विवेचन सारांश

The Battle Preparations and the Armies’ Formation

The Bhagavad Gītā contains a total of 700 ślokas. Among these 700, there is only one śloka spoken by Dhṛtarāṣṭra. The very first śloka of the Gītā begins with the words: Dhṛtarāṣṭra uvaca

This raises an important question: Who is Dhṛtarāṣṭra, and why does the Bhagavad Gītā begin with his words?

Who Is Dhṛtarāṣṭra?
Dhṛtarāṣṭra is the father of the Kauravas, including Duryodhana, the eldest among the hundred sons. He is the king who is blind from birth. Because of this blindness, he could not go to the battlefield of Kurukṣetra to witness the war.

The very name Dhṛtarāṣṭra is deeply symbolic:

Thus, Dhṛtarāṣṭra signifies one who clings to the kingdom. He held on to a kingdom that rightfully belonged to the Pāṇḍavas. He should have returned their kingdom, but he did not. He retained it unjustly, driven by attachment to his own sons. With this background, the meaning of his question becomes clearer.

Why Dhṛtarāṣṭra Was Not on the Battlefield?
Because Dhṛtarāṣṭra was blind, he could not physically witness the war. Śrī Vedavyāsa, out of compassion, offered to grant him divya-dṛṣṭi—divine vision—so that he could see the entire war while sitting in his palace.

However, Dhṛtarāṣṭra refused this blessing. He reasoned that since he had been blind all his life and had never seen anything, why should he now witness such a massive and horrifying war in which countless warriors would be killed?

Instead, he made a request:If divine vision was to be granted, it should be given to Sañjaya.

Who Is Sañjaya?
Sañjaya was Dhṛtarāṣṭra’s charioteer and minister. Though born a sūta-putra, he possessed knowledge equal to that of a brāhmaṇa. He was also a disciple of Śrī Vedavyāsa.

Accepting Dhṛtarāṣṭra’s request, Vedavyāsa granted divya-dṛṣṭi to Sañjaya.

What Is Divya-Dṛṣṭi?
Divya-dṛṣṭi means the ability to see and hear events occurring at a distant place without physically being present there.

In modern terms, it can be compared to live telecast or CCTV surveillance. Just as a person sitting in one city can watch events happening elsewhere through a screen, Sañjaya could see and hear everything happening on the battlefield of Kurukṣetra while seated in the royal palace.

There was no technology, no screen, no device. Through divine grace alone, the entire battlefield appeared vividly before Sañjaya—exactly like a live transmission.

Now, with Sañjaya endowed with divya-dṛṣṭi, Dhṛtarāṣṭra begins the Bhagavad Gītā by asking a question.

Dharmakṣetre Kurukṣetre, Kurukṣetra is called a dharmakṣetra, a sacred and righteous field. It is not merely a battlefield; it is a holy land associated with dharma.

Samavetāḥ yuyutsavaḥ, Samavetāḥ means “those who have assembled together. Yuyutsavaḥ means “those who desire to fight.” Only those with the intention to fight had gathered on the battlefield.

Māmakāḥ Pāṇḍavāś ca eva, Here lies the deep psychology of Dhṛtarāṣṭra.
He says “my sons” (māmakāḥ) and “the sons of Pāṇḍu” (Pāṇḍavāḥ). Though the Pāṇḍavas were also his own nephews, and in truth, equally Kauravas, he clearly separates them. This reveals his intense putra-moha, attachment to his own children.

Kim akurvata, Sañjaya? “What did they do, O Sañjaya?”
Notice the verb akurvata, it is in the past tense. Dhṛtarāṣṭra is anxious and impatient. He wants to know immediately what actions have already taken place.

The Root Cause of the Mahābhārata War
According to Swāmījī, the root cause of the Mahābhārata war is Dhṛtarāṣṭra himself.
Why?

But he did not act.

Why did he not act? Because of putra-moha, blind attachment to his children. He wanted only his sons to win, even if they were wrong.

Love for one’s children is natural and necessary. But leading children toward adharma due to attachment is destructive. This is the silent warning contained in Dhṛtarāṣṭra’s very first question.

Even in his speech, he does not say, “What are all our children doing?” He says, “my sons and the sons of Pāṇḍu.”

This division itself reveals the seed of conflict.

What Happens Next?
Thus, Dhṛtarāṣṭra asks Sañjaya what his sons and the sons of Pāṇḍu are doing on the sacred battlefield of Kurukṣetra.

From the next śloka onward, Sañjaya begins his answer. Through his divine vision, he will describe what he sees, leading step by step to Arjuna’s collapse, and from that collapse, to the divine teaching of Bhagavān Śrī Kṛṣṇa.

This is how the Bhagavad Gītā begins, not with instruction, but with blind attachment questioning the unfolding of destiny.

Sanjaya now begins answering the question asked by King Dhṛtarāṣṭra. Bhagavān has not yet spoken; this is still the narrative frame where Sanjaya, endowed with divine vision by the grace of Bhagavān Vedavyāsa, describes the events unfolding on the battlefield of Kurukṣetra exactly as they occur. What follows is not imagination or interpretation, but direct witnessing.

Sanjaya states that Duryodhana first sees the army of the Pāṇḍavas. The word dṛṣṭvā means “having seen,” and what he sees is pāṇḍavānīkam, the military force of the Pāṇḍavas. Notably, his attention is immediately drawn to the opposing army rather than his own, revealing an inner unease. The army he observes is described as vyūḍham, meaning carefully arranged in a strategic battle formation (vyūha). This indicates discipline, preparation, leadership, and confidence. It is not a scattered gathering but an organised, purposeful force, similar to how soldiers stand in precise formations during a ceremonial Republic day parade, each unit in place, each warrior alert and ready.

The moment Duryodhana sees this (tadā, at that very moment), his reaction is triggered. Without delay, he approaches the Ācārya. The phrase ācāryam upasaṅgamya tells us that he goes directly to Droṇācārya, the revered teacher of both the Kauravas and the Pāṇḍavas. This choice is significant. Droṇācārya knows the strength, skill, and training of the Pāṇḍavas intimately. Duryodhana’s approach reflects not confidence but anxiety, an unspoken fear that the Ācārya’s heart may still lean towards his former and beloved students.

Sanjaya refers to Duryodhana as rājā, king. Though, in the formal sense, Dhṛtarāṣṭra still sits on the throne and Duryodhana is technically the yuvārāja, this word is not accidental. In reality, all authority, decisions, and control rest with Duryodhana. He commands the army, directs policy, and acts as the true ruler. In this sense, he functions fully as the king. At the same time, Sanjaya’s usage subtly mirrors the truth back to Dhṛtarāṣṭra: power has already passed to his son, along with its responsibility and consequences.

Finally, Sanjaya says vacanam abravīt, Duryodhana spoke. However, the content of his words is deliberately withheld in this verse. The scene is set, the characters are positioned, and the psychological tension is established. What Duryodhana says, and what it reveals about his inner state, will be unfolded in the next śloka.

Thus, even before the war begins, the Gītā reveals a deeper battle, between composure born of dharma and agitation born of adharma. The Pāṇḍavas stand silently in disciplined readiness, while Duryodhana, upon merely seeing them, is compelled to seek reassurance. The war has not yet started, but its outcome has already begun to take shape in the mind.

Having approached Droṇācārya, Duryodhana now begins to speak. His very first word, paśya, “behold” or “look”, is not casual. It is an alerting call. He is deliberately drawing the Ācārya’s attention towards the Pāṇḍava army, urging him to notice something significant. This itself reveals Duryodhana’s inner state: instead of calm assurance, there is urgency.

He refers to the army as pāṇḍu-putrāṇām camūm, the army of the sons of Pāṇḍu, and describes it as mahatī, very large, vast, formidable. The word camū means an organised military force, not merely a gathering of soldiers. By using mahatī, Duryodhana emphasises its imposing nature. This emphasis is striking because, in terms of numbers, the Kauravas actually possess the larger army, eleven akṣauhiṇīs, whereas the Pāṇḍavas have only seven. Therefore, Duryodhana’s description cannot be taken merely at face value.

The army is further described as vyūḍhā, arranged in a precise and intelligent battle formation. This formation has been designed by Drupada-putra, the son of King Drupada, namely Dṛṣṭadyumna. Duryodhana deliberately highlights this fact and adds a pointed phrase: tava śiṣyeṇa dhīmatā, “by your own intelligent disciple.”

This is not an innocent statement. Dṛṣṭadyumna was indeed trained in military science under Droṇācārya, just like the Pāṇḍavas and Kauravas. By calling him dhīmat (intelligent), Duryodhana acknowledges his strategic brilliance. At the same time, he subtly reminds Droṇācārya that the very skills now strengthening the enemy have come from the Ācārya himself.

The mention of Drupada is also deliberate and layered with meaning. King Drupada was Droṇācārya’s childhood friend, and later his sworn enemy. A deep personal history lies here. Humiliated earlier by Droṇa, Drupada had performed a sacrificial ritual seeking a son destined to kill Droṇācārya. From that sacrificial fire was born Dṛṣṭadyumna, whose very purpose, as per destiny, was the death of Droṇācārya. Along with him were born Draupadī and Śikhaṇḍī, three children central to the destruction of the Kaurava cause.

By bringing all this into a single sentence, Duryodhana is effectively reminding Droṇācārya of unresolved past enmities, karmic destinies, and personal dangers. It is psychological pressure, not merely battlefield observation.

Commentators of the Bhagavad Gītā observe that beneath these words lies fear. Duryodhana is not a righteous warrior. His life has been marked by deceit, manipulation, and adharma. Such a person, even when outwardly powerful, is inwardly insecure. Standing on the battlefield, confronted with a disciplined, dharma-aligned force, that insecurity surfaces.

At the same time, Duryodhana’s words serve another purpose: provocation and alertness. Droṇācārya’s affection for the Pāṇḍavas is well known. Though bound to fight for Hastināpura due to obligation and livelihood, his heart still carries warmth towards them. Duryodhana therefore seeks to awaken Droṇācārya’s warrior instinct, to harden his resolve, and to ensure that no softness remains during combat.

This is similar to how, before a battle, soldiers are stirred with slogans and calls, meant to heighten energy, focus, and aggression. Just as modern armies shout rallying cries before combat, Duryodhana here is verbally beating the war drum, attempting to ignite intensity in his commander.

The use of mahatī camū can thus be understood in multiple ways. It may reflect genuine fear, exaggeration born of anxiety, or even subtle sarcasm, “Look how formidable they appear”, despite numerical inferiority. Either way, the words betray Duryodhana’s unsettled mind.

The verse ends without listing the warriors of that army. That detailed enumeration will follow in the next ślokas. For now, the Gītā reveals something far more important than numbers, the inner psychology of a leader standing on the edge of a righteous war, already shaken before the first arrow is released.

Duryodhana continues speaking to Droṇācārya and now says “atra”, meaning “here”, in this Pāṇḍava army itself. He is deliberately drawing the Ācārya’s attention inward, asking him not to underestimate what stands before them. He describes the warriors as śūrāḥ, brave and fearless, and maheṣvāsāḥ, those who wield mighty bows. This indicates extraordinary martial skill. These are not ordinary fighters; they are expert archers capable of tremendous force in battle.

Duryodhana then makes a very revealing statement: “bhīma–arjuna–samāḥ yudhi”, there are many warriors here who are equal in battle to Bhīma and Arjuna. He does not name all the Pāṇḍavas; he names only Bhīma and Arjuna. This is psychologically significant. Duryodhana has been defeated and humiliated many times by Bhīma, and that fear still lingers deep within him. Arjuna, on the other hand, represents unmatched skill, divine association, and precision. By saying that many warriors are equal to them, Duryodhana unconsciously magnifies the threat before him.

He then names specific warriors, starting with Yuyudhāna, better known as Sātyaki. At this point, a question is naturally raised during the teaching:

Q: Who was Sātyaki, and which side did the Nārāyaṇī Sena fight on?
Agasthya bhaiya answered enthusiastically: “Arjuna chose Bhagavān Śrī Kṛṣṇa, and Duryodhana chose Bhagavān’s Nārāyaṇī Sena.”

The response is correct. Before the war, Bhagavān Śrī Kṛṣṇa gave Arjuna and Duryodhana a choice, one could choose HIM, unarmed, while the other could choose HIS Nārāyaṇī Sena, a full akṣauhiṇī army. Arjuna chose Bhagavān Himself, accepting HIM as his charioteer, without weapons. Duryodhana chose the massive army. However, Sātyaki, who was the commander of that Nārāyaṇī Sena, refused to fight on the Kaurava side and instead stood with the Pāṇḍavas. This itself shows that dharma attracts strength beyond numbers.

Next, Duryodhana names Virāṭa, the king of Matsya-deśa. Virāṭa had sheltered the Pāṇḍavas during their year of incognito exile and later became their ally. He is an experienced ruler and a capable warrior.

Then comes Drupada, king of Pāñcāla. Drupada has already been mentioned earlier, but his name is repeated deliberately. Drupada was once Droṇācārya’s childhood friend and later his sworn enemy. From Drupada’s sacrificial fire were born Dṛṣṭadyumna, destined to kill Droṇācārya, along with Draupadī and Śikhaṇḍī. By naming Drupada here, Duryodhana subtly presses upon Droṇācārya’s unresolved past and karmic tension.

All these warriors are called mahārathāḥ. A mahāratha is one who can fight ten thousand archers alone. This is the highest classification of warrior, indicating supreme courage, skill, and endurance.

Thus, while Duryodhana outwardly appears to be briefing his commander, inwardly he is revealing fear, insecurity, and the need to overemphasise the enemy’s strength. Though the Kauravas possess a larger army numerically, his mind is unsettled. The Gītā, therefore, is already showing us that adharma never brings inner confidence, even when supported by power and numbers.

In the next verses, Duryodhana will continue listing warriors, both on the Pāṇḍava side and his own, further exposing the contrast between dharma-rooted steadiness and adharma-born anxiety.

Duryodhana continues listing the warriors on the Pāṇḍava side, and here he names several powerful allies, all of whom are described as vīryavān, full of strength, courage, and martial energy. This itself shows that he is consciously building a picture of how formidable the opposing side is.

First, he mentions Dhṛṣṭaketu. Dhṛṣṭaketu is known as the son of Śiśupāla, a powerful king who bore deep enmity towards Bhagavān Śrī Kṛṣṇa. Despite his father’s hostility, Dhṛṣṭaketu stands firmly with the Pāṇḍavas, showing that lineage does not always determine allegiance.

Next comes Cekitāna, another valiant warrior, followed by Kāśirāja, the king of Kāśī, who is explicitly called vīryavān, a mighty and courageous fighter. Each name adds to the weight of the Pāṇḍava alliance.

Then Duryodhana names Purujit and Kuntibhoja. At this point, it is explained to the listeners that both Purujit and Kuntibhoja are maternal relatives of the Pāṇḍavas. Kuntī Māta, the mother of the Pāṇḍavas, belonged to this lineage, and these kings were closely connected to her family. Their presence shows that the Pāṇḍavas are supported not only by friends but also by strong family alliances.

After this comes Śaibya, who is described as narapuṅgavaḥ—the best among men. This title is not used lightly. It indicates excellence not just in strength, but also in character and leadership.

Duryodhana then moves to the next verse and continues naming warriors. He mentions Yudhāmanyu, who is called vikrānta, one who is exceptionally bold and powerful in combat. Along with him comes Uttamaujā, another warrior described as vīryavān, again emphasising heroic strength.

Then comes Saubhadra, which refers to Abhimanyu, the son of Subhadrā. At this point, clarification is given in the class: Subhadrā is Arjuna’s wife and the sister of Bhagavān Śrī Kṛṣṇa, and Abhimanyu is her son, not her husband. Abhimanyu, though very young, is already recognised as a fearless and highly skilled warrior, destined for great sacrifice.

Next, Duryodhana names the Draupadeyāḥ, the five sons born to Draupadī from the five Pāṇḍavas. Each Pāṇḍava, Yudhiṣṭhira, Bhīma, Arjuna, Nakula, and Sahadeva—had a son through Draupadī, and all five are present on the battlefield, standing with their fathers.

Finally, Duryodhana concludes this list with a powerful collective statement: “sarva eva mahārathāḥ” all of them, without exception, are Mahārathas.

Here, an important grammatical and conceptual point is highlighted. Earlier, in verse 1.4, the word mahārathaḥ appears in the singular, referring to individual warriors. But here, in verse 1.6, “mahārathāḥ” is plural and elongated, emphasising that every single warrior named so far belongs to the highest category of fighters.

A Mahāratha is one who can single-handedly fight ten thousand bowmen at once. This means that every name Duryodhana has mentioned, without exception, represents extraordinary military power.

Thus, by verses 1.5 and 1.6, Duryodhana has already listed a formidable array of heroes on the Pāṇḍava side. Outwardly, he appears to be briefing Droṇācārya. Inwardly, however, he is revealing his anxiety. He keeps stressing strength, bravery, and numbers, even though his own side is numerically superior.

The Gītā subtly shows us here that adharma produces fear, while dharma produces quiet strength. Before the war even begins, Duryodhana’s words betray the unease in his heart.

After naming all these warriors on the Pāṇḍava side, Duryodhana will now turn his attention to his own army and begin listing the warriors fighting for him.

In this verse, Duryodhana speaks directly to Droṇācārya, beginning with the respectful salutation “Dvijottama”, best among the twice-born.

Dvija means “twice-born.” The first birth is biological, like all humans. The second birth occurs when one takes up the Brahminical studies, learning the Vedas, scriptures, and performing initiation (Upanayana).

Dvijottama therefore, indicates the highest among the Brahmins, one who excels in knowledge, discipline, and spiritual merit.

In this context, Droṇācārya is being addressed as Dvijottama because he is both the spiritual and martial teacher of the Kauravas and the Pāṇḍavas.

Duryodhana then declares: “Asmākam tu viṣaya tān bodhamāmi”, “Now I shall make you aware of the notable warriors on our side.”

Here, Duryodhana’s tone has two purposes:

“Even though Droṇācārya already knows who is in the army, Duryodhana wants to personally verify and reassure himself that his side is strong. This is why he lists the commanders and notable warriors, emphasizing their competence.”

The phrase “nāyakā mama sainyasaṃarthā tānvīte” is also important:

So, Duryodhana is telling Droṇācārya that he will now enumerate all the competent commanders of the Kaurava army, giving full clarity about who stands ready for battle.

This verse sets the stage for the next several ślokas, where Duryodhana will begin listing the names of his own warriors and commanders, just as he did for the Pāṇḍavas.

Duryodhana explains that many brave warriors have joined his side, fully equipped with various weapons and ready to fight. These warriors have renounced their own lives for the battle, showing great courage and skill. He emphasizes that all of them are experts in warfare, highly capable with all kinds of weapons, and are present to support his army.

Q: If you wanted to get many classmates on your side for a group task, what tricks would you use?
Saadhya didi answered one way is to praise and appreciate people, give small gifts or encouragement, and show respect.

Similarly, Duryodhana had used friendship, support, and favors to bring many skilled warriors to his side. He is now informing Droṇācārya of these loyal and expert warriors, highlighting the strength and readiness of his army.

After Bhīṣma Pitāmaha blew his mighty conch, the other warriors followed suit. Conches, drums (mridangas), and other war instruments were sounded simultaneously, creating a thunderous and fearsome noise across the battlefield. Each warrior used the instrument at hand, amplifying the atmosphere of courage, energy, and readiness for war.

This vivid scene is described in the first 13 ślokas of the Bhagavad Gītā, where Sanjaya replies to Dhṛtarāṣṭra’s question about the battlefield. The narrative sets the stage for the Pāṇḍava army’s response, which will be explored next.

The discourse concludes with reverence, offering all these teachings at the feet of Bhagavān.

Om Śrī Kṛṣṇapraṇamastu. Jai Śrī Kṛṣṇa!

The discourse concluded with a prārthanā (prayer) offered at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa.