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Shloka 29

नारद–शुक संवादः

Impermanence, Svabhāva, and Śuka’s Resolve for Yoga

ज्ञान ज्ञेयं तथा ज्ञो$ज्ञ: कस्तपा अतपास्तथा | सूर्याति सूर्य इति च विद्याविद्ये तथैव च

jñānaṃ jñeyaṃ tathā jño ’jñaḥ kas tapā atapās tathā | sūryāti-sūrya iti ca vidyāvidye tathaiva ca ||

Yājñavalkya berkata: “(Engkau bertanya:) Apakah pengetahuan, dan apakah yang dapat diketahui? Siapakah sang mengetahui, dan siapakah yang bodoh? Siapakah yang sungguh bertapa, dan siapakah yang tanpa tapa? Siapakah ‘matahari’, dan siapakah ‘melampaui matahari’? Demikian pula, apakah vidyā dan apakah avidyā?”

ज्ञानम्knowledge
ज्ञानम्:
Karta
TypeNoun
Rootज्ञान
FormNeuter, Nominative, Singular
ज्ञेयम्that which is to be known
ज्ञेयम्:
Karta
TypeAdjective
Rootज्ञेय
FormNeuter, Nominative, Singular
तथाand likewise
तथा:
TypeIndeclinable
Rootतथा
ज्ञःthe knower
ज्ञः:
Karta
TypeAdjective
Rootज्ञ
FormMasculine, Nominative, Singular
अज्ञःthe ignorant (one who does not know)
अज्ञः:
Karta
TypeAdjective
Rootअज्ञ
FormMasculine, Nominative, Singular
कःwho?
कः:
Karta
TypePronoun
Root
FormMasculine, Nominative, Singular
तपाःan ascetic; one possessing tapas
तपाः:
Karta
TypeNoun
Rootतपस्
FormMasculine, Nominative, Singular
अतपाःone without tapas; non-ascetic
अतपाः:
Karta
TypeNoun
Rootअतपस्
FormMasculine, Nominative, Singular
तथाand likewise
तथा:
TypeIndeclinable
Rootतथा
सूर्यःthe sun
सूर्यः:
Karta
TypeNoun
Rootसूर्य
FormMasculine, Nominative, Singular
अतिसूर्यःthe super-sun; one beyond/above the sun
अतिसूर्यः:
Karta
TypeNoun
Rootअतिसूर्य
FormMasculine, Nominative, Singular
इतिthus; as (it is) said
इति:
TypeIndeclinable
Rootइति
and
:
TypeIndeclinable
Root
विद्याknowledge; learning
विद्या:
Karta
TypeNoun
Rootविद्या
FormFeminine, Nominative, Singular
अविद्याignorance; nescience
अविद्या:
Karta
TypeNoun
Rootअविद्या
FormFeminine, Nominative, Singular
तथाand likewise
तथा:
TypeIndeclinable
Rootतथा
एवindeed; just
एव:
TypeIndeclinable
Rootएव
and
:
TypeIndeclinable
Root

याज़्ञवल्क्य उवाच

Y
Yājñavalkya

Educational Q&A

The verse frames a systematic set of philosophical distinctions—knowledge/knowable, knower/ignorant, true austerity/false austerity, and vidyā/avidyā—implying that ethical and spiritual progress depends on correct discernment of these categories.

Yājñavalkya is responding in a didactic setting within Śānti Parva, restating a sequence of questions that guide the forthcoming explanation of metaphysical and ethical fundamentals.