Śrīmad-Bhāgavatam 10.68.5
Blended reading (Sanskrit + English inline)
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karṇaḥ śalaḥ bhūriḥ
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Karṇa, Śala and Bhūri
Three of the six Kuru champions. Karṇa, son of Kuntī, fights on the Kuru side throughout the Mahābhārata; his presence here marks how early his loyalty was bound to Duryodhana.
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yajñaketuḥ suyodhanaḥ
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Yajñaketu (Bhūriśravā) and Duryodhana
Suyodhana is Duryodhana's formal name. The principal antagonist of the Pāṇḍavas leads this expedition in person — he will also be the most stripped of pride by Balarāma.
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kuru - vṛddha
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the elder of the Kurus
Bhīṣma. His anumodana — formal sanction — is what makes the expedition official. A vṛddha's approval cannot redeem an adharmika cause.
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anumoditāḥ
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sanctioned, approved
From anu + mud, 'to consent along with.' In dharma-śāstra the one who consents shares the karma of the doer; even Bhīṣma is not untouched.
Śrīla Viśvanātha Cakravartī Ṭhākura explains that the elder of the Kurus mentioned here is Bhīṣma, who gave permission to the younger men as follows: “Since this maiden has now been touched by Sāmba, she cannot take any other husband. He must become her husband. Nonetheless, you should arrest him and tie him up to make a statement about his impropriety and our own prowess. But in no case should he be killed.” The ācārya also adds that Bhīṣma accompanied the five warriors mentioned in this verse.
Somadatta had three sons, Sala, bhuri and Bhurisvara, also called Yajnaketu. These three went with Karna and Duryodhana. Bhisma (krurk vrddha) gave them permission. "Since he has touched her already, he must be the husband, since it would be improper to marry her to anyone else. To show our bravery and his impropriety however, we should capture him but not kill him." Together these six bound up Samba.
Śala, Bhūir and Yaṣaketu (Bhuriśravā) were sons of Somadatta. The elders approved to give them enthusiasm but actually they approved of the act in order to reveal the false pride of their juniors.
Śala, Bhūir and Yaṣaketu (Bhuriśravā) were sons of Somadatta. It was approved by the elders, because there was shame to the best of the family, by the shame to their relatives. The enthusiasm to fight is indicated. The real meaning is this. Proud Duryodhana and others boasted. Desiring to show them the greatness of the Yadus, after hearing the boasting, Bhīsma, the best of devotees, and knower of the truth, took this opportunity.
Six bowmen striding out to capture a lion-cub, having first asked the family elder's blessing — as if elder approval could sanctify what dharma cannot.
Even Bhīṣma, devotee of Kṛṣṇa, sanctioned this expedition against Sāmba. The same Bhīṣma who at the close of his life would worship Kṛṣṇa as the supreme refuge (SB 1.9) is here pulled into a Kuru cause by family obligation.
This is the great tragedy of Bhīṣma's vow: bound to serve the Kuru throne, he sometimes assents to actions his own heart cannot endorse. The Mahābhārata-pattern is already visible — Bhīṣma fighting on the side opposite to the Pāṇḍavas though Kṛṣṇa is on theirs.
My note
Source: vedabase.io