Passage 1
एवं प्रबोधिता गोप्यो रुद्रशापस्य कारणम्। विश्वस्य दुःखभूयिष्ठाः समवोचन् रघूद्वहम्॥१॥
Thus instructed about the cause of Rudra’s curse, the gopīs trusted Rāma’s words but remained deeply burdened with sorrow. They addressed the scion of Raghu. The gopīs said:
Passage 2
स्वामिन् भाविपदार्थानां प्रतीकारो न विद्यते। तथापि त्वां प्रपन्नानां नार्तिः स्यात्कर्हिचित्प्रभो॥२॥
“Master, there is no remedy against events that are destined to come. Nevertheless, Lord, those who have surrendered to you should never suffer affliction.
Passage 3
अयमेव प्रतीकारो भवदुःखनिवर्हणे। यत्त्वच्चरणपाथोजतरणिद्वन्द्वसेवनम्॥३॥
“There is only one remedy for warding off the sorrow of worldly existence: serving the twin boats of your lotus feet.
Passage 4
निवृत्ताखिलतर्षास्ते हंसाः परमभावुकाः। पारङ्गता भवाम्भोधेः स्थितास्त्वत्समुपाश्रयात्॥४॥
“Those supremely sensitive swanlike souls, all of whose thirst has ceased, have crossed the ocean of becoming by taking complete refuge in you.
Passage 5
कथं भक्ताः प्रपद्यन्ते केन भावेन राघव। तदस्मानुपदेशेन बोधयस्व कृपावशात्॥५॥
“Rāghava, how do devotees surrender, and with what inner disposition? Moved by compassion, awaken us to this through your instruction.
Passage 6
त्वद्वियोगभवा प्रायः परमार्तिर्भविष्यति। कथं नु तां तरिष्यामो नित्यं त्वत्सङ्गसंश्रयाः॥६॥
“The supreme anguish born from separation from you will surely arise. Having always depended upon your company, how will we cross it?
Passage 7
कथं त्वद्विरहे काले व्यूहो लीनो भविष्यति। व्रजस्त्रीणां समूहोऽसौ भवल्लीलैकसंश्रयः॥७॥
“During the time of separation from you, how will this whole company of the women of Vraja, whose sole refuge is your play, remain absorbed and preserved?” Rāma said:
Passage 8
यथा भक्ताः प्रपद्यन्ते येन भावेन वा प्रियाः। तद्वः समुपदेशेन बोधयामि विशेषतः॥८॥
“Beloved ones, I will now instruct you precisely how devotees surrender and with what inner disposition.
Passage 9
एकान्ते विमले क्षेत्रे योगक्षेमं विधाय च। मन्निष्ठां भावनां कुर्याद्यथा शीघ्रं भवं तरेत्॥९॥
“In a secluded, pure place, after making provision for one’s sustenance and security, one should practice contemplation firmly centered on me, so that one may quickly cross becoming.
Passage 10
वैदिकैस्तान्त्रिकैः कर्मव्यूहैः सुविमले हृदि। प्रवृत्तौ भावनां यातां तां कुर्यान्मदुपाश्रयाम्॥१०॥
“When contemplation has arisen in a thoroughly purified heart through the ordered disciplines of Vedic and Tantric rites, one should make that contemplation take refuge in me.
Passage 11
हृत्पुण्डरीकमध्ये तु साकेतं भावयेन्मुहुः। तत्र मां भावयेत्पूर्णं लीलाभिः पुरुषं परम्॥११॥
“Again and again one should contemplate Sāketa in the center of the heart’s lotus. There one should contemplate me, the complete Supreme Person, surrounded by my plays.
Passage 12
यद्धि किञ्चिद्वस्तुजातं भावयेत्तन्मदात्मकम्। मत्तः परं नैव किञ्चिन्मयीदं सर्वमेव तु॥१२॥
“Whatever class of object one contemplates, one should contemplate it as having my nature. Nothing at all exists beyond me; all this is contained in me alone.
Passage 13
भूर्जलं पावको वायुः खं मनोमण्डलं दिशः। प्रकृतिः पुरुषो ब्रह्म ज्ञेयं सर्वं मदात्मकम्॥१३॥
“Earth, water, fire, air, space, the sphere of mind, the directions, prakṛti, puruṣa, and Brahman: know everything to be of my nature.
Passage 14
मत्तः प्रवर्तते सर्वं प्रपञ्चोऽयं मदात्मकः। मत्कार्यः सन्ततो नित्यं मय्येव व्यपदिश्यते॥१४॥
“Everything proceeds from me. This whole manifested world has my nature; it is continually my effect and is eternally referred back to me alone.
Passage 15
मय्यात्मरतिमायाते लीयन्ते भषिता यथा। स्वरूपानवबोधश्च मनो देहेन्द्रियादिषु॥१५॥
“When delight in the Self arises in me, ignorance of one’s true nature that is lodged in mind, body, senses, and the rest dissolves, as spoken expressions fade away.
Passage 16
स्वतादात्म्यावभासश्च सा विद्या परिकीर्तिता। व्योमवद्व्यापकं ब्रह्म किञ्चिन्मायांशचेष्टितम्॥१६॥
“The illumination of one’s identity with that reality is celebrated as true knowledge. Brahman is all-pervading like space; whatever limitation appears is the activity of a minute portion of māyā.
Passage 17
सर्वतः पाणिपादं च सर्वतोदृक्शिरोमुखम्। सर्वतो नासिकाश्रोत्रे सर्वमाविश्य तिष्ठति॥१७॥
“It has hands and feet everywhere, and eyes, heads, and faces everywhere. With nostrils and ears everywhere, it pervades everything and abides within it all.
Passage 18
अनन्ता मूर्त्तयस्तस्य भिन्नाभिन्नस्वरूपिणः। एकोऽहं बहु भवेयेतीच्छा तस्याभवत्कदा॥१८॥
“Its forms are endless, their nature both different and non-different. At a certain moment its will arose: ‘I am one; may I become many.’
Passage 19
ततोऽवर्तत लोकोऽसौ जडजीवान्तरात्मभिः। सन्मात्रं भाति सर्वत्र न भाति च चिदन्तरा॥१९॥
“Then this world unfolded as inert matter, living beings, and their indwelling Self. Pure being shines everywhere, while consciousness does not shine within the inert as such.
Passage 20
सन्मात्रं जडवर्गोऽयं चिन्मात्रो जीव ईरितः। सच्चिदानन्दरूपो वाप्यन्तरात्मा महेश्वरः॥२०॥
“This class of inert things is pure being; the living being is said to be pure consciousness; and the indwelling Self, the Great Lord, is the form of being, consciousness, and bliss.
Passage 21
जडः स्फुरति जाग्रत्सु स्वप्ने भाति चिदन्तरा। सुषुप्तौ सच्चिदानन्दो ह्यन्तरात्मा प्रकाशते॥२१॥
“The inert world appears in the waking state, inward consciousness shines in dream, and in deep sleep the indwelling Self of being, consciousness, and bliss is revealed.
Passage 22
यल्लीना अवतिष्ठन्ते स्वरूपानन्दभोगिनः। आनन्दमय आनन्दभुगित्युपनिषत्सु सः॥२२॥
“That in which they remain dissolved, enjoying the bliss of their own true nature, is called in the Upaniṣads ‘made of bliss’ and ‘the enjoyer of bliss.’
Passage 23
तुरीयस्त्वहमेतेभ्यः समः सर्वत्र सर्वगः। विद्यया तु यदाऽविद्या नश्यति ध्वान्तवद्रुचा॥२३॥
“I am the fourth beyond these states, equal everywhere and all-pervading. When ignorance is destroyed by knowledge, like darkness by light,
Passage 24
तदा स परमानन्दः प्रकाशात्मा प्रकाशते। सर्वाध्यासनिवृत्तौ तु शुद्धा देहेन्द्रियादयः॥२४॥
“then that supreme bliss, whose nature is luminosity, shines forth. When all superimposition has ceased, the body, senses, and the rest become purified.
Passage 25
मल्लोकानन्दभोगार्हा जायन्ते ते मदात्मकाः। नित्यलीलां तदा पश्येन्मद्भक्तो मत्स्वरूपिणीम्॥२५॥
“Having taken on my nature, they become fit to enjoy the bliss of my realm. Then my devotee beholds the eternal play, which is itself my very form.
Passage 26
न यत्र शोको न जरा न मृत्युर्न मदादयः। तन्मदीयं परं स्थानं मद्भक्तः सम्प्रपद्यते॥२६॥
“My devotee attains that supreme abode of mine where there is no sorrow, no old age, no death, and none of pride and the other afflictions,
Passage 27
यस्मान्न पुनरावृत्तिः सर्गादावपि जायते॥२७॥
“from which no return occurs, even at the beginning of another creation.” --- Thus ends the forty-fourth chapter of the Rāma-gītā in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter begins on source leaf 332, occupies leaves 332–334, and ends with passage 27 and its complete colophon on physical PDF page 335. All twenty-seven passage numbers are sequential in the edition. The root text is controlled against the three printed pages rather than inferred from the philosophical sequence alone. Passage 3 retains the printed image of service to the pair of boat-like lotus feet. Passage 15 preserves the difficult printed भषिता; the surrounding syntax securely states that ignorance of one’s nature dissolves, but the comparison’s exact lexical form is uncertain. Passage 16 preserves the scan’s स्वतादात्म्यावभासश्च and its distinction between knowledge of identity and the activity of māyā. In passage 23, the edition’s word division यदा विद्या has been normalized as यदाऽविद्या, since the explicit contrast is knowledge destroying ignorance just as light destroys darkness. Passage 27 is intentionally a single-line closing verse and has not been expanded.