Bhagavad Gita · Arjuna Vishada YogaAdhyaay 1, Shloka 10 (1.10)
Mool Sanskrit · दुर्योधनः
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्
॥ 1.10 ॥
aparyāptaṃ tadasmākaṃ balaṃ bhīṣmābhirakṣitam
paryāptaṃ tvidameteṣāṃ balaṃ bhīmābhirakṣitam
Anuvaad
Do mukhya pathan:
(A) Chinta wala pathan (Shridhara Svami, Ramanuja ke katha-saar ke anusaar): "Bhishma dwara rakshit hamari woh sena (unse ladne ke liye) aparyaapt / asamarth lagti hai, jabki Bhima dwara rakshit in (Pandavon) ki yeh sena paryaapt / samarth lagti hai."
(B) Garv wala pathan (Madhusudana Sarasvati ka pehla arth): "Bhishma dwara rakshit hamari sena aseemit (anginat) hai, jabki Bhima dwara rakshit in (Pandavon) ki sena seemit hai."
Bhaavaarth
Ek shabd, do duniya. Yeh shloka is baat ka sundar udaharan hai ki ek Sanskrit shabd kaise poore arth ko palat sakta hai.
Pathan A — Duryodhana ki chinta. Shridhara Svami kehte hain: hamari sena, Bhishma se rakshit hokar bhi, unse ladne ke liye asamarth lagti hai; aur kaaran batate hain — Bhishma dono pakshon ke prati sneh rakhte hain (ubhaya-pakṣapātitvāt), jabki Bhima keval Pandav paksh ke hain (eka-pakṣapātitvāt). Yaani Duryodhana ko dar hai ki uske senapati ka dil poori tarah uske saath nahin. Ramanuja apne katha-saar mein bhi yahi kehte hain ki Duryodhana ne Pandav sena ki jeet ke liye paryaaptata aur apni sena ki aparyaaptata aacharya ko batayi, aur andar se vishaad mein pad gaya. Agle shloka mein Bhishma ka sinhnaad "uska harsh jagaane ke liye" (1.12) is pathan ke saath achchhi tarah baith-ta hai — kyunki harsh jagaane ki zaroorat tabhi hai jab man mein udaasi ho.
Pathan B — Duryodhana ka garv. Madhusudana Sarasvati pehla arth yeh dete hain: hamari sena gyaarah akshauhini hai — anant/aseemit; aur sookshm-buddhi Bhishma dwara rakshit. Pandavon ki sena saat akshauhini hai — seemit; aur (Madhusudana ke shabdon mein) "ati-chapal buddhi" wale Bhima dwara rakshit. Isliye "jeet hamari hogi." Madhusudana ek vaikalpik, vyakaran par aadharit arth bhi dete hain jo isi nishkarsh (hamein dar ki zaroorat nahin) tak pahunchta hai.
Hum kya maanein? Dono pathan Sanskrit mein sambhav hain aur dono ke peechhe aadarniya tikakaar hain. Sandarbh ki kuch baatein Pathan A ki or jhukti hain — Duryodhana ka Pandav sena ka itna vistaar se varnan (1.3–1.6), "tu" shabd se bhay ko chhupaana (Madhusudana khud 1.7 par yeh kehte hain), aur Bhishma ka "harsh jagaana" (1.12). Lekin Pathan B bhi Duryodhana ke ghamandi svabhaav se mel khaata hai. Sambhav hai ki Duryodhana ki baat mein dono hon — upar garv, andar chinta. Is kitaab mein hum dono ko imaandaari se rakhte hain.
Bhima hi kyun? Pandav sena ke senapati Dhrishtadyumna the, Bhima nahin. Phir bhi Duryodhana "Bhima-rakshit" kehta hai. Iska ek sambhaavit kaaran: Duryodhana ke liye Bhima sabse bada vyaktigat khatra the — Bhima ne Duryodhana aur uske bhaiyon ke vadh ki pratigya ki thi (Mahabharata ki prasiddh katha). Duryodhana ki chinta mein Bhima ka naam sabse aage hai.
Kashmiri paath ka sanket: Abhinavagupta ki tika (jo Kashmiri paath-parampara par aadharit hai) padhne se lagta hai ki unke paath mein Bhima aur Bhishma ki jagah ulti ho sakti hai — woh "Bhimasena-rakshit Pandav sena" ko "hamare liye jeetna ashakya" kehte hain. Unke mool paath ko dekhe bina hum ise nishchit nahin keh sakte. Hamara base paath vulgate hai, aur dono gawaah paath ek hi shabd-kram rakhte hain.