Gita 01.11 The protector too needs to be protected

 

Audio Link 1 – Gita 01.11 The protector too needs to be protected

 

ayaneṣu ca sarveṣu

yathā-bhāgam avasthitāḥ

bhīṣmam evābhirakṣantu

bhavantaḥ sarva eva hi (Bg 1.11)

 

Word-for-Word:

ayaneṣu — in the strategic points; ca — also; sarveṣu — everywhere; yathā-bhāgam — as differently arranged; avasthitāḥ — situated; bhīṣmam — unto Grandfather Bhīṣma; eva — certainly; abhirakṣantu — should give support; bhavantaḥ — you; sarve — all respectively; eva hi — certainly.

 

Translation:

All of you must now give full support to Grandfather Bhīṣma, as you stand at your respective strategic points of entrance into the phalanx of the army.

 

Explanation:

Duryodhana speaks nine verses in his opening speech (Verses 1.3 to 1.11). In this final verse, he addresses the remaining warriors:

  • ayaneṣu ca sarveṣu: All of you, wherever you are positioned.
  • yathā-bhāgam avasthitāḥ: Situated in your respective parts of the battlefield.
  • bhīṣmam evābhirakṣantu: Protect Bhīṣma from your positions.
  • bhavantaḥ sarva eva hi: “Bhavantaḥ” is a respectful second-person address, while “tvam” is a normal second-person address. This is similar to how “aap” is used in Hindi instead of “tu.” All of you, from your respective positions, please protect Bhīṣma.

Duryodhana harbored suspicions about the loyalty of the two foremost warriors in his army, Droṇa and Bhīṣma. Much of his speech was intended to incite Droṇa to fight wholeheartedly by reminding him that his old enemy, Drupada, and Drupada’s son, who was the commander of the opposing army, were on the other side. At the same time, Duryodhana was performing a balancing act to ensure that Bhīṣma did not feel neglected. Droṇa was his martial teacher, and Bhīṣma, his grandsire. In situations like these, there is no easy way to take things forward when multiple people and egos are involved.

 

The word “ego” can be used in a negative or derogatory sense, as in someone having too much ego, or in a functional sense, where it reflects individual identity and the need for acknowledgment. When a person’s contribution, role, or significance is not acknowledged, at a human level, it can lead to feelings of demotivation. To avoid this, we need to be reasonable and logical in the steps we take. Without such consideration, progress in life becomes difficult. Duryodhana, being diplomatic, understands this and recognizes that after acknowledging Droṇa, he must ensure that Bhīṣma does not feel neglected.

 

In the previous verse, Duryodhana acknowledges Bhīṣma’s importance by stating that their army is protected by him.  However, while giving credit to Bhīṣma, he also feels the need to recognize the other warriors on his side, highlighting the point that the defender also needs to be defended. This highlights a crucial point: No one in life is invulnerable. In many instances, in an army, if the king or commander is killed by the opponents, the remaining soldiers, despite being strong and having ample weapons, may still run helter-skelter in fear, chaos, and panic. Therefore, it is vital to remember that the defender also needs to be defended or the protector also needs protection.

 

When Arjuna penetrated the Kaurava army formation to reach Jayadratha, he had two warriors with him to guard his chariot wheels. This was crucial because if the enemy attacks and breaks the wheels, immobilizing the warrior, it poses a serious problem. The significance of what is spoken here is that the army structure has been well designed, and while Bhīṣma is competent enough to lead the Kaurava army from the front, he still requires protection from the flanks and sides. If that protection is missing, it could lead to serious problems. Therefore, as emphasized in the verse “yathā-bhāgam,” each member, from their respective positions, needs to protect Bhīṣma.

 

This principle applies in general life as well. For example, while we rely on our intelligence to protect us from illusion, our intelligence also needs protection. Intelligence can shield us from temptation, but continuous exposure to temptation without discernment can wither or chip away our intelligence, leaving us without the facility to pursue anything worthwhile. Therefore, if we are to progress step-by-step towards purification and elevation of consciousness, it is vital that we learn to protect our intelligence.

 

If we don’t protect our intelligence, no one else will. To safeguard our intelligence, we need to study scripture regularly and avoid unguarded exposure to temptation. We live in a world filled with temptations; while we cannot avoid perceiving them, we can avoid unguarded exposure to them. Being alert and recognizing these temptations helps us remain vigilant. For instance, if we are walking near a steep cliff, we have to be on guard.  If that is the only path to reach our destination, we will walk along it, maintaining a reasonably safe distance and staying alert.

 

Similarly, just as intelligence protects our consciousness, our consciousness must also protect our intelligence. If we consider consciousness to be like a territory that needs to be guarded, then intelligence acts as the guard who identifies whether someone entering the territory is a spy, an enemy, or an ally. At the same time, consciousness makes us aware of things; we cannot be discerning without observing. Consciousness helps us to be observant, and intelligence helps us to be discerning. Thus, the protector also needs to be protected. In the battlefield setting, Bhīṣma is the protector, and the other warriors need to protect him. Similarly, our intelligence safeguards our consciousness, but our consciousness must also protect our intelligence.

 

Thank you.