yatra dharma-suto rÄjÄ
gadÄ-pÄášir váškodaraḼ
kášášŁášo 'strÄŤ gÄášá¸ivaáš cÄpaáš
suhášt kášášŁášas tato vipat
yatra - where there is; dharma-sutaḼ - the son of DharmarÄja; rÄjÄ - the King; gadÄ-pÄášiḼ - with his mighty club in hand; váškodaraḼ - BhÄŤma; kášášŁášaḼ - Arjuna; astrÄŤ - carrier of the weapon; gÄášá¸ivam - GÄášá¸ÄŤva; cÄpam - bow; suhášt - well-wisher; kášášŁášaḼ - Lord KášášŁáša, the Personality of Godhead; tataḼ - thereof; vipat - reverse.
As far as the material or spiritual resources were required, there was no scarcity in the case of the PÄášá¸avas. Materially they were well equipped because two great warriors, namely BhÄŤma and Arjuna, were there. Spiritually the King himself was the symbol of religion, and above all of them the Personality of Godhead, Lord ĹrÄŤ KášášŁáša, was personally concerned with their affairs as the well-wisher. And yet there were so many reverses on the side of the PÄášá¸avas. Despite the power of pious acts, the power of personalities, the power of expert management and the power of weapons under the direct supervision of Lord KášášŁáša, the PÄášá¸avas suffered so many practical reverses, which can only be explained as due to the influence of kÄla, inevitable time. KÄla is identical with the Lord Himself, and therefore the influence of kÄla indicates the inexplicable wish of the Lord Himself. There is nothing to be lamented when a matter is beyond the control of any human being.