एवं छत्रशलाकानां पृथगूभागो विमृश्यताम् । क्व यातं छत्रमित्येष न्यायस्त्वयि तथा मयि
In the same way, consider separately the parts of the umbrella and its spokes; where has the umbrella gone? This reasoning applies to you and to me as well.
पुमान् स्त्री गौरजो वाजी कुञ्जरो विहगस्तरुः । देहेषु लोकसंज्ञयं विज्ञया कर्म्महेतुषु
Man, woman, cow-born, horse, elephant, bird, tree—these are names given to bodies in the world, based on knowledge and the causes of action.
पुमान्न देवो न नरो न पशुर्न च पादपः । शरीराकृतिबेदास्तु भूपैते कर्म्मयोनयः
A person is not a god, nor a man, nor an animal, nor a plant; these distinctions of bodily form, O King, are merely the results of actions.
वस्तु राजेति यल्लोके यच्च राजभटात्मकम् । तथान्यज्व नृपेत्थं तन्न सत्सङ्कल्पनामयम्
That which is called 'king' in the world, or that which is of the nature of king and his retinue, or anything else, O King, is not real—it is a product of thought.
यत्तु कालान्तरेणापि नान्यां संज्ञामुपैति वै । परिणामादिसम्भूतां तदूस्तु नृप! तज्व किम्
But that which, even after a long time, does not acquire another name, and is not produced by transformation and the like—let that be, O King; what is that to you?
त्वं राजा सर्व्वलोकस्य पितुः पुत्रो रिपो रिपुः । पत्न्याः पतिः पिता सूनोः किं त्वा भूप ! वदाम्यहम्
You are the king of all people, the son of your father, the enemy of your foe, the husband of your wife, the father of your son—what, O King, should I call you?
त्वं किमेतच्छिरः किं नु ग्रीवा तव तथोदरम् । किमु पादादिकं त्वं वा तवैतत् किं महीपते
Are you this head? Or is your neck yours, as well as your abdomen? Are you your feet and the rest, or is this all yours, O king?
समस्तावयवेभ्यस्त्वं पृथग् भूप ! व्यवस्थितः । कोऽहमित्यत्र निपुणो भूत्वा चिन्तय पार्थिव
You are established separately from all these limbs, O king! Become skilled in this inquiry: Who am I?
एवं व्यवस्थिते तत्त्वे मयाहमिति भाषितुम् । पथक् करणनिष्पाद्य शक्यते नपते! कथम्
When the truth is thus determined, how can I say 'I am this,' O king, without first producing the means of expression?
श्रीपराशर उवाच निशम्य तस्येति वचः परमार्थसमन्वितम् । प्रश्रयावनतो भूत्वा तमाह नृपतिर्द्विजम् ॥ २,१४.
Śrī Parāśara said: Hearing these words, imbued with ultimate truth, the king, bowing respectfully, spoke to the sage.
राजोवाच भगवन्यत्त्वया प्रोक्तं परमार्थमयं वचः । श्रुते तस्मिन्भ्रमन्तीव मनसो मम वृत्तयः ॥ २,१४.
The king said: Revered one, the words you have spoken, filled with the highest truth—upon hearing them, my mind's tendencies seem to wander.
एतद्विवेकविज्ञानं यदशेषेषु जन्तुषु । भवता दर्शितं विप्र तत्परं प्रकृतेर्महत् ॥ २,१४.
This discernment and knowledge, which you have revealed concerning all beings, O sage, is the supreme principle of nature.
नाहं वहामि शिबिकां शिबिका न मयि स्थिता । शरीरमन्यदस्मत्तो येनेयं शिबिका धृता ॥ २,१४.
I do not carry the palanquin; the palanquin does not rest upon me. The body is distinct from me, by which this palanquin is borne.
गुणप्रवृत्त्या भूतानां प्रवृत्तिः कर्मचोदिता । प्रवर्तन्ते गुणा ह्येते किं ममेति त्वयोदितम् ॥ २,१४.
The activity of beings arises from the impulse of action through the operation of qualities. These qualities indeed act—what have they to do with me, as you have said?
एतस्मिन्परमार्थज्ञ मम श्रोत्रपथं गते । मनो विह्वलतामेति परमार्थार्थितां गतम् ॥ २,१४.
When this knowledge of ultimate truth entered my hearing, my mind became unsettled, seeking the highest reality.
पूर्वमेव महाभागं कपिलर्षिमहं द्विज । प्रष्टुमभ्युद्यतो गत्वा श्रेयः किं त्वत्र शंस मे ॥ २,१४.
Earlier, O fortunate one, I had set out to question the great sage Kapila. Tell me, O sage, what is the highest good here?
तदन्तरे च भवता यदेतद्वाक्यमीरितम् । तेनैव परमार्थार्थं त्वयि चेतः प्रधावति ॥ २,१४.
Meanwhile, the words you have spoken have caused my mind to run toward the ultimate truth, just as before.
कपिलर्षिर्भगवतः सर्वभूतस्य वै द्विज । विष्णोरंशो जगन्मोहनाशायोर्वीमुपागतः ॥ २,१४.
The sage Kapila, O twice-born, is a portion of Lord Viṣṇu, the cause of the world's delusion, who has descended to earth.
स एव भगवान्नूनमस्माकं हितकाम्यया । प्रत्यक्षतामत्र गतो यथैतद्भावतोच्यते ॥ २,१४.
That very Lord, surely, has appeared here for our welfare, as is spoken of in this manner.
तन्मह्यं प्रणताय त्वं यच्छ्रेयः परमं द्विजः । तद्वदाखिल विज्ञानजलवीच्युदधिर्भवान् ॥ २,१४.
Therefore, to me who am bowed before you, grant the highest good, O sage. You are an ocean whose waves are all knowledge.
ब्राह्मण उवाच भूप पृच्छसि किं श्रेयः परमार्थं नु पृच्छसि । श्रेयांस्यपरमार्थानि अशेषाणि च भूपते ॥ २,१४.
The brāhmaṇa said: O king, do you ask about the highest good, or do you ask about ultimate truth? All goods that are not ultimate truth also exist, O king.
देवताराधनं कृत्वा धनसम्पदमिच्छति । पुत्रानिच्छति राज्यं च श्रेयस्तस्यैव तन्नृप ॥ २,१४.
By worshipping the gods, one desires wealth and prosperity; one desires sons and a kingdom. That is his good, O king.
कर्म यज्ञात्मकं श्रेयः फलं तत्प्राप्तिलक्षणम् । श्रेयः प्रधानं च फले तदेवानभिसंहिते ॥ २,१४.
Action whose essence is sacrifice is good; its fruit is characterized by attainment. The chief good lies in the fruit, even if it is not intended.
आत्मा ध्येयः सदा भूप योगयुक्तैस्तथा परम् । श्रेयस्तस्यैव संयोगः श्रेयो यः परमात्मनः ॥ २,१४.
The self should always be meditated upon, O king, by those united with yoga, and likewise the supreme. His union is the highest good, which is the good of the Supreme Self.
श्रेयांस्येवमनेकानि शतशोय सहस्रसः । सन्त्यत्र परमार्थस्तु न त्वेते श्रूयतां च मे ॥ २,१४.
Although there are countless things here that seem superior, in truth, none of these are the ultimate reality; now listen to me about that.
धर्माय त्यज्यते किन्तु परमार्थो धनं यदि । व्ययश्च क्रियते कस्मात्कामप्राप्त्युपलक्षणः ॥ २,१४.
If wealth is given up for the sake of righteousness, that is not the highest reality; and if it is spent, it is only for the attainment of desire.
पुत्रश्चेत्परमार्थः स्यात्सोऽप्यन्यस्य नरेश्वर । परमार्थभूतः सोन्यस्य परमार्थो हि तत्पिता ॥ २,१४.
If a son were considered the highest reality, O lord of men, then he would belong to another; for the father is the highest reality for the son, and vice versa.
एवं न परमार्थोस्ति जगत्यस्मिञ्चराचरे । परमार्थो हि कार्याणि कारणानामशेषतः ॥ २,१४.
Thus, in this world of moving and unmoving beings, there is no ultimate reality; for what is called the highest reality is always the effect of causes.
राज्यादिप्राप्तिरत्रोक्ता परमार्थतया यदि । परमार्था भवन्त्यत्र न भवन्ति च वै ततः ॥ २,१४.
If attainment of kingdom and such things is said to be the highest reality here, then these become the highest reality, and yet, at the same time, they do not.
ऋग्यजुःसामनिष्पाद्यं यज्ञकर्म मतं तव । परमार्थभूतं तत्रापि श्रूयतां गदतो मम ॥ २,१४.
You consider the sacrificial act, accomplished through the Rig, Yajur, and Sama Vedas, to be the highest reality; hear from me what is truly the case even there.