Śrīmad-Bhāgavatam 10.49.4
Blended reading (Sanskrit + English inline)
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duṣprajasya
—
whose sons were wicked
Compound: duḥ (bad) + prajā (offspring). Dhṛtarāṣṭra's defining flaw in the Bhāgavata's eye is not blindness of the eye but of judgment toward his sons.
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alpa-sārasya
—
whose determination is weak
Sāra is the inner pith; alpa-sāra is the man with no marrow of resolve. The Bhāgavatam diagnoses Dhṛtarāṣṭra here precisely as the political type Gītā 2.41 calls bahu-śākhā — split, branching, unable to hold one bhakti-anchored intention.
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khala-chanda-anuvartinaḥ
—
following the desires of mischievous persons
Khala (rogue, here meaning Karṇa, Śakuni) + chanda (whim) + anuvartin (follower). A devastating compound: the king of the Kurus is reduced to a follower of his own retinue's worst impulses.
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vivitsayā
—
with the desire of finding out
Desiderative of √vid (to know). Akrūra's months in Hastināpura are not idleness but jñāna-yajña on Kṛṣṇa's behalf — observing so that the Lord may act with full information.
Akrura wanted to observe the behavior of the king, whose nature was to follow the will (cchanda) of mischievous men (khala) like Karna.
He had to stay many months to find out the crooked nature of the king. The cause was bad sons.
This verse describes the unjust acts of the king. He stayed for several months since it took some time to learn the nature of the evil king. The sequence of adjectives in order of cause and effect. The conclusion was that he was evil.
Akrūra stays on as a physician who lingers by the bedside not to chat but to read the pulse — the king's weakness, the sons' venom, the courtiers' whispers. Months pass; the diagnosis ripens into something Kṛṣṇa will need to hear plainly.
In the Mahābhārata's Udyoga-parva, Vidura repeatedly warns Dhṛtarāṣṭra in private — alpa-sāra, weak in essence, swayed by Duryodhana. Akrūra's months of observation in this verse arrive at the same verdict Vidura has already lived inside for years.
Gauḍīyas read this as the pattern of bhakta-sat-saṅga: two devotees of Kṛṣṇa, separately watching, converge on the same true sight.
My note
Source: vedabase.io