Passage 1
विवस्वानुवाच— नैवं त्वं कर्तुमर्होऽसि परेच्छाप्रातिकूल्यतः। निदेशकारिणः सर्वे वयमत्र न संशयः॥१॥
Vivasvān said: “You ought not act this way, for it opposes the supreme will. We are all executors of that command; there is no doubt of this.
Passage 2
प्रातिकूल्यस्य करणात्कुप्येदीशः कदापि चेत्। अस्मानधः पातयित्वा अन्यानेव नियोजयेत्॥२॥
If the Lord should ever become angry because we act against him, he may cast us down and appoint others in our place.
Passage 3
तदिच्छानुकूल्यकरणादीश्वरश्चेत् प्रसीदति। भवदुःखभवोद्वेगो नैव बाधिष्यते तदा॥३॥
When the Lord is pleased by conduct aligned with his will, agitation born of worldly suffering will no longer trouble us.
Passage 4
तदुक्तमेव कर्तव्यं प्रतिकूलं च नाचरेत्। तेनैव नृणां कल्याणं भवतीति विनिश्चयः॥४॥
One should do precisely what he has commanded and never act contrary to it. By that alone human welfare is assured.
Passage 5
इति विज्ञाय वत्स त्वं प्रजासर्गं प्रवर्तय। इदं प्रवर्तितं चक्रमादावीशेन केनचित्॥५॥
Knowing this, child, set the creation of beings in motion. In the beginning this cycle was established by the one Lord.
Passage 6
नोल्लङ्घितुं वयं शक्तास्तन्मायाप्रोतविग्रहाः। अहो बलवती तस्य माया सर्वविमोहिनी॥६॥
We cannot transgress it, for our embodied forms are strung upon his māyā. Ah, how powerful is his māyā, which bewilders everyone!
Passage 7
तपःस्थं चालयेत्कञ्चिद्गृहस्थमपि संत्यजेत्। नूनं सर्वेष्वाश्रमेषु गार्हस्थ्यं प्रवरं मतम्॥७॥
It may unsettle someone established in austerity and make even a householder renounce. Surely household life is regarded as foremost among all the āśramas.
Passage 8
मोचयत्याशु बन्धेभ्यस्तत्सम्यक् प्रतिपालितम्। न्यायागतधनो नित्यं दैवे पित्र्ये च तत्परः॥८॥
When rightly maintained, it quickly frees one from bondage: one acquires wealth justly and remains devoted to obligations toward the gods and ancestors.
Passage 9
भुञ्जानो यज्ञशिष्टान्नं गृहस्थः किं न मुच्यते। स्वेषामाश्रमाणां च गृहमेधी समाश्रयः॥९॥
Why should a householder who eats the remnants of sacrifice not be liberated? The keeper of a home is the support of all the other āśramas.
Passage 10
तदभावे न सुलभं ब्रह्मचर्यं च भिक्षुता। गृहस्थानां मनो नित्यं वेजितं भववेदनैः॥१०॥
Without that support, brahmacarya and mendicancy are not easily sustained. The householder's mind, continually shaken by worldly pain,
Passage 11
वैराग्यमेवाश्रयते ऐहिकामुत्रिकार्थगम्। यतीनां च मनो नित्यं शीतवातातपादिभिः॥११॥
takes refuge in dispassion toward aims in this world and the next; while the minds of renunciants, continually distressed by cold, wind, heat, and the like,
Passage 12
उद्वेजितं संश्रयेत तृष्णां भोग्यार्थवस्तुषु। द्रागेव न त्यजेद्गेहमभुक्तविषयव्रजः॥१२॥
may take refuge in craving for objects of enjoyment. One who has not yet experienced the host of sense objects should not abruptly abandon home.
Passage 13
कदाचिदनिग्रहं चित्तं चलेद्भोग्यार्थदर्शनात्। भुक्तभोगो गृहं त्यक्त्वा न पुनस्तत्र वाञ्छति॥१३॥
At some time an unrestrained mind may be stirred by the sight of something enjoyable. One who has experienced enjoyment and then left home does not desire it again. Source note: The edition itself flags the first pāda as containing an extra syllable and identifies the reading as archaic.
Passage 14
वान्ताशिता महादोषं मन्यमानो विरक्तिमान्। अत्युत्कटेऽपि वैराग्ये न त्यजेज्जातुचिद्गृहम्॥१४॥
The dispassionate person regards returning to enjoyment as the great fault of eating what has been vomited. Even when dispassion is extremely intense, one should not abandon home rashly.
Passage 15
स्वात्मानं साधयत्येष इहैवाप्रतिकूलके। गृहं संन्यस्य मनसा कर्मणां च फलस्पृहाम्॥१५॥
One can realize the Self here within a home that does not obstruct the path, mentally renouncing the household and desire for the fruits of action.
Passage 16
प्रजासर्गं प्रकुर्वाणः केन पापेन हन्यते। तस्मात् सर्वात्मना पुत्र नित्यं वर्तस्व मन्मते। उपदिष्टे भगवता साक्षात्कथयता स्वयम्॥१६॥
By what sin is one harmed while creating living beings? Therefore, son, abide wholeheartedly and always in the view I teach—the teaching given by the Lord himself when he appeared and spoke directly.
Passage 17
वैवस्वत उवाच— कदोपदिष्टं भगवन् भवते शार्ङ्गपाणिना। एतन्मे तात कथय येन स्यां मुक्तसंशयः॥१७॥
Vaivasvata said: “Lord and father, when did the wielder of Śārṅga instruct you? Tell me this so that I may be free of doubt.” Vivasvān's Vision of Rāma
Passage 18
विवस्वानुवाच— अहं यथा भवान् पुत्र ग्लानः पूर्वं प्रजाकृतौ। संनिवृत्तोऽभवं सर्गान्नियुक्तोऽपि विरञ्चिना॥१८॥
Vivasvān said: “Son, I too was once weary of creating beings, just as you are. Although appointed by Brahmā, I withdrew from creation.
Passage 19
अकस्माद्गृहमुत्सृज्य वैराग्याविष्टमानसः। सर्वसंन्यसनायाहमुद्युक्तो पतितुं कुले॥१९॥
Suddenly abandoning home, my mind filled with dispassion, I was prepared for total renunciation even though it meant falling away from my lineage.
Passage 20
उपदिष्टोऽपि विधिना देवेनाम्भोजयोनिना। प्रजासर्गमनादृत्य सम्प्रवृत्तो यतिव्रते॥२०॥
Although instructed by the divine lotus-born Brahmā, I disregarded the creation of beings and undertook the vow of a renunciant.
Passage 21
तदा मां पुण्डरीकाक्षो भगवान् दर्शनं ददौ। पीताम्बरधरः श्रीमान् वनमालाविभूषितः॥२१॥
Then the lotus-eyed Lord granted me his vision, glorious in yellow garments and adorned with a forest garland.
Passage 22
श्रीवत्सभासितोरस्कः कौस्तुभी सुभगाकृतिः। मुखचन्द्रसमुद्भासिमधुरस्मितदीधितिः॥२२॥
The Śrīvatsa shone upon his breast, the Kaustubha adorned him, and his form was beautiful. Rays of a gentle smile illumined his moon-like face.
Passage 23
द्विभुजो वै समुद्भासिधनुर्बाणधरो विभुः। महामारकतश्यामो नीलनीरदसुन्दरः॥२३॥
The all-pervading Lord appeared with two arms, bearing bow and arrow, dark as a great emerald and beautiful as a blue raincloud.
Passage 24
करुणालोलनयनः पुरुषो भक्तवत्सलः। हनुमदादिभिर्दिव्यपार्षदैः परिवेष्टितः॥२४॥
His eyes moved with compassion; the Supreme Person, tender toward his devotees, was surrounded by Hanumān and other divine attendants.
Passage 25
स्वभावोदारचरितो रत्नाभरणभूषितः। दिव्येन वपुषा नित्यं भ्राजमान उदारधीः॥२५॥
His conduct was innately noble, he was ornamented with jewels, and the magnanimous Lord perpetually shone in a divine body.
Passage 26
श्रवणस्थसमुल्लासिश्रीमन्मकरकुण्डलः। सरलाङ्गददोर्दण्डो लसत्कङ्कणभासुरः॥२६॥
Splendid makara-shaped earrings gleamed at his ears. His long arms bore armlets, and he shone with brilliant bracelets.
Passage 27
काञ्चीगुणसमुद्बद्धपीताम्बरविभूषितः। गुडालकावृतमुख उदारसदयेक्षणः॥२७॥
His yellow garment was fastened by a jeweled girdle; thick locks framed his face, and his generous, compassionate eyes looked out upon all.
Passage 28
चरणाब्जनखद्योतनिर्मज्जन्निशापतिः। कोटिसूर्येन्दुकिरणविनिर्जिततनुप्रभः॥२८॥
The lord of night seemed submerged in the radiance of his lotus-feet's nails, while the splendor of his body surpassed the rays of millions of suns and moons.
Passage 29
तस्यालोकनमात्रेण निर्वृतोऽहं विशेषतः। तमस्तौषं ततो देवं विज्ञाय परमेश्वरम्। सद्यः संजातधिषणो विविधैर्वैदिकैः स्तवैः॥२९॥
At the mere sight of him I became profoundly fulfilled. Recognizing him as the Supreme Lord, my understanding arose at once and I praised that God with many Vedic hymns. Vivasvān's Hymn
Passage 30
नमस्तुभ्यं पुरुषाग्र्याय रामचन्द्र श्रीमन् भगवन् राघवेन्द्र। तवैव शक्त्या दृश्यसे देवदेव न त्वस्माकं दृष्टिशक्त्या पराच्या॥३०॥
“Homage to you, foremost Person—Rāmacandra, glorious Lord, sovereign of the Rāghavas. God of gods, you are seen only by your own power, not by any transcendent power of sight belonging to us.
Passage 31
यत्त्वद्रूपं सर्वतःपाणिपादं सर्वात्मकं सर्वतोमूर्धनेत्रम्। सर्वप्रभाविस्फुरच्चातिदिव्यं तद्विश्वरूपं कवय आमनन्ति॥३१॥
Your form has hands and feet everywhere, is the Self of all, and has heads and eyes everywhere. Radiantly manifest through every power and supremely divine, it is proclaimed by the seers as the universal form.
Passage 32
माया तवाशेषविश्वप्रसूत्यै बीजात्मिका तामधिष्ठाय शश्वत्। भेदात्मिकां तनुषे जीवदृष्टिं तया सर्वं जायतेऽसौ प्रपञ्चः॥३२॥
Your māyā is the seed that gives birth to the whole universe. Eternally presiding over it, you extend the individual vision founded on difference; through it this entire phenomenal world arises.
Passage 33
यथा नटो मोहयन् लोकदृष्टिमनेकधा क्रीडमानो विभाति। एवं त्वमीश त्रिजगन्मोहयानो विभासि नैतच्चित्रमालम्बते त्वाम्॥३३॥
As an actor enchants the spectators' sight and appears playing in many ways, so you, Lord, shine while bewildering the three worlds; yet none of this wondrous display adheres to you.
Passage 34
शुद्धो बुद्धो निर्गुणस्त्वं निरीहस्तथापि विश्वं तनुषे नाथ चित्रम्। स्वमाययानेकरूपप्रसक्त्या स्वात्मास्पर्शिन्या तमसेव प्रकाशे॥३४॥
You are pure, awakened, without guṇas, and desireless, yet you project this wondrous universe, Lord, through your māyā as it assumes many forms—never touching your Self, just as darkness does not touch light.
Passage 35
कोऽहं कस्मै कुत आगतश्च क्व स्थास्यामि त्रिजगत्संहृतौ च। इत्येवं ते मायया व्याकुलोऽहं दृष्ट्वाद्य त्वां निर्वृतोऽस्म्येष राम॥३५॥
“Who am I? To whom do I belong? Whence have I come, and where shall I remain when the three worlds are dissolved?” Thus bewildered by your māyā, I have now seen you and found fulfillment, O Rāma.
Passage 36
जीवोऽहं ते क्रीडनार्थं प्रजातस्त्वत्तः पूर्णाद्ब्रह्मणस्त्वत्प्रतिष्ठः। इत्थं ज्ञात्वा मुञ्च चिन्तां दुरन्तां कृपादृष्टिं तावकीं संविभर्मि॥३६॥
I am a jīva born for your play, arising from you, the fullness of Brahman, and grounded in you. Knowing this, I abandon endless anxiety and bear within me your gracious gaze.
Passage 37
नमः सहस्राननपादबाहवे सहस्रशीर्षश्रुतिनासिकादृशे। सहस्रधोद्भासितदिव्यमूर्तये सहस्रजीवात्मगताय ते नमः॥३७॥
Homage to you whose faces, feet, and arms are a thousandfold; whose heads, ears, noses, and eyes are a thousandfold; whose divine form shines in a thousand ways; and who dwells as the Self within a thousand living beings.
Passage 38
इति स्तुवन्तं प्रणतं दीनचित्तमनन्यभक्तं भक्तवात्सल्यवार्धिः। ईषत्स्मितद्योतितवक्त्रचन्द्रो दयादृष्ट्या वीक्ष्य मां सम्बभाषे॥३८॥
As I praised him, bowed down, humble in heart and single-minded in devotion, that ocean of tenderness toward devotees looked upon me compassionately. His moon-like face lit by a gentle smile, he addressed me. Rāma Teaches Action Without Attachment
Passage 39
श्रीभगवानुवाच— विवस्वन् भवता विश्वं क्रियतां सचराचरम्। नियुक्तोऽसि पुरैव त्वं ममैतत्कार्यहेतवे॥३९॥
The blessed Lord said: “Vivasvān, create the world with all its moving and unmoving beings. Long ago I appointed you for precisely this work.
Passage 40
भवतो हि न खल्वेषा मम माया प्रबाधते। दयादृष्ट्या वीक्षितस्य मया भक्तदयालुना॥४०॥
My māyā certainly cannot afflict you, for I, compassionate toward devotees, have looked upon you with a merciful gaze.”
Passage 41
अकस्मात्संनिवृत्तोऽसि विश्वसर्गविसर्गतः। नैतत्तवोचितं देव मम मुख्याधिकारिणः॥४१॥
You have suddenly withdrawn from projecting and extending the universe. O god, this is not fitting for you, my principal officer.”
Passage 42
विवस्वानुवाच— एषा माया गुणमयी सृष्टिदुःखैककारणम्। इति विज्ञाय भगवन् ग्लानोऽहं लोकसर्गतः॥४२॥
Vivasvān said: “Lord, I understood this guṇa-made māyā to be the sole cause of the suffering inherent in creation, and therefore I became weary of producing the worlds.”
Passage 43
श्रीभगवानुवाच— त्यक्त्वा सर्वत्र संसक्तिं प्रजासर्गं प्रवर्तय। इत्थं वर्तमानं त्वां मम माया न बाधते॥४३॥
The blessed Lord said: “Abandon attachment everywhere and continue creating beings. While acting in this way, my māyā will not bind you.”
Passage 44
विवस्वानुवाच— कथं प्रवर्तमानेन ततः शक्यं निवर्तितुम्। त्याज्या कथं च संसक्तिरेतन्मे वद राघव॥४४॥
Vivasvān said: “How can one remain active yet withdraw from action? How is attachment to be abandoned? Tell me this, Rāghava.”
Passage 45
श्रीभगवानुवाच— यथा प्रवर्तमानोऽपि प्रवृत्त्यो नैव सज्जते। असंसक्तिश्च भवति तथा चोपदिशाम्यहम्॥४५॥
The blessed Lord said: “I shall teach how one may remain active without clinging to activity and thus become unattached.
Passage 46
जीवो नाम ममैवांशश्चित्तवृत्त्याभिवेष्टितः। न तस्य कापि सङ्गोऽस्ति गौणीभिश्चित्तवृत्तिभिः॥४६॥
What is called the jīva is my own portion, enveloped by modifications of mind. In reality it has no connection with those secondary mental modifications.
Passage 47
एतज्जीवस्य जीवत्वं यदन्तःकरणे स्थितिः। करणं वृत्तिवृन्देन छादयेदेनमद्भुतम्॥४७॥
The jīva's condition as an individual consists in its location within the inner instrument. That instrument covers this wondrous Self with its multitude of modifications.
Passage 48
यथा गोलस्थितं चक्षुरिन्द्रियं देवतात्मकम्। न तस्य कामलासङ्गो गोलमेवोपहन्यते॥४८॥
The divine faculty of sight abides within the eyeball, yet jaundice does not adhere to that faculty; only the eyeball is afflicted.
Passage 49
यथा च मेघपटलेर्लोकदृष्टिर्विहन्यते। न त्वर्कमण्डलं दूरे तथा जीवोऽपि वृत्तिभिः॥४९॥
As a bank of clouds obstructs the sight of people but not the distant orb of the sun, so mental modifications obscure perception but do not affect the jīva itself.
Passage 50
मायावृत्तिरविद्याख्या स्वरूपाज्ञानरूपिणी। देहेन्द्रियप्राणमनःस्वात्माध्यासात्तथाञ्चिता॥५०॥
The modification of māyā called avidyā has the form of ignorance of one's true nature. It is constituted by superimposing the Self upon body, senses, vital breath, and mind.
Passage 51
तस्मादध्यास एवास्याः स्वरूपं मुख्यमुच्यते। तं वर्जयेद्विशेषेण सर्वत्र स्वात्मभावनात्॥५१॥
Therefore superimposition alone is called its principal nature. One should eliminate it completely by contemplating the Self everywhere.
Passage 52
शनैः शनैः शब्दनिष्ठः स्वात्मयोगं समभ्यसेत्। वृत्तिरोधनमार्गेण कुर्याच्चित्तं सुनिश्चलम्॥५२॥
Gradually, grounded in revealed scripture, one should practice the yoga of the Self and make the mind utterly still by the path of restraining its modifications.
Passage 53
आत्मनिष्ठे तु मनसि वृत्तिरोधः प्रजायते। निर्वृत्तिकः सदा तिष्ठेज्जाग्रत्येव सुषुप्तिवत्॥५३॥
When the mind is established in the Self, the cessation of modifications arises. One should remain perpetually free of modifications, awake yet inwardly like one in deep sleep.
Passage 54
अथान्तर्हृदयाम्भोजे मत्स्वरूपं विभावयेत्। यादृशं रोचते यस्य तादृशं स विभावयेत्॥५४॥
Then one should contemplate my form within the lotus of the heart. Each person may contemplate whichever form of mine is pleasing.
Passage 55
यतो यतश्चलेच्चित्तं निरुन्ध्येत ततस्ततः। मद्भावनापरं कुर्याद्वेदबुद्धं यथा यथा॥५५॥
Wherever the mind wanders, one should restrain it from there and turn it wholly toward contemplation of me in whatever way I am known through the Veda.
Passage 56
वृत्तिरोधनमार्गोऽयं मया तुभ्यं प्रकीर्तितः। एवं स्थितं तु पुरुषं मम माया न बाधते॥५६॥
I have taught you this path of restraining mental modifications. My māyā does not bind a person established in this way.”