Narada Purana — Purva Bhaga — Chapter 42
NarP 1 42.1
श्रीनारद उवाच कुतः सृष्टमिदं ब्रह्मञ्जगत्स्थावरजङ्गमम् । प्रलये च कमभ्येति तन्मे ब्रूहि सनन्दन
śrīnārada uvāca kutaḥ sṛṣṭamidaṃ brahmañjagatsthāvarajaṅgamam / pralaye ca kamabhyeti tanme brūhi sanandana
Śrī Nārada said: From what, O brahmin, was this world of the moving and unmoving created, and to whom does it go at the dissolution? Tell me that, Sanandana.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.2
ससागरः सगगनः सशैलः सबलाहकः । सभूमिः साग्निपवनो लोको ऽयं केन निर्मितः
sasāgaraḥ sagaganaḥ saśailaḥ sabalāhakaḥ / sabhūmiḥ sāgnipavano loko 'yaṃ kena nirmitaḥ
By whom was this world fashioned, with its oceans, with its sky, with its mountains, with its clouds, with its earth, with its fire and wind?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.3
कथं सृष्टानि भूतानि कथं वर्णविभक्तयः । शौचाशौचं कथं तेषां धर्माधर्मविधिः कथम्
kathaṃ sṛṣṭāni bhūtāni kathaṃ varṇavibhaktayaḥ / śaucāśaucaṃ kathaṃ teṣāṃ dharmādharmavidhiḥ katham
How were the beings created, how the divisions of the classes? How (arose) their purity and impurity, how the rule of dharma and non-dharma?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.4
कीदृशो जीवतां जीवः क्व वा गच्छन्ति ये मृताः । अस्माल्लोकादमुं लोकं सर्वं शंसतु मे भवान्
kīdṛśo jīvatāṃ jīvaḥ kva vā gacchanti ye mṛtāḥ / asmāllokādamuṃ lokaṃ sarvaṃ śaṃsatu me bhavān
Of what sort is the life-principle of living beings, and where do those who have died go from this world to that world? Let your honour declare all this to me.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.5
सनन्दन उवाच शृणु नारद वक्ष्यामि चेतिहासं पुरातनम् । भृगुणाभिहितं शास्त्रं भरद्वाजाय पृच्छते
sanandana uvāca śṛṇu nārada vakṣyāmi cetihāsaṃ purātanam / bhṛguṇābhihitaṃ śāstraṃ bharadvājāya pṛcchate
Sanandana said: Listen, Nārada, I shall tell an ancient tale, the teaching spoken by Bhṛgu to Bharadvāja who asked (him).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.6
कैलासशिखरे दृष्ट्वा दीप्यमानं महौजसम् । भृगुमहर्षिमासीनं भरद्वाजो ऽन्वपृच्छत
kailāsaśikhare dṛṣṭvā dīpyamānaṃ mahaujasam / bhṛgumaharṣimāsīnaṃ bharadvājo 'nvapṛcchata
Seeing on the peak of Kailāsa the great sage Bhṛgu seated, blazing and of great splendour, Bharadvāja questioned (him).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.7
भरद्वाज उवाच कथं जीवो विचरति नानायोनिषु संततम् । कथं मुक्तिश्च संसाराज्जायते तस्य मानद
bharadvāja uvāca kathaṃ jīvo vicarati nānāyoniṣu saṃtatam / kathaṃ muktiśca saṃsārājjāyate tasya mānada
Bharadvāja said: How does the living being wander continually among the various wombs? And how, O giver of honour, does its release from the round of rebirth come about?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.8
यश्च नारायणः स्रष्टा स्वयंभूर्भगवन्स्वयम् । सेव्यसेवकभावेन वर्तेते इति तौ सदा
yaśca nārāyaṇaḥ sraṣṭā svayaṃbhūrbhagavansvayam / sevyasevakabhāvena vartete iti tau sadā
And (as for) Nārāyaṇa, who is the creator, self-existent, himself the Lord — how is it, sir, that those two abide always in the relation of served and servant?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.9
प्रविशन्ति लये सर्वे यमीशं सचराचराः । लोकानां रमणः सो ऽयं निर्गुणश्च निरञ्जनः
praviśanti laye sarve yamīśaṃ sacarācarāḥ / lokānāṃ ramaṇaḥ so 'yaṃ nirguṇaśca nirañjanaḥ
At the dissolution all beings, moving and unmoving, enter into that Lord; he it is who is the delight of the worlds, without qualities and unstained.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.10
अनीर्दश्यो ऽप्रतर्क्यश्च कथं ज्ञायेत कैर्मुने । कथमेनं परात्मानं कालशक्तिदुरन्वयम्
anīrdaśyo 'pratarkyaśca kathaṃ jñāyeta kairmune / kathamenaṃ parātmānaṃ kālaśaktiduranvayam
He is indefinable and beyond reasoning: how, O sage, and by whom can he be known? How (can one know) this supreme Self, hard to follow through the power of time?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.11
अतर्क्यचरितं वेदाः स्तुवन्ति कथमादरात् । जीवो जीवत्वमुल्लङ्घ्य कथं ब्रह्म समन्वयात्
atarkyacaritaṃ vedāḥ stuvanti kathamādarāt / jīvo jīvatvamullaṅghya kathaṃ brahma samanvayāt
How do the Vedas reverently praise him whose conduct is beyond reasoning? How does the living being, transcending its condition as a living being, (become) Brahman by conformity (with it)?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.12
एतदिच्छाम्यहं श्रोतुं तन्मे ब्रूहि कृपानिर्घ । एवं स भगवान्पृष्टो भरद्वाजेन संशयम्
etadicchāmyahaṃ śrotuṃ tanme brūhi kṛpānirgha / evaṃ sa bhagavānpṛṣṭo bharadvājena saṃśayam
This I wish to hear; tell me that, O you of unstinting compassion. Thus questioned in his doubt by Bharadvāja, that venerable one —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.13
महर्षिर्ब्रह्मसंकाशः सर्वं तस्मै ततो ऽब्रवीत् । भृगुरुवाच मानसो नाम यः पूर्वो विश्रुतो वे महर्षिभिः
maharṣirbrahmasaṃkāśaḥ sarvaṃ tasmai tato 'bravīt / bhṛguruvāca mānaso nāma yaḥ pūrvo viśruto ve maharṣibhiḥ
the great sage, resembling Brahmā, then declared it all to him. Bhṛgu said: He who is called Mānasa (the Mind-born), known of old to the great sages,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.14
अनादिनिधनो देवस्तथा तेभ्यो ऽजरामरः । अव्यक्त इति विख्यातः शाश्वतो ऽथाक्षयो ऽव्ययः
anādinidhano devastathā tebhyo 'jarāmaraḥ / avyakta iti vikhyātaḥ śāśvato 'thākṣayo 'vyayaḥ
is the god without beginning or end, and thus, in relation to them, ageless and deathless; he is renowned as the Unmanifest, everlasting, imperishable, unchanging,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.15
यतः सृष्टानि भूतानि जायन्ते च म्रियन्ति च । सो ऽमृजत्प्रथमं देवो महान्तं नाम नामतः
yataḥ sṛṣṭāni bhūtāni jāyante ca mriyanti ca / so 'mṛjatprathamaṃ devo mahāntaṃ nāma nāmataḥ
from whom the created beings are born and die. That god first fashioned what is called the Great by name,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.16
आकाशमिति विख्यातं सर्वभूतधरः प्रभुः । आकाशादभवद्वारि सलिलादग्निमारुतौ
ākāśamiti vikhyātaṃ sarvabhūtadharaḥ prabhuḥ / ākāśādabhavadvāri salilādagnimārutau
known as space (ākāśa) — the lord who supports all beings. From space arose water, from water fire and wind.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.17
अग्निमारुतसंयोगात्ततः समभवन्मही । ततस्तेजो मयं दिव्यं पद्मं सृष्टं स्वयंभुवा
agnimārutasaṃyogāttataḥ samabhavanmahī / tatastejo mayaṃ divyaṃ padmaṃ sṛṣṭaṃ svayaṃbhuvā
Then from the union of fire and wind the earth came into being. Then a divine lotus, made of light, was created by the Self-existent.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.18
तस्मात्पद्मात्समभवद्व्रह्मा वेदमयो विधिः । अहॄङ्कार इति ख्यातः सर्वभूतात्मभूतकृत्
tasmātpadmātsamabhavadvrahmā vedamayo vidhiḥ / ahṝṅkāra iti khyātaḥ sarvabhūtātmabhūtakṛt
From that lotus arose Brahmā, the ordainer made of the Vedas, known as Ahaṃkāra (the I-maker), the maker of the selves and bodies of all beings.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.19
ब्रह्मा वै स महातेजा य एते पञ्च धातवः । शैलास्तस्यास्थिसंधास्तु मेदो मसिं च मेदिनी
brahmā vai sa mahātejā ya ete pañca dhātavaḥ / śailāstasyāsthisaṃdhāstu medo masiṃ ca medinī
That Brahmā of great splendour is indeed these five elements: the mountains are his bone-joints, and the earth his fat and marrow.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.20
समुद्रास्तस्य रुधिरमाकाशमुदरं तथा । पवनश्चैव निश्वासस्तेजो ऽग्निर्निम्नगाः शिराः
samudrāstasya rudhiramākāśamudaraṃ tathā / pavanaścaiva niśvāsastejo 'gnirnimnagāḥ śirāḥ
The oceans are his blood, and space his belly; the wind is his breath, fire his energy, and the rivers his veins.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.21
अग्नीषोमौ च चन्द्राकारै नयने तस्य विश्रुते । नभश्चोर्ध्वशिरस्तस्य क्षितिः पदौ भुजौ दिशः
agnīṣomau ca candrākārai nayane tasya viśrute / nabhaścordhvaśirastasya kṣitiḥ padau bhujau diśaḥ
Fire and Soma, shaped as sun and moon, are known as his two eyes; the sky is his head above, the earth his feet, the directions his arms.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.22
दुर्विज्ञेयो ह्यचिन्त्यात्मा सिद्धैरपि न संशयः । स एष भगवान्विष्णुरनन्त इति विश्रुतः
durvijñeyo hyacintyātmā siddhairapi na saṃśayaḥ / sa eṣa bhagavānviṣṇurananta iti viśrutaḥ
Hard to know indeed, of inconceivable nature even for the perfected ones — there is no doubt of it — he is this Lord Viṣṇu, renowned as the Infinite,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.23
सर्वभूतात्मभूतस्थो दुर्विज्ञेयो ऽकृतात्मभिः । अहॄङ्कारस्य यः स्रष्टा सर्वभूतभघवायवै । ततः समभवद्विश्वं पृष्टो ऽहं यदिह त्वया
sarvabhūtātmabhūtastho durvijñeyo 'kṛtātmabhiḥ / ahṝṅkārasya yaḥ sraṣṭā sarvabhūtabhaghavāyavai / tataḥ samabhavadviśvaṃ pṛṣṭo 'haṃ yadiha tvayā
abiding as the self of all beings, hard to know by those whose selves are unperfected, who is the creator of Ahaṃkāra... of all beings...; from him arose the universe — this, of which I have here been asked by you.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.24
भग्द्वाज उवाच गगनस्य दिशां चैव भूतलस्वानिलस्य च । कान्यत्र परिमाणानि संशयं छिन्धि तत्त्वतः
bhagdvāja uvāca gaganasya diśāṃ caiva bhūtalasvānilasya ca / kānyatra parimāṇāni saṃśayaṃ chindhi tattvataḥ
Bharadvāja said: Of the sky, of the directions, of the earth's surface and of the wind, what are the measures here? Cut off my doubt in accordance with the truth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.25
भृगुरुवाच अनन्तमेतदाकाशं सिद्धदैवतसोवितम् । रम्यं नानाश्रयाकीर्णं यस्यां तो नाधिगम्यते
bhṛguruvāca anantametadākāśaṃ siddhadaivatasovitam / ramyaṃ nānāśrayākīrṇaṃ yasyāṃ to nādhigamyate
Bhṛgu said: This space is endless, frequented by the Siddhas and the gods, delightful, filled with many dwellings, whose limit is not reached.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.26
ऊर्ध्वं गतेरधस्तात्तु चन्द्रादित्यौ न पश्यतः । तत्र देवाः स्वयं दीप्ता भास्कराभाग्निवर्चसः
ūrdhvaṃ gateradhastāttu candrādityau na paśyataḥ / tatra devāḥ svayaṃ dīptā bhāskarābhāgnivarcasaḥ
For those who have gone upward, the moon and the sun are not seen below; there the gods shine of themselves, with the radiance of suns and of fire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.27
ते चाप्यन्तं न पश्यन्ति नभसः प्रथितौजसः । दुर्गमत्वादनन्तत्वादिति मे वद मानद
te cāpyantaṃ na paśyanti nabhasaḥ prathitaujasaḥ / durgamatvādanantatvāditi me vada mānada
And they too, of famed might, do not see the end of the sky — whether because it is hard to traverse or because it is endless, tell me that, O giver of honour.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.28
उपरिष्टोपरिष्टात्तु प्ज्वलद्भिः स्वयंप्रभघैः । निरुद्धमेतदाकाशं ह्यप्रमेयं सुरैरपि
upariṣṭopariṣṭāttu pjvaladbhiḥ svayaṃprabhaghaiḥ / niruddhametadākāśaṃ hyaprameyaṃ surairapi
But higher and higher still, this space is blocked off by blazing self-luminous (bodies), and is immeasurable even by the gods.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.29
प्रथिव्यन्ते समुद्रास्तु समुद्रान्ते तमः स्मृतम् । तमस्ॐऽते जलं प्राहुर्जलस्यान्ते ऽग्निरेव च
prathivyante samudrāstu samudrānte tamaḥ smṛtam / tamasoṃ'te jalaṃ prāhurjalasyānte 'gnireva ca
At the end of the earth are the oceans; at the end of the ocean darkness is said (to be); at the end of darkness they declare water, and at the end of water, fire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.30
रसातलान्ते सलिलं जलान्ते पन्नगाधिपाः । तदन्ते पुनराकाशमाकाशान्ते पुनर्जलम्
rasātalānte salilaṃ jalānte pannagādhipāḥ / tadante punarākāśamākāśānte punarjalam
At the end of Rasātala is water; at the end of the water, the lords of serpents; beyond that, space again, and at the end of space, water again.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.31
एवमन्तं भगवतः प्रमाणं सलिलस्य च । अग्निमारुततोयेभ्यो दुर्ज्ञेयं दैवतैरपि
evamantaṃ bhagavataḥ pramāṇaṃ salilasya ca / agnimārutatoyebhyo durjñeyaṃ daivatairapi
Thus the limit of the Lord, and the measure of the water, is hard to know even for the gods, (as is that) of fire, wind and water.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.32
अग्निमारुततोयानां वर्णा क्षितितलस्य च । आकाशसदृशा ह्येते भिद्यन्ते तत्त्वदशनात्
agnimārutatoyānāṃ varṇā kṣititalasya ca / ākāśasadṛśā hyete bhidyante tattvadaśanāt
The colours of fire, wind and water, and of the earth's surface — these are indeed like (that of) space; they are distinguished (only) by the perception of their true nature.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.33
पठन्ति चैव मुनयः शास्त्रेषु विविधेषु च । त्रैलोक्ये सागरे चैव प्रमाणं विहितं यथा
paṭhanti caiva munayaḥ śāstreṣu vividheṣu ca / trailokye sāgare caiva pramāṇaṃ vihitaṃ yathā
And the sages recite in the various treatises how a measure has been laid down for the three worlds and for the ocean.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.34
अदृश्यो यस्त्वगम्यो यः कः प्रमाण मुदीरयेत् । सिद्धानां देवतानां च परिमीता यदा गतिः
adṛśyo yastvagamyo yaḥ kaḥ pramāṇa mudīrayet / siddhānāṃ devatānāṃ ca parimītā yadā gatiḥ
But of that which is invisible and unreachable, who could state a measure? — when the range of the Siddhas and the gods is limited,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.35
तदागण्यमनन्तस्य नामानन्तेति विश्रुतम् । नामधेयानुरुपस्य मानसस्य महात्मनः
tadāgaṇyamanantasya nāmānanteti viśrutam / nāmadheyānurupasya mānasasya mahātmanaḥ
then, since the Endless One is beyond counting, his name is famed as 'Ananta' (Endless) — (the name) of the great-souled Mental One, whose (nature) accords with that name.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.36
यदा तु दिव्यं यद्रूपं ह्रसते वर्द्धते पुनः । को ऽन्यस्तद्वेदितुं शक्यो यो ऽपि स्यात्तद्विधो ऽपरः
yadā tu divyaṃ yadrūpaṃ hrasate varddhate punaḥ / ko 'nyastadvedituṃ śakyo yo 'pi syāttadvidho 'paraḥ
But when that divine form diminishes and again grows, who else is able to know it, or who other might there be of that kind?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.37
ततः पुष्करतः सष्टः सर्वज्ञो मूर्तिमान्प्रभुः । ब्रह्मा धर्ममयः पूर्वः प्रजापतिरनुत्तमः
tataḥ puṣkarataḥ saṣṭaḥ sarvajño mūrtimānprabhuḥ / brahmā dharmamayaḥ pūrvaḥ prajāpatiranuttamaḥ
Then from the lotus was produced the all-knowing, embodied Lord, Brahmā, made of dharma, the first, the unsurpassed Prajāpati.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.38
भरद्वाज उवाच पुष्करो यदि संभूतो ज्येष्टं भवति पुष्करम् । ब्रह्माणं पूर्वजं चाह भवान्संदेह एव मे
bharadvāja uvāca puṣkaro yadi saṃbhūto jyeṣṭaṃ bhavati puṣkaram / brahmāṇaṃ pūrvajaṃ cāha bhavānsaṃdeha eva me
Bharadvāja said: If the lotus came into being (first), then the lotus is the elder; yet you have called Brahmā the first-born — here indeed is my doubt.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.39
भृगुरुवाच मानसस्येह या मूर्तिर्ब्रह्मत्वं समुपागता । तस्यासनविधानार्थं पृथिवी पद्ममुच्यते
bhṛguruvāca mānasasyeha yā mūrtirbrahmatvaṃ samupāgatā / tasyāsanavidhānārthaṃ pṛthivī padmamucyate
Bhṛgu said: The form of the Mental One here which attained Brahmā-hood — for the purpose of providing it a seat, the earth is called the lotus.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.40
कर्णिका तस्य पद्मस्य मेरुर्गगनमुच्छ्रितः । तस्य मध्ये स्थितो लोकान्सृजत्येष जगद्विधिः
karṇikā tasya padmasya merurgaganamucchritaḥ / tasya madhye sthito lokānsṛjatyeṣa jagadvidhiḥ
The pericarp of that lotus is Meru, towering to the sky; standing in its middle, this ordainer of the world creates the worlds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.41
भरद्वाज उवाच प्रजाविसर्गं विविधं कथं स सृजति प्रभुः । मेरुमध्ये स्थितो ब्रह्मा तद्वहिर्द्विजसत्तम
bharadvāja uvāca prajāvisargaṃ vividhaṃ kathaṃ sa sṛjati prabhuḥ / merumadhye sthito brahmā tadvahirdvijasattama
Bharadvāja said: How does that Lord Brahmā, stationed in the midst of Meru, create the manifold emission of creatures outside it, O best of the twice-born?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.42
भृगुरुवाच प्रजाविसर्गं विविधं मानसो मनसासृजत् । संरक्षणार्थं भूतानां सृष्टं प्रथमतो जलम्
bhṛguruvāca prajāvisargaṃ vividhaṃ mānaso manasāsṛjat / saṃrakṣaṇārthaṃ bhūtānāṃ sṛṣṭaṃ prathamato jalam
Bhṛgu said: The Mental One created the manifold emission of creatures by mind; for the preservation of beings, water was created first.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.43
यत्प्राणाः सर्वभूतानां सृष्टं प्रथमतो जलम् । यत्प्राणाः सर्वभूतानां वर्द्धन्ते येन च प्रजाः
yatprāṇāḥ sarvabhūtānāṃ sṛṣṭaṃ prathamato jalam / yatprāṇāḥ sarvabhūtānāṃ varddhante yena ca prajāḥ
Water, which is the life-breath of all beings, was created first; that by which the life-breaths of all beings and the creatures grow —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.44
परित्यक्ताश्च न श्यन्ति तेनदं सर्वमावृत्तम् । पृथिवी पर्वता मेघा मूर्तिमन्तश्च ये परे । सर्वं तद्वारुणं ज्ञेयमापस्तस्तंभिरे पुनः
parityaktāśca na śyanti tenadaṃ sarvamāvṛttam / pṛthivī parvatā meghā mūrtimantaśca ye pare / sarvaṃ tadvāruṇaṃ jñeyamāpastastaṃbhire punaḥ
and abandoned (by it) they do not survive; by that all this is pervaded. Earth, mountains, clouds and whatever else has form — all that is to be known as belonging to Varuṇa; the waters have congealed again (into these).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.45
भरद्वाज उवाच कथं सलिलमुत्पन्नं कथं चैवाग्निमारुतौ । कथं वा मेदिनी सृष्टेत्यत्र मे संशयो महान्
bharadvāja uvāca kathaṃ salilamutpannaṃ kathaṃ caivāgnimārutau / kathaṃ vā medinī sṛṣṭetyatra me saṃśayo mahān
Bharadvāja said: How did water arise, and how fire and wind, and how was the earth created? Here I have great doubt.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.46
भृगुरुवाच ब्रह्मकल्पे पुरा ब्रह्मन् ब्रह्मर्षीणां समागमे । लोकसंभवसंदेहः समुत्पन्नो महात्मनाम्
bhṛguruvāca brahmakalpe purā brahman brahmarṣīṇāṃ samāgame / lokasaṃbhavasaṃdehaḥ samutpanno mahātmanām
Bhṛgu said: Long ago, O brahman, in the Brahmā-kalpa, at an assembly of the brahmarṣis, a doubt about the origin of the world arose among those great souls.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.47
ते ऽतिष्टन्ध्यानमालंब्य मौनमास्थाय निश्चलाः । त्यक्ताहाराः स्पर्द्धमाना दिव्यं विर्षशतं द्विजाः
te 'tiṣṭandhyānamālaṃbya maunamāsthāya niścalāḥ / tyaktāhārāḥ sparddhamānā divyaṃ virṣaśataṃ dvijāḥ
Taking up meditation, keeping silence, motionless, having given up food, those twice-born ones stood contending (in austerity) for a hundred divine years.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.48
तेषां ब्रह्ममयी वाणी सर्वेषां श्रोत्रमागमत् । दिव्या सरस्वती तत्र संबभूव नभस्तलात्
teṣāṃ brahmamayī vāṇī sarveṣāṃ śrotramāgamat / divyā sarasvatī tatra saṃbabhūva nabhastalāt
Then a voice made of brahman came to the ears of them all; there divine Sarasvatī (speech) arose from the vault of the sky.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.49
पुरास्तिमितमाकाशमनन्तमचलोपमम् । नष्टचन्द्रार्कपवनं प्रसुप्तमिव संबभौ
purāstimitamākāśamanantamacalopamam / naṣṭacandrārkapavanaṃ prasuptamiva saṃbabhau
Formerly the sky was still, endless, like something unmoving; with moon, sun and wind absent, it appeared as if asleep.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.50
ततः सलिलमुत्पन्नं तमसीव तमः परम् । तस्माञ्च सलिलोत्पीडादुदतिष्टत मारुतः
tataḥ salilamutpannaṃ tamasīva tamaḥ param / tasmāñca salilotpīḍādudatiṣṭata mārutaḥ
Then water came into being, like darkness beyond darkness; and from that surging of the water the wind arose.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.51
यथाभवनमच्छिद्रं निःशब्दमिव लक्ष्यते । तञ्चाभसा पूर्यमाणं सशब्दं कुरुते ऽनिलः
yathābhavanamacchidraṃ niḥśabdamiva lakṣyate / tañcābhasā pūryamāṇaṃ saśabdaṃ kurute 'nilaḥ
Just as a house without an opening is perceived as though soundless, but when it is being filled with water the air within makes it sound —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.52
तथा सलिलसंरुद्धे नभस्ॐऽतं निरन्तरे । भित्त्वार्णवतलं वायुः समुत्पतति घोषवान्
tathā salilasaṃruddhe nabhasoṃ'taṃ nirantare / bhittvārṇavatalaṃ vāyuḥ samutpatati ghoṣavān
so, when the endless expanse of space was blocked by water, the wind, breaking through the floor of the ocean, rushes up roaring.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.53
एषु वा चरते वायुरर्णवोत्पीडसंभवः । आकाशस्थानमासाद्य प्रशान्तिं नाधिगच्छति
eṣu vā carate vāyurarṇavotpīḍasaṃbhavaḥ / ākāśasthānamāsādya praśāntiṃ nādhigacchati
Or the wind, arisen from the surging of the ocean, moves among these; reaching the region of the sky, it does not come to rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.54
तस्मिन्वाय्वम्बुसंघर्षे दीप्ततेजा महाबलः । प्रादुरासीदूर्ध्वशिखः कृत्वा निस्तिमिरं तमः
tasminvāyvambusaṃgharṣe dīptatejā mahābalaḥ / prādurāsīdūrdhvaśikhaḥ kṛtvā nistimiraṃ tamaḥ
In that friction of wind and water there appeared one of blazing brilliance and great strength, with upward flame, making the darkness free of gloom.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.55
अग्निः पवनसंयुक्तः खं समाक्षिपते जलम् । तदग्निवायुसंपर्काद्धनत्वमुपपद्यते
agniḥ pavanasaṃyuktaḥ khaṃ samākṣipate jalam / tadagnivāyusaṃparkāddhanatvamupapadyate
Fire, joined with the wind, hurls the water up into the sky; through that contact with fire and wind it attains solidity.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.56
तस्याकाशं निपतितः स्नेहात्तिष्टति यो ऽपरः । स संघातत्वमापन्नो भूमित्वमनुगच्छति
tasyākāśaṃ nipatitaḥ snehāttiṣṭati yo 'paraḥ / sa saṃghātatvamāpanno bhūmitvamanugacchati
What other part of it, having fallen from the sky, remains by reason of its viscosity — that, having reached the state of a compacted mass, becomes earth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.57
रसानां सर्वगन्धानां स्नेहानां प्राणिनां तथा । भूमिर्यो निरियं ज्ञेया यस्याः सर्वं प्रसूयते
rasānāṃ sarvagandhānāṃ snehānāṃ prāṇināṃ tathā / bhūmiryo niriyaṃ jñeyā yasyāḥ sarvaṃ prasūyate
Earth is to be known as the source of all juices, all odours, all oils, and of living beings likewise; from her all is brought forth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.58
भरद्वाज उवाच य एते धातवः पञ्च रक्ष्या यानसृजत्प्रभुः । आवृता यैरिमे लोका महाभूताभिसंज्ञितैः
bharadvāja uvāca ya ete dhātavaḥ pañca rakṣyā yānasṛjatprabhuḥ / āvṛtā yairime lokā mahābhūtābhisaṃjñitaiḥ
Bharadvāja said: These five elements, which the Lord created to be preserved, by which — designated the great elements — these worlds are covered:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.59
यदासृजत्सहस्राणि भूतानां स महामतिः । पश्चात्तेष्वेव भूतत्वं कथं समुपपद्यते
yadāsṛjatsahasrāṇi bhūtānāṃ sa mahāmatiḥ / paścātteṣveva bhūtatvaṃ kathaṃ samupapadyate
When that one of great mind created thousands of beings, how does the state of being (composed of) elements afterwards arise in those very beings?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.60
भृगुरुवाच अमितानि महाष्टानि यान्ति भूतानि संभवम् । अतस्तेषां महाभूतशब्दो ऽयमुपपद्यते
bhṛguruvāca amitāni mahāṣṭāni yānti bhūtāni saṃbhavam / atasteṣāṃ mahābhūtaśabdo 'yamupapadyate
Bhṛgu said: Immeasurable and great, the beings come into existence; hence this word 'great elements' (mahābhūta) is fitting for them.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.61
चेष्टा वायुः खमाकाशमूष्माग्निः सलिलं द्रवः । पृथिवी चात्र संघातः शरीरं पाञ्चभौतिकम्
ceṣṭā vāyuḥ khamākāśamūṣmāgniḥ salilaṃ dravaḥ / pṛthivī cātra saṃghātaḥ śarīraṃ pāñcabhautikam
Motion is wind; the hollow (space) is ether; heat is fire; the liquid is water; and here the solid mass is earth — the body is made of the five elements.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.62
इत्यतः पञ्चभिर्युक्तैर्युक्तं स्थावरजङ्गमम् । श्रोत्रे घ्राणो रसः स्पर्शो दृष्टिश्चेन्द्रियसंज्ञिताः
ityataḥ pañcabhiryuktairyuktaṃ sthāvarajaṅgamam / śrotre ghrāṇo rasaḥ sparśo dṛṣṭiścendriyasaṃjñitāḥ
Thus, from this, the moving and the unmoving are joined with the five that are joined (in it); hearing, smell, taste, touch and sight are what are called the senses.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.63
भरद्वाज उवाच पञ्चभिर्यदि भूतैस्तु युक्ताः स्थावरजङ्गमाः । स्थावराणां न दृश्यन्ते शरीरे पञ्च धातवः
bharadvāja uvāca pañcabhiryadi bhūtaistu yuktāḥ sthāvarajaṅgamāḥ / sthāvarāṇāṃ na dṛśyante śarīre pañca dhātavaḥ
Bharadvāja said: If the unmoving and the moving are joined with the five elements, the five constituents are not seen in the bodies of unmoving things.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.64
अनूष्मणामचेष्टानां घनानां चैव तत्त्वतः । वृक्षाणां नोपलभ्यन्ते शरीरे पञ्च धातवः
anūṣmaṇāmaceṣṭānāṃ ghanānāṃ caiva tattvataḥ / vṛkṣāṇāṃ nopalabhyante śarīre pañca dhātavaḥ
In trees, which in truth are without heat, without motion, and dense, the five constituents are not found in their bodies.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.65
व शृण्वन्ति न पश्यन्ति न गन्धरसवेदिनः । न च स्पर्शं हि जानन्ति ते कथं पञ्च धातवः
va śṛṇvanti na paśyanti na gandharasavedinaḥ / na ca sparśaṃ hi jānanti te kathaṃ pañca dhātavaḥ
They do not hear, they do not see, they are not perceivers of smell and taste, and they do not know touch — how then do they have the five constituents?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.66
अद्रवत्वादनिग्नित्वादभूमित्वादवायुतः । आकाशस्याप्रमेयत्वादृक्षाणां नास्ति भौतिकम्
adravatvādanignitvādabhūmitvādavāyutaḥ / ākāśasyāprameyatvādṛkṣāṇāṃ nāsti bhautikam
Since (trees) are not fluid, not fire, not earth, not (made) of wind, and since space is immeasurable, trees have no elemental nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.67
भृगुरुवाच घनानामपि वृक्षणामाकाशो ऽस्ति न संशयः । तेषां पुष्पपलव्यक्तिर्नित्यं समुपपद्यते
bhṛguruvāca ghanānāmapi vṛkṣaṇāmākāśo 'sti na saṃśayaḥ / teṣāṃ puṣpapalavyaktirnityaṃ samupapadyate
Bhṛgu said: Even in dense trees there is space, no doubt of it; hence the appearance of their flowers and fruits regularly comes about.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.68
ऊष्मतो म्लायते पर्णं त्वक्फलं पुष्पमेव च । म्लायते शीर्यते चापि स्पर्शस्तेनात्र विद्यते
ūṣmato mlāyate parṇaṃ tvakphalaṃ puṣpameva ca / mlāyate śīryate cāpi sparśastenātra vidyate
From heat a leaf withers, and so do bark, fruit and flower; (a tree) withers and also breaks apart — therefore touch exists in it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.69
वाय्यग्न्यशनिनिर्धोषैः फलं पुष्पं विशीर्यते । श्रोत्रेण गृह्यते शब्दस्तस्माच्छृण्वन्ति पादपाः
vāyyagnyaśaninirdhoṣaiḥ phalaṃ puṣpaṃ viśīryate / śrotreṇa gṛhyate śabdastasmācchṛṇvanti pādapāḥ
By wind, fire and the crash of thunderbolts fruit and flower are shattered; sound is grasped by the ear — therefore trees hear.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.70
वल्ली वेष्टयते वृक्षान्सर्वतश्चैव गच्छति । नह्यदृष्टश्च मार्गो ऽस्ति तस्मात्पश्यन्ति पादपाः
vallī veṣṭayate vṛkṣānsarvataścaiva gacchati / nahyadṛṣṭaśca mārgo 'sti tasmātpaśyanti pādapāḥ
A creeper wraps around trees and travels in every direction; and there is no path (found) unseen — therefore trees see.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.71
पुण्यापुण्यैस्तथा गधैर्धूपैश्च विविधैरपि । अरोगाः पुष्पिताः संति तस्माज्जिघ्रन्ति पादपाः
puṇyāpuṇyaistathā gadhairdhūpaiśca vividhairapi / arogāḥ puṣpitāḥ saṃti tasmājjighranti pādapāḥ
By pure and impure odours, and also by various incenses, (trees) become healthy and come into flower — therefore trees smell.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.72
सुखदुःखयोर्ग्रहणाच्छिन्नस्य च विरोहणात् । जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते
sukhaduḥkhayorgrahaṇācchinnasya ca virohaṇāt / jīvaṃ paśyāmi vṛkṣāṇāmacaitanyaṃ na vidyate
Because they take in pleasure and pain, and because what is cut grows again, I see life in trees; unconsciousness is not found (in them).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.73
तेन तज्जलमादत्ते जरयत्यग्निमारुतौ । आहारपरिणामाञ्च स्नहो वृद्धिश्च जायते
tena tajjalamādatte jarayatyagnimārutau / āhārapariṇāmāñca snaho vṛddhiśca jāyate
By that (life) it takes up water, and fire and wind digest it; and from the transformation of food arise oiliness and growth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.74
जङ्गमानां च सर्वेषां शरीरे पंञ्च धातवः । प्रत्येकशः प्रभिद्यन्ते यैः शरीरं विचेष्टते
jaṅgamānāṃ ca sarveṣāṃ śarīre paṃñca dhātavaḥ / pratyekaśaḥ prabhidyante yaiḥ śarīraṃ viceṣṭate
And in the body of all moving beings there are five elements; each one divides separately, by which (elements) the body moves.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.75
त्वक् च मांसं तथास्थीनि मज्जा स्नायुश्च पञ्चमः । इत्येतदिह संघातं शरीरे पृथिवीमये
tvak ca māṃsaṃ tathāsthīni majjā snāyuśca pañcamaḥ / ityetadiha saṃghātaṃ śarīre pṛthivīmaye
Skin, flesh, and bones, marrow, and sinew as the fifth — this is the aggregate here in the body made of earth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.76
तेजो ह्यग्निस्तथा क्रोधश्चक्षुरुष्मा तथैव च । अग्निर्जनयते यञ्च पञ्चाग्नेयाः शरीरिणः
tejo hyagnistathā krodhaścakṣuruṣmā tathaiva ca / agnirjanayate yañca pañcāgneyāḥ śarīriṇaḥ
Heat, indeed fire, and anger, the eye, and likewise warmth, and what fire generates — (thus) embodied beings have five (parts) derived from fire.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.77
श्रोत्रं घ्राणं तथास्यं च हृदयं कोष्टमेव च । आकाशात्प्राणिनामेते शरीरे पञ्च धातवः
śrotraṃ ghrāṇaṃ tathāsyaṃ ca hṛdayaṃ koṣṭameva ca / ākāśātprāṇināmete śarīre pañca dhātavaḥ
The ear, the nose, and the mouth, the heart, and the abdominal cavity — these five elements in the bodies of living beings come from space.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.80
श्लेष्मा पित्तमथ स्वेदो वसा शोणितमेव च । इत्यापः पञ्चधा देहे भवन्ति प्राणिनां सदा ॥ नर्प्_१,४२।७८ ॥ प्राणात्प्रीणयते प्राणी व्यानाव्द्यायच्छते तथा ॥ नर्प्_१,४२।७९ ॥ गच्छत्यपानो ऽधश्चैव समानो ह्यद्यवस्थितः । उदानादुच्छ्वसितीति पञ्च (प्रति)भदाञ्च भाषते । इत्येते वायवः पञ्च वेष्टयन्तीहदेहिनम्
śleṣmā pittamatha svedo vasā śoṇitameva ca / ityāpaḥ pañcadhā dehe bhavanti prāṇināṃ sadā // narp_1,42.78 // prāṇātprīṇayate prāṇī vyānāvdyāyacchate tathā // narp_1,42.79 // gacchatyapāno 'dhaścaiva samāno hyadyavasthitaḥ / udānāducchvasitīti pañca (prati)bhadāñca bhāṣate / ityete vāyavaḥ pañca veṣṭayantīhadehinam
Phlegm, bile, then sweat, fat, and blood — thus water is fivefold in the body of living beings always. (78) By prāṇa a living being is satisfied, and by vyāna it stretches out; (79) apāna goes downward, and samāna stands in the middle; by udāna it breathes upward and speaks distinct (utterances) — thus these five winds envelop the embodied one here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.81
भूमेर्गन्धगुणान्वेत्ति रसं चादूभ्यः शरीरवान् । तस्य गन्धस्य वक्ष्यामि विस्तराभिहितान्गुणान्
bhūmergandhaguṇānvetti rasaṃ cādūbhyaḥ śarīravān / tasya gandhasya vakṣyāmi vistarābhihitānguṇān
The embodied one knows the qualities of smell from earth, and taste from the waters; of that smell I shall declare the qualities as stated at length.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.82
इष्टश्चानुष्टगन्धश्च मधुरः कटुरेव च । निर्हारी संहतः स्निग्धो रुक्षो विशद एव च
iṣṭaścānuṣṭagandhaśca madhuraḥ kaṭureva ca / nirhārī saṃhataḥ snigdho rukṣo viśada eva ca
Agreeable and disagreeable smell, sweet and pungent, penetrating, compact, oily, dry, and clear;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.83
एवं नवविधो ज्ञेयः पार्थिवो गन्धविस्तरः । ज्योतिः पश्यति चक्षुर्भ्यः स्पर्शं वेत्ति च वायुना
evaṃ navavidho jñeyaḥ pārthivo gandhavistaraḥ / jyotiḥ paśyati cakṣurbhyaḥ sparśaṃ vetti ca vāyunā
Thus the extent of earthly smell is to be known as ninefold. (One) sees light by the eyes and knows touch by the wind.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.84
शब्दः स्पर्शश्च रूपं च रसश्चापि गुणाः स्मृताः । रसज्ञानं तु वक्ष्यामि तन्मे निगदतः शृणु
śabdaḥ sparśaśca rūpaṃ ca rasaścāpi guṇāḥ smṛtāḥ / rasajñānaṃ tu vakṣyāmi tanme nigadataḥ śṛṇu
Sound, touch, form, and taste too are recorded as qualities; but I shall speak of the knowledge of taste — hear that from me as I declare it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.85
रसो बहुविधः प्रोक्त ऋषिभिः प्रथितात्मभिः । मधुरो लवणस्तिक्तः कषायो ऽम्लः कटुस्तथा
raso bahuvidhaḥ prokta ṛṣibhiḥ prathitātmabhiḥ / madhuro lavaṇastiktaḥ kaṣāyo 'mlaḥ kaṭustathā
Taste is said by the seers of renowned selves to be of many kinds: sweet, salty, bitter, astringent, sour, and pungent.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.86
एष षडिधविस्तारो रसो वारिमयः स्मृतः । शब्दः स्पर्शश्च रूपश्च त्रिगुणं ज्योतिरुच्यते
eṣa ṣaḍidhavistāro raso vārimayaḥ smṛtaḥ / śabdaḥ sparśaśca rūpaśca triguṇaṃ jyotirucyate
This taste of sixfold extent is held to consist of water. Sound, touch, and form: light is called three-qualitied.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.87
ज्योतिः पश्यति रूपाणि रूपं च बहुधा स्मृतम् । ह्रस्वो दीर्धस्तथा स्थूलश्चतुरस्रो ऽणुवृत्तवान्
jyotiḥ paśyati rūpāṇi rūpaṃ ca bahudhā smṛtam / hrasvo dīrdhastathā sthūlaścaturasro 'ṇuvṛttavān
Light sees forms, and form is recorded as manifold: short, long, and thick, four-cornered, minute, round,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.88
शुक्लः कृष्णस्तथा रक्तो नीलः पीतो ऽरुणस्तथा । कठिनश्चिक्कणः श्लक्ष्णः पिच्छिलो मृदु दारुणः
śuklaḥ kṛṣṇastathā rakto nīlaḥ pīto 'ruṇastathā / kaṭhinaścikkaṇaḥ ślakṣṇaḥ picchilo mṛdu dāruṇaḥ
White, black, red, blue, yellow, and tawny; hard, greasy, smooth, slimy, soft, harsh.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.89
एवं षोडशविस्तारो ज्योतीरुपगुणः स्मृतः । तत्रैकगुणमाकाशं शब्द इत्येव तत्स्मृतम्
evaṃ ṣoḍaśavistāro jyotīrupaguṇaḥ smṛtaḥ / tatraikaguṇamākāśaṃ śabda ityeva tatsmṛtam
Thus the quality of light (i.e. form) is held to have an extent of sixteen (varieties). Among them (the elements) space has a single quality, and that is remembered as just 'sound'.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.90
तस्य शब्दस्य वक्ष्यामि विस्तरं विविधात्मकम् । षड्जो ऋषभगान्धारौ मध्यमोधैवतस्तथा
tasya śabdasya vakṣyāmi vistaraṃ vividhātmakam / ṣaḍjo ṛṣabhagāndhārau madhyamodhaivatastathā
Of that sound I shall declare the extent, which is of various kinds: ṣaḍja, ṛṣabha and gāndhāra, madhyama and dhaivata,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.91
पञ्चमश्चापि विज्ञेयस्तथा चापि निषादवान् । एष सप्तविधः प्रोक्तो गुण आकाशसंभवः
pañcamaścāpi vijñeyastathā cāpi niṣādavān / eṣa saptavidhaḥ prokto guṇa ākāśasaṃbhavaḥ
and pañcama is to be known, and likewise the one possessing niṣāda. This quality, arising from space, is declared to be sevenfold.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.92
ऐश्वर्य्येण तु सर्वत्र स्थितो ऽपि पयहादिषु । मृदङ्गभेरीशङ्खानां स्तनयित्नो रथस्य च
aiśvaryyeṇa tu sarvatra sthito 'pi payahādiṣu / mṛdaṅgabherīśaṅkhānāṃ stanayitno rathasya ca
But by its lordly power, though present everywhere in (all things?), (it is the sound) of tabors, kettledrums and conches, of the thundercloud and of the chariot.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.93
एवं बहुविधाकारः शब्द आकाशसंभवः । वायव्यस्तु गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः
evaṃ bahuvidhākāraḥ śabda ākāśasaṃbhavaḥ / vāyavyastu guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ
Thus sound, arising from space, has many kinds of form. But the quality of wind is touch, and touch is remembered as manifold:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.94
उष्णः शीतः सुखं दुःखं स्निग्धो विशद एव च । तथा खरो मृदुः श्लक्ष्णो लवुर्गुरुतरो ऽपि च
uṣṇaḥ śītaḥ sukhaṃ duḥkhaṃ snigdho viśada eva ca / tathā kharo mṛduḥ ślakṣṇo lavurgurutaro 'pi ca
hot, cold, pleasant, painful, oily and also dry, likewise rough, soft, smooth, light and heavier;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.95
शब्दस्पर्शौ तु विज्ञेयौ द्विगुणौ वायुरित्युत । एवमेकादशविधो वायव्यो गुण उच्यते
śabdasparśau tu vijñeyau dviguṇau vāyurityuta / evamekādaśavidho vāyavyo guṇa ucyate
but sound and touch are to be known (as its qualities): wind indeed has two qualities. Thus the quality belonging to wind is said to be of eleven kinds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.96
आकाशजं शब्दमाहुरेभिर्वायुगुणैः सह । अव्याहतैश्चेतयते नवेति विषमा गतिः
ākāśajaṃ śabdamāhurebhirvāyuguṇaiḥ saha / avyāhataiścetayate naveti viṣamā gatiḥ
They call sound space-born; together with these qualities of wind, when they are unobstructed, it becomes conscious — (otherwise) the motion is uneven.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.97
आप्यायन्ते च ते नित्यं धातवस्तैस्तु धातुभिः । आपो ऽग्निर्मारुश्चैव नित्यं जाग्रति देहिषु
āpyāyante ca te nityaṃ dhātavastaistu dhātubhiḥ / āpo 'gnirmāruścaiva nityaṃ jāgrati dehiṣu
And those constituents are constantly nourished by those (other) constituents; water, fire and wind are ever awake in embodied beings.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.98
मूलमेते शरीरस्य व्याप्य प्राणानिह स्थिताः । पार्थिवं धातुमासाद्य यथा चेष्टयते बली
mūlamete śarīrasya vyāpya prāṇāniha sthitāḥ / pārthivaṃ dhātumāsādya yathā ceṣṭayate balī
These are the root of the body; they abide here pervading the breaths. Having reached the earthy constituent, as a strong man sets (it) in motion —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.99
श्रितो मूर्द्धानमग्निस्तु शरीरं परिपालयेत् । प्राणो मूर्द्धनि वाग्नौ च वर्तमानो विचेष्टते
śrito mūrddhānamagnistu śarīraṃ paripālayet / prāṇo mūrddhani vāgnau ca vartamāno viceṣṭate
fire, having resorted to the head, protects the body; and breath, moving in the head and in the fire, becomes active.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.100
स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः । मनो बुद्धिरहॄङ्कारो भूतानि विषयश्च सः
sa jantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ / mano buddhirahṝṅkāro bhūtāni viṣayaśca saḥ
He is the living creature, the self of all beings, he is the eternal Person; mind, intellect, the sense of 'I', the elements and the objects (of sense) — he is that.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.101
एवं त्विह स सर्वत्र प्राणैस्तु परिपाल्यते । पृष्टतस्तु समानेन स्वां स्वां गतिमुपाश्रितः
evaṃ tviha sa sarvatra prāṇaistu paripālyate / pṛṣṭatastu samānena svāṃ svāṃ gatimupāśritaḥ
Thus indeed he is everywhere protected here by the breaths; and from behind by samāna, each (breath) having resorted to its own course.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.102
वस्तिमूलं गुदं चैव पावकं समुपाश्रितः । वहन्मूत्रं पुरीषं वाप्यपानः परिवर्तते
vastimūlaṃ gudaṃ caiva pāvakaṃ samupāśritaḥ / vahanmūtraṃ purīṣaṃ vāpyapānaḥ parivartate
Resorting to the base of the bladder and the anus and the digestive fire, apāna moves about, carrying off urine and feces.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.103
प्रयत्ने कर्मनियमे यच एकस्त्रिषु वर्तते । उदान इति तं प्राहुरध्यात्मज्ञानकोविदाः
prayatne karmaniyame yaca ekastriṣu vartate / udāna iti taṃ prāhuradhyātmajñānakovidāḥ
And that single one which operates in the three — in exertion, in action, in restraint — those skilled in the knowledge of the self call it udāna.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.104
संधिष्वपि च सर्वेषु संनिविष्टस्तथानिलः । शरीरेषु मनुष्याणां व्यान इत्युपदिश्यते
saṃdhiṣvapi ca sarveṣu saṃniviṣṭastathānilaḥ / śarīreṣu manuṣyāṇāṃ vyāna ityupadiśyate
And likewise the wind that is settled in all the joints in the bodies of men is taught as vyāna.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.105
बाहुष्वग्निस्तु विततः समानेन समीरितः । रसान्वारु दोषांश्च वर्तयन्नति चेष्टते
bāhuṣvagnistu vitataḥ samānena samīritaḥ / rasānvāru doṣāṃśca vartayannati ceṣṭate
But the fire, spread through the arms and impelled by samāna, moves about greatly, circulating the fluids, the wind, and the humours.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.106
अपानप्राणयोर्मध्ये प्राणापानसमीहितः । समन्वितस्त्वधिष्टानं सम्यक् पचति पावकः
apānaprāṇayormadhye prāṇāpānasamīhitaḥ / samanvitastvadhiṣṭānaṃ samyak pacati pāvakaḥ
Between apāna and prāṇa, urged on by prāṇa and apāna, the fire, thus joined (with them), cooks its seat properly.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.107
आस्पंहि पायुपर्यन्तमन्ते स्याद्गुदसंज्ञिते । रेतस्तस्मात्प्रजायन्ते सर्वस्रोतांसि देहिनाम्
āspaṃhi pāyuparyantamante syādgudasaṃjñite / retastasmātprajāyante sarvasrotāṃsi dehinām
For from the mouth as far as the anus, ending in what is called the guda... From that comes semen; from it all the channels of embodied beings arise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.108
प्राणानां सन्निपाताश्च सन्निपातः प्रजायते । ऊष्मा चागिरीति ज्ञेयो यो ऽन्नं पचति देहिनाम्
prāṇānāṃ sannipātāśca sannipātaḥ prajāyate / ūṣmā cāgirīti jñeyo yo 'nnaṃ pacati dehinām
And from the conjunctions of the breaths a conjunction (of them) arises; and the heat is to be known as fire, which cooks the food of embodied beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 42.109
अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते । स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम्
agnivegavahaḥ prāṇo gudānte pratihanyate / sa ūrdhvamāgamya punaḥ samutkṣipati pāvakam
The breath, which carries the force of the fire, is struck back at the end of the rectum; coming upward again, it tosses the fire up.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.110
पक्वाशयस्त्वधो नाभ्या ऊर्ध्वमामाशयः स्मृतः । नाभिमूले शरीरस्य सर्वे प्राणाश्च संस्थिताः
pakvāśayastvadho nābhyā ūrdhvamāmāśayaḥ smṛtaḥ / nābhimūle śarīrasya sarve prāṇāśca saṃsthitāḥ
The receptacle of the digested (food) is below the navel, and above it, it is taught, is the receptacle of the undigested; at the root of the navel of the body all the breaths are established.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.111
प्रस्थिता हृदयात्सर्वे तिर्यगूर्ध्दमधस्तथा । वहॄन्त्यन्नरसान्नाड्यो दशप्राणप्रचोदिताः
prasthitā hṛdayātsarve tiryagūrdhdamadhastathā / vahṝntyannarasānnāḍyo daśaprāṇapracoditāḥ
All the channels, setting out from the heart sideways, upward and downward, urged on by the ten breaths, convey the juices of the food.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.112
एष मार्गो ऽपि योगानां येन गच्छन्ति तत्पदम् । जितक्लमाः समा धीरा मूर्द्धन्यात्मानमादधन्
eṣa mārgo 'pi yogānāṃ yena gacchanti tatpadam / jitaklamāḥ samā dhīrā mūrddhanyātmānamādadhan
This too is the path of the yogas, by which (the yogins) go to that station—men who have conquered weariness, who are balanced and steadfast, placing the self in the head.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 42.113
एवं सर्वेषु विहितप्राणापानेषु देहिनाम् । तस्मिन्समिध्यते नित्यमग्निः स्थाल्यामिवाहितः
evaṃ sarveṣu vihitaprāṇāpāneṣu dehinām / tasminsamidhyate nityamagniḥ sthālyāmivāhitaḥ
Thus, when the in-breaths and out-breaths of embodied beings are all in their appointed places, in that (body) the fire is constantly kindled, as if set beneath a cooking pot.
AI translation rendered from the Sanskrit, not a published edition