Chapter 1 contains only Arjuna’s sorrow and confusion.

Chapter 2, Shlokas 1–10 show Arjuna still refusing to fight.

From 2.11 onwards, Shri Krishna starts his Upadeśam.

अर्जुनविषादयोगः — Arjuna-Viṣāda-Yogaḥ

अर्जुन — Arjuna
विषाद — Viṣāda (sorrow)
योग — Yoga (a state leading to spiritual growth)

The chapter is named “Arjuna Viṣāda Yoga” because Arjuna’s sorrow becomes the very path through which the Gītā’s spiritual teaching begins.

Its purpose is not to give teachings, but to show the human problem that makes teaching necessary.

Arjuna’s confusion, fear, attachment and sorrow represent the saṃsār that every human experiences in facing one’s duty.

In this chapter, Arjuna becomes a śiṣya (disciple) in need of guidance.
Shri Krishna then assumes the role of the Guru, preparing the ground for His Upadeśam.

Just like any teaching text, the Gītā first presents the problem before giving the solution.

So Chapter 1 sets the stage for the spiritual teaching that begins only from 2.11.

When Duryodhana saw the Pāndava army arranged in formation, he approached his teacher (आचार्य), and spoke to Droṇācārya.

According to the Mahābharata, King Drupada performed a special Yajña (fire sacrifice) with one specific desire:
to obtain a son who would one day kill Droṇācārya, with whom he had a deep personal rivalry.

From this Yajña emerged:

Dhrishtadyumna — the son destined to kill Drona

Draupadi — his sister

Even though his divine purpose was known to all, Dronacharya still trained Dhrishtadyumna in warfare, showing the guru’s impartiality and discipline.

रथिः (Rathi) – can fight and win against 1000 warriors

अर्धरथिः (Ardharathi) – can fight and win against less than 1000 warriors

महारथिः (Mahārathi) – can fight and win against less than 10000 warriors

अधिरथिः (Adhirathi) – can fight and win against more than 10000 warriors.

Purujit was a king and a great warrior, known as a brother of Kunti (mother of the Pāndavas). He was a mighty ally of the Pāndavas and fought bravely in Mahabharata war against Kauravas

Kunti’s original name was Pritha.
She was the biological daughter of King Śūrasena. She was adopted by King Kuntibhoja, which is why she is often called Kunti, meaning “daughter of Kuntibhoja”

Śaibya (शैभ्य) was the father-in-law of Yudhishthira, because his daughter Devikā was married to Yudhishthira.

Soubhadra means “son of Subhadrā.”
This title refers to Abhimanyu, the heroic son of Arjuna and Subhadrā.

The six karmas of a brāhmaṇa are:

यजनम् (Yajanam) – Performing sacrifices

याजनम् (Yājanam) – Helping others perform sacrifices

पठनम् (Patanam) – Studying the Vedas

पाठनम् (Pātanam) – Teaching the Vedas

दानम् (Dānam) – Giving in charity

प्रतिग्रहः (Pratigraham) – Accepting charity
➡️ None of these include fighting, warfare, or killing.

Therefore, Droṇācārya, being a brāhmaṇa and a teacher (guru), should ideally not be fighting in a war

अस्त्र (Astra) –

A weapon that leaves the hand when used, often empowered by mantras

Examples: arrow (बाण), spear (शूल), chakra (चक्र)
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शस्त्र (Śastra) –

A weapon that remains in the hand during combat, used in close fighting

Examples: sword (खड्ग), mace (गदा),

Duryodhana says Bhīṣma must be protected not because Bhīṣma needs it, but because Duryodhana himself lacks inner confidence.

He has no dharma, no bhakti, and no self-trust, so he depends completely on Bhīṣma for strength and security.

In reality:

Bhīṣma does NOT need protection.

He has a varadāna (boon) that he can choose the time of his death (icchā-mṛtyu) and cannot be defeated easily.

So, the instruction “protect Bhīṣma” reveals Duryodhana’s fear and insecurity, not Bhīṣma’s weakness.