Shloka 20

धृतराष्ट्र रवाच सुमहान्‌ संशयो मेउद्य प्रोक्तोडयं संजय त्वया । प्रजा: कथं सूतपुत्र सम्प्राप्ता: श्यामतामिह,धृतराष्ट्र बोले--सूतपुत्र संजय! यह तो तुमने आज मुझसे महान्‌ संशयकी बात कही है। भला, वहाँ रहनेमात्रसे प्रजा श्यामताको कैसे प्राप्त हो गयी?

dhṛtarāṣṭra uvāca—sumahān saṁśayo me ’dya prokto ’yaṁ sañjaya tvayā | prajāḥ kathaṁ sūtaputra samprāptāḥ śyāmatām iha ||

Dhṛtarāṣṭra said: “Sañjaya, son of a sūta, today you have spoken to me of a very great doubt. How, merely by being there, have the people here come to a darkened state?”

धृतराष्ट्रःDhritarashtra
धृतराष्ट्रः:
Karta
TypeNoun
Rootधृतराष्ट्र
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
सुमहान्very great
सुमहान्:
TypeAdjective
Rootसुमहत्
FormMasculine, Nominative, Singular
संशयःdoubt
संशयः:
Karta
TypeNoun
Rootसंशय
FormMasculine, Nominative, Singular
मेmy
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
अद्यtoday
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
प्रोक्तःspoken/told
प्रोक्तः:
TypeVerb
Rootप्र-वच्
Formक्त (past passive participle), Masculine, Nominative, Singular, Passive
अयम्this
अयम्:
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
संजयO Sanjaya
संजय:
TypeNoun
Rootसंजय
FormMasculine, Vocative, Singular
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
FormInstrumental, Singular
प्रजाःpeople/subjects
प्रजाः:
Karta
TypeNoun
Rootप्रजा
FormFeminine, Nominative, Plural
कथम्how
कथम्:
TypeIndeclinable
Rootकथम्
सूतपुत्रO charioteer’s son
सूतपुत्र:
TypeNoun
Rootसूतपुत्र
FormMasculine, Vocative, Singular
सम्प्राप्ताःhave attained/reached
सम्प्राप्ताः:
TypeVerb
Rootसम्-प्र-आप्
Formक्त (past passive participle), Feminine, Nominative, Plural, Active sense (intransitive: 'have reached')
श्यामताम्darkness/blackness (state of being dark)
श्यामताम्:
Karma
TypeNoun
Rootश्यामता
FormFeminine, Accusative, Singular
इहhere
इह:
Adhikarana
TypeIndeclinable
Rootइह

संजय उवाच

D
Dhṛtarāṣṭra
S
Sañjaya

Educational Q&A

The verse highlights how a ruler’s understanding can be clouded by uncertainty and second-hand reports; it foregrounds the ethical need for clarity and reliable perception before judgment, especially amid war and mass distress.

Dhṛtarāṣṭra reacts to Sañjaya’s description by expressing a strong doubt and asks how the people have become ‘darkened’ (gloom-stricken/obscured) merely by being present there, pressing Sañjaya for an explanation.