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Mahabharata 7.141.97Drona Parva, Adhyaya 141, Shloka 97

Adhyāya 141 — Night duels: Śaineya and Bhūriśravas; Droṇi and Ghaṭotkaca; Bhīma and Duryodhana

मूलपुष्पफलाहारो व्रतेषु नियमेषु च । उचिततस्त्वं वने भीम न त्वं युद्धविशारद:,“भीम! वनमें रहकर तू फल-मूल और फूल खाकर व्रत एवं नियम आदि पालन करनेके योग्य है। युद्धकौशल तुझमें नाममात्रको भी नहीं है

sañjaya uvāca | mūla-puṣpa-phala-āhāro vrateṣu niyameṣu ca | ucitatas tvaṃ vane bhīma na tvaṃ yuddha-viśāradaḥ ||

โอ ภีมะ! การอยู่ในป่า กินรากไม้ ดอกไม้ และผลไม้ พร้อมถือพรตและวินัยนั้นเหมาะกับเจ้า; แต่เจ้าไม่ใช่ผู้ชำนาญศึก.

मूलपुष्पफलाहारःone whose food is roots, flowers, and fruits
मूलपुष्पफलाहारः:
Karta
TypeNoun
Rootमूल + पुष्प + फल + आहार
FormMasculine, Nominative, Singular
व्रतेषुin vows
व्रतेषु:
Adhikarana
TypeNoun
Rootव्रत
FormNeuter, Locative, Plural
नियमेषुin observances/rules
नियमेषु:
Adhikarana
TypeNoun
Rootनियम
FormMasculine, Locative, Plural
and
:
TypeIndeclinable
Root
उचितःfit/suitable
उचितः:
Karta
TypeAdjective
Rootउचित
FormMasculine, Nominative, Singular
तत्that (life/act)
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormMasculine, Nominative, Singular
वनेin the forest
वने:
Adhikarana
TypeNoun
Rootवन
FormNeuter, Locative, Singular
भीमO Bhima
भीम:
TypeNoun
Rootभीम
FormMasculine, Vocative, Singular
not
:
TypeIndeclinable
Root
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormMasculine, Nominative, Singular
युद्धविशारदःexpert in battle
युद्धविशारदः:
Karta
TypeNoun
Rootयुद्ध + विशारद
FormMasculine, Nominative, Singular

संजय उवाच

S
Sanjaya
B
Bhima
F
forest (vana)
V
vows (vrata)
D
disciplines (niyama)

Educational Q&A

The verse highlights a tension between ascetic virtues (vows, restraints, forest-dwelling) and the immediate demands of kshatriya duty in war. It suggests that virtues are context-sensitive: in a battlefield setting, courage and martial competence are treated as the relevant measure of worth, and the line uses that standard to shame an opponent.

Sanjaya reports a harsh remark directed at Bhima, portraying him as better suited to a forest life of austere observances than to the skills of combat. The statement is a provocation intended to undermine Bhima’s reputation as a formidable warrior and to unsettle him psychologically amid the war narrative of the Drona Parva.

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