Bhagavad Gita - Chapter 1 - Shloka (Verse) 15

व्याख्या--'पाञ्चजन्यं हृषीकेशः'-- सबके अन्तर्यामी अर्थात् सबके भीतरकी बात जाननेवाले साक्षात् भगवान् श्रीकृष्णने पाण्डवोंके पक्षमें खड़े होकर 'पाञ्चजन्य' नामक शंख बजाया। भगवान्ने पञ्चजन नामक शंखरूपधारी दैत्यको मारकर उसको शंखरूपसे ग्रहण किया था, इसलिये इस शंखका नाम 'पाञ्चजन्य' हो गया।
'देवदत्तं धनञ्जयः'-- राजसूय यज्ञके समय अर्जुनने बहुतसे राजाओंको जीतकर बहुत धन इकट्ठा किया था। इस कारण अर्जुनका नाम 'धनञ्जय' पड़ गया (टिप्पणी प0 14) । निवातकवचादि दैत्योंके साथ युद्ध करते समय इन्द्रने अर्जुनको 'देवदत्त' नामक शंख दिया था। इस शंखकी ध्वनि बड़े जोरसे होती थी, जिससे शत्रुओंकी सेना घबरा जाती थी। इस शंखको अर्जुनने बजाया।
'पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः'-- हिडिम्बासुर, बकासुर, जटासुर आदि असुरों तथा कीचक जरासन्ध आदि बलवान् वीरोंको मारनेके कारण 'भीससेनका' नाम भीमकर्मा पड़ गया। उनके पेटमें जठराग्निके सिवाय 'वृक' नामकी एक विशेष अग्नि थी, जिससे बहुत अधिक भोजन पचता था। इस कारण उनका नाम 'वृकोदर' पड़ गया। ऐसे भीमकर्मा वृकोदर भीमसेनने बहुत ब़ड़े आकारवाला 'पौण्ड्र' नामक शंख बजाया।

He announces the very divinity of those two conches with "Panchajanyam," etc.

Having seen the readiness of Keshava and Arjuna for war, Bhimasena, who was delighted and is naturally a "connoisseur of battle" (one who enjoys war), also became ready for war—he states this with "Paundram," etc.

"Hrishikesha"—meaning the Lord of the Senses. This word is used to indicate that He is the bestower of strength to the senses, such as the hands, of the Pandavas, but for the enemies, He does not bestow that strength; rather, He takes it away.

"Dhananjaya"—He conquered kings and Bhishma etc. during the conquest of the directions (Digvijaya) and the cattle-raid (Go-grahana) and collected "dhana" (wealth) and cattle-wealth; therefore, he is unconquerable by all—to state this, the word "Dhananjaya" is used.

Hearing the sound of the conches of Madhava and Arjuna, Bhimasena, who was delighted and fond of war, also blew his conch—he states this with "Paundram," etc.

"Bhimakarma" (Doer of terrible deeds) and "Vrikodara" (Wolf-bellied)—by these two words it is indicated that he is capable of extremely fierce deeds like drinking the blood of Dushasana, and that even the blood drunk by him will be digested by the wolf-fire (digestive fire) located in his belly.

Some say that "Bhimakarma" refers to one whose deeds are like the killing of Hidimba etc., and "Vrikodara" implies one who is exceedingly strong due to digesting vast amounts of food.

"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.

Showing that very event in detail (by division), he says "Panchajanyam," etc.

"Panchajanya" and others are the names of the conches of Sri Krishna and others.

"Bhimakarma"—he whose deeds are terrible. "Vrikodara"—he whose belly is like a wolf's. Such a Vrikodara blew the great conch named "Paundra."

To clarify the excellence of the conches indicated by the word "divya" (divine), the names "Panchajanya" and "Devadatta" are mentioned. Similarly, the specific naming of the four conches of Bhimasena and others serves the same purpose.

"Prithak prithak pradadhmuh" (They blew separately)—the sentiment is that they blew in such a way that the sound of each single conch would be enough to pierce the hearts of Dhritarashtra's sons. Or, they blew in sequence to manifest their respective joy.

Regarding the verse "Sa ghoshah" (That uproar) [Verse 19]—the connection is that while making the sky and earth echo, it pierced the hearts of only the sons of Dhritarashtra. The sentiment is that for others (the Pandavas), it was a cause of joy.

By the phrase "Sarvesham eva bhavat-putranam" (All your sons indeed), the meaning of the word "Dhartarashtra" and its plural number is explained to indicate that not a single one among them remained steady-hearted.

"Bibheda" (pierced) is the synonym used here to indicate the meaning of "Vyadarayat" (shattered) which will be mentioned later. Objection: How can sound cause the tearing of the heart like a weapon? Answer: To this he says—"Adyaiva" (Even today...). For those who were certain of the victory of their own force, the very realization/thought of its destruction is the breaking of the heart; this is the sentiment.

To Dhritarashtra, who was asking with the desire to know of his sons' victory, Sanjaya related only that which indicated their defeat in the manner described above—he states this with "Evam" (Thus).

पाण्डवसैन्य का वर्णन करते हुये संजय विशेष रूप से प्रत्येक योद्धा के शंख का नाम भी बताता है। भगवान् श्रीकृष्ण के शंख का नाम पांचजन्य था। हृषीकेश यह भगवान् का एक नाम है जिसका अर्थ हैइन्द्रियों का स्वामी। हृषीक (इन्द्रिय) अ ईश उ हृषीकेष।

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.

To indicate the greatness of the conches of Sri Krishna and the others, he states their names in the two verses beginning with "Panchajanyam." Hrishikesha sounded the "Panchajanya." The names of the respective conches, like Panchajanya, are mentioned to make known the majesty of the conches. It is called "Panchajanya" because of the power of the demon Panchajana (or being derived from him). "Devadatta" means given by the god Agni. It should be understood from their respective legends that the "Paundra" and others are also endowed with specific qualities.

"Hrishikesha"—He is the impeller of the senses of all; therefore, upon the commencement of war, all the senses (of the Pandavas) would engage spontaneously—thus He is called Hrishikesha.

"Dhananjaya"—He sounded the "Devadatta." The derivation is "Dhanam jayah asya" (Wealth is his victory/conquest) or "Jaye yasya" (In whose victory there is wealth).

The great conch named "Paundra," which is inherently "gurutara" (very heavy/huge), was blown ("dadhmau") by Bhimasena, the "Bhimakarma" (doer of terrible deeds) and "Vrikodara."

(Scriptural reference regarding Vrikodara): "Devotion, Knowledge, Dispassion, Wisdom, Intelligence, Fortitude, Steadiness, Yoga, Vital Force (Prana), and Strength—this is known as 'Vrikodara.' The Wind-god (Vayu) consists of these ten aspects; therefore, Bhima is of that nature (an incarnation of Vayu).

Thereafter, Yudhishthira, Bhima, and the others also blew their conches separately.

That uproar pierced the hearts of Duryodhana and the rest.

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.'