Bhagavad Gita - Chapter 1 - Shloka (Verse) 11

व्याख्या--'अयनेषु च सर्वेषु ৷৷. भवन्तः सर्व एव हि'--जिन-जिन मोर्चोंपर आपकी नियुक्ति कर दी गयी है, आप सभी योद्धालोग उन्हीं मोर्चोंपर दृढ़तासे स्थित रहते हुए सब तरफसे, सब प्रकारसे भीष्मजीकी रक्षा करें।
भीष्मजीकी सब ओरसे रक्षा करें--यह कहकर दुर्योधन भीष्मजीको भीतरसे अपने पक्षमें लाना चाहता है। ऐसा कहनेका दूसरा भाव यह है कि जब भीष्मजी युद्ध करें, तब किसी भी व्यूहद्वारसे शिखण्डी उनके सामने न आ जाय--इसका आपलोग खयाल रखें। अगर शिखण्डी उनके सामने आ जायगा, तो भीष्मजी उसपर शस्त्रास्त्र नहीं चलायेंगे। कारण कि शिखण्डी पहले जन्ममें भी स्त्री था, और इस जन्ममें भी पहले स्त्री था पीछे पुरुष बना है। इसलिये भीष्मजी इसको स्त्री ही समझते हैं और उन्होंने शिखण्डीसे युद्ध न करनेकी प्रतिज्ञा कर रखी है। यह शिखण्डी शङ्करके वरदानसे भीष्मजीको मारनेके लिये ही पैदा हुआ है। अतः जब शिखण्डीसे भीष्मजीकी रक्षा हो जायगी, तो फिर वे सबको मार देंगे, जिससे निश्चित ही हमारी विजय होगी। इस बातको लेकर दुर्योधन सभी महारथियोंसे भीष्मजीकी रक्षा करनेके लिये कह रहा है।

Having stated that his own force is strongest because it is commanded by Bhishma, he requests Drona and others to act in accordance with Bhishma's primacy (as the one on whom the rest depend)—"Ayaneshu," etc. The word "cha" indicates a specific duty.

"Ayanas" here refer to the positions of standing on the battlefield, assigned according to rank in the East, West, etc., directions at the time of the commencement of war. The Commander-in-Chief stands in the center, commanding the entire army.

"Without abandoning ('apratyakhyaya') the divisions assigned in all those positions, 'Bhavan' (You), Ashwatthama, Karna, and all others of you, remaining stationed there, must protect Bhishma—the Commander-in-Chief—from all sides. For in his protection, our entire force would be protected, as he is protected by us for the purpose of warding off the enemy force"—this is the meaning.

Therefore, becoming subordinate (auxiliary), may you all protect the Commander-in-Chief Bhishma alone"—he prays thus with "Ayaneshu," etc. "Ayanas" are the positions of standing on the battlefield assigned to warriors at the commencement of the battle according to their rank, divided by directions like East and West.

By the word "tu," a specific duty is indicated.

"Yathabhagam"—meaning remaining situated with alertness in your own respective places obtained by division; may all of you protect Bhishma alone from all sides ("abhi" and "samantat"). He is the Commander-in-Chief who stands in the center commanding the entire army and is engrossed in battle. The meaning is: if he is protected by us for the purpose of warding off the enemy force, everything of ours will be protected.

"Ayaneshu"—meaning in the entry paths within the army arranged in formation; standing in your respective places there, may you protect Bhishma alone who is situated in the center.

If this Commander-in-Chief wavers, the entire army would become confused/chaotic;

whereas if he is stable, it would remain stable. Therefore, he alone is to be protected; this is the meaning.

Dhritarashtra spoke; Sanjaya replied. Duryodhana, having personally observed the army of the Pandavas protected by Bhima and his own army protected by Bhishma, communicated to the Teacher (Drona) the adequacy of that (Pandava) army for his own defeat and the inadequacy of his own army for victory, and thus became internally filled with despondency.

Seeing his despondency, Bhishma, wishing to generate joy in him, roared like a lion, blew his conch, and created a tumult indicative of victory using the sounds of conches and kettledrums.

Thereafter, hearing that tumult, the Lord of all Lords, Parthasarathi (Krishna), and the warrior son of Pandu (Arjuna)—seated on a magnificent chariot that served as an instrument for conquering the three worlds—blew their divine conches, the glorious 'Panchajanya' and 'Devadatta', causing the three worlds to tremble. Then, Yudhishthira, Vrikodara (Bhima), and others blew their respective conches separately.

That sound shattered the hearts of all your sons headed by Duryodhana. The sons of Dhritarashtra felt that the strength of the Kauravas was destroyed that very day. Thus, Sanjaya related this to Dhritarashtra, who was desirous of their victory.

Then, seeing the sons of Dhritarashtra—headed by Bhishma and Drona—positioned and eager to fight, the son of Pandu (Arjuna), bearing the flag of the monkey who burnt Lanka (Hanuman), addressed Hrishikesha (Krishna). Krishna is the repository of knowledge, power, strength, sovereignty, valor, and splendor, who enacts the play of the world's creation, sustenance, and dissolution by His mere will, and who resides as the controller of all internal and external faculties of all beings high and low, yet was situated as his charioteer, overcome by affection for one who had taken refuge in Him. Arjuna urged Him to position the chariot at a vantage point suitable for observing those eager to fight, so he could view them properly.

"Therefore, you should act in this manner"—he states with "Ayaneshu," etc.

"Ayaneshu"—meaning in the entry paths of the military array. Remaining situated without abandoning your respective battle-stations assigned according to division, may everyone protect Bhishma alone from all sides.

You should protect him such that while he is fighting with others, he is not killed by anyone from behind ("prishthatah").

The sentiment is that our very life depends on Bhishma's strength.

एवं सुयोधनविजयबुभुत्सया कृतस्य प्रश्नस्ययत्र योगेश्वरः 18।78 इति साक्षादुत्तरं वक्ष्यन् तत्प्रत्यायनार्थमखिलमवान्तरवृत्तमपि सञ्जय उवाच दृष्ट्वेति। पाण्डवानीकं व्यूढं दृष्ट्वा इति सुयोधनस्य धैर्यभ्रंशहेतुः। तदधीनो धैर्यभ्रंशरूपोऽवस्थाविशेषःतुशब्देन सूच्यते।

दृष्ट्वेत्यादेरनुनादयन्नित्यन्तस्याव्यक्तांशं व्यञ्जयति दुर्योधन इत्यादिनाअकथयत् रा.भा.1।19 इत्यन्तेन। संज्ञार्थं सम्यग्ज्ञानार्थम् संज्ञया परिसंख्यानार्थं वा। तत्रअन्तर्विषण्णोऽभवत् इत्यन्तेनभीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि 1।11 इत्येतदन्तं व्याख्यातम्।

अपर्याप्तं 1।10 इति श्लोकस्यायमर्थः तत् तस्मात् अस्माकं बलं भीष्माभिरक्षितमपर्याप्तं परबलविजयाय नालम् इदं त्वेतेषां पाण्डवानां बलं भीमाभिरक्षितं पर्याप्तमस्मद्बलविजयायालम् इति।

नन्विदमनुपपन्नं तद्बलमिति सामानाधिकरण्यप्रतीतिभङ्गायोगात् पूर्वत्र च परबलस्वबलयोः सामर्थ्यासामर्थ्यहेतूपन्यासाभावात्। न च भीष्मद्रोणादिरक्षितं स्वबलमयमसमर्थं मन्यते। प्रबलानामेव हि भीष्मद्रोणादीनां वधः सोपाधिकः।न भेतव्यं महाराज म.भा.उ.प.55।1 इत्यादिषु च बहुशः स्वबलस्यैव सामर्थ्यं दुर्योधनेनोपन्यस्तम्। न चेदानीं तद्विपरीतप्रतीतौ कारणमस्ति। द्वितीयदिवसारम्भे च दुर्योधन एवं वक्ष्यति अपर्याप्तं तदस्माकं बलं पार्थाभिरक्षितम्। पर्याप्तं त्विदमेतेषां बलं पार्थिवसत्तमाः म.भा.उ.प. इति। तत्र चास्माकमपर्याप्तमित्येवान्वयः न पुनरस्माकं बलमिति। ततोऽत्रापि तथैव वचनव्यक्तिरुचिता।

तस्मात् पाठभेदेन व्यवहितान्वयेन वाक्यभेदेन पदार्थभेदेन वा योजना स्यात्। तत्र भीमभीष्मशब्दयोर्विपर्यासात्पाठभेदः। तथा च भीमाभिरक्षितं तद्बलमस्माकं अपर्याप्तमित्यन्वये सामानाधिकरण्यम् तदिति विप्रकृष्टनिर्देशस्वारस्यम् दुर्योधनाभिप्रायाविरोधश्च सिद्ध्यति। व्यवहितान्वयेऽप्ययमेवार्थः। द्विधा च व्यवहितान्वयोऽत्र शक्यः। भीमाभिरक्षितभीष्माभिरक्षितयोर्विपर्यासादेकःअपर्याप्तं तत् . पर्याप्तं त्विदम् इत्यनयोर्विपर्यासाद्द्वितीयः। अर्थौचित्याय तु व्यवधानमात्रं सह्यते।

वाक्यभेदेऽप्येवं योजना अपर्याप्तं तदित्येका प्रतिज्ञा पर्याप्तं त्विदमिति द्वितीया। अत्र को हेतुरिति शङ्कायां हेतुपरं वाक्यद्वयम् अस्माकं बलं भीष्माभिरक्षितम् एतेषां बलं भीमाभिरक्षितमिति। अस्मद्बलस्य प्रबलाधिष्ठितत्वात् परबलस्य च दुर्बलाधिष्ठितत्वादित्यर्थः। पदार्थभेदे त्वेवं योजना पर्याप्तं पर्यापनं समापनम् पर्याप्तमिति कर्तरि क्तः नाशनसमर्थमित्यर्थः। अपर्याप्तं नाशनासमर्थमित्यर्थः। भीष्माभिरक्षितमस्माद्बलं तत् अपर्याप्तं नाशयितुं न शक्नोति।तत् इत्य पाण्डवबलं कर्तृतया निर्दिश्यतेइदम् इति च स्वबल परबलपर्यापनकर्तृतया। निष्ठायोगाच्च न कर्मणि षष्ठीप्राप्तिः

यद्वा अपर्याप्तमपरिमितमित्यर्थः पर्याप्तं परिमितमित्यर्थः स्वबलस्यैकादशाक्षौहिणीयुक्तत्वात् परबलस्य सप्ताक्षौहिणी युक्तत्वाच्च। सर्वथा तावन्न स्वबलदौर्बल्यं परबलप्राबल्यं च युद्धारम्भे दुर्योधनः प्रसञ्जयेदिति सोऽयं घण्टापथात्पाटच्चर कुटीरप्रवेशः।

तथाहि इह तावद्भीष्माभिरक्षितमित्येतत्प्रति शिरस्तया भीमाभिरक्षितमिति केनाभिप्रायेण निर्दिश्यते न तावद्भीष्मवद्भीमस्यापि सेनापतित्वेन धृष्टद्युम्नस्य तत्पतित्वेनोक्तत्वात्। नापि भीष्मसमपौरुषत्वेन अत्यन्तविषमतया प्रसिद्धेः। यथोक्तं भीष्मेणैव शक्तोऽहं धनुषैकेन निहन्तुं सर्वपाण्डवान्। यद्येषां न भवेद्गोप्ता विष्णुः कारणपूरुषः म.भा. इति। नापि प्रतिबलाधीश्वरत्वेन धर्मसूनोस्तथात्वात्। नापि परबलभटप्रधानत्वेन अर्जुनस्यैव तथा प्रसिद्धेः। अतो भीमस्य समस्तधार्तराष्ट्रवधदीक्षितत्वात्तदुचितसाहसबलसहायादियुक्तत्वाच्च तस्य विशेषतो निर्देशः। एवं सति तत्प्रतिशिरस्त्वेन भीष्मस्य निर्देशोऽपि समस्तपाण्डुतनयसंरक्षणप्रवणत्वेन प्रतिपन्नत्वात्। अतः शत्रुभयसहायातिशङ्के पदद्वयसूचिते इत्युक्तं भवति।

यत्तूक्तं पूर्वत्र परबलस्वबलयोः सामर्थ्यासामर्थ्यहेतुः कश्चिन्नोक्त इति तदप्यसमीक्षितवचनम्। उपक्रमे हि प्रथममेव स्वबलाच्चतुरक्षौहिणीन्यूनापिमहतीं चमूम् 1।3 इति प्रतिचमूर्वर्णिता। अनन्तरंधीमता 1।3 इत्यन्तेन प्रतिसेनापतिर्वर्णितः। तदनन्तरं चअत्र शूरा महेष्वासाः 1।4 इत्यारभ्यसर्व एव महारथाः 1।6 इत्यन्तेन दृष्टान्तीकृतभीमार्जुनाभ्यां सहासन्नविंशतिसङ्ख्याः पुरुषा निरतिशयपौरुषतया वर्णिताः

स्वपक्षे तु न चमूर्वर्णिता नापि सेनापतिः। स्वबलप्रधानपरिसंख्याने च सप्त पुरुषा उपात्ताः व्यतिरिक्तास्त्वाकृतिगणत्वेनअन्ये च बहवः शूराः इत्युक्ताःमदर्थे त्यक्तजीविताः 1।9 इति चोक्तम् न तुमदर्थे जिगीषवः इति साभिसन्धिकत्वमेव तेनापि प्रतिपाद्यत इति चेत् सत्यम्। तथापि वचनव्यक्तिप्रकार एवंविधः अभिसन्धिद्योतनायापि हि त्यक्तजीवितत्ववचनं प्रतिभटानां बलीयस्त्वबुद्ध्यैव भवति।

अनन्तरं चतस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः

इतने समय निरन्तर अकेले ही बोलने और उभय पक्ष की सार्मथ्य को तौलने के पश्चात युद्धतत्पर दुर्योधन में स्थित राजा अपने मन की सघन निराशा के मेघखण्डों को भेदकर सेना को आदेश देना प्रारम्भ करता है। उसका आदेश है कि सभी योद्धा एवं नायक स्वस्थान पर रहकर अनुशासनपूर्वक युद्ध करें और साथ ही भीष्म पितामह को सुरक्षित रखने का प्रयत्न करें। उसे इस बात की आशंका है कि सुदूर राज्यों से आये हुये राजा एवं जनजातियों के नायक यदि इधरउधर बिखर गये तो विजय मिलना कठिन है। संगठित रूप से सब मोर्चों पर एक ही समय आक्रमण करना किसी भी सेना की सफलता का मेरुदण्ड है। इसलिये एक सही प्रकार की रणनीति अपनाते हुये वह सबको आदेश देता है कि विभिन्न स्थानों पर रहते हुये भी सब भीष्माचार्य का रक्षण करें।

"Ayaneshu"—Ayanas mean "vithis" (paths, lanes, or avenues).

The positions of standing on the battlefield, assigned to warriors at the time of the commencement of war according to rank and divided by directions like East and West, are here called "Ayanas." The Commander-in-Chief stands in the center, commanding the entire army.

In such a situation, remaining situated without abandoning your respective battle-grounds assigned according to division, may all of you protect the Commander-in-Chief Bhishma alone, who—due to his deep absorption (abhinivesha) in the battle—might not be looking at what is in front, behind, or to the sides.

The intention is that if the Commander-in-Chief Bhishma is protected, then by his grace alone, everything will be well-protected.

In this situation, anticipating the question "What should be done?", he speaks the verse "Ayaneshu cha," etc. "Being divided according to your respective divisions in the entry paths of the military array, and remaining situated in your own respective places, may all of you protect Bhishma alone from all sides ('abhitah'/'sarvatah')."

Because our force is indeed protected by (dependent on) Bhishma.

By the word "cha" (and), it is indicated that this applies also to those situated in places other than the entry paths of the array. By the word "eva" (alone/indeed), it is indicated that the protection of us (me and others) is the task [accomplished by protecting him]. The word "hi" (implied in the logic) signifies appropriateness.

Duryodhana also, having observed the army of the Pandavas protected by Vrikodara (Bhima) and others, and his own army protected by Bhishma, communicated to the Teacher the adequacy of that (Pandava) force for his own (Duryodhana's) conquest (defeat) and the inadequacy of his own force for that victory, and

became internally despondent.

Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'