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Shloka 91

Ulūka’s Provocation and Keśava’s Counter-Message (उलूकदूत्ये केशवप्रत्युत्तरम्)

अप्रियाणां च वचन प्रब्र॒ुवत्सु पुन: पुनः । अमर्ष दर्शयस्व त्वममर्षो होव पौरुषम्‌,“हमलोग बार-बार तुमलोगोंके प्रति अप्रिय वचन कहते हैं। तुम हमारे ऊपर अपना अमर्ष तो दिखाओ; क्योंकि अमर्ष ही पौरुष है

apriyāṇāṃ ca vacanaṃ prabrūvatsu punaḥ punaḥ | amarṣaṃ darśayasva tvam amarṣo hova pauruṣam ||

Sañjaya sprach: „Auch wenn wir euch immer wieder missfällige Worte sagen, sollst du uns deinen Unwillen zeigen; denn Unwille—die Weigerung, Beleidigung und Unrecht zu ertragen—ist wahrlich das Kennzeichen männlichen Geistes.“

अप्रियाणाम्of unpleasant (words/things)
अप्रियाणाम्:
Adhikarana
TypeAdjective
Rootअप्रिय
Formneuter, genitive, plural
and
:
TypeIndeclinable
Root
वचनम्speech; word; statement
वचनम्:
Karma
TypeNoun
Rootवचन
Formneuter, accusative, singular
प्रब्रुवत्सुwhile (we/they) are speaking/uttering
प्रब्रुवत्सु:
Adhikarana
TypeVerb
Rootप्र + ब्रू
Formpresent active participle, masculine/neuter, locative, plural
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः
पुनःagain (repeatedly)
पुनः:
TypeIndeclinable
Rootपुनः
अमर्षम्indignation; intolerance (of insult)
अमर्षम्:
Karma
TypeNoun
Rootअमर्ष
Formmasculine, accusative, singular
दर्शयस्वshow (you)!
दर्शयस्व:
TypeVerb
Rootदृश्
Formlot (imperative), parasmaipada, second, singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Form—, nominative, singular
अमर्षःindignation (amarsa)
अमर्षः:
Karta
TypeNoun
Rootअमर्ष
Formmasculine, nominative, singular
हिindeed; for
हि:
TypeIndeclinable
Rootहि
एवalone; just
एव:
TypeIndeclinable
Rootएव
पौरुषम्manliness; valor
पौरुषम्:
Karma
TypeNoun
Rootपौरुष
Formneuter, nominative, singular

संजय उवाच

S
Sañjaya

Educational Q&A

The verse frames amarṣa (spirited indignation at insult or injustice) as a component of pauruṣa (manly valor), reflecting a Kṣatriya ideal: one should not passively tolerate repeated affronts, especially when honor and duty are at stake.

In the tense pre-war negotiations of the Udyoga Parva, harsh and displeasing words are being exchanged repeatedly. Sañjaya reports a stance that such repeated affronts should provoke visible indignation, implying that restraint has limits and that continued insult pushes matters toward open conflict.