāt — out of madness, oversight
    Ablative of pramāda — 'inadvertence, intoxication of carelessness.' One of the four traditional failings of conditioned beings. Arjuna names his fault by its technical category.
  • praṇayena — out of affection
    Instrumental of praṇaya — 'intimate love.' Arjuna offers, in parallel to pramāda, his second possible cause: love. Forgiveness is sought for both — careless love and loving carelessness.
  • acyuta — O infallible one
    Vocative — 'one who never falls.' Arjuna addresses Kṛṣṇa by the title that names His incapacity to fall, even as he confesses his own fall.
Thinking of You as my friend, I have rashly addressed You “O Kṛṣṇa,” “O Yādava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.
Purport

Although Kṛṣṇa is manifested before Arjuna in His universal form, Arjuna remembers his friendly relationship with Kṛṣṇa and is therefore asking pardon and requesting Kṛṣṇa to excuse him for the many informal gestures which arise out of friendship. He is admitting that formerly he did not know that Kṛṣṇa could assume such a universal form, although Kṛṣṇa explained it as his intimate friend. Arjuna did not know how many times he may have dishonored Kṛṣṇa by addressing Him “O my friend,” “O Kṛṣṇa,” “O Yādava,” etc., without acknowledging His opulence. But Kṛṣṇa is so kind and merciful that in spite of such opulence He played with Arjuna as a friend. Such is the transcendental loving reciprocation between the devotee and the Lord. The relationship between the living entity and Kṛṣṇa is fixed eternally; it cannot be forgotten, as we can see from the behavior of Arjuna. Although Arjuna has seen the opulence in the universal form, he cannot forget his friendly relationship with Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Commentary

When Arjuna is saying 'O Krsna!', he was thinking: "You are Krsna, You are not even Sri Krsna. O Krsna You are just the son of Vasudeva! And Vasudeva is simply a minister, but I am the son of Pandu, and Pandu was a great warrior!" Arjuna was minimizing by saying: 'O Krsna!' And 'O Yadava!'. The Yadavas were not allowed to be kings. 'O my friend!'. Since Arjuna was thinking that sometimes 'O out of my mercy I am accepting You as my friend because You are only a Yadava, and I am a great royal prince. Out of my mercy, out of my kindness, I am considering You as my friend." Now Arjuna is feeling very embarassed about all that he did to Krsna.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Arjuna prays in faltering voice

In which mood – as a devotee in the mood of ‘wonder’ (11.35)

PLEASE NOTE: The mains points refer to Arjuna’s Prayers. The subpoints include all points of the purports; as such

there are no individual ‘Focus of Learning’ sections for these verses.

ARJUNA’S PRAYERS

(a) Arjuna recognizes Krishna’s action as All-good for everyone after hearing from Krishna the outcome of

battlefield and observing Universal form and response of demigods and demons (11.36)

The world becomes joyful on hearing Your name and everyone becomes attached to You
You are worshiped by great souls and demons are afraid and flee away

(b) Krishna is worshipable by everyone – “You rightly deserve the obeisances of everyone” (11.37)

because:

You are the God of all the Gods, the original creator, especially even greater than Brahma, secondary creator
Invincible source of all and cause of all causes
Transcendental to material manifestations
‘Aksaram’ – not perishable like material creation)
‘Mahatma’ – Most magnanimous and unlimited
‘Ananta’ – Nothing is not covered by Lord’s influence and energy
‘Devesa’ – He is the controller of demigods and is above them all

(c) You are the ultimate rest of everything and all knowledge (11.38)

‘Nidhanam’ – Ultimate rest even from Brahman.
Knower of everything in this world and You are all that is knowable
Object of all knowledge because You are All pervading

(d) You are the essence of everything (11.39)

You are air (Air being all-pervasive is the most important representation of the demigods)
You are fire, water, moon
You are Brahma (Pitamaha) / You are Prapitamaha (because He is the father of Brahmaji)
You are the Supreme controller

(e) I offer you obeisances from front, behind and from all sides (11.40)

Arjuna is offering obeisances out of loving ecstasy, accepting that ‘’He is the master of limitless power’’ and ‘’He is far superior to all the great warriors assembled on the battlefield’’ (Ref. Visnu Purana – All have been created by you, any demigod or anyone)

PRACTICAL APPLICATION OF SECTION IV

Lord Krishna is the Supreme Lord of all. He is simultaneously

involved in an intimate relationship of love with His pure devotees

ARJUNA’S PRAYERS continued…

(f) Begs forgiveness for treating Krishna, the Infallible One, as an ordinary friend (11.41* – 11.42*)

Not knowing Krishna’s glories, Arjuna feels that he has offended Krishna in ‘madness’ or in ‘love’, and begs to be excused for many informal gestures like,
Called Krishna as Yadava or Krishna or dishonoured him many times.
Jesting as we relaxed
Lay on the same bed / sat / ate together
Never knew Krishna could accept such a Universal form
Cannot forget the relationship of a friend – The relationship between a living-entity and Krishna is fixed eternally, it cannot be forgotten, as evident from Arjuna’s behaviour

(g) You are the supreme father (11.43)

Supreme spiritual master – Gave this knowledge to Brahma / Arjuna
You are the greatest – No-one is greater than or equal to You nor can anyone be one with You. References for Lord’s Supreme greatness:
No difference between Krishna’s body and self (Ref. Svetasvatara Upanisad 6.8)
Senses are interchangeable
Birth and activities are transcendental (Bg. 4.9)
Krishna is one God – All the living entities are His servants, no-one can deny His order (Ref. CC “ekale ishvara...”)
Cause of all causes (Ref. Brahma Samhita 5.1)

(h) Falls to the ground and begs for mercy – Requests Him to tolerate all wrong-doings (11.44) just like –

Analogies:

Father – Tolerates the impudence of his son
Friend – Impertinence of a friend
“Krishna – Arjuna” relationship is that of friendship
Wife – Familiarity of her partner

(i) Requests to withdraw the fearsome Form and reveal the form as Personality of Godhead (11.45)

Indicates Arjuna is ‘afraid’ and ‘joyful’ simultaneously
Afraid because of so many offenses committed
Joyful because He is gladdened by knowing his Friend’s opulence as Supreme Personality of Godhead and His ability to show the Universal Form
It proves that Krishna can assume any form, as He is asked here to show His Narayana Form
Universal Form is a temporary Form; but Vaikuntha form is transcendental, four-handed and eternal.
Different Narayanas are named according to the different configurations of the four hands
Arjuna’s request to see the four-handed form indicates that All the forms are one with Krishna

(j) Wants to see the four-handed form (11.46)

Texts 11.45 & 11.46 indicate that Krishna is the Supreme Personality of Godhead and He is the source of all forms and incarnations (Ref. Brahma Samhita 5.39)
This verse establishes without any doubt the statement of Srimad Bhagavatam that Krishna is the original Supreme Personality of Godhead
Constant feature in these forms – He is always fresh like a young man
He is non-different from His plenary expansions
He is God in any of His innumerable forms
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
11.41 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.
Śrī Rāmānujācārya Classical
Translation
11.41 - 11.42 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.
Śrī Abhinavagupta Classical
Translation
11.41 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
11.41 Whatever I have presumptuously said from carelessness or love, addressing Thee as O Krishna! O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy greatness.
Commentary

11.41 सखा friend? इति as? मत्वा regarding? प्रसभम् presumptuously? यत् whatever? उक्तम् said? हे कृष्ण O Krishna? हे यादव O Yadava? हे सखा O friend? इति thus? अजानता unknowing? महिमानम् greatness? तव Thy? इदम् this? मया by me? प्रमादात् from carelessness? प्रणयेन due to love? वा or? अपि even.No Commentary.

Swami Gambhīrānanda Classical
Translation
11.41 Without knowing this greatness of Yours, whatever was said by me (to You) rashly, through inadvertence or even out of intimacy, thinking (You to be) a friend, addressing (You) as 'O krsna,' 'O Yadava,' 'O friend,' etc.-.
Shri Purohit Swami Classical
Translation
11.41 Whatever I have said unto Thee in rashness, taking Thee only for a friend and addressing Thee as O Krishna! O Yadava! O Friend!' in thoughtless familiarity, no understanding Thy greatness;
Related values & verses
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 11.44 BG 11.1 BG 18.65 SB 10.14.32 SB 10.12.11 SB 3.2.23 CC Madhya 19.228 CC Madhya 19.198 CC Ādi 4.15 BRS 2.5.30 Muṇḍaka Upaniṣad 3.1.1
Related lectures
Personal Guidance
Whatever I have presumptuously called You — friend, Kṛṣṇa, comrade — out of forgetfulness or affection, please forgive me.
Practical Applications
  • Repent honestly when familiarity has crossed into presumption.
  • Ask forgiveness specifically, not vaguely.
  • Don't sustain disrespect under cover of intimacy.
Reflection Questions
  • What familiarity of mine has crossed into presumption?
  • What honest apology is being asked?
Analogy

A son discovers that the man he has called by his first name and treated as a playmate is, in fact, the head of state. The retrospective horror is not because anything has changed in the relationship — the love is real — but because the disproportion was always there and only now is seen. Arjuna's begging-forgiveness is the proper grief of such a discovery.

Stories
The Bhāgavatam's Account of Kṛṣṇa-Arjuna Friendship

The Bhāgavatam (SB 1.15) records Arjuna's later lament to Yudhiṣṭhira: he describes how he and Kṛṣṇa ate from the same plate, slept on the same bed, rode on the same chariot, and how, in their familiarity, he had taken Kṛṣṇa for an ordinary friend. Arjuna's grief there is the same as his grief here — the friend was always the Lord, and he treated the Lord as merely a friend.

In 11.41–42 the recognition arrives in real time: vihāra-śayyā-āsana-bhojaneṣu — in play, in sleep, in sitting, in eating — Arjuna had spent years calling 'O Kṛṣṇa, O Yādava' to the source of the universe. The verse is one of the most moving in all the Gītā.

📝 My note

Source: vedabase.io

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