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Shloka 31

उद्योगपर्व — अध्याय ५४: दुर्योधनस्य धृतराष्ट्रं प्रति बलप्रशंसन-युक्तः आश्वासनवादः

Duryodhana’s Reassurance and Force-Praise to Dhritarashtra

समर्थ मन्यसे यच्च कुन्तीपुत्रं वृकोदरम्‌ । तन्मिथ्या न हि मे कृत्स्नं प्रभावं वेत्सि भारत,भारत! आप जो कुन्तीकुमार भीमको बहुत शक्तिशाली मान रहे हैं, वह भी मिथ्या ही है; क्योंकि आप मेरे प्रभावको पूर्णरूपसे नहीं जानते हैं

samarthaṃ manyase yac ca kuntīputraṃ vṛkodaram | tan mithyā na hi me kṛtsnaṃ prabhāvaṃ vetsi bhārata bhārata ||

Duryodhana nói: “Nếu ngươi cho rằng Vṛkodara (Bhīma), con của Kuntī, thật sự đáng gờm, thì đó là nhận định sai lầm. Bởi ngươi chưa biết hết uy thế của ta, hỡi Bhārata.”

समर्थम्powerful/competent
समर्थम्:
Karma
TypeAdjective
Rootसमर्थ
FormMasculine, Accusative, Singular
मन्यसेyou think/consider
मन्यसे:
Karta
TypeVerb
Rootमन् (मन्यते)
FormPresent, Second, Singular, Atmanepada
यत्that/which (introducing the clause)
यत्:
TypeIndeclinable
Rootयद्
कुन्तीपुत्रम्Kunti's son
कुन्तीपुत्रम्:
Karma
TypeNoun
Rootकुन्तीपुत्र
FormMasculine, Accusative, Singular
वृकोदरम्Vrikodara (Bhima)
वृकोदरम्:
Karma
TypeNoun
Rootवृकोदर
FormMasculine, Accusative, Singular
तत्that (idea/claim)
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
मिथ्याfalse/wrongly
मिथ्या:
TypeIndeclinable
Rootमिथ्या
not
:
TypeIndeclinable
Root
हिindeed/for
हि:
TypeIndeclinable
Rootहि
मेof me/my
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
कृत्स्नम्entire/complete
कृत्स्नम्:
Karma
TypeAdjective
Rootकृत्स्न
FormMasculine, Accusative, Singular
प्रभावम्might/power/influence
प्रभावम्:
Karma
TypeNoun
Rootप्रभाव
FormMasculine, Accusative, Singular
वेत्सिyou know
वेत्सि:
Karta
TypeVerb
Rootविद् (वेद/वेत्सि)
FormPresent, Second, Singular, Parasmaipada
भारतO Bharata
भारत:
TypeNoun
Rootभारत
FormMasculine, Vocative, Singular
भारतO Bharata
भारत:
TypeNoun
Rootभारत
FormMasculine, Vocative, Singular

दुर्योधन उवाच

D
Duryodhana
B
Bhīma (Vṛkodara)
K
Kuntī
B
Bhārata (addressee/lineage epithet)

Educational Q&A

The verse highlights how pride and overconfidence distort judgment: Duryodhana rejects a fair assessment of Bhīma’s strength and insists others do not understand his own ‘prabhāva’. Ethically, it illustrates the self-deception that sustains adharma—refusing to recognize reality and merit, thereby escalating conflict.

In Udyoga Parva, as tensions rise toward the Kurukṣetra war, Duryodhana responds to an evaluation that Bhīma is a formidable force. He counters by belittling that assessment and asserting that the listener does not know the full extent of his own power and influence.