Narada Purana — Purva Bhaga — Chapter 33
NarP 1 33.1
नारद उवाच भगवन्सर्वमाख्यातं यत्पृष्टं विदुषा त्वया । संसारपाशबद्धानां दुःखानि सुबहूनि च
nārada uvāca bhagavansarvamākhyātaṃ yatpṛṣṭaṃ viduṣā tvayā / saṃsārapāśabaddhānāṃ duḥkhāni subahūni ca
Nārada said: Lord, all that was asked has been told by you who know it, and the very many sorrows of those bound by the noose of transmigration.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.2
अस्य संसारपाशस्य च्छेदकः कतमः स्मृतः । येनोपायेन मोक्षः स्यात्तन्मे ब्रूहि तपोधन
asya saṃsārapāśasya cchedakaḥ katamaḥ smṛtaḥ / yenopāyena mokṣaḥ syāttanme brūhi tapodhana
Which is held to be the cutter of this noose of transmigration? Tell me, O you rich in austerity, by what means release may come about.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.3
प्राणिभिः कर्मजालानि क्रियन्ते प्रत्यहं भृशम् । भुज्यन्ते च मुनिश्रेष्ठ तेषां नाशः कथं भवेत्
prāṇibhiḥ karmajālāni kriyante pratyahaṃ bhṛśam / bhujyante ca muniśreṣṭha teṣāṃ nāśaḥ kathaṃ bhavet
Nets of karma are made by living beings abundantly, day after day, and are consumed (as fruit), O best of sages; how may their destruction come about?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.4
कर्मणा देहमान्पोति देही कामेन बध्यते । कामाल्लोभाभिभूतः स्याल्लोभात्क्रोधपरायणाः
karmaṇā dehamānpoti dehī kāmena badhyate / kāmāllobhābhibhūtaḥ syāllobhātkrodhaparāyaṇāḥ
By karma the embodied one obtains a body; by desire he is bound; from desire he becomes overcome by greed; from greed men become given over to anger;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.5
क्रोधाञ्च धर्मनाशः स्याद्धर्मनाशान्मतिभ्रमः । प्रनष्टबुद्धिर्मनुजः पुनः पापं करोति च
krodhāñca dharmanāśaḥ syāddharmanāśānmatibhramaḥ / pranaṣṭabuddhirmanujaḥ punaḥ pāpaṃ karoti ca
and from anger comes the ruin of dharma; from the ruin of dharma, confusion of mind; and the man whose understanding is destroyed commits sin again.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.6
तस्माद्देहं पापमूलं पापकर्मरतं तथा । यथा देहभ्रमत्यक्त्वा मोक्षभाक्स्यात्तथा वद
tasmāddehaṃ pāpamūlaṃ pāpakarmarataṃ tathā / yathā dehabhramatyaktvā mokṣabhāksyāttathā vada
Therefore tell me how, abandoning the delusion of the body—the body being the root of sin and given over to sinful action—one may become a partaker of release.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.7
सनक उवाच साधु साधु महाप्राज्ञ मतिस्ते विमलोर्जिता । यस्मात्संसारदुःखान्नो मोक्षोपायमभीप्ससि
sanaka uvāca sādhu sādhu mahāprājña matiste vimalorjitā / yasmātsaṃsāraduḥkhānno mokṣopāyamabhīpsasi
Sanaka said: Well, well, O greatly wise one, your mind is pure and strong, since from the sorrow of transmigration you desire the means of release.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.8
यस्याज्ञया जगत्सर्वं ब्रह्म्ना सृजति सुव्रत । हरिश्च पालको रुद्रो नाशकः स हि मोक्षदः
yasyājñayā jagatsarvaṃ brahmnā sṛjati suvrata / hariśca pālako rudro nāśakaḥ sa hi mokṣadaḥ
He by whose command Brahmā creates this whole world, O you of good vows, and Hari is its protector and Rudra its destroyer—he indeed is the giver of release.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.9
अहमादिविशेषान्ता जातायस्य प्रभावतगः । तं विद्यान्मोक्षदं विष्णुं नारायणमनामयम्
ahamādiviśeṣāntā jātāyasya prabhāvatagaḥ / taṃ vidyānmokṣadaṃ viṣṇuṃ nārāyaṇamanāmayam
Beginning with me and ending with the particulars, (all) have arisen through his power; one should know him, Viṣṇu, Nārāyaṇa, the unafflicted, to be the giver of release.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 33.10
यस्याभिन्नमिदं सर्वं यच्चेङ्गद्यञ्च नेङ्गति । तमुग्रमजरं देवं ध्यात्वा दुःखात्प्रमुच्यते
yasyābhinnamidaṃ sarvaṃ yacceṅgadyañca neṅgati / tamugramajaraṃ devaṃ dhyātvā duḥkhātpramucyate
He from whom all this is not different, both what moves and what does not move—meditating on that mighty, ageless god, one is wholly freed from sorrow.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.11
अविकारमजं शुद्धं स्वप्रकाशं निरञ्जनम् । ज्ञानरुपं सदानन्दं प्राहुर्वैमोक्षसाधनम्
avikāramajaṃ śuddhaṃ svaprakāśaṃ nirañjanam / jñānarupaṃ sadānandaṃ prāhurvaimokṣasādhanam
Changeless, unborn, pure, self-luminous, spotless, of the nature of knowledge, ever bliss—him they have called the means of release.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.12
यस्यावताररुपाणि ब्रह्माद्या देवतागणाः । समर्चयन्ति तं विद्याच्छाश्वतस्थानदं हरिम्
yasyāvatārarupāṇi brahmādyā devatāgaṇāḥ / samarcayanti taṃ vidyācchāśvatasthānadaṃ harim
He whose incarnate forms the hosts of deities, Brahmā and the rest, worship—one should know him, Hari, as the giver of the everlasting abode.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.13
जितप्राणा जिताहाराः सदा ध्यानपरायणाः । हृदि पश्यन्ति यं सत्यं तं जामीहि सुखावहम्
jitaprāṇā jitāhārāḥ sadā dhyānaparāyaṇāḥ / hṛdi paśyanti yaṃ satyaṃ taṃ jāmīhi sukhāvaham
Those who have mastered breath and mastered food, ever devoted to meditation, see in the heart the one who is real—know him as the bringer of happiness.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.14
निर्गुणो ऽपि गुणाधारो लोकानुग्रहरुपधृक् । आकाशमध्यगः पूर्णस्तं प्राहुर्मोक्षदं नृणाम्
nirguṇo 'pi guṇādhāro lokānugraharupadhṛk / ākāśamadhyagaḥ pūrṇastaṃ prāhurmokṣadaṃ nṛṇām
Though without qualities, he is the support of the qualities; he assumes forms out of favour to the world; he is present in the midst of space and full—him they have called the giver of release to men.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.15
अध्यक्षः सर्वकार्याणां देहिनो हृदये स्थितः । अनूपमो ऽखिलाधारस्तां देवं शरणं व्रजेत्
adhyakṣaḥ sarvakāryāṇāṃ dehino hṛdaye sthitaḥ / anūpamo 'khilādhārastāṃ devaṃ śaraṇaṃ vrajet
He is the overseer of all activities, seated in the heart of the embodied one, without comparison, the support of all—one should go to that god for refuge.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.16
सर्वं संगृह्य कल्पान्ते शेते यस्तु जले स्वयम् । तं प्राहुर्मोक्षदं विष्णुं मुनयस्तत्त्वदर्शिनः
sarvaṃ saṃgṛhya kalpānte śete yastu jale svayam / taṃ prāhurmokṣadaṃ viṣṇuṃ munayastattvadarśinaḥ
He who, having gathered all things in at the end of the aeon, himself lies upon the water — him the sages who see the truth call Viṣṇu, the giver of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.17
वेदार्थविद्भिः कर्मज्ञैरिज्यते विविधैर्मखैः । स एव कर्मफलदो मोक्षदो ऽकामकर्मणाम्
vedārthavidbhiḥ karmajñairijyate vividhairmakhaiḥ / sa eva karmaphalado mokṣado 'kāmakarmaṇām
He is worshipped with various sacrifices by those who know the meaning of the Vedas and are skilled in rites; he alone gives the fruit of action, and gives liberation to those who act without desire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.18
हव्यकव्यादिदानेषु देवतापितृरूपधृक् । भुङ्क्ते य ईश्वरो ऽव्यक्तस्तं प्राहुर्मोक्षदं प्रभुम्
havyakavyādidāneṣu devatāpitṛrūpadhṛk / bhuṅkte ya īśvaro 'vyaktastaṃ prāhurmokṣadaṃ prabhum
He who, the unmanifest Lord, taking the form of gods and of the fathers, eats (what is offered) in the gifts of oblations to gods and to the dead and the rest — him they call the Master, the giver of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.19
ध्यातः प्रणमितो वापि पूजितो वापि भक्तितः । ददाति शाश्वतं स्थानं तं दयालुं समर्चयेत्
dhyātaḥ praṇamito vāpi pūjito vāpi bhaktitaḥ / dadāti śāśvataṃ sthānaṃ taṃ dayāluṃ samarcayet
Meditated upon, or bowed to, or worshipped with devotion, he grants the everlasting abode; that compassionate one should be worshipped.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.20
आधारः सर्वभूतानांमेको यः पुरुषः परः । जरामरणनिर्मुक्तो मोक्षदः सो ऽव्ययो हरिः
ādhāraḥ sarvabhūtānāṃmeko yaḥ puruṣaḥ paraḥ / jarāmaraṇanirmukto mokṣadaḥ so 'vyayo hariḥ
He who is the support of all beings, the one supreme Person, free from old age and death — he, the imperishable Hari, is the giver of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.21
संपूज्य यस्य पादाब्जं देहिनो ऽपि मुनीश्वर । अमृतत्वं भजन्त्याशु तं विदुः पुरुषोत्तमम्
saṃpūjya yasya pādābjaṃ dehino 'pi munīśvara / amṛtatvaṃ bhajantyāśu taṃ viduḥ puruṣottamam
Having worshipped whose lotus foot even embodied beings, O lord of sages, quickly attain immortality — him they know as the highest Person.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.22
आनन्दमजरं ब्रह्म परं ज्योतिः सनातनम् । परात्परतरं यञ्च तद्विष्णोः परमं पदम्
ānandamajaraṃ brahma paraṃ jyotiḥ sanātanam / parātparataraṃ yañca tadviṣṇoḥ paramaṃ padam
Bliss, unaging, brahman, the supreme light, everlasting, and that which is higher than the highest — that is the supreme station of Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.23
अद्वयं निगुणं नित्यमद्वितीयमनौपमम् । परिपूर्णं ज्ञानमयं विदुर्मोक्षप्रताधकम्
advayaṃ niguṇaṃ nityamadvitīyamanaupamam / paripūrṇaṃ jñānamayaṃ vidurmokṣapratādhakam
They know it as without a second, without qualities, eternal, unequalled, incomparable, wholly complete, made of knowledge, the accomplisher of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.24
एवंभूतं परं वस्तु योगमार्गविधानतः । य उपास्ते सदा योगी स याति परमं पदम्
evaṃbhūtaṃ paraṃ vastu yogamārgavidhānataḥ / ya upāste sadā yogī sa yāti paramaṃ padam
The yogin who, by the method of the path of yoga, always attends upon the supreme Reality that is of such a nature — he goes to the supreme station.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.25
परिसर्वसंगपरित्यागी शमादिगुणसंयुतः । कामर्द्यैवर्जितोयोगी लभते परमं पदम्
parisarvasaṃgaparityāgī śamādiguṇasaṃyutaḥ / kāmardyaivarjitoyogī labhate paramaṃ padam
The yogin who abandons all attachment, is endowed with calm and the other virtues, and is free from desire and (the rest) — he attains the supreme station.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 33.26
नारद उवाच कर्मणा केन योगस्य सिद्धिर्भवति योगिनाम् । तदुपायं यथातत्त्वं ब्रूहि मे वदतां वर
nārada uvāca karmaṇā kena yogasya siddhirbhavati yoginām / tadupāyaṃ yathātattvaṃ brūhi me vadatāṃ vara
Nārada said: By what act does the success of yoga come about for yogins? Tell me the means to it as it truly is, O best of speakers.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.27
सनक उवाच ज्ञानलभ्यं परं मोक्षं प्राहुस्तत्त्वार्थचिन्तकाः । यज्ज्ञानं भक्तिमूलं च भक्तिः कर्मवतां तथा
sanaka uvāca jñānalabhyaṃ paraṃ mokṣaṃ prāhustattvārthacintakāḥ / yajjñānaṃ bhaktimūlaṃ ca bhaktiḥ karmavatāṃ tathā
Sanaka said: Those who reflect on the meaning of reality declare that supreme liberation is attained through knowledge; and that knowledge has devotion for its root, and devotion (belongs) to those who perform rites.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.28
दानानि यज्ञा विविधास्तीर्थयात्रादयः कृताः । येन जन्मसहस्रेषु तस्य भक्तिर्भवेद्धरौ
dānāni yajñā vividhāstīrthayātrādayaḥ kṛtāḥ / yena janmasahasreṣu tasya bhaktirbhaveddharau
He by whom gifts, various sacrifices, pilgrimages to holy places and the like have been performed through thousands of births — for him devotion to Hari comes about.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.29
अक्षयः परमो धर्मो भक्तिलेशेन जायते । श्रद्धया परया चैव सर्वं पापं प्रणश्यति
akṣayaḥ paramo dharmo bhaktileśena jāyate / śraddhayā parayā caiva sarvaṃ pāpaṃ praṇaśyati
By a fragment of devotion the imperishable supreme merit arises, and by supreme faith all sin is destroyed.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.30
सर्वपापेषु नष्टेषु बुद्धिर्भवति निर्मला । सैव बुद्धिः समाख्याता ज्ञानशब्देन सूरिभिः
sarvapāpeṣu naṣṭeṣu buddhirbhavati nirmalā / saiva buddhiḥ samākhyātā jñānaśabdena sūribhiḥ
When all sins are destroyed, the intellect becomes pure; that very intellect is designated by the wise with the word 'knowledge'.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.31
ज्ञानं च मोक्षदं प्राहुस्तज्ज्ञानं योगिनां भवेत् । योगस्तु द्विविधः प्रोक्तः कर्मज्ञानप्रभेदतः
jñānaṃ ca mokṣadaṃ prāhustajjñānaṃ yogināṃ bhavet / yogastu dvividhaḥ proktaḥ karmajñānaprabhedataḥ
And they declare knowledge to be the giver of liberation; that knowledge arises in yogins. Yoga, however, is said to be twofold, by the division into action and knowledge.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.32
क्रियायोगं विना नॄणां ज्ञानयोगो न सिध्यति । क्रियायोगरतस्तस्माच्छ्रद्धया हरिमर्चयेत्
kriyāyogaṃ vinā nṝṇāṃ jñānayogo na sidhyati / kriyāyogaratastasmācchraddhayā harimarcayet
Without the yoga of action, the yoga of knowledge is not accomplished for men; therefore, devoted to the yoga of action, one should worship Hari with faith.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.33
द्विजभूम्यग्निसूर्याम्बुधातुहृञ्चित्रसंज्ञिताः । प्रतिमाः केशवस्यैता पूज्य एतासु भक्तितः
dvijabhūmyagnisūryāmbudhātuhṛñcitrasaṃjñitāḥ / pratimāḥ keśavasyaitā pūjya etāsu bhaktitaḥ
These are the images of Keśava, called the brahmin, the earth, fire, the sun, water, metal, the heart, and a painted picture; he is to be worshipped in these with devotion.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.34
कर्मणा मनसा वाचा परिपीडापराङ्मुखः । तस्मात्सर्वगतं विष्णुं पूजयेद्भक्तिसंयुतः
karmaṇā manasā vācā paripīḍāparāṅmukhaḥ / tasmātsarvagataṃ viṣṇuṃ pūjayedbhaktisaṃyutaḥ
Therefore, turning away from injury in act, in mind, and in speech, one should worship Viṣṇu who is present everywhere, endowed with devotion.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.35
अहिंसा सत्यमक्रोधो ब्रह्मचर्यापरिग्रहौ । अनीर्ष्या च दया चैव योगयोरूभयोः समाः
ahiṃsā satyamakrodho brahmacaryāparigrahau / anīrṣyā ca dayā caiva yogayorūbhayoḥ samāḥ
Non-injury, truth, freedom from anger, chastity and non-acquisition, freedom from envy, and compassion — these are the same for both yogas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.36
चराचरात्मकं विश्वं विष्णुरेव सनातनः । इति निश्चित्य मनसा योगद्वितयमभ्यसेत्
carācarātmakaṃ viśvaṃ viṣṇureva sanātanaḥ / iti niścitya manasā yogadvitayamabhyaset
"The universe, consisting of the moving and the unmoving, is Viṣṇu himself, the eternal one" — having determined this with the mind, one should practice the twofold yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.37
आत्मवत्सर्वभूतानि ये मन्यन्ते मनीषिणः । ते जानन्ति परं भावं देवदेवस्य चक्रिणः
ātmavatsarvabhūtāni ye manyante manīṣiṇaḥ / te jānanti paraṃ bhāvaṃ devadevasya cakriṇaḥ
Those wise ones who regard all beings as (they regard) themselves, they know the supreme nature of the discus-bearer, the god of gods.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.38
यदि क्रोधादिदुष्टात्मा पूजाध्यानपरो भवेत् । न तस्य तुष्यते विष्णुर्यतो धर्मपतिः स्मृतः
yadi krodhādiduṣṭātmā pūjādhyānaparo bhavet / na tasya tuṣyate viṣṇuryato dharmapatiḥ smṛtaḥ
If one whose self is corrupted by anger and the rest should be devoted to worship and meditation, Viṣṇu is not pleased with him, since he is remembered as the lord of dharma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.39
यदि कामादिदुष्टात्मा देव पूजापरो भवेत् । दंभाचारः स विज्ञेयः सर्वपातकिभिः समः
yadi kāmādiduṣṭātmā deva pūjāparo bhavet / daṃbhācāraḥ sa vijñeyaḥ sarvapātakibhiḥ samaḥ
If one whose self is corrupted by desire and the rest should be devoted to the worship of the god, he is to be known as one whose practice is hypocrisy, equal to all sinners.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.40
तपः पूजाध्यानपरोयस्त्वसूयारतो भवेत् । तत्तपः सा च पूजा च तद्ध्यानं हि निरर्थकम्
tapaḥ pūjādhyānaparoyastvasūyārato bhavet / tattapaḥ sā ca pūjā ca taddhyānaṃ hi nirarthakam
But he who, though devoted to austerity, worship and meditation, delights in malice — that austerity, and that worship, and that meditation of his is indeed fruitless.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.41
तस्मात्सर्वात्मकं विष्णुं शमादिगुणतत्परः । मुक्तयर्थमर्चयेत्सम्यक् क्रियायोगपरो नरः
tasmātsarvātmakaṃ viṣṇuṃ śamādiguṇatatparaḥ / muktayarthamarcayetsamyak kriyāyogaparo naraḥ
Therefore a man intent on the virtues beginning with calm, devoted to the yoga of ritual action, should properly worship Viṣṇu, who is the self of all, for the sake of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.42
कर्मणा मनसा वाचा सर्वलोकहिते रतः । समर्चयति देवेशं क्रियायोगः स उच्यते
karmaṇā manasā vācā sarvalokahite rataḥ / samarcayati deveśaṃ kriyāyogaḥ sa ucyate
He who, delighting in the welfare of all the world by deed, mind and speech, duly worships the lord of gods — that is called kriyāyoga (the yoga of action).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.43
नारायणं जगद्योनिं सर्वान्तयर्यामिणं हरिम् । स्तोत्राद्यैः स्तौति यो विष्णुं कर्मयोगी स उच्यते
nārāyaṇaṃ jagadyoniṃ sarvāntayaryāmiṇaṃ harim / stotrādyaiḥ stauti yo viṣṇuṃ karmayogī sa ucyate
He who praises Nārāyaṇa, Hari, Viṣṇu, the womb of the world, the inner controller of all, with hymns and the like — he is called a karmayogin.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.44
उपवासादिभिश्चैव पुराणश्रवणादिभिः । पुष्पाद्यैश्चार्चनं विष्णोः क्रियायोग उदाहृतः
upavāsādibhiścaiva purāṇaśravaṇādibhiḥ / puṣpādyaiścārcanaṃ viṣṇoḥ kriyāyoga udāhṛtaḥ
And the worship of Viṣṇu by fasts and the like, by listening to the Purāṇas and the like, and with flowers and the rest, is declared to be kriyāyoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.45
एवं भक्तिमतां विष्णौ क्रियायोगरतात्मनाम् । सर्वपापानि नश्यन्ति पूर्वजन्मार्जितानि वै
evaṃ bhaktimatāṃ viṣṇau kriyāyogaratātmanām / sarvapāpāni naśyanti pūrvajanmārjitāni vai
Thus, for those who have devotion to Viṣṇu, whose selves delight in the yoga of action, all sins accumulated in former births indeed perish.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.46
पापक्षयाच्छुद्वमतिर्वाञ्छति ज्ञानमुत्तमम् । ज्ञानं हि मोक्षदं ज्ञेयं तदुपायं वदामि ते
pāpakṣayācchudvamatirvāñchati jñānamuttamam / jñānaṃ hi mokṣadaṃ jñeyaṃ tadupāyaṃ vadāmi te
Through the destruction of sin the mind becomes pure and desires the highest knowledge; knowledge is to be known as the giver of liberation — I shall tell you the means to it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.47
चराचरात्मके लोके नित्यं चानित्यमेव च । सम्यग् विचारयेद्धीमान्सद्भिः शास्त्रार्थकोविदैः
carācarātmake loke nityaṃ cānityameva ca / samyag vicārayeddhīmānsadbhiḥ śāstrārthakovidaiḥ
In the world consisting of the moving and the unmoving, the wise man should rightly investigate what is eternal and what is non-eternal, together with good men skilled in the meaning of the scriptures.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.48
अनित्यास्तु पदार्था वै नित्यमेको हरिः स्मृतः । अनित्यानि परित्यज्य नित्यमेव समाश्रयेत्
anityāstu padārthā vai nityameko hariḥ smṛtaḥ / anityāni parityajya nityameva samāśrayet
Things are indeed non-eternal; Hari alone is held to be eternal. Abandoning the non-eternal, one should take refuge in the eternal alone.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.49
इहामुत्र च भोगेषु विरक्तश्च तथा भवेत् । अविरक्तो भवेद्यस्तु स संसारे प्रवर्तते
ihāmutra ca bhogeṣu viraktaśca tathā bhavet / avirakto bhavedyastu sa saṃsāre pravartate
And likewise one should become detached from enjoyments here and hereafter; but whoever remains undetached, he continues on in the round of rebirth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.50
अनित्येषु पदार्थेषु यस्तु रागी भवेन्नरः । तस्य संसारविच्छित्तिः कदाचिन्नैव जायते
anityeṣu padārtheṣu yastu rāgī bhavennaraḥ / tasya saṃsāravicchittiḥ kadācinnaiva jāyate
But the man who becomes attached to non-eternal things — for him the cutting off of saṃsāra never comes about at any time.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.51
शमादिगुणसंपन्नो मुमुक्षुर्ज्ञानमभ्यसेत् । शमादिगुणहीनस्य ज्ञानं नैव च सिध्यति
śamādiguṇasaṃpanno mumukṣurjñānamabhyaset / śamādiguṇahīnasya jñānaṃ naiva ca sidhyati
One seeking liberation, endowed with the virtues beginning with calm, should practice knowledge; for one lacking the virtues beginning with calm, knowledge is not achieved at all.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.52
रागद्वेषविहीनो यः शमादिगुणसंयुतः । हरिध्यानपरो नित्यं मुमुक्षुरभिधीयते
rāgadveṣavihīno yaḥ śamādiguṇasaṃyutaḥ / haridhyānaparo nityaṃ mumukṣurabhidhīyate
He who is free of attachment and aversion, joined with the virtues beginning with calm, constantly devoted to meditation on Hari, is called a seeker of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.53
चतुर्भिः साधनैरेभिर्विशुद्धमतिरुच्यते । सर्वगं भावयेद्विष्णुं सर्वभूतदयापरः
caturbhiḥ sādhanairebhirviśuddhamatirucyate / sarvagaṃ bhāvayedviṣṇuṃ sarvabhūtadayāparaḥ
By these four means one is said to be of purified mind; intent on compassion to all beings, he should contemplate Viṣṇu as present everywhere.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.54
क्षराक्षरात्मकं विश्वं व्याप्य नारायणः स्थितः । इति जानाति यो विप्रतज्ज्ञानं योगजं विदुः
kṣarākṣarātmakaṃ viśvaṃ vyāpya nārāyaṇaḥ sthitaḥ / iti jānāti yo vipratajjñānaṃ yogajaṃ viduḥ
"Nārāyaṇa abides, having pervaded the universe which consists of the perishable and the imperishable" — the brahmin who knows this, that knowledge (of his) they know to be born of yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.55
योगोपायमतो वक्ष्ये संसारविनिवर्त्तकम् । योगो ज्ञानं विशुद्धं स्यात्तज्ज्ञानं मोक्षदं विदुः
yogopāyamato vakṣye saṃsāravinivarttakam / yogo jñānaṃ viśuddhaṃ syāttajjñānaṃ mokṣadaṃ viduḥ
Therefore I shall declare the means of yoga, which turns back saṃsāra. Yoga would be pure knowledge; that knowledge they know to be the giver of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.56
आत्मानं द्विविधं प्राहुः परापरविभेदतः । द्वे ब्रह्मणी वेदितव्ये इति चाथर्वर्णी श्रुतिः
ātmānaṃ dvividhaṃ prāhuḥ parāparavibhedataḥ / dve brahmaṇī veditavye iti cātharvarṇī śrutiḥ
They declare the Self to be twofold, by the distinction of higher and lower; "two Brahmans are to be known" — so says the Atharvan scripture.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.57
परस्तु निर्गुणः प्रोक्तो ह्यहॄङ्कारयुतो ऽपरः । तयोरभेदविज्ञानं योग इत्यभिधीयते
parastu nirguṇaḥ prokto hyahṝṅkārayuto 'paraḥ / tayorabhedavijñānaṃ yoga ityabhidhīyate
The higher is said to be without qualities, while the lower is joined with the ego-sense; the knowledge that there is no difference between the two is called yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.58
पञ्चभूतात्मके देहे यः साक्षी हृदये स्थितः । अपरः प्रोच्यते सद्भिः परमात्मा परः स्मृतः
pañcabhūtātmake dehe yaḥ sākṣī hṛdaye sthitaḥ / aparaḥ procyate sadbhiḥ paramātmā paraḥ smṛtaḥ
He who, in the body made of the five elements, abides in the heart as witness is called the lower (self) by the good; the Supreme Self is held to be the higher.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.59
शरीरं क्षेव्रमित्याहुस्तत्स्थः क्षेत्रज्ञ उच्यते । अव्यक्तः परमः शुद्धः परिपूर्ण उदाहृतः
śarīraṃ kṣevramityāhustatsthaḥ kṣetrajña ucyate / avyaktaḥ paramaḥ śuddhaḥ paripūrṇa udāhṛtaḥ
They call the body the "field"; he who abides in it is called the knower of the field; (the higher) is declared to be unmanifest, supreme, pure, and wholly complete.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.60
यदा त्वभेदविज्ञानं जीवात्मपरमात्मनोः । भवेत्तदा मुनिश्रेष्ठ पाशच्छेदो ऽपरात्मनः
yadā tvabhedavijñānaṃ jīvātmaparamātmanoḥ / bhavettadā muniśreṣṭha pāśacchedo 'parātmanaḥ
But when the knowledge of the non-difference of the individual self and the Supreme Self arises, then, O best of sages, the bonds of the lower self are cut.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.61
एकः शुद्धो ऽक्षरो नित्यः परमात्मा जगन्मयः । नृणां विज्ञानभेदेन भेदवानिव लक्ष्यते
ekaḥ śuddho 'kṣaro nityaḥ paramātmā jaganmayaḥ / nṛṇāṃ vijñānabhedena bhedavāniva lakṣyate
The Supreme Self is one, pure, imperishable, eternal, consisting of the world; through the difference in men's understanding it appears as though possessed of difference.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.62
एकमेवाद्वितीयं यत्परं ब्रह्म सनातनम् । गीयमानं च वेदान्तैस्तस्मान्नास्ति परं द्विज
ekamevādvitīyaṃ yatparaṃ brahma sanātanam / gīyamānaṃ ca vedāntaistasmānnāsti paraṃ dvija
That supreme, eternal Brahman which is one only, without a second, and which is sung of by the Vedāntas — than that there is nothing higher, O twice-born.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.63
न तस्य कर्म कार्यं वा रुपं वर्णमथापि वा । कर्त्तृत्वं वापि भोक्तृत्वं निर्गुणस्य परात्मनः
na tasya karma kāryaṃ vā rupaṃ varṇamathāpi vā / karttṛtvaṃ vāpi bhoktṛtvaṃ nirguṇasya parātmanaḥ
For that supreme Self, being without qualities, there is no action or thing to be done, no form, nor even colour, nor agency, nor experiencing (of fruits).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.64
निदानं सर्वहेतूनां तेजो यत्तेजसां परम् । किमप्यन्यद्यतो नास्ति तज्ज्ञेयं मुक्तिहेतवे
nidānaṃ sarvahetūnāṃ tejo yattejasāṃ param / kimapyanyadyato nāsti tajjñeyaṃ muktihetave
That which is the root cause of all causes, the light supreme among lights, than which there is nothing else whatever — that is to be known for the sake of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.65
शब्दब्रह्ममयं यत्तन्महावाक्यादिकं द्विज । तद्विचारोद्भवं ज्ञानं परं मोक्षस्य साधनम्
śabdabrahmamayaṃ yattanmahāvākyādikaṃ dvija / tadvicārodbhavaṃ jñānaṃ paraṃ mokṣasya sādhanam
That which consists of the Word-Brahman, the great utterances and the rest, O twice-born — the knowledge arising from reflection on that is the supreme means of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.66
सम्यग्ज्ञानविहीनानां दृश्यते विविधं जगतग् । परमज्ञानिनामेतत्परब्रह्मात्मकं द्विज
samyagjñānavihīnānāṃ dṛśyate vividhaṃ jagatag / paramajñānināmetatparabrahmātmakaṃ dvija
To those lacking right knowledge the world is seen as manifold; to those of supreme knowledge this (world) has the supreme Brahman for its nature, O twice-born.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.67
एक एव परानन्दो निर्गुणः परतः परः । भाति विज्ञानभेदेन बहुरुपधरो ऽव्ययः
eka eva parānando nirguṇaḥ parataḥ paraḥ / bhāti vijñānabhedena bahurupadharo 'vyayaḥ
The supreme bliss is one alone, without qualities, higher than the highest; through the difference of perception it shines as the imperishable one bearing many forms.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.68
मायिनो मायया भेदं पश्यन्ति परमात्मनि । तस्मान्मायां त्यजेद्योगान्मुमुक्षुर्द्विजसत्तम्
māyino māyayā bhedaṃ paśyanti paramātmani / tasmānmāyāṃ tyajedyogānmumukṣurdvijasattam
Those under illusion see, through māyā, difference in the Supreme Self; therefore one who desires liberation should abandon māyā by yoga, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.69
नासद्रूपान सद्रूपा माया नैवोभयात्मिका । अनिर्वाच्या ततो ज्ञेया भेदबुद्धिप्रदार्यिनी
nāsadrūpāna sadrūpā māyā naivobhayātmikā / anirvācyā tato jñeyā bhedabuddhipradāryinī
Māyā is not of the nature of the unreal, nor of the real, nor of both; hence it is to be known as inexpressible, and as producing the notion of difference.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.70
मायैव ज्ञानशब्देन बुद्ध्यते मुनिसत्तम । तस्मादज्ञानविच्छेदो भवेद्रौजितमायिनाम्
māyaiva jñānaśabdena buddhyate munisattama / tasmādajñānavicchedo bhavedraujitamāyinām
It is māyā itself that is understood by the word "ignorance," O best of sages; therefore for those who have conquered māyā the severing of ignorance takes place.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 33.71
सनातनं परं ब्रह्म ज्ञानशब्देन कथ्यते । ज्ञानिनां परमात्मा वै हृदि भाति निरन्तरम्
sanātanaṃ paraṃ brahma jñānaśabdena kathyate / jñānināṃ paramātmā vai hṛdi bhāti nirantaram
The eternal supreme Brahman is spoken of by the word "knowledge"; for the knowers, the Supreme Self shines unceasingly in the heart.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.72
अज्ञानं नाशयेद्योगी योगेन मुनिसत्तम । अष्टाङ्गैः सिद्ध्यते योगस्तानि वक्ष्यामि तत्त्वतः
ajñānaṃ nāśayedyogī yogena munisattama / aṣṭāṅgaiḥ siddhyate yogastāni vakṣyāmi tattvataḥ
The yogin should destroy ignorance by yoga, O best of sages; yoga is accomplished by eight limbs — these I shall declare as they truly are.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.73
यमाश्च नियमाश्चैव आसनानि च सत्तम । प्राणायामः प्रत्याहारो धारणा ध्यानमेव च
yamāśca niyamāścaiva āsanāni ca sattama / prāṇāyāmaḥ pratyāhāro dhāraṇā dhyānameva ca
The restraints and the observances, and the postures, O excellent one, breath-control, withdrawal (of the senses), concentration, and meditation,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.74
समाधिश्च मुनिश्रेष्ठ योगाङ्गानि यथाक्रमम् । एषां संक्षेपतो वक्ष्ये लक्षणानि मुनीश्वर
samādhiśca muniśreṣṭha yogāṅgāni yathākramam / eṣāṃ saṃkṣepato vakṣye lakṣaṇāni munīśvara
and absorption, O best of sages: these are the limbs of yoga in order; I shall state their characteristics in brief, O lord of sages.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.75
अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रहौ । अक्रोधश्चानसूया च प्रोक्ताः संक्षेपतो यमाः
ahiṃsā satyamasteyaṃ brahmacaryāparigrahau / akrodhaścānasūyā ca proktāḥ saṃkṣepato yamāḥ
Non-injury, truth, not stealing, chastity and non-possession, freedom from anger and freedom from fault-finding: these are declared in brief to be the restraints.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.76
सर्वेषामेव भूतानामक्लेशजननं हि यत् । अहिंसा कथिता सद्भिर्योगसिद्धिप्रदायिनी
sarveṣāmeva bhūtānāmakleśajananaṃ hi yat / ahiṃsā kathitā sadbhiryogasiddhipradāyinī
That which causes no pain to any beings at all — that the good have called non-injury, the giver of success in yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.77
यथार्थकथनं यञ्च धर्माधर्मविवेकतः । सत्यं प्राहुर्मुनिश्रेष्ठ अस्तेयं शृणु साम्प्रतम्
yathārthakathanaṃ yañca dharmādharmavivekataḥ / satyaṃ prāhurmuniśreṣṭha asteyaṃ śṛṇu sāmpratam
And the speaking of things as they are, in accordance with the discrimination of right and wrong — that, best of sages, they call truth; now hear about non-stealing.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.78
चौर्येण वा बलेनापि परस्वहरणं हि यत् । स्तेयमित्युच्यते सद्भिरस्तेयं तद्विपर्ययम्
cauryeṇa vā balenāpi parasvaharaṇaṃ hi yat / steyamityucyate sadbhirasteyaṃ tadviparyayam
The taking of another's property, whether by theft or by force, is called stealing by the good; non-stealing is the opposite of that.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.79
सर्वत्र मैथुनत्यागो ब्रह्मचर्यं प्रकीर्त्तितम् । ब्रह्मचर्यपरित्यागाज्ज्ञानवानपि पातकी
sarvatra maithunatyāgo brahmacaryaṃ prakīrttitam / brahmacaryaparityāgājjñānavānapi pātakī
The abandoning of sexual union in every case is declared to be chastity; through the abandoning of chastity even a man of knowledge becomes a sinner.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.80
सर्वसंगपरित्यागी मैथुनेयस्तु वर्त्तते । स चण्डालसमो ज्ञेयः सर्ववर्णबहिष्कृतः
sarvasaṃgaparityāgī maithuneyastu varttate / sa caṇḍālasamo jñeyaḥ sarvavarṇabahiṣkṛtaḥ
But one who has renounced all attachments (and yet) conducts himself as given to sexual union — he is to be known as equal to a Caṇḍāla, cast out from all the classes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.81
यस्तु योगरतो विप्र विषयेषु स्पृहान्वितः । तत्संभाषणमात्रेण ब्रह्महत्या भवेन्नृणाम्
yastu yogarato vipra viṣayeṣu spṛhānvitaḥ / tatsaṃbhāṣaṇamātreṇa brahmahatyā bhavennṛṇām
But he who, O brahmin, is devoted to yoga (yet) full of longing for the objects of sense — merely by conversing with him, men incur (the guilt of) brahmin-murder.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.82
सर्वसंगपरित्यागी पुनः संगी भवेद्यदि । तत्संगसंगिनां संगान्महापातकदोषभाक्
sarvasaṃgaparityāgī punaḥ saṃgī bhavedyadi / tatsaṃgasaṃgināṃ saṃgānmahāpātakadoṣabhāk
If one who has renounced all attachments should again become attached, then by association with those who associate with him one shares in the guilt of the great sins.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.83
अनादानं हि द्रव्याणामापद्यपि मुनीश्वर । अपरिग्रह इत्युक्तो योगसंसिद्धिकारकः
anādānaṃ hi dravyāṇāmāpadyapi munīśvara / aparigraha ityukto yogasaṃsiddhikārakaḥ
The not taking of possessions, O lord of sages, even in distress, is called non-acquisitiveness, which brings about full success in yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.84
आत्मनस्तु समुत्कर्षादतिनिष्ठुरभाषणम् । क्रोधमाहुर्धर्मविदो ह्यक्रोधस्तद्विपर्ययः
ātmanastu samutkarṣādatiniṣṭhurabhāṣaṇam / krodhamāhurdharmavido hyakrodhastadviparyayaḥ
Excessively harsh speech arising from the exaltation of oneself — that the knowers of dharma call anger; freedom from anger is the opposite of it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.85
धनाद्यैरधिकं दृष्ट्वा भृशं मनसि तापनम् । असूया कीर्तिता सद्भिस्तत्त्यागो ह्यनसूयता
dhanādyairadhikaṃ dṛṣṭvā bhṛśaṃ manasi tāpanam / asūyā kīrtitā sadbhistattyāgo hyanasūyatā
Seeing another superior in wealth and the like, the intense burning in the mind — that the good have declared to be envy; the abandoning of it is freedom from envy.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.86
एवं संक्षेपतः प्रोक्ता यमा विबुधसत्तम । नियमानपि वक्ष्यामितुभ्यं ताञ्छृणु नारद
evaṃ saṃkṣepataḥ proktā yamā vibudhasattama / niyamānapi vakṣyāmitubhyaṃ tāñchṛṇu nārada
Thus the restraints (yamas) have been stated in brief, O best of the wise; I shall also tell you the observances (niyamas) — hear them, Nārada.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.87
तपःस्वाध्यायसंतोषाः शौचं च हरिपूजनम् । संध्योपासनमुख्याश्च नियमाः परिकीर्त्तिताः
tapaḥsvādhyāyasaṃtoṣāḥ śaucaṃ ca haripūjanam / saṃdhyopāsanamukhyāśca niyamāḥ parikīrttitāḥ
Austerity, private recitation, contentment, purity, and the worship of Hari, and the attendance upon the twilight rites as chief — these are declared to be the observances.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.88
चान्द्रायणादिभिर्यत्र शरीरस्य विशोषणम् । तपो निगदितं सद्भिर्योगसाधनमुत्तमम्
cāndrāyaṇādibhiryatra śarīrasya viśoṣaṇam / tapo nigaditaṃ sadbhiryogasādhanamuttamam
That in which there is the drying up of the body by the cāndrāyaṇa and other (fasts) has been called austerity by the good, the highest means to yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.89
प्रणवस्योपनिषदां द्वादशार्णस्य च द्विज । अष्टाक्षरस्य मन्त्रस्य महावाक्यचयस्य च
praṇavasyopaniṣadāṃ dvādaśārṇasya ca dvija / aṣṭākṣarasya mantrasya mahāvākyacayasya ca
Of the praṇava, of the Upaniṣads, of the twelve-syllabled (mantra), O twice-born, of the eight-syllabled mantra, and of the collection of great utterances —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.90
जपः स्वाध्याय उदितो योगसाधनमुत्तमम् । स्वाध्यायं यस्त्यजेन्मूढस्तस्य योगो न सिध्यति
japaḥ svādhyāya udito yogasādhanamuttamam / svādhyāyaṃ yastyajenmūḍhastasya yogo na sidhyati
— the muttered repetition is called svādhyāya, the highest means to yoga; the fool who abandons svādhyāya, for him yoga does not succeed.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.91
योगं विनापि स्वाध्यायात्पापनाशो भवेन्नृणाम् । स्वाध्यायैस्तोष्यमाणाश्च प्रसीदन्ति हि देवताः
yogaṃ vināpi svādhyāyātpāpanāśo bhavennṛṇām / svādhyāyaistoṣyamāṇāśca prasīdanti hi devatāḥ
Even without yoga, men's sins are destroyed by svādhyāya; and the gods, being pleased by recitations, become gracious.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.92
जपस्तु त्रिविधः प्रोक्तो वाचिकोपांशुमानसः । त्रिविधे ऽपि च विप्रेन्द्र पूर्वात्पूर्वात्परो वरः
japastu trividhaḥ prokto vācikopāṃśumānasaḥ / trividhe 'pi ca viprendra pūrvātpūrvātparo varaḥ
But repetition is said to be of three kinds: spoken, whispered, and mental; and among the three, O chief of brahmins, each later one is better than the one before.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.93
मन्त्रस्योच्चारणं सम्यक्स्फुटाक्षरपदं यथा । जपस्तु वाचिकः प्रोक्तः सर्वयज्ञफलप्रदः
mantrasyoccāraṇaṃ samyaksphuṭākṣarapadaṃ yathā / japastu vācikaḥ proktaḥ sarvayajñaphalapradaḥ
The uttering of the mantra properly, so that the syllables and words are distinct — that is called spoken repetition, which gives the fruit of all sacrifices.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.94
मन्त्रस्योच्चारणे किञ्चित्पदात्पदविवेचनम् । स तूपांशुर्जपः प्रोक्तः पूर्वस्माद्द्विगुणो ऽधिकः
mantrasyoccāraṇe kiñcitpadātpadavivecanam / sa tūpāṃśurjapaḥ proktaḥ pūrvasmāddviguṇo 'dhikaḥ
When in uttering the mantra there is a slight separating of word from word, that is called whispered repetition, twice as much (in merit) as the former.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.95
विधाय ह्यक्षरश्रेण्यां तत्तदर्थविचारणम् । स जपोमानसः प्रोक्तो योगसिद्धिप्रदायकः
vidhāya hyakṣaraśreṇyāṃ tattadarthavicāraṇam / sa japomānasaḥ prokto yogasiddhipradāyakaḥ
Making, in the series of syllables, a reflection upon the meaning of each — that is called mental repetition, which bestows success in yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.96
जपेन देवता नित्यं स्तुवतः संप्रसीदति । तस्मात्स्वाध्यायसंपन्नो लभेत्सर्वान्मनोरथान्
japena devatā nityaṃ stuvataḥ saṃprasīdati / tasmātsvādhyāyasaṃpanno labhetsarvānmanorathān
Through recitation the deity is always well pleased with one who praises (it); therefore one endowed with (regular) recitation of the sacred texts obtains all his heart's desires.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.97
यदृच्छालाभसंतुष्टिः संतोष इति गीयते । संतोषहीनः पुरुषो न लभेच्छर्म कुत्रचित्
yadṛcchālābhasaṃtuṣṭiḥ saṃtoṣa iti gīyate / saṃtoṣahīnaḥ puruṣo na labheccharma kutracit
Contentment with whatever comes of itself is proclaimed as "contentment"; a man devoid of contentment finds ease nowhere.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.98
न जातुकामः कामानामुपभोगेन शाम्यति । इतो ऽधिकं कदा लप्स्य इति कामस्तु वर्द्धते
na jātukāmaḥ kāmānāmupabhogena śāmyati / ito 'dhikaṃ kadā lapsya iti kāmastu varddhate
A man of desire is never appeased by the enjoyment of desires; rather desire grows: "When shall I get more than this?"
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.99
तस्मात्कामं परित्यज्य देहसंशोषकारणम् । यदृच्छालाभसंतुष्टो भवेद्धर्मपरायणः
tasmātkāmaṃ parityajya dehasaṃśoṣakāraṇam / yadṛcchālābhasaṃtuṣṭo bhaveddharmaparāyaṇaḥ
Therefore, having wholly abandoned desire, which is the cause of the body's withering, one should be content with whatever comes of itself and devoted to dharma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.100
बाह्याभ्यन्तरभेदेन शौचं तु द्विविधं स्मृतम् । मृज्जलाभ्यां बहिः शुद्धिर्भावशुद्धिस्तथान्तरम्
bāhyābhyantarabhedena śaucaṃ tu dvividhaṃ smṛtam / mṛjjalābhyāṃ bahiḥ śuddhirbhāvaśuddhistathāntaram
Purity is remembered as twofold, by the division into outer and inner: outer purification is by earth and water, and the inner is purity of disposition.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.101
अन्तःशुद्धिविहीनैस्तु ये ऽध्वरा विविधाः कृताः । न फलन्ति मुनीश्रेष्ठ भस्मनि न्यस्तहव्यवत्
antaḥśuddhivihīnaistu ye 'dhvarā vividhāḥ kṛtāḥ / na phalanti munīśreṣṭha bhasmani nyastahavyavat
But the various sacrifices performed by those lacking inner purity bear no fruit, best of sages, like an oblation cast upon ashes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.102
भावशुद्धिविहीनानां समस्तं कर्मनिष्फलम् । तस्माद्रागादिकं सर्वं परित्यज्य सुखी भवेत्
bhāvaśuddhivihīnānāṃ samastaṃ karmaniṣphalam / tasmādrāgādikaṃ sarvaṃ parityajya sukhī bhavet
For those lacking purity of disposition, all rite is fruitless; therefore, abandoning all passion and the rest, one should become happy.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.103
मृदाभारसहस्रैस्तु कुम्भकोटिजलैस्तथा । कृतशौचो ऽपि दुष्टात्मा चण्डालसदृशः स्मृतः
mṛdābhārasahasraistu kumbhakoṭijalaistathā / kṛtaśauco 'pi duṣṭātmā caṇḍālasadṛśaḥ smṛtaḥ
Even though he has performed purification with a thousand loads of earth and with the water of ten million pots, an evil-souled man is held to be like a Caṇḍāla.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.104
अन्तःशुद्धिविहीनस्तु देवपूजापरो यदि । तमेव दैवतं हॄन्ति नरकं च प्रपद्यते
antaḥśuddhivihīnastu devapūjāparo yadi / tameva daivataṃ hṝnti narakaṃ ca prapadyate
But if one devoid of inner purity is devoted to worship of the god, he slays that very deity and goes to hell.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.105
अन्तःशुद्धिविहीनश्च बहिःशुद्धिं करोति यः । अलङ्कृतः सुराभाण्ड इव शान्तिं न गच्छति
antaḥśuddhivihīnaśca bahiḥśuddhiṃ karoti yaḥ / alaṅkṛtaḥ surābhāṇḍa iva śāntiṃ na gacchati
And he who, lacking inner purity, performs outer purification does not attain peace, like a liquor-jar (though) decorated.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.106
मनःशुद्धिविहीना ये तीर्थयात्रां प्रकुर्वते । न तान्पुंनति तीर्थानि सुराभाण्डमिवापगा
manaḥśuddhivihīnā ye tīrthayātrāṃ prakurvate / na tānpuṃnati tīrthāni surābhāṇḍamivāpagā
Those who, lacking purity of mind, undertake pilgrimage to holy places—the holy places do not purify them, as a river does not (purify) a liquor-jar.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.107
वाचा धर्मान्प्रवलदति मनसा पापमिच्छति । जानीयात्तं मुनिश्रेष्ठ महापातकिनां वरम्
vācā dharmānpravaladati manasā pāpamicchati / jānīyāttaṃ muniśreṣṭha mahāpātakināṃ varam
He proclaims dharmas with his speech while wishing evil with his mind: know him, best of sages, as the foremost of great sinners.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.108
विशुद्धमानसा ये तु धर्ममात्रमनुत्तमम् । कुर्वन्ति तत्फलं विद्यादक्षयं सुखदायकम्
viśuddhamānasā ye tu dharmamātramanuttamam / kurvanti tatphalaṃ vidyādakṣayaṃ sukhadāyakam
But those who, pure of mind, perform even a mere act of dharma, that unsurpassed (act)—one should know its fruit to be imperishable and bestowing happiness.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.109
कर्मणा मनसा वाचा स्तुतिश्रवण पूजनैः । हरिभक्तिर्दृढा यस्य हरिपूजेति गीयते
karmaṇā manasā vācā stutiśravaṇa pūjanaiḥ / haribhaktirdṛḍhā yasya haripūjeti gīyate
He whose devotion to Hari is firm—by act, by mind, by speech, by praise, by listening, and by worship—that is called the worship of Hari.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.110
यमाश्च नियमाश्चैव संक्षेपेण प्रबोधिताः । एभिर्विशुद्धमनसां मोक्षं हस्तगतं विदुः
yamāśca niyamāścaiva saṃkṣepeṇa prabodhitāḥ / ebhirviśuddhamanasāṃ mokṣaṃ hastagataṃ viduḥ
The restraints (yamas) and the observances (niyamas) have been taught in brief; by these, for those of purified mind, they know liberation to be (as good as) in hand.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.111
यमैश्च नियमैश्चैव स्थिरबुद्धिर्जितेन्द्रियः । अभ्यसेदासनंसम्यग्योगसाधनमुत्तमम्
yamaiśca niyamaiścaiva sthirabuddhirjitendriyaḥ / abhyasedāsanaṃsamyagyogasādhanamuttamam
With the restraints and the observances, of steady understanding and senses subdued, one should properly practise posture, the highest means of yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.112
पद्मकं स्वस्तिकं पीठं सैंहं कौक्कुटकैञ्जरे । कौर्मंवज्रासनं चैव वाराहं मृगचैलिकम्
padmakaṃ svastikaṃ pīṭhaṃ saiṃhaṃ kaukkuṭakaiñjare / kaurmaṃvajrāsanaṃ caiva vārāhaṃ mṛgacailikam
The lotus (padmaka), the svastika, the seat (pīṭha), the lion, the cock and the elephant, the tortoise and the thunderbolt posture, the boar and the mṛgacailika,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 33.113
क्रौञ्चं च नालिकं चैव सर्वतोभद्रमेव च । वार्षभं नागमात्स्ये च वैयान्घं चार्द्धचन्द्रकम्
krauñcaṃ ca nālikaṃ caiva sarvatobhadrameva ca / vārṣabhaṃ nāgamātsye ca vaiyānghaṃ cārddhacandrakam
the curlew (krauñca) and the nālika and the sarvatobhadra, the bull, the serpent and the fish, the tiger and the half-moon,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 33.114
दण्डवातासनं शैलं स्वभ्रं मौद्गरमेव च । माकरं त्रैपथं काष्ठं स्थाणुं वैकर्णिकं तथा
daṇḍavātāsanaṃ śailaṃ svabhraṃ maudgarameva ca / mākaraṃ traipathaṃ kāṣṭhaṃ sthāṇuṃ vaikarṇikaṃ tathā
the staff-and-wind posture, the rock, the pit (svabhra), and the mallet, the crocodile, the three-road, the wood, the post, and likewise the vaikarṇika,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 33.115
भौमं वीरासनं चैव योगसाधनकारणम् । त्रिंशत्संख्यान्यासनानि मुनीन्द्रैः कथितानि वै
bhaumaṃ vīrāsanaṃ caiva yogasādhanakāraṇam / triṃśatsaṃkhyānyāsanāni munīndraiḥ kathitāni vai
the earth-posture and the hero-posture—being the means of accomplishing yoga, postures thirty in number have been declared by the chief sages.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.116
एषामेकतमं बद्धा गुरुभक्तिपरायणः । उपासको जयेत्प्राणान्द्वन्द्वातीतो विमत्सरः
eṣāmekatamaṃ baddhā gurubhaktiparāyaṇaḥ / upāsako jayetprāṇāndvandvātīto vimatsaraḥ
Having fixed himself in one of these (postures), intent on devotion to the teacher, the worshipper — passed beyond the pairs (of opposites) and free of envy — should conquer the breaths.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.117
प्राङ्मुखोदङ्मुखो वापि तथा प्रत्यङ्मुखो ऽपि वा । अभ्यासेन जयेत्प्राणान्निःशब्दे जनवर्जिते
prāṅmukhodaṅmukho vāpi tathā pratyaṅmukho 'pi vā / abhyāsena jayetprāṇānniḥśabde janavarjite
Facing east, or facing north, or else facing west, he should conquer the breaths by practice, in a soundless place free of people.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.118
प्राणो वायुः शरीरस्थ आयामस्तस्य निग्रहः । प्राणायाम इति प्रोक्तो द्विविधः स प्रकीर्त्तितः
prāṇo vāyuḥ śarīrastha āyāmastasya nigrahaḥ / prāṇāyāma iti prokto dvividhaḥ sa prakīrttitaḥ
Prāṇa is the air situated in the body; āyāma is its restraint. This is called prāṇāyāma, and it is declared to be of two kinds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.119
अगर्भश्च सगर्भश्च द्वितीयस्तु तयोर्वरः । जयध्यानं विनागर्भः सगर्भस्तत्समन्वितः
agarbhaśca sagarbhaśca dvitīyastu tayorvaraḥ / jayadhyānaṃ vināgarbhaḥ sagarbhastatsamanvitaḥ
(They are) agarbha ("without embryo") and sagarbha ("with embryo"); of the two the second is superior. Without recitation and meditation it is agarbha; joined with those it is sagarbha.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.120
रेचकः पूरकश्चैव कुंभकः शून्यकस्तथा । एवं चतुर्विधः प्रोक्तः प्राणायामो मनीषिभिः
recakaḥ pūrakaścaiva kuṃbhakaḥ śūnyakastathā / evaṃ caturvidhaḥ proktaḥ prāṇāyāmo manīṣibhiḥ
Recaka (exhalation), pūraka (inhalation), kumbhaka (retention), and likewise śūnyaka: thus prāṇāyāma is said by the wise to be of four kinds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.121
जन्तूनां दक्षिणा नाडी पिङ्गला परिकीर्तिता । सूर्यदैवतका चैव पितृयोनिरिति श्रुता
jantūnāṃ dakṣiṇā nāḍī piṅgalā parikīrtitā / sūryadaivatakā caiva pitṛyoniriti śrutā
The right channel of living beings is called piṅgalā; it has the sun as its deity and is heard (to be) the womb of the ancestors.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.122
देवयोनिरिति ख्याता इडा नाडी त्वदक्षिणा । तत्राधिदैवत चन्द्रं जानीहि मुनिसत्तमं
devayoniriti khyātā iḍā nāḍī tvadakṣiṇā / tatrādhidaivata candraṃ jānīhi munisattamaṃ
The non-right (left) channel is known as iḍā, the womb of the gods; know the moon to be the presiding deity there, O best of sages.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.123
एतयोरुभयोर्मध्ये सुषुम्णा नाडिका स्मृता । अतिसूक्ष्मा गुह्यतमा ज्ञेया सा ब्रह्मदैवता
etayorubhayormadhye suṣumṇā nāḍikā smṛtā / atisūkṣmā guhyatamā jñeyā sā brahmadaivatā
Between these two the little channel suṣumṇā is taught; it is to be known as extremely subtle, most secret, having Brahmā as its deity.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.124
वामेन रेचयेद्वायुं रेचनाद्रेचकः स्मृतः । पूरयेद्दक्षिणेनैव पूरणात्पूरकः स्मृतः
vāmena recayedvāyuṃ recanādrecakaḥ smṛtaḥ / pūrayeddakṣiṇenaiva pūraṇātpūrakaḥ smṛtaḥ
One should expel the air through the left; from the expelling (recana) it is called recaka. One should fill in through the right; from the filling (pūraṇa) it is called pūraka.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.125
स्वदेहपूरितं वायं निगृह्य न विमृञ्चति । संपूर्णकुंभवत्तिष्टेत्कुम्भकः स हि विश्रुतः
svadehapūritaṃ vāyaṃ nigṛhya na vimṛñcati / saṃpūrṇakuṃbhavattiṣṭetkumbhakaḥ sa hi viśrutaḥ
He restrains the air that has filled his own body and does not release it; he should remain like a completely filled pot — that indeed is known as kumbhaka.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.126
न गृह्णाति न त्यजति वायुमन्तर्बहिः स्थितम् । विद्धि तच्छून्यकं नाम प्राणायामं यथास्थितम्
na gṛhṇāti na tyajati vāyumantarbahiḥ sthitam / viddhi tacchūnyakaṃ nāma prāṇāyāmaṃ yathāsthitam
He neither takes in nor lets out the air, whether standing within or without: know that, just as it stands, to be the prāṇāyāma named śūnyaka.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.127
शनैःशनैर्विजेतव्यः प्राणो मत्तगजेन्द्रवत् । अन्यथा खलु जायन्ते महारोगा भयङ्कराः
śanaiḥśanairvijetavyaḥ prāṇo mattagajendravat / anyathā khalu jāyante mahārogā bhayaṅkarāḥ
The breath is to be conquered very gradually, as (one tames) a maddened lord of elephants; otherwise, indeed, terrible great diseases arise.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.128
क्रमेण योजयेद्वायुं योगी विगतकल्मषः । स सर्वपापनिर्मुक्तो ब्रह्मणः पदमान्पुयात्
krameṇa yojayedvāyuṃ yogī vigatakalmaṣaḥ / sa sarvapāpanirmukto brahmaṇaḥ padamānpuyāt
The yogin, his stain gone, should yoke the air by stages; freed from all sins he would attain the state of Brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.129
विषयेषु प्रसक्तानि चेन्द्रियाणि मुनीश्वरः । समामाहृत्य निगृह्णाति प्रत्याहारस्तु स स्मृतः
viṣayeṣu prasaktāni cendriyāṇi munīśvaraḥ / samāmāhṛtya nigṛhṇāti pratyāhārastu sa smṛtaḥ
When the lord among sages draws in together and restrains the senses that are attached to the objects (of sense), that is taught to be pratyāhāra.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.130
जितेन्द्रिया महात्मानो ध्यानशून्या अपि द्विज । प्रयान्ति परमं ब्रह्म पुनरावृत्तिदुर्लभम्
jitendriyā mahātmāno dhyānaśūnyā api dvija / prayānti paramaṃ brahma punarāvṛttidurlabham
Great souls who have conquered the senses, O twice-born, even if devoid of meditation, go to the supreme Brahman, hard to reach, from which there is no return.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.131
अनिर्जितेन्द्रियग्रामं यस्तु ध्यानपरो भवेत् । मूढात्मानं च तं विद्याद्ध्यानं चास्य न सिध्यति
anirjitendriyagrāmaṃ yastu dhyānaparo bhavet / mūḍhātmānaṃ ca taṃ vidyāddhyānaṃ cāsya na sidhyati
But he who, without having conquered the host of the senses, is intent on meditation — know him to be a deluded soul, and his meditation does not succeed.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.132
यद्यत्पश्यति तत्सर्वं पश्येदात्मवदात्मनि । प्रत्याहृतानीन्द्रियाणि धारयेत्सा तु धारणा
yadyatpaśyati tatsarvaṃ paśyedātmavadātmani / pratyāhṛtānīndriyāṇi dhārayetsā tu dhāraṇā
Whatever he sees, all that he should see in the Self as being like the Self; he should hold fast the senses that have been withdrawn — that is dhāraṇā.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.133
योगाज्जितेन्द्रियग्रामस्तानि हृत्वा दृढं हृदि । आत्मानं परमं ध्यायेत्सर्वधातारमच्युतम्
yogājjitendriyagrāmastāni hṛtvā dṛḍhaṃ hṛdi / ātmānaṃ paramaṃ dhyāyetsarvadhātāramacyutam
Having by yoga conquered the host of the senses and drawn them firmly into the heart, he should meditate on the supreme Self, the imperishable sustainer of all.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.134
सर्वविश्वात्मकं विष्णुं सर्वसोकैककारणम् । विकसत्पद्यपत्राक्षं चारुकुण्डलभूषितम्
sarvaviśvātmakaṃ viṣṇuṃ sarvasokaikakāraṇam / vikasatpadyapatrākṣaṃ cārukuṇḍalabhūṣitam
(He should meditate on) Viṣṇu, the Self of the whole universe, the sole cause of all the worlds, with eyes like blooming lotus petals, adorned with lovely earrings,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.135
दीर्घबाहुमुदाराङ्गं सर्वालङ्कारभृषितम् । पीताम्बरधरं देवं हेमयज्ञोपवीतिनम्
dīrghabāhumudārāṅgaṃ sarvālaṅkārabhṛṣitam / pītāmbaradharaṃ devaṃ hemayajñopavītinam
long-armed, of noble limbs, adorned with every ornament, the god wearing yellow garments, with a golden sacrificial thread,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.136
बिभ्रतं तुलसीमालां कौस्तुभेन विराजितम् । श्रीवत्सवक्षसं देवं सुरासुरनमस्कृतम्
bibhrataṃ tulasīmālāṃ kaustubhena virājitam / śrīvatsavakṣasaṃ devaṃ surāsuranamaskṛtam
(Meditate on) him who wears a garland of tulasī, who is resplendent with the Kaustubha (jewel), the god who bears the śrīvatsa on his chest, to whom gods and demons bow.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.137
अष्टारे हृत्सरोजे तु द्वादशाङ्गुलविस्तृते । ध्यायेदात्मानमव्यक्तं परात्परतरं विभुमट्
aṣṭāre hṛtsaroje tu dvādaśāṅgulavistṛte / dhyāyedātmānamavyaktaṃ parātparataraṃ vibhumaṭ
But in the eight-spoked lotus of the heart, extended twelve fingers' breadth, one should meditate on the Self, unmanifest, higher than the highest, the all-pervading lord.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.138
ध्यानं सद्भिनिर्गदितं प्रत्ययस्यैकतानता । ध्यानं कृत्वा मुहुर्त्तं वा परं मोक्षं लभेन्नरः
dhyānaṃ sadbhinirgaditaṃ pratyayasyaikatānatā / dhyānaṃ kṛtvā muhurttaṃ vā paraṃ mokṣaṃ labhennaraḥ
Meditation, as declared by the good, is the one-pointed continuity of a single mental apprehension; having practised meditation even for a moment, a man attains the supreme liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.139
ध्यानात्पापानि नश्यन्ति ध्यानान्मोक्षं च विन्दति । ध्यानात्प्रसीदति हरिद्धर्यानात्सर्वार्थसाधनम्
dhyānātpāpāni naśyanti dhyānānmokṣaṃ ca vindati / dhyānātprasīdati hariddharyānātsarvārthasādhanam
By meditation sins perish, and by meditation one obtains liberation; by meditation Hari is pleased—meditation is the accomplishment of every aim.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.140
यद्यद्रूपं महाविष्णोस्तत्तद्ध्यायेत्समाहितम् । तेन ध्यानेन तुष्टात्मा हरिर्मोक्षं ददाति वै
yadyadrūpaṃ mahāviṣṇostattaddhyāyetsamāhitam / tena dhyānena tuṣṭātmā harirmokṣaṃ dadāti vai
Whatever form of the great Viṣṇu (one chooses), that one should meditate on with a collected mind; by that meditation Hari, satisfied in himself, indeed grants liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.141
अचञ्चलं मनः कुर्याद्ध्येये वस्तुनि सत्तम । ध्यानं ध्येयं ध्यातृभावं यथा नश्यति निर्भरम्
acañcalaṃ manaḥ kuryāddhyeye vastuni sattama / dhyānaṃ dhyeyaṃ dhyātṛbhāvaṃ yathā naśyati nirbharam
One should make the mind unwavering upon the object to be meditated on, O best of the good, so that the state of meditation, object of meditation, and meditator utterly perishes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.142
ततो ऽमृतत्वं भवति ज्ञानामृतनिषेवणात् । भवेन्निरन्तरं ध्यानादभेदप्रतिपादनम्
tato 'mṛtatvaṃ bhavati jñānāmṛtaniṣevaṇāt / bhavennirantaraṃ dhyānādabhedapratipādanam
Then immortality arises from partaking of the nectar of knowledge; from uninterrupted meditation there comes the establishing of non-difference.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.143
सुषुत्पिवत्परानन्दयुक्तश्चोपरतेन्द्रियः । निर्वातदीपवत्संस्थः समाधिरभिधीयते
suṣutpivatparānandayuktaścoparatendriyaḥ / nirvātadīpavatsaṃsthaḥ samādhirabhidhīyate
Joined to the supreme bliss as if in deep sleep, with the senses withdrawn, standing steady like a lamp in a windless place—that is called samādhi.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.144
योगी समाध्यवस्थायां न शृणोति न पश्यति । न जिघ्रति न स्पृशति न किञ्चद्वक्ति सत्तम
yogī samādhyavasthāyāṃ na śṛṇoti na paśyati / na jighrati na spṛśati na kiñcadvakti sattama
In the state of samādhi the yogin does not hear, does not see, does not smell, does not touch, and says nothing, O best of the good.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.145
आत्मा तु निर्मलः शुद्धः सञ्चिदानन्दविग्रहः । सर्वोपाधिविनिर्मुक्तो योगिनां भात्यचञ्चलः
ātmā tu nirmalaḥ śuddhaḥ sañcidānandavigrahaḥ / sarvopādhivinirmukto yogināṃ bhātyacañcalaḥ
But the Self, stainless, pure, whose form is being, consciousness and bliss, wholly free of all limiting conditions, shines unwavering for the yogins.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.146
निर्गुणो ऽपि परो देवो ह्यज्ञानाद्गुणवानिव । विभात्यज्ञाननाशे तु यथापूर्वं व्यवस्थितम्
nirguṇo 'pi paro devo hyajñānādguṇavāniva / vibhātyajñānanāśe tu yathāpūrvaṃ vyavasthitam
Though without qualities, the supreme god appears, through ignorance, as though possessed of qualities; but when ignorance is destroyed he shines forth established as he was before.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.147
परं ज्योतिरमेयात्मा मायावानिव मायिनाम् । तन्नाशे निर्मलं ब्रह्म प्रकाशयति पण्डितं
paraṃ jyotirameyātmā māyāvāniva māyinām / tannāśe nirmalaṃ brahma prakāśayati paṇḍitaṃ
The supreme light, whose nature is immeasurable, (appears) to those under illusion as though possessed of illusion; when that is destroyed, the stainless brahman reveals itself to the wise man.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.148
एकमेवाद्वितीयं च परं ज्योतिर्निरञ्जनम् । सर्वेषामेव भूतानामन्तर्यामितया स्थितम्
ekamevādvitīyaṃ ca paraṃ jyotirnirañjanam / sarveṣāmeva bhūtānāmantaryāmitayā sthitam
One only and without a second is the supreme, unblemished light, abiding in all beings as the inner controller.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.149
अणोरणीयान्महतो महीयान्सनातनात्माखिलविश्वहेतुः । पश्यन्ति यज्ज्ञानविदां वरिष्टाः परात्परस्मात्परमं पवित्रम्
aṇoraṇīyānmahato mahīyānsanātanātmākhilaviśvahetuḥ / paśyanti yajjñānavidāṃ variṣṭāḥ parātparasmātparamaṃ pavitram
Smaller than the small, greater than the great, the eternal Self, the cause of the whole universe—which the foremost of the knowers of knowledge behold as higher than the highest, supreme and pure.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.150
अकारादिक्षकारान्तवर्णभेदव्यवस्थितः । पुराणपुरुषो ऽनादिः शब्दब्रह्मेति गीयते
akārādikṣakārāntavarṇabhedavyavasthitaḥ / purāṇapuruṣo 'nādiḥ śabdabrahmeti gīyate
Established in the distinctions of the letters, from the letter a to the letter kṣa, the ancient Person, beginningless, is celebrated as the Brahman that is sound.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.151
विशुद्दमक्षरं नित्यं पूर्णमाकाशमध्यगम् । आनन्दं निर्मलशान्तं परं ब्रह्मेति गीयते
viśuddamakṣaraṃ nityaṃ pūrṇamākāśamadhyagam / ānandaṃ nirmalaśāntaṃ paraṃ brahmeti gīyate
Utterly pure, imperishable, eternal, full, dwelling in the midst of space, blissful, stainless and tranquil—that is celebrated as the supreme brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.152
योगिनो हृदि पश्यन्ति परात्मानं सनातनम् । अविकारमजं शुद्धं परं ब्रह्मेति गीयते
yogino hṛdi paśyanti parātmānaṃ sanātanam / avikāramajaṃ śuddhaṃ paraṃ brahmeti gīyate
The yogins behold in the heart the eternal supreme Self, changeless, unborn, pure—that is celebrated as the supreme brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.153
ध्यानमन्यत्प्रवक्ष्यामि शृणुष्व मुनि सत्तम । संसारतापतत्पानां सुधावृष्टिसमं नृणाम्
dhyānamanyatpravakṣyāmi śṛṇuṣva muni sattama / saṃsāratāpatatpānāṃ sudhāvṛṣṭisamaṃ nṛṇām
I shall declare another meditation; listen, O best of sages—for men scorched by the heat of saṃsāra it is like a shower of nectar.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.154
नारायणं परानन्दं स्मरेत्प्रणवसंस्थितम् । नादरुपमनौपम्यमर्द्धमात्रोपरिस्थितम्
nārāyaṇaṃ parānandaṃ smaretpraṇavasaṃsthitam / nādarupamanaupamyamarddhamātroparisthitam
One should call to mind Nārāyaṇa, the supreme bliss, who abides in the praṇava (Om), whose form is sound, incomparable, standing above the half-measure.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.155
अकारं ब्रह्मणो रुपमुकारं विष्णुरुपवत् । मकारं रुद्ररुपं स्यादर्ध्दमात्रं परात्मकम्
akāraṃ brahmaṇo rupamukāraṃ viṣṇurupavat / makāraṃ rudrarupaṃ syādardhdamātraṃ parātmakam
The letter a is the form of Brahmā, the letter u is like the form of Viṣṇu, the letter m would be the form of Rudra, (and) the half-measure has the supreme Self as its nature.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.156
मात्रास्तिस्त्रः समाख्याता ब्रह्मविष्णु शिवाधिपाः । तेषां समुच्चयं विप्र परब्रह्मप्रबोधकम्
mātrāstistraḥ samākhyātā brahmaviṣṇu śivādhipāḥ / teṣāṃ samuccayaṃ vipra parabrahmaprabodhakam
Three measures (of the syllable) are declared, having Brahmā, Viṣṇu and Śiva as their lords; their combination, O brahmin, is what awakens (knowledge of) the supreme Brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.157
वाच्यं तु परमं ब्रह्म वाचकः प्रणवः स्मृतः । वाच्यवाचकसंबन्धो ह्युपचारात्तयोर्द्विजा
vācyaṃ tu paramaṃ brahma vācakaḥ praṇavaḥ smṛtaḥ / vācyavācakasaṃbandho hyupacārāttayordvijā
The supreme Brahman is what is signified, and the praṇava (Om) is remembered as the signifier; the relation of signified and signifier between those two, O twice-born ones, is by way of figurative usage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.158
जपन्तः प्रणवं नित्यं मुच्यन्ते सर्वपातकैः । तदभ्यासेन संयुक्ताः परं मोक्षं लभन्ति च
japantaḥ praṇavaṃ nityaṃ mucyante sarvapātakaiḥ / tadabhyāsena saṃyuktāḥ paraṃ mokṣaṃ labhanti ca
Those who constantly recite the praṇava are freed from all sins; and joined to the practice of it, they attain the supreme liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.159
जपंश्च प्रणवं मन्त्रं ब्रह्मविष्णुशिवात्मकम् । कोटिसूर्यसमं तेजो ध्यायेदात्मनि निर्मलम्
japaṃśca praṇavaṃ mantraṃ brahmaviṣṇuśivātmakam / koṭisūryasamaṃ tejo dhyāyedātmani nirmalam
And while reciting the praṇava mantra, which consists of Brahmā, Viṣṇu and Śiva, one should meditate within oneself on the spotless radiance equal to ten million suns.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.160
शालग्रामशिलारुपं प्रतिमारुपमेव वा । यद्यत्पापहरं वस्तु तत्तद्वा चिन्तयेद्धृदि
śālagrāmaśilārupaṃ pratimārupameva vā / yadyatpāpaharaṃ vastu tattadvā cintayeddhṛdi
Or (one should meditate on him) in the form of the śālagrāma stone, or indeed in the form of an image; or whatever object removes sin, that one should contemplate in the heart.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.161
यदेतद्दैष्णवं ज्ञानं कथितं ते मुनीश्वर । एतद्विदित्वा योगीन्द्रो लभते मोक्षमुत्तमम्
yadetaddaiṣṇavaṃ jñānaṃ kathitaṃ te munīśvara / etadviditvā yogīndro labhate mokṣamuttamam
This Vaiṣṇava knowledge which has been told to you, O lord of sages — having known this, the best of yogins attains the highest liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 33.162
यस्त्वेतच्छृआणुयाद्वापि पठेद्वापि समाहितः । स सर्वपापनिर्मुक्तो हरिसालोक्यमान्पुयात्
yastvetacchṛāṇuyādvāpi paṭhedvāpi samāhitaḥ / sa sarvapāpanirmukto harisālokyamānpuyāt
And whoever, being composed, should hear this or recite it, he, freed from all sins, would attain to dwelling in the same world as Hari.
AI translation rendered from the Sanskrit, not a published edition