Bhagavad-gītā 1.6
Blended reading (Sanskrit + English inline)
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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.
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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.
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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.
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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.
“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.
“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.”]
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.
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*)
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:
6. Asks for everyone’s support for Bhisma (1.11) – because
PLEASE NOTE: Some points of these purports are covered under the main theme above
(a) Why Sanjaya described Duryodhana’s actions first –
(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*)
(d) What made Duryodhana confident of victory (1.7 – 1.11)
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the
following indications and signs:
2. Goddess of fortune
3. Venue
4. Hanumanji on Arjuna’s flag
5. Symbol of Vishnu
6. Transcendental conchshells
7. Bhisma’s conchshell to pacify Duryodhana (1.12*)
8. Agnideva’s Chariot given to Arjuna
9. Shattering of hearts
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.
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- 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.
- Am I building community, or only consuming it?
- Where do I withdraw from sādhu-saṅga because it does not match my preferred style?
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.
*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