Duryodhana while witnessing the strength of the Pāṇḍavas army supported by the might of Bhīmā weighed his own armies strength under the command of Bhīshma

and perceiving the mood of his preceptor Droṇāchārya, he could understand the inadequacy in his own troops and the perfection of strength on the Pāṇḍavas side to be victorious and internally this aggrieved him heavily.

Bhīshma seeing all this gave a roar like a lion and blew a mighty, reverberating blast on his conch-shell which was followed by a tumultuous beating of drums, blaring of horns and blasting of conch-shells as if indicative of the victory in order to cheer up Duryodhana.

Immediately upon hearing this Lord Krishna and Arjuna seated in their majestic chariot capable of conquering all the worlds; both seized their conch-shells and reverberated a sound that shook all the worlds.

Thereafter Bhīmā, Yudhisṭhīra, Nākula and Sahadeva and the rest of the mahā-rathas of the Pāṇḍava army blew their conch-shells

and the roar which was heard cleaved the hearts of Duryodhana and the army of the Kaurāvas and in their hearts they felt that the battle was already lost.

Thus did Sanjaya narrate to Dhritarāshtra whose only concern was for the success of his son Duryodhana and the Kaurāvas in the battle.

10 "Thus, boundless is our force with Bhīṣma to guard it; bounded, however, is the force of these with Bhīma to guard it.

11 "Therefore, at all the points of entrance (or egress of our battle-array), stationed in positions as assigned, do ye just guard Bhīṣma (from the enemy)". (115)

"That Bhīshma who is so great in the Kshatriya family and who is the most well-known of all the warriors, holds the authority of the Commander-in-Chief. Under his command is placed the entire army, arrayed just like a fortress, before which the entire universe compares small. Already a vast ocean, no one can consider it as transgressable the more so if it is helped by a (fabulous) sub-marine fire: or just as the destructive fire and stormy wind should combine, in that way our Commander-in-Chief, the son of the Ganges (is) unconquerable. Who can take a firm stand in war in front of such an army as ours, before which the Pāṇḍava army as assembled appears insignificant in comparison? With all this, Bhīmasena, who is strong, is the Commander of the Pāṇḍava army." Saying so much Duryodhana remained momentarily silent. Duryodhana then spoke again, "All ye army-men, keep your respective army completely ready. The armies, whosoever is in command, should be sub-divided and assigned the respective places on the battle-field with their commandants duly appointed. The respective armies should be drawn up and they should obey the orders of Bhīshma. Drona should also have his attention over all and should protect Bhīshma taking him to be myself, as he is the sole support of our army."

'Aparyāptam tadasmākam balam bhīṣmābhirakṣitam'—Duryodhana thinks about his army because of unrighteousness and injustice, Duryodhana is afraid that, "Our army though larger than that of the Pāṇḍavas, is easier to be conquered, because our army is unwieldy, indisciplined, disunited and faint-hearted, while the army of the Pāṇḍavas, is compact, disciplined, united and fearless. The chief protector of our army is Bhīṣma, who is friendly to both the armies. He, is a great devotee of Kṛṣṇa. He, in his heart has great respect for Yudhiṣṭhira and love for

* Sañjaya by means of the divine insight he was endowed with by Sage Vyāsa, was able to know even the minds of the warriors (Mahābhārata, Bhīṣma. 2/11).

Arjuna. Therefore, though outwardly, he is on our side, yet at heart, he is a well-wisher of the Pāṇḍavas. He is the field-marshal of our army. Under these circumstances, how can our army gain victory, over the Pāṇḍavas?

'Paryāptam tvidameteṣām balam bhīmābhirakṣitam'— But, this army of the Pāṇḍavas can be victorious over our army, very easily because all the warriors of their army are united, without having any difference of opinions. The protector of their army, is Bhīma who is brave and who has always defeated me, since childhood. He has taken a pledge to kill all the hundred brothers including me, he is bent on destroying us. His body is as strong and hard as an adamant. I poisoned him but it did not kill him. Having such a protector as Bhīma, the army of the Pāṇḍavas is certainly capable of gaining victory over our army.

Here, a doubt may arise that Duryodhana named Bhīṣma, who was their field-marshal in defence of their army, but he named Bhīma, who was not a field-marshal in defence of the army of the Pāṇḍavas. The answer is, that at that time Duryodhana was not thinking about the field-marshals, but about the strength of the two armies. Duryodhana, was very much influenced by Bhīma's power, so he named Bhīma, as the protector of the army of the Pāṇḍavas.

An Important Matter

Arjuna, beholding the army of the Kauravas raises his bow (Gītā 1/20), while Duryodhana, seeing the army of the Pāṇḍavas approaches Droṇācārya and requests him to watch the army of Pāṇḍavas, arrayed for battle. It proves that Duryodhana's mind has been by fear-struck.* Though afraid,

* When the conchs of the army of the Kauravas blared forth, their sound had no effect on the army of the Pāṇḍavas. But when the conchs of the army of the Pāṇḍavas blared forth, their sound rent the hearts of Duryodhana etc., (1/13,19).

It proves that by following the path of injustice and unrighteousness the hearts of Duryodhana etc., had become weak and horror-struck.

yet with his cleverness he wants to please Droṇācārya, and instigate him, against the Pāṇḍavas. The reason is, that in Duryodhana's heart, there are unrighteousness, injustice and sin, and it is a rule that an unrighteous, unjust and sinful person cannot live, happily and peacefully. On the other hand, in Arjuna's heart there are righteousness and justice. So he does not play any trick and have any fear to serve his self-interest. He is fearless, courageous and brave. That is why, he orders Lord Kṛṣṇa, 'O Kṛṣṇa, place my chariot, between the two armies' (1/21). It means that a person, who depends on perishable riches and property, etc., and whose heart is full of unrighteousness, injustice and ill-feeling, does not possess real power. He is hollow from within, and is never fearless. On the other hand one who depends on God and follows righteousness, is never fearful. His power is real, and he always remains free from cares and fears. Therefore, strivers, who aspire for God-realization should perform their duty by depending only on God, and for His sake, renounce unrighteousness, and injustice etc. They should never follow the path of unrighteousness, by attaching importance to material prosperity and contact-born pleasures, because these two lead men to damnation, rather than to peace.

**Appendix**—Arjuna, instead of accepting the Lord's Nārāyaṇī army well-equipped with arms and ammunition, accepted unarmed Lord Kṛṣṇa* while Duryodhana in place of Lord Kṛṣṇa accepted His Nārāyaṇī army. It means that Arjuna had an eye on Lord Kṛṣṇa while Duryodhana had an eye on His stately power. The heart of the person, who has an eye on God, is strong because God's strength is real. But the heart of the person who

*evamuktastu kṛṣṇena kuntīputro dhanañjayah

ayudhyamānam sangrāme varayāmāsa keśavam (Mahā. Udyoga. 7/21)

'When Lord Kṛṣṇa said so, Arjuna, Kuntī's son in the battlefield instead of accepting the Lord's one Akṣauhiṇī army, accepted unarmed Lord Kṛṣṇa as his helper who wouldn't fight in the war.'

has an eye on worldly power is weak as the strength of the world is unreal.

Link:—Now Duryodhana to please Bhīṣma instructs all the great chariot-warriors of his army, and says:—

वरी क्षत्रीयांमाजि श्रेष्ठु । जो जगजेठी गा सुभटु । तया दळवैपणाचा पाटु । भीष्मासी पैं ॥ ११५॥

आतां याचेनि बळें गवसलें । हें दुर्ग जैसे पन्नासीलें । येणे पाडे थेंकुले । लोकत्रय ॥ ११६॥

आधींच समुद्र पाहीं । तेथ दुवाडपणा कवणा नाहीं ॥ मग वडवानळु तैसेयाही । विरजा जैसा ॥ ११७॥

ना तरी प्रलयवह्नि महावातु । या दोघां जैसा सांघातु । तैसा हा गंगासुतु । सेनापति ॥ ११८॥

आतां येणेंसि कवण भिडे । हे पांडव सैन्य कीर थोडें । ओइचलेनि पाडे । दिसत असे ॥ ११९॥

वरी भीमसेन बेथु । तो जाहला असे सेनानाथु । ऐसें बोलोनि हे मातु । सांडिली असे ॥ १२०॥

(1.115) सिवाय इसके जो क्षत्रियों में श्रेष्ठ है, जो जगत में अत्यन्त श्रेष्ठ योद्धा है, उस भीष्म को हमारे दल के सेनापतित्व का अधिकार है।

(1.116) इसके बल का आश्रय पाकर वह सेना दुर्ग के समान फैली हुई है। इसके सामने तीनों लोक अल्प दिखाई देते हैं।

(1.117) देखिए, समुद्र एक तो पहले ही डरावना होता है, और फिर उसमें जैसे बड़वानल सहकारी हो जावे;

(1.118) अथवा प्रलयकाल की अग्नि और महावात इन दोनों का जैसे संयोग हो जावे, वैसा ही हाल गंगासुत के सेनापति होने से इस सेना का दिखाई देता है।

(1.119) अब इससे कौन भिड़ सकता है? इसकी तुलना में यह पाण्डवों की सेना, जिसका सेनापति यह बलाढ्य भीमसेन है, सचमुच अल्प दिखाई देती है।

(1.120) इतना कहकर वह स्तब्ध हो गया।

‘अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्’—अधर्म—अन्यायके कारण दुर्योधनके मनमें भय होनेसे वह अपनी सेनाके विषयमें सोचता है कि हमारी सेना बड़ी होनेपर भी अर्थात् पाण्डवोंकी अपेक्षा चार अक्षौहिणी अधिक होनेपर भी पाण्डवोंपर विजय प्राप्त करनेमें है तो असमर्थ ही! कारण कि हमारी सेनामें मतभेद है। उसमें इतनी एकता (संगठन), निर्भयता, निःसंकोचता नहीं है, जितनी कि पाण्डवोंकी सेनामें हैं। हमारी सेनाके मुख्य संरक्षक पितामह भीष्म उभयपक्षपाती हैं अर्थात् उनके भीतर कौरव और पाण्डव—दोनों सेनाओंका पक्ष है। वे कृष्णके बड़े भक्त हैं। उनके हृदयमें युधिष्ठिरका बड़ा आदर है। अर्जुनपर भी उनका बड़ा स्नेह है। इसलिये वे हमारे पक्षमें रहते हुए भी भीतरसे पाण्डवोंका भला चाहते हैं। वे ही भीष्म हमारी सेनाके मुख्य सेनापति हैं। ऐसी दशामें हमारी सेना पाण्डवोंके मुकाबलेमें कैसे समर्थ हो सकती है? नहीं हो सकती।

**‘पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्’—**परन्तु यह जो पाण्डवोंकी सेना है, यह हमारेपर विजय करनेमें समर्थ है। कारण कि इनकी सेनामें मतभेद नहीं है, प्रत्युत सभी एकमत होकर संगठित हैं। इनकी सेनाका संरक्षक बलवान् भीमसेन है, जो कि बचपनसे ही मेरेको हराता आया है। यह अकेला ही मेरेसहित सौ भाइयोंको मारनेकी प्रतिज्ञा कर चुका है अर्थात् यह हमारा नाश करनेपर तुला हुआ है! इसका शरीर वज्रके समान मजबूत है। इसको मैंने

जहर पिलाया था, तो भी यह मरा नहीं। ऐसा यह भीमसेन पाण्डवोंकी सेनाका संरक्षक है, इसलिये यह सेना वास्तवमें समर्थ है, पूर्ण है।

यहाँ एक शंका हो सकती है कि दुर्योधनने अपनी सेनाके संरक्षकके लिये भीष्मजीका नाम लिया, जो कि सेनापतिके पदपर नियुक्त हैं। परन्तु पाण्डव-सेनाके संरक्षकके लिये भीमसेनका नाम लिया, जो कि सेनापति नहीं हैं। इसका समाधान यह है कि दुर्योधन इस समय सेनापतियोंकी बात नहीं सोच रहा है; किन्तु दोनों सेनाओंकी शक्तिके विषयमें सोच रहा है कि किस सेनाकी शक्ति अधिक है? दुर्योधनपर आरम्भसे ही भीमसेनकी शक्तिका, बलवत्ताका अधिक प्रभाव पड़ा हुआ है। अतः वह पाण्डव-सेनाके संरक्षकके लिये भीमसेनका ही नाम लेता है।

विशेष बात

अर्जुन कौरव-सेनाको देखकर किसीके पास न जाकर हाथमें धनुष उठाते हैं (गीता—पहले अध्यायका बीसवाँ श्लोक), पर दुर्योधन पाण्डवसेनाको देखकर द्रोणाचार्यके पास जाता है और उनसे पाण्डवोंकी व्यूहचनायुक्त सेनाको देखनेके लिये कहता है। इससे सिद्ध होता है कि दुर्योधनके हृदयमें भय बैठा हुआ है। भीतरमें भय होनेपर भी वह चालाकीसे द्रोणाचार्यको प्रसन्न करना चाहता है, उनको पाण्डवोंके विरुद्ध उकसाना चाहता है। कारण कि दुर्योधनके हृदयमें अधर्म है, अन्याय है, पाप है। अन्यायी, पापी व्यक्ति कभी निर्भय और सुख-शान्तिसे नहीं रह सकता—

* जब कौरवोंकी सेनाके शंख आदि बाजे बजे, तब उनके शब्दका पाण्डव-सेनापर कुछ भी असर नहीं पड़ा। परन्तु जब पाण्डवोंकी सेनाके शंख बजे, तब उनके शब्दसे दुर्योधन आदिके हृदय विदीर्ण हो गये (१। १३, १९)। इससे सिद्ध होता है कि अधर्म—अन्यायका पक्ष लेनेके कारण दुर्योधन आदिके हृदय कमजोर हो गये थे और उनमें भय बैठा हुआ था।

यह नियम है। परन्तु अर्जुनके भीतर धर्म है, न्याय है। इसलिये अर्जुनके भीतर अपना स्वार्थ सिद्ध करनेके लिये चालाकी नहीं है, भय नहीं है; किन्तु उत्साह है, वीरता है। तभी तो वे वीरतामें आकर सेना-निरीक्षण करनेके लिये भगवानको आज्ञा देते हैं कि 'हे अच्युत! दोनों सेनाओंके मध्यमें मेरे रथको खड़ा कर दीजिये' (पहले अध्यायका इक्कीसवाँ श्लोक)। इसका तात्पर्य है कि जिसके भीतर नाशवान् धन-सम्पत्ति आदिका आश्रय है, आदर है और जिसके भीतर अधर्म है, अन्याय है, दुर्भाव है, उसके भीतर वास्तविक बल नहीं होता। वह भीतरसे खोखला होता है

**परिशिष्ट भाव**—अर्जुनने अस्त्र-शस्त्रोंसे सुसज्जित नारायणी सेनाको छोड़कर निःशस्त्र भगवान् श्रीकृष्णको स्वीकार किया था* और दुर्योधनने भगवानको छोड़कर उनकी नारायणी सेनाको स्वीकार किया था। तात्पर्य है कि अर्जुनकी दृष्टि भगवानपर थी और दुर्योधनकी दृष्टि वैभवपर थी। जिसकी दृष्टि भगवानपर होती है, उसका हृदय बलवान् होता है; क्योंकि भगवानका बल सच्चा है। परन्तु जिसकी दृष्टि सांसारिक वैभवपर होती है, उसका हृदय कमजोर होता है; क्योंकि संसारका बल कच्चा है।

सम्बन्ध—अब दुर्योधन पितामह भीष्मको प्रसन्न करनेके लिये अपनी सेनाके सभी महारथियोंसे कहता है—

**अयनेषु च सर्वेषु यथाभागमवस्थिताः।**