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महाभारतः       mahābhārataḥ - book-14, chapter-32

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ब्राह्मण उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
ब्राह्मणस्य च संवादं जनकस्य च भामिनि ॥१॥
1. brāhmaṇa uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
brāhmaṇasya ca saṁvādaṁ janakasya ca bhāmini.
1. brāhmaṇaḥ uvāca atra api udāharanti imam itihāsam
purātanam brāhmaṇasya ca saṃvādam janakasya ca bhāmini
1. brāhmaṇaḥ uvāca bhāmini,
atra api imam purātanam itihāsam udāharanti,
brāhmaṇasya ca janakasya ca saṃvādam
1. The brāhmaṇa said: 'In this regard, they also narrate this ancient historical account (itihāsa): the dialogue between a brāhmaṇa and Janaka, O noble lady.'
ब्राह्मणं जनको राजा सन्नं कस्मिंश्चिदागमे ।
विषये मे न वस्तव्यमिति शिष्ट्यर्थमब्रवीत् ॥२॥
2. brāhmaṇaṁ janako rājā sannaṁ kasmiṁścidāgame ,
viṣaye me na vastavyamiti śiṣṭyarthamabravīt.
2. brāhmaṇam janakaḥ rājā sannam kasmin cit āgame
viṣaye me na vastavyam iti śiṣṭyartham abravīt
2. janakaḥ rājā sannam kasmin cit āgame brāhmaṇam
śiṣṭyartham me viṣaye na vastavyam iti abravīt
2. King Janaka, for the purpose of instruction, said to a brahmin who was perplexed about a certain teaching: "One should not persist in this matter in my domain [of knowledge]."
इत्युक्तः प्रत्युवाचाथ ब्राह्मणो राजसत्तमम् ।
आचक्ष्व विषयं राजन्यावांस्तव वशे स्थितः ॥३॥
3. ityuktaḥ pratyuvācātha brāhmaṇo rājasattamam ,
ācakṣva viṣayaṁ rājanyāvāṁstava vaśe sthitaḥ.
3. iti uktaḥ prati uvāca atha brāhmaṇaḥ rājasattamam
ācakṣva viṣayam rājan āvām tava vaśe sthitaḥ
3. atha iti uktaḥ brāhmaṇaḥ rājasattamam prati uvāca
rājan ācakṣva viṣayam āvām tava vaśe sthitaḥ
3. Then, thus addressed, the brahmin replied to the best of kings: "O King, declare the subject in which we two are situated under your control."
सोऽन्यस्य विषये राज्ञो वस्तुमिच्छाम्यहं विभो ।
वचस्ते कर्तुमिच्छामि यथाशास्त्रं महीपते ॥४॥
4. so'nyasya viṣaye rājño vastumicchāmyahaṁ vibho ,
vacaste kartumicchāmi yathāśāstraṁ mahīpate.
4. saḥ anyasya viṣaye rājñaḥ vastum icchāmi aham
vibho vacaḥ te kartum icchāmi yathāśāstram mahīpate
4. vibho aham anyasya rājñaḥ viṣaye vastum icchāmi
mahīpate yathāśāstram te vacaḥ kartum icchāmi
4. "I wish to dwell in the domain of another king, O Lord. I wish to carry out your command according to scripture, O King."
इत्युक्तः स तदा राजा ब्राह्मणेन यशस्विना ।
मुहुरुष्णं च निःश्वस्य न स तं प्रत्यभाषत ॥५॥
5. ityuktaḥ sa tadā rājā brāhmaṇena yaśasvinā ,
muhuruṣṇaṁ ca niḥśvasya na sa taṁ pratyabhāṣata.
5. iti uktaḥ saḥ tadā rājā brāhmaṇena yaśasvinā
muhuḥ uṣṇam ca niḥśvasya na saḥ tam prati abhāṣata
5. tadā brāhmaṇena yaśasvinā iti uktaḥ saḥ rājā
muhuḥ uṣṇam ca niḥśvasya saḥ tam na prati abhāṣata
5. Thus addressed then by the glorious brahmin, that king, having sighed hotly again and again, did not reply to him.
तमासीनं ध्यायमानं राजानममितौजसम् ।
कश्मलं सहसागच्छद्भानुमन्तमिव ग्रहः ॥६॥
6. tamāsīnaṁ dhyāyamānaṁ rājānamamitaujasam ,
kaśmalaṁ sahasāgacchadbhānumantamiva grahaḥ.
6. tam āsīnam dhyāyamānam rājānam amitaujasam
kaśmalam sahasā agacchat bhānumantam iva grahaḥ
6. sahasā kaśmalam tam amitaujasam rājānam āsīnam
dhyāyamānam agacchat grahaḥ iva bhānumantam
6. Suddenly, confusion (kaśmalam) afflicted that king of immense radiance, who was seated and absorbed in meditation (dhyāna), just as a planetary seizure (graha) afflicts the sun.
समाश्वास्य ततो राजा व्यपेते कश्मले तदा ।
ततो मुहूर्तादिव तं ब्राह्मणं वाक्यमब्रवीत् ॥७॥
7. samāśvāsya tato rājā vyapete kaśmale tadā ,
tato muhūrtādiva taṁ brāhmaṇaṁ vākyamabravīt.
7. samāśvāsya tataḥ rājā vyapete kaśmale tadā
tataḥ muhūrtāt iva tam brāhmaṇam vākyam abravīt
7. samāśvāsya tam tadā kaśmale vyapete tataḥ rājā
tataḥ muhūrtāt iva brāhmaṇam vākyam abravīt
7. After reassuring him, when that confusion (kaśmalam) had then vanished, the king, a moment later, spoke these words to the brahmin.
पितृपैतामहे राज्ये वश्ये जनपदे सति ।
विषयं नाधिगच्छामि विचिन्वन्पृथिवीमिमाम् ॥८॥
8. pitṛpaitāmahe rājye vaśye janapade sati ,
viṣayaṁ nādhigacchāmi vicinvanpṛthivīmimām.
8. pitṛpaitāmahe rājye vaśye janapade sati
viṣayam na adhigacchāmi vicinvan pṛthivīm imām
8. pitṛpaitāmahe rājye vaśye janapade sati imām
pṛthivīm vicinvan viṣayam na adhigacchāmi
8. Even though my paternal and ancestral kingdom (rājya) exists, with its obedient populace (janapada), I find no purpose (viṣayam) while searching throughout this earth.
नाध्यगच्छं यदा पृथ्व्यां मिथिला मार्गिता मया ।
नाध्यगच्छं यदा तस्यां स्वप्रजा मार्गिता मया ॥९॥
9. nādhyagacchaṁ yadā pṛthvyāṁ mithilā mārgitā mayā ,
nādhyagacchaṁ yadā tasyāṁ svaprajā mārgitā mayā.
9. na adhigaccham yadā pṛthvyām mithilā mārgitā mayā
na adhigaccham yadā tasyām svaprajā mārgitā mayā
9. yadā mayā pṛthvyām mithilā mārgitā na adhigaccham
yadā mayā tasyām svaprajā mārgitā na adhigaccham
9. When I could not find Mithila on the earth, even though I searched for it, and when I could not find my own subjects (praja) within Mithila, even though I searched for them.
नाध्यगच्छं यदा तासु तदा मे कश्मलोऽभवत् ।
ततो मे कश्मलस्यान्ते मतिः पुनरुपस्थिता ॥१०॥
10. nādhyagacchaṁ yadā tāsu tadā me kaśmalo'bhavat ,
tato me kaśmalasyānte matiḥ punarupasthitā.
10. na adhyagaccham yadā tāsu tadā me kaśmalaḥ abhavat
tataḥ me kaśmalasya ante matiḥ punaḥ upasthitā
10. yadā tāsu na adhyagaccham tadā me kaśmalaḥ abhavat.
tataḥ me kaśmalasya ante matiḥ punaḥ upasthitā
10. When I did not find satisfaction in those (things), then bewilderment arose in me. Then, at the end of my bewilderment, understanding (mati) again presented itself.
तया न विषयं मन्ये सर्वो वा विषयो मम ।
आत्मापि चायं न मम सर्वा वा पृथिवी मम ।
उष्यतां यावदुत्साहो भुज्यतां यावदिष्यते ॥११॥
11. tayā na viṣayaṁ manye sarvo vā viṣayo mama ,
ātmāpi cāyaṁ na mama sarvā vā pṛthivī mama ,
uṣyatāṁ yāvadutsāho bhujyatāṁ yāvadiṣyate.
11. tayā na viṣayam manye sarvaḥ vā
viṣayaḥ mama ātmā api ca ayam na mama
sarvā vā pṛthivī mama uṣyatām
yāvat utsāhaḥ bhujyatām yāvat iṣyate
11. tayā viṣayam na manye,
vā sarvaḥ viṣayaḥ mama.
ca ayam ātmā api na mama,
vā sarvā pṛthivī mama.
yāvat utsāhaḥ uṣyatām,
yāvat iṣyate bhujyatām
11. Through that (understanding), I do not consider anything as a mere object (viṣaya); or rather, every object (viṣaya) belongs to me. Even this true self (ātman) is not mine, or perhaps, the entire earth is mine. Let one dwell (here) as long as there is enthusiasm, and let things be enjoyed as long as they are desired.
पितृपैतामहे राज्ये वश्ये जनपदे सति ।
ब्रूहि कां बुद्धिमास्थाय ममत्वं वर्जितं त्वया ॥१२॥
12. pitṛpaitāmahe rājye vaśye janapade sati ,
brūhi kāṁ buddhimāsthāya mamatvaṁ varjitaṁ tvayā.
12. pitṛpaitāmahe rājye vaśye janapade sati brūhi
kām buddhim āsthāya mamatvam varjitam tvayā
12. pitṛpaitāmahe rājye vaśye janapade sati tvayā
kām buddhim āsthāya mamatvam varjitam brūhi
12. With an ancestral kingdom, and the populace under your control, tell me, by adopting what kind of understanding (buddhi) have you renounced possessiveness?
कां वा बुद्धिं विनिश्चित्य सर्वो वै विषयस्तव ।
नावैषि विषयं येन सर्वो वा विषयस्तव ॥१३॥
13. kāṁ vā buddhiṁ viniścitya sarvo vai viṣayastava ,
nāvaiṣi viṣayaṁ yena sarvo vā viṣayastava.
13. kām vā buddhim viniścitya sarvaḥ vai viṣayaḥ tava
na avaiṣi viṣayam yena sarvaḥ vā viṣayaḥ tava
13. kām vā buddhim viniścitya sarvaḥ vai viṣayaḥ tava? yena viṣayam na avaiṣi,
vā sarvaḥ viṣayaḥ tava?
13. By having ascertained what understanding (buddhi), is it that every object (viṣaya) truly belongs to you? Or is it that through it, you do not perceive (anything as a separate) object (viṣaya), and yet every object (viṣaya) is indeed yours?
जनक उवाच ।
अन्तवन्त इहारम्भा विदिताः सर्वकर्मसु ।
नाध्यगच्छमहं यस्मान्ममेदमिति यद्भवेत् ॥१४॥
14. janaka uvāca ,
antavanta ihārambhā viditāḥ sarvakarmasu ,
nādhyagacchamahaṁ yasmānmamedamiti yadbhavet.
14. janaka uvāca | antavantaḥ iha ārambhāḥ viditāḥ sarvakarmasu
| na adhyagaccham aham yasmāt mama idam iti yat bhavet
14. janaka uvāca iha sarvakarmasu ārambhāḥ antavantaḥ viditāḥ yasmāt aham idam mama iti yat bhavet,
na adhyagaccham
14. Janaka said: "All undertakings in this world are known to be finite in all actions. Therefore, I have never found anything that I could claim as 'This is mine'."
कस्येदमिति कस्य स्वमिति वेदवचस्तथा ।
नाध्यगच्छमहं बुद्ध्या ममेदमिति यद्भवेत् ॥१५॥
15. kasyedamiti kasya svamiti vedavacastathā ,
nādhyagacchamahaṁ buddhyā mamedamiti yadbhavet.
15. kasya idam iti kasya svam iti vedavacas tathā | na
adhyagaccham aham buddhyā mama idam iti yat bhavet
15. tathā vedavacas kasya idam iti,
kasya svam iti aham buddhyā mama idam iti yat bhavet,
na adhyagaccham
15. Thus, considering the Vedic statements 'Whose is this?' and 'Whose is one's own property?', I have not understood with my intellect what could truly be 'mine'.
एतां बुद्धिं विनिश्चित्य ममत्वं वर्जितं मया ।
शृणु बुद्धिं तु यां ज्ञात्वा सर्वत्र विषयो मम ॥१६॥
16. etāṁ buddhiṁ viniścitya mamatvaṁ varjitaṁ mayā ,
śṛṇu buddhiṁ tu yāṁ jñātvā sarvatra viṣayo mama.
16. etām buddhim viniścitya mamatvam varjitam mayā |
śṛṇu buddhim tu yām jñātvā sarvatra viṣayaḥ mama
16. mayā etām buddhim viniścitya mamatvam varjitam tu yām buddhim jñātvā sarvatra mama viṣayaḥ (bhavati),
(tām buddhim) śṛṇu
16. Having firmly ascertained this understanding, all possessiveness (mamatva) has been abandoned by me. Now, listen to the wisdom by which, once known, everything becomes my domain.
नाहमात्मार्थमिच्छामि गन्धान्घ्राणगतानपि ।
तस्मान्मे निर्जिता भूमिर्वशे तिष्ठति नित्यदा ॥१७॥
17. nāhamātmārthamicchāmi gandhānghrāṇagatānapi ,
tasmānme nirjitā bhūmirvaśe tiṣṭhati nityadā.
17. na aham ātma-artham icchāmi gandhān ghrāṇa-gatān
api | tasmāt me nirjitā bhūmiḥ vaśe tiṣṭhati nityadā
17. aham ātma-artham gandhān ghrāṇa-gatān api na icchāmi
tasmāt me nirjitā bhūmiḥ nityadā vaśe tiṣṭhati
17. I do not desire even fragrances that have reached my nose for my own self (ātman). Therefore, the entire earth has been conquered by me and remains under my control always.
नाहमात्मार्थमिच्छामि रसानास्येऽपि वर्ततः ।
आपो मे निर्जितास्तस्माद्वशे तिष्ठन्ति नित्यदा ॥१८॥
18. nāhamātmārthamicchāmi rasānāsye'pi vartataḥ ,
āpo me nirjitāstasmādvaśe tiṣṭhanti nityadā.
18. na aham ātma-artham icchāmi rasān āsye api vartataḥ
| āpaḥ me nirjitāḥ tasmāt vaśe tiṣṭhanti nityadā
18. aham ātma-artham āsye api vartataḥ rasān na icchāmi.
tasmāt me āpaḥ nirjitāḥ nityadā vaśe tiṣṭhanti.
18. I do not desire flavors, even those present in the mouth, for my own (ātman) sake. Therefore, the element of water (āpaḥ) has been subdued by me and perpetually remains under my control.
नाहमात्मार्थमिच्छामि रूपं ज्योतिश्च चक्षुषा ।
तस्मान्मे निर्जितं ज्योतिर्वशे तिष्ठति नित्यदा ॥१९॥
19. nāhamātmārthamicchāmi rūpaṁ jyotiśca cakṣuṣā ,
tasmānme nirjitaṁ jyotirvaśe tiṣṭhati nityadā.
19. na aham ātma-artham icchāmi rūpam jyotiḥ ca cakṣuṣā
| tasmāt me nirjitam jyotiḥ vaśe tiṣṭhati nityadā
19. aham ātma-artham cakṣuṣā rūpam ca jyotiḥ ca na icchāmi.
tasmāt me jyotiḥ nirjitam nityadā vaśe tiṣṭhati.
19. I do not desire forms and light, perceived by the eye, for my own (ātman) sake. Therefore, the element of fire/light (jyotis) is conquered by me and perpetually remains under my control.
नाहमात्मार्थमिच्छामि स्पर्शांस्त्वचि गताश्च ये ।
तस्मान्मे निर्जितो वायुर्वशे तिष्ठति नित्यदा ॥२०॥
20. nāhamātmārthamicchāmi sparśāṁstvaci gatāśca ye ,
tasmānme nirjito vāyurvaśe tiṣṭhati nityadā.
20. na aham ātma-artham icchāmi sparśān tvaci gatāḥ ca
ye | tasmāt me nirjitaḥ vāyuḥ vaśe tiṣṭhati nityadā
20. aham ātma-artham ye ca tvaci gatāḥ sparśān na icchāmi.
tasmāt me vāyuḥ nirjitaḥ nityadā vaśe tiṣṭhati.
20. I do not desire for my own (ātman) sake touches which are present in the skin. Therefore, the element of air (vāyu) is conquered by me and perpetually remains under my control.
नाहमात्मार्थमिच्छामि शब्दाञ्श्रोत्रगतानपि ।
तस्मान्मे निर्जिताः शब्दा वशे तिष्ठन्ति नित्यदा ॥२१॥
21. nāhamātmārthamicchāmi śabdāñśrotragatānapi ,
tasmānme nirjitāḥ śabdā vaśe tiṣṭhanti nityadā.
21. na aham ātma-artham icchāmi śabdān śrotra-gatān api
| tasmāt me nirjitāḥ śabdāḥ vaśe tiṣṭhanti nityadā
21. aham ātma-artham śrotra-gatān api śabdān na icchāmi.
tasmāt me śabdāḥ nirjitāḥ nityadā vaśe tiṣṭhanti.
21. I do not desire for my own (ātman) sake sounds, even those received by the ear. Therefore, the element of ether/space (śabda) is conquered by me and perpetually remains under my control.
नाहमात्मार्थमिच्छामि मनो नित्यं मनोन्तरे ।
मनो मे निर्जितं तस्माद्वशे तिष्ठति नित्यदा ॥२२॥
22. nāhamātmārthamicchāmi mano nityaṁ manontare ,
mano me nirjitaṁ tasmādvaśe tiṣṭhati nityadā.
22. na aham ātma-artham icchāmi manaḥ nityam manaḥ antare
manaḥ me nirjitam tasmāt vaśe tiṣṭhati nityadā
22. aham ātma-artham na icchāmi.
manaḥ nityam manaḥ antare (vartate).
me manaḥ nirjitam.
tasmāt (tat) nityadā vaśe tiṣṭhati.
22. I do not desire anything for my own personal (ātman) benefit. The mind is constantly moving from one object to another. However, my mind has been completely conquered; therefore, it always remains under my control.
देवेभ्यश्च पितृभ्यश्च भूतेभ्योऽतिथिभिः सह ।
इत्यर्थं सर्व एवेमे समारम्भा भवन्ति वै ॥२३॥
23. devebhyaśca pitṛbhyaśca bhūtebhyo'tithibhiḥ saha ,
ityarthaṁ sarva eveme samārambhā bhavanti vai.
23. devebhyaḥ ca pitṛbhyaḥ ca bhūtebhyaḥ atithibhiḥ saha
iti artham sarve eva ime samārambhāḥ bhavanti vai
23. ime sarve eva samārambhāḥ devebhyaḥ ca pitṛbhyaḥ ca bhūtebhyaḥ atithibhiḥ saha iti artham vai bhavanti.
23. All these undertakings (sāmarambhāḥ) are indeed for the sake of the gods, the ancestors, (all) beings, and together with the guests.
ततः प्रहस्य जनकं ब्राह्मणः पुनरब्रवीत् ।
त्वज्जिज्ञासार्थमद्येह विद्धि मां धर्ममागतम् ॥२४॥
24. tataḥ prahasya janakaṁ brāhmaṇaḥ punarabravīt ,
tvajjijñāsārthamadyeha viddhi māṁ dharmamāgatam.
24. tataḥ prahasya janakam brāhmaṇaḥ punaḥ abravīt
tvat-jijñāsā-artham adya iha viddhi mām dharmam āgatam
24. tataḥ brāhmaṇaḥ prahasya punaḥ janakam abravīt: "adya iha tvat-jijñāsā-artham āgatam mām dharmam viddhi.
"
24. Then, laughing, the Brahmin spoke again to Janaka: "Know me, who has come here today for the purpose of your inquiry, to be the very principle of natural law (dharma)."
त्वमस्य ब्रह्मनाभस्य बुद्ध्यारस्यानिवर्तिनः ।
सत्त्वनेमिनिरुद्धस्य चक्रस्यैकः प्रवर्तकः ॥२५॥
25. tvamasya brahmanābhasya buddhyārasyānivartinaḥ ,
sattvaneminiruddhasya cakrasyaikaḥ pravartakaḥ.
25. tvam asya brahma-nābhasya buddhi-arāsya anivartinaḥ
sattva-nemi-niruddhasya cakrasya ekaḥ pravartakaḥ
25. tvam asya brahma-nābhasya buddhi-arāsya sattva-nemi-niruddhasya anivartinaḥ cakrasya ekaḥ pravartakaḥ (asi).
25. You are the sole impeller of this unceasing wheel, whose hub is the ultimate reality (brahman), whose spokes are wisdom, and whose rim is restrained by the principle of goodness (sattva).