Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (8 page)

Bg 1.8

TEXT 8

TEXT

bhavān bhīṣmaś ca karṇaś ca

kṛpaś ca samitiṁ-jayaḥ

aśvatthāmā vikarṇaś ca

saumadattis tathaiva ca

SYNONYMS

bhavān-
yourself;
bhīṣmaḥ-
Grandfather Bhīṣma;
ca-
also;
karṇaḥ-
Karṇa;
ca-
and;
kṛpaḥ-
Kṛpa;
ca-
and;
samitiñjayaḥ
-always victorious in battle;
aśvatthāmā-
Aśvatthāmā;
vikarṇaḥ-
Vikarṇa;
ca-
as well as;
saumadattiḥ-
the son of Somadatta;
tathā-
and as;
eva-
certainly;
ca-
and.

TRANSLATION

There are personalities like yourself, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhuriśravā, who are always victorious in battle.

PURPORT

Duryodhana mentioned the exceptional heroes in the battle, all of whom are ever-victorious. Vikarṇa is the brother of Duryodhana, Aśvatthāmā is the son of Droṇācārya, and Saumadatti, or Bhūriśravā, is the son of the King of the Bāhlīkas. Karṇa is the half brother of Arjuna, as he was born of Kuntī before her marriage with King Pāṇḍu. Kṛpācārya married the twin sister of Droṇācārya.

Bg 1.9

TEXT 9

TEXT

anye ca bahavaḥ śūrā

mad-arthe tyakta-jīvitāḥ

nānā-śastra-praharaṇāḥ

sarve yuddha-viśāradāḥ

SYNONYMS

anye-
many others;
ca-
also;
bahavaḥ-
in great numbers; śūrāḥ-heroes; mad-arthe-for my sake;
tyakta-jīvitāḥ-
prepared to risk life;
nānā-
many; śastra-weapons;
praharaṇāḥ-
equipped with;
sarve-
all of them;
yuddha-
battle;
viśāradāḥ-
experienced in military science.

TRANSLATION

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.

PURPORT

As far as the others are concerned-like Jayadratha, Kṛtavarmā, Śalya, 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 Kurukṣetra 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.

Bg 1.10

TEXT 10

TEXT

aparyāptaṁ tad asmākaṁ

balaṁ bhīṣmābhirakṣitam

paryāptaṁ tv idam eteṣāṁ

balaṁ bhīmābhirakṣitam

SYNONYMS

aparyāptam-
immeasurable;
tat-
that;
asmākam-
of ours;
balam-
strength;
bhīṣma-
by Grandfather Bhīṣma;
abhirakṣitam-
perfectly protected;
paryāptam-
limited;
tu-
but;
idam-
all these;
eteṣām-
of the Pāṇḍavas;
balam-
strength;
bhīma-
by Bhīma;
abhirakṣitam-
carefully protected.

TRANSLATION

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhīṣma, whereas the strength of the Pāṇḍavas, carefully protected by Bhīma, 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 Bhīṣma. On the other hand, the forces of the Pāṇḍavas are limited, being protected by a less experienced general, Bhīma, who is like a fig in the presence of Bhīṣma. Duryodhana was always envious of Bhīma because he knew perfectly well that if he should die at all, he would only be killed by Bhīma. But at the same time, he was confident of his victory on account of the presence of Bhīṣma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.

Bg 1.11

TEXT 11

TEXT

ayaneṣu ca sarveṣu

yathā-bhāgam avasthitāḥ

bhīṣmam evābhirakṣantu

bhavantaḥ sarva eva hi

SYNONYMS

ayaneṣu-
in the strategic points;
ca-
also;
sarveṣu-
everywhere;
yathābhāgam-
as they are differently arranged;
avasthitāḥ-
situated;
bhīṣmam-
unto Grandfather Bhīṣma;
eva-
certainly;
abhirakṣantu-
support may be given;
bhavantaḥ-
all of you;
sarve-
respectively;
eva-
certainly;
hi-
and exactly.

TRANSLATION

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

PURPORT

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

Bg 1.12

TEXT 12

TEXT

tasya sañjanayan harṣaṁ

kuru-vṛddhaḥ pitāmahaḥ

siṁha-nādaṁ vinadyoccaiḥ

śaṅkhaṁ dadhmau pratāpavān

SYNONYMS

tasya-
his;
sañjanayan-
increasing;
harṣam-
cheerfulness;
kuru-vṛddhaḥ
-the grandsire of the Kuru dynasty (Bhīṣma);
pitāmahaḥ-
the grandfather;
siṁha-nādam-
roaring sound, like a lion;
vinadya-
vibrating;
uccaiḥ
-very loudly;
śaṅkham-
conchshell;
dadhmau-
blew;
pratāpavān-
the valiant.

TRANSLATION

Then Bhīṣma, 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.

PURPORT

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

Bg 1.13

TEXT 13

TEXT

tataḥ śaṅkhāś ca bheryaś ca

paṇavānaka-gomukhāḥ

sahasaivābhyahanyanta

sa śabdas tumulo 'bhavat

SYNONYMS

tataḥ-
thereafter;
śaṅkhāḥ-
conchshells;
ca-
also;
bheryaḥ-
bugles;
ca-
and;
paṇava-ānaka-
trumpets and drums;
go-mukhāḥ-
horns;
sahasā-
all of a sudden;
eva-
certainly;
abhyahanyanta-
being simultaneously sounded;
saḥ-
that;
śabdaḥ-
combined sound;
tumulaḥ-
tumultuous;
abhavat-
became.

TRANSLATION

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

Bg 1.14

TEXT 14

TEXT

tataḥ śvetair hayair yukte

mahati syandane sthitau

mādhavaḥ pāṇḍavaś caiva

divyau śaṅkhau pradadhmatuḥ

SYNONYMS

tataḥ-
thereafter;
śvetaiḥ-
by white;
hayaiḥ-
horses;
yukte-
being yoked with;
mahati-
in the great;
syandane-
chariot;
sthitau-
so situated;
mādhavaḥ-
Kṛṣṇa (the husband of the goddess of fortune);
pāṇḍavaḥ-
Arjuna (the son of Pāṇḍu);
ca-
also;
eva-
certainly;
divyau-
transcendental;
śaṅkhau-
conchshells;
pradadhmatuḥ-
sounded.

TRANSLATION

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

PURPORT

In contrast with the conchshell blown by Bhīṣmadeva, the conchshells in the hands of Kṛṣṇa 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 Kṛṣṇa was on the side of the Pāṇḍavas.
Jayas tu pāṇḍu-putrāṇāṁ yeṣāṁ pakṣe janārdanaḥ.
Victory is always with persons like the sons of Pāṇḍu because Lord Kṛṣṇa 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 Viṣṇu, or Lord Kṛṣṇa. 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.

Bg 1.15

TEXT 15

TEXT

pāñcajanyaṁ hṛṣīkeśo

devadattaṁ dhanañjayaḥ

pauṇḍraṁ dadhmau mahā-śaṅkhaṁ

bhīma-karmā vṛkodaraḥ

SYNONYMS

pāñcajanyam-
the conchshell named Pāñcajanya;
hṛṣīkeśaḥ-
Hṛṣīkeśa (Kṛṣṇa, the Lord who directs the senses of the devotees);
devadattam-
the conchshell named Devadatta;
dhanañjayaḥ-
Dhanañjaya (Arjuna, the winner of wealth);
pauṇḍram-
the conch named Pauṇḍram;
dadhmau-
blew;
mahā-śaṅkham-
the terrific conchshell;
bhīma-karmā-
one who performs Herculean tasks;
vṛkodaraḥ-
the voracious eater (Bhīma).

TRANSLATION

Then, Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of Herculean tasks, blew his terrific conchshell called Pauṇḍram.

PURPORT

Lord Kṛṣṇa is referred to as Hṛṣīkeśa in this verse because He is the owner of all senses The living entities are part and parcel of Him, and, therefore, the senses of the living entities are also part and parcel of His senses. The impersonalists cannot account for the senses of the living entities, and therefore they are always anxious to describe all living entities as sense-less, or impersonal. The Lord, situated in the hearts of all living entities, directs their senses. But, He directs in terms of the surrender of the living entity, and in the case of a pure devotee He directly controls the senses. Here on the Battlefield of Kurukṣetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hṛṣīkeśa. The Lord has different names according to His different activities. For example, His name is Madhusūdana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses; His name is Vāsudeva because He appeared as the son of Vasudeva; His name is Devakī-nandana because He accepted Devakī as His mother; His name is Yaśodā-nandana because He awarded His childhood pastimes to Yaśodā at Vṛndāvana; His name is Pārtha-sārathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hṛṣīkeśa because He gave direction to Arjuna on the Battlefield of Kurukṣetra.

Arjuna is referred to as Dhanañjaya in this verse because he helped his elder brother in fetching wealth when it was required by the King to make expenditures for different sacrifices. Similarly, Bhīma is known as Vṛkodara because he could eat as voraciously as he could perform Herculean tasks, such as killing the demon Hiḍimba. So, the particular types of conchshell blown by the different personalities on the side of the Pāṇḍavas, beginning with the Lord's, were all very encouraging to the fighting soldiers. On the other side there were no such credits, nor the presence of Lord Kṛṣṇa, the supreme director, nor that of the goddess of fortune. So, they were predestined to lose the battle-and that was the message announced by the sounds of the conchshells.

Bg 1.16, Bg 1.17, Bg 1.18, Bg 1.16-18

TEXTS 16-18

TEXT

anantavijayaṁ rājā