''Duryodhana on seeing the battle formations of the Pandavas presented himself before Dronacharya.
Why he went to Drona needs an explanation. Bhishma was the commander-in-chief, it was he who should have been informed of matters concerning the war. But Duryodhanawith his crooked mind had no faith in Bhishma.
Bhishma had a fondness for the Pandavas, was the leader of the peace-party in Hastinapur. Had it been only a war between the Pandavas and Dhritarashtra's sons, he would never have taken up arms. But on seeing the Kuru kingdom threatened by the Panchala nation the old enemy of the Kurus and their equal in the greed for empire, the most outstanding personality, warrior and statesman of the Kuru nation was determined to preserve till the end the glory and the supremacy of his own people by beingappointed their commander-in-chief, even as he had guarded them for long with the strength of his arms.
Duryodhana on his part was of an Asuric nature, to him the measure and motive of all acts were the feelings of attraction and repulsion, hence he was incapable of understanding the point of view of the great man and his devotion to duty. He could never believe that this man of hard austerity carried in his heart the strength to kill in the battlefield out of a sense of duty even the Pandavas who were to him as if his own self.
One who has the good of his country at heart tries his utmost to make his people desist from injustice and evil by expressing his views in council, but once the injustice and the evil are accepted by the people he defends his nation and subdues its enemies even in unrighteous warwithout caring for his own personal opinions. Bhishma too had taken this line. But this attitude was beyond Duryodhana's comprehension. Therefore instead of approaching Bhishma he thought of Drona.
Drona personally was a staunch enemy of the Panchala king, prince Dhrishtadyumna of the Panchalas was determined to kill his preceptor Drona. In other words, Duryodhana thought that if reminded of this personal enmity the teacher would give up all leanings towards peace and fight with all enthusiasm. He did not say this in so many words.
He only mentioned Dhrishtadyumna by name, then in order to please Bhishma as well, described the latter as the defender of the Kuru kingdom and the hope of their victory.
First he mentioned the names of the principal fighters among the enemy, then he uttered the names of some and not all of the commanders in his army; the names of Bhishma and Drona alone were enough for the success of his scheme, but he added four or five other names to hide his true purpose. Then he said, "My army is enormously big, Bhishma is my commander-in-chief, the Pandava army is comparatively small, their hopes centre round the strength of Bhima. Therefore why should not victory be ours? But as Bhishma is our mainstay, it devolves on everybody to protect him from enemy assaults. If he is there our victory is inevitable.'
Many take the word "aparyÀpta" in an opposite sense, this does not stand to reason. Duryodhana had a comparatively bigger army, the commanders of his troops were not inferior to any in courage or prowess. Why should the boastful Duryodhana go out of the way to create misgivings by deprecating his own strength?
Bhishma understood the secret motive behind Duryodhana's words and the ideas he had in his mind; to remove his doubts he uttered the battle-cry and sounded his conchshell.
This gave rise to joy in the heart of Duryodhana. He thought that his object had been met, Drona and Bhishma would give up their hesitation and fight."
[extract from Sri Aurobindo's writings in Bengali]
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The strength of this army of ours is unlimited*, on top of that Bhishma is our defender; the strength of that army of theirs is limited and Bhima alone is their hope and protection.
_
alternative meanings suggested in aparyaptam:
Immeasurable/ Unlimited : Giving sense of having larger strength then required.Insufficient : Giving sense of having lesser strength then required.
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