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Shloka 10

Adhyaya 32: Saṃjaya’s Return, Audience with Dhṛtarāṣṭra, and Ethical Admonition

तस्याद्य कुरुवीरस्य न विज्ञातं वचो मया । तन्मे दहति गात्राणि तदकार्षीत्‌ प्रजागरम्‌,आज मैं उस कुरुवीर युधिष्ठिरकी बात न जान सका--यही मेरे अंगोंको जला रहा है और इसीने मुझे अबतक जगा रखा है

tasyādya kuruvīrasya na vijñātaṃ vaco mayā | tan me dahati gātrāṇi tad akārṣīt prajāgaram ||

Dhṛtarāṣṭra berkata: “Hingga hari ini aku masih belum dapat menangkap kata-kata dan maksud wira Kuru itu (Yudhiṣṭhira). Kegagalan itu membakar seluruh tubuhku, dan derita inilah yang membuat aku berjaga tanpa tidur.”

तस्यof him
तस्य:
Sambandha
TypePronoun
Rootतद्
FormMasculine, Genitive, Singular
अद्यtoday/now
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
कुरुवीरस्यof the Kuru-hero
कुरुवीरस्य:
Sambandha
TypeNoun
Rootकुरुवीर
FormMasculine, Genitive, Singular
not
:
TypeIndeclinable
Root
विज्ञातम्known/understood
विज्ञातम्:
Karma
TypeVerb
Rootवि-ज्ञा
FormPast Passive Participle, Neuter, Nominative/Accusative, Singular
वचःspeech/word
वचः:
Karta
TypeNoun
Rootवचस्
FormNeuter, Nominative, Singular
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
FormMasculine/Feminine, Instrumental, Singular
तत्that (fact)
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
मेof me/to me
मे:
Sambandha
TypePronoun
Rootअस्मद्
FormMasculine/Feminine, Genitive, Singular
दहतिburns
दहति:
TypeVerb
Rootदह्
FormPresent, Parasmaipada, Third, Singular
गात्राणिlimbs/body-parts
गात्राणि:
Karma
TypeNoun
Rootगात्र
FormNeuter, Accusative, Plural
तत्that (same thing)
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
अकार्षीत्made/caused
अकार्षीत्:
TypeVerb
Rootकृ
FormAorist (simple past), Parasmaipada, Third, Singular
प्रजागरम्wakefulness/vigil
प्रजागरम्:
Karma
TypeNoun
Rootप्रजागर
FormMasculine, Accusative, Singular

धृतराष्ट उवाच

D
Dhṛtarāṣṭra
Y
Yudhiṣṭhira

Educational Q&A

Moral uncertainty and failure to understand a righteous person’s intent can become an inner fire: conscience and fear of consequences disturb the mind more than external threats. The verse highlights how ethical clarity (dharma) is psychologically stabilizing, while confusion about it produces torment.

In the Udyoga Parva’s pre-war negotiations, Dhṛtarāṣṭra confesses his agitation: he cannot discern what Yudhiṣṭhira truly means or will do, and this inability to read the Pandava king’s stance keeps him burning with worry and unable to sleep.