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Shloka 14

Bhīṣma–Śiśupāla-saṃvādaḥ

Bhishma and Shishupala’s exchange in the assembly

इति सन्तो5नुशासन्ति सज्जन धर्मिण: सदा । भीष्म लोके हि तत्‌ सर्व वितथं त्वयि दृश्यते,भीष्म! जगत्‌में साधु धर्मात्मा पुरुष सज्जनोंको सदा इसी धर्मका उपदेश देते रहते हैं; किंतु तुम्हारे निकट यह सब धर्म मिथ्या दिखायी देता है

iti santaḥ anuśāsanti sajjanā dharmiṇaḥ sadā | bhīṣma loke hi tat sarvaṃ vitathaṃ tvayi dṛśyate, bhīṣma ||

“Thus do the good and righteous always instruct the virtuous: this is the way of dharma. Yet, Bhīṣma, in your case all that teaching appears false—at least as the world sees it. Your conduct makes the very principles you are meant to uphold seem untrue.”

इतिthus
इति:
TypeIndeclinable
Rootइति
सन्तःgood people, the virtuous
सन्तः:
Karta
TypeNoun
Rootसत्
FormMasculine, Nominative, Plural
अनुशासन्तिinstruct, admonish
अनुशासन्ति:
TypeVerb
Rootअनु-शास्
FormPresent, Third, Plural, Parasmaipada
सज्जनाःgood men, respectable people
सज्जनाः:
Karta
TypeNoun
Rootसज्जन
FormMasculine, Nominative, Plural
धर्मिणःrighteous, following dharma
धर्मिणः:
Karta
TypeAdjective
Rootधर्मिन्
FormMasculine, Nominative, Plural
सदाalways
सदा:
TypeIndeclinable
Rootसदा
भीष्मO Bhishma
भीष्म:
TypeNoun
Rootभीष्म
FormMasculine, Vocative, Singular
लोकेin the world
लोके:
Adhikarana
TypeNoun
Rootलोक
FormMasculine, Locative, Singular
हिindeed, for
हि:
TypeIndeclinable
Rootहि
तत्that
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
सर्वम्all (of it)
सर्वम्:
Karta
TypeAdjective
Rootसर्व
FormNeuter, Nominative, Singular
वितथम्false, untrue
वितथम्:
Karta
TypeAdjective
Rootवितथ
FormNeuter, Nominative, Singular
त्वयिin you, with respect to you
त्वयि:
Adhikarana
TypePronoun
Rootत्वद्
FormLocative, Singular
दृश्यतेis seen, appears
दृश्यते:
TypeVerb
Rootदृश्
FormPresent, Third, Singular, Atmanepada, Passive/Impersonal
भीष्मO Bhishma
भीष्म:
TypeNoun
Rootभीष्म
FormMasculine, Vocative, Singular

शिशुपाल उवाच

शिशुपाल (Śiśupāla)
भीष्म (Bhīṣma)
लोक (the world/people)

Educational Q&A

The verse contrasts the universal moral instruction given by the righteous with the perception that such dharma becomes ineffective or ‘false’ when a respected authority figure does not embody it; ethical teaching must be matched by conduct, especially in the public eye.

In the royal assembly, Śiśupāla addresses Bhīṣma directly, accusing him that although saints and virtuous people constantly teach dharma, Bhīṣma’s stance or behavior makes that dharma appear untrue to the world—an attack meant to shame Bhīṣma and undermine the moral legitimacy of the assembly’s actions.