FolioCorpusBhagavad-gītā

Bhagavad-gītā 1.7

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य संज्ञार्थ तान्ब्रवीमि ते ॥ ७ ॥
asmākaṁ tu viśiṣṭā ye
[asmaakam tu vishishtaa ye]
tān nibodha dvijottama
[taan nibodha dvijottama]
nāyakā mama sainyasya
[naayakaa mama sainyasya]
saṁjñārthaṁ tān bravīmi te
[samjnaartham taan braveemi te]
Word-for-word
asmākam — our tu — but viśiṣṭāḥ — especially powerful ye — who tān — them nibodha — just take note of, be informed dvija - uttama — O best of the brāhmaṇas nāyakāḥ — captains mama — my sainyasya — of the soldiers saṁjñā - artham — for information tān — them bravīmi — I am speaking te — to you .
Blended reading (Sanskrit + English inline)
asmākaṁ tu viśiṣṭā ye
asmākam
our
tu
but
viśiṣṭāḥ
especially powerful
ye
who
tān nibodha dvijottama
tān
them
nibodha
just take note of, be informed
dvija - uttama
O best of the brāhmaṇas
nāyakā mama sainyasya
nāyakāḥ
captains
mama
my
sainyasya
of the soldiers
saṁjñārthaṁ tān bravīmi te
saṁjñā - artham
for information
tān
them
bravīmi
I am speaking
te
to you .
Important Words
  • viśiṣṭāḥ — especially powerful, distinguished
    From *vi-śiṣ* — to distinguish, to set apart. The same root as *Viśiṣṭa-advaita*, *Vaiśiṣṭya*. Duryodhana needs his men *distinguished* from the long enemy list he has just recited; the rhetorical move is almost visible.
  • nibodha — just take note, be informed
    Imperative of *ni-budh* — to attend, to fully apprehend. Same root as *Buddha*. Duryodhana, addressing his guru, uses an imperative of *attention* — implicitly placing himself in the teacher's chair. A reversal Vyāsa wants us to feel.
  • dvija - uttama — O best of the brāhmaṇas
    *Dvija* — twice-born — is the brāhmaṇa's proper title (initiated by the sacred thread, so *born* a second time). Duryodhana, a kṣatriya, addresses his teacher with full brāhmaṇical respect — flattery from a man whose actions consistently contradict the title's weight.
  • nāyakāḥ — captains, leaders
    From *nī* — to lead. Same root as *neta*, *vinayaka*, *nāyaka*. A leader is one who *takes others somewhere*. Duryodhana's *nāyakas* — Bhīṣma, Karṇa, Droṇa — will all be leading their men to death within eighteen days.
  • saṁjñā - artham — for information
    *Saṁjñā* (knowledge, identification) + *artham* (for the purpose of) — "for the sake of recognition." Duryodhana's whole speech is *for recognition*. He needs Droṇa to *recognize* the team he is committed to. It is a request for affirmation disguised as a briefing.
But for your information, O best of the brāhmaṇas, let me tell you about the captains who are especially qualified to lead my military force.
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)
Pivoting from the enemy's heroes to his own, Duryodhana now lists Kaurava champions. The deferential address 'dvijottama' is meant to flatter Droṇa, but the very need to name his own captains betrays Duryodhana's flickering confidence.
Further notes (विवरण · Vivaraṇa)
Saṁjñā-artham literally 'for the purpose of a name/sign' — a technical idiom meaning 'so you know who's who.' The word nāyaka (leader) here designates senior warriors capable of commanding divisions. Calling Droṇa dvija-uttama (best of brāhmaṇas) is also a subtle reminder of duty to one's patron, binding the ācārya more tightly to Duryodhana's cause.
Prose order (अन्वय · Anvaya)
हे द्विज-उत्तम! अस्माकं तु ये विशिष्टाः मम सैन्यस्य नायकाः (सन्ति) तान् निबोध; ते (तुभ्यं) संज्ञा-अर्थं तान् ब्रवीमि ।
he dvija-uttama! asmākaṃ tu ye viśiṣṭāḥ mama sainyasya nāyakāḥ (santi) tān nibodha; te (tubhyaṃ) saṃjñā-arthaṃ tān bravīmi |
O best of the twice-born, mark those who are distinguished among us, the leaders of my army; I name them to you for identification.
Word split (पदच्छेद · Padaccheda)
अस्माकं तु विशिष्टाः ये तान् निबोध द्विज-उत्तम । नायकाः मम सैन्यस्य संज्ञा-अर्थं तान् ब्रवीमि ते ॥
asmākaṃ tu viśiṣṭāḥ ye tān nibodha dvija-uttama | nāyakāḥ mama sainyasya saṃjñā-arthaṃ tān bravīmi te ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अस्माकम् asmākam अस्मद् gen.pl. (genitive plural) of us / on our side
तु tu ind. (indeclinable) but, however
विशिष्टाः viśiṣṭāḥ वि+√शिष् p.p.p. (past passive participle) nom.pl. (nominative plural)m. distinguished, outstanding
ये ye यद् rel. pron. (pronoun) nom.pl. (nominative plural)m. who
तान् tān तद् dem. (demonstrative) pron. (pronoun) acc.pl. (accusative plural)m. them
निबोध nibodha नि+√बुध् impv. 2sg.par. (parasmaipada / active voice) take note, mark
द्विज-उत्तम dvija-uttama द्विज (m.) + उत्तम adj. voc.sg. (vocative singular)m., tatpuruṣa cpd. (compound) O best of the twice-born
नायकाः nāyakāḥ नायक (m.) nom.pl. (nominative plural) leaders
मम mama अस्मद् gen.sg. (genitive singular) of me / my
सैन्यस्य sainyasya सैन्य (n.) gen.sg. (genitive singular) of the army
संज्ञा-अर्थम् saṃjñā-artham संज्ञा (f.) + अर्थ (m.) acc.sg. (accusative singular)m., used adverbially for the sake of identification
ब्रवीमि bravīmi √ब्रू pres. (present) 1sg.par. (parasmaipada / active voice) I tell
ते te yuṣmad dat./gen.sg. (enclitic) to you
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
7. O best of the brāhmaṇas, understand who is on our side, the commanders of my army. I will list them so you can completely understand.
Commentary

Understand (nibodha) who is on our side. I will tell you in order that you completely understand (saṁjñārtham). The word is analyzed as samyak (complete), jñāna (knowledge).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
7. O best of the brāhmaṇas, understand who is on our side, the commanders of my army. I will list them so you can completely understand.
Commentary

Thinking that Droṇa might perceive that he was fearful of the Pāṇḍavas’ army, Duryodhana then spoke boldly to cover his inner fears. “Among our troops, understand those who are particularly outstanding (viśiṣṭā), the leaders (nāyakā) endowed with great intelligence and other qualities. I will speak so that you will completely understand about them (saṁjñānartham). If you will not fight out of affection for the Pāṇḍavas, then I will still gain victory through Bhīṣma and others.” He makes a hint of this in order to arouse the anger of Droṇa.

Bhūrijana Dāsa Gauḍīya
Commentary

Duryodhana is in a little bit of a difficult situation here, because is has three very heavy personalities on his side: Dronacarya, Bhisma and Karna. Karna did not get along with Bhisma and Drona. Bhisma was the most powerful of the warriors but he was a ksatriya, and Dronacarya was a brahmana. If Duryodhana would mention Bhisma first, Dronacarya would become very insulted and would not use all his strength in the fighting. If he mention Dronacarya first then Bhisma might feel insulted too. But since Dronacarya was a brahmana then Bhisma would accept his being mentioned first. But that would not happen if he had mentioned Karna first. Karna would be happy but the other two would be furious. So, very expertly, Duryodhana said: 'bhavan bhismas...'

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
1.7 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
1.2 1.9 Why this exhaustive counting? The reality of things is this:
Swami Sivananda Classical
Translation
1.7. "Know also, O best among the twice-born! the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to thee for thy information.
Commentary

1.7 अस्माकम् ours? तु also? विशिष्टाः the best? ये who (those)? तान् those? निबोध know (thou)? द्विजोत्तम (O) best among the twicorn ones? नायकाः the leaders? मम my? सैन्यस्य of the army? संज्ञार्थम् for information? तान् them? ब्रवीमि speak? ते to thee.No Commentary.

Swami Gambhīrānanda Classical
Translation
1.7 But, O best among the Brahmanas, please be appraised of those who are foremost among us, the ?nders of my army. I speak of them to you by way of example.
Shri Purohit Swami Classical
Translation
1.7 Further, take note of all those captains who have ranged themselves on our side, O best of Spiritual Guides! The leaders of my army. I will name them for you.
Related values & verses
Related values
Dhairya (Composure / Courage)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Shraddha (Faith / Reverence)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Ishvara Pranidhana (Surrender to God)Bhakti (Devotion)Udyama (Industriousness / Effort)Mardava (Gentleness)
Related verses
BG 18.14 BG 16.4 BG 2.31 SB 1.13.15 SB 4.22.22 SB 7.5.31 CC Antya 20.21 CC Madhya 22.99 CC Madhya 8.83 Kaṭha Upaniṣad 1.2.7Muṇḍaka Upaniṣad 3.1.4
Related lectures
Personal Guidance
Sober self-knowledge — knowing one's own resources, allies, and limits — is essential to acting in dharma.
Practical Applications
  • Take ten minutes to honestly inventory your spiritual resources: guru, books, devotee friends, sādhana time.
  • Identify one weakness you have been hiding from your guide; bring it forward.
  • Acknowledge one strength you have been refusing to claim out of false humility.
Reflection Questions
  • What am I pretending not to know about my own situation?
  • Where does my self-assessment differ from how Kṛṣṇa would describe me?
Analogy

When a man begins a speech with "but for *your* information, let me tell you about *my* people," the pronoun-shift has already revealed the speaker's anxiety. Duryodhana turns from listing enemies to naming allies the way a gambler suddenly counts his own chips after staring too long at the table.

📝 My note

Source: vedabase.io

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