14.032
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; priest; उवाच (uvāca) - said; spoke;]
(the Brāhmaṇa said;)
The Brāhmaṇa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। ब्राह्मणस्य च संवादं जनकस्य च भामिनि ॥१४-३२-१॥
atrāpy udāharantīmam itihāsaṁ purātanam। brāhmaṇasya ca saṁvādaṁ janakasya ca bhāmini॥14-32-1॥
[अत्र अपि (atra api) - here also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासं (itihāsaṁ) - narrative; पुरातनम् (purātanam) - ancient; ब्राह्मणस्य (brāhmaṇasya) - of the Brāhmaṇa; च (ca) - and; संवादं (saṁvādam) - dialogue; जनकस्य (janakasya) - of Janaka; च (ca) - and; भामिनि (bhāmini) - O beautiful lady;]
(Here also they cite this ancient narrative, the dialogue of the Brāhmaṇa and of Janaka, O beautiful lady.)
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॥
brāhmaṇaṃ janako rājā sanṇaṃ kasmiṃścid āgame। viṣaye me na vastavyam iti śiṣṭy-artham abravīt ॥14-32-2॥
[ब्राह्मणं (brāhmaṇam) - a brāhmaṇa; a member of the priestly class; जनकः (janakaḥ) - Janaka; (proper noun, name of king); राजा (rājā) - king; सन्नं (sanṇam) - approaching; come near; present; कस्मिंश्चित् (kasmiṃścit) - in some; in a certain; आगमे (āgame) - arrival; in the event of arrival; विषये (viṣaye) - in the territory; in the domain; मे (me) - my; of me; न (na) - not; वस्तव्यम् (vastavyam) - should be stayed; ought to dwell; इति (iti) - thus; so; शिष्ट्यर्थम् (śiṣṭyartham) - for the sake of instruction; in order to instruct; अब्रवीत् (abravīt) - said;]
(A brāhmaṇa, Janaka the king, approaching (him), on a certain arrival, (said): 'In my territory, you ought not to stay,' thus for the sake of instruction said.)
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॥
ityuktaḥ pratyuvācātha brāhmaṇo rājasattamam। ācakṣva viṣayaṃ rājanyāvāṃstava vaśe sthitaḥ ॥14-32-3॥
[इत्युक्तः (ityuktaḥ) - thus addressed; प्रत्युवाच (pratyuvāca) - replied; आथ (ātha) - then; ब्राह्मणः (brāhmaṇaḥ) - the brāhmaṇa; राजसत्तमम् (rājasattamam) - the best among kings; आचक्ष्व (ācakṣva) - speak; विषयम् (viṣayam) - topic; राजन् (rājan) - O king; यावाम् (yāvām) - as long as we two; स्तव (stava) - your; वशे (vaśe) - under control; स्थितः (sthitaḥ) - remained;]
(Thus addressed, then the brāhmaṇa replied unto the best among kings: "Speak the topic, O king, as long as we two remained under your control." (14-32-3))
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॥
so'nyasya viṣaye rājño vastum icchāmy ahaṁ vibho. vacas te kartum icchāmi yathāśāstraṁ mahīpate ॥14-32-4॥
[सः (saḥ) - he; अन्यस्य (anyasya) - of another; विषये (viṣaye) - in the domain; राज्ञः (rājñaḥ) - of the king; वस्तुम् (vastum) - to dwell; इच्छामि (icchāmi) - I wish; अहं (ahaṁ) - I; विभो (vibho) - O lord; वचः (vacas) - word; ते (te) - your; कर्तुम् (kartum) - to do; इच्छामि (icchāmi) - I wish; यथा (yathā) - according to; शास्त्रम् (śāstram) - the śāstra; महीपते (mahīpate) - O king;]
(He in the domain of another king to dwell I wish, I O lord. Your word to do I wish according to śāstra, O king.)
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॥
ity-uktaḥ sa tadā rājā brāhmaṇena yaśasvinā। muhu ruṣṇaṃ ca niḥśvasya na sa taṃ pratyabhāṣata ॥14-32-5॥
[इति (iti) - thus; उक्तः (uktaḥ) - addressed; स (sa) - he; तदा (tadā) - then; राजा (rājā) - king; ब्राह्मणेन (brāhmaṇena) - by the Brāhmaṇa; यशस्विना (yaśasvinā) - renowned; मuhur् (muhur) - repeatedly; उष्णं (uṣṇam) - warm; च (ca) - and; निःश्वस्य (niḥśvasya) - having sighed; न (na) - not; स (sa) - he; तं (taṃ) - to him; प्रत्यभाषत (pratyabhāṣata) - replied;]
(Thus addressed he then king by the renowned Brāhmaṇa, repeatedly warm and having sighed not he to him replied.)
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॥
tam āsīnam dhyāyamānam rājānam amitaujasaṃ। kaśmalaṃ sahasā agacchad bhānumantam iva grahaḥ॥14-32-6॥
[तम् (tam) - him; आसीनम् (āsīnam) - seated; ध्येायमानम् (dhyāyamānam) - meditating; राजानम् (rājānam) - king; अमितौजसम् (amitaujasaṃ) - of immeasurable energy; कश्मलम् (kaśmalam) - dejection; सहसा (sahasā) - suddenly; अगच्छत् (agacchat) - approached; भानुमन्तम् (bhānumantam) - the radiant one; इव (iva) - like; ग्रहः (grahaḥ) - a planet (eclipsing);]
(Him seated, meditating, the king of immeasurable energy, dejection suddenly approached, the radiant one like a planet.)
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॥
samāśvāsya tato rājā vyapete kaśmale tadā। tato muhūrtād iva taṃ brāhmaṇaṃ vākyam abravīt॥14-32-7॥
[समाश्वास्य (samāśvāsya) - having composed himself; ततः (tataḥ) - then; राजा (rājā) - the king; व्यपेते (vyapete) - having passed away; कश्मले (kaśmale) - distress; तदा (tadā) - then; ततः (tataḥ) - then; मुहूर्तात् (muhūrtāt) - after a moment; इव (iva) - as if; तं (taṃ) - to him; ब्राह्मणम् (brāhmaṇam) - to the Brāhmaṇa; वाक्यम् (vākyam) - speech; अब्रवीत् (abravīt) - said;]
(Having composed himself then, the king, with the distress having passed away at that time, then after a moment as if, to that Brāhmaṇa, said speech.)
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॥
pitṛpaitāmahe rājye vaśye janapade sati। viṣayaṃ nādhigacchāmi vicinvan pṛthivīm imām ॥14-32-8॥
[पितृपैतामहे (pitṛpaitāmahe) - of my father and grandfather; राज्ये (rājye) - in the kingdom; वश्ये (vaśye) - subject (under control); जनपदे (janapade) - in the province; सति (sati) - while existing; विषयम् (viṣayam) - realm; न (na) - not; अधिगच्छामि (adhigacchāmi) - I obtain; विचिन्वन् (vicinvan) - searching; पृथिवीम् (pṛthivīm) - the earth; इमाम् (imām) - this;]
(Of my father and grandfather in the kingdom, in the subject province, while existing, the realm not I obtain, searching this earth.)
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॥
nādhyagacchaṃ yadā pṛthvyāṃ mithilā mārgitā mayā। nādhyagacchaṃ yadā tasyāṃ svaprajā mārgitā mayā॥14-32-9॥
[न (na) - not; अध्यगच्छं (adhyagacchaṃ) - I found; यदा (yadā) - when; पृथ्व्यां (pṛthvyāṃ) - on the earth; मिथिला (mithilā) - Mithilā; मार्गिता (mārgitā) - searched for; मया (mayā) - by me; न (na) - not; अध्यगच्छं (adhyagacchaṃ) - I found; यदा (yadā) - when; तस्यां (tasyāṃ) - in that (city); स्वप्रजा (svaprajā) - own subjects; मार्गिता (mārgitā) - searched for; मया (mayā) - by me;]
(Not I found when on the earth Mithilā searched for by me. Not I found when in that own subjects searched for by me.)
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॥
nādhyagacchaṁ yadā tāsu tadā me kaśmalo 'bhavat। tato me kaśmalasyānte matiḥ punar upasthitā ॥14-32-10॥
[न (na) - not; अध्यगच्छम् (adhyagaccham) - I understood; यदा (yadā) - when; तासु (tāsu) - in those (situations); तदा (tadā) - then; मे (me) - to me; कश्मलः (kaśmalaḥ) - confusion; अभवत् (abhavat) - arose; ततः (tataḥ) - then; मे (me) - to me; कश्मलस्य (kaśmalasya) - of the confusion; अन्ते (ante) - at the end; मतिः (matiḥ) - understanding; पुनः (punaḥ) - again; उपस्थिता (upasthitā) - appeared;]
(Not understood when in those (situations), then to me confusion arose. Then to me at the end of the confusion, understanding again appeared.)
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॥
tayā na viṣayaṃ manye sarvo vā viṣayo mama। ātmāpi cāyaṃ na mama sarvā vā pṛthivī mama॥ uṣyatāṃ yāvadutsāho bhujyatāṃ yāvad iṣyate॥14-32-11॥
[तया (tayā) - by her; न (na) - not; विषयं (viṣayam) - object; मन्ये (manye) - I think; सर्वो (sarvaḥ) - all; वा (vā) - or; विषयो (viṣayaḥ) - object; मम (mama) - my; आत्मा (ātmā) - self; अपि (api) - even; च (ca) - and; अयम् (ayam) - this; न (na) - not; मम (mama) - mine; सर्वा (sarvā) - all; वा (vā) - or; पृथिवी (pṛthivī) - earth; मम (mama) - mine; उष्यतां (uṣyatām) - let it be dwelt; यावत् (yāvat) - as long as; उत्साहः (utsāhaḥ) - energy; भुज्यतां (bhujyatām) - let it be enjoyed; यावत् (yāvat) - as long as; इष्यते (iṣyate) - is desired;]
(By her, I do not think of the object; all, or the object is mine. The self also and this are not mine, or all the earth is mine. Let it be dwelt in as long as there is energy; let it be enjoyed as long as it is desired. (14-32-11))
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॥
pitṛpaitāmahe rājye vaśye janapade sati। brūhi kāṃ buddhim-āsthāya mamatvaṃ varjitaṃ tvayā ॥14-32-12॥
[पितृपैतामहे (pitṛpaitāmahe) - of (your) father and grandfather; राज्ये (rājye) - in the kingdom; वश्ये (vaśye) - obedient; under control; जनपदे (janapade) - in the country; सति (sati) - existing; being; ब्रूहि (brūhi) - tell; कां (kāṃ) - which; बुद्धिम् (buddhim) - thought; intention; आस्थाय (āsthāya) - adopting; depending on; ममत्वं (mamatvaṃ) - possessiveness; वर्जितं (varjitam) - abandoned; renounced; त्वया (tvayā) - by you;]
(Of father-and-grandfather's kingdom, in the obedient country being, tell which thought adopting, possessiveness abandoned by you.)
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॥
kāṁ vā buddhiṁ viniścitya sarvo vai viṣayas tava। nāvaiṣi viṣayaṁ yena sarvo vā viṣayas tava ॥14-32-13॥
[कां (kāṁ) - which; वा (vā) - or; बुद्धिं (buddhiṁ) - intellect; विनिश्चित्य (viniścitya) - having determined; सर्वो (sarvaḥ) - everyone; वै (vai) - indeed; विषयः (viṣayaḥ) - object; तव (tava) - your; न (na) - not; अवैषि (avaişi) - you pursue; विषयम् (viṣayam) - object; येन (yena) - by which; सर्वो (sarvaḥ) - everyone; वा (vā) - or; विषयः (viṣayaḥ) - object; तव (tava) - your;]
(Which or intellect having determined everyone indeed object your; not you pursue object by which everyone or object yours.)
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 uvāca॥
[जनक (janaka) - Janaka; (proper noun, name of a king); उवाच (uvāca) - said; (3rd person singular, perfect tense);]
(Janaka said;)
Janaka said.
अन्तवन्त इहारम्भा विदिताः सर्वकर्मसु। नाध्यगच्छमहं यस्मान्ममेदमिति यद्भवेत् ॥१४-३२-१४॥
antavanta iha ārambhā viditāḥ sarvakarmasu। nādhyagaccham ahaṃ yasmān mamedam iti yad bhavet॥14-32-14॥
[अन्तवन्त (antavanta) - having an end; इह (iha) - here; आरम्भाः (ārambhāḥ) - beginnings; विदिताः (viditāḥ) - known; सर्वकर्मसु (sarva-karmasu) - in all actions; न (na) - not; अध्यगच्छम् (adhyagaccham) - did I perceive; अहम् (aham) - I; यस्मात् (yasmāt) - because; मम (mama) - my; इदम् (idam) - this; इति (iti) - thus; यत् (yat) - which; भवेत् (bhavet) - might exist;]
(Having an end here, beginnings are known in all actions. Not did I perceive, I, because "this is mine" thus, which might exist.)
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॥
kasyedamiti kasya svamiti vedavacas tathā। nādhyagaccham ahaṃ buddhyā mamedamiti yad bhavet॥14-32-15॥
[कस्य (kasya) - of whom; इदम् (idam) - this; इति (iti) - thus; कस्य (kasya) - of whom; स्वम् (svam) - own; इति (iti) - thus; वेद-वचः (veda-vacaḥ) - statement of the Veda; तथा (tathā) - in this way; न (na) - not; अध्यगच्छम् (adhyagaccham) - I understood; अहम् (aham) - I; बुद्ध्या (buddhyā) - with intellect; मम (mama) - my; इदम् (idam) - this; इति (iti) - thus; यत् (yat) - which; भवेत् (bhavet) - would be;]
(Of whom, this, thus; of whom, own, thus; the statement of the Veda in this way. Not I understood with intellect: "my, this", thus, which would be.)
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॥
etāṁ buddhiṁ viniścitya mamatvaṁ varjitaṁ mayā। śṛṇu buddhiṁ tu yāṁ jñātvā sarvatra viṣayo mama ॥14-32-16॥
[एतां (etām) - this (feminine accusative singular); बुद्धिं (buddhiṁ) - understanding; विनिश्चित्य (viniścitya) - having ascertained; ममत्वं (mamatvaṁ) - possessiveness; वर्जितं (varjitaṁ) - abandoned; मया (mayā) - by me; शृणु (śṛṇu) - listen; बुद्धिं (buddhiṁ) - understanding; तु (tu) - but; यां (yāṁ) - which (feminine accusative singular); ज्ञात्वा (jñātvā) - having known; सर्वत्र (sarvatra) - everywhere; विषयो (viṣayaḥ) - subject; मम (mama) - of mine;]
(This understanding having ascertained, possessiveness abandoned by me. Listen (now) to the understanding, but which, having known, everywhere the subject is mine (for me). (14-32-16))
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॥
nāham ātmārtham icchāmi gandhān ghrāṇa-gatān api। tasmān me nirjitā bhūmir vaśe tiṣṭhati nityadā ॥14-32-17॥
[न (na) - not; अहम् (aham) - I; आत्मार्थम् (ātmārtham) - for self-interest; इच्छामि (icchāmi) - wish; गन्धान् (gandhān) - fragrances; घ्राणगतान् (ghrāṇa-gatān) - those that reach the nose; अपि (api) - even; तस्मात् (tasmāt) - therefore; मे (me) - my; निर्जिता (nirjitā) - conquered; भूमिः (bhūmiḥ) - the earth; वशे (vaśe) - under control; तिष्ठति (tiṣṭhati) - remains; नित्यदा (nityadā) - always;]
(Not I for self-interest wish for fragrances that have reached the nose even; therefore my conquered earth under control remains always.)
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॥
nāham ātmārtham icchāmi rasān āsyepi vartataḥ। āpaḥ me nirjitās tasmād vaśe tiṣṭhanti nityadā ॥14-32-18॥
[न (na) - not; अहम् (aham) - I; आत्मार्थम् (ātmārtham) - for my own sake; इच्छामि (icchāmi) - desire; रसान् (rasān) - tastes; आस्येऽपि (āsye'pi) - in the mouth also; वर्ततः (vartataḥ) - exist; आपः (āpaḥ) - waters; मे (me) - my; निर्जिताः (nirjitāḥ) - conquered; तस्मात् (tasmāt) - therefore; वशे (vaśe) - under control; तिष्ठन्ति (tiṣṭhanti) - remain; नित्यदा (nityadā) - always;]
(Not I for my own sake desire tastes in the mouth also that exist. Waters my conquered; therefore under control remain always.)
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॥
nāham-ātmārtham-icchāmi rūpaṃ jyotiś-ca cakṣuṣā. tasmān me nirjitaṃ jyotir-vaśe tiṣṭhati nityadā ॥14-32-19॥
[न (na) - not; अहम् (aham) - I; आत्म-अर्थम् (ātma-artham) - for own sake; इच्छामि (icchāmi) - I desire; रूपम् (rūpam) - form; ज्योतिः (jyotiḥ) - light; च (ca) - and; चक्षुषा (cakṣuṣā) - with the eye; तस्मात् (tasmāt) - therefore; मे (me) - for me; निर्जितम् (nirjitam) - subdued; ज्योतिः (jyotiḥ) - light; वशे (vaśe) - under control; तिष्ठति (tiṣṭhati) - remains; नित्यदा (nityadā) - always;]
(Not I for own sake desire form or light with the eye. Therefore for me subdued light remains under control always.)
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॥
nāham ātmārtham icchāmi sparśāṁs tvaci gatāś ca ye। tasmān me nirjito vāyur vaśe tiṣṭhati nityadā॥14-32-20॥
[न (na) - not; अहम् (aham) - I; आत्म-अर्थम् (ātma-artham) - for self-interest; इच्छामि (icchāmi) - desire; स्पर्शान् (sparśān) - tactile sensations; त्वचि (tvaci) - in the skin; गताः (gatāḥ) - gone (entered); च (ca) - and; ये (ye) - which; तस्मात् (tasmāt) - therefore; मे (me) - for me; निर्जितः (nirjitaḥ) - conquered; वायुः (vāyuḥ) - vāyu (the air, vital wind); वशे (vaśe) - under control; तिष्ठति (tiṣṭhati) - remains; नित्यदा (nityadā) - always;]
(Not I for self-interest desire the tactile sensations which have entered in the skin; therefore, for me, the vāyu (vital wind), conquered, remains under control always.)
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॥
nāham ātmārtham icchāmi śabdāñ śrotragatān api। tasmān me nirjitāḥ śabdā vaśe tiṣṭhanti nityadā॥14-32-21॥
[न (na) - not; अहम् (aham) - I; आत्म-अर्थम् (ātma-artham) - for self-benefit; इच्छामि (icchāmi) - desire; शब्दान् (śabdān) - words; श्रोत्र-गतान् (śrotra-gatān) - that have reached the ear; अपि (api) - even; तस्मात् (tasmāt) - therefore; मे (me) - to me; निर्जिताः (nirjitāḥ) - conquered; शब्दाः (śabdāḥ) - words; वशे (vaśe) - under control; तिष्ठन्ति (tiṣṭhanti) - stand; नित्यदा (nityadā) - always;]
(Not I for self-benefit desire words that have reached the ear even. Therefore to me conquered words under control stand always. (14-32-21))
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॥
nāhamātmārtham icchāmi mano nityaṁ manontare। mano me nirjitaṁ tasmād vaśe tiṣṭhati nityadā ॥14-32-22॥
[न (na) - not; अहम् (aham) - I; आत्मार्थम् (ātmārtham) - for oneself; for self-interest; इच्छामि (icchāmi) - wish; desire; मनो (mano) - the mind; नित्यं (nityaṁ) - always; मनोन्तरे (manontare) - within the mind; in the internal mind; मनो (mano) - the mind; मे (me) - my; of me; निर्जितं (nirjitaṁ) - conquered; subdued; तस्मात् (tasmād) - therefore; वशे (vaśe) - under control; तिष्ठति (tiṣṭhati) - remains; stays; नित्यदा (nityadā) - always; at all times;]
(Not I for self-interest wish; mind always within the mind; the mind of me conquered therefore under control remains always;)
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॥
devebhyaś ca pitṛbhyaś ca bhūtebhyo ’tithibhiḥ saha। ity arthaṃ sarva eva ime samārambhā bhavanti vai॥14-32-23॥
[देवेभ्यः (devebhyaḥ) - to the gods; च (ca) - and; पितृभ्यः (pitṛbhyaḥ) - to the ancestors; च (ca) - and; भूतेभ्यः (bhūtebhyaḥ) - to the beings; अतिथिभिः (atithibhiḥ) - with the guests; सह (saha) - together; इति (iti) - thus; अर्थम् (artham) - for the purpose; सर्वे (sarve) - all; एव (eva) - indeed; इमे (ime) - these; समारम्भाः (samārambhāḥ) - undertakings; भवन्ति (bhavanti) - become; वै (vai) - truly;]
(To the gods and to the ancestors and to the beings with the guests together—for this purpose, all indeed these undertakings truly become.)
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॥
tataḥ prahasya janakaṃ brāhmaṇaḥ punarabravīt। tvajjijñāsārtham adya iha viddhi māṃ dharmam āgatam॥14-32-24॥
[ततः (tataḥ) - then; प्रहस्य (prahasya) - having laughed; जनकं (janakaṃ) - Janaka; ब्राह्मणः (brāhmaṇaḥ) - the Brāhmaṇa; पुनरब्रवीत् (punar-abravīt) - again spoke; त्वज्जिज्ञासार्थम् (tvaj-jijñāsārtham) - for the purpose of your inquiry; अद्य (adya) - today; इह (iha) - here; विद्धि (viddhi) - know; मां (mām) - me; धर्मम् (dharmam) - Dharma; (righteousness) आगतम् (āgatam) - arrived;]
(Then, having laughed, the Brāhmaṇa again spoke to Janaka: For the purpose of your inquiry, today, here, know me (as) Dharma who has arrived.)
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॥
tvam asya brahma-nābhasya buddhi-ārasya anivartinaḥ। sattva-nemi-niruddhasya cakrasya ekaḥ pravartakaḥ ॥14-32-25॥
[त्वम् (tvam) - you; अस्य (asya) - of this; ब्रह्मनाभस्य (brahma-nābhasya) - of the one whose navel is Brahman; बुद्ध्यारस्यानिवर्तिनः (buddhi-ārasya anivartinaḥ) - of the axis (spoke) of intellect, not turning back; सत्त्वनेमिनिरुद्धस्य (sattva-nemi-niruddhasya) - confined by the felly of sattva; चक्रस्य (cakrasya) - of the wheel; एकः (ekaḥ) - only one; प्रवर्तकः (pravartakaḥ) - mover;]
(You of this wheel whose navel is Brahman, whose axis is intellect not reversing, whose rim is held together by sattva, of the wheel, only one mover.)
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)
