Explanation of Pronoun “Parth” and it’s Meaning

Another pronoun by which Arjuna (अर्जुन) has been referred to is “Parth” (पार्थ) in Bhagwat Geeta, Adhyah 1, Shloka 25 and at many other places.

The formation of the word “Parth” (पार्थ) is पृथा + अण् (Pritha + Ana).

Pritha (पृथा) is name of “Kunti” (The second wife of Pandava) who is mother of Yudhisthir (युधिष्ठिर), Bhima (भीम) and Arjuna (अर्जुन).

Further, with the Noun Pritha (पृथा) Ana (Ana) is added to arrive at the word Parth. Here, “Ana” (used in Hindi and Sanskrit Grammar) is Pratyay (प्रत्यय, तद्धित). This addition gives us the Pronoun Parth which means “Son of Pritha”.

Thus, the three Pandavas were also called as “Parth” but later on this became popular Pronoun for Arjuna among three brothers or among three Sons of Pritha (Kunti). 

Shloka 25

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्

उवाच पार्थ पश्यैतान् समवेतान् कुरुनिति ll (श्लोक २५)

Bhismdronapramukhatah sarveshaam cha mahikshitam

Uwach parth pashyaitaan samvetaan kuruniti ll

Morphophonology (संधि - विच्छेद)

Bhism dron parmukhtah sarveshaam cha mahi kshitam

Uwach parth pashya itaan sam vetaan kuri niti ll (Shloka 25)

Commentary

In front of Bhisma, Drona and all other Kings (rulers) he (Krishna; Hrishikesh) said: Parh (Arjuna, Parth is another name of Arjuna) look at these assembled (massed) Kauravas here.

Hrishikesh and Gudaakesh: Meaning, Relevance and Importance of these Names (Pronouns)

Explanation of words “Hrishikesh” and “Gudaakesh”: Their Relevance as Pronoun, their Importance and their Meaning

Different commentators have explained these two words in different ways. In “Narada Panchratra” has explained these two words as

Hrishikesh (हृषीकेश): Hrishika (हृषीक) + Ish (ईश): Here Hrishka means “Indriya” (Sensory Organs) and Ish means Lord. Thus, “Narada Panchratra” has explained Hrishikesh as “One who is the Lord of Indriya” which contextually here means “Krishna”. Similarly “Narada Panchratra” explains Gudaakesh (गुडाकेश): Gudaakaa (गुडाका) + Ish (ईश): Gudaakaa is a word which means “Nidra (Sleep) or Tandra, that also means Alasya (Laziness) and Ish means Lord. Further breaking down the word Gudaakaa gives us the way this word has been formed Gudaakaa (गुडाका) – Gud + aa + kae + k + tap (गुड + आ + कै + क + टाप~). Thus, “Narada Panchratra” has explained Guddaakesh as “One who has won over Alasya (Laziness) which contextually here means “Arjuna”.

Interestingly, when we analyse the word “Gudaakesh” we find that this word is also used as a pronoun for Lord Shiva. This explanation is nowhere mentioned in Geeta but the fact is that Lord Hanuman (who is considered to be Avtaar of Lord Shiva) is (sitting or marked) on the flag which is attached with the chariot of Arjuna (monkey bannered flag – कपिध्वजः – Shloka 20, Adhyay 1). Is it merely a co – incidence or is this be one of the reasons of calling Arjuna as Guddakesh?

Ksheer Swami (क्षीरस्वामी) while explaining Amarkosh has defined Hrishikesh (हृषीकेश) by using the literal meaning of Hrishik (हृषीक) which means “Indriya”. Hrishik is a word that has been derived from Hrish (हृष) (Dhatu or the root). Hrish means becoming happy or feeling pleasure. Now, Sanskrit texts has defined that people feel pleasure (or as a matter of fact any feeling) through “Indirya (sensory organs)” and therefore these “indirya” are also called Hrishik. Ish is again the same. Thus, Ksheer Swami has defined Hrishikesh as One who is Lord of Indriya or One (Lord) who gives ultimate pleasure. All texts say that one can attain ultimate bliss and pleasure in the Supreme only. Krishna is Lord or the Supreme himself. Therefore, Hrishikesh is a pronoun for Krishna.  

What we have found that in all these explanations these words are taken as

Hrishikesh (हृषीकेश): Hrishika (हृषीक) + Ish (ईश), and

Gudaakesh (गुडाकेश): Gudaakaa (गुडाका) + Ish (ईश)

But these words can be taken in a different way also

Hrishikesh (हृषीकेश): Hrishi (हृषी) + Kesh (केश), and

Gudaakesh (गुडाकेश): Gudaa (गुडा) + Kesh (केश)

We must note here that the two words Hrishik and Gudaakaa from which Hrishikesha and Guddakesha has been formed neither are common words nor are they words that are frequently used colloquially either at present or at the period of Mahabharata. Therefore, we can doubt on the possible explanations which has been given by taking Hrishik or Gudaakaa as Mool (originating) words.

Let’s now take up the other possible explanation. Hrish and Gudaa are and were common words. Hrishi (हृषी) means Pleasure and Kesh (केश) means hair (बाल). Now what could be the possible relationship between Pleasure and Hair? It can be a simile. In extreme fear or in extreme pleasure one feels goose bumps. In this state hair of people becomes straight. So, Hrishi (हृषी) + Kesh (केश) can mean a person who is having straight hair as it happens in extreme pleasure. Gudaa (गुडा) has three meanings. First one is Plant of Cotton, second is Bati (Tablet) and the third is Goli (again Tablet in English) and Kesh (केश) is the same as explained above. How the three meanings of Gudaa do relate to Kesh? The Cotton grows as circular on the plant and tablets are also circular in shape. In hair Curled hair can be a close replica of these shapes. Therefore, Gudaakesh can mean a person who is having curly hair. Physical structure of Krishna and Arjuna suggests that Krishna was having straight hair while Arjuna was having curly hair. So, this way also Krishna and Arjuna could have been called as Hrishikesha and Gudaakesh respectively.

Further, in Shanti Parva of Mahabharata under Narayaniyopaankhyaan several main names of Lord Vishnu are explained. In this Hrishikesh has been explained as Hrishi (हृषी) which has been explained as One which gives pleasure and Kesha (केश) as Ray (Kiran - किरन) and in this context Vishnu is also prayed as “One who through the rays of Sun and Moon Pleases the entire World or Universe” and so he is called Hrishikesha (हृषीकेश). Similarly, it is also explained here that word “Keshava” (another pronoun for Krishna) is also made out of the word Ray (Kiran - किरन).       

Whichever, meaning we take it is clear that Hrishikesha and Gudaakesha is used respectively for Krishna and Arjuna.

The evolution and development of words always have a contemporary usage which defines their actual meaning in the way it has been used during the time period of concern. Everything apart from the texts of Mahabharata and Gita of that time period has been lost. Hence, whatever explanation any commentator would give, it would be natural to have some difference of opinion among one another or may be from one school of thought to another.

Ref: Some references in this Article has been taken from Narada Panchratra 5.8.17; Shreemad Bhagwat Gita Rahasya; Bal Gangadhar Tilak, Pg 402, Ed. 28 and Mahabharata Shantiparva 341. 47, 342. 64, 65, Udyoga 69.9)         

Shloka 24

सञ्जय उवाच

एवमुक्तो हृषीकेशो गुडाकेशेन भारत

सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ll (श्लोक २४)

Sanjay Uwach

Aewamukto hrishikesho gudaakeshen bharat

Senyorubhyormadhye sthapyitvaa rathotamam ll (Shloka 24)

Morphophonology (संधि - विच्छेद)

Sanjay Uwach

Aewam ukto hrishi kesho gudaa keshen bharat

Senyo rubhyo rmadhye sthap yitvaa rath otamam ll (Shloka 24)

Commentary

Sanjay Said

O King (O Dhritrashtra)! Thus spoken (bidden) by Ajuna (gudaakeshen, गुडाकेशेन ) Krishna (hrishikesho; हृषीकेशो) stationed the best of the chariot (rathotamam; रथोत्तमम् ) between those two armies. (Shloka 24)

There are two pronouns used in this Shloka for Krishna and Arjuna respectively which are “Hrishikesh” and “Gudaakesh”. There are a few explanations for these two pronouns and their relevance. We are going to take up those explanations and the most (possibly) appropriate meaning of these two pronouns in our next post.

Shloka 23

योत्स्यमानानवेक्षेSहं य एतेSत्र समागताः

धार्तराष्ट्रस्य  दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ll (श्लोक २३)

Yotsyamaanaanveksheham ya atetra samaagataah

Dhartrashtrasya durbuddheryuddhe priyachikeershwah ll (Shloka 23)

Morphophonology (संधि - विच्छेद)

Yotsya maanaan vekshe ham ya ate tra samaa gataah

Dhart rashtrasya durbuddher yuddhe priyachi keershwah ll (Shloka 23)

Commentary

(Arjuna says further that) I shall observe them who have massed (samaagataah, समागताः ) here (atetra, एतेSत्र) and are about to commence the war, eager to please the wicked (durbuddhe, दुर्बुद्धे ) Duryodhana (Dhartrashtrasya durbuddhe, धार्तराष्ट्रस्य  दुर्बुद्धे – Wicked Son of Dhritrashtra, and the one who was leading the affair of war as King was Duryodhana and therefore this is taken as Pronoun for Duryodhana) in his enterprise of war. (Shloka 23)

Shloka 22

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्

कैर्मया सह योद्धव्यमस्मिन्‍रणसमुद्ममे ll (श्लोक २२)

Yavadetaannireeksheaham yoddhukaamaanvasthitaan

Kaairmayaa sah yoodhvyamasminransamuddhame ll (Shloka 22)

Morphophonology (संधि - विच्छेद)

Yavade taanni reekshe aham yoddhu kaamaan vasthitaan

Kaairmayaa sah yoodh vyamasmin ran samuddhame ll (Shloka 22)

Commentary

(Arjuna further Says to “Achyut”) and keep it (chariot) stationed (there – between the two armies) till I have a look of all the opponent warriors who are willing to do war and those with whom I have to fight against in this warlike business (endeavour) (yoodh vyamasmin; योद्धव्यमस्मिन्‍).

Shloka 20 & 21

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रन् कपिध्वजः

प्रवृत्ते शस्त्रसम्पाते धनुर्द्यम्य पाण्डवः ll  (श्लोक २०)

हृषीकेशं तदा वाक्यमिदमाह महीपते

अर्जुन उवाच

सेनयोरुभयोर्मध्ये रथम स्थापय मेऽच्युत ll (श्लोक २१)

Ath vyawasthitaandrishtwa dhartrashtrain kapidhwajah

Pravrtite shastrasampate dhanurdyamya pandawah ll (Shloka 20)

Hrishikesham tada wakyamidmaah mahipate

Arjun Uwach

Senyorubhyormadhye ratham sthapay meachyut ll (Shloka 21)

Morphophonology (संधि - विच्छेद)

Ath vyawasthi taan drishtwa dhart rashtrain kapi dhwajah

Pravrtite Shastra sampate dhanur dyamya pandawah ll (Shloka 20)

Hrishikesham tada wakya mid maah mahi pate

Arjun Uwach

Senyorubhyor madhye ratham sthapay me achyut ll (Shloka 21)

Commentary

Then, seeing the followers of Dhritrashtrain battle array, when the missiles (arms) were about to be fired, the monkey bannered

( kapidhwajah, कपिध्वजः) Arjuna lifted his Bow (Shloka 20)

And he spoke Oh King (O Dhritrashtra: as spoken to Dhritrashtra by Sanjay) addressing Sri Krishna Oh Acyut (Krishna)! Station the chariot between the two armies. (Shloka 21) 

Some Important Conchs (Shells - शङ्ख ) and their Beholders mentioned in Gita

Sl No	Name of the Beholder	Name of The Conchs (शङ्ख)
1	Sri Krishna	Paanchajanya (पाञ्चजन्य)
2	Arjuna	Devadatta (देवदत्त)
3	Bhima	Paundra (पौण्ड्रं)
4	Yudhisthira	Ananatvijaya (अनन्तविजय)
5	Nakula	Sughosha (सुघोष)
6	Sahdeva	Manipushpaka (मणिपुष्पक)

Shloka 14, 15, 16, 17 18 & 19

ततः श्वेतैर्हयैर्युक्ते महति  स्यन्दने स्थितौ

माधवः पाण्डवश्चैव दिव्यौ  शङ्खौ प्रद्यमतुः ll  (श्लोक १४)

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः

पौण्ड्रं दध्मौ महाशंखम् भीमकर्मा वृकोदरः ll (श्लोक १५)

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः

नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ll  (श्लोक १६)

काश्यश्च परमेष्वास: शिखंडी च महारथः

घृष्टद्युम्रो विराटश्च सत्यकिश्चापराजितःll (श्लोक १७)

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते

सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक पृथक ll (श्लोक १८)

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत

नभश्च पृथिवीम् चैव तुमुलो व्यनुनादयन् ll (श्लोक १९)

Tatah shwaitairhayairyukte mahti syandanai sthitao

Madhavah pandawaschaiv divyo shankho prdadhmatuh ll (Shlok 14)

Panchjanyam hrishikaisho devdattam dhananjayah

Paundram dadhamo mahashankham bhimkarma vrikodarah ll (Shlok 15)

Anantvijyam raja kuntiputro yudhisthirah

Nakulah sahdevasch sughoshmanipushpakau ll (Shlok 16)

Kashyasch parmeshwasha shikhandi cha maharathah

Ghrishtadyumnao viratasch satyakischaparajitah ll (Shlok 17)

Drupado draupadeyasch sarvashah prithivipate

Saubhadrasch mahabahuh shankhandadhmuh prithak prithak ll(Shlok 18)

Sa ghosho dhartrashtranaam hridyani vidaryat

Nabhasch prithivim chai tumulo vyanunadyan ll (Shlok 19)

Morphophonology (संधि - विच्छेद)

Tatah shwaitair hayair yukte mahti syandanai sthitao

Madhav ah pandawa schaiv divyo shankho prdadhma tuh ll (Shlok 14)

Panchjanyam hrishikaisho devdattam dhananjayah

Paundram dadhamo maha shankham bhimkarma vrikodar ah ll (Shlok 15)

Anantvijyam raja kunti putro yudhisthirah

Nakulah sahdeva sch sughoshmani pushpakau ll (Shlok 16)

Kashyasch parmeshwasha shikhandi cha maharathah

Ghrishtadyumn ao virat asch satyaki scha parajitah ll (Shlok 17)

Drupado draupade yasch sarvashah prithivi pate

Saubhadrasch mahabahuh shankhan dadhmuh  prithak prithak ll (Shlok 18)

Sa ghosho dhartrashtra naam hridyani vidaryat

Nabhasch prithivim chai tumulo vyanu nadyan ll (Shlok 19)

After this (resonance of the Instruments) Sri Krishna and Arjun; who were seated in a grand chariot linked with white horses; have blown their divine conchs (Shankh - शङ्ख). (Shloka 14)

Shri Krishna blew conch named Paanchajanya (पाञ्चजन्यं), Arjuna the Devadatta (देवदत्तं), Bhima, the potbellied (वृकोदरः)Pandav who is a man of formidable action (भीमकर्मा) blew the mighty (conch) Paundra (पौण्ड्रं). (Shloka 15)

Son of Kunti Yudhisthir blew his conch Ananatvijaya (अनन्तविजयं), Nakula Sughosha (सुघोष) and Sahdeva Manipushpaka (मणिपुष्पक). (Shloka 16)

The Supreme bowman King of Kasi, the great charioteer Shikhandi, Ghrishtadyumn, Virata and the invincible Satyaki, Drupada, Sons of Draupadi, mighty sons of Subhadra, all of them O King (Dhritrashtra) ! from all sides severally blew their several Shells (Conchs). (Shloka 17 & 18).

That uproar tore up the hearts of Kauravas and resounded on earth and in the sky. (Shloka 19).

Shloka 12 & 13

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः

सिंहनादम्  विनद्योच्चैः शङ्खंदध्मौ प्रतापवान् ll (श्लोक १२)

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः

सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ll  (श्लोक १३)

Tasya sanjayanyanharsham kuruvridhah pitamahah

Sinhnadam vindyochchaih shankhdadhyamau pratapwaan ll (Shloka 12)

Tatah shankhasch bheryasch panwaanakgomukhaah

Sahsaaivaabhyahanyant sa shabdsattumuloabhavat ll (Shloka 13)

Morphophonology (संधि - विच्छेद)

Tasya sanjayan yanharsham kuru vridhah pitamahah

Sinh nadam vindyo chchaih shankh dadhyamau pratapwaan ll (Shloka 12)

Tatah shankhasch bheryasch panwa anak gomukhaah

Sahsaaivaa bhya hanyant sa shabdsat tumulo abhavat ll (Shloka 13)

Commentary

(In the meantime) to delight him (Duryodhana) the mighty Grandfather (Pitamah: Bhisma – Commander of Kauravs’ army) roaring aloud like a lion, blew his Conch (Shankh – शङ्ख). Blowing Conch was symbol of Salute for the War. (Shloka 12)

With this many Conches (Shankha), Kettle – Drums (Bherya), Cymbals (Panwa), Double – Drums (Anak) and Trumpets (Gomukha) were sounded together and the tumulus voice of these (musical) instruments resonated everywhere. (Shloka 13)

Shloka 11

अयनेषु च सर्वेषु यथाभागमवस्थिताः

भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ll

Ayaneshu cha sarveshu yathaabhaagamvasthiah

Bhishmmewaabhirakshantu bhawantah sarv ev hi ll

Morphophonology (संधि - विच्छेद)

Ayan ishu cha sarv ishu yathaa bhaagam vasthiah

Bhishm mewaa bhirakshantu bhawantah sarv ev hi ll

Commentary

After critically analysing the situation Duryodhana reached at conclusion and has ordered for his strategy to be followed. He says “Stationed at all points (Ayan) of entry and exit (of Kauravas’ army formation - Viyuh) all of you; from where ever you have been stationed (yathaabhaagamvasthiah - यथाभागमवस्थिताः); must provide protection to Bhishma. Here we can also suggest that it has been said with authority, bhawantah sarv ev hi (भवन्तः सर्व एव हि).  

In shloka No 10 we have seen that Duryodhana was confidant of the General ship of Bhishma and he was assured that under Bhishma his army will win the war. Therefore, his strategy became to protect Bhishma till the end of war and so he has ordered the same in this Shloka.

Why did he do that? He knew that Bhishma has vowed not to kill, attack or counter – attack “Shikhandi”.  Under this condition there was a probability that Shikhandi can be used by the opponents to kill Bhishma. Therefore it was important to protect Bhishma from Shikhandi and hence Duryodhana has ordered everyone to protect Bhishma from their station.

Why is “Kurukshtera” also called “Dharmkshetra”

There are numerous instances where “Kurukshterta” is also called as “Dharmkshetra”. In the first shloka of Gita we have seen that Dhritrashtra has asked Sanjay “धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः” (“Dharm Kshetre Kuru kshetre samwetaa yuyut sawah”)

The question is why? The Morphophonology (संधि - विच्छेद) Of these words gives us two terms or words “Dharm Kshetre” And “Kuru kshetre” (धर्म क्षेत्रे कुरु क्षेत्रे)

Here Khsetra means Filed (खेत)

It is said that one of the forefathers of both Kauravas’ and Pandavas’ was King “Kuru” who used to plough this field himself with great difficulties. This is why it has been named after him and called “Kuru Kshetra (the Field of Kuru)”. It is also said that once “Indra” (Lord of Devs’) did give his blessing to “Kuru” that anybody who dies in this filed either by doing Yagya or Tapa (Meditation) or by doing war that person will attain Heaven (Swarga). The day “Kuru” got this blessing he stopped ploughing that field as the filed has got blessed. After the blessing of “Indra” this place has also been called as Dharma (or Punya) Kashetra.

It is also said that it is the same place where “Parshuram” (who is considered to be the 6^th Incarnation of Lord Vishnu and one of the 7 immortals of Hinduism) did “Pitra - tarpan” after ridding the world of “Khastriyas” 21times (after the mighty Kashtriya king Kartavirya killed rather murdered his father “Jamadagni”).

Shloka 10

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्

पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ll  (श्लोक १०)

Aparyaptam tadasmaakam balam bhismaabhirakshitam

Paryaptam tvidmeteshaam balam  bhimaabhiraakshitam ll (Shloka 10)

Morphophonology (संधि - विच्छेद)

Aparyaptam tad asmaakam balam bhisma abhi rakshitam

Paryaptam tvid me teshaam balam  bhima abhi raakshitam ll (Shloka 10)

Commentary

The 10^th Shloka has to be interpreted very carefully. Let us first see what Duryodhan has said in this Shloka.

There our (tadasmaakam, तदस्माकं – Tad (tat): Wahan (There) Asmakam: Hamari (Our)) force under the protection of Bhisma is Inadequate (Aparyaptam, अपर्याप्तं) but There their (tvidmeteshaam; त्विदमेतेषां – teshaam - Their) force protected by Bhima is adequate (Paryaptam, पर्याप्तं). (Shloka 10)

Does this mean that Duryodhana was criticising his force? He was sounding quite confidant while discussing about the strength of his army just before this. Than what does this actually mean?

In this Shloka there is confusion about the words Paryaptam

(पर्याप्तं ) and Aparyaptam (अपर्याप्तं).

This Shloka if taken in this form contradicts the intonation of Duryodhana as well as it contradicts his statement about his army to his father Dhritrashtra in the First Udyog Parva of Mahabharat

अयनेषु च सर्वेषु यथाभागमवस्थितः

भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव ही ll

Ayneshu cha sarveshu yathaabhagamwasthitah

Bhismmewaabhirakshantu bhawantah sarv ev hi ll

At this time he had named all the people who he is mentioning over here in Shloka 8 to 10 and is saying that my army is large and qualified (Ayneshu cha sarveshu), therefore only I shall win (bhawantah sarv ev hi).

Moreover, he was talking to Drona and he was not whispering. He was being heard by others also and Duryodhana was trying to motivate his people. So how could have he said something that could have dampened their spirit and that too just before beginning of the war.

This raises the question that what did he meant by this? Aparyapt in Sanskrit has three meaning and they are a) Inadequate (as mentioned earlier in the interpretation) b) Without any limit (Unlimited) which in Hindi is called Asimit and c) Unable or Incapable. Paryapt is just the Opposite of Aparyapt.

During the entire Mahabharat Duryodhana has never been seen afraid. Therefore arguing that by having a look of Pandava’s army he probably has gone afraid is not right. Despite, it is mentioned in Bhishma Parva of Mahabharat (Ref: 19.5 and 21.1) that by seeing the large army of Duryodhana Pandava’s have strategically formed their army in the shape of Vajra (Vajra Vyuh) and that Yudhisthir was little disappointed by the sheer size of Kaurava’s army. Therefore, the hypothesis of Duryodhana being frightened does not stand any water.

Secondly, Senapati (General) of Pandava’s army was Ghrishtdyumn and Duryodhana in this Shloka is talking about Bheema (bhimaabhiraakshitam; भीमाभिरक्षितम् – Protected by Bheema). It is because Duryodhana could see only Bheema leading the force as Bheema was given the responsibility of protecting the Vajra formation. Thus, Duryodhana concluded that Bheem was protecting the army of Pandavas’.

Therefore it makes more sense that during that period Aparyapt word was used to mean Unlimited or Large and Paryapt meant Limited.

Thus, Shloka 10 actually means “Our army which is protected by Bhishma is Invincible and their army which is protected by Bhima is easy to be won over (by us).

This sense is endorsed by the Shloka No 11^th also which suggests that Bhisma by hearing Duryodhana blew his Conch in favour of his opinion.

Thus, by Shloka 10^th Duryodhana has formed his opinion and his decision making process was over. He was more confident than before and he successfully had motivated his army and generals.

Shloka 7, 8 & 9

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम

नायका मम सैन्यस्य सञ्ज्ञार्थं तान्ब्रवीमि ते ll (श्लोका ७)

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः

अश्वथामा विकर्णश्च सौमदत्तिस्तथैव च ll  (श्लोक ८)

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः

नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ll  (श्लोक ९)

Asmakam tu vishishtaye tannibodh dwijotaam

Naykaa mam sainyasya sangyaartham taanbravimi te ll (Shloka 7)

Bhawaanbhismasch karnasch kripasch samitinjayah

Ashwathama vikarnasch saumdattistathaiv cha ll (Shloka 8)

Anye cha bahvah shooraa madarthe tyaktjeevitaah

Nanashastrapraharnaah sarve yuddhvishaaradaah ll (Shloka 9)

Morphophonology (संधि - विच्छेद)

Asmakam tu vishishtaye tanni bodh dwij utaam

Naykaa mam sainyasya sangyaarth am taan bravi mi te ll (Shloka 7)

Bhawaan bhisma sch karna sch kripa sch samitinjayah

Ashwathama vikarna sch saumdat tistathaiv cha ll (Shloka 8)

Anye cha bahvah shooraa mad arthe tyakt jeevitaah

Nana Shastra prahar naah sarve yuddh vishaaradaah ll (Shloka 9)

Commentary

Duryodhana continued his analysis by telling Drona (the preceptor). Now that he has analysed the strength of Pandavas’ Army he has started analysing strength of his Army. This is a monologue of Duryodhana with Drona where he is now doing a comparative analysis.

Duryodhana says “Oh the supreme of the intellect or Oh the best of the twice born” (dwijotaam – dwij means Brahmin and Brahmin in turn here indicates the intellectual, person with knowledge. The other meaning of Dwij is a person who is born twice. Therefore, at some places dwijotaam for Drona is also used as “best of the twice born”. Twice born also refers to Brahmin. Twice born is a person who has gone through the Hindu Ceremony of Janeu- the thread ceremony. This word has come out of the Varna system of that time, which is quite different from the practices of the present time (Caste System). This is explained – “janmana Jayate shudrah sanskaaredwij uchyate” – Meaning, by birth everybody is shudra but it is deed of person by which one is called Dwij – Brahmin. The thread ceremony at that time was performed for those who did hold the qualities of Intellect and Sadgun)! I now tell you the main distinguished warriors of our army, so that you could know. (Shloka 7).

He further says (We have on our side) “Yourself (Drona), Bhisma, Karna, Kripa Victorious in Battles (samitinjayah, समितिञ्जयः), Ashwathama, Vikarna (One of Duryodhana’s brother) and the Son of Saumdutt/Somdutt (Bhurishrawa). (Shloka 8).

Apart from them are many valiant warriors who are ready to die for me (madarthe tyaktjeevitaah, मदर्थे त्यक्तजीविताः). They all are armed in many fold ways and they are all adepts of war (masters of war). (Shloka 9)