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.

14 "Thereupon, seated in an ample chariot with white steeds yoked, (Kṛṣṇa, the) Mādhava and (Arjuna, the) Pāṇḍava blew forth their celestial conches: 15 "Hṛṣīkeśa (=Kṛṣṇa) blew the Pāñcajanya and Dhanamjaya (=Arjuna) the Devadatta. Vṛkodara (=Bhīma) of terrific deeds blew his great Paundra conch; 16 "King Yudhiṣṭhira the son of Kuntī (blew) the Anantavijaya, and Nakula and Sahadeva (respectively) the Sughoṣa and the Manipuṣpaka. (137)

While such was the state in the heavens at seeing this panic, hear what took place on this side in the Pāṇḍava army. How can one adequately describe the chariot which was the very soul of victory and the very store of intense splendour; the chariot had four horses (powerful like Garud) harnessed to it. Such a chariot appeared like a winged Meru (mountain) and brightened all the ten directions with its powerful lustre. How to describe fully the qualities of such a chariot of which Lord Krishna of Vaikuntha had himself become the charioteer (coachman)? Māruti—God Shankara incarnate—was guarding the flag staff while God Shārangdhar was the charioteer with Arjuna in the chariot. Just see and admire the Lord: how wonderful is his affection for his devotees and in consequence how he is doing the charioteer's duties towards Pārtha? Lord Krishna placed his devotee at his back; himself remaining in the forefront easily he blew his conch named Pāñcajanya. As the dreadful sound of the conch was awfully going round it drowned and made inaudible the sounds of the martial music sounded in the Kaurav Army, just as the stars become invisible with the rise of the Sun. Simultaneously Pārtha sounded his own conch Devadatta making a great noise. Just as the sounds of both these wonderful conches blended together it was felt as if the universe was being pounded into hundreds of pieces. Just then Bhīmasena got enthused as if the great Destroyer had excited him and he blew his own big conch named Poundra. It created a dreadful thunder just as the clouds do at the dissolution of the world; Yudhiṣṭhira sounded his own conch named Anantavijaya; so also Nakula his own named Sughosha and Sahadev Manipushpa.

'Tataḥ śvetairhayairyukte'—The Gandharva (a celestial musician) named Citraratha gave Arjuna, one hundred divine horses. It was ordained that they would always remain one hundred in number even though many of them were killed, on the battlefield. They could go to heaven or live on the earth. Out of these, one hundred horses, four beautiful and well-trained horses, were harnessed to Arjuna's chariot.

'Mahati syandane sthitau'—The Fire-god (Agni) suffered from indigestion because a lot of 'ghee' (clarified butter) was offered in a holy sacrifice to him. Therefore, though the fire-god wanted to cure his indigestion by consuming medicinal herbs of

the Khāṇḍava forest, but he was unable to do it because it was protected by other gods. Whenever he tried to burn it, 'Indra', the king of the gods extinguished the fire with the rain. At last, with Arjuna's help Agni cured his indigestion, by burning the whole forest and being pleased with Arjuna, Agni gave him a very large and glorious chariot. As many weapons and missiles as could be accommodated in nine bullock carts, were held in it. It was gilded and glorious. Its wheels were strong and huge. It's flag, shone like lightning over about a 'Yojana (eight miles), in distance. In spite of being so long it was neither heavy, nor could, it stop or be entangled in trees etc., Hanumān (the monkey-god, who acted as a spy in Rāma's march against Rāvaṇa), was the emblem on the flag.

'Sthitau'—'Sthitau' means, that the beautiful and glorious chariot became more so, because Lord Kṛṣṇa Himself, and His dear devotee Arjuna, were sitting in it.

'Mādhavaḥ pāṇḍavaścaiva'—'Mā' is Lakṣmī, the goddess of wealth and prosperity, and 'Dhava,' is the husband or owner. Therefore, 'Mādhava' means the Lord of Lakṣmī, Śrī Kṛṣṇa, the incarnation of Lord Viṣṇu. Here, Pāṇḍava, has been used for Arjuna, because he is the chief among the Pāṇḍavas—'Pāṇḍavānām Dhanāñjayaḥ; (Gītā 10/37). [Lord Kṛṣṇa says, 'Among the Pāṇḍavas, I am Dhanāñjaya (Arjuna).]' (He has been called chief among the Pāṇḍavas, because he had no individuality, apart from Lord Kṛṣṇa.)

Arjuna and Śrī Kṛṣṇa were the incarnations of 'Nara' and 'Nārāyaṇa', respectively. In the beginning of every 'Parva' (section) of Mahābhārata, there is salutation to Nara (Arjuna) and Nārāyaṇa (Lord Kṛṣṇa). Thus, from this point of view also, Lord Kṛṣṇa and Arjuna both, were chiefs. Sañjaya also says in the last verse of the Gītā, 'Wherever there is Śrī Kṛṣṇa, the Lord of Yoga, and wherever is Arjuna, the wielder of the bow (Gāṇḍīva bow), there are prosperity, victory, glory and righteousness; this is my conviction' (18/78).

'Divyau śaṅkhau pradadhmatuḥ'—Lord Kṛṣṇa and Arjuna, loudly blew their conchs, which were glorious and divine.

Here, it may be stated, that it was proper on the part of Bhīṣma to blow his conch first, because he was the field-marshal of the Kaurava-army. But how far was it justified on the part of Lord Kṛṣṇa, the chariot-driver of the Pāṇḍava-army, to blow the conch, when the field-marshal, Dhṛṣṭadyumna of the Pāṇḍava-army, was there? The answer, is that Lord Kṛṣṇa is ever chief, whether He works as a chariot-driver or a great chariot-warrior. He is ever great, whatever the rank He may hold, because His rank is 'Acyuta' (fixed), He never deviates from his divine nature. In Pāṇḍava-army, Lord Kṛṣṇa was the chief and director. Even when, he was a boy, Nanda and Upananda etc., obeyed him. Therefore, they, by obeying him, started to worship Govardhana, (a mountain), instead of Indra, the king of gods, who had been worshipped for generations. It means, that the Lord, in whatever state, place and circumstance, He may live, is ever the chief. Therefore, Lord Kṛṣṇa was the first in the Pāṇḍava-army, to blow his conch.

One, who is really inferior, regards himself as superior, after getting an appointment to a high post. On the contrary, one who is really superior is superior everywhere, and he elevates the post, at which he works. Thus, Lord Kṛṣṇa, while working as a chariot-driver, elevated that post.

Link:—Sañjaya in the next four verses, in explaining the previous verse and giving some more details, describes the blowing of conchs by other warriors.

की पाखांचा मेरु जैसा । रहंवरु मिरवितसे तैसा । तेजें कोंदटलिया दिशा जयाचेनि ॥१३९॥

जेथ अश्ववाहकु आपण । वैकुंठीचा राणा जाण । तया रथाचे गुण । काय वर्णूं ॥ १४०॥

ध्वजस्तंभावरी वानरु । तो मूर्तिमंत शंकरु । सारथी शारङधरु । अर्जुनेसीं ॥ १४१॥

देखा नवल तया प्रभूचें । प्रेम अद्भुत भक्तांचे । जे सारथ्य पार्थाचें । करीतु असे ॥ १४२॥

पाईकु पाठीसीं घातला । आपण पुढां राहिला । तेणें पांचजन्यु आस्फुरिला । अवलीळाचि ।। १४३॥

(1.137) यह कोलाहल देखकर स्वर्ग में जब यह हाल हुआ तब पाण्डवों के दल में क्या हो रहा था?

(1.138) जो मानों विजयश्री का सारभूत अथवा सूर्य के तेज का भाण्डार है, जिसमें गरुड़ की बराबरी करनेवाले चार घोड़े जुते हैं।

(1.139) अथवा जो सपक्ष मेरु पर्वत के समान दिखाई देता है वह रथ वहाँ शोभा दे रहा था। उसके तेज से चारों दिशाएँ भर गई थीं।

(1.140) जिस रथ का सारथी वैकुण्ठ का राजा था उसके गुणों का मैं क्या वर्णन करूँ।

(1.141) अर्जुन के ध्वजस्तंभ पर हनुमान विराजे हैं। वह स्वयं मूर्तिमान् शंकर है और श्रीकृष्ण उसके सारथी हैं। (1.142) उस प्रभु का नवल भक्तप्रेम देखिए कि वह पार्थ का सारथीपन कर रहा है,

(1.143) तथा सेवक को पीछे रख आप आगे हो खड़ा है। उसने सहज-लीला से अपना पाञ्चजन्य शंख फूँका।

(1.144) उसका महाघोष गम्भीरता से गरजने लगा। सूर्य उदय होते ही जैसे नक्षत्रों का लोप हो जाता है,

(1.145) वैसे ही महाघोष होते ही कौरव-सेना में रणवाद्य चहुँओर गरज रहे थे वे न जाने कहाँ लुप्त हो गये।

(1.146) फिर देखिए, अर्जुन ने भी बड़ी गर्जना के साथ देवदत्त नामक शंख बजाया।

(1.147) उस समय दोनों अद्भुत ध्वनियाँ इकट्ठी मिलते ही सब ब्रह्माण्ड मानों टुकड़े-टुकड़े होने लगा।

(1.148) तब भीमसेन को भी आवेश चढ़ा और उसने महाकाल के समान क्षुब्ध हो पौण्ड्र नामक महाशंख बजाया।

(1.149) वह प्रलयकाल के मेघ के समान गम्भीरता से गड़गड़ा रहा था। इतने में युधिष्ठिर ने अनन्तविजय नामक शंख फूँका।

(1.150) नकुल ने सुधोष और सहदेव ने मणिपुष्पक शंख फूँके

‘ततः श्वेतैर्हयैर्युक्ते’—चित्ररथ गन्धर्वने अर्जुनको सौ दिव्य घोड़े दिये थे। इन घोड़ोंमें यह विशेषता थी कि इनमेंसे युद्धमें कितने ही घोड़े क्यों न मारे जायें, पर ये संख्यामें सौ-के-सौ ही बने रहते थे, कम नहीं होते थे। ये पृथ्वी, स्वर्ग आदि सभी स्थानोंमें जा सकते थे। इन्हीं सौ घोड़ोंमेंसे सुन्दर और सुशिक्षित चार सफेद घोड़े अर्जुनके रथमें जुते हुए थे।

‘महति स्यन्दने स्थितौ’—यज्ञोंमें आहुतिरूपसे दिये गये घीको खाते-खाते अग्निको अजीर्ण हो गया था। इसीलिये अग्निदेव खाण्डववनकी विलक्षण-विलक्षण जड़ी-बूटियाँ खाकर (जलाकर) अपना अजीर्ण दूर करना चाहते थे। परन्तु देवताओंके द्वारा खाण्डववनकी रक्षा की जानेके कारण अग्निदेव अपने कार्यमें सफल नहीं हो पाते थे। वे जब-जब खाण्डववनको जलाते, तब-तब इन्द्र वर्षा करके उसको (अग्निको) बुझा देते। अन्तमें अर्जुनकी सहायतासे अग्निने उस पूरे वनको जलाकर अपना अजीर्ण दूर किया और प्रसन्न होकर अर्जुनको यह बहुत बड़ा रथ दिया। नौ बैलगाड़ियोंमें जितने अस्त्र-शस्त्र आ सकते हैं, उतने अस्त्र-शस्त्र इस रथमें पड़े रहते थे। यह सोनेसे मढ़ा हुआ और तेजोमय था। इसके पहिये बड़े ही दृढ़ एवं विशाल थे। इसकी ध्वजा बिजलीके समान चमकती थी। यह ध्वजा एक योजन (चार कोस) तक फहराया करती थी। इतनी लम्बी होनेपर भी इसमें न तो बोझ था, न यह कहीं रुकती थी और न कहीं वृक्ष आदिमें अटकती ही थी। इस ध्वजापर हनुमानजी विराजमान थे।

‘स्थितौ’ कहनेका तात्पर्य है कि उस सुन्दर और तेजोमय रथपर साक्षात् भगवान् श्रीकृष्ण और उनके प्यारे भक्त अर्जुनके विराजमान होनेसे उस रथकी शोभा और तेज बहुत ज्यादा बढ़ गया था।

‘माधवः पाण्डवश्चैव’—‘मा’ नाम लक्ष्मीका है और ‘धव’ नाम पतिका है। अतः ‘माधव’ नाम लक्ष्मीपतिका है। यहाँ ‘पाण्डव’ नाम अर्जुनका है; क्योंकि अर्जुन सभी पाण्डवोंमें मुख्य हैं—‘पाण्डवानां धनञ्जयः’

(गीता १०। ३७)।

अर्जुन ‘नर’ के और श्रीकृष्ण ‘नारायण’ के अवतार थे। महाभारतके प्रत्येक पर्वके आरम्भमें नर (अर्जुन) और नारायण (भगवान् श्रीकृष्ण)-को नमस्कार किया गया है—‘नारायणं नमस्कृत्य नरं चैव नरोत्तमम्’। इस दृष्टिसे पाण्डव-सेनामें भगवान् श्रीकृष्ण और अर्जुन—ये दोनों मुख्य थे। संजयेने भी गीताके अन्तमें कहा है कि ‘जहाँ योगेश्वर भगवान् श्रीकृष्ण और गाण्डीव-धनुषधारी अर्जुन रहेंगे, वहाँपर श्री, विजय, विभूति और अटल नीति रहेगी’ (१८। ७८)।

‘दिव्यो शङ्खी प्रदध्मतुः’—भगवान् श्रीकृष्ण और अर्जुनके हाथोंमें जो शंख थे, वे तेजोमय और अलौकिक थे। उन शंखोंको उन्होंने बड़े जोरसे बजाया।

यहाँ शंका हो सकती है कि कौरवपक्षमें मुख्य सेनापति पितामह भीष्म हैं, इसलिये उनका सबसे पहले शंख बजाना ठीक ही है; परन्तु पाण्डव-सेनामें मुख्य सेनापति धृष्टद्युम्नके रहते हुए ही सारथि बने हुए भगवान् श्रीकृष्णने सबसे पहले शंख क्यों बजाया? इसका समाधान है कि भगवान् सारथि बनें चाहे महारथी बनें, उनकी मुख्यता कभी मिट ही नहीं सकती। वे जिस किसी भी पदपर रहें, सदा सबसे बड़े ही बने रहते हैं। कारण कि वे अच्युत हैं, कभी च्युत होते ही नहीं। पाण्डव-सेनामें भगवान् श्रीकृष्ण ही मुख्य थे और वे ही सबका संचालन करते थे। जब वे बाल्यावस्थामें थे, उस समय भी नन्द, उपनन्द आदि उनकी बात मानते थे। तभी तो उन्होंने बालक श्रीकृष्णके कहनेसे परम्परासे चली आयी इन्द्र-पूजाको छोड़कर गोवर्धनकी पूजा करनी शुरू कर दी। तात्पर्य है कि भगवान् जिस किसी अवस्थामें, जिस किसी स्थानपर और जहाँ कहीं भी रहते हैं, वहाँ वे मुख्य ही रहते हैं। इसीलिये भगवान्ने पाण्डव-सेनामें सबसे पहले शंख बजाया।

जो स्वयं छोटा होता है, वही ऊँचे स्थानपर नियुक्त होनेसे बड़ा माना जाता है। अतः जो ऊँचे स्थानके कारण अपनेको बड़ा मानता है, वह स्वयं वास्तवमें छोटा ही होता है। परंतु

जो स्वयं बड़ा होता है, वह जहाँ भी रहता है, उसके कारण वह स्थान भी बड़ा माना जाता है। जैसे भगवान् यहाँ सारथि बने हैं, तो उनके कारण वह सारथिका स्थान (पद) भी ऊँचा हो गया।

सम्बन्ध—अब संजय आगेके चार श्लोकोंमें पूर्वश्लोकका खुलासा करते हुए दूसरोंके शंखवादनका वर्णन करते हैं।

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः।