Shloka 45

ब्राह्मण उवाच युद्ध मम सदा वाणी याचतीति विकत्थसे । न च युद्ध मया सार्थ किमर्थ याचसे पुन:,ब्राह्मणने कहा--राजन्‌! आप तो बहुत बढ़-बढ़कर बातें बना रहे थे कि मेरी वाणी सदा युद्धकी ही याचना करती है। तब आप मेरे साथ भी युद्धकी ही याचना क्‍यों नहीं कर रहे हैं?

brāhmaṇa uvāca | yuddhaṁ mama sadā vāṇī yācatīti vikatthase | na ca yuddhaṁ mayā sārthaṁ kimarthaṁ yācase punaḥ ||

ब्राह्मण उवाच—‘युद्धं मम सदा वाणी याचती’ति विकत्थसे। न च युद्धं मया सार्धं किमर्थं याचसे पुनः॥

ब्राह्मणःthe Brahmin
ब्राह्मणः:
Karta
TypeNoun
Rootब्राह्मण
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
Kriya
TypeVerb
Rootवच्
FormPerfect (Paroksha-bhuta), 3rd, Singular, Parasmaipada
युद्धम्battle, fighting
युद्धम्:
Karma
TypeNoun
Rootयुद्ध
FormNeuter, Accusative, Singular
ममof me, my
मम:
Sambandha
TypePronoun
Rootअस्मद्
Form—, Genitive, Singular
सदाalways
सदा:
Adhikarana
TypeIndeclinable
Rootसदा
वाणीspeech, voice
वाणी:
Karta
TypeNoun
Rootवाणी
FormFeminine, Nominative, Singular
याचतिasks for, begs for
याचति:
Kriya
TypeVerb
Rootयाच्
FormPresent, 3rd, Singular, Parasmaipada
इतिthus (quotative)
इति:
TypeIndeclinable
Rootइति
विकत्थसेyou boast
विकत्थसे:
Kriya
TypeVerb
Rootवि+कथ्
FormPresent, 2nd, Singular, Atmanepada
not
:
TypeIndeclinable
Root
and, but
:
TypeIndeclinable
Root
युद्धम्battle
युद्धम्:
Karma
TypeNoun
Rootयुद्ध
FormNeuter, Accusative, Singular
मयाby me, with me
मया:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Singular
सार्थम्together, along with
सार्थम्:
TypeIndeclinable
Rootसार्थम्
किमर्थम्for what reason?, why?
किमर्थम्:
TypeIndeclinable
Rootकिम्+अर्थ
याचसेyou ask for, request
याचसे:
Kriya
TypeVerb
Rootयाच्
FormPresent, 2nd, Singular, Atmanepada
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः

ब्राह्मण उवाच

B
Brāhmaṇa (the speaker)
R
Rājān (king, addressed interlocutor)

Educational Q&A

The verse critiques empty boasting and demands consistency between one’s claims and one’s actions. Ethically, it highlights accountability in speech: declaring someone as warlike or provocative is meaningless unless one is prepared to face the implications of that claim.

A Brahmin addresses a king who has been boasting that the Brahmin’s speech always seeks battle. The Brahmin challenges the king’s inconsistency: if the king truly believes this, why does he not seek combat with the Brahmin himself, and why does he keep making such demands while avoiding that direct test?