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Shloka 14

जनक–ब्राह्मणसंवादः

Viṣaya, Mamatva, and Self-Mastery

कां वै बुद्धि समाश्रित्य सर्वो वै विषयस्तव । नावैषि विषयं येन सर्वो वा विषयस्तव

kāṃ vai buddhiṃ samāśritya sarvo vai viṣayas tava | nāvaiṣi viṣayaṃ yena sarvo vā viṣayas tava ||

ព្រះព្រាហ្មណ៍បានសួរ៖ «ដោយពឹងផ្អែកលើបញ្ញាបែបណា ទើបអ្នកចាត់ទុកគ្រប់ទីកន្លែងថាជាអាណាចក្ររបស់ខ្លួន? ហើយដោយបញ្ញាបែបណា ទើបអ្នកមិនទទួលស្គាល់ទីណាមួយថាជាអាណាចក្ររបស់ខ្លួន—ដល់ថ្នាក់ដែលក្នុងន័យជ្រាលជ្រៅ ផែនដីទាំងមូលក្លាយជាប្រទេសរបស់អ្នក?»

कांwhich (f.)
कां:
Karma
TypePronoun
Rootकिम्
FormFeminine, Accusative, Singular
वैindeed
वै:
TypeIndeclinable
Rootवै
बुद्धिम्intelligence, understanding
बुद्धिम्:
Karma
TypeNoun
Rootबुद्धि
FormFeminine, Accusative, Singular
समाश्रित्यhaving resorted to, relying on
समाश्रित्य:
TypeVerb
Rootसम्-आ-श्रि
Formक्त्वा (absolutive/gerund), Parasmaipada (usage-neutral for gerund)
सर्वःall, entire
सर्वः:
Karta
TypeAdjective
Rootसर्व
FormMasculine, Nominative, Singular
वैindeed
वै:
TypeIndeclinable
Rootवै
विषयःterritory, domain
विषयः:
Karta
TypeNoun
Rootविषय
FormMasculine, Nominative, Singular
तवof you, your
तव:
Adhikarana
TypePronoun
Rootयुष्मद्
Form—, Genitive, Singular
not
:
TypeIndeclinable
Root
अवैषिyou have known / you know
अवैषि:
TypeVerb
Rootअव-इ
FormPerfect (लिट्), 2nd, Singular, Parasmaipada
विषयम्territory, domain
विषयम्:
Karma
TypeNoun
Rootविषय
FormMasculine, Accusative, Singular
येनby which, whereby
येन:
Karana
TypePronoun
Rootयद्
FormMasculine/Neuter, Instrumental, Singular
सर्वःall, entire
सर्वः:
Karta
TypeAdjective
Rootसर्व
FormMasculine, Nominative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
विषयःterritory, domain
विषयः:
Karta
TypeNoun
Rootविषय
FormMasculine, Nominative, Singular
तवof you, your
तव:
Adhikarana
TypePronoun
Rootयुष्मद्
Form—, Genitive, Singular

ब्राह्मण उवाच

Educational Q&A

The verse probes the paradox of true mastery: through right discernment (buddhi), one may act in the world without possessiveness. Such a person can treat all places as ‘mine’ in the sense of equal concern and responsibility, yet ‘not mine’ in the sense of non-attachment—making the whole earth a single homeland rather than a set of competing possessions.

A Brāhmaṇa addresses another interlocutor with a pointed question about the mental principle behind their stance toward territory and ownership. The inquiry frames a discussion on how perception and discernment shape one’s relationship to power, land, and identity—whether as possessive rule or as detached, universal belonging.