Previous Verse
Next Verse

Shloka 27

Brāhmaṇa-māhātmya: Tārkṣya’s instruction on tapas, satya, and svadharma

Chapter 182

एतदू्‌ विशेषणं तात मनोबुद्धयोर्यदन्तरम्‌ । त्वमप्यत्राभिसम्बुद्ध:ः कथं वा मन्यते भवान्‌,तात! मन और बुद्धिकी यह विशेषता ही उन दोनोंका अन्तर है। तुम भी तो इस विषयके अच्छे ज्ञाता हो, अत: बताओ, तुम्हारी कैसी मान्यता है?

etad eva viśeṣaṇaṃ tāta manobuddhyor yad antaram | tvam apy atrābhisambuddhaḥ kathaṃ vā manyate bhavān, tāta ||

‘Dear one, this is precisely the distinguishing mark—the difference that lies between mind and intellect. You too are well-awakened in this matter; so tell me, revered sir: what is your view?’

एतत्this
एतत्:
Karta
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
indeed/just (emphatic particle)
:
TypeIndeclinable
Root
विशेषणम्distinguishing feature/characteristic
विशेषणम्:
Karta
TypeNoun
Rootविशेषण
FormNeuter, Nominative, Singular
तातdear one/son (address)
तात:
TypeNoun
Rootतात
FormMasculine, Vocative, Singular
मनोबुद्ध्योःof mind and intellect
मनोबुद्ध्योः:
TypeNoun
Rootमनस् + बुद्धि
FormFeminine, Genitive, Dual
यत्which/that (relative)
यत्:
Karta
TypePronoun
Rootयद्
FormNeuter, Nominative, Singular
अन्तरम्difference/interval
अन्तरम्:
Karta
TypeNoun
Rootअन्तर
FormNeuter, Nominative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
अत्रhere/in this matter
अत्र:
Adhikarana
TypeIndeclinable
Rootअत्र
अभिसम्बुद्धःwell-informed/fully aware
अभिसम्बुद्धः:
Karta
TypeAdjective
Rootअभि-सम्-बुध्
FormMasculine, Nominative, Singular
कथम्how
कथम्:
TypeIndeclinable
Rootकथम्
वाor/indeed (particle)
वा:
TypeIndeclinable
Rootवा
मन्यतेthinks/considers
मन्यते:
TypeVerb
Rootमन् (मन्यते)
FormPresent, 3rd, Singular, Atmanepada
भवान्you (honorific)
भवान्:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Singular
तातdear one (address)
तात:
TypeNoun
Rootतात
FormMasculine, Vocative, Singular

सर्प उवाच

सर्प (the serpent, speaker)
तात (addressed interlocutor, unnamed in this verse)

Educational Q&A

The verse frames a key ethical-psychological distinction: the ‘difference’ between manas (the wavering, desire-driven mind) and buddhi (the discerning, deciding intellect). It invites a reflective account of how discernment should guide mental impulses.

The serpent, speaking to an addressed ‘tāta’, asserts that the defining feature of mind and intellect is their difference, and then challenges the interlocutor—who is presumed knowledgeable—to state his own considered view.