With ‘Janaka, Emperor of Videha,’ etc., the portion relating to Yājñavalkya begins. Though it treats of the same subject as the preceding one, viz. the Madhukāṇḍa, yet it is not a mere repetition, being mainly argumentative, whereas the preceding portion was mainly of the nature of scriptural evidence. When both scriptural evidence and argument start to demonstrate the unity of the Self, they can show it as clearly as a bael fruit on the palm of one’s hand, for it has been said, ‘(The Self) should be heard of, reflected on,’ etc. (II. iv. 5; IV. v. 6). Therefore it is to test the meaning of the Śrutis in the light of arguments that this portion relating to Yājñavalkya, which is mainly argumentative, is commenced.
The story may be taken either as a eulogy on knowledge or as prescribing the way to acquire it; for it is a well-known fact, which scholars also notice in the scriptures, that the making of presents is one such way. Through presents people are won over; and here we see that plenty of gold and a thousand cows are presented. Therefore, though this section has another main purpose, the story is introduced to show that the making of presents is a way to the acquisition of knowledge. Another customary way of acquiring it, as observed in the system of logic, is the association with adepts in that line, and discussion with them; that too is amply shown in this chapter. And it is a common experience that association with scholars adds to our knowledge. Therefore we must- conclude that the story is meant to point out the way to acquire knowledge.
Verse 3.1.1:
ॐ । जनको ह वैदेहो बहुदक्शिणेन यज्ञेनेजे; तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः; तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव, कः स्विदेषां ब्राह्मणानामनूचानतम इति; स ह गवां सहस्रमवरुरोध; दश दश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः ॥ १ ॥
oṃ | janako ha vaideho bahudakśiṇena yajñeneje; tatra ha kurupañcālānāṃ brāhmaṇā abhisametā babhūvuḥ; tasya ha janakasya vaidehasya vijijñāsā babhūva, kaḥ svideṣāṃ brāhmaṇānāmanūcānatama iti; sa ha gavāṃ sahasramavarurodha; daśa daśa pādā ekaikasyāḥ śṛṅgayorābaddhā babhūvuḥ || 1 ||
1. Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed. Vedic scholars from Kuru and Pañcāla were assembled there. Emperor Janaka of Videha had a desire to know, ‘Which is the most erudite of’these Vedic scholars?’ He had a thousand cows confined in a pen, and on the horns of each cow were fixed ten Pādas[1] (of gold).
There was a ruler of Videha named Janaka, who was an Emperor. He performed a sacrifice in which gifts were freely distributed. Or the sacrifice itself may have had that name, referred to elsewhere in the Vedas. Or the horse sacrifice may here be so called because of the abundance of gifts in it. Vedic scholars from Kuru and Pañcāla —which are famous for their large number of scholars— were assembled in that sacrifice, either on invitation or as spectators. Seeing that large assembly of scholars, Emperor Janaka of Videha, the sacrificer,. had a desire to know which was the greatest Vedic scholar among them. He thought like this: ‘Which is the most erudite of these Vedic scholars? They are all versed in the Vedas, but which is the greatest of them?’ Being desirous of knowing this, he, as a means to finding it out, had a thousand young cows confined in a pen. The cows are being described. On the horns of each cow were fixed ten Pādas —a Pāda being a quarter of a Pala—of gold, five on each horn.