asmākaḿ tu viśiṣṭā ye
tān nibodha dvijottama
nāyakā mama sainyasya
saḿjñārthaḿ tān bravīmi te
Translation of Bhagavad Gita 1.7
But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Brahma Madhva Gaudiya Sampradaya:
No commentary by Srila Prabhupada.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Brahma Madhva Gaudiya Sampradaya:
Understand (nibodha) who is on our side. I will tell you in order that you completely understand (samjnartham). The word is analyzed as samyak (complete), jnana (knowledge).
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:
Sri Sridhara Swami did not comment on this sloka.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Sri Madhvacarya did not comment on this sloka.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
It could be postulated that if Duryodhana truly believes that the army of the Pandavas is invincible then why is he so persistent to fight with them, rather he should make peace and agree to a truce. Even possessing a doubt in his mind Duryodhana dauntlessly states to the contrary. With the use of particle tu inferring contrariness he is affirming his superiority over the Pandava army due to the fact that Drona the instructor of the leaders of both armies in the art of archery and the master of the science of weaponry is in his army fighting against the Pandavas, so under his protection how can their be any question of their army being invincible. You may now hear about the excellence of our warriors, exalted in knowledge, valorous, who have our fullest confidence as they are fighting for us of their own free will. I shall name for you those excellent warriors so you will know who they are and so that you will understand our position. The word dvijottama meaning best of the twice born, Brahmans, this being stated indicates a concealed meaning implying that if Dronacaraya will not fight then he is merely a Brahman who is only interested in eating the fine food served at the palace of Duryodhana.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
1.7 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
1.2 — 1.9 Why this exhaustive counting? The reality of things is this:
Sanskrit Shloka Without Transliteration Marks:
asmakam tu visista ye
tan nibodha dvijottama
nayaka mama sainyasya
samjnartham tan bravimi te
Sanskrit to English Word for Word Meanings:
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; saḿjñā-artham — for information; tān — them; bravīmi — I am speaking; te — to you.