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Mahabharata — Sabha Parva, Shloka 25

सभा पर्व, अध्याय ३७ — युधिष्ठिरस्य भीष्मोपदेशः

Yudhiṣṭhira’s Consultation and Bhīṣma’s Counsel in the Assembly

यदि भीताश्न कौन्तेया: कृपणाश्न॒ तपस्विन: । ननु त्वयापि बोद्धव्यं यां पूजां माधवाहसि

yadi bhītāś ca kaunteyāḥ kṛpaṇāś ca tapasvinaḥ | nanu tvayāpi boddhavyaṃ yāṃ pūjāṃ mādhavāharasi ||

Śiśupāla berkata: “Jika putera-putera Kuntī itu penakut, lemah semangat, dan cenderung kepada tapa (austeriti), sekalipun begitu, wahai Mādhava, engkau juga sepatutnya memahami jenis pemujaan apakah yang benar-benar layak bagimu. Jika mereka, tanpa mengenalmu dengan tepat, telah memuliakanmu, maka engkau patut menimbang sama ada kemuliaan itu wajar diterima.”

यदिif
यदि:
TypeIndeclinable
Rootयदि
भीताःafraid, timid
भीताः:
Karta
TypeAdjective
Rootभीत
FormMasculine, Nominative, Plural
कौन्तेयाःthe sons of Kuntī (Pāṇḍavas)
कौन्तेयाः:
Karta
TypeNoun
Rootकौन्तेय
FormMasculine, Nominative, Plural
कृपणाःmiserable, wretched; cowardly
कृपणाः:
Karta
TypeAdjective
Rootकृपण
FormMasculine, Nominative, Plural
तपस्विनःascetics, men of austerity
तपस्विनः:
Karta
TypeNoun
Rootतपस्विन्
FormMasculine, Nominative, Plural
ननुindeed, surely (emphatic particle)
ननु:
TypeIndeclinable
Rootननु
त्वयाby you
त्वया:
Karana
TypePronoun
Rootत्वद्
FormMasculine, Instrumental, Singular
अपिalso, even
अपि:
TypeIndeclinable
Rootअपि
बोद्धव्यम्should be understood/known (by you)
बोद्धव्यम्:
TypeVerb
Rootबुध्
FormGerundive (obligation), Singular, Passive, Neuter, Nominative
याम्which (that)
याम्:
Karma
TypePronoun
Rootयद्
FormFeminine, Accusative, Singular
पूजाम्worship, honor
पूजाम्:
Karma
TypeNoun
Rootपूजा
FormFeminine, Accusative, Singular
माधवO Mādhava (Kṛṣṇa)
माधव:
TypeNoun
Rootमाधव
FormMasculine, Vocative, Singular
आहसिyou say/speak
आहसि:
TypeVerb
Rootअह्
FormLat, Present, Second, Singular, Parasmaipada

शिशुपाल उवाच

Ś
Śiśupāla
M
Mādhava (Kṛṣṇa)
K
Kaunteyāḥ (sons of Kuntī / Pāṇḍavas)
K
Kuntī

Educational Q&A

The verse highlights a polemical ethical claim about honor: Śiśupāla argues that worship should match the recipient’s true worth and that a discerning person should not accept misplaced honor. In context, it functions as an example of how pride and hostility can distort moral reasoning, turning ‘discernment’ into a weapon of insult.

During the royal assembly connected with Yudhiṣṭhira’s Rājasūya, Kṛṣṇa is honored. Śiśupāla, enraged, publicly attacks Kṛṣṇa and derides the Pāṇḍavas as fearful and weak, claiming their worship is ignorant and that Kṛṣṇa should have recognized he was not worthy of such honor.