Bhagavad Gita - Chapter 1 - Shloka (Verse) 9

व्याख्या-- 'अन्ये च बहवः शूरा मदर्थे त्यक्त-जीविताः'-- मैंने अभीतक अपनी सेनाके जितने शूरवीरोंके नाम लिये हैं, उनके अतिरिक्त भी हमारी सेनामें बाह्लीक, शल्य, भगदत्त, जयद्रथ आदि बहुत-से शूरवीर महारथी हैं, जो मेरी भलाईके लिये, मेरी ओरसे लड़नेके लिये अपने जीनेकी इच्छाका त्याग करके यहाँ आये हैं। वे मेरी विजयके लिये मर भले ही जायँ, पर युद्धसे हटेंगे नहीं। उनकी मैं आपके सामने क्या कृतज्ञता प्रकट करूँ?
'नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः'-- ये सभी लोग हाथमें रखकर प्रहार करनेवाले तलवार, गदा, त्रिशूल आदि नाना प्रकारके शस्त्रोंकी कलामें निपुण हैं और हाथसे फेंककर प्रहार करनेवाले बाण, तोमर, शक्ति आदि अस्त्रोंकी कलामें भी निपुण हैं। युद्ध कैसे करना चाहिये; किस तरहसे, किस पैंतरेसे और किस युक्तिसे युद्ध करना चाहिये; सेनाको किस तरह खड़ी करनी चाहिये आदि युद्धकी कलाओंमें भी ये बड़े निपुण हैं, कुशल हैं।

He excludes the idea that the enumeration of Drona etc. was meant to limit the remainder [to just those mentioned], by saying "Anye cha" (And others).

"All of them, starting with you, who have entered my army, desire me even more than their own lives," he says with "Madarthe" (for my sake).

Whatever heroism of theirs was mentioned, he clarifies that now with "Nana" (various). "Nanavidhani"—meaning those who possess various kinds of weapons ("shastra") and means of striking ("praharana").

"If one argues 'Even with a wealth of various weapons, if there is no skill in their usage, they are futile,' he says no"—"Sarve" (All [are skilled]).

Unable to count the countless, he includes everyone else with "Anye cha" (And others).

To indicate that "the affection of everyone, starting with you, towards me is immeasurable and greater even than for your own lives," he says "Madarthe" (for my sake). "Tyakta-jivitam" (Those who have abandoned life)—the sentiment is: "If life is lost for my sake, then it is abandoned (willingly) by all of them."

"The enemies are (merely) 'Maheshvasas' (Great Archers), but ours are 'Nana-shastra-praharana' (Armed with various weapons and missiles)"—indicating the superiority of his own people thus, he speaks. "Nana-vidhani"—various types; "Shastras"—swords, etc.; "Praharanas"—clubs, etc., which they possess.

To refute any lack of skill in war, he says "Sarve" (All). They are "Visharada"—meaning expert/skilled—in war.

"Anye" (Others)—Shalya, Kritavarma, and the rest.

"Shastras"—tearing/cutting weapons like swords, etc.; "Praharanas"—weapons strictly for striking like clubs, etc.; those who possess these of various kinds are "Nana-shastra-praharana."

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.

"Anye cha" (And others), etc. "Madarthe"—meaning resolved to abandon their lives for my sake/purpose; this is the meaning.

"Nana"—meaning many; "Shastras"—instruments for striking—which they possess.

"Yuddhe visharadah"—meaning skilled in war.

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

एक अत्याचारी तानाशाह का गर्व और दम्भ देखो कितना है कि वह कहता है कि इतनी विशाल सेना और उसके प्रमुख वीर मेरे लिये प्राणोत्सर्ग करने के लिये तैयार हैं। महाभारत के सजग अध्येता जानते हैं कि यदि भीष्म पितामह कौरवों की ओर से युद्ध न करते तो कितने लोग वास्तव में दुर्योधन के लिये प्राणदान के लिये तैयार होते भीष्म के द्वारा हमारी रक्षित सेना अपर्याप्त है किन्तु भीम द्वारा रक्षित उनकी सेना पर्याप्त है अथवा

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.

"यदि इस प्रकार पर-बल (शत्रु सेना) को अति-प्रभूत (अत्यंत विशाल/शक्तिशाली) देखकर तुम भयभीत हो गए हो, तो हाय! शत्रुओं के साथ संधि ही कर लेनी चाहिए; युद्ध के आग्रह से क्या लाभ?"—आचार्य (द्रोण) के इस अभिप्राय की आशंका करके (दुर्योधन) कहते हैं। 'तु' (तो/किन्तु) शब्द से, भीतर उत्पन्न हुए भी भय को छिपाते हुए, (वह) अपनी धृष्टता (साहस) को द्योतित करता है। "हमारे सब लोगों के मध्य जो 'विशिष्ट' हैं—अर्थात सबसे उत्कर्ष-युक्त हैं—उन्हें मेरे द्वारा कहे जाने पर 'निबोध'—अर्थात निश्चयपूर्वक मेरे वचनों से जान लीजिए (अवधारण कीजिये)।" यह भ्वादिगण के परस्मैपद धातु 'बुध' का रूप है। "और जो मेरी सेना के 'नायक'—अर्थात मुख्य नेता—हैं, उन्हें 'संज्ञार्थम्'—अर्थात उन असंख्य (योद्धाओं) के मध्य कुछ के नाम लेकर, बाकियों को उपलक्षित (सूचित) करने के लिए मैं आपको बता रहा हूँ; न कि आपको कुछ अज्ञात (बात) ज्ञापित कर रहा हूँ।" 'द्विजोत्तम' (हे द्विजों में श्रेष्ठ)—इस विशेषण से आचार्य की स्तुति करते हुए वह अपने कार्य में उनका आभिमुख्य (अनुकूलता) संपादित करता है। दुष्टता के पक्ष में (अर्थ यह है): "'द्विजोत्तम'—अर्थात ब्राह्मण होने के कारण आप युद्ध में अकुशल हैं; इसलिए यदि आप विमुख (युद्ध से हट) भी जाएं, तो भी भीष्म प्रमुख क्षत्रिय-श्रेष्ठों के होने के कारण हमारी कोई बड़ी क्षति नहीं होगी"—यह अर्थ है। 'संज्ञार्थम्' (का एक और भाव): "अपने प्रिय शिष्य पाण्डवों की सेना (चमू) को देखकर, हर्ष से व्याकुल मन वाले आपको कहीं अपने पक्ष के वीरों का विस्मरण न हो जाए, इसलिए मेरा यह कथन है"—यह भाव है।

वहाँ विशिष्ट (योद्धाओं) की गणना करते हैं—'भवान्' (आप स्वयं—द्रोण), भीष्म, कर्ण और कृप। 'समितिं'—अर्थात संग्राम को—जीतते हैं, इसलिए 'समितिंजय'—यह कृप का विशेषण है। कर्ण के बाद गिने जाने के कारण (कृप को) जो कोप (क्रोध) हो सकता है, उसकी आशंका करके उसके निवारण (निरास) के लिए (यह विशेषण दिया गया है)। ये चार सबसे विशिष्ट हैं।

नायकों की गणना करते हैं—'अश्वत्थामा' (द्रोणपुत्र)। भीष्म की अपेक्षा आचार्य (द्रोण) की प्रथम गणना (नाम लेने) की तरह ही, विकर्ण आदि की अपेक्षा उनके पुत्र (अश्वत्थामा) की प्रथम गणना आचार्य के परितोष (प्रसन्नता) के लिए है। 'विकर्ण'—अपना (दुर्योधन का) छोटा भाई। 'सौमदत्ति'—सोमदत्त का पुत्र, जो श्रेष्ठ होने के कारण भूरिश्रवा है। 'जयद्रथ'—सिन्धुराज। कहीं-कहीं 'सिन्धुराजस्तथैव च' ऐसा पाठ भी मिलता है।

क्या इतने ही नायक हैं? नहीं, इसलिए कहते हैं—'अन्ये च' (और अन्य भी)। शल्य, कृतवर्मा आदि। 'मदर्थे'—अर्थात मेरे प्रयोजन के लिए—जो अपने जीवन को भी त्यागने के लिए 'अध्यवसिता' (उद्यत/निश्चित) हैं; इस अर्थ से 'त्यक्तजीविताः' (जिन्होंने जीवन की आशा त्याग दी है)—इसके द्वारा उनका अपने (दुर्योधन के) प्रति अतिशय अनुराग कहा गया है। इस प्रकार, अपनी सेना की बहुलता, उसकी अपने प्रति भक्ति, शौर्य, युद्ध का उद्योग और युद्ध-कौशल—'शूराः' (शूरवीर) आदि विशेषणों द्वारा दर्शाया गया है।

And there are many other such heroes who have abandoned their lives "madarthe"—meaning for the sake of my task; they are such that they have given up the hope of life and are resolved to accomplish my work—this is the meaning.

Or, [interpreting grammatical usage] the 'Kta' suffix is used in the sense of the beginning of an action (adikarma); meaning they are about to lose their lives (their death is imminent).

They possess various weapons—instruments of striking—and are "visharada," meaning extremely skilled, in battle.

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.'