यत्तु निष्पाद्यते कार्यं मृदा कारणभूतया । तत्कारणानुगमनाज्ज्ञायते नृप मृण्मयम् ॥ २,१४.
Whatever work is accomplished with clay as its material cause, O king, is known as an earthen object because it follows from its cause.
एवं विनाशिभिर्द्रव्यैः समिदाज्यकुशादिभिः । निष्पाद्यते क्रिया या तु सा भवित्री विनाशिनी ॥ २,१४.
In the same way, the rite performed with perishable substances—such as sacrificial sticks, ghee, and kusa grass—will itself be perishable.
अनाशो परमार्थश्च प्राज्ञौरभ्युपगम्यते । तत्तु नाशि न सन्देहो नाशिद्रव्योपपादितम् ॥ २,१४.
The wise accept that the imperishable alone is the highest reality; but that which is perishable, being produced from perishable substances, is certainly not so.
तदेवाफलदं कर्म परमार्थो मतस्तव । मुक्तिसाधनभूतत्वात्परमार्थो न साधनम् ॥ २,१४.
You consider that action which bears fruit as the highest reality, because it is a means to liberation; but the highest reality is not a means.
ध्यानं चैवात्मनो भूपु परमार्थार्थशब्दितम् । भेदकारि परेभ्यस्तु परमार्थो न भेदवान् ॥ २,१४.
Meditation upon the self, O king, is called the pursuit of the highest reality; but for those who create distinctions, the highest reality is not divided.
परमात्मात्मनोर्योगः परमार्थ इतीष्यते । मिथ्यैतदन्यद्रव्यं हि नैति तद्द्रव्यतां यतः ॥ २,१४.
The union of the supreme self and the individual self is considered the highest reality; but anything else, being a different substance, is false, for it does not attain the nature of that substance.
तस्माच्छ्रेयांस्यशेषाणि नृवैतानि न संशयः । परमार्थस्तु भूपाल संक्षेपाच्छ्रूयतां मम ॥ २,१४.
Therefore, O king, all these things are indeed excellent, without doubt; but now, in brief, listen to me about the highest reality.
एको व्यापी समः शुद्धो निर्गुणः प्रकृतेः परः । जन्मवृद्ध्यादिरहित आत्मा सर्वगतोव्ययः ॥ २,१४.
The one self is all-pervading, equal, pure, without qualities, beyond nature, free from birth and growth, all-pervading, and undecaying.
परज्ञानमयो सद्भिर्नामजात्यादिभिर्विभुः । न योगवान्न युक्तोभून्नैव पार्थिव योक्ष्यते ॥ २,१४.
He is composed of supreme knowledge, called by the wise by various names and categories; he is neither possessed of yoga nor joined to anything, nor will he ever be, O king.
तस्यात्मपरदेहेषु सतोप्येकमयं हि यत् । विज्ञानं परमार्थोऽसौ द्वैतिनोऽतथ्यर्शिनः ॥ २,१४.
Although present in one's own and others' bodies, that consciousness which is one in essence is the highest reality; for those who perceive duality, it is not so.
वेणुरन्ध्रप्रभेदेन भेदः षङ्जादिसंज्ञितः । अभेदव्यापिनोवायोस्तथास्य परमात्मनः ॥ २,१४.
Just as the differences in the notes of a flute arise from the holes, yet the air pervades without distinction, so it is with the supreme self.
एकस्वरूपभेदश्च ब्राह्मकर्मावृतिप्रजः । देवादिभेदेऽपध्वस्ते नास्त्येवावरणे हि सः ॥ २,१४.
The apparent differences in the one true nature arise from coverings of action and birth; when distinctions such as gods and others are removed, he remains, without any covering.
पराशर उवाच । इत्युक्ते मौनिनं भूयश्विन्तयानं महीपतिम् । प्रत्युवाचाथ विप्रोऽसावदू तौन्तर्गतां कथाम्
Parāśara said: When this was spoken, the sage, reflecting again, addressed the king, who was deep in thought, and began to relate the story that had been previously mentioned.
श्रूयतां नृपशाद्दूल! यदूगोतमृबुणा पुरा । अवबोधं जनयता निदाघस्य महात्मनः
Listen, O best of kings, to what was formerly done by the illustrious Ṛbhu of the Yadu lineage, who awakened the great-souled Nidāgha.
ऋभुर्नामाभवत् पुत्रो ब्रह्मणः परमेष्ठिनः । विज्ञाततत्त्वसद्रावो निसर्गादेव भूपते
There was a son of Brahmā, the supreme lord, named Ṛbhu, who, O king, was naturally endowed with knowledge of the true reality.
तस्य शिष्यो निदाघोऽबूत् पुलस्त्यतनयः पुरा । प्रादादशेषविज्ञानं स तस्मै परया मुदा
In former times, Nidāgha, the son of Pulastya, became his disciple; and Ṛbhu, with supreme joy, imparted to him all knowledge without remainder.
अवाप्यज्ञानत्त्वस्य न तस्यादूतैवासनाम । स ऋभुस्तर्कयामास निदाघस्य नरेश्वर
But, having attained knowledge, Nidāgha did not realize its essence; so Ṛbhu, O king, began to reflect upon Nidāgha.
देविकायास्तटे वीरनगरं नाम वै पुरम् । समृद्धमतिरम्यं च पुलस्त्येन निवेशितम्
On the bank of the Devikā river stood a city named Vīranagara, prosperous and exceedingly delightful, established by Pulastya.
रम्योपवनपर्य्यन्ते स तस्मिन् पार्थिवोत्तम ! निदाघो नाम योगज्ञ ऋभुशिष्योऽवसत् पुरा
In that city, at the edge of a beautiful grove, Nidāgha, the knower of yoga and disciple of Ṛbhu, once resided, O best of kings.
दिव्येवर्षसहस्त्रे तु समतीतेऽस्य तत्पुरम् । जगाम स ऋभुः शिष्यं निदाघमवलोककः
When a thousand divine years had passed in that city, Ṛbhu came to see his disciple Nidāgha.
स तस्य वैश्वदेवान्ते द्रारालोकनगोचरे । स्थितस्तेन गृहीतार्घ्यो निजवेश्म प्रवेशितः
At the end of the Vaiśvadeva rite, when Nidāgha was within sight, Ṛbhu stood there; Nidāgha welcomed him, offered water for his feet, and led him into his own house.
पर्क्षालिताङ घ्रिपाणिं च कृतासनपरिग्रहम् । उवाच स द्रिजश्वेष्ठो भूज्यतामिति सादरम्
After washing his feet and hands and having him seated comfortably, Nidāgha, the best of twice-born, respectfully said, 'Please eat.'
ऋभुरुवाच । भो विप्रवर्य्य! भोक्तव्यं यदन्नं भवतो गृहे । तत् कथ्यतां कदन्नेषु न प्रीतिः सतत मम
Ṛbhu said: O excellent Brāhmaṇa, please tell me what food is to be eaten in your house; for I do not always take pleasure in every kind of food.
निदाघ उवाच । भक्त-यावक-वाठ्यानामपूपानाञ्च मे गृहे । यदू रोचते द्रिजश्रेष्ठ!तत् त्वं भुङ श्र्व यथेच्छया
Nidāgha said: Of cooked rice, barley, cakes, and other foods in my house, O best of Brāhmaṇas, eat whatever pleases you, as you wish.
ऋभुरुवाच । कदन्नानि द्रिजैतानि मृष्टमन्नं प्रयच्छ मे । संयाव-पायसादीनि द्रप्स्यफाणितावन्ति च
Ṛbhu said: These are all foods made from rice; give me some fine food—such as semolina, milk-rice, and others, as well as curdled milk with sugar.
निदाघ उवाच । हे हे शालिनि मदगेहे यत किञ्चिदतिशोभनम् । भक्ष्योपसाधनं मष्टं तेनास्यान्नां प्रसाधय
Nidāgha said: O wife, whatever excellent ingredients for food are in my house, prepare the meal with those for this guest.
ब्राह्मण उवाच । इत्युक्ता तेन सा पत्री मृष्टमन्नं द्रिजस्य यत् । प्रसाधितवती तदू वै भर्त्तुर्वचनगौरवात्
The Brāhmaṇa said: Thus instructed by him, the lady prepared fine food for the Brāhmaṇa, out of respect for her husband's words.
तं भुक्तवन्तमिच्छातो मृष्टमन्नं महामुनिम् । निदाघः प्राह भूपाल! प्रश्रयावनतः स्थितः
When the great sage had eaten the fine food as he wished, Nidāgha, standing with humility, addressed him, O king.
निदाघ उवाच । अपि ते परमा तृप्तिरुत्पन्ना तुष्टिरेव च । अपि ते मानसं खस्थमाहारेण कृतं द्रिज
Nidāgha said: Has the highest satisfaction arisen for you? Are you truly content? Has your mind been pleased by the meal, O Brāhmaṇa?
क्क निवासो भवान् विप्र ! क्क च गन्तु समुद्यतः । आगम्यते च भवता यतस्तज्व द्रिजोच्यताम्
Where is your residence, O Brāhmaṇa? And where are you intending to go? Please tell me from where you have come.