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Mahabharata 4.44.16Virata Parva, Adhyaya 44, Shloka 16

कृपकर्णसंवादः

Kṛpa’s Counsel to Karṇa on Deśa-Kāla and Coordinated Strategy

उत्तराभ्यां फल्गुनीभ्यां नक्षत्राभ्यामहं दिवा | जातो हिमवत: पृष्ठे तेन मां फाल्गुनं विदुः

uttarābhyāṃ phalgunībhyāṃ nakṣatrābhyām ahaṃ divā | jāto himavataḥ pṛṣṭhe tena māṃ phālgunaṃ viduḥ ||

ମୁଁ ହିମବତର ଶିଖରରେ ଦିନବେଳେ ଉତ୍ତରା-ଫଲ୍ଗୁନୀ ନକ୍ଷତ୍ରମାନଙ୍କ ତଳେ ଜନ୍ମ ନେଇଥିଲି; ତେଣୁ ଲୋକେ ମୋତେ ‘ଫାଲ୍ଗୁନ’ ବୋଲି ଜାଣନ୍ତି।

उत्तराभ्याम्by/with (the) Uttara (Phalgunī)
उत्तराभ्याम्:
Karana
TypeNoun
Rootउत्तर (नक्षत्रनाम)
FormFeminine, Instrumental, Dual
फल्गुनीभ्याम्by/with (the) Phalgunīs
फल्गुनीभ्याम्:
Karana
TypeNoun
Rootफल्गुनी (नक्षत्रनाम)
FormFeminine, Instrumental, Dual
नक्षत्राभ्याम्by/with (two) constellations
नक्षत्राभ्याम्:
Karana
TypeNoun
Rootनक्षत्र
FormNeuter, Instrumental, Dual
अहम्I
अहम्:
Karta
TypeNoun
Rootअहम्
Form—, Nominative, Singular
दिवाby day / in daytime
दिवा:
Adhikarana
TypeIndeclinable
Rootदिवा
Formtrue
जातःborn
जातः:
Karta
TypeVerb
Rootजन्
Formkta (past passive participle), Masculine, Nominative, Singular
हिमवतःof Himavat (the Himalaya)
हिमवतः:
Sambandha
TypeNoun
Rootहिमवत्
FormMasculine, Genitive, Singular
पृष्ठेon (the) back/slope
पृष्ठे:
Adhikarana
TypeNoun
Rootपृष्ठ
FormNeuter, Locative, Singular
तेनtherefore / by that (reason)
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
माम्me
माम्:
Karma
TypePronoun
Rootअहम्
Form—, Accusative, Singular
फाल्गुनम्Phālguna (as a name)
फाल्गुनम्:
Karma
TypeNoun
Rootफाल्गुन
FormMasculine, Accusative, Singular
विदुःthey know / they call (me)
विदुः:
Karta
TypeVerb
Rootविद्
FormPerfect (liṭ), 3rd, Plural, Parasmaipada

अर्जुन उवाच

A
Arjuna (Phālguna)
H
Himavat (Himalaya)
U
Uttarā-Phalgunī nakṣatra
P
Pūrva-Phalgunī/Phalgunī nakṣatra (as the paired Phalgunīs)

Educational Q&A

The verse highlights how names and epithets in the Mahābhārata often preserve meaningful origins—here, Arjuna’s epithet ‘Phālguna’ is tied to his birth under the Phalgunī lunar mansions. It underscores the epic’s concern with identity grounded in remembered causes rather than mere labels.

Arjuna is identifying himself by giving the traditional reason for one of his well-known epithets. In the Virāṭa narrative context, such self-identification supports recognition and establishes credibility before action in the impending conflict.

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