Shloka 88
Nāgendra–Brāhmaṇa Saṃvāda: Praśna-vidhi and Dharmic Approach on the Gomatī Riverbank
कारणं पुरुषो होषां प्रधानं चापि कारणम् | स्वभावश्चैव कर्माणि दैवं येषां च कारणम्,पुरुष, प्रधान, स्वभाव, कर्म तथा दैव-ये जिन वस्तुओंके कारण हैं, वे भी नारायणरूप ही हैं
kāraṇaṃ puruṣo hy eṣāṃ pradhānaṃ cāpi kāraṇam | svabhāvaś caiva karmāṇi daivaṃ yeṣāṃ ca kāraṇam ||
Sinabi ni Vaiśaṃpāyana: Para sa mga nilalang at pangyayaring ito, ang Puruṣa (Persona/Diwa) ay isang sanhi; at ang Pradhāna (likas na kalikasan na pinagmulan) ay isa ring sanhi. Ang likas na hilig (svabhāva), ang mga gawa (karmāṇi), at maging ang tadhana/probidensiya (daiva) ay sinasabi ring mga sanhi. Ang ipinahihiwatig na aral: ang lahat ng prinsipyong sanhi ay sa huli nakasalalay at nasasaklaw ni Nārāyaṇa—kaya huwag kumapit sa iisang salik na tila ganap, kundi kilalanin ang Kataas-taasan bilang huling saligan ng sanhi at pananagutan.
वैशग्पायन उवाच
Educational Q&A
Multiple causes are acknowledged—Puruṣa (conscious principle), Pradhāna (primordial nature), svabhāva (inborn disposition), karma (action), and daiva (destiny)—but the deeper purport is that all these derive their power and coherence from Nārāyaṇa as the ultimate ground.
In the didactic discourse of the Śānti Parva, Vaiśaṃpāyana summarizes a philosophical account of causation, listing competing explanatory factors and integrating them into a higher theistic framework centered on Nārāyaṇa.