Shloka 45

Jñāna-hetu-nirūpaṇa

On the Causes/Means of Knowledge

Devanagari script

नाज्ञानं चिन्तनीयं हि ब्रह्मय्वोश्च देव हि / अत्र कश्चिद्विशेषोस्ति ज्ञातव्यस्तत्वमिच्छुभिः

Transliteration

nājñānaṃ cintanīyaṃ hi brahmayvośca deva hi / atra kaścidviśeṣosti jñātavyastatvamicchubhiḥ

Translation

لا ينبغي أن تُؤوَى الجهالةُ إلى الفكر أبدًا؛ فالحقيقةُ إنما هي براهْمَن وحده، وكذلك الربّ بوصفه الحاكمَ الباطن (أنتريامي). ومع ذلك فهنا تمييزٌ دقيق يجب أن يفهمه طلابُ الحقيقة.

Word by Word

• na: not
• na: Sambandha (सम्बन्ध/Negation)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: Pratiṣedha (negation particle)

• ajñānam: ignorance
• ajñānam: Karma (कर्म/Object of contemplation)
• Type: Noun
• Root: ajñāna (प्रातिपदिक)
• Form: Napuṃsaka, Prathamā, Ekavacana; subject/predicate in prohibition

• cintanīyam: to be contemplated
• cintanīyam: Pradhāna (प्रधान/Predicate complement)
• Type: Adjective
• Root: cintanīya (कृदन्त, √cint धातु)
• Form: Gerundive/obligatory participle (तव्य/अनीयर् sense), Napuṃsaka, Prathamā, Ekavacana; 'to be thought/considered'

• hi: indeed/for
• hi: Sambandha (सम्बन्ध/Reason particle)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: Nipāta (reason/assurance)

• brahma-yuvoḥ: of Brahmā and the youth (dual)
• brahma-yuvoḥ: Sambandha (सम्बन्ध/Genitive relation)
• Type: Noun
• Root: brahman (प्रातिपदिक) + yuvan (प्रातिपदिक)
• Form: Dvandva compound; Dual (द्विवचन), Ṣaṣṭhī (6th) or Saptamī depending on context; here taken as Ṣaṣṭhī dual: 'of Brahmā and the youth (Kumāra?)' (text uncertain: brahmayvoḥ)

• ca: and
• ca: Sambandha (सम्बन्ध/Conjunction)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Samuccaya (conjunction)

• deva: O god/lord
• deva: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: deva (प्रातिपदिक)
• Form: Puṃliṅga, Sambodhana, Ekavacana; address

• hi: indeed
• hi: Sambandha (सम्बन्ध/Emphasis)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: Nipāta

• atra: here/in this matter
• atra: Adhikaraṇa (अधिकरण/Locative)
• Type: Indeclinable
• Root: atra (अव्यय)
• Form: Deśavyaya (locative adverb)

• kaścit: some
• kaścit: Karta (कर्ता/Subject)
• Type: Noun
• Root: kaścid (सर्वनाम-प्रातिपदिक)
• Form: Puṃliṅga, Prathamā, Ekavacana; indefinite pronoun

• viśeṣaḥ: distinction/special point
• viśeṣaḥ: Karta (कर्ता/Subject)
• Type: Noun
• Root: viśeṣa (प्रातिपदिक)
• Form: Puṃliṅga, Prathamā, Ekavacana; subject of 'asti'

• asti: exists/is
• asti: Kriyā (क्रिया/Verb)
• Type: Verb
• Root: √as (अस् धातु)
• Form: Laṭ, Prathama-puruṣa, Ekavacana

• jñātavyaḥ: to be known
• jñātavyaḥ: Pradhāna (प्रधान/Predicate complement)
• Type: Adjective
• Root: jñātavya (कृदन्त, √jñā धातु)
• Form: Gerundive (तव्य), Puṃliṅga, Prathamā, Ekavacana; predicate: 'is to be known' (agreeing with implied 'viśeṣaḥ' or 'tatvam')

• tatvam: truth/principle
• tatvam: Karma (कर्म/Object)
• Type: Noun
• Root: tatva (प्रातिपदिक)
• Form: Napuṃsaka, Prathamā or Dvitīyā, Ekavacana; here as object-content: 'the truth/principle'

• icchubhiḥ: by those who wish/desire
• icchubhiḥ: Karta (कर्ता/Agent in passive sense)
• Type: Noun
• Root: icchu (कृदन्त, √iṣ धातु)
• Form: Puṃliṅga, Tṛtīyā, Bahuvacana; present participial noun (शतृ/उ) meaning 'by those who desire'

Speaker

Lord Vishnu (teaching Garuda/Vinata-putra)

Philosophical Teaching

Concept: Do not reify ignorance; Brahman alone is real, yet seekers must understand a specific distinction (likely between appearance and reality, or between Brahman/Īśvara/jīva, or between knowledge as essence vs manifestation).

Vedantic Theme: Avidyā as anirvacanīya/negatable; Brahman-eka-sattā; necessity of viveka to resolve apparent dualities (Brahman vs Īśvara, nirguṇa vs saguṇa, parokṣa vs aparokṣa).

Application: Avoid obsessive identification with ‘I am ignorant’; instead practice discrimination: what is changing vs changeless, witnessed vs witness; use precise definitions in study and contemplation.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 3.12.44 (perfect knowledge ever exists); Garuda Purana 3.12.46-47 (Bhāratī’s knowledge-nature and apparent sorrow as māyā for delusion)

Characters & Entities

• Brahman
• Deva (the Lord)

FAQs

What is the importance of overcoming ajñāna (ignorance) in the Garuda Purana?

This verse states that ignorance should not be entertained; truth-seekers must pursue clear understanding of tattva, because ajñāna obstructs realization of the highest reality.

How does this verse explain the distinction between Brahman and Deva?

It affirms Brahman as the ultimate reality while indicating a subtle distinction to be known—typically read as the difference between the absolute principle (Brahman) and the personal Lord (Deva) as understood in devotional and philosophical contexts.

Practical application of this wisdom today?

Avoid nurturing confusion and misinformation; study authentic teachings, reflect deeply, and align conduct with dharma while seeking clarity about ultimate reality and the Divine.