Narada Purana — Purva Bhaga — Chapter 32

NarP 1 32.16

सनक उवाच एवं कर्मपाशनियन्त्रितजन्ततवः स्वर्गादिपुण्यस्थानेषु पुण्यभोगमनुभूय यातीव दुःखतरं पापफलमनुभूय प्रक्षीणकर्मा वशेषेणामुं लोकमागत्य सर्वभयविह्वलेषु मृत्युबाधासंयुतेषुस्थावरादिषु जायते । वृक्षगुल्मलतावल्लीगिरयश्च तृणानि च । स्थावरा इति विख्याता महामोहसमावृताः ॥ नर्प्_१,३२।१ ॥ स्थावरत्वे पृथिव्यामुत्पबीजानि जलसेकानुपदं सुसंस्कारसामग्रीवशादन्तरुष्मप्रपाचितान्युच्छूनत्वमापद्य ततो मूलभावं तन्मूलादङ्कुरोत्पत्तिस्तस्मादपि पर्णकाण्डनालादिकं काण्डेषु च प्रसवमापद्यन्ते तेषु च पुष्पसंभवः ॥ नर्प्_१,३२।२ ॥तानि पुष्पाणि कानिचिदफलानि कानिचित्फलहेतुभूतानि तेषु पुष्पेषु वृद्धभावेषु सत्सु तत्पुष्पमूलतस्तुषोत्पत्तिर्जायते तेषु तुषु भोक्तॄणां प्राणिनां संस्कारसामग्रीवशाद्धिमरश्मिकिरणासन्नतया तदोषधिरसस्तुषान्तः प्रविश्य क्षीरभावं समेत्य स्वकाले तण्डुलाकारतामुपगम्य प्राणिनां भोगसंस्कारवशात्संवत्सरे फलिनः स्युः ॥ नर्प्_१,३२।३ ॥ स्थावरत्वे ऽपि बहुकालं वानरादिभिर्भुज्यमाना हि च्छेदनदवाग्निदहनशीतातपादिदुःखमनुभूय म्रियते । ततश्च क्रिमयो भूत्वा सदादुःखबहुलाः क्षणार्ध्दं जीवन्तः क्षणार्ध्दं म्रियमाणा बलवत्प्राणिपीडायां निवारयितुमक्षमाः शीतवातादिक्लेशभूयिष्ठा नित्यं क्षुधाक्षुधिता मलमूत्रादिषु सचरन्तो दुःखमनुभवन्ति ॥ नर्प्_१,३२।४ ॥ तत एव पद्मयोनिमागत्य बलवद्वाधोद्वेजिता वृथोद्वेगभूयिष्ठाः क्षुत्क्षान्ता नित्यं वनचारिणो मातृष्वपि विषयातुरा वातादिक्लेषबहुलाः कश्मिंश्चिज्जन्मनि तृणाशनाः कस्मिंश्चिज्जन्मनि मांसामेध्याद्यदनाः कस्मिंश्चिज्जन्मनि कन्दमूलफलाशना दुर्बलप्राणिपीडानिरता दुःखमनुभवन्ति ॥ नर्प्_१,३२।५ ॥अण्डजत्वे ऽपि वाताशनामांसामेध्याद्यशनाश्च परपीडापरायणा नित्यं दुःखबहुला ग्राम्यपशुयोनिमागता अपि स्वजातिवियोगभारोद्वहनपाशादिबन्धनताडनहलादिधारणादिसर्वदुःखान्यनुभवन्ति ॥ नर्प्_१,३२।६ ॥ एवं बहुयोनिषु संभ्रान्ताः क्रमेण मानुषं जन्म प्राप्नुवन्ति । केचिच्च पुण्यविशेषाद्युत्क्रमेणापि मनुष्यजन्माश्नुवते ॥ नर्प्_१,३२।७ ॥ मनुष्यजन्म नापि च चर्मकारचण्डालव्याधानापितरजककुंभकारलोहकारस्वर्णकारतन्तुवाचसौचिकजटिलसिद्धधावकलेखकभृतकशासनहारिनीचभृत्यद्ररिदहीनाङ्गाधिकाङ्गत्वादि दुःखबहुलज्वरतापशीतश्लेष्मगुल्मपादाक्षिशिरोगर्भपार्श्ववेदनादिदुःखमनुभवन्ति ॥ नर्प्_१,३२।८ ॥मनुष्यत्वे ऽपि यदा स्त्रीपुरुषयोर्व्यवायस्तत्समयेरेतो यदा जरायुं प्रविशति तदैव कर्मवशाज्जन्तुः शुक्रेण सह जरायुं प्रविश्य शुक्रशोणितकलले प्रवर्त्तते ॥ नर्प्_१,३२।९ ॥ तद्वीर्यं जीवप्रवेशात्पञ्चाहात्कललं भवति अर्द्धमासे । पलवलभावमुपेत्य मासे प्रादेशमात्रत्वमापद्यते ॥ नर्प्_१,३२।१० ॥ ततः प्रभृति वायुवशाच्चैतन्याभावे ऽपि मातुरुह्ये दुःसहतापल्केशतयैकत्र स्थातुमशक्यत्वाद् भ्रमति ॥ नर्प्_१,३२।११ ॥मासे द्वितीये पूर्णे पुरुषाकारमात्रतामुपगमय मासत्रितये पूर्णे करचरणाद्यवयवभावमुपगम्य चतुर्षु मासेषु गतेषु सर्वावयवानां संधिभेदपरिज्ञानं पञ्चस्वतीतेषु नखानामभिव्यञ्जककता षट्स्वतीतेषु नखसंधिपरिस्फुटतामुपगम्य नाभिसूत्रेण पुष्यमाणममेध्यमूत्रसिक्ताङ्गं जरायुणा बन्धितरक्तास्थिक्रिमिवसामज्जास्नायुकेशादिदूषिते कुत्सिते शरीरे निवासिनं स्वयमप्येवं परिदूषितदेहं मातुश्च कट्वम्ललवणात्युष्णभुक्तदह्यमात्मानं दृष्ट्वा देही पूर्वजन्मस्मरणानुभावात्पूर्वानुभूतनरकदुःथानि च स्मृत्वान्तर्दुःखेन च परिदह्यमानो मातुर्देहातिमूत्रादिरुक्षेण दह्यमान एवं मनसि प्रलयति ॥ नर्प्_१,३२।१२ ॥अहो ऽत्यन्तपापो ऽहंपूर्वजन्मनिभृत्यापत्यमित्रयोषिद्गृहक्षेत्रधनधान्यादिष्वत्यन्तरागेण कलत्रपोषणार्थं परधनक्षेत्रादिकं पश्यतो हरणाद्युपायैरपह्यत्य कामान्धतया परस्त्रीहरणादिकमनुभूय महापापान्याचरंस्तैः पापैरहमेक एवंविधनरकाननुभूय पुनः स्थावरादिषु महादुःखमनुभूय संप्रति जरायुणा परिवेष्टितो ऽन्तर्दुखेन बहिस्तापेन च दह्यामि ॥ नर्प्_१,३२।१३ ॥मया पोषिता दाराश्च स्वकर्मवशादन्यतो गताः ॥ नर्प्_१,३२।१४ ॥अहो दुखं हि देहिनाम् ॥ नर्प्_१,३२।१५ ॥ देहस्तु पापात्संजातस्तस्मात्पापं न कारयेत् । भृत्यभित्रकलत्रार्थमन्यद्द्रव्यं हृतं मया

sanaka uvāca evaṃ karmapāśaniyantritajantatavaḥ svargādipuṇyasthāneṣu puṇyabhogamanubhūya yātīva duḥkhataraṃ pāpaphalamanubhūya prakṣīṇakarmā vaśeṣeṇāmuṃ lokamāgatya sarvabhayavihvaleṣu mṛtyubādhāsaṃyuteṣusthāvarādiṣu jāyate / vṛkṣagulmalatāvallīgirayaśca tṛṇāni ca / sthāvarā iti vikhyātā mahāmohasamāvṛtāḥ // narp_1,32.1 // sthāvaratve pṛthivyāmutpabījāni jalasekānupadaṃ susaṃskārasāmagrīvaśādantaruṣmaprapācitānyucchūnatvamāpadya tato mūlabhāvaṃ tanmūlādaṅkurotpattistasmādapi parṇakāṇḍanālādikaṃ kāṇḍeṣu ca prasavamāpadyante teṣu ca puṣpasaṃbhavaḥ // narp_1,32.2 //tāni puṣpāṇi kānicidaphalāni kānicitphalahetubhūtāni teṣu puṣpeṣu vṛddhabhāveṣu satsu tatpuṣpamūlatastuṣotpattirjāyate teṣu tuṣu bhoktṝṇāṃ prāṇināṃ saṃskārasāmagrīvaśāddhimaraśmikiraṇāsannatayā tadoṣadhirasastuṣāntaḥ praviśya kṣīrabhāvaṃ sametya svakāle taṇḍulākāratāmupagamya prāṇināṃ bhogasaṃskāravaśātsaṃvatsare phalinaḥ syuḥ // narp_1,32.3 // sthāvaratve 'pi bahukālaṃ vānarādibhirbhujyamānā hi cchedanadavāgnidahanaśītātapādiduḥkhamanubhūya mriyate / tataśca krimayo bhūtvā sadāduḥkhabahulāḥ kṣaṇārdhdaṃ jīvantaḥ kṣaṇārdhdaṃ mriyamāṇā balavatprāṇipīḍāyāṃ nivārayitumakṣamāḥ śītavātādikleśabhūyiṣṭhā nityaṃ kṣudhākṣudhitā malamūtrādiṣu sacaranto duḥkhamanubhavanti // narp_1,32.4 // tata eva padmayonimāgatya balavadvādhodvejitā vṛthodvegabhūyiṣṭhāḥ kṣutkṣāntā nityaṃ vanacāriṇo mātṛṣvapi viṣayāturā vātādikleṣabahulāḥ kaśmiṃścijjanmani tṛṇāśanāḥ kasmiṃścijjanmani māṃsāmedhyādyadanāḥ kasmiṃścijjanmani kandamūlaphalāśanā durbalaprāṇipīḍāniratā duḥkhamanubhavanti // narp_1,32.5 //aṇḍajatve 'pi vātāśanāmāṃsāmedhyādyaśanāśca parapīḍāparāyaṇā nityaṃ duḥkhabahulā grāmyapaśuyonimāgatā api svajātiviyogabhārodvahanapāśādibandhanatāḍanahalādidhāraṇādisarvaduḥkhānyanubhavanti // narp_1,32.6 // evaṃ bahuyoniṣu saṃbhrāntāḥ krameṇa mānuṣaṃ janma prāpnuvanti / kecicca puṇyaviśeṣādyutkrameṇāpi manuṣyajanmāśnuvate // narp_1,32.7 // manuṣyajanma nāpi ca carmakāracaṇḍālavyādhānāpitarajakakuṃbhakāralohakārasvarṇakāratantuvācasaucikajaṭilasiddhadhāvakalekhakabhṛtakaśāsanahārinīcabhṛtyadraridahīnāṅgādhikāṅgatvādi duḥkhabahulajvaratāpaśītaśleṣmagulmapādākṣiśirogarbhapārśvavedanādiduḥkhamanubhavanti // narp_1,32.8 //manuṣyatve 'pi yadā strīpuruṣayorvyavāyastatsamayereto yadā jarāyuṃ praviśati tadaiva karmavaśājjantuḥ śukreṇa saha jarāyuṃ praviśya śukraśoṇitakalale pravarttate // narp_1,32.9 // tadvīryaṃ jīvapraveśātpañcāhātkalalaṃ bhavati arddhamāse / palavalabhāvamupetya māse prādeśamātratvamāpadyate // narp_1,32.10 // tataḥ prabhṛti vāyuvaśāccaitanyābhāve 'pi māturuhye duḥsahatāpalkeśatayaikatra sthātumaśakyatvād bhramati // narp_1,32.11 //māse dvitīye pūrṇe puruṣākāramātratāmupagamaya māsatritaye pūrṇe karacaraṇādyavayavabhāvamupagamya caturṣu māseṣu gateṣu sarvāvayavānāṃ saṃdhibhedaparijñānaṃ pañcasvatīteṣu nakhānāmabhivyañjakakatā ṣaṭsvatīteṣu nakhasaṃdhiparisphuṭatāmupagamya nābhisūtreṇa puṣyamāṇamamedhyamūtrasiktāṅgaṃ jarāyuṇā bandhitaraktāsthikrimivasāmajjāsnāyukeśādidūṣite kutsite śarīre nivāsinaṃ svayamapyevaṃ paridūṣitadehaṃ mātuśca kaṭvamlalavaṇātyuṣṇabhuktadahyamātmānaṃ dṛṣṭvā dehī pūrvajanmasmaraṇānubhāvātpūrvānubhūtanarakaduḥthāni ca smṛtvāntarduḥkhena ca paridahyamāno māturdehātimūtrādirukṣeṇa dahyamāna evaṃ manasi pralayati // narp_1,32.12 //aho 'tyantapāpo 'haṃpūrvajanmanibhṛtyāpatyamitrayoṣidgṛhakṣetradhanadhānyādiṣvatyantarāgeṇa kalatrapoṣaṇārthaṃ paradhanakṣetrādikaṃ paśyato haraṇādyupāyairapahyatya kāmāndhatayā parastrīharaṇādikamanubhūya mahāpāpānyācaraṃstaiḥ pāpairahameka evaṃvidhanarakānanubhūya punaḥ sthāvarādiṣu mahāduḥkhamanubhūya saṃprati jarāyuṇā pariveṣṭito 'ntardukhena bahistāpena ca dahyāmi // narp_1,32.13 //mayā poṣitā dārāśca svakarmavaśādanyato gatāḥ // narp_1,32.14 //aho dukhaṃ hi dehinām // narp_1,32.15 // dehastu pāpātsaṃjātastasmātpāpaṃ na kārayet / bhṛtyabhitrakalatrārthamanyaddravyaṃ hṛtaṃ mayā

Sanaka said: Thus living beings, held in check by the noose of karma, having experienced the enjoyment of merit in heaven and the other meritorious realms, and having experienced in the tortures (of hell) the far more painful fruit of sin, their karma worn away, come by the remainder (of karma) to this world and are born among the immobile beings and the like, which are overwhelmed by every fear and beset by the affliction of death. Trees, shrubs, creepers, vines, mountains and grasses are known as 'immobile'; they are wrapped in great delusion. (32.1) In the immobile state: the seeds that have come up in the earth, right after the watering, ripened by inner heat through the force of the assemblage of favourable conditions, attain swelling, and from that the state of root; from that root the shoot arises; from that too leaf, stalk, stem and the rest, and in the stalks they come to producing, and in these arises the appearance of flowers. (32.2) Of those flowers some bear no fruit, some become the cause of fruit; when those flowers have reached maturity, from the base of the flower the husk arises. In those husks, by the force of the assemblage of dispositions of the creatures who are to eat them, through the nearness of the beams of the cool-rayed (moon), the sap of that plant enters within the husk, comes to the state of milk, in its own time takes on the form of a rice-grain, and by the force of the creatures' dispositions for enjoyment they become fruitful within the year. (32.3) Even in the immobile state, being eaten for a long time by monkeys and the rest, having experienced the pain of being cut, of burning by forest fire, of cold and heat and so on, it dies. And thereafter, becoming worms, always abounding in pain, living half a moment and dying half a moment, unable to ward off injury from stronger creatures, beset by the afflictions of cold and wind and the rest, always starved with hunger, moving about in dung and urine, they experience pain. (32.4) Then, coming from that very state into the womb of beasts, agitated by the oppression of the strong, full of futile agitation, wasted with hunger, always roaming the forest, lusting even after their own mothers, abounding in the afflictions of wind and the rest — in one birth eating grass, in another birth eating flesh and unclean things, in another birth eating bulbs, roots and fruits, intent on injuring weaker creatures — they experience pain. (32.5) In the condition of egg-born creatures too, feeding on wind, or feeding on flesh and unclean things, bent on injuring others, always abounding in pain; and even those that come into the womb of village animals experience all the pains of separation from their own kind, of carrying loads, of being tied with ropes and other bonds, of beating, of having to draw the plough and the like. (32.6) Thus, having wandered about through many wombs, they gradually attain human birth; and some, through a particular merit, attain human birth even out of that order. (32.7) And in human birth too they experience the many-fold pains of being a leather-worker, a caṇḍāla, a hunter, a barber, a washerman, a potter, a blacksmith, a goldsmith, a weaver, a tailor, an ascetic with matted hair, a siddha, a runner, a scribe, a hired man, a bearer of orders, a low-caste servant, poor, lacking a limb or having a limb too many, and so on; and the pains of fever, heat, cold, phlegm, tumour, and aching of feet, eyes, head, belly and sides, and the rest. (32.8) Even in human birth: when there is intercourse of a woman and a man, at that time, when the semen enters the womb, then at once, by the force of karma, the creature enters the womb together with the semen and comes to be in the fluid mass of semen and blood. (32.9) That seed, from the entering of the soul, becomes in five days a fluid mass, in half a month (a mass of flesh); coming to the state of a lump, in a month it attains the size of a span. (32.10) From then on, by the force of the wind, even in the absence of consciousness, in the mother's belly, since it cannot stay in one place because of unbearable heat and distress, it moves about. (32.11) When the second month is complete it comes to have merely a human shape; when three months are complete it comes to have the limbs, hands, feet and the rest; when four months have passed there is the distinct differentiation of the joints of all the limbs; when five have passed the nails become manifest; when six have passed, having come to have nails and joints fully formed, nourished by the navel-cord, its limbs bathed in filth and urine, bound by the amnion, dwelling in a loathsome body defiled with blood, bone, worms, fat, marrow, sinew, hair and the rest, itself likewise with a wholly defiled body, and seeing itself burnt by the mother's eating of pungent, sour, salty and very hot food, the embodied one, by the power of the recollection of former births, remembering also the pains of hell formerly experienced, being wholly burnt by inner pain, and burnt by the harshness of the urine and the rest in the mother's body, thus reflects in mind: (32.12) 'Alas, utterly sinful am I! In a former birth, out of excessive attachment to servants, children, friends, women, house, field, wealth, grain and the rest, for the sake of supporting my wife I carried off, by seizure and other means, the wealth and fields of another before his eyes; blinded by lust I carried off another's wife and so forth; committing great sins, by those sins I alone, having experienced hells of this kind, and again having experienced great pain among the immobile beings and the rest, am now wrapped in the amnion and burn with inner pain and with outer heat. (32.13) And the wives whom I supported have gone elsewhere by the force of their own karma. (32.14) Alas, the suffering of embodied beings! (32.15) The body has arisen from sin; therefore one should not cause sin to be done. For the sake of servants, friends and wife, another's property was stolen by me;'

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

NarP 1 32.17

तेन पापेन दह्यामि जरायुपरिवेष्टितः । दृष्ट्वान्यस्य श्रियं पूर्वं सतत्पो ऽहमसूयया खितः

tena pāpena dahyāmi jarāyupariveṣṭitaḥ / dṛṣṭvānyasya śriyaṃ pūrvaṃ satatpo 'hamasūyayā khitaḥ

'By that sin I burn, wrapped about by the amnion. Formerly, seeing the prosperity of another, I was scorched and cast down by envy.'

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

NarP 1 32.28

गर्भाग्निनानुदह्येयमिदानीमपि पापकृत् । कायेन मनसा वाचा परपीडामकारिषम्तेन पापेन दह्यामि त्वहमेको ऽतिदुःखितः ॥ नर्प्_१,३२।१८ ॥ एवं बहुविधं गर्भस्थो जन्तुर्विलप्य स्वयमेव वा ॥ नर्प्_१,३२।१९ ॥आत्मानमाश्वास्य उत्पत्तेरनन्तरं सत्संगेन विष्णोश्चरितश्रवणेन च विशुद्धमना भूत्वा सत्कर्माणि निर्वर्त्य अखिलजगदन्तरात्मनः सत्यज्ञानानन्दमयस्य शक्तिप्रभावानुष्टितविष्टपवर्गस्य लक्ष्मीपतेर्नारायणस्य सकलसुरासुरयक्षगन्धर्वराक्षसपन्न गमुनिकिन्नरसमूहार्चितचरणकमलयुगं भक्तितः समभ्यर्च्य दुःसहः संसारच्छेदस्यकारणभूतं वेदरहस्योपनिषद्भिः परिस्फुटं सकललोकपरायणं हृदिनिधाय दुःखतरमिमं संस्कारागारमतिक्रमिष्यामीति मनसि भवयति ॥ नर्प्_१,३२।२० ॥यतस्तन्मातुः प्रसूतिसमये सति गर्भस्थोदेही नारदमुने वायुनापरिपीडितो मातुश्चापि दुःखं कुर्वन्कर्मपाशेन बलाद्योनिमार्गान्निष्क्रामन्सकलयातनाभोगमेककालभवमनुभवति ॥ नर्प्_१,३२।२१ ॥तेनातिक्लेशेन योनियन्त्रपूडितो गर्भान्निष्कान्तो निःसंज्ञतां याति ॥ नर्प्_१,३२।२२ ॥ तं तु बाह्यवायुः समुज्जीवयति । बाह्यवायुस्पर्शसमनन्तरमेव नष्टस्मृतिपूर्वानुभूताखिलदुःखानि वर्त्तमानान्यपि ज्ञानाभावदविज्ञायात्यन्तदुःखमनुभवति ॥ नर्प्_१,३२।२३ ॥ एवं बालत्वमापन्नो जन्तुस्तत्रापि स्वमलमूत्रलित्पदेह आध्यात्मिकादिपीड्यमानो ऽपि वक्तुमशक्तक्षुत्तृषापीडितो रुदिते सति स्तनादिकं देयमिति मन्वानाः प्रयतन्ते ॥ नर्प्_१,३२।२४ ॥एवमनेकं देहभोगमन्याधीनतयानुभूयमानो दंशादिष्वपि निवारयितुमशक्तः ॥ नर्प्_१,३२।२५ ॥बाल्यभावमासाद्य मातापित्रोरुपाध्यायस्य ताडनं सदा पर्यटनशीलत्वं पांशुभस्मपङ्कादिषुक्रीडनं सदा कलहनियतत्वाम शुचित्वं बहुव्यापाराभासकार्यनियतत्वं तदसंभव आध्यात्मिकदुःखमेवंविधमनुभवति ॥ नर्प्_१,३२।२६ ॥ततस्तु तरुणभावेन धनार्जनमर्जितस्य रक्षणं तस्य नाशव्ययादिषु चात्यन्तदुःखिता मायया मोहिताः कामक्रोधादिदुष्टमनसाः सदासूयापरायणाः परस्वपरस्त्रीहरणोपायपरायणाः पुत्रमित्रकलत्रादिभरणोपायचिन्तापरायणा वृथाहङ्कारदूषिताः पुत्रादिषु व्याध्यादि पीडितेषु सत्सु सर्वव्यात्पिं परित्यज्य रोगादिभिः क्लेशितानां समीपे स्वयमाध्यात्मिकदुःखेन परिप्लुता वक्ष्यमाणप्रकारेण चितामश्नुवते ॥ नर्प्_१,३२।२७ ॥ गृहक्षेत्रादिकं कम किञ्चिन्नापि विचारितम् । समृद्धस्य कुटुम्बस्य कथं भवति वर्त्तनम्

garbhāgninānudahyeyamidānīmapi pāpakṛt / kāyena manasā vācā parapīḍāmakāriṣamtena pāpena dahyāmi tvahameko 'tiduḥkhitaḥ // narp_1,32.18 // evaṃ bahuvidhaṃ garbhastho janturvilapya svayameva vā // narp_1,32.19 //ātmānamāśvāsya utpatteranantaraṃ satsaṃgena viṣṇoścaritaśravaṇena ca viśuddhamanā bhūtvā satkarmāṇi nirvartya akhilajagadantarātmanaḥ satyajñānānandamayasya śaktiprabhāvānuṣṭitaviṣṭapavargasya lakṣmīpaternārāyaṇasya sakalasurāsurayakṣagandharvarākṣasapanna gamunikinnarasamūhārcitacaraṇakamalayugaṃ bhaktitaḥ samabhyarcya duḥsahaḥ saṃsāracchedasyakāraṇabhūtaṃ vedarahasyopaniṣadbhiḥ parisphuṭaṃ sakalalokaparāyaṇaṃ hṛdinidhāya duḥkhataramimaṃ saṃskārāgāramatikramiṣyāmīti manasi bhavayati // narp_1,32.20 //yatastanmātuḥ prasūtisamaye sati garbhasthodehī nāradamune vāyunāparipīḍito mātuścāpi duḥkhaṃ kurvankarmapāśena balādyonimārgānniṣkrāmansakalayātanābhogamekakālabhavamanubhavati // narp_1,32.21 //tenātikleśena yoniyantrapūḍito garbhānniṣkānto niḥsaṃjñatāṃ yāti // narp_1,32.22 // taṃ tu bāhyavāyuḥ samujjīvayati / bāhyavāyusparśasamanantarameva naṣṭasmṛtipūrvānubhūtākhiladuḥkhāni varttamānānyapi jñānābhāvadavijñāyātyantaduḥkhamanubhavati // narp_1,32.23 // evaṃ bālatvamāpanno jantustatrāpi svamalamūtralitpadeha ādhyātmikādipīḍyamāno 'pi vaktumaśaktakṣuttṛṣāpīḍito rudite sati stanādikaṃ deyamiti manvānāḥ prayatante // narp_1,32.24 //evamanekaṃ dehabhogamanyādhīnatayānubhūyamāno daṃśādiṣvapi nivārayitumaśaktaḥ // narp_1,32.25 //bālyabhāvamāsādya mātāpitrorupādhyāyasya tāḍanaṃ sadā paryaṭanaśīlatvaṃ pāṃśubhasmapaṅkādiṣukrīḍanaṃ sadā kalahaniyatatvāma śucitvaṃ bahuvyāpārābhāsakāryaniyatatvaṃ tadasaṃbhava ādhyātmikaduḥkhamevaṃvidhamanubhavati // narp_1,32.26 //tatastu taruṇabhāvena dhanārjanamarjitasya rakṣaṇaṃ tasya nāśavyayādiṣu cātyantaduḥkhitā māyayā mohitāḥ kāmakrodhādiduṣṭamanasāḥ sadāsūyāparāyaṇāḥ parasvaparastrīharaṇopāyaparāyaṇāḥ putramitrakalatrādibharaṇopāyacintāparāyaṇā vṛthāhaṅkāradūṣitāḥ putrādiṣu vyādhyādi pīḍiteṣu satsu sarvavyātpiṃ parityajya rogādibhiḥ kleśitānāṃ samīpe svayamādhyātmikaduḥkhena pariplutā vakṣyamāṇaprakāreṇa citāmaśnuvate // narp_1,32.27 // gṛhakṣetrādikaṃ kama kiñcinnāpi vicāritam / samṛddhasya kuṭumbasya kathaṃ bhavati varttanam

'Let me be burned by the fire of the womb — even now I am a doer of evil. With body, with mind, with speech I inflicted injury on others; by that sin I burn, I alone, utterly wretched.' (32.18) Thus the creature in the womb, having lamented in many ways, then by itself (32.19) consoling itself, thinks in its mind: 'Immediately after birth, becoming pure of mind through the company of the good and through hearing the deeds of Viṣṇu, and having accomplished good works, having devotedly worshipped the pair of lotus feet — honoured by all the hosts of gods, asuras, yakṣas, gandharvas, rākṣasas, serpents, munis and kinnaras — of Nārāyaṇa, the lord of Lakṣmī, the inner self of the whole world, consisting of truth, knowledge and bliss, by whose power of śakti the classes of the worlds are established, and having placed in my heart him who is the cause of the cutting of hard-to-bear saṃsāra, made clear by the secret Upaniṣads of the Veda, the refuge of all the worlds, I shall pass beyond this most painful house of conditioning.' (32.20) Then, when the time of that mother's delivery has come, the embodied one in the womb, O sage Nārada, sorely pressed by the wind, causing pain to the mother as well, driven forcibly out along the passage of the womb by the noose of karma, experiences all the enjoyment of the tortures occurring at one and the same time. (32.21) By that extreme affliction, crushed by the machine of the womb, it comes out from the womb and becomes unconscious. (32.22) But the outer air revives it. Immediately upon the touch of the outer air its memory is lost, and not knowing, from lack of knowledge, all the pains formerly experienced, though they are present, it experiences extreme pain. (32.23) Thus the creature, having come to childhood, there too with its body smeared with its own filth and urine, though tormented by the personal and other (afflictions), unable to speak, oppressed by hunger and thirst — when it cries, they, thinking 'the breast and the rest should be given', make their effort. (32.24) Thus experiencing manifold bodily enjoyment in dependence on others, it is unable to ward off even biting insects. (32.25) Reaching the state of boyhood, it experiences suffering of the personal kind of this sort: constant beating from mother, father and teacher, a habit of always wandering, playing in dust, ashes and mud, being always given to quarrels, uncleanness, being bound to many tasks that have only the appearance of business, and the impossibility of accomplishing them. (32.26) Then in youth: the earning of wealth, the guarding of what is earned, and extreme misery over its loss and expenditure. Deluded by māyā, with minds corrupted by lust, anger and the rest, always given to envy, intent on means of seizing others' property and others' wives, absorbed in worry over the means of supporting sons, friends, wife and the rest, defiled by vain egotism; and when sons and the rest are afflicted by disease and so on, abandoning all activity, near to those tormented by illness, themselves overwhelmed by personal suffering, they attain to anxiety in the manner about to be described. (32.27) 'House, field and the rest — nothing at all has been thought out by me. How is a prosperous household to be maintained?'

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

NarP 1 32.29

मम मूलधनं नास्ति वृष्टिश्चापि न वर्षति । अश्वः पलायितः कुत्र गावः किं नागता मम

mama mūladhanaṃ nāsti vṛṣṭiścāpi na varṣati / aśvaḥ palāyitaḥ kutra gāvaḥ kiṃ nāgatā mama

'I have no capital, and the rain does not fall; the horse has run off — where? Why have my cows not come back?'

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.30

बालापत्या च मे भार्या व्याधितो ऽहं च निर्धनः । अविचारात्कृषिर्नष्टा पुत्रा नित्यं रुदन्ति च

bālāpatyā ca me bhāryā vyādhito 'haṃ ca nirdhanaḥ / avicārātkṛṣirnaṣṭā putrā nityaṃ rudanti ca

'My wife has small children, and I am sick and without money; through lack of foresight the ploughing is ruined, and my sons weep constantly.'

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.31

भग्नं छिन्नं तु मे सद्म बान्धवा अपि दूरगाः । न लभ्यते वर्त्तनं च राज बाधातिदुःसहा

bhagnaṃ chinnaṃ tu me sadma bāndhavā api dūragāḥ / na labhyate varttanaṃ ca rāja bādhātiduḥsahā

'My house is broken down and cut up, and my kinsmen have gone far off; no livelihood is to be had, and the king's oppression is most hard to bear.'

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.38

रिपवो मां प्रधावन्ते कथं जेष्टाम्यहं रिपून् । व्यवसायाक्षमश्चाहं प्रात्पाः प्राघूर्णका अमी ॥ नर्प्_१,३२।३२ ॥ एवमत्यन्तचिन्ताकुलः स्वदुःखानि निवारयितुमक्षमो धिग्विधिं भाग्यहीनं मां किमर्थं विदधे इति दैवमाक्षिपति ॥ नर्प्_१,३२।३३ ॥ तथा वृद्धत्वमापन्नो हीयमानसारो जरापलितादिव्यात्पदेहो व्याधिबाध्यत्वादिकमापन्नः । प्रकंपमानावयवश्वासकासादिपीडितो लोलाविललोचनः श्लेष्मण्यात्पकण्ठः पुत्रदारादिभिर्भर्त्स्यमानः कदा मरणमुपयामीति चिन्ताकुलो मयि मृते सति मदर्जितं गृहक्षेत्रादिकं वस्तु पुत्रादयः कथं रक्षन्ति कस्य वा भविष्यति ॥ नर्प्_१,३२।३४ ॥ मद्धने परैरपहृते पुत्रादीनां कथं वर्त्तनं भविष्यतीति ममतादुःखपरिप्लुतो गाढं निःश्वस्य स्वेन वयसा कृतानि कर्माणि पुनः पुनः स्मरन् क्षणे विस्मरति च संततस्त्वासन्नमरणो ॥ नर्प्_१,३२।३५ ॥व्याधिपीडितो ऽन्तस्तापार्तः क्षणं शय्यायां क्षणं मञ्चे च ततस्ततः पर्यटन् क्षुत्तृटूपरिपूडितः किञ्चिन्मात्रमुदकं देहीत्यतिकार्पण्येन याचमानस्तत्रापि ज्वराविष्टानामुदकं न श्रेयस्करमिति ब्रुवतो मनसातिद्वेषं कुर्वन्मन्द चैतन्यो भवति ॥ नर्प्_१,३२।३६ ॥ततश्च हस्तपादाकर्षणे न तु क्षमो रुद्रद्भिबन्धुजनैर्वेष्टितो वक्तुमक्षमः स्वार्जितधनादिकं कस्य भविष्यतीति चिन्तापरो बाष्पाविलविलोचनः कण्ठे वुरघुरायमाणे सति शरीरान्निष्क्रान्तप्राणो यमदूतैर्भर्त्स्यमानः पाशयन्त्रितो नरकादीन्पूर्ववदश्नुते ॥ नर्प्_१,३२।३७ ॥ आमलप्रक्षयाद्यद्वदग्नौ धाम्यन्ति धातवः । तथैव जीविनः सर्व आकर्मप्रक्षयाद् भृशम्

ripavo māṃ pradhāvante kathaṃ jeṣṭāmyahaṃ ripūn / vyavasāyākṣamaścāhaṃ prātpāḥ prāghūrṇakā amī // narp_1,32.32 // evamatyantacintākulaḥ svaduḥkhāni nivārayitumakṣamo dhigvidhiṃ bhāgyahīnaṃ māṃ kimarthaṃ vidadhe iti daivamākṣipati // narp_1,32.33 // tathā vṛddhatvamāpanno hīyamānasāro jarāpalitādivyātpadeho vyādhibādhyatvādikamāpannaḥ / prakaṃpamānāvayavaśvāsakāsādipīḍito lolāvilalocanaḥ śleṣmaṇyātpakaṇṭhaḥ putradārādibhirbhartsyamānaḥ kadā maraṇamupayāmīti cintākulo mayi mṛte sati madarjitaṃ gṛhakṣetrādikaṃ vastu putrādayaḥ kathaṃ rakṣanti kasya vā bhaviṣyati // narp_1,32.34 // maddhane parairapahṛte putrādīnāṃ kathaṃ varttanaṃ bhaviṣyatīti mamatāduḥkhaparipluto gāḍhaṃ niḥśvasya svena vayasā kṛtāni karmāṇi punaḥ punaḥ smaran kṣaṇe vismarati ca saṃtatastvāsannamaraṇo // narp_1,32.35 //vyādhipīḍito 'ntastāpārtaḥ kṣaṇaṃ śayyāyāṃ kṣaṇaṃ mañce ca tatastataḥ paryaṭan kṣuttṛṭūparipūḍitaḥ kiñcinmātramudakaṃ dehītyatikārpaṇyena yācamānastatrāpi jvarāviṣṭānāmudakaṃ na śreyaskaramiti bruvato manasātidveṣaṃ kurvanmanda caitanyo bhavati // narp_1,32.36 //tataśca hastapādākarṣaṇe na tu kṣamo rudradbhibandhujanairveṣṭito vaktumakṣamaḥ svārjitadhanādikaṃ kasya bhaviṣyatīti cintāparo bāṣpāvilavilocanaḥ kaṇṭhe vuraghurāyamāṇe sati śarīrānniṣkrāntaprāṇo yamadūtairbhartsyamānaḥ pāśayantrito narakādīnpūrvavadaśnute // narp_1,32.37 // āmalaprakṣayādyadvadagnau dhāmyanti dhātavaḥ / tathaiva jīvinaḥ sarva ākarmaprakṣayād bhṛśam

'My enemies rush upon me — how shall I conquer my foes? And I am incapable of enterprise; and here these guests have arrived.' (32.32) Thus, troubled by extreme anxiety, unable to ward off his own sufferings, he reviles destiny: 'Fie on the Ordainer! Why has he made me devoid of fortune?' (32.33) Likewise, having come to old age, his strength dwindling, his body afflicted with age and grey hair and the rest, subject to disease and the like; his limbs trembling, tormented by panting and coughing, his eyes rolling and dim, his throat filled with phlegm, reviled by his sons and wife, troubled by the anxiety 'when shall I meet death?': 'When I am dead, how will my sons and the rest protect the house, field and goods I have earned, or whose will they be? (32.34) If my wealth is carried off by others, how will my sons and the rest subsist?' — thus overwhelmed by the suffering of possessiveness, sighing deeply, remembering again and again the deeds done in his own lifetime and in a moment forgetting them, continually, with death at hand; (32.35) afflicted by disease, pained by inner burning, a moment on the bedding, a moment on the couch, roaming here and there, oppressed by hunger and thirst, begging with utter wretchedness 'give me just a little water', and even then feeling extreme hatred in his mind toward one who says 'water is not good for those seized by fever', he becomes dull in consciousness. (32.36) And then, unable even to draw in hands and feet, surrounded by weeping kinsfolk, unable to speak, absorbed in the anxiety 'whose will the wealth I earned be?', his eyes blurred with tears, when the throat rattles, his breath having gone out from the body, threatened by Yama's messengers, bound by the noose, he undergoes the hells and the rest as before. (32.37) Just as metals are smelted in the fire by the burning away of impurity, so too all living beings (are melted down) utterly, until their karma is burnt away.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

NarP 1 32.39

तस्मात्संसारदावाग्नितापार्तो द्विजसत्तम । अभ्यसेत्परमं ज्ञानं ज्ञानान्मोक्षमवान्पुयात्

tasmātsaṃsāradāvāgnitāpārto dvijasattama / abhyasetparamaṃ jñānaṃ jñānānmokṣamavānpuyāt

Therefore, O best of the twice-born, one pained by the heat of the forest-fire of saṃsāra should practise the supreme knowledge; from knowledge he would obtain liberation.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.40

ज्ञानशून्या नरा ये तु पशवः परिकीर्तिताः । तस्मात्संसारमोक्षाय परं ज्ञानं समभ्यसेत्

jñānaśūnyā narā ye tu paśavaḥ parikīrtitāḥ / tasmātsaṃsāramokṣāya paraṃ jñānaṃ samabhyaset

Those men who are empty of knowledge are declared to be beasts; therefore, for release from saṃsāra, one should thoroughly practise the supreme knowledge.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.41

मानुष्यं चैव संप्राप्य सर्वकर्मप्रसाधकम् । हरिं न सेवते यस्तु को ऽन्यस्तस्मादचेतनः

mānuṣyaṃ caiva saṃprāpya sarvakarmaprasādhakam / hariṃ na sevate yastu ko 'nyastasmādacetanaḥ

And he who, having obtained human birth, which accomplishes every work, does not serve Hari — who else is more devoid of sense than he?

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.42

अहो चित्रमहो चित्रमहो चित्रं मुनीश्वराः । आस्थिते कामदे विष्णो नरा यान्ति हि यातनाम्

aho citramaho citramaho citraṃ munīśvarāḥ / āsthite kāmade viṣṇo narā yānti hi yātanām

Oh, a marvel! Oh, a marvel! Oh, a marvel, O lords of sages! Though Viṣṇu, the giver of what is desired, stands (present), men go to torment.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.43

नारायणे जगन्नाथे सर्वकामफलप्रदे । स्थिते ऽपि ज्ञानरहिताः पच्यन्ते नरकेष्वहो

nārāyaṇe jagannāthe sarvakāmaphalaprade / sthite 'pi jñānarahitāḥ pacyante narakeṣvaho

Though Nārāyaṇa, the lord of the world, the giver of the fruit of every desire, is present, those without knowledge are cooked in the hells — alas!

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.44

स्त्रवन्मूत्रपुरीषे तु शरीरे ऽस्मिन्नृशाश्वते । शाश्वतं भावयन्त्यज्ञा महामोहसमावृताः

stravanmūtrapurīṣe tu śarīre 'sminnṛśāśvate / śāśvataṃ bhāvayantyajñā mahāmohasamāvṛtāḥ

In this body, which oozes urine and faeces and is not lasting, the ignorant, enveloped in great delusion, imagine something lasting.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.45

कुत्सितं मांसरक्ताद्यैर्देहं संप्राप्य यो नरः । संसारच्छेदकं विष्णुं न भजेत्सो ऽतिपातकी

kutsitaṃ māṃsaraktādyairdehaṃ saṃprāpya yo naraḥ / saṃsāracchedakaṃ viṣṇuṃ na bhajetso 'tipātakī

The man who, having obtained a body loathsome with flesh, blood and the rest, does not worship Viṣṇu, the cutter of saṃsāra — he is a great sinner.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.46

अहो कष्टमहो कष्टमहो कष्टं हि मूर्खता । हरिध्यानपरो विप्र चण्डालो ऽपि महासुखी

aho kaṣṭamaho kaṣṭamaho kaṣṭaṃ hi mūrkhatā / haridhyānaparo vipra caṇḍālo 'pi mahāsukhī

Oh, what a calamity, what a calamity, what a calamity is foolishness! But one devoted to meditation on Hari, O brahmin, even a caṇḍāla, is greatly happy.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.47

स्वदेहान्निःसृतं दृष्ट्वा मलमूत्रादिकिल्बिषम् । उद्वेग मानवा मूर्खाः किं न यान्ति हि पापिनः

svadehānniḥsṛtaṃ dṛṣṭvā malamūtrādikilbiṣam / udvega mānavā mūrkhāḥ kiṃ na yānti hi pāpinaḥ

Seeing the foul stuff—dung, urine and the rest—that has issued from their own body, why do foolish, sinful men not come to revulsion?

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.48

दुर्लभं मानुषं जन्म प्रार्थ्यते त्रिदशैरपि । तल्लब्ध्वा परलोकार्थं यत्नं कुर्य्याद्विचक्षणः

durlabhaṃ mānuṣaṃ janma prārthyate tridaśairapi / tallabdhvā paralokārthaṃ yatnaṃ kuryyādvicakṣaṇaḥ

Human birth is hard to obtain; it is prayed for even by the thirty gods. Having gained it, the discerning man should make effort for the sake of the next world.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.49

अध्यात्मज्ञानसंपन्ना हरिपूजापरायणाः । लभन्ते परमं स्थानं पुनरावृत्तिदुर्लभम्

adhyātmajñānasaṃpannā haripūjāparāyaṇāḥ / labhante paramaṃ sthānaṃ punarāvṛttidurlabham

Those endowed with knowledge of the self, devoted to the worship of Hari, attain the highest station, from which return is hard (i.e. which is free from return).

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.50

यतो जातमिदं विश्वं यतश्चैतन्यमश्नुते । यस्मिंश्च विलयं याति स संसारस्य मोचकः

yato jātamidaṃ viśvaṃ yataścaitanyamaśnute / yasmiṃśca vilayaṃ yāti sa saṃsārasya mocakaḥ

He from whom this universe has come to be, from whom it obtains consciousness, and in whom it goes to dissolution—he is the releaser from transmigration.

AI translation rendered from the Sanskrit, not a published edition

NarP 1 32.51

निर्गुणो ऽपि परो ऽनन्तो गुणवानिव भाति यः । तं समभ्यर्च्य देवेशं संसारात्परिमुच्यते

nirguṇo 'pi paro 'nanto guṇavāniva bhāti yaḥ / taṃ samabhyarcya deveśaṃ saṃsārātparimucyate

He who, though without qualities, supreme and endless, yet shines as if possessed of qualities—having worshipped him, the lord of the gods, one is wholly freed from transmigration.

AI translation rendered from the Sanskrit, not a published edition