Gita Class 002, Ch.1 Verses 2-9

Bhagavad Gita Class by Swami Tadatmananda

Jan 9, 2021

Youtube link: https://youtu.be/b_nvjZBqxjY?si=soYxeOm4VRg3vcSD

Webcast every Saturday, 11 am EST.  All recorded classes available here:    • Bhagavad Gita – classes by Swami Tadatmananda  

Swami Tadatmananda’s translation, audio download, and podcast available on our website here: https://arshabodha.org/teachings/bhag…

Swami Tadatmananda is a traditionally-trained teacher of Advaita Vedanta, meditation, and Sanskrit. For more information, please see: https://www.arshabodha.org/

Note about the verses:  Swamiji typically starts a few verses before and discusses 10 verses at the beginning of the class. The screenshot of the verses takes that into consideration and also all the verses that were presented during the class, which may be after the verses discussed initially. We put the later of the two at the beginning

Note about the transcription: The transcription has been generated using AI and highlighted by volunteers. Swamiji has reviewed the quality of this content and has approved it and this is perfectly legal. The purpose is to have a closer reading of Swamiji.s teachings. Please follow along with youtube videos. We are doing this as our sadhana and nothing more.

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Class 2

Good! Welcome to the webcast of our Saturday morning. Bhagavad-Gita class we just started last week so this is just the second of what will be many classes delightful classes I love the Bhagavad-Gita as we discussed at some length in our previous class as I also said in the last class we like to begin every class with chanting and what we’re going to do is recite the 10 previous verses so that we have the the recitation is both prayerful nice way to speak in a class also helps to get the words and verses in our ear so to speak a little bit so we’ll begin we’ll start from the first verse today and you can repeat after me and very important as I mentioned before as I’m reciting you can not only listen to me but you can also glance at the translation so that when you recite that line you have the meaning in your mind it’s important to chant with the meaning clearly in our mind okay we will begin our recitation recite after me please

Very good nice to begin with that chanting I enjoy the chanting of the Bhagavad-Gita very much before we pick up the thread a couple of notes i’ve written here one is I misspoke in yesterday in last week’s class when i said that the Bhagavad-Gita the Bhagavad-Gita I said correctly is an excerpt from Mahabharata I incorrectly said it came from the 12th book 12 book is the shanti parva where actually most of the spiritual teachings of the of the Mahabharata are found in the 12th book but the Bhagavad-Gita comes from the sixth book which is the Bhishma parva that’s the portion that has the beginning of the war so I misspoke so the Bhagavad-Gita is from the sixth book the bhishma parva I spoke correctly though when I said that there were 2000 chapters in the Bhagavad-Gita we’re trying to get the scale. The Bhagavad-Gita is 18 chapters long. Those 18 chapters are accepted from the actual number, exact number is 1995 chapters so out of those 2,000 chapters we’re studying this 18 chapter sliver which as I said is like a gem in an ocean of spiritual teachings. There were several comments that came by the way I just mentioned about comments I read every comment but I can’t answer

The comments they’re just too many so I don’t answer any but I read them all so if you have any question or comment, please feel free to to give a comment here the question was is the battle historical the battle between the pandavas and kauravas many teachers take it as a metaphor and no doubt it has a metaphoric meaning we talked before about the metaphoric battle between dharma and adharma which is why the very first verse of the Bhagavad-Gita is dharmakshetre on the field of dharma on that metaphoric battlefield. The battle between the dharma and adharma the battle which is in our minds and hearts so that’s a metaphoric battlefield but was there a historical battlefield and there’s no reason to doubt the historical existence of that Mahabharata war and the kurukshetra battlefield there’s no archaeological evidence for its existence but there’s no reason to doubt it. The tradition is that the epics like the Ramayana and Mahabharata begin with historically true stories those stories maybe get embellished quite a bit as they’re told and retold over the ages but there’s no reason at all to question the historical existence of rama and the kidnapping of sita there’s no reason to doubt the historical existence of a battle between pandavas and kauravas on the other hand the Bhagavad-Gita that we’re studying here is not a literal transcript of a discussion that took place on that battlefield. We start off with this brief discussion between Dhritarashtra and Sanjaya we’ll come back to the text shortly, but you know most of the Bhagavad-Gita is a dialogue between Sri Krishna and Arjuna so we can ask the question is this a literal transcript of the dialogue that took place on the battlefield well first of all recall the fact that these verses are metrical and in sanskrit and the fact is is that warriors on a battlefield first of all they didn’t speak sanskrit. Sanskrit language was a language spoken by scholars not by warriors on a battlefield, secondly these verses are in a poetic meter having eight syllables and a quarter so it’s not possible for Arjuna and Krishna and all the others to have this conversation in sanskrit verses what we are studying

is a composition by the great rishi Vyasa. Vyasa who we believe was omniscient. he knew what was taking place on the battlefield he knew everything apparently it seems so so he knew what was taking place on the battlefield. He knew what was said by Arjuna and Krishna and all the others on the battlefield and after the fact he composed these verses to reflect what he knew to have taken place on the battlefield so with regard to the question was the battle historic. Yes was this discussion between Krishna and Arjuna are we studying a transcript of it certainly not. Okay! Enough said

Before we proceed I should mention one of the questions was “Do I use a commentary when preparing for these classes” and I do. In fact the main commentary in our tradition of advaita vedanta we study scriptures using traditional sanskrit commentaries and in our tradition of advaita vedanta we always always use the commentaries of Sri Shankaracharya. Shankara who lived maybe in the 8th century and his commentaries are so incredibly profound and clear we use his commentaries all the time and in the previous times i’ve taught Bhagavad-Gita i’ve always used consulted the commentary of Sri Shankaracharya in this in as we continue to study the Bhagavad-Gita together I’ll continue to draw upon the teachings of Sri Shankara but we’re going to do something different this time in addition to Shankara’s commentary I’ll also be referring to another wonderful commentary of Madhu Sudhana Saraswati Madhusudana Saraswati was a great scholar and teacher of advaita vedanta probably 16th century north india

His commentary is wonderful and different from Shankara’s in several ways. Shankara had a particular focus in his commentary on dismissing the possibility of using vedic rituals to gain moksha. This was a big issue for Shankara perhaps at his time in the eighth century or so we don’t know for sure scholars have all kinds of different dates for him I think eighth century is a reasonable guess we can only guess but perhaps at his time there was a great deal of emphasis on the performance of vedic rituals and only on the performance of vedic rituals not on meditation not on bhakti devotion and not on scriptural study the emphasis was on performance of vedic rituals so Shankara at that time he was highly critical in his commentaries about that practice and much of his commentaries was focused on that particular point because it was a major issue of his time now madhusudan Saraswati came many centuries later that apparently that was no longer a big issue the performance of vedic rituals had already passed away that was no longer the main thing so we see in Madhu Sudhana’s commentary many other facets that he gives more attention to for example  

Madhu Sudhana was a great scholar of patanjali’s yoga sutras the the source scripture for meditation so many places Madhu Sudhana in his commentary will quote the rishi patanjali quoting from the yoga sutras so we get new insights into the Bhagavad-Gita by seeing the commentary of Madhusudhana also very pertinent now as we’re beginning this first chapter what’s pertinent is the fact that Shankara doesn’t make doesn’t comment at all on the entire first chapter and the first 10 verses of the second chapter Shankaraskips over all of that why does he skip it it’s all story so it’s all part remember what we’re studying as an excerpt from the Mahabharata the spiritual teachings of the Bhagavad-Gita really begin in the second chapter with verse 11 and that’s where Sri Shankara begins his commentary which means if we’re only following Shankara’s commentary we have no support for our study of the first chapter plus but Madhu Sudhana comments on the first chapter in great detail and he offers a lot of insight insight into the thinking of dhritarashtra and Duryodhana and the others so I’ll be drawing upon Madhu Sudana’s insights as westudy this first chapter Madhu Sudana also gives in his introduction, 

Madhu Sudana also gives a overview of the 18 chapters and let me let me present this to you it’s a little bit important I’ll go to the board and we’ll observe that the 18 chapters of the Bhagavad-Gita that’s showing up yes the 18 chapters of the Bhagavad-Gita can be divided into three groups of six and this is done by many many commentators we’ll look at the Bhagavad-Gita in terms of three groups of six and there are two different ways of making this division based on the subject matter of those chapters the subject matter of the first six chapters seems to be mostly famous for mostly focused on Karma or we could even say karma yoga would be the main subject matter I can’t say main subject matter there are several important subject matters in the first six chapters shall we say the predominant subject matter or the one that is most notable in the first six chapters would be karma yoga in the middle six chapters definitely bhakti and then in the final six chapters Jnana knowledge so we can make this division of the three groups of six chapters and say that the first six are are not exclusively there’s so many other topics so but the topic that stands out in the first six chapters is karma yoga the main topic really throughout the middle six chapters is indeed bhakti and then the final six chapters a lot of details are taught and we can call that Gyana knowledge or jnana yoga so this is one of two divisions given by Madhu Sudhana in his introduction other teachers also give a similar division but there’s another way of dividing up these three groups of six chapters which 

Madhu Sudhana also divides it up by associating each group of six with one word from the Mahavakya. Tat Twam Asi so: Twam is you Tat is that means that reality,  that divinity, brahman and asi is a verb so in that division we can say that the first six chapters are are focused mostly on Twam you and that’s quite accurate the focus is on the individual person Twam in the first six chapters, in the middle six chapters focused on Tat that reality. The reality because of which everything exists and in the third group of six chapters a little bit less obvious but I guess it’s still meaningful I see the identity of Twam you and Tat the supreme reality that identity is brought together especially in chapter 18 and 15 of this final six chapters so these are two different traditional ways of dividing up the 18 chapters of the of the Bhagavad-Gita

 I’ll tell you this discussion will come back to this topic it’ll be much more relevant to us after we finish the first six chapters right now it’s all kind of theoretical but after we finish the first six chapters and before we begin chapter seven we’ll come back to the subject matter and discuss that the relevance of this division into three groups of six

okay are we done with the introduction. I think so yes so to proceed today let us return we we did see the first but there’s a little bit more that we need to discuss so let us return to the first verse you can repeat after me again

So in the first verse the blind king Dhritarashtra is asking his charioteer Sanjaya what’s happening on the battlefield remember that rashford’s blindness is both physical historical and metaphorical symbolic so his blindness represents ignorance we had a nice discussion Dhritarashtra’s ignorance led to his son’s horrible behavior so ignorance is the root cause of all the horrible things that happened on that battlefield we discussed that last time we’ll leave it there. Oh! here’s an example of an observation made by Madhu Sudhana in his commentary he observes that Dhritarashtra at this point is fearful. He is very very much attached to his sons. 100 sons are out there on the battlefield and he is very fearful that they may die on that battlefield. He’s got a lot of reasons to be fearful. Madhu Sudhana supposes that Dhritarashtra is hoping hoping that the pandavas are so dharmic so righteous that they choose not to fight of course fighting is harm and to follow dharma is to practice ahimsa not harming so Dhritarashtra is hoping that the pandavas will choose this path of dharma choose not to fight or hoping that they will reconcile somehow so and I’m interrupting myself because there’s something important that we have to discuss here it’s not in my notes but but let me let me discuss this often often brought up and that is “how can Sri Krishna  an incarnation of God tell Arjuna to fight and kill when a ahimsa non-injury is the main principle of dharma how can Sri Krishna tell Arjuna to fight and kill and let’s be very clear that this was not an ordinary battle this was the term is dharmayuddha battle dharma means righteous dharma yuddha a righteous war and we would then distinguish a righteous war from a non-righteous for an unrighteous foreign for example to to make the distinction when we make this distinction very clearly and that is a dharma yudda a righteous war is a war in which not fighting the war causes more harm than fighting the war you got it dharma Yuddha means if you don’t fight the consequences are even more harmful to the entire society as opposed to an adharma yuddha an unrighteous war in which fighting the war causes unnecessary harm if we look back in recent history we could say that the united states as you know fought the fought in vietnam in the 1960s and 70s and in retrospect that war was not based in righteousness at all it was an unnecessary war fought as part of the the cold war that was raging at that time led people’s minds thinking got distorted by these fears brought up during the cold war and therefore the vietnam war would be a counter example. A  good example would be world war ii world war II was clearly a dharma yuddha. If the united states had not entered world war II if the United States allowed the the allowed the fascist powers in Germany in Italy and Japan if the United States backed off and let those fascist powers conquer all of europe what horrible harm would have been the result so we can differentiate then that World War II was clearly a Dharma yuddha it was a war fought to prevent an even greater harm and this is one of the complicated facts of understanding dharma properly and that is sometimes one harm has to be done to prevent a greater harm for example

This is a story I tell when I teach children about dharma. I asked the children “What would you think of someone who takes a very sharp knife and cuts someone?” Open from chest to navel just right down cutting that person Right open and then opens up the flesh and the children of course are squirming and they’re oh that would be horrible terrible of course some of you have recognized, that that’s the first step of performing open heart surgery is to take that sharp scalpel and to open up the patient’s chest cavity and the point is if the surgeon doesn’t perform that open heart surgery the patient will certainly die consider the fact that cutting the the patient open causes tremendous harm a tremendous trauma to the body not only do they cut but to be a little graphic then then he brings out his electric saw and he saws through the chest bone and then he uses clamps to open up that chest cavity the I’m being graphic here to make a point that causes tremendous harm to the patient’s body tremendous trauma the point is if that surgery is not done the consequences are far worse the patient will die

A dharma yuddha is like that open heart surgery any war causes harm but a dharma yodha prevents a greater har. okay with that in mind we can continue here so Dhritarashtra is afraid that his families his sons are going to perish on the battlefield so he asks Sanjaya kim kurovata o Sanjaya what did they do what happened out there on the battlefield of course you we need to know a little bit of the story of the Mahabharata to understand how would Sanjaya know they’re both by the way Dhritarashtra and Sanjaya are both miles and miles away from the battlefield sitting in the palace so how would how would Sanjaya know what’s happening on the battlefield some of you know this wonderful story before the battle took place the Rishi Vyasa came to the palace to visit king Dhritarashtra and Vyasa in the course of that discussion Vyasa was very sympathetic, towards Dhritarashtra and he presumed that Dhritarashtra would would want since Dhritarashtra cannot be on the battlefield being blind Vyasa presumed that Dhritarashtra would like to know what’s happening on the battlefield so Dhritarashtra could be more connected to his sons fighting out there on a battlefield and Vyasa offered Dhritarashtra the power to see and hear everything happening far away on the battlefield Vyasa himself had that power and Vyasa offered to bestow that power on Dhritarashtra. Dhritarashtra’s response was surprising. He said no I don’t I don’t want to know what’s happening on the battlefield I guess the word is cowardly. He was very much afraid that his sons would die on the battlefield. He didn’t have the stomach, as we say, to watch his sons perish on the battlefield. So Dhritarashtra refused Vyasa’s offer but had a counter suggestion. He said instead of giving that power to me give that power to my charioteer Sanjaya that way Dhritarashtra figured he could ask his charioteer what was happening on the battlefield and if what was happening got too gory too difficult to to to hear about, Dhritarashtra could tell Sanjaya to shut up and not not describe those portions so Dhritarashtra was quite cowardly and at Dhritarashtra’s request Vyasa bestowed that power on Sanjaya so Sanjaya could see and hear everything happening and he related that of course to the blind king with that in mind we should point out that the entire 18 chapters of the Bhagavad-Gita actually the primary activity takes place in the palace you know the the story within a story within a story so here the outer story in the Bhagavad-Gita is the discussion between Dhritarashtra and Sanjaya that take place in the palace but then the inner story as it were is when Sanjaya narrates the events on the battlefield to king Dhritarashtra that will be the inner story. There are several layers of outer story which we won’t we won’t get into at this point okay so with that introduction we’re ready to proceed

As I’m explaining these verses,  I should point out that I’ll be jumping around in the verses quite a bit because when sanskrit is put into verse form the normal order of words gets shifted to accommodate the poetic meaning. Usually, in prose order you have subject object verb. But not here in the verses so we’ll be jumping around we’ll start in the second line the subject is also I’ll mention and I won’t mention this again because it happens in every verse I did mention briefly in a prior class when two words joined when two words touch each other the spelling the letters at the junction between two words commonly change these are grammar rules called sandhi so when I’m reciting the words when I’m quoting the words I’m going to break those Sandhis and return the words to the unmodified form before those transformations of Sandhi took place anyway sanskrit grammar is fairly complex we won’t get into the details but for that reason sometimes I’ll quote a word differently than it looks in the verse that’s because I am undoing grammatical changes due to Sandhi’s for example Duryodhana ha the way it comes when it’s broken apart here Duryodhanas due to these rules of Sandhi. Referring to Duryodhana the troublemaker in the whole story who first line drishtwa having seen, having seen what, Duryodhana having seen pandava anikam anikam is an unusual word for army,  whose army, pandava anikam the army of the pandavas, his enemies, having seen his enemies –  the army of the pandavas who were vyudham they were collected they were arrayed for battle, Duryodhana having looked across the battlefield,  seeing his enemies the pandavas are ready for battle tada then,  then what did Duryodhana do ? third line ,upsangamya  he approached,  who did he approach ?  his teacher. not his school teacher, sorry to be silly, his teacher of archery and battle Drona,  remember his name was Drona or Dronacharya, Drona was a brahmana,  a teacher who taught both the pandavas and Kauravas. Remember they’re really one family he taught all of them archery and other arts of warfare so he’s called here acharya, the teacher, so Duryodhana having looked across the battlefield seeing the Pandavas arrayed, ready to fight, what did Duryodhana do he approached his teacher Drona and then in a second sentence Raja, the king, I’ll say prince  Duryodhana then abrahavit he said vachanam these words so, Duryodhana addresses on the battlefield Duryodhana approaches Drona and he addresses Drona in the following verse so this verse is Duryodhana addressing Drona

Duryodhana says to his teacher Drona in the second line acharya oh teacher and the first line pashya please look, you would say dekko, look see, pascha please see in the second line mahatma great chamu this great army,  and for sanskrit students it’s interesting that army here is in a feminine gender seems unusual that the word army should be in the feminine gender but it is so pasha please see o Drona, please see this,  please see this vast this great army, army of whom?  etam of these,  of whom Pandu putranam this great army composed of the putras the sons of Pandu. O’ Drona,  O’ teacher please look and see this vast army of the sons of Pandu this army which was in the third line vyudham it was assembled,  it was organized,  organized by whom dhrupada putreyna it was organized by the putra, by the son of Drupada the son of Drupada is you don’t need to know I mean the story is complicated if you don’t happen to remember that. Drishtadyumna is the son of Drupada and is the head of the pandavas army, it’s okay if you don’t remember that it’s not critical to what’s happening here, but Drishtadyumna  is the son of Drupada and he is the overall general for the pandava warriors and please see that this army which was organized by Drishtadyumna.  Dhrishtadyumna,  who is Tava shishina organized by your own disciple your own shishya dhimatha your own intelligent disciple. So please see this army which was organized by your own student who is highly intelligent. Now here I’ll just share with you Madhusudana makes several other observations here. One of which is Duryodhana probably is a little fearful at this point and turns to his teacher for moral support as you you might expect and further Madhusudana supposes that Duryodhana might feel a little angry with Drona, Drona was such a good teacher he trained all of the students very well including the students who are on the opposing side so Drona taught Arjuna and Bhima and Drishtadyumna and because Drona taught them all well. Duryodhana knows that his opponents are highly trained and are going to be very difficult to face on the battlefield. This comes from Madhusudana’s commentary then Duryodhana continues to speak to Drona. describing as he looks across the battlefield. Duryodhana describes the army of the Pandu 

Atra here, Yudhi on the battlefield,  on the battlefield, second line yudhi here on this battlefield yudhi in this war there are many sura many valiant warriors many many valiant ones who are maha svasa mahesvasa breaking up the words for our sanskrit students literally great launchers of arrows you wouldn’t translate it like that, One who is a great launcher of arrows is a warrior so there are many shura valiant maheshwasa many valiant warriors who are atra here on this battle on his battlefield yudhi in this war who are Bhima Arjuna who are samaha who are equal to as good as Bhima and Arjuna, Duryodhana knows that among all the pandavas that mighty Bhima and Arjuna, who was Arjuna  -was the most skillful archer, he was Drona’s star student as it were favorite student, so Arjuna the favorite student of Drona and Bhima this huge mighty warrior. Duryodhana observes that it’s not only Bhima and Arjuna he has to fight against. There are so many other valiant warriors like yuyudhana yuyudhana is not a common name, it’s like a pet name for Satyaki. Satyaki is one of the main pandava of a warriors he’s all satyaki is also called Yuyudhana a second name also among the Pandava warriors is Virata virata is a very important warrior as was Dhrupada the father of Dhrishtadyumna who we talked about in the first in the in a prior verse and all of these satyaki yuyudhana, virata and dhrupara they are all maharata now this word maharata literally means big chariot and we have to understand it properly. It maybe three different ways we can understand the word maharata it means those who have big chariots that doesn’t make a lot of sense however maharata can be a technical term for a general maharata it just means is like a technical term for a general and there’s actually a verse that describes maharata one who is a general who has an army large enough to fight against 1000 opponents so we might might presume that they all have armies each of them satyakhi drupada and virata each of them are a general of a large army an army large enough to fight against at least one thousand opponents. 

Then Duryodhana continues to narrate to Drona the opponents he has to fight against which include 

opponents include drishtaketu. yes names I’ll just give you the names drishtaketu is one of the opponents chekitana another opponent and of course kashiraja the king of kashi and all three of them are viryavan they are mighty they are valiant not only them but purujit another of the pandava warriors kuntibhoja another pandava warrior and shaibiya shibya another pandava warriors and these three are nara-pungavah these three are the best of men,  the mightiest of warriors and then the third and final verse Duryodhana describes is picking out the main warriors among the pandavas who include

 Yuddhamanyu is  one of the generals who is vikranta he’s always victorious the victorious yudhamanyu is his name undeclined who is virayavan who was mighty was valiant also saubhadro is the son of Subhadra if you know the story well the son of Subhadra is Abhimanyu Arjuna’s son so saubhadro is is a way of describing Abhimanyu. Arjuna’s son a great warrior also draupada also the sons of draupadi so the son of subhadra and the sons of draupadi all of sarva eva all of them are maharata they’re all are all generals these are the the each one of them commands a large army of their own so having described the pandava army with three verses now Duryodhana describes his own army in the next three verses. 

Remember he’s narrating all of this to Drona he says

In the second line dvijottama O best of the dwijas is a term used for brahmana. O great brahmana remember Drona was a brahmana , brahmana is a teacher and he was a teacher of  archery but it turned out that Drona also was an extremely formidable warrior, unusual perhaps generally brahmanas are not such great warriors but Drona was no ordinary brahmana at all very mighty warrior so dwajiotama tan nibodha  please be informed please be informed  about them, about who? asmacham vista yay please be informed about those asmaka those warriors of our own asmakam of our own warriors the kaurava warriors the those warriors too in particular those warriors who are the visista ye who are special the most exalted amongst our warriors our most distinguished warriors good translation.  nibhodha tan  please take note of our own most distinguished warriors, the warriors who are nayaka, the leaders, the leaders of what mama the leaders of my army, the kaurava armies, so please take note of them samjratham for the sake of of naming them to name them  tan branimi te I will tell you,  I will tell you tan I will tell you them  I’ll tell you their names. Let me name the most distinguished warriors that belong to my army Duryodhana says and he starts to name them who shall he name first we have to be very careful here who is Duryodhana is speaking to Drona so he’s going to begin by mentioning Drona and so we’ll see the verse first

So which are the main the most important warriors leaders generals of Drona of Duryodhana’s army he begins bhavan you it’s the formal way of saying you so you Drona not only you but bhishmaha the great grand uncle of them all karna what a main warrior an important character is karna also one of the kauravas kripa kripa you know some of you know as the family guru and due to the complexity of the story bhisma and kripa who are both highly dharmic they end up for the due to the complexity of the story of the Mahabharata these these highly dharmic people bhishma and kripa end up on the kaurava army on the side of a if you want to understand how that happened you have to go through the whole of the story we’re not going to do this here and all of these bhavan yu bhisma karna and krippa all of you are samatinjaya victorious in war not only not only all of you but also ashwathama Drona’s son is also there vikarna one of their also great warriors and saumadati another of their great warriors

we’ll just see the last verse just to conclude this section Duryodhana continues

not only those that Duryodhana has all already narrated but cha but also any there are others other valiant warriors many other valiant warriors who are who are giving literally giving up their lives for my sake Duryodhana speaking here perhaps with some pride all these warriors gathered in his army are tyakta jivita they are ready to sacrifice their lives said for my sake and they are nana shastra they are praharana they are wielding sastra weapons nana of many kindsthey are armed with various kinds of weapons sam

[Music] many of you know means skilled so all of them are highly skilled in yudha in fighting these are not ordinary warriors these are highly trained warriors so at this point we see Duryodhana describing to Dronacharya first the pandava warriors that he’s about to fight with and then his own warriors and these three verses talking about the pandavas three verses talking about the kauravas set the stage for the battle for all that will come and we’ll see that in our next class