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Shloka 3

अग्राह्य-ज्ञातिसंबन्धमण्डल-विवेचनम् / Managing Unreadable Kinship Networks: Vāsudeva–Nārada on Cohesion

वायुदेव उवाच नासुद्गत्‌ परमं मन्त्र नारदाहति वेदितुम्‌ | अपण्डितो वापि सुहृत्‌ पण्डितो वाप्यनात्मवान्‌

vāyudeva uvāca nāsudgataḥ paramaṃ mantraṃ nāradāhati veditum | apaṇḍito vāpi suhṛt paṇḍito vāpyanātmavān

वायुदेव बोले—“नारद उस परम मन्त्र को समझने में समर्थ नहीं है। कोई सुहृद् होकर भी अपण्डित हो सकता है, और कोई पण्डित होकर भी आत्मसंयम से रहित हो सकता है।”

वायुदेवःVāyudeva (the Wind-god)
वायुदेवः:
Karta
TypeNoun
Rootवायुदेव
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
not
:
TypeIndeclinable
Root
असुद्गत्one who has not gone to the good (i.e., not well-disposed/ill-fated person)
असुद्गत्:
Karta
TypeNoun
Rootअसुद्गत्
FormMasculine, Nominative, Singular
परमम्supreme, highest
परमम्:
TypeAdjective
Rootपरम
FormNeuter, Accusative, Singular
मन्त्रम्mantra, sacred formula/teaching
मन्त्रम्:
Karma
TypeNoun
Rootमन्त्र
FormMasculine, Accusative, Singular
नारदःNārada
नारदः:
Karta
TypeNoun
Rootनारद
FormMasculine, Nominative, Singular
अर्हतिis fit/deserves
अर्हति:
TypeVerb
Rootअर्ह्
FormPresent, Third, Singular, Parasmaipada
वेदितुम्to know
वेदितुम्:
TypeVerb
Rootविद्
FormTumun (infinitive)
अपण्डितःan unlearned person
अपण्डितः:
Karta
TypeNoun
Rootअपण्डित
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
अपिeven, also
अपि:
TypeIndeclinable
Rootअपि
सुहृत्a friend, well-wisher
सुहृत्:
Karta
TypeNoun
Rootसुहृत्
FormMasculine, Nominative, Singular
पण्डितःa learned person
पण्डितः:
Karta
TypeNoun
Rootपण्डित
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
अपिeven, also
अपि:
TypeIndeclinable
Rootअपि
अनात्मवान्without self-control
अनात्मवान्:
Karta
TypeAdjective
Rootअनात्मवत्
FormMasculine, Nominative, Singular

वायुदेव उवाच

वायुदेव (Vāyudeva)
नारद (Nārada)

Educational Q&A

The verse distinguishes learning from inner discipline: mere scholarship does not guarantee fitness for the highest teaching, and true eligibility for profound knowledge requires self-mastery (ātma-saṃyama), not just intellect or social closeness.

Vāyudeva speaks about the capacity to grasp a ‘supreme mantra,’ stating that even the sage Nārada is unable to comprehend it in this context, and then generalizes the point by contrasting an unlearned friend with a learned but undisciplined person.