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Shloka 5

इन्द्रद्युम्नोपाख्यानम्

Indradyumna Upākhyāna: On Kīrti, Smṛti, and Restoration

कां च काष्ठां समासाद्य पुन: सम्पत्स्यते कृतम्‌ । विस्तरेण मुने ब्रूहि विचित्राणीह भाषसे,कलियुगके किस सीमातक पहुँच जानेपर पुनः सत्ययुग आरम्भ हो जायगा? मुने! इन सब बातोंका विस्तारपूर्वक वर्णन कीजिये; क्योंकि आपकी कथा बड़ी विचित्र होती है

kāṁ ca kāṣṭhāṁ samāsādya punaḥ sampatsyate kṛtam | vistareṇa mune brūhi vicitrāṇīha bhāṣase ||

कलियुग किस सीमा तक पहुँच जाने पर फिर सत्ययुग का आरम्भ होगा? मुने! इन सब बातों का विस्तार से वर्णन कीजिए, क्योंकि आप यहाँ अत्यन्त विचित्र और अद्भुत विषय कह रहे हैं।

कांwhich (state/condition)
कां:
Karma
TypePronoun
Rootकिम्
FormFeminine, Accusative, Singular
and
:
TypeIndeclinable
Root
काष्ठाम्limit; extreme point
काष्ठाम्:
Karma
TypeNoun
Rootकाष्ठा
FormFeminine, Accusative, Singular
समासाद्यhaving reached/attained
समासाद्य:
TypeVerb
Rootसम्-आ-√सद्
Formल्यप् (absolutive/gerund), Parasmaipada (usage), prior action (having reached)
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः
सम्पत्स्यतेwill come to be; will occur
सम्पत्स्यते:
TypeVerb
Rootसम्-√पद्
FormFuture, Third, Singular, Atmanepada
कृतम्done; accomplished; (what is) made
कृतम्:
Karta
TypeAdjective
Rootकृत
FormNeuter, Nominative, Singular, क्त (past passive participle)
विस्तरेणin detail; at length
विस्तरेण:
Karana
TypeNoun
Rootविस्तर
FormMasculine, Instrumental, Singular
मुनेO sage
मुने:
TypeNoun
Rootमुनि
FormMasculine, Vocative, Singular
ब्रूहिtell; speak
ब्रूहि:
TypeVerb
Root√ब्रू
FormImperative, Second, Singular, Parasmaipada
विचित्राणिwonderful; strange (things)
विचित्राणि:
Karma
TypeAdjective
Rootविचित्र
FormNeuter, Accusative, Plural
इहhere; in this matter
इह:
Adhikarana
TypeIndeclinable
Rootइह
भाषसेyou speak; you say
भाषसे:
TypeVerb
Root√भाष्
FormPresent, Second, Singular, Atmanepada

युधिष्ठिर उवाच

Y
Yudhiṣṭhira
M
Muni (sage)
K
Kṛta-yuga (Kṛta age)

Educational Q&A

The verse models dhārmic inquiry: when confronted with teachings about decline and renewal, one should ask for clear limits, causes, and detailed explanation rather than relying on vague claims. It frames the yuga-cycle as intelligible through disciplined questioning of a qualified sage.

Yudhiṣṭhira addresses a sage and asks at what ‘extreme point’ the situation reaches before the Kṛta (ideal) order is restored again, requesting a fuller account because the sage’s description of events is striking and unusual.