Our army, though protected by Bhishma, is insufficient and incapable of conquering the Pandavas; because its protector (Bhishma) is partial to both sides. However, this army of the Pandavas is sufficient and capable of conquering us; because its protector (Bhima) is partial to his own army.
Commentary: "Our army, though protected by Bhishma, is insufficient" – Due to the cause of unrighteousness and injustice, fear arises in Duryodhana's mind, and he thinks regarding his own army that even though our army is larger—that is, greater by four *Akshauhinis* compared to the Pandavas—it is still incapable of achieving victory over the Pandavas! The reason is that there is discord within our army. It does not possess the unity, fearlessness, and unwavering resolve that exists in the army of the Pandavas. The main protector of our army, Grandsire Bhishma, is partial to both sides, meaning his heart holds affection for both the Kaurava and Pandava armies. He is a great devotee of Krishna. In his heart, there is great respect for Yudhishthira. He also has great affection for Arjuna. Therefore, even while being on our side, he inwardly desires the welfare of the Pandavas. This very Bhishma is the chief commander of our army. In such a situation, how can our army be capable against the Pandavas? It cannot be.
"But this army of theirs is sufficient, protected by Bhima" – However, this army of the Pandavas is capable of conquering us. The reason is that there is no discord in their army; on the contrary, all are united and of one mind. The protector of their army is the mighty Bhimasena, who has been defeating me since childhood. He alone has vowed to kill me along with my hundred brothers—meaning he is intent on destroying us! His body is as strong as a thunderbolt. Even when I gave him poison, he did not die. Such is Bhimasena, the protector of the Pandava army; therefore, this army is truly capable and complete.
Here, a doubt may arise: Duryodhana named Bhishma as the protector of his army, who is appointed to the post of commander. But for the protector of the Pandava army, he named Bhimasena, who is not the commander. The resolution is that Duryodhana is not thinking about the commanders at this moment; rather, he is contemplating the strength of both armies, thinking which army's strength is greater? From the very beginning, the power and might of Bhimasena have had a greater impact on Duryodhana. Therefore, for the protector of the Pandava army, he takes the name of Bhimasena alone.
**Special Point:**
Arjuna, upon seeing the Kaurava army, lifts his bow without going to anyone (Gita 1.20). But Duryodhana, upon seeing the Pandava army, goes to Dronacharya and asks him to observe the strategically arrayed army of the Pandavas. This proves that fear resides in Duryodhana's heart (Note p. 10). Despite having inner fear, he cunningly wishes to please Dronacharya, to incite him against the Pandavas. The reason is that Duryodhana's heart harbors unrighteousness, injustice, and sin. An unjust, sinful person can never live fearlessly and in peace and happiness—this is the rule. But within Arjuna there is righteousness, justice. Therefore, within Arjuna there is no cunningness to fulfill his own selfish ends, no fear; rather, there is enthusiasm and valor. That is why, filled with valor, he orders the Lord for the inspection of the armies: 'O Achyuta! Place my chariot between the two armies' (1.21). The implied meaning is that one whose heart relies on and esteems perishable wealth and possessions, and within whom there is unrighteousness, injustice, and ill-will, does not possess true strength. He is hollow within and can never be fearless. But one who has the observance of his own dharma and the shelter of the Lord is never afraid. His strength is true. He always remains carefree and fearless. Therefore, seekers desiring their own welfare should completely renounce unrighteousness, injustice, etc., and taking sole refuge in the Lord, perform their dharma for the pleasure of God. One should never take shelter in unrighteousness by valuing material possessions and getting entangled in the allure of pleasure born of attachment; because from these two, man never benefits, on the contrary, only harm ensues.
**Connection:** Now, to please Grandsire Bhishma, Duryodhana addresses all the great warriors of his army.
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