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Bhagavad-gītā 1.6

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ ६ ॥
yudhāmanyuś ca vikrānta
[yudhaamanyush cha vikraanta]
uttamaujāś ca vīryavān
[uttamaujaash cha veeryavaan]
saubhadro draupadeyāś ca
[saubhadro draupadeyaash cha]
sarva eva mahā-rathāḥ
[sarva eva mahaa-rathaah]
Word-for-word
yudhāmanyuḥ — Yudhāmanyu ca — and vikrāntaḥ — mighty uttamaujāḥ — Uttamaujā ca — and vīrya - vān — very powerful saubhadraḥ — the son of Subhadrā draupadeyāḥ — the sons of Draupadī ca — and sarve — all eva — certainly mahā - rathāḥ — great chariot fighters .
Blended reading (Sanskrit + English inline)
yudhāmanyuś ca vikrānta
yudhāmanyuḥ
Yudhāmanyu
ca
and
vikrāntaḥ
mighty
uttamaujāś ca vīryavān
uttamaujāḥ
Uttamaujā
ca
and
vīrya - vān
very powerful
saubhadro draupadeyāś ca
saubhadraḥ
the son of Subhadrā
draupadeyāḥ
the sons of Draupadī
ca
and
sarva eva mahā-rathāḥ
sarve
all
eva
certainly
mahā - rathāḥ
great chariot fighters .
Important Words
  • vikrāntaḥ — mighty
    From *vi-kram* — to step out, to stride forth. Same root as Viṣṇu's *trivikrama* — He who measured the universe in three strides. The kṣatriya echo is faint but real: a *vikrānta* warrior is one who advances, who does not retreat.
  • saubhadraḥ — the son of Subhadrā
    Abhimanyu is named not by his own name but by his mother's. Subhadrā is Kṛṣṇa's own sister. Even in a list of military assets, Duryodhana cannot avoid mentioning Kṛṣṇa's family standing across the field.
  • draupadeyāḥ — the sons of Draupadī
    Plural patronymic — the five Upapāṇḍavas, one son from each Pāṇḍava brother. Their existence is itself a result of Duryodhana's earlier crime in the dice-hall, when Draupadī was dragged forth. The verse silently rebukes him with his own past.
  • mahā - rathāḥ — great chariot fighters
    Same technical rank as in verse 4 — repeated, because the list keeps producing them. The reiteration is itself the verse's psychological weight: every name in his own enumeration carries the same elite rating. Numbers begin to fail him.
There are the mighty Yudhāmanyu, the very powerful Uttamaujā, the son of Subhadrā and the sons of Draupadī. All these warriors are great chariot fighters.
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 closes his catalogue with the Pāṇḍava children: Abhimanyu and the five Upapāṇḍavas. By collectively branding them 'mahā-rathas,' he inadvertently honours the enemy's next generation — even as he tries to brace his own commander Droṇa.
Further notes (विवरण · Vivaraṇa)
Saubhadra (Abhimanyu) is Arjuna's son by Subhadrā, killed on day 13 in the cakra-vyūha. Draupadeyas are Draupadī's five sons by the five Pāṇḍavas — all slain by Aśvatthāmā on the war's final night. Duryodhana naming them as 'all great chariot-warriors' is dramatically ironic given their tragic fate.
Prose order (अन्वय · Anvaya)
विक्रान्तः युधामन्युः च, वीर्यवान् उत्तमौजाः च, सौभद्रः, द्रौपदेयाः च — सर्वे एव महा-रथाः (सन्ति) ।
vikrāntaḥ yudhāmanyuḥ ca, vīryavān uttamaujāḥ ca, saubhadraḥ, draupadeyāḥ ca — sarve eva mahā-rathāḥ (santi) |
The valorous Yudhāmanyu, the mighty Uttamaujā, the son of Subhadrā, and the sons of Draupadī — all are great chariot-warriors.
Word split (पदच्छेद · Padaccheda)
युधामन्युः च विक्रान्तः उत्तमौजाः च वीर्यवान् । सौभद्रः द्रौपदेयाः च सर्वे एव महा-रथाः ॥
yudhāmanyuḥ ca vikrāntaḥ uttamaujāḥ ca vīryavān | saubhadraḥ draupadeyāḥ ca sarve eva mahā-rathāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
युधामन्युः yudhāmanyuḥ युधामन्यु (m.) nom.sg. (nominative singular) Yudhāmanyu
च ca ind. (indeclinable) and
विक्रान्तः vikrāntaḥ वि+√क्रम् p.p.p. (past passive participle) nom.sg. (nominative singular)m. valorous, courageous
उत्तमौजाः uttamaujāḥ उत्तम + ओजस् (n.→m.) nom.sg. (nominative singular), bahuvrīhi cpd. (compound) of supreme vigor (= Uttamaujā)
वीर्यवान् vīryavān वीर्यवत् adj. nom.sg. (nominative singular)m. valiant
सौभद्रः saubhadraḥ सौभद्र (m.) nom.sg. (nominative singular) son of Subhadrā (Abhimanyu)
द्रौपदेयाः draupadeyāḥ द्रौपदेय (m.) nom.pl. (nominative plural) sons of Draupadī
सर्वे sarve सर्व adj. nom.pl. (nominative plural)m. all
एव eva ind. (indeclinable), emphatic indeed
महा-रथाः mahā-rathāḥ महत् + रथ (m.) nom.pl. (nominative plural), karmadhāraya cpd. (compound) great chariot-warriors
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. Here are mighty Yudhāmanyu, valiant Uttamaujā, Abhimanyu, and the five sons of Draupadī, all mahā-rathas.
Commentary

“The leaders of their troops, having great bows (iṣvāsā), will be impossible to cut down.” That is the suggestion by his mentioning the bows. Yuyudhānaḥ refers to Sātyaki. Saubhadraḥ refers to Abhimanyu. Draupadeyāḥ refers to the five sons of the Pāṇḍavas by Draupadī, such as Prativindhya. eko daśa sahasrāṇi yodhayed yas tu dhanvinām śastra-śāstra-pravīṇaś ca mahā-ratha iti smṛtaḥ amitān yodhayed yas tu samprokto ’tirathas tu saḥ caikena yo yudhyet tan-nyūno’rdha-rathaḥ smṛtaḥ [Note: This is quoted by Śrīdhara Svāmī and Baladeva, but the source is not given.] A mahā-ratha is one who can fight alone with ten thousand archers, who is expert in both weapons and scripture. An atiratha is one who fights with unlimited troops (or less than ten thousand but more than a thousand). A rathi is one who fights with one. One who does less than that is called ardha-ratha.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. Here are mighty Yudhāmanyu, valiant Uttamaujā, Abhimanyu, and the five sons of Draupadī. All of these are mahārathas.
Commentary

“This small army arranged by Dṛṣṭadumnya will be easily conquered by us. Do not fear.” “But in that army, there are great warriors who have bows (iṣvāsā) which cannot be cut by the enemy. They are innumerable warriors who have skill in fighting.” He then lists the warriosr on the opposing side. Yuyudhāna refers to Sātyaki. Sātyaki, Viṛata and Drupada were all mahārathas. Dhṛṣṭaketu, Cekitānaḥ and Kāśirāja were all couragous (vīryavān). Purujit, Kuntibhoja and Śaibya were all the best among men (nara pūṁgavaḥ). Yudhāmanyu was valiant (vikranta) and Uttamaujā was brave (vīryavān). Saubhadra refers to Abhimanyu. Draupadeya refers to the five sons of Draupadī born from each of the Pāṇḍavas: Prativindhya, Śrutasena, Śrutakīrti, Śatānīka and Śrutakarma. The word ca indicates other sons such as Ghaṭotkaca. The five Pāṇḍavas were so famous that they are not even mentioned. The seventeen men mentioned, and others on their side not mentioned, were all mahārathas. The description of mahārathas also indicates the presence of other fighters such as atirathas. Their qualities are mentioned: eko daśa sahasrāṇi yodhayed yas tu dhanvinām śastra-śāstra-pravīṇaś ca mahāratha iti smṛtaḥ amitān yodhayed yas tu samprokto’tirathas tu saḥ rathī caikena yo yudhyet tan-nyūno’rdha-rathaḥ smṛtaḥ A mahāratha is one man who can fight alone with ten thousand archers, who is expert in both weapons and scripture. An atiratha is one who fights with unlimited troops (or sixty thousand archers according one source). A ratha is one who fights with one opponent. One who does less than that (cannot deal with one opponent alone) is called ardha ratha. [Note: Source of the quote is unknown. By the sequence, atiratha would seem to be less than mahāratha, however Arjuna was an aitratha, and in the commentary Bhīṣma is described as atiratha, so this would make the atiratha superior to the mahāratha. The drop from mahāratha to rathī, who fights with only one archer seems rather drastic. Ekena is taken by some as “fighting with one thousand archers.”]

Bhūrijana Dāsa Gauḍīya
Commentary

After describing the awesome might of the Pandavas, Duryodhana, being a expert politician, did not want to make Dronacarya affraid, so he started to describe his military force.

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
1.6 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
1.6. "The strong Yodhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu, the son of Subhadra and Arjuna), and the sons of Draupadi, all of great chariots (great heroes).
Commentary

1.6 युधामन्युः Yudhamanyu? च and? विक्रान्तः the strong? उत्तमौजाः Uttamaujas? च and? वीर्यवान् the brave? सौभद्रः the son of Subhadra? द्रौपदेयाः the sons of Draupadi? च and? सर्वे all? एव even? महारथाः great carwarriors.No Commentary.

Swami Gambhīrānanda Classical
Translation
1.6 And the chivalrous Yudhamanyu, and the valiant Uttamaujas; son of Subhadra (Abhimanyu) and the sons of Draupadi all (of whom) are, verily, maharathas.
Shri Purohit Swami Classical
Translation
1.6 Yudhamanyu, Uttamouja, Soubhadra and the sons of Droupadi, famous men.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 1.4 BG 1.5 BG 10.41 SB 1.8.43 SB 11.3.30 SB 1.13.10 CC Ādi 7.21 CC Madhya 22.88 CC Ādi 1.58 Muṇḍaka Upaniṣad 3.2.10BRS 1.2.90
Related lectures
Personal Guidance
A community of devotees — varied in temperament, united in purpose — is itself a great reservoir of strength.
Practical Applications
  • Show up to your local Vaiṣṇava gathering even when it is inconvenient.
  • Make space for devotees whose temperament differs from yours.
  • Offer one act of service to your community this week without being asked.
Reflection Questions
  • Am I building community, or only consuming it?
  • Where do I withdraw from sādhu-saṅga because it does not match my preferred style?
Analogy

A king reciting an enemy's stable of chariot-fighters is like a gambler reading aloud the size of the other player's stack. The recitation does not change the cards, but it changes the speaker.

Stories
Abhimanyu, the son of Subhadrā

*Saubhadra* — the son of Subhadrā — is Abhimanyu, Arjuna and Subhadrā's boy. He had learned the science of breaking the *cakravyūha* (the wheel-formation) while still in his mother's womb, listening to Arjuna explain it to Subhadrā; he never learned how to come out, because she fell asleep mid-story. He would die in this very war, alone inside that formation, fighting men three times his age.

Duryodhana names him here in a list of *mahā-rathas*. The boy is a child by years and a giant by lineage. Naming him alongside Yudhāmanyu and Uttamaujā, the prince Duryodhana unwittingly raises a tribute: even the youth on the Pāṇḍava side is a great chariot fighter.

📝 My note

Source: vedabase.io

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