विवेचन सारांश
Kurukṣetra War - Birth of Gītā & Establishing Dharmā
The 1st chapter of the Bhagavadgītā is Arjuna-Viṣāda-Yoga- The Despondency of Arjuna.
The session began with the lighting of the divine lamp, followed by prayers to the Supreme and the Guru.
This chapter talks about Arjuna's Viṣāda (distress and nervousness) on seeing his friends, relatives and Gurus aligned for war. He expressed his distress to Śrī Krishna and declared that there was no point in fighting the war.
The chapter comprises of 47 shlokas, all in Anushtup chhanda. The first shloka was spoken by Dhritarashtra, 25 by Sanjaya and 21 by Arjuna. Śrī Krishna was a silent spectator, observing the war field, and listening to the frustrations expressed by Arjuna. He started his discourse from chapter 2.
The background of the war was briefly explained. The Kauravas sent their cousins, the pāṇḍavas to exile for 12 years, followed by one year of Ajnathavasa (living incognito / living in disguise). All through their exile period, Duryodhana continuously tried to eliminate them so that they did not return. The pāṇḍavas successfully fulfilled their exile term. Yet, on their return, they were denied their share of the kingdom. Earlier, in a disgraceful incident where Dushasana had attempted to publicly enrage the modesty of Draupadi added to the conflict between the cousins.
Śrī Krishna approached the Kauravas as a messenger of Peace, and requested them to give the pāṇḍavas only 5 villages so that they could live in peace and bring an end to the conflict. Duryodhana had the audacity to declare that he would not part with his land, even as small as the tip of a needle. The pāṇḍavas had no choice but to wage the war.
When the war became inevitable, Maharishi Vedavyasa offered the power of Divya dhristi (divine sight) to the blind king, Dhritarashtra, so that he would be able to see the war happening between his sons and their cousins. Dhritarashtra declined the offer, saying that he was blind from birth, and at his old age, when his end was nearing, he did not wish to use his eyesight to see the bloodbath in the war field. Instead, he requested the Maharishi to give the Divya dhristi to his minister cum assistant, Sanjaya, who would narrate the happenings to him. Thus, Sanjaya received the divine power to view the battlefield from afar, and narrated the incidents to the king.
The session began with the lighting of the divine lamp, followed by prayers to the Supreme and the Guru.
This chapter talks about Arjuna's Viṣāda (distress and nervousness) on seeing his friends, relatives and Gurus aligned for war. He expressed his distress to Śrī Krishna and declared that there was no point in fighting the war.
The chapter comprises of 47 shlokas, all in Anushtup chhanda. The first shloka was spoken by Dhritarashtra, 25 by Sanjaya and 21 by Arjuna. Śrī Krishna was a silent spectator, observing the war field, and listening to the frustrations expressed by Arjuna. He started his discourse from chapter 2.
The background of the war was briefly explained. The Kauravas sent their cousins, the pāṇḍavas to exile for 12 years, followed by one year of Ajnathavasa (living incognito / living in disguise). All through their exile period, Duryodhana continuously tried to eliminate them so that they did not return. The pāṇḍavas successfully fulfilled their exile term. Yet, on their return, they were denied their share of the kingdom. Earlier, in a disgraceful incident where Dushasana had attempted to publicly enrage the modesty of Draupadi added to the conflict between the cousins.
Śrī Krishna approached the Kauravas as a messenger of Peace, and requested them to give the pāṇḍavas only 5 villages so that they could live in peace and bring an end to the conflict. Duryodhana had the audacity to declare that he would not part with his land, even as small as the tip of a needle. The pāṇḍavas had no choice but to wage the war.
When the war became inevitable, Maharishi Vedavyasa offered the power of Divya dhristi (divine sight) to the blind king, Dhritarashtra, so that he would be able to see the war happening between his sons and their cousins. Dhritarashtra declined the offer, saying that he was blind from birth, and at his old age, when his end was nearing, he did not wish to use his eyesight to see the bloodbath in the war field. Instead, he requested the Maharishi to give the Divya dhristi to his minister cum assistant, Sanjaya, who would narrate the happenings to him. Thus, Sanjaya received the divine power to view the battlefield from afar, and narrated the incidents to the king.
1.1
dhṛtarāṣṭra uvāca
dharmakṣetre kurukṣetre, ṣamavetā yuyutsavaḥ,
māmakāḥ(ph) pāṇḍavāścaiva, kimakurvata sañjaya. 1.1
Dhṛtarāṣṭra said:
Sañjaya, gathered on the holy land of Kurukṣetra, eager to fight, what did my sons and the sons of Pāņḍu do?Kurukṣetra, eager to fight, what did my sons and the sons of Pāņḍu do?
dharmakṣetre = Place of religious importance
kurukṣetre = Name of the place where the war took place
ṣamavetā = get assembled
yuyutsavaḥ = desiring to fight
māmakāḥ = my sons
pāṇḍavāścaiva = sons of Pandu (pandavas)
kimakurvata = what are they doing?
Dhritarashtra asked Sanjaya as to what his sons and pāṇḍavas were doing at the divine place, Kurukshetra. This is the only verse spoken by Dhritarashtra, amongst the entire 700 shlokas of Bhagavadgītā, and also highlights the cause of the war. Kurukshetra was a religious place where demigods used to perform holy yajnas and tapas (austerities). It was considered a Dharmakshetra as it was a religious place filled and saturated with spiritual atmosphere. It was selected as the war field probably with a specific reason that the warriors may attain moksha / liberation when they die at such a pious site of pilgrimage.
World history highlights that wars take place for three reasons - appropriation of land, wealth and women. The Kuruksethra war was for supremacy over land by the Kauravas. They did not wish to part with even a small piece of land, as small as the head of a needle. The efforts of Śrī Krishna were also futile, due to the adamant nature of Duryodhana. Although both the pāṇḍavas and the Kauravas had assembled in the battle field to wage the war, Duryodhana had a keener desire for war. He wanted to snatch away pāṇḍavas' share of the property, by just or by unjust means.
The pāṇḍavas, on the other hand, were prepared to wage the war to uphold righteousness. The pāṇḍavas always regarded Dhritarashtra as a fatherly figure, but Dhritarashtra was always partial to his own children and thought only of their well-being. He did not care about the pāṇḍavas. In north India, father’s elder brother is referred to as "Bade Papa" (Senior Father). Pāṇḍavas regarded Dhritarashtra as their father, and gave him the same respect due to their father Pandu, who died at an early age. But Dhritarashtra's heart was never beating for pāṇḍavas; he had love only for his sons.
The word "māmakāḥ" (mine) used by Dhritarashtra is the root cause for the war of Mahabharata. It led to total destruction of the family of Kauravas. All the 100 Kauravas died in the war. The lesson to humankind is never to be partial to the members of the family, or neighbours, or the society. Partiality leads to conflicts, instead of love and harmony. If one has to establish love and harmony, one must remain impartial to all the people in all the situations.
The distinction between "māmakāḥ (my sons) and pāṇḍavāścaiva" (Pandu's sons) caused the attachment and aversion. Dhritarashtra’s attachment for his own sons, and aversion for pāṇḍavas led to the war and commotion. It was reiterated that the commotion in the mind of Dhritarashtra caused the war.
On the other hand, the commotion in the mind of Arjuna, who was confused about slaying his near and dear ones; and whether to wage the war or not, revealed the Gītā. Probably Gītā would not have happened, if Arjuna did not have this kind of sentiments towards his friends and relatives.
Dhritarashtra was physically blind, whereas common people are intellectually blinded by unawareness or ignorance or inertia. Such blinded persons commit unconscious actions, and have to face fruits of the actions. Then, they question as to why they are suffering? They run to temples, gurus, astrologers, or tantrics, wishing for some miracle to save them from the calamity. Everyone wants to cling to pleasures, and avoid the pains. It is a natural instinct. But one must understand that although one forgets the actions committed in the past, there is no escape from the consequences of the bad karmas done in the past. One has to face it! There is no running away from this fact. In short, the message given here is not to become Dhritarashtra, but to keep eyes open to the reality.
There is an interesting observation about Bhagavadgītā. It starts with words Dharma, and ends with the word ‘mama’ in chapter18. Taken together, the two words mean ‘mama dharma’ (My Dharma or My prescribed Duty). Thus, Gītā teaches the importance of performing one’s duty.
kurukṣetre = Name of the place where the war took place
ṣamavetā = get assembled
yuyutsavaḥ = desiring to fight
māmakāḥ = my sons
pāṇḍavāścaiva = sons of Pandu (pandavas)
kimakurvata = what are they doing?
Dhritarashtra asked Sanjaya as to what his sons and pāṇḍavas were doing at the divine place, Kurukshetra. This is the only verse spoken by Dhritarashtra, amongst the entire 700 shlokas of Bhagavadgītā, and also highlights the cause of the war. Kurukshetra was a religious place where demigods used to perform holy yajnas and tapas (austerities). It was considered a Dharmakshetra as it was a religious place filled and saturated with spiritual atmosphere. It was selected as the war field probably with a specific reason that the warriors may attain moksha / liberation when they die at such a pious site of pilgrimage.
World history highlights that wars take place for three reasons - appropriation of land, wealth and women. The Kuruksethra war was for supremacy over land by the Kauravas. They did not wish to part with even a small piece of land, as small as the head of a needle. The efforts of Śrī Krishna were also futile, due to the adamant nature of Duryodhana. Although both the pāṇḍavas and the Kauravas had assembled in the battle field to wage the war, Duryodhana had a keener desire for war. He wanted to snatch away pāṇḍavas' share of the property, by just or by unjust means.
The pāṇḍavas, on the other hand, were prepared to wage the war to uphold righteousness. The pāṇḍavas always regarded Dhritarashtra as a fatherly figure, but Dhritarashtra was always partial to his own children and thought only of their well-being. He did not care about the pāṇḍavas. In north India, father’s elder brother is referred to as "Bade Papa" (Senior Father). Pāṇḍavas regarded Dhritarashtra as their father, and gave him the same respect due to their father Pandu, who died at an early age. But Dhritarashtra's heart was never beating for pāṇḍavas; he had love only for his sons.
The word "māmakāḥ" (mine) used by Dhritarashtra is the root cause for the war of Mahabharata. It led to total destruction of the family of Kauravas. All the 100 Kauravas died in the war. The lesson to humankind is never to be partial to the members of the family, or neighbours, or the society. Partiality leads to conflicts, instead of love and harmony. If one has to establish love and harmony, one must remain impartial to all the people in all the situations.
The distinction between "māmakāḥ (my sons) and pāṇḍavāścaiva" (Pandu's sons) caused the attachment and aversion. Dhritarashtra’s attachment for his own sons, and aversion for pāṇḍavas led to the war and commotion. It was reiterated that the commotion in the mind of Dhritarashtra caused the war.
On the other hand, the commotion in the mind of Arjuna, who was confused about slaying his near and dear ones; and whether to wage the war or not, revealed the Gītā. Probably Gītā would not have happened, if Arjuna did not have this kind of sentiments towards his friends and relatives.
Dhritarashtra was physically blind, whereas common people are intellectually blinded by unawareness or ignorance or inertia. Such blinded persons commit unconscious actions, and have to face fruits of the actions. Then, they question as to why they are suffering? They run to temples, gurus, astrologers, or tantrics, wishing for some miracle to save them from the calamity. Everyone wants to cling to pleasures, and avoid the pains. It is a natural instinct. But one must understand that although one forgets the actions committed in the past, there is no escape from the consequences of the bad karmas done in the past. One has to face it! There is no running away from this fact. In short, the message given here is not to become Dhritarashtra, but to keep eyes open to the reality.
There is an interesting observation about Bhagavadgītā. It starts with words Dharma, and ends with the word ‘mama’ in chapter18. Taken together, the two words mean ‘mama dharma’ (My Dharma or My prescribed Duty). Thus, Gītā teaches the importance of performing one’s duty.
sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkaṃ(v̐), vyūḍhaṃ(n) duryodhanastadā,
ācāryamupasaṅgamya, rājā vacanamabravīt.1.2
Sañjaya said:
At that time, seeing the army of the Pāņḍavas drawn up for battle and approaching Droņācārya, King Duryodhana spoke the following words :
dṛṣṭvā = after seeing
pāṇḍavānīkaṃ = pandavas’ soldiers
paramapitā = military formation
tadā = at that time
ācārya = guru Dhronacharya
upasaṅgamya = approach
vacanamabravīt = spoke the words
Sanjaya started the narration about the war field. He started by saying that after seeing the military formation set by the Pāṇḍavas, Duryodhana went to his Guru Dronacharya and spoke the following words.
The Kauravas had a vast army comprising of 18 regiments, in comparison to the pāṇḍavas’ small battalion of only 11 regiments. Yet, the mightiness and intelligence of the side that had Śrī Krishna at their side automatically multiplied many folds. The pāṇḍavas had arranged their army in such an intricate way to make it appear more larger and so powerful that the formidable appearance could scare the enemy.
This perception is a relative phenomenon. When a person, despite feeling insecure, pretends and acts in a self-assured arrogant fashion, the opponent is easily deceived to believe that the person is powerful and decide it would be better not to mess with him. In short, one will be perceived by one’s conduct.
The pāṇḍavas were using the psychological tactic to get the upper hand in the war by playing the mind game. It is quite similar to the lie determination tests performed these days. Even before using the physical weapons, they used the weapons of their mind, by arranging their military in an intricate manner that scared Duryodhana when he saw it. Worried, he went to his guru Dronacharya and spoke the following words.
pāṇḍavānīkaṃ = pandavas’ soldiers
paramapitā = military formation
tadā = at that time
ācārya = guru Dhronacharya
upasaṅgamya = approach
vacanamabravīt = spoke the words
Sanjaya started the narration about the war field. He started by saying that after seeing the military formation set by the Pāṇḍavas, Duryodhana went to his Guru Dronacharya and spoke the following words.
The Kauravas had a vast army comprising of 18 regiments, in comparison to the pāṇḍavas’ small battalion of only 11 regiments. Yet, the mightiness and intelligence of the side that had Śrī Krishna at their side automatically multiplied many folds. The pāṇḍavas had arranged their army in such an intricate way to make it appear more larger and so powerful that the formidable appearance could scare the enemy.
This perception is a relative phenomenon. When a person, despite feeling insecure, pretends and acts in a self-assured arrogant fashion, the opponent is easily deceived to believe that the person is powerful and decide it would be better not to mess with him. In short, one will be perceived by one’s conduct.
The pāṇḍavas were using the psychological tactic to get the upper hand in the war by playing the mind game. It is quite similar to the lie determination tests performed these days. Even before using the physical weapons, they used the weapons of their mind, by arranging their military in an intricate manner that scared Duryodhana when he saw it. Worried, he went to his guru Dronacharya and spoke the following words.
paśyaitāṃ(m) pāṇḍuputrāṇām, ācārya mahatīṃ(ñ) camūm,
vyūḍhāṃ(n) drupadaputreṇa, tava śiṣyeṇa dhīmatā. 1.3
Behold, O Revered Master, the mighty army of the sons of Pāņḍu arrayed for battle by your talented pupil, Dhṛṣṭadyumna, son of Drupada.
Paśya =see, behold
pāṇḍuputrāṇām = sons of pandu
mahatīṃ = great
camūm = army
vyūḍhāṃ = army formation
upasaṅgamya= by drupada’s son
tava śiṣyeṇa = your student
dhīmatā = very intelligent
Duryodhana was also trying to play the mind game by provoking Dronacharya. He reminded the guru that his disciples were standing bravely in the enemy camp of Pāṇḍavas, ready to fight against him. His intelligent student, Dhṛṣṭadyumna, the son of Drupada, who was the commander of the Pāṇḍavas, had arranged the army in such a manner as to scare the Kauravas. He also implied to say that since the disciples were mighty, he, being their guru had to strengthen his war game so as to defeat them. Duryodhana was scared despite knowing that his army was mightier than the pāṇḍavas army. In fact, he had other reasons also for getting scared which will be revealed in the next verses.
atra śūrā maheṣvāsā, bhīmārjunasamā yudhi,
yuyudhāno virāṭaśca, drupadaśca mahārathaḥ. 1.4
There are in this army, heroes wielding mighty bows and equal in military prowess to Bhīma and Arjuna-Sātyaki and Virāṭa and the Mahārathī (warrior chief) Drupada;
Duryodhana continued to say that the army of the Pāṇḍavas had many valiant warriors and archers armed with huge bows and arrows, like Yuyudhana, Virata and the heroic chariot warrior, Dhrupada. They were all equal to none other than Bhima and Arjuna in their fighting prowess.
It is known that Bhīmā had colossal strength and had previously defeated Duryodhana in many so-called friendly matches that were held frequently. Wrestling was considered as a form of exercise, and friendly matches were held frequently in good spirits. In all those matches, Bhīmā used to defeat Duryodhana. Duryodhana’s distress surfaced here. He mentioned Bhīmā in the first place, because he was most scared of him. He had suffered defeat at the hands of Bhīmāh on several occasions. In addition, there was a greater reason behind the fear; it was related to the humiliation of Draupadi. On seeing the highly distraught Draupadi shedding tears over the disgrace and dishonour meted to her, Bhīmā had roared ferociously and took a vow, "I, Bhīmā, son of Kunti, hereby take a solemn oath that Duryodhana, you will die at my hands. I pledge to crush your chest and wash Draupadi's hair locks with your blood. I won't rest until I do so".
Duryodhana remembered this oath made by Bhīmā. When a person is outraged, his strength gets multiplied. Even a weak person becomes stronger under the influence of anger, and is ready to fight. Duryodhana was well aware that not only was Bhīmā immensely powerful, but the fire of vengeance and anger burning in his heart had multiplied his power and determination many folds. That made him an extremely formidable opponent for Duryodhana.
Duryodhana mentioned that besides Bhīmā and Arjuna, the enemy camp had many more stalwarts who were equally accomplished warriors. They were all relatives and friends of Pāndavas. Drupada was the father of Draupadi, and wanted to avenge his daughter’s humiliation. He mentioned their names just to incite and provoke Dhronacharya.
On the sideline, the fate of these warriors was also pointed out. Yuyudhana did not die in the Kuruksetra war, but was killed in a civil war amongst the yadavas. King Virat and his three sons, Uttara, Shweta and Shankha were killed in the war. Drupada was killed by Dronacharya in the war.
It is known that Bhīmā had colossal strength and had previously defeated Duryodhana in many so-called friendly matches that were held frequently. Wrestling was considered as a form of exercise, and friendly matches were held frequently in good spirits. In all those matches, Bhīmā used to defeat Duryodhana. Duryodhana’s distress surfaced here. He mentioned Bhīmā in the first place, because he was most scared of him. He had suffered defeat at the hands of Bhīmāh on several occasions. In addition, there was a greater reason behind the fear; it was related to the humiliation of Draupadi. On seeing the highly distraught Draupadi shedding tears over the disgrace and dishonour meted to her, Bhīmā had roared ferociously and took a vow, "I, Bhīmā, son of Kunti, hereby take a solemn oath that Duryodhana, you will die at my hands. I pledge to crush your chest and wash Draupadi's hair locks with your blood. I won't rest until I do so".
Duryodhana remembered this oath made by Bhīmā. When a person is outraged, his strength gets multiplied. Even a weak person becomes stronger under the influence of anger, and is ready to fight. Duryodhana was well aware that not only was Bhīmā immensely powerful, but the fire of vengeance and anger burning in his heart had multiplied his power and determination many folds. That made him an extremely formidable opponent for Duryodhana.
Duryodhana mentioned that besides Bhīmā and Arjuna, the enemy camp had many more stalwarts who were equally accomplished warriors. They were all relatives and friends of Pāndavas. Drupada was the father of Draupadi, and wanted to avenge his daughter’s humiliation. He mentioned their names just to incite and provoke Dhronacharya.
On the sideline, the fate of these warriors was also pointed out. Yuyudhana did not die in the Kuruksetra war, but was killed in a civil war amongst the yadavas. King Virat and his three sons, Uttara, Shweta and Shankha were killed in the war. Drupada was killed by Dronacharya in the war.
dhṛṣṭaketuścekitānaḥ(kh), kāśirājaśca vīryavān, purujitkuntibhojaśca, śaibyaśca narapuṅgavaḥ. 1.5
Dhṛṣṭaketu, Cekitāna and the valiant King of Kāśī, and Purujit, Kuntibhoja, and Śaibya, the best of men,
Duryodhana continued naming the warriors from the side of Pāṇḍavas.
There were great, powerful, and brave warriors like Shishupal’s son Dhṛṣṭaketu, the yadava king Cekitāna, the King of Kāśī, Yudhistira’s father-in-law Śaibya, and Kunti’s brothers Purujit and Kuntibhoja. He said the noblest of men were all there on the pāṇḍavas’ side.
In the war, Dhṛṣṭaketu, Śaibya, Purujit and Kuntibhoja were killed by Dronacharya, while Cekitāna was killed by Duryodhana. The King of Kāśī also got killed. This shows that it was not just Kauravas who suffered losses in the battle. Even the Pāṇḍavas side suffered huge losses and many of their great warriors died.
There were great, powerful, and brave warriors like Shishupal’s son Dhṛṣṭaketu, the yadava king Cekitāna, the King of Kāśī, Yudhistira’s father-in-law Śaibya, and Kunti’s brothers Purujit and Kuntibhoja. He said the noblest of men were all there on the pāṇḍavas’ side.
In the war, Dhṛṣṭaketu, Śaibya, Purujit and Kuntibhoja were killed by Dronacharya, while Cekitāna was killed by Duryodhana. The King of Kāśī also got killed. This shows that it was not just Kauravas who suffered losses in the battle. Even the Pāṇḍavas side suffered huge losses and many of their great warriors died.
yudhāmanyuśca vikrānta, uttamaujāśca vīryavān,
saubhadro draupadeyāśca, sarva eva mahārathāḥ. 1.6
and mighty Yudhāmanyu, and valiant Uttamaujā, Abhimanyu, the son of Subhadrā, and the five sons of Draupadī - all of them Mahārathīs (warrior chiefs).
The mighty Yudhāmanyu, and the powerful Uttamaujā, Abhimanyu the courageous son of Subhadrā, and the five sons of Draupadī - all of them were mighty warriors and were a part of pāṇḍavas army. Duryodhana was naming these warriors as he wanted to provoke Dhronacharya by repeatedly drawing his attention to the might of his enemy’s army, so that he took a vow to kill the pāṇḍavas.
Later in the war, Yudhamanyu, Uttamavya, and the five sons of Draupadi- Prativindhya, Sutasoma, Srutakriti, Satanika, and Srutasena were all killed by Ashwatthama when they were sleeping. Abhimanyu was unjustly killed by Dushasana's son, who attacked him with a mace from behind.
The probable reason for Duryodhana to mention these names of the mighty warriors was elaborated. Before the war, the pāṇḍavas sought the blessings of their guru Dronacharya. Under the powerful influence of Bhagavān Krishna’s presence, Dronacharya blessed them and said Vijayi Bhava (be victorious). Receiving this blessing from one’s guru at the time of war is a great blessing indeed. The pāṇḍavas received this great blessing from their guru, due to Śrī Krishna.
Bhisma too was a devotee of Śrī Krishna; it is well known that he recited the Vishnu Sahasranama in the battlefield. He was an invincible stalwart and a yogi, with a boon of voluntary death. He could give up his body at his own will. He had made a vow to his father that he would protect the rulers of their kingdom, Hastinapur. Bound by the vow, he had no option but to fight for the Kauravas who were ruling Hastinapur, despite knowing they were wrong.
The situation was same with the gurus Dronacharya and Kripacharya. All of them repeatedly tried to convince Duryodhana not to enter into war, but having failed to do so, they too had no option but to stand by him. They were all bound by their loyalty to Hastinapur. Duryodhana was well aware of this fact, and was apprehensive if they would fight for him wholeheartedly. Hence, he was trying to spur Dronacharya by naming the enemies.
Later in the war, Yudhamanyu, Uttamavya, and the five sons of Draupadi- Prativindhya, Sutasoma, Srutakriti, Satanika, and Srutasena were all killed by Ashwatthama when they were sleeping. Abhimanyu was unjustly killed by Dushasana's son, who attacked him with a mace from behind.
The probable reason for Duryodhana to mention these names of the mighty warriors was elaborated. Before the war, the pāṇḍavas sought the blessings of their guru Dronacharya. Under the powerful influence of Bhagavān Krishna’s presence, Dronacharya blessed them and said Vijayi Bhava (be victorious). Receiving this blessing from one’s guru at the time of war is a great blessing indeed. The pāṇḍavas received this great blessing from their guru, due to Śrī Krishna.
Bhisma too was a devotee of Śrī Krishna; it is well known that he recited the Vishnu Sahasranama in the battlefield. He was an invincible stalwart and a yogi, with a boon of voluntary death. He could give up his body at his own will. He had made a vow to his father that he would protect the rulers of their kingdom, Hastinapur. Bound by the vow, he had no option but to fight for the Kauravas who were ruling Hastinapur, despite knowing they were wrong.
The situation was same with the gurus Dronacharya and Kripacharya. All of them repeatedly tried to convince Duryodhana not to enter into war, but having failed to do so, they too had no option but to stand by him. They were all bound by their loyalty to Hastinapur. Duryodhana was well aware of this fact, and was apprehensive if they would fight for him wholeheartedly. Hence, he was trying to spur Dronacharya by naming the enemies.
asmākaṃ(n) tu viśiṣṭā ye, tānnibodha dvijottama,
nāyakā mama sainyasya, sañjñārthaṃ(n) tānbravīmi te. 1.7
O best of Brāhmaņas, know them also who are the principal warriors on our side- the generals of my army. For your information I mention them.
Duryodhana addressed Dronacharya as dvijottama (twice born). Brahmanas are said to be twice-born. Their first birth is the physical birth, like everyone else. The second birth is when they learn the vedas and aquire jnana. Their status of brahmana is justified at that stage when they become jnani.
After describing the enemy’s army in length, Duryodhana decided to tell about the leaders who were qualified to lead his side.
bhavānbhīṣmaśca karṇaśca, kṛpaśca samitiñjayaḥ,
aśvatthāmā vikarṇaśca, saumadattistathaiva ca. 1.8
"Yourself and Bhīṣma and Karņa and Kṛpa, who is ever victorious in battle; and even so Aśvatthāmā, Vikarņa and Bhūriśravā (the son of Somadatta);
Duryodhana started mentioning about all the mighty warriors on his side- Dronacharya, Bhīṣma Pitamah, Karna, the ever-victorious Kripacharya, Ashvatthama, Vikarna, and Somadutta’s son Bhūriśravā. Although Bhīṣma was senior to Dronacharya, Duryodhana addressed Dronacharya first, and referred to him as the most distinguished Brahmāna, in a bid to flatter him and to make him feel superior. Duryodhana was an intelligent man. He was the disciple of the same Guru, as the Pāṇḍavas were. It is often said that a disciple mirrors his guru. But it is wrong, as exemplified by Arjuna and Duryodhana. In spite of being disciples of the same Guru, they were not alike; but had contrasting personalities.
Duryodhana further flattered Dronacharya by naming his son Ashvatthama among the valiant generals of his army. His aim was to evoke his paternal feelings. A father may consider losing but he would never want to see his son getting defeated. So, he was provoking Dronacharya that if not for the sake of Kauravas, he should be victorious for sake of his son who was fighting from their side. He was shrewdly using his sentiments and exploiting Dronacharya's weakness for his son.
In addition, he mentioned his dearest friend, Karna, Vikarna, Bhūriśravā, and Kripacharya. As per our Hindu scriptures, there are eight immortals (Chiranjeevis): Ashwatthama, Bali, Maharishi Veda Vyasa, Hanuman ji, Vibhishana, Kripacharya, Parashurama, and Markandeya. Since two of these immortals, Ashwatthama and Kripacharya, were fighting on the side of Kauravas, and the pāṇḍavas did not have any immortal persons on their side, Duryodhana was confident that the Kauravas would win the war.
The fate of the warriors mentioned in this shloka was also touched upon. In the war, Dronacharya was killed by Dhrishtadyumna, Drupada’s son. Karna was killed by Arjuna. Bhīṣma pitāmaha gave up his life after the start of Uttarayana. He was seriously injured during Dakshinayan, but as he had the boon from his father Shantanu, to choose the time of his death, he waited for a few days and left his body when the sun changed direction to Uttarayana. In 8th Chapter of Bhagavadgītā it is said that yogis who die during Uttarayana are liberated from rebirth. Bhīṣma pitāmaha being a yogi waited for Uttarayana to leave his body.
Vikarna was killed by Bhīma and Bhūriśravā by Satyaki.
Duryodhana further flattered Dronacharya by naming his son Ashvatthama among the valiant generals of his army. His aim was to evoke his paternal feelings. A father may consider losing but he would never want to see his son getting defeated. So, he was provoking Dronacharya that if not for the sake of Kauravas, he should be victorious for sake of his son who was fighting from their side. He was shrewdly using his sentiments and exploiting Dronacharya's weakness for his son.
In addition, he mentioned his dearest friend, Karna, Vikarna, Bhūriśravā, and Kripacharya. As per our Hindu scriptures, there are eight immortals (Chiranjeevis): Ashwatthama, Bali, Maharishi Veda Vyasa, Hanuman ji, Vibhishana, Kripacharya, Parashurama, and Markandeya. Since two of these immortals, Ashwatthama and Kripacharya, were fighting on the side of Kauravas, and the pāṇḍavas did not have any immortal persons on their side, Duryodhana was confident that the Kauravas would win the war.
The fate of the warriors mentioned in this shloka was also touched upon. In the war, Dronacharya was killed by Dhrishtadyumna, Drupada’s son. Karna was killed by Arjuna. Bhīṣma pitāmaha gave up his life after the start of Uttarayana. He was seriously injured during Dakshinayan, but as he had the boon from his father Shantanu, to choose the time of his death, he waited for a few days and left his body when the sun changed direction to Uttarayana. In 8th Chapter of Bhagavadgītā it is said that yogis who die during Uttarayana are liberated from rebirth. Bhīṣma pitāmaha being a yogi waited for Uttarayana to leave his body.
Vikarna was killed by Bhīma and Bhūriśravā by Satyaki.
anye ca bahavaḥ(ś) śūrā, madarthe tyaktajīvitāḥ,
nānāśastrapraharaṇāḥ(s), sarve yuddhaviśāradāḥ. 1.9
And there are many other heroes, all skilled in warfare equipped with various weapons and missiles, who have staked their lives for me.
Continuing his talk about his army, Duryodhana said that in addition to the above-mentioned warriors, there were many brave warriors, who were prepared to sacrifice their lives for his sake. All of them were well versed and well equipped in the usage of different kinds of weapons, and possessed great skills in fighting the war.
The above words ‘many warriors are prepared to sacrifice their lives for my sake’ speak about Duryodhana's arrogance, especially, when he was interacting with his guru. He was implying that all the warriors including the guru were fighting for his sake. A war is fought for the state, not for an individual! Duryodhana was not even the king yet he had the arrogance to say that everyone was working for him. This reflected his arrogance and ignorance too.
Earlier, when Śrī Krishna asked the Pāṇḍavas and Kauravas to choose between HIM and HIS Narayani army, Duryodhana foolishly opted for the well-equipped Narayani army. Arjuna chose the unarmed Śrī Krishna. While Arjuna had eyes on Śrī Krishna, Duryodhana had eyes on Śrī Krishna’s stately power, his army.
The heart of a person who has an eye on GOD is clean and refined, because God’s strength is real and limitless. If God is with a person, that person’s strength too becomes real and limitless. The psychology of the person who is eyeing on the worldly power ie military force of Krishna, is strange, because the strength of the world is limited. How can Paramātmā's maya be stronger than Paramātmā HIMSELF? Śrī Krishna’s Narayani army was his own maya, and hence it cannot be stronger than HIM.
The above words ‘many warriors are prepared to sacrifice their lives for my sake’ speak about Duryodhana's arrogance, especially, when he was interacting with his guru. He was implying that all the warriors including the guru were fighting for his sake. A war is fought for the state, not for an individual! Duryodhana was not even the king yet he had the arrogance to say that everyone was working for him. This reflected his arrogance and ignorance too.
Earlier, when Śrī Krishna asked the Pāṇḍavas and Kauravas to choose between HIM and HIS Narayani army, Duryodhana foolishly opted for the well-equipped Narayani army. Arjuna chose the unarmed Śrī Krishna. While Arjuna had eyes on Śrī Krishna, Duryodhana had eyes on Śrī Krishna’s stately power, his army.
The heart of a person who has an eye on GOD is clean and refined, because God’s strength is real and limitless. If God is with a person, that person’s strength too becomes real and limitless. The psychology of the person who is eyeing on the worldly power ie military force of Krishna, is strange, because the strength of the world is limited. How can Paramātmā's maya be stronger than Paramātmā HIMSELF? Śrī Krishna’s Narayani army was his own maya, and hence it cannot be stronger than HIM.
aparyāptaṃ(n) tadasmākaṃ(m), balaṃ(m) bhīṣmābhirakṣitam,
paryāptaṃ(n) tvidameteṣāṃ(m), balaṃ(m) bhīmābhirakṣitam. 1.10
This army of ours, fully protected by Bhīṣma, is unconquerable; while that army of theirs, guarded in everyway by Bhīma, is easy to conquer.
Duryodhana boasted that their army was huge, with immeasurable strength and perfectly protected by Bhīṣma pitamah, while the Pāṇḍavas army although protected by Bhima was limited with only 11 battallions. With 18 battallions in hand, definitely the Kauravas had a much bigger strength that was immeasurable and limitless.
In the context of Gītā, the same shlokas can elicit different meanings from different people. The common interpretation drawn from this shloka is that Kauravas strength was huge and immeasurable, and Pāṇḍava's strength was limited. But some speakers draw a different and wonderful meaning of this shloka. According to them, the forces of desires and sensory temptations displayed by the Kauravas, though unlimited in number and protected by the strong ego power may be inadequate because the strength is related to their identification with the body. The kamanas (desires) and the ways of sense gratification are unlimited, because they are attached to the body.
On the other hand, the Pāṇḍava's army although limited in number, consisted of principle absolute powers of unchanging ultimate truth and defended by the power of Soul guided life force, Bhagavān Śrī Krishna, and hence, were capable of destroying this body identification.
The session concluded with Question & Answers
Manoj Kumar ji
Question: Did Sanjaya start describing the war at the start or in the middle of the war, i.e. on the 10th day of the war?
Answer: It is said that he started narrating the war after it had started. The word ‘abravit’ means ‘spoke’; it is the past tense of speak. Dhritarashtra asked ‘kima kurvata – what did they do?’. So, it means that he was narrating something that had already happened, and it was not a live transmission.
In the context of Gītā, the same shlokas can elicit different meanings from different people. The common interpretation drawn from this shloka is that Kauravas strength was huge and immeasurable, and Pāṇḍava's strength was limited. But some speakers draw a different and wonderful meaning of this shloka. According to them, the forces of desires and sensory temptations displayed by the Kauravas, though unlimited in number and protected by the strong ego power may be inadequate because the strength is related to their identification with the body. The kamanas (desires) and the ways of sense gratification are unlimited, because they are attached to the body.
On the other hand, the Pāṇḍava's army although limited in number, consisted of principle absolute powers of unchanging ultimate truth and defended by the power of Soul guided life force, Bhagavān Śrī Krishna, and hence, were capable of destroying this body identification.
The session concluded with Question & Answers
Manoj Kumar ji
Question: Did Sanjaya start describing the war at the start or in the middle of the war, i.e. on the 10th day of the war?
Answer: It is said that he started narrating the war after it had started. The word ‘abravit’ means ‘spoke’; it is the past tense of speak. Dhritarashtra asked ‘kima kurvata – what did they do?’. So, it means that he was narrating something that had already happened, and it was not a live transmission.
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