Parāçara said:—Having heard his words pregnant with the true essence of things the king humbly said to the twice-born one; "What you have said, O revered sir, is undoubtedly the truth—but in hearing this my mind has been greatly worked up. What you have shown, O twice-born one, in various creatures to be understanding and discriminative knowledge, is very grand and distinct from plastic nature. I have not carried the palanquin nor is it placed on my shoulders. The body, which has carried the palanquin, is different from me. The three qualities influence the actions of the animals and these three qualities are again influenced by destiny. This reaching my ears, O thou conversant with profound truth, my mind has been greatly disturbed for knowing that real and holy truth. O twice-born, I had already addressed myself for going to the great ascetic Kapila, to learn of him what in this life is the most desirable object. But what you have said in the interim has attracted my mind towards you for being acquainted with the profound truth. O Brahmin, the great ascetic Kapila is a portion of the glorious Vishnu, who is at one with all elements. He is born on earth to remove the illusions of the world. But what you have said convinces me that the great Kapala, for my well-being, has appeared within my vision. To me, who am thus asking, O twice-born one, explain what is the best of things, for you are an ocean overflowing with the waters of the divine wisdom". The Brāhmana said—"You ask me, O lord of earth, what is the best of all things, not the great end of life. There are many things which are best in the world and there are many truths of life. O king, some worshipping the gods desire for wealth, prosperity, children or kingdom: these are the best things in their estimation. A sacrifice that gives heavenly pleasures is also the best. That, which gives best rewards though not asked for, is also the best. To him, who with concentration meditates upon the great soul, union with it is the best. Thus there are hundreds and thousands of best things but these are not profound truths. Hear, I shall describe to you what is the profound truth. If wealth is the end of life then why do people spend it for the acquisition of piety and for acquiring desired-for objects? O lord of men, if son is the end of life then the father of that son is another's end of life and he again is another's. If then every action becomes the end of every cause then there exists no supreme or final truth in this world. And if the acquirement of sovereignty be characterized as the great end of life then finite ends would sometimes be and some times cease to be. If you consider the rites laid down by Rik, Yayur and Shāma Vedas as the ends of life, hear what I have got to say on that head. Anything, that is the outcome of the instrumentality of earth, partakes of its character and consists of clay. So any act, that is performed by such perishable things as fuel, clarified butter and Kusha grass, must be in nature perishable. The great end of life must be considered by wise men as eternal and it would be transient if it were accomplished through transitory things. If you consider that which gives no reward to be the true end of life then that which brings on final liberation is not the true end of life. If the union of the individual soul with the Great soul is considered as the supreme end of life then this becomes false: for one substance cannot become substantially another. Thus there are undoubtedly very many best things in this world: hear from me, in short O king, the true end of life. It is soul, one, all-pervading, uniform, perfect supreme over nature, freed from birth, growth and destruction, omnipresent undecaying, made up of true knowledge, independent and not connected with unreal things, with name, species and the rest and in time, present, past and future. The spirit, which is essentially one in one's own and in all other bodies, is the true wisdom of one who knows the unity and the true principles of things. As air spreading all over the world going through the perforation of a flute is distinguished as the notes of the scale so the (true) nature of the great spirit is one though it assumes various forms consequent upon the fruits of actions. When the difference, between the various forms, such as that of god and man, is destroyed then the distinction of things ceases".
SECTION XV.
Parāçara said—Having heard those words the king became speechless and engaged in meditation and the Brahmin told a tale illustrating the principles of unity.
The Brahmin said—"Hear O great king what in the days of yore Ribhu said for the instruction of illustrious Nidagka. The great patriarch Brahmā had a son by Ribhu, who was by nature, O king, conversant with true wisdom. A son of Pulastya by name Nidagha became his disciple and (Ribhu) greatly delighted gave him various instructions. O lord of men, he being thus instructed, Ribhu did not doubt of his being fully confirmed in the doctrines of unity.
"The residence of Pulastya was at Viranagara, a big, beautiful city, situated on the banks of the river Devika. And there lived in a beautiful grove near this river, Nidagha, the disciple of Ribhu, acquainted with all devotional practices. After a thousand divine years Ribhu went to the city of Pulastya to see his pupil who stood at the gate after the completion of the sacrifice to Viswadevas. He was beheld by his pupil who came there specially to offer him Arghya, (the usual present) and led him into the house. And when his hands and feet were washed and he was seated Nidagha requested him respectfully to eat.
"Ribhu said—‘O foremost of Brahmins, tell me what food is there in your house? I do not like wretched food.'
"Nidagha said—‘There are cakes, of meal, rice, barley and pulse in my house. Eat, O reverend Sir, whatever pleases you best.'
"Ribhu:—O twice-born one, these are wretched viands. Give me sweet meats. Give me rice boiled with sugar, wheaten cakes and milk with curd and molasses.'
"Nidagha said—'O dame, quickly prepare whatever is most excellent and sweet in my house and satisfy him therewith.'
"Having been thus addressed the wife of Nidagha in consonance with her husband's behest prepared sweet food and placed it before the Brahmin. And, O king, he then, spoke humbly to the great Muni, who was delightedly eating the meal.