Arjuna's mental trajectory through the Gita Discourse - (Studying only Arjuna's verses)
Sri Arjuna's Trajectory
While studying Gita, several gems are unearthed. One line of thought, is Arjuna's gradual transformation, in and through Gita. We know Sri Krishna is at the heart of the transformation. To get a peripheral feel for Arjuna's transformation, I thought it would be worthwhile to capture only Arjuna's slokas (most of them, not all) and categorize them into (a) Arjuna's Initial Request, (b) vishAdam (confusion, lamentations), (c) Questions, (d) Praise/Vision/Inspired Utterances and his last utterance in the Gita. For the purposes of this blog post I took Sri Swami Sivanandaji' s translation (DLS) found here.
We can see the gradual spiritual unfoldment of Arjuna, as we trace through these set of verses. Of course for us to have the spiritual unfoldment, we need to dwell upon what Sri Krishna has said - the majority of the Gita Verses 😀. But the purpose of this blog post is to reflect on Arjuna's trajectory, through the Gita discourse.
- The Initial request is about surveying the lay of the land.
- The lamentation is Arjuna's outburst, emerging out of conufusion w.r.t his role, duties and purpose in life.
- The questions are initially from place of denial but they evolve to a place of sincere seeking. Then after chapter 11 (Visvaroopam darsana) we see the questions are from a mature stable mind. The questions also become brief, few and clear after chapter 10.
- The praise we see from Chapter 10 onwards signify the alteration in Arjuna's state of mind. His questions after chapter 10, ought to be seen in this light.
- Eventually he declares all his confusion is gone in 18th chapter, verse # 73.
Arjuna's questioning itself follows a traditionally approved style, which is hinted at by Bhagavan himself in Chapter 4 - verse 34, where the verse, uses the phrase "pariprashnena sevayaa". This attitude is ingrained in Arjuna, to whom Sri Krishna is his very Self. Their relation transcends many lives . They are Nara-nArAyana - two rishis who incarnate from time to time, for loka kalyanam. Here through the Gita discourse - Arjuna is (as it were) covered by Ishwara's Maya and he bemoans his situation - a quality very typical of Dhritarastra, right throughout Mahabharata. But this maya of Ishwara, is only to make Nara - i.e. Arjuna, an instrument - nimitta - to educate humanity for all time to come.
I'm assuming the reader is already familiar and has undergone a beneficial study of Gita on whole or atleast the structure and essence of it.
Now let's study Arjuna's verses. ............
Initial Request
senayor ubhayormadhye ratham sthaapaya me’chyuta.
yaavad etaan nireekshe’ham
yoddhukaamaan avasthitaan;
kair mayaa saha yoddhavyam asmin
ranasamudyame.
Arjuna said:
1 - 21-22. In the middle of the two
armies, place my chariot, O Krishna, so that I may behold those who stand here,
desirous to fight, and know with whom I must fight when the battle begins.
Lamentations
Arjuna Uvaacha:
drishtwemam swajanam krishna yuyutsum samupasthitam.
Arjuna said:
28. Seeing these, my kinsmen, O Krishna, arrayed, eager
to fight,
seedanti mama gaatraani mukham cha parishushyati;
vepathushcha
shareere me romaharshashcha jaayate.
29. My limbs fail and my mouth is parched up, my body
quivers and my hairs stand on end!
gaandeevam sramsate hastaat twak chaiva paridahyate;
na cha shaknomyavasthaatum bhramateeva cha me manah.
30. The (bow) “Gandiva” slips from my hand and my
skin burns all over; I am unable even to stand, my mind is reeling, as it were.
nimittaani cha pashyaami vipareetaani keshava;
na cha
shreyo’nupashyaami hatwaa swajanam aahave.
31. And I see adverse omens, O Kesava! I do not see
any good in killing my kinsmen in battle.
na kaangkshe vijayam krishna na cha raajyam sukhaani cha;
kim no raajyena govinda kim bhogair jeevitena vaa.
32. For I desire neither victory, O Krishna, nor
pleasures nor kingdoms! Of what avail is a dominion to us, O Krishna, or
pleasures or even life?
yeshaam arthe kaangkshitam no raajyam bhogaah sukhaani cha;
ta
ime’vasthitaa yuddhe praanaamstyaktwaa dhanaani cha.
33. Those for whose sake we desire kingdoms,
enjoyments and pleasures, stand here in battle, having renounced life and
wealth.
aachaaryaah pitarah putraastathaiva cha pitaamahaah;
maatulaah
shwashuraah pautraah shyaalaah sambandhinas tathaa.
34. Teachers, fathers, sons and also grandfathers, grandsons, fathers-in-law, maternal uncles, brothers-in-law and relatives.
etaan na hantum icchaami ghnato’pi madhusoodana;
api
trailokya raajyasya hetoh kim nu maheekrite.
35. These I do not wish to kill, though they kill me,
O Krishna, even for the sake of dominion over the three worlds, leave alone
killing them for the sake of the earth!
nihatya dhaartaraashtraan nah kaa preetih syaaj janaardana;
paapam
evaashrayed asmaan hatwaitaan aatataayinah.
36. By killing these sons of Dhritarashtra, what
pleasure can be ours, O Janardana? Only paapam will accrue by killing these
felons.
tasmaan naarhaa vayam hantum dhaartaraashtraan
swabaandhavaan;
swajanam
hi katham hatwaa sukhinah syaama maadhava.
37. Therefore, we should not kill the sons of
Dhritarashtra, our relatives; for, how can we be happy by killing our own
people, O Madhava (Krishna)?
yadyapyete na pashyanti lobhopahatachetasah;
kulakshayakritam
dosham mitradrohe cha paatakam.
38. Though they, with intelligence overpowered by
greed, see no evil in the destruction of families, and no error in hostility to
friends,
katham na jneyam asmaabhih paapaad asmaan nivartitum;
kulakshayakritam
dosham prapashyadbhir janaardana.
39. Why should not we, who clearly see evil in the destruction of a family, learn to turn away from this sin, O Janardana (Krishna)?
kulakshaye pranashyanti kuladharmaah sanaatanaah;
dharme
nashte kulam kritsnam adharmo’bhibhavatyuta.
40. In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety overcomes the whole family.
adharmaabhibhavaat krishna pradushyanti kulastriyah;
streeshu
dushtaasu vaarshneya jaayate varnasankarah.
41. By prevalence of impiety, O Krishna, the women of
the family become corrupt and, women becoming corrupted, O Varsneya (descendant
of Vrishni), there arises intermingling of varnas!
sankaro narakaayaiva kulaghnaanaam kulasya cha;
patanti
pitaro hyeshaam luptapindodakakriyaah.
42. Confusion of kulam leads to hell the slayers of
the family, for their forefathers fall, deprived of the offerings of rice-ball
and water.
doshair etaih kulaghnaanaam varnasankarakaarakaih;
utsaadyante
jaatidharmaah kuladharmaashcha shaashwataah.
43. By these evil deeds of the destroyers of the
family, which cause confusion of varnas, the eternal religious rites of the
caste and the family are destroyed.
utsannakuladharmaanaam manushyaanaam janaardana;
narake’niyatam
vaaso bhavateetyanushushruma.
44. We have heard, O Janardana, that inevitable is
the dwelling for an unknown period in hell for those men in whose families the
religious practices have been destroyed!
aho bata mahat paapam kartum vyavasitaa vayam;
yadraajya
sukhalobhena hantum swajanam udyataah.
45. Alas! We are involved in a great sin in that we
are prepared to kill our kinsmen through greed for the pleasures of a kingdom.
yadi maam aprateekaaram ashastram shastrapaanayah;
dhaartaraashtraa
rane hanyus tanme kshemataram bhavet.
46. If the sons of Dhritarashtra, with weapons in
hand, should slay me in battle, unresisting and unarmed, that would be better
for me.
Arjuna Questions
Arjuna Uvaacha:
katham bheeshmamaham sankhye dronam
cha madhusoodana;
ishubhih pratiyotsyaami poojaarhaavarisoodana.
Arjuna said:
2 - 4. How, O Madhusudana, shall I
fight in battle with arrows against Bhishma and Drona, who are fit to be
worshipped, O destroyer of enemies?
sthitaprajnasya kaa bhaashaa
samaadhisthasya keshava;
sthitadheeh kim prabhaasheta
kimaaseeta vrajeta kim.
2 - 54. What, O Krishna, is the description of him who has steady wisdom and is merged in the Superconscious State? How does one of steady wisdom speak? How does he sit? How does he walk?
jyaayasee chet karmanaste mataa
buddhir janaardana;
tat kim karmani ghore maam
niyojayasi keshava.
3 - 1. If it be thought by Thee that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?
atha kena prayukto’yam paapam
charati poorushah;
anicchann api vaarshneya balaad iva
niyojitah.
3 - 36. But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force?
aparam bhavato janma param janma
vivaswatah;
katham etadvijaaneeyaam twam aadau
proktavaan iti.
4 - 4. Later on was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou didst teach this Yoga in the beginning?
sannyaasam karmanaam krishna punar
yogam cha shamsasi;
yacchreya etayorekam tanme broohi
sunishchitam.
5 - 1. Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusively which is the better of the two.
yo’yam yogastwayaa proktah saamyena
madhusoodana;
etasyaaham na pashyaami
chanchalatwaat sthitim sthiraam.
6- 33. This Yoga of equanimity taught by Thee, O Krishna, I do not see its steady continuance, because of restlessness (of the mind)!
chanchalam hi manah krishna
pramaathi balavad dridham;
tasyaaham nigraham manye vaayoriva
sudushkaram.
6- 34. The mind verily is restless,
turbulent, strong and unyielding, O Krishna! I deem it as difficult to control
as to control the wind.
ayatih shraddhayopeto
yogaacchalitamaanasah;
apraapya yogasamsiddhim kaam gatim
krishna gacchati.
6 - 37. He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?
kacchinnobhayavibhrashtash
cchinnaabhramiva nashyati;
apratishtho mahaabaaho vimoodho
brahmanah pathi.
6 - 38. Fallen from both, does he
not perish like a rent cloud, supportless, O mighty-armed (Krishna), deluded on
the path of Brahman?
etanme samshayam krishna
cchettumarhasyasheshatah;
twadanyah samshayasyaasya cchettaa
na hyupapadyate.
6 - 39. This doubt of mine, O
Krishna, do Thou completely dispel, because it is not possible for any but Thee
to dispel this doubt.
EXT: After chapter 6/7, Arjuna enters a phase where he is now keen on knowing the subtleties.
kim tadbrahma kim adhyaatmam kim karma purushottama;
adhibhootam cha kim proktam
adhidaivam kimuchyate.
Arjuna said:
8 - 1. What is that Brahman? What is
Adhyatma? What is action, O best among men? What is declared to be Adhibhuta?
And what is Adhidaiva said to be?
adhiyajnah katham ko’tra dehe’smin
madhusoodana;
prayaanakaale cha katham jneyo’si
niyataatmabhih.
8 - 2. Who and how is Adhiyajna here
in this body, O destroyer of Madhu (Krishna)? And how, at the time of death,
art Thou to be known by the self-controlled one?
katham vidyaamaham yogimstwaam sadaa
parichintayan;
keshu keshu cha bhaaveshu chintyo’si
bhagavanmayaa.
10 - 17. How shall I, ever
meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art
Thou to be thought of by me?
vistarenaatmano yogam vibhootim cha janaardana;
bhooyah kathaya triptirhi shrinvato
naasti me’mritam.
10 - 18. Tell me again in detail, O
Krishna, of Thy Yogic power and glory; for I am not satisfied with what I have
heard of Thy life-giving and nectar-like speech!
aakhyaahi me ko bhavaanugraroopo
namo’stu te devavara
praseeda;
vijnaatumicchaami bhavantamaadyam
na hi prajaanaami tava
pravrittim.
11- 31. Tell me, who Thou art, so
fierce in form. Salutations to Thee, O God Supreme! Have mercy; I desire to
know Thee, the original Being. I know not indeed Thy doing.
evam satatayuktaa ye bhaktaastwaam
paryupaasate;
ye chaapyaksharamavyaktam teshaam ke
yogavittamaah.
Arjuna said:
12 - 1. Those devotees who, ever
steadfast, thus worship Thee and those also who worship the Imperishable and
the Unmanifested—which of them are better versed in Yoga?
prakritim purusham chaiva kshetram
kshetrajnameva cha;
etadveditumicchaami jnaanam jneyam
cha keshava.
Arjuna said:
13 - 1. I wish to learn about Nature
(matter) and the Spirit (soul), the Field and the Knower of the Field,
knowledge and that which ought to be known.
arjuna uvaacha:kairlingais treen
gunaanetaan ateeto bhavati prabho;
kimaachaarah katham chaitaam streen
gunaan ativartate.
Arjuna said:
14 - 21. What are the marks of him
who has crossed over the three qualities, O Lord? What is his conduct and how
does he go beyond these three qualities?
ye shaastravidhimutsrijya yajante shraddhayaanvitaah;
teshaam nishthaa tu kaa krishna
sattwamaaho rajastamah.
Arjuna said:
17 - 1. Those who, setting aside the
ordinances of the scriptures, perform sacrifice with faith, what is their
condition, O Krishna? Is it that of Sattwa, Rajas or Tamas?
sannyaasasya mahaabaaho
tattwamicchaami veditum;
tyaagasya cha hrisheekesha prithak
keshinishoodana.
Arjuna said:
18 - 1. I desire to know severally,
O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of
abandonment, O slayer of Kesi!
Arjuna's Recognition, Praise and Commentary on Divinity
EXT: This starts with Chapter 10.
Arjuna Uvaacha:
param brahma param dhaama pavitram
paramam bhavaan;
purusham shaashvatam divyam
aadidevamajam vibhum.
Arjuna said:
10 - 12. Thou art the Supreme
Brahman, the supreme abode (or the supreme light), the supreme purifier, the
eternal, divine Person, the primeval God, unborn and omnipresent.
aahustwaam rishayah sarve devarshirnaaradastathaa
asito devalo vyaasah swayam chaiva
braveeshi me.
10 - 13. All the sages have thus
declared Thee, as also the divine sage Narada; so also Asita, Devala and Vyasa;
and now Thou Thyself sayest so to me.
sarvametadritam manye yanmaam vadasi
keshava;
na hi te bhagavan vyaktim vidurdevaa
na daanavaah.
10 - 14. I believe all this that Thou sayest to me as true, O Krishna! Verily, O blessed Lord, neither the gods nor the demons know Thy manifestation (origin)!
swayamevaatmanaatmaanam vettha twam
purushottama;
bhootabhaavana bhootesha devadeva
jagatpate.
10 - 15. Verily, Thou Thyself
knowest Thyself by Thyself, O Supreme Person, O source and Lord of beings, O
God of gods, O ruler of the world!
vaktum arhasyasheshena divyaa
hyaatmavibhootayah;
yaabhir vibhootibhir
lokaanimaamstwam vyaapya tishthasi.
10 - 16. Thou shouldst indeed tell,
without reserve, of Thy divine glories by which Thou existeth, pervading all
these worlds. (None else can do so.)
madanugrahaaya paramam
guhyamadhyaatmasamjnitam;
yattwayoktam vachastena moho’yam
vigato mama.
11- 1. By this explanation of the
highest secret concerning the Self, which Thou hast spoken out of compassion
towards me my delusion is gone.
EXT: Even though Arjuna says his delusion is gone, there are still some questions that ought to surface, hence Sri Krishna is still on the task, as Arjuna's teacher. Arjuna too continues with some questions, even after this verse.
bhavaapyayau hi bhootaanaam shrutau
vistarasho mayaa;
twattah kamalapatraaksha
maahaatmyamapi chaavyayam.
11- 2. The origin and the
destruction of beings verily have been heard by me in detail from Thee, O
lotus-eyed Lord, and also Thy inexhaustible greatness!
evametadyathaattha twamaatmaanam
parameshwara;
drashtumicchaami te roopamaishwaram
purushottama.
11- 3. (Now), O Supreme Lord, as
Thou hast thus described Thyself, O Supreme Person, I wish to see Thy Divine
Form!
manyase yadi tacchakyam mayaa
drashtumiti prabho;
yogeshwara tato me twam
darshayaatmaanamavyayam.
11 - 4. If Thou, O Lord, thinkest it
possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy
imperishable Self!
pashyaami devaamstava deva dehe
sarvaamstathaa
bhootavisheshasanghaan;
brahmaanameesham kamalaasanastha-
mrisheemshcha
sarvaanuragaamshcha divyaan.
11 -15. I behold all the gods, O
God, in Thy body, and hosts of various classes of beings; Brahma, the Lord,
seated on the lotus, all the sages and the celestial serpents!
anekabaahoodaravaktranetram
pashyaami twaam
sarvato’nantaroopam;
naantam na madhyam na punastavaadim
pashyaami vishweshwara
vishwaroopa.
11 -16. I see Thee of boundless form
on every side, with many arms, stomachs, mouths and eyes; neither the end nor
the middle nor also the beginning do I see, O Lord of the universe, O Cosmic
Form!
kireetinam gadinam chakrinam cha,
tejoraashim sarvato
deeptimantam;
pashyaami twaam durnireekshyam
samantaad
deeptaanalaarkadyutimaprameyam.
11 -17. I see Thee with the diadem,
the club and the discus, a mass of radiance shining everywhere, very hard to
look at, blazing all round like burning fire and the sun, and immeasurable.
twamaksharam paramam veditavyam
twamasya vishwasya
param nidhaanam;
twamavyayah shaashwatadharmagoptaa
sanaatanastwam purusho
mato me.
11 -18. Thou art the Imperishable,
the Supreme Being, worthy of being known; Thou art the great treasure-house of
this universe; Thou art the imperishable protector of the eternal Dharma; Thou
art the ancient Person, I deem.
anaadimadhyaantamanantaveeryam
anantabaahum
shashisooryanetram;
pashyaami twaam
deeptahutaashavaktram
swatejasaa vishwamidam
tapantam.
11 -19. I see Thee without
beginning, middle or end, infinite in power, of endless arms, the sun and the
moon being Thy eyes, the burning fire Thy mouth, heating the entire universe
with Thy radiance.
dyaavaaprithivyoridamantaram hi
vyaaptam twayaikena
dishashcha sarvaah;
drishtwaa’dbhutam roopamugram
tavedam
lokatrayam
pravyathitam mahaatman.
11 -20. The space between the earth
and the heaven and all the quarters are filled by Thee alone; having seen this,
Thy wonderful and terrible form, the three worlds are trembling with fear, O
great-souled Being!
amee hi twaam surasanghaah vishanti
kechid bheetaah
praanjalayo grinanti;
swasteetyuktwaa
maharshisiddhasanghaah
stuvanti twaam
stutibhih pushkalaabhih.
11 -21. Verily, into Thee enter
these hosts of gods; some extol Thee in fear with joined palms: “May it be
well.” Saying thus, bands of great sages and perfected ones praise Thee with
complete hymns.
rudraadityaa vasavo ye cha saadhyaa
vishwe’shvinau
marutashchoshmapaashcha;
gandharvayakshaasurasiddhasanghaa
veekshante twaam
vismitaashchaiva sarve.
11 -22. The Rudras, Adityas, Vasus,
Sadhyas, Visvedevas, the two Asvins, Maruts, the manes and hosts of celestial
singers, Yakshas, demons and the perfected ones, are all looking at Thee in
great astonishment.
roopam mahat te bahuvaktranetram
mahaabaaho
bahubaahoorupaadam;
bahoodaram bahudamshtraakaraalam
drishtwaa lokaah
pravyathitaastathaa’ham.
11 -23. Having beheld Thy
immeasurable form with many mouths and eyes, O mighty-armed, with many arms,
thighs and feet, with many stomachs, and fearful with many teeth, the worlds
are terrified and so am I!
nabhahsprisham deeptamanekavarnam
vyaattaananam
deeptavishaalanetram;
drishtwaa hi twaam
pravyathitaantaraatmaa
dhritim na vindaami
shamam cha vishno.
11 -24. On seeing Thee (the Cosmic
Form) touching the sky, shining in many colours, with mouths wide open, with
large, fiery eyes, I am terrified at heart and find neither courage nor peace,
O Vishnu!
damshtraakaraalaani cha te mukhaani
drishtwaiva
kaalaanalasannibhaani;
disho na jaane na labhe cha sharma
praseeda devesha
jagannivaasa.
11 -25. Having seen Thy mouths,
fearful with teeth, blazing like the fires of cosmic dissolution, I know not
the four quarters, nor do I find peace. Have mercy, O Lord of the gods! O abode
of the universe!
amee cha twaam dhritaraashtrasya
putraah
sarve
sahaivaavanipaalasanghaih;
bheeshmo dronah
sootaputrastathaa’sau
sahaasmadeeyairapi
yodhamukhyaih.
11 -26. All the sons of
Dhritarashtra with the hosts of kings of the earth, Bhishma, Drona and Karna,
with the chief among all our warriors,
vaktraani te twaramaanaa vishanti
damshtraakaraalaani
bhayaanakaani;
kechidwilagnaa dashanaantareshu
sandrishyante
choornitairuttamaangaih.
11 -27. They hurriedly enter into
Thy mouths with terrible teeth and fearful to behold. Some are found sticking
in the gaps between the teeth, with their heads crushed to powder.
yathaa nadeenaam bahavo’mbuvegaah
samudramevaabhimukhaah
dravanti;
tathaa tavaamee naralokaveeraah
vishanti
vaktraanyabhivijwalanti.
11 -28. Verily, just as many
torrents of rivers flow towards the ocean, even so these heroes of the world of
men enter Thy flaming mouths.
yathaa pradeeptam jwalanam patangaa
vishanti naashaaya
samriddhavegaah;
tathaiva naashaaya vishanti lokaas
tavaapi vaktraani
samriddhavegaah.
11 -29. As moths hurriedly rush into
a blazing fire for (their own) destruction, so also these creatures hurriedly
rush into Thy mouths for (their own) destruction.
lelihyase grasamaanah samantaal
lokaan samagraan
vadanair jwaladbhih;
tejobhiraapoorya jagatsamagram
bhaasastavograah
pratapanti vishno.
11 - 30. Thou lickest up, devouring
all the worlds on every side with Thy flaming mouths. Thy fierce rays, filling
the whole world with radiance, are burning, O Vishnu!
sthaane hrisheekesha tava
prakeertyaa
jagat
prahrishyatyanurajyate cha;
rakshaamsi bheetaani disho dravanti
sarve namasyanti cha
siddhasanghaah.
Arjuna said:
11 - 36. It is meet, O Krishna, that
the world delights and rejoices in Thy praise; demons fly in fear to all
quarters and the hosts of the perfected ones bow to Thee!
kasmaachcha te na nameran mahaatman
gareeyase
brahmano’pyaadikartre;
ananta devesha jagannivaasa
twamaksharam
sadasattatparam yat.
11 - 37. And why should they not, O
great soul, bow to Thee who art greater (than all else), the primal cause even
of (Brahma) the creator, O Infinite Being! O Lord of the gods! O abode of the
universe! Thou art the imperishable, the Being, the non-being and That which is
the supreme (that which is beyond the Being and non-being).
twamaadidevah purushah puraanas
twamasya vishwasya
param nidhaanam;
vettaasi vedyam cha param cha dhaama
twayaa tatam
vishwamanantaroopa.
11 - 38. Thou art the primal God,
the ancient Purusha, the supreme refuge of this universe, the knower, the
knowable and the supreme abode. By Thee is the universe pervaded, O Being of
infinite forms!
vaayuryamo’gnirvarunah shashaankah
prajaapatistwam
prapitaamahashcha;
namo namaste’stu sahasrakritwah
punashcha bhooyo’pi
namo namaste.
11 - 39. Thou art Vayu, Yama, Agni,
Varuna, the moon, the creator, and the great-grandfather. Salutations,
salutations unto Thee, a thousand times, and again salutations, salutations
unto Thee!
namah purastaadatha prishthataste
namo’stu te sarvata
eva sarva;
anantaveeryaamitavikramastwam
sarvam samaapnoshi
tato’si sarvah.
11 - 40. Salutations to Thee from
front and from behind! Salutations to Thee on every side! O All! Thou infinite
in power and prowess, pervadest all; wherefore Thou art all.
sakheti matwaa prasabham yaduktam
he krishna he yaadava
he sakheti;
ajaanataa mahimaanam tavedam
mayaa pramaadaat
pranayena vaapi.
11 - 41. Whatever I have
presumptuously uttered from love or carelessness, addressing Thee as O Krishna!
O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy
greatness,
yachchaavahaasaartham asatkrito’si
vihaarashayyaasanabhojaneshu;
eko’thavaapyachyuta tatsamaksham
tatkshaamaye twaamaham
aprameyam.
11 - 42. In whatever way I may have
insulted Thee for the sake of fun while at play, reposing, sitting or at meals,
when alone (with Thee), O Achyuta, or in company—that I implore Thee,
immeasurable one, to forgive!
pitaasi lokasya charaacharasya
twamasya poojyashcha
gururgareeyaan;
na twatsamo’styabhyadhikah kuto’nyo
lokatraye’pyapratimaprabhaava.
11 - 43. Thou art the Father of this
world, unmoving and moving. Thou art to be adored by this world. Thou art the
greatest Guru; (for) none there exists who is equal to Thee; how then can there
be another superior to Thee in the three worlds, O Being of unequalled power?
tasmaatpranamya pranidhaaya kaayam
prasaadaye
twaamahameeshameedyam;
piteva putrasya sakheva sakhyuh
priyah priyaayaarhasi
deva sodhum.
11 - 44. Therefore, bowing down,
prostrating my body, I crave Thy forgiveness, O adorable Lord! As a father
forgives his son, a friend his (dear) friend, a lover his beloved, even so
shouldst Thou forgive me, O God!
adrishtapoorvam hrishito’smi
drishtwaa
bhayena cha
pravyathitam mano me;
tadeva me darshaya deva roopam
praseeda devesha
jagannivaasa.
11 - 45. I am delighted, having seen
what has never been seen before; and yet my mind is distressed with fear. Show
me that (previous) form only, O God! Have mercy, O God of gods! O abode of the
universe!
kireetinam gadinam chakrahastam
icchaami twaam
drashtumaham tathaiva;
tenaiva roopena chaturbhujena
sahasrabaaho bhava
vishwamoorte.
11 - 46. I desire to see Thee as
before, crowned, bearing a mace, with the discus in hand, in Thy former form
only, having four arms, O thousand-armed, Cosmic Form (Being)!
drishtwedam maanusham roopam tava
saumyam janaardana;
idaaneemasmi samvrittah sachetaah
prakritim gatah.
Arjuna said:
11 - 51. Having seen this Thy gentle
human form, O Krishna, now I am composed and restored to my own nature!
Last verse of Arjuna
arjuna
uvaacha:
nashto mohah smritirlabdhaa
twatprasaadaanmayaachyuta;
sthito’smi gata sandehah karishye
vachanam tava.
Arjuna said:
18 - 73. Destroyed is my delusion as
I have gained my memory (knowledge) through Thy Grace, O Krishna! I am firm; my
doubts are gone. I will act according to Thy word.
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