Bhagavad Gita - Chapter 1 - Shloka (Verse) 14

व्याख्या--'ततः श्वेतैर्हयैर्युक्ते'-- चित्ररथ गन्धर्वने अर्जुनको सौ दिव्य घोड़े दिये थे। इन घोड़ोंमें यह विशेषता थी कि इनमेंसे युद्धमें कितने ही घोड़े क्यों न मारे जायँ, पर ये संख्यामें सौ-के-सौ ही बने रहते थे, कम नहीं होते थे। ये पृथ्वी, स्वर्ग आदि सभी स्थानोंमें जा सकते थे। इन्हीं सौ घोड़ोंमेंसे सुन्दर और सुशिक्षित चार सफेद घोड़े अर्जुनके रथमें जुते हुए थे।
'महति स्यन्दने स्थितौ'--यज्ञोंमें आहुतिरूपसे दिये गये घीको खाते-खाते अग्निको अजीर्ण हो गया था। इसीलिये अग्निदेव खाण्डववनकी विलक्षण-विलक्षण जड़ी0-बूटियाँ खाकर (जलाकर) अपना अजीर्ण दूर करना चाहते थे। परन्तु देवताओंके द्वारा खाण्डववनकी रक्षा की जानेके कारण अग्निदेव अपने कार्यमें सफल नहीं हो पाते थे। वे जब-जब खाण्डववनको जलाते, तब-तब इन्द्र वर्षा करके उसको (अग्निको) बुझा देते। अन्तमें अर्जुनकी सहायतासे अग्निने उस पूरे वनको जलाकर अपना अजीर्ण दूर किया और प्रसन्न होकर अर्जुनको यह बहुत बड़ा रथ दिया। नौ बैलगाड़ियोंमें जितने अस्त्र-शस्त्र आ सकते हैं, उतने अस्त्र-शस्त्र इस रथमें पड़े रहते थे। यह सोनेसे मढ़ा हुआ और तेजोमय था। इसके पहिये बड़े ही दृढ़ एवं विशाल थे। इसकी ध्वजा बिजलीके समान चमकती थी। यह ध्वजा एक योजन (चारकोस) तक फहराया करती थी। इतनी लम्बी होनेपर भी इसमें न तो बोझ था, न यह कहीं रुकती थी और न कहीं वृक्ष आदिमें अटकती ही थी। इस ध्वजापर हनुमान्जी विराजमान थे।
'स्थितौ'-- कहनेका तात्पर्य है कि उस सुन्दर और तेजोमय रथपर साक्षात् भगवान् श्रीकृष्ण और उनके प्यारे भक्त अर्जुनके विराजमान होनेसे उस रथकी शोभा और तेज बहुत ज्यादा बढ़ गया था।

Thus, having observed the activity on Duryodhana's side, Keshava and Arjuna—

stationed nearby on a great, unassailable chariot yoked with white horses possessing immense strength and valor—blew their divine (supernatural) conches; he states this with

"Tatah svetairhayaih," etc.

That sound became a generator of heroic sentiment (Vira-rasa) in the enemies, rather than a generator of fear—with this intention, he describes their engagement in blowing conches with "Tatah," etc.

After the tumultuous sound, stationed on a magnificent chariot given by Agni, yoked with "svetairhayaih"—meaning horses of white color endowed with excessive strength and prowess—and not shaken by fear, Madhava (the Lord of Lakshmi) and Pandava (Arjuna) "pradadhmatuh"—meaning blew/filled—their divine—supernatural—conches.

By the specific name "Madhava," it is indicated that by the mere sound of the conch, He has snatched away the Royal Fortune (Rajya-Lakshmi) from your sons.

By "Pandava," it is indicated that his (the Pandava's) kingdom will belong to him alone.

"Abhyahanyanta" means "abhihatah" (were struck/sounded).

This is a usage in the reflexive passive voice (Karma-kartari).

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.

Thereafter, he describes the festival of war that commenced in the Pandava army in five verses beginning with "Tatah."

"Tatah"—meaning after the uproar of the musical instruments of the Kaurava army, Krishna and Arjuna, being seated in the "syandana"—meaning chariot—blew ("dadhmatus" - meaning sounded/played) their divine conches with great force (excessively).

He explains the text from "Tatah svetaih" up to "Dhananjayah" with the words "Tatastam," etc. "Tatah" is the word to be explained. "Having heard that tumult"—this is the intended meaning stated.

"Sarveshareshvarah Parthasarathih" (The Lord of all Lords, Partha's Charioteer)—the sentiment is that the Supreme Person, who is superior to the most superior, has accepted a position lower even than a mere lowly human (a charioteer) due to His affection for those who take refuge in Him. The word "Madhava," used by Sanjaya to indicate the victory of the Pandavas, here signifies "The Lord of Sri (Lakshmi)" and refers to His status as the Lord of all Lords.

Regarding "Syandane sthitau" (seated in the chariot)—to exclude the idea of them merely sitting without distinction, the division into Charioteer and Warrior is made (in the commentary). To express the greatness (of the chariot) established by "svetaih" (white horses) etc., the commentary uses "Trailokya..." (instrument for conquering the three worlds); the sentiment is that mere greatness of size is not what is intended here.

"Trailokyam kampayantau" (Causing the three worlds to tremble)—the sentiment is that their mere presence in the chariot is the cause of the trembling of the three worlds. Or, it implies that the three worlds trembled due to the intensity of the sound of the conches caused by their powerful blowing, as stated in "divyau shankhau pradadhmatuh"; this is corroborated by what will be said later in "nabhashcha prithivim chaiva" (1.19).

तथ्य अत्यन्त साधारण है कि कौरवों की शंखध्वनि का उत्तर भगवान् श्रीकृष्ण और अर्जुन ने शंखनाद करके दिया परन्तु संजय ने जिस सुन्दरता और उदारता के साथ इसका वर्णन किया है वह इस बात का स्पष्ट सूचक है कि उसकी सहानुभूति किस पक्ष के साथ थी। वह कहता है श्वेत अश्वों से युक्त भव्य रथ में बैठे माधव और अर्जुन ने अपने दिव्य शंख बजाये। इस वर्णन से ज्ञात होता है कि संजय के मन में कहीं कोई आशा अटकी है कि संभवत दोनों पक्षों के शंखनाद के वर्णनों में विरोध देखकर इस समय भी धृतराष्ट्र अपने पुत्रों को युद्ध से विरत कर लें।

Although others are also situated on chariots, in order to state the excellence of their chariot in an extraordinary manner, their being seated in the chariot is described with "Tatah svetairhayairyukta" (Then, yoked with white horses), etc. By this, it means they are seated in the chariot given by Agni, which is unassailable (dushpradhrishya); meaning they are impossible to conquer in every way.

Panchajanya, Devadatta, Paundra, Anantavijaya, Sughosha, and Manipushpaka—this represents the mentioning of the names of the conches. The implication is to state the excessive superiority of the enemies: "In the enemy army, there are so many conches famous by their own specific names, whereas in your army, there is not even a single conch famous by its own name."

The word "Hrishikesha" is used to state that the Inner Controller of all, being the impeller of all senses, is the helper of the Pandavas. The word "Dhananjaya" is used to state that having conquered all kings in his conquest of the directions and collected wealth, he is absolutely unconquerable.

"Bhimakarma"—one whose deeds are terrible ('bhishma'), like the killing of Hidimba, is such. "Bhimasena" is so called because he is exceedingly strong due to digesting vast amounts of food, being "Vrikodara" (having the wolf-fire in his belly).

"Kuntiputra"—obtained by Kunti through great penance by worshipping Dharma (Yama); he is the principal "Raja" (King) due to performing the Rajasuya sacrifice; and in battle ('yudhi'), he alone will remain 'sthira' (steady/victorious), not his opponents—this is indicated by the word "Yudhishthira."

Nakula blew the Sughosha and Sahadeva the Manipushpaka—this verb is implied.

"Parameshvasah"—Kashya, meaning the great archer, the King of Kashi. "Na parajitah"—Satyaki is one who was not defeated in great battles like the stealing of the Parijata tree and the war with Bana(sura).

"O Prithivipate" (O Lord of the Earth)—Dhritarashtra! Be steady and listen; this is the intention.

The rest is easy to understand.

Thus, after hearing the sound of the conch indicating the festival of war, the war-festival occurred in the Pandava army as well; he states this in five verses beginning with "Tatah."

"Tatah"—meaning after the activity of the Kauravas. "Svetairhayaih"—yoked with white horses, which are indicators of auspiciousness. The description of the Lord and the horses is to establish the charioteer-ship of the Supreme Lord. To indicate that this is not the Lord's own chariot (but Arjuna's), the adjective "svetaih" (white) is used for the horses, because the Lord's own horses are of variegated colors. To indicate engagement in war, it is said "yoked with horses."

"Mahati"—In the "syandane" (chariot) named Nandighosha, given by Agni, worthy of the Lord's seating, and equal to Garuda—seated therein, Sri Krishna and Arjuna "divyau shankhau pradadhmatuh"—meaning blew their divine conches. By the word "Madhava," it is implied that the attainment of "Lakshmi" (victory/kingdom) will happen for them very soon. By the mention of "Pandava," their righteousness (being on the side of justice) is stated.

Just as the Lord's conch-sound destroys the pride of all, so too does Arjuna's—this is suggested by "cha" and "eva" (chaiva).

Thereafter, having heard that tumult, Lord Parthasarathi and Arjuna, situated in the midst of the battlefield on the magnificent chariot which served as the instrument for conquering the three worlds, blew their own conches, causing the universe to tremble.

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.'