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Chapter 01, Verse 11
अयनेषु च सर्वेषु यथाभागम् अवस्थिताः |
भीष्मम् एवाभिरक्षन्तु भवन्तः सर्व एव हि॥ 11॥
ayanesu cha sarvesu yathabhagam avasthitah |
bhishmam evabhiraksantu bhavantah sarva eva hi॥ 11॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
ayanesu |
At the strategic points; in the formations or positions (on the battlefield) |
|
cha |
And |
|
sarvesu |
In all |
|
yathabhagam |
According to the division; as per respective responsibilities or roles |
|
avasthitah |
Positioned; stationed |
|
bhishmam |
To Bhishma, the Kaurava commander-in-chief |
|
eva |
Alone; only |
|
abhiraksantu |
Protect; provide support |
|
bhavantah |
All of you (a respectful address to the warriors) |
|
sarva |
All |
|
hi |
Indeed; surely |
Translation
“You all have to gather at your assigned position within the Army’s phalanx and support Grandfather Bhishma wholeheartedly.”
Context of the Verse
In this verse, Duryodhana, the leader of the Kauravas, continues his motivational address to his warriors. This instruction comes as part of his strategic command on the battlefield of Kurukshetra.
Explanation
“Ayaneshu cha sarveshu yatha-bhagam avasthitah”; Positioned strategically in all formations. Duryodhana observes that the Kaurava army has already taken their positions in several strategic locations.
‘Ayaneshu’ indicates strategic military positions or defensive arrangements created to respond to the Pandavas.
“yatha-bhagam avasthitah” meaning that the warriors to remain at their respective places as per the battle plan.
“Bhishmam evabhirakshantu bhavantah sarva eva hi”; You all must protect Bhishma.
Duryodhana has a massive army but he wants to protect Bhishma. Bhishma is an invincible warrior, but still Duryodhana orders his army to cover him, fearful that the Pandavas will seek to assassinate him early.
The word “bhavantah sarva eva hi” (all of you indeed) are the all-inclusive and unambiguous words of God; meaning every last warrior must seek to protect Bhishma.
Deeper Insights:
Duryodhana’s Reliance on Bhishma: This verse shows how Duryodhana doesn’t yet have any real confidence in his army. Earlier, he spoke very highly about his warriors, but now he tells Dakshinamurti that Bhishma is their chief pillar. On Bhishma’s fall, the spirits of Kaurava army would break.
Bhishma’s Vow & Its Implications: Bhishma had sworn that he would not kill the Pandavas, in particular Arjuna. Duryodhana was aware of this; hence kept on being insecure about the war. He is fearful and desperate to protect Bhishma rather than inspire his army to fight valiantly.
Psychological Warfare: This verse also describes Duryodhana’s attempt of psychological motivation. By stressing the importance of protecting Bhishma, perhaps he is trying to boost the morale of his own army. But it also warns that he is anxious about Bhishma’s survival, which might raise doubts in the minds of his warriors.
Compare Arjuna-Krishna to Pandavas’ Leadership: Unlike this single warrior model, Arjuna and Krishna never depended only on that one warrior, and they battled this way by dharma. This was a noble effort, but Duryodhana required strength as much as righteousness and Bhishma was as much a father figure for the Kauravas as Karna was for himself. This is a crucial contrast in leading styles between either side.
Leaning On Outer Might Is a Weakness: Duryodhana’s fear shows that too much reliance on outside strength makes you insecure. Diversification of weapons is powerful but true strength is faith in God, righteousness, and self-confidence.
Attachment Causes Panic: Duryodhana is obsessed with power and victory, naturally he is fearful. It later teaches that one must act with detachment and not be attached to outcome.
Great leaders trust all the warriors, not just one: Leadership evolves around trust in the team. Later, when a true leader leads out of guidance, wisdom, and inner strength rather than fear (in the face of adversity) Krishna teaches the same.
Weakness and Dependence: Duryodhana’s Insecurity and Relying on Dronacharya in Bhagavad Gita Chapter 1, Verse 11. He orders his kshatriyas to defend Bhishma, saying that he is afraid that Bibhadra can see that they will lose without Bhishma. This verse also teaches us that true might has a source, and if that source is prayer; not physical force nor power.
Chapter 01, Verse 12
तस्य संजनयन् हर्षं कुरुवृद्धः पितामहः |
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥ 12॥
tasya sanjanayan harsam kuruvrddah pitamahah |
simhanadam vinadyoccaih sankham dadhmau pratapavan॥ 12॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
tasya |
Of him (referring to Duryodhana) |
|
sanjanayan |
Creating; causing |
|
harsam |
Joy; enthusiasm |
|
kuruvrddah |
The eldest of the Kurus (meaning Bhishma) |
|
pitamahah |
Grandfather (a term used for Bhishma) |
|
simhanadam |
Roar of a lion |
|
vinadyoccaih |
Roaring loudly |
|
sankham |
Conch |
|
dadhmau |
Blew |
|
pratapavan |
Glorious; mighty |
Translation
“Pitamaha (Bhishma) sounded his conch with the ferocity of a lion, aiming to bring joy to Duryodhana. He intended to play a mood booster for his grandson. Blowing the conch at once loudly and, with readied intent, Bhishma, signaled his readiness to leave nothing behind in this upcoming war! Moreover, he tried to portray an eternal emblem of Lord Krishna also with the help of the conch. But Bhishma himself would not triumph against the pandavas, for the all-knowing one, Krishna, chose to stand with them.”
Context of the Verse
This verse describes what Bhishma, the Kaurava army’s commander-in-chief did after Duryodhana’s address.
Chapter 01, Verse 13
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः |
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्॥ 13॥
tatah sankhas cha bheryas cha panavanaka-gomukhah |
sahasaevabhyahanyanta sa sabdas tumulo bhavat॥ 13॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
tatah |
Then |
|
sankhas |
Conches |
|
cha |
And |
|
bheryas |
Drums |
|
cha |
And |
|
panava-anaka-gomukhah |
Cymbals, kettledrums, and horns |
|
sahasa |
Suddenly; all at once |
|
eva |
Indeed |
|
abhyahanyanta |
Were sounded; struck |
|
sa |
That |
|
sabdas |
Sound |
|
tumulo |
Tumultuous; uproarious |
|
bhavat |
Became; arose |
Translation
“Then a great noise was made from the sudden trumpet, drum, horn, conch shell and bugle.”
Context of the Verse
This verse depicts the majestic imagery of the battlefield as both sides prepare for war. This is a verse that describes the response of the rest of the warriors in the Kaurava army after Bhishma blew his conch in the previous verse.
Chapter 01, Verse 14
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ |
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः॥ 14॥
tatah svetaih-hayair-yukte mahati syandane sthitau |
madhavah Pandavas-caiva divyau sankhau pradadhmatuh॥ 14॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
tatah |
Then, at that moment |
|
svetaih |
White |
|
hayaih |
Horses |
|
yukte |
Yoked or harnessed |
|
mahati |
Magnificent |
|
syandane |
Chariot |
|
sthitau |
Stationed, standing |
|
madhavah |
Lord Krishna |
|
pandavah |
Arjuna |
|
cha |
And |
|
eva |
Indeed |
|
divyau |
Divine or celestial |
|
sankhau |
Conch shells |
|
pradadhmatuh |
Blew |
Translation
“At this time their divine, golden chariot was joined with white horses, Lord Krishna (Madhava) and Arjuna (Pandava) blew their heavenly conch shells.”
Context of the Verse
This verse comes at a critical juncture in the first chapter as the armies of the Pandavas and Kauravas stand at the battlefield of Kurukshetra. With the war almost being fought, conch shells are blown by warriors on either side as a sign of commencing the war.
Now we shift to the story of Arjuna and Lord Krishna. They ride upon a great chariot pulled by snow white horses, representative of purity and divine power. Krishna, as Madhava (his godly note and mastery), and Arjuna, the glorious Pandava warrior, blow their divine conch shells. This action prepares them for the war of the righteous and calls on divine vibrations to empower their side.
Chapter 01, Verse 15
पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः |
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः॥ 15॥
panchajanyam hrsikeso devadattam dhananjayah |
paundram dadhmau mahasankham bhimakarma vrkodarah॥ 15॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
Panchajanyam |
Krishna’s conch, named after the demon Panchajana, whom Krishna killed in an earlier incarnation |
|
hrsikeso |
Another name of Lord Krishna, means “the Master of the senses.” |
|
devadattam |
Arjuna’s conch, “God-gifted.” |
|
dhananjayah |
Another name of Arjuna, means ” the wealth-conquering.” |
|
Paundram |
The conch (sankh) of the Bhima who blew it vigorously and it produced a great sound |
|
dadhmau |
Blew or sounded |
|
mahasankham |
Great conch |
|
bhimakarma |
Bhima, of mighty deeds |
|
vrkodarah |
Another name of Bhima, meaning “wolf-bellied,” describing his rapacious appetite |
|
|
|
Translation
“Hrishikesha (another name of Lord Krishna) blew his conch shell, the Panchajanya, Arjuna blew the Devadatta, and Bhima, of great actions, the Paundra, the strongly blaring conch shell.”
Context of the Verse
This part depicts the warriors on opposite sides of the battlefield of Kurukshetra that were making themselves ready to go for war. With the cluster of conch shells blown, the great battle is about to begin.
They are considered sacred by the sea people there, who describe them as symbols of the warrior’s readiness and valor. Every conch shell referenced in this verse has a greater significance:
Panchajanya stands for purity and spiritual help, as it is connected to Krishna, the chariot rider and advisor of Arjuna.
And the Devadatta – used by Arjuna – represented his heavenly gifts and combat skill.
Paundra, which belongs to Bhima, symbolizes his power and might.
It is a powerful verse that speaks to the readiness and resolution of the Pandavas, their belief in Krishna’s guidance, and their combined strength .
Explanation
Lord Krishna also known as Rikesh. In Sanskrit words have deep meanings. Rishika means senses and Esha means controller or master. So basically Lord Krishna is like the boss of our senses. We have five senses that help us experience the world around us. It is pretty amazing how we can know what is going on thanks to our senses. Nowadays we have even got fancy extensions of our senses like TVs and newspapers that keep us informed about the world. But here is the catch our senses can not give us all the absolute knowledge. The government keeps a close eye on us TVs and the internet regulating these senses we rely on. Just like that Lord Krishna has gifted us our senses too. If we delve into basic books we will discover our eyes only pick up a teeny part of the electromagnetic spectrum around 400 to 700 or 900 nanometers not an inch further. It is called vibgyor, the rainbow visible to us. Objects with light beyond what we can see are pretty cool. Our senses only show us a tiny bit of what is real in this world. Truth is our senses do not tell the whole story not even about we can see. And it comes to spirit that is a whole other level beyond what our senses can grasp. It is only when Lord Krishna gives us a nudge that we start to really understand. After all he is in charge of all our senses including our mind (which counts as a sense too, 6th sense).
In the Bhavad Gita Lord Krishna tells Arjuna that our senses have limitations. Our mind which is the sixth sense also has limitations. Similar to how a dog’s mind cannot grasp advanced sciences, a child’s mind needs schooling to prepare for the future. Just like that our minds have limits too. So why do we believe that through research using our senses and minds. We can fully understand God and spirit. Our senses only offer a tiny glimpse into the world. Is not it just common sense? Our minds have limits. So sometimes scientists were either not sure about God or did not believe in God. They were actually trying to find out the absolute truth. Like what is the deal with this world? Where did it even come from? Nowadays though things have kind of shifted towards technology. And we are using science to make stuff for our bodies or brains to feel good. But remember science was also supposed to help us understand the real truth. You will be surprised to know that Schrodinger Heisenberg, Niels Bohr, the founders of all the wonderful technology and all of them were great readers of the Upanishads and the Vedanta, Oppenheimer, Albert Einstein all of them. Some folks who are not as smart say religious folks have blind faith. However scientist Charles Towns or somebody else said that is not quite right. He argues that atheistic scientists actually have blind faith in their minds and senses to understand everything. Is not that blind faith? We know our brains have limits. Believing our minds can grasp the whole truth and relying on research based on that is also blind faith. That is why the Vedas are pretty awesome. Veda still did not rely on your research. You might not grasp the absolute truth. Figure out who crafted your senses. If they are pleased, they can tweak the design so you can grasp the full reality. Lord Krishna, Rishikesh, resides in our hearts and is ready to guide us. He is eager to offer us complete knowledge but we are not interested. We do not surrender to Krishna. Just like a teacher can not teach students unless they surrender by enrolling, following rules, attending classes, wearing uniforms, paying fees. Only then can knowledge be shared. The doctor needs the patient to cooperate for treatment. Agree to surgery by the doctor. We can not go places without trusting the pilot. In everyday life surrender is essential. God provides guidance when we surrender to Him. It is vital to eagerly comprehend the teachings of Bhagavad Gita. Surrender entails following instructions faithfully. Let us grasp the teachings first then strive to follow them wholeheartedly. Krishna will then take complete control of our being guiding us towards actions that bring joy to us and others.