Bhagavad Gita - Chapter 1 - Shloka (Verse) 5

व्याख्या--'अत्र शूरा महेष्वासा भीमार्जुनसमा युधि'-- जिनसे बाण चलाये जाते हैं, फेंके जाते हैं, उनका नाम 'इष्वास' अर्थात् धनुष है। ऐसे बड़े-बड़े इष्वास (धनुष) जिनसे पास हैं, वे सभी 'महेष्वास' हैं। तात्पर्य है कि बड़े धनुषोंपर बाण चढ़ाने एवं प्रत्यञ्चा खींचनेमें बहुत बल लगता है। जोरसे खींचकर छोड़ा गया बाण विशेष मार करता है। ऐसे बड़े-बड़े धनुष पासमें होनेके कारण ये सभी बहुत बलवान् और शूरवीर हैं। ये मामूली योद्धा नहीं हैं। युद्धमें ये भीम और अर्जुनके समान हैं अर्थात् बलमें ये भीमके समान और अस्त्र-शस्त्रकी कलामें ये अर्जुनके समान हैं।

Moreover—"Dhrishtaketu," etc.

The meaning is clear.

Pointing out the famous heroes in the enemy army, he wards off negligence (the idea that they can be ignored)—with "Atra" (Here), etc. "Maheshvasa"—Those whose bows ("ishvasa") are great. He refutes any notion of their lack of skill in war with the word "Yudhi" (in battle). "In battle, equal to Bhima and Arjuna." Meaning, comparable to Bhima and Arjuna. "Yuyudhana"—meaning Satyaki.

"Maharatha"—This is an adjective for the proximate "Drupada" alone, due to the natural force of the singular number. Thus it should be understood in the subsequent verses as well.

By this, the alternative view—that "Maharatha" qualifies Yuyudhana and others (collectively), "Viryavan" (in the next verse) qualifies Dhrishtaketu and others, and "Narapungava" qualifies Purujit and others—is refuted. Because the repetition (of the adjective for each) would be burdened with purposeless heaviness (gaurava) and thus cannot be accepted. Also, the view that "Or all adjectives should be combined and applied to everyone" is not correct. Because that would lead to the fault of tautology (redundancy) between "Maharatha" and "Viryavan".

Dhrishtaketu and the others are six (warriors enumerated in this verse).

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.

Moreover—"Dhrishtaketu," etc. Chekitana is the name of a certain King.

"Narapungava" means the best among men, (referring to) Shaibya.

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

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.

Objection: "Why are you agitated, thinking that any one of our side will conquer this army commanded by just one singular, relatively unknown son of Drupada?"—To this, he answers with three verses beginning with "Atra shurah" (Here are heroes). The implication is: It is not that Dhrishtadyumna is the only hero here, such that the army could be ignored; rather, there are many other heroes in this army, so one must inevitably strive hard for its conquest.

He specifically qualifies the heroes as "Maheshvasah." Those whose bows ("ishvasah") are great ("mahantah")—meaning unassailable by others. The sense is that they are skilled in routing the enemy army from a distance itself.

Anticipating the doubt that despite having great bows, they might lack battle skills, he says "Yudhi"—meaning in battle—they are "Samah" (equal) to Bhima and Arjuna, whose prowess is acknowledged by all.

He lists them starting with "Yuyudhana" and ending with "Maharathah." "Yuyudhana" is Satyaki. And Drupada who is a "Maharatha"—this applies to him alone. Or—the adjective "Maharatha" applies to Yuyudhana, Virata, and Drupada. The adjective "Viryavan" applies to Dhrishtaketu, Chekitana, and Kashiraja. The adjective "Narapungava" (bull among men) applies to Purujit, Kuntibhoja, and Shaibya. "Vikranta" (valiant) describes Yudhamanyu, and "Viryavan" (powerful) describes Uttamaujas—these two. Or—all adjectives should be combined and applied to everyone.

"Saubhadra" is Abhimanyu. "Draupadeyas" are the five sons of Draupadi, Prativindhya and others. By the word "Cha" (and), others like the King of Pandya and Ghatotkacha are included. The five Pandavas are indeed too famous, so they are not counted here. Those counted are seventeen, and others on their side—all of them are "Maharathas." Everyone is indeed a Maharatha; there is not a single "Ratha" or "Ardharatha" among them.

The term "Maharatha" is also an indicator (upalakshana) for "Atiratha." The definition is given thus: "He who fights alone against ten thousand archers, and is proficient in both weapons (shastra) and scriptures (shastra), is known as a 'Maharatha.' He who fights against countless warriors is called an 'Atiratha.' A warrior who fights against a single opponent is a 'Ratha,' and one who is less than that is known as an 'Ardharatha.'

Having thus shown the army, in order to indicate its strength, he describes the heroes situated within it—with "Atra" (Here), etc. "Atra"—meaning in this army. "Ishvasah"—those by which "ishus" (arrows) are "asyante" (thrown/shot), meaning bows ("chapa"). Those whose bows are great are "Maheshvasas." By the two words "Shura" (hero) and "Maheshvasa" (great archer), capability derived from one's own nature and from training respectively is shown.

"Yudhi"—meaning in battle—they are heroes "Bhimarjunasamah" (equal to Bhima and Arjuna). Bhima and Arjuna are exceedingly powerful, thus they are described as equal to them. By the word "Yudhi" (in battle), the meaning is that they are not equal to them elsewhere, such as in charity, etc.

He counts them—beginning with "Yuyudhana." "Yuyudhana"—Satyaki. Virata and Drupada are Kings. Dhrishtaketu and others are Kings unrelated (by blood to the Kurus) and are our enemies. "Viryavan" (powerful)—this is an adjective for each of them, i.e., for all.

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.'