Mahabharata — Shanti Parva, Shloka 219
Śakra–Namuci-saṃvāda: Śoka-nivāraṇa and Daiva-vicāra
Indra and Namuci on grief, composure, and inevitability
(श्रूयतां नृपशार्दूल यदर्थ दीपिता पुरा । वल्वलिना दीपिता सा तु तन्मे शूणु महामते ।।
śrūyatāṁ nṛpaśārdūla yadartha dīpitā purā | valvalinā dīpitā sā tu tan me śṛṇu mahāmate ||
janako janadevas tu karmāṇy ādhāya cātmani | sarvabhāvam anuprāpya bhāvena vicacāra saḥ ||
yajan dadāṁs tathā juhvadhan pālayan pṛthivīm imām | adhyātmavid mahāprājñas tanmayatvena niṣṭhitaḥ ||
sa tasya hṛdi saṅkalpaṁ jñātum aicchat svayaṁ prabhuḥ | sarvalokādhipas tatra dvijarūpeṇa saṁyutaḥ ||
mithilāyāṁ mahābuddhir vyalīkaṁ kiñcid ācaran | sa gṛhītvā dvijaśreṣṭhair nṛpāya prativeditaḥ ||
aparādham uddiśya taṁ rājā pratyabhāṣata |
janaka uvāca
na tvāṁ brāhmaṇa daṇḍena niyokṣyāmi kathaṁcana | mama rājyād vinirgaccha yāvat sīmā bhuvo mama ||
ity uktaḥ sa tathā tena maithilena dvijottamaḥ | abravīt taṁ mahātmānaṁ rājānaṁ mantribhir vṛtam ||
tvam evaṁ padmanābhasya nityaṁ pakṣapadāhitaḥ | aho siddhārtharūpo ’si gamiṣye svasti te ’stu vai ||
ity uktvā prayayau vipras tajjijñāsur dvijottamaḥ | adahac cāgninā tasya mithilāṁ bhagavān svayam ||
pradīpyamānāṁ mithilāṁ dṛṣṭvā rājā na kampitaḥ | janaiḥ sa paripṛṣṭas tu vākyam etad uvāca ha ||
anantaṁ bata me vittaṁ bhāvyaṁ me nāsti kiṁcana | mithilāyāṁ pradīptāyāṁ na me kiṁcid dahyate ||
tad asya bhāṣamāṇasya śrutvā śrutvā hṛdi sthitam | punaḥ saṁjīvayām āsa mithilāṁ tāṁ dvijottamaḥ ||
ātmānaṁ darśayām āsa varaṁ cāsmai dadau punaḥ | dharme tiṣṭhu sadbhāvo buddhis te ’rthe narādhipa ||
satye tiṣṭhasva nirviṇṇaḥ svasti te ’stu vrajāmy aham ||
ity uktvā bhagavāṁś cainaṁ tatraivāntaradhīyata | etat te kathitaṁ rājan kiṁ bhūyaḥ śrotum icchasi ||
Janaka said: “Listen, tiger among kings, to the reason for which Mithilā was once set ablaze—set ablaze by Valvala. Hear it from me, O great-minded one. In the Janaka line there was a king named Janadeva. Having placed all actions within the Self, and having attained the vision of the one Reality in all beings, he moved through the world established in that very awareness. Though he performed sacrifices, gave gifts, offered oblations, and protected the earth, he remained absorbed in inner knowledge, acting without possessiveness. The Lord, ruler of all worlds, wished to know the intention in his heart. Taking the form of a brāhmaṇa, He came to Mithilā and deliberately behaved in a way that appeared improper. The foremost brāhmaṇas seized him and presented him to the king. Pointing to the alleged offense, the king addressed him: ‘Brāhmaṇa, I will not punish you in any way. Leave my kingdom—go beyond the boundary of my realm.’ Thus spoken to, the brāhmaṇa replied to that great-souled king, surrounded by ministers: ‘You are ever devoted to Padmanābha, resting at His feet. Truly you are fulfilled. May you be well; I shall depart.’ Having said this, the brāhmaṇa—indeed the Lord Himself, testing him—went away and then set Mithilā on fire. Seeing Mithilā burning, the king did not tremble. When the people questioned him, he said: ‘My wealth is endless—the wealth of Self-knowledge. Nothing remains for me to gain. Though Mithilā burns, nothing of mine is burned.’ Hearing these words and understanding what was settled in his heart, the “brāhmaṇa” restored Mithilā to life and safety. He revealed His true form to the king and granted him a boon, saying: ‘Stand firm in dharma with a pure intention; let your intellect be steady in truth and in the highest meaning. Remain dispassionate, established in truth. May you be well; I depart.’ Having spoken thus, the Lord vanished there itself. ‘King, this has been told to you—what more do you wish to hear?’
जनक उवाच
Educational Q&A
A ruler can perform worldly duties—governing, sacrifice, charity—while remaining inwardly free: actions are ‘placed in the Self’ when one does not claim them as ‘mine.’ The sign of this freedom is equanimity under loss: even if the city burns, the knower of the Self says, ‘nothing of mine is burned,’ because true wealth is Self-knowledge.
Nārāyaṇa, disguised as a brāhmaṇa, provokes a situation in Mithilā to test Janaka’s inner resolve. Janaka refuses to punish the brāhmaṇa and simply expels him beyond the border. The Lord then sets Mithilā ablaze to test whether Janaka is shaken by loss. Janaka remains steady, declaring his ‘endless wealth’ of Self-knowledge. Satisfied, the Lord restores Mithilā, reveals Himself, blesses Janaka to remain established in dharma and truth, and disappears.