Passage 1
ब्रह्मोवाच— एवं समाधाय मनः सतां प्रियः¹ श्रीमत्प्रमोदाटविवासिनां नृणाम्। शुश्राव दूरात् स्तुतिमातुरस्य खिङ्गस्य नाम्नावघट्ट जनस्य॥१॥
Brahmā said: Having thus settled his mind, the beloved of the holy residents of blessed Pramoda Forest heard from afar the hymn of an afflicted man named Khiṅga, one of the lowly people. Printed variant: The marked wording is absent from the Baroda witness (नास्ति—बड़ौ०).
Passage 2
ततो विसृज्य भक्तांस्तान् प्रमोदवनवासिनः। करुणादग्धहृदयस्तमुद्धर्तुमधावत॥२॥
Then, leaving those devotees who dwelt in Pramoda Forest, Rāma—his heart burning with compassion—ran to rescue that man.
Passage 3
स वै ऋजीषाख्य ऋषिस्तपस्वी भक्तापराधादन्त्यजत्वं प्रयातः। तत्रापि चान्धो विषयानुसेवया भ्रमत्तचित्तो वितथं नीतकालः॥३॥
He was the ascetic seer named Ṛjīṣa, who had fallen into outcaste birth through an offense against devotees. Blind even there, his mind wandering through indulgence in sense objects, he had passed his time in vain.
Passage 4
अन्यां गतिमदृष्ट्वा स विना श्रीरामसंश्रयम्। प्रपन्नः शरणं तं वै प्रभुं कारुण्यसागरम्॥४॥
Seeing no other refuge than complete reliance upon Śrī Rāma, he surrendered to that Lord, the ocean of compassion.
Passage 5
भुशुण्ड उवाच— कोऽयं विप्र ऋजीषाख्यः कथं वै चान्त्यजोऽभवत्। कथं च शरणं यातो रामं करुणयाप्लुतम्॥५॥
Bhuśuṇḍa said: Who was this brahmin named Ṛjīṣa? How did he become an outcaste, and how did he take refuge in Rāma, who overflows with compassion?
Passage 6
ब्रह्मोवाच— प्रमोदवनपार्श्वस्थ ऋजीषो नाम वै मुनिः। निन्दया व्रजभक्तानामन्त्यजत्वमुपेयिवान्॥६॥
Brahmā said: A sage named Ṛjīṣa lived beside Pramoda Forest. By disparaging the devotees of Vraja, he came to outcaste birth.
Passage 7
ततो व्रजसरःस्नानाद्विहाय शौकरं वपुः। अन्त्यजत्वमवाप्यैष स्तुतवान् राघवोत्तमम्॥७॥
After bathing in Vraja's lake, he cast off a boar's body. Born thereafter among outcastes, he praised the supreme Rāghava.
Passage 8
नारदस्योपदेशेन ज्ञात्वैनं पुरुषं परम्। अपि नाम तपस्वी वा ज्ञानी वा सुकृती च वा॥८॥
Through Nārada's instruction he knew Rāma as the Supreme Person. A man may indeed be an ascetic, a knower, or one rich in merit—
Passage 9
अहङ्कारं यः कुरुते स प्राप्नोत्यधमां गतिम्। पूर्वं चेदुत्तमः कश्चित् संस्कारो यदि वर्तते॥९॥
yet whoever gives way to pride reaches a degraded state. If, however, some excellent impression from before still remains,
Passage 10
तदा लभेत पुनरपि ज्ञानं नो चेद्गतो हि सः। ततोऽस्य प्राग्भवं ज्ञानं संस्कारेण स्मृतिं गतम्॥१०॥
then he may regain knowledge; otherwise he is truly lost. Thus knowledge of his former birth returned to his memory through that surviving impression.
Passage 11
त्यक्त्वा यच्छौकरं कायं मनाग् यातः कृतार्थताम्। तस्मादेवं नरः कुर्याद्यथा संस्कारवान् भवेत्॥११॥
When he abandoned that boar's body, he gained a small measure of fulfillment. Therefore a person should live so that wholesome impressions remain within him.
Passage 12
ऋजीषः स्खलितोद्योगाद्भुक्त्वा पशुमयीं गतिम्। अन्त्यजानां कुले भाग्यान्मानवीं योनिमाप सः॥१२॥
Through the collapse of his spiritual effort Ṛjīṣa underwent an animal state; then, by good fortune, he obtained a human birth in an outcaste family.
Passage 13
भुञ्जानो भूरिविषयान् कुटुम्बासक्तमानसः। उत्तरोत्तरभोगेऽपि वैतृष्ण्यं नाप दुर्मतिः॥१३॥
His mind attached to family, he enjoyed abundant sense objects. Though one pleasure followed another, the deluded man never reached dispassion.
Passage 14
जायारतः पुत्ररतो धनसञ्चयतत्परः। ततः कालेन महता जाया तस्य मृतिं गता॥१४॥
Devoted to wife and sons and intent upon gathering wealth, he lived on until, after a long time, his wife died.
Passage 15
कुटुम्बं सकलं चास्य पुत्रपौत्रादिकं महत्। विनष्टं चोरितं स्तेनैर्वसु धान्यगवादिकम्॥१५॥
His entire great family—sons, grandsons, and the rest—perished, while thieves stole his wealth, grain, cattle, and other possessions.
Passage 16
ततोऽसौ वसुभिर्हीनो मृतपुत्रवधूसुहृत्। तत एष स्वतोजातविषयाभावहेतुना॥१६॥
Thus he was left without possessions, his sons, daughters-in-law, and friends dead. Then, because the objects of enjoyment had vanished of themselves,
Passage 17
भूत्वा वितृष्णहृदयो विवेश विपुलं वनम्। तत्र द्वित्रैर्दिनैरेष क्वचित् प्राप्य वनस्पतिम्॥१७॥
his heart became disenchanted and he entered a vast forest. After two or three days there, having reached a certain tree,
Passage 18
अन्धत्वं प्राप झटिति ततोऽभूद् बहुदुःखितः। स तस्मिन्निर्जनेऽरण्ये विलपन् करुणागिरा॥१८॥
he suddenly became blind and was plunged into great misery. In that lonely wilderness he lamented in a pitiful voice.
Passage 19
किमप्यशक्नुवन् कर्तुं देहकृत्येष्वप्यक्षमः। सस्मार प्रभुमेकं तं भगवन्तमधोक्षजम्॥१९॥
Unable to do anything, incapable even of attending to his bodily needs, he remembered the one Lord, the transcendent Blessed One.
Passage 20
करुणासागरं देवं दीनानां बन्धुमीश्वरम्। श्रद्धयावनतो भूत्वा तुष्टाव प्रयताञ्जलिः॥२०॥
He bowed in faith to the divine ocean of compassion, the Lord and friend of the helpless, and praised him with reverently joined palms.
Passage 21
अन्त्यज उवाच— श्रीराम राम सुखद प्रतिबोधमूर्ते प्रत्यङ्गरङ्गमयमङ्गलवृन्दमूर्ते। चञ्चन्महामधुरिमामृतसारमूर्ते मां पाहि सम्प्रति गतं चरणाब्जमूले॥२१॥
The outcaste said: Śrī Rāma, Rāma, giver of bliss, embodiment of awakening, whose every limb is charming, embodiment of every blessing, essence of the surging nectar of supreme sweetness—protect me, who have now come to the root of your lotus feet.
Passage 22
त्रैलोक्यरक्षणकलैकलसत्कृपाढ्य भक्तश्रुतिद्विजवराभयदानदक्ष। भूभारहारमिषदिव्यनवावतारिन् मां पाहि सम्प्रति गतं चरणाब्जमूले॥२२॥
Rich in shining compassion and uniquely skilled in protecting the three worlds, expert in granting fearlessness to devotees, the Veda, and eminent brahmins, divine new avatāra who uses removal of Earth's burden as the occasion for descent—protect me, who have now come to the root of your lotus feet.
Passage 23
ब्रह्माण्डकोटिघटनोद्घटनस्वतन्त्र शक्तिप्रसारनिरवध्यमितात्मलील। अत्यद्भुतप्रचुरमानुषभावनाढ्य मां पाहि सम्प्रति गतं चरणाब्जमूले॥२३॥
Free to assemble and dissolve millions of universes, whose power spreads without limit and whose own play is immeasurable, rich in a profusion of wondrous human moods—protect me, who have now come to the root of your lotus feet.
Passage 24
कालात्मना सृजसि पालयसि प्रभोऽन्ते तेनैव संहरसि सर्वमिमं प्रपञ्चम्। दृङ्मात्रशेषपरिदृश्यनिधान नित्यं मां पाहि सम्प्रति गतं चरणाब्जमूले॥२४॥
As time you create and sustain, Lord, and at the end by that same power withdraw this entire manifestation. Eternal ground of everything seen, while you remain as the final seer alone—protect me, who have now come to the root of your lotus feet.
Passage 25
मायात्मना प्रकटमप्यखिलात्मसाक्षिन् सम्मोहयस्यविरतं प्रतिरुद्धबोधान्। तेनैव सन्ततनिगूढनिजात्मभावं मां पाहि सम्प्रति गतं चरणाब्जमूले॥२५॥
Though manifest through Māyā, you are the witness within all, ceaselessly bewildering those whose understanding is obstructed, while by that very power your own nature remains perpetually concealed—protect me, who have now come to the root of your lotus feet.
Passage 26
सूर्यो यथोदयगिरिं समुपेत्य सर्वं लोकान्धकारशमने प्रगृहीतदीक्षः। देवस्तथा रघुकुलं त्वमपि प्रतीतो मां पाहि सम्प्रति गतं चरणाब्जमूले॥२६॥
As the sun ascends the eastern mountain, consecrated to dispelling the darkness of every world, so, divine Lord, you appeared in Raghu's lineage—protect me, who have now come to the root of your lotus feet.
Passage 27
जीवस्य कृत्यमियदेव यदुत्तमाङ्गं त्वत्पादपद्मसविधे प्रमुदावनाम्यम्। तन्मात्रभक्तिगुणवश्यतमो भवांस्तु मां पाहि सम्प्रति गतं चरणाब्जमूले॥२७॥
The creature's one true duty is joyfully to bow his head near your lotus feet; and you are utterly won by the virtue of that devotion alone—protect me, who have now come to the root of your lotus feet.
Passage 28
रामेति नाम तव योगकलाधिकं स्याद्यत्कष्टसन्ततिमृते कलमेट्विमुक्तिम्। किं नाम नात्मसुखलाभकृते गुणीते मां पाहि सम्प्रति गतं चरणाब्जमूले॥२८॥
Your name “Rāma” surpasses every discipline of yoga and grants release from the succession of suffering. Why, then, would it not be sung for the attainment of the Self's own bliss? Protect me, who have now come to the root of your lotus feet.
Passage 29
भीता भवाब्धिविततोर्मिभिरत्यनल्पैर्नान्यत्र सुस्थमनसो मनुजा भवन्ति। एकं विहाय भगवन्तमृते भवन्तं मां पाहि सम्प्रति गतं चरणाब्जमूले॥२९॥
Terrified by the innumerable, far-spreading waves of the ocean of becoming, human beings find no place where the mind can rest securely apart from you alone, Blessed Lord—protect me, who have now come to the root of your lotus feet.
Passage 30
कालोऽयमुग्रकलनः कलयत्यनल्पां शक्तिं जगत्सु खलु भूरिभयातुरेषु। न त्वाश्रितेषु भवतश्चिरमङ्घ्रिपद्मं मां पाहि सम्प्रति गतं चरणाब्जमूले॥३०॥
This time, fierce in its reckoning, displays vast power over worlds tormented by immense fear—but not over those who have long taken refuge at your lotus feet. Protect me, who have now come to the root of your lotus feet.
Passage 31
त्वामाश्रिता गतभयाः शरणागतैकश्रीवज्रपञ्जरविभो करुणैककन्द। खेलन्ति कालशिरसि स्वपदं निधाय मां पाहि सम्प्रति गतं चरणाब्जमूले॥३१॥
Those who rely on you are free of fear, for you are the glorious adamantine shelter of the surrendered, all-powerful Lord and sole root of compassion. Planting a foot upon time's head, they sport there—protect me, who have now come to the root of your lotus feet.
Passage 32
मुग्धा भवन्ति बहुजल्पितमागमं ये संलब्धये तव मुहुर्मृगयन्ति विप्राः। न त्वां स्पृशन्ति निजभक्तिकलैकलाभं मां पाहि सम्प्रति गतं चरणाब्जमूले॥३२॥
Those brahmins who repeatedly search the prolix scriptures in order to attain you become bewildered; they do not touch you, who are attained through the single art of personal devotion. Protect me, who have now come to the root of your lotus feet.
Passage 33
दीनं तथातुरमनेकभवोर्मिनध्रं व्यतीतकुशलं बहुदुःखमग्नम्। मूढं विशालविषयावलिकृष्टचित्तं मां पाहि सम्प्रति गतं चरणाब्जमूले॥३३॥
I am helpless and afflicted, battered by the waves of countless births, bereft of well-being and submerged in many sorrows—deluded, my mind dragged away by a vast train of sense objects. Protect me, who have now come to the root of your lotus feet.
Passage 34
स्तब्धं कदाप्यकृतसत्परिचर्यमुग्रबुद्धिं निजात्महतिजातकदर्थनं च। व्यर्थव्यतीतजनुरायुषमात्रदोषं मां पाहि सम्प्रति गतं चरणाब्जमूले॥३४॥
I am obstinate, never a servant of the holy, fierce in mind, tormented by the self-destruction I myself produced; my birth and lifespan have passed in vain and are nothing but fault. Protect me, who have now come to the root of your lotus feet.
Passage 35
उच्चैरबद्धबहुजल्पनशीलमन्तः कामावसन्नमनुदीरितनामजाप्यम्। पापं समस्तविपरीतकरं कुशीलं मां पाहि सम्प्रति गतं चरणाब्जमूले॥३५॥
I habitually pour out loud, incoherent chatter; inwardly I am sunk in desire and have failed to utter your name in prayer. Sinful, ill-conducted, and acting contrary to all that is right—protect me, who have now come to the root of your lotus feet.
Passage 36
नामोद्धृताखिलजगज्जनसौख्यदायिन् स्वानन्दसिन्धुलहरीपरियोजितस्वः। अत्युन्नतस्वविभवोचितभव्यकारिन् मां पाहि सम्प्रति गतं चरणाब्जमूले॥३६॥
Your name uplifts the whole world; you give happiness to its people and immerse heaven in the waves of your own ocean of bliss. Your splendid deeds befit your supremely exalted majesty—protect me, who have now come to the root of your lotus feet.
Passage 37
आयुः प्रयाति विफलं सकलेष्टदायिन् तत्ते स्मृतिं विदधतो मनुजस्य नित्यम्। साफल्यमेति जगतीति विचिन्त्य सन्तं मां पाहि सम्प्रति गतं चरणाब्जमूले॥३७॥
Life passes fruitlessly, giver of every desired good; yet the life of a person who constantly remembers you becomes fruitful in this world. Reflecting upon this truth—protect me, who have now come to the root of your lotus feet.
Passage 38
ब्रह्मोवाच— एवं कृत्वा स्तुतिं भूयः खिङ्गो नामान्त्यजः प्रभोः। तस्थौ कृताञ्जलिर्दीनो विफलीभूतलोचनः॥३८॥
Brahmā said: Having thus offered his long hymn to the Lord, the outcaste named Khiṅga stood there helpless, palms joined, his eyes rendered useless.