Bhagavad Gita 1.7 — Duryodhana Turns to the Leaders of His Own Army
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य सञ्ज्ञार्थं तान्ब्रवीमि ते ॥ १.७ ॥
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O best of the twice-born, know also those who are the most distinguished on our side, the leaders of my army. For your information, I name them to you.
Transliteration (IAST)
Word Separation
The Sanskrit verse is separated into individual words (Padched) for easier study.
Word Meanings
| Line 1 | |
|---|---|
| Sanskrit Word | Meaning |
| asmākam | of ours, on our side |
| tu | but, also |
| viśhiṣhṭāḥ | most distinguished |
| ye | who |
| tān | them |
| nibodha | know, take note of |
| dvijottama | O best of the twice-born (Brahmins) |
| Line 2 | |
|---|---|
| Sanskrit Word | Meaning |
| nāyakāḥ | leaders, commanders |
| mama | my |
| sainyasya | of the army |
| saṁjñārtham | for your information |
| tān | them |
| bravīmi | I name, I tell |
| te | to you |
| Line 1 | Line 2 | ||
|---|---|---|---|
| Sanskrit Word | Meaning | Sanskrit Word | Meaning |
| asmākam | of ours, on our side | nāyakāḥ | leaders, commanders |
| tu | but, also | mama | my |
| viśhiṣhṭāḥ | most distinguished | sainyasya | of the army |
| ye | who | saṁjñārtham | for your information |
| tān | them | tān | them |
| nibodha | know, take note of | bravīmi | I name, I tell |
| dvijottama | O best of the twice-born (Brahmins) | te | to you |
Detailed Meaning
Introduction
After describing the enemy, Duryodhana turns to his own side. He addresses Droṇa as the best of the twice-born and says that he will now name the chief commanders of his army. The tone shifts from anxiety about the opponent to a show of confidence in his own forces.
Essence
This verse marks a turning point in Duryodhana's speech.
A. Asmākaṁ tu viśiṣṭā ye (but those who are distinguished among us)
The word tu (but) indicates contrast. Having admitted the strength of the enemy, Duryodhana now seeks to restore his own balance by drawing attention to his side. The speech moves from fear to reassurance, partly for Droṇa and partly for himself.
B. Dvijottama (best of the twice-born)
He addresses Droṇa as dvijottama. A dvija, 'twice-born', is traditionally one who has received the sacred initiation and is regarded as spiritually reborn. Using this honorific, Duryodhana flatters his teacher and speaks to him with respect, even as he is trying to guide his feelings.
C. Nāyakā mama sainyasya (the leaders of my army)
Duryodhana speaks of 'my army', again using the language of possession. There is nothing wrong with leadership, but the repeated 'mine' echoes Dhṛtarāṣṭra's māmakāḥ in the first verse. The ego sees armies, relationships and victories as belongings.
D. Saṁjñārthaṁ tān bravīmi te (I tell you for your information)
He says he is naming them saṁjñārtham, for the sake of information. In reality, Droṇa knows these warriors very well, since he has lived and worked with them for years. The statement is therefore more about Duryodhana's need to speak than Droṇa's need to know. Insecurity often shows itself as over-explaining.
Message for Everyday Life (Confidence versus Reassurance)
True confidence is quiet. Reassurance-seeking, on the other hand, tends to speak too much and to repeat what everyone already knows. When we notice ourselves listing our strengths again and again, it may be a sign that we are trying to convince ourselves. The Gita invites us to build inner steadiness, so that our confidence does not depend on how many supporters we can count.
This verse marks a turning point in Duryodhana's speech.
A. Asmākaṁ tu viśiṣṭā ye (but those who are distinguished among us)
The word tu (but) indicates contrast. Having admitted the strength of the enemy, Duryodhana now seeks to restore his own balance by drawing attention to his side. The speech moves from fear to reassurance, partly for Droṇa and partly for himself.
B. Dvijottama (best of the twice-born)
He addresses Droṇa as dvijottama. A dvija, 'twice-born', is traditionally one who has received the sacred initiation and is regarded as spiritually reborn. Using this honorific, Duryodhana flatters his teacher and speaks to him with respect, even as he is trying to guide his feelings.
C. Nāyakā mama sainyasya (the leaders of my army)
Duryodhana speaks of 'my army', again using the language of possession. There is nothing wrong with leadership, but the repeated 'mine' echoes Dhṛtarāṣṭra's māmakāḥ in the first verse. The ego sees armies, relationships and victories as belongings.
D. Saṁjñārthaṁ tān bravīmi te (I tell you for your information)
He says he is naming them saṁjñārtham, for the sake of information. In reality, Droṇa knows these warriors very well, since he has lived and worked with them for years. The statement is therefore more about Duryodhana's need to speak than Droṇa's need to know. Insecurity often shows itself as over-explaining.
Message for Everyday Life (Confidence versus Reassurance)
True confidence is quiet. Reassurance-seeking, on the other hand, tends to speak too much and to repeat what everyone already knows. When we notice ourselves listing our strengths again and again, it may be a sign that we are trying to convince ourselves. The Gita invites us to build inner steadiness, so that our confidence does not depend on how many supporters we can count.
Next Topic
Duryodhana has announced that he will name the chief leaders of his own army. In the next verse he begins that list with the most senior names: Droṇa himself, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and Bhūriśravā.
Hidden Messages In This Shloka
Reflect on this verse from different perspectives and see which deeper message opens up for you.
Wisdom Nuggets
Confidence that needs repeating is still seeking its ground.
Respect in words works best when it matches respect in the heart.
Introduce your team with honesty and trust.
True leaders name their people, not only their plans.
Speak to inform, not only to impress.
Know what you have before comparing it with what others have.
Balance fear with facts.
Frequently Asked Questions
Why does Duryodhana call Drona 'dvijottama' (best of the twice-born)?
Why does Duryodhana say 'saṁjñārtham' (for your information) if Drona already knows his warriors?
Who are the 'nāyakāḥ' (leaders) he refers to?
What is the role of the word 'tu' (but, also) at the start?
What does this verse teach about communication?
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