Narada Purana — Purva Bhaga — Chapter 46
NarP 1 46.1
सूत उवाच तच्छृत्वा नारदो विप्रा मैथिलाध्यात्ममुत्तमम् । पुनः पप्रच्छ तं प्रीत्या सनन्दनमुदारधीः
sūta uvāca tacchṛtvā nārado viprā maithilādhyātmamuttamam / punaḥ papraccha taṃ prītyā sanandanamudāradhīḥ
The Sūta said: Having heard that supreme teaching on the self (given) by the Maithila, O brahmins, Nārada of noble mind again asked Sanandana, with delight.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.2
नारद उवाच आध्यात्मिकादत्रिविधं तापं नानुभवेद्यथा । प्रब्रूहि तन्मुने मह्यं प्रपन्नाय दयानिधे
nārada uvāca ādhyātmikādatrividhaṃ tāpaṃ nānubhavedyathā / prabrūhi tanmune mahyaṃ prapannāya dayānidhe
Nārada said: Tell me how one may not undergo the threefold affliction (beginning) with the bodily/spiritual one — tell that to me, sage, who have taken refuge (with you), O treasury of compassion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.3
सनन्दन उवाच तदस्य त्रिविधं दुःखमिह जातस्य पण्डित । गर्बे जन्मजराद्येषुस्थानेषु प्रभविष्यतः
sanandana uvāca tadasya trividhaṃ duḥkhamiha jātasya paṇḍita / garbe janmajarādyeṣusthāneṣu prabhaviṣyataḥ
Sanandana said: That threefold suffering of his, born here, O learned one, will arise in the womb, at birth, in old age and so on — in (all) these conditions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.4
निरस्तातिशयाह्लादसुखभावैकलक्षणा । भेषजं भगवत्प्राप्तिरैका चात्यन्तिकी मता
nirastātiśayāhlādasukhabhāvaikalakṣaṇā / bheṣajaṃ bhagavatprāptiraikā cātyantikī matā
The one absolute remedy is held to be the attainment of the Blessed One, whose sole mark is a state of happiness — a delight beyond which no higher is possible.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.5
तस्मात्तत्प्राप्तये यत्नः कर्तव्यः पण्डितैर्नरैः । तत्प्राप्तिहेतुज्ञानं च कर्म चोक्तं महामुने
tasmāttatprāptaye yatnaḥ kartavyaḥ paṇḍitairnaraiḥ / tatprāptihetujñānaṃ ca karma coktaṃ mahāmune
Therefore effort must be made by learned men for the attaining of that; and the knowledge that is the cause of that attainment, and (the requisite) action, have been declared, O great sage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.6
आगमोत्थं विवेकाञ्च द्विधा ज्ञानं तथोच्यते । शब्दब्रह्मागममयं परं ब्रह्मविवेकजम्
āgamotthaṃ vivekāñca dvidhā jñānaṃ tathocyate / śabdabrahmāgamamayaṃ paraṃ brahmavivekajam
And knowledge is said to be twofold: that arising from scripture and that from discrimination. What consists of scripture is the Word-Brahman; the supreme (Brahman) is born of discrimination.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.7
मनुरप्याह वेदार्थं स्मृत्वायं मुनिसत्तममः । तदेतच्छ्रूयतामत्र सुबोधं गदतो मम
manurapyāha vedārthaṃ smṛtvāyaṃ munisattamamaḥ / tadetacchrūyatāmatra subodhaṃ gadato mama
Manu too, that best of sages, recalling the meaning of the Veda, has said (this); let this be heard here from me as I speak it, easy to understand.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.8
द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति
dve brahmaṇī veditavye śabdabrahma paraṃ ca yat / śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati
Two Brahmans are to be known: the Word-Brahman and that which is supreme; one who is versed in the Word-Brahman attains the supreme Brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.9
द्वे विद्ये वेदितव्ये चेत्याह चाथर्वणी श्रुतिः । परमा त्वक्षरप्राप्तिरृग्वेदादिमया परा
dve vidye veditavye cetyāha cātharvaṇī śrutiḥ / paramā tvakṣaraprāptirṛgvedādimayā parā
And the Atharvan scripture says, "two knowledges are to be known": the highest is the attainment of the Imperishable, while the other consists of the Ṛgveda and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.10
यत्तदव्यक्तमजरमनीहमजमव्ययम् । अनिर्देश्यमरूपं च पाणिपादादिसंयुतम्
yattadavyaktamajaramanīhamajamavyayam / anirdeśyamarūpaṃ ca pāṇipādādisaṃyutam
That which is unmanifest, undecaying, without desire, unborn, imperishable, indefinable and formless, and yet joined with hands, feet and the rest —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.11
विभुं सर्वगतं नित्यं भूतयो निमकारणम् । व्याप्यं व्याप्तं यतः सर्वं तं वै पश्यन्ति सूरयः
vibhuṃ sarvagataṃ nityaṃ bhūtayo nimakāraṇam / vyāpyaṃ vyāptaṃ yataḥ sarvaṃ taṃ vai paśyanti sūrayaḥ
pervasive, all-reaching, eternal, the cause of the origination of beings, that which is to be pervaded and which pervades, whence all this is — that indeed the wise behold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.12
तद्बूह्य तत्परं धाम तद्ध्येयं मो७काङ्क्षिभिः । श्रुतिवाक्योदितं सूक्ष्मं तद्विष्णोः परमं पदम्
tadbūhya tatparaṃ dhāma taddhyeyaṃ mo7kāṅkṣibhiḥ / śrutivākyoditaṃ sūkṣmaṃ tadviṣṇoḥ paramaṃ padam
That is to be declared the supreme abode; that is to be meditated on by those who desire liberation; that subtle (reality) spoken of in the words of scripture is the highest station of Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.13
तदेव भगवद्वाच्यं स्वरूपं परमात्मनः । वाचको भगवच्छब्दस्तस्योद्दिष्टो ऽक्षयात्मनः
tadeva bhagavadvācyaṃ svarūpaṃ paramātmanaḥ / vācako bhagavacchabdastasyoddiṣṭo 'kṣayātmanaḥ
That alone is the own-form of the Supreme Self, denoted by (the word) 'bhagavat'; the word 'bhagavat' is taught as the denoter of that imperishable Self.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.14
एवं निगदितार्थस्य यत्तत्वं तस्य तत्त्वतः । ज्ञायते येन तज्ज्ञानं परमन्यत्रयीमयम्
evaṃ nigaditārthasya yattatvaṃ tasya tattvataḥ / jñāyate yena tajjñānaṃ paramanyatrayīmayam
That by which the true nature of the object thus described is known as it truly is — that is knowledge, supreme, other than what consists of the three Vedas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.15
अशब्दगोचरस्यापि तस्य वै ब्रह्मणो द्विजा । पूजायां भगवच्छब्दः क्रियते ह्यौपचारिकः
aśabdagocarasyāpi tasya vai brahmaṇo dvijā / pūjāyāṃ bhagavacchabdaḥ kriyate hyaupacārikaḥ
Even though that Brahman is not within the range of words, O twice-born ones, the word 'bhagavat' is applied to it in worship, by way of figurative usage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.16
शुद्धे महाविभूत्याख्ये परे ब्रह्मणि वर्त्तते । भगवन्भगवच्छब्दः सर्वकारणकारणे
śuddhe mahāvibhūtyākhye pare brahmaṇi varttate / bhagavanbhagavacchabdaḥ sarvakāraṇakāraṇe
O Bhagavan, the word 'bhagavat' applies to the pure supreme Brahman called the Great Majesty, the cause of all causes.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.17
ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः । ज्ञानवैराग्ययोश्चैव षण्णां भग इतीरणा
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ / jñānavairāgyayoścaiva ṣaṇṇāṃ bhaga itīraṇā
The utterance 'bhaga' (denotes) the six: complete sovereignty, might, fame, splendour, and knowledge and dispassion.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.18
वसंति तत्र भूतानि भूतात्मन्यखिलात्मनि । सर्वभूतेष्वशेषेषु वकारार्थस्ततो ऽव्ययः
vasaṃti tatra bhūtāni bhūtātmanyakhilātmani / sarvabhūteṣvaśeṣeṣu vakārārthastato 'vyayaḥ
In him beings dwell — in the Self of beings, the Self of all — and (he dwells) in all beings without exception: this is the sense of the syllable 'va'; hence he is imperishable.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.19
एवमेव महाशब्दो भगवानिति सत्तम । परमब्रह्मभूतस्य वासुदेवस्य नान्यगः
evameva mahāśabdo bhagavāniti sattama / paramabrahmabhūtasya vāsudevasya nānyagaḥ
Just so, O best one, the great word 'bhagavān' belongs to Vāsudeva, who is the supreme Brahman, and goes to no other.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.20
तत्र पूज्यपदार्थोक्तिः परिभाषासमन्वितः । शब्दो ऽयं नोपचारेण चान्यत्र ह्युपचारतः
tatra pūjyapadārthoktiḥ paribhāṣāsamanvitaḥ / śabdo 'yaṃ nopacāreṇa cānyatra hyupacārataḥ
There it is the statement of a venerable object, endowed with (its) technical definition; this word (applies) not by figurative usage, whereas elsewhere it is by figurative usage.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.21
उत्पत्तिं प्रलयं चैव भूतानामागतिं गतिम् । वेत्ति विद्यामविद्यां च स वाच्यो भगवानिति
utpattiṃ pralayaṃ caiva bhūtānāmāgatiṃ gatim / vetti vidyāmavidyāṃ ca sa vācyo bhagavāniti
He who knows the origination and the dissolution of beings, their coming and their going, and knowledge and ignorance — he is to be called 'bhagavān'.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.22
ज्ञानशक्तिबलैश्वर्यवीर्यतेजांस्यशेषतः । भगवच्छब्दवाच्यानि विना हेयैर्गुणादिभिः
jñānaśaktibalaiśvaryavīryatejāṃsyaśeṣataḥ / bhagavacchabdavācyāni vinā heyairguṇādibhiḥ
Knowledge, power, strength, sovereignty, valour, and splendour — these, in their entirety and free of the faulty qualities (of matter) and the rest, are what is denoted by the word "bhagavat."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.23
सर्वाणि तत्र भूतानि वसंति परमात्मनि । भूतेषु वसनादेव वासुदेवस्ततः स्मृतः
sarvāṇi tatra bhūtāni vasaṃti paramātmani / bhūteṣu vasanādeva vāsudevastataḥ smṛtaḥ
All beings dwell there, in that supreme Self, and because (he) dwells in beings, he is therefore called Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.24
खाण्डिक्यं जनकं प्राह पृष्टः केशिध्वजः पुरा । नामव्याख्यामनन्तस्य वासुदेवस्य तत्त्वतः
khāṇḍikyaṃ janakaṃ prāha pṛṣṭaḥ keśidhvajaḥ purā / nāmavyākhyāmanantasya vāsudevasya tattvataḥ
Long ago Keśidhvaja, when asked, spoke to Khāṇḍikya Janaka the true explanation of the name of the endless Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.25
भूतेषु वसते स्ॐऽतर्वसंत्यत्र च तानि यत् । धाता विधाता जगतां वासुदेवस्ततः प्रभुः
bhūteṣu vasate soṃ'tarvasaṃtyatra ca tāni yat / dhātā vidhātā jagatāṃ vāsudevastataḥ prabhuḥ
Since he dwells within beings and they too dwell in him, the Lord, the establisher and ordainer of the worlds, is therefore Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.26
स सर्वभूतप्रकृतिं विकारं गुणादिदोषांश्च मुने व्यतीतः । अतीतसर्वावरणो ऽखिलात्मा तेनास्तृतं यद्भुवनान्तरालम्
sa sarvabhūtaprakṛtiṃ vikāraṃ guṇādidoṣāṃśca mune vyatītaḥ / atītasarvāvaraṇo 'khilātmā tenāstṛtaṃ yadbhuvanāntarālam
He, O sage, has transcended the material nature of all beings, its modifications, and the faults such as the qualities; he has passed beyond every covering, he is the Self of all — by him is pervaded whatever lies within the worlds.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.27
समस्तकल्याणगुणं गुणात्मको हित्वातिदुःखावृतभूतसर्गः । इच्छागृहीताभिमतोरुदेहः संसाधिताशेषजगद्धितो ऽसौ
samastakalyāṇaguṇaṃ guṇātmako hitvātiduḥkhāvṛtabhūtasargaḥ / icchāgṛhītābhimatorudehaḥ saṃsādhitāśeṣajagaddhito 'sau
He, whose nature is (auspicious) qualities and who possesses every auspicious quality, having abandoned the creation of beings enveloped in extreme suffering, takes on great bodies at will as he wishes, and has fully accomplished the good of the entire world.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.28
तेजोबलैश्वर्यमहावबोधं स्ववीर्यशक्त्यादुगुणैकराशिः । परः पराणां सकला न यत्र क्लेशादयः संति परावरेशे
tejobalaiśvaryamahāvabodhaṃ svavīryaśaktyāduguṇaikarāśiḥ / paraḥ parāṇāṃ sakalā na yatra kleśādayaḥ saṃti parāvareśe
He is the one mass of qualities beginning with his own valour and power — splendour, strength, sovereignty, and great awareness; supreme among the supreme, in whom, the Lord of the higher and the lower, no afflictions or the like at all exist.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.29
स ईश्वरो व्यष्टिसमष्टिरूपो ऽव्यक्तस्वरूपः प्रकटस्वरूपः । सर्वेश्वरः सर्वनिसर्गवेत्ता समस्कशक्तिः परमेश्वराख्यः
sa īśvaro vyaṣṭisamaṣṭirūpo 'vyaktasvarūpaḥ prakaṭasvarūpaḥ / sarveśvaraḥ sarvanisargavettā samaskaśaktiḥ parameśvarākhyaḥ
He is the Lord, having the form of the individual and of the aggregate, of unmanifest form and of manifest form, the Lord of all, the knower of every nature, of complete power, called the Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.31
स ज्ञायते येन तदस्तदोषं शुद्धं परं निर्मलमेव रूपम् । संदृश्यते चाप्यवगम्यते च तज्ज्ञानमतो ऽन्यदुक्तम् ॥ नर्प्_१,४६।३०।। स्वाध्यायसंयमाबग्यां स दृश्यते पुरुषोत्तमः । तत्प्राप्तिकारणं ब्रह्म तवेतत्प्रतिपद्यते
sa jñāyate yena tadastadoṣaṃ śuddhaṃ paraṃ nirmalameva rūpam / saṃdṛśyate cāpyavagamyate ca tajjñānamato 'nyaduktam // narp_1,46.30/. svādhyāyasaṃyamābagyāṃ sa dṛśyate puruṣottamaḥ / tatprāptikāraṇaṃ brahma tavetatpratipadyate
That by which he is known — that faultless, pure, supreme, wholly spotless form — and by which he is seen and understood: that is called knowledge; anything other than this (is called something else). // (46.30) By recitation of scripture, by restraint, and by (yoga) that Supreme Person is seen; this Brahman, the means of attaining him, is set forth to you.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.32
स्वाध्यायाद्योगमासीत योगात्स्वाध्यायमामनेत् । स्वाध्याययोगसंपत्त्या परमात्मा प्रकाशते
svādhyāyādyogamāsīta yogātsvādhyāyamāmanet / svādhyāyayogasaṃpattyā paramātmā prakāśate
From recitation of scripture one should practise yoga; from yoga one should meditate on recitation; by the perfection of recitation and yoga the supreme Self shines forth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.33
तदीक्षणाय स्वाध्यायश्चक्षुर्योगस्तथापरम् । न मांसचक्षुषा द्रष्टुं ब्रह्मभूतः स शक्यते
tadīkṣaṇāya svādhyāyaścakṣuryogastathāparam / na māṃsacakṣuṣā draṣṭuṃ brahmabhūtaḥ sa śakyate
For seeing him, recitation is the eye, and yoga is the other one; he, who has become Brahman, cannot be seen with the eye of flesh.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.34
॥ नारद उवाच भगवंस्तमहं योगं ज्ञातुमिच्छामि तं वद । ज्ञाते यन्नाखिलाधारं पश्येयं परमेश्वरम्
// nārada uvāca bhagavaṃstamahaṃ yogaṃ jñātumicchāmi taṃ vada / jñāte yannākhilādhāraṃ paśyeyaṃ parameśvaram
Nārada said: Lord, I wish to know that yoga; tell it to me, so that, when it is known, I may see the Supreme Lord, the support of all.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.35
सनन्दन उवाच केशिध्वजो यथा प्राह खाण्डिक्याय महात्मने । जनकाय पुरा योगं तथाहं कथयामि ते
sanandana uvāca keśidhvajo yathā prāha khāṇḍikyāya mahātmane / janakāya purā yogaṃ tathāhaṃ kathayāmi te
Sanandana said: As Keśidhvaja formerly declared the yoga to the great-souled Khāṇḍikya Janaka, so I shall relate it to you.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.36
नारद उवाच खाण्डिक्यः को ऽभवद्ब्रह्मन् को वा केशिध्वजो ऽभवत् । कथं तयोश्च संवादो योगसंबन्धवानभूत्
nārada uvāca khāṇḍikyaḥ ko 'bhavadbrahman ko vā keśidhvajo 'bhavat / kathaṃ tayośca saṃvādo yogasaṃbandhavānabhūt
Nārada said: Who was Khāṇḍikya, O brahmin, and who was Keśidhvaja? And how did their conversation, connected with yoga, come about?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.37
सनन्दन उवाच धर्मध्वजो वै जनक तस्य पुशे ऽमितध्वजः । कृतध्वजो ऽस्य भ्राताभूत्सदाध्यात्मरतिर्नृपः
sanandana uvāca dharmadhvajo vai janaka tasya puśe 'mitadhvajaḥ / kṛtadhvajo 'sya bhrātābhūtsadādhyātmaratirnṛpaḥ
Sanandana said: There was Dharmadhvaja, a Janaka; his son was Amitadhvaja; his brother was Kṛtadhvaja, a king ever devoted to the supreme Self.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.38
कृतध्वजस्य पुत्रो ऽभूद्धन्यः केशिध्वजो द्विजः । पुत्रो ऽमितव्वजस्यापि खाण्डिक्यजनकाभिधः
kṛtadhvajasya putro 'bhūddhanyaḥ keśidhvajo dvijaḥ / putro 'mitavvajasyāpi khāṇḍikyajanakābhidhaḥ
Kṛtadhvaja's son was the fortunate Keśidhvaja, twice-born (in knowledge); and Amitadhvaja's son was the one named Khāṇḍikya Janaka.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.39
राज्यान्निराकृतः सो ऽथ दुर्गारण्यचरो ऽभवत् । इयाडज सो ऽपि सुबहून यज्ञाञ्ज्ञानव्यपाश्रयः
rājyānnirākṛtaḥ so 'tha durgāraṇyacaro 'bhavat / iyāḍaja so 'pi subahūna yajñāñjñānavyapāśrayaḥ
He (Khāṇḍikya), driven out of his kingdom, then became a wanderer in inaccessible forests; and he too, taking refuge in knowledge, performed very many sacrifices.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.40
ब्रह्मविद्यामधिष्टाय तर्तुं मृत्युमपि स्वयम् । एकदा वर्तमानस्य यागे योगविदां वर
brahmavidyāmadhiṣṭāya tartuṃ mṛtyumapi svayam / ekadā vartamānasya yāge yogavidāṃ vara
Relying on the knowledge of Brahman so as to cross beyond even death himself — once, O best of the knowers of yoga, while he was engaged in a sacrifice,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.41
तस्य धेनुं जघानोग्रः शार्दूलो विजने वने । ततो राजा हतां ज्ञात्वा धेनुं व्याघ्रेण चर्त्विजः
tasya dhenuṃ jaghānograḥ śārdūlo vijane vane / tato rājā hatāṃ jñātvā dhenuṃ vyāghreṇa cartvijaḥ
a fierce tiger killed his milch-cow in the lonely forest; then the king, learning that the cow had been killed by the tiger, and the priests —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.42
प्रायश्चित्तं स पप्रच्छ किमत्रेति विधीयताम् । ते चोचुर्नवयंविद्मः कशेरुः पृच्छ्यतामिति
prāyaścittaṃ sa papraccha kimatreti vidhīyatām / te cocurnavayaṃvidmaḥ kaśeruḥ pṛcchyatāmiti
he asked what expiation should be prescribed in this case; and they said, "We do not know; let Kaśeru be asked."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.43
कशेरुरपि तेनोक्तस्तथेति प्राह नारद । शुनकं पृच्छ राजेन्द्र वेद स वेत्स्यति
kaśerurapi tenoktastatheti prāha nārada / śunakaṃ pṛccha rājendra veda sa vetsyati
Kaśeru too, when asked by him, said: "So be it — O Nārada — ask Śunaka, best of kings; he knows, he will be able to tell."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.44
स गत्वा तमपृच्छञ्च सो ऽप्याह नृपतिं मुने । न कशेरुर्नचैवाहं न चान्यः सांप्रतं भुवि
sa gatvā tamapṛcchañca so 'pyāha nṛpatiṃ mune / na kaśerurnacaivāhaṃ na cānyaḥ sāṃprataṃ bhuvi
He went and asked him, and he too said to the king, O sage: "Neither Kaśeru nor I, nor anyone else at present on earth (knows it)."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.45
वेत्त्येक एव त्वच्छत्रुः खाण्डिक्यो यो जितस्त्वया । स चाह तं व्रजाम्येष प्रष्टुमात्मरिपुं मुने
vettyeka eva tvacchatruḥ khāṇḍikyo yo jitastvayā / sa cāha taṃ vrajāmyeṣa praṣṭumātmaripuṃ mune
"One alone knows it: your enemy Khāṇḍikya, who was defeated by you." And he (the king) said: "Then I shall go to ask my own foe, O sage."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.46
प्राप्त एव मया यज्ञे यदि मां स हनिष्यति । प्रायश्चित्तं स चेत्पृष्टो वदिष्यति रिपुर्मम
prāpta eva mayā yajñe yadi māṃ sa haniṣyati / prāyaścittaṃ sa cetpṛṣṭo vadiṣyati ripurmama
"If, when I have come (to him), he kills me at the sacrifice (so be it); but if, being asked, my enemy tells the expiation,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.47
ततश्चाविकलो योगो मुनिश्रेष्ठ भविष्यति । इत्युक्त्वा रथमारुह्य कृष्णाजिनधरो नृपः
tataścāvikalo yogo muniśreṣṭha bhaviṣyati / ityuktvā rathamāruhya kṛṣṇājinadharo nṛpaḥ
then the rite will be complete without defect, O best of sages." Having said this, the king, wearing a black antelope skin, mounted his chariot
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.48
वनं जगाम यत्रास्ते खाण्डिक्यः स महीपतिः । तमायान्तं समालोक्य खाञ्जडिक्यो रिपुमात्मनः
vanaṃ jagāma yatrāste khāṇḍikyaḥ sa mahīpatiḥ / tamāyāntaṃ samālokya khāñjaḍikyo ripumātmanaḥ
and went to the forest where that lord of the earth Khāṇḍikya was staying. Seeing him, his own enemy, coming,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.49
प्रोवाच क्रोधताम्राक्षः समारोपितकार्मुकः । खाण्डिक्य उवाच कृष्णाजिनत्वक्कवचभावेनास्मान्हनिष्यसि
provāca krodhatāmrākṣaḥ samāropitakārmukaḥ / khāṇḍikya uvāca kṛṣṇājinatvakkavacabhāvenāsmānhaniṣyasi
Khāṇḍikya, his eyes red with anger and his bow drawn, spoke. Khāṇḍikya said: "Do you mean to slay us under the guise of an armour of black antelope hide?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.50
कृष्णाजिनधरे वेत्सि न मयि प्रहरिष्यति । मृगानां वद पृष्टेषु मूढ कृष्णाजिनं न किम्
kṛṣṇājinadhare vetsi na mayi prahariṣyati / mṛgānāṃ vada pṛṣṭeṣu mūḍha kṛṣṇājinaṃ na kim
Do you think he will not strike at me, since I wear a black antelope skin? Tell me, fool — is there not black antelope hide on the backs of deer,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.51
येषां मत्वा वृथा चोग्राः प्रहिताः शितसायकाः । स त्वामहं हनिष्यामि न मे जीवन्विमोक्ष्यसे
yeṣāṃ matvā vṛthā cogrāḥ prahitāḥ śitasāyakāḥ / sa tvāmahaṃ haniṣyāmi na me jīvanvimokṣyase
deer at which, thinking (them worth it), fierce sharp arrows have been let fly in vain? Just so I shall kill you; you shall not escape me alive.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.52
आतताय्यसि दुर्बुद्धे मम राज्यहरो रिपुः । केशिध्वज उवाच खाण्डिक्य संशयं प्रष्टुं भवन्तमहमागतः
ātatāyyasi durbuddhe mama rājyaharo ripuḥ / keśidhvaja uvāca khāṇḍikya saṃśayaṃ praṣṭuṃ bhavantamahamāgataḥ
You are an aggressor, evil-minded one, an enemy who seized my kingdom." Keśidhvaja said: "Khāṇḍikya, I have come to ask you about a doubt,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.53
न त्वां हॄन्तुं विचार्यतैत्कोपं बाणं च मुञ्च वा । ततः स मन्त्रिभिः सार्द्धमेकान्ते सपुरोहितः
na tvāṃ hṝntuṃ vicāryataitkopaṃ bāṇaṃ ca muñca vā / tataḥ sa mantribhiḥ sārddhamekānte sapurohitaḥ
not to kill you. Consider this, and give up your anger and your arrow." Then he, together with his ministers and his household priest, in a private place,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.54
मन्त्रयामास खाण्डिक्यः सर्वैरेव महामतिः । तमूर्मन्त्रिणो वध्यो रिपुरेष वशङ्गतः
mantrayāmāsa khāṇḍikyaḥ sarvaireva mahāmatiḥ / tamūrmantriṇo vadhyo ripureṣa vaśaṅgataḥ
— Khāṇḍikya of great intelligence took counsel with them all. The ministers said to him: "This enemy is to be killed; he has come into your power.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.55
हते ऽत्र पृथिवी सर्वा तव वश्या भविष्यति । खाण्डिक्यश्चाह तान्सर्वानेव मेव न संशयः
hate 'tra pṛthivī sarvā tava vaśyā bhaviṣyati / khāṇḍikyaścāha tānsarvāneva meva na saṃśayaḥ
When he is slain here, the whole earth will become subject to you." And Khāṇḍikya said to them all: "Just so, there is no doubt;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.56
हते तु पृथिवी सर्वा मम वश्या भविष्यति । परलोकजयस्तस्य पृथिवी सकला मम
hate tu pṛthivī sarvā mama vaśyā bhaviṣyati / paralokajayastasya pṛthivī sakalā mama
when he is slain the whole earth will become subject to me. But his would be the winning of the next world, and mine the whole earth;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.57
न हन्मि चेल्लोकजयो मम वयत्वःसुंधरा । परलोकजयो ऽनन्तः स्वल्पकालो महीजयः
na hanmi cellokajayo mama vayatvaḥsuṃdharā / paralokajayo 'nantaḥ svalpakālo mahījayaḥ
whereas if I do not kill him, the winning of the (next) world is mine, and his the earth. Victory in the next world is endless; victory over the earth lasts a short time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.58
तस्मान्नैनं हनिष्ये ऽहं यत्पृच्छति वदामि तत् । ततस्तमभ्युपेत्याह खाण्डिक्यो जनको रिपुम्
tasmānnainaṃ haniṣye 'haṃ yatpṛcchati vadāmi tat / tatastamabhyupetyāha khāṇḍikyo janako ripum
Therefore I shall not kill him; I shall tell him what he asks." Then Khāṇḍikya the Janaka approached his enemy and said:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.59
प्रष्टव्यं यत्त्वया सर्वं तत्पृच्छ त्वं वदाम्यहम् । ततः प्राह यथावृत्तं होमधेनुवधं मुने
praṣṭavyaṃ yattvayā sarvaṃ tatpṛccha tvaṃ vadāmyaham / tataḥ prāha yathāvṛttaṃ homadhenuvadhaṃ mune
"Ask all that you have to ask; I will tell you." Then he told him what had happened, the killing of the sacrificial cow, O sage,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.60
ततश्च तं स पप्रच्छ प्रायश्चित्तं हि तद्रूतम् । स चाचष्ट यथान्यायं मुने केशिध्वजाय तत्
tataśca taṃ sa papraccha prāyaścittaṃ hi tadrūtam / sa cācaṣṭa yathānyāyaṃ mune keśidhvajāya tat
and then he asked him about the expiation for it, as stated (in the rules). And he declared it to Keśidhvaja according to the rule, O sage —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.61
प्रायश्चित्तमशेषं हि यद्वै तत्र विधीयते । विदितार्थः स तेनैवमनुज्ञातो महात्मना
prāyaścittamaśeṣaṃ hi yadvai tatra vidhīyate / viditārthaḥ sa tenaivamanujñāto mahātmanā
the whole expiation that is prescribed in that case. Having thus learned the matter, and being given leave by that great-souled one,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.62
यागभूमिमुपागत्य चक्रे सर्वां क्रियां क्रमत् । क्रमेण विधिवद्यागं नीत्वा सो ऽवभृथाप्लुतः
yāgabhūmimupāgatya cakre sarvāṃ kriyāṃ kramat / krameṇa vidhivadyāgaṃ nītvā so 'vabhṛthāplutaḥ
he came to the sacrificial ground and performed the whole rite in order; and having carried the sacrifice through in due order according to rule, he bathed in the final ablution (avabhṛtha).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.63
कृतकृत्यस्ततो भूत्वा चिन्तयामास पार्थिवः । पूजिता ऋत्विजः सर्वे सदस्या मानिता मया
kṛtakṛtyastato bhūtvā cintayāmāsa pārthivaḥ / pūjitā ṛtvijaḥ sarve sadasyā mānitā mayā
Then, having accomplished what was to be done, the king reflected: "All the officiating priests have been worshipped, the members of the assembly honoured by me;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.64
तथैवार्थिजनो ऽप्यर्थोजितो ऽभिमतैर्मया । यथाहं मर्त्यलोकस्य मया सर्वं विचष्टितम्
tathaivārthijano 'pyarthojito 'bhimatairmayā / yathāhaṃ martyalokasya mayā sarvaṃ vicaṣṭitam
and just so the class of petitioners has been won over with wealth, with the gifts they desired, by me — inasmuch as I ... of the world of mortals, everything has been carried out by me."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.65
अनिष्पन्नक्रियं चेतस्तथा न मम किं यथा । इत्थं तु चिन्तयन्नेव संमार स महीपतिः
aniṣpannakriyaṃ cetastathā na mama kiṃ yathā / itthaṃ tu cintayanneva saṃmāra sa mahīpatiḥ
"Why then is my mind not (free of the feeling) that the rite is unfinished?" Even while thus reflecting, that lord of the earth remembered (sasmāra).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.66
खाण्डिक्याय न दत्तेति मया वैगुरुदक्षिणा । स जगाम ततो भूयो रथमारुह्य पार्थिवः
khāṇḍikyāya na datteti mayā vaigurudakṣiṇā / sa jagāma tato bhūyo rathamāruhya pārthivaḥ
"Indeed the teacher's fee was not given by me to Khāṇḍikya." Then that king mounted his chariot and went once more
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.67
स्वायंभुवः स्थितो यत्र खाण्डिक्यो ऽरण्यदुर्गमम् । खाण्डिक्यो ऽपि पुनर्द्दष्ट्वा तमायान्तं धृतायुधः
svāyaṃbhuvaḥ sthito yatra khāṇḍikyo 'raṇyadurgamam / khāṇḍikyo 'pi punarddaṣṭvā tamāyāntaṃ dhṛtāyudhaḥ
to the forest fastness where Khāṇḍikya, descendant of Svāyambhuva, was staying. Khāṇḍikya too, seeing him coming again, took up his weapon and
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.68
तस्थौ हॄन्तुं कृतमतिस्ममाह स पुनर्नृपः । अहं तु नापकाराय प्राप्तः खाण्डिक्य मा क्रुधः
tasthau hṝntuṃ kṛtamatismamāha sa punarnṛpaḥ / ahaṃ tu nāpakārāya prāptaḥ khāṇḍikya mā krudhaḥ
stood with his mind made up to kill (him); but that king said again: "I have not come to do (you) harm, Khāṇḍikya; do not be angry.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.69
गुरोर्निष्कृतिदानाय मामवेहि सेमागतम् । निष्पादितो मया यागः सम्यक् त्वदुपदेशतः
gurorniṣkṛtidānāya māmavehi semāgatam / niṣpādito mayā yāgaḥ samyak tvadupadeśataḥ
Know that I have come here to give the recompense due to a teacher. The sacrifice has been duly completed by me according to your instruction.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.70
सो ऽहं ते दातुमिच्छामि वृणीष्व गुरुदक्षिणाम् । इत्युक्तो मन्त्रयामास स भूयो मन्त्रिभिः सह
so 'haṃ te dātumicchāmi vṛṇīṣva gurudakṣiṇām / ityukto mantrayāmāsa sa bhūyo mantribhiḥ saha
So I wish to give (it) to you: choose your teacher's fee." Thus addressed, he again took counsel with his ministers:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.71
गुरोर्निष्कृतिकामो ऽय किमयं प्रार्थ्यतां मया । तमूचुर्मन्त्रिणो गज्यमशेषं याच्यतामयम्
gurorniṣkṛtikāmo 'ya kimayaṃ prārthyatāṃ mayā / tamūcurmantriṇo gajyamaśeṣaṃ yācyatāmayam
"This man wishes to make recompense to his teacher; what should be asked of him by me?" The ministers said to him: "Let the whole kingdom be asked of him.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.72
कृताभिः प्रार्थ्यते राज्यमनायासितसैनिकैः । प्राहस्य तानाह नृपः स खाण्डिक्यो महापतिः
kṛtābhiḥ prārthyate rājyamanāyāsitasainikaiḥ / prāhasya tānāha nṛpaḥ sa khāṇḍikyo mahāpatiḥ
The kingdom is (thus) obtained by these means, without the soldiers being put to trouble." Laughing, that king Khāṇḍikya, lord of the earth, said to them:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.73
स्वल्पकालं महीराज्यं मादृशैः प्रार्थ्यते कथम् । एतमेतद्भंवतो ऽत्र स्वार्थ साधनमन्त्रिणः
svalpakālaṃ mahīrājyaṃ mādṛśaiḥ prārthyate katham / etametadbhaṃvato 'tra svārtha sādhanamantriṇaḥ
"How should a short-lived kingship over the earth be sought by such as me? This is just what you are here — ministers for the accomplishment of self-interest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.74
परमार्थः कथं को ऽत्र यूयं नात्र विचक्षणाः । इत्युक्त्वा समुपेत्यैंनं स तु केशिध्वजं नृपम्
paramārthaḥ kathaṃ ko 'tra yūyaṃ nātra vicakṣaṇāḥ / ityuktvā samupetyaiṃnaṃ sa tu keśidhvajaṃ nṛpam
How and what is the highest good here? You are not discerning in this." Having said this, he approached king Keśidhvaja
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.75
उवाच किमवश्यं त्वं दास्यसि गुरुदक्षिणाम् । बाढमित्येव तेनोक्तः खाण्डिक्यस्तमथाब्रवीत्
uvāca kimavaśyaṃ tvaṃ dāsyasi gurudakṣiṇām / bāḍhamityeva tenoktaḥ khāṇḍikyastamathābravīt
and said: "Will you certainly give the teacher's fee?" Being told by him "Assuredly," Khāṇḍikya then said to him:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.76
भवानध्यात्मविज्ञानपरमार्थविचक्षणः । यदि चेद्दीयते मह्यं भवता गुरुनिष्क्रयः
bhavānadhyātmavijñānaparamārthavicakṣaṇaḥ / yadi ceddīyate mahyaṃ bhavatā guruniṣkrayaḥ
"You are skilled in the highest truth, the knowledge of the self. If the teacher's recompense is to be given to me by you,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.77
तत्क्लेशप्रशमायालं यत्कर्म तदुदीरय । केशिध्वज उवाच न प्रार्थितं त्वया कस्मान्मम राज्यमकण्टकम्
tatkleśapraśamāyālaṃ yatkarma tadudīraya / keśidhvaja uvāca na prārthitaṃ tvayā kasmānmama rājyamakaṇṭakam
then declare that practice which is sufficient for the quelling of suffering." Keśidhvaja said: "Why was my kingdom, free of thorns, not asked for by you?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.78
राज्यलाभाः द्धि नास्त्यन्यत्क्षत्रियाणामतिप्रियम् । खाण्डिक्य उवाच केशिध्वज निबोध त्वं मया न प्रार्थितं यतः
rājyalābhāḥ ddhi nāstyanyatkṣatriyāṇāmatipriyam / khāṇḍikya uvāca keśidhvaja nibodha tvaṃ mayā na prārthitaṃ yataḥ
For there is nothing else dearer to kṣatriyas than the gaining of a kingdom." Khāṇḍikya said: "Understand, Keśidhvaja, why this kingdom
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.79
राज्यमेतदशेषेण यन्न गृघ्रन्ति पण्डिताः । क्षत्रियाणामयं धर्मो यत्प्रजापरिपालनम्
rājyametadaśeṣeṇa yanna gṛghranti paṇḍitāḥ / kṣatriyāṇāmayaṃ dharmo yatprajāparipālanam
in its entirety was not asked for by me: because the learned do not covet it. This is the duty of kṣatriyas, namely the protection of the subjects,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.80
वधश्च धर्मयुद्धेन स्वराज्यपरिपन्थिनाम् । यत्राशक्तस्य मे दोषो नैवास्त्यपकृते त्वया
vadhaśca dharmayuddhena svarājyaparipanthinām / yatrāśaktasya me doṣo naivāstyapakṛte tvayā
and the slaying, by righteous war, of those who obstruct one's own kingdom. Since I was powerless there, no fault attaches to me in your having wronged (me).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.81
बन्धायैव भवत्येषा ह्यविद्या चाक्रमोज्झिता । जन्मोपर्भागलिप्सार्थमियं गज्यस्पृहा मम
bandhāyaiva bhavatyeṣā hyavidyā cākramojjhitā / janmoparbhāgalipsārthamiyaṃ gajyaspṛhā mama
For this ignorance, when it is not attended by (right) procedure, leads only to bondage. This craving of mine for kingship is for the sake of obtaining enjoyment in (a future) birth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.82
अन्येषां दोपजानेव धर्ममेवानुरुध्यते । न याच्ञा क्षत्रबन्धूनां धर्मायैतत्सतां मतम्
anyeṣāṃ dopajāneva dharmamevānurudhyate / na yācñā kṣatrabandhūnāṃ dharmāyaitatsatāṃ matam
For others it conforms only to dharma... Begging is not conducive to dharma for those (merely) called kṣatriyas: such is the view of the good.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.83
अतो न याचित राज्यमविद्यान्तर्गतं तव । राज्यं गृध्नन्ति विद्वांसो ममत्वाकृष्टचेतसः
ato na yācita rājyamavidyāntargataṃ tava / rājyaṃ gṛdhnanti vidvāṃso mamatvākṛṣṭacetasaḥ
Therefore the kingdom, which is enveloped in ignorance, is not asked of you; it is (only) the learned whose minds are dragged along by the sense of "mine" who covet a kingdom.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.84
अहंमानमह्य पानमदमत्ता न मादृशाः । केशिध्वज उवाच अहं च विद्यया मृत्युं तर्तुकामः करोमि वै
ahaṃmānamahya pānamadamattā na mādṛśāḥ / keśidhvaja uvāca ahaṃ ca vidyayā mṛtyuṃ tartukāmaḥ karomi vai
Those like me are not intoxicated by drinking the liquor of the pride of "I". Keśidhvaja said: And I, wishing to cross over death by knowledge, do indeed perform (rites).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.85
राज्यं यज्ञांश्च विविधान्भोगे पुण्यक्षयं तथा । तदिदं ते मनो दिष्ट्या विवेकैश्चर्यतां गतम्
rājyaṃ yajñāṃśca vividhānbhoge puṇyakṣayaṃ tathā / tadidaṃ te mano diṣṭyā vivekaiścaryatāṃ gatam
(I sought) kingdom and sacrifices of many kinds, and thus the wasting away of merit in enjoyment; but by good fortune this mind of yours has come to wonderment through discriminations.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.86
श्रूयतां चाप्यविद्यायाः स्वरूपं कुलनन्दन । अनात्मन्यात्मबुद्धिर्या ह्यस्वे स्वविषया मतिः
śrūyatāṃ cāpyavidyāyāḥ svarūpaṃ kulanandana / anātmanyātmabuddhiryā hyasve svaviṣayā matiḥ
And let the true nature of ignorance be heard, O delight of the family: it is that notion of self in what is not the self, that thought which takes what is not one's own as its own.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.87
अविद्यातरुसंन्भूतं बीजमेतद्द्विधा स्थितम् । पञ्चभूतात्मके देहे देही मोहतमोवृत्तः
avidyātarusaṃnbhūtaṃ bījametaddvidhā sthitam / pañcabhūtātmake dehe dehī mohatamovṛttaḥ
This seed, arisen from the tree of ignorance, stands in two forms. In the body composed of the five elements, the embodied one, wrapped in the darkness of delusion,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.88
अहमेतदितीत्युञ्चैः कुरुते कुमतिर्मतिम् । आकाशवाय्वग्रिजलपृथिवीभिः पृथक् स्थिते
ahametaditītyuñcaiḥ kurute kumatirmatim / ākāśavāyvagrijalapṛthivībhiḥ pṛthak sthite
the man of poor understanding loudly forms the thought "I am this"; while (the body) stands separate, made of space, wind, fire, water and earth,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.89
आत्मन्यात्ममयं भावं कः करोति कलेवरे । कलेवरोपभोग्यं हि गृहक्षेत्रादिकं च यत्
ātmanyātmamayaṃ bhāvaṃ kaḥ karoti kalevare / kalevaropabhogyaṃ hi gṛhakṣetrādikaṃ ca yat
who makes, in the corpse-like body, the notion that it consists of the self? And whatever is to be enjoyed by the body—house, field and the rest—
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.90
अदेहे ह्यात्मनि प्राज्ञो ममेदमिति मन्यते । इत्थं च पुत्रपौत्रेषु तद्देहोत्पादितेषु च
adehe hyātmani prājño mamedamiti manyate / itthaṃ ca putrapautreṣu taddehotpāditeṣu ca
the wise man thinks of it as "this is mine" with regard to the self, which has no body. And so too with sons and grandsons, born from that body,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.91
करोति पण्डितः स्वाम्यमनात्मनि कलेवरे । सर्वदेहोपभोगाय कुरुते कर्म मानवः
karoti paṇḍitaḥ svāmyamanātmani kalevare / sarvadehopabhogāya kurute karma mānavaḥ
the learned man claims ownership in the corpse-like body, which is not the self; man performs action for the enjoyment of the whole body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.92
देहं चान्यद्यदा पुंसःसदा बन्धाय तत्परम् । मृण्मयं हि यथा गेहं लिप्यते वै मृदं भसा
dehaṃ cānyadyadā puṃsaḥsadā bandhāya tatparam / mṛṇmayaṃ hi yathā gehaṃ lipyate vai mṛdaṃ bhasā
And when a man (obtains) another body, that is ever the greater cause of bondage. For just as a house made of clay is plastered with clay and water,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.93
पार्थिवो ऽयं तथा देहो मृदंभोलेपनस्थितिः । पञ्चभोगात्मकैर्भोगैः पञ्चभोगात्मकं वपुः
pārthivo 'yaṃ tathā deho mṛdaṃbholepanasthitiḥ / pañcabhogātmakairbhogaiḥ pañcabhogātmakaṃ vapuḥ
so this earthy body has its subsistence in a plastering of clay and water. If, by enjoyments consisting of the five objects of enjoyment, the frame consisting of the five objects of enjoyment
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 46.94
आप्यायते यदि ततः पुंसो गर्वो ऽत्र किङ्कृतः । अनेकजन्मसाहस्त्रं ससारपदवीं व्रजन्
āpyāyate yadi tataḥ puṃso garvo 'tra kiṅkṛtaḥ / anekajanmasāhastraṃ sasārapadavīṃ vrajan
is nourished, then what is the ground of a man's pride in this? Travelling the road of transmigration through many thousands of births,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.95
मोहश्रमं प्रयातो ऽसौ वासनारेणुगुण्ठितः । प्रक्षाल्यते यदा सौम्य रेणुर्ज्ञानोष्णवारिणा
mohaśramaṃ prayāto 'sau vāsanāreṇuguṇṭhitaḥ / prakṣālyate yadā saumya reṇurjñānoṣṇavāriṇā
he has fallen into the weariness of delusion, coated with the dust of latent impressions. When, gentle one, that dust is washed away by the hot water of knowledge,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.96
तदा संसारपान्थस्य याति मोहश्रमः शमम् । मोहश्रमे शमं याते स्वच्छान्तःकरणः पुमान्
tadā saṃsārapānthasya yāti mohaśramaḥ śamam / mohaśrame śamaṃ yāte svacchāntaḥkaraṇaḥ pumān
then the weariness of delusion of the traveller through transmigration comes to rest. When the weariness of delusion has come to rest, the man, his inner faculty made clear,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.97
अनन्यातिशयाधारः परं निर्वाणमृच्छति । निर्वाणमय एवायमात्मा ज्ञानमयो ऽमलः
ananyātiśayādhāraḥ paraṃ nirvāṇamṛcchati / nirvāṇamaya evāyamātmā jñānamayo 'malaḥ
having no other, no higher support, attains the supreme extinction. This self consists of nirvāṇa alone, is made of knowledge, and is stainless;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.98
दुःखाज्ञानमया धर्माः प्रकृतेस्ते तुनात्मनः । जलस्य नाग्निना संगः स्थालीसंगात्तथापि हि
duḥkhājñānamayā dharmāḥ prakṛteste tunātmanaḥ / jalasya nāgninā saṃgaḥ sthālīsaṃgāttathāpi hi
the properties consisting of suffering and ignorance belong to primal nature, not to the self. Water has no connection with fire, yet through connection with the pot
AI translation rendered from the Sanskrit, not a published edition
NarP 1 46.99
शब्दोद्रेकादिकान्धर्मान्करोति हि यथा बुधः । तथात्मा प्रकृतेः संगादहंमानादिदूषितः
śabdodrekādikāndharmānkaroti hi yathā budhaḥ / tathātmā prakṛteḥ saṃgādahaṃmānādidūṣitaḥ
it takes on the properties of bubbling up, making noise and the like, as the wise man (knows). So too the self, through connection with primal nature, is defiled by egotism and the rest.
AI translation rendered from the Sanskrit, not a published edition