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Shloka 4

सत्य–अनृत, प्रकाश–तमस्, स्वर्ग–नरक विवेचनम्

Truth and Untruth as Light and Darkness; Svarga and Naraka as Ethical Consequences

कीदृशो जीवतां जीव: कक्‍्व वा गच्छन्ति ये मृता: । अस्माल्लोकादमुं लोकं सर्व शंसतु नो भवान्‌

kīdṛśo jīvatāṃ jīvaḥ kva vā gacchanti ye mṛtāḥ | asmāllokād amuṃ lokaṃ sarvaṃ śaṃsatu no bhavān ||

Yudhiṣṭhira asked: “Among the living, what is the true nature of the living self? And where do those who have died depart? From this world to that other world—pray explain all of it to us with clarity.”

कीदृशःof what kind
कीदृशः:
Karta
TypeAdjective
Rootकीदृश
FormMasculine, Nominative, Singular
जीवताम्of the living
जीवताम्:
Adhikarana
TypeNoun
Rootजीवत्
FormMasculine, Genitive, Plural
जीवःthe living being (jīva)
जीवः:
Karta
TypeNoun
Rootजीव
FormMasculine, Nominative, Singular
किम्what
किम्:
Karma
TypePronoun
Rootकिम्
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
वाor
वा:
TypeIndeclinable
Rootवा
गच्छन्तिgo
गच्छन्ति:
TypeVerb
Rootगम्
FormPresent, Third, Plural, Parasmaipada
येwho
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
मृताःdead (those who have died)
मृताः:
Karta
TypeAdjective
Rootमृत
FormMasculine, Nominative, Plural
अस्मात्from this
अस्मात्:
Apadana
TypePronoun
Rootअस्मद्
FormAblative, Singular
लोकात्from the world
लोकात्:
Apadana
TypeNoun
Rootलोक
FormMasculine, Ablative, Singular
अमुम्that (yonder)
अमुम्:
Karma
TypePronoun
Rootअदस्
FormMasculine, Accusative, Singular
लोकम्world
लोकम्:
Karma
TypeNoun
Rootलोक
FormMasculine, Accusative, Singular
सर्वम्all (entirely)
सर्वम्:
Karma
TypeAdjective
Rootसर्व
FormNeuter, Accusative, Singular
शंसतुlet (him) tell / may (he) declare
शंसतु:
TypeVerb
Rootशंस्
FormImperative, Third, Singular, Parasmaipada
नःto us
नः:
Sampradana
TypePronoun
Rootअस्मद्
FormDative, Plural
भवान्you (honored sir)
भवान्:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira
J
jīva (individual self)
T
this world (asmāl loka)
T
that world (amuṃ loka)

Educational Q&A

The verse frames a dharmic inquiry into the nature of the jīva and the post-mortem journey—inviting a comprehensive explanation of how beings transition from this world to the next, a foundation for ethical reflection on karma, duty, and ultimate good.

In Śānti Parva’s instructional setting, Yudhiṣṭhira respectfully questions the teacher-figure present in the dialogue, asking for a full account of what the living self is and what becomes of people after death—seeking clarity on the unseen consequences that underlie dharma.