Ashvamedhika Parva Adhyaya 43 Shloka 36 - Mahabharata | Telugu | Vedapath

Vyasa

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Shloka 36

Devanagari script

एते द्रुमाणां राजानो लोके5स्मिन्‌ नात्र संशय: । बरगद

Transliteration

ete drumāṇāṁ rājāno loke 'smin nātra saṁśayaḥ | aliṅdagrahaṇo nityaḥ kṣetrajño nirguṇātmakaḥ | tasmād aliṅgaḥ kṣetrajñaḥ kevalaṁ jñānalakṣaṇaḥ ||

Translation

వాయుదేవుడు పలికెను— ఈ లోకములో ఇవే వృక్షరాజులు; ఇందులో సందేహము లేదు. నిత్యుడైన క్షేత్రజ్ఞాత్మకు బాహ్యలింగముచేత గ్రహణము లేదు; ఎందుకనగా ఆయన నిర్గుణస్వరూపుడు. అందుచేత క్షేత్రజ్ఞుడు అలింగుడు; శుద్ధజ్ఞానమే (చైతన్యమే) ఆయన లక్షణమని అంగీకరించబడును.

Word by Word

एतेthese

द्रुमाणाम्of trees

राजानःkings

लोकेin the world

अस्मिन्in this

नnot

अत्रhere

संशयःdoubt

अलिङ्गग्रहणःapprehension (as) without a mark/indicator

नित्यःeternal

क्षेत्रज्ञःknower of the field (Self)

निर्गुणात्मकःwhose nature is without qualities

तस्मात्therefore/from that

अलिङ्गःwithout a distinguishing mark

क्षेत्रज्ञःthe knower of the field (Self)

केवलम्only/merely

ज्ञानलक्षणःhaving knowledge as (its) characteristic

नित्यःeternal

Speaker

वायुदेव उवाच

Characters & Entities

Vāyu-deva

drumāḥ (trees)

kṣetrajña (Knower of the Field/Self)

Character Dynamics

Dharma Sankata (Moral Dilemma)

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

The Self (kṣetrajña) is eternal and nirguṇa—beyond material qualities—so it cannot be identified by external signs; its only true ‘mark’ is pure consciousness/knowledge (jñāna).

What is happening in the narrative?

Vāyu-deva is instructing the listener by first asserting a worldly classification (the ‘kings’ among trees) and then pivoting to a higher teaching: the indwelling Self is not an object of sensory identification and is known only as consciousness itself.