[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 2.14.12-22 # Vishnupurana 2.14.12-22 Viṣṇupurāṇa 2.14.12-22 - **Language:** Sanskrit ### [2.14.12](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.13](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.14](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.15](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.16](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.17](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.18](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.19](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.20](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.21](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [2.14.22](https://indike.org/pramana/in.purana.visnu.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. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.2.14.1.2) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.2.14.p1.2) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.2.14.12) — Sanskrit ## Linked texts (2) - [Agnipurāṇa](https://indike.org/pramana/in.purana.agni.379.40) — Vyāsa, Sanskrit - [Prītisandarbha](https://indike.org/pramana/in.darsana.acintyabhedabheda.pritisandarbha.p149) — Jīva Gosvāmin 1535, Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.2.14.12-22](https://indike.org/pramana/in.purana.visnu.2.14.12-22) · Pramāṇa