Passage 1
लक्ष्मण उवाच— परब्रह्मस्वरूपस्त्वं राम राजीवलोचन। त्वमेव परमं धाम जीवानां त्वं परा गतिः॥१॥
Lakṣmaṇa said: You are the very form of Parabrahman, lotus-eyed Rāma. You alone are the supreme abode of living beings, and you are their highest destination.
Passage 2
न हि ते भगवंस्तत्त्वं विदन्ति विबुधा अपि। न वेदा नापि योगाङ्गैः साधितात्मान ईश्वराः॥२॥
Lord, even the gods do not know your reality—nor do the Vedas, nor the masters who have perfected themselves through the limbs of yoga.
Passage 3
त्वमेव ते परं तत्त्वं जानासि दितिजार्दन। तव भक्त्या त्वत्स्वरूपं भक्ताः केचन जानते॥३॥
You alone know your own supreme reality, crusher of the daityas. Through devotion to you, certain devotees come to know your true form.
Passage 4
तवैवानुग्रहे हेतुर्विद्वत्ता नोपयुज्यते। शब्दः खलु भवद्रूपमुपदेष्टुमथार्हति॥४॥
Learnedness is of no use as a cause of your grace. Scriptural testimony may indeed be fit to point toward your form.
Passage 5
सोऽपि ताटस्थ्यभावेन न स्वरूपेण कर्हिचित्। लक्षणं तव नास्त्येव लक्ष्यरूपात् परं प्रभो॥५॥
Yet even that does so only indirectly, never by expressing your intrinsic nature. Lord, no definition of you exists apart from the reality that it seeks to indicate.
Passage 6
लक्ष्यलक्षणयोरैक्यं त्वत्स्वरूपनिरूपणे। मयि लीलारसानन्दो भूयाद् विस्तारितस्त्वया॥६॥
In the disclosure of your true form, the reality indicated and its definition are one. May the bliss of līlā-rasa, expanded by you, arise within me.
Passage 7
तेनैव प्रसृतं प्रेम विश्लेषभयवर्धनम्। स्वरूपाकलनेनैतत्स्थिरं मयि विधेहि भोः॥७॥
Through that alone love has spread, increasing the fear of separation. Lord, by granting comprehension of your true nature, make this love steady within me.
Passage 8
अपि नाम यदा नाथ तव लीला रसात्मिका। प्राकट्यमभ्युपैत्येषा तदा संस्थास्ति कालतः॥८॥
Lord, when this līlā of yours, whose essence is rasa, enters manifestation, it then possesses an ordered setting in relation to time.
Passage 9
अप्राकट्यं यदा नाथ प्रयासि लीलया सह। तदा च कास्ति संस्थानो रामैतत्प्रतिबोधय॥९॥
But when, Lord, you pass into unmanifestness together with the līlā, what then is your abiding state? Rāma, make me understand this.
Passage 10
न हि नो भगवन् राम वासनान्या विजृम्भते। ऋते त्वच्चरणाम्भोजधूलिधूसरतां तनोः॥१०॥
Lord Rāma, no other desire unfolds in us except that our bodies be made gray with the dust of your lotus feet.
Passage 11
एतावदेव नः प्रार्थ्यं नाथ जन्मनि जन्मनि। श्रीराम तव पादाब्जतललग्ना वयं सदा॥११॥
This alone is our prayer, Lord, birth after birth: Śrī Rāma, may we remain forever attached to the soles of your lotus feet.
Passage 12
श्रीश्च शेषश्च ब्रह्मा च रुद्रश्चेन्द्रश्च यत्स्पृहाम्। नित्यं कल्पयते राम तादृशं नेतरत्सुखम्। मुक्त्यानन्दादिकं सर्वमिहैवान्तर्विशत्यहो॥१२॥
Śrī, Śeṣa, Brahmā, Rudra, and Indra eternally long for this, Rāma. No other happiness is like it; indeed, all the bliss of liberation and everything beyond it is contained within this alone.
Passage 13
एतस्मादतिरिक्तं यत्पारमेष्ठ्यं महेन्द्रताम्। सार्वभौमपदं वापि न वयं स्पृहयामहे॥१३॥
We do not long for anything apart from this—not Brahmā's station, the rank of great Indra, or even universal sovereignty. Witness note: The edition's footnote reports that passage 13 is absent from the compared Baḍau reading. The complete passage printed in the primary witness is preserved here.
Passage 14
वयं नित्यं भवत्सङ्गे कथं नाथ रमामहे। ऐक्याद्वा भेदतो वापि संस्थानो वक्तुमर्हसि॥१४॥
How do we delight eternally in your company, Lord—through unity or through distinction? Please explain that abiding state.
Passage 15
श्रीराम उवाच— भूमेर्भारं परिज्ञाय क्लेशं च स्वर्गवासिनाम्। भक्तानां च महद्दुःखं स्वेच्छया च विशेषतः॥१५॥
Śrī Rāma said: Knowing the burden of the earth, the distress of heaven's inhabitants, and the great suffering of devotees—and, above all, by my own free will—
Passage 16
प्रेमभक्तेः प्रपोषार्थं भूयस्तत्साधनाय च। विहरामि स्वमहिम्नि प्रमोदवनसंज्ञिनि॥१६॥
I sport within my own glory called Pramodavana in order to nourish prema-bhakti and, further, to establish its practice.
Passage 17
प्रादुर्भवामि चेदृग्भ्रातः सहैव भवदादिभिः। भवाञ्छेषोऽशेषसंज्ञः श्रीश्च शक्तिः सुखप्रदा॥१७॥
Brother, I become manifest in this way together with you and the others. You are Śeṣa, called Ananta, and Śrī is the power that bestows bliss.
Passage 18
लीलापरिकराश्चान्य इत्येते भवदादयः। सर्वत्र माययाच्छन्नाः स्वेच्छामात्रेण तां पुनः॥१८॥
These other members of the līlā retinue, beginning with you, are everywhere veiled by māyā. By my mere will I then split that veil again—
Passage 19
विभिद्य भित्त्याद्यावरणमपसार्य यथा नभः। प्रादुर्भूताः सर्वमुक्तिस्तिरोधाय नराकृतिः॥१९॥
removing its wall-like covering as the open sky is revealed. They become manifest in human shapes while their complete liberated condition remains concealed. Source note: The second half of passage 19 is densely printed as प्रादुर्भूताः सर्वमुक्तिस्तिरोधाय नराकृतिः. The English follows the surrounding teaching about divine attendants becoming visible under human forms without silently rewriting the difficult construction.
Passage 20
यावदिच्छाप्रसारो मे तावन्मायाप्रसारणम्। तदा सर्वे प्रपश्यन्ति मां सच्चित्सुखरूपिणम्॥२०॥
As far as my will extends, so far does māyā extend. Then all behold me as the very form of being, consciousness, and bliss.
Passage 21
दितिजा दनुजाश्चापि राक्षसास्तामसा जनाः। पशवः पक्षिणः कीटा अन्ये च विविधा जनाः॥२१॥
Daityas, dānavas, rākṣasas, people dominated by darkness, animals, birds, insects, and the many other kinds of beings—
Passage 22
तेषु येषामहं स्वेच्छामात्रेण परमोहिनीम्। दूरीकरोमि तां मायां लोके मामुपयान्ति ते॥२२॥
among them, those from whom I remove that supremely deluding māyā by my mere will come to me in the world.
Passage 23
मदिच्छामात्रमाश्रित्य न भवेन्मुक्तिसाधनः। अव्यक्तत्वात्सखे तस्याः प्रयतेत्किल्बिषैरिह॥२३॥
Merely relying upon my will does not make one an accomplisher of liberation. Because that will is unmanifest, my friend, one must strive here while still burdened by faults.
Passage 24
एतत्कार्यं बुद्धिमता प्रशस्तं कर्म यद्भवेत्। वैराग्यं चित्तसंशुद्धिर्मामाप्तिं मम भावनम्॥२४॥
A wise person should therefore undertake whatever action is praiseworthy: dispassion, purification of mind, attainment of me, and contemplation of me.
Passage 25
सद्गुरोराश्रयश्चैव विश्वासो नामकीर्तने। एवं कुर्वन् नरः सर्वकर्माण्यतितरेद्ध्रुवम्॥२५॥
One should also take refuge in the true guru and place faith in the chanting of the Name. Acting in this way, a person certainly crosses beyond all karma.
Passage 26
यावत् प्रारब्धशेषं तु तिष्ठेदायुः परिक्षिपन्। आयुरन्ते व्रजेन्नित्यं मम धाम मदाश्रयः॥२६॥
While a remainder of prārabdha persists, one lives out the span of life. At life's end, one who has taken refuge in me goes forever to my abode.
Passage 27
लक्ष्मण उवाच— भगवन् रघुशार्दूल तव भक्तिर्मलापहा। यथैव सर्वकर्माणि क्षिणोति शतजन्मनाम्। प्रारब्धान्यपि कर्माणि तथा किं न क्षिणोति सा॥२७॥
Lakṣmaṇa said: Lord, tiger among the Raghus, your devotion removes impurity. Just as it destroys all the karmas of a hundred births, why should it not likewise destroy prārabdha karma?
Passage 28
श्रीराम उवाच— सत्यं लक्ष्मण मद्भक्तिः प्रारब्धमपि धावति। अनुद्दीप्ता न तु सखे समुद्दीप्तैव सा तथा॥२८॥
Śrī Rāma said: It is true, Lakṣmaṇa—devotion to me overtakes even prārabdha, but not when it is unkindled, my friend; it does so only when fully blazing.
Passage 29
महाभावं परिप्राप्ता समुद्दीप्तेति वर्ण्यते। प्रेमानन्दरसाकाराधिका मुक्तिपदादपि॥२९॥
Devotion that has fully attained mahābhāva is described as blazing. Its form is the rasa of love's bliss, and it is greater even than the state of liberation.
Passage 30
तस्यां तु सम्प्रजातायां वशीभूतो भवाम्यहम्। स्वर्गापवर्गगतिदे स्वस्वरूपप्रदेऽपि च॥३०॥
When that devotion arises, I become subject to the devotee, even though I bestow heaven, liberation, the highest destination, and my own true form. Metrical note: The edition marks one pāda of passage 30 as an archaic form with an additional syllable. The photographed wording is preserved.
Passage 31
वशीभूते मयि पुंसां किमशक्यं नु विद्यते। साधनावधिसंजाता साधनेऽप्यूनवृत्तिका। अनुद्दीप्तेति सा प्रोक्ता नित्यमेव फलोन्मुखी॥३१॥
When I have become subject to them, what could possibly remain impossible for devotees? Devotion born only within the bounds of sādhana and still weak in its operation during practice is called unkindled; it is always oriented toward its fruit.
Passage 32
किं तु कर्मध्वंसकरी ज्ञानमार्गाद्गरीयसी। साधनानां च सर्वेषामेका मुख्यतमा त्वियम्॥३२॥
Even so, it destroys karma, is weightier than the path of knowledge, and alone is foremost among all spiritual disciplines.
Passage 33
सर्वाण्येव च कर्माणि भस्मीकुर्यादियं तथा। हित्वा प्रारब्धकर्मैकं भोगनाश्यं यतो हि तत्॥३३॥
This devotion reduces all other karmas to ashes, leaving only prārabdha karma, because that one is destroyed through being experienced.
Passage 34
इदं ते सर्वमाख्यातं मत्प्राकट्यप्रयोजनम्। प्राकट्यान्ते तथैवाहमप्राकट्यं व्रजामि च॥३४॥
I have now explained to you the entire purpose of my manifestation. When its manifest course is complete, I likewise enter unmanifestness again.