14.032
ब्राह्मण उवाच॥
The Brāhmaṇa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। ब्राह्मणस्य च संवादं जनकस्य च भामिनि ॥१४-३२-१॥
O beautiful lady, here too they recite this ancient story, the dialogue between the Brāhmaṇa and Janaka. (14-32-1)
ब्राह्मणं जनको राजा सन्नं कस्मिंश्चिदागमे। विषये मे न वस्तव्यमिति शिष्ट्यर्थमब्रवीत् ॥१४-३२-२॥
King Janaka, when a brāhmaṇa came before him on a certain occasion, said for the sake of instruction: 'You should not stay in my territory.' (14-32-2)
इत्युक्तः प्रत्युवाचाथ ब्राह्मणो राजसत्तमम्। आचक्ष्व विषयं राजन्यावांस्तव वशे स्थितः ॥१४-३२-३॥
Thus addressed, the brāhmaṇa then replied to the best of kings: "State the matter, O king. We both remain under your authority." (14-32-3)
सोऽन्यस्य विषये राज्ञो वस्तुमिच्छाम्यहं विभो। वचस्ते कर्तुमिच्छामि यथाशास्त्रं महीपते ॥१४-३२-४॥
O lord, I wish to dwell in the domain of another king. O king, I wish to do your command according to the śāstra. (14-32-4)
इत्युक्तः स तदा राजा ब्राह्मणेन यशस्विना। मुहुरुष्णं च निःश्वस्य न स तं प्रत्यभाषत ॥१४-३२-५॥
Thus addressed, the king then by the renowned Brāhmaṇa, having sighed repeatedly and warmly, did not reply to him. (14-32-5)
तमासीनं ध्यायमानं राजानममितौजसम्। कश्मलं सहसागच्छद्भानुमन्तमिव ग्रहः ॥१४-३२-६॥
As he sat meditating, the king of immeasurable energy, dejection suddenly approached him, like a planet approaching the radiant one. (14-32-6)
समाश्वास्य ततो राजा व्यपेते कश्मले तदा। ततो मुहूर्तादिव तं ब्राह्मणं वाक्यमब्रवीत् ॥१४-३२-७॥
Having composed himself, then the king, after his distress had passed away, after a moment as if, spoke to that Brāhmaṇa. (14-32-7)
पितृपैतामहे राज्ये वश्ये जनपदे सति। विषयं नाधिगच्छामि विचिन्वन्पृथिवीमिमाम् ॥१४-३२-८॥
Even though the kingdom of my father and grandfather and the province are under my control, I do not obtain the realm, searching this earth. (14-32-8)
नाध्यगच्छं यदा पृथ्व्यां मिथिला मार्गिता मया। नाध्यगच्छं यदा तस्यां स्वप्रजा मार्गिता मया ॥१४-३२-९॥
When I searched for Mithilā on the earth, I could not find her. When I searched in that (city) for her own subjects, I could not find them either. (14-32-9)
नाध्यगच्छं यदा तासु तदा मे कश्मलोऽभवत्। ततो मे कश्मलस्यान्ते मतिः पुनरुपस्थिता ॥१४-३२-१०॥
When I did not understand in those situations, confusion arose in me then. Then, at the end of that confusion, my understanding returned again. (14-32-10)
तया न विषयं मन्ये सर्वो वा विषयो मम। आत्मापि चायं न मम सर्वा वा पृथिवी मम ॥ उष्यतां यावदुत्साहो भुज्यतां यावदिष्यते ॥१४-३२-११॥
By her, I do not consider any object as my own; either everything is my object or nothing is mine. Even this self is not mine, or all the earth is mine. Let one reside as long as there is vigor; let one enjoy as long as there is desire. (14-32-11)
पितृपैतामहे राज्ये वश्ये जनपदे सति। ब्रूहि कां बुद्धिमास्थाय ममत्वं वर्जितं त्वया ॥१४-३२-१२॥
You have the kingdom of your ancestors, and the country is obedient; tell me, adopting what intention have you renounced possessiveness? (14-32-12)
कां वा बुद्धिं विनिश्चित्य सर्वो वै विषयस्तव। नावैषि विषयं येन सर्वो वा विषयस्तव ॥१४-३२-१३॥
By deciding upon which intellect everyone indeed belongs to your object, or because you do not pursue the object, by which everyone or everything becomes your object. (14-32-13)
जनक उवाच॥
Janaka said.
अन्तवन्त इहारम्भा विदिताः सर्वकर्मसु। नाध्यगच्छमहं यस्मान्ममेदमिति यद्भवेत् ॥१४-३२-१४॥
All beginnings here are known to have an end in every action. I did not perceive anything as "this is mine," so that sense did not exist for me. (14-32-14)
कस्येदमिति कस्य स्वमिति वेदवचस्तथा। नाध्यगच्छमहं बुद्ध्या ममेदमिति यद्भवेत् ॥१४-३२-१५॥
Thus is the statement of the Veda: 'Of whom is this? Of whom is one's own?' In this way, with intellect, I did not understand how there could be the idea: 'This is mine.' (14-32-15)
एतां बुद्धिं विनिश्चित्य ममत्वं वर्जितं मया। शृणु बुद्धिं तु यां ज्ञात्वा सर्वत्र विषयो मम ॥१४-३२-१६॥
Having clearly determined this understanding and having abandoned possessiveness by me, listen now to that understanding, which, once known, makes everything a subject belonging to me. (14-32-16)
नाहमात्मार्थमिच्छामि गन्धान्घ्राणगतानपि। तस्मान्मे निर्जिता भूमिर्वशे तिष्ठति नित्यदा ॥१४-३२-१७॥
I do not desire fragrances, even those reaching my nose, for my own sake; therefore, the earth I have conquered remains always under my control. (14-32-17)
नाहमात्मार्थमिच्छामि रसानास्येऽपि वर्ततः। आपो मे निर्जितास्तस्माद्वशे तिष्ठन्ति नित्यदा ॥१४-३२-१८॥
I do not desire tastes that exist in the mouth for my own sake. Therefore, the waters that I have conquered always remain under my control. (14-32-18)
नाहमात्मार्थमिच्छामि रूपं ज्योतिश्च चक्षुषा। तस्मान्मे निर्जितं ज्योतिर्वशे तिष्ठति नित्यदा ॥१४-३२-१९॥
I do not desire form or light with my eyes for myself. Therefore, the light that has been subdued remains always under my control. (14-32-19)
नाहमात्मार्थमिच्छामि स्पर्शांस्त्वचि गताश्च ये। तस्मान्मे निर्जितो वायुर्वशे तिष्ठति नित्यदा ॥१४-३२-२०॥
I do not desire tactile sensations in the skin for my own sake; therefore, my vital wind remains conquered and under my control at all times. (14-32-20)
नाहमात्मार्थमिच्छामि शब्दाञ्श्रोत्रगतानपि। तस्मान्मे निर्जिताः शब्दा वशे तिष्ठन्ति नित्यदा ॥१४-३२-२१॥
I do not desire words, even those that have entered my ear, for my own benefit. Therefore, words conquered by me always remain under my control. (14-32-21)
नाहमात्मार्थमिच्छामि मनो नित्यं मनोन्तरे। मनो मे निर्जितं तस्माद्वशे तिष्ठति नित्यदा ॥१४-३२-२२॥
I do not desire for my own sake; within the mind, my mind, being conquered, therefore always remains under control. (14-32-22)
देवेभ्यश्च पितृभ्यश्च भूतेभ्योऽतिथिभिः सह। इत्यर्थं सर्व एवेमे समारम्भा भवन्ति वै ॥१४-३२-२३॥
All these undertakings are indeed performed for the sake of the gods, the ancestors, the beings, and together with the guests. (14-32-23)
ततः प्रहस्य जनकं ब्राह्मणः पुनरब्रवीत्। त्वज्जिज्ञासार्थमद्येह विद्धि मां धर्ममागतम् ॥१४-३२-२४॥
Then, laughing, the Brāhmaṇa again said to Janaka: "Today, I have come here for your inquiry; know me to be Dharma." (14-32-24)
त्वमस्य ब्रह्मनाभस्य बुद्ध्यारस्यानिवर्तिनः। सत्त्वनेमिनिरुद्धस्य चक्रस्यैकः प्रवर्तकः ॥१४-३२-२५॥
You are the sole mover of this wheel, whose navel is Brahman, whose axis is intellect that does not turn back, and whose rim is bound by sattva. (14-32-25)
