Bhagavad Gita - Chapter 1 - Shloka (Verse) 16

व्याख्या--'अनन्तविजयं राजा ৷৷. सुघोषमणिपुष्पकौ'-- अर्जुन, भीम और युधिष्ठिर--ये तीनों कुन्तीके पुत्र हैं तथा नकुल और सहदेव--ये दोनों माद्रीके पुत्र हैं, यह विभाग दिखानेके लिये ही यहाँ युधिष्ठिरके लिये 'कुन्तीपुत्र' विशेषण दिया गया है।
युधिष्ठिरको 'राजा' कहनेका तात्पर्य है कि युधिष्ठिरजी वनवासके पहले अपने आधे राज्य-(इन्द्रप्रस्थ-) के राजा थे, और नियमके अनुसार बारह वर्ष वनवास और एक वर्ष अज्ञातवासके बाद वे राजा होने चाहिये थे। 'राजा' विशेषण देकर सञ्जय यह भी संकेत करना चाहते हैं कि आगे चलकर धर्मराज युधिष्ठिर ही सम्पूर्ण पृथ्वीमण्डलके राजा होंगे।

Having observed such activity of theirs (Krishna, Arjuna, and Bhima), and finding an opportunity for support/protection, he shows the activity of King Yudhishthira as well with "Ananta," etc.

Considering that following the elder brothers is mandatory, he states the activity of the two younger brothers as well with "Nakula," etc.

Approving of their (Bhima's, etc.) action, Yudhishthira also proceeded to blow his conch; he states this with "Anantavijayam," etc.

By winning over the enemies, the attainment of a kingdom free of thorns will belong to him alone—to indicate this, the word "Raja" (King) is used. That he will remove Kunti's sorrow by gaining the kingdom is implied by "Kuntiputra." To indicate that after conquering all in battle ('yudhi'), he alone will remain steady ('sthira'), the name "Yudhishthira" is used. Some say: "Kuntiputra"—meaning obtained by Kunti through great penance by worshipping Dharma; and being the performer of the Rajasuya sacrifice himself, he is the principal "Raja"—this is the sentiment.

Nakula and Sahadeva followed the path of their elder brothers; he states this with "Nakula," etc. Nakula blew the "Sughosha" and Sahadeva the "Manipushpaka"—the verb "dadhmau" is implied here.

By mentioning the specific names of the conches and their blowers, their superiority over the enemies is indicated.

"Abhyahanyanta" means "abhihatah" (were struck/sounded).

This is a usage in the reflexive passive voice (Karma-kartari).

Dhritarashtra spoke; Sanjaya replied. Duryodhana, having personally observed the army of the Pandavas protected by Bhima and his own army protected by Bhishma, communicated to the Teacher (Drona) the adequacy of that (Pandava) army for his own defeat and the inadequacy of his own army for victory, and thus became internally filled with despondency. Seeing his despondency, Bhishma, wishing to generate joy in him, roared like a lion, blew his conch, and created a tumult indicative of victory using the sounds of conches and kettledrums.

Thereafter, hearing that tumult, the Lord of all Lords, Parthasarathi (Krishna), and the warrior son of Pandu (Arjuna)—seated on a magnificent chariot that served as an instrument for conquering the three worlds—blew their divine conches, the glorious 'Panchajanya' and 'Devadatta', causing the three worlds to tremble. Then, Yudhishthira, Vrikodara (Bhima), and others blew their respective conches separately. That sound shattered the hearts of all your sons headed by Duryodhana. The sons of Dhritarashtra felt that the strength of the Kauravas was destroyed that very day. Thus, Sanjaya related this to Dhritarashtra, who was desirous of their victory.

Then, seeing the sons of Dhritarashtra—headed by Bhishma and Drona—positioned and eager to fight, the son of Pandu (Arjuna), bearing the flag of the monkey who burnt Lanka (Hanuman), addressed Hrishikesha (Krishna). Krishna is the repository of knowledge, power, strength, sovereignty, valor, and splendor, who enacts the play of the world's creation, sustenance, and dissolution by His mere will, and who resides as the controller of all internal and external faculties of all beings high and low, yet was situated as his charioteer, overcome by affection for one who had taken refuge in Him. Arjuna urged Him to position the chariot at a vantage point suitable for observing those eager to fight, so he could view them properly.

"Anantavijayam" (Endless Victory), etc.

Nakula blew the conch named "Sughosha" (Great Sound).

Sahadeva (blew) the one named "Manipushpaka" (Jewel-bracelet).

To clarify the excellence of the conches indicated by the word "divya" (divine), the names "Panchajanya" and "Devadatta" are mentioned. Similarly, the specific naming of the four conches of Bhimasena and others serves the same purpose.

"Prithak prithak pradadhmuh" (They blew separately)—the sentiment is that they blew in such a way that the sound of each single conch would be enough to pierce the hearts of Dhritarashtra's sons. Or, they blew in sequence to manifest their respective joy.

Regarding the verse "Sa ghoshah" (That uproar) [Verse 19]—the connection is that while making the sky and earth echo, it pierced the hearts of only the sons of Dhritarashtra. The sentiment is that for others (the Pandavas), it was a cause of joy.

By the phrase "Sarvesham eva bhavat-putranam" (All your sons indeed), the meaning of the word "Dhartarashtra" and its plural number is explained to indicate that not a single one among them remained steady-hearted.

"Bibheda" (pierced) is the synonym used here to indicate the meaning of "Vyadarayat" (shattered) which will be mentioned later. Objection: How can sound cause the tearing of the heart like a weapon? Answer: To this he says—"Adyaiva" (Even today...).

For those who were certain of the victory of their own force, the very realization/thought of its destruction is the breaking of the heart; this is the sentiment.

To Dhritarashtra, who was asking with the desire to know of his sons' victory, Sanjaya related only that which indicated their defeat in the manner described above—he states this with "Evam" (Thus).

Although others are also situated on chariots, in order to state the excellence of their chariot in an extraordinary manner, their being seated in the chariot is described with "Tatah svetairhayairyukta" (Then, yoked with white horses), etc. By this, it means they are seated in the chariot given by Agni, which is unassailable (dushpradhrishya); meaning they are impossible to conquer in every way.

Panchajanya, Devadatta, Paundra, Anantavijaya, Sughosha, and Manipushpaka—this represents the mentioning of the names of the conches. The implication is to state the excessive superiority of the enemies: "In the enemy army, there are so many conches famous by their own specific names, whereas in your army, there is not even a single conch famous by its own name."

The word "Hrishikesha" is used to state that the Inner Controller of all, being the impeller of all senses, is the helper of the Pandavas. The word "Dhananjaya" is used to state that having conquered all kings in his conquest of the directions and collected wealth, he is absolutely unconquerable.

"Bhimakarma"—one whose deeds are terrible ('bhishma'), like the killing of Hidimba, is such. "Bhimasena" is so called because he is exceedingly strong due to digesting vast amounts of food, being "Vrikodara" (having the wolf-fire in his belly).

"Kuntiputra"—obtained by Kunti through great penance by worshipping Dharma (Yama); he is the principal "Raja" (King) due to performing the Rajasuya sacrifice; and in battle ('yudhi'), he alone will remain 'sthira' (steady/victorious), not his opponents—this is indicated by the word "Yudhishthira."

Nakula blew the Sughosha and Sahadeva the Manipushpaka—this verb is implied. "Parameshvasah"—Kashya, meaning the great archer, the King of Kashi. "Na parajitah"—Satyaki is one who was not defeated in great battles like the stealing of the Parijata tree and the war with Bana(sura).

"O Prithivipate" (O Lord of the Earth)—Dhritarashtra! Be steady and listen; this is the intention. The rest is easy to understand.

"Anantavijayam"—he blew that (conch) by which endless victories are won. "Raja" (King)—this word implies the necessity of engagement (in the war).

What kind of King? "Kuntiputra" (Son of Kunti). By "Kuntiputra," it is indicated that he is inspired by her and is an eligible recipient of the Lord's grace. By the meaningful name "Yudhishthira" (Steady in battle), his capability is indicated.

Nakula and Sahadeva blew the Sughosha and Manipushpaka.

Thereafter, Yudhishthira, Bhima, and the others also blew their conches separately.

That uproar pierced the hearts of Duryodhana and the rest.

Dhrtarastra said - Sanjaya said Duryodhana, after viewing the forces of Pandavas protected by Bhima, and his own forces protected by Bhisma conveyed his views thus to Drona, his teacher, about the adeacy of Bhima's forces for conering the Kaurava forces and the inadeacy of his own forces for victory against the Pandava forces. He was grief-stricken within.
Observing his (Duryodhana's) despondecny, Bhisma, in order to cheer him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of victory. Then, having heard that great tumult, Arjuna and Sri Krsna the Lord of all lords, who was acting as the charioteer of Arjuna, sitting in their great chariot which was powerful enough to coner the three worlds; blew their divine conchs Srimad Pancajanya and Devadatta. Then, both Yudhisthira and Bhima blew their respective conchs separately. That tumult rent asunder the hearts of your sons, led by Duryodhana. The sons of Dhrtarastra then thought, 'Our cause is almost lost now itself.' So said Sanjaya to Dhrtarastra who was longing for their victory.
Sanjaya said to Dhrtarastra: Then, seeing the Kauravas, who were ready for battle, Arjuna, who had Hanuman, noted for his exploit of burning Lanka, as the emblem on his flag on his chariot, directed his charioteer Sri Krsna, the Supreme Lord-who is overcome by parental love for those who take shelter in Him who is the treasure-house of knowledge, power, lordship, energy, potency and splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways the senses inner and outer of all, superior and inferior - by saying, 'Station my chariot in an appropriate place in order that I may see exactly my enemies who are eager for battle.'