Vishnupurana 2.14

2.14.1

parāśara uvāca:
niśamya tasyeti vacaḥ paramārthasamanvitam
praśrayāvanato bhūtvā tam āha nṛpatir dvijam //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.1x13-1

nāham ityādivākyena pramāṇāsaṃbhave gate //

2.14.1x13-2

prameyāsaṃbhavāśaṅkī bhūyo bhūyo 'tha pṛcchati //

2.14.2

rājovāca:
bhagavan yat tvayā proktaṃ paramārthamayaṃ vacaḥ
śrute tasmin bhramantīva manaso mama vṛttayaḥ //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.3

etad vivekavijñānaṃ yad aśeṣeṣu jantuṣu
bhavatā darśitaṃ vipra tat paraṃ prakṛter mahat //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.4

nāhaṃ vahāmi śibikāṃ śibikā na mayi sthitā
śarīram anyad asmatto yeneyaṃ śibikā dhṛtā //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.5

guṇapravṛttyā bhūtānāṃ pravṛttiḥ karmacoditā
pravartante guṇāś caite kiṃ mameti tvayoditam //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.6

etasmin paramārthajña mama śrotrapathaṃ gate
mano vihvalatām eti paramārthārthitāṃ gatam //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.7

pūrvam eva mahābhāgaṃ kapilarṣim ahaṃ dvija
praṣṭum abhyudyato gatvā śreyaḥ kiṃ nv ity asaṃśayam //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.8

tadantare ca bhavatā yad idaṃ vākyam īritam
tenaiva paramārthārthaṃ tvayi cetaḥ pradhāvati //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.9

kapilarṣir bhagavataḥ sarvabhūtasya vai kila
viṣṇor aṃśo jaganmohanāśāyorvīm upāgataḥ //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.10

sa eva bhagavān nūnam asmākaṃ hitakāmyayā
pratyakṣatām atra gato yathaitad bhavatocyate //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

2.14.11

tan mahyaṃ praṇatāya tvaṃ yac chreyaḥ paramaṃ dvija
tad vadākhilavijñānajalavīcyudadhir bhavān //

PARÁŚARA.--Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: "What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions--'I do not bear the palankin---the palankin does not rest upon me--the body, by which the vehicle is conveyed, is different from me--the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'--what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Rishi Kapila is a portion of the mighty and universal Vishńu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things;

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.12

brāhmaṇa uvāca:
bhūpa pṛcchasi kiṃ śreyaḥ paramārthaṃ nu pṛcchasi
śreyāṃsy aparamārthāni aśeṣāṇy eva bhūpate //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.13

devatārādhanaṃ kṛtvā dhanasaṃpadam icchati
putrān icchati rājyaṃ ca śreyas tatprāptilakṣaṇam //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.14

karma yajñātmakaṃ śreyaḥ svarlokaphaladāyi yat
śreyaḥ pradhānaṃ ca phale tad evānabhisaṃhite //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.15

ātmā dhyeyaḥ sadā bhūpa yogayuktais tathā param
śreyas tasyaiva saṃyogaḥ śreyo yaḥ paramātmanaḥ //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.16

śreyāṃsy evam anekāni śataśo 'tha sahasraśaḥ
santy atra paramārthās tu na tv ete śrūyatāṃ ca me //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.17

dharmāya tyajyate kiṃ tu paramārtho dhanaṃ yadi
vyayaś ca kriyate kasmāt kāmaprāptyupalakṣaṇaḥ //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.18

putraś cet paramārthākhyaḥ so 'py anyasya nareśvara
paramārthabhūtaḥ so 'nyasya paramārtho hi tatpitā //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.19

evaṃ na paramārtho 'sti jagaty asmiṃś carācare
paramārtho hi kāryāṇi kāraṇānām aśeṣataḥ //

for thou art an ocean overflowing with the waters of divine wisdom." The Brahman replied to the king, "You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite.

2.14.20

rājyādiprāptir atroktā paramārthatayā yadi
paramārthā bhavanty atra na bhavanti ca vai tataḥ //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.21

ṛgyajuḥsāmaniṣpādyaṃ yajñakarma mataṃ tava
paramārthabhūtaṃ tatrāpi śrūyatāṃ gadato mama //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.22

yat tu niṣpādyate kāryaṃ mṛdā kāraṇabhūtayā
tat kāraṇānugamanāj jñāyate nṛpa mṛṇmayam //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.23

evaṃ vināśibhir dravyaiḥ samidājyakuśādibhiḥ
niṣpādyate kriyā yā tu sā bhavitrī vināśinī //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.24

anāśī paramārthaś ca prājñair abhyupagamyate
tat tu nāśi na saṃdeho nāśidravyopapāditam //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.25

tad evāphaladaṃ karma paramārtho matas tava
muktisādhanabhūtatvāt paramārtho na sādhanam //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.26

dhyānaṃ caivātmano bhūpa paramārthārthaśabditam
bhedakāri parebhyas tat paramārtho na bhedavān //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.27

paramātmātmanor yogaḥ paramārtha itīṣyate
mithyaitad anyadravyaṃ hi naiti taddravyatāṃ yataḥ //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.28

tasmāc chreyāṃsy aśeṣāṇi nṛpaitāni na saṃśayaḥ
paramārthas tu bhūpāla saṃkṣepāc chrūyatāṃ mama //

If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me.

2.14.29

eko vyāpī samaḥ śuddho nirguṇaḥ prakṛteḥ paraḥ
janmavṛddhyādirahita ātmā sarvagato 'vyayaḥ //

It is soul: one (in all bodies), pervading, uniform, perfect, preeminent over nature (Prakriti), exempt from birth, growth, and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things. As one diffusive air, passing through the perforations of a flute, is distinguished as the notes of the scale (Sherga and the rest), so the nature of the great spirit is single, though its forms be manifold, arising from the consequences of acts. When the difference of the investing form, as that of god or the rest, is destroyed, then there is no distinction."

2.14.30

parajñānamayo 'sadbhir nāmajātyādibhir vibhuḥ
na yogavān na yukto 'bhūn naiva pārthiva yokṣyati //

It is soul: one (in all bodies), pervading, uniform, perfect, preeminent over nature (Prakriti), exempt from birth, growth, and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things. As one diffusive air, passing through the perforations of a flute, is distinguished as the notes of the scale (Sherga and the rest), so the nature of the great spirit is single, though its forms be manifold, arising from the consequences of acts. When the difference of the investing form, as that of god or the rest, is destroyed, then there is no distinction."

2.14.31

tasyātmaparadeheṣu sato 'py ekamayaṃ hi yat
vijñānaṃ paramārtho 'sau dvaitino 'tattvadarśinaḥ //

It is soul: one (in all bodies), pervading, uniform, perfect, preeminent over nature (Prakriti), exempt from birth, growth, and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things. As one diffusive air, passing through the perforations of a flute, is distinguished as the notes of the scale (Sherga and the rest), so the nature of the great spirit is single, though its forms be manifold, arising from the consequences of acts. When the difference of the investing form, as that of god or the rest, is destroyed, then there is no distinction."

2.14.32

veṇurandhravibhedena bhedaḥ ṣaḍjādisaṃjñitaḥ
abhedavyāpino vāyos tathā tasya mahātmanaḥ //

It is soul: one (in all bodies), pervading, uniform, perfect, preeminent over nature (Prakriti), exempt from birth, growth, and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things. As one diffusive air, passing through the perforations of a flute, is distinguished as the notes of the scale (Sherga and the rest), so the nature of the great spirit is single, though its forms be manifold, arising from the consequences of acts. When the difference of the investing form, as that of god or the rest, is destroyed, then there is no distinction."

2.14.33

ekatvaṃ rūpabhedaś ca bāhyakarmapravṛttijaḥ
devādibhede 'padhvaste nāsty evāvaraṇo hi saḥ //

It is soul: one (in all bodies), pervading, uniform, perfect, preeminent over nature (Prakriti), exempt from birth, growth, and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things. As one diffusive air, passing through the perforations of a flute, is distinguished as the notes of the scale (Sherga and the rest), so the nature of the great spirit is single, though its forms be manifold, arising from the consequences of acts. When the difference of the investing form, as that of god or the rest, is destroyed, then there is no distinction."

2.14.33.p1

iti śrīviṣṇupurāṇe dvitīye 'ṃśe caturdaśo 'dhyāyaḥ

It is soul: one (in all bodies), pervading, uniform, perfect, preeminent over nature (Prakriti), exempt from birth, growth, and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things. As one diffusive air, passing through the perforations of a flute, is distinguished as the notes of the scale (Sherga and the rest), so the nature of the great spirit is single, though its forms be manifold, arising from the consequences of acts. When the difference of the investing form, as that of god or the rest, is destroyed, then there is no distinction."