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Shloka 8

सभा पर्व, अध्याय ३७ — युधिष्ठिरस्य भीष्मोपदेशः

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

आचार्य मन्यसे कृष्णमथ वा कुरुनन्दन । द्रोणे तिष्ठति वाष्णेयं कस्मादर्चितवानसि

ācārya manyase kṛṣṇam atha vā kurunandana | droṇe tiṣṭhati vāṣṇeyaṃ kasmād arcitavān asi ||

Śiśupāla disse: “Ó Kurunandana, consideras Kṛṣṇa teu mestre? Ou, se afirmas que ele deve ser honrado mesmo enquanto Droṇa ainda se encontra entre os preceptores, por que então adoraste este Vāṣṇeya? Ao honrar Kṛṣṇa nesta assembleia régia, deixaste de lado a ordem de precedência estabelecida—um ato que, aos olhos de Śiśupāla, viola o decoro ético pelo qual os anciãos e os mestres reconhecidos devem ser respeitados primeiro.”

आचार्यम्teacher (as)
आचार्यम्:
Karma
TypeNoun
Rootआचार्य
FormMasculine, Accusative, Singular
मन्यसेyou think/consider
मन्यसे:
Karta
TypeVerb
Rootमन् (मन्यते)
FormPresent, Second, Singular, Atmanepada
कृष्णम्Krishna
कृष्णम्:
Karma
TypeNoun
Rootकृष्ण
FormMasculine, Accusative, Singular
अथor/then
अथ:
TypeIndeclinable
Rootअथ
वाor
वा:
TypeIndeclinable
Rootवा
कुरुनन्दनO joy of the Kurus
कुरुनन्दन:
TypeNoun
Rootकुरुनन्दन
FormMasculine, Vocative, Singular
द्रोणेin/when Drona (is present)
द्रोणे:
Adhikarana
TypeNoun
Rootद्रोण
FormMasculine, Locative, Singular
तिष्ठतिstands/is present
तिष्ठति:
TypeVerb
Rootस्था (तिष्ठति)
FormPresent, Third, Singular, Parasmaipada
वाष्णेयम्the descendant of Vrishni (Krishna)
वाष्णेयम्:
Karma
TypeNoun
Rootवाष्णेय
FormMasculine, Accusative, Singular
कस्मात्why/from what reason
कस्मात्:
Apadana
TypePronoun
Rootकिम्
FormMasculine/Neuter, Ablative, Singular
अर्चितवान्having honored / you honored
अर्चितवान्:
Karta
TypeVerb
Rootअर्च्
FormMasculine, Nominative, Singular, क्तवतु (past active participle)
असिyou are (auxiliary with participle)
असि:
TypeVerb
Rootअस्
FormPresent, Second, Singular, Parasmaipada

शिशुपाल उवाच

Ś
Śiśupāla
K
Kṛṣṇa (Vāsudeva)
Y
Yudhiṣṭhira (Kurunandana)
D
Droṇa
V
Vṛṣṇi/Yādava lineage (Vāṣṇeya)

Educational Q&A

The verse foregrounds the dharmic idea of social and ethical precedence: in public rites and assemblies, honor is expected to follow recognized hierarchies—especially toward elders and established teachers. Śiśupāla weaponizes this norm to argue that honoring Kṛṣṇa over Droṇa is improper, illustrating how dharma-language can be used both to uphold order and to attack rivals.

During Yudhiṣṭhira’s great royal rite and assembly, Kṛṣṇa is offered special honor. Śiśupāla objects and challenges the legitimacy of that honor, asking why Kṛṣṇa is treated as an ācārya or worthy of worship when eminent figures like Droṇa are present.