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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 berkata: “Wahai raja bumi, adakah tuanku bersemayam dalam ketenteraman—adakah tuanku sejahtera? Setelah terjerumus ke dalam bencana kerana kesalahan tuanku sendiri, tidakkah tuanku, bahkan pada hari ini, sedang tenggelam dalam khayal dan kesesatan?”

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.