Narada Purana — Purva Bhaga — Chapter 45
NarP 1 45.1
सूत उवाच सनन्दनवचः श्रुत्वा मोक्षधर्माश्रितं द्विजाः । पुनः पप्रच्छ तत्त्वज्ञो नारदो ऽध्यात्मसत्कथाम्
sūta uvāca sanandanavacaḥ śrutvā mokṣadharmāśritaṃ dvijāḥ / punaḥ papraccha tattvajño nārado 'dhyātmasatkathām
Sūta said: Having heard the words of Sanandana that rested on the law of liberation, O twice-born ones, Nārada, knower of truth, again asked about the good discourse on the inner self.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.2
नारद उवाच श्रुतं मया महाभाग मोक्षशास्त्रं त्वयोदितम् । न च मे जायते तृप्तिर्भूयोभूयो ऽपि शृण्वतः
nārada uvāca śrutaṃ mayā mahābhāga mokṣaśāstraṃ tvayoditam / na ca me jāyate tṛptirbhūyobhūyo 'pi śṛṇvataḥ
Nārada said: I have heard, O greatly blessed one, the teaching of liberation as spoken by you, and no satiety arises in me though I hear it again and again.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.3
यथा संमुच्यते जन्तुरविद्याबन्धनान्मुने । तथा कथय सर्वज्ञ मोक्षधर्मं सदाश्रितम्
yathā saṃmucyate janturavidyābandhanānmune / tathā kathaya sarvajña mokṣadharmaṃ sadāśritam
How, O sage, is a creature released from the bondage of ignorance? So tell me, O all-knowing one, the law of liberation that is ever resorted to.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.4
सनन्दन उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम् । यथा मोक्षमनुप्राप्तो जनको मिथिलाधिपः
sanandana uvāca atrāpyudāharantīmamitihāsaṃ purātanam / yathā mokṣamanuprāpto janako mithilādhipaḥ
Sanandana said: On this too they relate this ancient tale, how Janaka, the lord of Mithilā, attained liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.5
जनको जनदेवस्तु मिथिलाया अधीश्वरः । और्ध्वदेहिकधर्माणामासीद्युक्तो विचिन्तने
janako janadevastu mithilāyā adhīśvaraḥ / aurdhvadehikadharmāṇāmāsīdyukto vicintane
But Janaka Janadeva, the overlord of Mithilā, was engaged in reflecting upon the rites pertaining to the dead (the after-death observances).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.6
तस्य श्मशान माचार्या वसति सततं गृहे । दर्शयन्तः पृथग्धर्मान्नानापाषञ्जवादिनः
tasya śmaśāna mācāryā vasati satataṃ gṛhe / darśayantaḥ pṛthagdharmānnānāpāṣañjavādinaḥ
In his house teachers dwelt constantly, (as if in) a cremation ground, expounding various doctrines, adherents of many different sects.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.7
स तेषां प्रेत्यभावे च प्रेत्य जातौ विनिश्चये । आदमस्थः स भूयिष्टमात्मतत्त्वेन तुषअयति
sa teṣāṃ pretyabhāve ca pretya jātau viniścaye / ādamasthaḥ sa bhūyiṣṭamātmatattvena tuṣaayati
He, standing (firm) in the determination concerning their (doctrines of) the state after death and rebirth after dying, satisfied (them) for the most part by (the doctrine of) the truth of the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.8
तत्र पञ्चशिखो नाम कापिलेयो महामुनिः । परिधावन्महीं कृत्स्नां जगाम मिथिलामथ
tatra pañcaśikho nāma kāpileyo mahāmuniḥ / paridhāvanmahīṃ kṛtsnāṃ jagāma mithilāmatha
Then a great sage named Pañcaśikha, of Kapila's line, roaming over the whole earth, came to Mithilā.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.9
सर्वसंन्यासधर्माणः तत्त्वज्ञानविनिश्चये । सुपर्यवसितार्थश्च निर्द्वन्द्वो नष्टसंशयः
sarvasaṃnyāsadharmāṇaḥ tattvajñānaviniścaye / suparyavasitārthaśca nirdvandvo naṣṭasaṃśayaḥ
(He was one) whose duties were entirely those of renunciation, whose purpose was well accomplished in the determination of the knowledge of truth, free from the pairs of opposites, his doubts destroyed.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.10
ऋषीणामाहुरेकं यं कामादवसितं नृषु । शाश्वतं सुखमत्यन्तमन्विच्छन्स सुदुर्लभम्
ṛṣīṇāmāhurekaṃ yaṃ kāmādavasitaṃ nṛṣu / śāśvataṃ sukhamatyantamanvicchansa sudurlabham
Whom they call the one among the sages, freed from desire among men — he, seeking that eternal, utmost happiness, so very hard to obtain.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.11
यमाहुः कपिलं सांख्याः परमर्षि प्रजापतिम् । स मन्ये तेन रूपेण विख्यापयति हि स्वयम्
yamāhuḥ kapilaṃ sāṃkhyāḥ paramarṣi prajāpatim / sa manye tena rūpeṇa vikhyāpayati hi svayam
Whom the Sāṃkhyas call Kapila, the supreme sage, the lord of creatures — I think it is he who makes himself known in that form.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.12
आसुरेः प्रथमं शिष्यं यमाहुश्चिरजीविनम् । पञ्चस्रोतसि यः सत्रमास्ते वर्षसहस्रकम्
āsureḥ prathamaṃ śiṣyaṃ yamāhuścirajīvinam / pañcasrotasi yaḥ satramāste varṣasahasrakam
Whom they call the first pupil of Āsuri, long-lived, who sat at a sacrificial session at Pañcasrotas for a thousand years.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.13
पञ्चस्रोतसमागम्य कापिलं मण्डलं महत् । पुरुषावस्थमव्यङ्क्तं परमार्थं न्यवेदयत्
pañcasrotasamāgamya kāpilaṃ maṇḍalaṃ mahat / puruṣāvasthamavyaṅktaṃ paramārthaṃ nyavedayat
Having come to Pañcasrotas, (he) taught the great circle of Kapila's (followers) the supreme reality, unmanifest, abiding in the Person.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.14
इष्टिमन्त्रेण संयुक्तो भूयश्च तपसासुरिः । क्षेत्रक्षेत्रज्ञयोर्व्यक्तिं विबुधे देहदर्शनः
iṣṭimantreṇa saṃyukto bhūyaśca tapasāsuriḥ / kṣetrakṣetrajñayorvyaktiṃ vibudhe dehadarśanaḥ
And Āsuri, joined with the mantra of the offering and further by austerity, understood the distinction between the field and the knower of the field, seeing the body (as it is).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.15
यत्तदेकाक्षरं ब्रह्म नानारूपं प्रदृश्यते । आसुरिर्मण्डले तस्मिन्प्रतिपेदे तमव्ययम्
yattadekākṣaraṃ brahma nānārūpaṃ pradṛśyate / āsurirmaṇḍale tasminpratipede tamavyayam
That single-syllabled Brahman which is seen in many forms — Āsuri attained that imperishable one in that circle.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.16
तस्य पञ्चशिखः शिष्यो मानुष्या पयसा भृतः । ब्राह्मणी कपिली नाम काचिदासीत्कुटुम्बिनी
tasya pañcaśikhaḥ śiṣyo mānuṣyā payasā bhṛtaḥ / brāhmaṇī kapilī nāma kācidāsītkuṭumbinī
His pupil was Pañcaśikha, nourished with human milk; there was a certain brāhmaṇa housewife named Kapilī.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.17
तस्यः पुत्रत्वमागत्य स्रियाः स पिबगति स्तनौ । ततश्च कापिलेयत्वं लेभे बुद्धिं च नैष्टिकीम्
tasyaḥ putratvamāgatya sriyāḥ sa pibagati stanau / tataśca kāpileyatvaṃ lebhe buddhiṃ ca naiṣṭikīm
Coming to the state of being that lady's son, he drank at her breasts; and thence he obtained the name Kāpileya and a final (settled) understanding.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.18
एतन्मे भगवानाह कापिलेयस्य संभवम् । तस्य तत्कापिलेयत्वं सर्ववित्त्वमनुत्तमम्
etanme bhagavānāha kāpileyasya saṃbhavam / tasya tatkāpileyatvaṃ sarvavittvamanuttamam
This the Lord told me: the origin of Kāpileya, and that Kāpileya-hood of his, and his unsurpassed omniscience.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.19
सामात्यो जनको ज्ञात्वा धर्मज्ञो ज्ञानिनं मुने । उपेत्य शतमाचार्यान्मोहयामास हेतुभिः
sāmātyo janako jñātvā dharmajño jñāninaṃ mune / upetya śatamācāryānmohayāmāsa hetubhiḥ
O sage, Janaka, knower of dharma, together with his ministers, having recognised him as a knower, approached (him); and (Pañcaśikha) confounded the hundred teachers with his arguments.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.20
जनकस्त्वभिसंरक्तः कापि लेयानुदर्शनम् । उत्सृज्य शतमाचार्याम्पृष्टतो ऽनुजगाम तम्
janakastvabhisaṃraktaḥ kāpi leyānudarśanam / utsṛjya śatamācāryāmpṛṣṭato 'nujagāma tam
But Janaka, wholly devoted, abandoning the hundred teachers for the sight of Kāpileya, followed after him behind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.21
तस्मै परमकल्याणं प्रणताय च धर्मतः । अब्रवीत्परमं मोक्षं यत्तत्सांख्यं विधीयते
tasmai paramakalyāṇaṃ praṇatāya ca dharmataḥ / abravītparamaṃ mokṣaṃ yattatsāṃkhyaṃ vidhīyate
To him, bowed down in accordance with dharma, he spoke of the supremely auspicious, the highest release, that which is laid down as Sāṃkhya.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.22
जातिनिर्वेदमुक्त्वा स कर्मनिर्वेदमब्रवीत् । कर्मनिर्वेदमुक्त्वा च सर्वनिर्वेदमब्रवीत्
jātinirvedamuktvā sa karmanirvedamabravīt / karmanirvedamuktvā ca sarvanirvedamabravīt
Having spoken of disgust with birth, he spoke of disgust with action; and having spoken of disgust with action, he spoke of disgust with everything.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.23
यदर्थं धर्मसंसर्गः कर्मणां च फलो दयः । तमनाश्वासिकं मोहं विनाशि चलमध्रुवम्
yadarthaṃ dharmasaṃsargaḥ karmaṇāṃ ca phalo dayaḥ / tamanāśvāsikaṃ mohaṃ vināśi calamadhruvam
(He declared that) that for the sake of which there is engagement in dharma and the fruition of actions is an unreliable delusion, perishable, unsteady, impermanent.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.24
दृश्यमाने विनाशे च प्रत्यक्षे लोकसाक्षिके । आगमात्परमस्तीति ब्रुवन्नपि पराजितः
dṛśyamāne vināśe ca pratyakṣe lokasākṣike / āgamātparamastīti bruvannapi parājitaḥ
And when destruction is (thus) seen, evident and witnessed by the world, even one who says, on the authority of scripture, "there exists something beyond," is refuted.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.25
अनात्मा ह्यात्मनो मृत्युः क्लेशो मृत्युर्जरामयः । आत्मानं मन्यते मोहात्तदसम्यक् परं मतम्
anātmā hyātmano mṛtyuḥ kleśo mṛtyurjarāmayaḥ / ātmānaṃ manyate mohāttadasamyak paraṃ matam
For the non-self is the death of the self; affliction is death, (as are) old age and disease. Out of delusion (a person) takes (the non-self) to be the self; that view is not right.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.26
अथ चेदेवमप्यस्ति यल्लोके नोपपद्यते । अजरो ऽयममृत्युश्च राजासौ मन्यते यथा
atha cedevamapyasti yalloke nopapadyate / ajaro 'yamamṛtyuśca rājāsau manyate yathā
But if even so there is that which is not found in the world — (namely) 'this (self) is free from aging and free from death' — as that king supposes,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.27
अस्ति नास्तीति चाप्येतत्तस्मिन्नसितलक्षणे । किमधिष्टाय तद् ब्रूयाल्लोकयात्राविनिश्चयम्
asti nāstīti cāpyetattasminnasitalakṣaṇe / kimadhiṣṭāya tad brūyāllokayātrāviniścayam
and (if) this 'it exists' and 'it does not exist' (are both asserted) about that which has an unfixed character, then on what basis could one declare that (there is any) certainty about the course of the world?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.28
प्रत्यक्षं ह्येतयोर्मूलं कृतान्त ह्येतयोरपि । प्रत्यक्षो ह्यागमो भिन्नः कृतान्तो वा न किञ्चन
pratyakṣaṃ hyetayormūlaṃ kṛtānta hyetayorapi / pratyakṣo hyāgamo bhinnaḥ kṛtānto vā na kiñcana
For direct perception is the root of these two, and (so is) the conclusion (of reasoning) for these two also; for direct perception and scriptural authority are distinct, or else the conclusion is nothing at all.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.29
यत्र तत्रानुमाने ऽस्मिन्कृतं भावयते ऽपि च । अन्योजीवः शरीरस्य नास्तिकानां मते स्थितः
yatra tatrānumāne 'sminkṛtaṃ bhāvayate 'pi ca / anyojīvaḥ śarīrasya nāstikānāṃ mate sthitaḥ
Wherever (it be), in this inference (it) is also brought about that the deed (has been done); the soul, other than the body, is (nevertheless) established in the doctrine of the deniers (nāstikas).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.30
रेतोवटकणीकायां घृतपाकाधिवासनम् । जातिस्मृतिरयस्कान्तः सूर्यकान्त्ॐऽबुभक्षणम्
retovaṭakaṇīkāyāṃ ghṛtapākādhivāsanam / jātismṛtirayaskāntaḥ sūryakāntoṃ'bubhakṣaṇam
(The soul residing) in the seed and in the tiny banyan grain, the perfuming (of things) by the cooking of ghee, recollection of former births, the magnet, the sun-stone, the drinking of water (by plants) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.31
प्रेतभूतप्रियश्चैव देवता ह्युपयाचनम् । मृतकर्मनिवत्तिं च प्रमाणमिति निश्चयः
pretabhūtapriyaścaiva devatā hyupayācanam / mṛtakarmanivattiṃ ca pramāṇamiti niścayaḥ
and what is dear to the departed and to spirits, and the entreating of deities, and the cessation (of ills) through rites for the dead — the conclusion is that this is proof.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.32
नन्वेते हेतवः संति ये केचिन्मूर्तिसस्थिताः । अमूतस्य हि मूर्तेन सामान्यं नोपलभ्यते
nanvete hetavaḥ saṃti ye kecinmūrtisasthitāḥ / amūtasya hi mūrtena sāmānyaṃ nopalabhyate
Surely these are the reasons — whatever ones are grounded in (things) having form; for no commonality of the formless with the formed is found.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.33
अविद्या कर्म तृष्णा च केचिदाहुः पुनर्भवम् । तस्मिन्नष्टे च दग्धे च चित्ते मरणधर्मिणि
avidyā karma tṛṣṇā ca kecidāhuḥ punarbhavam / tasminnaṣṭe ca dagdhe ca citte maraṇadharmiṇi
Some say that ignorance, action, and thirst (constitute) rebirth; and when that mind, which is subject to death, has perished and been burnt,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.34
अन्यो ऽस्माज्जायते मोहस्तमाहुः सत्त्वसंक्षयम् । यदा सरूपतश्चान्यो जातितः श्रुततोर्ऽथतः
anyo 'smājjāyate mohastamāhuḥ sattvasaṃkṣayam / yadā sarūpataścānyo jātitaḥ śrutator'thataḥ
another delusion is born from this; that they call the destruction of the being. When (the new one) is other in form, in birth, in learning, in purpose,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.35
कथमस्मिन्स इत्येव संबन्धः स्यादसंहितः । एवं सति च का प्रीहिर्ज्ञानविद्यातपोबलैः
kathamasminsa ityeva saṃbandhaḥ syādasaṃhitaḥ / evaṃ sati ca kā prīhirjñānavidyātapobalaiḥ
how could there be, in that one, the connection 'he is the same', when it is not joined together? And this being so, what pleasure is there in the powers of knowledge, learning, and austerity?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.36
यदस्याचरितं कर्म सामान्यात्प्रतिपद्यते । अपि त्वयमिहैवान्यैः प्राकृतैर्दुःखितो भवेत्
yadasyācaritaṃ karma sāmānyātpratipadyate / api tvayamihaivānyaiḥ prākṛtairduḥkhito bhavet
Whatever deed of his has been performed, (that) he obtains by reason of the commonality; but rather he would be made to suffer here itself by other ordinary (people).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.37
सुखितो दुःखितो वापि दृश्यादृश्यविनिर्णयः । यथा हि मुशलैर्हन्युः शरीरं तत्पुनर्भवेत्
sukhito duḥkhito vāpi dṛśyādṛśyavinirṇayaḥ / yathā hi muśalairhanyuḥ śarīraṃ tatpunarbhavet
Whether happy or suffering, the decision (rests on) the seen and the unseen; for just as they might beat a body with pestles, and it would come to be again —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.38
वृथा ज्ञानं यदन्यञ्च येनैतन्नोपलभ्यते । ऋमसंवत्सरौ तिष्यः शीतोष्णो ऽथ प्रियाप्रिये
vṛthā jñānaṃ yadanyañca yenaitannopalabhyate / ṛmasaṃvatsarau tiṣyaḥ śītoṣṇo 'tha priyāpriye
Vain is knowledge, and whatever else, by which this is not obtained: the seasons and the years, (the month of) Tiṣya, cold and heat, then the pleasant and the unpleasant —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.39
यथा तातानि पश्यति तादृशः सत्त्वसंक्षयः । जरयाभिपरीतस्य मृत्युना च विनाशितम्
yathā tātāni paśyati tādṛśaḥ sattvasaṃkṣayaḥ / jarayābhiparītasya mṛtyunā ca vināśitam
as one sees these (things), such is the destruction of the being. Of one encompassed by old age and destroyed by death,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.40
दुर्बलं दुर्बलं पूर्वं गृहस्येव विनश्यति । इन्द्रियाणि मनो वायुः शोणितं मांसमस्थि च
durbalaṃ durbalaṃ pūrvaṃ gṛhasyeva vinaśyati / indriyāṇi mano vāyuḥ śoṇitaṃ māṃsamasthi ca
whatever is weakest perishes first, as with a house: the senses, the mind, the breath, blood, flesh and bone —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.41
आनुपूर्व्या विनश्यन्ति स्वं धातुमुपयाति च । लोकयात्राविधातश्च दानधर्मफलागमे
ānupūrvyā vinaśyanti svaṃ dhātumupayāti ca / lokayātrāvidhātaśca dānadharmaphalāgame
they perish in order, and each goes to its own element; and (there is) the disruption of the world's course in the arrival of the fruit of gifts and duty.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.42
तदर्थं वेदंशब्दाश्च व्यवहाराश्च लौकिकाः । इति सम्यङ् मनस्येते बहवः संति हेतवः
tadarthaṃ vedaṃśabdāśca vyavahārāśca laukikāḥ / iti samyaṅ manasyete bahavaḥ saṃti hetavaḥ
For that purpose there are the words of the Veda and the usages of the world. Thus, in the mind, these reasons are indeed many, (and) valid.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.43
ऐत दस्तीति नास्तीति न कश्चित्प्रतिदृश्यते । तेषां विमृशतामेव तत्सम्यगभिधावताम्
aita dastīti nāstīti na kaścitpratidṛśyate / teṣāṃ vimṛśatāmeva tatsamyagabhidhāvatām
Having come to this, no one is seen (to settle) 'it exists' or 'it does not exist'; of those who reflect and who rightly press toward that,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.46
क्वचिन्निवसते बुद्धिस्तत्र जीर्यति वृक्षवत् । एवन्तुर् थैरनर्थैश्च दुःखिताः सर्वजन्तवः ॥ नर्प्_१,४५।४४ ॥ आगमैरपकृष्यन्ते हस्तिपैर्हस्तिनो यथा ॥ नर्प्_१,४५।४५ ॥ अर्थास्तथा हॄन्ति सुखावहांश्च लिहत एते बहवोपशुष्काः । महत्तरं दुःखमभिप्रपन्ना हित्वामिषं मृत्युवशं प्रयान्ति
kvacinnivasate buddhistatra jīryati vṛkṣavat / evantur thairanarthaiśca duḥkhitāḥ sarvajantavaḥ // narp_1,45.44 // āgamairapakṛṣyante hastipairhastino yathā // narp_1,45.45 // arthāstathā hṝnti sukhāvahāṃśca lihata ete bahavopaśuṣkāḥ / mahattaraṃ duḥkhamabhiprapannā hitvāmiṣaṃ mṛtyuvaśaṃ prayānti
the understanding settles somewhere, and there it withers like a tree. Thus all creatures are made to suffer by gains and losses. [45.44] They are dragged off by (their) acquisitions, as elephants are by elephant-keepers. [45.45] So too do possessions strike down those that bring pleasure; these many, licking (them), are left dried up; having met with a still greater suffering, they abandon the bait and go to the power of death.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.47
विनाशिनो ह्यध्रुवजीविनः किं किं बन्धुभिर्मत्रपरिग्रहैश्च । विहाय यो गच्छति सर्वमेव क्षणेन गत्वा न निवर्तते च
vināśino hyadhruvajīvinaḥ kiṃ kiṃ bandhubhirmatraparigrahaiśca / vihāya yo gacchati sarvameva kṣaṇena gatvā na nivartate ca
For (beings) are perishable and of unsteady life — what use are kinsmen and possessions? He who departs, leaving all behind, once gone in an instant does not return.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.48
भूव्योमतोयानलवायवो ऽपि सदा शरीरं प्रतिपालयन्ति । इतीदमालक्ष्य रतिः कुतो भवेद्विनाशिनाप्यस्य न शम विद्यते
bhūvyomatoyānalavāyavo 'pi sadā śarīraṃ pratipālayanti / itīdamālakṣya ratiḥ kuto bhavedvināśināpyasya na śama vidyate
Even earth, space, water, fire and wind constantly sustain the body; observing this, whence could there be delight? Even for the perishable there is found no peace.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.49
इदमनुपधिवाक्यमच्छलं परमनिरामयमात्मसाक्षिकम् । नरपतिरभिवीक्ष्य विस्मितः पुनरनुयोक्तुमिदं प्रचक्रमे
idamanupadhivākyamacchalaṃ paramanirāmayamātmasākṣikam / narapatirabhivīkṣya vismitaḥ punaranuyoktumidaṃ pracakrame
Having considered this speech, free of deceit, without trickery, supremely faultless, witnessed by the self, the king, amazed, again began to question thus:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.50
जनक उवाच भगवन्यदि न प्रेत्य संज्ञा भवति कस्यचित् । एवं सति किमज्ञानं ज्ञानं वा किं करिष्यति
janaka uvāca bhagavanyadi na pretya saṃjñā bhavati kasyacit / evaṃ sati kimajñānaṃ jñānaṃ vā kiṃ kariṣyati
Janaka said: Lord, if for anyone there is no consciousness after death, then, this being so, what will ignorance do, or what will knowledge do?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.51
सर्वमुच्छेदनिष्टस्यात्पश्य चैतद्द्विजोत्तम । अप्रमत्तः प्रमत्तो वा किं विशेषं करिष्यति
sarvamucchedaniṣṭasyātpaśya caitaddvijottama / apramattaḥ pramatto vā kiṃ viśeṣaṃ kariṣyati
Look at this too, O best of the twice-born: for one whose (doctrine) is fixed on the total annihilation of everything — what difference will it make whether one is heedful or heedless?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.52
असंसर्गो हि भूतेषु संसर्गो वा विनाशिषु । कस्मै क्रियत कल्पेत निश्चयः को ऽत्र तत्त्वतः
asaṃsargo hi bhūteṣu saṃsargo vā vināśiṣu / kasmai kriyata kalpeta niścayaḥ ko 'tra tattvataḥ
For non-contact with the elements, or contact with things that perish — for whose sake would it be undertaken? What here is the certainty in truth?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.53
सनन्दन उवाच तमसा हि मतिच्छत्रं विभ्रान्तमिव चातुरम् । पुनः प्रशमयन्वाक्यैः कविः पञ्चशिखो ऽब्रवीत्
sanandana uvāca tamasā hi maticchatraṃ vibhrāntamiva cāturam / punaḥ praśamayanvākyaiḥ kaviḥ pañcaśikho 'bravīt
Sanandana said: To the one whose understanding was as though bewildered by darkness, distressed, the sage Pañcaśikha, calming him again with words, spoke.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.54
पञ्चशिख उवाच उच्छेदनिष्टा नेहास्ति भावनिष्टा न विद्यते । अयं ह्यपि समाहारः शरीरेद्रियचेतसाम्
pañcaśikha uvāca ucchedaniṣṭā nehāsti bhāvaniṣṭā na vidyate / ayaṃ hyapi samāhāraḥ śarīredriyacetasām
Pañcaśikha said: There is here no fixity in annihilation, nor is fixity in existence found; for this too is an aggregate of body, senses and mind.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.55
वर्तते पृथगन्योन्यमप्युपाश्रित्य कर्मसु । धातवः पञ्चधा तोयं खे वायुर्ज्योतिषो धरा
vartate pṛthaganyonyamapyupāśritya karmasu / dhātavaḥ pañcadhā toyaṃ khe vāyurjyotiṣo dharā
They operate separately, and also in mutual dependence, in their activities: the constituents are fivefold — water, wind in space, luminous (fire), earth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.56
तेषु भावेन तिष्टन्ति वियुज्यन्ते स्वभावतः । आकाशं वायुरूष्मा च स्नेहो यश्चापि पार्थिवः
teṣu bhāvena tiṣṭanti viyujyante svabhāvataḥ / ākāśaṃ vāyurūṣmā ca sneho yaścāpi pārthivaḥ
In these they abide by their nature and are separated by their own nature: space, wind, heat, moisture, and what is earthy.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.57
एष पञ्चसमाहारः शरीरमपि नैकधा । ज्ञानमूष्मा च वायुश्च त्रिविधः कायसंग्रहः
eṣa pañcasamāhāraḥ śarīramapi naikadhā / jñānamūṣmā ca vāyuśca trividhaḥ kāyasaṃgrahaḥ
This is the aggregate of five; the body too is not of one kind. Knowledge, heat and wind — the composition of the body is threefold.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.58
इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतनामनः । प्राणापानौ विकारश्च धातवश्चात्र निःसृताः
indriyāṇīndriyārthāśca svabhāvaścetanāmanaḥ / prāṇāpānau vikāraśca dhātavaścātra niḥsṛtāḥ
The senses and the objects of the senses, one's own nature, consciousness, mind, in-breath and out-breath, and modification — and the constituents have issued forth here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.59
श्रवणं स्पर्शनं जिह्वा दृष्टिर्नासा तथैव च । इन्द्रियाणीति पञ्चैते चित्तपूर्वङ्गमा गुणाः
śravaṇaṃ sparśanaṃ jihvā dṛṣṭirnāsā tathaiva ca / indriyāṇīti pañcaite cittapūrvaṅgamā guṇāḥ
Hearing, touch, tongue, sight and likewise smell — these five are the senses, qualities that have thought going before them.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.60
तत्र विज्ञानसंयुक्ता त्रिविधा चेतना ध्रुवा । सुखदुःखेति यामाहुरनदुःखासुखेति च
tatra vijñānasaṃyuktā trividhā cetanā dhruvā / sukhaduḥkheti yāmāhuranaduḥkhāsukheti ca
Therein consciousness, joined with cognition, is constantly threefold: what they call pleasure and pain, and neither-pain-nor-pleasure.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.61
शब्दः स्पर्शश्च रूपं च मूर्त्यर्थमेव ते त्रयः । एते ह्यामरणात्पञ्च सद्गुणा ज्ञानसिद्धये
śabdaḥ sparśaśca rūpaṃ ca mūrtyarthameva te trayaḥ / ete hyāmaraṇātpañca sadguṇā jñānasiddhaye
Sound, touch and form — those three have shape as their object; for these five, until death, are the true qualities for the attainment of knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.62
तेषु कर्मणि सिद्धिश्च सर्वतत्त्वार्थनिश्चयः । तमाहुः परमं शुद्धिं बुद्धिरित्यव्ययं महत्
teṣu karmaṇi siddhiśca sarvatattvārthaniścayaḥ / tamāhuḥ paramaṃ śuddhiṃ buddhirityavyayaṃ mahat
In them lies accomplishment in action and the determination of the meaning of all realities; that they call the highest purity, the imperishable, the great, namely intellect.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.63
इमं गुणसमाहारमात्मभावेन पश्यतः । असम्यग्दर्शनैर्दुःखमनन्तं नोपशाम्यति
imaṃ guṇasamāhāramātmabhāvena paśyataḥ / asamyagdarśanairduḥkhamanantaṃ nopaśāmyati
For one who sees this aggregate of qualities as the self, the endless suffering caused by wrong views does not cease.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.64
अनात्मेति च यदृष्टं तेनाहं न ममेत्यपि । वर्तते किमधिष्टानात्प्रसक्ता दुःखसंततिः
anātmeti ca yadṛṣṭaṃ tenāhaṃ na mametyapi / vartate kimadhiṣṭānātprasaktā duḥkhasaṃtatiḥ
And when it has been seen as 'not-self', by that (there is) neither 'I' nor 'mine'; from what basis, then, does the continuous succession of suffering persist?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.65
तत्र सम्यग्जनो नाम त्यागशास्त्रमनुत्तमम् । शृणुयात्तच्च मोक्षाय भाष्यमाणं भविष्यति
tatra samyagjano nāma tyāgaśāstramanuttamam / śṛṇuyāttacca mokṣāya bhāṣyamāṇaṃ bhaviṣyati
On that, there is the unsurpassed treatise on renunciation, called 'right knowledge'; let one hear it — and being expounded, it will lead to liberation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.66
त्याग एव हि सर्वेषामुक्तानामपि कर्मणाम् । नित्यं मिथ्याविनीतानां क्लेशो दुःखावहो तमः
tyāga eva hi sarveṣāmuktānāmapi karmaṇām / nityaṃ mithyāvinītānāṃ kleśo duḥkhāvaho tamaḥ
Renunciation alone is (the way) even for all the actions that have been declared; for those always wrongly trained there is affliction, darkness that brings suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.67
द्रव्यत्यागे तु कर्माणि भोगत्यागे व्रतानि च । सुखत्यागा तपो योगं सर्वत्यागे समापना
dravyatyāge tu karmāṇi bhogatyāge vratāni ca / sukhatyāgā tapo yogaṃ sarvatyāge samāpanā
In the renouncing of property (there are) the (ritual) acts, in the renouncing of enjoyment (there are) the vows; the renouncing of pleasures is austerity — (but) in the renouncing of all there is fulfilment (of yoga).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.68
तस्य मार्गो ऽयमद्वैधः सर्वत्यागस्य दर्शितः । विप्रहाणाय दुःखस्य दुर्गतिर्हि तथा भवेत्
tasya mārgo 'yamadvaidhaḥ sarvatyāgasya darśitaḥ / viprahāṇāya duḥkhasya durgatirhi tathā bhavet
This unambiguous path of his, the path of renouncing all, has been shown, for the utter removal of suffering; for otherwise there would be a bad course.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.69
पञ्च ज्ञानेन्द्रियाण्युक्त्वा मनः षष्टानि चेतसि । बसषष्टानि वक्ष्यामि पञ्च कर्मेद्रियाणि तु
pañca jñānendriyāṇyuktvā manaḥ ṣaṣṭāni cetasi / basaṣaṣṭāni vakṣyāmi pañca karmedriyāṇi tu
Having stated the five organs of knowledge, with the mind as sixth among them in the thinking-faculty, I shall now speak of the five organs of action (as those beyond the sixth).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.70
हस्तौ कर्मेद्रियं ज्ञेयमथ पादौ गतीन्द्रियम् । प्रजनान दयोमेढ्रो विसर्गो पायुरिन्द्रियम्
hastau karmedriyaṃ jñeyamatha pādau gatīndriyam / prajanāna dayomeḍhro visargo pāyurindriyam
The two hands are to be known as the organ of action, and the two feet as the organ of motion; the penis (is the organ) of generation and pleasure, the anus the organ of excretion.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.71
वाक्च शब्दविशेषार्थमिति पञ्चान्वितं विदुः । एवमेकादशेतानि बुद्ध्या त्ववसृजन्मनः
vākca śabdaviśeṣārthamiti pañcānvitaṃ viduḥ / evamekādaśetāni buddhyā tvavasṛjanmanaḥ
And speech, whose object is the particular (utterance of) sound — thus they know (the set) as consisting of five. In this way the mind, by means of the intellect, sends forth these eleven.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.72
कर्णो शब्दश्च चित्तं च त्रयः श्रवणसंग्रहे । तथा स्पर्शे तथा रूपे तथैव रसगन्धयोः
karṇo śabdaśca cittaṃ ca trayaḥ śravaṇasaṃgrahe / tathā sparśe tathā rūpe tathaiva rasagandhayoḥ
The ear, sound, and the mind — these three (are combined) in the act of hearing; likewise in touch, likewise in form, and just so in taste and smell.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.73
एवं पञ्च त्रिका ह्येते गुणस्तदुपलब्धये । येनायं त्रिविधो भावः पर्यायात्समुपस्थितः
evaṃ pañca trikā hyete guṇastadupalabdhaye / yenāyaṃ trividho bhāvaḥ paryāyātsamupasthitaḥ
Thus these are the five triads, the qualities (functioning) for the apprehension of that, whereby this threefold condition presents itself in succession.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.74
सात्त्विको राजसश्चापि तामसश्चापि ते त्रयः । त्रिविधा वेदाना येषु प्रसृता सर्वसाधिनी
sāttviko rājasaścāpi tāmasaścāpi te trayaḥ / trividhā vedānā yeṣu prasṛtā sarvasādhinī
The sattvic, the rajasic, and also the tamasic — those are the three, in which the threefold sensation, which brings about everything, has spread out.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.75
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता । अकुतश्चित्कुतश्चिद्वा चित्ततः सात्त्विको गुणः
praharṣaḥ prītirānandaḥ sukhaṃ saṃśāntacittatā / akutaścitkutaścidvā cittataḥ sāttviko guṇaḥ
Exhilaration, affection, joy, pleasure, and a wholly tranquil state of mind — arising from no (outward) cause or from some cause, from the mind: that is the sattvic quality.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.76
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा । लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुतः
atuṣṭiḥ paritāpaśca śoko lobhastathākṣamā / liṅgāni rajasastāni dṛśyante hetvahetutaḥ
Discontent, torment, grief, greed, and likewise impatience — these are the marks of rajas, and are seen (arising) with or without a cause.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.77
अविवेकस्तथा मोहः प्रमादः स्वप्नतन्द्रिता । कथञ्चिदपि वर्तन्ते विविधास्तामसा गुणाः
avivekastathā mohaḥ pramādaḥ svapnatandritā / kathañcidapi vartante vividhāstāmasā guṇāḥ
Lack of discrimination, delusion, heedlessness, sleep and drowsiness — the various tamasic qualities operate somehow or other.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.78
इमां च यो वेद विमोक्षबुद्धिमात्मानमन्विच्छति चाप्रमत्तः । न लिप्यते कर्मपलैरनिष्टैः पत्रं विषस्येव जलेन सिक्तम्
imāṃ ca yo veda vimokṣabuddhimātmānamanvicchati cāpramattaḥ / na lipyate karmapalairaniṣṭaiḥ patraṃ viṣasyeva jalena siktam
And he who knows this understanding that leads to release, and, undistracted, seeks after the self, is not smeared by the unwanted fruits of action, as a leaf of the poison-plant (is not wetted) though sprinkled with water.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.79
दृढैर्हि पाशैर्विविधैर्विमुक्तः प्रजानिमित्तैरपि दैवतैश्च । यदा ह्यसौ दुःखसौख्ये जहाति मुक्तस्तदाग्र्यां गतिमेत्यलिङ्गः
dṛḍhairhi pāśairvividhairvimuktaḥ prajānimittairapi daivataiśca / yadā hyasau duḥkhasaukhye jahāti muktastadāgryāṃ gatimetyaliṅgaḥ
For, released from the manifold firm fetters, even those occasioned by offspring and by the gods — when he abandons pain and pleasure, then, freed and markless, he attains the foremost goal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.80
श्रुतिप्रमाणगममङ्गलैश्च शेति जरामृत्युभयादतीतः । क्षीणे च पुण्ये विगते च पापे तनोर्निमित्ते च फले विनष्टे
śrutipramāṇagamamaṅgalaiśca śeti jarāmṛtyubhayādatītaḥ / kṣīṇe ca puṇye vigate ca pāpe tanornimitte ca phale vinaṣṭe
And by the scriptural authority, tradition and auspicious (rites) he rests, passed beyond the fear of old age and death; and when merit is worn away and evil gone, and the fruit that is the cause of the body is destroyed —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.81
अलेपमाकाशमलिङ्गमेवमास्थाय पश्यन्ति महत्यशक्ता । यथोर्णनाभिः परिवर्तमानस्तन्तुक्षये तिष्टति यात्यमानः
alepamākāśamaliṅgamevamāsthāya paśyanti mahatyaśaktā / yathorṇanābhiḥ parivartamānastantukṣaye tiṣṭati yātyamānaḥ
Resting thus upon the unsmeared, markless space, the great ones, unattached, see; as a spider, spinning round, stands still when its thread is used up, though it had been carried along (by it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.82
तथा विमुक्तः प्रजहाति दुःखं विधअवंसते लोष्टमिवादिमृच्छन् । यथा रुरुः शृङ्गमथो पुराणं हित्वा त्वचं वाप्युरगो यथा च
tathā vimuktaḥ prajahāti duḥkhaṃ vidhaavaṃsate loṣṭamivādimṛcchan / yathā ruruḥ śṛṅgamatho purāṇaṃ hitvā tvacaṃ vāpyurago yathā ca
So the freed one abandons suffering; he shakes it off as one (shakes off) a clod of earth; as a deer (sheds) its antler, or as a snake, abandoning its old skin —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.85
विहाय गच्छन्ननवेक्षघमाणस्तथा विमुक्तो विजहाति दुःखम् । मत्स्यं यथा वाप्युदके पतन्तमुत्सृज्य पक्षी निपतत्सशक्तः ॥ नर्प्_१,४५।८३ ॥ तथा ह्यसौ दुःखसौख्ये विहाय मुक्तः परार्द्ध्या गतिमेत्यलिङ्गः ॥ नर्प्_१,४५।८४ ॥ इदममृतपदं निशम्य राजा स्वयमिहपञ्चशिखेन भाष्यमाणम् । निखिलमभिसमीक्ष्य निश्चितार्थः परमसुखी विजहार वीतशोकः
vihāya gacchannanavekṣaghamāṇastathā vimukto vijahāti duḥkham / matsyaṃ yathā vāpyudake patantamutsṛjya pakṣī nipatatsaśaktaḥ // narp_1,45.83 // tathā hyasau duḥkhasaukhye vihāya muktaḥ parārddhyā gatimetyaliṅgaḥ // narp_1,45.84 // idamamṛtapadaṃ niśamya rājā svayamihapañcaśikhena bhāṣyamāṇam / nikhilamabhisamīkṣya niścitārthaḥ paramasukhī vijahāra vītaśokaḥ
— abandoning (it) and going on without looking back, so the freed one leaves suffering behind. And as a bird, swooping down, lets go of the fish that falls into the water — so indeed does he, abandoning pain and pleasure, freed and markless, attain the most excellent goal. Having heard this immortal state expounded here by Pañcaśikha himself, the king, having considered it wholly, his purpose settled, supremely happy, went about free from sorrow.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 45.86
अपि च भवति मैथिलेन गीतं नगरमुपाहितमग्निनाभिवीक्ष्य । न खलु मम हि दह्यते ऽत्र किञ्चित्स्वयमिदमाह किल स्म भूमिपालः
api ca bhavati maithilena gītaṃ nagaramupāhitamagninābhivīkṣya / na khalu mama hi dahyate 'tra kiñcitsvayamidamāha kila sma bhūmipālaḥ
And moreover there is (this) sung by the man of Mithilā: looking at his city set ablaze by fire, 'Truly nothing of mine is burning here' — this, they say, the ruler of the land himself declared.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 45.87
इमं हि यः पठति विमोक्षनिश्चयं महामुने सततमवेक्षते तथा । उपद्रवाननुभघवते ह्यदुः खितः प्रमुच्यते कपिलमिवैत्य मैथिलः
imaṃ hi yaḥ paṭhati vimokṣaniścayaṃ mahāmune satatamavekṣate tathā / upadravānanubhaghavate hyaduḥ khitaḥ pramucyate kapilamivaitya maithilaḥ
For whoever recites this determination concerning release, O great sage, and likewise constantly reflects on it, not undergoing calamities and untouched by suffering, is set free, as the Maithila (was) on coming to Kapila.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain