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.