Narada Purana — Purva Bhaga — Chapter 43
NarP 1 43.1
भरद्वाज उवाच यदि प्राणपतिर्वायुर्वायुरेव विचेष्चते । श्वसित्याभाषते चैव ततो जीवो निरर्थकः
bharadvāja uvāca yadi prāṇapatirvāyurvāyureva viceṣcate / śvasityābhāṣate caiva tato jīvo nirarthakaḥ
Bharadvāja said: If wind is the lord of the breaths, and it is wind alone that moves, and breathes and speaks, then the soul is of no use.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.2
य ऊष्मभाव आग्नेयो वह्निनैवोपलभ्यते । अग्निर्जरयते चैतत्तदा जीवो निरर्थकः
ya ūṣmabhāva āgneyo vahninaivopalabhyate / agnirjarayate caitattadā jīvo nirarthakaḥ
The state of heat, which belongs to fire, is apprehended through fire alone; and it is fire that digests this (food)—then the soul is of no use.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.3
जन्तोः प्रम्नियमाणस्य जीवो नैवोपलभ्यते । वायुरेव जहात्येनमूष्मभावश्च नश्यति
jantoḥ pramniyamāṇasya jīvo naivopalabhyate / vāyureva jahātyenamūṣmabhāvaśca naśyati
In a creature that is dying the soul is not perceived at all; it is wind alone that leaves it, and the state of heat perishes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.4
यदि वाथुमयो जीवः संश्लेषो यदि वायुना । वायुमञ्जलवत्पश्येद्गच्छेत्सह मरुद्गुणैः
yadi vāthumayo jīvaḥ saṃśleṣo yadi vāyunā / vāyumañjalavatpaśyedgacchetsaha marudguṇaiḥ
If the soul is made of wind, or if (it exists) by conjunction with wind, one would see the wind as a mere handful (of it), and it would go along with the qualities of the wind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.5
संश्लेषो यदि वा तेन यदि तस्मात्प्रणश्यति । महार्णवविमुक्तत्वादन्यत्सलिलभाजनम्
saṃśleṣo yadi vā tena yadi tasmātpraṇaśyati / mahārṇavavimuktatvādanyatsalilabhājanam
Or if (it exists) by conjunction with that, (and) if it perishes from that, then, having been released from the great ocean, it is (only) another vessel of water.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.6
कृपे वा सलिलं दद्यात्प्रदीपं वा हुताशने । क्षिप्रं प्रविश्य नश्येत यथा नश्यत्यसौ तथा
kṛpe vā salilaṃ dadyātpradīpaṃ vā hutāśane / kṣipraṃ praviśya naśyeta yathā naśyatyasau tathā
One might pour water into a well, or (cast) a lamp into the fire: as that would quickly enter and vanish, so does it (the soul) vanish.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.7
पञ्चधारणके ह्यस्मिञ्छरीरे जीवितं कृतम् । येषामन्यतराभावाञ्चतुर्णां नास्ति संशयः
pañcadhāraṇake hyasmiñcharīre jīvitaṃ kṛtam / yeṣāmanyatarābhāvāñcaturṇāṃ nāsti saṃśayaḥ
For in this body, which is a holder of the five (elements), life is made; there is no doubt that when any one of the four is absent (life ceases).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.8
नश्यन्त्यापो ह्यनाहाराद्वायुरुच्छ्वासनिग्रहात् । नश्यते कोष्टभेदार्थमग्रिर्नश्यत्यभोजनात्
naśyantyāpo hyanāhārādvāyurucchvāsanigrahāt / naśyate koṣṭabhedārthamagrirnaśyatyabhojanāt
For the waters perish from want of nourishment, the wind from restraint of the breath, ... perishes for the splitting of the belly, and the fire perishes from not eating.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.9
व्याधित्रणपरिक्लेशैर्मेदिनी चैव शीर्यते । पीडिते ऽन्यतरे ह्येषां संघातो याति पञ्चताम्
vyādhitraṇaparikleśairmedinī caiva śīryate / pīḍite 'nyatare hyeṣāṃ saṃghāto yāti pañcatām
And the earth (element) is broken down by disease, wounds and afflictions; when any one of these is injured, the aggregate goes to dissolution.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.10
तस्मिन्पञ्चत्वमापन्ने जीवः किमनुधावति । किं खेदयति वा जीवः किं शृणोति ब्रवीति च
tasminpañcatvamāpanne jīvaḥ kimanudhāvati / kiṃ khedayati vā jīvaḥ kiṃ śṛṇoti bravīti ca
When that (aggregate) has gone to dissolution, what does the soul run after? What does the soul grieve for, what does it hear, and what does it say?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.11
एषा गौः परलोकस्थं तारयिष्यतिमामिति । यो दत्त्वा म्रियते जन्तुः सा गौः कं तारयिष्यति
eṣā gauḥ paralokasthaṃ tārayiṣyatimāmiti / yo dattvā mriyate jantuḥ sā gauḥ kaṃ tārayiṣyati
"This cow will carry me across when I am in the other world"—when the creature who gave (it) dies, whom will that cow carry across?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.12
गौश्चप्रतिग्रहीता च दाता चैव समं यदा । इहैव विलयं यान्ति कुतस्तेषां समागमः
gauścapratigrahītā ca dātā caiva samaṃ yadā / ihaiva vilayaṃ yānti kutasteṣāṃ samāgamaḥ
When the cow, the receiver, and the giver alike come to dissolution here itself, how can there be any meeting of them?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.13
विहगैरुपभुक्तस्य शैलाग्रात्पतितस्य च । अग्निना चोपयुक्तस्य कुतः संजीवनं पुनः
vihagairupabhuktasya śailāgrātpatitasya ca / agninā copayuktasya kutaḥ saṃjīvanaṃ punaḥ
For one who has been devoured by birds, who has fallen from a mountain peak, or who has been consumed by fire, how can there be a coming to life again?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.14
छिन्नस्य यदि वृक्षस्य न मूलं प्रतिरोहति । जीवन्यस्य प्रवर्तन्ते मृतः क्व पुनरेष्यति
chinnasya yadi vṛkṣasya na mūlaṃ pratirohati / jīvanyasya pravartante mṛtaḥ kva punareṣyati
If the root of a felled tree does not sprout again, (yet) the living parts of it continue—where will the dead man come back to?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.15
जीवमात्रं पुरा सृष्टं यदेतत्परिवर्तते । मृताः प्रणश्यन्ति बीजाद्बीजं प्रणश्यति
jīvamātraṃ purā sṛṣṭaṃ yadetatparivartate / mṛtāḥ praṇaśyanti bījādbījaṃ praṇaśyati
(Or is it that) only life-force was created in the beginning, and it is this that keeps turning about, (while) the dead perish, and from seed seed perishes?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.16
इति मे संशयो ब्रह्मन्हृदये परिधावति । त निवर्तय सर्वज्ञ यतस्त्वामाश्रितो ह्यहम्
iti me saṃśayo brahmanhṛdaye paridhāvati / ta nivartaya sarvajña yatastvāmāśrito hyaham
Such is the doubt that races about in my heart, O brahman; dispel it, O all-knowing one, for I have taken refuge with you.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.17
सनन्दन उवाच एवं पृष्टस्तदानेन स भृगर्ब्रह्मणः सुतः । पुनराहु मुनिश्रेष्ठ तत्संदेहनिवृत्तये
sanandana uvāca evaṃ pṛṣṭastadānena sa bhṛgarbrahmaṇaḥ sutaḥ / punarāhu muniśreṣṭha tatsaṃdehanivṛttaye
Sanandana said: Thus questioned by him then, Bhṛgu, the son of Brahmā, spoke again, O best of sages, to remove that doubt.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.18
भृगुरुवाच न प्राणाः सन्ति जीवस्य दत्तस्य च कृतस्य च । याति देहान्तरं प्राणी शरीरं तु विशीर्यते
bhṛguruvāca na prāṇāḥ santi jīvasya dattasya ca kṛtasya ca / yāti dehāntaraṃ prāṇī śarīraṃ tu viśīryate
Bhṛgu said: The vital breaths do not belong to the jīva, neither to what is given nor to what is done; the living being goes to another body, but the (old) body falls apart.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.19
न शरीराश्रितो जीवस्तस्मिन्नष्टे प्रणश्यति । समिधामग्निदग्धानां यथाग्रिर्द्दश्यते तथा
na śarīrāśrito jīvastasminnaṣṭe praṇaśyati / samidhāmagnidagdhānāṃ yathāgrirddaśyate tathā
The jīva, though residing in the body, does not perish when that (body) perishes; just as fire is seen (still to exist) when the kindling sticks have been burnt up by fire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.20
भरद्वाज उवाच अग्नेर्यथा तस्य नाशात्तद्विनाशो न विद्यते । इन्धनस्योपयोगान्ते स वाग्निर्नोपलभ्यते
bharadvāja uvāca agneryathā tasya nāśāttadvināśo na vidyate / indhanasyopayogānte sa vāgnirnopalabhyate
Bharadvāja said: As for fire, its destruction is not established merely from the destruction of that (fuel); (yet) when the use of the fuel is at an end, that fire is not to be found.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.21
नश्यतीत्येव जानामि शान्तमग्निमनिन्धनम् । गतिर्यस्य प्रमाणं वा संस्थानं वा न विद्यते
naśyatītyeva jānāmi śāntamagnimanindhanam / gatiryasya pramāṇaṃ vā saṃsthānaṃ vā na vidyate
I know only this, that a fire without fuel, gone out, perishes — a fire whose course, or measure, or configuration is not to be found.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.22
भृगुरुवाच समिधामुपयोगान्ते स चाग्निर्नोपलभ्यते । नश्यतीत्येव जानामि शान्तमग्निमनिन्धनम्
bhṛguruvāca samidhāmupayogānte sa cāgnirnopalabhyate / naśyatītyeva jānāmi śāntamagnimanindhanam
Bhṛgu said: When the use of the kindling sticks is at an end, that fire is indeed not to be found; (and you say) 'I know only this, that a fire without fuel, gone out, perishes,'
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.23
गतिर्यस्य प्रमाणं वा संस्थानं वा न विद्यते । समिधामुपयोगान्ते यथाग्निर्नोपलभ्यते
gatiryasya pramāṇaṃ vā saṃsthānaṃ vā na vidyate / samidhāmupayogānte yathāgnirnopalabhyate
'whose course, or measure, or configuration is not to be found' — (yet) just as fire is not to be found when the use of the kindling sticks is at an end,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.24
आकाशानुगतत्वाद्धि दुर्ग्राह्यो हि निराश्रयः । तथा शरीरसंत्यागे जीवो ह्याकाशवत्स्थितः
ākāśānugatatvāddhi durgrāhyo hi nirāśrayaḥ / tathā śarīrasaṃtyāge jīvo hyākāśavatsthitaḥ
(so it is) because it has followed into space: being without support it is hard to grasp. Just so, on the abandoning of the body, the jīva remains like space.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.25
न नश्यते सुसूक्ष्मत्वाद्यथा ज्योतिर्न संशयः । प्राणान्धारयते ह्यग्निः स जीव उपधार्यताम्
na naśyate susūkṣmatvādyathā jyotirna saṃśayaḥ / prāṇāndhārayate hyagniḥ sa jīva upadhāryatām
It does not perish, because of its extreme subtlety, just like light — of this there is no doubt. Fire indeed sustains the vital breaths; let that be understood as the jīva.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.26
वायुसंधारणो ह्यग्निर्नश्यत्युच्छ्वासनिग्रहात् । तस्मिन्नष्टे शरीराग्नौ ततो देहमचेतनम्
vāyusaṃdhāraṇo hyagnirnaśyatyucchvāsanigrahāt / tasminnaṣṭe śarīrāgnau tato dehamacetanam
For the fire is sustained by air, and it perishes when the breathing is checked; and when that fire in the body has perished, thereupon the body is without consciousness.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.27
पतितं याति भूमित्वमयनं तस्य हि क्षितिः । जगमानां हि सर्वेषां स्थावराणां तथैव च
patitaṃ yāti bhūmitvamayanaṃ tasya hi kṣitiḥ / jagamānāṃ hi sarveṣāṃ sthāvarāṇāṃ tathaiva ca
Having fallen, it goes to the state of earth, for the earth is its resting place — (so) for all beings that move and likewise for those that stand still.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.28
आकाशं पवनो ऽन्वेति ज्योतिस्तमनुगच्छति । तेषां त्रयाणामेकत्वाद्वयं भूमौ प्रतिष्टितम्
ākāśaṃ pavano 'nveti jyotistamanugacchati / teṣāṃ trayāṇāmekatvādvayaṃ bhūmau pratiṣṭitam
Wind follows space, and light follows it; and since those three are of one nature, the pair is established upon the earth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.29
यत्र खं तत्र पवनस्तत्राग्निर्यत्र मारुतः । अमूर्तयस्ते विज्ञेया मूर्तिमन्तः शरीरिणः
yatra khaṃ tatra pavanastatrāgniryatra mārutaḥ / amūrtayaste vijñeyā mūrtimantaḥ śarīriṇaḥ
Where space is, there is wind; where wind is, there is fire. These are to be known as formless; embodied beings possess form.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.30
भरद्वाज उवाच यद्यग्निमारुतौ भूमिः खमापश्च शरीरिषु । जीवः किंलक्षणस्तत्रेत्येतदाचक्ष्व मे ऽनघ
bharadvāja uvāca yadyagnimārutau bhūmiḥ khamāpaśca śarīriṣu / jīvaḥ kiṃlakṣaṇastatretyetadācakṣva me 'nagha
Bharadvāja said: If fire and wind, earth, space and water are (all) in embodied beings, then what is the mark of the jīva there? Tell me this, O sinless one.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.31
पञ्चात्मके पञ्चरतौ पञ्चविज्ञानसंज्ञके । शरीरे प्राणिनां जीवं वेत्तुभिच्छामि यादृशम्
pañcātmake pañcaratau pañcavijñānasaṃjñake / śarīre prāṇināṃ jīvaṃ vettubhicchāmi yādṛśam
In the body of living beings, which is made of five (elements), has delight in the five (senses), and is designated by the five kinds of cognition — I wish to know what the jīva is like.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.32
मांसशोणितसंघाते मेदःस्नाय्वस्थिसंचये । भिद्यमाने शरीरे तु जीवो नैवोपलभ्यते
māṃsaśoṇitasaṃghāte medaḥsnāyvasthisaṃcaye / bhidyamāne śarīre tu jīvo naivopalabhyate
In this mass of flesh and blood, this heap of fat, sinew and bone — when the body is cut open, the jīva is simply not found.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.33
यद्यजीवशरीरं तु पञ्चभूतसमन्वितम् । शरीरे मानसे दुःख कस्तां वेदयते रुजम्
yadyajīvaśarīraṃ tu pañcabhūtasamanvitam / śarīre mānase duḥkha kastāṃ vedayate rujam
But if the body, endowed with the five elements, is without a jīva, then who feels that ache, the pain in the body and in the mind?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.34
शृणोति कथितं जीवः कर्णाभ्यांन शृणोति तत् । महर्षे मनसि व्यग्रे तस्माज्जीवो निरर्थकः
śṛṇoti kathitaṃ jīvaḥ karṇābhyāṃna śṛṇoti tat / maharṣe manasi vyagre tasmājjīvo nirarthakaḥ
(If) the jīva hears what is spoken, (yet) it does not hear it with the two ears when the mind is distracted, O great sage — therefore the jīva is of no use.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.35
सर्वे पश्यन्ति यदृश्यं मनोयुक्तेन चक्षुषा । मनसि व्याकुले चक्षुः पश्यन्नपि न पश्यति
sarve paśyanti yadṛśyaṃ manoyuktena cakṣuṣā / manasi vyākule cakṣuḥ paśyannapi na paśyati
All (people) see what is visible with an eye joined to the mind; when the mind is agitated, the eye, though seeing, does not see.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.36
न पश्यति न चाघ्राति न शृणोति न भाषते । न च स्मर्शमसौ वेत्ति निद्रावशगतः पुनः
na paśyati na cāghrāti na śṛṇoti na bhāṣate / na ca smarśamasau vetti nidrāvaśagataḥ punaḥ
He does not see, nor smell, nor hear, nor speak, nor does he know touch, when he has again come under the power of sleep.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.37
हृष्यति क्रुद्ध्यते को ऽत्र शोचत्युद्विजते च कः । इच्छति ध्यायति द्वेष्टि वाक्यं वाचयते च कः
hṛṣyati kruddhyate ko 'tra śocatyudvijate ca kaḥ / icchati dhyāyati dveṣṭi vākyaṃ vācayate ca kaḥ
Who then is it that rejoices here, that grows angry, that grieves and that shrinks back? Who desires, meditates, hates, and utters speech?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.38
भृगुरुवाच तं पञ्चसाधारणमत्र किञ्चिच्छरीरमेको वहतेंऽतरात्मा । स वेत्ति गन्धांश्च रसाञ्छुतीश्च स्पर्शं च रूपं च गुणांश्च ये ऽल्ये
bhṛguruvāca taṃ pañcasādhāraṇamatra kiñciccharīrameko vahateṃ'tarātmā / sa vetti gandhāṃśca rasāñchutīśca sparśaṃ ca rūpaṃ ca guṇāṃśca ye 'lye
Bhṛgu said: Here in this body, which is something common to the five (elements/senses), a single inner self carries (it); it knows smells and tastes and sounds and touch and form, and whatever other qualities there are.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.39
पञ्चात्मके पञ्चगुणप्रदर्शी स सर्वगात्रानुगत्ॐऽतरात्मा । सवेति दुःखानि सुखानि चात्र तद्विप्रयोगात्तु न वेत्ति देहम्
pañcātmake pañcaguṇapradarśī sa sarvagātrānugatoṃ'tarātmā / saveti duḥkhāni sukhāni cātra tadviprayogāttu na vetti deham
In the five-fold (body) that inner self, which displays the five qualities and pervades all the limbs, knows here the pains and the pleasures; but on separation from it (the self), (one) does not know the body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.40
यदा न रूपं न स्पर्शो नोष्यभवश्च पावके । तदा शान्ते शरीराग्नौ देहत्यागेन नश्यति
yadā na rūpaṃ na sparśo noṣyabhavaśca pāvake / tadā śānte śarīrāgnau dehatyāgena naśyati
When there is neither form nor touch nor heat in the fire, then, the bodily fire being extinguished, (the being) perishes by abandoning the body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.41
आपोमयमिदं सर्वमापोमूर्तिः शरीरिणाम् । तत्रात्मा मानसो ब्रह्मा सर्वभूतेषु लोककृत्
āpomayamidaṃ sarvamāpomūrtiḥ śarīriṇām / tatrātmā mānaso brahmā sarvabhūteṣu lokakṛt
All this is made of water; the form of embodied beings is water. Therein the self is the mental Brahmā, the maker of the world in all beings.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.42
आत्मानं तं विजानीहि सर्वलोकहितात्मकम् । तस्मिन्यः संश्रितो देहे ह्यब्बिन्दुरिव पुष्करे
ātmānaṃ taṃ vijānīhi sarvalokahitātmakam / tasminyaḥ saṃśrito dehe hyabbinduriva puṣkare
Know that self, whose nature is the welfare of all the worlds, which has taken refuge in this body like a drop of water on a lotus leaf.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.43
क्षेत्रज्ञं तं विजानीहि नित्यं लोकहितात्मकम् । तमोरजश्च सत्त्वं च विद्धि जीवगुणानिमाम्
kṣetrajñaṃ taṃ vijānīhi nityaṃ lokahitātmakam / tamorajaśca sattvaṃ ca viddhi jīvaguṇānimām
Know that as the knower of the field, ever intent on the welfare of the world; and know darkness, passion and goodness to be these qualities of the living being.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.44
अचेतनं जीवगुणं वदन्ति स चेष्टते चेष्टयते च सर्वम् । अतः परं क्षेत्रविदो वदन्ति प्रावर्तयद्यो भुवनानि सप्त
acetanaṃ jīvaguṇaṃ vadanti sa ceṣṭate ceṣṭayate ca sarvam / ataḥ paraṃ kṣetravido vadanti prāvartayadyo bhuvanāni sapta
They call the quality of the living being unconscious; yet it moves and sets everything in motion. Beyond this, the knowers of the field speak of him who set the seven worlds in motion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.45
न जीवनाशो ऽस्ति हि देहभेदे मिथ्यैतदाहुर्मुन इत्यबुद्धाः । जीवस्तु देहान्तरितः प्रयाति दशार्द्धतस्तस्य शरीरभेदः
na jīvanāśo 'sti hi dehabhede mithyaitadāhurmuna ityabuddhāḥ / jīvastu dehāntaritaḥ prayāti daśārddhatastasya śarīrabhedaḥ
"There is no destruction of the living being when the body breaks apart": the unawakened, O sage, say this falsely. But the living being, passing into another body, goes on; from the five (elements) comes the breaking up of its body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.46
एवं भूतेषु सर्वेषु गूढश्चरति सर्वदा । दृश्यते त्वग्र्या बुध्यासूक्ष्मया तत्त्वदर्शिभिः
evaṃ bhūteṣu sarveṣu gūḍhaścarati sarvadā / dṛśyate tvagryā budhyāsūkṣmayā tattvadarśibhiḥ
Thus it moves always, hidden in all beings; but it is seen by those who see the truth, with a subtle and foremost intellect.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.47
तं पूर्वापररात्रेषु युञ्जानः सततं बुधः । लब्धाहारो विशुद्धात्मा पश्यत्यात्मानमात्मनि
taṃ pūrvāpararātreṣu yuñjānaḥ satataṃ budhaḥ / labdhāhāro viśuddhātmā paśyatyātmānamātmani
The wise man, constantly yoking himself to it in the first and last parts of the night, taking (only what) food (he obtains), with purified self, sees the self within the self.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.48
चित्तस्य हि प्रसादेन हित्वा कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमानन्त्यमश्नुते
cittasya hi prasādena hitvā karma śubhāśubham / prasannātmātmani sthitvā sukhamānantyamaśnute
By clarity of mind, having abandoned action good and bad, with a serene self, standing firm in the self, he attains endless happiness.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.49
मानसो ऽग्निः शरीरेषु जीव इत्यभिधीयते । सृष्टिः प्रजापतेरेषा भूताध्यात्मविनिश्चये
mānaso 'gniḥ śarīreṣu jīva ityabhidhīyate / sṛṣṭiḥ prajāpatereṣā bhūtādhyātmaviniścaye
The mental fire in bodies is called the living being. This is the creation of Prajāpati, in the determination of the elements and of the self.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.50
असृजद्ब्राह्मणानेव पूर्वं ब्रह्मा प्रजापतिः । आत्मतेजो ऽभिनिर् वृत्तान्भास्कराग्निसमप्रभान्
asṛjadbrāhmaṇāneva pūrvaṃ brahmā prajāpatiḥ / ātmatejo 'bhinir vṛttānbhāskarāgnisamaprabhān
First Brahmā the Lord of creatures created just the brāhmaṇas, brought forth from his own splendour, equal in radiance to the sun and to fire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.51
ततः सत्यं च धर्मं च तथा ब्रह्म च शाश्वतम् । आचारं चैव शौचं च स्वर्गाय विदधे प्रभुः
tataḥ satyaṃ ca dharmaṃ ca tathā brahma ca śāśvatam / ācāraṃ caiva śaucaṃ ca svargāya vidadhe prabhuḥ
Then the Lord ordained truth and dharma, and the eternal Veda, and (right) conduct and purity, for the sake of heaven.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.52
देवदान वगन्धर्वा दैत्यासुरमहोरगाः । यक्षराक्षसनागाश्च पिशाचा मनुजास्तथा
devadāna vagandharvā daityāsuramahoragāḥ / yakṣarākṣasanāgāśca piśācā manujāstathā
Gods, dānavas, gandharvas, daityas, asuras, great serpents, yakṣas, rākṣasas, nāgas, and piśācas, and human beings likewise—
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.53
ब्राह्मणाः क्षत्रिया वैश्याः शूद्राणामसितस्तथा । भरद्वाज उवाच चातुर्वर्ण्यस्य वर्णेन यदि वर्णो विभिद्यते
brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāṇāmasitastathā / bharadvāja uvāca cāturvarṇyasya varṇena yadi varṇo vibhidyate
brāhmaṇas, kṣatriyas, vaiśyas; and (the colour) of the śūdras is black. Bharadvāja said: If the colour (varṇa) of the four classes is distinguished by colour,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.54
स्वेदमूत्रपुरीषाणि श्लेष्मा पित्त सशोणितम् । त्वन्तः क्षरति सर्वेषां कस्माद्वर्णो विभज्यते
svedamūtrapurīṣāṇi śleṣmā pitta saśoṇitam / tvantaḥ kṣarati sarveṣāṃ kasmādvarṇo vibhajyate
sweat, urine, excrement, phlegm, bile together with blood—(this) flows out within all alike; on what ground, then, is (their) colour divided?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.55
जङ्गमानामसंख्येयाः स्थावराणां च जातयः । तेषां विविधवर्णानां कुतो वर्णविनिश्चयः
jaṅgamānāmasaṃkhyeyāḥ sthāvarāṇāṃ ca jātayaḥ / teṣāṃ vividhavarṇānāṃ kuto varṇaviniścayaḥ
Innumerable are the kinds of moving beings and of stationary ones; among these of manifold colours, whence a determination of colour (caste)?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.56
भृगुरुवाच न विशेषो ऽस्ति वर्णानां सर्वं ब्रह्ममयं जगत् । ब्रह्मणा पूर्वसृष्टं हि कर्मणा वर्णतां गतम्
bhṛguruvāca na viśeṣo 'sti varṇānāṃ sarvaṃ brahmamayaṃ jagat / brahmaṇā pūrvasṛṣṭaṃ hi karmaṇā varṇatāṃ gatam
Bhṛgu said: There is no distinction among the classes; the whole world is made of brahman. For, created formerly by Brahmā, it came to have classes through action.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.57
कामभोगाः प्रियास्तीक्ष्णाः क्रोधताप्रियसाहसाः । त्यक्तस्वकर्मरक्ताङ्गास्ते द्विजाः क्षत्रतां गताः
kāmabhogāḥ priyāstīkṣṇāḥ krodhatāpriyasāhasāḥ / tyaktasvakarmaraktāṅgāste dvijāḥ kṣatratāṃ gatāḥ
Those twice-born who were fond of desires and enjoyments, harsh, given to anger, addicted to violence, who abandoned their own duty and (whose) bodies were red — they went to the state of kṣatriyas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.58
गोभ्यो वृत्तिं समास्थाय पीताः कृष्युपजीविनः । स्वधर्ंमन्नानुतिष्टन्ति ते द्विजा वैश्यतां गताः
gobhyo vṛttiṃ samāsthāya pītāḥ kṛṣyupajīvinaḥ / svadharṃmannānutiṣṭanti te dvijā vaiśyatāṃ gatāḥ
Those twice-born who, taking up a livelihood from cattle, (were) yellow, living by agriculture, and do not perform their own duty — they went to the state of vaiśyas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.59
र्हिसानृतपरा लुब्धाः सर्वकर्मोपजीविनः । कृष्णाः शौचपारिभ्राष्टास्ते द्विजाः शूद्रतां गताः
rhisānṛtaparā lubdhāḥ sarvakarmopajīvinaḥ / kṛṣṇāḥ śaucapāribhrāṣṭāste dvijāḥ śūdratāṃ gatāḥ
Those twice-born who were given to injury and falsehood, greedy, living by every kind of work, black, and fallen from purity — they went to the state of śūdras.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.60
इत्येतैः कर्मभिर्व्याप्ता द्विजा वर्णान्तरं गताः । ब्राह्मणा धर्मतन्त्रस्थास्तपस्तेषां न नश्यति
ityetaiḥ karmabhirvyāptā dvijā varṇāntaraṃ gatāḥ / brāhmaṇā dharmatantrasthāstapasteṣāṃ na naśyati
Thus, pervaded by these acts, the twice-born passed into other classes; (but) the brahmins who abide in the system of dharma — their austerity does not perish.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.61
ब्रह्म धारयतां नित्यं व्रतानि नियभांस्तथा । ब्रह्म चैव पुरा सृष्टं येन जानन्ति तद्विदः
brahma dhārayatāṃ nityaṃ vratāni niyabhāṃstathā / brahma caiva purā sṛṣṭaṃ yena jānanti tadvidaḥ
For those who constantly maintain brahman, and (their) vows and restraints — and brahman too was created of old, by which those who know it know.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.62
तेषां बहुविधास्त्वन्यास्तत्र तत्र द्विजातयः । पिशाचजा राक्षसाः प्रेता विविधा म्लेच्छजातयः । सा सृष्टिर्मानसी नाम धर्मतन्त्रपरायणा
teṣāṃ bahuvidhāstvanyāstatra tatra dvijātayaḥ / piśācajā rākṣasāḥ pretā vividhā mlecchajātayaḥ / sā sṛṣṭirmānasī nāma dharmatantraparāyaṇā
Of these there are many other twice-born castes here and there; born of piśācas, rākṣasas, pretas, and the various barbarian castes. That creation is called 'mental' (mānasī), devoted to the system of dharma.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.63
भरद्वाज उवाच ब्राह्मणः केन भवति क्षत्रियो वा द्विजोत्तम । वैश्यः शूद्रश्च विप्रर्षे तद्ब्रूहि वदतां वर
bharadvāja uvāca brāhmaṇaḥ kena bhavati kṣatriyo vā dvijottama / vaiśyaḥ śūdraśca viprarṣe tadbrūhi vadatāṃ vara
Bharadvāja said: By what does one become a brahmin, or a kṣatriya, best of the twice-born? And a vaiśya and a śūdra, O sage among brahmins — tell that, O best of speakers.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.64
भृगुरुवाच जातकर्मादिभिर्यस्तु संस्कारैः संस्कृतः शुचिः । वेदाध्ययनसंपन्नो ब्रह्मकर्मस्ववस्थितः
bhṛguruvāca jātakarmādibhiryastu saṃskāraiḥ saṃskṛtaḥ śuciḥ / vedādhyayanasaṃpanno brahmakarmasvavasthitaḥ
Bhṛgu said: He who is purified by the sacraments beginning with the birth-rite, (who is) pure, endowed with the study of the Veda, established in the acts of brahman —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.65
शौचाचारस्थितः सम्यग्विद्याभ्यासी गुरुप्रियः । नित्यव्रती सत्यपरः स वै ब्राह्मण उच्यते
śaucācārasthitaḥ samyagvidyābhyāsī gurupriyaḥ / nityavratī satyaparaḥ sa vai brāhmaṇa ucyate
established in purity and right conduct, thoroughly practising learning, dear to (his) teacher, of constant vows, devoted to truth — he indeed is called a brahmin.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.66
सत्यं दानमथो ऽद्रोह आनृशंस्यं कृपा घृणा । तपस्यां दृश्यते यत्र स ब्राह्मण इति स्मृतः
satyaṃ dānamatho 'droha ānṛśaṃsyaṃ kṛpā ghṛṇā / tapasyāṃ dṛśyate yatra sa brāhmaṇa iti smṛtaḥ
In whom are seen truth, giving, freedom from malice, absence of cruelty, compassion, tenderness, and austerity — he is regarded as a brahmin.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.67
क्षत्रजं सेवते कर्म वेदाध्ययनसंगतः । दानादानरतिर्यस्तु स वै क्षत्रिय उच्यते
kṣatrajaṃ sevate karma vedādhyayanasaṃgataḥ / dānādānaratiryastu sa vai kṣatriya ucyate
He who follows the work born of the kṣatra, is joined with the study of the Veda, and takes pleasure in giving and receiving — he indeed is called a kṣatriya.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.68
विशत्याशु पशुभ्यश्च कृष्यादानरतिः शुचिः । वेदाध्ययनसंपन्नः स वैश्य इति संज्ञितः
viśatyāśu paśubhyaśca kṛṣyādānaratiḥ śuciḥ / vedādhyayanasaṃpannaḥ sa vaiśya iti saṃjñitaḥ
He who readily engages with cattle, takes pleasure in agriculture and in acquiring, (is) pure and endowed with the study of the Veda — he is designated a vaiśya.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.69
सर्वघभक्षरतिर्नित्यं सर्वकर्मकरो ऽशुचिः । त्यक्तवेदस्त्वनाचारः स वै शूद्र इति स्मृतः
sarvaghabhakṣaratirnityaṃ sarvakarmakaro 'śuciḥ / tyaktavedastvanācāraḥ sa vai śūdra iti smṛtaḥ
He who is always given to eating everything, does every kind of work, is impure, has abandoned the Veda and is without (proper) conduct — he indeed is regarded as a śūdra.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.70
शूद्रे चैतद्भवेल्लक्ष्म द्विजे तच्च न विद्यते । न वै शूद्रो भवेच्छूद्रो ब्राह्मणो ब्राह्मणो न च
śūdre caitadbhavellakṣma dvije tacca na vidyate / na vai śūdro bhavecchūdro brāhmaṇo brāhmaṇo na ca
And if this mark be in a śūdra and not be found in a twice-born, then the śūdra is not a śūdra, nor the brahmin a brahmin.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.71
सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः । एतत्पवित्रं ज्ञानानां तथा चैवात्मसंयमः
sarvopāyaistu lobhasya krodhasya ca vinigrahaḥ / etatpavitraṃ jñānānāṃ tathā caivātmasaṃyamaḥ
The restraint of greed and of anger by every means — this, and likewise self-control, is the purifier of knowledge.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.74
वर्ज्यौ सर्वात्मना तौ हि श्रेयोघातार्थमुद्यतौ । नित्यक्रोधाच्छ्रियं रक्षेत्तपो रक्षेत्तु मत्सरात् ॥ नर्प्_१,४३।७२ ॥ विद्यां मानापमानाभघ्यामात्मानं तु प्रमादतः ॥ नर्प्_१,४३।७३ ॥ यस्य सर्वे समारंभघा निराशीर्बन्धना द्विज । त्यागे यस्य हुतं सर्वं स त्यागी स च बुद्धिमान्
varjyau sarvātmanā tau hi śreyoghātārthamudyatau / nityakrodhācchriyaṃ rakṣettapo rakṣettu matsarāt // narp_1,43.72 // vidyāṃ mānāpamānābhaghyāmātmānaṃ tu pramādataḥ // narp_1,43.73 // yasya sarve samāraṃbhaghā nirāśīrbandhanā dvija / tyāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān
Those two are to be shunned with one's whole being, for they are bent on destroying what is good. One should guard prosperity from constant anger, and guard austerity from envy; (one should guard) learning from honour and dishonour, and oneself from negligence. He whose undertakings are all free from the bondage of desire, O twice-born, by whom everything has been offered up in renunciation — he is a renouncer and he is wise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.75
अहिंस्त्रः सर्वभूतानां मैत्रायण गतश्चरेत् । परिग्रहात्परित्यज्य भवेद्बद्ध्या जितेन्द्रियः
ahiṃstraḥ sarvabhūtānāṃ maitrāyaṇa gataścaret / parigrahātparityajya bhavedbaddhyā jitendriyaḥ
Not injuring any beings, he should go about in a state of friendliness; abandoning acquisition, he should become one whose senses are conquered by understanding.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.76
अशोकस्थानमाति वेदिह चामुत्र चाभयम् । तपोनित्येन दान्तेन मुनिना संयतात्ममना
aśokasthānamāti vediha cāmutra cābhayam / taponityena dāntena muninā saṃyatātmamanā
He attains the place free from sorrow, and fearlessness here and hereafter, (being) a sage constant in austerity, self-restrained, with mind and self controlled.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.77
अजितं जेतुकामेन व्यासंगेषु ह्यसंगिना । इन्द्रियैर्गृह्यते यद्यत्तत्तव्द्यक्तमिति स्थितिः
ajitaṃ jetukāmena vyāsaṃgeṣu hyasaṃginā / indriyairgṛhyate yadyattattavdyaktamiti sthitiḥ
By one who wishes to conquer the unconquered (self), being unattached amid distractions — whatever is grasped by the senses, that is "the manifest": such is the settled rule.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.78
अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् । अविश्रंभेण मन्तव्यं विश्रंभे धारयेन्मनः
avyaktamiti vijñeyaṃ liṅgagrāhyamatīndriyam / aviśraṃbheṇa mantavyaṃ viśraṃbhe dhārayenmanaḥ
(What is not so grasped) is to be known as the unmanifest, apprehensible (only) through a mark, beyond the senses; it is to be pondered without (rash) reliance, and when reliance (is established) one should fix the mind (on it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.79
मनः प्राणेन गृह्णीयात्प्राणं ब्रह्मणि धारयेत् । निवेदादेव निर्वाणं न च किञ्चिद्विच्चितयेत्
manaḥ prāṇena gṛhṇīyātprāṇaṃ brahmaṇi dhārayet / nivedādeva nirvāṇaṃ na ca kiñcidviccitayet
One should take hold of the mind by the breath, and should fix the breath in Brahman; from dispassion alone (comes) nirvāṇa, and one should think of nothing at all.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.80
सुखं वै ब्रह्मणो ब्रह्मन्निर्वेदेनाधिगच्छति । शौचे तु सततं युक्तः सदाचारसमन्वितः
sukhaṃ vai brahmaṇo brahmannirvedenādhigacchati / śauce tu satataṃ yuktaḥ sadācārasamanvitaḥ
For one reaches the happiness of Brahman, O brahmin, through dispassion — (he who is) constantly devoted to purity and possessed of good conduct,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.81
स्वनुक्रोशश्च भूतेषु तद्द्विजातिषु लक्षणम् । सत्यंव्रतं तपः शौचं सत्यं विसृजते प्रजा
svanukrośaśca bhūteṣu taddvijātiṣu lakṣaṇam / satyaṃvrataṃ tapaḥ śaucaṃ satyaṃ visṛjate prajā
and (who has) compassion toward beings: that is the mark in the twice-born. The vow of truth, austerity, purity — truth brings forth offspring.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.82
सत्येन धार्यते लोकः स्वः सत्येनैव गच्छति । अनृतं तमसो रूपं तमसा नीयते ह्यधः
satyena dhāryate lokaḥ svaḥ satyenaiva gacchati / anṛtaṃ tamaso rūpaṃ tamasā nīyate hyadhaḥ
By truth the world is upheld; by truth alone one goes to heaven. Falsehood is the form of darkness, and by darkness one is led downward.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.83
तमोग्रस्तान पश्यन्ति प्रकाशन्तमसावृताः । सुदुष्प्रकाश इत्याहुर्नरकं तम एव च
tamograstāna paśyanti prakāśantamasāvṛtāḥ / suduṣprakāśa ityāhurnarakaṃ tama eva ca
Those swallowed by darkness, enveloped in darkness, do not see the light; they call hell "that which is exceedingly hard to illumine," and darkness itself.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.84
सत्यानृतं तदुभघयं प्राप्यते जगतीचरैः । तत्राप्येवंविधा लोके वृत्तिः सत्यानृते भवेत्
satyānṛtaṃ tadubhaghayaṃ prāpyate jagatīcaraiḥ / tatrāpyevaṃvidhā loke vṛttiḥ satyānṛte bhavet
That pair, truth and falsehood, is met with by those who move about in the world; and there too in the world conduct of just this kind occurs, in truth and in falsehood.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.85
धर्माधर्मौं प्रकाशश्च तमो दुःखसुखं तथा । शारीरैर्मानसैर्दुःखैः सुखैश्चाप्यसुखोदयैः
dharmādharmauṃ prakāśaśca tamo duḥkhasukhaṃ tathā / śārīrairmānasairduḥkhaiḥ sukhaiścāpyasukhodayaiḥ
Dharma and adharma, light and darkness, and pain and pleasure — by bodily and mental pains, and by pleasures whose outcome is non-pleasure,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.86
लोकसृष्टं प्रपश्यन्तो न मुह्यन्ति विचक्षणाः । तत्र दुःखविमोक्षार्थं प्रयतेत विचक्षणः
lokasṛṣṭaṃ prapaśyanto na muhyanti vicakṣaṇāḥ / tatra duḥkhavimokṣārthaṃ prayateta vicakṣaṇaḥ
the discerning, beholding what has been created (for/by) the world, are not deluded; there the discerning man should strive for release from suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.89
सुखं ह्यनित्यं भूतानामिह लोके परत्र च । राहुग्रस्तस्य सोमस्य यथा ज्योत्स्ना न भासते ॥ नर्प्_१,४३।८७ ॥ तथा तमोभिभूतानां भूतानां नश्यते सुखम् ॥ नर्प्_१,४३।८८ ॥ तत्खलु द्विविधं सुखमुच्यचते शरीरं मानसं च । इह खल्वमुष्मिंश्च लोके वस्तुप्रवृत्तयः सुखार्थमभिधीयन्ते नहीतः परत्रापर्वगफलाद्विशिष्टतरमस्ति । स एव काम्यो गुणविशेषो धर्मार्थगुणारंभगस्तद्धेतुरस्योत्पत्तिः सुखप्रयोजनार्थमारंभाः । भरद्वाज उवाच वदैतद्भवताभिहितं सुखानां परमा स्थितिरिति
sukhaṃ hyanityaṃ bhūtānāmiha loke paratra ca / rāhugrastasya somasya yathā jyotsnā na bhāsate // narp_1,43.87 // tathā tamobhibhūtānāṃ bhūtānāṃ naśyate sukham // narp_1,43.88 // tatkhalu dvividhaṃ sukhamucyacate śarīraṃ mānasaṃ ca / iha khalvamuṣmiṃśca loke vastupravṛttayaḥ sukhārthamabhidhīyante nahītaḥ paratrāparvagaphalādviśiṣṭataramasti / sa eva kāmyo guṇaviśeṣo dharmārthaguṇāraṃbhagastaddheturasyotpattiḥ sukhaprayojanārthamāraṃbhāḥ / bharadvāja uvāca vadaitadbhavatābhihitaṃ sukhānāṃ paramā sthitiriti
For the happiness of beings is impermanent, in this world and in the next. Just as the moonlight of the moon seized by Rāhu does not shine, (43.87) so the happiness of beings overpowered by darkness perishes. (43.88) That happiness, then, is said to be of two kinds: bodily and mental. Indeed, in this world and in that one, activities directed at objects are said to be for the sake of happiness, for there is nothing more excellent than the fruit (obtained) hereafter. That very desirable particular quality arises from the undertaking of the qualities of dharma and artha; that is its cause, that is its origin: undertakings are for the purpose of happiness. Bharadvāja said: This has been stated by your honour, that (women) are the supreme condition of pleasures.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.95
न तदुपगृह्णीमो न ह्येषामृषीणां महति स्थितानाम् ॥ नर्प्_१,४३।९० ॥ अप्राप्य एष काम्य गुणविशेषो न चैनमभिशीलयन्ति । तपसि श्रूयते त्रिलोककृद्ब्रह्मा प्रभुरेकाकी तिष्टति ब्रह्मचारी न कामसुखोष्वात्मानमवदधाति ॥ नर्प्_१,४३।९१ ॥ अपि च भगवान्विश्वेश्वर उमापतिः काममभिवर्तमानमनङ्गत्वेन सममनयत् ॥ नर्प्_१,४३।९२ ॥तस्माद्भूमौ न तु महात्मभिरञ्जयति गृहीतो न त्वेष तावद्विशिष्टो गुणविशेष इति ॥ नर्प्_१,४३।९३ ॥नैतद्भगवतः प्रत्येमि भवता तूक्तं सुखानां परमाः स्त्रिय इति लोकप्रवादो हि द्विविधः फलोदयः सुकृतात्सुखमवाप्यते ऽन्यथा दुःखमिति ॥ नर्प्_१,४३।९४ ॥ भृगुरुवाच अत्रोच्यते अनृतात्खलु तमः प्रादुर्भूतं ततस्तमोग्रस्ता अधर्ममेवानुवर्तन्ते न धर्मं क्रोधलोभमोहहिंसानृतादिभिखच्छन्नाः खल्वस्मिंल्लोके नामुत्र सुखमाप्नुवन्ति विविधव्याधिरुजोपतापैरवकीर्यन्ते वधबन्धनपरिक्लेशादिभिश्च क्षुत्पिपासाश्रमकृतैरुपतापैरुपतप्यन्ते वर्षवातात्युष्णातिशीतकृतैश्च प्रतिभयैः शारीरैर्दुःखैरुपतप्यन्ते बन्धुधनविनाशविप्रयोगकृतैश्च मानसैः शौकैरभिभूयन्ते जरामृत्युकृतैश्चान्यैरिति यस्त्वेतैः
na tadupagṛhṇīmo na hyeṣāmṛṣīṇāṃ mahati sthitānām // narp_1,43.90 // aprāpya eṣa kāmya guṇaviśeṣo na cainamabhiśīlayanti / tapasi śrūyate trilokakṛdbrahmā prabhurekākī tiṣṭati brahmacārī na kāmasukhoṣvātmānamavadadhāti // narp_1,43.91 // api ca bhagavānviśveśvara umāpatiḥ kāmamabhivartamānamanaṅgatvena samamanayat // narp_1,43.92 //tasmādbhūmau na tu mahātmabhirañjayati gṛhīto na tveṣa tāvadviśiṣṭo guṇaviśeṣa iti // narp_1,43.93 //naitadbhagavataḥ pratyemi bhavatā tūktaṃ sukhānāṃ paramāḥ striya iti lokapravādo hi dvividhaḥ phalodayaḥ sukṛtātsukhamavāpyate 'nyathā duḥkhamiti // narp_1,43.94 // bhṛguruvāca atrocyate anṛtātkhalu tamaḥ prādurbhūtaṃ tatastamograstā adharmamevānuvartante na dharmaṃ krodhalobhamohahiṃsānṛtādibhikhacchannāḥ khalvasmiṃlloke nāmutra sukhamāpnuvanti vividhavyādhirujopatāpairavakīryante vadhabandhanaparikleśādibhiśca kṣutpipāsāśramakṛtairupatāpairupatapyante varṣavātātyuṣṇātiśītakṛtaiśca pratibhayaiḥ śārīrairduḥkhairupatapyante bandhudhanavināśaviprayogakṛtaiśca mānasaiḥ śaukairabhibhūyante jarāmṛtyukṛtaiścānyairiti yastvetaiḥ
We do not accept that, for it does not belong to these sages who stand in greatness. (43.90) This desirable particular quality is unattainable (for them), and they do not cultivate it. It is heard that Brahmā, the maker of the three worlds, the lord, stands alone in austerity, a celibate; he does not set himself upon the pleasures of desire. (43.91) Moreover the blessed Lord of All, the husband of Umā, brought Kāma, who came against him, to the state of bodilessness. (43.92) Therefore on earth it does not give delight, nor is it embraced by great souls; nor is this particular quality so very excellent. (43.93) I do not accept this from your honour — yet it was said by you that women are the supreme of pleasures; for the common saying is that the arising of fruit is twofold: from good action happiness is obtained, otherwise suffering. (43.94) Bhṛgu said: On this it is said: from falsehood, indeed, darkness came forth; hence those swallowed by darkness follow only adharma, not dharma. Covered over by anger, greed, delusion, violence, falsehood and the rest, they obtain happiness neither in this world nor in the next; they are strewn about with the pains and torments of various diseases, and with slaying, bondage, affliction and the like; they are scorched by torments produced by hunger, thirst and fatigue, and are scorched by fearsome bodily sufferings produced by rain, wind, excessive heat and excessive cold; and they are overcome by mental griefs produced by the loss of kin and wealth and by separation, and by others produced by old age and death. But he who, by these...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.96
शारीरं मानसं नास्ति न जरा न च पातकम् । नित्यमेव सुखं स्वर्गे सुखं दुःखमिहोभयम्
śārīraṃ mānasaṃ nāsti na jarā na ca pātakam / nityameva sukhaṃ svarge sukhaṃ duḥkhamihobhayam
There is no (suffering), bodily or mental, no old age and no sin; in heaven happiness is perpetual, while here both happiness and suffering (exist).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.97
नरके दुःखमेवाहुः सुखं तत्परमं पदम् । पृथिवी सर्वभूतानां जनित्री तद्विधाः स्त्रियः
narake duḥkhamevāhuḥ sukhaṃ tatparamaṃ padam / pṛthivī sarvabhūtānāṃ janitrī tadvidhāḥ striyaḥ
In hell, they say, there is suffering only; happiness is that supreme state. The earth is the mother of all beings; women are of that same kind.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.98
पुमान्प्रजापतिस्तत्रशुक्रं तेजोमयं विदुः । इत्येतल्लोकनिर्माता धर्मस्य चरितस्य च
pumānprajāpatistatraśukraṃ tejomayaṃ viduḥ / ityetallokanirmātā dharmasya caritasya ca
There the male is Prajāpati; they know the semen to be made of light. Thus this is the fashioner of the world, and of dharma and of conduct,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.99
तपसश्च सुतप्तस्य स्वाध्यायस्य हुतस्य च । हुतेन शाम्यते पापं स्वाध्याये शान्तिरुत्तमा
tapasaśca sutaptasya svādhyāyasya hutasya ca / hutena śāmyate pāpaṃ svādhyāye śāntiruttamā
and of well-performed austerity, of recitation of one's own texts, and of oblation. By oblation sin is quelled; in recitation is the highest peace.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.100
दानेन भोगानित्याहुस्त पसा स्वर्गमाप्नुयात् । दानं तु द्विविधं प्राहुः परत्रार्थमिहैव च
dānena bhogānityāhusta pasā svargamāpnuyāt / dānaṃ tu dvividhaṃ prāhuḥ paratrārthamihaiva ca
By giving, they say, (one obtains) enjoyments; by austerity one would attain heaven. But giving they declare to be twofold: for the sake of the next world and for here itself.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.101
सद्भ्यो यद्दीयते किञ्चित्तत्परत्रोपतिष्टते । असद्भ्यो दीयते यत्तु तद्दानमिह भुज्यते । यादृशं दीयते दानं तादृशं फलमश्नुते
sadbhyo yaddīyate kiñcittatparatropatiṣṭate / asadbhyo dīyate yattu taddānamiha bhujyate / yādṛśaṃ dīyate dānaṃ tādṛśaṃ phalamaśnute
Whatever little is given to the good, that awaits (one) in the next world; but what is given to the bad, that gift is consumed here. As is the gift given, so is the fruit one enjoys.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.102
भरद्वाज उवाच किं कस्य धर्मचरणं किं वा धर्मस्य लक्षणम् । धर्मः कतिविधो वापि तद्भवान्वक्तुमर्हति
bharadvāja uvāca kiṃ kasya dharmacaraṇaṃ kiṃ vā dharmasya lakṣaṇam / dharmaḥ katividho vāpi tadbhavānvaktumarhati
Bharadvāja said: What is the practice of dharma, and whose? Or what is the mark of dharma? And of how many kinds is dharma? That your honour ought to tell (me).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.103
भृगुरुवाच स्वधर्माचरणे युक्ता ये भवन्ति मनीषिणः । तेषां स्वर्गपलावाप्तिर्यो ऽन्यथा स विमुह्यते
bhṛguruvāca svadharmācaraṇe yuktā ye bhavanti manīṣiṇaḥ / teṣāṃ svargapalāvāptiryo 'nyathā sa vimuhyate
Bhṛgu said: Those thoughtful men who are engaged in the practice of their own dharma — theirs is the winning of the fruit that is heaven; whoever (acts) otherwise, he goes astray.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.104
भरद्वाज उवाच यदेतञ्चातुराश्रम्यं ब्रह्मर्षिविहितं पुरा । तेषां स्वे स्वे समाचारास्तन्मे वक्तुमिहार्हसि
bharadvāja uvāca yadetañcāturāśramyaṃ brahmarṣivihitaṃ purā / teṣāṃ sve sve samācārāstanme vaktumihārhasi
Bharadvāja said: This system of the four stages of life that was laid down by the brahmin-seers of old — please tell me here the practices proper to each of them.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.107
भृगुरुवाच पूर्वमेव भगवता ब्रह्मणा लोकहितमनुतिष्टता धर्मसंरक्षणार्थमाश्रमाश्चत्वारो ऽभिनिर्द्दिष्टाः ॥ नर्प्_१,४३।१०५ ॥ तत्र गुरुकुलवासमेव प्रथममाश्रममाहरन्ति सम्यगत्र शौचसस्कारनियमव्रतविनियतात्मा उभे संध्ये भास्कराग्निदैवतान्युपस्थाय विहाय तद्ध्यालस्यं गुरोरभिवादनवेदाब्यासश्रवणपवित्रघीकृतान्तरात्मा त्रिषवणमुपस्पृश्य ब्रह्मचर्याग्निपरिचरणगुरुशुश्रूषा नित्यभिक्षाभैक्ष्यादिसर्वनिवेदितान्तरात्मा गुरुवचननिदेशानुष्टानाप्रतिकूलो गुरुप्रसादलब्धस्वाध्यायतत्परः स्यात् ॥ नर्प्_१,४३।१०६ ॥ भवति चात्र श्लोकः गुरुं यस्तु समाराध्य द्विजो वेदमावान्पुयात् । तस्य स्वर्गफलावाप्तिः सिद्ध्यते चास्य मानसम् । इति गार्हस्थ्यं खलु द्वितीयमाश्रमं वदन्ति
bhṛguruvāca pūrvameva bhagavatā brahmaṇā lokahitamanutiṣṭatā dharmasaṃrakṣaṇārthamāśramāścatvāro 'bhinirddiṣṭāḥ // narp_1,43.105 // tatra gurukulavāsameva prathamamāśramamāharanti samyagatra śaucasaskāraniyamavrataviniyatātmā ubhe saṃdhye bhāskarāgnidaivatānyupasthāya vihāya taddhyālasyaṃ gurorabhivādanavedābyāsaśravaṇapavitraghīkṛtāntarātmā triṣavaṇamupaspṛśya brahmacaryāgniparicaraṇaguruśuśrūṣā nityabhikṣābhaikṣyādisarvaniveditāntarātmā guruvacananideśānuṣṭānāpratikūlo guruprasādalabdhasvādhyāyatatparaḥ syāt // narp_1,43.106 // bhavati cātra ślokaḥ guruṃ yastu samārādhya dvijo vedamāvānpuyāt / tasya svargaphalāvāptiḥ siddhyate cāsya mānasam / iti gārhasthyaṃ khalu dvitīyamāśramaṃ vadanti
Bhṛgu said: Long ago the blessed Brahmā, acting for the world's welfare, laid down the four stages of life for the preservation of dharma. (105) Among these they declare residence in the teacher's household to be the first stage. Here (the student) should be one whose self is well restrained by purity, the sacraments, rules and vows; having worshipped at both twilights the deities Sun and Fire, having cast off sloth in that duty, having purified his inner self by saluting the teacher, by repeating and hearing the Veda, having touched water at the three pressings, with his whole inner self dedicated to chastity, tending the fire, service to the teacher, regular begging and the food so obtained, and the rest; not opposed to the carrying out of the teacher's words and instructions, and intent on the recitation obtained by the teacher's favour. (106) And there is a verse on this: 'The twice-born who, having propitiated his teacher, obtains the Veda — for him there is the winning of heaven as his fruit, and his mental (aim) is accomplished.' Thus. Householdership, indeed, they call the second stage.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.115
तस्य सदा चारलक्षणं सर्वमनुव्याख्यास्यामः । समावृतानां सदाचाराणां सहधर्मचर्यफलार्थिनां गृहाश्रमो विधीयते ॥ नर्प्_१,४३।१०८ ॥ धर्मार्थकामावाप्तिर्ह्य।त्र त्रिवर्गसाधनमपेक्ष्यागर्हितकर्मणा धनान्यादाय स्वाध्यायोपलब्धप्रकर्षेण वा ब्रह्मर्षिनिर्मितेन वा अद्भिः सागरगतेन वा द्रव्यनियमाभ्यासदैवतप्रसादोपलब्धेन वा धनेन गृहस्थो गार्हस्थ्यं वर्तयेत् ॥ नर्प्_१,४३।१०९ ॥तद्धि सर्वाश्रमणां मूलमुदाहरन्ति गुरुकुलनिवासिनः परिव्राजका ये ऽन्ये संकल्पितव्रतनियमधर्मानुष्टानिनस्तेषामप्यन्तरा च भिक्षाबलिसंविभागाः प्रवर्तन्ते ॥ नर्प्_१,४३।११० ॥वानप्रस्थानां च द्रव्योपस्कार इति प्रायशः खल्वेते साधवः साधुपथ्योदनाः स्वाध्यायप्रसंगिनस्तीर्थाभिगमनदेशदर्शनार्थं पृथिवीं पर्यटन्ति ॥ नर्प्_१,४३।१११ ॥तेषां प्रत्युत्थानाभिगमनमनसूयावाक्यदानसुखसत्कारासनसुखशयनाभ्यवहारसत्क्रिया चेति ॥ नर्प्_१,४३।११२ ॥ भवति चात्र श्लोकः अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिवर्तते । स दत्त्वा दुष्कृतं तस्मै पुण्यमादाय गच्छति ॥ नर्प्_१,४३।११३ ॥ अपि चात्र यज्ञक्रियाभिर्देवताः प्रीयन्ते निवापेन पितरो विद्याभ्यासश्रवणधारणेन ऋषयः अपत्योत्पादनेन प्रजापतिरिति ॥ नर्प्_१,४३।११४ ॥ लोकौ चात्र भवतः वात्सल्याः सर्वभूतेभ्यो वायोः श्रोत्रस्तथा गिरा । परितापोदपघातश्च पारुष्यं चात्र गर्हितम्
tasya sadā cāralakṣaṇaṃ sarvamanuvyākhyāsyāmaḥ / samāvṛtānāṃ sadācārāṇāṃ sahadharmacaryaphalārthināṃ gṛhāśramo vidhīyate // narp_1,43.108 // dharmārthakāmāvāptirhya.tra trivargasādhanamapekṣyāgarhitakarmaṇā dhanānyādāya svādhyāyopalabdhaprakarṣeṇa vā brahmarṣinirmitena vā adbhiḥ sāgaragatena vā dravyaniyamābhyāsadaivataprasādopalabdhena vā dhanena gṛhastho gārhasthyaṃ vartayet // narp_1,43.109 //taddhi sarvāśramaṇāṃ mūlamudāharanti gurukulanivāsinaḥ parivrājakā ye 'nye saṃkalpitavrataniyamadharmānuṣṭāninasteṣāmapyantarā ca bhikṣābalisaṃvibhāgāḥ pravartante // narp_1,43.110 //vānaprasthānāṃ ca dravyopaskāra iti prāyaśaḥ khalvete sādhavaḥ sādhupathyodanāḥ svādhyāyaprasaṃginastīrthābhigamanadeśadarśanārthaṃ pṛthivīṃ paryaṭanti // narp_1,43.111 //teṣāṃ pratyutthānābhigamanamanasūyāvākyadānasukhasatkārāsanasukhaśayanābhyavahārasatkriyā ceti // narp_1,43.112 // bhavati cātra ślokaḥ atithiryasya bhagnāśo gṛhātpratinivartate / sa dattvā duṣkṛtaṃ tasmai puṇyamādāya gacchati // narp_1,43.113 // api cātra yajñakriyābhirdevatāḥ prīyante nivāpena pitaro vidyābhyāsaśravaṇadhāraṇena ṛṣayaḥ apatyotpādanena prajāpatiriti // narp_1,43.114 // lokau cātra bhavataḥ vātsalyāḥ sarvabhūtebhyo vāyoḥ śrotrastathā girā / paritāpodapaghātaśca pāruṣyaṃ cātra garhitam
We shall now expound in full the marks of conduct always (proper) to it. For those who have returned (from studentship), who are of good conduct, and who seek the fruit of practising dharma together (with a wife), the householder's stage is prescribed. (108) For here there is the attainment of dharma, wealth and pleasure. Having regard to the means of the three aims, acquiring wealth by an uncensured occupation — or by the excellence gained through Vedic recitation, or by what was fashioned by the brahmin-seers, or by waters, or by what has gone to the ocean, or by wealth obtained through restraint concerning goods, through practice, or through the favour of a deity — the householder should carry on household life. (109) For they declare this to be the root of all the stages of life: those who dwell in the teacher's house, wandering mendicants, and others who carry out the vows, restraints and duties they have resolved upon — for them too the shares of alms and offerings proceed from here. (110) And the supply of goods for forest-dwellers too. Thus, for the most part these good men, who eat wholesome food and are devoted to Vedic recitation, wander over the earth in order to visit holy fords and see (other) regions. (111) For them there should be rising to meet them, going forth to them, freedom from fault-finding, the gift of (kind) words, agreeable honouring, a seat, a comfortable bed, food, and hospitable service. (112) And there is a verse on this: 'The guest who turns back from a house with his hope broken — he goes off giving his ill-deeds to that man and taking away his merit.' (113) And further here: by sacrificial rites the gods are pleased, by offerings to the dead the ancestors, by study, hearing and retaining knowledge the seers, and by begetting offspring Prajāpati. (114) And there are two verses on this: 'Affection towards all beings, hearing of the wind, and likewise in speech... ; and tormenting (others), destruction, and harshness are censured here.'
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.118
अवज्ञानमहॄङ्कारो दंभश्चैव विगर्हितः । अहिंसा सत्यमक्रोदं सर्वाश्रमगतं तपः ॥ नर्प्_१,४३।११६ ॥ अपि चात्र माल्याभरणवस्त्राभ्यङ्गनित्योपभोगनृत्यगीतवादित्रश्रुतिसुखनयनस्नेहरामादर्शनानां प्राप्तिर्भक्ष्यभोज्यलेह्यपेयचोष्याणामभ्यवहार्य्याणां विविधानामुपभोगः ॥ नर्प्_१,४३।११७ ॥ स्वविहारसंतोषः कामसुखावाप्तिरिति । त्रिवर्गगुणनिर्वृत्तिर्यस्य नित्यं गृहाश्रमे । स सुखान्यनुभूयेह शिष्टानां गतिमाप्नुयात्
avajñānamahṝṅkāro daṃbhaścaiva vigarhitaḥ / ahiṃsā satyamakrodaṃ sarvāśramagataṃ tapaḥ // narp_1,43.116 // api cātra mālyābharaṇavastrābhyaṅganityopabhoganṛtyagītavāditraśrutisukhanayanasneharāmādarśanānāṃ prāptirbhakṣyabhojyalehyapeyacoṣyāṇāmabhyavahāryyāṇāṃ vividhānāmupabhogaḥ // narp_1,43.117 // svavihārasaṃtoṣaḥ kāmasukhāvāptiriti / trivargaguṇanirvṛttiryasya nityaṃ gṛhāśrame / sa sukhānyanubhūyeha śiṣṭānāṃ gatimāpnuyāt
Contempt, egotism, and hypocrisy are censured; non-injury, truth, and freedom from anger are the austerity that belongs to all the stages of life. (116) And moreover here: the obtaining of garlands, ornaments, garments, unguents, constant enjoyment, dance, song, instrumental music pleasant to hear, and the sight of beloved women pleasing to the eye; and the enjoyment of various foods to be eaten — chewable, edible, lickable, drinkable and suckable. (117) Contentment in one's own pleasures, the attainment of the happiness of desire — thus. He who in the household stage constantly has the fulfilment of the qualities of the three aims, having enjoyed pleasures here, would attain the goal of the cultivated.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.121
उञ्छवृत्तिर्वृहस्थो यः स्वधम चरणे रतः । त्यक्तकामसुखारंभः स्वर्गस्तस्य न दुर्लभः ॥ नर्प्_१,४३।११९ ॥ वानप्रस्थाः खल्वपि धर्ममनुसरन्तः पुण्यानि तीर्थानि नदीप्रस्त्रवणानि स्वभक्तेष्वरण्येषु मृगवराहमहिष शार्दूलवनगजाकीर्णेषु तपस्यन्ते अनुसंचरन्ति ॥ नर्प्_१,४३।१२० ॥ त्यक्तग्राम्यवस्त्राभ्यवहारोपभोगा वन्यौषधिफलमूलपर्णपरिमितविचित्रनियताहाराः स्थानासनिनोभूपाषाणसिकताशर्करावालुकाभस्मशायिनः काशुकुशचर्मवल्कलसंवृताङ्गाः केशश्यश्रुनखरोमधारिणो नियतकालोपस्पर्शनाःशुष्कबलिहोमकालानुष्टायिनः । समित्कुशकुसुमापहारसंमार्जनलब्धविश्रामाः शीतोष्णपवनविष्टं भविभिन्नसर्वत्वचो विविधनियमयोगचर्यानुष्टानविहितपरिशुष्कमांसशोणितत्वगस्थिभूता धृतिपराः सत्त्वयोगाच्छरीराण्युद्वहॄन्ते
uñchavṛttirvṛhastho yaḥ svadhama caraṇe rataḥ / tyaktakāmasukhāraṃbhaḥ svargastasya na durlabhaḥ // narp_1,43.119 // vānaprasthāḥ khalvapi dharmamanusarantaḥ puṇyāni tīrthāni nadīprastravaṇāni svabhakteṣvaraṇyeṣu mṛgavarāhamahiṣa śārdūlavanagajākīrṇeṣu tapasyante anusaṃcaranti // narp_1,43.120 // tyaktagrāmyavastrābhyavahāropabhogā vanyauṣadhiphalamūlaparṇaparimitavicitraniyatāhārāḥ sthānāsaninobhūpāṣāṇasikatāśarkarāvālukābhasmaśāyinaḥ kāśukuśacarmavalkalasaṃvṛtāṅgāḥ keśaśyaśrunakharomadhāriṇo niyatakālopasparśanāḥśuṣkabalihomakālānuṣṭāyinaḥ / samitkuśakusumāpahārasaṃmārjanalabdhaviśrāmāḥ śītoṣṇapavanaviṣṭaṃ bhavibhinnasarvatvaco vividhaniyamayogacaryānuṣṭānavihitapariśuṣkamāṃsaśoṇitatvagasthibhūtā dhṛtiparāḥ sattvayogāccharīrāṇyudvahṝnte
The householder who lives by gleaning, who delights in the practice of his own duty and has given up undertakings for the pleasure of desire — for him heaven is not hard to gain. (119) The forest-dwellers, indeed, following dharma, practise austerity and wander about among holy fords, rivers and springs, in the forests they are devoted to, thronged with deer, boars, buffaloes, tigers and wild elephants. (120) Having given up village clothing, food and enjoyments, with varied, measured and regulated fare of wild herbs, fruits, roots and leaves; standing or sitting (in postures), lying on the bare ground, on rock, sand, gravel, grit or ashes; their limbs covered with kāśa and kuśa grass, hides and bark; wearing (uncut) hair, beard, nails and body-hair; touching water at fixed times; performing the dry oblation and fire-offering at their times; obtaining their rest through gathering firewood, kuśa grass and flowers and through sweeping; all their skin cracked and split by cold, heat and wind; their flesh, blood, skin and bones dried up by the performance of various restraints, yoga and observances — intent on steadfastness, they bear up their bodies by union with (inner) strength.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.122
यस्त्वेतां नियतचर्यां ब्रह्मर्षिविहितां चरेत् । स दहेदग्निवद्दोषाञ्जयेल्लोकांश्च दुर्जायान्
yastvetāṃ niyatacaryāṃ brahmarṣivihitāṃ caret / sa dahedagnivaddoṣāñjayellokāṃśca durjāyān
But whoever practises this regulated observance laid down by the brahmin-seers would burn up his faults as fire does, and would conquer worlds hard to conquer.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.125
परिव्राजकानां पुनराचारः तद्यथा । विमुच्याग्निं धनकलत्रपरिबर्हसंगेष्वात्मानं स्नेहपाशानवधूय परिव्रजन्ति । समलोष्टाश्मकाञ्चनास्त्रिवर्गप्रवृत्तेष्वसक्तबुद्धयः ॥ नर्प्_१,४३।१२३ ॥ अरिमित्रोदासीनां तुल्यदर्शनाः स्थावरजरायुजाण्डजस्वेदजानां भूतानां वाङ्मनृःकर्मभिरनभिरनभिद्रोहिणो ऽनिकेताः पर्वतपुलिनवृक्षमूलदेवायतनान्यनुसंचरन्तो वा सार्थमुपेयुर्नगरं ग्रामं वा न क्रोधदर्पलोभमोहकार्पण्यदंभपरिवादाभिमाननिर्वृत्तहिंसा इति ॥ नर्प्_१,४३।१२४ ॥ भवन्ति चात्र श्लोकाः अभयं सर्वभूतेभ्यो दत्त्वा यश्चरते मुनिः । न तस्य सर्वभूतेभ्यो भयमुत्पद्यते क्वचित्
parivrājakānāṃ punarācāraḥ tadyathā / vimucyāgniṃ dhanakalatraparibarhasaṃgeṣvātmānaṃ snehapāśānavadhūya parivrajanti / samaloṣṭāśmakāñcanāstrivargapravṛtteṣvasaktabuddhayaḥ // narp_1,43.123 // arimitrodāsīnāṃ tulyadarśanāḥ sthāvarajarāyujāṇḍajasvedajānāṃ bhūtānāṃ vāṅmanṛḥkarmabhiranabhiranabhidrohiṇo 'niketāḥ parvatapulinavṛkṣamūladevāyatanānyanusaṃcaranto vā sārthamupeyurnagaraṃ grāmaṃ vā na krodhadarpalobhamohakārpaṇyadaṃbhaparivādābhimānanirvṛttahiṃsā iti // narp_1,43.124 // bhavanti cātra ślokāḥ abhayaṃ sarvabhūtebhyo dattvā yaścarate muniḥ / na tasya sarvabhūtebhyo bhayamutpadyate kvacit
Now the practice of wandering ascetics is as follows. Releasing the (sacrificial) fire, shaking off from themselves the bonds of affection in attachments to wealth, wife and possessions, they wander forth, regarding a clod, a stone and gold alike, their minds unattached to activities aimed at the three aims. (123) Looking equally upon enemy, friend and neutral, doing no injury by word, thought or deed to beings that are stationary, born from the womb, born from eggs or born from sweat; houseless, wandering about mountains, sandbanks, the roots of trees and temples, or joining a caravan they may enter a city or a village; not committing violence arising from anger, pride, greed, delusion, meanness, hypocrisy, slander or conceit. (124) And there are verses on this: 'The sage who lives having granted freedom from fear to all beings — for him no fear arises anywhere from any beings.'
AI translation rendered from the Sanskrit, not a published edition
NarP 1 43.126
कृत्वाग्निहोत्रं स्वशरीरसंस्थं शरीरमग्निं स्वमुखे जुहोति । विप्रस्तु भैक्षोपगतैर्हविर्भिश्चिता ग्निना संव्रजते हि सोकान्
kṛtvāgnihotraṃ svaśarīrasaṃsthaṃ śarīramagniṃ svamukhe juhoti / viprastu bhaikṣopagatairhavirbhiścitā gninā saṃvrajate hi sokān
Having made the fire-oblation to be established in his own body, he offers the bodily fire into his own mouth; the brahmin, with the oblations obtained by begging, goes to the worlds by the fire (thus) heaped up.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 43.127
मोक्षाश्रमं यश्चरते यथोक्तं शुचिः स्वसंकल्पितयुक्तबुद्धिः । अनिन्धनं ज्योतिरिव प्रशान्तं स ब्रह्मलोकं श्रयते द्विजातिः
mokṣāśramaṃ yaścarate yathoktaṃ śuciḥ svasaṃkalpitayuktabuddhiḥ / anindhanaṃ jyotiriva praśāntaṃ sa brahmalokaṃ śrayate dvijātiḥ
The twice-born who, pure and with his mind fixed on his own resolve, practises the stage of liberation as it has been declared — he resorts to the world of Brahman, tranquil like a flame without fuel.
AI translation rendered from the Sanskrit, not a published edition