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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,किस बुद्धिका आश्रय लेकर आप सर्वत्र अपना ही राज्य मानते हैं और किस तरह कहीं भी अपना राज्य नहीं समझते एवं किस तरह सारी पृथ्वीको ही अपना देश समझते हैं?

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

ब्राह्मण उवाच— कां वै बुद्धिं समाश्रित्य सर्वो वै विषयस्तव? कया वा बुद्ध्या नावेक्षसे विषयं, येन सर्वा पृथिवी तव देशो भवति?

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.