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Shloka 6

Śakuni–Duryodhana-saṃvāda: Dyūta-yojanā (Śakuni and Duryodhana on Planning the Dice-Game)

शिशुपाल उवाच द्विषतां नोअस्तु भीष्मैष प्रभाव: केशवस्थ यः । यस्य संस्तववक्ता त्वं वन्दिवत्‌ सततोत्थित:,शिशुपालने कहा--भीष्म! तुम सदा भाटकी तरह खड़े होकर जिसकी स्तुति गाया करते हो, उस कृष्णका जो प्रभाव है, वह हमारे शत्रुओंके पास ही रहे

śiśupāla uvāca | dviṣatāṁ no 'stu bhīṣma eṣa prabhāvaḥ keśavastha yaḥ | yasya saṁstavavaktā tvaṁ vandivat satatotthitaḥ ||

ശിശുപാലൻ പറഞ്ഞു—ഭീഷ്മാ! നീ വന്ദിയെന്നപോലെ എപ്പോഴും എഴുന്നേറ്റ് നിന്നു ആരുടെ (കേശവന്റെ) സ്തുതി പാടുന്നുവോ, ആ പ്രഭാവം ഞങ്ങൾക്ക് വേണ്ട; അത് ഞങ്ങളുടെ ശത്രുക്കൾക്കേ ഇരിക്കട്ടെ.

शिशुपालःShishupala
शिशुपालः:
Karta
TypeNoun
Rootशिशुपाल
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3, Singular, Parasmaipada
द्विषताम्of the haters/enemies
द्विषताम्:
TypeNoun
Rootद्विषत्
FormMasculine, Genitive, Plural
नःof us/our
नः:
TypePronoun
Rootअस्मद्
FormGenitive, Plural
अस्तुlet it be
अस्तु:
TypeVerb
Rootअस्
FormImperative, 3, Singular, Parasmaipada
भीष्मO Bhishma
भीष्म:
TypeNoun
Rootभीष्म
FormMasculine, Vocative, Singular
एषःthis
एषः:
Karta
TypePronoun
Rootएतद्
FormMasculine, Nominative, Singular
प्रभावःpower, influence, glory
प्रभावः:
Karta
TypeNoun
Rootप्रभाव
FormMasculine, Nominative, Singular
केशवस्यof Keshava (Krishna)
केशवस्य:
TypeNoun
Rootकेशव
FormMasculine, Genitive, Singular
यःwho/which
यः:
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
यस्यwhose
यस्य:
TypePronoun
Rootयद्
FormMasculine/Neuter, Genitive, Singular
संस्तव-वक्ताspeaker/singer of praises
संस्तव-वक्ता:
Karta
TypeNoun
Rootसंस्तववक्तृ
FormMasculine, Nominative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
वन्दि-वत्like a panegyrist/bard
वन्दि-वत्:
TypeIndeclinable
Rootवन्दिन् + वत्
सततalways, continually
सतत:
TypeIndeclinable
Rootसतत
उत्थितःrisen/standing up
उत्थितः:
TypeVerb
Rootउत्-स्था
FormMasculine, Nominative, Singular, क्त (past passive participle)

शिशुपाल उवाच

Ś
Śiśupāla
B
Bhīṣma
K
Keśava (Kṛṣṇa)

Educational Q&A

The verse highlights how envy and factionalism can twist one’s perception of virtue: Shishupala treats Krishna’s excellence as a partisan asset and mocks Bhishma’s reverent discernment, showing how ethical judgment collapses when driven by hostility rather than dharma.

In the Sabha Parva setting (during the royal assembly connected with Yudhiṣṭhira’s Rājasūya), Shishupala publicly attacks Krishna and derides Bhishma for continually praising him, framing Krishna’s ‘prabhāva’ as something that should belong only to Shishupala’s enemies.