FolioCorpusBhagavad-gītā

Bhagavad-gītā 1.8

భవాన్భీష్మశ్చ కర్ణశ్చ కృపశ్చ సమితింజయః । అశ్వత్థామా వికర్ణశ్చ సౌమదత్తిస్తథైవ చ ॥ ౮ ॥
bhavān bhīṣmaś ca karṇaś ca
[bhavaan bheeshmash cha karnash cha]
kṛpaś ca samitiṁ-jayaḥ
[kripash cha samitim-jayah]
aśvatthāmā vikarṇaś ca
[ashvatthaamaa vikarnash cha]
saumadattis tathaiva ca
[saumadattis tathaiva cha]
Word-for-word
bhavān — your good self bhīṣmaḥ — Grandfather Bhīṣma ca — also karṇaḥ — Karṇa ca — and kṛpaḥ — Kṛpa ca — and samitim - jayaḥ — always victorious in battle aśvatthāmā — Aśvatthāmā vikarṇaḥ — Vikarṇa ca — as well as saumadattiḥ — the son of Somadatta tathā — as well as eva — certainly ca — also .
Blended reading (Sanskrit + English inline)
bhavān bhīṣmaś ca karṇaś ca
bhavān
your good self
bhīṣmaḥ
Grandfather Bhīṣma
ca
also
karṇaḥ
Karṇa
ca
and
kṛpaś ca samitiṁ-jayaḥ
kṛpaḥ
Kṛpa
ca
and
samitim - jayaḥ
always victorious in battle
aśvatthāmā vikarṇaś ca
aśvatthāmā
Aśvatthāmā
vikarṇaḥ
Vikarṇa
ca
as well as
saumadattis tathaiva ca
saumadattiḥ
the son of Somadatta
tathā
as well as
eva
certainly
ca
also .
Important Words
  • bhavān — your good self
    Honorific third-person pronoun — *bhavān* — addressing the teacher with the highest formal respect. Note: Duryodhana addresses Droṇa as *bhavān*, but he gave him orders one verse ago (*paśya, nibodha*). The honorific is a glove on the same hand.
  • bhīṣmaḥ — Grandfather Bhīṣma
    *Bhīṣma* — "terrible, awesome" — the name given to Devavrata after his terrifying vow of celibacy. The man's *real* name is forgotten; his vow has become his identity. The Kuru elder is, in the deepest sense, his own promise.
  • karṇaḥ — Karṇa
    Born to Kuntī before her marriage, Karṇa is — unknown to Duryodhana — the elder brother of the Pāṇḍavas. Duryodhana proudly lists his closest friend without knowing he is naming an unacknowledged Pāṇḍava. The tragedy of the *Mahābhārata* compressed into one syllable.
  • samitim - jayaḥ — always victorious in battle
    *Samiti* (assembly, battle) + *jaya* (victory) — "victor in every engagement." An honorific applied here to Kṛpa (and by extension to the elders). The Gītā will redefine *jaya* later as inner mastery; here it still means external winning. The whole text will pull the word inward.
  • aśvatthāmā — Aśvatthāmā
    Droṇa's son — named after his cry at birth, which sounded like a horse's neigh (*aśva-sthāma*). One of the cursed immortals (cirañjīvī) of the tradition. His name on this list will eventually carry the night-massacre of the Pāṇḍava camp at the war's close — already inscribed here in verse 8.
There are personalities like you, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhūriśravā, who are always victorious in battle.
Purport

Duryodhana mentions the exceptional heroes in  the battle, all of whom are ever victorious. Vikarṇa is the brother of Duryodhana, Aśvatthāmā is the son of Droṇācārya, and Saumadatti, or Bhūriśravā, is the son of the King of the Bāhlīkas. Karṇa is the half brother of Arjuna, as he was born of Kuntī before her marriage with King Pāṇḍu. Kṛpācārya’s twin sister married Droṇācārya.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
8. There are yourself, Bhīṣma, Karṇa, Kṛpa, winner of wars, Aśvatthāmā, Vikarṇa, and Bhūriśravā. 9. There are also many other brave men who have given up their lives for my sake, skillful at fighting, armed with various missiles and weapons of close combat.
Commentary

Saumadatti refers to Bhūriśravā, the son of Somadatta.

“They are willing to give up their lives in order to help me (tyakta-jīvitāḥ).” This is the intended meaning of Duryodhana, though the literal meaning is “They have given up their lives.” Actually however, Kṛṣṇa will later say: mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savyasācin These warriors have already been killed by Me before the war has started. You be My instrument, O Arjuna. BG 11.33 Thus, the literal meaning of Duryodhana’s words are thus completely true.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
8-9. There are you, Bhīṣma, Karṇa, Kṛpa, troops of Droṇa and others which are winners of wars, Aśvatthāmā, Vikarṇa, Bhūriśravā, and Jayadratha. There are also many other brave men who have given up their lives for my sake, skillful at fighting, armed with various missiles and weapons of close combat.
Commentary

Bhavān refers to Droṇa. Vikarṇa was a younger brother of Duryodhana. Saumadatti refers to Bhūriśravā. The troops of Droṇa and others are described as victorious in war (samitiṁjayaḥ). “These are only the outstanding persons on my side. There are also other warriors whose numbers cannot be counted (anye ca). There are many (bahavaḥ) such as Jayadratha, Kṛtavarma and Śalya, who are determined to give up their lives for my sake if necessary (tyakta jīvitāḥ). “My victory will be accomplished because of their intense affection for me, their intense courage, and their knowledge of fighting.” This is his hint in speaking.

Bhūrijana Dāsa Gauḍīya
Commentary

To encourage Dronacarya further, Duryodhana, mentions Krpa who is Dronacarya's brother‑in‑law (Drona is married with Krpi). And then Asvatthama, who is Drona's son. Duryodhana is very, very expert in presenting things in such a way to have his ends met. Vikarna is not in anyway as powerfull as the others, but he is the son of Dhrtarastra and he was the only one who protest against the offense to Draupadi in the assembly. Duryodhana is afraid that he may go over to the other side, so he mentions him amidst the great personalities.

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
1.8 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
1.8. "Thyself and Bhishma, and Karna and also Kripa, the victorious in war, Asvatthama, Vikarna, and also Bhurisrava, the son of Somadatta.
Commentary

1.8 भवान् yourself? भीष्मः Bhishma? च and? कर्णः Karna? च and? कृपः Kripa? च and? समितिञ्जयः victorious in war? अश्वत्थामा Asvatthama? the son of Dronacharya? विकर्णः Vikarna? च and? सौमदत्तिः the son of Somadatta? तथा thus? एव even? च and.No Commentary.

Swami Gambhīrānanda Classical
Translation
1.8 (They are:) Your venerable self, Bhisma and Karna, and Krpa who is ever victorious in battle; Asvatthama, Vikarna, Saumadatti and Jayadratha.
Shri Purohit Swami Classical
Translation
1.8 You come first; then Bheeshma, Karna, Kripa, great soldiers; Ashwaththama, Vikarna and the son of Somadhatta;
Related values & verses
Related values
Dhairya (Composure / Courage)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Ahimsa (Non-violence / Compassion)Shraddha (Faith / Reverence)Tapas (Austerity / Discipline)Saurya (Heroism / Bravery)Atma Nigraha (Self-control)
Related verses
BG 2.4 BG 1.25 BG 11.26 SB 1.9.3 SB 1.9.32 SB 1.9.42 CC Madhya 25.120 CC Ādi 7.48 CC Madhya 20.352 Muṇḍaka Upaniṣad 1.2.7Kaṭha Upaniṣad 1.2.5
Concepts
Bhava
Related lectures
Personal Guidance
There is value in respecting elders and tradition — but only when tradition is anchored to Kṛṣṇa, not to lineage alone.
Practical Applications
  • Honor the elders in your life with one thoughtful gesture this week.
  • Distinguish between traditions that lead to Kṛṣṇa and traditions that merely flatter your ancestors.
  • Read or recall one teaching from Śrīla Prabhupāda's pranāma mantras to renew your reverence for paramparā.
Reflection Questions
  • Where am I confusing inherited custom with eternal dharma?
  • Whom in my elder generation am I underutilizing as a spiritual resource?
Analogy

A list of names that begins with *your good self* and ends with Karṇa is a list designed for the listener's ego. Duryodhana names the elders first, the killers next, and his own line of loyalty is laid down by the order of recitation.

Stories
Bhīṣma at the head of Duryodhana's army

Bhīṣma had vowed to defend the throne of Hastināpura whoever sat on it. When Duryodhana inherited that throne through political maneuvering, Bhīṣma's vow bound him to fight on the side his heart did not love. He told Yudhiṣṭhira privately on the eve of the war: "I am bound by my pledge, but my blessings are with you."

Duryodhana names Bhīṣma here as a possession — listed between *bhavān* (your good self) and *karṇa* (Karṇa) — without seeming to feel the strangeness of the company. The great grandsire is reduced to a unit in a roster. The same Bhīṣma will, in seven verses, blow the *siṁha-nāda* conch and the inventory will become a man again.

📝 My note

Source: vedabase.io

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