Gita 01.
10 – Explanation 1
December 7, 2024|Chapter 01, Chapter 01, Text 10
Gita 01.10 – Symmetry Of Structure Stresses Contrast In Content
Audio link 1: Gita 01.10 Symmetry of structure stresses contrast in content – The Spiritual
Scientist
aparyāptaṁ tad asmākaṁ
balaṁ bhīṣmābhirakṣitam
paryāptaṁ tv idam eteṣāṁ
balaṁ bhīmābhirakṣitam
Word-for-Word:
aparyāptam — immeasurable; tat — that; asmākam — of ours; balam — strength; bhīṣma —
by Grandfather Bhīṣma; abhirakṣitam — perfectly protected; paryāptam — limited; tu — but;
idam — all this; eteṣām — of the Pāṇḍavas; balam — strength; bhīma — by Bhīma;
abhirakṣitam — carefully protected.
Translation:
Our strength is immeasurable, and we are perfectly protected by Grandfather Bhīṣma,
whereas the strength of the Pāṇḍavas, carefully protected by Bhīma, is limited.
Explanation:
Duryodhana has been speaking to Drona while others overhear him. He assesses the strength
of the two armies and summarizes his analysis in this verse: “aparyāptaṁ tad asmākaṁ”
(immeasurable is our strength), “balaṁ bhīṣmābhirakṣitam” (protected by Bhīṣma). Since
Duryodhana had been addressing Drona earlier, he mentions Drona first and then Bhīṣma
when listing the prominent warriors on his side. Here, he acknowledges Bhīṣma’s prime
position as the commander of his army, stating that under Bhīṣma’s protection,
“aparyāptam,” his strength is immeasurable.
He then says, “paryāptaṁ tv idam eteṣāṁ balaṁ bhīmābhirakṣitam,” where ” paryāptaṁ”
means adequate. This implies that the strength of the Pandavas’ army is not immeasurable; it
is finite and protected by Bhīma.
This verse features several poetic elements. The words “aparyāptaṁ” and “paryāptaṁ” are
similar, as are “bhīṣmābhirakṣitam” and “bhīmābhirakṣitam.” When this verse is viewed as
four lines, the beginning of the first and third lines are similar except for the “a” sound:
“aparyāptaṁ” and “paryāptaṁ.” The last word of the second and fourth lines,
“bhīṣmābhirakṣitam” and “bhīmābhirakṣitam,” are also similar, with the main difference
being the “sh” sound in the second line. Additionally, the word “balam” appears in both the
second and fourth lines.
In the first and third lines, the words “tad” and “tv” are common: “aparyāptaṁ tad asmākaṁ”
and “paryāptaṁ tv idam eteṣāṁ.” This creates a symmetrical or parallel structure that
emphasizes the differences between the two armies.
Using similar structures to compare two objects or ideas makes the differing elements stand
out. For example, in comparing the cricket teams of India and Australia: India is led by a
fiercely competitive captain and has players with unlimited talent, while Australia is led by a
vastly experienced captain with immense planning ability and versatile players. The parallel
structure highlights the differences clearly. In this verse, the parallel structure highlights the
difference between the two armies.
Interestingly, Duryodhana compares the commander of his army, Bhīṣma, not with the
commander of the opposing army, Dhṛṣṭadyumna, but with Bhīma. Why is that? In the 18
akshahunis divisions of the army, Bhīma was the commander of one division. Arjuna was not
a commander, but worked closely with Dhṛṣṭadyumna, providing advice and fighting directly
alongside him. Arjuna, being the foremost warrior, was not burdened with planning the entire
army’s strategy, allowing him to fully utilize his skills.
Either way, Arjuna was the foremost warrior on the opposing side, while Dhrishtadyumna
was the official commander. Yet, Duryodhana chooses to focus on Bhīma. This is because
Duryodhana is most obsessed with Bhīma.
On one level, Bhīma’s name is used to highlight the artistic comparison between Bhīṣma and
Bhīma, showcasing poetic symmetry. There is poetic beauty in the linguistic, semantic, and
sonic symmetry between their names. The symmetry is evident in both how the names sound
and what they represent.
The sonic symmetry is clear: Bhīṣma and Bhīma sound similar. The semantic symmetry, or
symmetry in meaning, is also significant. For Duryodhana, the person he harbored the most
animosity towards on the opposing side was Bhīma. Bhīma’s formidable strength surpassed
Duryodhana’s own, triggering envy and animosity in Duryodhana’s heart. Though he loathed
all the Pandavas, Duryodhana’s fixation on Bhīma is evident whom he considered his
primary rival. Bhīma’s formidable strength made him the greatest threat in Duryodhana’s
eyes.
In previous verses too, when comparing the two armies, Duryodhana mentions Bhīma first:
“atra śūrā maheṣv-āsā bhīmārjuna-samā yudhi” (Here are many formidable warriors like
Bhīma and Arjuna). His focus on Bhīma is consistent; he begins and ends his assessment with
Bhīma.
Whatever dominates our consciousness and fills our inner world will manifest in our outer
expression, including our words and reflections. This holds true even for Duryodhana, who is
diplomatically aiming to trigger people’s emotions so they are fully ready to fight for him.
Despite his diplomatic efforts, his outer expression still reflects his inner emotions and
disposition.
