Shloka 48

अनुतोक्तं प्रजां हन्यात्‌ तत: पापमवाप्नुयाम्‌ तस्माद्‌ धर्माभिरक्षार्थ नानृतं वक्तुमुत्सहे,“असत्य भाषण प्रजाका नाश कर देता है, अतः मैं झूठ बोलनेसे पापका भागी होऊँगा; इसीलिये धर्मकी रक्षाके उद्देश्यसे मैं मिथ्या भाषण नहीं कर सकता

anutoktaṃ prajāṃ hanyāt tataḥ pāpam avāpnuyām tasmād dharmābhirakṣārtha nānṛtaṃ vaktum utsahe

Sañjaya said: “If I were to speak what ought not to be spoken, it could bring ruin upon the people, and I would incur sin thereby. Therefore, for the sake of safeguarding dharma, I do not have the heart to utter falsehood.”

अनृतोक्तम्false speech / a lie (spoken)
अनृतोक्तम्:
Karma
TypeNoun
Rootअनृत-उक्त (अनृत + उक्त)
FormNeuter, Accusative, Singular
प्रजाम्the people / subjects
प्रजाम्:
Karma
TypeNoun
Rootप्रजा
FormFeminine, Accusative, Singular
हन्यात्would destroy / would kill
हन्यात्:
TypeVerb
Rootहन्
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
ततःthereupon / from that
ततः:
TypeIndeclinable
Rootततः
पापम्sin
पापम्:
Karma
TypeNoun
Rootपाप
FormNeuter, Accusative, Singular
अवाप्नुयाम्I would obtain / incur
अवाप्नुयाम्:
TypeVerb
Rootअव-आप्
FormOptative (Vidhi-lin), 1st, Singular, Parasmaipada
तस्मात्therefore
तस्मात्:
TypeIndeclinable
Rootतस्मात् (तद्)
धर्माभिरक्षार्थम्for the purpose of protecting dharma
धर्माभिरक्षार्थम्:
Prayojana
TypeNoun
Rootधर्म-अभिरक्षा-अर्थ (धर्म + अभिरक्षा + अर्थ)
FormMasculine, Accusative, Singular
not
:
TypeIndeclinable
Root
अनृतम्falsehood
अनृतम्:
Karma
TypeNoun
Rootअनृत
FormNeuter, Accusative, Singular
वक्तुम्to speak
वक्तुम्:
TypeVerb
Rootवच्
FormTumun (infinitive)
उत्सहेI am able / I dare
उत्सहे:
TypeVerb
Rootउत्सह्
FormPresent (Lat), 1st, Singular, Atmanepada

संजय उवाच

S
Sañjaya
P
prajā (the people/subjects)
D
dharma

Educational Q&A

Speech has moral consequences: falsehood (anṛta) and irresponsible disclosure can harm society (prajā) and generate sin (pāpa). Therefore one should restrain speech and uphold truth for the protection of dharma.

Sañjaya, speaking in the war narrative, expresses reluctance to utter untruth or harmful words. He frames his restraint as a duty to protect dharma and to avoid causing harm to the people and incurring moral blame.