Bhagavad Gita - Chapter 1 - Shloka (Verse) 3

व्याख्या--'आचार्य' द्रोणके लिये 'आचार्य' सम्बोधन देनेमें दुर्योधनका यह भाव मालूम देता है कि आप हम सबके--कौरवों और पाण्डवों के आचार्य हैं। शस्त्रविद्या सिखानेवाले होनेसे आप सबके गुरु हैं। इसलिये आपके मनमें किसीका पक्ष या आग्रह नहीं होना चाहिये।
'तव शिष्येण धीमता'--इन पदोंका प्रयोग करनेमें दुर्योधनका भाव यह है कि आप इतने सरल हैं कि अपने मारनेके लिये पैदा होनेवाले धृष्टद्युम्नको भी आपने अस्त्र-शस्त्रकी विद्या सिखायी है; और वह आपका शिष्य धृष्टद्युम्न इतना बुद्धिमान है कि उसने आपको मारनेके लिये आपसे ही अस्त्र-शस्त्रकी विद्या सीखी है।

He cites those very words—"Pashya" (Behold), etc. "Behold this army ('chamu'), brought by the sons of Pandu (Yudhishthira, etc.), which is vast, accompanied by many Akshauhinis, and unshakable; it stands near us devoid of even a trace of fear, disregarding even great personages like yourself." Thus, Duryodhana directs/urges the Acharya. And through this direction, by pointing out the disrespect shown by the enemies towards him (Drona), he endeavors to generate excessive anger in him.

By describing the excellence of the enemy army, implies "Even on the other side, the strength is yours alone" (since Dhrishtadyumna was Drona's student). Believing that crushing it would therefore be easy for the Acharya, he says—"Vyudham" (Arrayed).

"The son of King Drupada, your disciple Dhrishtadyumna, who is famous in the world and is himself endowed with knowledge of weapons and missiles and great glory—why do you not acknowledge this army which has been marshaled into formation and commanded by him? Or why do you tolerate it?"—This is the meaning.

He cites that very speech with "Pashya" (Behold), etc. "Behold this army ('chamu') of the sons of Pandu (Yudhishthira, etc.), which is vast, accompanied by many Akshauhinis and is unshakeable, standing facing you, disregarding even great warriors ('atirathas') like yourself and others. It has been arrayed ('vyudham')—established in military formation—by the son of Drupada, your disciple Dhrishtadyumna, who is intelligent ('dhimata')." (Implied meaning:) "O Teacher! Although you are the teacher of both sides, your affection for the Pandavas is not appropriate, because disregarding you, they have stationed a vast army right in front of you." This is the intent.

By the two phrases "by the son of Drupada" and "by your disciple," it is implied: "You provided instruction even to the son of Drupada (Dhrishtadyumna) who was born for your own death; thus, you have no fear even of death." By this, the doubt "How should I fight with my own death?" is also removed. To refute the doubt that "even what is learned might be forgotten by a fool," the word "dhimata" (by the intelligent one) is used.

Some commentators say: By implying "Even in the opposing side, the strength is yours alone (since he is your student)," and believing "therefore destroying it is extremely easy for the Acharya," Duryodhana spoke the words "Vyudham," etc. The mention of "by the son of Drupada" is to kindle anger by reminding Drona of the past enmity with Drupada. "Dhimata" (by the intelligent one) is to indicate that he (Dhrishtadyumna) should not be ignored/underestimated. "Pashya" (Behold) implies extreme urgency, setting aside other preoccupations.

Another interpretation: (Duryodhana implies sarcastically) "O Teacher of the sons of Pandu! Not mine, because of your excessive affection for them." "By the son of Drupada, your disciple"—implies "Even though he was born for your killing, he was taught by you; thus, your very foolishness (naivety) is the cause of my misfortune." "That he grasped the knowledge which is the means of your killing from you, the enemy, constitutes his intelligence ('dhimattvam'); therefore, the joy of seeing his army will belong only to you, due to your delusion, and not to anyone else." "You yourself behold this army, which should have been displayed against whom (you)"—thus, he reveals his hidden hatred towards the Acharya. Thus, "For one who has such a wicked mind even in the Field of Dharma (holy place), what possibility is there of repentance?"—this is the sentiment, according to some.

However, regarding the section beginning with "Another interpretation": Whether attributing such an intent (of insults/hatred) to Duryodhana—who is praying for war, has approached his teacher and protector with salutations, etc.—is consistent with the context or not, should be judged by learned men who are free from envy and bias. That the "suspicion of repentance" contradicts the root (intent of Sanjaya's speech) has already been stated.

Objection: Did the Acharya not give an answer because he realized this deception/sarcasm by Duryodhana? Answer: No. Since the silence of the Acharya can be explained by the manner which will be described later (Bhishma's action), without imagining a meaning contrary to the natural context (like hidden hatred), such an imagination is unjustified.

"Drupadaputrena" (by the son of Drupada)—this modifier is used to kindle anger by indicating the past enmity (with Drupada).

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.

He relates that very speech through nine verses beginning with "Pashya etam" (Behold this).

"O Teacher! Behold the spread-out ('vitatam') army ('chamu') of the Pandavas.

Which has been 'vyudham'—meaning established in a military array—by the son of Drupada, Dhrishtadyumna."

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

वास्तव में दुर्योधन की यह मूर्खता है कि वह द्रोणाचार्य को पाण्डवों की सैन्य रचना के विषय में विस्तार से बताये। आगे हम देखेंगे कि वह आवश्यकता से अधिक बातें करता है जो युद्ध के परिणाम के विषय में उसके संदेह का स्पष्ट लक्षण 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.

He cites those specific words with "Pashya etam," etc. Referring to the later verse "Generating joy in him (Duryodhana)," and anticipating before that event that "The Acharya might not fight because his heart is extremely affectionate towards his beloved disciples, the Pandavas," Duryodhana speaks to generate excessive anger in him by pointing out the disrespect shown by the enemies.

"Etam" (This)—Behold ("pashya" - realize directly) this army ("chamu") of the sons of Pandu, which is standing fearlessly in very close proximity, disregarding even great personages like yourself; it is vast ("mahatim") and difficult to check because it consists of many Akshauhinis. The use of the imperative mood (lot) is for request. "I, being a disciple, pray to you, the Teacher"—this is expressed by the address "Acharya." The sentiment is: "Having seen it, you will yourself realize the disrespect committed by them."

Objection: Anticipating the thought "We should tolerate their disrespect because we are unable to retaliate," he says "Vyudham tava shishyena" (Arrayed by your disciple) to convey that "Destroying it is indeed very easy for you." The superiority of the Guru over the disciple is universally established.

Instead of saying "Arrayed by Dhrishtadyumna," saying "by the son of Drupada" is to kindle anger by indicating the past enmity with Drupada. The word "dhimata" (by the intelligent one) is to indicate that he should not be ignored. The prayer "Pashya" (Behold) implies extreme urgency, setting aside other preoccupations.

Another interpretation: (Duryodhana implies sarcastically) "O Teacher of the sons of Pandu! Not mine, because of your excessive affection for them." "By the son of Drupada, your disciple"—implies "Even though he was born for your killing, he was taught by you; thus, your very foolishness (naivety) is the cause of my misfortune." "That he grasped the knowledge which is the means of your killing from you, the enemy, constitutes his intelligence ('dhimattvam');

therefore, the joy of seeing his army will belong only to you, due to your delusion, and not to anyone else." "You yourself behold this army, which should have been displayed against whom (you)"—thus, while showing him the army, he reveals his hidden hatred towards the Acharya. Thus, the sentiment is: "For one who has such a wicked mind towards his Teacher even after reaching the Field of Dharma, what possibility is there of repentance? Because he is suspicious of everyone and possesses an extremely wicked intent."

He (Sanjaya) narrates that very speech with the nine verses beginning with "Pashya" (Behold). therein, since Bhishma has been anointed (as commander), he possesses natural enthusiasm; but observing Drona's indifference, Duryodhana encourages him by describing the superiority of the enemy—"Etam" (This) army standing near.

Since Yudhishthira lacks the status of a King (in this context), he uses the general term "of the sons of Pandu" without distinction.

"O Acharya"—This address implies: "Although you are equal towards both sides, given the strength of their army, you should take our side (show partiality to us)."

"Behold" ("Pashya") the "Mahatim" (vast)—meaning causing fear to oneself—"Chamu" (army) of the sons of Pandu, which has been "Vyudham"—meaning arranged/dressed up in military formation—by the son of Drupada (Dhrishtadyumna), who is "Dhimata"—meaning skilled in the art of array formation.

By the modifier "Tava shishyena" (by your disciple), his capacity to cause fear to oneself (or "to you") is indicated. (It also implies) his (the disciple's) lack of fear.

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.'