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Shloka 15

तापती–संवरणोपाख्यानम्

The Tapatī–Saṃvaraṇa Episode: Meaning of “Tāpatya”

नच मे विद्यते वित्तं संक्रेतुं पुरुष क्वचित्‌ । सुहृज्जनं प्रदातुं च न शक्ष्यामि कदाचन,मेरे पास धन नहीं है, जिससे कहींसे किसी पुरुषको खरीद लाऊँ। अपने सुहृदों एवं सगे-सम्बन्धियोंको तो मैं कदापि उस राक्षसके हाथमें नहीं दे सकूँगा

na ca me vidyate vittaṃ saṃkretuṃ puruṣaṃ kvacit | suhṛj-janaṃ pradātuṃ ca na śakṣyāmi kadācana ||

The brāhmaṇa said: “I have no wealth by which I could purchase a man from anywhere. And I will never be able to hand over my friends and kinsmen into that rākṣasa’s hands.”

not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
मेof me / my
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
विद्यतेexists / is found
विद्यते:
TypeVerb
Rootविद् (विद् + यक्; passive/ātmanepada usage)
FormPresent, 3rd, Singular, Atmanepada
वित्तम्wealth, money
वित्तम्:
Karta
TypeNoun
Rootवित्त
FormNeuter, Nominative, Singular
संक्रेतुम्to buy
संक्रेतुम्:
TypeVerb
Rootसम् + क्री (क्रयणे)
FormTumun (infinitive)
पुरुषम्a man/person
पुरुषम्:
Karma
TypeNoun
Rootपुरुष
FormMasculine, Accusative, Singular
क्वचित्anywhere / at any place
क्वचित्:
Adhikarana
TypeIndeclinable
Rootक्वचित्
सुहृत्-जनम्one's friends/kinsmen (lit. friend-people)
सुहृत्-जनम्:
Karma
TypeNoun
Rootसुहृत् + जन
FormMasculine, Accusative, Singular
प्रदातुम्to give (away)
प्रदातुम्:
TypeVerb
Rootप्र + दा (दाने)
FormTumun (infinitive)
and
:
TypeIndeclinable
Root
not
:
TypeIndeclinable
Root
शक्ष्यामिI shall be able
शक्ष्यामि:
TypeVerb
Rootशक् (शक्तौ)
FormSimple Future (Luṭ), 1st, Singular, Parasmaipada
कदाचनever / at any time
कदाचन:
Adhikarana
TypeIndeclinable
Rootकदाचन

ब्राह्मण उवाच

ब्राह्मण (Brahmin speaker)
पुरुष (a man/person)
सुहृज्जन (friends/well-wishers)
सगे-सम्बन्धी (kinsmen/relatives)
राक्षस (rākṣasa)

Educational Q&A

The verse frames a dharmic boundary: even under threat or compulsion, one should not treat human beings—especially friends and relatives—as commodities to be bought or surrendered. Material poverty does not justify moral transgression, and loyalty/protection toward one’s close community is presented as an ethical imperative.

A Brahmin, confronted with a demand involving a rākṣasa, explains his inability to comply: he lacks the money to procure a substitute person, and he refuses to hand over his own friends or relatives to the rākṣasa. The statement highlights both his helplessness (no wealth) and his moral refusal (cannot give loved ones).