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Shloka 40

अध्याय १६ — शङ्कर-उमा-वरदानम् तथा तण्डि-स्तुतिः (Śaṅkara–Umā Boon-Granting and Taṇḍi’s Hymn)

य॑ ज्ञात्वा न पुनर्जन्म मरणं चापि विद्यते । यं विदित्वा पर वेद्यं वेदितव्यं न विद्यते

yaṁ jñātvā na punarjanma maraṇaṁ cāpi vidyate | yaṁ viditvā para-vedyaṁ veditavyaṁ na vidyate |

Vāyu sprach: „Wer Ihn erkennt, kehrt nicht mehr zur Geburt zurück, und selbst der Tod ist keine bindende Wirklichkeit mehr. Hat man Ihn verwirklicht, bleibt nichts Höheres zu erkennen; kein höchster Gegenstand des Wissens bleibt übrig.“

यत्which (that)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Accusative, Singular
ज्ञात्वाhaving known
ज्ञात्वा:
TypeVerb
Rootज्ञा
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral)
not
:
TypeIndeclinable
Root
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः
जन्मbirth
जन्म:
Karta
TypeNoun
Rootजन्मन्
FormNeuter, Nominative, Singular
मरणम्death
मरणम्:
Karta
TypeNoun
Rootमरण
FormNeuter, Nominative, Singular
and
:
TypeIndeclinable
Root
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
विद्यतेexists/is found
विद्यते:
TypeVerb
Rootविद्
FormLat, Present, Atmanepada, Third, Singular, Active (middle form)
यम्whom/which
यम्:
Karma
TypePronoun
Rootयद्
FormMasculine/Neuter, Accusative, Singular
विदित्वाhaving known
विदित्वा:
TypeVerb
Rootविद्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral)
परम्higher/supreme
परम्:
Karma
TypeAdjective
Rootपर
FormNeuter, Accusative, Singular
वेद्यम्to be known/knowable
वेद्यम्:
Karma
TypeAdjective
Rootवेद्य
Formयत् (gerundive), Neuter, Accusative, Singular
वेदितव्यम्something that must be known
वेदितव्यम्:
Karta
TypeAdjective
Rootवेदितव्य
Formतव्यत् (gerundive), Neuter, Nominative, Singular
not
:
TypeIndeclinable
Root
विद्यतेexists/is found
विद्यते:
TypeVerb
Rootविद्
FormLat, Present, Atmanepada, Third, Singular, Active (middle form)

वायुदेव उवाच

V
Vāyu (Vāyudeva)

Educational Q&A

The verse teaches the Mahābhārata’s liberation doctrine: realization of the supreme principle ends saṁsāra—there is no further compulsion of rebirth and death—and it is the final, unsurpassed knowledge beyond which nothing higher remains to be sought.

Vāyu is speaking in a didactic passage, praising the supreme reality as the ultimate object of knowledge. The statement functions as a climax of instruction: it identifies the goal that sages seek and frames it as the decisive knowledge that frees one from all cyclical bondage.