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Shloka 5

Droṇanidhana-anantaraṃ sainya-viṣādaḥ and Karṇa-pravṛttiḥ

After Droṇa’s fall: army despondency and Karṇa’s advance

संजयोऊ5हं क्षितिपते कच्चिदास्ते सुखं भवान्‌ | स्वदोषैरापदं प्राप्य कच्चिन्नाद्य विमुह्मुति,'पृथ्वीनाथ! मैं संजय हूँ। आप सुखसे तो हैं न? अपने ही अपराधोंसे विपत्तिमें पड़कर आज आप मोहित तो नहीं हो रहे हैं?

sañjaya uvāca — ahaṃ kṣitipate kaccid āste sukhaṃ bhavān | svadoṣair āpadaṃ prāpya kaccin nādya vimuhyasi ||

Sañjaya said: “O king of the earth, are you seated in ease—are you well? Having fallen into calamity through your own faults, are you not, even today, sinking into delusion?”

संजयःSanjaya
संजयः:
Karta
TypeNoun
Rootसंजय
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect (Paroksha-bhuta), 3rd, Singular, Parasmaipada
क्षितिपतेO king (lord of the earth)
क्षितिपते:
TypeNoun
Rootक्षितिपति
FormMasculine, Vocative, Singular
कच्चित्whether, I hope (interrogative particle)
कच्चित्:
TypeIndeclinable
Rootकच्चित्
आस्तेis / remains / sits (i.e., is staying)
आस्ते:
TypeVerb
Rootआस्
FormPresent, 3rd, Singular, Atmanepada
सुखम्happiness, comfort, well-being
सुखम्:
Karma
TypeNoun
Rootसुख
FormNeuter, Accusative, Singular
भवान्you (honorific)
भवान्:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Singular
स्वदोषैःby (your) own faults
स्वदोषैः:
Karana
TypeNoun
Rootस्वदोष
FormMasculine, Instrumental, Plural
आपदम्calamity, misfortune
आपदम्:
Karma
TypeNoun
Rootआपद्
FormFeminine, Accusative, Singular
प्राप्यhaving obtained / having fallen into
प्राप्य:
TypeVerb
Rootप्र-आप्
FormAbsolutive (Gerund), Parasmaipada-derived
कच्चित्whether, I hope
कच्चित्:
TypeIndeclinable
Rootकच्चित्
not
:
TypeIndeclinable
Root
अद्यtoday, now
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
विमुह्यसिyou are deluded / you are bewildered
विमुह्यसि:
TypeVerb
Rootवि-मुह्
FormPresent, 2nd, Singular, Parasmaipada

वैशम्पायन उवाच

S
Sañjaya
K
kṣitipati (the king addressed, i.e., Dhṛtarāṣṭra)

Educational Q&A

The verse underscores moral accountability: suffering that arises from one’s own wrongdoing should lead to clarity and self-correction, not further moha (delusion). It also reflects the ethical duty of a counselor/messenger to speak frankly to a ruler about responsibility.

Sañjaya addresses the king (Dhṛtarāṣṭra) with a formal inquiry about his well-being, then pointedly reminds him that the present crisis has been brought about by his own side’s faults, asking whether he is still confused despite the consequences.