14.032
brāhmaṇa uvāca॥
The Brāhmaṇa said.
atrāpy udāharantīmam itihāsaṁ purātanam। brāhmaṇasya ca saṁvādaṁ janakasya ca bhāmini॥14-32-1॥
O beautiful lady, here too they recite this ancient story, the dialogue between the Brāhmaṇa and Janaka. (14-32-1)
brāhmaṇaṃ janako rājā sanṇaṃ kasmiṃścid āgame। viṣaye me na vastavyam iti śiṣṭy-artham abravīt ॥14-32-2॥
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)
ityuktaḥ pratyuvācātha brāhmaṇo rājasattamam। ācakṣva viṣayaṃ rājanyāvāṃstava vaśe sthitaḥ ॥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)
so'nyasya viṣaye rājño vastum icchāmy ahaṁ vibho. vacas te kartum icchāmi yathāśāstraṁ mahīpate ॥14-32-4॥
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)
ity-uktaḥ sa tadā rājā brāhmaṇena yaśasvinā। muhu ruṣṇaṃ ca niḥśvasya na sa taṃ pratyabhāṣata ॥14-32-5॥
Thus addressed, the king then by the renowned Brāhmaṇa, having sighed repeatedly and warmly, did not reply to him. (14-32-5)
tam āsīnam dhyāyamānam rājānam amitaujasaṃ। kaśmalaṃ sahasā agacchad bhānumantam iva grahaḥ॥14-32-6॥
As he sat meditating, the king of immeasurable energy, dejection suddenly approached him, like a planet approaching the radiant one. (14-32-6)
samāśvāsya tato rājā vyapete kaśmale tadā। tato muhūrtād iva taṃ brāhmaṇaṃ vākyam abravīt॥14-32-7॥
Having composed himself, then the king, after his distress had passed away, after a moment as if, spoke to that Brāhmaṇa. (14-32-7)
pitṛpaitāmahe rājye vaśye janapade sati। viṣayaṃ nādhigacchāmi vicinvan pṛthivīm imām ॥14-32-8॥
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)
nādhyagacchaṃ yadā pṛthvyāṃ mithilā mārgitā mayā। nādhyagacchaṃ yadā tasyāṃ svaprajā mārgitā mayā॥14-32-9॥
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)
nādhyagacchaṁ yadā tāsu tadā me kaśmalo 'bhavat। tato me kaśmalasyānte matiḥ punar upasthitā ॥14-32-10॥
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)
tayā na viṣayaṃ manye sarvo vā viṣayo mama। ātmāpi cāyaṃ na mama sarvā vā pṛthivī mama॥ uṣyatāṃ yāvadutsāho bhujyatāṃ yāvad iṣyate॥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)
pitṛpaitāmahe rājye vaśye janapade sati। brūhi kāṃ buddhim-āsthāya mamatvaṃ varjitaṃ tvayā ॥14-32-12॥
You have the kingdom of your ancestors, and the country is obedient; tell me, adopting what intention have you renounced possessiveness? (14-32-12)
kāṁ vā buddhiṁ viniścitya sarvo vai viṣayas tava। nāvaiṣi viṣayaṁ yena sarvo vā viṣayas tava ॥14-32-13॥
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)
janaka uvāca॥
Janaka said.
antavanta iha ārambhā viditāḥ sarvakarmasu। nādhyagaccham ahaṃ yasmān mamedam iti yad bhavet॥14-32-14॥
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)
kasyedamiti kasya svamiti vedavacas tathā। nādhyagaccham ahaṃ buddhyā mamedamiti yad bhavet॥14-32-15॥
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)
etāṁ buddhiṁ viniścitya mamatvaṁ varjitaṁ mayā। śṛṇu buddhiṁ tu yāṁ jñātvā sarvatra viṣayo mama ॥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)
nāham ātmārtham icchāmi gandhān ghrāṇa-gatān api। tasmān me nirjitā bhūmir vaśe tiṣṭhati nityadā ॥14-32-17॥
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)
nāham ātmārtham icchāmi rasān āsyepi vartataḥ। āpaḥ me nirjitās tasmād vaśe tiṣṭhanti nityadā ॥14-32-18॥
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)
nāham-ātmārtham-icchāmi rūpaṃ jyotiś-ca cakṣuṣā. tasmān me nirjitaṃ jyotir-vaśe tiṣṭhati nityadā ॥14-32-19॥
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)
nāham ātmārtham icchāmi sparśāṁs tvaci gatāś ca ye। tasmān me nirjito vāyur vaśe tiṣṭhati nityadā॥14-32-20॥
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)
nāham ātmārtham icchāmi śabdāñ śrotragatān api। tasmān me nirjitāḥ śabdā vaśe tiṣṭhanti nityadā॥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)
nāhamātmārtham icchāmi mano nityaṁ manontare। mano me nirjitaṁ tasmād vaśe tiṣṭhati nityadā ॥14-32-22॥
I do not desire for my own sake; within the mind, my mind, being conquered, therefore always remains under control. (14-32-22)
devebhyaś ca pitṛbhyaś ca bhūtebhyo ’tithibhiḥ saha। ity arthaṃ sarva eva ime samārambhā bhavanti vai॥14-32-23॥
All these undertakings are indeed performed for the sake of the gods, the ancestors, the beings, and together with the guests. (14-32-23)
tataḥ prahasya janakaṃ brāhmaṇaḥ punarabravīt। tvajjijñāsārtham adya iha viddhi māṃ dharmam āgatam॥14-32-24॥
Then, laughing, the Brāhmaṇa again said to Janaka: "Today, I have come here for your inquiry; know me to be Dharma." (14-32-24)
tvam asya brahma-nābhasya buddhi-ārasya anivartinaḥ। sattva-nemi-niruddhasya cakrasya ekaḥ pravartakaḥ ॥14-32-25॥
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)
