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Shloka 5

Bhīṣma–Śiśupāla-saṃvādaḥ

Bhishma and Shishupala’s exchange in the assembly

अवलिप्तस्य मूर्खस्य केशवं स्तोतुमिच्छत: । कथं भीष्म न ते जिह्ला शतधेयं विदीर्यते,भीष्म! तुम्हें अपने ज्ञानीपनका बड़ा घमंड है, परंतु तुम हो वास्तवमें बड़े मूर्ख! ओह! इस केशवकी स्तुति करनेकी इच्छा होते ही तुम्हारी जीभके सैकड़ों टुकड़े क्यों नहीं हो जाते?

avaliptasya mūrkhasya keśavaṃ stotum icchataḥ | kathaṃ bhīṣma na te jihvā śatadheyāṃ vidīryate ||

โอ้ภีษมะ! ท่านทะนงตนว่ารอบรู้ แต่แท้จริงกลับเขลา ครั้นคิดจะสรรเสริญเกศวะ เหตุใดลิ้นของท่านจึงไม่แตกออกเป็นร้อยเสี่ยงเล่า?

अवलिप्तस्यof the arrogant/vainglorious
अवलिप्तस्य:
Sambandha
TypeAdjective
Rootअवलिप्त
FormMasculine, Genitive, Singular
मूर्खस्यof the fool
मूर्खस्य:
Sambandha
TypeNoun
Rootमूर्ख
FormMasculine, Genitive, Singular
केशवम्Keshava (Krishna)
केशवम्:
Karma
TypeNoun
Rootकेशव
FormMasculine, Accusative, Singular
स्तोतुम्to praise
स्तोतुम्:
Prayojana
TypeVerb
Rootस्तु
Formतुमुन् (infinitive), Parasmaipada/Atmanepada-neutral (infinitive)
इच्छतःof (one) wishing/desiring
इच्छतः:
Sambandha
TypeAdjective
Rootइच्छत्
FormMasculine, Genitive, Singular, शतृ (present active participle)
कथम्how
कथम्:
TypeIndeclinable
Rootकथम्
भीष्मO Bhishma
भीष्म:
Sambodhana
TypeNoun
Rootभीष्म
FormMasculine, Vocative, Singular
not
:
TypeIndeclinable
Root
तेyour
ते:
Sambandha
TypePronoun
Rootयुष्मद्
FormSecond, Genitive, Singular
जिह्वाtongue
जिह्वा:
Karta
TypeNoun
Rootजिह्वा
FormFeminine, Nominative, Singular
शतधाinto a hundred parts; a hundredfold
शतधा:
TypeIndeclinable
Rootशतधा
इवas if/like
इव:
TypeIndeclinable
Rootइव
विदीर्यतेis torn/splits apart
विदीर्यते:
TypeVerb
Rootविदॄ
FormLat (present), Atmanepada, Third, Singular, Passive (karmani)

शिशुपाल उवाच

Ś
Śiśupāla
B
Bhīṣma
K
Keśava (Kṛṣṇa)

Educational Q&A

The verse highlights the ethical weight of speech: arrogance and abusive language are portrayed as moral failings, especially when directed against revered figures. It implicitly contrasts hostile, pride-driven rhetoric with respectful praise rooted in perceived dharma.

In the royal assembly during the Rājasūya context, Śiśupāla attacks Bhīṣma for honoring Kṛṣṇa (Keśava). He mocks Bhīṣma’s judgment and suggests that praising Keśava should bring immediate disgrace or punishment, escalating the public confrontation.