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Shloka 15

अक्रूरस्य यमुनादर्शनम्, मथुराप्रवेशः, रजकवधः, माल्यजीवकवरदानम्

कंसस्य रजकः सो ऽथ प्रसादारूढविस्मयः बहून्य् आक्षेपवाक्यानि प्राहोच्चै रामकेशवौ

kaṃsasya rajakaḥ so 'tha prasādārūḍhavismayaḥ bahūny ākṣepavākyāni prāhoccai rāmakeśavau

حينئذٍ إنّ غسّالَ كَنْسَ، وقد تجرّأ بفضل رضا الملك، أطلق بصوتٍ عالٍ كلماتٍ كثيرة من السخرية والإهانة في وجه راما وكيشافا.

कंसस्यof Kaṃsa
कंसस्य:
Sambandha (Genitive relation/सम्बन्ध)
TypeNoun
Rootकंस (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति (6th/Genitive), एकवचन
रजकःthe washerman
रजकः:
Karta (Subject/कर्ता)
TypeNoun
Rootरजक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन
सःhe
सः:
Karta (Apposition/कर्ता)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन; सर्वनाम
अथthen
अथ:
Sambandha (Discourse particle)
TypeIndeclinable
Rootअथ (अव्यय)
Formअव्यय; अनुक्रम/आरम्भसूचक (then/now)
प्रसाद-आरूढ-विस्मयःwith astonishment risen from (royal) favor/pride
प्रसाद-आरूढ-विस्मयः:
Visheshana (Qualifier of कर्ता)
TypeAdjective
Rootप्रसाद (प्रातिपदिक) + आरूढ (कृदन्त; √रुह्/रुहँ आरोहणे, क्त) + विस्मय (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन; विशेषण; समासः—तत्पुरुष (प्रसादे आरूढः विस्मयः यस्य/प्रसादारूढः विस्मयः)
बहूनिmany
बहूनि:
Karma (Object-qualifier/कर्मविशेषण)
TypeAdjective
Rootबहु (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), बहुवचन; विशेषण
आक्षेप-वाक्यानिinsulting/taunting words
आक्षेप-वाक्यानि:
Karma (Object/कर्म)
TypeNoun
Rootआक्षेप (प्रातिपदिक) + वाक्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), बहुवचन; समासः—तत्पुरुष (आक्षेपस्य वाक्यानि)
प्राहsaid
प्राह:
Kriya (Action/क्रिया)
TypeVerb
Root√प्र-आह् (धातु; आह्/अहँ कथने)
Formलिट्-लकार (Perfect), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद
उच्चैःaloud
उच्चैः:
Kriya-visheshana (Adverbial)
TypeIndeclinable
Rootउच्चैः (अव्यय)
Formअव्यय; क्रियाविशेषण (adverb)
राम-केशवौRāma and Keśava (Kṛṣṇa)
राम-केशवौ:
Karma (Addressee/Target; कर्म)
TypeNoun
Rootराम (प्रातिपदिक) + केशव (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), द्विवचन; समासः—द्वन्द्व (रामश्च केशवश्च)

Narrator (traditionally Sage Parashara relating events to Maitreya); the quoted speech is by Kamsa’s washerman

K
Kamsa
W
Washerman (rajaka)
B
Balarama (Rama)
K
Krishna (Keshava)

FAQs

It shows how Kamsa’s regime empowers ordinary men to act with arrogance and adharma, setting the moral and narrative tension before Krishna’s re-establishment of dharma.

Parashara narrates a chain of encounters in Mathura where opposition arises from those supported by Kamsa, illustrating the social spread of unrighteousness that Krishna will decisively check.

Krishna, as Vishnu’s supreme presence within history, allows adharma to reveal itself openly; the insults become a prelude to divine correction and the restoration of rightful order.