Sloka 25

bhisma-drona-pramukhatah
sarvesam ca mahi-ksitam
uvaca partha pasyaitan
samavetan kurun iti

SYNONYMS

bhisma--Grandfather Bhisma; drona--the teacher Drona; pramukhatah--in front of; sarvesam--all; ca--also; mahi-ksitam--chiefs of the world; uvaca--said; partha--O Partha (son of Prtha); pasya--just behold; etan--all of them; samavetan--assembled; kurun--all the members of the Kuru dynasty; iti--thus.

TRANSLATION

In the presence of Bhisma, Drona and all other chieftains of the world, Hrsikesa, the Lord, said, Just behold, Partha, all the Kurus who are assembled here.

PURPORT

As the Supersoul of all living entities, Lord Krsna could understand what was going on in the mind of Arjuna. The use of the word Hrsikesa in this connection indicates that He knew everything. And the word Partha, or the son of Kunti or Prtha, is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Prtha, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Krsna mean when He told Arjuna to "behold the Kurus"? Did Arjuna want to stop there and not fight? Krsna never expected such things from the son of His aunt Prtha. The mind of Arjuna was thus predicted by the Lord in friendly joking.

Sloka 24

sanjaya uvaca
evam ukto hrsikeso
gudakesena bharata
senayor ubhayor madhye
sthapayitva rathottamam

SYNONYMS

sanjayah--Sanjaya; uvaca--said; evam--thus; uktah--addressed; hrsikesah--Lord Krsna; gudakesena--by Arjuna; bharata--O descendant of Bharata; senayoh--of armies; ubhayoh--of both; madhye--in the midst of; sthapayitva--by placing; ratha-uttamam--the finest chariot.

TRANSLATION

Sanjaya said: O descendant of Bharata, being thus addressed by Arjuna, Lord Krsna drew up the fine chariot in the midst of the armies of both parties.

PURPORT

In this verse Arjuna is referred to as Gudakesa. Gudaka means sleep, and one who conquers sleep is called gudakesa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Krsna. As a great devotee of Krsna, he could not forget Krsna even for a moment, because that is the nature of a devotee. Either in waking or in sleep, a devotee of the Lord can never be free from thinking of Krsna's name, form, quality and pastimes. Thus a devotee of Krsna can conquer both sleep and ignorance simply by thinking of Krsna constantly. This is called Krsna consciousness, or samadhi. As Hrsikesa, or the director of the senses and mind of every living entity, Krsna could understand Arjuna's purpose in placing the chariot in the midst of the armies. Thus He did so, and spoke as follows.

Sloka 23

yotsyamanan avekse 'ham
ya ete 'tra samagatah
dhartarastrasya durbuddher
yuddhe priya-cikirsavah

SYNONYMS

yotsyamanan--those who will be fighting; avekse--let me see; aham--I; ye--who; ete--those; atra--here; samagatah--assembled; dhartarastrasya--the son of Dhrtarastra; durbuddheh--evil-minded; yuddhe--in the fight; priya--well; cikirsavah--wishing.

TRANSLATION

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra.

PURPORT

It was an open secret that Duryodhana wanted to usurp the kingdom of the Pandavas by evil plans, in collaboration with his father, Dhrtarastra. Therefore, all persons who had joined the side of Duryodhana must have been birds of the same feather. Arjuna wanted to see them in the battlefield before the fight was begun, just to learn who they were, but he had no intention of proposing peace negotiations with them. It was also a fact that he wanted to see them to make an estimate of the strength which he had to face, although he was quite confident of victory because Krsna was sitting by his side.

Sloka 21-22

arjuna uvaca
senayor ubhayor madhye
ratham sthapaya me 'cyuta
yavad etan nirikse 'ham
yoddhu-kaman avasthitan

kair maya saha yoddhavyam
asmin rana-samudyame

SYNONYMS

arjunah--Arjuna; uvaca--said; senayoh--of the armies; ubhayoh--of both the parties; madhye--in between them; ratham--the chariot; sthapaya--please keep; me--my; acyuta--O infallible one; yavat--as long as; etan--all these; nirikse--may look; aham--I; yoddhu-kaman--desiring to fight; avasthitan--arrayed on the battlefield; kaih--with whom; maya--by me; saha--with; yoddhavyam--to fight with; asmin--in this; rana--strife; samudyame--in the attempt.

TRANSLATION

Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see who is present here, who is desirous of fighting, and with whom I must contend in this great battle attempt.

PURPORT

Although Lord Krsna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrsikesa, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render a service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous position of ordering Him than He does in being the giver of orders. As master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master of all circumstances.
As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.

Sloka 20

atha vyavasthitan drstva
dhartarastran kapi-dhvajah
pravrtte sastra-sampate
dhanur udyamya pandavah
hrsikesam tada vakyam
idam aha mahi-pate

SYNONYMS

atha--thereupon; vyavasthitan--situated; drstva--looking upon; dhartarastran--the sons of Dhrtarastra; kapi-dhvajah--one whose flag is marked with Hanuman; pravrtte--while about to engage; sastra-sampate--the arrows released; dhanuh--bow; udyamya--after taking up; pandavah--the son of Pandu (Arjuna); hrsikesam--unto Lord Krsna; tada--at that time; vakyam--words; idam--these; aha--said; mahi-pate--O King.

TRANSLATION

O King, at that time Arjuna, the son of Pandu, who was seated in his chariot, his flag marked with Hanuman, took up his bow and prepared to shoot his arrows, looking at the sons of Dhrtarastra. O King, Arjuna then spoke to Hrsikesa [Krsna] these words:

PURPORT

The battle was just about to begin. It is understood from the above statement that the sons of Dhrtarastra were more or less disheartened by the unexpected arrangement of military force by the Pandavas, who were guided by the direct instructions of Lord Krsna on the battlefield. The emblem of Hanuman on the flag of Arjuna is another sign of victory because Hanuman cooperated with Lord Rama in the battle between Rama and Ravana, and Lord Rama emerged victorious. Now both Rama and Hanuman were present on the chariot of Arjuna to help him. Lord Krsna is Rama Himself, and wherever Lord Rama is, His eternal servitor Hanuman and His eternal consort Sita, the goddess of fortune, are present. Therefore, Arjuna had no cause to fear any enemies whatsoever. And above all, the Lord of the senses, Lord Krsna, was personally present to give him direction. Thus, all good counsel was available to Arjuna in the matter of executing the battle. In such auspicious conditions, arranged by the Lord for His eternal devotee, lay the signs of assured victory.

Text 19

sa ghoso dhartarastranam
hrdayani vyadarayat
nabhas ca prthivim caiva
tumulo 'bhyanunadayan

SYNONYMS

sah--that; ghosah--vibration; dhartarastranam--of the sons of Dhrtarastra; hrdayani--hearts; vyadarayat--shattered; nabhah--the sky; ca--also; prthivim--the surface of the earth; ca--also; eva--certainly; tumulah--uproarious; abhyanunadayan--by resounding.

TRANSLATION

The blowing of these different conchshells became uproarious, and thus, vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra.

PURPORT

When Bhisma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pandavas. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of Dhrtarastra were shattered by the sounds vibrated by the Pandavas' party. This is due to the Pandavas and their confidence in Lord Krsna. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.

Sloka 16-18

anantavijayam raja
kunti-putro yudhisthirah
nakulah sahadevas ca
sughosa-manipuspakau

kasyas ca paramesv-asah
sikhandi ca maha-rathah
dhrstadyumno viratas ca
satyakis caparajitah

drupado draupadeyas ca
sarvasah prthivi-pate
saubhadras ca maha-bahuh
sankhan dadhmuh prthak prthak

SYNONYMS

ananta-vijayam--the conch named Ananta-vijaya; raja--the king; kunti-putrah--the son of Kunti; yudhisthirah--Yudhisthira; nakulah--Nakula; sahadevah--Sahadeva; ca--and; sughosa-manipuspakau--the conches named Sughosa and Manipuspaka; kasyah--the King of Kasi (Varanasi); ca--and; parama-isu-asah--the great archer; sikhandi--Sikhandi; ca--also; maha-rathah--one who can fight alone against thousands; dhrstadyumnah--Dhrstadyumna (the son of King Drupada); viratah--Virata (the prince who gave shelter to the Pandavas while they were in disguise); ca--also; satyakih--Satyaki (the same as Yuyudhana, the charioteer of Lord Krsna); ca--and; aparajitah--who were never vanquished before; drupadah--Drupada, the King of Pancala; draupadeyah--the sons of Draupadi; ca--also; sarvasah--all; prthivi-pate--O King; saubhadrah--the son of Subhadra (Abhimanyu); ca--also; maha-bahuh--mighty-armed; sankhan--conchshells; dadhmuh--blew; prthak prthak--each separately.

TRANSLATION

King Yudhisthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata and the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the son of Subhadra, greatly armed, all blew their respective conchshells.

PURPORT

Sanjaya informed King Dhrtarastra very tactfully that his unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhisma, down to the grandsons like Abhimanyu and others--including kings from many states of the world--all were present there, and all were doomed. The whole catastrophe was due to King Dhrtarastra, because he encouraged the policy followed by his sons.

Sloka 15

pancajanyam hrsikeso
devadattam dhananjayah
paundram dadhmau maha-sankham
bhima-karma vrkodarah

SYNONYMS

pancajanyam--the conchshell named Pancajanya; hrsika-isah--Hrsikesa (Krsna, the Lord who directs the senses of the devotees); devadattam--the conchshell named Devadatta; dhanam-jayah--Dhananjaya (Arjuna, the winner of wealth); paundram--the conch named Paundra; dadhmau--blew; maha-sankham--the terrific conchshell; bhima-karma--one who performs herculean tasks; vrka-udarah--the voracious eater (Bhima).

TRANSLATION

Then, Lord Krsna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of Herculean tasks, blew his terrific conchshell called Paundram.

PURPORT

Lord Krsna is referred to as Hrsikesa in this verse because He is the owner of all senses. The living entities are part and parcel of Him, and, therefore, the senses of the living entities are also part and parcel of His senses. The impersonalists cannot account for the senses of the living entities, and therefore they are always anxious to describe all living entities as sense-less, or impersonal. The Lord, situated in the hearts of all living entities, directs their senses. But, He directs in terms of the surrender of the living entity, and in the case of a pure devotee He directly controls the senses. Here on the Battlefield of Kuruksetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hrsikesa. The Lord has different names according to His different activities. For example, His name is Madhusudana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses; His name is Vasudeva because He appeared as the son of Vasudeva; His name is Devaki-nandana because He accepted Devaki as His mother; His name is Yasoda-nandana because He awarded His childhood pastimes to Yasoda at Vrndavana; His name is Partha-sarathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hrsikesa because He gave direction to Arjuna on the Battlefield of Kuruksetra.
Arjuna is referred to as Dhananjaya in this verse because he helped his elder brother in fetching wealth when it was required by the king to make expenditures for different sacrifices. Similarly, Bhima is known as Vrkodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hidimba. So, the particular types of conchshell blown by the different personalities on the side of the Pandavas, beginning with the Lord's, were all very encouraging to the fighting soldiers. On the other side there were no such credits, nor the presence of Lord Krsna, the supreme director, nor that of the goddess of fortune. So, they were predestined to lose the battle--and that was the message announced by the sounds of the conchshells.

Sloka 14

tatah svetair hayair yukte
mahati syandane sthitau
madhavah pandavas caiva
divyau sankhau pradadhmatuh

SYNONYMS

tatah--thereafter; svetaih--by white; hayaih--horses; yukte--being yoked; mahati--in a great; syandane--chariot; sthitau--so situated; madhavah--Krsna (the husband of the goddess of fortune); pandavah--Arjuna (the son of Pandu); ca--also; eva--certainly; divyau--transcendental; sankhau--conchshells; pradadhmatuh--sounded.

TRANSLATION

On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.

PURPORT

In contrast with the conchshell blown by Bhismadeva, the conchshells in the hands of Krsna and Arjuna are described as transcendental. The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Krsna was on the side of the Pandavas. Jayas tu pandu-putranam yesam pakse janardanah. Victory is always with persons like the sons of Pandu because Lord Krsna is associated with them. And whenever and wherever the Lord is present, the goddess of fortune is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Visnu, or Lord Krsna. Besides that, the chariot on which both the friends were seated was donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot was capable of conquering all sides, wherever it was drawn over the three worlds.

Sloka 13

tatah sankhas ca bheryas ca
panavanaka-gomukhah
sahasaivabhyahanyanta
sa sabdas tumulo 'bhavat

SYNONYMS

tatah--thereafter; sankhah--conchshells; ca--also; bheryah--bugles; ca--and; panava-anaka--trumpets and drums; go-mukhah--horns; sahasa--all of a sudden; eva--certainly; abhyahanyanta--being simultaneously sounded; sah--that; sabdah--combined sound; tumulah--tumultuous; abhavat--became.

TRANSLATION

After that, the conchshells, bugles, trumpets, drums and horns were all suddenly sounded, and the combined sound was tumultuous.

Sloka 12

tasya sanjanayan harsam
kuru-vrddhah pitamahah
simha-nadam vinadyoccaih
sankham dadhmau pratapavan

SYNONYMS

tasya--his; sanjanayan--increasing; harsam--cheerfulness; kuru-vrddhah--the grandsire of the Kuru dynasty (Bhisma); pitamahah--the grandfather; simha-nadam--roaring sound, like a lion; vinadya--vibrating; uccaih--very loudly; sankham--conchshell; dadhmau--blew; pratapa-van--the valiant.

TRANSLATION

Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly like the sound of a lion, giving Duryodhana joy.

PURPORT

The grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him he tried to cheer him by blowing his conchshell very loudly, befitting his position as a lion. Indirectly, by the symbolism of the conchshell, he informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krsna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.

Sloka 11

ayanesu ca sarvesu
yatha-bhagam avasthitah
bhismam evabhiraksantu
bhavantah sarva eva hi

SYNONYMS

ayanesu--in the strategic points; ca--also; sarvesu--everywhere; yatha-bhagam--as they are differently arranged; avasthitah--situated; bhismam--unto Grandfather Bhisma; eva--certainly; abhiraksantu--support may be given; bhavantah--all of you; sarve--respectively; eva--certainly; hi--and exactly.

TRANSLATION

Now all of you must give full support to Grandfather Bhisma, standing at your respective strategic points in the phalanx of the army.

PURPORT

Duryodhana, after praising the prowess of Bhisma, further considered that others might think that they had been considered less important, so in his usual diplomatic way, he tried to adjust the situation in the above words. He emphasized that Bhismadeva was undoubtedly the greatest hero, but he was an old man, so everyone must especially think of his protection from all sides. He might become engaged in the fight, and the enemy might take advantage of his full engagement on one side. Therefore, it was important that other heroes would not leave their strategic positions and allow the enemy to break the phalanx. Duryodhana clearly felt that the victory of the Kurus depended on the presence of Bhismadeva. He was confident of the full support of Bhismadeva and Dronacarya in the battle because he well knew that they did not even speak a word when Arjuna's wife Draupadi, in her helpless condition, had appealed to them for justice while she was being forced to strip naked in the presence of all the great generals in the assembly. Although he knew that the two generals had some sort of affection for the Pandavas, he hoped that all such affection would now be completely given up by them, as was customary during the gambling performances.

Sloka 10

aparyaptam tad asmakam
balam bhismabhiraksitam
paryaptam tv idam etesam
balam bhimabhiraksitam

SYNONYMS

aparyaptam--immeasurable; tat--that; asmakam--of ours; balam--strength; bhisma--by Grandfather Bhisma; abhiraksitam--perfectly protected; paryaptam--limited; tu--but; idam--all these; etesam--of the Pandavas; balam--strength; bhima--by Bhima; abhiraksitam--carefully protected.

TRANSLATION

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.

PURPORT

Herein an estimation of comparative strength is made by Duryodhana. He thinks that the strength of his armed forces is immeasurable, being specifically protected by the most experienced general, Grandfather Bhisma. On the other hand, the forces of the Pandavas are limited, being protected by a less experienced general, Bhima, who is like a fig in the presence of Bhisma. Duryodhana was always envious of Bhima because he knew perfectly well that if he should die at all, he would only be killed by Bhima. But at the same time, he was confident of his victory on account of the presence of Bhisma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.

Sloka 9

anye ca bahavah sura
mad-arthe tyakta-jivitah
nana-sastra-praharanah
sarve yuddha-visaradah

SYNONYMS

anye--many others; ca--also; bahavah--in great numbers; surah--heroes; mad-arthe--for my sake; tyakta-jivitah--prepared to risk life; nana--many; sastra--weapons; praharanah--equipped with; sarve--all of them; yuddha--battle; visaradah--experienced in military science.

TRANSLATION

There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

PURPORT

As far as the others are concerned--like Jayadratha, Krtavarma, Salya, etc.--all are determined to lay down their lives for Duryodhana's sake. In other words, it is already concluded that all of them would die in the Battle of Kuruksetra for joining the party of the sinful Duryodhana. Duryodhana was, of course, confident of his victory on account of the above-mentioned combined strength of his friends.

Sloka 8

bhavan bhismas ca karnas ca
krpas ca samitim-jayah
asvatthama vikarnas ca
saumadattis tathaiva ca

SYNONYMS

bhavan--your self; bhismah--Grandfather Bhisma; ca--also; karnah--Karna; ca--and; krpah--Krpa; ca--and; samitim-jayah--always victorious in battle; asvatthama--Asvatthama; vikarnah--Vikarna; ca--as well as; saumadattih--the son of Somadatta; tatha--and as; eva--certainly; ca--and.

TRANSLATION

There are personalities like yourself, Bhisma, Karna, Krpa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.

PURPORT

Duryodhana mentioned the exceptional heroes in the battle, all of whom are ever-victorious. Vikarna is the brother of Duryodhana, Asvatthama is the son of Dronacarya, and Saumadatti, or Bhurisrava, is the son of the King of the Bahlikas. Karna is the half brother of Arjuna, as he was born of Kunti before her marriage with King Pandu. Krpacarya married the twin sister of Dronacarya.

Sloka 7

asmakam tu visista ye
tan nibodha dvijottama
nayaka mama sainyasya
samjnartham tan bravimi te

SYNONYMS

asmakam--our; tu--but; visistah--especially powerful; ye--those; tan--them; nibodha--just take note, be informed; dvija-uttama--the best of the brahmanas; nayakah--captains; mama--my; sainyasya--of the soldiers; samjna-artham--for information; tan--them; bravimi--I am speaking; te--your.

TRANSLATION

O best of the brahmanas, for your information, let me tell you about the captains who are especially qualified to lead my military force.

Sloka 6

yudhamanyus ca vikranta
uttamaujas ca viryavan
saubhadro draupadeyas ca
sarva eva maha-rathah

SYNONYMS

yudhamanyuh--Yudhamanyu; ca--and; vikrantah--mighty; uttamaujah--Uttamauja; ca--and; virya-van--very powerful; saubhadrah--the son of Subhadra; draupadeyah--the sons of Draupadi; ca--and; sarve--all; eva--certainly; maha-rathah--great chariot fighters.

TRANSLATION

There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.

Sloka 5

dhrstaketus cekitanah kasirajas ca

viryavan purujit kuntibhojas

ca saibyas ca nara-pungavah

SYNONYMS

dhrstaketuh--Dhrstaketu; cekitanah--Cekitana; kasirajah--Kasiraja; ca--also; virya-van--very powerful; purujit--Purujit; kuntibhojah--Kuntibhoja; ca--and; saibyah--Saibya; ca--and; nara-pungavah--heroes in human society.

TRANSLATION

There are also great, heroic, powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya

Sloka Four

atra sura mahesvasa

bhimarjuna-sama yudhi

yuyudhano viratas ca

drupadas ca maha-rathah
SYNONYMS

atra--here; surah--heroes; maha-isu-asah--mighty bowmen; bhima-arjuna--Bhima and Arjuna; samah--equal; yudhi--in the fight; yuyudhanah--Yuyudhana; viratah--Virata; ca--also; drupadah--Drupada; ca--also; maha-rathah--great fighter.
TRANSLATION

Here in this army there are many heroic bowmen equal in fighting to Bhima and Arjuna; there are also great fighters like Yuyudhana, Virata and Drupada.
PURPORT

Even though Dhrstadyumna was not a very important obstacle in the face of Dronacarya's very great power in the military art, there were many others who were the cause of fear. They are mentioned by Duryodhana as great stumbling blocks on the path of victory because each and every one of them was as formidable as Bhima and Arjuna. He knew the strength of Bhima and Arjuna, and thus he compared the others with them.

Sloka three

pasyaitam pandu-putranam

acarya mahatim camum

vyudham drupada-putrena

tava sisyena dhimata
SYNONYMS pasya--behold; etam--this; pandu-putranam--of the sons of Pandu; acarya--O teacher; mahatim--great; camum--military force; vyudham--arranged; drupada-putrena--by the son of Drupada; tava--your; sisyena--disciple; dhi-mata--very intelligent.
TRANSLATION

O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple, the son of Drupada.
PURPORT

Duryodhana, a great diplomat, wanted to point out the defects of Dronacarya, the great brahmana commander-in-chief. Dronacarya had some political quarrel with King Drupada, the father of Draupadi, who was Arjuna's wife. As a result of this quarrel, Drupada performed a great sacrifice, by which he received the benediction of having a son who would be able to kill Dronacarya. Dronacarya knew this perfectly well, and yet, as a liberal brahmana, he did not hesitate to impart all his military secrets when the son of Drupada, Dhrstadyumna, was entrusted to him for military education. Now, on the Battlefield of Kuruksetra, Dhrstadyumna took the side of the Pandavas, and it was he who arranged for their military phalanx, after having learned the art from Dronacarya. Duryodhana pointed out this mistake of Dronacarya's so that he might be alert and uncompromising in the fighting. By this he wanted to point out also that he should not be similarly lenient in battle against the Pandavas, who were also Dronacarya's affectionate students. Arjuna, especially, was his most affectionate and brilliant student. Duryodhana also warned that such leniency in the fight would lead to defeat.