Bg 11.40
namaḥ purastād atha pṛṣṭhatas te namo ’stu te sarvata eva sarva
ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato ’si sarvaḥ
Bg 11.41-42
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
Translation
40. Salutations to You, before and behind! Salutations to You on every side! O All! You, Infinite in Power, and Infinite in Prowess, pervade all; wherefore You are the All.
41. Whatever I have rashly said from carelessness or love, addressing You as "O Krishna, O Yadava, O friend," and regarding You merely as a friend, unknowing of this greatness of Yours ... ,
42. In whatever way I may have insulted You for the sake of fun, while at play, reposing or sitting, or at meals, when alone (with You), O Achyuta, or in company --- that, O Immeasurable One, I implore You to forgive.
Commentary
The Supreme dwells everywhere within, without, above, below and around, and there is no place where He is not. This is not an original idea at all. This has been the constant state of actual experience of all the great Rishis of the Upanishads.
The Lord, to whom Arjuna thus mentally prostrates from all sides, is not only the All-pervading Essence like space in the Universe, but is also the "womb" from which all power and daring flow out. Wherever there is an incentive to act, or a capacity to achieve, it is all a ray of His infinite potentiality. The Supreme as Pure Existence dwells everywhere, in everything and in all beings. Since nothing can exist without Existence, He, as Pure Existence, penetrates all, and in fact He alone is the All. Ocean alone is all the waves; mud alone is all the mud-pots.
I HAVE BEEN A SINNER DUE TO LACK OF 'RIGHT KNOWLEDGE' OF THY GREATNESS, AND SO VERY MUCH LIVED FOOLISHLY IN THE PAST. THEREFORE:
Here are two beautiful stanzas that bring to the forefront with dramatic precision, the exact type of emotions that will naturally be generated in any ordinary man, when he suddenly realises the Glory of the Divine. Till now, Arjuna had thought Lord Krishna to be nothing more than an intelligent cowherd boy, whom he had graciously patronised so long with his royal friendship. And with the realisation and recognition of Krishna the Infinite, the mortal in Arjuna prostrates in all loyalty and adoration and pleads for His Divine mercy and forgiveness.
There is a very intimate personal touch in these two stanzas wherein the philosophical discussions are tempered with the emotional touch of deep intimacy. The very effect of the Geeta is to bring the sonorous truths of the Vedas and the Upanishads to the happy tune of the work-a-day world. Great and thought-provoking Vedantic truths have been suddenly brought down to the easy familiarity of a drawing-room-chat by such frequent psychological touches given by Vyasa's masterly pen. As an intimate friend, Arjuna must have, in rashness, not knowing Krishna's real Divine Nature, called Him familiarly by His pet names.
Sources: vedabase.com; The Holy Geeta
namaḥ purastād atha pṛṣṭhatas te namo ’stu te sarvata eva sarva
ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato ’si sarvaḥ
Bg 11.41-42
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
Translation
40. Salutations to You, before and behind! Salutations to You on every side! O All! You, Infinite in Power, and Infinite in Prowess, pervade all; wherefore You are the All.
41. Whatever I have rashly said from carelessness or love, addressing You as "O Krishna, O Yadava, O friend," and regarding You merely as a friend, unknowing of this greatness of Yours ... ,
42. In whatever way I may have insulted You for the sake of fun, while at play, reposing or sitting, or at meals, when alone (with You), O Achyuta, or in company --- that, O Immeasurable One, I implore You to forgive.
Commentary
The Supreme dwells everywhere within, without, above, below and around, and there is no place where He is not. This is not an original idea at all. This has been the constant state of actual experience of all the great Rishis of the Upanishads.
The Lord, to whom Arjuna thus mentally prostrates from all sides, is not only the All-pervading Essence like space in the Universe, but is also the "womb" from which all power and daring flow out. Wherever there is an incentive to act, or a capacity to achieve, it is all a ray of His infinite potentiality. The Supreme as Pure Existence dwells everywhere, in everything and in all beings. Since nothing can exist without Existence, He, as Pure Existence, penetrates all, and in fact He alone is the All. Ocean alone is all the waves; mud alone is all the mud-pots.
I HAVE BEEN A SINNER DUE TO LACK OF 'RIGHT KNOWLEDGE' OF THY GREATNESS, AND SO VERY MUCH LIVED FOOLISHLY IN THE PAST. THEREFORE:
Here are two beautiful stanzas that bring to the forefront with dramatic precision, the exact type of emotions that will naturally be generated in any ordinary man, when he suddenly realises the Glory of the Divine. Till now, Arjuna had thought Lord Krishna to be nothing more than an intelligent cowherd boy, whom he had graciously patronised so long with his royal friendship. And with the realisation and recognition of Krishna the Infinite, the mortal in Arjuna prostrates in all loyalty and adoration and pleads for His Divine mercy and forgiveness.
There is a very intimate personal touch in these two stanzas wherein the philosophical discussions are tempered with the emotional touch of deep intimacy. The very effect of the Geeta is to bring the sonorous truths of the Vedas and the Upanishads to the happy tune of the work-a-day world. Great and thought-provoking Vedantic truths have been suddenly brought down to the easy familiarity of a drawing-room-chat by such frequent psychological touches given by Vyasa's masterly pen. As an intimate friend, Arjuna must have, in rashness, not knowing Krishna's real Divine Nature, called Him familiarly by His pet names.
Sources: vedabase.com; The Holy Geeta
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