Duryodhana’s words begin here. The previous shloka said that he saw the Pāṇḍava army arranged in a proper military formation and then approached Droṇācārya. Now he speaks to Droṇa.

He says, ācārya paśya, “O teacher, see.” He asks Droṇa to look at the mahatī camūḥ, the vast army of the Pāṇḍavas. This is not merely a large group of warriors. It is vyūḍhām, arranged in battle formation. The army has been placed with military intelligence and purpose.

The arranger of this army is drupadaputra, the son of Drupada, namely Dhṛṣṭadyumna. This is not a casual detail. Drupada and Droṇa had a painful history. Drupada wanted a son who would kill Droṇa, and Dhṛṣṭadyumna was born from that purpose. Therefore, by saying “Drupada’s son,” Duryodhana is bringing that old rivalry into the present battlefield.

Then he sharpens the remark further: tava śiṣyeṇa, “by your disciple.” Dhṛṣṭadyumna, though born to destroy Droṇa, had learned warfare from Droṇa himself. Duryodhana’s words therefore carry a sting: “The very person taught by you has now arranged the army against you.”

The word dhīmatā means intelligent or clever. In this context, Duryodhana is not offering simple praise. He is speaking with a provocative tone. The sense is: “Your clever student has used the knowledge gained from you and now stands against you.”

Duryodhana’s speech is therefore not a calm military report. It is a pointed address. He wants Droṇa to feel the seriousness of the situation, but he also wants to stir Droṇa emotionally by reminding him of Drupada, Dhṛṣṭadyumna, and the irony of teaching a student who is now aligned against him.

This shloka continues the movement that began in verse 2. Duryodhana has seen the well-arranged Pāṇḍava army, and his inner pressure begins to express itself through speech. He does not yet openly say, “I am afraid,” but his words show anxiety, calculation, and an attempt to provoke Droṇa into full alertness.

There is also an important contrast in the background. Drupada’s desire for a son to kill Droṇa shows how even sacred action can be turned toward destructive intention. Worship done to harm another person becomes tāmasa. Droṇa’s conduct is different: even knowing Dhṛṣṭadyumna’s destiny, he teaches him because a qualified student has come and the teacher has the knowledge. One side shows destructive intention; the other shows commitment to the dharma of teaching.