Passage 1
श्रीराम उवाच— अथ तेऽहं प्रवक्ष्यामि ज्ञानं सिद्धान्तशब्दितम्। मार्गस्त्रेधापि पूर्वोक्तः फलसिद्धये भवेद् ध्रुवम्॥१॥
Śrī Rāma said: I shall now teach you the knowledge called siddhānta. The path previously described in three forms certainly brings its promised fruit to completion.
Passage 2
कर्मोपास्तिज्ञानरूपस्तेषु भक्तिर्विशिष्यते। कर्मज्ञाने पृथक् तेन काण्डद्वये निबोधिते॥२॥
The path takes the forms of action, worship, and knowledge, but devotion is preeminent among them. Action and knowledge are therefore taught separately in the two divisions of the Veda.
Passage 3
विशिष्टरूपो वेदार्थो ह्यहमेव न संशयः। तत्साधनं भवेत्प्रेम तस्य साधनमीरितम्॥३॥
I alone am the distinctive form and meaning of the Veda—there is no doubt. Love is the means of attaining me, and the disciplines that cultivate it have been taught.
Passage 4
तेषां वक्ता स्वयं देवोऽभ्यासपूर्वं निषेवितः। भक्तिशास्त्रेषु सर्वेषु तदेव प्रतिपाद्यते॥४॥
The divine Lord himself teaches those disciplines and is served through sustained practice. This is what all the scriptures of devotion proclaim.
Passage 5
तेषां वक्ता स्वयमहं मत्कलाश्च विशेषतः। भगवांश्च हयग्रीवो मत्स्यः श्रीकपिलस्तथा॥५॥
I myself am their teacher, as are especially my divine portions: Lord Hayagrīva, Matsya, and glorious Kapila—
Passage 6
वेदव्यासस्तथाऽत्रेयो भगवानृषभस्तथा। नारायणो रमा शेषो ब्रह्मा चैव सनातनः॥६॥
—Vedavyāsa, Ātreya, Lord Ṛṣabha, Nārāyaṇa, Ramā, Śeṣa, Brahmā, and Sanātana—
Passage 7
सनत्कुमारो भगवान् नारदश्च सुदर्शनः। इत्याद्या भक्तिशास्त्रस्य ह्याचार्याश्च प्रवर्तकाः॥७॥
—Lord Sanatkumāra, Nārada, Sudarśana, and others. These are the teachers and promulgators of the scriptures of devotion.
Passage 8
ममांशा मन्मतविदो भक्तिप्रीतिविवर्धनाः। एतेषां मतमाज्ञाय श्रवणादिपरो भवेत्॥८॥
They are my portions, know my teaching, and increase loving devotion. Having understood their doctrine, one should devote oneself to hearing and the other practices of bhakti.
Passage 9
मोहशास्त्राणि सर्वाणि तदाचारांश्च वर्जयेत्। छलयोगस्तथा सांख्यं वामं शाक्तं तथैव च॥९॥
One should reject teachings and practices that produce delusion, including deceptive yoga, the Sāṅkhya criticized here, left-hand paths, and Śākta paths—
Passage 10
सिद्धान्तः कौलमार्गश्च कर्मसक्तश्च वैदिकः। इत्यादीन् वर्जयेन्मार्गान् लोकव्यामोहकारकान्॥१०॥
—as well as the doctrinal and Kaula paths criticized here and ritual Vedism bound to action. One should avoid such paths when they bewilder the world.
Passage 11
मार्गोऽयं सर्वमार्गाणामुत्तमः परिकीर्तितः। यत्र पातभयं नास्ति प्रायश्चित्तं तथैव च॥११॥
This path is proclaimed the highest of all paths. On it there is no fear of falling and consequently no need for expiatory rites.
Passage 12
मोचकः सर्वथैवाहं सप्रमेयफलात्मकः। यत्र वर्णाश्रमाचाराः सर्वे नश्यन्ति कालतः॥१२॥
I alone am always the liberator, the reality to be known, and the fruit. Where the customs of social class and life-stage all perish in time—
Passage 13
तत्र धर्मः कथं सिद्ध्येत्कथं वा भवमोचनम्। तस्मात्सर्वेषु धर्मेषु वैदिके तान्त्रिकेऽपि च॥१३॥
—how could such conventions independently perfect dharma or release anyone from becoming? Therefore, regarding all merely external duties, whether Vedic or Tantric—
Passage 14
विश्वासं चादरं त्यक्त्वा मम भक्तिं समाश्रयेत्। भक्तो वापि विशेषेण मत्प्रपत्तिपरो भवेत्॥१४॥
—one should cease treating them as the final refuge and instead take shelter in devotion to me. A devotee should above all be intent upon surrender to me.
Passage 15
नास्मिन् विरुद्धकरणं प्रकृत्या न विरुद्ध्यते। अहं प्रमाणं चैवात्र भवेन्मार्गः क चेदृशः॥१५॥
Conduct opposed to this path cannot accord with its essential nature. I am its authority; what other path could be equal to it?
Passage 16
परन्तु मत्कृपाहीनः सर्वथा सुतरामपि। मार्गेऽस्मिन्नन्तरं तस्मान्मत्कृपाहेतुतत्परः॥१६॥
Yet one who lacks my grace encounters abundant obstacles even on this path. Therefore the seeker should concentrate upon the means of receiving my grace.
Passage 17
भवेद् विद्वान् घोररूपं भवं यो निस्तितीर्षति। मत्सेवातत्परं प्राज्ञं रम्भादिदोषवर्जितम्॥१७॥
The learned person who wishes to cross the terrible ocean of becoming should seek a wise guide intent upon serving me and free from sensual and other faults—
Passage 18
भक्तिशास्त्रैकतत्त्वज्ञं भजेत्सद्गुरुमादरात्। तदभावे च मन्मूर्तिं कृत्वा भावपरायणः॥१८॥
—one who knows the single truth of the scriptures of devotion. Such a person should be honored as the true guru. In that teacher's absence, the seeker should establish my image with heartfelt devotion—
Passage 19
नित्यं परिचरेद्भक्त्या मद्रूपाभेदभावनात्। साकारं व्यापकं ब्रह्म मन्त्रस्यापि च वैभवम्॥१९॥
—and serve it daily with devotion, contemplating it as non-different from my form: the all-pervading Brahman made visible and the very majesty of the mantra.
Passage 20
तस्मात्पूजयेन्मूर्तिमुपचारैर्विधानतः। वस्त्रैर्विभूषणैश्चापि कृत्वा सुन्दरतां नयेत्॥२०॥
One should therefore worship the image with the prescribed offerings and enhance its beauty with garments and ornaments.
Passage 21
अलङ्कुर्वीत सप्रेम स्थानतश्च स्वरूपतः। अनुकूलांश्च भार्यादीन् परिचर्यां प्रकारयेत्॥२१॥
One should lovingly adorn both the shrine and the form. A supportive spouse and other household members should be encouraged to participate in the service.
Passage 22
उदासीनेषु वा तेषु स्वयं कार्यं स्वभावतः। प्रतिकूलेषु वा तेषु गृहमेव परित्यजेत्॥२२॥
If they are indifferent, one should naturally perform the service oneself. If they actively oppose it, one should even leave that household.
Passage 23
तत्त्यागे दूषणं नास्ति यतो रामपराङ्मुखाः। असौकर्यं जीविकायामेकं यामं तथा नयेत्॥२३॥
There is no fault in leaving those who have turned away from Rāma. If earning a livelihood makes service difficult, one should nevertheless reserve one full watch of the day for it.
Passage 24
याममात्रकृता सेवा कुर्याद् दिनमबन्ध्यकम्। सहेत परुषं सर्वं सर्वेषां मत्प्रयत्नतः॥२४॥
Service performed for a single watch makes the day fruitful. For my sake, the devotee should patiently endure every harsh word from others.
Passage 25
वैराग्यं परितोषं च सर्वथा न परित्यजेत्। एतद्देहावसाने च कृतार्थः स्यान्न संशयः॥२५॥
One should never abandon dispassion and contentment. At the end of this body, such a person will have fulfilled life's purpose—there is no doubt.
Passage 26
इति निश्चित्य मनसा स मां परिचरेत्सदा। सर्वापेक्षां परित्यज्य कृत्वा चैव मतिं स्थिराम्॥२६॥
Having resolved this within the mind, one should serve me always, abandon every other expectation, and make one's understanding steady.
Passage 27
दृढविश्वासतो युक्त्या यथा सिद्ध्येत्तथा चरेत्। वृथाऽऽलापं वृथा ध्यानं सर्वथैव परित्यजेत्॥२७॥
With firm trust, one should act intelligently in whatever way brings the practice to completion, wholly abandoning empty talk and fruitless contemplation.
Passage 28
आत्मनो यत्प्रियं लोके तन्मह्यं विनिवेदयेत्। भक्तिश्रद्धोपपन्नं च दृढं निर्वृतिकारी च॥२८॥
Whatever one finds personally dear in this world should be offered to me. Such an offering should be filled with devotion and faith, resolute, and productive of deep fulfillment.
Passage 29
उदकाहरणं वस्त्रक्षालनं मार्जनं तथा। लेपनं परिकर्मेत्यादिभिः सेवककर्मभिः॥२९॥
Fetching water, washing garments, sweeping, anointing, preparing the shrine, and similar tasks are all acts of a servant.
Passage 30
देहसम्बन्धिभिः स्वेशं नित्यं परिचरेन्नरः। प्रातर्मध्याह्नसायाह्नेष्वादरात्परिपूजयेत्॥३०॥
With every capacity of the body, a person should serve the Lord each day and worship with reverence in the morning, at midday, and in the evening.
Passage 31
एवं स्वधर्मं कुर्वीत न निवर्तेत् स्वधर्मतः। इन्द्रियाणि निगृह्णीयात् स्वविरोधि परित्यजेत्॥३१॥
One should perform one's proper duty in this way and not withdraw from it, restraining the senses and abandoning whatever opposes one's true discipline.
Passage 32
धर्मार्थकाममोक्षेभ्यो भक्तिं चैव विशेषयेत्। एवं स्वधर्मनिष्ठेषु मदावेशो भवेद् ध्रुवम्॥३२॥
One should value devotion above duty, prosperity, pleasure, and liberation. Among those steadfast in such a discipline, absorption in me certainly arises.
Passage 33
तथा साधनवर्गेषु भूयो निष्ठाविवर्धनम्। मयि सर्वात्मके नित्यं स्वस्वदैन्यं विभावयेत्॥३३॥
One should continually deepen dedication throughout every group of practices and, before me as the Self of all, always remain aware of one's own humility and dependence.
Passage 34
विवर्जयेदहङ्कारं प्रतिष्ठां स्पृहयेन्न च। मद्गुणान् मम नामानि रूपकर्माद्भुतानि च॥३४॥
One should reject ego and never crave prestige, but instead celebrate my virtues, my names, my forms, and my wondrous deeds—
Passage 35
चरित्राणि च भूरीणि नित्यं सङ्कीर्तयेन्नरः। जनानां च समक्षं वै शैवशास्त्रपरेष्वपि॥३५॥
—and constantly sing my many sacred narratives, openly before people, even among those devoted to Śaiva scriptures.
Passage 36
निर्भयः स्वेन भावेन गृणन् मामेव मत्परः। न कस्यापि स्पृहां कुर्यात् सर्वभूमिपतेरपि॥३६॥
Fearless and true to one's own devotional feeling, one should praise me alone and desire nothing from anyone—not even from an emperor of the whole earth.
Passage 37
रामेति जनसर्वस्वं मम नाम सदा वदेत्। स्वीयं करोमि चैकेन द्वितीयेन सदा ऋणी॥३७॥
One should always utter my name “Rāma,” the entire treasure of humanity. At the first utterance I make that person mine; at the second I become forever indebted.
Passage 38
यावन्तो ब्रह्मणो वक्त्रान्निर्गता वेदराशयः। ते च सर्वेऽप्यधीताः स्युर्नाम्नि नारायणात्मके॥३८॥
All the collections of Vedic revelation that issued from Brahmā's mouths are as though completely studied within the name embodying Nārāyaṇa.
Passage 39
नारायणस्य यावन्ति पुराणेष्वागमेषु च। दिव्यनाम्नां सहस्राणि कीर्तयन् यत्फलं भवेत्॥३९॥
Consider the fruit gained by reciting the thousands of Nārāyaṇa's divine names taught in the Purāṇas and Āgamas.
Passage 40
ततः कोटिगुणं पुण्यं फलं दिव्यं मदात्मकम्। लभते सहसा ब्रह्मन् सकृद् रामेति कीर्तनात्॥४०॥
By singing “Rāma” only once, a person immediately receives a divine fruit embodying me and merit ten million times greater, brāhmaṇa.
Passage 41
ममातिवल्लभतमं मम नाम मदात्मकम्। ततोऽपि वल्लभतमं सहजेति प्रियं वचः॥४१॥
My own name, which embodies me, is exceedingly dear to me; dearer still is the beloved utterance “Sahajā.”
Passage 42
सहजानन्दिनी सीता सीता श्रीर्मोदिनी रमा। स्वयंलक्ष्मीर्जानकीति नामाष्टकमुदीरयेत्॥४२॥
One should recite this group of eight names: Sahajānandinī, Sītā, Sītā, Śrī, Modinī, Ramā, Svayaṃlakṣmī, and Jānakī.
Passage 43
मन्नामतोऽप्यतिफलं नरः प्राप्नोति वै मुने। आविर्भावे चावतारे मयैव सह जन्मतः॥४३॥
By them a person receives a fruit even greater than that of my name, sage. At every manifestation and descent, she is born together with me.
Passage 44
सहजानन्दिनीत्याख्यां गता सीता प्रिया मम। सीता नाम्ना ततो व्याप्ता मयि मद्धर्मरूपिणी॥४४॥
My beloved Sītā therefore received the name Sahajānandinī. As Sītā, she pervades me and embodies my own essential nature.
Passage 45
यथा हलस्य पद्धतिरतः सीतेति कीर्तिता। सीता सुधारसमयी धारारूपरसात्मिका॥४५॥
Because a furrow is the track made by a plough, she is celebrated as Sītā. She is filled with nectar and has the essence of rasa in the form of a flowing stream.
Passage 46
आनन्दयति विश्लेषात् सन्तप्तं भावरूपिणी। श्रीः समाश्रीयते सेयं श्रुतिभिः स्मृतिभिस्तथा॥४६॥
As the embodiment of divine feeling, she delights the one scorched by separation. She is Śrī, in whom both revelation and sacred tradition take refuge—
Passage 47
आगमैर्निगमैर्देवैर्मया च ब्रह्मणापि च। सनातनेन धर्मेण छन्दोभिः प्रणवेन च॥४७॥
—together with the Āgamas, Nigamas, gods, myself, Brahmā, eternal dharma, the Vedic meters, and Praṇava.
Passage 48
तेन सा श्रीरिति प्रोक्ता सहजानन्दिनी प्रिया। आविर्भावे स्फुटं नित्यं तिरोभावेऽपि चास्फुटम्॥४८॥
For this reason the beloved Sahajānandinī is called Śrī. She is eternally explicit in manifestation and remains present, though hidden, in withdrawal.
Passage 49
कैशोरादिषु रूपेषु नित्यं मोदयते हि माम्। ततः सा मोदिनी शक्तिः सहजैव प्रकीर्तिता॥४९॥
In her adolescent and other forms she always brings me delight. She is therefore celebrated as the innate power Modinī.
Passage 50
आनन्दरूपिणी नित्यं रमते ब्रह्मणि स्थिता। तथा रमयते तं च सा रमा कीर्तिता बुधैः॥५०॥
She is eternally formed of bliss and delights while established in Brahman; she also causes Brahman to delight. The wise therefore praise her as Ramā.
Passage 51
लक्ष्योऽहं सर्वशास्त्राणां स्वयं सा लक्षणं मम। तेन चोक्ता स्वयं लक्ष्मीर्महालक्ष्मीश्च मे प्रिया॥५१॥
I am the goal of all scriptures, and she herself is my defining mark. Therefore my beloved is called Svayaṃlakṣmī and Mahālakṣmī.
Passage 52
जानाति सैव मे रूपमक्षरात्परतः स्थितम्। तेन सा जानकी नाम प्रोच्यते ब्रह्मकोविदैः॥५२॥
She alone knows my form that abides beyond the Imperishable. Knowers of Brahman therefore call her Jānakī.
Passage 53
इति नामाष्टकं दिव्यं निरुक्तं तुभ्यमत्रिज। य एतद्धारयेद् भक्त्या स मे श्रीरसिको मतः॥५३॥
Descendant of Atri, I have thus explained this divine group of eight names. Whoever holds them with devotion is regarded by me as a rasika of Śrī.
Passage 54
मन्नाम कीर्तयेन्नित्यमेतैर्नामभिरङ्कितम्। रामेति रामचन्द्रेति माङ्गल्यातनयेति च॥५४॥
One should daily praise me through this group of names: Rāma, Rāmacandra, and the Son of Māṅgalyā—
Passage 55
प्रमोदवनचन्द्रेति रामेति रमणेति च। तथा कुञ्जविहारीति रत्नाद्रिरसिकेति च॥५५॥
—the Moon of Pramodavana, Rāma, the Beloved, the Wanderer in the Bowers, and the Rasika of Ratnādri.
Passage 56
एतान्यपि च नामानि नित्यमष्टौ प्रकीर्तयेत्। किं तस्य बहुभिश्चान्यैः साधनैः फलदायकैः॥५६॥
One should constantly sing these eight names as well. What need has such a devotee for numerous other practices that promise results?
Passage 57
एतन्मुख्यतमं लोके साधनं नामकीर्तनम्। भववृत्तिदर्परहितो विश्वस्तो भक्तिसंयुतः॥५७॥
The foremost discipline in the world is singing the divine names. Free from worldly pride, full of trust, and united with devotion—
Passage 58
आलस्यरहितो नित्यं नामकीर्तनमाचरेत्। धनुर्बाणाङ्कितो भूत्वा पूजां नित्यं समाचरेत्॥५८॥
—one should sing the names constantly without laziness, bear the marks of bow and arrow, and perform daily worship.
Passage 59
पद्माक्षतुलसीमालामूर्ध्वपुण्ड्रं सदा वहेत्। एतद्धि विप्रलिङ्गं यदुपवीतादिधारणम्॥५९॥
One should always wear a lotus-seed or Tulasī rosary and the vertical tilaka. Wearing the sacred thread and related signs marks the brāhmaṇa—
Passage 60
एतद्वैष्णवलिङ्गं यदूर्ध्वपुण्ड्रादिधारणम्। एकादशीव्रतं चैव तथा जन्माष्टमीव्रतम्॥६०॥
—while the vertical tilaka and related emblems mark the Vaiṣṇava. One should observe the Ekādaśī and Janmāṣṭamī vows—
Passage 61
श्रीगुरोरुत्सवं चैव रामस्य नवमीं च मे। जयन्तीं नरसिंहस्य तथा श्रीवामनव्रतम्॥६१॥
—the festival of the revered guru, my Rāma-navamī, the appearance day of Narasiṃha, and the vow of glorious Vāmana.
Passage 62
वर्जयेत् पूर्वसंयुक्तं मम सन्तोषसिद्धये। अन्येऽपि चोत्सवा नित्यं कर्तव्या मम तुष्टिदाः। एवं धर्मे गृहस्थानां प्रसीदामि द्रुतं मुने॥६२॥
To ensure my pleasure, one should avoid observing these on a date improperly joined to the preceding lunar day. Other festivals that delight me should also be celebrated. Sage, I am quickly pleased by householders who follow this discipline.
Passage 63
वर्णाश्रमाणामन्येषां नैष्ठिकब्रह्मचारिणाम्। एष मुख्यतमो धर्मो नित्यं मत्प्रीतिकारकः॥६३॥
For people in the other social and spiritual stations, including lifelong celibate students, this too is the foremost discipline and always brings me pleasure.
Passage 64
सिद्धः सर्वेषु वेदेषु तन्त्रेषु च शुभाध्वसु। आचार्याणां सद्गुरूणामृषिष्वमृतसूक्तिषु॥६४॥ It is established in all the Vedas, Tantras, auspicious paths, and nectar-like teachings of teachers, true gurus, and sages. **इति श्रीमदादिरामायणे ब्रह्मभुशुण्डसंवादे उत्तरखण्डे श्रीरामात्रेयसंवादे आत्रेयबोधितश्रीरामगीतायामेकविंशोऽध्यायः॥२१॥
** Thus ends Chapter Twenty-one of the Śrī Rāma Gītā taught in response to Ātreya, within the dialogue of Śrī Rāma and the sage of Atri's line in the Uttara-khaṇḍa of the glorious Ādi Rāmāyaṇa, in the dialogue of Brahmā and Bhuśuṇḍa.