धनुर्वेदविदां श्रेष्ठो लोकेऽतिरथसंमतः।
अभियाता प्रहर्ता च सेनानयविशारदः।
अप्रधृष्यश्च सङ्ग्रामे क्रुद्धैरपि सुरासुरैः॥
dhanur-vedavidāṁ śreṣṭho loke ’tiratha-sammataḥ
abhiyātā prahartā ca senā-naya-viśāradaḥ
apradhṛṣyaś ca saṅgrāme kruddhair api surāsuraiḥ
dhanur-vedavidām = of the knowers of Dhanurveda; śreṣṭhaḥ = He was the best; loke = in the world; atiratha-sammataḥ = He was honored by those whose chariot driving could not be obstructed by anyone; abhiyātā = He would go ahead; prahartā = attack [His opponents in war]; ca = and; senā-naya-viśāradaḥ = He was expert in managing His army; apradhṛṣyaḥ ca = He was unassailable; saṅgrāme = in war; kruddhaiḥ = when they were angry; api = even; sura-asuraiḥ = with the demigods and asuras.
He was the best of the knowers of Dhanurveda. He was honored by those whose chariot driving could not obstructed by anyone in the world. He would go ahead and attack [His opponents in war]. He was expert in managing His army. He was unassailable in war, even with the demigods and asuras when they were angry.
Dhanurveda is that Veda that describes the nature of a bow and other weapons in war [and how to use them]. Because it is an Upaveda, it is referred to as a Veda here.
He did not not attack His enemies after they assembled to attack Him. Rather, He would go ahead to wherever they were assembled. Even then, He did not take shelter of a fortress, but He would meet His enemies face to face. And then, He would not have His soldiers attack the enemies. He would personally lead His army from the front and attack His enemies first. And yet, He would not let His army break up [by the onslaught of His enemies]; He was capable of leading His army [to victory] by organizing it into vyūha formations like the cakra-vyūha formation that made it impossible for the enemies to penetrate His army.
He was always victorious in battle. But if one surrendered unto Him, He could be won over. He could not be won over in war not only by humans, but also by the demigods and asuras—even if they had given up their mutual hostility and joined hands—and even when they were overcome by anger.
The author has described Śrī Rāmacandra’s complete possession of auspicious qualities. From the next verse, he describes how He is the very opposite of one who possesses qualities that are meant to be given up.