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Shloka 21

धृतराष्ट्रस्य युधिष्ठिरं प्रति व्यवहार-रक्षा-नियमनोपदेशः | Dhṛtarāṣṭra’s Instruction on Administration, Punishment, and Daily Governance

क्व तदा धृतराष्ट्रस्य स्नेहो5स्मद्गोचरो गत:

vaiśampāyana uvāca |

kva tadā dhṛtarāṣṭrasya sneho ’smad-gocaro gataḥ,

kva tadā droṇa-bhīṣmau tau somadatto ’pi vābhavat |

वैशम्पायन उवाच—क्व तदा धृतराष्ट्रस्यास्मासु स्नेहः प्राक् प्रकाशमानोऽपि गतः? क्व तदा द्रोणभीष्मौ, क्व च सोमदत्तोऽपि गतः?

क्वwhere?
क्व:
TypeIndeclinable
Rootक्व
तदाthen, at that time
तदा:
TypeIndeclinable
Rootतदा
धृतराष्ट्रस्यof Dhritarashtra
धृतराष्ट्रस्य:
Sambandha
TypeNoun
Rootधृतराष्ट्र
FormMasculine, Genitive, Singular
स्नेहःaffection, love
स्नेहः:
Karta
TypeNoun
Rootस्नेह
FormMasculine, Nominative, Singular
अस्मद्गोचरःwithin our range/notice (directed toward us)
अस्मद्गोचरः:
Visheshana
TypeAdjective
Rootअस्मद्गोचर
FormMasculine, Nominative, Singular
गतःgone
गतः:
TypeVerb
Rootगम्
Formक्त (past passive participle), Masculine, Nominative, Singular
क्वwhere?
क्व:
TypeIndeclinable
Rootक्व
तदाthen
तदा:
TypeIndeclinable
Rootतदा
द्रोणभीष्मौDrona and Bhishma
द्रोणभीष्मौ:
Karta
TypeNoun
Rootद्रोण-भीष्म
FormMasculine, Nominative, Dual
तौthose two
तौ:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Dual
सोमदत्तःSomadatta
सोमदत्तः:
Karta
TypeNoun
Rootसोमदत्त
FormMasculine, Nominative, Singular
अपिalso, even
अपि:
TypeIndeclinable
Rootअपि
वाor
वा:
TypeIndeclinable
Rootवा
अभवत्was, existed
अभवत्:
TypeVerb
Rootभू
FormImperfect (लङ्), 3rd, Singular, Parasmaipada

वैशम्पायन उवाच

वैशम्पायन (Vaiśampāyana)
धृतराष्ट्र (Dhṛtarāṣṭra)
द्रोण (Droṇa)
भीष्म (Bhīṣma)
सोमदत्त (Somadatta)

Educational Q&A

The verse highlights ethical accountability: when injustice occurs, especially against the vulnerable, the duty of rulers and elders is to protect and speak. Their silence is portrayed as a grave lapse of dharma, making them morally answerable even if they did not directly commit the act.

Vaiśampāyana, recounting past events, voices a pointed lament: at the critical moment of wrongdoing in the Kuru court, Dhṛtarāṣṭra’s earlier goodwill toward the Pāṇḍavas seemed to vanish, and the great elders—Droṇa, Bhīṣma, and Somadatta—were effectively ‘absent’ through inaction.