Shloka 21

क्व तदा धृतराष्ट्रस्य स्नेहो5स्मद्गोचरो गत:,क्व तदा द्रोणभीष्मौ तौ सोमदत्तो5पि वाभवत्‌ | “उन दिनों धृतराष्ट्रका हमारे प्रति स्नेह कहाँ चला गया था? जब तुम्हारे आभरण एवं आभूषण उतार लिये गये और तुम काले मृगचर्मसे अपने शरीरको ढँककर द्रौपदीके साथ राजाके समीप गये, उस समय द्रोणाचार्य और भीष्म कहाँ थे? सोमदत्तजी भी कहाँ चले गये थे

vaiśampāyana uvāca |

kva tadā dhṛtarāṣṭrasya sneho ’smad-gocaro gataḥ,

kva tadā droṇa-bhīṣmau tau somadatto ’pi vābhavat |

Vaiśampāyana nói: “Khi ấy, tình thương của Dhṛtarāṣṭra đối với chúng ta—vốn từng hiển lộ rõ ràng—đã biến mất đi đâu? Khi ấy Droṇa và Bhīṣma ở đâu, và Somadatta cũng đã đi đâu?”

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.