Passage 1
किंस्वरूपो मतो जीवः सम्बन्धो ब्रह्मणा च कः। कीदृङ्मतं परं ब्रह्म अक्षरं वापि कीदृशम्॥१॥
“What is held to be the nature of the living being, and what is its relationship with Brahman? What is the nature of Parabrahman, and what is imperishable Brahman like?” The Blessed Lord said:
Passage 2
सावयवो ह्यसौ जीवः स्वचैतन्यगुणेन तु। सर्वं पुरमभिव्याप्य वर्त्तते दीपवद्गृहे॥२॥
“The living being is indeed composite, yet through the quality of its own consciousness it pervades the whole city of the body and abides there like a lamp within a house.
Passage 3
योगेन मत्प्रसादाद्वा तत्स्वरूपं प्रकाशते। निर्धूमानलसङ्काशं निरभ्रविधुसन्निभम्॥३॥
“Through yoga or through my grace, its true form becomes manifest, resembling a smokeless fire and a moon in a cloudless sky.
Passage 4
तदा ब्रह्माण्डकोटीनामाश्रयत्वमियादयम्। अंश्यंशभावः सम्बन्धो ब्रह्मणा सह तस्य तु॥४॥
“It may then attain the capacity to support millions of cosmic eggs. Its relationship with Brahman is that of the possessor of parts and the part.
Passage 5
अग्निना महता यद्वद्विस्फुलिङ्गस्य कीर्तितः। न हि ज्ञाते विस्फुलिङ्गे वह्निर्न ज्ञायते महान्॥५॥
“It is described like the relationship of a spark to a great fire. Even when the spark is known, the great fire is not thereby known in its fullness.
Passage 6
प्रेमाख्यश्चैव सम्बन्धो येन प्राप्नोति मानवः। अक्रिये कर्मसम्बन्धो न घटेत कदाचन॥६॥
“There is also a relationship called love, through which a human being attains the Supreme. A relationship through action can never apply to that which is actionless,
Passage 7
अज्ञेये ज्ञानसम्बन्धो न भवेच्च कथञ्चन। प्रेमाख्यस्तु महान्योगो नित्यं मम रसाभिधः॥७॥
“nor can a relationship through conceptual knowledge apply in any way to that which cannot be made an object of knowledge. But the great yoga called love is eternally my very rasa.
Passage 8
जीवनिष्ठोऽपि स परब्रह्मण्येव तु सम्भवेत्। सङ्ख्यापदार्था द्वित्वाद्याः संयोगश्च यथा प्रियाः॥८॥
“Though this love is established in the living being, it comes into existence only in relation to Parabrahman. Beloved ones, it is like relational categories such as duality and conjunction:
Passage 9
व्यासज्यैव तु वर्त्तन्ते यथा प्रेमापि बुध्यताम्। सर्वाधिकश्च सुदृढो विषयेभ्यः पराङ्मुखः॥९॥
“they exist only by resting upon the things they relate. Understand love in the same way. It surpasses everything, is exceedingly firm, and turns one away from sense objects.
Passage 10
माहात्म्यज्ञानसंस्कारो विनिर्धूतरजस्तमः। परमानन्दपाथोधिः प्रेमा निरतिशायितः॥१०॥
“Love is the deep impression formed by knowledge of divine greatness, with rajas and tamas completely swept away. It is an unsurpassed ocean of supreme bliss.
Passage 11
तेनापि जीवनिष्ठेन ब्रह्म सम्बध्यते परम्। येनैव द्वारभूतेन नित्येन तदवाप्नुयात्॥११॥
“Through that love, though it is established in the living being, a bond with supreme Brahman is formed. By this eternal love, which serves as the gateway, one attains the Supreme.
Passage 12
तत्साधनमहं पूर्णो निरुपाधिः कृपाश्रयः। कृपयामि परं यस्मै तस्मै प्रेम परं ददे॥१२॥
“I, the complete and unconditioned abode of grace, am the means to that love. To one upon whom I bestow my highest grace, I give supreme love.” The gopīs said:
Passage 13
त्वं सर्वेषां समः प्रेयान् सर्वेषां साधनः प्रभो। कस्मै ददासि नो कस्मै वेत्तुमिच्छामहे त्वदः॥१३॥
“Lord, you are equally dear to all and are the means of attainment for all. We wish to understand from you why you give love to one but not to another.
Passage 14
सर्वेषां मुक्तिरेव स्यात्सर्वे स्युः प्रेमभागिनः। साधारण्यात्तव श्रीमन् प्रेमदस्य प्रियस्य च॥१४॥
“Surely everyone should attain liberation and everyone should share in love, glorious one, since you, the giver and beloved object of love, are common to all.” The Blessed Lord said:
Passage 15
अनेकजन्मसंसिद्धकर्मज्ञानादिभागिने। ददामि परमं प्रेम परितुष्टो मुहुः प्रियाः॥१५॥
“Beloved ones, deeply pleased, I give supreme love to one who has come to possess the fruits of action, knowledge, and other disciplines perfected through many births.
Passage 16
न सर्वस्मै ददाम्येतत्परमानन्दलक्षणम्। कर्मभिश्चित्तसंशुद्धो ज्ञानेन च्छिन्नसंशयः॥१६॥
“I do not give this love, whose defining nature is supreme bliss, to everyone. A person whose mind has been purified by action and whose doubts have been cut away by knowledge,
Passage 17
श्रवणादिमुहुर्भक्तिसाधनैः साधिताकृतिः। जनो यो मां प्रपद्येत ज्ञात्वा परमपूरुषम्॥१७॥
“whose whole being has been prepared by repeatedly practicing the devotional disciplines beginning with hearing, and who surrenders to me after knowing me as the Supreme Person:
Passage 18
तस्मै ददामि तां भक्तिं प्रेमाख्यां मदुपाश्रयाम्। तां लब्ध्वा चापरं लाभं मन्यते न जगत्त्रये॥१८॥
“to that person I give the devotion called love, which rests entirely upon me. Having obtained it, one regards no other gain in the three worlds as a gain at all.
Passage 19
श्रद्धावान्ब्रह्मनिष्ठश्च परब्रह्मरसोत्सुकः। वीतरागो विषयतो मत्प्रेम लभते नरः॥१९॥
“A faithful person who is steadfast in Brahman, longs for the rasa of Parabrahman, and is free from attachment to sense objects attains love for me.
Passage 20
नित्यलीलारसाभिज्ञः श्रुतमत्प्रेमलक्षणः। ज्ञातपारमहंस्यश्च मत्प्रेम लभते नरः॥२०॥
“One who understands the rasa of the eternal play, has learned the defining marks of love for me, and knows the state of the paramahaṃsa attains love for me.
Passage 21
क्वचिन्नृत्येत्क्वचिद्गायेत्क्वचिद्धावेत मत्तवत्। क्वचिद्धसेत्क्वचिज्जल्पेत्क्वचित्क्रीडेत्क्वचिद्वदेत्॥२१॥
“At one moment such a devotee may dance, at another sing, at another run like one intoxicated; now laugh, now chatter, now play, and now speak aloud.
Passage 22
मत्प्रेममदिरामत्तस्तृणवन्मन्यते जगत्। मत्प्रेमभागिनो दृष्ट्वा प्रहृष्येत्प्राप्तबन्धुवत्॥२२॥
“Intoxicated by the wine of love for me, the devotee regards the world as a blade of grass. Seeing others who share in my love, the devotee rejoices like one who has recovered a lost relative.
Passage 23
रमते तैः समं नित्यं सर्वस्वैरिव बन्धुभिः। भक्तैः परमहंसैश्च भ्रातरस्तस्य ते जनाः॥२३॥
“The devotee delights continually with them as with relatives who are wholly one’s own, together with devotees and paramahaṃsas. Those people are that person’s brothers,
Passage 24
सखायः सुहृदश्चैव प्रियाश्च हितकारिणः। तेषामर्थे यतेन्नित्यं प्राणांस्त्यक्त्वापि दुस्त्यजान्॥२४॥
“friends, well-wishers, beloved companions, and benefactors. One should always exert oneself for their sake, even to the point of giving up one’s life, difficult though life is to surrender.
Passage 25
ते ह्यस्य परलोकस्य सङ्गिनः सुहृदो जनाः। एष भावः समुद्दिष्टो येनाऽसौ मां प्रपद्यते॥२५॥
“They are one’s companions and well-wishers in the world beyond. This is the inner disposition through which that devotee attains me.
Passage 26
तेषामहं स्वस्वरूपं दर्शयिष्यामि वै मुहुः। तत्सन्निधौ सदा स्थास्याम्यहमद्भुतभाववान्॥२६॥
“I will repeatedly reveal my own true form to them. Filled with wondrous feeling, I will always remain in their presence.
Passage 27
भावितो भावसन्दोहैर्भविष्यामि च तद्वशे। स्वस्वरूपं दुर्लभमप्येभ्यो दास्याम्यहं प्रियाः॥२७॥
“Enlivened by their abundant devotional feelings, I will come under their control. Beloved ones, I will give them my own true form even though it is otherwise difficult to attain.
Passage 28
मद्वियोगभवं दुःखं यथा तेषां निवर्तते। तथा वो बोधयिष्यामि विशिष्टं शृणुत प्रियाः॥२८॥
“I will now teach you the special means by which their sorrow born from separation from me comes to an end. Listen, beloved ones.” --- Thus ends the forty-sixth chapter, “The Secret of the Rāma-gītā,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter begins on source leaf 336, occupies leaves 336–339, and ends with passage 28 and its complete colophon on physical PDF page 340. All twenty-eight passages are present. The edition misprints the number of passage 13 as ३१, then resumes correctly at passage 14; the sequence is restored editorially to १३. The chapter register records this anomaly and uses 28, not the spurious 31, as the terminal passage. Passage 5 retains the text’s warning that knowing the spark does not amount to knowing the great fire. Passages 6–12 distinguish the irreducibly relational bond called love from relations constructed through action or objectifying knowledge. Passage 23 follows the scan’s instrumental plural भक्तैः, not the aid’s singular भक्तः. Passage 28 follows the scan’s singular निवर्तते, not the aid’s निवर्तन्ते, because the subject is the singular sorrow born from separation.