Narada Purana — Purva Bhaga — Chapter 47
NarP 1 47.1
सनन्दन उवाच एतदध्यात्ममानाढ्यं वचः केशिध्वजस्य सः । खाण्डिक्यो ऽमृतवच्छ्रत्वा पुनराह तमीरयन्
sanandana uvāca etadadhyātmamānāḍhyaṃ vacaḥ keśidhvajasya saḥ / khāṇḍikyo 'mṛtavacchratvā punarāha tamīrayan
Sanandana said: Having heard this speech of Keśidhvaja, rich in the knowledge of the self, as if it were nectar, Khāṇḍikya spoke to him again, urging him on:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.2
खाण्डिक्य उवाच तद् ब्रूहि त्वं महाभाग योगं योगविदुत्तम । विज्ञातयो गशास्त्रार्थस्त्वमस्यां निमिसंततौ
khāṇḍikya uvāca tad brūhi tvaṃ mahābhāga yogaṃ yogaviduttama / vijñātayo gaśāstrārthastvamasyāṃ nimisaṃtatau
Khāṇḍikya said: Then tell me, greatly fortunate one, best of those who know yoga, about yoga; you have understood the meaning of the yoga treatises in this line of Nimi.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.3
केशिध्वज उवाच योगस्वरूपं खाण्डिक्य श्रूयतां गदतो मम । यत्र स्थितो न च्यवते प्राप्य ब्रह्मलयं मुनिः
keśidhvaja uvāca yogasvarūpaṃ khāṇḍikya śrūyatāṃ gadato mama / yatra sthito na cyavate prāpya brahmalayaṃ muniḥ
Keśidhvaja said: Let the nature of yoga be heard, Khāṇḍikya, as I declare it—established in which the sage, having attained dissolution into Brahman, does not fall away.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.4
मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धस्य विषयासंगि मुक्तेर्निर्विषयं तथा
mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ / bandhasya viṣayāsaṃgi mukternirviṣayaṃ tathā
For human beings the mind alone is the cause of both bondage and release: attached to objects of sense, it is (the cause) of bondage; free of objects, likewise, of liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.5
विषयेभ्यः समाहृत्य विज्ञानात्मा बुधो मनः । चिन्तयेन्मुक्तये तेन ब्रह्मभूतं परेश्वरम्
viṣayebhyaḥ samāhṛtya vijñānātmā budho manaḥ / cintayenmuktaye tena brahmabhūtaṃ pareśvaram
Having withdrawn the mind from the objects of sense, the wise man, whose self is knowledge, should for the sake of liberation meditate with it upon the supreme Lord who has become Brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.6
आत्मभावं नयेत्तेन तद्ब्रीह्यध्यापनं मनः । विकार्यमात्मनः शक्त्या लोहमाकर्षको यथा
ātmabhāvaṃ nayettena tadbrīhyadhyāpanaṃ manaḥ / vikāryamātmanaḥ śaktyā lohamākarṣako yathā
By that (mind) he should bring (it) to the state of the Self; that mind, being alterable, is to be taught by the power of the Self, as a magnet (draws) iron.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.7
आत्मप्रयत्नसापेक्षा विशिष्टा या मनोगतिः । तस्या ब्रह्मणि संयोगो योग इत्यभिधीयते
ātmaprayatnasāpekṣā viśiṣṭā yā manogatiḥ / tasyā brahmaṇi saṃyogo yoga ityabhidhīyate
That distinctive movement of the mind which depends upon the Self's own effort — its joining with Brahman is called yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.8
एवमत्यन्तवैशिष्ट्ययुक्तधर्मोपलक्षणम् । यस्य योगः स वै योगी मुमुक्षुरमिधीयते
evamatyantavaiśiṣṭyayuktadharmopalakṣaṇam / yasya yogaḥ sa vai yogī mumukṣuramidhīyate
He who has such a yoga, marked by qualities possessed of the utmost distinction, is indeed called a yogin, one seeking liberation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.9
योगयुक् प्रथमं योगी युञ्जमानो ऽभिधीयते । विनिष्यन्नसमाधिस्तु परब्रह्मोपलब्धिमान्
yogayuk prathamaṃ yogī yuñjamāno 'bhidhīyate / viniṣyannasamādhistu parabrahmopalabdhimān
At first the yogin joined to yoga is called 'one who is yoking'; but when his concentration is accomplished he is one who has attained the supreme Brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.10
यद्यन्तरायदोषेण दूष्यते नास्य मानसम् । जन्मान्तरैरभ्यसनान्मुक्तिः पूर्वस्य जायते
yadyantarāyadoṣeṇa dūṣyate nāsya mānasam / janmāntarairabhyasanānmuktiḥ pūrvasya jāyate
If his mind is not spoiled by the fault of an obstacle, then for the former (the yogin still practising) liberation comes about through practice in other births.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.11
विनिष्पन्नसमाधिस्तु मुक्तिस्तत्रैव जन्मनि । प्राप्नोति योगी योगाग्निदग्धकर्मचयो ऽचिरात्
viniṣpannasamādhistu muktistatraiva janmani / prāpnoti yogī yogāgnidagdhakarmacayo 'cirāt
But he whose concentration is accomplished — the yogin, the mass of whose karma is burnt up by the fire of yoga — attains liberation quickly, in that very birth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.12
ब्रह्मचर्यमहिंसां च सत्यास्तेयापरिग्रहान् । सेवेत योगी निष्कामो यिगितां स्वमनो नयन्
brahmacaryamahiṃsāṃ ca satyāsteyāparigrahān / seveta yogī niṣkāmo yigitāṃ svamano nayan
The yogin, free of desire, should practise chastity, non-injury, truthfulness, non-stealing and non-possession, leading his own mind to restraint.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.13
स्वाध्यायशौचसंतोषतपांसि नियमान्यमान् । कुर्व्वीत ब्रह्मणि तथा परिस्मिन्प्रवणं मनः
svādhyāyaśaucasaṃtoṣatapāṃsi niyamānyamān / kurvvīta brahmaṇi tathā parisminpravaṇaṃ manaḥ
He should practise self-study, purity, contentment and austerity — the restraints and the observances — and so (make) his mind inclined toward the supreme Brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.14
एते यमाश्च नियमाः पञ्च पञ्चप्रकीर्तिताः । विशिष्टफलदाः काम्या निष्कामानां विमुक्तिदाः
ete yamāśca niyamāḥ pañca pañcaprakīrtitāḥ / viśiṣṭaphaladāḥ kāmyā niṣkāmānāṃ vimuktidāḥ
These restraints and observances are proclaimed as five and five; they give distinctive fruits to those with desires, and liberation to those free of desire.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.15
एवं भद्रासनादीनां समास्थाय गुणैर्युतः । यमाख्यैर्नियमाख्यैश्च युञ्जीत नियतो यतिः
evaṃ bhadrāsanādīnāṃ samāsthāya guṇairyutaḥ / yamākhyairniyamākhyaiśca yuñjīta niyato yatiḥ
Thus, having taken his seat in the auspicious posture and the rest, endowed with the qualities called restraints and those called observances, the disciplined ascetic should practise yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.16
प्राणाख्यमवलंबस्थमभ्यासात्कुरुते तु यत् । प्राणायामः स विज्ञेयः सबीजो ऽबीज एव च
prāṇākhyamavalaṃbasthamabhyāsātkurute tu yat / prāṇāyāmaḥ sa vijñeyaḥ sabījo 'bīja eva ca
That which, by practice, one does to what is called prāṇa when it rests upon a support, is to be known as prāṇāyāma, both with seed and without seed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.17
परस्परेणाभिभवं प्राणापानौ यदा निलौ । कुरुतः सद्विधानेन तृतीयः संयमात्तयोः
paraspareṇābhibhavaṃ prāṇāpānau yadā nilau / kurutaḥ sadvidhānena tṛtīyaḥ saṃyamāttayoḥ
When the two winds, prāṇa and apāna, effect the suppression of each other by the proper method, that is the third (prāṇāyāma), from the restraining of those two.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.18
तस्य चांलबनवत्स्थूलं रूपं द्विषत्पते । आलंबनमनन्तस्य योगिनो ऽभ्यसतः स्मृतम्
tasya cāṃlabanavatsthūlaṃ rūpaṃ dviṣatpate / ālaṃbanamanantasya yogino 'bhyasataḥ smṛtam
And of that (Brahman), O lord of foes, the gross form, as it were a support, is held to be the support for the practising yogin of the infinite one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.19
शब्दादिष्वनुरक्तानि निगृह्याक्षाणि योगवित् । कुर्य्याञ्चित्तानुकारीणि प्रत्याहारपरायणः
śabdādiṣvanuraktāni nigṛhyākṣāṇi yogavit / kuryyāñcittānukārīṇi pratyāhāraparāyaṇaḥ
The knower of yoga, devoted to withdrawal, should restrain the senses that are attached to sound and the rest, and make them conform to the mind.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.20
वश्यता परमा तेन जायते निश्चला त्मनाम् । इन्द्रियाणामवश्यैस्तैर्न योगी योगसाधकः
vaśyatā paramā tena jāyate niścalā tmanām / indriyāṇāmavaśyaistairna yogī yogasādhakaḥ
By that (withdrawal) there arises the highest, unwavering mastery over the senses of (embodied) selves; with those senses unmastered, the yogin is no accomplisher of yoga.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.21
प्राणायामेन पवनैः प्रत्याहरेण चेन्द्रियैः । वशीकृतैस्ततः कुर्यात्स्थिरं चेतः शुभाश्रये
prāṇāyāmena pavanaiḥ pratyāhareṇa cendriyaiḥ / vaśīkṛtaistataḥ kuryātsthiraṃ cetaḥ śubhāśraye
Then, with the breaths (controlled) by prāṇāyāma and the senses subdued by withdrawal, he should make the mind steady upon the auspicious support.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.22
खाण्डिक्य उवाच कथ्यतां मे महाभाग चेतसो यः शुभाश्रयः । यदाधारमशेषं तु हॄन्ति दोषसमुद्भवम्
khāṇḍikya uvāca kathyatāṃ me mahābhāga cetaso yaḥ śubhāśrayaḥ / yadādhāramaśeṣaṃ tu hṝnti doṣasamudbhavam
Khāṇḍikya said: Tell me, greatly fortunate one, what is the auspicious support of the mind, resting on which it destroys entirely the arising of faults.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.23
केशिध्वज उवाच आश्रयश्चेतसो ज्ञानिन् द्विधा तञ्च स्वरूपतः । रूपं मूर्तममूर्तं च परं चापरमेव च
keśidhvaja uvāca āśrayaścetaso jñānin dvidhā tañca svarūpataḥ / rūpaṃ mūrtamamūrtaṃ ca paraṃ cāparameva ca
Keśidhvaja said: The support of the mind, O knower, is twofold according to its own nature: form embodied and unembodied, and higher and lower.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.24
त्रिविधा भावना रूपं विश्वमेतत्त्रिधोच्यते । ब्रह्माख्या कर्मसंज्ञा च तथा चैवोभयात्मिका
trividhā bhāvanā rūpaṃ viśvametattridhocyate / brahmākhyā karmasaṃjñā ca tathā caivobhayātmikā
Threefold is contemplation; this whole universe, which is (its) form, is said to be of three kinds: that called brahman, that named karma (action), and likewise that consisting of both.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.25
कर्मभावात्मिका ह्येका ब्रह्मभावात्मिकापरा । उभयात्मिका तथैवान्या त्रिविधा भावभावना
karmabhāvātmikā hyekā brahmabhāvātmikāparā / ubhayātmikā tathaivānyā trividhā bhāvabhāvanā
One is of the nature of the state of action, another of the nature of the state of brahman, and yet another consists of both: thus the contemplation of being is threefold.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.26
सनकाद्या सदा ज्ञानिन् ब्रह्मभावनया युताः । कर्मभावनया चान्ये देवाद्याः स्थावराश्चराः
sanakādyā sadā jñānin brahmabhāvanayā yutāḥ / karmabhāvanayā cānye devādyāḥ sthāvarāścarāḥ
Sanaka and the rest, O knower, are always joined with the contemplation of brahman; and others—gods and the rest, the immobile and the moving—with the contemplation of action.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.27
हिरण्यगर्भादिषु च ब्रह्मकर्मात्मिका द्विधा । अधिकारबोधयुक्तेषु विद्यते भावभावना
hiraṇyagarbhādiṣu ca brahmakarmātmikā dvidhā / adhikārabodhayukteṣu vidyate bhāvabhāvanā
And in Hiraṇyagarbha and the others, who are endowed with (their) office and with awareness, the contemplation of being exists as twofold, of the nature of brahman and of action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.28
अक्षीणेषु समस्तेषु विशेषज्ञानकर्मसु । विश्वमेतत्परं चान्यद्भेदभिन्नदृशां नृप
akṣīṇeṣu samasteṣu viśeṣajñānakarmasu / viśvametatparaṃ cānyadbhedabhinnadṛśāṃ nṛpa
So long as the particular (forms of) knowledge and action are not all exhausted, this universe and that other, the supreme, exist for those whose sight is split by difference, O king.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.29
प्रत्यस्तमितभेदं यत्सत्तामात्रमगोचरम् । वचसामात्मसंतोद्यं तज्ज्ञानं ब्रह्मसंज्ञितम्
pratyastamitabhedaṃ yatsattāmātramagocaram / vacasāmātmasaṃtodyaṃ tajjñānaṃ brahmasaṃjñitam
That in which difference has set, which is mere being, beyond the range of words, to be probed within the self—that knowledge is named brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.30
तच्च विष्णोः परं रूपमरूपस्याजनस्य च । विश्वस्वरूपं वैरूप्यलक्षणं परमात्मनः
tacca viṣṇoḥ paraṃ rūpamarūpasyājanasya ca / viśvasvarūpaṃ vairūpyalakṣaṇaṃ paramātmanaḥ
And that is the supreme form of Viṣṇu, who is formless and unborn—the universe as (his) own form, the mark of the formlessness of the supreme Self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.31
न तद्योगयुजा शक्यं नृप चिन्तयितुं यतः । ततः स्थूलं हरे रूपं चिन्त्यं यञ्चक्षुगोचरम्
na tadyogayujā śakyaṃ nṛpa cintayituṃ yataḥ / tataḥ sthūlaṃ hare rūpaṃ cintyaṃ yañcakṣugocaram
Since that cannot be contemplated even by one joined in yoga, O king, therefore the gross form of Hari, which is within the range of the eye, is to be contemplated.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.32
हिरण्यगर्भो भगवान्वासवो ऽथ प्रजापतिः । मरुतो वसवो रुद्रा भास्कारास्तारका ग्रहाः
hiraṇyagarbho bhagavānvāsavo 'tha prajāpatiḥ / maruto vasavo rudrā bhāskārāstārakā grahāḥ
Hiraṇyagarbha, the Lord, Vāsava (Indra), then Prajāpati, the Maruts, the Vasus, the Rudras, the suns, the stars, the planets,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.33
गन्धर्वा यक्षदैत्याश्च सकला देवयोतयः । मनुष्याः पशवः शैलासमुद्राः सरितो द्रुमाः
gandharvā yakṣadaityāśca sakalā devayotayaḥ / manuṣyāḥ paśavaḥ śailāsamudrāḥ sarito drumāḥ
the Gandharvas, Yakṣas and Daityas, all the hosts of gods, men, beasts, mountains, oceans, rivers, trees,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.34
भूप भूतान्यशेषाणि भूतानां ये च हेतवः । प्रधानादिविशेषान्ताश्चेतनाञ्चेतनात्मकम्
bhūpa bhūtānyaśeṣāṇi bhūtānāṃ ye ca hetavaḥ / pradhānādiviśeṣāntāścetanāñcetanātmakam
O king, all beings without exception, and those which are the causes of beings, from the primordial matter (pradhāna) to the particulars, conscious and unconscious,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.35
एकपादं द्विपादं च बहुपादमपादकम् । मूर्त्तमेतद्धरे रूपं भावनात्रितयात्मकम्
ekapādaṃ dvipādaṃ ca bahupādamapādakam / mūrttametaddhare rūpaṃ bhāvanātritayātmakam
one-footed, two-footed, many-footed and footless—this is the embodied form of Hari, consisting of the triad of contemplation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.36
एतत्सर्वमिदं विंश्वं जगदेतञ्चराचरम् । परब्रह्मस्वरूपस्य विष्णोः शक्तिसमन्वितम्
etatsarvamidaṃ viṃśvaṃ jagadetañcarācaram / parabrahmasvarūpasya viṣṇoḥ śaktisamanvitam
All this, this universe, this moving and unmoving world, belongs to Viṣṇu, whose own form is the supreme brahman, and is accompanied by (his) power.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.37
विष्णुशक्तिः परा प्रोक्ता क्षेत्रज्ञाख्या तथापरा । अविद्याकर्मसंज्ञान्या तृतीया शक्तिरिष्यते
viṣṇuśaktiḥ parā proktā kṣetrajñākhyā tathāparā / avidyākarmasaṃjñānyā tṛtīyā śaktiriṣyate
Viṣṇu's power is declared to be supreme; another is that called the knower of the field (kṣetrajña); and a third power is held to be the one named ignorance-and-action.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.38
येयं क्षेत्रज्ञशक्तिः सा चेष्टिता नृप कर्मजा । असारभूते संसारे प्रोक्ता तत्र महामते
yeyaṃ kṣetrajñaśaktiḥ sā ceṣṭitā nṛpa karmajā / asārabhūte saṃsāre proktā tatra mahāmate
This power which is the kṣetrajña, O king, is set in motion, born of action, and is declared to be there in the sapless round of rebirth, O greatly wise one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.39
संसारतापानखिलानवाप्नोत्यनुसंज्ञितान् । तया तिरोहितत्वात्तु शक्तिः क्षेत्रज्ञ संज्ञिता
saṃsāratāpānakhilānavāpnotyanusaṃjñitān / tayā tirohitatvāttu śaktiḥ kṣetrajña saṃjñitā
It undergoes all the torments of saṃsāra, called by their several names; and because it is veiled by her (ignorance), the power is named kṣetrajña.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.40
सर्वभूतेषु भूपाल तारतम्येन लक्ष्यते । अप्राणवत्सु खल्वल्पा स्थावरेषु ततो ऽधिका
sarvabhūteṣu bhūpāla tāratamyena lakṣyate / aprāṇavatsu khalvalpā sthāvareṣu tato 'dhikā
In all beings, O protector of the earth, it is observed in degrees: very slight indeed in those without breath, greater than that in immobile things,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.41
सरीसृपेषु तेभ्यो ऽन्याप्यतिशक्त्या पतत्रिशु । पतत्र्रिभ्यो मृगास्तेभ्यः स्वशक्त्या पशवो ऽधिकाः
sarīsṛpeṣu tebhyo 'nyāpyatiśaktyā patatriśu / patatrribhyo mṛgāstebhyaḥ svaśaktyā paśavo 'dhikāḥ
greater than those in reptiles, and greater still in birds; than birds, deer (are greater), than them, by their own power, cattle are greater.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.42
पशुभ्यो मनुजाश्चातिशक्त्या पुंसःप्रभाविताः । तेभ्यो ऽपि नागगन्धर्वयक्षाद्या देवता नृप
paśubhyo manujāścātiśaktyā puṃsaḥprabhāvitāḥ / tebhyo 'pi nāgagandharvayakṣādyā devatā nṛpa
And more than cattle, men are marked by greater power of the Person (puruṣa); and more than them, O king, the Nāgas, Gandharvas, Yakṣas and other deities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.43
शक्रः समस्तदेवेभ्यस्ततश्चातिप्रजापतिः । हिरण्यगर्भो ऽपि ततः पुंसः शक्त्युपलक्षितः
śakraḥ samastadevebhyastataścātiprajāpatiḥ / hiraṇyagarbho 'pi tataḥ puṃsaḥ śaktyupalakṣitaḥ
Śakra (is greater) than all the gods, and Prajāpati beyond him; and beyond him Hiraṇyagarbha too is marked by the power of the Person.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.44
एतान्यशेषरूपाणि तस्य रूपाणि पार्थिव । यतस्तच्छक्तियोगेन युक्तानि नभसा यथा
etānyaśeṣarūpāṇi tasya rūpāṇi pārthiva / yatastacchaktiyogena yuktāni nabhasā yathā
All these are His forms without remainder, O king, since they are joined by union with His power, as (things are joined) with space.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.45
द्वितीयं विष्णुसंज्ञस्य योगिध्येयं महामते । अमृर्तं ब्रह्मणो रूपं यत्सदित्युच्यते बुधैः
dvitīyaṃ viṣṇusaṃjñasya yogidhyeyaṃ mahāmate / amṛrtaṃ brahmaṇo rūpaṃ yatsadityucyate budhaiḥ
The second form of Brahman, named Viṣṇu, O great-minded one, is to be meditated on by yogins — the formless (form), which the wise call 'sat' (being).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.46
समस्ताः शक्तयश्चैता नृप यत्र प्रतिष्टिताः । नहि स्वरूपरूपं वै रूपमन्यद्धरेर्महत्
samastāḥ śaktayaścaitā nṛpa yatra pratiṣṭitāḥ / nahi svarūparūpaṃ vai rūpamanyaddharermahat
In which, O king, all these powers are established; and there is no other great form of Hari than the form that is his own essential form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.47
समस्तशक्तिरूपाणि तत्करोति जनेश्वर । देवतिर्यङ्मनुष्यादिचेष्टावन्ति स्वलीलया
samastaśaktirūpāṇi tatkaroti janeśvara / devatiryaṅmanuṣyādiceṣṭāvanti svalīlayā
That (form) makes, O lord of men, all the forms of the powers, which have the activities of gods, animals, men and the rest, by its own play.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.48
जगतामुपकाराय तस्य कर्मनिमित्तजा । चेष्टा तस्याप्रमेयस्य व्यापिन्यविहितात्मिका
jagatāmupakārāya tasya karmanimittajā / ceṣṭā tasyāprameyasya vyāpinyavihitātmikā
For the benefit of the worlds, arising from the occasion of (their) karma, is the activity of that immeasurable one — pervasive and consisting of what is not (specially) ordained.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.49
तद्रूपं विश्वरूपाय चिन्त्यं योग युजा नृप । तस्य ह्यात्मविशुद्ध्यर्थं सर्वकिल्बिषनाशनम्
tadrūpaṃ viśvarūpāya cintyaṃ yoga yujā nṛpa / tasya hyātmaviśuddhyarthaṃ sarvakilbiṣanāśanam
That form is to be contemplated by one joined in yoga as the one of universal form, O king; for it serves the purification of his self and destroys all sin.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.50
यथाग्निरूद्धतशिखः कक्षं दहति सानिलः । तथा चित्तस्थितो विष्णुर्योगिनां सर्वकिल्बिषम्
yathāgnirūddhataśikhaḥ kakṣaṃ dahati sānilaḥ / tathā cittasthito viṣṇuryogināṃ sarvakilbiṣam
As fire with upraised flame, joined with wind, burns dry brushwood, so Viṣṇu, seated in the mind, (burns) all the sin of yogins.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.51
तस्मात्समस्तशक्तीनामान्द्यान्ते तत्र चेतसः । कुर्वीत संस्थितं साधु विज्ञेया शुद्धलक्षणा
tasmātsamastaśaktīnāmāndyānte tatra cetasaḥ / kurvīta saṃsthitaṃ sādhu vijñeyā śuddhalakṣaṇā
Therefore, at the end of the dulling of all the powers, one should make the mind well established there; (that state) is to be known as having the mark of purity.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.52
शुभांश्रयः सचित्तस्य सर्वगस्य तथात्मनः । त्रिभावभावनातीतो मुक्तये योगिनां नृप
śubhāṃśrayaḥ sacittasya sarvagasya tathātmanaḥ / tribhāvabhāvanātīto muktaye yogināṃ nṛpa
The auspicious support of the self, which is together with mind and all-pervading, transcends the imagining of the three states, (and serves) for the liberation of yogins, O king.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.53
अन्ये तु पुरुषव्याघ्र चेतसो ये व्यापा८याः । अशुद्धास्ते समस्तास्तु देवाद्याः कर्मयोनयः
anye tu puruṣavyāghra cetaso ye vyāpā8yāḥ / aśuddhāste samastāstu devādyāḥ karmayonayaḥ
But others, O tiger among men, which are the (objects of) dispersal of the mind — all those are impure, the gods and the rest, being the wombs of karma.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.54
मूर्त्तं भगवतो रूपं सर्वापाश्रयनिस्पृहः । एषा वै धारणा ज्ञेया यञ्चितं तत्र धार्यते
mūrttaṃ bhagavato rūpaṃ sarvāpāśrayanispṛhaḥ / eṣā vai dhāraṇā jñeyā yañcitaṃ tatra dhāryate
The embodied form of the Lord — (he who is) free of longing for every other support (should contemplate it); this indeed is to be known as fixation (dhāraṇā), by which the mind is held there.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.55
तत्र मूर्त्तं हरे रूपं यादृक् चिन्त्यं नराधिप । तच्छ्रूयता मनाधारे धारणा नोपपद्यते
tatra mūrttaṃ hare rūpaṃ yādṛk cintyaṃ narādhipa / tacchrūyatā manādhāre dhāraṇā nopapadyate
Now what the embodied form of Hari is like, that is to be contemplated, O ruler of men — hear it; without a support, fixation does not come about.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.56
प्रसन्नचारुवदनं पद्मपत्रायतेक्षणम् । सुकपोलं सुविस्तीर्णं ललाटफलकोज्ज्वम्
prasannacāruvadanaṃ padmapatrāyatekṣaṇam / sukapolaṃ suvistīrṇaṃ lalāṭaphalakojjvam
With a gracious, lovely face, with eyes long as lotus petals, with fine cheeks, broad, resplendent with the tablet of the forehead;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.57
समकर्णांसविन्य स्तचारुकर्णोपभूषणम् । कम्बुग्रीवं सुविस्तीर्णश्रीवत्सांकितवक्षसम्
samakarṇāṃsavinya stacārukarṇopabhūṣaṇam / kambugrīvaṃ suvistīrṇaśrīvatsāṃkitavakṣasam
with lovely ear-ornaments set on the ears level with the shoulders, with a conch-like neck, with a chest very broad and marked with the śrīvatsa;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.58
बलित्रिंभागिना भुग्ननाभिना चोदरेण वै । प्रलंबाष्टभुजं विष्णुमथ वापि चतुर्भुजम्
balitriṃbhāginā bhugnanābhinā codareṇa vai / pralaṃbāṣṭabhujaṃ viṣṇumatha vāpi caturbhujam
with a belly bearing three folds and a sunken navel — (one should contemplate) Viṣṇu with eight long arms, or else four-armed;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.59
समस्थितोरुजघनं सुस्थिराङ्घ्रिकरांबुजंम् । चिन्तयेद्बूह्यभूतं तं पीतनिर्मलवाससम्
samasthitorujaghanaṃ susthirāṅghrikarāṃbujaṃm / cintayedbūhyabhūtaṃ taṃ pītanirmalavāsasam
with thighs and loins evenly set, with lotus-feet and hands firmly steady — one should contemplate him as (of) the form of the body, clad in spotless yellow garments;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.60
किरीटचारुकेयूरकटकादिविभूषितम् । शार्ङ्गशङ्खगदाखड्गप्रकाशवलयाञ्चितम्
kirīṭacārukeyūrakaṭakādivibhūṣitam / śārṅgaśaṅkhagadākhaḍgaprakāśavalayāñcitam
adorned with diadem, lovely armlets, bracelets and the rest, marked with the bow (Śārṅga), conch, mace, sword, and a shining ring;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.61
चिन्तयेत्तन्मयो योगी समाधायात्ममानसम् । तावद्यावद् दृढीभूता तत्रैव नृप धारणा
cintayettanmayo yogī samādhāyātmamānasam / tāvadyāvad dṛḍhībhūtā tatraiva nṛpa dhāraṇā
the yogin, absorbed in that, should contemplate, having concentrated his own mind, until the fixation upon that very (form) has become firm, O king.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.62
वदतस्तिष्टतो यद्वा स्वेच्छया कर्म कुर्वतः । नापयाति यदा चित्तात्सिद्धां मन्येत तां तदा
vadatastiṣṭato yadvā svecchayā karma kurvataḥ / nāpayāti yadā cittātsiddhāṃ manyeta tāṃ tadā
When it does not depart from the mind of one speaking, or standing, or doing work at his own will, then one should consider that (fixation) accomplished.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.63
ततः शङ्खगदाचक्रशार्ङ्गादि रहितं बुधः । चिन्तये द्भगवद्रूपं प्रशान्तं साक्षसूत्रकम्
tataḥ śaṅkhagadācakraśārṅgādi rahitaṃ budhaḥ / cintaye dbhagavadrūpaṃ praśāntaṃ sākṣasūtrakam
Then the wise one should contemplate the form of the Lord free of conch, mace, discus, bow and the rest — tranquil, holding a rosary.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.64
सा यदा धारणा तद्वदवस्थानवती ततः । किरीटकेयूरमुखैर्भूषणै रहितं स्मरेत्
sā yadā dhāraṇā tadvadavasthānavatī tataḥ / kirīṭakeyūramukhairbhūṣaṇai rahitaṃ smaret
When that concentration comes to rest steadily in that manner, then let him call to mind (the form) stripped of its ornaments, the diadem, armlets and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.65
तदेकावयवं चैवं चेतसा हि पुनर्बुधः । कुर्यात्ततो ऽवयविनि प्राणिधानपरो भवेत्
tadekāvayavaṃ caivaṃ cetasā hi punarbudhaḥ / kuryāttato 'vayavini prāṇidhānaparo bhavet
And again the wise man should with his mind make that (form) consist of a single limb; then let him be wholly given to fixing (his mind) upon the possessor of limbs.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.66
तद्रूपप्रत्यये चैकसंनतिश्चान्यनिःस्पृहा । तद्ध्यानं प्रथमैरङ्गैः षङ्भिर्निष्पाद्यते नृप
tadrūpapratyaye caikasaṃnatiścānyaniḥspṛhā / taddhyānaṃ prathamairaṅgaiḥ ṣaṅbhirniṣpādyate nṛpa
And when there is a single, unswerving bent toward the apprehension of that form, with no craving for anything else, that is meditation on him, O king, brought about by the first six limbs (of yoga).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.67
तस्यैवं कल्पनाहीनं स्वरूपग्रहणं हि यत् । मनसा ध्याननिष्पाद्यं समाधिः सो ऽभिधीयते
tasyaivaṃ kalpanāhīnaṃ svarūpagrahaṇaṃ hi yat / manasā dhyānaniṣpādyaṃ samādhiḥ so 'bhidhīyate
When his grasping of that (Lord's) own nature is thus free of any construction (of imagination), and is to be accomplished by the mind through meditation, that is called samādhi.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.68
विज्ञानं प्रापकं प्राप्ये परं ब्रह्मणि पार्थिव । प्रापणीयस्तथैवात्मा प्रक्षीणाशेषभावनः
vijñānaṃ prāpakaṃ prāpye paraṃ brahmaṇi pārthiva / prāpaṇīyastathaivātmā prakṣīṇāśeṣabhāvanaḥ
Knowledge is what brings (one) to the attainable, the supreme Brahman, O king; and the self, whose every (other) conception has been worn away, is what is to be brought (there).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.69
क्षेत्रज्ञकरणीज्ञानं करणं तेन तस्य तत् । निष्पाद्य मुक्तिकार्यं वै कृतकृत्यो निवर्तते
kṣetrajñakaraṇījñānaṃ karaṇaṃ tena tasya tat / niṣpādya muktikāryaṃ vai kṛtakṛtyo nivartate
Knowledge is the instrument belonging to the knower of the field; by it that (attainment) is his. Having accomplished the work of liberation, it ceases, its task done.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.70
तद्भावभावनापन्नस्ततो ऽसौ परमात्मनः । भवत्यभेदी भेदश्च तस्याज्ञानकृतो भवेत्
tadbhāvabhāvanāpannastato 'sau paramātmanaḥ / bhavatyabhedī bhedaśca tasyājñānakṛto bhavet
Then, having attained to the contemplation of that being, he becomes non-different from the supreme Self; and any difference in him would be made by ignorance.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.71
विभेदजनके ज्ञाने नाश मात्यन्तिकं गते । आत्मनो ब्रह्मणाभेदं संमतं कः करिष्यति
vibhedajanake jñāne nāśa mātyantikaṃ gate / ātmano brahmaṇābhedaṃ saṃmataṃ kaḥ kariṣyati
When the knowledge that produces division has gone to its final destruction, who will make (out) the accepted non-difference of the self from Brahman?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.72
इत्युक्तस्ते मया योगः खाण्डिक्य परिपृच्छतः । संक्षेपविस्तराभ्यां तु किमन्यत्क्रियतां तव
ityuktaste mayā yogaḥ khāṇḍikya paripṛcchataḥ / saṃkṣepavistarābhyāṃ tu kimanyatkriyatāṃ tava
Thus, Khāṇḍikya, yoga has been declared by me to you who asked, both in brief and at length; what else is to be done for you?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.73
खाण्डिक्य उवाच कथितो योगसद्भावः सर्वमेव कृतं मम । तवोपदेशात्सकलो नष्टश्चित्तमलो मम
khāṇḍikya uvāca kathito yogasadbhāvaḥ sarvameva kṛtaṃ mama / tavopadeśātsakalo naṣṭaścittamalo mama
Khāṇḍikya said: The true nature of yoga has been told; everything has indeed been done for me. By your instruction the whole stain of my mind has been destroyed.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.74
ममेति यन्मया प्रोक्तमसदेतन्न चान्यथा । नरेद्रं गदितुं शक्यमपि विज्ञेयवेदभिः
mameti yanmayā proktamasadetanna cānyathā / naredraṃ gadituṃ śakyamapi vijñeyavedabhiḥ
What I said as 'mine' is unreal and not otherwise; yet, O king, it cannot be spoken (otherwise) even by those who know what is to be known.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 47.75
अहं ममेत्यविद्येयं व्यवहारस्तथानयोः । परमार्थस्त्व संलाप्यो वचसां गोचरो न यः
ahaṃ mametyavidyeyaṃ vyavahārastathānayoḥ / paramārthastva saṃlāpyo vacasāṃ gocaro na yaḥ
'I' and 'mine' — this is ignorance, and so too is the transaction between these two; but the highest truth is not to be talked over, since it is not the range of words.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.76
तद्गुच्छ श्रेयसे सर्वं ममैतद्भवता कृतम् । यद्विमुक्तिपरो योगः प्रोक्तः केशिद्वजाव्ययः
tadguccha śreyase sarvaṃ mamaitadbhavatā kṛtam / yadvimuktiparo yogaḥ proktaḥ keśidvajāvyayaḥ
So go, for (my) welfare; all this has been done for me by you, in that the imperishable yoga that is directed to liberation has been declared, O Keśidhvaja.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.77
सनन्दन उवाच यथार्हपूजया तेन खाण्डिक्येन स पूजितः । आजगाम पुरं ब्रह्मंस्ततः केशिध्वजो नृपः
sanandana uvāca yathārhapūjayā tena khāṇḍikyena sa pūjitaḥ / ājagāma puraṃ brahmaṃstataḥ keśidhvajo nṛpaḥ
Sanandana said: Honoured by that Khāṇḍikya with fitting homage, King Keśidhvaja then came to his own city, O brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.78
खाण्डिक्यो ऽपि सुतं कृत्वा राजानं योगसिद्धये । विशालामगमत्कृष्णे समावेशितमानसः
khāṇḍikyo 'pi sutaṃ kṛtvā rājānaṃ yogasiddhaye / viśālāmagamatkṛṣṇe samāveśitamānasaḥ
Khāṇḍikya too, having made his son king, went to Viśālā for the accomplishment of yoga, his mind fixed upon Kṛṣṇa.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.79
स तत्रैकान्तिको भूत्वा यमादिगुणसंयुतः । विष्ण्वाख्ये निर्मले ब्रह्मण्यवाप नृपतिर्लयम्
sa tatraikāntiko bhūtvā yamādiguṇasaṃyutaḥ / viṣṇvākhye nirmale brahmaṇyavāpa nṛpatirlayam
There, becoming solitary and endowed with the qualities beginning with restraint, that king attained dissolution in the stainless Brahman named Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.80
केशिध्वजो ऽपि मुक्तयर्थं स्वकर्मक्षपणोन्मुखः । बुभुजे विषयान्कर्म चक्रे चानभिसंधितम्
keśidhvajo 'pi muktayarthaṃ svakarmakṣapaṇonmukhaḥ / bubhuje viṣayānkarma cakre cānabhisaṃdhitam
Keśidhvaja too, for the sake of liberation, intent on wearing away his own karma, enjoyed the objects (of sense) and performed action without any aim (at its fruit).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.81
स कल्याणोपभोगैश्च क्षीणपापो ऽमलस्ततः । अवाप सिद्धिमत्यन्तत्रितापक्षपणीं मुने
sa kalyāṇopabhogaiśca kṣīṇapāpo 'malastataḥ / avāpa siddhimatyantatritāpakṣapaṇīṃ mune
He, his sin worn away and himself made stainless by these auspicious enjoyments, then attained the perfection that utterly destroys the three afflictions, O sage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 47.82
एतत्ते कथितं सर्वं यन्मां त्वं परिपृष्टवान् । तापत्रयचिकित्सार्थं किमन्यत्कथयामि ते
etatte kathitaṃ sarvaṃ yanmāṃ tvaṃ paripṛṣṭavān / tāpatrayacikitsārthaṃ kimanyatkathayāmi te
All this that you asked me has been told to you, for the sake of the cure of the three afflictions; what else shall I tell you?
AI translation rendered from the Sanskrit, not a published edition