atra śūrā maheṣvāsā
yuyudhāno virāṭaś ca
drupadaś ca mahā-rathaḥ
yudhāmanyuś ca vikrānta
uttamaujāś ca vīryavān
saubhadro draupadeyāś ca
sarva eva mahā-rathāḥ
Present in this army were mighty bowmen, equal in combat to Arjuna and Bhīma such as Sātyaki, King Virāṭa and the great warrior Drupada. Also present were Dhṛṣṭaketu and Cekitāna, heroic Kāśirāja, Purujit, Kuntibhoja, the most valiant Śaibya and other noble men such as the victorious Yudhāmanyu, the powerful Uttamaujā, Abhimanyu as well as Pratibindhya and the other sons of Draupadī. All of these were great mahārathīs.
Duryodhana now mentions all the great heroes who are present to fight on the opposing side. He points out those on the side of the Pāṇḍavas who were fighting for the path of dharma–those who are trying to advance in dharma.
The five Pāṇḍavas here represent the five rasas. Bhakti has five primary rasas and seven secondary rasas. Those who have love for God and who are going forward in the primary rasa are the Pāṇḍavas.
Herein it is shown, those who are going forward on the path of prema-rasa. The Pāṇḍavas are on the side of love and the Kauravas on that of lust. Duryodhana now points out those who are on the side of the Pāṇḍavas, treading forth on the path of love; progress in love of God. On the other side he mentions those who are going forward on the path of mundane rasa.
Duryodhana is the biggest sense enjoyer who is running forward to obtain the objects of his lust; whereas those who have sided with the Pāṇḍavas are going forward to achieve the fifth and topmost goal of life; pure love for God.
Those on the side of the Pāṇḍavas are certainly not cowards. They do not hide fearfully in their homes away from danger, even though on the side of mundane rasa and material enjoyment there are eleven aksauhinis, and on the other side there are only seven aksauhinis.
[A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry and 65,600 cavalry is called an aksauhini. The Pandava army had 1,532,930 and Kaurava army: 2,408,890]
Before the war, Duryodhana went to Kṛṣṇa to ask for His assistance in the fight. When he reached Dvārakā, Kṛṣṇa was resting on His bed. There was one chair at the foot of Kṛṣṇa’s bed and another one at the head. Duryodhana went and sat by Kṛṣṇa’s head. He thought, “Why should I sit at His feet?” Shortly after, Arjuna arrived and sat in the chair positioned at His feet. Kṛṣṇa understood everything as He remained with His eyes closed, pretending to sleep. On both sides He has relations. Duryodhana is His samdhi and Arjuna; His jija. Arjuna was the son of Kṛṣṇa’s aunt, Kuntī.
Kṛṣṇa then opened His eyes and said, “Oh, when did you come brother?” looking forward to Arjuna who was sitting at His feet. “Why didn’t you wake me up? How long have you been waiting?”
“I came first,” Duryodhana spoke up, “Speak first with me.”
“Oh, you came first?” Kṛṣṇa turned His head and said, “Praṇāma samdhi.”
“Speak first with me,” Duryodhana said.
Meanwhile, Arjuna sat silently and patiently.
“I came,” Duryodhana said, “to request You to take up arms on my side in the battle for which You know well we are preparing for.”
Now, Kṛṣṇa thought what to do. Kṣatriyas are bound by duty to accept the invitation of those who approach them first. This rule especially applies to kings. Kṛṣṇa is no coward. He then replied to the eager Duryodhana, “This is all very good, but I have one consideration.”
“What is that?”
“I have My Narayani-sena, all My wealth and all My śakti. To one side, I will give all this and to the other side I give Myself. However, I will not engage in battle. I will take the side of one army, but shall not fight. Whereas My mighty army, wealth, opulence and śakti will be on the other side. Which of these do you choose?”
Duryodhana sat in thought. Sense enjoyers only desire what is favorable to their sense enjoyment.
“Alright,” Duryodhana said, “give me Your treasury and Your army.”
Duryodhana was very happy. He never thought he would get so much facility. “Give all Your elephants,” Duryodhana said, “And Your cavalry, soldiers, wealth, grains and food. You will not fight, so what would be the use of You being on my side?”
We see this tendency in worldly people. When someone has all opulence, wealth, position and followers then many people will come to serve that person and endeavor to please him, but when he has nothing no one will give him any notice. All will abandon him due to his inability to fulfill their selfish agendas. This is the nature of the world.
When Duryodhana saw that Kṛṣṇa was willing to hand everything that He possessed over to one army and to take the other side alone – and not even fight Himself, he eagerly grabbed the opportunity and left there happily.
Arjuna then said, “Prabhu, You have saved me. I don’t want anything but You.”
This is one-pointed love, devoid of selfishness. From before, Arjuna wanted to be with his friend Kṛṣṇa, and Kṛṣṇa wanted to side with Arjuna.
Arjuna could control the Lord with his one-pointed love. “If You won’t fight,” Arjuna said, “Then at least become my charioteer. Then You will be in front of me and I will be able to always see You. I cannot live without You. You are now niṣkiñcana, akiñcana. You have nothing, having given everything to Duryodhana. Still, I have love only for You.”
This is the symptom of Arjuna’s one-pointed love for Kṛṣṇa.
mamatā prematadhika—This mamatā is the highest stage of prema, love.
When all facility, followers, youth, and vitality is present within someone then many people will come and show him affection. If however, he is old and cannot walk, then no one asks about him. Where there is wealth and opulence many will come with the pretense of affection. This is the nature of enjoyers as revealed by Kṛṣṇa.
The Pāṇḍavas are rasika, especially Arjuna. They have relation with Kṛṣṇa. Therefore Kṛṣṇa is on their side.
Duryodhana described those who were on the side of the Pāṇḍavas–the side of dharma to his master, Droṇācārya. Why didn’t Duryodhana’s nature change? Why doesn’t the consciousness of demons change when they have darśana of the associates of God?
So many people come and stay in the company of Śrī Guru and Vaiṣṇavas, but why doesn’t their nature change? Because they don’t have love for Guru and Vaiṣṇavas. They have love for others. There is a thorn hidden some place within them. They stay with Guru and Vaiṣṇavas, but their heart is embedded somewhere in the realm of sense enjoyment. They take objects from Śrī Guru and Vaiṣṇavas for their own enjoyment and they run away with that. So they don’t actually want the love and relationship available to them. Where will love come to them from? They are attached to inert material objects and gross sense gratification. Sense enjoyers, like Duryodhana, are extremely difficult to change.