BHAGAVAD GITA - CHAPTER-1. Arjuna Vishaada Yoga - SLOKA.4, 5 & 6 - SWOT ANALYSIS of Pandava Army

   

BHAGAVAD GITA

 

 

CHAPTER.1.VERSE.4

Atra sooraa maheshvaasaa   Bheemaarjuna samaa yudhi

Yuyudhaano Viraatascha Drupadascha Mahaarathah||


Meaning :

Duryodhana says to Acharya Drona :"Here are mighty fighters and great Archers, who are equal in battle, to Bhima and Arjuna; like Yuyudhana, Viraata and Drupada who are all Great Maharathis." 

Great Fighters in those days used special chariots made for battles; According to their exceptional talents in warfare, each warrior was graded by knowledgeable men skilled in such warfare. 

The Highest grade is Athiratha and the next lower is Maharathi. Duryodhana is naming the best warriors among the Pandava Army and classifying them as Maharathis. Duryodhana is specifically naming - Yudhamanyu, Viraata and Drupada here and saying that they are equal to Bhima and Arjuna in warfare.

These are senior warriors who have fought various battles earlier; were trained by great Masters; and are known to be Maharathis.

CHAPTER.1.VERSE.5

Dristakethuschekitaanah Kaaseeraajascha veeryavaan

Purujith Kunthibhojascha Saibyascha narapungavah   || 


"Dristaketu, Chekitaana, the valiant King of Kaasi, Purujit, Kuntibhoja and Saibya, the best among men."

The list indicates that a huge number of kings and their armies have aligned with Pandavas to fight this Great War. There are in fact a much larger number of warriors renowned for their skills on both sides; Duryodhana is mentioning a small fraction of them only here.

CHAPTER.1.VERSE.6

Yudhaamanyuscha vikraantha Uttamoujascha veeryavaan

Soubhadro Draupadeyascha sarva yeva mahaarathaah || 
 

"The brave Yudhamanyu, the valourous Uttamouja, the son of Subhadra and the sons of Draupadi are all here - all are maharathis."

Among those above named, Abhimanyu, the son born of Subhadra and Arjuna is a Great warrior and his prowess is still unknown to Duryodhana. He will be playing a great part in the ensuing battle. Draupadi has five sons, one from each of her five Pandava Husbands.

Some more understanding of Mahabharat times is needed here :

Mahabharata teaches us many morals. Some of them may look queer today. They require thorough understanding of human relations; especially conjugal relations and Brotherly relations according to Dharma (virtuousness taught in sastras) - to appreciate the morals that Maha Bharat teaches. In many ways, those times were far more advanced than the times we live in.

Draupadi had five Husbands; all the five Pandavas lived happily with her, adhering to certain restrictions among themselves - as prescribed in Dharma sastras and their elderly Purohits. 

Draupadi was to live with each husband for a certain number of months in each year ; and during that time, the others would  respect her as  sister-in-law, almost as mother. Other four Pandavas were not supposed to enter the house of Draupadi - when she was with one of them as his wife. Once, Arjuna had to enter the house of Draupadi, when she was with Yudhisthir, the eldest of Pandavas, to help a poor Brahmin in distress. For that breaking of the restrictions, he had to undergo heavy punishment later.

Draupadi begot one son each from each of the Pandavas. Draupadi, the wife of five Pandavas, was hailed as the Best wife - in Dwapar Yug, who performed her duties as wife with great devotion and skill. Even Lord Krishna's wives consulted her on how to perform their own duties as wives.

Do we appreciate Draupadi's life today? Can we? If we can't, we must blame ourselves and our thoroughly narrow minded approach to life. It is not Draupadi's fault or the fault of Dharma Sastras. 

Marrying two women and staying faithful to them was not immoral. Marrying two Men and staying faithful to them was also not immoral.  But, being already married to one and going behind some one else's wife/husband was immoral. But, of course, we can always limit this to one man-one woman (wife and husband) concept today, which is also good, as long as the Male:Female ratio dictates that as the most desirable concept for today..

Draupadi's life may look very queer in today's society - in which Play Boy and Play Girl is the order of the Day. In reality, Sita's life and Draupadi's life are both - great answers for today's questions of life.

In the days of Mahabharat, women generally enjoyed Great respect and privileges. They had the right to choose their husbands many times. Where someone violated women's rights, they had to pay heavy price, mostly with their life. It was for disrespecting Draupadi in his Court that Duryodhana was going to pay a heavy price in this war. The battle was not really for getting back their Kingdom by Pandavas; but, it was more for avenging the disrespect shown to Draupadi by Duryodhana, his bothers and friends that Pandavas were fighting this great war. 

Protecting the woman's privacy and her happiness was a great Duty laid down in Dharma Sastras for menfolk. It was recognized that woman cannot protect herself physically, from some of the arrogant, lusty and more powerful men. Therefore, it was laid down that the father, the husband and the son must even lay down their life, for protecting the privacy and happiness of the woman.

Woman enjoyed great freedom - but in the company of a protector , a man closely related to her. The reality of the presence of arrogant, immoral men, even if in small numbers - was adequately neutralized by the protection from the father, husband and the son. This was a just, almost fool proof, social order, which we, both women and men,  are foolishly demolishing today. 

Draupadi went round in the deepest of forests, and thoroughly enjoyed her time there but in the company of her husbands. Much earlier to her, Sita also thoroughly enjoyed her time in the forests - in the company of Rama and Lakshmana; She came into troubles only when she sent away Rama in search of the Golden deer and sent away Lakshmana also in search of Rama later.

It is in view of her physical, lesser strength than man that  Smritis had said that woman always needs physical protection from man. These realities are currently clouded by increasing egos among women and increasing immorality, callousness and criminality among men. Clamour for physical equality will take women nowhere. Women is in fact superior in many respects - but not in physical strength. What is needed is an environment wherein woman can flower into her utmost skills and abilities and enjoy her life to the utmost.

In God's creation, there is no equality of any one with any one else, whether among men or among women - and therefore equating all women with all men - and seeking a non-existent equality- is insane. Each needs an environment in which each can flower into their best possible level, in the field they choose according to their innate skills. Each person born on earth is Unique, and there is none equal to him or her. Each needs others, and their help, to fulfill the purpose of his or her life.

Duryodhana had forgotten all principles and purposes of life, and had become lusty, greedy and arrogant. Therefore, his view of life reflects all these. As we go forward in Gita, we will see that desire, especially lust, is the root cause of a person's downfall.

Don't we see that, in today's world also? The high and mighty are falling to desire, especially lust ; and falling in life terribly, and unnecessarily.

.....Will Continue.