Bhagavad Gita Chapter 1(Part-1) – Arjuna Vishada Yoga (Arjuna’s Distress)

Verse 1
धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय || 1 ||

Dhåtaräñöra said: O Saïjaya, after assembling in the place of pilgrimage at
Kurukñetra, what did my sons and the sons of Päëòu do, being desirous to
fight?

Bhagavad-gétä is the widely read theistic science summarized in the Gétämähätmya (Glorification of the Gétä). There it says that one should read
Bhagavad-gétä very scrutinizingly with the help of a person who is a devotee of
Çré Kåñëa and try to understand it without personally motivated
interpretations. The example of clear understanding is there in the Bhagavadgétä itself, in the way the teaching is understood by Arjuna, who heard the
Gétä directly from the Lord. If someone is fortunate enough to understand
Bhagavad-gétä in that line of disciplic succession, without motivated
interpretation, then he surpasses all studies of Vedic wisdom, and all scriptures
of the world. One will find in the Bhagavad-gétä all that is contained in other
scriptures, but the reader will also find things which are not to be found
elsewhere. That is the specific standard of the Gétä. It is the perfect theistic
science because it is directly spoken by the Supreme Personality of Godhead,
Lord Çré Kåñëa.
The topics discussed by Dhåtaräñöra and Saïjaya, as described in the
Mahäbhärata, form the basic principle for this great philosophy. It is
understood that this philosophy evolved on the Battlefield of Kurukñetra,
which is a sacred place of pilgrimage from the immemorial time of the Vedic
age. It was spoken by the Lord when He was present personally on this planet
for the guidance of mankind.
The word dharma-kñetra (a place where religious rituals are performed) is
significant because, on the Battlefield of Kurukñetra, the Supreme Personality
of Godhead was present on the side of Arjuna. Dhåtaräñöra, the father of the
Kurus, was highly doubtful about the possibility of his sons’ ultimate victory. In
his doubt, he inquired from his secretary Saïjaya, “What did my sons and the
sons of Päëòu do?” He was confident that both his sons and the sons of his
younger brother Päëòu were assembled in that Field of Kurukñetra for a
determined engagement of the war. Still, his inquiry is significant. He did not
want a compromise between the cousins and brothers, and he wanted to be
sure of the fate of his sons on the battlefield. Because the battle was arranged
to be fought at Kurukñetra, which is mentioned elsewhere in the Vedas as a
place of worship―even for the denizens of heaven―Dhåtaräñöra became very
fearful about the influence of the holy place on the outcome of the battle. He
knew very well that this would influence Arjuna and the sons of Päëòu
favorably, because by nature they were all virtuous. Saïjaya was a student of
Vyäsa, and therefore, by the mercy of Vyäsa, Saïjaya was able to envision the
Battlefield of Kurukñetra even while he was in the room of Dhåtaräñöra. And
so, Dhåtaräñöra asked him about the situation on the battlefield.
Both the Päëòavas and the sons of Dhåtaräñöra belong to the same family, but
Dhåtaräñöra’s mind is disclosed herein. He deliberately claimed only his sons as
Kurus, and he separated the sons of Päëòu from the family heritage. One can
thus understand the specific position of Dhåtaräñöra in his relationship with
his nephews, the sons of Päëòu. As in the paddy field the unnecessary plants
are taken out, so it is expected from the very beginning of these topics that in
the religious field of Kurukñetra where the father of religion, Çré Kåñëa, was
present, the unwanted plants like Dhåtaräñöra’s son Duryodhana and others
would be wiped out and the thoroughly religious persons, headed by
Yudhiñöhira, would be established by the Lord. This is the significance of the
words dharma-kñetre and kuru-kñetre, apart from their historical and Vedic
importance.

Verse 2
सञ्जय उवाच ।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥ 2 ॥

Saïjaya said: O King, after looking over the army gathered by the sons of
Päëòu, King Duryodhana went to his teacher and began to speak the following
words:

Dhåtaräñöra was blind from birth. Unfortunately, he was also bereft of
spiritual vision. He knew very well that his sons were equally blind in the
matter of religion, and he was sure that they could never reach an
understanding with the Päëòavas, who were all pious since birth. Still he was
doubtful about the influence of the place of pilgrimage, and Saïjaya could
understand his motive in asking about the situation on the battlefield. He
wanted, therefore, to encourage the despondent King, and thus he warned him
that his sons were not going to make any sort of compromise under the
influence of the holy place. Saïjaya therefore informed the King that his son,
Duryodhana, after seeing the military force of the Päëòavas, at once went to
the commander-in-chief, Droëäcärya, to inform him of the real position.
Although Duryodhana is mentioned as the king, he still had to go to the
commander on account of the seriousness of the situation. He was therefore
quite fit to be a politician. But Duryodhana’s diplomatic veneer could not
disguise the fear he felt when he saw the military arrangement of the
Päëòavas.

Verse 3
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ ३ ॥

O my teacher, behold the great army of the sons of Päëòu, so expertly arranged
by your intelligent disciple, the son of Drupada.

Duryodhana, a great diplomat, wanted to point out the defects of
Droëäcärya, the great brähmaëa commander-in-chief. Droëäcärya had some
political quarrel with King Drupada, the father of Draupadé, who was Arjuna’s
wife. As a result of this quarrel, Drupada performed a great sacrifice, by which
he received the benediction of having a son who would be able to kill
Droëäcärya. Droëäcärya knew this perfectly well, and yet, as a liberal
brähmaëa, he did not hesitate to impart all his military secrets when the son of
Drupada, Dhåñöadyumna, was entrusted to him for military education. Now, on
the Battlefield of Kurukñetra, Dhåñöadyumna took the side of the Päëòavas,
and it was he who arranged for their military phalanx, after having learned the
art from Droëäcärya. Duryodhana pointed out this mistake of Droëäcärya’s so
that he might be alert and uncompromising in the fighting. By this he wanted
to point out also that he should not be similarly lenient in battle against the
Päëòavas, who were also Droëäcärya’s affectionate students. Arjuna,
especially, was his most affectionate and brilliant student. Duryodhana also
warned that such leniency in the fight would lead to defeat.

Verse 4
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥ ४ ॥

Here in this army there are many heroic bowmen equal in fighting to Bhéma
and Arjuna; there are also great fighters like Yuyudhäna, Viräöa and Drupada.

Even though Dhåñöadyumna was not a very important obstacle in the face
of Droëäcärya’s very great power in the military art, there were many others
who were the cause of fear. They are mentioned by Duryodhana as great
stumbling blocks on the path of victory because each and every one of them
was as formidable as Bhéma and Arjuna. He knew the strength of Bhéma and
Arjuna, and thus he compared the others with them.

Verse 5
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ ५ ॥

There are also great, heroic, powerful fighters like Dhåñöaketu, Cekitäna,
Käçiräja, Purujit, Kuntibhoja and Çaibya.

Verse 6
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्।
सौभद्रो द्रुपदेयाश्च सर्व एव महारथाः॥

There are the mighty Yudhämanyu, the very powerful Uttamaujä, the son of
Subhadrä and the sons of Draupadé. All these warriors are great chariot fighters.

Verse 7
अस्माकं तु विशेष्टा ये तान्निबोध द्विजोत्तम।
नायकाः मम सैन्यस्य संज्ञार्थं तान् ब्रवीमि ते॥

O best of the brähmaëas, for your information, let me tell you about the
captains who are especially qualified to lead my military force.

Verse 8
भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च॥

There are personalities like yourself, Bhéñma, Karëa, Kåpa, Açvatthämä,
Vikarëa and the son of Somadatta called Bhuriçravä, who are always victorious
in battle.

Duryodhana mentioned the exceptional heroes in the battle, all of whom
are ever-victorious. Vikarëa is the brother of Duryodhana, Açvatthämä is the
son of Droëäcärya, and Saumadatti, or Bhüriçravä, is the son of the King of
the Bählékas. Karëa is the half brother of Arjuna, as he was born of Kunté
before her marriage with King Päëòu. Kåpäcärya married the twin sister of
Droëäcärya.

Verse 9
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः॥ ९ ॥

There are many other heroes who are prepared to lay down their lives for my
sake. All of them are well equipped with different kinds of weapons, and all are
experienced in military science.

As far as the others are concerned—like Jayadratha, Kåtavarmä, Çalya, etc.
—all are determined to lay down their lives for Duryodhana’s sake. In other
words, it is already concluded that all of them would die in the Battle of
Kurukñetra for joining the party of the sinful Duryodhana. Duryodhana was,
of course, confident of his victory on account of the above-mentioned
combined strength of his friends.

Verse 10
अपार्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्।
पार्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्॥ 10 ॥

Our strength is immeasurable, and we are perfectly protected by Grandfather
Bhéñma, whereas the strength of the Päëòavas, carefully protected by Bhéma, is
limited.
PURPORT
Herein an estimation of comparative strength is made by Duryodhana. He
thinks that the strength of his armed forces is immeasurable, being specifically
protected by the most experienced general, Grandfather Bhéñma. On the other
hand, the forces of the Päëòavas are limited, being protected by a less
experienced general, Bhéma, who is like a fig in the presence of Bhéñma.
Duryodhana was always envious of Bhéma because he knew perfectly well that
if he should die at all, he would only be killed by Bhéma. But at the same time,
he was confident of his victory on account of the presence of Bhéñma, who was
a far superior general. His conclusion that he would come out of the battle
victorious was well ascertained.

Verse 11
अयनेषु च सर्वेषु यथाभागमवस्थिताः।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि॥ 11 ॥

Now all of you must give full support to Grandfather Bhéñma, standing at your
respective strategic points in the phalanx of the army.

Duryodhana, after praising the prowess of Bhéñma, further considered that
others might think that they had been considered less important, so in his
usual diplomatic way, he tried to adjust the situation in the above words. He
emphasized that Bhéñmadeva was undoubtedly the greatest hero, but he was an
old man, so everyone must especially think of his protection from all sides. He
might become engaged in the fight, and the enemy might take advantage of his
full engagement on one side. Therefore, it was important that other heroes
would not leave their strategic positions and allow the enemy to break the
phalanx. Duryodhana clearly felt that the victory of the Kurus depended on
the presence of Bhéñmadeva. He was confident of the full support of
Bhéñmadeva and Droëäcärya in the battle because he well knew that they did
not even speak a word when Arjuna’s wife Draupadé, in her helpless condition,
had appealed to them for justice while she was being forced to strip naked in
the presence of all the great generals in the assembly. Although he knew that
the two generals had some sort of affection for the Päëòavas, he hoped that all
such affection would now be completely given up by them, as was customary
during the gambling performances.

Verse 12
तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥ 12 ॥

Then Bhéñma, the great valiant grandsire of the Kuru dynasty, the grandfather
of the fighters, blew his conchshell very loudly like the sound of a lion, giving
Duryodhana joy.

The grandsire of the Kuru dynasty could understand the inner meaning of
the heart of his grandson Duryodhana, and out of his natural compassion for
him he tried to cheer him by blowing his conchshell very loudly, befitting his
position as a lion. Indirectly, by the symbolism of the conchshell, he informed
his depressed grandson Duryodhana that he had no chance of victory in the
battle, because the Supreme Lord Kåñëa was on the other side. But still, it was
his duty to conduct the fight, and no pains would be spared in that
connection.