Śrīmad-Bhāgavatam 10.49.5-6
Blended reading (Sanskrit + English inline)
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praśraya
—
humility
From pra + √śri (to lean toward, to take refuge). The Pāṇḍavas are not merely brave — they are bowed. Gauḍīyas mark praśraya as the soil in which śaraṇāgati grows; the citizens' anurāga is the natural fruit.
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prajā-anurāgam
—
the great affection of the citizens
Anurāga = the river-like attachment that flows after (anu) its object. The same word the Gosvāmīs use for the mature stage of mādhurya-prema; here it names the love subjects spontaneously feel for the just.
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dhārtarāṣṭraiḥ
—
by the sons of Dhṛtarāṣṭra
Patronymic plural — they are defined by their father's name precisely because they will never make a name on their own dharma. The Bhāgavatam withholds individuation from those who refuse it.
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gara-dāna
—
the giving of poison
Gara = poison; dāna = giving — a black inversion of dāna-dharma. The Pāṇḍavas' enemies pervert the very category Akrūra himself embodies (dāna-pati, 26).
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apeśalam
—
unbecoming
Negation of peśala (graceful, fitting). The word is mild on the surface but devastating in Sanskrit moral vocabulary — what is apeśala is what falls outside any frame of cultured conduct.
The sons of Dhrtarastsra could not tolerate the influence (tejah), skill with weapons (oja), strength (balam), courage (viryam), and other good qualities of the Pandavas. Kunti and Vidura described also the unjust acts (apesalam) committed by them against the Pandavas.
The word ādīn (etc.) means other qualities such as shyness and determination. The poison was given to Bhīma. Besides this they threw him the water. There were other planes such as trapping the Pāṇḍavas in the lac house. Not only Kuntī said this. Vidura, who was neutral to both sides since he was an uncle to all the children, said this.
The word ādīn (etc.) means other qualities such as shyness and determination. The sons could not tolerate their excellent qualities (sad-gunān). The list starts with those qualities which the sons could not tolerate the most. Dānādi means giving poison and the methods of doing it. Or the various bad advices given to kill them. They told this to Akrūra, even though as impartial, having relationships to both parties. Even (api) Vidura confirmed what Kuntī said. The word ca indicates that even the servants of Droṇa or the family priests said the same thing.
Kuntī and Vidura speak the way two witnesses unfold the same evidence — one through a mother's grief, one through a minister's records — and between them the whole poison-history of the Pāṇḍavas comes into Akrūra's hands like a sealed letter for Kṛṣṇa.
Mahābhārata Ādi-parva records what this verse compresses: Duryodhana feeding Bhīma poisoned sweets and throwing him into the Gaṅgā; the lākṣā-gṛha at Vāraṇāvata built to burn the Pāṇḍavas alive while they slept. Bhīma survived the Nāga realm; Vidura's secret tunnel saved them from the fire.
Kuntī and Vidura together are the living memory of those rescues. Their report to Akrūra is not gossip — it is the survival-record of Kṛṣṇa's own kinsmen.
My note
Source: vedabase.io