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Shloka 53

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

ब्रूयास्त्वं वासुदेवं च पाण्डवानां समीपत: । आत्मार्थ पाण्डवार्थ च यत्ता मां प्रति योधय,उलूक! तुम पाण्डवोंके समीप वासुदेव श्रीकृष्णसे भी कहना--“जनार्दन! अब तुम पूरी तैयारी और तत्परताके साथ अपनी और पाण्डवोंकी भलाईके लिये मेरे साथ युद्ध करो

brūyāstvaṃ vāsudevaṃ ca pāṇḍavānāṃ samīpataḥ | ātmārthaṃ pāṇḍavārthaṃ ca yattā māṃ prati yodhaya, ulūka ||

Sañjaya said: “You should also speak to Vāsudeva in the presence of the Pāṇḍavas: ‘O Janārdana, now, fully prepared and resolute, fight against me—for your own good and for the good of the Pāṇḍavas as well, O Ulūka.’”

ब्रूयाःyou should say / tell
ब्रूयाः:
TypeVerb
Rootब्रू (धातु)
FormVidhi-linga, optative (injunctive sense), 2, singular, Parasmaipada
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Formcommon, nominative, singular
वासुदेवम्Vasudeva (Krishna)
वासुदेवम्:
Karma
TypeNoun
Rootवासुदेव
Formmasculine, accusative, singular
and
:
TypeIndeclinable
Root
पाण्डवानाम्of the Pandavas
पाण्डवानाम्:
TypeNoun
Rootपाण्डव
Formmasculine, genitive, plural
समीपतःnear; in the presence of
समीपतः:
Adhikarana
TypeIndeclinable
Rootसमीप
आत्मार्थम्for (your) own good/purpose
आत्मार्थम्:
TypeNoun
Rootआत्मार्थ
Formmasculine, accusative, singular
पाण्डवार्थम्for the Pandavas' good/purpose
पाण्डवार्थम्:
TypeNoun
Rootपाण्डवार्थ
Formmasculine, accusative, singular
and
:
TypeIndeclinable
Root
यत्तःprepared; intent; ready
यत्तः:
TypeAdjective
Rootयत (कृदन्त/विशेषण)
Formmasculine, nominative, singular
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
Formcommon, accusative, singular
प्रतिtowards; against
प्रति:
TypeIndeclinable
Rootप्रति
योधयmake (them) fight; fight (me) (causative nuance)
योधय:
TypeVerb
Rootयुध् (धातु) [णिच्]
FormLot, imperative, 2, singular, Parasmaipada, causative (ṇic)
उलूकO Uluka
उलूक:
Sampradana
TypeNoun
Rootउलूक
Formmasculine, vocative, singular

संजय उवाच

S
Sañjaya
V
Vāsudeva (Kṛṣṇa/Janārdana)
P
Pāṇḍavas
U
Ulūka

Educational Q&A

The verse illustrates how rhetoric can recast impending violence as ‘benefit’ (ātmārtha, pāṇḍavārtha), revealing the ethical tension between proclaimed welfare and the reality of war. It also highlights the moment when persuasion gives way to resolve and confrontation.

Sañjaya reports instructions for Ulūka to address Kṛṣṇa (Vāsudeva/Janārdana) in front of the Pāṇḍavas, delivering a provocative call to battle: be fully prepared and fight against the speaker, ostensibly for the good of all concerned.