Bhagavad Gita · Arjuna Vishada YogaAdhyaay 1, Shloka 11 (1.11)
Mool Sanskrit · दुर्योधनः
अयनेषु च सर्वेषु यथाभागमवस्थिताः
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि
॥ 1.11 ॥
ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ
bhīṣmamevābhirakṣantu bhavantaḥ sarva eva hi
Anuvaad
"Isliye aap sab log, sabhi morchon par apne-apne niyat sthaan par date rehte hue, nishchit roop se keval Bhishma ki hi chaaron or se raksha karein."
Bhaavaarth
"Bhishmam eva" — Bhishma ki hi. Senapati poori sena ki raksha karta hai — lekin yahaan Duryodhana ulta keh raha hai: sena senapati ki raksha kare. Kyun?
Shridhara Svami ka uttar seedha hai: taaki jab Bhishma doosron se lad rahe hon, to koi unhe peechhe se na maar sake; aur "Bhishma ke bal par hi hamara jeevan hai" (bhīṣma-balenaiva asmākaṃ jīvitam). Madhusudana jodte hain: senapati sena ke beech rehta hai, aur yuddh mein dooba hua senapati aage-peechhe-bagal sab nahin dekh sakta — "senapati surakshit, to sab surakshit."
Kya isme bhi chinta hai? Agar 1.10 ko chinta ke pathan mein padhein, to yeh aadesh usi chinta ka vyavhaarik roop hai: Duryodhana jaanta hai ki uski sabse badi taakat Bhishma hain — aur shaayad use dar hai ki Bhishma ka Pandavon ke prati sneh unhe kamzor na kar de, isliye unhe surakshit aur sakriya rakhna sabse zaroori hai. Baad ki katha ke prakaash mein kuch shikshak yeh bhi jodte hain ki Bhishma ne Shikhandi par shastra na uthaane ka niyam rakha tha, isliye unki raksha vishesh roop se zaroori thi. Yeh baat shloka mein nahin hai — baad ke ghatnakram se li gayi vyakhya hai.
"Yathābhāgam avasthitāḥ" — apni jagah par date raho. Saath hi Duryodhana anushaasan ki baat karta hai: koi apna morcha na chhode. Yeh ek samajhdaar sainya-aadesh hai. Duryodhana ko yahaan poori tarah moorkh dikhana anuchit hoga — woh ek anubhavi, kaabil, par aham aur dvesh se bhara neta hai.
"Bhavantaḥ sarva eva" — aap sab. Ab sambodhan Drona akele se hatkar sabhi senanaayakon ki or hai. Isliye yeh shloka 1.3 ke vyaktigat taane se alag, ek saarvajanik aadesh jaisa hai.