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Shloka 18

Brāhmaṇa-pūjā, Haviḥ-dāna, and the Vāsudeva–Pṛthivī Saṃvāda

Chapter 34

निर्ममा निष्प्रतिद्वन्द्धा नि्ींका निष्प्रयोजना: । ये वेदं प्राप्य दुर्धर्षा वाग्मिनो ब्रह्मवादिन:

nirmamā niṣpratidvanddhā niḥśaṅkā niṣprayojanāḥ | ye vedaṃ prāpya durdharṣā vāgmino brahmavādinaḥ ||

Nārada said: “They are free from possessiveness, without rivals, without fear, and without ulterior motive. Having attained the Veda, they become unassailable—eloquent in speech and steadfast proclaimers of Brahman (the highest truth).”

निर्ममाःfree from possessiveness
निर्ममाः:
Karta
TypeAdjective
Rootनिर्मम
FormMasculine, Nominative, Plural
निष्प्रतिद्वन्द्वाःwithout opponents/rivals
निष्प्रतिद्वन्द्वाः:
Karta
TypeAdjective
Rootनिष्प्रतिद्वन्द्व
FormMasculine, Nominative, Plural
निःशङ्काःfree from doubt/fear
निःशङ्काः:
Karta
TypeAdjective
Rootनिःशङ्क
FormMasculine, Nominative, Plural
निष्प्रयोजनाःwithout ulterior motive/self-interest
निष्प्रयोजनाः:
Karta
TypeAdjective
Rootनिष्प्रयोजन
FormMasculine, Nominative, Plural
येwho (those who)
ये:
Karta
TypeNoun
Rootयद्
FormMasculine, Nominative, Plural
वेदम्the Veda / sacred knowledge
वेदम्:
Karma
TypeNoun
Rootवेद
FormMasculine, Accusative, Singular
प्राप्यhaving attained/obtained
प्राप्य:
Karma
TypeVerb
Rootप्र-आप्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage as indeclinable gerund)
दुर्धर्षाःhard to overpower/dauntless
दुर्धर्षाः:
Karta
TypeAdjective
Rootदुर्धर्ष
FormMasculine, Nominative, Plural
वाग्मिनःeloquent speakers
वाग्मिनः:
Karta
TypeNoun
Rootवाग्मिन्
FormMasculine, Nominative, Plural
ब्रह्मवादिनःexpounders of Brahman/Vedic doctrine
ब्रह्मवादिनः:
Karta
TypeNoun
Rootब्रह्मवादिन्
FormMasculine, Nominative, Plural

नारद उवाच

N
Nārada
V
Veda
B
Brahman

Educational Q&A

True Vedic attainment is shown by inner qualities: freedom from possessiveness, rivalry, fear, and selfish motives. Such persons become morally and intellectually ‘unassailable’ and use eloquent speech to teach Brahman—the highest truth—rather than to win disputes or gain advantage.

Nārada is describing the character and marks of those who have genuinely attained Vedic knowledge. The verse functions as a normative portrait: it links learning to ethical transformation and presents the ideal teacher/sage as one who speaks well and speaks of Brahman from a selfless, fearless, non-competitive stance.