Narada Purana — Purva Bhaga — Chapter 49
NarP 1 49.1
सनन्दन उवाच निशम्य तस्येति वचः परमार्थसमन्वितम् । प्रश्रयावनतो भूत्वा तमाह नृपतिर्द्विजम्
sanandana uvāca niśamya tasyeti vacaḥ paramārthasamanvitam / praśrayāvanato bhūtvā tamāha nṛpatirdvijam
Sanandana said: Having heard that speech of his, endowed with the highest truth, the king bowed down in reverence and said to that brahmin:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.2
राजोवाच भगवन्यत्त्वया प्रोक्त परमार्थमयं वचः । श्रुते तस्मिन्भ्रमन्तीव मनसो मम वृत्तयः
rājovāca bhagavanyattvayā prokta paramārthamayaṃ vacaḥ / śrute tasminbhramantīva manaso mama vṛttayaḥ
The king said: Reverend sir, that speech full of the highest truth which was spoken by you — on hearing it, the workings of my mind seem to reel.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.3
एतद्विवेकविज्ञानं यदि शेषेषु जन्तुषु । भवता दर्शितं विप्र तत्परं प्रकृतेर्महत्
etadvivekavijñānaṃ yadi śeṣeṣu jantuṣu / bhavatā darśitaṃ vipra tatparaṃ prakṛtermahat
If, O brahmin, this discriminative knowledge has been shown by you (as present) in all remaining creatures, then that is something greater than primal nature (prakṛti).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.4
नाहं वहामि शिबिकां शिबिका मयि न स्थिता । शरीरमन्यदस्मत्तो येनेयं शिबिका धृता
nāhaṃ vahāmi śibikāṃ śibikā mayi na sthitā / śarīramanyadasmatto yeneyaṃ śibikā dhṛtā
"I do not carry the palanquin, the palanquin does not rest on me; the body by which this palanquin is borne is other than us" —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.5
गुण प्रवृत्तिर्भूतानां प्रवृत्तिः कर्मचोदिता । प्रवर्तन्ते गुणाश्चैते किं ममेति त्वयोदितम्
guṇa pravṛttirbhūtānāṃ pravṛttiḥ karmacoditā / pravartante guṇāścaite kiṃ mameti tvayoditam
"The activity of beings arises from the guṇas, and activity is impelled by karma; these guṇas act — what is that to me?" — thus was it said by you.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.6
एतस्मिन्परमार्थज्ञ मम श्रोत्रपथं गते । मनो विह्वलतामेति परमार्थार्थतां गतम्
etasminparamārthajña mama śrotrapathaṃ gate / mano vihvalatāmeti paramārthārthatāṃ gatam
When this, O knower of the highest truth, has entered the path of my hearing, my mind, having reached (the state of) taking the highest truth as its object, falls into agitation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.7
पूर्वमेव महाभाग कपिलर्षिमहं द्विज । प्रष्टुमभ्युद्यतो गत्वा श्रेयः किन्त्वत्र संशये
pūrvameva mahābhāga kapilarṣimahaṃ dvija / praṣṭumabhyudyato gatvā śreyaḥ kintvatra saṃśaye
Earlier indeed, O greatly fortunate brahmin, I had set out to go and question the sage Kapila: "What is best amid this doubt?"
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.8
तदन्तरे च भवता यदिदं वाक्यमीरितम् । तेनैव परमार्थार्थं त्वयि चेतः प्रधावति
tadantare ca bhavatā yadidaṃ vākyamīritam / tenaiva paramārthārthaṃ tvayi cetaḥ pradhāvati
And meanwhile, because of this speech that has been uttered by you, my mind runs toward you for the sake of the highest truth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.9
कपिलर्षिर्भगवतः सर्वभूतस्य वै किल । विष्णोरंशो जगन्मोहनाशाय समुपागतः
kapilarṣirbhagavataḥ sarvabhūtasya vai kila / viṣṇoraṃśo jaganmohanāśāya samupāgataḥ
The seer Kapila is indeed a portion of the Lord Viṣṇu, who is (the self) of all beings, and he has come here to destroy the world's delusion.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.10
स एव भगवान्नूनमस्माकं हितकाम्यया । प्रत्यक्षतामनुगतस्तथैतद्भवतोच्यते
sa eva bhagavānnūnamasmākaṃ hitakāmyayā / pratyakṣatāmanugatastathaitadbhavatocyate
Surely that same Lord, out of a desire for our welfare, has come into visible form — and thus it is being spoken by you.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.11
तन्मह्यं मोहनाशाय यच्छ्रेयः परमं द्विज । तद्वदाखिल विज्ञानजलवीच्युजधिर्भवान्
tanmahyaṃ mohanāśāya yacchreyaḥ paramaṃ dvija / tadvadākhila vijñānajalavīcyujadhirbhavān
Therefore, O brahmin, tell me, for the destruction of (my) delusion, what the supreme good is — you who are an ocean rippling with waves of the waters of all knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.12
ब्राह्मण उवाच भूयः पृच्छसि किं श्रेयः परमार्थेन पृच्छसि । श्रेयांसि परमार्थानि ह्यशेषाण्येन भूपते
brāhmaṇa uvāca bhūyaḥ pṛcchasi kiṃ śreyaḥ paramārthena pṛcchasi / śreyāṃsi paramārthāni hyaśeṣāṇyena bhūpate
The brahmin said: You ask again: what is the good? You ask by way of the highest truth. But O king, all goods are highest truths (for someone).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.13
देवताराधनं कृत्वा धनसंपदमिच्छति । पुत्रानिच्छति राज्यं च श्रेयस्तस्यैव तन्नृप
devatārādhanaṃ kṛtvā dhanasaṃpadamicchati / putrānicchati rājyaṃ ca śreyastasyaiva tannṛpa
Having performed worship of the deities, one wishes for wealth and prosperity; one wishes for sons and for a kingdom — for such a man, that is the good, O king.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.14
विवकिनस्तु संयोगः श्रेयो ऽसौ परमात्मना । कर्मयज्ञादिकं श्रेयः स्वर्लोकपलदायि यत्
vivakinastu saṃyogaḥ śreyo 'sau paramātmanā / karmayajñādikaṃ śreyaḥ svarlokapaladāyi yat
But for the discriminating one, this union with the supreme Self is the good; and the good is ritual action, sacrifice and the rest, which yields the fruit of the heavenly world.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.15
श्रेयः प्रधानं च फले तदेवानभिसंहिते । आत्मा ध्येयः सदा भूप योगयुक्तैस्तथा परैः
śreyaḥ pradhānaṃ ca phale tadevānabhisaṃhite / ātmā dhyeyaḥ sadā bhūpa yogayuktaistathā paraiḥ
And that itself is the principal good when the fruit is not aimed at; the Self is always to be meditated on, O king, by those joined in yoga and by others likewise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.16
श्रेय स्तस्यैव संयोगः श्रेयो यः परमात्मनः । श्रेयांस्येवमनेकानि शतशो ऽथ सहस्रशः
śreya stasyaiva saṃyogaḥ śreyo yaḥ paramātmanaḥ / śreyāṃsyevamanekāni śataśo 'tha sahasraśaḥ
The good is union with that very (Self), the good which is of the supreme Self; thus there are many goods, by hundreds and by thousands.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.17
संत्यत्र परमार्थास्तु न त्वेते श्रूयतां च मे । धर्मो ऽयं त्यजते किं तु परमार्थो धनं यदि
saṃtyatra paramārthāstu na tvete śrūyatāṃ ca me / dharmo 'yaṃ tyajate kiṃ tu paramārtho dhanaṃ yadi
Here there are supreme aims, but these are not (truly so) — let it be heard from me. This dharma abandons (one); but if wealth is the highest aim,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.18
व्ययश्चक्रियत कस्मात्कामप्राप्त्युपलक्षणः । मुत्रश्चेत्परमार्थाख्यः सो ऽप्यन्यस्य नरेश्वर
vyayaścakriyata kasmātkāmaprāptyupalakṣaṇaḥ / mutraścetparamārthākhyaḥ so 'pyanyasya nareśvara
why then was expenditure made, which is marked by the attainment of desires? If a son is called the highest aim, he too is (that) of another, O lord of men.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.19
परमार्थभूतः सो ऽन्यस्य परमार्थो हि नः पिता । एवं न परमार्थो ऽस्ति जगत्यत्र चराचरे
paramārthabhūtaḥ so 'nyasya paramārtho hi naḥ pitā / evaṃ na paramārtho 'sti jagatyatra carācare
He is the highest aim for another; for our father is the highest aim (for us). Thus there is no (single) highest aim in this world of moving and unmoving things.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.20
परमार्थो हि कार्याणि करणानामशेषतः । राज्यादिप्राप्तिरत्रोक्ता परमार्थतया यदि
paramārtho hi kāryāṇi karaṇānāmaśeṣataḥ / rājyādiprāptiratroktā paramārthatayā yadi
For the highest aim is the effects of the instruments, entirely. If the attainment of a kingdom and the like is here declared to be the highest aim,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.21
परमार्था भवन्त्यत्र न भवन्ति च वै ततः । ऋग्यजुःसामनिष्पाद्यं यज्ञकर्म मतं तव
paramārthā bhavantyatra na bhavanti ca vai tataḥ / ṛgyajuḥsāmaniṣpādyaṃ yajñakarma mataṃ tava
then highest aims exist here, and yet from that they do not exist. You hold the sacrificial rite, to be accomplished by Ṛg, Yajus and Sāman, (to be the highest aim);
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.22
परमार्थभूतं तत्रापि श्रूयतां गदतो मम । यत्तु निष्पाद्यते कार्यं मृदा कारणभूतया
paramārthabhūtaṃ tatrāpi śrūyatāṃ gadato mama / yattu niṣpādyate kāryaṃ mṛdā kāraṇabhūtayā
there too, hear from me as I speak of what is the highest aim. Whatever effect is produced from clay as its cause,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.23
तत्कारणानुगमनाज्जायते नृप मृन्मयम् । एवं विनाशिभिर्द्रव्यैः समिदाज्यकुशादिभिः
tatkāraṇānugamanājjāyate nṛpa mṛnmayam / evaṃ vināśibhirdravyaiḥ samidājyakuśādibhiḥ
that, because it follows its cause, is born made of clay, O king. So too, by perishable substances — firewood, ghee, kuśa grass and the rest —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.24
निष्पाद्यते क्रिया या तु सा भवित्री विनाशिनी । अनाशी परमार्थस्तु प्राज्ञैरभ्युपगम्यते
niṣpādyate kriyā yā tu sā bhavitrī vināśinī / anāśī paramārthastu prājñairabhyupagamyate
whatever rite is accomplished, it is bound to be perishable; but the highest aim is accepted by the wise as imperishable.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.25
यत्तुं नाशि न संदेहो नाशिद्रव्योपपादितम् । तदेवापलदं कर्म परमार्थो मतो मम
yattuṃ nāśi na saṃdeho nāśidravyopapāditam / tadevāpaladaṃ karma paramārtho mato mama
There is no doubt that whatever is brought about by perishable substances is perishable; that very action which gives no fruit is, in my view, the highest aim.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.26
मुक्तिसाधनभूतत्वात्परमार्थो न साधनम् । ध्यानमेवात्मनो भूपपरमार्थार्थशब्दितम्
muktisādhanabhūtatvātparamārtho na sādhanam / dhyānamevātmano bhūpaparamārthārthaśabditam
Since it is the means to liberation, the highest aim is not (itself) a means; meditation on the Self alone, O king, is what is named the highest aim.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.27
भेदकारि परेभ्यस्तु परमार्थो न भेदवान् । परमार्थात्मनोर्योगः परमार्थ इतीष्यते
bhedakāri parebhyastu paramārtho na bhedavān / paramārthātmanoryogaḥ paramārtha itīṣyate
What causes difference from others (is not it); the highest aim is without difference. The union of the Self with the highest is held to be the highest aim.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.28
मिथ्यैतदन्यद्द्रव्यं हि नैतद्द्रव्यमयं यतः । तस्माच्छ्रेयांस्यशेषाणि नृपैतानि न संशयः
mithyaitadanyaddravyaṃ hi naitaddravyamayaṃ yataḥ / tasmācchreyāṃsyaśeṣāṇi nṛpaitāni na saṃśayaḥ
For this other substance is false, since this (self) is not made of substance; therefore all these goods, O king, (are unreal) — there is no doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.29
परमार्थस्तु भूपाल संक्षेपाच्छ्रूयतां मम । एको व्यापी समः शुद्धो निर्गुण प्रकृतेः परः
paramārthastu bhūpāla saṃkṣepācchrūyatāṃ mama / eko vyāpī samaḥ śuddho nirguṇa prakṛteḥ paraḥ
But the highest truth, O king, let it be heard from me in brief: (it is) one, pervading, uniform, pure, free of qualities, beyond primal nature.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.30
जन्मवृद्ध्यादिरहित आत्मा सर्वगतो नृप । परिज्ञानमयो सद्भिर्नामजात्यादिभिविभुः
janmavṛddhyādirahita ātmā sarvagato nṛpa / parijñānamayo sadbhirnāmajātyādibhivibhuḥ
Free from birth, growth and the rest is the Self, gone everywhere, O king, consisting of full knowing, the all-pervader, (not to be designated) by the good with names, castes and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.31
न योगवान्न युक्तो ऽभून्नैव पार्थिवः योक्ष्यति । तस्यात्मपरदेहेषु सतो ऽप्येकमयं हि तत्
na yogavānna yukto 'bhūnnaiva pārthivaḥ yokṣyati / tasyātmaparadeheṣu sato 'pyekamayaṃ hi tat
He has not had union, nor was he joined, nor will he, O king, be joined; though it exists in his own and in other bodies, that (Self) is of one nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.32
विज्ञानं परमार्थो ऽसौ वेत्ति नो ऽतथ्यदर्शनः । वेणुरङ्घ्रविभेदेन भेदः षङ्जादिसंज्ञितः
vijñānaṃ paramārtho 'sau vetti no 'tathyadarśanaḥ / veṇuraṅghravibhedena bhedaḥ ṣaṅjādisaṃjñitaḥ
That highest truth is knowing; one whose seeing is untrue does not know it. By the difference of the holes of a flute there arises difference named ṣaḍja and so on.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.33
अभेदो व्यापिनो वायोस्तथा तस्य महात्मनः । एकत्वं रूपभेदश्च वाह्यकर्मप्रवृत्तिजः
abhedo vyāpino vāyostathā tasya mahātmanaḥ / ekatvaṃ rūpabhedaśca vāhyakarmapravṛttijaḥ
There is no difference in the pervading wind, and likewise none in that great Self; (its) oneness (is real), and difference of form arises from the operation of external action.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.34
देवादिभेदमध्यास्ते नास्त्येवाचरणो हि सः । शृण्वत्र भूप प्राग्वृत्तं यद्गीतमृभुणा भवेत्
devādibhedamadhyāste nāstyevācaraṇo hi saḥ / śṛṇvatra bhūpa prāgvṛttaṃ yadgītamṛbhuṇā bhavet
He abides amid the distinctions of gods and the rest; indeed he has no activity. Hear here, O king, what happened of old, what was sung by Ṛbhu.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.35
अवबोधं जनयतो निदाधस्य द्विजन्मनः । ऋभुर्नामाबवत्पुत्रो ब्रह्मणः परमेष्टिनः
avabodhaṃ janayato nidādhasya dvijanmanaḥ / ṛbhurnāmābavatputro brahmaṇaḥ parameṣṭinaḥ
Producing awakening for the twice-born Nidāgha, there was a son of Brahmā Parameṣṭhin, Ṛbhu by name.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.36
विज्ञात तत्त्वसद्भावो निसर्गादेव भूपते । तस्य शिष्यो निदाघो ऽभूत्पुलस्त्यतनयः पुरा
vijñāta tattvasadbhāvo nisargādeva bhūpate / tasya śiṣyo nidāgho 'bhūtpulastyatanayaḥ purā
who knew the true being of reality by his very nature, O lord of the earth; his disciple of old was Nidāgha, the son of Pulastya.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.37
प्रादादशेषविज्ञानं स तस्मै परया मुदा । अवाप्तज्ञान तत्त्वस्य न तस्याद्वैतवासना
prādādaśeṣavijñānaṃ sa tasmai parayā mudā / avāptajñāna tattvasya na tasyādvaitavāsanā
He gave him the whole knowledge with the greatest joy; yet, though he had obtained the truth of knowledge, he had no settled inclination toward non-duality.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.38
स ऋभुस्तर्कयामास निदाघस्य नरेश्वर । देविकायास्तटे वीर नागरं नाम वै पुरम्
sa ṛbhustarkayāmāsa nidāghasya nareśvara / devikāyāstaṭe vīra nāgaraṃ nāma vai puram
That Ṛbhu took thought about Nidāgha, O lord of men: on the bank of the Devikā, O hero, (there was) a city named Nāgara,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.39
समृद्धमतिरम्यं च पुलस्त्येन निवेशितम् । रम्योपवनपर्यन्तं स तस्मिन्पार्थवोत्तम
samṛddhamatiramyaṃ ca pulastyena niveśitam / ramyopavanaparyantaṃ sa tasminpārthavottama
prosperous and most delightful, settled by Pulastya, bordered by lovely groves; in it, O best of kings,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.40
निदाधनामायोगज्ञस्तस्य शिष्यो ऽभवत्पुरा । दिव्ये वर्षसहस्रे तु समतीते ऽस्य तत्पुरम्
nidādhanāmāyogajñastasya śiṣyo 'bhavatpurā / divye varṣasahasre tu samatīte 'sya tatpuram
there was formerly his disciple named Nidāgha, a knower of yoga. And when a thousand divine years had passed, to that city of his
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.41
जगाम स ऋभुः शिष्यं निदाघमवलोकितुम् । स तस्य वैश्वदेवन्ति द्वारालोकनगोचरः
jagāma sa ṛbhuḥ śiṣyaṃ nidāghamavalokitum / sa tasya vaiśvadevanti dvārālokanagocaraḥ
that Ṛbhu went, to look upon his disciple Nidāgha. At the time of his Vaiśvadeva offering he came within sight as (Nidāgha) looked toward the door,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.42
स्थित स्तेन गृहीतार्थो निजवेश्म प्रवेशितः । प्रक्षालिताङ्घ्रिपाणिं च कृतासनपरिग्रहम्
sthita stena gṛhītārtho nijaveśma praveśitaḥ / prakṣālitāṅghripāṇiṃ ca kṛtāsanaparigraham
and stood there; his purpose being understood by him, he was brought into his own house; and when his feet and hands had been washed and he had accepted a seat,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.43
उवाच स द्विजश्रेष्ठो भुज्यतामिति सादरम् । ऋभुरुवाच भो विप्रवर्य भोक्तव्यं यदत्र भवतो गृहे
uvāca sa dvijaśreṣṭho bhujyatāmiti sādaram / ṛbhuruvāca bho vipravarya bhoktavyaṃ yadatra bhavato gṛhe
that best of the twice-born said respectfully, "Let (food) be eaten." Ṛbhu said: Sir, best of brahmins, whatever is to be eaten here in your house,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.44
तत्कथ्यतां कदन्नेषु न प्रीतिः सततं मम । निदाघ उवाच सक्तुयावकव्रीहीनामपूपानां च मे गृहे
tatkathyatāṃ kadanneṣu na prītiḥ satataṃ mama / nidāgha uvāca saktuyāvakavrīhīnāmapūpānāṃ ca me gṛhe
let that be told; I have never any liking for poor food. Nidāgha said: In my house there are barley-meal, barley-gruel, rice and cakes;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.45
यद्रोचते द्विजश्रेष्ठ तावद्भुङ्क्ष्व यथेच्छया । ऋभुरुवाच कदन्नानि दिजैतानि मिष्टमन्नं प्रयच्छ मे
yadrocate dvijaśreṣṭha tāvadbhuṅkṣva yathecchayā / ṛbhuruvāca kadannāni dijaitāni miṣṭamannaṃ prayaccha me
whatever pleases you, best of brahmins, eat that as you wish. Ṛbhu said: These are poor foods, brahmin; give me sweet food,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.46
संयावपायसादीनि चेक्षुका रसवन्ति च । निदाघ उवाच गृहे शालिनि मद्गेहे यत्किञ्चिदति शोभनम्
saṃyāvapāyasādīni cekṣukā rasavanti ca / nidāgha uvāca gṛhe śālini madgehe yatkiñcidati śobhanam
wheat-cakes, milk-rice and the like, and sugar-cane juices. Nidāgha said: Lady of the house, whatever in my house is most excellent
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.47
भोज्येषु साधनं मिष्टं तेनास्यान्नं प्रसाधय । इत्युक्ता तेन सा पत्नी मिष्टमन्नं द्विजस्य तत्
bhojyeṣu sādhanaṃ miṣṭaṃ tenāsyānnaṃ prasādhaya / ityuktā tena sā patnī miṣṭamannaṃ dvijasya tat
among edibles, a sweet preparation — with that make ready food for him. So addressed by him, that wife (prepared) that sweet food for the brahmin,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.48
प्रसाधितवती तद्वै भर्तुर्वचनगौरवात् । न भुक्तवन्तमिच्छातो मिष्टमन्नं महामुनिम्
prasādhitavatī tadvai bharturvacanagauravāt / na bhuktavantamicchāto miṣṭamannaṃ mahāmunim
She indeed prepared it, out of respect for her husband's word; the great sage, however, did not eat the sweet food willingly.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.49
निदाघः प्राहभूपाल प्रश्रयावनतः स्थितः । निदाघ उवाच अपि ते परमा तृप्तिरुत्पन्ना पुष्टिरेव
nidāghaḥ prāhabhūpāla praśrayāvanataḥ sthitaḥ / nidāgha uvāca api te paramā tṛptirutpannā puṣṭireva
Nidāgha spoke, O king, standing bowed in deference. Nidāgha said: Has supreme satisfaction arisen in you, and nourishment as well?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.50
अपि ते मानसं स्वस्थमाहारेण कृतं द्विज । क्व निवासी भवान्विप्र क्व वा गन्तुं समुद्यतः
api te mānasaṃ svasthamāhāreṇa kṛtaṃ dvija / kva nivāsī bhavānvipra kva vā gantuṃ samudyataḥ
And has your mind been made well by the food, O twice-born? Where do you dwell, brahmin, and where are you setting out to go?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.51
आगम्यते च भवता यतस्तश्च निवेद्यताम् । ऋमुरुवाच क्षुधितस्य च भुक्ते ऽन्ने तृप्तिर्ब्रह्मन्विजायते
āgamyate ca bhavatā yatastaśca nivedyatām / ṛmuruvāca kṣudhitasya ca bhukte 'nne tṛptirbrahmanvijāyate
And let it be told from where you have come. Ṛbhu said: When a hungry man has eaten food, satisfaction arises, brahmin.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.52
न मे क्षुधा भवेत्तॄप्तिः कस्मान्मां द्विज पृच्छति । वह्निना पार्थिवेनादौ दग्धे वै क्षुरापीश्वः
na me kṣudhā bhavettṝptiḥ kasmānmāṃ dvija pṛcchati / vahninā pārthivenādau dagdhe vai kṣurāpīśvaḥ
I have no hunger — how should there be satisfaction? Why do you ask me, twice-born? When, first, (food) has been burnt by the earthly fire...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.53
भवत्यंभसि च क्षीणे नृणां तृष्णासमुद्भवः । क्षुत्तृष्णे देहधर्माख्ये न ममैते यतो द्विज
bhavatyaṃbhasi ca kṣīṇe nṛṇāṃ tṛṣṇāsamudbhavaḥ / kṣuttṛṣṇe dehadharmākhye na mamaite yato dvija
And when the water is diminished, thirst arises in men. Hunger and thirst are called properties of the body; since these are not mine, O twice-born —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.54
ततः क्षुत्संभवाभावात्तृप्तिरस्त्येव मे सदा । मनसः स्वस्थता तुष्टिश्चित्तधर्माविमौ द्विज
tataḥ kṣutsaṃbhavābhāvāttṛptirastyeva me sadā / manasaḥ svasthatā tuṣṭiścittadharmāvimau dvija
therefore, since no hunger arises, satisfaction is always mine. Well-being of the mind and contentment — these two, twice-born, are properties of the thinking faculty.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.55
चेतसो यस्य यत्पृष्टं पुमानेभिर्न युज्यते । क्व निवासस्तवेत्युक्तं क्व गन्तासि च यत्त्वया
cetaso yasya yatpṛṣṭaṃ pumānebhirna yujyate / kva nivāsastavetyuktaṃ kva gantāsi ca yattvayā
Whatever you have asked belongs to the mind; the (true) Person is not joined with these. As for what you said, 'Where is your dwelling?' and 'Where will you go?' —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.56
कुतश्चागम्यते त्वेतात्र्रितये ऽपि निबोध मे । पुमान्सवर्गतो व्यापीत्याकाशवदयं यतः
kutaścāgamyate tvetātrritaye 'pi nibodha me / pumānsavargato vyāpītyākāśavadayaṃ yataḥ
and 'From where do you come?' — learn from me about these three as well: since this Person is all-pervading, spread out everywhere like space,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.57
कुतः कुत्र क्व गन्तासीत्येतदप्यर्थवत्कथम् । सो ऽहं गन्ता न चागन्ता नैकदेशनिकेतनः
kutaḥ kutra kva gantāsītyetadapyarthavatkatham / so 'haṃ gantā na cāgantā naikadeśaniketanaḥ
how can this — 'from where?', 'where?', 'where will you go?' — even have meaning? That (Self) am I: neither goer nor comer, having no dwelling in a single place.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.58
त्वं चान्ये च न च त्वं त्वं नान्ये नैवाहमप्यहम् । मिष्टन्ने मिष्टमित्येषा जिह्वा सा मे कृता तव
tvaṃ cānye ca na ca tvaṃ tvaṃ nānye naivāhamapyaham / miṣṭanne miṣṭamityeṣā jihvā sā me kṛtā tava
You and others — and you are not you, you are not others, nor am I even I. As for this 'sweet' in the sweet food — that tongue of mine was made yours (i.e. spoke as you do);
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.59
किं वक्ष्यतीति तत्रापि श्रूयतां द्विजसत्तमा । मिष्टमेव यदामिष्टं तदेवोद्वेगकारणम्
kiṃ vakṣyatīti tatrāpi śrūyatāṃ dvijasattamā / miṣṭameva yadāmiṣṭaṃ tadevodvegakāraṇam
as to what it will say about that too, let it be heard, best of the twice-born: the very sweet thing, when it becomes unsweet, is itself the cause of aversion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.60
अमिष्टं जायते मिष्टं मिष्टादुद्विजते जनः । आदिमध्यावसानेषु किमन्नं रुचिकारणम्
amiṣṭaṃ jāyate miṣṭaṃ miṣṭādudvijate janaḥ / ādimadhyāvasāneṣu kimannaṃ rucikāraṇam
The unsweet becomes sweet, and from the sweet people recoil. In beginning, middle and end, what is it in food that causes the taste?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.61
मृण्मयं हि मृदा यद्वद्गृहं लिप्तं स्थिरीभवेत् । पार्थिवो ऽयं तथा देहः पार्थिवैः परमाणुभिः
mṛṇmayaṃ hi mṛdā yadvadgṛhaṃ liptaṃ sthirībhavet / pārthivo 'yaṃ tathā dehaḥ pārthivaiḥ paramāṇubhiḥ
For just as a house made of clay becomes firm when plastered with clay, so this earthen body (is made firm) by earthen atoms —
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.62
यवगोधूममुद्गादिर् घृतं तैलं पयो दधि । गुडः फलानीति तथा पार्थिवाः परमाणवः
yavagodhūmamudgādir ghṛtaṃ tailaṃ payo dadhi / guḍaḥ phalānīti tathā pārthivāḥ paramāṇavaḥ
barley, wheat, mung beans and the rest, ghee, oil, milk, curds, molasses, fruits — thus (these are) earthen atoms.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.63
तदेतद्भवता ज्ञात्वा मिष्टामिष्टविचारि यत् । तन्मनः शमनालबि कार्यं प्राप्यं हि मुक्तये
tadetadbhavatā jñātvā miṣṭāmiṣṭavicāri yat / tanmanaḥ śamanālabi kāryaṃ prāpyaṃ hi muktaye
Therefore, knowing this, that mind of yours which discriminates sweet and unsweet should be brought to quiescence; for (that) is to be attained for liberation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.64
इत्याकर्ण्य वचस्तस्य परमार्थाश्रितं नृप । प्रणिपत्य महाभागो निदाघो वाक्यमब्रवीत्
ityākarṇya vacastasya paramārthāśritaṃ nṛpa / praṇipatya mahābhāgo nidāgho vākyamabravīt
Having heard his words, which rested on the highest truth, O king, the greatly fortunate Nidāgha bowed down and spoke these words:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.65
प्रसीद मद्धितार्थाय कथ्यतां यस्त्वमागतः । नष्टो मोहस्तवाकर्ण्य वचांस्येतानि मे द्विज
prasīda maddhitārthāya kathyatāṃ yastvamāgataḥ / naṣṭo mohastavākarṇya vacāṃsyetāni me dvija
"Be gracious; for my benefit let it be told who you are who have come (here). My delusion is destroyed on hearing these words of yours, O twice-born."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.66
ऋभुरुवाच ऋभुरस्मि तवाचार्यः प्रज्ञादानाय ते द्विज । इहागतो ऽहं दास्यामि परमार्थं सुबोधितम्
ṛbhuruvāca ṛbhurasmi tavācāryaḥ prajñādānāya te dvija / ihāgato 'haṃ dāsyāmi paramārthaṃ subodhitam
Ṛbhu said: I am Ṛbhu, your teacher; I have come here to give you wisdom, twice-born, and I shall impart the highest truth, well taught.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.67
एक एवमिदं विद्धि न भेदि सकलं जगत् । वासुदेवाभिधेयस्य स्वरुपं परात्मनः
eka evamidaṃ viddhi na bhedi sakalaṃ jagat / vāsudevābhidheyasya svarupaṃ parātmanaḥ
Know this whole world thus to be one, not divided: it is the very form of the supreme Self who is named Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.68
ब्रह्मण उवाच तथेत्युक्त्वा निदाधेन प्रणिपातपुरः सरम् । पूजितः परया भक्त्यानिच्छितः प्रययौ विभुः
brahmaṇa uvāca tathetyuktvā nidādhena praṇipātapuraḥ saram / pūjitaḥ parayā bhaktyānicchitaḥ prayayau vibhuḥ
The brahmin said: Having said "So be it," honoured by Nidāgha with prostration first and with the highest devotion, the mighty one departed unasked.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.69
पुनवषसहस्रन्ते समायातो नरेश्वर । निदाघज्ञानदानाय तदेव नगरं गुरुः
punavaṣasahasrante samāyāto nareśvara / nidāghajñānadānāya tadeva nagaraṃ guruḥ
Again, at the end of a thousand years, O lord of men, the teacher came to that same city, to give knowledge to Nidāgha.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.70
नगरस्य बहिः सो ऽथ निदाघं दृष्टवान् मुनिम् । महाबलपरीवारे पुरं विशति पार्थिवे
nagarasya bahiḥ so 'tha nidāghaṃ dṛṣṭavān munim / mahābalaparīvāre puraṃ viśati pārthive
Then he saw the sage Nidāgha outside the city, while the king was entering the town amid a great retinue of troops.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.71
दूरस्थितं महाभागे जनसंमर्दवर्जकम् । क्षुत्क्षामकण्ठमायान्तमरण्यात्ससमित्कुशम्
dūrasthitaṃ mahābhāge janasaṃmardavarjakam / kṣutkṣāmakaṇṭhamāyāntamaraṇyātsasamitkuśam
(He saw him,) O greatly fortunate one, standing far off, avoiding the crush of people, his throat gaunt with hunger, coming from the forest with firewood and kuśa grass.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.72
दृष्ट्वा निदाघं स ऋभुरुपागत्याभिवाद्य च । उवाच कस्मादेकान्तं स्थीयत भवता द्विज
dṛṣṭvā nidāghaṃ sa ṛbhurupāgatyābhivādya ca / uvāca kasmādekāntaṃ sthīyata bhavatā dvija
Having seen Nidāgha, that Ṛbhu approached and greeted him, and said: "Why do you stand apart, brahmin?"
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.73
॥ निदाघ उवाच भो विप्र जनसंमर्द्दो महानेष जनेश्वरे । प्रविवक्षौ पुरे रम्ये तेनात्र स्थीयते मया
// nidāgha uvāca bho vipra janasaṃmarddo mahāneṣa janeśvare / pravivakṣau pure ramye tenātra sthīyate mayā
Nidāgha said: Ah, brahmin, there is this great crush of people, since the lord of men is about to enter the lovely city; therefore I stand here.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.74
ऋभुरुवाच नराधिपो ऽत्र कतमः कतमश्चेतरो जनः । कथ्यतां मे द्विजश्रेष्ठ त्वमभिज्ञो मतो मम
ṛbhuruvāca narādhipo 'tra katamaḥ katamaścetaro janaḥ / kathyatāṃ me dvijaśreṣṭha tvamabhijño mato mama
Ṛbhu said: Which one here is the king, and which is the other person? Tell me, best of brahmins; I consider you one who knows.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.75
निदाघ उवाच यो ऽयं गजेन्द्रमुन्मत्तमद्रिशृङ्गसमुच्छ्रयम् । अधिरुढो नरेन्द्रो ऽयं परितो यस्तथेतरः
nidāgha uvāca yo 'yaṃ gajendramunmattamadriśṛṅgasamucchrayam / adhiruḍho narendro 'yaṃ parito yastathetaraḥ
Nidāgha said: This one who is mounted upon the maddened lord of elephants, as high as a mountain peak, is the king; and the other is what is mounted upon.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.76
ऋभुरुवाच एतौ हि गजराजानौ दृष्टौ हि युगपन्मया । भवता निर्विशेषेण पृथग्वेदोपलक्षितौ
ṛbhuruvāca etau hi gajarājānau dṛṣṭau hi yugapanmayā / bhavatā nirviśeṣeṇa pṛthagvedopalakṣitau
Ṛbhu said: Indeed, both these elephant-kings were seen by me at one and the same time, without distinction; by you they have been marked out separately.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.77
तत्कथ्यतां महाभाग विशेषो भवतानयोः । ज्ञातुमिच्छाम्यहं को ऽत्र गजः को वा नराधिपः
tatkathyatāṃ mahābhāga viśeṣo bhavatānayoḥ / jñātumicchāmyahaṃ ko 'tra gajaḥ ko vā narādhipaḥ
So let the difference between these two be told by you, greatly fortunate one; I wish to know which here is the elephant and which the king.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.78
निदाध उवाच गजोयो ऽयमधो ब्रह्मन्नुपर्यस्यैष भूपतिः । वाह्यवाहकसंबन्धं को न जानाति वै द्विज
nidādha uvāca gajoyo 'yamadho brahmannuparyasyaiṣa bhūpatiḥ / vāhyavāhakasaṃbandhaṃ ko na jānāti vai dvija
Nidāgha said: This elephant is below, brahmin, and this king is above him. Who indeed does not know the relation of carried and carrier, brahmin?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.79
ऋभुरुवाच ब्रह्मन्यथाहं जानीयां तथा मामवबोधय । अधः सत्त्वविभागं किं किं चोर्द्धमभिधीयते
ṛbhuruvāca brahmanyathāhaṃ jānīyāṃ tathā māmavabodhaya / adhaḥ sattvavibhāgaṃ kiṃ kiṃ corddhamabhidhīyate
Ṛbhu said: Brahmin, instruct me so that I may know: what is the division of the being that is below, and what is called above?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.80
ब्राह्मण उवाच इत्युक्त्वा सहसारुह्य निदाघः प्राह तं ऋभुम् । श्रयतां कथयाम्येष यन्मां त्वं परिपृच्छसि
brāhmaṇa uvāca ityuktvā sahasāruhya nidāghaḥ prāha taṃ ṛbhum / śrayatāṃ kathayāmyeṣa yanmāṃ tvaṃ paripṛcchasi
The brahmin said: Having said this, Nidāgha at once climbed up and said to that Ṛbhu: "Listen, I will tell you what you ask me."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.81
उपर्यहं यथा राजा त्वमधःकुञ्जरो यथा । अवबोधाय ते ब्रह्मन्दृष्टान्तो दर्शितो मया
uparyahaṃ yathā rājā tvamadhaḥkuñjaro yathā / avabodhāya te brahmandṛṣṭānto darśito mayā
As I am above, so is the king; as you are below, so is the elephant. For your understanding, brahmin, an illustration has been shown by me.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.82
ऋभुरुवाच त्वं राजेव द्विजश्रेष्ठ स्थितो ऽहं गजवद्यदि । तदेवं त्वं समाचक्ष्व कतमस्त्वमहं तथा
ṛbhuruvāca tvaṃ rājeva dvijaśreṣṭha sthito 'haṃ gajavadyadi / tadevaṃ tvaṃ samācakṣva katamastvamahaṃ tathā
Ṛbhu said: If you stand like the king, best of brahmins, and I like the elephant, then tell me this: which one are you, and which am I?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.83
ब्राह्मण उवाच इत्युक्तः सत्वरस्तस्य चरणावभिवन्द्य सः । निदाधः प्राह भगवन्नाचार्यस्त्वमृभुर्मम्
brāhmaṇa uvāca ityuktaḥ satvarastasya caraṇāvabhivandya saḥ / nidādhaḥ prāha bhagavannācāryastvamṛbhurmam
The brahmin said: Thus addressed, he quickly bowed to his feet and Nidāgha said: "Lord, you are my teacher Ṛbhu."
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.84
नान्यस्याद्वै वसंस्कारसंस्कृतं मानसं तथा । यथाचार्यस्य तेन त्वां मन्ये प्राप्तमहं गुरुम्
nānyasyādvai vasaṃskārasaṃskṛtaṃ mānasaṃ tathā / yathācāryasya tena tvāṃ manye prāptamahaṃ gurum
"No one else's mind is so refined by refinement as a teacher's; therefore I think that I have obtained you as my guru."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.85
ऋभुरुवाच तवोपदेशदानाय पूर्वशुश्रूषणात्तव । गुरुस्नेहादृभुर्नामनिदाघं समुपागतः
ṛbhuruvāca tavopadeśadānāya pūrvaśuśrūṣaṇāttava / gurusnehādṛbhurnāmanidāghaṃ samupāgataḥ
Ṛbhu said: To give you instruction, because of your former service, out of a teacher's affection, Ṛbhu by name has come to Nidāgha.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.86
तदेतदुपदिष्टं ते संक्षेपेण महामते । परमार्थसारभूतं यत्तदद्वैतमशेषतः
tadetadupadiṣṭaṃ te saṃkṣepeṇa mahāmate / paramārthasārabhūtaṃ yattadadvaitamaśeṣataḥ
So this has been taught to you in brief, O great-minded one — that non-duality which is the essence of the highest truth, completely.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.87
ब्राह्मण उवाच एवमुक्त्वा ददौ विद्यां निदाघं स ऋभुर्गुरुः । निदाघो ऽप्युपदेशेन तेनाद्वैतपरो ऽभवत्
brāhmaṇa uvāca evamuktvā dadau vidyāṃ nidāghaṃ sa ṛbhurguruḥ / nidāgho 'pyupadeśena tenādvaitaparo 'bhavat
The brahmin said: Having spoken thus, that teacher Ṛbhu gave the knowledge to Nidāgha; and Nidāgha too, by that instruction, became devoted to non-duality.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.88
सर्वभूतान्यभेदेन ददृशे स तदात्मनः । तथा ब्रह्मतनौ मुक्तिमवाच परमाद्विजः
sarvabhūtānyabhedena dadṛśe sa tadātmanaḥ / tathā brahmatanau muktimavāca paramādvijaḥ
He then saw all beings as not different from himself; and thus that supreme twice-born attained liberation in the body of Brahman.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.89
तथा त्वमपि धर्मज्ञ तुल्यात्मरिपुबान्धवः । भव सर्वगतं ज्ञानमात्मानमवनीपते
tathā tvamapi dharmajña tulyātmaripubāndhavaḥ / bhava sarvagataṃ jñānamātmānamavanīpate
So you too, knower of dharma, be one to whom self, enemy and kinsman are alike; (know) the Self, the all-pervading knowledge, O lord of the earth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.90
सितनीलादिभेदेन यथैकं दृश्यते नभः । भ्रान्तदृष्टिभिरात्मापि तथैकः सन्पृथक् पृथक्
sitanīlādibhedena yathaikaṃ dṛśyate nabhaḥ / bhrāntadṛṣṭibhirātmāpi tathaikaḥ sanpṛthak pṛthak
Just as the one sky is seen as differing into white, blue and so on, so too the Self, though one, (appears) separate and separate to deluded sight.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.91
एकः समस्तं यदिहास्ति किञ्चित्तदच्युतो नास्ति परं ततो ऽन्यत् । सो ऽहं स च त्वं स च सर्वमेतदात्मांस्वयं भात्यपभेदमोहः
ekaḥ samastaṃ yadihāsti kiñcittadacyuto nāsti paraṃ tato 'nyat / so 'haṃ sa ca tvaṃ sa ca sarvametadātmāṃsvayaṃ bhātyapabhedamohaḥ
He is one; whatever there is here in its entirety, that is the imperishable one; there is nothing else beyond him. He am I, and he are you, and he is all this; the Self alone shines forth—the delusion of difference is (mere illusion).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 49.92
सनन्दन उवाच इतीरितस्तेन स राजवर्यस्तत्याज भेदं परमार्थदृष्टिः । स चापि जातिस्मरणावबोदस्तत्रैव जन्मन्यपवर्गमाप
sanandana uvāca itīritastena sa rājavaryastatyāja bhedaṃ paramārthadṛṣṭiḥ / sa cāpi jātismaraṇāvabodastatraiva janmanyapavargamāpa
Sanandana said: Thus addressed by him, that best of kings abandoned (the notion of) difference, his vision (fixed) on the highest truth; and he too, having awakened to the recollection of his (former) births, attained release in that very birth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.93
परमार्थाध्यात्ममेतत्तुभ्यमुक्तं मुनीश्वर । ब्राह्मणक्षत्रियविशां श्रोर्तृआणां चापि मुक्तिदम्
paramārthādhyātmametattubhyamuktaṃ munīśvara / brāhmaṇakṣatriyaviśāṃ śrortṛāṇāṃ cāpi muktidam
This teaching concerning the highest truth and the Self has been told to you, O lord of sages; it grants liberation also to brahmins, kshatriyas and vaishyas who hear it.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 49.94
यथा पृष्टं त्वया ब्रह्मंस्तथा ते गदितं मया । ब्रह्मज्ञानमिदं शुद्धं किमन्यत्कथयामि वै
yathā pṛṣṭaṃ tvayā brahmaṃstathā te gaditaṃ mayā / brahmajñānamidaṃ śuddhaṃ kimanyatkathayāmi vai
As you asked, brahmin, so it has been told to you by me; this is the pure knowledge of Brahman—what else indeed shall I relate?
AI translation rendered from the Sanskrit, not a published edition