सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वापि।।11.41।।
।।11.41।।आपकी महिमा और स्वरूपको न जानते हुए मेरे सखा हैं ऐसा मानकर मैंने प्रमादसे अथवा प्रेमसे हठपूर्वक (बिना सोचेसमझे) हे कृष्ण हे यादव हे सखे इस प्रकार जो कुछ कहा है और हे अच्युत हँसीदिल्लगीमें? चलतेफिरते? सोतेजागते? उठतेबैठते? खातेपीते समयमें अकेले अथवा उन सखाओं? कुटुम्बियों आदिके सामने मेरे द्वारा आपका जो कुछ तिरस्कार किया गया है? वह सब अप्रमेयस्वरूप आपसे मैं क्षमा करवाता हूँ।
।।11.41।। हे भगवन् आपको सखा मानकर आपकी इस महिमा को न जानते हुए मेरे द्वारा प्रमाद से अथवा प्रेम से भी हे कृष्ण हे यादव हे सखे इस प्रकार जो कुछ बलात् कहा गया है।।
।।11.41।। 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 तवेदम् (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 सोचासमझा ही नहीं कि आप कौन हैं और कैसे हैं।यद्यपि अर्जुन भगवान्के स्वरूपको? महिमाको? प्रभावको पहले भी जानते थे? तभी तो उन्होंने एक अक्षौहिणी सेनाको छोड़कर निःशस्त्र भगवान्को स्वीकार किया था तथापि भगवान्के शरीरके किसी एक अंशमें अनन्तकोटि ब्रह्माण्ड यथावकाश स्थित हैं -- ऐसे प्रभावको? स्वरूपको? महिमाको अर्जुनने पहले नहीं जाना था। जब भगवान्ने कृपा करके विश्वरूप दिखाया? तब उसको देखकर ही अर्जुनकी दृष्टि भगवान्के प्रभावकी तरफ गयी और वे भगवान्को कुछ जानने लगे। उनका यह विचित्र भाव हो गया कि कहाँ तो मैं और कहाँ ये देवोंके देव परन्तु मैंने प्रमादसे अथवा प्रेमसे हठपूर्वक? बिना सोचेसमझे? जो मनमें आया? वह कह दिया -- मया प्रमादात्प्रणयेन वापि।। बोलनेमें मैंने बिलकुल ही सावधानी नहीं बरती वास्तवमें भगवान्की महिमाको सर्वथा कोई जान ही नहीं सकता क्योंकि भगवान्की महिमा अनन्त है। अगर वह सर्वथा जाननेमें आ जायगी तो उसकी अनन्तता नहीं रहेगी? वह सीमित हो जायगी। जब भगवान्की सामर्थ्यसे उत्पन्न होनेवाली विभूतियोंका भी अन्त नहीं है? तब भगवान् और उनकी महिमाका अन्त आ ही कैसे सकता है अर्थात् आ ही नहीं सकता।यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु -- मैंने आपको बराबरीका साधारण मित्र समझकर हँसीदिल्लगी करते समय? रास्तेमें चलतेफिरते समय? शय्यापर सोतेजागते समय? आसनपर उठतेबैठते समय? भोजन करते समय जो कुछ अपमानके शब्द कहे? आपका असत्कार किया अथवा हे अच्युत आप अकेले थे? उस समय या उन सखाओं? कुटुम्बीजनों सभ्य व्यक्तियों आदिके सामने मैंने आपका जो कुछ तिरस्कार किया है? वह सब मैं आपसे क्षमा करवाता हूँ -- एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम्। अर्जुन और भगवान्की मित्रताका ऐसा वर्णन आता है कि जैसे दो मित्र आपसमें खेलते हैं? ऐसे ही अर्जुन भगवान्के साथ खेलते थे। कभी स्नान करते तो अर्जुन हाथोंसे भगवान्के ऊपर जल फेंकते और भगवान् अर्जुनके ऊपर। कभी अर्जुन भगवान्के पीछे दौड़ते तो कभी भगवान् अर्जुनके पीछे दौड़ते। कभी दोनों आपसमें हँसतेहँसाते। कभी दोनों परस्पर अपनीअपनी विशेष कलाएँ दिखाते। कभी भगवान् सो जाते तो अर्जुन कहते -- तुम इतने फैलकर सो गये हो? क्या कोई दूसरा नहीं सोयेगा तुम अकेले ही हो क्या कभी भगवान् आसनपर बैठ जाते तो अर्जुन कहते -- आसनपर तुम अकेले ही बैठोगे क्या और किसीको बैठने दोगे कि नहीं अकेले ही आधिपत्य जमा लिया जरा एक तरफ तो खिसक जाओ। इस प्रकार अर्जुन भगवान्के साथ बहुत ही घनिष्ठताका व्यवहार करते थे (टिप्पणी प0 603.2)। अब अर्जुन उन बातोंको याद करके कहते हैं कि हे भगवन् मैंने आपके न जाने कितनेकितने तिरस्कार किये हैं। मेरेको तो सब याद भी नहीं हैं। यद्यपि आपने मेरे तिरस्कारोंकी तरफ खयाल नहीं किया? तथापि मेरे द्वारा आपके बहुतसे तिरस्कार हुए हैं? इसलिये मैं अप्रमेयस्वरूप आपसे सब तिरस्कार क्षमा करवाता हूँ। भगवान्को,अप्रमेय कहनेका तात्पर्य है कि दिव्यदृष्टि होनेपर भी आप दिव्यदृष्टिके अन्तर्गत नहीं आते हैं।, सम्बन्ध -- अब आगेके दो श्लोकोंमें अर्जुन भगवान्की महत्ता और प्रभावका वर्णन करके पुनः क्षमा करनेके लिये प्रार्थना करते हैं।
।।11.41।। See commentary under 11.42
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.-.
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.
11.41. Taking You for a [mere] companion, not knowing this greatness of Yours, and out of my carelessness or through even affection, whatever I have importunately called You as O Krsna, O Yadava, O Comrade; and,
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.
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.
11.41 Sri Abhinavagupta did not comment upon this sloka.
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.
“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 Krishna, you are well known as the son of Vasudeva who is not famous, who was a human, a mediocre fighter on the same chariot as another fighter. I, Arjuna, am well known as the son of a king, Pandu, a great warrior fighting on his own chariot. O Yadava, you do not have the king’s position in the Yadu dynasty. But 1 have kingship over the Puru dynasty. (The samdhi of sakha with iti is poetic license) O friend, 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 ksamaye. The proper form of the verb would be ksamayam (I should beg for forgiveness). Either through negligence or out of affection, not knowing you as the universal form (mahimanam), I have treated you badly during leisure and other times, in order to joke. I have scolded you with crooked 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 samaksam). O master, I beg you to forgive me (ksamaye).
Arjuna is humbly beseeching the Supreme Lord to forgive him for any impropriety he may have inadvertently made before he was aware of Lord Krishnas 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.
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.
In regard to not knowing the extent of Lord Krishnas 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.
In regard to not knowing the extent of Lord Krishnas 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.
Sakheti matwaa prasabham yaduktamHe krishna he yaadava he sakheti; Ajaanataa mahimaanam tavedamMayaa pramaadaat pranayena vaapi.
sakhā—friend; iti—as; matvā—thinking; prasabham—presumptuously; yat—whatever; uktam—addressed; he kṛiṣhṇa—O Shree Krishna; he yādava—O Shree Krishna, who was born in the Yadu clan; he sakhe—O my dear mate; iti—thus; ajānatā—in ignorance; mahimānam—majesty; tava—your; idam—this; mayā—by me; pramādāt—out of negligence; praṇayena—out of affection; vā api—or else; yat—whatever; cha—also; avahāsa-artham—humorously; asat-kṛitaḥ—disrespectfully; asi—you were; vihāra—while at play; śhayyā—while resting; āsana—while sitting; bhojaneṣhu—while eating; ekaḥ—(when) alone; athavā—or; api—even; achyuta—Krishna, the infallible one; tat-samakṣham—before others; tat—all that; kṣhāmaye—beg for forgiveness; tvām—from you; aham—I; aprameyam—immeasurable
