Shloka 32

अवोचं यत्‌ षण्ढतिलानहं वस्तथ्यमेव तत्‌ | धृता हि वेणी पार्थेन विराटनगरे तदा,“मैंने जो उन दिनों तुमलोगोंको हिजड़ा या नपुंसक कहा था, वह ठीक ही निकला; क्योंकि अज्ञातवासके समय विराटनगरमें अर्जुनको अपने सिरपर स्त्रियोंकी भाँति वेणी धारण करनी पड़ी

avocaṁ yat ṣaṇḍhatilān ahaṁ vaḥ tathyam eva tat | dhṛtā hi veṇī pārthena virāṭanagare tadā |

Ulūka dit : «Ce que je vous ai dit jadis, en vous traitant d’“eunuques”, s’est bel et bien vérifié. Car alors, dans la cité de Virāṭa, durant le temps de la dissimulation, Pārtha (Arjuna) dut porter ses cheveux tressés comme une femme.»

अवोचम्I said / I spoke
अवोचम्:
Karta
TypeVerb
Rootवच्
FormPerfect (Liṭ), 1st, Singular, Parasmaipada
यत्that / what
यत्:
TypeIndeclinable
Rootयद्
Formconjunction/relative marker
षण्ढतिलान्eunuchs (lit. 'eunuch-sesame' as a derogatory term)
षण्ढतिलान्:
Karma
TypeNoun
Rootषण्ढतिल
FormMasculine, Accusative, Plural
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद्
FormNominative, Singular
वःyou (plural)
वः:
Karma
TypePronoun
Rootयुष्मद्
FormAccusative, Plural
तथ्यम्true / correct
तथ्यम्:
Karta
TypeAdjective
Rootतथ्य
FormNeuter, Nominative, Singular
एवindeed / just
एव:
TypeIndeclinable
Rootएव
Formemphasis
तत्that
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
धृताwas held / was worn
धृता:
TypeVerb
Rootधृ
FormPast Passive Participle (क्त), Feminine, Nominative, Singular
हिfor / indeed
हि:
TypeIndeclinable
Rootहि
Formparticle (reason/emphasis)
वेणीbraid of hair / plait
वेणी:
Karma
TypeNoun
Rootवेणी
FormFeminine, Nominative, Singular
पार्थेनby Partha (Arjuna)
पार्थेन:
Karana
TypeNoun
Rootपार्थ
FormMasculine, Instrumental, Singular
विराटनगरॆin the city of Virata
विराटनगरॆ:
Adhikarana
TypeNoun
Rootविराटनगर
FormNeuter, Locative, Singular
तदाthen / at that time
तदा:
Adhikarana
TypeIndeclinable
Rootतदा
Formtemporal adverb

उलूक उवाच

U
Ulūka
P
Pārtha (Arjuna)
V
Virāṭa
V
Virāṭanagara
V
veṇī (hair-braid)

Educational Q&A

The passage illustrates how speech can be weaponized: Ulūka uses a past episode of enforced disguise to shame the Pāṇḍavas. Ethically, it highlights the contrast between malicious taunting and steadfast endurance—Arjuna’s temporary outward change does not diminish inner valor or dharma.

Ulūka, acting as a messenger, delivers a provocative message meant to inflame and demoralize the Pāṇḍavas. He points to Arjuna’s time in Virāṭa’s city during the incognito year, when Arjuna lived in a feminine guise and wore a braid, claiming this ‘proves’ his earlier insult.