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.

FOR:

And, yat, that; asi, You have been; asatkrtah, discourteously treated, slighted; avahasa-artham, out of fun, with a veiw to mocking;-where?-in these, Acyuta, viz vihara-sayya-asana-bhojanesu, while walking [Walking, i.e. sports or exercise], while on a bed, while on a seat, and while eating;-that You have been insulted ekah, in privacy, in the absence of others; adhava, or; that You have been insulted api, even; tat-samaksam, in public, in the very presence of others-(-tat being used as an adverb); tat, for that, for all those offences; O Acyuta, aham, I; ksamaye, beg pardon; tvam, of You; aprameyam, the incomprehensible One, who are beyond the means of knowledge. (I beg Your pardon) because,