Narada Purana — Purva Bhaga — Chapter 44
NarP 1 44.1
भरद्वाज उवाच अस्माल्लोकात्परो लोकः श्रूयते नोपलभ्यते । तमहं ज्ञातुमिच्छामि तद्भवान्वक्तुमर्हति
bharadvāja uvāca asmāllokātparo lokaḥ śrūyate nopalabhyate / tamahaṃ jñātumicchāmi tadbhavānvaktumarhati
Bharadvāja said: A world beyond this world is heard of, but is not perceived. I wish to know it; please tell me of it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.2
मृगुरुवाच उत्तरे हिमवत्पार्श्वे पुण्ये सर्वगुणान्विते । पुण्यः क्षेम्यश्च काम्यश्च स परो लोक उच्यते
mṛguruvāca uttare himavatpārśve puṇye sarvaguṇānvite / puṇyaḥ kṣemyaśca kāmyaśca sa paro loka ucyate
Bhṛgu said: On the northern side of the Himālaya, holy and endowed with every good quality — it is meritorious, secure and delightful; that is called the world beyond.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.3
तत्र ह्यपापकर्माणः शुचयो ऽत्यन्तनिर्मलाः । लोभमोहपरित्यक्ता मानवा निरुपद्रवाः
tatra hyapāpakarmāṇaḥ śucayo 'tyantanirmalāḥ / lobhamohaparityaktā mānavā nirupadravāḥ
For there the people do no evil deeds; they are pure, utterly stainless, free of greed and delusion, and free from afflictions.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.4
स स्वर्गसदृशो देशः तत्र ह्युक्ताः शुभा गुणाः । काले मृत्युः प्रबवति स्पृशन्ति व्याधयो न च
sa svargasadṛśo deśaḥ tatra hyuktāḥ śubhā guṇāḥ / kāle mṛtyuḥ prabavati spṛśanti vyādhayo na ca
That region is like heaven; for the auspicious qualities spoken of are there. Death occurs (only) in due time, and diseases do not touch (them).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.5
न लोबः परदारेषु स्वदारनिरतो जनः । नान्यो हि वध्यते तत्र द्रव्येषु च न विस्मयः
na lobaḥ paradāreṣu svadāranirato janaḥ / nānyo hi vadhyate tatra dravyeṣu ca na vismayaḥ
There is no greed for others' wives; the people are content with their own wives. No one there is killed by another, and there is no covetous wonder at possessions.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.6
परो ह्यधर्मो नैवास्ति संदेहो नापि जायते । कृतस्य तु फलं तत्र प्रत्यक्षमुपलभ्यते
paro hyadharmo naivāsti saṃdeho nāpi jāyate / kṛtasya tu phalaṃ tatra pratyakṣamupalabhyate
For there is no great unrighteousness there, nor does doubt arise; and there the fruit of what is done is perceived directly.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.7
यानासनाशनोपेता प्रसादभवनाश्रयाः । सर्वकामैर्वृताः केचिद्धेमाभरणभूषिताः
yānāsanāśanopetā prasādabhavanāśrayāḥ / sarvakāmairvṛtāḥ keciddhemābharaṇabhūṣitāḥ
(Here, in contrast, people are) provided with vehicles, seats and food, dwelling in mansions and houses; some are surrounded by all objects of desire and adorned with golden ornaments.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.8
प्राणधारणमात्रं तु केषाञ्चिदुपपद्यते । श्रमेण महता केचित्कुर्वन्ति प्राणधारणम्
prāṇadhāraṇamātraṃ tu keṣāñcidupapadyate / śrameṇa mahatā kecitkurvanti prāṇadhāraṇam
But for some only the bare sustaining of life comes about; some maintain their life with great toil.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.9
इह धर्मपराः केचित्केचिन्नैष्कृतिका नराः । सुखिता दुःखिताः केचिन्निर्धना धनिनो परे
iha dharmaparāḥ kecitkecinnaiṣkṛtikā narāḥ / sukhitā duḥkhitāḥ kecinnirdhanā dhanino pare
Here some men are devoted to dharma, some are cheats; some are happy, some miserable, some poor and others rich.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.10
इह श्रमो भयं मोहः क्षुधा तीव्रा च जायते । लोभश्चार्थकृतो तॄणां येन मुह्यन्त्यपण्डिताः
iha śramo bhayaṃ mohaḥ kṣudhā tīvrā ca jāyate / lobhaścārthakṛto tṝṇāṃ yena muhyantyapaṇḍitāḥ
Here toil, fear, delusion, and sharp hunger arise, and greed produced by wealth in men, by which the unwise are deluded.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.11
यस्तद्वेदो भयं प्राज्ञः पाप्मना न स लिप्यते । सोपधे निकृतिः स्तेयं परिवादो ऽभ्यसूयता
yastadvedo bhayaṃ prājñaḥ pāpmanā na sa lipyate / sopadhe nikṛtiḥ steyaṃ parivādo 'bhyasūyatā
The wise man who knows that fear is not stained by evil. Fraud with deceit, theft, slander, envy —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.12
परोपघातो हिंसा च पैशुन्मनृतं तथा । एतान्संसेवते यस्तु तपस्तस्य प्रहीयते
paropaghāto hiṃsā ca paiśunmanṛtaṃ tathā / etānsaṃsevate yastu tapastasya prahīyate
Injuring others, and violence, slander and likewise falsehood — whoever practises these, his ascetic power dwindles away.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.13
यस्त्वेतानाचरेद्विद्वान्न तपस्तस्य वर्द्धते । इह चिन्ता बहुविधा धर्माधर्मस्य कर्मणः
yastvetānācaredvidvānna tapastasya varddhate / iha cintā bahuvidhā dharmādharmasya karmaṇaḥ
But the learned man who (avoids) these — his asceticism does not increase (if he practises them). Here (in this world) the reflection upon righteous and unrighteous action is of many kinds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.14
कर्मभूमिरियं लोके इह कृत्वा शुभाशुभम् । शुभैः शुभमवाप्नोति तथाशुभमथान्यथा
karmabhūmiriyaṃ loke iha kṛtvā śubhāśubham / śubhaiḥ śubhamavāpnoti tathāśubhamathānyathā
This is the field of action in the world; having done good and evil here, by good (deeds) one obtains good, and likewise evil (by evil), and otherwise otherwise.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.15
इह प्रजापतिः पूर्वं देवाः सर्षिगणास्तथा । इष्टेष्टतपसः पूता ब्रह्मलोकमुपाश्रिताः
iha prajāpatiḥ pūrvaṃ devāḥ sarṣigaṇāstathā / iṣṭeṣṭatapasaḥ pūtā brahmalokamupāśritāḥ
Here formerly Prajāpati, the gods, and likewise the hosts of seers, purified by sacrifices offered and by ascetic practice, resorted to the world of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.16
उत्तरः पृथिवीभागः सर्वपुण्यतमः शुभः । इहस्थास्तत्र जायन्ते ये वै पुण्यकृतो जनाः
uttaraḥ pṛthivībhāgaḥ sarvapuṇyatamaḥ śubhaḥ / ihasthāstatra jāyante ye vai puṇyakṛto janāḥ
The northern portion of the earth is the most meritorious of all, auspicious; those people situated here who are doers of merit are born there.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.17
यदि सत्कारमिच्छन्ति तिर्यग्योनिषु चापरे । क्षीणायुषस्तथा चान्ये नश्यन्ति पृथिवीतले
yadi satkāramicchanti tiryagyoniṣu cāpare / kṣīṇāyuṣastathā cānye naśyanti pṛthivītale
And if others desire (mere) honour, (they are born) in the wombs of animals; and others, their lifespan exhausted, perish on the surface of the earth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.18
अन्योन्यभक्षणासक्ता लोभमोहसमन्विताः । इहैव परिवर्त्तन्ते न च यान्त्युत्तरां दिशम्
anyonyabhakṣaṇāsaktā lobhamohasamanvitāḥ / ihaiva parivarttante na ca yāntyuttarāṃ diśam
Intent on devouring one another, possessed by greed and delusion, they revolve right here and do not go to the northern region.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.19
गुरूनुपासते ये तु नियता ब्रह्मचारिणः । पन्थानं सर्वालोकानां विजानन्ति मनीषिणः
gurūnupāsate ye tu niyatā brahmacāriṇaḥ / panthānaṃ sarvālokānāṃ vijānanti manīṣiṇaḥ
But those disciplined celibate students who attend upon their teachers, being thoughtful, come to know the path of all the worlds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.20
इत्युक्तो ऽयं मया धर्मः संक्षिप्तो ब्रह्मनिर्मितः । धर्माधर्मौं हि लोकस्य यो वै वेत्ति स बुद्धिमान्
ityukto 'yaṃ mayā dharmaḥ saṃkṣipto brahmanirmitaḥ / dharmādharmauṃ hi lokasya yo vai vetti sa buddhimān
Thus this dharma, fashioned by Brahmā, has been stated by me in brief; for he who knows the right and wrong of the world, he is the intelligent one.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.21
भरद्वाज उवाच ।। अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते । यदध्यात्मं यथा चैतत्तन्मे ब्रूहि तपोधन
bharadvāja uvāca /. adhyātmaṃ nāma yadidaṃ puruṣasyeha cintyate / yadadhyātmaṃ yathā caitattanme brūhi tapodhana
Bharadvāja said: That which here is called adhyātma (the self-related) is reflected upon with respect to a person; what adhyātma is and how it is — tell me that, O you rich in austerity.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.22
भृगुरुवाच अध्यात्ममिति विप्रर्षे यदेतदनुपृच्छसि । तद्व्याख्यांस्यामि ते तात श्रेयस्करतमं सुखम्
bhṛguruvāca adhyātmamiti viprarṣe yadetadanupṛcchasi / tadvyākhyāṃsyāmi te tāta śreyaskaratamaṃ sukham
Bhṛgu said: O brahmin seer, as to this adhyātma about which you ask, I shall explain it to you, my dear — that which is most conducive to welfare and to happiness.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.23
सृष्टिप्रलयसंयुक्तमाचार्यैः परिदर्शितम् । यज्ज्ञात्वा पुरुषो लोके प्रीतिं सौख्यं च विन्दति
sṛṣṭipralayasaṃyuktamācāryaiḥ paridarśitam / yajjñātvā puruṣo loke prītiṃ saukhyaṃ ca vindati
(It is) connected with creation and dissolution, and has been fully shown by the teachers; knowing which a man finds delight and ease in the world.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.24
फललाभश्च तस्य स्यात्सर्वभूतहितं च तत् । पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्
phalalābhaśca tasya syātsarvabhūtahitaṃ ca tat / pṛthivī vāyurākāśamāpo jyotiśca pañcamam
And there would be the gaining of its fruit, and that is the welfare of all beings. Earth, wind, space, water, and light as the fifth —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.25
महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ । यतः सृष्टानि तत्रैव तानि यान्ति लयं पुनः
mahābhūtāni bhūtānāṃ sarveṣāṃ prabhavāpyayau / yataḥ sṛṣṭāni tatraiva tāni yānti layaṃ punaḥ
these great elements are the origin and the passing away of all beings; from where they are created, there again they go to dissolution.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.26
महाभूतानि भूतेभ्यः सागरस्योर्मयो यथा । प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः
mahābhūtāni bhūtebhyaḥ sāgarasyormayo yathā / prasārya ca yathāṅgāni kūrmaḥ saṃharate punaḥ
The great elements (arise) from beings, as the waves of the ocean; and as a tortoise, having stretched out its limbs, draws them in again,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.27
तद्वद् भूतानि भूतात्मा सृष्टानि हरते पुनः । महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्
tadvad bhūtāni bhūtātmā sṛṣṭāni harate punaḥ / mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt
just so the Self of beings withdraws again the beings it has created. The maker of beings (placed) just those five great elements in all beings,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.28
अकरोत्तेषु वै सम्यक् तं तु जीवो न पश्यति । शब्दः श्रोत्रं तथा खानि त्रयमाकाशयोनिजम्
akarotteṣu vai samyak taṃ tu jīvo na paśyati / śabdaḥ śrotraṃ tathā khāni trayamākāśayonijam
he made (them) in them completely; but the living being does not see him. Sound, the ear, and the cavities — this triad is born of the womb of space.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.29
वायोः स्पर्सस्तथा चेष्टा त्वक्चैव त्रितयं स्मृतम् । रूपं चक्षुस्तथा पाकस्त्रिविधं तेज उच्यते
vāyoḥ sparsastathā ceṣṭā tvakcaiva tritayaṃ smṛtam / rūpaṃ cakṣustathā pākastrividhaṃ teja ucyate
Touch and motion, and the skin — this triad is held to be of wind. Form, the eye, and digestion — the threefold is said to be fire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.30
रसाः क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः । घ्रेयं घ्राणं शरीरं च एते भूमिगुणास्त्रयः
rasāḥ kledaśca jihvā ca trayo jalaguṇāḥ smṛtāḥ / ghreyaṃ ghrāṇaṃ śarīraṃ ca ete bhūmiguṇāstrayaḥ
Tastes, moisture, and the tongue are held to be the three qualities of water. What is to be smelled, the nose, and the body — these are the three qualities of earth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.31
महाभूतानि पचैव षष्टं च मन उच्यते । इन्द्रियाणि मनश्चैव विज्ञातान्यस्य भारत
mahābhūtāni pacaiva ṣaṣṭaṃ ca mana ucyate / indriyāṇi manaścaiva vijñātānyasya bhārata
The great elements are just five, and the mind is called the sixth; the senses and the mind are the things known of it, O Bhārata.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.32
सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः । श्रोत्रं वै श्रवणार्थाय स्पर्शनाय च त्वक् स्मृता
saptamī buddhirityāhuḥ kṣetrajñaḥ punaraṣṭamaḥ / śrotraṃ vai śravaṇārthāya sparśanāya ca tvak smṛtā
They call the intellect the seventh, and the knower of the field again the eighth. The ear, indeed, is for the purpose of hearing, and the skin is held (to be) for touching.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.33
रसादानाय रसना गन्धादानाय नासिका । चक्षुरालोकनायैव संशयं कुरुते मनः
rasādānāya rasanā gandhādānāya nāsikā / cakṣurālokanāyaiva saṃśayaṃ kurute manaḥ
The tongue is for taking in taste, the nose for taking in smell, the eye just for seeing; the mind produces doubt.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.34
बुद्धिरध्यवसानाय क्षेत्रज्ञः साक्षिवत्स्थितः । उर्द्धं पादतलाभ्यां यदवाक्चोदक्च पश्यति
buddhiradhyavasānāya kṣetrajñaḥ sākṣivatsthitaḥ / urddhaṃ pādatalābhyāṃ yadavākcodakca paśyati
The intellect is for determination; the knower of the field stands like a witness. Which, upward from the soles of the feet, sees both below and above.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.35
एतेन सर्वमेवेदं विभुना च्याप्तमन्तरम् । पुरुषैरिन्द्रियाणीह वेदितव्यानि कृत्स्त्रशः
etena sarvamevedaṃ vibhunā cyāptamantaram / puruṣairindriyāṇīha veditavyāni kṛtstraśaḥ
By this pervading one all this interior is pervaded; the senses here are to be known completely by men.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.36
तमो रजश्च सत्त्वं च ते ऽपि भावास्तदाश्रिताः । एतां बुद्धिं नरो बुद्धा भूतानागतिं गतिम्
tamo rajaśca sattvaṃ ca te 'pi bhāvāstadāśritāḥ / etāṃ buddhiṃ naro buddhā bhūtānāgatiṃ gatim
Darkness, passion, and goodness — these states too rest upon that (intellect). Having understood this intellect, a man (understands) the coming and going of beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.37
समवेक्ष्य शनैश्चैवं लभते शममुत्तमम् । गुणैर्विनश्यते बुद्दिर्बुद्धेरेवेन्द्रियाण्यपि
samavekṣya śanaiścaivaṃ labhate śamamuttamam / guṇairvinaśyate buddirbuddherevendriyāṇyapi
Thus, having gradually observed (this), he attains the highest peace. The intellect is destroyed by the guṇas, and the senses by the intellect itself.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.38
मनःषष्टानि भूतानि बुद्ध्यबावे कुतो गुणाः । इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम्
manaḥṣaṣṭāni bhūtāni buddhyabāve kuto guṇāḥ / iti tanmayamevaitatsarvaṃ sthāvarajaṅgamam
(There are) the elements with mind as the sixth; in the absence of the intellect, whence the guṇas? Thus all this, unmoving and moving, consists of that alone.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.39
प्रलीयते चोद्भवति तस्मान्निर्द्दिश्यते तथा । येन पश्यति तञ्चक्षुः शृणोति श्रोत्रमुच्यते
pralīyate codbhavati tasmānnirddiśyate tathā / yena paśyati tañcakṣuḥ śṛṇoti śrotramucyate
It dissolves away and it arises; therefore it is designated in that way. That by which one sees is the eye; that which hears is called the ear.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.40
जिघ्रति घ्राणमित्याहुः रसं जानाति जिह्वया । त्वचा स्पर्शयति स्पर्शं बुद्धिर्विक्रियते सकृत्
jighrati ghrāṇamityāhuḥ rasaṃ jānāti jihvayā / tvacā sparśayati sparśaṃ buddhirvikriyate sakṛt
That which smells they call the organ of smell; one knows taste by the tongue; by the skin one feels touch; the intellect is modified all at once.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.41
येन प्रार्थयते किञ्चित्तदा भवति तन्मनः । अधिष्टानात्तु बुद्धेर्हि पृथगर्थानि पञ्चधा
yena prārthayate kiñcittadā bhavati tanmanaḥ / adhiṣṭānāttu buddherhi pṛthagarthāni pañcadhā
That by which one desires something — then that becomes the mind. But because the intellect presides (over them), the objects are separately fivefold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.42
इन्द्रियाणीति तान्याहुस्तान्यदृश्यो ऽधितिष्टति । पुरुषे तिष्टती बुद्धिस्त्रिषु भावेषु वर्तते
indriyāṇīti tānyāhustānyadṛśyo 'dhitiṣṭati / puruṣe tiṣṭatī buddhistriṣu bhāveṣu vartate
These they call the senses; the unseen one presides over them. The intellect, abiding in the person, moves among three states.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.43
कदाचिल्लभते प्रीतिं कदाचिदुपशोचति । न सुखेन न दुःखेन कदाचिदपि वर्तते
kadācillabhate prītiṃ kadācidupaśocati / na sukhena na duḥkhena kadācidapi vartate
Sometimes it obtains delight, sometimes it grieves; and sometimes it abides neither with pleasure nor with pain.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.44
एवं नराणां मनसि त्रिषु भावेषु वर्तते । सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते
evaṃ narāṇāṃ manasi triṣu bhāveṣu vartate / seyaṃ bhāvātmikā bhāvāṃstrīnetānativartate
Thus it moves in the mind of men among the three states; that (intellect), whose very self is these states, does not pass beyond these three states.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.45
सरितां सागरो भर्ता वेलानामिव वारिधिः । अतिभावगता बुद्धिर्भावैर्मनसि वर्तते
saritāṃ sāgaro bhartā velānāmiva vāridhiḥ / atibhāvagatā buddhirbhāvairmanasi vartate
As the ocean is the lord of the rivers, as the sea (is lord) of the shores — the intellect, having gone beyond the states, moves in the mind by means of the states.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.46
वर्तमानो मुनिस्त्वेवं स्वबावमनुवर्तते । इन्द्रियाणि हि सर्वाणि प्रवर्तयति सा सदा
vartamāno munistvevaṃ svabāvamanuvartate / indriyāṇi hi sarvāṇi pravartayati sā sadā
But the sage, abiding thus, follows his own nature; for she (the intellect) always sets all the senses in motion.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.47
प्रीतिः सत्त्वं रजः शोकस्तमः क्रोधस्तु ते त्रयः । ये ये च भावा लोके ऽस्मिन्सर्वे प्येतेषु वै त्रिषु
prītiḥ sattvaṃ rajaḥ śokastamaḥ krodhastu te trayaḥ / ye ye ca bhāvā loke 'sminsarve pyeteṣu vai triṣu
Delight is sattva, sorrow rajas, anger tamas — those are the three; and whatever states there are in this world, all of them are indeed within these three.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.48
इति बुद्धिगताः सर्वा व्याख्यातास्तव भावनाः । इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता
iti buddhigatāḥ sarvā vyākhyātāstava bhāvanāḥ / indriyāṇi ca sarvāṇi vijetavyāni dhīmatā
Thus all the dispositions that reside in the intellect have been explained to you; and all the senses are to be conquered by the wise man.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.49
सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविश्वावेदनाश्चैव सर्वसत्त्वेषु दृश्यते
sattvaṃ rajastamaścaiva prāṇināṃ saṃśritāḥ sadā / triviśvāvedanāścaiva sarvasattveṣu dṛśyate
Sattva, rajas and tamas always cling to living beings; and threefold feelings are seen in all beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.50
सात्त्विकी राजसी चैव तामसी चेति मानद । सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः
sāttvikī rājasī caiva tāmasī ceti mānada / sukhasparśaḥ sattvaguṇo duḥkhasparśo rajoguṇaḥ
(They are) sāttvic, rājasic and tāmasic, O giver of honour. The sattva-guṇa is of pleasant touch, the rajo-guṇa of painful touch.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.51
तमोगुणेन संयुक्तौ भवतो व्यावहारिकौ । तव यत्प्रीतिसंयुक्तं काये मनसि वा भवेत्
tamoguṇena saṃyuktau bhavato vyāvahārikau / tava yatprītisaṃyuktaṃ kāye manasi vā bhavet
The two, joined with the tamas-guṇa, become the ones operating in ordinary affairs. Whatever of yours, joined with delight, should arise in body or in mind —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.52
वर्तते सात्त्विको भाव इत्याचक्षीत तत्तथा । अथ यद्दुःखसंयुक्तमप्रीतिकरमात्मनः
vartate sāttviko bhāva ityācakṣīta tattathā / atha yadduḥkhasaṃyuktamaprītikaramātmanaḥ
"A sattvic state is present" — thus should one declare it to be so. Then that which is joined with pain, unpleasing to oneself,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.53
प्रवृत्तं रज इत्येव जानीहि मुनिसत्तम । अथयन्मोहसंयुक्तमव्यक्त विषमं भवेत्
pravṛttaṃ raja ityeva jānīhi munisattama / athayanmohasaṃyuktamavyakta viṣamaṃ bhavet
know that as rajas set in motion, O best of sages. And that which is joined with delusion, unmanifest, uneven,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.54
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् । प्रहर्षः प्रीतिरानन्दः सुखं वा शान्तचित्तता
apratarkyamavijñeyaṃ tamastadupadhārayet / praharṣaḥ prītirānandaḥ sukhaṃ vā śāntacittatā
beyond reasoning, unknowable — that one should understand as tamas. Elation, pleasure, joy, or happiness, and calmness of mind:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.55
कथञ्चिदभिवर्तन्त इत्येते सात्त्विका गुणाः । अतुष्टिः परितापश्च शोको लोभस्तथा क्षमा
kathañcidabhivartanta ityete sāttvikā guṇāḥ / atuṣṭiḥ paritāpaśca śoko lobhastathā kṣamā
when these somehow come about, these are the sattvic qualities. Discontent, torment, grief, greed, and likewise forbearance —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.56
लिङ्गानि रजसस्तानि दृश्यन्ते देहहेतुभिः । अपमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिते
liṅgāni rajasastāni dṛśyante dehahetubhiḥ / apamānastathā mohaḥ pramādaḥ svapnatandrite
these are seen to be the marks of rajas, (arising) through bodily causes. Dishonour, likewise delusion, heedlessness, and in sleep and drowsiness —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.57
कथञ्चिदभिवर्तन्ते विविधास्तामसा गुणाः । दूषणं बहुधागामि प्रार्थनासंशयात्मकम्
kathañcidabhivartante vividhāstāmasā guṇāḥ / dūṣaṇaṃ bahudhāgāmi prārthanāsaṃśayātmakam
when the various tamasic qualities somehow come about: censure, going many ways, consisting of craving and doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.58
मनः स्वनियतं यस्य स सुखी प्रेत्यचेह च । सत्त्वक्षेत्रज्ञयोरेतदन्तरं यस्य सूक्ष्मयोः
manaḥ svaniyataṃ yasya sa sukhī pretyaceha ca / sattvakṣetrajñayoretadantaraṃ yasya sūkṣmayoḥ
He whose mind is controlled by himself is happy both here and after death. This is the difference between sattva and the knower of the field, the two subtle ones:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.59
सृजतेहि गुणानेक एको न सृजते गुणान् । मशकोदुंबरौ वापि संप्रयुक्तौ यथा सदा
sṛjatehi guṇāneka eko na sṛjate guṇān / maśakoduṃbarau vāpi saṃprayuktau yathā sadā
for the one creates the qualities, the other does not create the qualities — just as the gnat and the fig-tree are always conjoined.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.60
अन्योन्यमेतौ स्यातां च सप्रंयोगस्तथोभयोः । पृथग्भूतौ प्रकृत्या तौ सप्रंयुक्तौ च सर्वदा
anyonyametau syātāṃ ca sapraṃyogastathobhayoḥ / pṛthagbhūtau prakṛtyā tau sapraṃyuktau ca sarvadā
These two would be (related) to each other, and so there is a conjunction of both; by nature they are separate, yet they are always conjoined.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.61
यथा मत्स्यो जलं चैव संप्रयुक्तो तथैव तौ । न गुणा विदुरात्मानं स गुणान्वेत्ति सर्वशः
yathā matsyo jalaṃ caiva saṃprayukto tathaiva tau / na guṇā vidurātmānaṃ sa guṇānvetti sarvaśaḥ
As a fish and water are conjoined, just so are those two. The qualities do not know the Self, but he knows the qualities in every way.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.62
परिद्रष्टा गुणानां तु संस्त्रष्टा मन्यते तथा । इन्द्रियस्तु प्रदीपार्थं कुरुते बुद्धिसत्तमैः
paridraṣṭā guṇānāṃ tu saṃstraṣṭā manyate tathā / indriyastu pradīpārthaṃ kurute buddhisattamaiḥ
He is the beholder of the qualities, yet he is thought to be their creator as well; but the sense-faculty performs the office of a lamp by means of the best of the intellects.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.63
निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवान् । सृजते हि गुणान्सत्त्वं क्षेत्रज्ञः परिपश्यति
nirviceṣṭairajānadbhiḥ paramātmā pradīpavān / sṛjate hi guṇānsattvaṃ kṣetrajñaḥ paripaśyati
By means of the (senses), which are inert and unknowing, the supreme Self is as one holding a lamp; for sattva creates the qualities, while the knower of the field looks on.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.64
संप्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोर्ध्रुवम् । आश्रयो नास्ति सत्त्वस्य क्षेत्रज्ञस्य च कश्चन
saṃprayogastayoreṣa sattvakṣetrajñayordhruvam / āśrayo nāsti sattvasya kṣetrajñasya ca kaścana
This is the fixed conjunction of those two, of sattva and the knower of the field. There is no support for sattva, nor any for the knower of the field.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.65
सत्त्वं मनः संसृजते न गुणान्वै कदाचन । रश्मींस्तेषां स मनसा यदा सम्यङ्नियच्छति
sattvaṃ manaḥ saṃsṛjate na guṇānvai kadācana / raśmīṃsteṣāṃ sa manasā yadā samyaṅniyacchati
Sattva creates the mind; it never creates the qualities. When with the mind he rightly holds in their reins,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.66
तदा प्रकाशते ऽस्यात्मा घटे दीपो ज्वलन्निव । त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः
tadā prakāśate 'syātmā ghaṭe dīpo jvalanniva / tyaktvā yaḥ prākṛtaṃ karma nityamātmaratirmuniḥ
then his Self shines forth like a lamp burning within a pot. The sage who, abandoning action belonging to material nature, ever delights in the Self,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.67
सर्वभूतात्मभूस्तस्मात्स गच्छेदुत्तमां गतिम् । यथा वारिचरः पक्षी सलिलेन न लिप्यते
sarvabhūtātmabhūstasmātsa gaccheduttamāṃ gatim / yathā vāricaraḥ pakṣī salilena na lipyate
having become the self of all beings, would thereby go to the highest goal. Just as a water-dwelling bird is not smeared by the water,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.68
एवमेव कृतप्रज्ञो भूतेषु परिवर्तते । एवं स्वभावमेवैतत्स्वबुद्ध्या विहरेन्नरः
evameva kṛtaprajño bhūteṣu parivartate / evaṃ svabhāvamevaitatsvabuddhyā viharennaraḥ
in just this way one whose wisdom is accomplished moves about among beings. Thus, (knowing) this to be simply its own nature, a man should live by his own understanding,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.69
अशोचन्नप्रहृष्यंश्च समो विगतमत्सरः । भावयुक्त्या प्रयुक्तस्तु स नित्यं सृजते गुणान्
aśocannaprahṛṣyaṃśca samo vigatamatsaraḥ / bhāvayuktyā prayuktastu sa nityaṃ sṛjate guṇān
not grieving and not exulting, even-minded, free of envy. But one who is yoked by attachment to states of being constantly creates the qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.70
ऊर्णनाभिर्यथा सूत्रं विज्ञेयास्तन्तुवद्गुणाः । प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते
ūrṇanābhiryathā sūtraṃ vijñeyāstantuvadguṇāḥ / pradhvastā na nivartante nivṛttirnopalabhyate
As the spider (produces) its thread, so the qualities are to be known as like threads. Once destroyed they do not return; (yet) cessation is not perceived.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.71
प्रत्यक्षेण परोक्षं तदनुमानेन सिद्ध्यति । एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे
pratyakṣeṇa parokṣaṃ tadanumānena siddhyati / evameke vyavasyanti nivṛttiriti cāpare
What is beyond sight is established by inference from what is seen. Thus some determine, while others (say) there is cessation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.72
उभयं संप्रधार्यैतद्व्यवस्येत यथामति । इतीमं हृदयग्रथिं बुद्धिचिन्तामयं दृढम्
ubhayaṃ saṃpradhāryaitadvyavasyeta yathāmati / itīmaṃ hṛdayagrathiṃ buddhicintāmayaṃ dṛḍham
Having weighed both (views), one should decide according to one's own judgment; thus this firm knot of the heart, made of the mind's brooding—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.73
विमुच्य सुखमासीत न शोचेच्छिन्नसंशवः । मलिनाः प्राण्नुयुः शुद्धिं यथा पूर्णां नदीं नराः
vimucya sukhamāsīta na śocecchinnasaṃśavaḥ / malināḥ prāṇnuyuḥ śuddhiṃ yathā pūrṇāṃ nadīṃ narāḥ
—having loosed (it), one should abide happily, and not grieve, one's doubts cut off; as impure men attain purity (by bathing in) a full river,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.74
अवगाह्य सुविद्वांसो विद्धि ज्ञानभिदे तथा । महानद्या हि पारज्ञस्तप्यते न तरन्यथा
avagāhya suvidvāṃso viddhi jñānabhide tathā / mahānadyā hi pārajñastapyate na taranyathā
having plunged in, so too the truly learned (attain purity) by the cleaving of knowledge—know this; for one who knows the far shore of a great river is not distressed, but otherwise he does not cross.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.75
न तु तप्यति तत्त्वज्ञः कुलज्ञस्तु तरत्युत । एवं ये विदुरध्यात्मं कैवल्यं ज्ञानमुत्तमम्
na tu tapyati tattvajñaḥ kulajñastu taratyuta / evaṃ ye viduradhyātmaṃ kaivalyaṃ jñānamuttamam
But the knower of truth is not distressed; indeed, he who knows the shore crosses over. Thus those who know the highest knowledge, the innermost self, absoluteness—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.76
एवं बुद्धा नरः सर्वो भूतानामगतिं गतिम् । अवेक्ष्य च शनैर्बुद्ध्या लभते च शमं ततः
evaṃ buddhā naraḥ sarvo bhūtānāmagatiṃ gatim / avekṣya ca śanairbuddhyā labhate ca śamaṃ tataḥ
—thus every man, having awakened to the goingless goal of beings, and having looked (upon it) slowly with his intellect, thereby attains peace.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.77
त्रिवर्गो यस्य विदितः प्रेक्ष्य यश्च विमुञ्चति । अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः
trivargo yasya viditaḥ prekṣya yaśca vimuñcati / anviṣya manasā yuktastattvadarśī nirutsukaḥ
He by whom the three-fold set (of aims) is understood and who, having seen (it), lets it go—seeking with the mind, disciplined, seeing the truth, free of eagerness—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.78
न चात्मा शक्यते द्रष्टुमिन्द्रियेषु विभागशः । तत्र तत्र विसृष्टेषु दुर्वापेष्वकृतात्माभिः
na cātmā śakyate draṣṭumindriyeṣu vibhāgaśaḥ / tatra tatra visṛṣṭeṣu durvāpeṣvakṛtātmābhiḥ
and the self cannot be seen piecemeal in the senses, which are let loose here and there and are hard to sow (i.e. control) by those whose selves are unperfected.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.79
एतद् बुद्धा भवेद् बुद्धः किमन्यद् बुद्धलक्षणम् । विज्ञाय तद्धि मन्यन्ते कतकृत्या मनीषिणः
etad buddhā bhaved buddhaḥ kimanyad buddhalakṣaṇam / vijñāya taddhi manyante katakṛtyā manīṣiṇaḥ
Having awakened to this, one would be awakened; what other mark of the awakened is there? For having understood that, the wise consider their task done.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.80
न भवति विदुषां ततो भयं यदविदुषां सुमहद्भयं भवेत् । नहि गतिरधिकास्ति कस्यचित्सति हि गुणेप्रवदत्यतुल्यताम्
na bhavati viduṣāṃ tato bhayaṃ yadaviduṣāṃ sumahadbhayaṃ bhavet / nahi gatiradhikāsti kasyacitsati hi guṇepravadatyatulyatām
For the knowing there is no fear from that from which there would be very great fear for the unknowing; for no one has any further goal, since (scripture) declares incomparability in respect of quality.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.81
यः करोत्यनभिसंधिपूर्वकं तच्च निर्दहति यत्पुराकृतम् । नाप्रियं तदुभयं कुतः प्रियं तस्य तज्जनयतीह कुर्वतः
yaḥ karotyanabhisaṃdhipūrvakaṃ tacca nirdahati yatpurākṛtam / nāpriyaṃ tadubhayaṃ kutaḥ priyaṃ tasya tajjanayatīha kurvataḥ
He who acts without prior intention burns up also that which was done before; that pair (of deeds) is not unpleasant—how then pleasant? For him who acts, that produces this (result) here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.82
लोकमायुरभिसूयते जनस्तस्य तज्जनयतीह कुर्वन्तः । तत्र पश्य कुशलान्न शोचते जायते यदि भयं पदं सदा
lokamāyurabhisūyate janastasya tajjanayatīha kurvantaḥ / tatra paśya kuśalānna śocate jāyate yadi bhayaṃ padaṃ sadā
People resent the world and (long) life; for him, those who act here produce that; there see that the skilled do not grieve, if fear arises as a constant condition.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.83
भरद्वाज उवाच ध्यानयोगं समाचक्ष्वमह्यं तत्पदसिद्धये । यज्ज्ञात्वा मुच्यते ब्रह्मन्नरस्त्रिविधतापतः
bharadvāja uvāca dhyānayogaṃ samācakṣvamahyaṃ tatpadasiddhaye / yajjñātvā mucyate brahmannarastrividhatāpataḥ
Bharadvāja said: Explain to me the yoga of meditation, for the attainment of that state, by knowing which, O brahmin, a man is freed from the threefold suffering.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.84
भृगुरुवाच हॄन्त ते संप्रवक्ष्यामि ज्ञानयोगं चतुर्विधम् । यं ज्ञात्वा शाश्वतीं सिद्धिं गच्छन्तीह महर्षयः
bhṛguruvāca hṝnta te saṃpravakṣyāmi jñānayogaṃ caturvidham / yaṃ jñātvā śāśvatīṃ siddhiṃ gacchantīha maharṣayaḥ
Bhṛgu said: Well then, I shall declare to you the fourfold yoga of knowledge, by knowing which the great seers here attain everlasting perfection.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.85
यथा स्वनुष्टितं ध्यानं तथा कुर्वन्ति योगिनः । महर्षयो ज्ञानतृप्ता निर्वाणगतमानसाः
yathā svanuṣṭitaṃ dhyānaṃ tathā kurvanti yoginaḥ / maharṣayo jñānatṛptā nirvāṇagatamānasāḥ
The yogins practise meditation just as it has been well performed (by others): the great seers, satisfied with knowledge, their minds set on extinction,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.86
नावर्तन्ते पुनश्चापि मुक्ताः संसारदोषतः । जन्मदोषपारीक्षीणाः स्वभावे पर्यवस्थिताः
nāvartante punaścāpi muktāḥ saṃsāradoṣataḥ / janmadoṣapārīkṣīṇāḥ svabhāve paryavasthitāḥ
do not return again, freed from the fault of transmigration, their birth-faults wholly exhausted, established in their own nature,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.87
निर्द्वन्द्वा नित्यसत्त्वस्था विमुक्ता निष्परिग्रहाः । असंगान्य विधादीनि मनः शान्तिकराणि च
nirdvandvā nityasattvasthā vimuktā niṣparigrahāḥ / asaṃgānya vidhādīni manaḥ śāntikarāṇi ca
free from the pairs of opposites, ever abiding in purity, released, without possessions; (they cultivate) non-attachment and the rest, which bring the mind to peace.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.88
तत्र ध्यानेन संक्लिष्टमेकाग्रं धारयेन्मनः । पिण्डीकृत्येन्द्रियग्राममासीनः काष्टवन्मुनिः
tatra dhyānena saṃkliṣṭamekāgraṃ dhārayenmanaḥ / piṇḍīkṛtyendriyagrāmamāsīnaḥ kāṣṭavanmuniḥ
There, by meditation, one should hold the mind, pressed together and one-pointed; having gathered the host of the senses into a ball, the sage sits like a log.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.89
शब्दं न विन्देच्छ्रोत्रेण त्वचा स्पर्शं न वेदयेत् । रूपं न चक्षुषा विन्द्याज्जिह्वया न रसांस्तथा
śabdaṃ na vindecchrotreṇa tvacā sparśaṃ na vedayet / rūpaṃ na cakṣuṣā vindyājjihvayā na rasāṃstathā
He should not receive sound with the ear, nor feel touch with the skin, nor perceive form with the eye, nor tastes with the tongue,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.90
घ्रोयाण्यपि च सर्वाणि जह्याद्ध्यानेन तत्त्ववित् । पञ्चवर्गप्रमाथीनि नेच्छेञ्चैतानि वीर्यवान्
ghroyāṇyapi ca sarvāṇi jahyāddhyānena tattvavit / pañcavargapramāthīni neccheñcaitāni vīryavān
and the knower of truth should abandon by meditation all smells too; the strong man should not desire these things that churn up the group of five.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.91
ततो मनसि संगृह्य पञ्चवर्गं विचक्षणः । समादध्यान्मनो भ्रान्तमिन्द्रियैः सह पञ्चभिः
tato manasi saṃgṛhya pañcavargaṃ vicakṣaṇaḥ / samādadhyānmano bhrāntamindriyaiḥ saha pañcabhiḥ
Then the discerning one, having gathered the group of five into the mind, should concentrate the mind that wanders together with the five senses.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.92
विसञ्चारि निरालम्बं पञ्चद्वारं बलाबलम् । पूर्वध्यानपथे धीरः समादध्यान्मनस्त्वरा
visañcāri nirālambaṃ pañcadvāraṃ balābalam / pūrvadhyānapathe dhīraḥ samādadhyānmanastvarā
The mind that roams about, without support, with five doors, now strong now weak — the steadfast man should fix it swiftly on the first path of meditation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.93
इन्द्रियाणि मनश्चैव यदा पिण्डीकरोत्ययम् । एष ध्यानपथः पूर्वो भया समनुवर्णितः
indriyāṇi manaścaiva yadā piṇḍīkarotyayam / eṣa dhyānapathaḥ pūrvo bhayā samanuvarṇitaḥ
When a man makes the senses and the mind into a single mass — this is the first path of meditation, thus fully described by me.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.94
तस्य तत्पूर्वसंरुद्ध आत्मषष्ठमनन्तरम् । स्फुरिष्यति समुद्रान्ता विद्युदम्बुधरे यथा
tasya tatpūrvasaṃruddha ātmaṣaṣṭhamanantaram / sphuriṣyati samudrāntā vidyudambudhare yathā
For him, when those (senses) are first restrained, with the self as the sixth, at once (the mind) will flash forth, like lightning in a sea-bounded rain-cloud.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.95
जलबिन्दुर्यथा लोलः पर्णस्थः सर्वतश्चलः । एवमेवास्य चित्तं च भवति ध्यानवर्त्मनि
jalabinduryathā lolaḥ parṇasthaḥ sarvataścalaḥ / evamevāsya cittaṃ ca bhavati dhyānavartmani
As a drop of water resting on a leaf is unsteady, trembling in every direction, just so is his thought upon the path of meditation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.96
समाहितं क्षणं किञ्जिद्ध्यानवर्त्मनि तिष्टति । पुनर्वायुपथं भ्रान्तं मनो भवति वायुवत्
samāhitaṃ kṣaṇaṃ kiñjiddhyānavartmani tiṣṭati / punarvāyupathaṃ bhrāntaṃ mano bhavati vāyuvat
Collected for a moment, it stands somewhat upon the path of meditation; then again the mind, straying onto the path of the wind, becomes like the wind.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.97
अनिर्वेदो गतक्लेशो गततन्द्रो ह्यमत्सरी । समादध्यात्पुनश्चेतो ध्यानेन ध्यानयोगवित्
anirvedo gatakleśo gatatandro hyamatsarī / samādadhyātpunaśceto dhyānena dhyānayogavit
Free of despondency, his afflictions gone, his sloth gone, and without envy, the knower of the discipline of meditation should again collect his thought by meditation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.98
विचारश्च वितर्कश्च विवेकश्चोपजायते । मुनेः समाधियुक्तस्य प्रथमं ध्यानमादितः
vicāraśca vitarkaśca vivekaścopajāyate / muneḥ samādhiyuktasya prathamaṃ dhyānamāditaḥ
Reflection, deliberation, and discrimination arise in the sage who is joined to concentration: this is the first meditation, at the beginning.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.99
मनसा क्लिश्यमानस्तु समाधानं च कारयेत् । न निर्वेदं मुनिर्गच्छेत्कुर्यादेवात्मनो हितम्
manasā kliśyamānastu samādhānaṃ ca kārayet / na nirvedaṃ munirgacchetkuryādevātmano hitam
Though harassed by the mind, he should still practise concentration; the sage should not fall into despondency, but should do what benefits himself.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.100
पांशुभस्मकरीषाणां यथा वै राशयश्चिताः । सहसा वारिणा सिक्ता न यान्ति परिभावनाः
pāṃśubhasmakarīṣāṇāṃ yathā vai rāśayaścitāḥ / sahasā vāriṇā siktā na yānti paribhāvanāḥ
Just as heaps of dust, ash, and dung, when piled up and suddenly drenched with water, do not become soaked through,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.101
किञ्चित् स्निग्धं यथा च स्याच्छुष्कं चूर्णमभावितम् । क्रमेण तु शनैर्गच्छत्सर्वं तत्परिभावनम्
kiñcit snigdhaṃ yathā ca syācchuṣkaṃ cūrṇamabhāvitam / krameṇa tu śanairgacchatsarvaṃ tatparibhāvanam
and just as dry powder may be a little moist yet not saturated, but gradually, little by little, it all becomes thoroughly saturated —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.102
एवमेवेन्द्रियग्रामं शनैः शं परिभावयेत् । संहरेत्क्रमशश्चैव सम्यक् तत्प्रशमिष्यति
evamevendriyagrāmaṃ śanaiḥ śaṃ paribhāvayet / saṃharetkramaśaścaiva samyak tatpraśamiṣyati
just so should one gradually bring the host of the senses to calm; and he should withdraw them step by step, and it will be rightly quieted.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.103
स्वयमेव मनश्चैवं पञ्चवर्गं मुनीश्वर । पूर्वं ध्यानपथे स्थाप्य नित्ययोगेन शाम्यति
svayameva manaścaivaṃ pañcavargaṃ munīśvara / pūrvaṃ dhyānapathe sthāpya nityayogena śāmyati
Thus the mind itself, O lord of sages, having first set the group of five upon the path of meditation, is quieted by constant discipline.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.104
न तत्पुरुषकारेण न च दैवेन केनचित् । सुखमेष्यति तत्तस्य यदेवं संयतात्मनः
na tatpuruṣakāreṇa na ca daivena kenacit / sukhameṣyati tattasya yadevaṃ saṃyatātmanaḥ
That happiness of his, whose self is thus restrained, will come neither by any human effort nor by any fate.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 44.105
सुखेन तेन संयुक्तो रंस्यते ध्यानकर्मणि । गच्छन्ति योगिनो ह्योवं निर्वाणं तु निरामयम्
sukhena tena saṃyukto raṃsyate dhyānakarmaṇi / gacchanti yogino hyovaṃ nirvāṇaṃ tu nirāmayam
Joined with that happiness, he will take delight in the work of meditation; for thus do yogins go to nirvāṇa, which is free from ill.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.106
सनन्दन उवाच इत्युक्तो भृगुणा ब्रह्मन्भरद्वाजः प्रतापवान् । भृगुं परमधर्मात्मा विस्मितः प्रत्यपूजयत्
sanandana uvāca ityukto bhṛguṇā brahmanbharadvājaḥ pratāpavān / bhṛguṃ paramadharmātmā vismitaḥ pratyapūjayat
Sanandana said: Thus addressed by Bhṛgu, O brahman, the mighty Bharadvāja, of supremely righteous nature, in amazement honoured Bhṛgu in return.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 44.107
एष ते प्रसवो विद्वन् जगतः संप्रकीर्तितः । निखिलेन महाप्राज्ञ किं भूयः श्रोतुमिच्छसि
eṣa te prasavo vidvan jagataḥ saṃprakīrtitaḥ / nikhilena mahāprājña kiṃ bhūyaḥ śrotumicchasi
This, O learned one, is the bringing forth of the world, proclaimed to you in full; what more, O greatly wise one, do you wish to hear?
AI translation rendered from the Sanskrit, not a published edition