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Bhagavad-gītā 1.4

अत्र श‍ूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥ ४ ॥
atra śūrā maheṣv-āsā
[atra shooraa maheshv-aasaa]
bhīmārjuna-samā yudhi
[bheemaarjuna-samaa yudhi]
yuyudhāno virāṭaś ca
[yuyudhaano viraatash cha]
drupadaś ca mahā-rathaḥ
[drupadash cha mahaa-rathah]
Word-for-word
atra — here śūrāḥ — heroes mahā - iṣu - āsāḥ — mighty bowmen bhīma - arjuna — to Bhīma and Arjuna samāḥ — equal yudhi — in the fight yuyudhānaḥ — Yuyudhāna virāṭaḥ — Virāṭa ca — also drupadaḥ — Drupada ca — also mahā - rathaḥ — great fighter .
Blended reading (Sanskrit + English inline)
atra śūrā maheṣv-āsā
atra
here
śūrāḥ
heroes
mahā - iṣu - āsāḥ
mighty bowmen
bhīmārjuna-samā yudhi
bhīma - arjuna
to Bhīma and Arjuna
samāḥ
equal
yudhi
in the fight
yuyudhāno virāṭaś ca
yuyudhānaḥ
Yuyudhāna
virāṭaḥ
Virāṭa
ca
also
drupadaś ca mahā-rathaḥ
drupadaḥ
Drupada
ca
also
mahā - rathaḥ
great fighter .
Important Words
  • śūrāḥ — heroes
    *Śūra* — from the root *śūr*, to be brave. A specific kṣatriya word, not just "strong man." Duryodhana grants the Pāṇḍava side this honorific in spite of himself — the tongue forgets the politics when the mind names what it actually sees.
  • mahā - iṣu - āsāḥ — mighty bowmen
    Compound: *mahā* (great) + *iṣu* (arrow) + *āsa* (one who hurls / shooter). The Vedic kṣatriya is identified with the bow. Duryodhana acknowledges the spiritual lineage of arms on the opposing side; the very title is Vedic.
  • samāḥ — equal
    Equality of strength — a damning admission. *Samāḥ* will later in the Gītā become a spiritual word (*sama-darśina*, *samatva*), but here it is merely a soldier's measure: the Pāṇḍava bowmen are *equal to Bhīma and Arjuna*. He cannot say *less than*.
  • yudhi — in the fight
    Locative of *yudh* (battle). The same root as *Yuyudhāna*, *yuyutsavaḥ*, *yuddha* — the chapter is saturated with this root, hammering the question of *what fighting really is* before Kṛṣṇa redefines it as inner discipline.
  • mahā - rathaḥ — great chariot fighter
    Technical kṣatriya rank: a *mahā-ratha* could fight ten thousand bowmen alone. The word is not flattery but classification. Duryodhana is rating his enemies on the official scale — and the rating is high.
Here in this army are many heroic bowmen equal in fighting to Bhīma and Arjuna: great fighters like Yuyudhāna, Virāṭa and Drupada.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Duryodhana now enumerates Pāṇḍava warriors, ostensibly to alert Droṇa, but really to magnify the threat in his own anxious mind. Every name he speaks is meant to provoke, since each is a personal or familial enemy of Droṇa or himself.
Further notes (विवरण · Vivaraṇa)
Iṣvāsa literally 'one who casts the iṣu (arrow).' Mahā-ratha is a technical designation for a warrior able to fight ten thousand archers single-handedly. Yuyudhāna is another name for Sātyaki, Kṛṣṇa's pupil. Virāṭa sheltered the Pāṇḍavas during their year of incognito. The catalogue style mirrors the epic's traditional senā-saṅkhyāna (army-enumeration) trope.
Prose order (अन्वय · Anvaya)
अत्र युधि भीम-अर्जुन-समाः शूराः महा-इष्वासाः (सन्ति) — युयुधानः विराटः च महा-रथः द्रुपदः च ।
atra yudhi bhīma-arjuna-samāḥ śūrāḥ mahā-iṣvāsāḥ (santi) — yuyudhānaḥ virāṭaḥ ca mahā-rathaḥ drupadaḥ ca |
Here in battle are heroes equal to Bhīma and Arjuna, mighty archers — Yuyudhāna, Virāṭa, and the great chariot-warrior Drupada.
Word split (पदच्छेद · Padaccheda)
अत्र शूराः महा-इष्वासाः भीम-अर्जुन-समाः युधि । युयुधानः विराटः च द्रुपदः च महा-रथः ॥
atra śūrāḥ mahā-iṣvāsāḥ bhīma-arjuna-samāḥ yudhi | yuyudhānaḥ virāṭaḥ ca drupadaḥ ca mahā-rathaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अत्र atra ind. (indeclinable) here
शूराः śūrāḥ शूर (m.) nom.pl. (nominative plural) heroes
महा-इष्वासाः mahā-iṣvāsāḥ महत् + इष्वास (m.) nom.pl. (nominative plural), karmadhāraya cpd. (compound) great archers (lit. arrow-throwers)
भीम-अर्जुन-समाः bhīma-arjuna-samāḥ भीम + अर्जुन + सम (adj.) nom.pl. (nominative plural)m. equal to Bhīma and Arjuna
युधि yudhi युध् (f.) loc.sg. (locative singular) in battle
युयुधानः yuyudhānaḥ युयुधान (m.) nom.sg. (nominative singular) Yuyudhāna (Sātyaki)
विराटः virāṭaḥ विराट (m.) nom.sg. (nominative singular) Virāṭa
च ca ind. (indeclinable) and
द्रुपदः drupadaḥ द्रुपद (m.) nom.sg. (nominative singular) Drupada
महा-रथः mahā-rathaḥ महत् + रथ (m.) nom.sg. (nominative singular), karmadhāraya cpd. (compound) great chariot-warrior
Purport

Even though Dhṛṣṭadyumna was not a very important obstacle in the face of Droṇācārya’s very great power in the military art, there were many others who were causes 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 Bhīma and Arjuna. He knew the strength of Bhīma and Arjuna, and thus he compared the others with them.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
4. Here are brave men, skillful with great bows, equal to Bhīma and Arjuna in battle: Sātyaki, Virāta, and Drupada, a mahā-ratha.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
4. Here are brave men, skillful with great bows, equal to Bhīma and Arjuna in battle: Sātyaki, Virāta, and Drupada, all mahārathas.
Bhūrijana Dāsa Gauḍīya
Commentary

Duryodhana mentions first Bhima because he was dangerous. Bhima was angry, he had been waiting for 15 years to kill all the Kauravas and he had taken three vows when Draupadi was insulted in the gambling match: (1) he said that he would kill all the 100 sons of Dhrtarastra (2) he said that he would break Duryodhana's thighs, (3) he said that he would wash Draupadi's hair with Dushashana's blood.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the

following indications:

1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of

situation – quite fit to be a politician (1.2)

2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was

born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to

defeat (1.3*)

3. Mentions great heros equal to Bhima and Arjuna (1.4*)

Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna

4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)

5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:

They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)

6. Asks for everyone’s support for Bhisma (1.11) – because

Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning

PLEASE NOTE: Some points of these purports are covered under the main theme above

(a) Why Sanjaya described Duryodhana’s actions first –

Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise

(b) Study names of warriors on both sides (1.4 – 1.9)

(c) Duryodhana compared Bhisma (more experienced general) to Bhima (less experienced general)

(1.10*)

Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma

(d) What made Duryodhana confident of victory (1.7 – 1.11)

Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)

COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the

following indications and signs:

SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee

2. Goddess of fortune

Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)

3. Venue

Kurukshetra is a holy place (1.1)

4. Hanumanji on Arjuna’s flag

Hanumanji also helped Lord Rama in gaining victory (1.20)

5. Symbol of Vishnu

Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells

6. Transcendental conchshells

Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)

7. Bhisma’s conchshell to pacify Duryodhana (1.12*)

8. Agnideva’s Chariot given to Arjuna

It was capable of conquering all directions (1.14)

9. Shattering of hearts

Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
1.4 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
1.1 - 1.19 Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within. Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory. Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'
Śrī Abhinavagupta Classical
Translation
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda Classical
Translation
1.4. Here are heroes, mighty archers, eal in battle to Bhima and Arjuna, Yoyudhana (Satyaki), Virata and Drupada, of the great car (mighty warriors).
Commentary

1.4 अत्र here? शूराः heroes? महेष्वासाः mighty archers? भीमार्जुनसमाः eal to Bhima and Arjuna? युधि in battle? युयुधानः Yuyudhana? विराटः Virata? च and? द्रुपदः Drupada? च and? महारथः of the great car.Commentary Technically? maharatha means a warrior who is proficient in the science of war and who is able to fight alone with ten thousand archers.

Swami Gambhīrānanda Classical
Translation
1.4 Here are the heroes wielding great bows, who in battle are compeers of Bhima and Arjuna: Yuyudhana (Satyaki) and Virata, and the maharatha (great chariot-rider) Drupada;
Shri Purohit Swami Classical
Translation
1.4 In it are heroes and great bowmen; the equals in battle of Arjuna and Bheema, Yuyudhana, Virata and Drupada, great soldiers all;
Related values & verses
Related values
Anahankarah (Freedom from False Ego)Shraddha (Faith / Reverence)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Ishvara Pranidhana (Surrender to God)Bhakti (Devotion)Udyama (Industriousness / Effort)Vairagya (Detachment / Dispassion)Vinaya (Humility / Modesty)
Related verses
BG 1.5 BG 1.6 BG 10.41 SB 1.9.37 SB 1.15.15 SB 1.9.39 CC Madhya 19.152 CC Madhya 22.83 CC Madhya 22.87 Śvetāśvatara Upaniṣad 6.23BRS 1.2.91
Related lectures
Personal Guidance
The presence of devotees is named with reverence; recognize the spiritual heroes who already surround you.
Practical Applications
  • Name three Vaiṣṇavas in your circle whose qualities you most admire.
  • Speak about devotees by name in your conversations — it purifies the tongue and the mind.
  • When you list 'who is on your side,' begin with those who chant Kṛṣṇa's names.
Reflection Questions
  • Whom in my life am I overlooking as a quiet warrior of dharma?
  • Do I appreciate devotees more than I appreciate worldly competence?
Analogy

A general who lists enemy names one by one before his own commander is doing what a frightened sailor does at midnight — counting the waves out loud, hoping that by naming them he can master them. Duryodhana's roll-call of Pāṇḍava heroes is fear dressed up as briefing.

📝 My note

Source: vedabase.io

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