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Shloka 17

जनक–ब्राह्मणसंवादः

Viṣaya, Mamatva, and Self-Mastery

एतां बुद्धिं समाश्रित्य ममत्व॑ वर्जितं मया । शृणु बुद्धि च यां ज्ञात्वा सर्वत्र विषयो मम,इसी बुद्धिका आश्रय लेकर मैंने मिथिलाके राज्यसे अपना ममत्व हटा लिया है। अब जिस बुद्धिका आश्रय लेकर मैं सर्वत्र अपना ही राज्य समझता हूँ, उसको सुनो

etāṁ buddhiṁ samāśritya mamatvaṁ varjitaṁ mayā | śṛṇu buddhiṁ ca yāṁ jñātvā sarvatra viṣayo mama ||

Janaka said: “Relying on this understanding, I have cast off the sense of ‘mine’ with regard to the kingdom of Mithilā. Now listen to that understanding by knowing which I regard every sphere of experience as within my own domain—free from possessiveness and grounded in inner sovereignty.”

एताम्this (f.)
एताम्:
Karma
TypeAdjective
Rootएतद्
FormFeminine, Accusative, Singular
बुद्धिम्understanding, intellect
बुद्धिम्:
Karma
TypeNoun
Rootबुद्धि
FormFeminine, Accusative, Singular
समाश्रित्यhaving resorted to, relying on
समाश्रित्य:
TypeVerb
Rootसम्-आ-श्रि (धातु: श्रि)
Formक्त्वा (absolutive/gerund), Parasmaipada (usage as gerund)
ममत्वम्sense of 'mine'-ness, possessiveness
ममत्वम्:
Karma
TypeNoun
Rootममत्व
FormNeuter, Accusative, Singular
वर्जितम्abandoned, given up
वर्जितम्:
TypeVerb
Rootवर्ज्
Formक्त (past passive participle), Neuter, Accusative, Singular
मयाby me
मया:
Karana
TypeNoun
Rootअस्मद्
Form—, Instrumental, Singular
शृणुhear, listen
शृणु:
TypeVerb
Rootश्रु
FormImperative, Second, Singular, Parasmaipada
बुद्धिम्the understanding
बुद्धिम्:
Karma
TypeNoun
Rootबुद्धि
FormFeminine, Accusative, Singular
and
:
TypeIndeclinable
Root
याम्which (f.)
याम्:
Karma
TypePronoun
Rootयद्
FormFeminine, Accusative, Singular
ज्ञात्वाhaving known, after understanding
ज्ञात्वा:
TypeVerb
Rootज्ञा
Formक्त्वा (absolutive/gerund), Parasmaipada (usage as gerund)
सर्वत्रeverywhere
सर्वत्र:
Adhikarana
TypeIndeclinable
Rootसर्वत्र
विषयःdomain, realm, sphere
विषयः:
Karta
TypeNoun
Rootविषय
FormMasculine, Nominative, Singular
ममmy
मम:
TypePronoun
Rootअस्मद्
Form—, Genitive, Singular

जनक उवाच

J
Janaka
M
Mithilā

Educational Q&A

Janaka teaches that true freedom and ethical clarity arise from buddhi (discernment) that abandons mamatva (possessive ‘mine-ness’). One may act in the world—even as a ruler—without inner clinging, resting instead in a broader, non-egoic sense of mastery grounded in wisdom.

Janaka is speaking and explaining the mental discipline by which he withdrew possessive attachment from the kingdom of Mithilā. He then introduces a further, more expansive understanding—one that makes him view all domains of experience as ‘his’ in a transformed sense, i.e., not as personal property but as a field met with equanimity and sovereign discernment.