Passage 1
ब्रह्मोवाच— श्रीमत्सङ्कर्षणाख्यस्य लक्ष्मणस्य वचस्त्विदम्। आर्त्या विक्लवतं श्रुत्वा प्रोवाच सहजापतिः॥१॥
Brahmā said: Hearing these distressed and faltering words of Lakṣmaṇa, the glorious one known as Saṅkarṣaṇa, the Lord of Sahajā spoke.
Passage 2
श्रीराम उवाच— नाभावो मम लीलानां लक्ष्मण क्वापि विद्यते। कालमायागुणादीनामस्पृश्योऽहं निरूपितः॥२॥
Śrī Rāma said: Lakṣmaṇa, nowhere is there any nonexistence of my līlās. I am established as untouched by time, māyā, the guṇas, and all such principles.
Passage 3
मद्रूपं नित्यमेवेदं यद्यद्भक्तैः प्रतीयते। तथैव मम लीलानां नित्यता विनिरूपिता॥३॥
Whatever form of mine devotees perceive is eternally real; in precisely the same way, the eternity of my līlās is established.
Passage 4
मया च तव विश्लेषो न कदाचन विद्यते। पुरुषोत्तमसंज्ञं तल्लीलया वै शिष्यभोगिना॥४॥
There is never any separation between you and me. That state is known as Puruṣottama and is experienced within the līlā through its devoted attendant. Source note: The second half is densely printed as पुरुषोत्तमसंज्ञं तल्लीलया वै शिष्यभोगिना. Its assertion belongs to the chapter's teaching on inseparable līlā participation; the root is preserved without conjectural repair.
Passage 5
द्विविधा मम सा लीला ज्ञेया नित्यापि लक्ष्मण। प्रकटाप्रकटा चापि कालमायागुणातिगा॥५॥
Although eternal, Lakṣmaṇa, my līlā is to be understood as twofold: manifest and unmanifest, yet beyond time, māyā, and the guṇas.
Passage 6
पूर्वावतारकालीना तिरोभूता परा मयि। अहं हि सहजानन्दी प्रमोदवनकेलिभृत्॥६॥
The līlā of a former incarnation becomes withdrawn into me. I am Sahajānandī, bearer of the play of Pramodavana.
Passage 7
निमित्तं किञ्चन प्राप्य भक्तसम्पालनादिमत्। युक्तो लीलापरिकरैः प्रादुर्भूय प्रदर्शये॥७॥
When an occasion arises, such as the protection of devotees, I become manifest together with the līlā retinue and reveal myself.
Passage 8
सहजाकेलिरसिकं निजरूपं मनोहरम्। मय्येवाहं तिरोभूय तिष्ठामि प्रथमं सखे॥८॥
My own enchanting form, relisher of play with Sahajā, first becomes withdrawn into me and remains in me, my friend.
Passage 9
ततो महन्महिम्नोऽहं मत्स्वरूपाच्चिदात्मनः। आविर्भवामि लोकानामभ्युद्धरणहेतवे॥९॥
Then, from my own conscious self of immense majesty, I become manifest in order to raise up the worlds.
Passage 10
आत्मानमहं निजात्मानं विसृजामि निजात्मनः। अहमेव ममाधारो निलयश्चाहमेव हि॥१०॥
From my own self I emanate myself, my very own self. I alone am my support, and I alone am my abode.
Passage 11
मयैव मत्परिच्छेदो निश्चयेन विभाव्यते। तदा कालश्च देशश्च स्वरूपं च मदात्मकम्॥११॥
By me alone my apparent delimitation is made manifest. Then time, place, and form are all composed of my own being.
Passage 12
कोसलाख्यं पुरं नित्यं कोटिकल्पावसानगम्। कालस्यापि च कालोऽहं यत्र नित्यं प्रतिष्ठितः॥१२॥
The city called Kosala is eternal, enduring beyond the ends of millions of kalpas; there I, the Time even of time, am eternally established.
Passage 13
भवांश्च न स्वस्वरूपं वेद मत्प्रेममोहितः। मत्परोक्षे निजैश्वर्यं प्रकाशयसि लक्ष्मण। मयि स्थिते मम प्रेमसुधासिन्धौ निमज्जसि॥१३॥
Deluded by love for me, you do not recognize your own true form. When I am out of sight you reveal your inherent sovereignty, Lakṣmaṇa; when I am present you plunge into the nectarean ocean of love for me.
Passage 14
भवांश्च हनुमान् वीरो लक्ष्मीः प्रद्युम्न एव च। अनिरुद्धश्च भगवान् अमी ईशाः पृथक् पृथक्॥१४॥
You, heroic Hanumān, Lakṣmī, Pradyumna, and the venerable Aniruddha are each sovereign powers in your own right.
Passage 15
मयि स्थिते न वः शक्तिरभ्युपैति प्रकाशताम्। पुरुषोत्तमता सेयं मम सर्वोत्तमाकृतेः॥१५॥
When I am present, your powers do not come forward into manifestation. This is the Puruṣottama nature of my highest form.
Passage 16
अक्षरं चापि यद्ब्रह्म कालमायातिगं बृहत्। तदेतन्मत्प्रकाशत्वान्न स्वातन्त्र्यमिहार्हति॥१६॥
Even the vast, imperishable Brahman beyond time and māyā has no independent sovereignty here, because it shines only through my radiance.
Passage 17
लीलासृष्टिविलासित्वं स्वातन्त्र्यं नाम कीर्तितम्। अक्षरस्य द्विधा भावः प्रकृतिः पुरुषश्च सः॥१७॥
Sovereignty is said to be the power to sport through the creation of līlā. The imperishable has a twofold condition: prakṛti and puruṣa.
Passage 18
ज्ञानमार्ग उपास्यं यत् स्वरूपं तन्निगद्यते। न तस्य लीलाकारित्वं मदावेशेन तु स्फुटम्॥१८॥
That form is described as the object of worship on the path of knowledge. It does not independently produce līlā; that capacity becomes manifest only through my entrance into it.
Passage 19
अहं च त्वामधिष्ठाय क्रीडामि पुरुषोत्तमः। प्रकाशश्चैव सूर्यश्च यथैवाव्यभिचारिणौ॥१९॥
Established upon you, I sport as Puruṣottama, just as radiance and the sun are never separated.
Passage 20
त्वयैवाव्यभिचारेण तथैवाहं प्रतिष्ठितः। दृश्यसे मदभिन्नोऽपि त्वं भिन्न इव लक्ष्मण॥२०॥
In that same inseparable way I am established through you. Although not different from me, you appear as though distinct, Lakṣmaṇa.
Passage 21
सेयं लीलाश्रया शक्तिर्ममैव विनिरूप्यताम्। अयमज्ञानजो मोह इतरेषु विभाव्यते॥२१॥
Understand this power that supports līlā as my own. The delusion born of ignorance is found only in others.
Passage 22
ये जीवा मम मायाभिर्मोहिता अज्ञसंज्ञकाः। न तु त्वयि महाप्राज्ञे देवदेवे जगद्गुरो॥२२॥
The living beings deluded by my māyās are called ignorant; this can never apply to you, greatly wise Lord of gods and teacher of the world.
Passage 23
मत्स्वरूपान्यूनकक्षे श्रीविष्णौ परमेश्वरे। अवतारास्तु वै चैते मत्स्यकूर्मादयोऽखिलाः॥२३॥
All the incarnations—Matsya, Kūrma, and the rest—exist within Supreme Lord Śrī Viṣṇu, whose rank is in no way lower than my own form. Metrical note: The source marks the opening pāda of passage 23 as an archaic form with one additional syllable. The photographed wording is retained.
Passage 24
अवतारी त्वमेवैकोऽस्यवतारी तथाप्यहम्। भ्रातस्त्वमेव शेषोऽसि मम धाम सनातनम्॥२४॥
You alone are the source of incarnations, and I too am the source of incarnations. Brother, you alone are Śeṣa, my eternal abode.
Passage 25
यस्यांशो धरणीं सर्वां शिरस्यादाय तिष्ठति। कल्पान्ते त्वन्मुखोद्गीर्णो महावह्निः प्रचण्डभाः॥२५॥
A portion of you stands bearing the entire earth upon his head. At the end of the kalpa, a great fire of fierce radiance issues from your mouth.
Passage 26
तापयिष्यंस्त्रिभुवनं समिधोऽग्निरिन्धनः। शोषयित्वा जगत्सर्वं ज्वालयत्येव निश्चितम्॥२६॥
That fire, kindled as though the three worlds were its fuel, heats them, dries the entire cosmos, and certainly sets it ablaze.
Passage 27
ततः कालघनो भूत्वा वर्षिष्यसि महज्जलम्। एकार्णवां भुवं कृत्वा द्रग्रासायितां सखे॥२७॥
Then, becoming the cloud of dissolution, you will rain down a vast flood, making the earth a single ocean swallowed in its waters, my friend. Source note: The source visibly prints the dense final form द्रग्रासायितां. The English follows the unambiguous dissolution-flood context without silently substituting a conjectural root.
Passage 28
शमं यास्यसि मे तल्पो भूत्वा निद्रासुखं महत्। मह्यं दास्यसि भोगेन कोमलेन स्ववर्ष्मणा॥२८॥
You will become still as my couch and, through the soft enjoyment afforded by your own body, grant me the great pleasure of sleep.
Passage 29
इदं ते परमं रूपं मम लीलासुखाय च। लीलापरिकरः सर्वस्त्वमेव विनिरूपितः॥२९॥
This is your supreme form, existing for the bliss of my līlā; you yourself are revealed as the entire līlā retinue.
Passage 30
त्वमेवोपादानरूपस्य सर्वस्य जगतः प्रभो। तस्मादेवं मनोमोहं न त्वं कर्तुमिहार्हसि॥३०॥
Lord, you alone are the material ground of this entire universe. Therefore it is not fitting for you to entertain such delusion of mind here. Metrical note: The source marks the opening pāda of passage 30 as an archaic form with one additional syllable. The photographed wording is preserved.