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Shloka 64

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

संनाहं संयुगे कर्तु कंसभृत्ये विशेषत: । “मेरे-जैसे राजाको तुम्हारे साथ, विशेषतः कंसके एक सेवकके साथ लड़नेके लिये कवच धारण करके युद्धभूमिमें उतरना किसी तरह उचित नहीं है” ।।

sannāhaṃ saṃyuge kartuṃ kaṃsabhṛtye viśeṣataḥ |

Sañjaya berkata: “Tidak patut bagi seorang raja sepertiku mengenakan zirah dan turun ke gelanggang perang—terlebih lagi bila lawannya hanyalah seorang pelayan Kaṃsa. Dan lagi, si Tūbaraka itu, seorang bocah, Bahlaśin, yang tak berilmu…”

saṃnāhamarmor; arming (equipment)
saṃnāham:
Karma
TypeNoun
Rootsaṃnāha
FormMasculine, Accusative, Singular
saṃyugein battle
saṃyuge:
Adhikarana
TypeNoun
Rootsaṃyuga
FormMasculine, Locative, Singular
kartumto do; to make
kartum:
TypeVerb
Rootkṛ
Formtumun (infinitive), Parasmaipada/Atmanepada (not specified by infinitive), Infinitive (purpose)
kaṃsabhṛtyein/against a servant of Kaṃsa
kaṃsabhṛtye:
Adhikarana
TypeNoun
Rootkaṃsa-bhṛtya
FormMasculine, Locative, Singular
viśeṣataḥespecially; particularly
viśeṣataḥ:
TypeIndeclinable
Rootviśeṣatas
tamhim
tam:
Karma
TypePronoun
Roottad
FormMasculine, Accusative, Singular
caand
ca:
TypeIndeclinable
Rootca
tūbarakamTūbaraka (proper name)
tūbarakam:
Karma
TypeNoun
Roottūbaraka
FormMasculine, Accusative, Singular
bālamyoung; childish; immature
bālam:
TypeAdjective
Rootbāla
FormMasculine, Accusative, Singular
bahlāśinamone who eats much; gluttonous
bahlāśinam:
TypeAdjective
Rootbahlāśin
FormMasculine, Accusative, Singular
avidyakamignorant; unskilled
avidyakam:
TypeAdjective
Rootavidyaka
FormMasculine, Accusative, Singular

संजय उवाच

S
Sañjaya
K
Kaṃsa

Educational Q&A

The verse emphasizes kṣatriya propriety: a ruler should weigh not only victory but also the ethical and social appropriateness of combat. Fighting a clearly ‘unworthy’ opponent—here framed as a mere servant—can be seen as beneath royal dignity and contrary to dharma.

Sañjaya reports a speaker’s refusal to arm himself and fight, arguing that it is improper for a king to enter battle, particularly against someone identified as Kaṃsa’s servant. The refusal is presented as a principled stance grounded in status, honor, and dharmic decorum.