Narada Purana — Purva Bhaga — Chapter 48
NarP 1 48.1
नारद उवाच श्रुतं मया महामाग तापत्रयचिकित्सितम् । तथापि मे मनो भ्रान्तं न स्थितिं लभतेंऽजसा
nārada uvāca śrutaṃ mayā mahāmāga tāpatrayacikitsitam / tathāpi me mano bhrāntaṃ na sthitiṃ labhateṃ'jasā
Nārada said: I have heard, great sage, the treatment of the three afflictions; even so my mind is bewildered and does not readily find any steadiness.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.2
आत्मव्यतिक्रमं ब्रह्मन्दुर्जनाचरितं कथम् । सोढुं शक्येत मनुजैस्तन्ममाख्याहि मानद
ātmavyatikramaṃ brahmandurjanācaritaṃ katham / soḍhuṃ śakyeta manujaistanmamākhyāhi mānada
"How, O Brahman, can transgression against oneself, and the conduct of the wicked, be endured by men? Tell me that, O giver of honour."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.3
सूत उवाच तच्छ्रृत्वा नारदेनोक्तं ब्रह्मपुत्रः सनन्दनः । उवाच हर्षसंयुक्तः स्मरन्भघरतचेष्टितम्
sūta uvāca tacchrṛtvā nāradenoktaṃ brahmaputraḥ sanandanaḥ / uvāca harṣasaṃyuktaḥ smaranbhagharataceṣṭitam
Sūta said: Having heard that spoken by Nārada, Sanandana, the son of Brahmā, filled with joy, spoke, recalling the deeds of Bharata.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.4
सनन्दन उवाच अत्र ते कथयिष्यामि इतिहासं पुरातनम् । यं श्रुत्वा त्वन्मनो भ्रान्तमास्थानं लभते भूशम्
sanandana uvāca atra te kathayiṣyāmi itihāsaṃ purātanam / yaṃ śrutvā tvanmano bhrāntamāsthānaṃ labhate bhūśam
Sanandana said: On this matter I shall tell you an ancient tale, on hearing which your wandering mind will fully attain a stable footing.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.5
आसीत्पुरा मुनिश्रेष्ठ भरतो नाम भूपतिः । आर्षभो यस्य नाम्नेदं भारतं खण्डमुच्यते
āsītpurā muniśreṣṭha bharato nāma bhūpatiḥ / ārṣabho yasya nāmnedaṃ bhārataṃ khaṇḍamucyate
Formerly, O best of sages, there was a king named Bharata, son of Ṛṣabha, by whose name this land-division is called Bhārata.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.6
स राजा प्राप्तराज्यस्तु पितृपैतामहं क्रमात् । पालयामास धर्मेण पितृबद्रञ्जयन् प्रजाः
sa rājā prāptarājyastu pitṛpaitāmahaṃ kramāt / pālayāmāsa dharmeṇa pitṛbadrañjayan prajāḥ
That king, having obtained the kingdom of his father and forefathers in due succession, protected (it) according to dharma, gladdening the people like a father.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.7
र्द्दजे च विविधैर्यज्ञैर्भगवन्तमधोक्षजम् । सर्वदेवात्मकं ध्यायन्नानाकर्मसु तन्मतिः
rddaje ca vividhairyajñairbhagavantamadhokṣajam / sarvadevātmakaṃ dhyāyannānākarmasu tanmatiḥ
And he worshipped the Lord Adhokṣaja with various sacrifices, meditating on him as the self of all the gods, his mind (fixed) on him amid his many rites.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.8
ततः समुत्पाद्य सुतान्विरक्तो विषयेषु सः । मुक्त्वा राज्यं ययौ विद्वान्पुलस्त्यपुहाश्रमम्
tataḥ samutpādya sutānvirakto viṣayeṣu saḥ / muktvā rājyaṃ yayau vidvānpulastyapuhāśramam
Then, having begotten sons, he, grown indifferent to sense-objects, released the kingdom and, being wise, went to the hermitage of Pulastya.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.9
शालग्रामं महाक्षेत्रं मुमुक्षुजनसेवितम् । तत्रासौ तापसो तापसो भूत्वा विष्णोराराधनं मुने
śālagrāmaṃ mahākṣetraṃ mumukṣujanasevitam / tatrāsau tāpaso tāpaso bhūtvā viṣṇorārādhanaṃ mune
(He went to) Śālagrāma, the great holy field frequented by people who seek liberation. There, becoming an ascetic, he (performed) the worship of Viṣṇu, O sage,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.10
चकार भक्तिभावेन यथालब्धसपर्यया । नित्यं प्रातः समाप्लुत्य निर्मले ऽभलि नारद
cakāra bhaktibhāvena yathālabdhasaparyayā / nityaṃ prātaḥ samāplutya nirmale 'bhali nārada
he performed (it) in a spirit of devotion, with such offerings as he could obtain; daily at dawn, having plunged into the clear water, O Nārada,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.11
उपतिष्टेद्रविं भक्त्या गृणन्ब्रह्माक्षरं परम् । अथाश्रमे समागत्य वासुदेवं जगत्पतिम्
upatiṣṭedraviṃ bhaktyā gṛṇanbrahmākṣaraṃ param / athāśrame samāgatya vāsudevaṃ jagatpatim
he would wait upon the sun with devotion, reciting the supreme syllable of Brahman; then, having come back to the hermitage, (he worshipped) Vāsudeva, the lord of the world,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.12
समाहृतैः स्वयं द्रव्यैः समित्कुशमृदादिभिः । फलैः पुष्पैंस्तथा पत्रैस्तुलस्याः स्वच्छवारिभिः
samāhṛtaiḥ svayaṃ dravyaiḥ samitkuśamṛdādibhiḥ / phalaiḥ puṣpaiṃstathā patraistulasyāḥ svacchavāribhiḥ
with materials gathered by himself—firewood, kuśa grass, clay and the rest—with fruits, with flowers, and with tulasī leaves and clear water,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.13
पूजयन्प्रयतो भूत्वा भक्तिप्रसरसंप्लुतः । सचैकदा महाभागः स्नात्वा प्रातः समाहितः
pūjayanprayato bhūtvā bhaktiprasarasaṃplutaḥ / sacaikadā mahābhāgaḥ snātvā prātaḥ samāhitaḥ
worshipping, having become self-restrained, flooded by the welling up of devotion. And one day that greatly fortunate one, having bathed at dawn, collected in mind,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.14
चक्रनद्यां जपंस्तस्थौ मुहुर्तत्रयमंबुनि । अथाजगाम तत्तीरं जलं पातुं पिपासिता
cakranadyāṃ japaṃstasthau muhurtatrayamaṃbuni / athājagāma tattīraṃ jalaṃ pātuṃ pipāsitā
stood reciting in the water in the Cakra river for three muhūrtas. Then to that bank there came, thirsty, to drink water,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.15
आसन्नप्सवा ब्रह्मन्नैकैव हिणी वनात् । ततः समभवत्तत्र पीतप्राये जले तया
āsannapsavā brahmannaikaiva hiṇī vanāt / tataḥ samabhavattatra pītaprāye jale tayā
O Brahman, a single doe from the forest, close to drinking. Then, when the water had been almost drunk by her, there arose there
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.16
सिंहस्य नादः सुमहान् सर्वप्राणिभयङ्करः । ततः सा सिंहसन्नादादुत्प्लुता निम्नगातटम्
siṃhasya nādaḥ sumahān sarvaprāṇibhayaṅkaraḥ / tataḥ sā siṃhasannādādutplutā nimnagātaṭam
a very great roar of a lion, terrifying to all living beings. Then she, from that lion's roar, sprang up onto the bank of the river,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.17
अत्युञ्चारोहणेनास्या नद्यां गर्भः पपात ह । तमुह्यमानं वेगेन वीचिमालापरिप्लुतम्
atyuñcārohaṇenāsyā nadyāṃ garbhaḥ papāta ha / tamuhyamānaṃ vegena vīcimālāpariplutam
and by her climbing up so high a place her fetus fell into the river. As it was being carried along by the current, swamped by rows of waves,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.18
जग्राह भरतो गर्भात्पतितं मृगपोतकम् । गर्भप्रच्युतिदुःखेन प्रोत्तुङ्गाक्रणेन च
jagrāha bharato garbhātpatitaṃ mṛgapotakam / garbhapracyutiduḥkhena prottuṅgākraṇena ca
Bharata caught hold of the fawn fallen from the womb; and from the pain of the miscarriage and from her loud crying out,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.19
मुनीन्द्र सा तु हरिणी निपपात ममार च । हरिणीं तां विलोक्याथ विपन्नां नृपतापसः
munīndra sā tu hariṇī nipapāta mamāra ca / hariṇīṃ tāṃ vilokyātha vipannāṃ nṛpatāpasaḥ
O lord of sages, that doe fell down and died. Then, seeing that doe dead, the royal ascetic,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.20
मृगपोतं समागृह्य स्वमाश्रममुपागतः । चकारानुदिनं चासौ मृगपोतस्य वै नृपः
mṛgapotaṃ samāgṛhya svamāśramamupāgataḥ / cakārānudinaṃ cāsau mṛgapotasya vai nṛpaḥ
taking up the fawn, came to his own hermitage; and day after day that king performed
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.21
पोषणं पुष्यमाणश्च स तेन ववृधे मुने । चचाराश्रमपर्यन्तं तृणानि गहनेषु सः
poṣaṇaṃ puṣyamāṇaśca sa tena vavṛdhe mune / cacārāśramaparyantaṃ tṛṇāni gahaneṣu saḥ
the rearing of the fawn; and being nourished by him it grew up, O sage. It ranged as far as the hermitage's border, (feeding on) grasses in the thickets.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.22
दूरं गत्वा च शार्दूलत्रासादभ्याययौ पुनः । प्रातर्गत्वादिदूरं च सायमायात्यथाश्रमम्
dūraṃ gatvā ca śārdūlatrāsādabhyāyayau punaḥ / prātargatvādidūraṃ ca sāyamāyātyathāśramam
And having gone far off, out of fear of a tiger it would come back again; going a good distance in the morning, in the evening it would return to the hermitage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.23
पुनश्च भरतस्याभूदाश्रमस्योटजान्तरे । तस्यतस्मिन्मृगे दूरसमीपपरिवर्तिनि
punaśca bharatasyābhūdāśramasyoṭajāntare / tasyatasminmṛge dūrasamīpaparivartini
And again, within the leaf-hut of Bharata's hermitage, his (mind was fixed) on that deer as it moved about, now far, now near —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.24
आसीञ्चेतः समासक्तं न तथा ह्यच्युते मुने । विमुक्तराज्यतनयः प्रोज्झिताशेषबान्धवः
āsīñcetaḥ samāsaktaṃ na tathā hyacyute mune / vimuktarājyatanayaḥ projjhitāśeṣabāndhavaḥ
his mind was wholly attached (to it), for it was not so toward Acyuta, O sage; he who had given up kingdom and sons, who had cast off every last kinsman —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.25
ममत्व स चकारोञ्चैस्तस्मिन्हरिणपोतके । किं वृकैभक्षितो व्याघ्नैः किं सिंहेन निपातितः
mamatva sa cakāroñcaistasminhariṇapotake / kiṃ vṛkaibhakṣito vyāghnaiḥ kiṃ siṃhena nipātitaḥ
he formed an intense sense of 'mine' toward that fawn: "Has it been devoured by wolves, by tigers? Has it been brought down by a lion?"
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.26
चिरायमाणे निष्कान्ते तस्यासीदिति मानसम् । प्रीतिप्रसन्नवदनः पार्श्वस्थे चाभवन्मृगे
cirāyamāṇe niṣkānte tasyāsīditi mānasam / prītiprasannavadanaḥ pārśvasthe cābhavanmṛge
When it had gone out and was long in returning, such was his state of mind; and when the deer stood at his side, his face was bright with delight.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.27
समाधिभङ्गस्तस्यासीन्ममत्वाकृष्टमानसः । कालेन गच्छता सो ऽथ कालं चक्रे महीपतिः
samādhibhaṅgastasyāsīnmamatvākṛṣṭamānasaḥ / kālena gacchatā so 'tha kālaṃ cakre mahīpatiḥ
There came about a breaking of his meditative absorption, his mind being drawn away by the sense of 'mine'; then, as time passed, that king met his end.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.28
पितेव सास्त्रं पुत्रेण मृगपोतेन वीक्षितः । मृगमेव तदाद्राक्षीत्त्यजन्प्राणानसावपि
piteva sāstraṃ putreṇa mṛgapotena vīkṣitaḥ / mṛgameva tadādrākṣīttyajanprāṇānasāvapi
Gazed upon in tears by the fawn as a father is by his son, he too, as he gave up his breath, looked then upon the deer alone.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.29
मृगो बभूव स मुने तादृशीं भावनां गतः । जाति स्मरत्वादुद्विग्नः संसारस्य द्विजोत्तम
mṛgo babhūva sa mune tādṛśīṃ bhāvanāṃ gataḥ / jāti smaratvādudvignaḥ saṃsārasya dvijottama
He became a deer, O sage, having reached such a frame of mind; but, since he remembered his (former) birth, he was filled with revulsion for saṃsāra, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.30
विहाय मातरं भूयः शालग्राममुपाययौ । शुष्कैस्तृणैस्तथा पर्णैः स कुर्वन्नात्मपोषणम्
vihāya mātaraṃ bhūyaḥ śālagrāmamupāyayau / śuṣkaistṛṇaistathā parṇaiḥ sa kurvannātmapoṣaṇam
Abandoning his mother, he went once more to Śālagrāma, sustaining himself on dry grasses and leaves,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.31
मृगत्वहेतुभूतस्य कर्मणो निष्कृतिं ययौ । तत्र चोत्सृष्टदेहो ऽसौ जज्ञे जातिस्मरो द्विजः
mṛgatvahetubhūtasya karmaṇo niṣkṛtiṃ yayau / tatra cotsṛṣṭadeho 'sau jajñe jātismaro dvijaḥ
and he worked off the karma that had been the cause of his deerhood; and there, having cast off that body, he was born a brahmin who remembered his (former) births,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.32
सदाचारवतां शुद्धे यागिनां प्रवरे कुले । सर्वविज्ञान संपन्नः सर्वशास्त्रार्थतत्त्ववित्
sadācāravatāṃ śuddhe yāgināṃ pravare kule / sarvavijñāna saṃpannaḥ sarvaśāstrārthatattvavit
in a pure and eminent family of sacrificers of good conduct, endowed with all discernment, knowing the true sense of all the scriptures.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.33
अपश्यत्स मुनिश्रेष्ठः स्वात्मानं प्रकृतेः परम् । आत्मनोधिगतज्ञानाद्द्वेवादीनि महामुने
apaśyatsa muniśreṣṭhaḥ svātmānaṃ prakṛteḥ param / ātmanodhigatajñānāddvevādīni mahāmune
That best of sages saw his own self as beyond primal nature, and, through the knowledge he had gained by himself, (he saw) the gods and the rest (as they are), O great sage.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.34
सर्वभूतान्यभे देन ददर्श स महामतिः । न पपाठ गुरुप्रोक्तं कृतोपनयनः श्रुतम्
sarvabhūtānyabhe dena dadarśa sa mahāmatiḥ / na papāṭha guruproktaṃ kṛtopanayanaḥ śrutam
That man of great understanding saw all beings as without difference; though his initiation had been performed, he did not recite the sacred text spoken by his teacher,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.35
न ददर्श च कर्माणि शास्त्राणि जगृहे न च । उक्तो ऽपि बहुशः किञ्चिज्जण्ड वाक्यमभाषत
na dadarśa ca karmāṇi śāstrāṇi jagṛhe na ca / ukto 'pi bahuśaḥ kiñcijjaṇḍa vākyamabhāṣata
nor did he attend to the rites, nor did he take up the scriptures; and though addressed many times over, he would utter some idiot's remark,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.36
तदप्यसंस्कारगुणं ग्रामभाषोक्तिसंयुतम् । अपद्धस्तवपुः सो ऽपि मलिनांबरधृङ् मुने
tadapyasaṃskāraguṇaṃ grāmabhāṣoktisaṃyutam / apaddhastavapuḥ so 'pi malināṃbaradhṛṅ mune
and that too devoid of any refinement and full of village speech; and he was of unwashed hands and body, wearing filthy clothes, O sage,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.37
क्लिन्नदन्तान्तरः सर्वैः परिभूतः स नागरैः । संमानेन परां हानिं योगर्द्धेः कुरुते यतः
klinnadantāntaraḥ sarvaiḥ paribhūtaḥ sa nāgaraiḥ / saṃmānena parāṃ hāniṃ yogarddheḥ kurute yataḥ
with dirt between his teeth, and he was slighted by all the townsfolk — since honour brings about the greatest loss to the riches of yoga,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.38
जनेनावमतो योगी योगसिद्धिं च विन्दति । तस्माञ्चरेत वै योगी सतां धर्ममदूषयन्
janenāvamato yogī yogasiddhiṃ ca vindati / tasmāñcareta vai yogī satāṃ dharmamadūṣayan
while a yogin who is scorned by people wins the perfection of yoga; therefore a yogin should conduct himself so as not to defile the dharma of the good,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.39
जना यथावमन्येयुर्गच्छेयुर्नैव संगतिम् । हिरण्यगर्भवचनं विचिन्त्येत्थं महामतिः
janā yathāvamanyeyurgaccheyurnaiva saṃgatim / hiraṇyagarbhavacanaṃ vicintyetthaṃ mahāmatiḥ
in such a way that people would look down on him and not seek his company. Reflecting thus on the words of Hiraṇyagarbha, that man of great mind
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.40
आत्मानं दर्शयामास जडोन्मत्ताकृतिं जने । भुङ्क्ते कुल्माषवटकान् शाकं त्रन्यफलं कणान्
ātmānaṃ darśayāmāsa jaḍonmattākṛtiṃ jane / bhuṅkte kulmāṣavaṭakān śākaṃ tranyaphalaṃ kaṇān
displayed himself to people in the form of a dullard and a madman. He eats bean-cakes, greens, wild fruit, and grains;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.41
यद्यदाप्नोति स बहूनत्ति वै कालसंभवम् । पितर्युपरते सो ऽथ भ्रातृभ्रातृव्यबान्धवैः
yadyadāpnoti sa bahūnatti vai kālasaṃbhavam / pitaryuparate so 'tha bhrātṛbhrātṛvyabāndhavaiḥ
whatever he gets, of that he eats a great deal, whatever the season yields. Then, when his father had died, by his brothers, cousins and kinsmen
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.42
कारितः क्षेत्रकर्मादि कदन्नाहारपोषितः । सरूक्षपीनावयवो जडकारी च कर्मणि
kāritaḥ kṣetrakarmādi kadannāhārapoṣitaḥ / sarūkṣapīnāvayavo jaḍakārī ca karmaṇi
He was made to do field-work and the like, sustained on a diet of bad food, with limbs both dried up and swollen, and dull in his work.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.43
सर्वलोकोपकरणं बभूवाहारवेतनः । तं तादृशमसंस्कारं विप्राकृतिविचेष्टितम्
sarvalokopakaraṇaṃ babhūvāhāravetanaḥ / taṃ tādṛśamasaṃskāraṃ viprākṛtiviceṣṭitam
He became a tool for everyone, his wage being (only) food. Him, being such, without the sacraments (uninitiated), acting contrary to a brahmin's nature —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.44
क्षत्ता सौवीरराज्यस्य विष्टियोग्यममन्यत । स राजा शिबिकारूढो गन्तुं कृतमतिर्द्विज
kṣattā sauvīrarājyasya viṣṭiyogyamamanyata / sa rājā śibikārūḍho gantuṃ kṛtamatirdvija
— the chamberlain of the kingdom of Sauvīra thought fit for forced labour. That king, mounted on a palanquin, had made up his mind to go, O twice-born,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.45
बभूवेक्षुमतीतीरे कपिलर्षेर्वराश्रमम् । श्रेयः किमत्र संसारे दुःखप्राये नृणामिति
babhūvekṣumatītīre kapilarṣervarāśramam / śreyaḥ kimatra saṃsāre duḥkhaprāye nṛṇāmiti
to the excellent hermitage of the seer Kapila, which stood on the bank of the Ikṣumatī, (thinking) "What is the good here in this round of existence, which for men is mostly suffering?" —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.46
प्रष्टुं तं मोक्षधर्मज्ञं कपिलाख्यं महामुनिम् । उवाह शिबिकामस्य क्षत्तुर्वचनचोदितः
praṣṭuṃ taṃ mokṣadharmajñaṃ kapilākhyaṃ mahāmunim / uvāha śibikāmasya kṣatturvacanacoditaḥ
— to ask that great sage named Kapila, the knower of the law of liberation. (So the brahmin) carried his palanquin, urged on by the chamberlain's word.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.47
नृणां विष्टिगृहीतानामन्येषां सो ऽपि मध्यगः । गृहीतो विष्टिना विप्र सर्वज्ञानैकभाजनम्
nṛṇāṃ viṣṭigṛhītānāmanyeṣāṃ so 'pi madhyagaḥ / gṛhīto viṣṭinā vipra sarvajñānaikabhājanam
He too was among other men who had been seized for forced labour: he was seized for the corvée, O brahmin — he, the sole vessel of all knowledge.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.48
जातिस्मरो ऽसौ पापस्य क्षयकाम उवाह ताम् । ययौ जडगतिस्तत्र युगमात्रावलोकनम्
jātismaro 'sau pāpasya kṣayakāma uvāha tām / yayau jaḍagatistatra yugamātrāvalokanam
Remembering his (former) births, and wishing for the destruction of his sin, he carried it. He went there with a slow gait, looking only a yoke's length (ahead),
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.49
कुर्वन्मतिमतां श्रेष्ठस्ते त्वन्ये त्वरितं ययुः । विलोक्य नृपतिः सो ऽथ विषमं शिबिकागतम्
kurvanmatimatāṃ śreṣṭhaste tvanye tvaritaṃ yayuḥ / vilokya nṛpatiḥ so 'tha viṣamaṃ śibikāgatam
(thus) acting, the best of the wise; but those others went quickly. Then that king, seeing that the palanquin's motion had become uneven,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.50
किमेतदित्याह समं गम्यतां शिबिकावहाः । पुनस्तथैव शिबिकां विलोक्य विषमां हसन्
kimetadityāha samaṃ gamyatāṃ śibikāvahāḥ / punastathaiva śibikāṃ vilokya viṣamāṃ hasan
said, "What is this? Let there be even going, you palanquin-bearers!" And again, seeing the palanquin likewise uneven, laughing,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.51
नृपः किमे ऽतदित्याह भवद्भिर्गम्यते ऽन्यथा । भूपतेर्वदतस्तस्य श्रुत्वेत्थं बहुशो वचः । शिबिकावाहकाः प्रोचुरयं यातीत्यसत्वरम्
nṛpaḥ kime 'tadityāha bhavadbhirgamyate 'nyathā / bhūpatervadatastasya śrutvetthaṃ bahuśo vacaḥ / śibikāvāhakāḥ procurayaṃ yātītyasatvaram
the king said, "What is this? You are going differently (than told)." Hearing the king's words spoken thus many times, the palanquin-bearers said, "This man goes without speed."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.52
राजोवाच किं श्रान्तो ऽस्यल्पमध्वानं त्वयोढा शिबिका मम । किमायाससहो न त्वं पीवा नासि निरीक्ष्यसे
rājovāca kiṃ śrānto 'syalpamadhvānaṃ tvayoḍhā śibikā mama / kimāyāsasaho na tvaṃ pīvā nāsi nirīkṣyase
The king said: Are you tired? My palanquin has been carried by you (only) a short distance. Are you not able to bear exertion? You do not look ill-fed — you seem stout.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.53
ब्राह्मण उवाच नाहं पीवा न चैवोढा शिबिका भवतो मया । न श्रान्तो ऽस्मि न चायासो वोढान्यो ऽस्ति महीपते
brāhmaṇa uvāca nāhaṃ pīvā na caivoḍhā śibikā bhavato mayā / na śrānto 'smi na cāyāso voḍhānyo 'sti mahīpate
The brahmin said: I am not stout, nor has your palanquin been carried by me; I am not tired, nor is there exertion — nor is there any other bearer, O lord of the earth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.54
राजोवाच प्रत्यक्षं दृश्यते पीवात्वद्यापि शिबिका त्वयि । श्रमश्च भारो द्वहने भवत्येव हि देहिनाम्
rājovāca pratyakṣaṃ dṛśyate pīvātvadyāpi śibikā tvayi / śramaśca bhāro dvahane bhavatyeva hi dehinām
The king said: Stoutness is plainly seen (in you), and the palanquin is even now upon you; and for embodied beings fatigue does indeed arise from carrying a load.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.55
ब्राह्मण उवाच प्रत्यक्षं भवता भूप यद्दृष्टं मम तद्वद । बलवानबलश्चेति वाच्यं पश्चाद्विशेषणम्
brāhmaṇa uvāca pratyakṣaṃ bhavatā bhūpa yaddṛṣṭaṃ mama tadvada / balavānabalaśceti vācyaṃ paścādviśeṣaṇam
The brahmin said: Tell me, O king, what has been directly seen by you of me. "Strong" and "weak" — such a qualification must be stated afterwards (i.e., only after knowing what the thing is).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.56
त्वयोढा शिबिका चेति त्वय्यद्यापि च संस्थिता । मिथ्या तदप्यत्र भवान् शृणोतु वचनं मम
tvayoḍhā śibikā ceti tvayyadyāpi ca saṃsthitā / mithyā tadapyatra bhavān śṛṇotu vacanaṃ mama
And that "the palanquin has been carried by you" and "it still rests upon you" — that too is false. Let your honour hear my words on this.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.57
भूमौ पादयुगं चाथ जङ्घे पादद्वये स्थिते । ऊरु जङ्घाद्वयावस्थौ तदाधारं तथोदरम्
bhūmau pādayugaṃ cātha jaṅghe pādadvaye sthite / ūru jaṅghādvayāvasthau tadādhāraṃ tathodaram
The pair of feet rest on the ground; the shanks stand upon the two feet; the thighs stand upon the two shanks, and the belly is supported by them;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.58
वक्षस्थलं तथा बाहू स्कन्धौ चोदरसंस्थितौ । स्कन्धाश्रितयें शिबिका ममाधारो ऽत्र किङ्कृतः
vakṣasthalaṃ tathā bāhū skandhau codarasaṃsthitau / skandhāśritayeṃ śibikā mamādhāro 'tra kiṅkṛtaḥ
and the chest, the arms and the shoulders rest upon the belly. This palanquin rests upon the shoulders — how then is it a burden borne by me here?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.59
शिबिकायां स्थितं चेदं देहं त्वदुपलक्षितम् । तत्र त्वमहमप्यत्रेत्युच्यते चेदमन्यथा
śibikāyāṃ sthitaṃ cedaṃ dehaṃ tvadupalakṣitam / tatra tvamahamapyatretyucyate cedamanyathā
And this body of yours, marked out (as 'you'), stands in the palanquin. If it is said that "you are there and I am here," that is otherwise (i.e., not so).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.60
अहं त्वं च तथान्ये च भूतैरुह्याश्च पार्थिव । गुणप्रवाहपतितो भूतवर्गो ऽपि यात्ययम्
ahaṃ tvaṃ ca tathānye ca bhūtairuhyāśca pārthiva / guṇapravāhapatito bhūtavargo 'pi yātyayam
I and you and others too are to be carried by the elements, O king; and this aggregate of elements itself moves, fallen into the stream of the guṇas.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.61
कर्मवश्या गुणश्चैते सत्त्वाद्याः पृथिवीपते । अविद्यासंचितं कर्मतश्चाशेषेषु जन्तुषु
karmavaśyā guṇaścaite sattvādyāḥ pṛthivīpate / avidyāsaṃcitaṃ karmataścāśeṣeṣu jantuṣu
And these guṇas, beginning with sattva, are subject to karma, O lord of the earth; and karma is accumulated by ignorance in all creatures without exception.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.62
आत्मा शुद्धो ऽक्षरः शान्तो निर्गुणः प्रकृते परः । प्रवृद्ध्यपचयौ न स्त एकस्याखिलजन्तुषु
ātmā śuddho 'kṣaraḥ śānto nirguṇaḥ prakṛte paraḥ / pravṛddhyapacayau na sta ekasyākhilajantuṣu
The self is pure, unperishing, tranquil, without qualities, beyond primal nature; for the one (self) present in all creatures there is neither growth nor diminution.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.64
यदा नोपचयस्तस्य नचैवापचयो नृप । तदापि बालिशो ऽसि त्वं कया युक्त्या त्वयेरितम् ॥ नर्प्_१,४८।६३। भूपादजङ्घाकट्यूरुजठरादिषु संस्थिता । शिबिकेयं यदा स्कन्धे तदा भारः समस्त्वया
yadā nopacayastasya nacaivāpacayo nṛpa / tadāpi bāliśo 'si tvaṃ kayā yuktyā tvayeritam // narp_1,48.63/ bhūpādajaṅghākaṭyūrujaṭharādiṣu saṃsthitā / śibikeyaṃ yadā skandhe tadā bhāraḥ samastvayā
When there is for it neither increase nor any decrease at all, O king, then too you are a fool — by what reasoning was this said by you? When this palanquin rests upon the earth, upon the feet, shanks, hips, thighs, belly and the rest, and when (it rests) on the shoulder — then the burden is (held) equally by you (and me).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.65
तथान्यजन्तुभिर्भूप शिबिकोढान केवलम् । शैलद्रुमगृहोत्थो ऽपि पृथिवीसंभवो ऽपि च
tathānyajantubhirbhūpa śibikoḍhāna kevalam / śailadrumagṛhottho 'pi pṛthivīsaṃbhavo 'pi ca
So too, O king, by the other creatures who bear the palanquin — not by me alone; and it too (the palanquin) has arisen from mountain, tree and house (timber), and is born of the earth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.66
यथा पुंसः पृथग्भावः प्राकृतैः करणैर्नृप । सोढव्यः सुमहान्भारः कतमो नृप ते मया
yathā puṃsaḥ pṛthagbhāvaḥ prākṛtaiḥ karaṇairnṛpa / soḍhavyaḥ sumahānbhāraḥ katamo nṛpa te mayā
Since the person is separate from the instruments belonging to primal nature, O king — which is that very great burden that is to be borne by me for you, O king?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.67
यद्द्रव्यो शिबिका चेयं तद्द्रव्यो भूतसंग्रहः । भवतो मे ऽखिलस्यास्य समत्वेनोपबृंहितः
yaddravyo śibikā ceyaṃ taddravyo bhūtasaṃgrahaḥ / bhavato me 'khilasyāsya samatvenopabṛṃhitaḥ
Of whatever substance this palanquin is, of that same substance is the collection of elements; (and) for you, for me, for all this, (it is) magnified by (this) sameness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.68
सनन्दन उवाच एवमुक्त्वाभवंन्मौनी स वहञ्शिबिकां द्विजः । सो ऽपि राजावतीर्योर्व्यां तत्पादौ जगृहे त्वरन्
sanandana uvāca evamuktvābhavaṃnmaunī sa vahañśibikāṃ dvijaḥ / so 'pi rājāvatīryorvyāṃ tatpādau jagṛhe tvaran
Sanandana said: Having spoken thus, that brahmin fell silent, still carrying the palanquin; and the king too, getting down onto the ground, hastily clasped his feet.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.69
राजोवाच भो भो विसृज्य शिबिकां प्रसादं कुरु मे द्विज । कथ्यतां को भवानत्र जाल्मरुपधरः स्थितः
rājovāca bho bho visṛjya śibikāṃ prasādaṃ kuru me dvija / kathyatāṃ ko bhavānatra jālmarupadharaḥ sthitaḥ
The king said: Ho, ho! Set down the palanquin and do me a favour, brahmin. Let it be told: who are you, standing here in the guise of a wretch?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.70
यो भवान्यदपत्यं वा यदागमनकारणम् । तत्सर्वं कथ्यतां विद्वन्मह्यं शुश्रूषवे त्वया
yo bhavānyadapatyaṃ vā yadāgamanakāraṇam / tatsarvaṃ kathyatāṃ vidvanmahyaṃ śuśrūṣave tvayā
Who you are, or whose offspring, and what the reason for your coming — let all that be told by you, O learned one, to me who wish to hear.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.71
ब्राह्मण उवाच श्रूयतां को ऽहमित्येतद्वक्तुं भूप न शक्यते । उपयोगनिमित्तं च सर्वत्रागमनक्रिया
brāhmaṇa uvāca śrūyatāṃ ko 'hamityetadvaktuṃ bhūpa na śakyate / upayoganimittaṃ ca sarvatrāgamanakriyā
The brahmin said: Listen. As for 'who am I' — this, O king, cannot be told; and in every case the act of coming has some use as its motive.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.72
सुखदुःखोपभोगौ तु तौ देहाद्युपपादकौ । धर्माधर्मोद्भवौ भोक्तुं जन्तुर्देहादिमृच्छति
sukhaduḥkhopabhogau tu tau dehādyupapādakau / dharmādharmodbhavau bhoktuṃ janturdehādimṛcchati
But those two, the experiences of pleasure and pain, which produce the body and the rest and arise from merit and demerit — in order to enjoy them a creature seeks a body and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.73
सर्वस्यैव हि भूपाल जन्तोः सर्वत्र कारणम् । धर्माधर्मौं यतस्तस्मात्कारणं पृच्छ्यते कुतः
sarvasyaiva hi bhūpāla jantoḥ sarvatra kāraṇam / dharmādharmauṃ yatastasmātkāraṇaṃ pṛcchyate kutaḥ
Since for every creature whatsoever, O protector of the earth, merit and demerit are everywhere the cause, therefore why is the cause asked?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.74
राजोवाच धर्माधर्मौं न संदेहः सर्वकार्येषु कारणम् । उपभोगनिमित्तं च देहाद्देहान्तरागमः
rājovāca dharmādharmauṃ na saṃdehaḥ sarvakāryeṣu kāraṇam / upabhoganimittaṃ ca dehāddehāntarāgamaḥ
The king said: There is no doubt that merit and demerit are the cause in all effects, and that passing from one body to another body is for the sake of experiencing (them).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.75
यत्त्वेतद्भवता प्रोक्तं को ऽहमित्येतदात्मनः । वक्तुं न शक्यते श्रोतुं तन्ममेच्चा प्रवर्तते
yattvetadbhavatā proktaṃ ko 'hamityetadātmanaḥ / vaktuṃ na śakyate śrotuṃ tanmameccā pravartate
But as for this that was said by you, that this 'who am I' of the self cannot be told — a wish arises in me to hear that.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.76
यो ऽस्ति यो ऽहमिति ब्रह्मन्कथं वक्तुं न शक्यते । आत्मन्येव न दोषाय शब्दो ऽहमिति यो द्विजा
yo 'sti yo 'hamiti brahmankathaṃ vaktuṃ na śakyate / ātmanyeva na doṣāya śabdo 'hamiti yo dvijā
He who exists, (and) who 'I' am — how, O brahmin, can this not be told? For with regard to the self there is no fault in the word 'I', O twice-born one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.77
ब्राह्मण उवाच शब्दो ऽहमिति दोषाय नात्मन्येवं तथैव तत् । अनात्मन्यात्मविज्ञानं शब्दो वा श्रुतिलक्षणः
brāhmaṇa uvāca śabdo 'hamiti doṣāya nātmanyevaṃ tathaiva tat / anātmanyātmavijñānaṃ śabdo vā śrutilakṣaṇaḥ
The brahmin said: The word 'I' is a fault; it is not so with regard to the self — just that is (the fault): the notion of self in what is not the self, or a word (merely) defined by tradition.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.78
जिह्वा ब्रवीत्यहमिति दन्तौष्टतालुक नृप । एतेनाहं यतः सर्वे वाङ्निष्पादनहेतवः
jihvā bravītyahamiti dantauṣṭatāluka nṛpa / etenāhaṃ yataḥ sarve vāṅniṣpādanahetavaḥ
It is the tongue that says 'I', (and) the teeth, lips and palate, O king; by this (means) 'I' (is uttered), since all these are the causes of producing speech.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.79
किं हेतुभिर्वदूत्येषा वागेवाहमिति स्वयम् । तथापि वागहमेद्वक्तुमित्थं न युज्यते
kiṃ hetubhirvadūtyeṣā vāgevāhamiti svayam / tathāpi vāgahamedvaktumitthaṃ na yujyate
What (then) of the causes? Does this speech of itself say 'I'? Even so, for speech to say 'I' in this way is not fitting.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.80
पिण्डः पृथग्यतः पुंसः शिरःपाण्यादिलक्षणः । ततो ऽहमिति कुत्रैनां संज्ञां राजन्करोम्यहम्
piṇḍaḥ pṛthagyataḥ puṃsaḥ śiraḥpāṇyādilakṣaṇaḥ / tato 'hamiti kutraināṃ saṃjñāṃ rājankaromyaham
Since the bodily mass, characterized by head, hands and the rest, is separate from the person, then upon what, O king, do I place this designation 'I'?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.81
यद्यन्यो ऽस्ति परः को ऽपि मत्तः पार्थिवसत्तम् । न देहो ऽहमयं चान्ये वक्तुमेवमपीष्यते
yadyanyo 'sti paraḥ ko 'pi mattaḥ pārthivasattam / na deho 'hamayaṃ cānye vaktumevamapīṣyate
If there were some other, higher than me, O best of kings, then 'this body is not I' and 'the others (are other)' — even in that way it could be said.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.82
यदा समस्तदेहेषु पुमानेको व्यवस्थितः । तददा हि को भवान्को ऽहमित्येतद्विफलं वचः
yadā samastadeheṣu pumāneko vyavasthitaḥ / tadadā hi ko bhavānko 'hamityetadviphalaṃ vacaḥ
When one single person stands established in all bodies, then indeed the words 'who are you, who am I' are fruitless.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.83
त्वं राजा शिबिका चेयं वयं वाहाः पुरः सराः । अयं च भवतो लोको न सदेतन्नृपोच्यते
tvaṃ rājā śibikā ceyaṃ vayaṃ vāhāḥ puraḥ sarāḥ / ayaṃ ca bhavato loko na sadetannṛpocyate
"You are the king, this is the palanquin, we are the bearers going in front, and this is your people" — this, O king, is not (spoken as) truth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.84
वृक्षाद्दारु ततश्चेयं शिबिका त्वदधिष्टिता । क्व वृक्षसंज्ञा वै तस्या दारुसंज्ञाथवा नृप
vṛkṣāddāru tataśceyaṃ śibikā tvadadhiṣṭitā / kva vṛkṣasaṃjñā vai tasyā dārusaṃjñāthavā nṛpa
From the tree (comes) the wood, and from that this palanquin on which you are seated. Where then, O king, is its designation 'tree', or its designation 'wood'?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.85
वृक्षारूढो महाराजो नायं वदति ते जनः । न च दारुणि सर्वस्त्वां ब्रवीति शिबिकागतम्
vṛkṣārūḍho mahārājo nāyaṃ vadati te janaḥ / na ca dāruṇi sarvastvāṃ bravīti śibikāgatam
This people of yours does not say "the great king is mounted on a tree," nor does anyone say that you, seated in the palanquin, are on (a piece of) wood.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.86
शिबिकादारुसंघातो स्वनामस्थितिसंस्थितः । अन्विष्यतां नृपश्रेष्ठानन्ददाशिबिका त्वया
śibikādārusaṃghāto svanāmasthitisaṃsthitaḥ / anviṣyatāṃ nṛpaśreṣṭhānandadāśibikā tvayā
The palanquin is an aggregate of pieces of wood, fixed in the fixity of its own name. Let it be investigated by you, O best of kings — where is the palanquin (itself)?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.87
एवं छत्रं शलाकाभ्यः पृथग्भावो विमृश्यताम् । क्व जातं छत्रमित्येष न्यायस्त्वयि तथा मयि
evaṃ chatraṃ śalākābhyaḥ pṛthagbhāvo vimṛśyatām / kva jātaṃ chatramityeṣa nyāyastvayi tathā mayi
In the same way let the separateness of the umbrella from its ribs be considered: "Where has the umbrella arisen?" — this same reasoning (applies) to you and likewise to me.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.88
पुमान्स्त्री गौरजा बाजी कुञ्जरो विहगस्तरुः । देहेषु लोकसंज्ञेयं विज्ञेया कर्महेतुषु
pumānstrī gaurajā bājī kuñjaro vihagastaruḥ / deheṣu lokasaṃjñeyaṃ vijñeyā karmahetuṣu
Man, woman, cow, goat, horse, elephant, bird, tree — this naming by people is to be understood as applying to bodies, which are the products of karma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.89
पुमान्न देवो न नरो न पशुर्न च पादपः । शरीराकृतिभेदास्तु भूपैते कर्मयोनयः
pumānna devo na naro na paśurna ca pādapaḥ / śarīrākṛtibhedāstu bhūpaite karmayonayaḥ
The soul (puruṣa) is neither a god nor a man nor a beast nor a tree; these, O ruler of the earth, are (merely) differences of bodily form, born of karma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.90
वस्तु राजेति यल्लेके यञ्च राजभटात्मकम् । तथान्यश्च नृपेत्थं तन्न सत्यं कल्पनामयम्
vastu rājeti yalleke yañca rājabhaṭātmakam / tathānyaśca nṛpetthaṃ tanna satyaṃ kalpanāmayam
That thing which in the world (is called) "king," and that which is of the nature of the king's servant, and likewise anything else — thus, O king, that is not real, it is made of imagination.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.91
यस्तु कालान्तरेणापि नाशसंज्ञामुपैति वै । परिणामादिसंभूतं तद्वस्तु नृप तञ्च किम्
yastu kālāntareṇāpi nāśasaṃjñāmupaiti vai / pariṇāmādisaṃbhūtaṃ tadvastu nṛpa tañca kim
But that which, even after a lapse of time, comes to be called "destruction," having arisen through transformation and the rest — that (is called) a thing, O king; and what is it (really)?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.92
त्वं राजा सर्वसोकस्य पितुः पुत्रो रिपो रिपुः । पत्न्याः पतिः पिता सूनोः कस्त्वं भूप वदाम्यहम्
tvaṃ rājā sarvasokasya pituḥ putro ripo ripuḥ / patnyāḥ patiḥ pitā sūnoḥ kastvaṃ bhūpa vadāmyaham
You are king to all your people, son to a father, enemy to an enemy, husband to a wife, father to a son — (then) who are you, O king? Tell me.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.93
त्वं किमेतच्चिरः किं तु शिरस्तव तथो दरम् । किमु पादादिकं त्वेतन्नैव किं ते महीपते
tvaṃ kimetacciraḥ kiṃ tu śirastava tatho daram / kimu pādādikaṃ tvetannaiva kiṃ te mahīpate
Are you this head? Is the head yours, and likewise the belly? Or are you the feet and the rest? Or is none of this yours at all, O lord of the earth?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 48.94
समस्तावयवेभ्यस्त्वं पृथग्भूतो व्यवस्थितः । को ऽहमित्यत्र निपुणं भूत्वा चिन्तय पार्थिव
samastāvayavebhyastvaṃ pṛthagbhūto vyavasthitaḥ / ko 'hamityatra nipuṇaṃ bhūtvā cintaya pārthiva
You stand apart, distinct from all the bodily parts. Become subtle in this matter and reflect, O prince: "Who am I?"
AI translation rendered from the Sanskrit, not a published edition
NarP 1 48.95
एवं व्यवस्थिते तत्त्वे मयाहमिति भावितुम् । पृथकूचरणनिष्पाद्यं शक्यं तु नृपते कथम्
evaṃ vyavasthite tattve mayāhamiti bhāvitum / pṛthakūcaraṇaniṣpādyaṃ śakyaṃ tu nṛpate katham
When the truth stands thus, how is it possible, O king, to conceive "by me" and "I" — (a notion) to be established by a separate procedure?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain