Narada Purana — Purva Bhaga — Chapter 63
NarP 1 63.1
समाप्तश्चायं द्वितीयः पादः । शौनक उवाच सूत साधो चिरं जीव सर्वशास्त्रविशारदः । यत्त्वया पायिता विद्वन्वयं कृष्णकथामृतम्
samāptaścāyaṃ dvitīyaḥ pādaḥ / śaunaka uvāca sūta sādho ciraṃ jīva sarvaśāstraviśāradaḥ / yattvayā pāyitā vidvanvayaṃ kṛṣṇakathāmṛtam
And this second part is completed. Śaunaka said: Sūta, good sir, live long, you who are skilled in all the scriptures, since by you, O learned one, we have been made to drink the nectar of Kṛṣṇa's story.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.2
श्रुत्वा तु मोक्षधर्मान्वै नारदो भगवत्प्रियः । सनन्दनमुखोद्गीतान्किं पप्रच्छं ततः परम्
śrutvā tu mokṣadharmānvai nārado bhagavatpriyaḥ / sanandanamukhodgītānkiṃ papracchaṃ tataḥ param
But having heard the teachings of liberation sung forth from Sanandana's mouth, what did Nārada, dear to the Lord, ask thereafter?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.3
मानसा ब्रह्मणः पुत्राः सनकाद्या मुनीश्वराः । चरन्ति लोकानन्तसिद्धा लोकोद्धरणतत्पराः
mānasā brahmaṇaḥ putrāḥ sanakādyā munīśvarāḥ / caranti lokānantasiddhā lokoddharaṇatatparāḥ
The mind-born sons of Brahmā, Sanaka and the rest, lords among sages, wander the worlds, perfected without end, intent on delivering the world.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.4
नारदो ऽपि महाभाग नित्यं कृष्णपरायणः । तेषां समागमे भद्रा का कथा लोकपावनी
nārado 'pi mahābhāga nityaṃ kṛṣṇaparāyaṇaḥ / teṣāṃ samāgame bhadrā kā kathā lokapāvanī
And Nārada too, greatly fortunate one, is ever devoted to Kṛṣṇa: at their meeting, what auspicious, world-purifying discourse (took place)?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.5
सूत उवाच साधु पृष्टं महाभाग त्वया लोकोपकारिणा । कथयिष्यामि तत्सर्वं यत्पृष्ट नारदर्षिणा
sūta uvāca sādhu pṛṣṭaṃ mahābhāga tvayā lokopakāriṇā / kathayiṣyāmi tatsarvaṃ yatpṛṣṭa nāradarṣiṇā
Sūta said: Well asked, greatly fortunate one, by you who work for the world's benefit; I shall relate all that which was asked by the sage Nārada.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.6
श्रुत्वा सनन्दनप्रोक्तान्मोक्षधर्मान्सनातनान् । नारदो भार्गवश्रेष्ठ पुनः पप्रच्छ तान्मुनीन्
śrutvā sanandanaproktānmokṣadharmānsanātanān / nārado bhārgavaśreṣṭha punaḥ papraccha tānmunīn
Having heard the eternal laws of liberation spoken by Sanandana, Nārada, O best of the Bhārgavas, questioned those sages once more.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.7
नारद उवाच सर्वदेवेश्वरो विष्णुर्वेदे तन्त्रे च कीर्तितः । समाराध्यः स एवात्र सर्वैः सर्वार्थकाङ्क्षिभिः
nārada uvāca sarvadeveśvaro viṣṇurvede tantre ca kīrtitaḥ / samārādhyaḥ sa evātra sarvaiḥ sarvārthakāṅkṣibhiḥ
Nārada said: Viṣṇu is proclaimed in the Veda and in the Tantra as the lord of all the gods; he alone here is to be worshipped by all who desire any object whatever.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.8
कैर्मन्त्रैर्भगवान्विष्णुः समाराध्यो मुनीश्वराः । के देवाः पूजनीयाश्च विष्णुपादपरायणैः
kairmantrairbhagavānviṣṇuḥ samārādhyo munīśvarāḥ / ke devāḥ pūjanīyāśca viṣṇupādaparāyaṇaiḥ
By which mantras, O lords among sages, is the Lord Viṣṇu to be worshipped? And which deities are to be honoured by those devoted to Viṣṇu's feet?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.9
तन्त्रं भागवतं विप्रा गुरुशिष्यप्रयोजकम् । दीक्षणं प्रातराद्यं च कृत्यं स्याद्यत्तदुच्यताम्
tantraṃ bhāgavataṃ viprā guruśiṣyaprayojakam / dīkṣaṇaṃ prātarādyaṃ ca kṛtyaṃ syādyattaducyatām
O brahmins, let the Bhāgavata Tantra, which sets guru and disciple to their tasks, be told, and the initiation, and whatever rite there may be, morning (worship) and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.10
यैर्मासैः कर्मभिर्यैर्वा जप्यैर्हेमादिभिस्तथा । प्रीयेत परमात्मा वै तद्ब्रूत मम मानदाः
yairmāsaiḥ karmabhiryairvā japyairhemādibhistathā / prīyeta paramātmā vai tadbrūta mama mānadāḥ
By which months, by which acts, by which recitations, and by (gifts of) gold and the like is the Supreme Self pleased? Tell me that, O you who grant me honour.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.11
सूत उवाच एतच्छ्रुत्वा वचस्तस्य नारदस्य महात्मनः । सनत्कुमारो भगवानुवाचार्कसमद्युतिः
sūta uvāca etacchrutvā vacastasya nāradasya mahātmanaḥ / sanatkumāro bhagavānuvācārkasamadyutiḥ
Sūta said: Having heard this speech of the great-souled Nārada, the venerable Sanatkumāra, whose radiance equalled the sun's, said:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.12
सनत्कुमार उवाच शृणु नारद वक्ष्यामि तन्त्रं भागवतं तव । यज्ज्ञात्वामलया भक्त्या साधयेद्विष्णुमव्ययम्
sanatkumāra uvāca śṛṇu nārada vakṣyāmi tantraṃ bhāgavataṃ tava / yajjñātvāmalayā bhaktyā sādhayedviṣṇumavyayam
Sanatkumāra said: Listen, Nārada; I shall declare to you the Bhāgavata Tantra, knowing which one may, with pure devotion, attain the imperishable Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.13
त्रिपदार्थं चतुष्पादं महातन्त्रं प्रचक्षते । भोगमोक्षक्रियाचर्याह्वया पादाः प्रकीर्तिताः
tripadārthaṃ catuṣpādaṃ mahātantraṃ pracakṣate / bhogamokṣakriyācaryāhvayā pādāḥ prakīrtitāḥ
They declare the great Tantra to have three subject-matters and four sections; the sections are named enjoyment, liberation, ritual action, and observance.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.14
पादार्थास्तु पशुपतिः पशुपाशास्त्रय एव हि । पतिस्तत्र शिवोह्येको जीवास्तु पशवः स्मृताः
pādārthāstu paśupatiḥ paśupāśāstraya eva hi / patistatra śivohyeko jīvāstu paśavaḥ smṛtāḥ
The three subject-matters are the lord of the herd, the herd, and the bonds; among them the lord is Śiva alone, while the living beings are held to be the herd.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.15
यावन्मोहादिसंयोगाः स्वरूपाबोधलक्षणाः । तावत्पशुत्वमेतेषां द्वैतवत्पश्य नारद
yāvanmohādisaṃyogāḥ svarūpābodhalakṣaṇāḥ / tāvatpaśutvameteṣāṃ dvaitavatpaśya nārada
So long as there are conjunctions with delusion and the rest, marked by non-awareness of one's own nature, so long does their state of being herd-animals last, as in duality — see this, Nārada.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.16
पाशाः पञ्चविधास्त्वेषां प्रत्येकं तेषु लक्षणम् । पशवस्त्रिविधाश्चापि विज्ञाताः कलसंज्ञिकाः
pāśāḥ pañcavidhāstveṣāṃ pratyekaṃ teṣu lakṣaṇam / paśavastrividhāścāpi vijñātāḥ kalasaṃjñikāḥ
Their bonds are of five kinds, and for each of them there is a defining mark; the herd-beings too are known to be of three kinds, (the first) called kala.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.17
तलपाकलसंज्ञश्च सकलश्चेति नामतः । तत्राद्यो मलसंयुक्तो मलकर्मयुतः परः
talapākalasaṃjñaśca sakalaśceti nāmataḥ / tatrādyo malasaṃyukto malakarmayutaḥ paraḥ
By name they are: (vijñāna)kala, the one called pralayākala, and sakala. Of these the first is joined with impurity, the next is joined with impurity and karma,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.18
मलमायाकर्मयुतस्तृतीयः परिकीर्तितः । आद्यस्तु द्विविधस्तत्र समासकलुषस्तथा
malamāyākarmayutastṛtīyaḥ parikīrtitaḥ / ādyastu dvividhastatra samāsakaluṣastathā
and the third is declared to be joined with impurity, māyā, and karma. The first, however, is of two kinds there: the one whose taint is concentrated, and likewise
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.19
असमासमलश्चेति द्वितीयो ऽपि पुनस्तथा । पक्वापक्वमलेनैव द्विविधः परिकीर्तितः
asamāsamalaśceti dvitīyo 'pi punastathā / pakvāpakvamalenaiva dvividhaḥ parikīrtitaḥ
the one whose impurity is not concentrated. The second too, again, is likewise declared to be of two kinds, according as the impurity is ripened or unripened.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.20
शुद्धे ऽध्वनि गतावेतौ विज्ञानप्रलयाकलौ । कलादितत्त्वनियतः सकलः पर्यटत्ययम्
śuddhe 'dhvani gatāvetau vijñānapralayākalau / kalāditattvaniyataḥ sakalaḥ paryaṭatyayam
These two, the vijñānākala and the pralayākala, have gone upon the pure path; but this sakala, bound to the principles beginning with kalā, wanders about
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.21
कर्मानुगशरीरेषु तत्तद्भुवनगेषु च । पाशाः पञ्च तथा तत्र प्रथमौ मलकर्मजौ
karmānugaśarīreṣu tattadbhuvanageṣu ca / pāśāḥ pañca tathā tatra prathamau malakarmajau
in bodies that follow upon karma and in those situated in the several worlds. The bonds are five: there the first two arise from impurity and karma,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.22
मायेयश्च तिरोधानशक्तिजो बिन्दुजः परः । एको ऽप्यनेकशक्तिर्दृक्क्रियाच्छादनकोमलः
māyeyaśca tirodhānaśaktijo bindujaḥ paraḥ / eko 'pyanekaśaktirdṛkkriyācchādanakomalaḥ
the māyeya bond, that born of the power of concealment, and the last born of the bindu. Though one, it has many powers, and it is soft/tender in veiling knowledge and action;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.23
तुषकञ्चुकवद्देहनिमित्तं चात्मनामिह । धर्माधर्मात्मकं कर्म विचित्रफलभोगदम्
tuṣakañcukavaddehanimittaṃ cātmanāmiha / dharmādharmātmakaṃ karma vicitraphalabhogadam
like the husk on grain, it is here the cause of bodies for the selves. Karma, consisting of merit and demerit, gives the enjoyment of manifold fruits;
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.24
प्रवाहनित्यं तद्बीजाङ्कुरन्यायेन संस्थितम् । इत्येतौ प्रथमौ चाथ मायेयाद्यान् शृणुद्विज
pravāhanityaṃ tadbījāṅkuranyāyena saṃsthitam / ityetau prathamau cātha māyeyādyān śṛṇudvija
it is perpetual as a stream, established after the manner of that seed and sprout. Such are these first two; now hear, O brahmin, of the māyeya and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.25
सञ्चिदानन्दविभवः परमात्मा सनातनः । पतिर्जयति सर्वेषामेको बीजं विभुः परम्
sañcidānandavibhavaḥ paramātmā sanātanaḥ / patirjayati sarveṣāmeko bījaṃ vibhuḥ param
The eternal Supreme Self, whose majesty is being, consciousness and bliss, the Lord, prevails over all — the one, the seed, the pervading, the supreme.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.26
मनस्यति न चोदेति निवृत्तिं च प्रयच्छति । वर्वर्ति दृक्क्रियारूपं तत्तेजः शांभवं परम्
manasyati na codeti nivṛttiṃ ca prayacchati / varvarti dṛkkriyārūpaṃ tattejaḥ śāṃbhavaṃ param
(It) thinks yet does not arise, and it grants cessation; that supreme radiance of Śambhu revolves in the form of seeing and acting.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.27
शक्तो मया हरौ भुक्तो पशुगणस्य हि । तच्छक्तिमाद्यामेकान्तां विद्रूपाख्यां वदन्ति हि
śakto mayā harau bhukto paśugaṇasya hi / tacchaktimādyāmekāntāṃ vidrūpākhyāṃ vadanti hi
(He is) capable; by me (?) in Hari (it is) enjoyed, indeed, of the herd of bound souls; that power of his, primal, single-natured, they call by the name Vidrūpā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.28
तया चोज्जृंभितो बिन्दुर्दिक्क्रियात्मा शिवाभिधः । अशेषतत्त्वजातस्य कारणं विभुरव्ययम्
tayā cojjṛṃbhito bindurdikkriyātmā śivābhidhaḥ / aśeṣatattvajātasya kāraṇaṃ vibhuravyayam
And by her was made to expand the bindu, whose nature is the direction of activity, named Śiva, the cause of the whole set of principles, all-pervading, imperishable.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.29
अस्मिन्निलीना निखिला इच्छायाः शक्तयः स्वकम् । कृत्यं कुर्वन्ति तेनेदं सर्वानुग्राहकं मुने
asminnilīnā nikhilā icchāyāḥ śaktayaḥ svakam / kṛtyaṃ kurvanti tenedaṃ sarvānugrāhakaṃ mune
Merged in this one, all the powers of (his) will perform their own work; therefore, O sage, this (bindu) is the bestower of grace on all.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.30
चिज्जडानुग्रहार्थाय यस्य विश्वं सिसृक्षतः । आद्योन्मेषो ऽस्य नादात्मा शान्त्यादिभुवनात्मकः
cijjaḍānugrahārthāya yasya viśvaṃ sisṛkṣataḥ / ādyonmeṣo 'sya nādātmā śāntyādibhuvanātmakaḥ
Of him who desires to emit the universe for the sake of favouring the conscious and the insentient, his first unfolding has the nature of sound (nāda) and consists of the worlds beginning with Śānti.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.31
तच्छक्तितत्त्वं विप्रेन्द्र प्रोक्तं सावयवं परम् । ततो ज्ञानक्रियाशक्त्योस्तथोत्कर्षापकर्षयोः
tacchaktitattvaṃ viprendra proktaṃ sāvayavaṃ param / tato jñānakriyāśaktyostathotkarṣāpakarṣayoḥ
That, O best of brahmins, is declared to be the supreme Śakti-principle, possessed of parts; then, of the powers of knowledge and action, in their rise and decline,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.32
प्रसरश्चाप्यभावेन तत्त्वं चैतत्सदाशिवम् । दृक्शक्तिर्यत्र न्यग्भूता क्रियाशक्तिर्विशिष्यते
prasaraścāpyabhāvena tattvaṃ caitatsadāśivam / dṛkśaktiryatra nyagbhūtā kriyāśaktirviśiṣyate
there is expansion also through (their) non-being; and this principle is Sadāśiva, wherein the power of seeing becomes subordinate and the power of action is distinguished.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.33
ईश्वराख्यं तु तत्तत्त्वं प्रोक्तं सर्वार्थकर्तृकम् । यत्र क्रिया हि न्यग्भूता ज्ञानाख्योद्रेकमश्नुते
īśvarākhyaṃ tu tattattvaṃ proktaṃ sarvārthakartṛkam / yatra kriyā hi nyagbhūtā jñānākhyodrekamaśnute
But that principle named Īśvara is declared to be the agent of all purposes, wherein action becomes subordinate and what is called knowledge attains predominance.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.34
तत्तत्त्वं चैव विद्याख्यं ज्ञानरूपं प्रकाशकम् । नादो बिन्दुश्च सकलः सदाख्यं तत्त्वमाश्रितौ
tattattvaṃ caiva vidyākhyaṃ jñānarūpaṃ prakāśakam / nādo binduśca sakalaḥ sadākhyaṃ tattvamāśritau
And that principle named Vidyā is of the form of knowledge, illuminating; nāda and bindu, together with sakala, rest upon the principle called Sadā(śiva).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.35
विद्येशाः पुनरैशं तु मन्त्रा विद्याभिधं पुनः । इमानि चैव तत्त्वानि शुद्धाध्वेति प्रकीर्तितम्
vidyeśāḥ punaraiśaṃ tu mantrā vidyābhidhaṃ punaḥ / imāni caiva tattvāni śuddhādhveti prakīrtitam
The Vidyeśas, again, (rest upon) the Īśa (principle), and the Mantras again upon that named Vidyā; and these principles are proclaimed as the "pure path."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.36
साक्षान्निमित्तमीशो ऽत्रेत्युपादानसबिन्दुराट् । पञ्चानां कालराहित्याक्रमो नास्तीति निश्चितम्
sākṣānnimittamīśo 'tretyupādānasabindurāṭ / pañcānāṃ kālarāhityākramo nāstīti niścitam
"Here the Lord is the direct efficient cause," (and) the king of bindus is the material cause; because of the absence of time for these five, it is settled that there is no succession.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.37
व्यापारवसतो ह्येषां विहिता खलु कल्पना । तत्त्वं वस्तुत एकं तु शिवाख्यं चित्रशक्तिकम्
vyāpāravasato hyeṣāṃ vihitā khalu kalpanā / tattvaṃ vastuta ekaṃ tu śivākhyaṃ citraśaktikam
For by reason of (their) operation this construction of them has indeed been made; but in reality the principle is one, named Śiva, having manifold power.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.38
शक्तं यां वृत्तिभेदात्तुविहिताः खलु कल्पनाः । चिज्जडानुग्रहार्थाय कृत्वा रूपाणि वै प्रभुः
śaktaṃ yāṃ vṛttibhedāttuvihitāḥ khalu kalpanāḥ / cijjaḍānugrahārthāya kṛtvā rūpāṇi vai prabhuḥ
(It is) capable; and by the difference of functions these constructions have been made; the Lord, having assumed forms for the sake of favouring the conscious and the insentient,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.39
अनादिमलरुद्धानां कुरुते ऽनुग्रहं चिताम् । मुक्तिं च विश्वेषां स्वव्यापारे समर्थेताम्
anādimalaruddhānāṃ kurute 'nugrahaṃ citām / muktiṃ ca viśveṣāṃ svavyāpāre samarthetām
bestows grace on the conscious beings obstructed by beginningless impurity, and liberation; and of all (things) that are competent in their own operation,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.40
विधत्ते जडवर्गस्य सर्वानुग्राहकः शिवः । शिवसामान्यरूपो हि मोक्षस्तु चिदनुग्रहः
vidhatte jaḍavargasya sarvānugrāhakaḥ śivaḥ / śivasāmānyarūpo hi mokṣastu cidanugrahaḥ
Śiva, the bestower of grace on all, ordains (it) for the class of insentient things; for liberation is having a form common with Śiva, and it is grace shown to consciousness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.41
सो ऽनादित्वात्कर्मणो हि तत्तद्भोगं विना भवेत् । तेनानुग्राहकः शम्भुस्तद्भुक्त्यै प्रभुर्व्ययः
so 'nāditvātkarmaṇo hi tattadbhogaṃ vinā bhavet / tenānugrāhakaḥ śambhustadbhuktyai prabhurvyayaḥ
That (liberation), since karma is beginningless, would (not) come about without the experiencing of each (fruit); therefore Śambhu, the gracious lord, imperishable, for the sake of that experiencing,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.42
कुरुते सूक्ष्मकरणभुवनोत्पत्तिमञ्जसा । कर्त्तोपादानकरणैर्विना कार्ये न दृश्यते
kurute sūkṣmakaraṇabhuvanotpattimañjasā / karttopādānakaraṇairvinā kārye na dṛśyate
straightway brings about the production of the subtle instruments and the worlds; for without an agent, a material cause, and instruments, no effect is seen.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.43
शक्तयः करणं चात्र मायोपादानमिष्यते । नित्यैका च शिवा शक्त्या ह्यनादिनिधना सती
śaktayaḥ karaṇaṃ cātra māyopādānamiṣyate / nityaikā ca śivā śaktyā hyanādinidhanā satī
Here the powers are the instrument, and māyā is held to be the material cause; and the eternal, single, auspicious (śivā) power is indeed without beginning or end, real,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.44
साधारणी नराणां वै भुवनानां च कारणम् । स्वभावान्मोहजननी स्वचिताजनकर्मभिः
sādhāraṇī narāṇāṃ vai bhuvanānāṃ ca kāraṇam / svabhāvānmohajananī svacitājanakarmabhiḥ
common (to all), the cause of men and of the worlds, by its own nature the producer of delusion, through the karmas of the beings of its own consciousness (?).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.45
विश्वी सूक्ष्मा परा माया विकृतैः परत्तु सा । कर्माण्यावेक्ष्य विद्येशो मायां विक्षोभ्य शक्तिभिः
viśvī sūkṣmā parā māyā vikṛtaiḥ parattu sā / karmāṇyāvekṣya vidyeśo māyāṃ vikṣobhya śaktibhiḥ
Māyā is all-formed, subtle, supreme, but she is supreme (only) in relation to her modifications; the lord of knowledge (Vidyeśa), having regarded (their) karmas, having stirred up māyā by (his) powers,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.46
विधत्ते जीवभोगार्थं वपूंषि करणानि च । सृजत्यादो कालतत्त्वं नानाशक्तिमयी च सा
vidhatte jīvabhogārthaṃ vapūṃṣi karaṇāni ca / sṛjatyādo kālatattvaṃ nānāśaktimayī ca sā
(She) provides bodies and instruments for the sake of the soul's experience; and she, consisting of manifold powers, first emits the principle of time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.47
भावि भूतं मवञ्चेदं जगत्कलयते लयम् । सूते ह्यनन्तरं माया शक्तिं नियमनात्मिकाम्
bhāvi bhūtaṃ mavañcedaṃ jagatkalayate layam / sūte hyanantaraṃ māyā śaktiṃ niyamanātmikām
(Time) measures out this world — future, past, and present — and its dissolution; then māyā brings forth the power whose nature is regulation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.48
सर्वं नियमयत्येषा तेनेयं नियतिः स्मृता । अनन्तरं च सा माया नित्या विश्वविमोहिनी
sarvaṃ niyamayatyeṣā teneyaṃ niyatiḥ smṛtā / anantaraṃ ca sā māyā nityā viśvavimohinī
She regulates everything; therefore she is called niyati (necessity). And thereafter that māyā, eternal, deluder of the universe,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.49
अनादिनिधना तत्त्वं कलाख्यं जनयत्यपि । एकतस्तु नृणां येन कलयित्वा मलं ततः
anādinidhanā tattvaṃ kalākhyaṃ janayatyapi / ekatastu nṛṇāṃ yena kalayitvā malaṃ tataḥ
without beginning or end, also generates the principle named kalā, by which, for men, having measured out (their) impurity from one side,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.50
कर्तृशक्तिं व्यञ्जयति तेनेदं तु कलाभिधम् । कालेन च नियत्योपसर्गतां समुपेतया
kartṛśaktiṃ vyañjayati tenedaṃ tu kalābhidham / kālena ca niyatyopasargatāṃ samupetayā
it makes manifest the power of agency; therefore this is termed kalā. And through time, and through niyati that has come to be an accessory,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.51
व्यापारं विदधात्येषा भूपर्यन्तं स्वकीयकम् । प्रदर्शनाथ वै पुंसो विषयाणां च सा पुनः
vyāpāraṃ vidadhātyeṣā bhūparyantaṃ svakīyakam / pradarśanātha vai puṃso viṣayāṇāṃ ca sā punaḥ
she carries out her own operation as far as the earth; and again, for the sake of showing the objects to the soul, she
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.52
प्रकाशरूपं विद्याख्यं तत्त्वं सूते कलैव हि । विद्या त्वावरणं भित्वा ज्ञानशक्तेः स्वकर्मणा
prakāśarūpaṃ vidyākhyaṃ tattvaṃ sūte kalaiva hi / vidyā tvāvaraṇaṃ bhitvā jñānaśakteḥ svakarmaṇā
— indeed it is kalā that brings forth the principle named vidyā, whose form is illumination. And vidyā, by its own function, breaking through the covering of the power of knowledge,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.53
विषयान्दर्शयत्येषात्मनांशाकारणं ह्यतः । करोति भोग्यं यानासौ करणेन परेण वै
viṣayāndarśayatyeṣātmanāṃśākāraṇaṃ hyataḥ / karoti bhogyaṃ yānāsau karaṇena pareṇa vai
shows the objects; for this reason it is the instrument of the soul's parts. She makes into an object of enjoyment whatever (there is), by another instrument indeed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.54
उद्बुद्धशक्तिः पुरुषः प्रचोद्य महदादिकान् । भोग्ये भोगं च भोक्तारं तत्परं करणं तु सा
udbuddhaśaktiḥ puruṣaḥ pracodya mahadādikān / bhogye bhogaṃ ca bhoktāraṃ tatparaṃ karaṇaṃ tu sā
The person, his power awakened, impels the great principle and the rest; and she is the instrument superior to that — (producing) enjoyment and the enjoyer with respect to the enjoyable.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.55
भोग्येस्य भोग्यतिर्मासाञ्चिद्व्यक्तिर्भोग उच्यते । सुखादिरूपो विषयाकारा बुद्धिः समासतः
bhogyesya bhogyatirmāsāñcidvyaktirbhoga ucyate / sukhādirūpo viṣayākārā buddhiḥ samāsataḥ
Enjoyment is said to be some manifestation of the enjoyability of the enjoyable object; in brief, it is the intellect taking the form of the object, of the nature of pleasure and so on.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.56
भोग्यं भोक्तुश्च स्वेनैव विद्याख्यं करणं तु तत् । यद्यर्कवत्प्रकाशा धीः कर्मत्वाञ्च तथापि हि
bhogyaṃ bhoktuśca svenaiva vidyākhyaṃ karaṇaṃ tu tat / yadyarkavatprakāśā dhīḥ karmatvāñca tathāpi hi
And that instrument named vidyā (makes) the enjoyable (known) to the enjoyer by its very self; even though the intellect is luminous like the sun, still, because it is an object of action,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.57
करणान्तरसापेक्षा शक्ता ग्राहयितुं च तम् । संबन्धात्कारणाद्यैस्तद्भोगौत्सुक्येन चोदनात्
karaṇāntarasāpekṣā śaktā grāhayituṃ ca tam / saṃbandhātkāraṇādyaistadbhogautsukyena codanāt
it depends on another instrument and is able to cause him to apprehend that; from the connection, from the causes and so forth, and from the prompting by eagerness for that enjoyment,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.58
तञ्चष्टाफलयोगाञ्च संसिद्धा कर्तृतास्य तु । अकर्तृत्वाभ्युपगमे भोक्तृत्वाख्या वृथास्य तु
tañcaṣṭāphalayogāñca saṃsiddhā kartṛtāsya tu / akartṛtvābhyupagame bhoktṛtvākhyā vṛthāsya tu
and from the conjunction of that with the desired result, his agency is fully established; but if non-agency be admitted, the designation 'enjoyer' would be pointless for him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.59
किं च प्रधानचरितं व्यर्थं सर्वं भवेत्ततः । कर्तृत्वरहिते पुंसि करणाद्यप्रयोजके
kiṃ ca pradhānacaritaṃ vyarthaṃ sarvaṃ bhavettataḥ / kartṛtvarahite puṃsi karaṇādyaprayojake
Moreover, the whole activity of primordial nature would then be futile; for if the soul lacks agency and does not employ the instruments and the rest,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.60
भोगस्यासंभवस्तस्मात्स एवात्र प्रवर्तकः । करणादिप्रयोक्तृआत्वं विद्ययैवास्य संमतम्
bhogasyāsaṃbhavastasmātsa evātra pravartakaḥ / karaṇādiprayoktṛātvaṃ vidyayaivāsya saṃmatam
enjoyment is impossible; therefore he alone is the initiator here. His being the employer of the instruments and the rest is accepted as coming about precisely through vidyā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.61
अनन्तरं कलारागं सूते भिद्यङ्गरूपकम् । येन भोग्याय जनिता भिद्यङ्गे पुरुषे पुनः
anantaraṃ kalārāgaṃ sūte bhidyaṅgarūpakam / yena bhogyāya janitā bhidyaṅge puruṣe punaḥ
Next kalā brings forth passion (rāga), which has the form of ... ; by it, once produced, for the sake of the enjoyable, in the soul again,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.62
क्रियाप्रवृत्तिर्भवति तेनेदं रागसंज्ञिकम् । एभिस्तत्त्वैश्च भोक्तृत्वदशायां कलितो यदा
kriyāpravṛttirbhavati tenedaṃ rāgasaṃjñikam / ebhistattvaiśca bhoktṛtvadaśāyāṃ kalito yadā
there arises engagement in action; therefore this is named rāga. And when, by these principles, (the self) is impelled into the condition of being an enjoyer,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.63
नित्यस्तदायमात्मा तु लभते पुरुषाभिधाम् । कलैव प्रश्चादव्यक्तं सूते भोग्याय चास्य तु
nityastadāyamātmā tu labhate puruṣābhidhām / kalaiva praścādavyaktaṃ sūte bhogyāya cāsya tu
then this eternal self obtains the designation 'puruṣa'. And it is kalā that afterwards brings forth the unmanifest for the sake of his enjoyment,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.64
सप्तग्रन्थिविधानस्य यत्तद्गौणस्यकारणम् । गुणानामविभागो ऽत्र ह्याधारे क्ष्मादिभागवत्
saptagranthividhānasya yattadgauṇasyakāraṇam / guṇānāmavibhāgo 'tra hyādhāre kṣmādibhāgavat
which is the cause, consisting of the guṇas, of the arrangement of the seven knots. Here there is non-differentiation of the guṇas, as in a substratum there is (non-differentiation) of the parts of earth and the rest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.65
आधारो ऽपि च यस्तेषां तदव्यक्तं च गीयते । त्रय एव गुणा ह्यषामव्यक्तादेव संभवः
ādhāro 'pi ca yasteṣāṃ tadavyaktaṃ ca gīyate / traya eva guṇā hyaṣāmavyaktādeva saṃbhavaḥ
And that which is their substratum is proclaimed to be the unmanifest. The guṇas are just three, and their origin is from the unmanifest alone,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.66
सत्त्वं रजस्तमःप्रख्या व्यापारनियमात्मिका । गुणतो धीश्च विषयाध्यवसायस्वरूपिणी
sattvaṃ rajastamaḥprakhyā vyāpāraniyamātmikā / guṇato dhīśca viṣayādhyavasāyasvarūpiṇī
(They) are known as sattva, rajas and tamas, and their very nature consists in activity and its restraint; and the intellect, (arising) from the guṇas, has determination about objects for its form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.67
गुणतस्त्रिविधा सापि प्रोक्ता कर्मानुसारतः । महत्तत्तवादहॄङ्कारो जातः संरंभवृत्तिमान्
guṇatastrividhā sāpi proktā karmānusārataḥ / mahattattavādahṝṅkāro jātaḥ saṃraṃbhavṛttimān
That (intellect) too is said to be threefold according to the guṇas, in conformity with (past) action. From the great principle (mahat-tattva) was born self-consciousness (ahaṃkāra), whose function is self-assertive impulse.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.68
संभोदादस्य विषयः प्राप्नोति व्यवहार्यताम् । सत्त्वा द्विगुणभेदेन स पुनस्त्रिविधो भवेत्
saṃbhodādasya viṣayaḥ prāpnoti vyavahāryatām / sattvā dviguṇabhedena sa punastrividho bhavet
Through its arousal the object attains fitness for practical dealing. Through the division of the two guṇas (in) sattva(?), it in turn becomes threefold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.69
तैजसो राजसश्चैव तामसश्चेति नामतः । तत्र तैजसतो ज्ञानेन्द्रियाणि मनसा सह
taijaso rājasaścaiva tāmasaśceti nāmataḥ / tatra taijasato jñānendriyāṇi manasā saha
By name (they are) the taijasa, the rājasa and the tāmasa. Of these, from the taijasa (arise) the organs of knowledge together with the mind.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.70
प्रकाशान्व यतस्तस्माद्वोधकानि भवन्ति हि । राजसाञ्च क्रियाहेतोस्तथा कर्मेन्द्रियाणि तु
prakāśānva yatastasmādvodhakāni bhavanti hi / rājasāñca kriyāhetostathā karmendriyāṇi tu
Because they are attended by light, they are therefore illuminators; and from the rājasa, since it is the cause of activity, likewise (arise) the organs of action.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.71
तामसाञ्चैव जायन्ते तन्मात्रा भूतयोनयः । इच्छारूपं च संकल्पव्यापारं तत्र वै मनः
tāmasāñcaiva jāyante tanmātrā bhūtayonayaḥ / icchārūpaṃ ca saṃkalpavyāpāraṃ tatra vai manaḥ
And from the tāmasa are born the subtle elements (tanmātras), the wombs of the gross elements; and there the mind, whose form is desire and whose activity is volition.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.72
द्विधाधिकारि तञ्चित्तं भोक्तृभोगोपपादकम् । बहिः करणभावेन स्वोचितेन यतः सदा
dvidhādhikāri tañcittaṃ bhoktṛbhogopapādakam / bahiḥ karaṇabhāvena svocitena yataḥ sadā
That thinking faculty (citta) has a twofold sphere of authority, bringing about the enjoyer and the enjoyment; since, always, by way of being an external instrument in the manner proper to itself—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.73
इन्द्रियाणाञ्च सामर्थ्यं संकल्पेनात्मवृत्तिना । करोत्यन्तःस्थितं भूयस्ततो ऽन्तः करणं मनः
indriyāṇāñca sāmarthyaṃ saṃkalpenātmavṛttinā / karotyantaḥsthitaṃ bhūyastato 'ntaḥ karaṇaṃ manaḥ
—it produces the efficacy of the sense-organs by volition, which is its own function; and again, standing within, the mind is therefore the internal instrument.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.74
मनो ऽहॄङ्कारबुद्ध्याख्यमस्त्यन्तः कारणं त्रिधा । इच्छासंरंभबोधाख्या वृत्तयः क्रमतो ऽस्य तु
mano 'hṝṅkārabuddhyākhyamastyantaḥ kāraṇaṃ tridhā / icchāsaṃraṃbhabodhākhyā vṛttayaḥ kramato 'sya tu
The internal instrument is threefold, named mind, self-consciousness and intellect; and its functions, in order, are called desire, self-assertive impulse and cognition.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.75
ज्ञानेन्द्रियाणि श्रोत्रं त्वक् चक्षुर्जिह्वा च नासिका । ग्राह्याश्च विषया ह्येषां ज्ञेयाः शब्दादयो मुने
jñānendriyāṇi śrotraṃ tvak cakṣurjihvā ca nāsikā / grāhyāśca viṣayā hyeṣāṃ jñeyāḥ śabdādayo mune
The organs of knowledge are the ear, the skin, the eye, the tongue and the nose; and their objects, to be grasped, are to be known as sound and the rest, O sage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.76
शब्दस्पर्शरूपरसगन्धाः शब्दादयो मताः । वाक्पाणिपादपायूपस्थास्तु कर्मेन्द्रियाण्यपि
śabdasparśarūparasagandhāḥ śabdādayo matāḥ / vākpāṇipādapāyūpasthāstu karmendriyāṇyapi
Sound, touch, form, taste and smell are held to be 'sound and the rest'; and speech, hand, foot, anus and generative organ are the organs of action.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.77
वचनादानगमनोत्सर्गानन्देषु कर्मसु । करणानि च सिद्धिना न कृतिः करणैर्विना
vacanādānagamanotsargānandeṣu karmasu / karaṇāni ca siddhinā na kṛtiḥ karaṇairvinā
In the acts of speaking, taking, going, evacuating and pleasure, the instruments (function) with success; without instruments there is no action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.78
दशधा करणैश्चेष्टां कार्यमाविश्य कार्यते । चेष्टन्ते कार्यमालंब्य विभुत्वात्करणानि तु
daśadhā karaṇaiśceṣṭāṃ kāryamāviśya kāryate / ceṣṭante kāryamālaṃbya vibhutvātkaraṇāni tu
By the ten kinds of instruments the effort is made, having entered into the work; and the instruments exert themselves, taking the work as their support, by virtue of their capacity.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.79
तन्मात्राणि तु खवायुस्तेजो ऽम्भः क्ष्मेति पञ्च वै । तेभ्यो भूतान्येकगुणान्याख्यातानि भवन्ति हि
tanmātrāṇi tu khavāyustejo 'mbhaḥ kṣmeti pañca vai / tebhyo bhūtānyekaguṇānyākhyātāni bhavanti hi
The subtle elements are five: ether, wind, fire, water and earth; from them the gross elements are declared to have one quality each.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.80
इति पञ्चसु शब्दो ऽयं स्पर्शो भूतचतुष्टये । रूपं त्रिषु रसश्चैव द्वयोर्गन्धः क्षितौ तथा
iti pañcasu śabdo 'yaṃ sparśo bhūtacatuṣṭaye / rūpaṃ triṣu rasaścaiva dvayorgandhaḥ kṣitau tathā
Thus this sound is in all five, touch in the group of four elements, form in three, taste in two, and smell likewise in earth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.81
कार्याण्येषां क्रमेणैवावकाशो व्यूहकल्पनम् । पाकश्च संग्रहश्चैव धारणं चेति कथ्यते
kāryāṇyeṣāṃ krameṇaivāvakāśo vyūhakalpanam / pākaśca saṃgrahaścaiva dhāraṇaṃ ceti kathyate
Their effects, in order, are said to be: room (for things), the forming of aggregates, cooking, cohesion, and support.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.82
आशीतोष्णौ महा वाद्यौ शीतोष्णौ वारितेजसोः । भास्वदग्नौ जले शुक्लं क्षितौ शुक्लाद्यनेकधा
āśītoṣṇau mahā vādyau śītoṣṇau vāritejasoḥ / bhāsvadagnau jale śuklaṃ kṣitau śuklādyanekadhā
Cold and heat belong to water and fire; brightness is in fire, white in water, and in earth white and other (colours) in many kinds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.83
रूपं त्रिषु रस्ॐऽभः सु मधुरः षडिधः क्षितौ । गन्धः क्षितावसुरभिः सुरभिश्च प्रकीर्तितः
rūpaṃ triṣu rasoṃ'bhaḥ su madhuraḥ ṣaḍidhaḥ kṣitau / gandhaḥ kṣitāvasurabhiḥ surabhiśca prakīrtitaḥ
Form is in three; taste in water is sweet, and in earth it is sixfold; smell in earth is declared to be both fragrant and foul.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.84
तन्मात्रं तद्भूतगुणं करणं पोषणं तथा । भूतस्य तु विशेषो ऽयं विशेषरहितं तु तत्
tanmātraṃ tadbhūtaguṇaṃ karaṇaṃ poṣaṇaṃ tathā / bhūtasya tu viśeṣo 'yaṃ viśeṣarahitaṃ tu tat
The subtle element is the quality of that gross element, and (serves as) its instrument and its nourishment; this (quality) is the particular character of the gross element, but that (subtle element) is free of particular character.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.85
इमानि पञ्चभूतानि संनिविष्टानि सर्वतः । पञ्चभूतात्मकं सर्वं जगत्स्थावरजङ्गमम्
imāni pañcabhūtāni saṃniviṣṭāni sarvataḥ / pañcabhūtātmakaṃ sarvaṃ jagatsthāvarajaṅgamam
These five elements are lodged everywhere; the whole world, moving and unmoving, consists of the five elements.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.86
शरीरसंनिविष्टत्वमेषां तावन्निरूप्यते । देहे ऽस्थिमांसकेशत्वङ्नखदन्ताश्च पार्थिवाः
śarīrasaṃniviṣṭatvameṣāṃ tāvannirūpyate / dehe 'sthimāṃsakeśatvaṅnakhadantāśca pārthivāḥ
Their being lodged in the body is now set forth: in the body, bone, flesh, hair, skin, nails and teeth are of earth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.87
मूत्ररक्तकफस्वेदशुक्रादिषु जलस्थितिः । हृदि पङ्क्तौ दृशोः पित्ते तेजस्तद्धर्मदर्शनात्
mūtraraktakaphasvedaśukrādiṣu jalasthitiḥ / hṛdi paṅktau dṛśoḥ pitte tejastaddharmadarśanāt
Water's presence is in urine, blood, phlegm, sweat, semen and the rest; fire (is) in the heart, in the digestive tract, in the two eyes, in the bile — since its properties are seen (there).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.88
प्राणादिवृत्तिभेदेन वायुश्चैवात्र संस्थितः । वियत्सर्वासु नाडीषु गर्भवृत्यनुषङ्गतः
prāṇādivṛttibhedena vāyuścaivātra saṃsthitaḥ / viyatsarvāsu nāḍīṣu garbhavṛtyanuṣaṅgataḥ
And wind is established here by the division of the functions of prāṇa and the rest; space (is) in all the channels, by way of its connection with the operation (already present) in the womb.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.89
प्रयोक्त्यादिमहीप्रान्तमेतदण्डार्थसाधनम् । प्रत्यात्मनियतं भोगभेदतो व्यवसीयते
prayoktyādimahīprāntametadaṇḍārthasādhanam / pratyātmaniyataṃ bhogabhedato vyavasīyate
This (range), from the agent (of impulsion) down to earth at its end, is the means for the purpose of the (cosmic) egg; it is determined to be fixed for each individual self according to the difference of its experiences.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.90
तत्त्वान्येवं कलाद्यानि प्रतिपुंनियतानि हि । देहेषु कर्मवशतः सर्वेषु विचरन्ति हि
tattvānyevaṃ kalādyāni pratipuṃniyatāni hi / deheṣu karmavaśataḥ sarveṣu vicaranti hi
Thus the principles, beginning with kalā, are indeed fixed for each individual person; and they move about in all bodies by the force of karma.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.91
मायेयश्चैव पाशो ऽयं येनावृतमिदं जगत् । अशुद्धाध्वामतो ह्येष धरण्यादिकलावधिः
māyeyaścaiva pāśo 'yaṃ yenāvṛtamidaṃ jagat / aśuddhādhvāmato hyeṣa dharaṇyādikalāvadhiḥ
And this is the bond deriving from māyā, by which this world is covered; hence this impure course extends from earth up to kalā.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.92
तत्र भूमण्डलस्थो ऽसौ स्थावरो जङ्गमात्मकः । स्थावरा गिरिवृक्षाद्या जङ्गमस्त्रिविधः पुनः
tatra bhūmaṇḍalastho 'sau sthāvaro jaṅgamātmakaḥ / sthāvarā girivṛkṣādyā jaṅgamastrividhaḥ punaḥ
Among these, that which is situated on the sphere of the earth is (both) immobile and mobile in nature; the immobile are mountains, trees and the like, while the mobile is again of three kinds:
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.93
स्वेदजाश्चाण्डजाश्चैव तथैव च जरायुजाः । चराचरेषु लक्षाणां चतुराशीतियोनयः
svedajāścāṇḍajāścaiva tathaiva ca jarāyujāḥ / carācareṣu lakṣāṇāṃ caturāśītiyonayaḥ
born of sweat, born of eggs, and likewise born of a womb; among the moving and unmoving there are eighty-four hundred-thousand (lakhs of) kinds of birth.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.94
भ्रममाणस्तेषु जीवः कदाचिन्मानुषं वपुः । प्राप्नोति कर्मवशतः परं सर्वार्थसाधकम्
bhramamāṇasteṣu jīvaḥ kadācinmānuṣaṃ vapuḥ / prāpnoti karmavaśataḥ paraṃ sarvārthasādhakam
Wandering among them, the living being at some time attains, by the force of karma, a human body — the highest, accomplishing all aims.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.95
तत्रापि भारते खण्डे ब्राह्मणादिकुलेषु च । महापुण्यवशेनैव जनिर्भवति दुर्लभा
tatrāpi bhārate khaṇḍe brāhmaṇādikuleṣu ca / mahāpuṇyavaśenaiva janirbhavati durlabhā
And even there, birth in the region of Bhārata and in families of brāhmaṇas and the like comes about only by the force of great merit, and is hard to obtain.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.96
जनिश्च पुंस्त्रियोर्योगः शुक्रशोणितयोगतः । बिन्दुरेकः प्रविशति यदा गर्भे द्वयात्मकः
janiśca puṃstriyoryogaḥ śukraśoṇitayogataḥ / bindurekaḥ praviśati yadā garbhe dvayātmakaḥ
And birth is the union of man and woman, through the joining of semen and blood; when a single drop, made of the two, enters into the womb,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.97
तदा रजो ऽधिके नारी भवेद्रेतो ऽधिके पुमान् । मलकर्मादिपाशेन कश्चिदात्मा नियन्त्रितः
tadā rajo 'dhike nārī bhavedreto 'dhike pumān / malakarmādipāśena kaścidātmā niyantritaḥ
then, if the (female) blood is in excess it becomes a woman, if the semen is in excess a man; some self, bound by the bond of impurity, karma and the rest,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.98
जीवभावं तदा तस्मिन्सकलः प्रतिपद्यते । अथ तत्राहृतैर्मात्रा पानान्नाद्यैश्च पोषितः
jīvabhāvaṃ tadā tasminsakalaḥ pratipadyate / atha tatrāhṛtairmātrā pānānnādyaiśca poṣitaḥ
then, complete (with its bonds), assumes the state of a living being in it; and thereafter, nourished there by the drink, food and so on taken in by the mother,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.99
पक्षमासादिकालेन वर्धते वपुरत्र हि । दुःखाद्यः पीडितश्चैवाच्छन्नदेहो जरायुणा
pakṣamāsādikālena vardhate vapuratra hi / duḥkhādyaḥ pīḍitaścaivācchannadeho jarāyuṇā
the body indeed grows there over a period of fortnights, months and so on; afflicted with pain and the rest, its body enveloped by the membrane,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.100
एवं तत्र स्थितो गर्भे प्राग्जन्मोत्थं शुभाशुभम् । स्मरंस्तिष्टति दुःखात्मापीड्यमानो मुहुर्मुहुः
evaṃ tatra sthito garbhe prāgjanmotthaṃ śubhāśubham / smaraṃstiṣṭati duḥkhātmāpīḍyamāno muhurmuhuḥ
thus, remaining there in the womb, it stays remembering the good and evil arising from its former birth, its nature being pain, tormented again and again.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.101
कालक्रमेण बालो ऽसौ मातरं पीडयन्नपि । संपीडितो निःसरति योनियन्त्रादवाङ्मुखः
kālakrameṇa bālo 'sau mātaraṃ pīḍayannapi / saṃpīḍito niḥsarati yoniyantrādavāṅmukhaḥ
In the course of time that child, itself causing the mother pain, is squeezed out and issues head-downward from the machine of the womb.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.102
क्षणं तिष्टति निश्चेष्टस्ततो रोदितुमिच्छति । ततः क्रमेण स शिशुर्वर्धमानो दिनेदिने
kṣaṇaṃ tiṣṭati niśceṣṭastato roditumicchati / tataḥ krameṇa sa śiśurvardhamāno dinedine
For a moment it lies motionless, then wishes to cry; then in due course that infant, growing day by day,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.103
बालपौगण्डभेदेन युवत्वं प्रतिपद्यते । एवं क्रमेण लोके ऽस्मिन्देहिनां देहसंभवः
bālapaugaṇḍabhedena yuvatvaṃ pratipadyate / evaṃ krameṇa loke 'smindehināṃ dehasaṃbhavaḥ
attains youth through the stages of childhood and boyhood. Thus, step by step, is the coming-to-be of the body of embodied beings in this world.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.104
मानुषं दुर्लभं प्राप्य सर्वलोकोपकारकम् । यस्तारयति नात्मानं तस्मात्पापतरो ऽत्र कः
mānuṣaṃ durlabhaṃ prāpya sarvalokopakārakam / yastārayati nātmānaṃ tasmātpāpataro 'tra kaḥ
Having obtained the hard-to-get human (state), which benefits all the world, who here is more sinful than he who does not carry himself across?
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.105
आहारश्चैव निद्रा च भयं मैथुनमेव च । पश्वादीनां च सर्वेषां च सर्वेषां साधारणमितीरितम्
āhāraścaiva nidrā ca bhayaṃ maithunameva ca / paśvādīnāṃ ca sarveṣāṃ ca sarveṣāṃ sādhāraṇamitīritam
Food, sleep, fear, and sexual union — these are said to be common to beasts and all the rest, common to all.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.106
चतुर्ष्वेवानुरक्तो यः स मूर्खो ह्यात्मधातकः । मनुष्याणामयं धर्मः रवबन्धच्छेदनात्मकः
caturṣvevānurakto yaḥ sa mūrkho hyātmadhātakaḥ / manuṣyāṇāmayaṃ dharmaḥ ravabandhacchedanātmakaḥ
He who is attached only to these four is a fool and a destroyer of himself. This is the duty of human beings: that which consists in cutting the bond of (worldly) noise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.107
पाशबन्धनविच्छेदो दीक्षयैव प्रजायते । अतो बन्धनविच्छित्त्यै मन्त्रदीक्षां समाचरेत्
pāśabandhanavicchedo dīkṣayaiva prajāyate / ato bandhanavicchittyai mantradīkṣāṃ samācaret
The severing of the fetter of the noose comes about only through initiation; therefore, for the cutting of the bond, one should undergo mantra-initiation.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.108
दीक्षाज्ञानाख्यया शक्त्या ह्यपध्वंसितबन्धनः । शुद्धात्मतत्त्वनामासौ निर्वाणपदमश्नुते
dīkṣājñānākhyayā śaktyā hyapadhvaṃsitabandhanaḥ / śuddhātmatattvanāmāsau nirvāṇapadamaśnute
He whose bond has been destroyed by the power called the knowledge of initiation, being of the nature of the pure self-principle, attains the state of extinction (nirvāṇa).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.109
स्वशक्त्यात्मिकया दृष्ट्या शिवं ध्यायति पश्यति । यजते शिवं मन्त्रैश्च रवपरेषां हिताय सः
svaśaktyātmikayā dṛṣṭyā śivaṃ dhyāyati paśyati / yajate śivaṃ mantraiśca ravapareṣāṃ hitāya saḥ
With a vision that consists of his own power he meditates on Śiva and sees (him); and he worships Śiva with mantras for the benefit of others.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.110
शिवार्कशक्तिदीधित्या समर्थीकृतचिदृशा । शिवशक्त्यादिभिः सार्द्धं पश्यत्यात्मगतावृत्तिः
śivārkaśaktidīdhityā samarthīkṛtacidṛśā / śivaśaktyādibhiḥ sārddhaṃ paśyatyātmagatāvṛttiḥ
With the eye of consciousness empowered by the ray of the power of Śiva the sun, he sees, together with Śiva, Śakti and the rest, his activity turned toward the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
NarP 1 63.111
अन्तःकरणवृत्तिर्या बोधाख्या सा महेश्वरम् । न प्रकाशयितुं शक्ता पाशत्वान्निगडादिवत्
antaḥkaraṇavṛttiryā bodhākhyā sā maheśvaram / na prakāśayituṃ śaktā pāśatvānnigaḍādivat
That function of the inner organ which is called cognition is not able to illuminate the Great Lord, since it is itself a fetter, like a chain and the like.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.112
दीक्षैव परमो हेतुः पाशविच्छेदने पुनः । अतः शास्त्रोक्तविधिना मत्रदीक्षां समाचरेत्
dīkṣaiva paramo hetuḥ pāśavicchedane punaḥ / ataḥ śāstroktavidhinā matradīkṣāṃ samācaret
Initiation alone is the supreme cause in the cutting of the noose; therefore one should undergo mantra-initiation by the rule stated in the scriptures.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.113
दीक्षितस्तन्त्रविधिना स्ववर्णाचारतत्परः । अनुष्टानं प्रकुर्वीत नित्यनमित्तिकात्मकम्
dīkṣitastantravidhinā svavarṇācāratatparaḥ / anuṣṭānaṃ prakurvīta nityanamittikātmakam
Initiated by the rule of the Tantra, devoted to the observance of his own class, he should carry out the practice consisting of the regular and the occasional (rites).
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.114
निजवर्णाश्रमाचारान्मनसापि न लङ्घयेत् । यो यस्मिन्नाश्रमे तिष्टन्दीक्षां प्राप्नोति मानवः
nijavarṇāśramācārānmanasāpi na laṅghayet / yo yasminnāśrame tiṣṭandīkṣāṃ prāpnoti mānavaḥ
He should not transgress, even in thought, the observances of his own class and stage of life. Whatever man, dwelling in whichever stage of life, obtains initiation—
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.115
स तस्मिन्नाश्रमे तिष्ठेत्तद्धर्माननुपालयेत् । कृतान्यपि न कर्माणि बन्धनाय भवन्ति हि
sa tasminnāśrame tiṣṭhettaddharmānanupālayet / kṛtānyapi na karmāṇi bandhanāya bhavanti hi
he should remain in that stage of life and keep to its duties; for then the acts he performs do not become (a cause) of bondage.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.116
एकं तु फलदं कर्म मन्त्रानुष्ठानसंभवम् । दीक्षितो ऽभिलषेद्भोगान्यद्यल्लोकगतानसौ
ekaṃ tu phaladaṃ karma mantrānuṣṭhānasaṃbhavam / dīkṣito 'bhilaṣedbhogānyadyallokagatānasau
But one act does bear fruit, namely that which arises from the practice of the mantra: if the initiate desires the enjoyments belonging to (this) world,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.117
मन्त्राराधनसामर्थ्यात्तद्भुक्त्वा मोक्षमश्नुते । नित्यं नैमित्तिकं दीक्षां प्राप्य यो नाचरेन्नरः
mantrārādhanasāmarthyāttadbhuktvā mokṣamaśnute / nityaṃ naimittikaṃ dīkṣāṃ prāpya yo nācarennaraḥ
then by the power of his worship of the mantra, having enjoyed that, he attains liberation. The man who, having received initiation, does not perform the regular and occasional (rites),
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.118
कञ्चित्कालं पिशाचत्वं प्राप्यान्ते मोक्षमश्नुते । तस्मात्तु दीक्षितः कुर्य्यान्नित्यनैमित्तिकादिकम्
kañcitkālaṃ piśācatvaṃ prāpyānte mokṣamaśnute / tasmāttu dīkṣitaḥ kuryyānnityanaimittikādikam
having attained the state of a piśāca for some time, at the end attains liberation. Therefore the initiate should perform the regular, the occasional and the rest.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.119
अनुष्ठानं च तेनास्य दीक्षां प्राप्यानुमीयते । नित्यनैमित्तिकाचार पालकस्य नरस्य तु
anuṣṭhānaṃ ca tenāsya dīkṣāṃ prāpyānumīyate / nityanaimittikācāra pālakasya narasya tu
And by that practice of his it is inferred that he has received initiation. But for the man who keeps to the regular and occasional observances,
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.120
दीक्षावैकल्यविरहात्सद्यो मुक्तिस्तु जायते । तत्रापि गुरुभक्तस्य गतिर्भवति नान्यथा
dīkṣāvaikalyavirahātsadyo muktistu jāyate / tatrāpi gurubhaktasya gatirbhavati nānyathā
through the absence of any defect in the initiation, liberation arises at once; yet even there it is the devotee of the guru who attains the goal, not otherwise.
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.121
दीक्षया गुरुमूर्तिस्थः सर्वानुग्राहकः शिवः । दृष्टाद्यर्थतया यस्य गुरुभक्तिस्तु कृत्रिमा
dīkṣayā gurumūrtisthaḥ sarvānugrāhakaḥ śivaḥ / dṛṣṭādyarthatayā yasya gurubhaktistu kṛtrimā
Through initiation, Śiva, who bestows grace on all, abides in the form of the guru. But he whose devotion to the guru is feigned, for the sake of what is seen (i.e. worldly ends) and the like—
AI translation rendered from the Sanskrit, not a published edition
NarP 1 63.122
कृते ऽपि विफलं तस्य प्रायश्चित्तं पदे पदे । कायेन मनसा वाचा गुरुभक्तिपरस्य च
kṛte 'pi viphalaṃ tasya prāyaścittaṃ pade pade / kāyena manasā vācā gurubhaktiparasya ca
even when it is performed, his expiation is fruitless at every step; but (not so) for one intent on devotion to the guru with body, mind and speech.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain