Shloka 62
दुर्योधन–द्रोणसंवादः
Arjuna-vīrya-prasaṃśā and renewed battle formation
“दुर्योधन, द्रोण, शकुनि, दुर्मुख, जय, दुःशासन, वृषसेन, मद्रराज शल्य, तुम स्वयं, सोमदत, भूरि, अश्वत्थामा और विविंशति--ये युद्धकुशल सम्पूर्ण वीर जहाँ कवच बाँधकर खड़े हो जायाँगे, वहाँ इन्हें कौन मनुष्य जीत सकता है? वह इन्द्रके तुल्य बलवान् शत्रु ही क्यों न हो (इनका कुछ नहीं बिगाड़ सकता) ।। शूराश्च हि कृतास्त्राश्न बलिन: स्वर्गलिप्सव: । धर्मज्ञा युद्धकुशला हन्युर्युद्धे सुरानपि,“जो शूरवीर, अस्त्रोंके ज्ञाता, बलवान्, स्वर्गप्राप्तिकी अभिलाषा रखनेवाले, धर्मज्ञ और युद्धकुशल हैं वे देवताओंको भी युद्धमें मार सकते हैं
sañjaya uvāca |
duryodhanaḥ droṇaḥ śakuniḥ durmukhaḥ jayaḥ duḥśāsanaḥ vṛṣasenaḥ madrarājaḥ śalyaḥ tvam svayam somadattaḥ bhūriḥ aśvatthāmā ca viviṁśatiś ca—ete yuddhakuśalāḥ samastā vīrāḥ yatra kavacaṁ baddhvā tiṣṭheyuḥ, tatra etān kaḥ manuṣyo jetum arhati? sa śatrur api indratulya-balavān kutaḥ (eteṣāṁ kiṁcid api na śakyate kartum) ||
śūrāś ca hi kṛtāstrāś ca balinaḥ svargalipsavaḥ |
dharmajñā yuddhakuśalā hanyur yuddhe surān api ||
Duryodhana, Droṇa, Śakuni, Durmukha, Jaya, Duḥśāsana, Vṛṣasena, Śalya raja Madra, engkau sendiri, Somadatta, Bhūri, Aśvatthāmā, dan Viviṁśati—bila semua pahlawan mahir perang ini berdiri di sana dengan zirah terikat, manusia mana yang dapat menaklukkan mereka? Bahkan musuh yang berkekuatan setara Indra pun takkan sanggup mencederai mereka. Sebab mereka yang benar-benar gagah, terlatih dalam senjata, perkasa, mendamba surga, mengetahui dharma, dan piawai berperang—dalam pertempuran dapat merobohkan bahkan para dewa.
संजय उवाच
Educational Q&A
The verse highlights the Mahābhārata’s martial-ethical tension: warriors who are disciplined, weapon-trained, and dharma-aware can become overwhelmingly formidable—yet their motivation is also colored by the kṣatriya ideal of attaining heaven through heroic death. It implicitly warns how dharma-language and svarga-desire can be used to justify escalating violence and overconfidence.
Sañjaya lists leading Kaurava champions and asserts that, once armored and arrayed, they seem unconquerable—so strong that even an Indra-like foe could not harm them. He then generalizes: such heroic, trained, powerful, dharma-knowing warriors could even kill the gods in battle, amplifying the sense of impending ferocity and the Kaurava camp’s confidence.