Sloka 475
Sloka 475
Sloka (श्लोक)
बन्धो मोक्षश्च तृप्तिश्च चिन्तारोग्यक्षुदादयः। स्वेनैव वेद्या यज्ज्ञानं परेषामानुमानिकम् ॥ ४७५ ॥
पदच्छेद / Padaccheda
बन्धः मोक्षः च तृप्तिः च चिन्ता-रोग-क्षुद-आदयः। स्वेन एव वेद्या यत् ज्ञानं परेषाम् अनुमानीकम् ॥
Transliteration (लिप्यांतरण)
bandho mokṣaś ca tṛptiś ca cintā-rogya-kṣud-ādayaḥ | svenaiva vedyā yat jñānaṁ pareṣām anumānikam || 475 ||
Translation (अनुवाद)
Bondage, liberation, satisfaction, worries, disease, hunger, and so on are to be known by oneself; knowledge about them for others is inferred.
Word-by-Word Meaning (अन्वय के साथ शब्दार्थ)
| Sanskrit (संस्कृत) | English Meaning (अर्थ) | Hindi Meaning (हिंदी अर्थ) |
|---|---|---|
| बन्धः (bandhaḥ) | bondage | बंधन |
| मोक्षः (mokṣaḥ) | liberation | मुक्ति |
| च (ca) | and | और |
| तृप्तिः (tṛptiḥ) | satisfaction | तृप्ति |
| चिन्ता-रोग-क्षुद-आदयः (cintā-roga-kṣud-ādayaḥ) | worries, disease, hunger, etc. | चिंता, रोग, भूख, आदि |
| स्वेनैव (svenaiva) | by oneself | स्वयं द्वारा |
| वेद्या (vedyā) | to be known | जानने योग्य |
| यत् (yat) | which | जो |
| ज्ञानं (jñānaṁ) | knowledge | ज्ञान |
| परेषाम् (pareṣām) | of others | दूसरों का |
| अनुमानीकम् (anumānikam) | inferred | अनुमानित |
कर्ता-क्रिया-विधान / S-V-O Tuples
| कर्ता (Subject) | क्रिया (Verb) | विधान (Object) | अंग्रेज़ी अनुवाद / English Translation | हिंदी अनुवाद / Hindi Translation |
|---|---|---|---|---|
| स्व | वद्या | बन्धो मोक्षश्च तृप्तिश्च चिन्ता-रोग-क्षुदादयः | By oneself, bondage, liberation, satisfaction, worries, disease, hunger, etc., are to be known. | स्वयं द्वारा बंधन, मुक्ति, तृप्ति, चिंता, रोग, भूख, आदि ज्ञातव्य हैं। |
| ज्ञानं | वेद्या | यत् परेषाम् अनुमानीकम् | Knowledge that is inferred about others. | ज्ञान जो दूसरों के बारे में अनुमानित है। |
Important Concepts (महत्वपूर्ण अवधारणाएँ)
Categories (वर्गीकरण)
- Self-Knowledge
- Perception
- Inference
Commentary (टीका)
This sloka emphasizes the intimate and subjective nature of personal experiences such as bondage, liberation, and satisfaction, which can only be directly known through one's own awareness. Meanwhile, knowledge about others' experiences remains indirect and inferential, highlighting the distinction between direct perception (*pratyakṣa*) and inference (*anumāna*). This understanding encourages self-reflection, underscoring the Vedantic perspective that self-realization and awareness of one's own state are crucial for true knowledge, while acknowledgment of others' states requires inferential reasoning. Through such reflective practice, one can discern the nature of reality within oneself rather than relying merely on assumptions or external observations.