Observing the Armies on the Battlefield of Kurukṣetra

How did Arjuna become bewildered and fall into ignorance? The speaker of the Mahābhārata , Vaiśampāyana, started explaining the topic to Janamejaya in the Bhīṣma Parvā, with the following words.

Dhrtarāṣṭra said, “Please tell me what my sons, headed by Duryodhana, and the sons of Pāṇòu, headed by Yudhiṣṭhra were doing, having gathered together for fighting at Kurukṣetra?”

“But you yourself have said that they were desirous of fighting, so why are you asking what they did?”

“This place is a holy place (dharma kṣetra). Śruti says:

kurukṣetraṁ deva yajanam

Kurukṣetra is a place for worshipping the Lord. Śatapatha Brāhmaṇa, Madhyāndinīya, 14.1.1.2

It is famous as a place which produces dharma. Due to association with this great place, the evil Duryodhana and company may give up their anger and take to the path of dharma. The Pāṇòavas are naturally following dharma. Then both sides would have intelligence to see that they should not kill their own relatives and friends, and would negotiate peace.”

Externally, he desired to show Sañjaya that he would be relieved if this were so. Internally, however, he found it hard to restrain his depression, for if there were a conciliation, then it would be difficult for his sons to claim the kingdom. “As Bhīṣma, who is on our side cannot be defeated by Arjuna, it is better that we fight. Let that happen!” It was not suitable however to show such desires externally.

There is a hidden meaning in the word kṣetra (field) in the phrase dharma-kṣetra. The field was a place for growing the<span style="color:#ff0000;"> </span>grains of dharma, in the form of<span style="color:#ff0000;"> </span>pious Yudhiṣṭhira, who was the very incarnation of dharma, along with his supporters. The field, a place for exerting oneself in the work of cultivating, was the place in which Kṛṣṇa, the nourisher of dharma, would encourage Yudhiṣṭhira. The field, a place for many projects like blocking irrigation dykes and watering, was the place where Kṛṣṇa would assist Yudhiṣṭhira in many ways to establish the grains of dharma. The same field is also a place for weeds to grow. The weeds, enemies of the grains, in the form of Duryodhana and others, also grew there, but would be destroyed by Kṛṣṇa.

Understanding that Dhṛtarāṣtra wanted war, Sañjaya then spoke, to make him aware that there would be war, but that the results would be the opposite of the fulfillment of his desires.

Duryodhana, seeing the arrangement of troops (vyūòhām) being prepared by the Pāṇòavas, then speaks, revealing his inner fear in nine verses, starting from the third verse.

He criticizes Droṇācārya. He tells him that he is very foolish because Dhṛṣṭadyumna, the son of Drupada, was arranging the troops of the enemy. That person was Droṇa’s student, having been taught by him, even knowing that he was born to kill him. “Dhṛṣṭadyumna is very intelligent (dhīmatā) because he has gained the knowledge of how to kill you from you yourself, his enemy. See what will finally result from this greatly intelligent act in the future!”

“The leaders of their troops, having great bows (iṣvāsā), will be impossible to cut down.” That is the suggestion by his mentioning the bows. Yuyudhānaḥ refers to Sātyaki. Saubhadraḥ refers to Abhimanyu. Draupadeyāḥ refers to the five sons of the Pāṇòavas by Draupadī, such as Prativindhya.

eko daśa sahasrāṇi yodhayed yas tu dhanvinām

śastra-śāstra-pravīṇaś ca mahā-ratha iti smṛtaḥ

amitān yodhayed yas tu samprokto ’tirathas tu saḥ

caikena yo yudhyet tan-nyūno’rdha-rathaḥ smṛtaḥ

A mahā-ratha is one who can fight alone with ten thousand archers, who is expert in both weapons and scripture. An atiratha is one who fights with unlimited troops (or less than ten thousand but more than a thousand). A rathi is one who fights with one. One who does less than that is called ardha-ratha.

Understand (nibodha) who is on our side. I will tell you in order that you completely understand (saṁjñārtham). The word is analyzed as samyak (complete), jñāna (knowledge).

Saumadatti refers to Bhūriśravā, the son of Somadatta.

“They are willing to give up their lives in order to help me (tyakta-jīvitāḥ).” This is the intended meaning of Duryodhana, though the literal meaning is “They have given up their lives.” Actually however, Kṛṣṇa will later say:

mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savyasācin

These warriors have already been killed by Me before the war has started. You be My instrument, O Arjuna. BG 11.33

Thus, the literal meaning of Duryodhana’s words are thus completely true.

Our troops are not up to standard (aparyāptam): we cannot fight against the Pāṇòavas.

Even though protected all around by Bhīṣma, who has fine intelligence and is experienced in fighting and theory, Bhīṣma has sympathy for both parties. The Pāṇòavas are very well protected (paryāptam abhirakṣitam) by Bhīma, though he has gross intelligence and is not thoroughly conversant with fighting and theory. In other words, they are well equipped to fight against us.

Therefore you should be very careful. Though you are divided into different groups (yathā-bhāgam) for the purpose of entering into the enemy lines (ayaneṣu), you should not give up your designated positions on the battlefield. Being fixed in your respective positions, protect Bhīṣma on all sides, so that he will not be attacked from behind while engaged in fighting with others. The implication here is “Only by the strength of Bhīṣma will we survive.”

Bhīṣma, the elder of the Kurus, joyful on hearing respect given to him, and to produce joy in Duryodhana by driving away his fears, roaring like lion, blew his conch shell. The phrase siṁha-nādaṁ vinadya uses the same root nad twice. The literal meaning is “roaring the roar of a lion.” The intended meaning is “roaring like a lion,” according to the sūtra upamāne karmaṇi. (Aṣṭādhyāyī, Pāṇini 3.4.45)

Both sides became eager to fight. This is described in this verse. Paṇava is a type of drum. Ānaka is a kettle drum. Gomukha is a type of trumpet.

The names of the conch shells are listed here, starting with Kṛṣṇa’s Pāñcajanya.

The word aparājitaḥ means unconquerable. However, it can be read cāpa rājitaḥ, by including the previous ca as part of the word instead a separate word meaning “and”, in which case it means “equipped with a bow.”

The Lord, Hṛṣīkeśa, though Himself the controller of everyone’s senses, was thus ordered by Arjuna, controlled just by his words. See how the Lord is controlled by prema! This is the implication of calling the Lord Hṛṣīkeśa.

Here is the significance of the word Guòākeśa. Ākeśa means Viṣṇu (ā), Brahmā (ka) and Śiva (īśa). Guòākeśa means Arjuna who gives them (ākeśa) the experience of the sweetness of the Lord’s affection just as sugar (guòā) gives the experience of sweetness. Therefore, Guòākeśa refers to he who, by bringing Kṛṣṇa under his control, gave Viṣṇu, Brahmā, and Śiva the opportunity to experience Kṛṣṇa’s sweetness. Where the Supreme Lord Kṛṣṇa, the crown jewel, source of all avatāras, being controlled by prema, followed the orders of His servant Arjuna, how could Viṣṇu, Brahmā and Śiva, His mere expansions as guṇa avatāras, show off any of their powers? Instead, they felt they had reached the pinnacle of perfection by manifesting affectionate feelings for the Lord themselves (inspired by Arjuna).

The lord of the spiritual sky (Mahāviṣṇu) said:

dvijātmamajā me yuvayor didṛkṣuṇā

I brought the brāhmaṇa’s sons here because I wanted to see the two of you.

SB 10.89.58

Guòākeśa can also mean the lord (īśa) of sleep (guòākā), the controller of the senses. Even Kṛṣṇa, who is the direct controller of bhakti , became controlled by Arjuna’s prema. Thus Arjuna was able to conquer despicable māyā or sleep. He spoke in front of Bhīṣma, Droṇa and all the kings.

Though the word pramukhataḥ is compounded only with Bhīṣma and Droṇa, it refers to everyone. Thus the meaning is “putting his chariot in front of Bhīṣma, Droṇa and all the other kings.”

Putra and pautra refer to the sons and grandsons of Duryodhana and others on the opposing side.

Seeing all these known people, my mouth has dried up. The phrase “As I stand here” should be added at the beginning of the sentence. “As I stand here seeing this, my limbs become weak.”

Nimitta is used in the sense of “end result”, just as the goal of money is a good residence. I will not get happiness by attaining the kingdom if I win the war, but rather will suffer sorrow, the opposite result.

“I do not see any benefit in killing in this manner (na śreyo paśyāmi). The scriptures state beneficial results for the person killed:

dvāv imau puruṣau loke sūrya-maṇòala-bhedinau

parivrāò yoga-yuktaś ca raṇe cābhimukhe hataḥ

The sannyāsī engaged in yoga and the warrior who dies facing the enemy attain the sun planet. Parāśara Smṛti 3.30

However, there is no piety for the person engaged in the killing. (Thus it is better that I die rather than kill them.) ”

“But by fighting you gain tangible results in the form of kingdom and fame.”

But it is said:

agnido garadaś caiva śastra-pāṇir dhanāpahaḥ

kṣetra-dārāpahārī ca ṣaò ete hy ātatāyinaḥ

The arsonist, one who poisons, one who attacks with weapons, the thief, the stealer of property and the stealer of ones wife are considered aggressors. Vasiṣṭha Smṛti 3.19

And also it is said:

ātatāyinam āyāntaṁ hanyād evāvicārayan

nātatāyi-vadhe doṣo hantur bhavati kaścana

Without consideration, one should kill the aggressors, as there is no fault in killing them. Manu Smṛti 8.350

Thus the scriptures prescribe killing in the case of aggressors.

Arjuna answers with this verse. Killing them, we will remain living, but we will be sinful. The above instructions are from artha-śāstra, but those instructions are weaker than those from dharma-śāstra. Yajñavalkya says:

smṛtyor virodhe nyāyas tu balavān vyavahārataḥ

artha -śāstrāt tu balavān dharma-śāstram iti sthitiḥ

It is established that where there is conflict of rules in two smṛti statements, reasoning must prevail in choosing the correct rule. However, in reasoning, the rules of dharma śāstra are stronger than those of artha-śāstra. Yajñavalkya Smṛti 2.21

Thus, though they are aggressors, they are also ācāryas. In killing ācāryas, we will incur sin. We cannot also be happy in this life. Thus he says “How can we be happy in this life, having killed our own people?”

“Why does the opposing side want to fight then?” He answers with this verse.

“They, overcome by greed, do not see any fault in destroying the family, or any sin in killing friends.”

The right conduct maintained by the family, which has been passed down from many generations (sanātanāḥ kula-dharmāḥ), will be destroyed with the destruction of the family (kula-kṣaye).

When adharma is prevalent, the women of the family will become spoiled (praduṣyanti), by becoming adulterous.

By the faults of mixture of castes, both the caste rules and the family rules will be destroyed (utsādyate).

Sitting on his chariot (rathopaṣṭhe) amidst the assembly of warriors (saḍkhye), Arjuna gave up his weapons.

Thus the commentaries on the first chapter of the Gītā, Sārārtha Varṣiṇī, has been completed for giving joy to the hearts of devotees, following after the tradition of our ācāryas.