सञ्जय उवाच।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥2॥
Saiijaya ne kaha: Us samay, jab Pandavo ki sena yudh ke liye saf banayi gayi thi, tab Duryodhan Dronacharya ke paas gaya aur ye shabd bole.
'Tada' ka matlab hai "us samay", jab dono senayein ek doosre ke saamne tayaar thi aur Dhritarashtra yudh ke maidan ka hal jaanne ke liye bechain the.
'Tu' - Dhritarashtra ne apne beton aur Pandavo ke baare mein sawaal kiya tha. Isliye Sanjaya ne 'Tu' shabd ka istemal kiya, takhi pehle Dhritarashtra ko uske beton ke baare mein bata sake.
'Drishtva Pandavanikrit vyudham' - Iska matlab hai Pandavon ki sena achhe tarike se vyuhban (line-up) thi, matlab veer kisi bhi vichar mein alag nahi the. Dharm aur Bhagwan Krishna unka saath de rahe the.
Isliye, Pandav, bhale hi sankhya mein kam the, phir bhi unka prabhav zyada tha. Unki sena ko dekhtay hi Duryodhan prabhavit hua. Isliye, woh Dronacharya ke paas jaakar samajhdari bhare aur gambhir shabd bole.
'Raja Duryodhana' - Duryodhan ko 'Raja' kaha gaya kyunki Dhritarashtra ka uske prati atyadhik lagav tha aur Duryodhan rajkumar bhi tha. Usne rajya ke kaam dheke rakhte the jabki Dhritarashtra kewal naam ke raja the. Duryodhan hi yudh ka mukh karan tha, in sabhi kaarno se usse 'Raja' kaha gaya.
Is chapter mein 'Drishtva' shabd teen baar prayog kiya gaya hai – Pandavo ki sena ko dekh kar Duryodhan Dronacharya ke paas jaata hai (1:12); Kauravon ki sena ko dekh kar Arjun apna dhanush uthaata hai (1:20); aur apne rishteydaron ko dekh kar Arjun gahan bhavnao se bhar jaata hai (1:28). Pehle do sthitiyon mein 'Drishtva' ka prayog sena ko dekhne ke liye kiya gaya hai, jabki teesri baar iska prayog apne parijanon ko dekhne ke liye hota hai, jo Arjun ke bhavon ko badal deta hai.
Jahan tak Kauravo ki sena ka sawaal hai, wahan vichar vibhed tha kyunki Duryodhan aur Dushasan yudh karna chahte the, lekin Bhishma, Dronacharya aur Vikarna is yudh ke paksh mein nahi the. Aur ek niyam hai ki jahan vichar vibhed hota hai, wahan utsaah kam ho jaata hai.
'Acaryamupasangamya' – Aisa lagta hai ki Duryodhan ke Dronacharya ke paas jaane ke teen karan the:
- Duryodhan apne swarth ke liye gaya, takhi Dronacharya ke mann mein Pandavon ke prati virodh paida kar sake aur Dronacharya uski sena ke prati vishesh pakshapat kar sake.
- Dronacharya ka samman karna uska farz tha, kyunki Dronacharya uske guru the.
- Yudh ke mukhya yodha ke liye apni jagah chhodna uchit nahi hota, kyunki isse poori sena ka vyuh bigad sakta hai. Isliye Duryodhan ka Dronacharya ke paas jaana uchit tha.
Ek prashna yeh uthta hai ki Duryodhan ko pehle Bhishma ke paas jaana chahiye tha, kyunki Bhishma senapati the. Phir Dronacharya ke paas kyun gaya? Iska uttar yeh hai ki Drona aur Bhishma dono Pandavo aur Kauravo ko pyaar karte the, lekin Dronacharya ko Arjun ke prati vishesh prem aur daya thi. Aur Duryodhan ka Dronacharya ke saath guru-shishya ka sambandh tha, par uska Dronacharya se parivarik sambandh nahi tha. Isliye, apne swarth ke liye uska Dronacharya ke paas jaana sahi tha, taki usse khush kar sake. Vyavaharik jeevan mein bhi dekha jata hai ki aadmi apne swarth ke liye us vyakti ko khush karne ka prayaas karta hai jisse uska nikat sambandh na ho, samman dekar.
Duryodhan ko laga ki Bhishma uske pitamah hain, isliye unhe khush karna aasan tha, aur agar Bhishma naraaz bhi hote, toh parivarik sambandh ke kaaran unhe manana bhi aasan hota. Bhishma bhi Duryodhan ko bahut pyaar karte the. Bhishma ne apni shankh zor se bajayi, taki Duryodhan ko utsaahit aur prasann kar sake (1:12).
'Vacanamabravit' – Yahan 'Abravit' (bole) shabd prayog karna kaafi tha, jisme 'Vacanam' (shabd) bhi shaamil tha. Phir bhi, yeh shabd ka prayog kiya gaya, jo yeh dikhata hai ki Duryodhan ne sochi-samjhi aur maayne bhari baatein kahi, taki Dronacharya ke mann mein Pandavon ke prati virodh bhara ja sake aur uska saath poori tarah se Kauravo ke paksh mein ho, taki ve jeet sakein. Isliye 'Vacanam' shabd ka prayog ek swarthi uddeshya se kiya gaya.