FolioCorpusBhagavad-gītā

Bhagavad-gītā 1.2

सञ्जय उवाच दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ २ ॥
sañjaya uvāca
[sanjaya uvaacha]
dṛṣṭvā tu pāṇḍavānīkaṁ
[drishtvaa tu paandavaaneekam]
vyūḍhaṁ duryodhanas tadā
[vyoodham duryodhanas tadaa]
ācāryam upasaṅgamya
[aachaaryam upasangamya]
rājā vacanam abravīt
[raajaa vachanam abraveet]
Word-for-word
sañjayaḥ uvāca — Sañjaya said dṛṣṭvā — after seeing tu — but pāṇḍava - anīkam — the soldiers of the Pāṇḍavas vyūḍham — arranged in a military phalanx duryodhanaḥ — King Duryodhana tadā — at that time ācāryam — the teacher upasaṅgamya — approaching rājā — the king vacanam — words abravīt — spoke .
Blended reading (Sanskrit + English inline)
sañjaya uvāca
sañjayaḥ uvāca
Sañjaya said
dṛṣṭvā tu pāṇḍavānīkaṁ
dṛṣṭvā
after seeing
tu
but
pāṇḍava - anīkam
the soldiers of the Pāṇḍavas
vyūḍhaṁ duryodhanas tadā
vyūḍham
arranged in a military phalanx
duryodhanaḥ
King Duryodhana
tadā
at that time
ācāryam upasaṅgamya
ācāryam
the teacher
upasaṅgamya
approaching
rājā vacanam abravīt
rājā
the king
vacanam
words
abravīt
spoke .
Important Words
  • duryodhanaḥ — King Duryodhana
    *Dur-yodhana* — "one who is hard to fight," or, read another way, "one whose fighting is bad." His very name announces the inner condition: contentious by nature. Sañjaya names him plainly here; later he will be called *rājā* (the king), and the contrast with the actual righteous king is left for us to feel.
  • ācāryam — the teacher
    *Ācārya* — one whose *ācāra* (conduct) one follows. Duryodhana approaches a man whose conduct he has never imitated. The word indicts him by its very presence.
  • upasaṅgamya — approaching
    *Upa-saṁ-gam* — a formal verb of approach, the same kind of word used in BG 4.34 (*tad viddhi praṇipātena*) for legitimate guru-approach. Duryodhana mimics the form. The Gītā will later supply the missing inner part: humble inquiry, service.
  • rājā — the king
    Sañjaya pointedly calls Duryodhana *rājā* in his father's hearing — a single word that affirms the de facto kingship Dhṛtarāṣṭra has surrendered to his son. The political tragedy of the whole Mahābhārata sits inside this one noun.
  • abravīt — spoke
    Plain *speaking*, not *inquiring* (*apṛcchat*) and not *requesting* (*ayācata*). The verb tells us Duryodhana came with a statement, not a question. A heart already decided cannot truly approach a teacher.
Sañjaya said: O King, after looking over the army arranged in military formation by the sons of Pāṇḍu, King Duryodhana went to his teacher and spoke the following words.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Sañjaya begins his report. Seeing the Pāṇḍava army deployed in formidable formation, Duryodhana feels the first stir of fear — and like any anxious commander he goes straight to his teacher Droṇa. The word 'tu' hints that Duryodhana's bravado is already cracking.
Further notes (विवरण · Vivaraṇa)
The vyūha was a specific battle-array; seeing one well-formed army would unsettle even a confident foe. Duryodhana approaching Droṇa first (rather than commander-in-chief Bhīṣma) suggests political calculation: Droṇa was the Pāṇḍavas' teacher too, and Duryodhana wants to probe his loyalty. Sañjaya's omniscient narration is granted by Vyāsa's boon.
Prose order (अन्वय · Anvaya)
तदा राजा दुर्योधनः व्यूढं पाण्डव-अनीकं दृष्ट्वा तु आचार्यम् उपसङ्गम्य वचनम् अब्रवीत् ।
tadā rājā duryodhanaḥ vyūḍhaṃ pāṇḍava-anīkaṃ dṛṣṭvā tu ācāryam upasaṅgamya vacanam abravīt |
Then King Duryodhana, having seen the Pāṇḍava army arrayed in formation, approached his teacher and spoke these words.
Word split (पदच्छेद · Padaccheda)
सञ्जयः उवाच
sañjayaḥ uvāca
दृष्ट्वा तु पाण्डव-अनीकं व्यूढं दुर्योधनः तदा । आचार्यम् उपसङ्गम्य राजा वचनम् अब्रवीत् ॥
dṛṣṭvā tu pāṇḍava-anīkaṃ vyūḍhaṃ duryodhanaḥ tadā | ācāryam upasaṅgamya rājā vacanam abravīt ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
दृष्ट्वा dṛṣṭvā √दृश् abs. (ktvā) having seen
तु tu ind. (indeclinable) but/now
पाण्डव-अनीकम् pāṇḍava-anīkam पाण्डव (m.) + अनीक (n.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) the army of the Pāṇḍavas
व्यूढम् vyūḍham वि+√ऊह् p.p.p. (past passive participle) acc.sg. (accusative singular)n. arrayed (in vyūha formation)
दुर्योधनः duryodhanaḥ दुर्योधन (m.) nom.sg. (nominative singular) Duryodhana
तदा tadā ind. (indeclinable) then
आचार्यम् ācāryam आचार्य (m.) acc.sg. (accusative singular) to the teacher (Droṇa)
उपसङ्गम्य upasaṅgamya उप+सम्+√गम् abs. (absolutive) having approached
राजा rājā राजन् (m.) nom.sg. (nominative singular) the king
वचनम् vacanam वचन (n.) acc.sg. (accusative singular) speech, words
अब्रवीत् abravīt √ब्रू impf. (imperfect) 3sg.par. (parasmaipada / active voice) he spoke
Purport

Dhṛtarāṣṭra was blind from birth. Unfortunately, he was also bereft of spiritual vision. He knew very well that his sons were equally blind in the matter of religion, and he was sure that they could never reach an understanding with the Pāṇḍavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sañjaya could understand his motive in asking about the situation on the battlefield. Sañjaya wanted, therefore, to encourage the despondent king and thus assured him that his sons were not going to make any sort of compromise under the influence of the holy place. Sañjaya therefore informed the king that his son, Duryodhana, after seeing the military force of the Pāṇḍavas, at once went to the commander in chief, Droṇācārya, to inform him of the real position. Although Duryodhana is mentioned as the king, he still had to go to the commander on account of the seriousness of the situation. He was therefore quite fit to be a politician. But Duryodhana’s diplomatic veneer could not disguise the fear he felt when he saw the military arrangement of the Pāṇḍavas.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
2. Sañjaya said: Seeing the array of the Pāṇḍavas’ troops, Duryodhana approached his teacher Droṇa and spoke these words.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
2. Sañjaya said: Seeing the array of the Pāṇḍavas’ troops, Duryodhana approached his teacher Droṇa and spoke these words.
Commentary

The pious Sañjaya could understand that Dhṛtarāṣṭra, blind from birth, but having the eye of wisdom, was now blind with illusion because of loss of wisdom concerning dharma. He was thus worried that his son would give the kingdom to the Pāṇḍavas. Therefore, understanding this, Sañjaya, fixed in dharma, gave satisfaction to Dhṛtarāṣṭra by saying that his son would certainly not give the kingdom to the Pāṇḍavas. Duryodhana, expert in political affairs or raja niti (rājā), [Note: He was not actually the king (rājā).] seeing the arrangement (vyūḍham) of the troops (anīkam) of the Pāṇḍavas, personally approached the teacher Droṇa, who had given instructions to him from Dhanur Veda, and spoke some words (vacanam). He spoke a few brief words with deep import, a special combination of words. He had inner fear caused by seeing the strength of the Pāṇḍavas’ troops, which is shown by his personally approaching Droṇa. But he attempted to hide that fear by showing that he had come personally out of respect to guru. This act displayed his clever use of politics, rājā nīti, which has been indicated by addressing him as rājā.

Bhūrijana Dāsa Gauḍīya
Commentary

Sanjaya begins to describe what Dhrtarastra's son, Duryodhana, immediatly starts doing in preparations for the battle. Duryodhana was an expert politician. Because he was worried about the battle, he began to speak to his teacher who was Dronacarya. The words in sanskrit used, are 'raja vacanam abravit'. That means he spoke 'vacana' (words). 'Abravit' means "words". And the commentators say that 'he spoke some words', he just said 'something' to get his purpose met. He wasn't speaking anything of great significance. He just spoke some words.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the

following indications:

1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of

situation – quite fit to be a politician (1.2)

2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was

born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to

defeat (1.3*)

3. Mentions great heros equal to Bhima and Arjuna (1.4*)

Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna

4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)

5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:

They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)

6. Asks for everyone’s support for Bhisma (1.11) – because

Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning

PLEASE NOTE: Some points of these purports are covered under the main theme above

(a) Why Sanjaya described Duryodhana’s actions first –

Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise

(b) Study names of warriors on both sides (1.4 – 1.9)

(c) Duryodhana compared Bhisma (more experienced general) to Bhima (less experienced general)

(1.10*)

Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma

(d) What made Duryodhana confident of victory (1.7 – 1.11)

Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)

COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the

following indications and signs:

SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee

2. Goddess of fortune

Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)

3. Venue

Kurukshetra is a holy place (1.1)

4. Hanumanji on Arjuna’s flag

Hanumanji also helped Lord Rama in gaining victory (1.20)

5. Symbol of Vishnu

Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells

6. Transcendental conchshells

Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)

7. Bhisma’s conchshell to pacify Duryodhana (1.12*)

8. Agnideva’s Chariot given to Arjuna

It was capable of conquering all directions (1.14)

9. Shattering of hearts

Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
1.2 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within. Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory. Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta Classical
Translation
1.2 – 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda Classical
Translation
1.2. Sanjaya said Having seen the army of the Pandavas drawn up in battle-array, King Duryodhana then approached his teacher (Drona) and spoke these words.
Commentary

1.2 दृष्ट्वा having seen? तु indeed? पाण्डवानीकम् the army of the Pandavas? व्यूढम् drawn up in battlearray? दुर्योधनः Duryodhana? तदा then? आचार्यम् the teacher? उपसङ्गम्य having approached? राजा the king? वचनम् speech? अब्रवीत् said.No Commentary.

Swami Gambhīrānanda Classical
Translation
1.2 Sanjaya said But then, seeing the army of the Pandavas in battle array, King Duryodhana approached the teacher (Drona) and uttered a speech:
Shri Purohit Swami Classical
Translation
1.2 Sanjaya replied: "The Prince Duryodhana, when he saw the army of the Pandavas paraded, approached his preceptor Guru Drona and spoke as follows:
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 4.34 BG 13.8 BG 17.13 SB 11.3.21 SB 1.2.32 SB 11.10.5 CC Ādi 1.35 CC Madhya 22.65 CC Madhya 24.330 Muṇḍaka Upaniṣad 1.2.12Kaṭha Upaniṣad 1.2.8
Concepts
Dharma
Related lectures
Personal Guidance
Even an outwardly respectful action can cloak self-interest; Kṛṣṇa-consciousness asks us to examine the heart, not just the gesture.
Practical Applications
  • When you 'consult an elder,' check whether you are seeking guidance or seeking validation.
  • Notice when you frame anxiety as concern; bring the real fear into honest reflection or japa.
  • Before complaining about a circumstance, write down what you are truly afraid of losing.
Reflection Questions
  • Have I approached a teacher or mentor recently with a hidden agenda?
  • Where does duplicity show up inside my outwardly respectful interactions?
For Each Age Group
youth
  • When you ask a teacher for help, check your motive — are you actually wanting to learn, or fishing for the answer you already prefer?
  • Notice when 'asking advice' is really 'asking permission' for what you've already decided.
  • Practice asking sincere questions whose answer you genuinely don't already know.
householder
  • When consulting elders about a decision, present the full picture — not only the parts that flatter your preferred choice.
  • Notice when family meetings have become political maneuvers in the language of consensus.
  • Bring genuine doubts to your spiritual mentor, not curated versions designed to extract approval.
senior
  • When younger relatives come to you for guidance, listen for whether the question is sincere inquiry or strategic positioning.
  • Honor an honest doubt more highly than a rehearsed presentation.
  • Model what genuine inquiry looks like — including, sometimes, your own willingness to admit you don't know.
Common Pitfalls
  • Believing physical proximity to a teacher equals genuine receptivity — Duryodhana stood right beside Droṇa with a closed heart.
  • Asking spiritual questions to win an argument or strengthen a position rather than to learn.
  • Confusing emotional venting (Duryodhana's mode) with spiritual inquiry — venting may relieve pressure but does not invite instruction.
Discussion Prompts
  • When have you approached someone respectfully but with a hidden agenda? What did the encounter reveal?
  • What signals tell you when a 'consultation' is actually manipulation in disguise?
  • How can a community structure encourage truly receptive inquiry over performative respect?
Role Play

A student approaches a senior devotee saying, 'I have a doubt about Kṛṣṇa-consciousness.' As the conversation unfolds, it becomes clear the student really wants validation for not following advice they were already given. Drawing from this verse, how does the senior devotee respond — without either dismissing the student or capitulating to the disguised agenda?

Objections & Responses
  • Aren't we being uncharitable to assume people approach teachers with hidden motives?
    We are not analyzing others — the verse asks us to examine ourselves. Duryodhana's pattern is universal: we approach teachers with mixed motives. Self-honesty about our own mixed motives is the cure, not suspicion of others.
  • If we always question our motives, doesn't that lead to spiritual paralysis?
    The point is not endless self-doubt but a brief honest pause before approaching a teacher: 'What am I really asking for?' That single question redirects the entire encounter — toward learning rather than maneuvering.
Analogy

A man who walks up to his teacher with a strategic speech already drafted in his head is not approaching a guru — he is using one as a sounding board. Duryodhana's neat military report to Droṇa is like a son consulting his father only after he has already booked the flight: the gesture of respect is intact, but the heart of inquiry is missing.

Stories
Duryodhana before Droṇa

Droṇa had taught Duryodhana every art of war from boyhood. Yet at the decisive moment, the prince came not to learn but to recruit — to remind his teacher which side he stood on. In the same Mahābhārata, when Yudhiṣṭhira approaches Droṇa on the battlefield, he asks for blessings; when Arjuna touches Droṇa's feet through the chariot wheel, he asks for permission. Duryodhana brings only a list.

The form of approach was identical — *upasaṅgamya*, drawing near. The hearts were not. Vyāsa records the difference in a single word: *rājā vacanam abravīt* — "the king spoke words." Not *prārthayata* (entreated). Not *apṛcchat* (asked). He *spoke*.

📝 My note

Source: vedabase.io

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