Bhagavad Gita - Chapter 11 - Shloka (Verse) 26

व्याख्या--'भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः'--हमारे पक्षके धृष्टद्युम्न, विराट्, द्रुपद आदि जो मुख्य-मुख्य योद्धालोग हैं, वे सब-के-सब धर्मके पक्षमें हैं और केवल अपना कर्तव्य समझकर युद्ध करनेके लिये आये हैं। हमारे इन सेनापतियोंके साथ पितामह भीष्म, आचार्य द्रोण और वह प्रसिद्ध सूतपुत्र कर्ण आपमें प्रविष्ट हो रहे हैं।
यहाँ भीष्म, द्रोण और कर्णका नाम लेनेका तात्पर्य है कि ये तीनों ही अपने कर्तव्यका पालन करनेके लिये युद्धमें आये थे (टिप्पणी प0 591)।
'अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः'--दुर्योधनके पक्षमें जितने राजालोग हैं, जो युद्धमें दुर्योधनका प्रिय करना चाहते हैं (गीता 1। 23) अर्थात् दुर्योधनको हितकी सलाह नहीं दे रहे हैं, उन सभी,राजाओंके समूहोंके साथ धृतराष्ट्रके दुर्योधन, दुःशासन आदि सौ पुत्र विकराल दाढ़ोंके कारण अत्यन्त भयानक आपके मुखोंमें बड़ी तेजीसे प्रवेश कर रहे हैं--'वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि'।विराट्रूपमें वे चाहे भगवान्में प्रवेश करें, चाहे भगवान्के मुखोंमें जायँ, वह एक ही लीला है। परन्तु भावोंके अनुसार उनकी गतियाँ अलग-अलग प्रतीत हो रही हैं। इसलिये भगवान्में जायँ अथवा मुखोंमें जायँ, वे हैं तो विराट्रूपमें ही।

जिन शूरवीरोंसे मुझे पहले पराजयकी आशङ्का थी? वह भी अब चली गयी क्योंकि --, ये दुर्योधन आदि धृतराष्ट्रके समस्त पुत्र अवनिपालोंके दलोंसहित -- अवनि यानी पृथ्वीका जो पालन करें उनका नाम अवनिपाल है। उनके दलोंसहित इकट्ठे होकर बड़े वेगसे आपके मुखोंमें प्रवेश कर रहे हैं। यही नहीं? किंतु भीष्म? द्रोण और यह सूतपुत्र -- कर्ण एवं हमारी ओरके भी धृष्टद्युम्नादि प्रधान योद्धाओंके सहित ( सबसेसब )।

Wishing to see our victory and the defeat of the enemies, I see You; he says this -- with 'Yebhyah' etc. [Note: The pratikas seem slightly mismatched or refer to context, as 11.26 starts with 'Ami cha'].

He introduces the verse as a reason for that -- with 'Yatah' etc.

Not only is there defeat of Duryodhana and others, but also of Bhishma and others; he states this -- with 'Kincha' (Moreover).

Even the fear of my defeat has been dispelled; with this intention he speaks.

'Ami cha tva' (And these [entering] You) -- the sons of Dhritarashtra, Duryodhana etc., are hurriedly entering; this connects with the subsequent [verb]. 'Sarve' (All) means excluding Yuyutsu; along with the hosts of 'avanipalanam' meaning kings like Jayadratha etc.

Moreover, those in whom the enemies hope for victory, even they, Bhishma etc.; that Suta's son Karna who is my great enemy; along with even 'asmadīya' (our own) chiefs of warriors like Shikhandi, Dhrishtadyumna etc.

'Ami tvam vishanti' (These are entering You) -- this is drawn/connected from the next verse.

These sons of Dhritarashtra, Duryodhana and all others; Bhishma, Drona, the Suta's son Karna, along with all the hosts of kings of their side; and along with some chief warriors of our side too; hurrying, are entering Your mouths which are terrible with fangs and frightening, for destruction.

Among them, some are seen stuck between the teeth with their heads crushed.

With 'And whatever else you wish to see', the Lord had said 'See in My body the future victory and defeat etc. in this battle'; seeing that now, he speaks -- with 'Ami cha' etc. in five [verses].

These sons of Dhritarashtra, Duryodhana and all others, along with the hosts of 'avanipalas' (kings) like Jayadratha etc., are entering Your mouths -- this connects with the subsequent [verse]. Similarly Bhishma and Drona and that Suta's son Karna.

Not only are they entering, but also along with the counter-warriors, our chief warriors like Shikhandi, Dhrishtadyumna, etc.

He states the cause for the commencement of the meaning of the five verses starting with 'Ami' and their connection with the preceding context -- with 'Evam' etc. Because it is inevitable, it is called 'svamanishitam' (His own intention). The revelation of the terrifying form is to make known His own intention of removing the burden, and by that, encouragement for the war would be accomplished; this is the purport.

Intending that Arjuna and others are merely instruments (as will be said later) and that the task is possible even without their action, 'svenaiva karishyamanam' (to be done by Himself alone) is said.

He removes the doubt of illusion (indrajal) etc. regarding the entry into the Lord's mouth of those currently standing on the battlefield, which is factually impossible at that moment -- with 'Sa cha Partha' etc.

Upon the direct perception of the Lord's creatorship of everything, the destruction of a few creatures like Dhritarashtra's sons is not very amazing; with this intention he says -- 'Tasminneva' (In Him alone). As will be said 'You pervade everything, therefore You are everything' [11.40], the Lord, who has everything as His body, is the Soul of all beings and of true resolve; He alone is the cause in every way even in the dissolution of Dhritarashtra's sons etc.; devouring in a form that transcends worldly senses, the Lord alone is the principle cause; Arjuna's arrows etc. that are seen are merely instrumental like the 'crow and palm fruit' maxim; this is the idea.

'Anagatamapi' (Even that which has not come yet) -- worldly perception is indeed limited to the present, this is the idea. 'Idam' (This) -- meaning the specific subject of Dhritarashtra's sons etc. Or, due to direct realization, he describes what will happen in the future as if it is present; this is the purport.

Since 'Asmadiyaih' (with ours) is mentioned separately, 'Avanipalasanghaih' (with hosts of kings) refers to the opposing side; to imply this, 'Tatpakshiyaih' (with those of their side) is said. Just like all of Duryodhana's group, all of their side will also be killed in the war, so 'Sarvaih' (with all) is said.

By saying 'Asmadiyaih', the death of those on his own side and the survival of his own people is intended. By the qualification 'all' for the enemies, and by using 'Yodhamukhyaih' (chief warriors) for his own side, the absence of total annihilation of the Pandava side in the war is implied; hence 'Kaishchit' (with some) is said [in the commentary].

The swift destruction is rooted in the urgency of their respective offenses; this is intended by the word 'Tvaramana' (hurrying). Or, all their activity like war-fury etc. is for their own destruction; this is the idea.

Since 'Bhayanakani' (Terrifying) is mentioned separately, the word 'Karala' here refers to having gaps (between teeth), distortion, or protruding teeth -- as in 'Karalam danture vakre' etc.

In 'Ami cha tva' [11.26], even though there is no verb, the connection with the verb by supplying it, as in 'Ma bhavantam analah pavano va' (May fire or wind not [burn/dry] you), is a merit. Or, the word 'Vishanti' (enter) which will be said later should be read here too.

Or, the sentence could end by modifying the connection as 'Having seen [You], with distressed minds, they do not find courage'; but it is not intended that the two verses are separate sentences? In the previous verse 'Tva' is the object, and later 'Vaktrani te' [11.27] is said; the reading intended by the Bhashyakara seems to be 'Ami sarve Dhritarashtrasya putrah' (These all sons of Dhritarashtra)?

Because 'Duryodhanadayah sarve' is said. Therefore indeed, it is explained as one sentence with 'Vishanti'. To rule out entry into the Lord for protection, 'Vinashaya' (for destruction) is said based on the reference to what follows.

'Tatra' -- meaning among those Dhritarashtras etc. Or, meaning in those mouths. Some enter for destruction, and some are seen already destroyed; this is what is said.

(The commentator then discusses some interpolated verses found in some versions but not accepted by the Bhashyakara.)

च्ड्ढड्ढ क्दृथ्र्थ्र्ड्ढदद्यठ्ठद्धन्र् द्वदड्डड्ढद्ध 11.27

'See our victory and the enemies' defeat which I always wished to see, and whatever else you wish to see, in My body, O Gudakesha' -- what was ordered by the Lord, I see that now; he says this in five [verses] -- with 'Ami cha' etc.

And these sons of Dhritarashtra, Duryodhana and others, hundred brothers excluding Yuyutsu, all are hurriedly entering You -- this connects with the future [verse]. The lack of a verb here is actually a merit as it indicates extreme fear.

Along with the hosts of 'avanipalas' (kings) like Shalya etc., they enter You. Not only Duryodhana and others enter, but also Bhishma, Drona, considered by all as invincible, and that Suta's son Karna who is always my hater. Along with our own chief warriors like Dhrishtadyumna etc., just like the enemies, they are entering You; this is the syntax.

Thus having seen the world situated within the Lord's form and submitting [his prayer], regarding what the Lord said 'And whatever else you wish to see' [11.7], desiring to see the nature of his own and the enemy's armies situated outside, he sees and submits -- with 'Ami cha' etc. in five [verses].

'Cha' (And) again. These externally situated, visible sons of Dhritarashtra -- devoid of proper reflection -- all; along with the hosts of kings, the groups of Jayadratha etc.;

Bhishma the warrior and; Drona the expert in scriptures; Suta's son Karna; along with our own chief warriors like Dhrishtadyumna etc.

'Ami cha' -- These sons of Dhritarashtra, Duryodhana and others; the connection is with the remote [phrase in next verse] 'tvaramanah vishanti' (hurriedly entering);

'Sarve' (All) 'sahaiva' (along with) -- together with; 'Avanipalasanghaih' -- those who protect the 'avani' (earth) are Avanipalas, with their hosts.

Moreover, Bhishma, Drona, and that Suta's son Karna; 'saha asmadiyairapi' -- along with our own Dhrishtadyumna etc.; 'Yodhamukhyaih' -- with the chiefs, meaning leaders, of the warriors.

Moreover --

अमी these? च and? त्वाम् Thee? धृतराष्ट्रस्य of Dhritarashtra? पुत्राः sons? सर्वे all? सह with? एव even? अवनिपालसङ्घैः hosts of kings? भीष्मः Bhishma? द्रोणः Drona? सूतपुत्रः Karana? तथा also? असौ this? सह with? अस्मदीयैः with (those) of ours? अपि also? योधमुख्यैः (with) warrior chiefs.Commentary Karna? though he was the son of Kunti? the mother of the Pandavas? was brought up by a charioteer and hence came to be regarded as his son.

Ca, and; tvam, into You-this is to be connected with 'rapidly enter' in the next verse; sarve, all; ami, those; putrah, sons-Duryodhana and others; dhrtarastrasya, of Dhrtarastra; saha, along with; avanipala-sanghaih, multitudes of the rulers (pala) of the earth (avani); also Bhisma, Drona, tatha, and; asau, that; suta-putrah, son of a Suta, Karna; saha, together with; api, even; asmadiyaih, our; yodha-mukhyaih, prominent warriors, the ?nders-Dhrstadyumna and others.
Moreover,

All these sons of Dhrtarastra like Duryodhana and others like Bhisma, Drona, and Suta's son Karna together with the hosts of monarchs on their side and also the leading warriors on our side, are hastening to their destruction; they enter Your fearful mouths with terrible fangs; some, caught between the teeth are seen with their heads crushed to powder.