Arjun vishaad yog (chapter : 1 - shloka -14)

श्लोक १४

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधवः पाण्ड्वश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ।।

इसके अनन्तर सफ़ेद घोड़ों से युक्त उत्तम रथ में बैठे हुए श्रीकृष्ण महाराज और अर्जुन ने भी अलौकिक शङ्ख बजाये ।

Sanjaya continues :

" On the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conshells. "

" In contrast with the conchshell blown by Bhismadeva, the conchshells in the hands of Krishna and Arjuna are described as transcendental. The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Krishna was on the side of the Pandavas. Jayas tu pandu-putranam yesam pakse janardanah. Victory is always with persons like the sons of Pandu because Lord Krishna is associated with them. And whenever and wherever the Lord is present, the goddess of fortune is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Vishnu, or Lord Krishna. Besides that, the chariot on which both the friends were seated was donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot was capable of conquering all sides, wherever it was drawn over the three worlds. "

Arjun vishaad yog (chapter : 1- shloka 13)

श्लोक १३

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोय्भवत् ।।

इसके पश्चात् शङ्ख नगारे तथा ढोल, मृदङ्ग और नरसिंघे आदि बाजे एक साथ ही बज उठे । उनका वह शब्द बड़ा भयंकर हुआ ।

Sanjaya continues :

" After that, the conchshells, bugles, trumpets, drums, and horns were all suddenly sounded, and the combined sound tumultuous. "

Arjun vishaad yog (chapter :1 - shloka 12)

श्लोक १२

तस्य सञ्जनयन् हर्षं कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ।।

कौरवों में वृद्ध बड़े प्रतापी पितामह भीष्म ने उस दुर्योध्न के हृदय में हर्ष उत्पन्न करते हुए उच्च स्वर से सिंह की दहाड़ के समान गरज कर शङ्ख बजाया ।।

Sanjaya continues :

" Then Bhisma, 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 Krishna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection. "

Arjun vishaad yog (chapter : 1- shloka 11)

श्लोक ११

अयनेषु च सर्वेषु यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ।।

इसलिये सब मोर्चों पर अपनी-अपनी जगह स्थित रहते हुए आपलोग सभी निःसन्देह भीष्मपितामह की ही सब ओर से रक्षा करें ।

Sanjaya continues :

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

" Duryodhana, after praising the prowess of Bhisma, 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 Bhismadeva 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 Bhismadeva. He was confident of the full support of Bhismadeva and Dronacharya in the battle because he well knew that they did not even speak a word when Arjuna's wife Draupadi, 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 Pandavas, he hoped that all such affection would now be completely given up by them, as was customary during the gambling performances. "

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Arjun vishaad yog (chapter : 1- shloka 10 )

श्लोक १०

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ।।

भीष्मपितामह द्वारा हमारी वह सेना सब प्रकार से अजेय है और भीम द्वारा रक्षित इन लोगों की यह सेना जीतने में सुगम है।।

Sanjaya continues :

" Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited. "

" 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 Bhisma. On the other hand, the forces of the Pandavas are limited, being protected by a less experienced general, Bhima, who is like a fig in the presence of Bhisma. Duryodhana was always envious of Bhima because he knew perfectly well that if he should die at all, he would only be killed by Bhima. But at the same time, he was confident of his victory on account of the presence of Bhisma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained. "

Arjun vishaad yog (chapter : 1 - shloka 9 )

श्लोक ९

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ।।

और भी मेरे लिये जीवन की आशा त्याग देने वाले बहुत - से शूरवीर अनेक प्रकार के शस्त्रास्त्रों से सुसज्जित और सब- के - सब युद्ध में चतुर हैं ।

Sanjaya continues :

" 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 others are concerned - like Jayadratha, Krtavarma, Shailya, 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 Kurukshetra 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. "

Arjun vishaad yog (chapter:1 -shloka 8 )

श्लोक ८

भवान् भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ।।

आप - द्रोणाचार्य और पितामह भीष्म तथा कर्ण और संग्राम विजयी कृपाचार्य तथा वैसे ही अश्वत्थामा, विकर्ण और सोमदत्त का पुत्र भूरिश्रवा ।।

Sanjaya continues :

" There are personalities like yourself, Bhisma, Karna, Kripa, Ashvatthama, Vikarna, and the son of Somadatta called Bhurishrava, and who are always victorious in battle. "

" Duryodhana mentioned the exceptional heroes in the battle, all of whom are ever - victorious. Vikarna is the brother of Duryodhana, Asvatthama is the son of Droncharya, and Saumadatti, or Bhurishrava, is the son of the king of the Bahlikas. Karna is the half brother of Arjuna, as he was born of Kunti before her marriage with King Pandu. Kripacharya married the twin sisters of Dronacharya. "

Arjun vishaad yog(chapter: 1 - shloka 7 )

श्लोक ७

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य सञ्ज्ञार्थं तान् ब्रवीमि ते ।।

हे ब्राह्मणश्रेष्ठ ! अपने पक्ष में भी जो प्रधान हैं, उनको आप समझ लीजिये ।आपकी जानकारी के लिये मेरी सेना के जो - जो सेनापति हैं, उनको बतलाता हूँ ।।

Sanjaya continues :

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

Arjun vishaad yog(chapter: 1 - Shloka 4 to 6

श्लोक ४,५,& ६

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ।।
धृष्ट्केतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नर्पुङ्गवः ।
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ।।

इस सेन में बड़े - बड़े धनुषों वाले तथा युद्ध में भीम और अर्जुन के समान शूरवीर सात्यकि और विराट तथा महारथी राजा द्रुपद, धृष्टकेतु और चेकितान तथा बलवान् काशिराज, पुरुजित्, कुन्तिभोज और मनुष्यों में श्रेष्ट शैब्य, परक्रमी युधामन्यु तथा बलवान् उत्तमौजा, सुभद्रापुत्रा अभिमन्यु एवं द्रौपदी के पाँचों पुत्र - ये सभी महारथी हैं ।।

Sanjaya continues :

" Here in this army there are many heroic bowmen equal in fighting to Bhima and Arjuna; there are also great fighters like Yuyudhana, Virata and Drupada.
There are also great, heroic, powerful fighters like Dhristaketu, Chekitana, Kashiraja, Purujit, Kuntibhoja and Saibya.

There are highly Yudhamanyu, the powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All thses warriors are great chariot fighters. "

" Even though Dhristadyumna was not a very important obstacle in the face of Dronacharya'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 Bhima and Arjuna. He knew the strength of Bhima and Arjuna, and thus he compared the others with them. "

Arjun vishaad Yog (chapter: 1 - shloka 3)

श्लोक ३

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपद्पुत्रेण तव शिष्येण धीमता ।।

हे आचार्य ! आपके बुध्दिमान् शिष्य द्रुपद्पुत्र धृष्ट्द्युम्न द्वारा व्यूहाकार खड़ी की हुयी पान्डुपुत्रों की इस बड़ी भारी सेना को देखिये ।।३।।

Sanjaya continues :

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

" Duryodhana, a great diplomat, wanted to point out the defects of Dronacharya, the great brahmana commander-in-chief. Dronacarya had some political quarrel with King Drupada, the father of Draupadi, 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 Dronacharya. Dronacharya knew this perfectly well, and yet, as a liberal brahmana, he did not hesitate to impart all his military secrets when the son of Drupada, Dhristadyumna, was entrusted to him for military education. Now, on the Battlefield of Kurukshetra, Dhristadyumna took the side of the Pandavas, and it was he who arranged for their military phalanx, after having learned the art from Dronacarya. Duryodhana pointed out this mistake of Dronacharya'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 Pandavas, who were also Dronacharya'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. "

Arjuna vishaad yog (chapter: 1 - shloka 2)

श्लोक २

दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ।।

सञ्जय बोले - उस समय राजा दुर्योधन ने व्यूहरचनायुक्त पाण्डवों की सेना को देख कर और द्रोणाचार्य के पास जाकर यह वचन कहा ।।२।।

Sanjaya said :

" O King, after looking over the army gathered by the sons of Pandu, King Duryodhana went to his teacher and began to speak the following words. "

" Dhritarashtra 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 Pandavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sanjaya 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. Sanjaya therefore informed the King that his son, Duryodhana, after seeing the military force of the Pandavas, at once went to the commander-in-chief, Dronacharya, 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 Pandavas. "

Arjun vishaad yog (chapter : 1 -shloka 1)

श्लोक १

धर्मेक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।

मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ।।

धृतरषष्टृ बोले - हे सञ्जय ! धर्म्भूमि कुरुक्षेत्र में एकत्रित, युध्द की इच्छावले मेरे और पाण्डु के पुत्रों ने क्या किया?।।


Dhritarashtra said :

" O Sanjay, after assembling in the place of pilgrimage at Kurukshetra, what did my sons and sons of Pandu do, being desirous to fight? "

" Bhagavad-gita is the widely read theistic science summarized in the Gita-mahatmya (Glorification of the Gita There it says that one should read Bhagavad-gita very scrutinizingly with the help of a person who is a devotee of Sri Krishna and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gita itself, in the way the teaching is understood by Arjuna, who heard the Gita directly from the Lord. If someone is fortunate enough to understand Bhagavad-gita 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-gita all that is contained in other scriptures, but the reader will also find thing's which are riot to be found elsewhere. That is the specific standard of the Gita. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Sri Krishna.

The topics discussed by Dhritarashtra and Sanjaya, as described in the Mahabharata, form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battlefield of Kurukshetra, 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-kshetra (a place where religious rituals are performed) is significant because, on the Battlefield of Kurukshetra, the Supreme Personality of Godhead was present on the side, of Arjuna. Dhritarashtra, the father of the Kurus, was highly doubtful about the possibility of his sons' ultimate victory. In his doubt, he inquired from his secretary Sanjaya, "What did my sons and the sons of Pandu do?" He was confident that both his sons and the sons of his younger brother Pandu were assembled in that Field of Kurukshetra 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 Kurukshetra, which is mentioned elsewhere in the Vedas as a place of worship-even for the denizens of heaven-Dhritarashtra 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 Pandu favorably, because by nature they were all virtuous. Sanjaya was a student of Vyasa, and therefore, by the mercy of Vyasa, Sanjaya was able to envision the Battlefield of Kurukshetra even while he was in the room of Dhritarashtra. And so, Dhritarashtra asked him about the situation on the battlefield.

Both the Pandavas and the sons of Dhritarashtra belong to the same family, but Dhritrashtra's mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pandu from the family heritage. One can thus understand the specific position of Dhritarashtra in his relationship with his nephews, the sons of Pandu. 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 Kurukshetra where the father of religion, Sri Krishna was present, the unwanted plants like Dhritrashtra's son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhisthira, would be established by the Lord. This is the significance of the words dharma-kshetre and Kurukshetre, apart from their historical and Vedic importance. "