पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ।। 3।।
paśhyaitāṁ pāṇḍu-putrāṇām āchārya mahatīṁ chamūm
vyūḍhāṁ drupada-putreṇa tava śhiṣhyeṇa dhīmatā
paśhya—behold; etām—this; pāṇḍu-putrāṇām—of the sons of Pandu; āchārya—respected teacher; mahatīm—mighty; chamūm—army; vyūḍhām—arrayed in a military formation; drupada-putreṇa—son of Drupad, Dhrishtadyumna; tava—by your; śhiṣhyeṇa—disciple; dhī-matā—intelligent
O teacher, behold the great army of the sons of Pāndu arrayed by your talented disciple, the son of Drupada.
This and the following verses are spoken by Duryodhana. According to common usage, it should be mentioned here as Duryodhana Uvacha.’ But Veda Vyasa does not give him the privilege of naming him as the speaker because he is evil-minded.
Duryodhana is deeply skilled in diplomacy. He tries to curry the favour of Drona by personally approaching him. Not only that, he tries to rouse Drona’s passions of anger and hatred by referring to Drishtadyumna as the son of King Drupada. Duryodhana knows how Drupada insulted Drona and how Drona avenged the insult by humiliating the king with the help of Arjuna, and how later, Drupada, in a vengeful spirit, obtained through holy sacrifice a son who would cause the death of Drona, and that son was no other than the present commander of the Pandava Army. Duryodhana tries to fan into flame the ancient hatred between Drona and Drupada. His purpose is evidently to rouse the combative spirit of his Master by speaking highly about the enemy-formation under the leadership of his disciple Drishtadyumna is spoken of as ‘dhimata‘ – well-versed in the art of war. So it is that the Pandavas chose him as the Commander of their army.