DAY - 6

SLOKA-10

"Aparyatmam Tadasmakam Balam Bheeshmabhirakshitam ,
Parayaptam Twidametasham Balam Bheemabhirakshitam"       ......I   10   I

The plain reading of the sloka indcates that - as thought by Duryodhana and
addressed to his side of the warriors and soldiers -


"Kauravas are fully competent as they are well-armed and  the Eleven
Akshyoinies comprising a number of 'Maharathas"are  led and inspired by
Bhishma Pitamaha as the Chief Captain.


Whereas,  the Pandavas' side is armed and equipped only by Seven such
Akshyoinies and led by Bhima and others, not comparable to Bhishma, Drona,
Kripa etc.,

(Note:-It is significant to note that all the English translations I referred - the publications and that are available on a number of websites on this subject - bear the above mentioned version. Hence the following explanation) ;-

The subtle interpretation of the Sloka as revealed in Gita Vivruti is:-

Duryodhana apprehended that, despite the large number of  army troops and the
Maharathas as compared with the Pandavas' side, his side would not overpower the other side. He knew fully well the incredible physical and moral strength possessed by Bhima and the magnificent knowledge of Archery by Arjuna.

 In fact, Duryodhana himself had experienced a number of one-one-one fight with Bhima when they were staying together in Hastinavati when Bhima with his immense stength and knowledge of Gadha Prahara used to challenge his opponents even without the "Gada". He would pull and remove large and wide trees bare handed and throw them on the opponents thus killing tens and hundreds of them. Bhima was also fighting with the wild and roaring lions, tigers and the elephants and would throw an elephant on other wild animals, thus using them as though they are his defensive aids and weapons.

With this background and the kind of evaluation of the capabilities of Pandavas, particularly the Bhima and the Arjuna, by Duryodhana, it is quite natural and apparent tha t he he apprehended "APARYATMAM" - that Kauravas will NOT be able to win over the Pandavas. He further states that the warriors and the captains on the side of the Pandavas will be "PARYAPTAM' - that is, will BE able to gain victory.

Duryodhana also uses the word "Tath" ( Tath + Asmakam )= Tadasmakam).
By using "Tath" he referred to " That " army led by so-called warriors and captains who had one or the other vow and curse or self-motivated making them weak-minded in moral strength, if not physical.
 ( as detailed in Sloka-8 's interpretation of  my notes on DAY-5 )

That the interpretation as revealed by Rayaru in Gita Vivruti is exactly according to the PURPORT of Lord Krishna Himself, as addressed to Arjuna is quite clear and evident from the Sloka following immediately next:- That is 11th sloka:-

SLOKA-11

"Ayaneshu cha sarveshu Yathabhaganavasthtaha I Bheesmamevabhi rakshantu bhavanataha sarva eva hi" ......  11.   ( The meaning and purport of the word "Hi" here is= In view of what is stated above)

Duryodhana continues to address Dronacharya thus:-

In view of what I said, every one of you should firmly pre-position yourself in all the strategic points and protect Bhishma from all the sides so that when he is engaged in the fight none from the other side attack him from behind.

It may be noted here that in case Duryodhana's assessment of the strength and capability of Kauravas led by Senadhipati Bhisma was good  and sufficient enough, he would certainly not requested Dronachrya and others to give special attention to the safety of Bhishma.

Hence, the plain and ordinary translations are misguiding as they affect the fundamental meaning itself when a Sloka is read in isolation and not connected to its previous or the next one. Sri Rayaru, of course, has not violated this basic method of interpretation of this  magnum opus of Mahabharata.

NB-Each Chapter, Sloka and word (pada, avyaya, pratyaya -suffixes or prefixes, as the case may be found in  Srimad Bhagavadgita  are Inter and intra-related in their meaning according to the given context or situation with the next following Sloka or the Chapter. They are so framed and addresed by Lord Krishna with a definite and deliberate intention and to convey the message to the entire humanity. Their plain meaning does not reveal the subtle or the hidden one because Gita is nothing other than the summary of Upanishads- meaning, having secret interpretations for several Slokas.

DAY- 5

CHAPTER -1 (ARJUNA VISHADA YOGA)  is continued....

SLOKAS- 4, 5 and 7  :-   They have the plain meaning as addressed by Duryodhana to Dronacharya.

But, a pertinent aspect is - Duryodhana was a worried person as soon as he observed the army of soldiers in 7 Akshoyinies on Pandavas' side, as he had not expected such a large number. Though his side had 11 Akshyonies, Duryodhana never imagined that having just returned from the forests and Ajnatavasa, only a negligible number of soldiers would join the Pandavas. He, therefore, felt disappointed.

SLOKA- 8 and 9 : The plain reading of these two Slokas reveal that- Duryodhana conveys to Dronacharya the names of the brave leaders and the renowned valiants such as "Bhavaan, meaning Dronachaya himself, Bhishma, Karna, Kripa, Aswaththama, Vikarana and Bhurishrava who are present on the battlefield(8). Duryodhana further adds-"They are all known for their courage and valour OR they have come prepared to sacrifice their life for him (Duryodhana)

SUBTLE MEANING OF SLOKAS 8 & 9 as in Geeta Bhashya is:-

These two slokas have significant "Guhya" (inner secret) meaning and reveal the anxiety from which Duryodhana suffered (Duryodhana Vishada). While naming the brave leaders of Kaurava Sainya, he first names Acharya Dronacharya. It may be noted that he was a Brahmin i.e., a non-Khsatriya. It was not his  bounden duty  (vihita karma) to have opted  for participating in the war. More so because Brahmins are considered to be soft  and less brave as far as waging a fight with a varieties of arms and weapons when compared to Kshatrian soldiers. Morevoer,  Dronacharya had a personal motive in joiniing the Kauravas side as he had grudge against King Drupada.

Hence, while taking the name of Droncharya, Duryodhana makes a sarcastic comment-Bhavaan..."

Next, he named Pitamaha Bhishma, the chief Warrior on the side of Kauravas. Though unparalleled to any other brave leaders, Bhishma had promised before accepting to lead the 11 Akshoyanies that he would not be taking the life of any of the Pandavas. This position of Bhishma was worrying Duryodhana.
The next warrior named was Karna, who was not supposed to engage himslef in fighting till Bhishma was defeated. Further, Karna had been cursed by his guru Lord Parshurama to the effect that when engages his enemy in a "competition" with others he would lose the fight. This was also a valid reason for Duryodhan's agony.

Therefore, he further mentions in Sloka 9 that, "they all are brave and valiant and have expertise in handling several kinds of arms etc., (Astra-Shastra galu), but are prepared to sacrifice themselves for him. The utterance of " sacrificing their lives...." itself indicates the negative outcome of fight apprehended by Duryodhana, revealing his "Vishada"- Anxiety and worry.

DAY 4

                                                                       D A Y - 4

                                              CHAPTER-1

SLOKA- 2 :-  Sanjaya answered thus:-

Looking at the assembled army of soldiers on the Pandavas' side, Duryodhana went swiftly towards Guru Dronacharya and stated :

SLOKA- 3:- Look at the mighty army of Panduputras ready for the battle and led by your wise pupil and the son of King Drupada- Drustadyumnya.

SUBTLE interpretation in Gita Bhashya /Vivruti:

Duryodhana deliberately mentions  to Dronacharya -"Drupada putra" and "your wise pupil"  (referring to Drustadyumna) in order to arouse his anger and animosity, as the Acharya had a long-standing grudge against King Drupada. Also as Drustadyumna had also been taught "Shastravidya" by the Acharya but now the same pupil has chosen to be on the other side, deciding to use the knowledge against his own guru. In this sloka- two meanings are derived -

1."Pasyaitam panduputranam, Acharya" (watch the mighty army of panduputras) and;

2."Pasyaitam, panduputranam  Acharya" (Look,  the guru of Panduputras - as Dronacharya had also taught the panduputras )

                                           ********

Day 3

                                                                 

                                                          CHAPTER - 1

                                                                   S L O K A -1 

         A plain and cursory reading of the sloka indicates that King Dhrutarashtra questioned Sanjaya as to what,"his" children and the Pandavas assembled on the battlefield of Kurukshetra, renowned as Dharmakshetra ( i.e., whoever comes and stays on this field gets pious thoughts only and gets rid of envy or hatred ) have done.

         The SUBTLE interpretation of the Sloka as in Gita Vivruti is thus:-    At the very outset, it appears quite amusing that a person of the standing of a renowned King should have posed such a casual question to Sanjaya as to what the two sides have done. What else the warriors on the battlefield with a declared battle could have done other than engaging themselves in mutual fight?. As such the purport of the Sloka and what went in the mind of Dhiratarashtra is as below:-

•   It is ironical that though Dhritarashtra knew very well that with Lord Krishna's complete support to the Pandavaas, their victory is utmost certain, he thought of knowing the situation on the battlefield. 
•   As Dhritarashtra knew the nature of Yudhishtira, he still had a ray of hope that his children might win the war OR at the last moment Pandavas might withdraw from the fight which in other words meant victory to Kauravas. This evidently exposes the evil attitude and the biased approach of "Putra Vyamoha" Dhritarashtra towards the children of his own brother. That is, in considering his 100 children  - the Durodahanas - only as the descendants of Kuru Vansha and not his nephews - the Pancha Pandavas.

          It is also significant to note that 10 days of war were already over and Pitamaha Bhishma  was defeated already when Sanjaya commenced explaining the incidents of the battlefield by virtue of his Doora Darshana and Doora Shravana capabilities as granted by Lord Vedavyasaru before the beginning of the 11th day war.  Dhritarashtra was shocked to know the defeat of Bhishma and in utter curiosity insisted upon Sanjaya to expalin the progress of the war since the Day-1.

     

Day 2

All the 18 Parvas of the Mahabharatha are summarised in of 18 Adhyayas (Chapters) of Bhagavadgeeta  in such a manner that each Parva is co-related (Samanvaya) to its corresponding Adhyaya.

The entire 18 chapters of Geeta are divided into three 'Shatkaas" i.e., 6 Chapters under each Shatka :-

1st SHATKA:-The first set of 6 chapters describe the importance of duty prescribed to each one of us, that is - Vihita Karmanushtana or Kartavya meaning which is the essential element for gaining the required "knowledge"i.e., "Jnana"

Here "JNANA" means Paramarthika or Tatva Jnana- the  quest or desire in finding out the significance of our existence in this mankind and how each one of us is controlled by an unseen and the ever Supreme Power.  We are maneuvered according to our "karma" i.e., the credentials of each one of us in various births in the past. This Supreme power in whatever name one choses to refer Him, according to his present religion or faith, wields complete and unqualified control over every soul on this universe but is not controlled by anyone. By being within us all the time He inspires and provokes us ( Prerana) to carry on with our Karma Yoga, Jnana Yoga, Dhyana Yoga as well as Bhakti Yoga without an iota of his involvement or expectations of any kind from his devotees, except of course unblemished Bhakti, and dedication (Shraddhe). While Nirvutta karmanushtana (performing our kartavya without expecting its outcome-“Phalapeksha” ) is the external support (bahiranga sadhana) for Jnana Yoga, Dhyana Yoga is the internal support (Antaranga sadhana).

Shri.Madhvacharya describes this as...."Sarva karta Na kriyathe tam Namami Ramapatim" and when we pray Him, He grants us our needs and wishes......"Asmad Ishtaika Karyyaya Purnaya Haraye Namaha"----(Dwadasha Stotra- Stotra-2, Slokas 5 and 9 ).

2nd SHATKA:- The second set of 6 chapters of the Geeta narrate the importance and definition of Bhakti-" The Devotion" and various stages and forms of gaining  "The Knowledge" - The JNANA, and the essential characteristics and ingredients require to be inculcated in us in order to attain the both.

3rd SHATKA:- The third and the last 6 chapters are nothing but the narration, reiteration and more detailed explanation of whatever has been said in the previous  TWO SHATKAS  - comprising the 12 Chapters.  The Significant aspect is that the last Chapter-the 18th- the Sanyasa Yoga, comprising 78 slokas, is the summary and embodiment of the entire Bhagavad Geeta.

The fight in the war is not only between the Kauravas and the Pandavas. It is in essence the fight between the Dharma and the Adharma, the Good and the Bad. The Lord Krishna's address to Arjuna in the battlefield of Kurukshetra (called the "Dharma Kshetre"... in the first Sloka) is only a "pretext" to select such an unusual platform and situation to address him. Arjuna is none other than the Indra – the  Trailokyadhipati. Obviously, he did not require such a detailed upadesha of Upanishats and "Brahma Vidya".  Therefore, Indra, as one among several "JEEVAS", has represented EACH one of us to putforth on each of every tenet of our life and existence in this unique universe.

This method of 'Dharmopadesha' to Arjuna by the Lord Krishna also indicates strongly the necessity of repetition and reiteration particularly in the field of gain of Vedic/Divine Knowledge, as several doubts enter the minds of a human being regarding its mandatory character and its instant usefulness in our day to day life. As it is the general  human tendency to expect or demand the payment for whatever is our Labour - "Kamya Phala", Lord Krishna has deliberately resorted to such a detailed narration in the last 6 chapters ( and more so the 18th), so that His unprecedented advice remains firm indelible and strong in his “Bhaktaas”- and of course Arjuna is one such devotee who cleared all his doubts and performed his bounden Duty- “Vihita Karma Anushtana” as prescribed and ordained to his present status-  A Kshatriya in a Battlefield.

Day 1

l   Harihi Om  l

Dharmakshetre Kurukshetre Samaveta Uvutsavaha l

Mamakaha Pandavaschaiva Kima kurvatha Sanjaya l     (1)

"Mahabharataparijata Madhubhootam Geetam Upanibabandha"

                                                                                -Sri Ananda Teertharu

Om ll "Lakshminarayanam Natva Purnabodhan Guroonapi l                       

Kurmaha Shrikrisnageetaya Bhashyadyuktarthasangraham"

                                                                                       -Shri.Raghavendra Teertharu.

P R E A M B L E:- To make an attempt to understand the Almighty, one needs to fully understand the sacred Vedas. But, the study and correct interpretation of Vedas could be an extremely difficult exercise even by a learned scholar, as each pada (word) has several meanings. And unless an appropriate meaning is applied for a particular verse - in its proper context - there is, invariably, a chance for misinterpretation. This would result in misleading everyone.

Hence, for the benefit of every one of us, Lord Vedavyasa authored the great epic, the Mahabharatha consisting of 18 Parvas. Amongst these the Geetopadesha is in Bheeshma Parva. As described by Sri Madhvacharya in his 2 unique creations on Geeta Bhashya and Getta Tatparya -"While Mahabharata is considered a Parijatha tree, Geeta is considered as its essence.

Sri.Raghavendra Teertharu, having the reputation as " kamadhenu and kalpavruksha" has been extremely kind enough to author 51 Granthas on Madhva Philosophy and all of his creations are simple, eloquent and easily understood by the vedanta students and the beginners. 

He has explained the Vyakhayanas of Sri Madhvacharya and Teeka Kritpadaru and offered the correct and appropriate interpretation of each and every sloka and every word (pada) therein.

The "GITA VIVRUTI" is published by the Poornaprajna Samshodhana Mandiram, Bangalore in 2008. 15 revered scholars of the Vidyapeetha have translated the sanskrit version of al the 18 Adhayas of this great work of Sri Raghavendra Teertharu into kannada.

I, now, intend to summarize the entire Gita Vivruti - (Adhyaya) Chapter wise. While doing so I would select certain important and ever-popular slokas of each Adhyaya which are misunderstood in general, as only the plain dictionary ( Shabda Kosha) meaning is taken and applied by various interpreters since time immemorial.