Make ye such arrangements that these troops, come to a distant land in this hot season and in the midst of this mighty forest, may not fall into confusion and be subjugated by the foe.  The Pandavas are always the special favourites of the preceptor.  The selfish Pandavas have stationed Drona amongst us.  Indeed, he betrayeth himself by his speech.  Who would ever extol a person upon hearing the neigh only of his steeds?  Horses always neigh, whether walking or standing, the winds blow at all times; and Indra also always showereth rain.  The roar of the clouds may frequently be heard.  What hath Partha to do with these, and why is he to be praised for these?  All this (on Drona’s part), therefore, is due only to either the desire of doing good to Arjuna or to his wrath and hatred towards us.  Preceptors are wise, and sinless, and very kind to all creatures.  They, however, should never be consulted at times of peril.  It is in luxurious palaces, and assemblies and pleasure-gardens, that learned men, capable of making speeches, seem to be in their place.  Performing many wonderful things, in the assembly, it is there that learned men find their place, or even there where sacrificial utensils and their proper placing and washing are needed.  In a knowledge of the lapses of others, in studying the characters of men, in the science of horses and elephants and cars, in treating the diseases of asses and camels and goats and sheeps and kine, in planning buildings and gateways, and in pointing out the defects of food and drink, the learned are truly in their own sphere.  Disregarding learned men that extol the heroism of the foe, make ye such arrangements that the foe may be destroyed.  Placing the kine securely, array the troops in order of battle.  Place guards in proper places so that we may fight the foe.’”

[54] The true reading is Acharya in the dual number, meaning Drona and Kripa.  Some texts read the word in the singular form.  Nilakantha notices both these reading, but prefers the dual to the singular.

[55] The meaning is rather doubtful.  Duryodhana seems to say that ’the hostile appearance of Arjuna has been an act of imprudence on his part.  The Pandavas, after the expiry of the thirteenth year, would claim their kingdom.  I, Duryodhana, may or may not accede to their demand.  When, therefore, it was not certain that Arjuna would be refused by me, his hostile appearance is unwise.  He has come sure of victory, but he may yet be defeated.’

[56] The sense seems to be that when moralists even are puzzled in judging of the propriety or otherwise of their acts, it can easily be imagined that the Pandavas, however virtuous, have, in the matter of this their appearance, acted wrongly, for, after all, the thirteenth year may not have really been over as believed by them.  Or, it may mean, that as regards our presence here, we have not acted imprudently when even moralists cannot always arrive at right conclusion.  It seems that for this Duryodhana proceeds to justify that presence in the following sentences.

SECTION XLVIII