aparyāptaḿ tad asmākaḿ
paryāptaḿ tv idam eteṣāḿ
Translation of Bhagavad Gita 1.10
Our strength is immeasurable, and we are perfectly protected by Grandfather Bhishma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Brahma Madhva Gaudiya Sampradaya:
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 Bhishma. On the other hand, the forces of the Pandavas are limited, being protected by a less experienced general, Bhima, who is like a fig in the presence of Bhishma. Duryodhana was always envious of Bhima because he knew perfectly well that if he should die at all, he would only be killed by Bhima. But at the same time, he was confident of his victory on account of the presence of Bhishma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Brahma Madhva Gaudiya Sampradaya:
Our troops are not up to standard (aparyaptam): we cannot fight against the Pandavas.
Even though protected all around by Bhisma, who has fine intelligence and is experienced in fighting and theory, Bhisma has partiality for both sides. The Pandavas are very well protected (paryaptam abhiraksitam) by Bhima, though having gross intelligence and not thoroughly conversant with fighting and theory. In other words, they are well equipped to fight against us.
Commentary by Sri Ramanuja of Sri Sampradaya:
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 adequacy of Bhima’s forces for conquering the Kaurava forces and the inadequacy 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 conquer 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.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
Duryodhana is implying that allthough his army is mighty it is insufficient due to the fact that Bhishmadeva being affectionate to the Pandavas as well as the Kauravas is not totally committed to victory for him; but Bhima being completely committed to the defeat of the Kauravas makes the victory of the Pandavas stronger and more likely to be successful.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Sri Madhvacarya did not comment on this sloka.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
So it may also be put forth that if Duryodhana is so convinced of his superiority then why does he need to assure himself. In this verse although he states his army is unlimited by its tone it implies by his reply that the army of his with all the mighty heroes previously mentioned protected by Bhishma seems inadequate, whereas the army of the Pandavas which is protected by Bhima seems adequate to him.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
1.10 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
1.10 Aparyaptam etc. For us, for Pandava army grauded by Bhimasena is unlimited, i.e., it is not possible to vanquish; 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 vanquish; or it is sufficient i.e., too much; in other words it is not possible to be vanquished in the war by these (Pandavas).
Sanskrit Shloka Without Transliteration Marks:
aparyaptam tad asmakam
paryaptam tv idam etesam
Sanskrit to English Word for Word Meanings:
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.