Duryodhana continues talking to Droṇācārya. In the previous shloka, he pointed out that the vast Pāṇḍava army had been arranged by Dhṛṣṭadyumna, the son of Drupada and Droṇa’s own disciple. Now he begins listing the important warriors on the Pāṇḍava side.

He says atra, “here,” meaning “in this Pāṇḍava army.” There are śūrāḥ, valiant warriors. These are not timid soldiers who are frightened by the Kaurava army. They are courageous fighters ready to stand in battle.

They are also maheṣvāsāḥ. Iṣvāsaḥ means bow, and maheṣvāsaḥ means one who has a great bow. These warriors wield powerful bows, received from great sources, even divine sources. The word therefore points not merely to physical weapons but to the stature and capacity of the warriors.

Duryodhana says they are bhīmārjunasamāḥ yudhi, equal to Bhīma and Arjuna in battle. Bhīma and Arjuna are among the greatest warriors on the Pāṇḍava side. To say that others are equal to them in battle is to acknowledge the seriousness of the opposing force. The phrase yudhi is important: the comparison is in warfare.

Then he gives examples: Yuyudhāna, also known as Sātyaki; Virāṭa, the king of Matsya; and Drupada, the king of Pāñcāla and father of Draupadī. These are not minor names. They are significant allies of the Pāṇḍavas.

The word mahārathaḥ is a technical title in warfare. Warriors are classified according to capacity: ardha-ratha, rathi, mahārathi, and atirathi. A mahāratha is one who can single-handedly fight 10,000 warriors at one time. Duryodhana is therefore saying that the Pāṇḍava side has warriors of great battle capacity.

This verse continues the movement that reveals Duryodhana’s inner state. He is not yet openly collapsing in fear, but his words are full of attention to the strength of the other side. He sees brave warriors, powerful bows, warriors equal to Bhīma and Arjuna, and mahārathas. The more he enumerates the Pāṇḍava strength, the more his anxiety will become visible in the coming verses.