Mahābhārata · Adhyāya 14.33
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14.33.1
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
ब्राह्मणस्य च संवादं जनकस्य च भामिनि ॥ १४.३३.१ ॥
Here too they recite this ancient legend, the dialogue of a brahmin and Janaka, O radiant one.
14.33.2
ब्राह्मणं जनको राजा सन्नं कस्मिंश्चिदागसि ।
विषये मे न वस्तव्यमिति शिष्ट्यर्थमब्रवीत् ॥ १४.३३.२ ॥
King Janaka, to the brahmin distressed by some fault, said for the sake of discipline: "You should not dwell in my realm."
14.33.3
इत्युक्तः प्रत्युवाचाथ ब्राह्मणो राजसत्तमम् ।
आचक्ष्व विषयं राजन्यावांस्तव वशे स्थितः ॥ १४.३३.३ ॥
Thus addressed, the brahmin replied to the best of kings: "O king, tell me what realm it is, of yours, in which I stand under your power."
14.33.4
सोऽन्यस्य विषये राज्ञो वस्तुमिच्छाम्यहं विभो ।
वचस्ते कर्तुमिच्छामि यथाशास्त्रं महीपते ॥ १४.३३.४ ॥
"O mighty one, I wish to dwell in the realm of another king; O lord of the earth, I wish to carry out your word according to the scriptures."
14.33.5
इत्युक्तस्तु तदा राजा ब्राह्मणेन यशस्विना ।
मुहुरुष्णं विनिःस्वस्य न किञ्चित्प्रत्यभाषत ॥ १४.३३.५ ॥
When the renowned brahmin had spoken thus, the king, sighing hotly again and again, answered nothing at all.
14.33.6
तमासीनं ध्यायमानं राजानममितौजसम् ।
कश्मलं सहसाऽगच्छद्भानुमन्तमिव ग्रहः ॥ १४.३३.६ ॥
Upon the king of immeasurable splendour, seated and brooding, bewilderment came suddenly, as an eclipse comes upon the shining sun.
14.33.7
समाश्वास्य ततो राजा विगते कश्यमे तदा ।
ततो मूहूर्तादिव तं ब्राह्मणं वाक्यमब्रवीत् ॥ १४.३३.७ ॥
Then the king, having composed himself once the faint had passed, spoke these words to the brahmin, as if after a moment.
14.33.8
पितृपैतामहे राज्ये वश्ये जनपदे सति ।
विषयं नाधिगच्छामि विचिन्वन्पृथिवीमहम् ॥ १४.३३.८ ॥
In the kingdom received from father and grandfather, though the realm is subdued, searching the earth I do not find my dominion.
14.33.9
नाध्यगच्छं यदा पृथ्व्यां मिथिला मार्गिता मया ।
नाध्यगच्छं यदा तस्यां स्वप्रजा मार्गिता मया ॥ १४.३३.९ ॥
When I searched the earth and did not find Mithilā, then in it I sought my own subjects, and did not find them.
14.33.10
नाध्यगच्छं यदा तस्यां तदा मे कश्मलोऽभवत् ।
ततो मे कश्मलस्यान्ते मतिः पुनरुपस्थिता ॥ १४.३३.१० ॥
When I did not find them there either, a swoon came upon me; then at the end of that swoon my understanding returned.
14.33.11
तदा न विषयं मन्ये सर्वो वा विषयो मम ।
आत्माऽपि चायं न मम सर्वा वा पृथिवी मम ॥ १४.३३.११ ॥
Then I do not regard dominion as mine, nor is my whole realm mine. This self too is not mine, nor is the whole earth mine.
14.33.12
यथा मम तथाऽन्येषामिति मन्ये द्विजोत्तम ।
उष्यतां यावदुत्साहो भुज्यतां यावदिष्यते ॥ १४.३३.१२ ॥
As it is for me, so I think it is for others, O best of twice-born. Let them dwell as long as they have the zeal, and enjoy as long as they desire.
14.33.13
पितृपैतामहे राज्ये वश्ये जनपदे सति ।
ब्रूहि कां मतिमास्थाय ममत्वं वर्जितं त्वया ॥ १४.३३.१३ ॥
Though the kingdom is inherited from father and grandfather, and the realm is subject to you, tell me: by what understanding have you abandoned the sense of 'mine'?
14.33.14
कां वै बुद्धिं समाश्रित्य सर्वो वै विषयस्तव ।
नावैषि विषयं येन सर्वो वा विषयस्तव ॥ १४.३३.१४ ॥
By resorting to what understanding is your whole domain yours, and yet, by what means do you not perceive that the whole domain is yours?
14.33.15
अन्तवन्त इहारम्भा विदिताः सर्वकर्मसु ।
नाध्यगच्छमहं तस्मान्ममेदमिति यद्भवेत् ॥ १४.३३.१५ ॥
Here, the beginnings of all actions are known to have an end; therefore I have not found anything that could be called 'this is mine.'
14.33.16
कस्येदमिति कस्य स्वमिति वेदवचस्तथा ।
नाध्यगच्छमहं बुद्ध्या ममेदमिति यद्भवेत् ॥ १४.३३.१६ ॥
'Whose is this?' and 'whose property is this?'—so also are the Veda's words. By understanding I have not found anything that could be called 'this is mine.'
14.33.17
एतां बुद्धिं समाश्रित्य ममत्वं वर्जितं मया ।
शृणु बुद्धिं च यां ज्ञात्वा सर्वत्र विषयो मम ॥ १४.३३.१७ ॥
Having resorted to this understanding, I have abandoned the sense of 'mine.' Now hear the understanding by knowing which the realm is mine everywhere.
14.33.18
नाहमात्मार्थमिच्छामि गन्धान्घ्राणगतानपि ।
तस्मान्मे निर्जिता भूमिर्वशे तिष्ठति नित्यदा ॥ १४.३३.१८ ॥
I do not desire, for my own self, even the scents that reach the nose; therefore the earth I have conquered stands always under my control.
14.33.19
नाहमात्मार्थमिच्छामि रसानास्येऽपि वर्ततः ।
आपो मे निर्जितास्तस्माद्वशे तिष्ठन्ति नित्यदा ॥ १४.३३.१९ ॥
I do not desire even the flavours on the tongue for my own sake. Therefore water has been conquered by me; it always stands under my control.
14.33.20
नाहमात्मार्थमिच्छामि रूपं ज्योतिश्च चक्षुषः ।
तस्मान्मे निर्जितं ज्योतिर्वशे तिष्ठति नित्यदा ॥ १४.३३.२० ॥
I do not desire form and light of the eye for my own sake. Therefore light has been conquered by me; it always stands under my control.
14.33.21
नाहमात्मार्थमिच्छामि स्पर्शांस्त्वचि गताश्च ये ।
तस्मान्मे निर्जितो वायुर्वशे तिष्ठति नित्यदा ॥ १४.३३.२१ ॥
I do not desire the touches that dwell in the skin for my own sake. Therefore wind has been conquered by me; it always stands under my control.
14.33.22
नाहमात्मार्थमिच्छामि शब्दाञ्श्रोत्रगतानपि ।
आकाशं मे जितं तस्माद्वशे तिष्ठति नित्यदा ॥ १४.३३.२२ ॥
I do not desire even the sounds that dwell in the ear for my own sake. Therefore space has been conquered by me; it always stands under my control.
14.33.23
नाहमात्मार्थमिच्छामि मनो नित्यं मनोन्तरे ।
मनो मे निर्जितं तस्माद्वशे तिष्ठति नित्यदा ॥ १४.३३.२३ ॥
I do not desire the mind, which is always within the mind, for my own sake. Therefore the mind has been conquered by me; it always stands under my control.
14.33.24
देवेभ्यश्च पितृभ्यश्च भूतेभ्योऽतिथिभिः सह ।
इत्यर्थं सर्व एवेति समारम्भा भवन्ति वै ॥ १४.३३.२४ ॥
For the gods, for the ancestors, for beings, and together with guests—for this purpose, indeed, all undertakings come into being.
14.33.25
ततः प्रहस्य जनकं ब्राह्मणः पुनरब्रवीत् ।
त्वज्जिज्ञासार्थमद्येह विद्धि मां धर्ममागतम् ॥ १४.३३.२५ ॥
Then the brahmin, laughing, spoke again to Janaka: "Know that I have come here today in accordance with dharma, to inquire of you."
14.33.26
त्वमस्य ब्रह्मिनाभस्य दुर्वारस्यानिवर्तिनः ।
सत्वनेमिनिरुद्धस्य चक्रस्यैकः प्रवर्तकः ॥ १४.३३.२६ ॥
You alone are the mover of this wheel, which has Brahman for its hub, is unassailable and never turns back, and is held within the rim of sattva.