Sarga 26¶

Vairāgya Prakaraṇa · Is there anything to trust? (43 verses)

Sarga 26 at a glance

Śrī Rāma's speech continues: is there anything to trust?

Time, Fate, Destiny and Death rule the world; life, youth and childhood fail; the senses and the mind are their own enemies (1.26.1–1.26.22).
The refrain "what trust can there be for one like me?" — even mountains, stars, gods and the great Trinity pass away. Yet Rāma glimpses "that by which Time itself is ended" (1.26.23–1.26.32).
Desire rules even the discerning; "only the awakened one is happy" — cool within, compassionate without (1.26.33–1.26.39).
Countless lives are wasted in wrong hopes and in the small fancies of ordinary days (1.26.40–1.26.43).

Verse 1.26.1¶

श्रीराम उवाच ।
वृत्तेऽस्मिन्नेवमेतेषां कालादीनां महामुने ।
संसारनाम्नि कैवास्था मादृशानां वदत्विह ॥ १.२६.१ ॥

महामुने (great sage), संसार-नाम्नि अस्मिन् (in this thing called saṃsāra) एतेषां काल-आदीनाम् (of these, Time and the rest) एवं वृत्ते [सति] (when things go thus), इह (here) मादृशानां (for those like me) का एव आस्था (what trust can there be)? वदतु (let it be told).

Translation: Śrī Rāma said: "Great sage, since Time and its companions behave like this in what we call saṃsāra, what trust can people like me place in it? Please tell me."

Pointers for Reflection:

आस्था — trust, reliance. The word runs through this sarga like a refrain (1.26.23–1.26.30): 'what trust can there be for one like me?'
A sarga of summing up. Rāma gathers up all he has said about the world, Time, fate, body and mind, and asks: is there anything at all to rely on?

Verse 1.26.2¶

विक्रीता इव तिष्ठाम एतैर्दैवादिभिर्वयम् ।
मुने प्रपञ्चरचनैर्मुग्धा वनमृगा इव ॥ १.२६.२ ॥

मुने (O sage), वयम् (we) एतैः दैव-आदिभिः (by these, Fate and the rest) विक्रीताः इव (as if sold) प्रपञ्च-रचनैः (by the arrangements of the world) मुग्धाः वन-मृगाः इव (like bewildered forest deer) तिष्ठामः (live).

Translation: "O sage, we live as if sold as slaves to Fate and its companions, bewildered by the world's arrangements like deer in a forest."

Pointers for Reflection:

As if sold. The feeling of having no say in one's own life. Vasiṣṭha will answer it with पौरुष, self-effort: we are not slaves to fate.

Verse 1.26.3¶

एषोऽनार्यसमाम्नायः कालः कवलनोन्मुखः ।
जगत्यविरतं लोकं पातयत्यापदर्णवे ॥ १.२६.३ ॥

अनार्य-समाम्नायः (following the ways of the ignoble) कवलन-उन्मुखः (eager to devour) एषः कालः (this Time) जगति (in the world) लोकम् (people) अविरतम् (ceaselessly) आपत्-अर्णवे पातयति (throws into the ocean of calamity).

Translation: "This Time, with its ignoble ways, always eager to devour, endlessly throws people into an ocean of calamity."

Pointers for Reflection:

A summary of Sargas 23–25. Time as the devourer.

Verse 1.26.4¶

दहत्यन्तर्दुराशाभिर्देवो दारुणचेष्टया ।
लोकमुष्णप्रकाशाभिज्वालाभिर्दहनो यथा ॥ १.२६.४ ॥

दहनः (fire) उष्ण-प्रकाशाभिः ज्वालाभिः (with hot, bright flames) यथा (as) [दहति], [तथा] देवः (Fate, the 'god') दारुण-चेष्टया (by its cruel working) अन्तः दुराशाभिः (with evil hopes within) लोकं दहति (burns people).

Translation: "As fire burns with hot, bright flames, so Fate, by its cruel working, burns people from within with wretched hopes."

Pointers for Reflection:

Burning from within. Fate's fire is not outside but inside: it works through our own wrong hopes (दुराशा).

Verse 1.26.5¶

धृतिं विधुरयत्येषा मर्यादारूपवल्लभा ।
स्त्रीत्वात्स्वभावचपला नियतिर्नियतोन्मुखी ॥ १.२६.५ ॥

मर्यादा-रूप-वल्लभा (lover of the form of order) स्त्रीत्वात् (being feminine) स्वभाव-चपला (fickle by nature) नियत-उन्मुखी (ever facing what is fixed) एषा नियतिः (this Destiny) धृतिं विधुरयति (shakes one's steadiness).

Translation: "Destiny, who loves the fixed order of things and always looks to what must be, is yet fickle by nature, and shakes one's steadiness."

Pointers for Reflection:

Fixed yet fickle. A paradox: destiny seems fixed, yet from our side it feels capricious. Both views are from the standpoint of one who does not yet see clearly.

Verse 1.26.6¶

ग्रसतेऽविरतं भूतजालं सर्प इवानिलम् ।
कृतान्तः कर्कशाचारो जरां नीत्वाऽजरं वपुः ॥ १.२६.६ ॥

कर्कश-आचारः कृतान्तः (harsh-acting Death) अजरं वपुः जरां नीत्वा (bringing the unaging body to old age) सर्पः अनिलम् इव (as a snake [drinks] the wind) भूत-जालं अविरतं ग्रसते (ceaselessly swallows the multitude of beings).

Translation: "Harsh Death brings to old age the body that once seemed ageless, and swallows the mass of beings without pause, as a snake swallows the wind."

Pointers for Reflection:

Snakes and wind — as at 1.14.17.

Verse 1.26.7¶

यमो निर्घृणराजेन्द्रो नार्तं नामानुकम्पते ।
सर्वभूतदयोदारो जनो दुर्लभतां गतः ॥ १.२६.७ ॥

यमः निर्घृण-राज-इन्द्रः (Yama, king of the merciless) आर्तं नाम न अनुकम्पते (has no pity for the suffering); सर्व-भूत-दया-उदारः जनः (a person generous with compassion for all beings) दुर्लभतां गतः (has become rare).

Translation: "Yama, harshest of kings, takes no pity on those in pain — and people with a generous kindness towards every creature have become hard to find."

Pointers for Reflection:

Compassion is rare. Rāma notices not only the harshness of death but the scarcity of kindness. Compassion (दया) will be one of the marks of the free person (Gītā 12.13, अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च). without hatred for any being, friendly and compassionate.

Verse 1.26.8¶

सर्वा एव मुने फल्गुविभवा भूतजातयः ।
दुःखायैव दुरन्ताय दारुणा भोगभूमयः ॥ १.२६.८ ॥

मुने (O sage), सर्वाः एव भूत-जातयः (all classes of beings) फल्गु-विभवाः (of poor substance) दारुणाः भोग-भूमयः (dreadful fields of experience) दुःखाय एव दुरन्ताय [भवन्ति] (are only for sorrow, with a bad end).

Translation: "O sage, all kinds of beings, of poor substance, are dreadful fields of experience, leading only to sorrow and a bitter end."

Pointers for Reflection:

भोगभूमि — a field of experience. Every life-form is a field in which karma ripens as experience. The Gītā calls the body क्षेत्र, the field (13.1).

Verse 1.26.9¶

आयुरत्यन्तचपलं मृत्युरेकान्तनिष्ठुरः ।
तारुण्यं चातितरलं बाल्यं जडतया हृतम् ॥ १.२६.९ ॥

आयुः अत्यन्त-चपलम् (life is extremely fleeting) मृत्युः एकान्त-निष्ठुरः (death is utterly cruel) तारुण्यं च अति-तरलम् (and youth is very unsteady) बाल्यं जडतया हृतम् (childhood is stolen by dullness).

Translation: "Life flickers out in a moment; death knows no mercy at all; youth never holds still; and dullness robs us of childhood."

Pointers for Reflection:

A summary in one line of Sargas 14, 19, 20 and 22.

Verse 1.26.10¶

कलाकलङ्कितो लोको बन्धवो भवबन्धनम् ।
भोगा भवमहारोगास्तृष्णाश्च मृगतृष्णिकाः ॥ १.२६.१० ॥

लोकः कला-कलङ्कितः (people are stained by faults) बान्धवाः भव-बन्धनम् (relatives are a bond to existence) भोगाः भव-महा-रोगाः (pleasures are the great diseases of existence) तृष्णाः च मृग-तृष्णिकाः (and cravings are mirages).

Translation: "People are stained by faults; relatives are bonds to worldly life; pleasures are its great diseases; and cravings are mirages."

Pointers for Reflection:

मृगतृष्णा — mirage. Literally 'the deer's thirst' (1.20.32). Craving promises water and gives sand.

Verse 1.26.11¶

शत्रवश्चेन्द्रियाण्येव सत्यं यातमसत्यताम् ।
प्रहरत्यात्मनैवात्मा मनसैव मनो रिपुः ॥ १.२६.११ ॥

इन्द्रियाणि एव च शत्रवः (the senses themselves are enemies) सत्यम् असत्यतां यातम् (truth has become untruth); आत्मा आत्मना एव प्रहरति (the self strikes the self by itself); मनः मनसा एव रिपुः (the mind is the enemy by the mind itself).

Translation: "Our own senses are the enemy; the true has become false; we wound ourselves with our own hand; the mind turns hostile to itself."

Pointers for Reflection:

Gītā 6.5–6: आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः — the self alone is the friend of the self, and the self alone is its enemy. Rāma sees the second half; Kṛṣṇa adds the first. The same mind that wounds can heal.
Self-inflicted. The deepest insight in Rāma's lament: the real enemy is not outside.

Verse 1.26.12¶

अहंकारः कलङ्काय बुद्धयः परिपेलवाः ।
क्रिया दुष्फलदायिन्यो लीलाः स्त्रीनिष्ठतां गताः ॥ १.२६.१२ ॥

अहंकारः कलङ्काय (the ego is for disgrace) बुद्धयः परिपेलवाः (intellects are very weak) क्रियाः दुष्फल-दायिन्यः (actions give bad fruit) लीलाः स्त्री-निष्ठतां गताः (pleasures have become fixed on women).

Translation: "The ego leads to disgrace; intellects are weak; actions bear bitter fruit; and pleasure has narrowed into obsession with women."

Pointers for Reflection:

Ego as stain (Sarga 15). The list continues the summary of all Rāma's laments.

Verse 1.26.13¶

वाञ्छाविषयशालिन्यः सच्चमत्कृतयः क्षताः ।
नार्यो दोषपताकिन्यो रसा नीरसतां गताः ॥ १.२६.१३ ॥

वाञ्छा-विषय-शालिन्यः (rich in objects of desire) सत्-चमत्कृतयः (true wonders) क्षताः (are destroyed); नार्यः दोष-पताकिन्यः (women carry banners of faults); रसाः नीरसतां गताः (delights have become tasteless).

Translation: "The true wonders that were rich in things to desire are ruined; women carry banners of faults; all delights have lost their taste."

Pointers for Reflection:

Delight losing its taste. This is the inner condition of वैराग्य: not hatred of the world, but the world no longer tasting as it did (compare 1.10.13).

Verse 1.26.14¶

वस्त्ववस्तुतया ज्ञातं दत्तं चित्तमहंकृतौ ।
अभाववेधिता भावा भावान्तो नाधिगम्यते ॥ १.२६.१४ ॥

वस्तु अवस्तुतया ज्ञातम् (the real is known as unreal) चित्तम् अहंकृतौ दत्तम् (the mind is handed over to the ego) भावाः अभाव-वेधिताः (things are pierced by non-existence) भाव-अन्तः न अधिगम्यते (the end of things is not reached).

Translation: "The real is taken for the unreal; the mind is handed over to the ego; things are shot through with non-being; and their end is never reached."

Pointers for Reflection:

वस्त्ववस्तुतया ज्ञातम् — the real taken as unreal. The exact reversal of the truth: we take the world as real and the Self as unreal. Śaṅkara's अध्यास, superimposition, is the same mistake.

Verse 1.26.15¶

तप्यते केवलं साधो मतिराकुलितान्तरा ।
रागरोगो विलसति विरागो नोपगच्छति ॥ १.२६.१५ ॥

साधो (good sir), केवलं (only) आकुलित-अन्तरा मतिः (the mind, agitated within) तप्यते (burns); राग-रोगः विलसति (the disease of attachment flourishes); विरागः न उपगच्छति (dispassion does not come).

Translation: "Good sir, the mind only burns, agitated within. The disease of attachment flourishes, and dispassion does not come."

Pointers for Reflection:

But dispassion has come — to Rāma. He speaks of the world in general. His own speech is proof that वैराग्य has dawned in him.

Verse 1.26.16¶

रजोगुणहता दृष्टिस्तमः संपरिवर्धते ।
न चाधिगम्यते सत्त्वं तत्त्वमत्यन्तदूरतः ॥ १.२६.१६ ॥

दृष्टिः रजः-गुण-हता (vision is struck down by rajas) तमः संपरिवर्धते (tamas grows on all sides) सत्त्वं च न अधिगम्यते (and sattva is not reached) तत्त्वम् अत्यन्त-दूरतः (the truth is very far away).

Translation: "Vision is struck down by rajas; tamas grows on every side; sattva is not reached; and the truth is far, far away."

Pointers for Reflection:

The three guṇas. Rajas (restlessness), tamas (dullness), sattva (clarity). Truth is reached through sattva and then beyond all three.
Gītā 14.17: सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ — from sattva knowledge arises, from rajas greed, from tamas heedlessness, delusion and ignorance.

Verse 1.26.17¶

स्थितिरस्थिरतां याता मृतिरागमनोन्मुखी ।
धृतिर्वैधुर्यमायाता रतिर्नित्यमवस्तुनि ॥ १.२६.१७ ॥

स्थितिः अस्थिरतां याता (stability has become instability) मृतिः आगमन-उन्मुखी (death is about to come) धृतिः वैधुर्यम् आयाता (fortitude has turned to distress) रतिः नित्यम् अवस्तुनि (delight is always in the unreal).

Translation: "What was steady has become unsteady; death is drawing near; fortitude has given way to distress; and delight always clings to the unreal."

Pointers for Reflection:

रतिरवस्तुनि — delight in the unreal. The root error in three words.

Verse 1.26.18¶

मतिर्मान्द्येन मलिना पातैकपरमं वपुः ।
ज्वलतीव जरा देहे प्रतिस्फुरति दुष्कृतम् ॥ १.२६.१८ ॥

मतिः मान्द्येन मलिना (the mind is soiled by dullness) वपुः पात-एक-परमम् (the body is bent only on falling) जरा देहे ज्वलति इव (old age burns, as it were, in the body) दुष्कृतं प्रतिस्फुरति (misdeeds flash back).

Translation: "The mind is soiled with dullness; the body is headed only for its fall; old age blazes in the body; and past misdeeds flash back."

Pointers for Reflection:

Misdeeds return. Karma ripens. Compare 1.27.14: the old man remembering his deeds burns within.

Verse 1.26.19¶

यत्नेन याति युवता दूरे सज्जनसंगतिः ।
गतिर्न विद्यते काचित्क्वचिन्नोदेति सत्यता ॥ १.२६.१९ ॥

युवता यत्नेन याति (youth goes, for all our effort) सज्जन-सङ्गतिः दूरे (the company of the good is far away); काचित् गतिः न विद्यते (no way out is found) क्वचित् सत्यता न उदेति (truth does not dawn anywhere).

Translation: "Youth slips away for all our efforts; the company of the good is far off; there seems to be no way out; and truth dawns nowhere."

Pointers for Reflection:

सज्जनसङ्गति — the company of the good. Rāma names the remedy he lacks. In the Mumukṣu Prakaraṇa, Vasiṣṭha will name the company of the wise as one of the four 'gatekeepers' of liberation, with calm, inquiry and contentment.
Note the irony. Rāma says the company of the good is far away — while sitting in an assembly of the greatest sages. The remedy is closer than he knows.

Verse 1.26.20¶

मनो विमुह्यतीवान्तर्मुदिता दूरतां गता ।
नोज्ज्वला करुणोदेति दूरादायाति नीचता ॥ १.२६.२० ॥

मनः अन्तः विमुह्यति इव (the mind is bewildered within, as it were) मुदिता दूरतां गता (gladness has gone far) उज्ज्वला करुणा न उदेति (bright compassion does not arise) नीचता दूरात् आयाति (baseness comes from afar).

Translation: "Within, the mind is lost in confusion; gladness has wandered off; no warm light of compassion rises in it, and pettiness draws near from a long way off."

Pointers for Reflection:

मुदिता and करुणा — joy and compassion. Two of the four 'immeasurables' (मैत्री, करुणा, मुदिता, उपेक्षा) shared by the Yoga Sūtra (1.33) and Buddhism. Their absence is the disease; their presence, the sign of health. See how the traditions meet.

Verse 1.26.21¶

धीरताऽधीरतामेति पातोत्पातपरो जनः ।
सुलभो दुर्जनाश्लेषो दुर्लभः सत्समागमः ॥ १.२६.२१ ॥

पात-उत्पात-परः जनः (people given to falls and rises) धीरता अधीरताम् एति (steadiness turns to unsteadiness); दुर्जन-आश्लेषः सुलभः (the embrace of the wicked is easy) सत्-समागमः दुर्लभः (meeting the good is hard).

Translation: "People rise and fall; steadiness turns to restlessness; the company of the wicked is easy to find, and the company of the good is hard."

Pointers for Reflection:

सत्समागम — meeting the good. The rarity of good company is a classical theme (Nārada Bhakti Sūtra 39, महत्सङ्गस्तु दुर्लभोऽगम्योऽमोघश्च). the company of the great is rare, hard to reach, and never fruitless.

Verse 1.26.22¶

आगमापायिनो भावा भावना भवबन्धनी ।
नीयते केवलं क्वापि नित्यं भूतपरम्परा ॥ १.२६.२२ ॥

भावाः आगम-अपायिनः (things come and go) भावना भव-बन्धनी (imagination binds to existence) भूत-परम्परा (the stream of beings) केवलं नित्यं क्व अपि नीयते (is always carried off somewhere).

Translation: "Things come and go; our own mental imagining binds us to worldly existence; and the stream of beings is forever carried off somewhere."

Pointers for Reflection:

भावना — mental imagining. Bondage is not in the world but in how we picture it. This prepares the central teaching: change the भावना, and bondage changes.

Verse 1.26.23¶

दिशोऽपि हि न दृश्यन्ते देशोऽप्यन्यापदेशभाक् ।
शैला अपि विशीर्यन्ते कैवास्था मादृशे जने ॥ १.२६.२३ ॥

दिशः अपि हि न दृश्यन्ते (even the directions are not seen) देशः अपि अन्य-अपदेश-भाक् (even a place takes on another name) शैलाः अपि विशीर्यन्ते (even mountains crumble) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "Even the directions are lost; even places change their names; even mountains crumble. What trust, then, can there be for one like me?"

Pointers for Reflection:

The refrain: कैवास्था मादृशे जने — 'what trust can there be for one like me?' (1.26.23–1.26.30). If the mountains and the gods themselves pass, how could a person rely on anything in the world?

Verse 1.26.24¶

अद्यते सत्तयापि द्यौर्भुऽवन चापि ऊयते ।
धरापि याति वैधुर्यं केवास्था मादृशे जने ॥ १.२६.२४ ॥

द्यौः अपि सत्तया अद्यते (even the sky is eaten by existence) भुवनं च अपि [ग्रस्यते] (and the world too) धरा अपि वैधुर्यं याति (even the earth comes to ruin) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "Even the sky is devoured; the world too; even the earth falls to ruin. What trust, then, can there be for one like me?"

Pointers for Reflection:

Reading note. The first line is corrupt in the online text (द्यौर्भुऽवन चापि ऊयते). The translation follows the clear sense of the refrain: even the sky and the earth perish.

Verse 1.26.25¶

शुष्यन्त्यपि समुद्राश्च शीर्यन्ते तारका अपि ।
सिद्धा अपि विनश्यन्ति कैवास्था मादृशे जने ॥ १.२६.२५ ॥

समुद्राः अपि शुष्यन्ति (even oceans dry up) तारकाः अपि शीर्यन्ते (even stars fall apart) सिद्धाः अपि विनश्यन्ति (even the perfected perish) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "Seas run dry, stars crumble, even perfected beings come to an end. How then could someone like me lean on anything?"

Pointers for Reflection:

Even stars. An observation modern astronomy confirms: stars too are born and die.

Verse 1.26.26¶

दानवा अपि दीर्यन्ते ध्रुवोऽप्यध्रुवजीवितः ।
अमरा अपि मार्यन्ते कैवास्था मादृशे जने ॥ १.२६.२६ ॥

दानवाः अपि दीर्यन्ते (even demons are torn apart) ध्रुवः अपि अध्रुव-जीवितः (even Dhruva, the 'fixed', has an unfixed life) अमराः अपि मार्यन्ते (even the immortals are slain) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "Demons are torn to pieces; even Dhruva, the 'fixed' star, holds his place only for a time; the deathless gods themselves die. How then could someone like me lean on anything?"

Pointers for Reflection:

ध्रुवोऽप्यध्रुवः — a pun. ध्रुव means 'fixed'; it is the name of the pole star. Even the 'fixed' is not fixed.
Kaṭha Upaniṣad 1.2.10: न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् — the fixed (eternal) is not reached by means of the unfixed.

Verse 1.26.27¶

शक्रोऽप्याक्रम्यते वक्रैर्यमोऽपि हि नियम्यते ।
वायुरप्येत्यवायुत्वं कैवास्था मादृशे जने ॥ १.२६.२७ ॥

शक्रः अपि वक्रैः आक्रम्यते (even Indra is attacked by the crooked) यमः अपि हि नियम्यते (even Yama, the controller, is controlled) वायुः अपि अवायुत्वम् एति (even the wind ceases to be wind) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "Even Indra is overrun by the wicked; even Yama, who restrains all, is restrained; even the wind stops being wind. What trust, then, can there be for one like me?"

Pointers for Reflection:

यमोऽपि नियम्यते — a pun. Yama means 'the controller'; even he is controlled.

Verse 1.26.28¶

सोमोऽपि व्योमतां याति मार्तण्डोऽप्येति खण्डताम् ।
मग्नतामग्निरप्येति कैवास्था मादृशे जने ॥ १.२६.२८ ॥

सोमः अपि व्योमतां याति (even the moon becomes empty space) मार्तण्डः अपि खण्डताम् एति (even the sun breaks into pieces) अग्निः अपि मग्नताम् एति (even fire is quenched) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "The moon melts into the sky, the sun shatters, even fire is quenched. How then could someone like me lean on anything?"

Pointers for Reflection:

The great lights pass. Moon, sun and fire — the three lights of the world in the Upaniṣads — all pass away. Only one light does not:
Kaṭha Upaniṣad 2.2.15: न तत्र सूर्यो भाति न चन्द्रतारकं … तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति — there the sun does not shine, nor moon nor stars … all shines after That alone, which shines; by its light all this is lit.

Verse 1.26.29¶

परमेष्ठ्यपि निष्ठावान्ह्रियते हरिरप्यजः ।
भवोऽप्यभावमायाति कैवास्था मादृशे जने ॥ १.२६.२९ ॥

निष्ठावान् परमेष्ठी अपि (even steadfast Brahmā) [ह्रियते] (is carried off) अजः हरिः अपि ह्रियते (even unborn Hari is carried off) भवः अपि अभावम् आयाति (even Bhava, Śiva, comes to non-being) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "Even steadfast Brahmā is carried away; even unborn Hari; even Bhava, Śiva, goes to non-being. What trust, then, can there be for one like me?"

Pointers for Reflection:

Reading note. The online text prints हीररप्यजः, which is not a word; corrected here to हरिरप्यजः, "even unborn Hari"; the verse then names the three gods Brahmā, Viṣṇu and Śiva.
Even the Trinity. Brahmā, Viṣṇu and Śiva — the creator, preserver and destroyer — as cosmic functions, also come and go with the aeons. What remains is the Absolute, of which they are forms.

Verse 1.26.30¶

कालः संकाल्यते येन नियतिश्चापि नीयते ।
खमप्यालीयतेऽनन्तं कैवास्था मादृशे जने ॥ १.२६.३० ॥

येन (by which) कालः संकाल्यते (Time itself is counted / brought to an end) नियतिः च अपि नीयते (and Destiny too is led) अनन्तं खम् अपि आलीयते (even infinite space dissolves) — मादृशे जने (for a person like me) का एव आस्था (what trust can there be)?

Translation: "There is something by which Time itself is brought to its end, by which Destiny is led, into which even infinite space dissolves. What trust, then, can there be for one like me?"

Pointers for Reflection:

A turn: 'that by which'. For the first time Rāma points beyond Time and Destiny — to something that ends even Time. He does not yet know what it is.
Kena Upaniṣad 1.5: यद्वाचानभ्युदितं येन वागभ्युद्यते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ — that which speech cannot express, but by which speech is expressed — know that alone to be Brahman, not this which people worship.

Verse 1.26.31¶

अश्राव्यावाच्यदुर्दर्शतत्त्वेनाज्ञातमूर्तिना ।
भुवनानि विडम्ब्यन्ते केनचिद्भ्रमदायिना ॥ १.२६.३१ ॥

अश्राव्य-अवाच्य-दुर्दर्श-तत्त्वेन (whose nature cannot be heard, spoken or seen) अज्ञात-मूर्तिना (whose form is unknown) भ्रम-दायिना केनचित् (by some giver of delusion) भुवनानि विडम्ब्यन्ते (the worlds are mocked / deceived).

Translation: "Something whose nature cannot be heard, spoken or seen, whose form is unknown, deceives the worlds and gives them their delusion."

Pointers for Reflection:

The unknown power. Unhearable, unspeakable, unseeable — the same terms the Upaniṣads use for Brahman, here used of the power of delusion (माया). Māyā is Brahman's own power: the same unknowable source both hides and reveals.
Māṇḍūkya Upaniṣad 7: अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यम् — unseen, beyond dealings, ungraspable, without marks, unthinkable, indescribable.

Verse 1.26.32¶

अहंकारकलामेत्य सर्वत्रान्तरवासिना ।
न सोऽस्ति त्रिषु लोकेषु यस्तेनेह न बाध्यते ॥ १.२६.३२ ॥

अहंकार-कलाम् एत्य (having taken on a touch of ego) सर्वत्र अन्तर-वासिना तेन (by that which dwells within everywhere) त्रिषु लोकेषु (in the three worlds) सः न अस्ति (there is no one) यः इह न बाध्यते (who is not afflicted by it here).

Translation: "Having taken on a touch of ego, that which dwells within everything afflicts everyone in the three worlds; there is no one it does not trouble."

Pointers for Reflection:

The indweller takes on ego. The pure consciousness within all, by identifying with a limited 'I', becomes the source of suffering. This is the whole problem — and the whole solution: remove the ego, and the indweller is free.

Verse 1.26.33¶

शिलाशैलकवप्रेषु साश्वभूतो दिवाकरः ।
वनपाषाणवन्नित्यमवशः परिचोद्यते ॥ १.२६.३३ ॥

दिवाकरः (the sun) स-अश्व-भूतः (with its horses) शिला-शैल-क-वप्रेषु (over rocky mountain slopes) वन-पाषाण-वत् (like a stone in the forest) नित्यम् अवशः परिचोद्यते (is constantly driven, helpless).

Translation: "Even the sun, with its horses, is driven helplessly over rocky mountain slopes every day, like a stone rolling through a forest."

Pointers for Reflection:

Even the sun is not free. It must rise and set; it has no choice. Compare Taittirīya 2.8.1: भीषास्माद्वातः पवते । भीषोदेति सूर्यः. From fear of It the wind blows; from fear of It the sun rises.

Verse 1.26.34¶

धरागोलकमन्तस्थसुरासुरगणास्पदम् ।
वेष्ट्यते धिष्ण्यचक्रेण पक्वाक्षोटमिव त्वचा ॥ १.२६.३४ ॥

अन्तः-स्थ-सुर-असुर-गण-आस्पदम् (the home of the hosts of gods and demons within) धरा-गोलकम् (the globe of the earth) धिष्ण्य-चक्रेण (by the circle of the stars) पक्व-अक्षोटम् त्वचा इव (like a ripe walnut by its shell) वेष्ट्यते (is enclosed).

Translation: "The round earth, where gods and demons have their homes, is wrapped in the wheel of the stars as a ripe walnut is wrapped in its husk."

Pointers for Reflection:

The earth as a globe (गोलक). A notable phrase: the text pictures the earth as a sphere surrounded by the sphere of the stars.

Verse 1.26.35¶

दिवि देवा भुवि नराः पातालेषु च भोगिनः ।
कल्पिताः कल्पमात्रेण नीयन्ते जर्जरां दशाम् ॥ १.२६.३५ ॥

दिवि देवाः (gods in heaven) भुवि नराः (humans on earth) पातालेषु च भोगिनः (and serpents in the underworlds) कल्पिताः (imagined) कल्प-मात्रेण (by a mere aeon / by mere imagination) जर्जरां दशां नीयन्ते (are brought to ruin).

Translation: "Gods in heaven, humans on earth, serpents in the underworlds — all imagined into being — are brought to ruin in the space of an aeon."

Pointers for Reflection:

कल्पिताः कल्पमात्रेण — a pun. कल्प means both 'aeon' and 'imagining'. Beings are imagined, and they last only a kalpa. Both meanings point to the teaching: the world is a long imagination.

Verse 1.26.36¶

कामश्च जगदीशानरणलब्धपराक्रमः ।
अक्रमेणैव विक्रान्तो लोकमाक्रम्य वल्गति ॥ १.२६.३६ ॥

जगत्-ईशान-रण-लब्ध-पराक्रमः कामः च (and Kāma, Desire, whose power was won in battle with the Lord of the world) अक्रमेण एव विक्रान्तः (striding forth without order) लोकम् आक्रम्य वल्गति (leaps about, overrunning the world).

Translation: "And Desire, who won his power even in battle with the Lord of the universe, strides forth in disorder, overrunning the world."

Pointers for Reflection:

Kāma and Śiva. Kāma, the god of love, once shot his arrow at Śiva and was burnt to ashes by Śiva's third eye — yet he still conquers the world. Desire, though burnt by the great yogī, rules everyone else.

Verse 1.26.37¶

वसन्तो मत्तमातङ्गो मदैः कुसुमवर्षणैः ।
आमोदितककुप्चक्रश्चेतो नयति चापलम् ॥ १.२६.३७ ॥

मत्त-मातङ्गः वसन्तः (spring, a rutting elephant) मदैः कुसुम-वर्षणैः (with its ichor of showering flowers) आमोदित-ककुप्-चक्रः (filling the circle of the directions with fragrance) चेतः चापलं नयति (makes the mind restless).

Translation: "Spring, like a rutting elephant, its ichor a shower of flowers, fills every direction with fragrance and makes the mind restless."

Pointers for Reflection:

Spring as Kāma's ally. In Indian poetry, spring (वसन्त) is the friend of the love-god.

Verse 1.26.38¶

अनुरक्ताङ्गनालोललोचनालोकिताकृति ।
स्वस्थीकर्तुं मनः शक्तो न विवेको महानपि ॥ १.२६.३८ ॥

अनुरक्त-अङ्गना-लोल-लोचन-आलोकित-आकृतिः [जनः] (a person whose form is looked at by the restless eyes of loving women) [तस्य] मनः स्वस्थी-कर्तुं (to steady his mind) महान् अपि विवेकः न शक्तः (even great discernment is not able).

Translation: "When a man is gazed upon by the restless eyes of women in love, even great discernment cannot steady his mind."

Pointers for Reflection:

Even great discernment. An honest admission of how strong desire is. Compare Gītā 2.60: the senses carry away the mind even of the wise who strive.

Verse 1.26.39¶

परोपकारकारिण्या परार्तिपरितप्तया ।
बुद्ध एव सुखी मन्ये स्वात्मशीतलया धिया ॥ १.२६.३९ ॥

पर-उपकार-कारिण्या (that does good to others) पर-आर्ति-परितप्तया (that burns at others' pain) स्व-आत्म-शीतलया धिया (with an intellect cool in its own Self) बुद्धः एव सुखी [इति] मन्ये (I think only the awakened one is happy).

Translation: "I think only the awakened one is happy — one whose mind is cool and at rest in its own Self, who does good to others and feels for their pain."

Pointers for Reflection:

बुद्धः — the awakened one. The word means 'one who has awakened' and is also the title of the Buddha. The description fits both the Advaitic sage and the Buddhist ideal: inner coolness (शीतल, compare निर्वाण as 'cooling'), together with compassion and service to others. A clear moment of the synthesis of traditions.
Rest within, compassion without. Notice the balance: the awakened one is not withdrawn but 'burns at others' pain'. This is the ideal of the Yoga Vasiṣṭha — and the life Śrī Rāma will lead.
Gītā 5.25: लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ — the sages attain the nirvāṇa of Brahman — their impurities gone, their doubts cut, self-controlled, delighting in the good of all beings.

Verse 1.26.40¶

उत्पन्नध्वंसिनः कालवडवानलपातिनः ।
संख्यातुं केन शक्यन्ते कल्लोला जीविताम्बुधौ ॥ १.२६.४० ॥

जीवित-अम्बुधौ (in the ocean of life) उत्पन्न-ध्वंसिनः (born and destroyed) काल-वडवा-अनल-पातिनः (falling into the submarine fire of Time) कल्लोलाः (waves) केन संख्यातुं शक्यन्ते (who can count)?

Translation: "Lives rise and break on the sea of existence, and sink into the undersea fire of Time — who could ever number those waves?"

Pointers for Reflection:

Countless waves. Countless lives, each a wave. The image of the ocean and waves (1.23.25) returns.

Verse 1.26.41¶

सर्व एव नरा मोहाद्दुराशापाशपाशिनः ।
दोषगुल्मकसारङ्गा विशीर्णा जन्मजङ्गले ।
संक्षीयते जगति जन्मपरम्परासु लोकस्य तैरिह कुकर्मभिरायुरेतत् ॥ १.२६.४१ ॥

सर्वे एव नराः (all people) मोहात् (from delusion) दुराशा-पाश-पाशिनः (caught in the nooses of wrong hopes) जन्म-जङ्गले (in the jungle of births) दोष-गुल्मक-सारङ्गाः [इव] (like deer in thickets of faults) विशीर्णाः (are scattered); इह जगति (here in the world) लोकस्य एतत् आयुः (this life of people) तैः कु-कर्मभिः (by those wrong deeds) जन्म-परम्परासु (through series of births) संक्षीयते (wastes away).

Translation: "All people, deluded, are caught in the nooses of wrong hopes, scattered like deer in thickets of faults in the jungle of births; and here in the world, through series of births, their life wastes away in wrong deeds."

Pointers for Reflection:

An irregular verse. The text here has three lines: a śloka and the first half of a longer-metre verse, whose second half follows as 1.26.42.
Life wasted. Not taken by fate, but wasted by our own wrong deeds. Responsibility returns to us.

Verse 1.26.42¶

आकाशपादपलताकृतपाशकल्पं येषां फलं
नहि विचारविदोऽपि विद्मः ॥ १.२६.४२ ॥

येषां [कुकर्मणां] फलं (whose [the wrong deeds'] fruit) आकाश-पादप-लता-कृत-पाश-कल्पम् (is like a noose made of the vines of a tree in the sky) विचार-विदः अपि (even we who know inquiry) न हि विद्मः (do not know).

Translation: "Their fruit is like a noose made from the vines of a tree growing in the sky — even we who practise inquiry cannot tell what it will be."

Pointers for Reflection:

A half-verse, completing the longer-metre verse begun in 1.26.41.
A tree in the sky — something that does not exist. The fruits of deluded action are as unreal as they are binding.

Verse 1.26.43¶

अद्योत्सवोऽयमृतुरेष तथेह यात्रा ते बन्धवः सुखमिदं सविशेषभोगम् ।
इत्थं मुधैव कलयन्सुविकल्पजालमालोलपेलवमतिर्गलतीह लोकः ॥ १.२६.४३ ॥

'अद्य अयम् उत्सवः (today is a festival) एषः ऋतुः (this is the season) तथा इह यात्रा (here is a journey) ते बन्धवः (those are relatives) इदं स-विशेष-भोगं सुखम् (this is pleasure, with special enjoyments)' इत्थं (thus) मुधा एव (in vain) सु-विकल्प-जालं कलयन् (weaving a fine net of fancies) आलोल-पेलव-मतिः (with a restless, frail mind) लोकः (people) इह गलति (here waste away).

Translation: "'Today there is a festival; now it is this season; here is an outing; there are the relatives; this is happiness, with special treats!' — so people weave their fine nets of fancy in vain and, with restless, fragile minds, waste away."

Pointers for Reflection:

A closing verse in a longer metre (vasantatilakā).
The ordinary day. The sarga ends not with cosmic images but with the small talk of ordinary life: festivals, seasons, trips, family. These are not evil — but lived without awareness, they become a net of fancies in which life slips away.
Awareness in the ordinary. The teaching will not ask Rāma to give up festivals or family, but to live them awake (wisdom lived, not renounced).