Bhagavad Gita - Chapter 1 - Shloka (Verse) 2

व्याख्या-- 'तदा'-- जिस समय दोनों सेनाएँ युद्धके लिये खड़ी हुई थीं, उस समयकी बात सञ्जय यहाँ 'तदा' पदसे कहते हैं। कारण कि धृतराष्ट्रका प्रश्न 'युद्धकी इच्छावाले मेरे और पाण्डुके पुत्रोंने क्या किया'-- इस विषयको सुननेके लिये ही है।
'तु'--धृतराष्ट्रने अपने और पाण्डुके पुत्रोंके विषयमें पूछा है। अतः सञ्जय भी पहले धृतराष्ट्रके पुत्रों की बात बतानेके लिये यहाँ 'तु' पदका प्रयोग करते हैं।

"Upon encountering our powerful force, commanded by steady warriors like Bhishma, did fear arise in the enemies? Or did the fear of unrighteousness caused by the violence against both sides arise in them, due to which they might desist from war?"—To such a question from Dhritarashtra, who was overcome by attachment to his son and immersed in affection for him, Sanjaya's reply is "Drishtva" (Having seen), etc.

The particle "tu" (but/however) indicates that there is no occasion for fear among the Pandavas; on the contrary, great fear arose in King Duryodhana himself.

Having seen ("drishtva")—meaning having perceived directly—the army ("anikam") of the Pandavas (the sons of Pandu, Yudhishthira, etc.), which was positioned in a military array by exceedingly bold warriors like Dhrishtadyumna, King Duryodhana became terrified at heart. Then, in that state of preparation for war, honoring (approaching respectfully) his teacher and protector, Acharya Drona, he went near him with humility. The meaning is that although his heart was agitated by fear, due to his inherent spiritedness, he spoke words that were full of meaning.

Thus asked, Sanjaya—refuting the objection with the intention that "Arjuna, the crest-jewel of warriors and extremely compassionate, had indeed desisted from the war which is predominantly violent, but fought only after being instructed by Sri Krishna who wished to relieve the burden of the earth; while Yudhishthira and others fought knowing the Kshatriya duty that 'One should slay an approaching aggressor (Atatayin) without hesitation'; whereas your people (Duryodhana etc.) engaged in war solely due to their cruel nature"—gave the answer to the question beginning with "Drishtva," etc.

The word "tu" (but) is for the purpose of refuting the objection (that the Pandavas might have retreated). Having observed the army of the Pandavas situated in a strategic formation, Duryodhana, approaching Dronacharya with salutations and the like, spoke words pregnant with political import. Objection: Why did he not summon the Acharya to his own presence and speak? Answer: He is "Raja" (King). Meaning, he is skilled in politics, knowing that heroic men must be engaged in war with great respect. "Approaching the Acharya"—by this, Duryodhana's agitation caused by fear is indicated. Some interpret "Raja" to imply that even though his heart was agitated by fear, he spoke words full of meaning.

As for the interpretation by some: "There is no possibility of tangible fear (drishta-bhaya) for the Pandavas, and the intangible fear (adrishta-bhaya) that arose in Arjuna due to delusion was pacified by the Lord; thus the word 'tu' highlights the superiority of the Pandavas. And (Sanjaya speaks) to comfort the King (Dhritarashtra) lest he becomes depressed by the suspicion 'Did my son surrender the kingdom?', describing Duryodhana's wickedness first with 'Drishtva'"—this should be disregarded as it contradicts the previously mentioned text.

"Vyudham"—meaning situated in a military array formation. "Acharyam"—meaning Drona. "Raja"—meaning Duryodhana.

Although "Raja abravit" (The King spoke) would have been sufficient, the addition of the word "vachanam" (speech/words) suggests that his speech possessed qualities such as conciseness and profundity of 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.

"Drishtva" (Having seen), etc.

Having seen the "anikam"—meaning the army—of the Pandavas "vyudham"—meaning arranged in a strategic military formation—King Duryodhana went into the presence of Dronacharya and spoke the words that will be described hereafter.

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 ৷৷. 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

इस श्लोक से आगे संजय ने कुरुक्षेत्र में जो कुछ देखा और सुना उसका वर्णन है। अपनी सेना की अपेक्षा पाण्डवों की सेना संख्या में अत्यन्त न्यून होने पर भी जब दुर्योधन ने उसे देखा तब उस अत्याचारी का आत्मविश्वास कुछ टूटने लगा। जैसे कोई छोटा बालक भयभीत होकर अपने मातापिता के पास दौड़ता है ठीक उसी प्रकार विचलित दुर्योधन अपने गुरु द्रोणाचार्य के पास पहुँचता है। कोई कर्म करते हुये यदि हमारा उद्देश्य पाप और अन्याय से पूर्ण होता है तो अनेक साधनों से सुसम्पन्न होते हुए भी हमारे मन में निश्चय ही चिन्ता अशान्ति और विक्षेप उत्पन्न होते हैं। सभी अत्याचारी और तानाशाही प्रवृत्ति के लोगों की यही मनस्थिति होती है।

Or what is the use of this extensive counting? (The manuscript 'K' omits the word 'bahu' - extensive).

The essential reality of the matter is just this much, he says.

Thus, Vaisampayana introduces the reply of the extremely righteous Sanjaya—who understood the intent of Dhritarashtra—to the question of Dhritarashtra, who is "greatly blind" due to being devoid of even the eyes of mercy and worldly conduct, and who is absorbed solely in affection for his son.

Therein, there is not even a possibility of "seen fear" (tangible danger) for the Pandavas, and the "unseen fear" (spiritual fear of sin) that arose in Arjuna due to delusion was pacified by the Lord; thus, the superiority of the Pandavas is indicated by the word "tu" (but/however). Reasoning, "Let him (Dhritarashtra) not become depressed by the suspicion that his son might have returned the kingdom," Sanjaya describes Duryodhana's wickedness first to please the King, beginning with "Drishtva" (Having seen).

Having seen ("drishtva")—meaning having made an object of visual perception—the "anikam" (army) of the sons of Pandu, which was "vyudham"—meaning established in a military array by Dhrishtadyumna and others—then, at that time of preparation for war, approaching ("upasangamya") the Acharya named Drona, the promulgator of the tradition of archery. The implication is that he went to Drona's vicinity personally, rather than summoning Drona to himself. By this action, the fear generated by seeing the Pandava army is indicated.

Even though he went to him for self-protection out of fear, his concealing of that fear under the pretext of showing respect to the Acharya is due to his skill in politics; hence, the text says "Raja" (King). Although "Duryodhana spoke to the Acharya" would have sufficed, the word "vachanam" (speech/words) is used to imply that the specific statement was endowed with many qualities such as being concise yet having manifold meanings; OR (it implies) he spoke only words, without any true substance/sense.

Sanjaya, however, in order to state that "This (war) is not unrighteousness (Adharma) because it has been taught as a duty by the Lord," establishes the context/connection for that purpose through eighteen verses beginning with "Drishtva."

Therein, having heard Dhritarashtra's words, Sanjaya, since he was asked first, narrates the story of his (Dhritarashtra's) son first—"Drishtva tu" (Having seen, however), etc.

King Duryodhana, having seen the Pandava army situated in a military array, approaching Dronacharya (going near him), spoke the words that will be described hereafter. "Tada" (then) means when the righteous war was imminent; this is the meaning.

By this, it is indicated—through the narration of his story in ten verses—that even though they are the offenders, the son of Dhritarashtra (Duryodhana) was the first to engage in the war.

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/sufficiency 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.'