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Bhagavad-gītā 1.10

अपर्याप्त‍ं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्त‍ं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १० ॥
aparyāptaṁ tad asmākaṁ
[aparyaaptam tad asmaakam]
balaṁ bhīṣmābhirakṣitam
[balam bheeshmaabhirakshitam]
paryāptaṁ tv idam eteṣāṁ
[paryaaptam tv idam eteshaam]
balaṁ bhīmābhirakṣitam
[balam bheemaabhirakshitam]
Word-for-word
aparyāptam — immeasurable tat — that asmākam — of ours balam — strength bhīṣma — by Grandfather Bhīṣma abhirakṣitam — perfectly protected paryāptam — limited tu — but idam — all this eteṣām — of the Pāṇḍavas balam — strength bhīma — by Bhīma abhirakṣitam — carefully protected .
Blended reading (Sanskrit + English inline)
aparyāptaṁ tad asmākaṁ
aparyāptam
immeasurable
tat
that
asmākam
of ours
balaṁ bhīṣmābhirakṣitam
balam
strength
bhīṣma
by Grandfather Bhīṣma
abhirakṣitam
perfectly protected
paryāptaṁ tv idam eteṣāṁ
paryāptam
limited
tu
but
idam
all this
eteṣām
of the Pāṇḍavas
balaṁ bhīmābhirakṣitam
balam
strength
bhīma
by Bhīma
abhirakṣitam
carefully protected .
Important Words
  • aparyāptam — immeasurable
    Ambiguous: *a-paryāpta* can mean *unlimited* (Duryodhana's intended sense) or *insufficient* (the slip of his tongue). Commentators have read it both ways. The very word he chooses for his own strength can mean *not enough*. The verse hands us his unconscious.
  • paryāptam — limited, sufficient
    The opposite-yet-twin of *aparyāpta*. Duryodhana means "the Pāṇḍava strength is limited." But *paryāpta* also means *adequate, complete*: their strength is *exactly enough*. Sanskrit allows the verse to mean both at once.
  • abhirakṣitam — perfectly protected
    *Abhi-rakṣ* — to *guard around*, to shield comprehensively. The word is used of *both* armies in this verse — Bhīṣma protects Duryodhana's side, Bhīma protects the Pāṇḍavas'. The vocabulary refuses to favour either side. The cosmos is impartial; the bias is the speaker's.
  • bhīṣma — by Grandfather Bhīṣma
    Repeated as the protective name of Duryodhana's army. But the Pāṇḍavas' protector — Bhīma — is the one named in the rhyming half of the verse. *Bhīṣma* and *Bhīma* both come from the root *bhī* (to be frightening). The two great fear-bearers are set side by side, and the verse hangs unresolved between them.
Our strength is immeasurable, and we are perfectly protected by Grandfather Bhīṣma, whereas the strength of the Pāṇḍavas, carefully protected by Bhīma, is limited.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
A famously ambiguous śloka: Duryodhana may mean 'our army is boundless, theirs is limited' — or, in moment of cracking nerve, 'ours is inadequate (despite Bhīṣma), theirs is adequate (with Bhīma).' Tradition reads both senses; the pun captures his oscillating mind.
Further notes (विवरण · Vivaraṇa)
Paryāpta has two opposed senses: 'sufficient' and 'limited/bounded.' Read positively for the Kauravas: their force is aparyāpta = boundless. Read negatively: aparyāpta = insufficient. Some ācāryas favor the latter, taking Duryodhana to be voicing involuntary truth. The contrast 'Bhīṣma vs Bhīma' deepens the irony: Bhīṣma is unwilling to truly fight family, while Bhīma is implacable. Eleven akṣauhiṇīs guarded by Bhīṣma versus seven by Bhīma — the numbers also fit the 'unlimited/limited' reading.
Prose order (अन्वय · Anvaya)
अस्माकं भीष्म-अभिरक्षितं तत् बलम् अपर्याप्तम् (अस्ति), एतेषां तु भीम-अभिरक्षितम् इदं बलं पर्याप्तम् (अस्ति) ।
asmākaṃ bhīṣma-abhirakṣitaṃ tat balam aparyāptam (asti), eteṣāṃ tu bhīma-abhirakṣitam idaṃ balaṃ paryāptam (asti) |
Our force, protected by Bhīṣma, is unlimited/insufficient; theirs, protected by Bhīma, is limited/sufficient.
Word split (पदच्छेद · Padaccheda)
अपर्याप्तं तत् अस्माकं बलं भीष्म-अभिरक्षितम् । पर्याप्तं तु इदम् एतेषां बलं भीम-अभिरक्षितम् ॥
aparyāptaṃ tat asmākaṃ balaṃ bhīṣma-abhirakṣitam | paryāptaṃ tu idam eteṣāṃ balaṃ bhīma-abhirakṣitam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अपर्याप्तम् aparyāptam अ-पर्याप्त (नञ्-tatpuruṣa, p.p.p. (past passive participle) of परि+√आप्) nom.sg. (nominative singular)n., "unlimited" (or alt. "insufficient")
तत् tat तद् dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)n. that
अस्माकम् asmākam अस्मद् gen.pl. (genitive plural) our
बलम् balam बल (n.) nom.sg. (nominative singular) force, strength
भीष्म-अभिरक्षितम् bhīṣma-abhirakṣitam भीष्म + अभि+√रक्ष् p.p.p. (past passive participle) nom.sg. (nominative singular)n., tatpuruṣa cpd. (compound) guarded by Bhīṣma
पर्याप्तम् paryāptam परि+√आप् p.p.p. (past passive participle) nom.sg. (nominative singular)n. limited/sufficient
तु tu ind. (indeclinable) but
इदम् idam इदम् dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)n. this
एतेषाम् eteṣām एतद् dem. (demonstrative) pron. (pronoun) gen.pl. (genitive plural)m. of these (Pāṇḍavas)
भीम-अभिरक्षितम् bhīma-abhirakṣitam भीम + अभि+√रक्ष् p.p.p. (past passive participle) nom.sg. (nominative singular)n., tatpuruṣa cpd. (compound) guarded by Bhīma
Purport

Herein an estimation of comparative strength is made by Duryodhana. He thinks that the strength of his armed forces is immeasurable, being specifically protected by the most experienced general, Grandfather Bhīṣma. On the other hand, the forces of the Pāṇḍavas are limited, being protected by a less experienced general, Bhīma, who is like a fig in the presence of Bhīṣma. Duryodhana was always envious of Bhīma because he knew perfectly well that if he should die at all, he would only be killed by Bhīma. But at the same time, he was confident of his victory on account of the presence of Bhīṣma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
10. Our army protected by Bhīṣma is inadequate, but their army, protected by Bhīma is adequate.
Commentary

Our troops are not up to standard (aparyāptam): we cannot fight against the Pāṇḍavas. Even though protected all around by Bhīṣma, who has fine intelligence and is experienced in fighting and theory, Bhīṣma has sympathy for both parties. The Pāṇḍavas are very well protected (paryāptam abhirakṣitam) by Bhīma, though he has gross intelligence and is not thoroughly conversant with fighting and theory. In other words, they are well equipped to fight against us.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
10. Our army protected by Bhīṣma is immeasurable, but their army, protected by Bhīma is limited.
Commentary

“But how can you achieve victory when the troops are equal on both sides?” “We have more troops. Our strength is immeasurable (aparyāptam) and is protected by Bhīṣma, who is most intelligent and an atiratha. The strength of the Pāṇḍavas’ army is limited (paryāptam), [Note: Rāmānuja takes the words aparyāptam to mean insufficient, and paryātam to mean sufficient. Viśvanātha and Śrīdhara follow the same interpretation. Madhuṣūdana Sarasvati takes the same meaning as Baladeva.] being protected Bhīma, who has very little intelligence and is only an ardha ratha. Thus I will attain victory.”

Bhūrijana Dāsa Gauḍīya
Commentary

Duryodhana has to make Bhisma feel very important. Bhisma's favorite students are the Pandavas. In this verse the word 'aparyaptam' has two different meanings. According to Srila Prabhupada and Srila Baladeva Vidyabhusana, it means 'immeasurable'. Because they are protected by Bhisma, their strength is immeasurable. When Bhisma hears that he becomes encouraged to fight stronger. But Viswanatha C. Thakura translates the word as 'insufficient', meaning that because Bhisma had great affection for the Pandavas, his being the protector of the Kauravas army, would be insufficient. That made Dronacarya feel important and very much needed to secure the victory for Duryodhana. Thus, by using this sublte word, Dronacarya could fire‑up, both great personalities. On the other side, Srila Madvacarya, didn't like the statement that the protection given by Bhima is limited. He was an incarnation of Vayu as Bhima.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Duryodhana’s actions are described – They reveal his diplomacy and inner fear by the

following indications:

1. Duryodhana although mentioned as king, goes to the commander on account of seriousness of

situation – quite fit to be a politician (1.2)

2. Points out Drona’s mistake (of imparting military secrets to son of Drupada, Dhrstadyumna who was

born to kill Dronacharya) to make him alert and uncompromising and warns that leniency would lead to

defeat (1.3*)

3. Mentions great heros equal to Bhima and Arjuna (1.4*)

Why he compares them to Bhima and Arjuna –
Because he knew the strength of Bhima and Arjuna
Why he mentions other heros –
Because they were great stumbling blocks on the path of victory as each and every one of them was as formidable and Bhima and Arjuna

4. Mentions heros who are ready to lay down their lives for “me” (like Jayadratha, Krtavarma, Salya) (1.9)

5. Praises Bhisma – He was confident of full support of Bhismadeva and Dronacarya because:

They did not protect Draupadi when she was insulted
Although Bhisma and Drona have affection for Pandavas and might become lenient, he hoped that they will give up all affection now (1.11)

6. Asks for everyone’s support for Bhisma (1.11) – because

Bhismadeva was undoubtedly the great hero, but he was an old man and the enemy might take advantage of his full engagement on one side
He wanted everyone to feel important
Focus of Learning

PLEASE NOTE: Some points of these purports are covered under the main theme above

(a) Why Sanjaya described Duryodhana’s actions first –

Because Dhrtarashtra was blind from birth and also bereft of spiritual vision and he knew that his sons were equally blind in the matter of religion
And Dhrtarashtra was afraid that under the influence of the place of pilgrimage, his sons may make some compromise

(b) Study names of warriors on both sides (1.4 – 1.9)

(c) Duryodhana compared Bhisma (more experienced general) to Bhima (less experienced general)

(1.10*)

Because Duryodhana knew if he should die at all he would be killed by Bhima and was therefore always envious of Bhima
Bhima is like a fig in the presence of Bhisma

(d) What made Duryodhana confident of victory (1.7 – 1.11)

Above mentioned strength of his friends (1.7 – 1.9)
Presence of Bhisma, a far superior General than Bhima – He clearly felt that victory of Kurus dependent on the presence of Bhismadeva (1.11)
Confident of full support of Bhisma and Drona as they had shown during Draupadi’s insulting episode (1.11 purport)
SUBSECTION B — SIGNS OF VICTORY OF PANDAVAS (1.12* — 1.20)

COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about “his hopeless plans to win” by giving the

following indications and signs:

SIGNS OF VICTORY OF PANDAVAS (9 points) 1. Krishna’s personal presence confirms victory
Supreme Personality of Godhead is the charioteer (1.14) – “jayas tu pandu-putranam yesam…”
Krishna as Hrsikesha directly controls the senses of a pure devotee

2. Goddess of fortune

Whenever and wherever the Lord is present, the goddess of fortune is also there
She never lives without her husband; therefore all fortune is guaranteed (1.14)

3. Venue

Kurukshetra is a holy place (1.1)

4. Hanumanji on Arjuna’s flag

Hanumanji also helped Lord Rama in gaining victory (1.20)

5. Symbol of Vishnu

Conchshell is a symbol of Vishnu (1.12* & 1.14)
This is indirectly indicated by Bhisma and Pandavas conchshells

6. Transcendental conchshells

Krishna and Arjuna’s conchshell mentioned as divya (transcendental) (1.14)

7. Bhisma’s conchshell to pacify Duryodhana (1.12*)

8. Agnideva’s Chariot given to Arjuna

It was capable of conquering all directions (1.14)

9. Shattering of hearts

Conchshells of Pandavas shattered Kauravas hearts (1.19)
Pandavas hearts not shattered – because of confidence in Krishna
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
1.10 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
1.1 - 1.19 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.'
Śrī Abhinavagupta Classical
Translation
1.10 Aparyaptam etc. For us, for Pandava army grauded by Bhimasena is unlimited, i.e., it is not possible to vanish; or it is not sufficient, i.e., very insignificant when compared with our army. This is the meaning. On the other hand, for these Pandavas, this army guarded by Bhisma, belonging to us, is limited i.e., it is possible to vanish; or it is sufficient i.e., too much; in other words it is not possible to be vanished in the war by these (Pandavas).
Swami Sivananda Classical
Translation
1.10. "This army of ours marshalled by Bhishma is insufficient, whereas that army of theirs marshelled by Bhima is sufficient.
Commentary

1.10 अपर्याप्तम् insufficient? तत् that? अस्माकम् ours? बलम् army? भीष्माभिरक्षितम् marshalled by Bhishma? पर्याप्तम् sufficient? तु while? इदम् this? एतेषाम् their? बलम् army? भीमाभिरक्षितम् marshalled by Bhima.Commentary The verse is differently interpreted by different commentators. Sridhara Swami takes the word aparyaptam to mean insufficient. Ananda Giri takes it to mean unlimited.

Swami Gambhīrānanda Classical
Translation
1.10 Therefore, our army under the complete protection of Bhisma and others is unlimited. But this army of these (enemies), under the protection of Bhima and others is limited.
Shri Purohit Swami Classical
Translation
1.10 Yet our army seems the weaker, though commanded by Bheeshma; their army seems the stronger, though commanded by Bheema.
Related values & verses
Related values
Dhairya (Composure / Courage)Dana (Charity / Generosity)Asteya (Non-stealing / Honesty)Daya (Compassion / Mercy)Kshama (Forgiveness / Patience)Karuna (Kindness / Compassion)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)Ahimsa (Non-violence / Compassion)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 18.78 BG 16.13 BG 7.7 SB 10.2.26 SB 1.7.23 SB 10.72.26 CC Madhya 22.25 CC Madhya 19.152 CC Antya 1.117 Kaṭha Upaniṣad 1.2.23Īśa Upaniṣad 4
Related lectures
Personal Guidance
Numerical strength dazzles materialists; spiritual strength comes from one soul with Kṛṣṇa on his side.
Practical Applications
  • Stop estimating spiritual progress by external metrics (followers, influence, attendance).
  • Recall one moment when small sincere effort yielded great spiritual fruit.
  • Replace 'how many' with 'how sincere' in your reflections this week.
Reflection Questions
  • Where am I impressed by quantity when I should be evaluating quality?
  • How is Kṛṣṇa already on my side in ways I have not noticed?
Analogy

Saying "our strength is immeasurable" while in the next breath admitting that the other side's strength is "limited" but well-protected is the language of a man trying to convince himself. Duryodhana is the ocean boasting to the river that he is *larger* — but a fixed lake of fresh water can do what no ocean can.

📝 My note

Source: vedabase.io

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