Passage 1
कदाचिद्भूरिविश्लेषभावितात्मानमात्मना। ऐक्यं सञ्चिन्तयन् स्वस्य रश्मिवृन्दे प्रवेशये॥१॥
“Sometimes, when a devotee’s whole being has been shaped by profound separation, I cause that person—contemplating identity with me—to enter the cluster of rays belonging to my own form.
Passage 2
मदङ्गरश्मिसंलीनाः परमानन्दनिर्वृताः। जरामृत्युभयं त्यक्त्वा विहरन्ति सुखेन ते॥२॥
“Dissolved into the rays of my limbs and fulfilled in supreme bliss, they leave behind the fear of old age and death and dwell in happiness.
Passage 3
वात्सल्येन भजन्ते ये तदा विरहकातराः। तानहं मुखचन्द्रांशुसन्दोहेषु विलापये॥३॥
“Those who worship me in parental tenderness and become distraught through separation—I dissolve them into the gathered rays of my moonlike face.
Passage 4
तत्र ते भूरिमाङ्गल्याकौशल्याभावभाविताः। परमानन्दसन्दोहमग्नास्तिष्ठन्ति सेवकाः॥४॥
“There those servants, filled with the abundant moods of Māṅgalyā and Kauśalyā, remain immersed in a flood of supreme bliss.
Passage 5
सख्येन ये भजन्ते मां वदन्तः स्नेहजां रुजम्। तानहं बाहुयुग्मांसकिरणेषु विलापये॥५॥
“Those who worship me in friendship and voice the pain born of affection—I dissolve them into the rays of my two arms and shoulders.
Passage 6
दास्येन तु भजन्ते मां याता विरहजां रुजम्। विलापयामि तानङ्घ्रिकिरणेषु सुनिर्वृतान्॥६॥
“Those who worship me in servitude and have entered the pain of separation—I dissolve them, perfectly fulfilled, into the rays of my feet.
Passage 7
माधुर्येण भजन्ते ये गोपीभावेन भाविताः। वक्षःस्थलांशुसन्दोहे तानेवाहं विलापये॥७॥
“Those who worship in sweetness, their beings shaped by the mood of the gopīs—I dissolve precisely them into the gathered rays of my breast.
Passage 8
ये च शान्ताः सुनिर्विण्णाः परां शान्तिमुपागताः। विलापयामि तान् रक्तान् निजायतनरश्मिषु॥८॥
“Those tranquil devotees who have become utterly detached and attained the highest peace—I dissolve those loving ones into the rays of my own abode.
Passage 9
वैदिकैस्तान्त्रिकैर्वापि विधिभिर्वीतकल्मषाः। भजन्ते ये जनास्ते तु लीयन्ते मद्विभूतिषु॥९॥
“Those people who, freed from stain, worship through Vedic or Tantric rites are absorbed into my corresponding manifestations.
Passage 10
कर्ममार्गेण ये भक्ता भजन्ते भूरिनिष्ठया। ते वैधसं लोकमेत्य मुच्यन्ते तद्विमोक्षणे॥१०॥
“Devotees who worship with great steadfastness upon the path of action reach Brahmā’s world and are liberated when that realm itself is released.
Passage 11
ज्ञानमार्गेण ये चापि भजन्ते मां समाहिताः। तेऽक्षरं ब्रह्म सम्प्राप्य मामेव प्राप्नुवन्ति हि॥११॥
“Those who worship me with collected minds upon the path of knowledge attain the imperishable Brahman and thereafter truly attain me alone.
Passage 12
तत्तद्देवोपासकानां वासनावासितात्मनाम्। तत्र देवेषु विलयो भवेदिति हि मे मतिः॥१२॥
“For worshipers of each particular deity, whose inner being is scented by that corresponding disposition, absorption occurs in those very deities. This indeed is my teaching.” The gopīs said:
Passage 13
अयमंशुक्रमो राम देहेन सह किं भवेत्। किंवा देहं परित्यज्य लीयेतात्मैव केवलम्॥१३॥
“Rāma, does this process of absorption into your rays occur together with the body, or does the self alone dissolve after abandoning the body?” The Blessed Lord said:
Passage 14
द्विधेवांशुलयः सख्यो भावभेदेन भाव्यताम्। सदेहानां भवेदेकः परः केवलमात्मनाम्॥१४॥
“Friends, understand absorption into the rays as twofold, according to the difference in inner disposition. One occurs with the body; the other belongs to the self alone.
Passage 15
भावो द्विधा भवेदेको भृङ्गीकीटवदीरितः। मणिस्पर्शादयः स्वर्णवद्वा तादात्म्यभाविताः॥१५॥
“The mode is twofold. One is described through the wasp and its larva, or as iron becomes gold through contact with the transmuting jewel: it is shaped by complete identity.
Passage 16
चक्षुरादित्यवच्चापि भावोऽन्यः समुदाहृतः। आद्यः सुदुर्लभो लोके मत्कृपातिशयं विना॥१६॥
“The other mode is illustrated by the eye and the sun. The first is exceedingly rare in the world without an extraordinary measure of my grace.
Passage 17
परोऽपि दुर्लभः किन्तु ज्ञानिनामपि जायते। कीटो भृङ्गीभयात्तेन वपुषा तन्मयो भवेत्॥१७॥
“The latter is rare as well, though it does arise even among knowers. Through fear of the wasp, the larva becomes one with it in that very body.
Passage 18
अयस्तेनैव रूपेण सुवर्णतां प्रतिपद्यते। चक्षुस्तु गोलकं त्यक्त्वा सूर्यतां प्रतिपद्यते॥१८॥
“Iron attains the state of gold while retaining that very form; the faculty of sight, however, leaves the eyeball and attains the state of the sun.
Passage 19
एवं स्वेनैव वपुषा मद्भक्तोऽभून्मदात्मकः। ज्ञानी स्वं वपुरुत्सृज्य सर्वथा मन्मयो भवेत्॥१९॥
“In the same way, my devotee becomes of my own nature in that very body, whereas the knower abandons the body and becomes wholly filled with me.
Passage 20
एतद्वः कथितं सर्वं मामपृच्छन् यदङ्गनाः। भूयः शृणुत मत्प्राप्तेरुपायान्तरमुच्यते॥२०॥
“Women, I have now told you all that you asked me. Listen further: another means of attaining me will now be taught.
Passage 21
अष्टोत्तरशतं नाम्नां मत्प्रियायाः प्रकीर्तयेत्। सन्तुष्टा तेन सहजा मामेव भावयेत् प्रियाः॥२१॥
“One should proclaim the 108 names of my beloved. Friends, pleased by that recitation, Sahajā brings me alone into the devotee’s loving awareness.
Passage 22
सहजा जानकी सीता मोदिनी राधिका रमा। आनन्दिनी परालोला ललना लास्यकारिणी॥२२॥
“She is Sahajā, Jānakī, Sītā, Modinī the delighter, Rādhikā, Ramā, Ānandinī the giver of bliss, Parālolā the supremely playful, Lalanā the lovely one, and Lāsyakāriṇī, performer of graceful dance.
Passage 23
सीरध्वजसुता साध्वी गान्धर्वी पद्मगन्धिनी। गोपराजसुता गोपी गोपिता नन्दनात्मजा॥२३॥
“She is the daughter of Sīradhvaja, the virtuous one, Gāndharvī, lotus- fragrant, daughter of the cowherd king, the gopī, the protected and hidden one, and daughter of Nandana.
Passage 24
सुखितोत्साहिनी सौम्या रत्नाचलविलासिनी। प्रमोदवनमध्यस्था कुञ्जस्था कुञ्जगेहिनी॥२४॥
“She is joyfully eager, gentle, delighting upon Ratnācala, dwelling in the heart of Pramoda Forest, abiding in the bower, and making the bower her home.
Passage 25
राघवेन्द्रप्रिया रामा लोलुपा जारसङ्गिनी। रत्नाचलदरीस्थाना भाविनी भावभूषिता॥२५॥
“She is beloved of the Lord of the Rāghavas, Rāmā, ardently desirous, the companion in convention-transgressing love, dwelling in a cave of Ratnācala, full of devotional feeling, and adorned with feeling.
Passage 26
रामप्रिया रामरता रामकाम्या कृपावली। किशोरी कन्दुकक्रीडा चित्रकूटकृतालया॥२६॥
“She is dear to Rāma, devoted to Rāma, desirous of Rāma, a stream of grace, the adolescent maiden, delighting in ball-play, and one who has made her dwelling at Citrakūṭa.
Passage 27
रासकेलीरतिः स्निग्धा मन्दारवनवासिनी। अशोकवनगावल्ली हृल्लासकविधायिनी॥२७॥
“She delights in rāsa play, is tenderly affectionate, dwells in the Mandāra Forest, goes to the Aśoka Forest like a flowering vine, and awakens the heart’s delight.
Passage 28
गोपवंशध्वजपटी रघुवंशविलासिनी। विनोदिनी चिरवधूर्वावदूका वराङ्गना॥२८॥
“She is the banner of the cowherd lineage, the delight of the Raghu lineage, playful, the timeless bride, eloquent in speech, and the beautiful woman.
Passage 29
अक्षक्रीडाहृतजया जयदा जयवर्धिनी। उच्चैःस्वररता वीणा दिव्यगानमनोहरा॥२९॥
“She wins victory in the dice game, bestows victory, increases victory, delights in high notes, is the vīṇā itself, and captivates through divine song.
Passage 30
देवीजनकृतस्तोत्रा स्तुता सामगसेविता। सावित्री शेवधिः सेव्या भक्तिः प्रेमस्वरूपिणी॥३०॥
“Hymned by hosts of goddesses, praised, and served by singers of the Sāman, she is Sāvitrī, the treasure, the one worthy of service, devotion itself, and love embodied.
Passage 31
प्रेमदा प्रेमघूर्णाक्षी लावण्यवनवाटिका। साकेतपुरलक्ष्मीश्च महामण्डपमध्यगा॥३१॥
“She bestows love, her eyes whirl with love, she is a garden grove of beauty, the fortune of the city of Sāketa, and the one who dwells at the center of the great pavilion.
Passage 32
खण्डिता विप्रलब्धा च स्वाधीनपतिका प्रिया। कलहान्तरिता चैव तथा वासकसज्जिका॥३२॥
“She is the khaṇḍitā, angered by her lover’s infidelity; the vipralabdhā, deceived at the tryst; the beloved svādhīnapatikā, whose lover is under her sway; the kalahāntaritā, separated after a quarrel; and the vāsakasajjikā, adorned and waiting for union.
Passage 33
अभिसारी प्रोषितोक्ता राघवी चाष्टनायका। सुदती सुमुखी सुभ्रूः सुनासा सुकपोलिनी॥३३॥
“She is the abhisārī who goes out to meet her lover and the proṣitoktā whose lover is away; as Rāghavī she embodies the eight nāyikās. She has beautiful teeth, face, brows, nose, and cheeks.
Passage 34
दूती दूतीजनप्रीता रक्ताम्बरधरालिनी। लोलाक्षी लास्यललिता वने यौवनशालिनी॥३४॥
“She is the messenger, beloved of the company of messengers, clothed in red, her eyes playfully rolling, graceful in dance, and splendid with youth in the forest.
Passage 35
सुधावर्षा सुधाधारा सुधाकरमुखी सुधा। गर्विणी दुर्जया दुर्गा सपत्नीगर्वहारिता॥३५॥
“She is a shower of nectar, a stream of nectar, moon-faced, nectar itself, proud, unconquerable, Durgā, and the one who takes away the pride of rival wives.
Passage 36
कोमलालापिनी काम्या कुमारी रामवल्लभा। इत्येतत्कथितं सीता नाम्नामष्टोत्तरं शतम्॥३६॥
“She speaks tenderly, is desirable, the maiden, and Rāma’s beloved. Thus have the 108 names of Sītā been told.
Passage 37
सायं प्रातः कीर्तयेद्यो रामस्तस्मै प्रसीदति। स्वं लोकं दर्शयित्वा सा प्रदद्याद्रामसन्निधिम्॥३७॥
“Rāma becomes gracious to one who recites them morning and evening. After showing that person her own realm, she grants the immediate presence of Rāma.
Passage 38
यद्यत्कामयते चित्ते तत्तत्फलमवाप्नुयात्। भावयेत्सततं देवीं रत्नसिंहासनस्थिताम्॥३८॥
“Whatever one desires in the heart, one obtains that corresponding fruit. One should constantly contemplate the Goddess seated upon a jeweled throne,
Passage 39
रमणीरामणीभ्यां तु सखीभ्यां परिपार्श्वयोः। दिव्यचामरयुग्मेन वीज्यमानां मनस्विनीम्॥३९॥
“the noble-hearted one fanned with a pair of divine yak-tail whisks by her two companions, Ramaṇī and Rāmaṇī, standing at either side;
Passage 40
अशोकलतिकादिव्यमण्डपान्तरचारिणीम्। सुवर्णसंशोभिशीर्षं रक्ताम्बरवराकृताम्॥४०॥
“moving within a divine pavilion of Aśoka vines, her head radiant with gold and her excellent form clothed in red;
Passage 41
क्वचिन्निलीय कुञ्जान्तर्दृष्टं (ष्टां?) सपुलकं (कां?) मया। ईषच्छैशवतारुण्यकेलीभिः परिशालिताम्॥४१॥
“sometimes withdrawn within a bower, where I have seen [her], thrilled with horripilation and lovingly attended through play poised gently between childhood and youth;
Passage 42
सहजां नन्दिनीं दिव्यां राघवेन्द्रप्रियां च ताम्। विविधैर्भावनिवहैर्भावितात्मातिभक्तिमान्॥४२॥
“the deeply devoted practitioner, the whole being steeped in many clusters of sacred feeling, should thus contemplate her as Sahajā, Nandinī, divine, and beloved of the Lord of the Rāghavas.
Passage 43
सरय्वा अपरे पारे नन्दनो नाम धेनुपः। तत्प्रिया राजनी नाम तस्यां जाता नु जानकी॥४३॥
“On the farther bank of the Sarayū lived a cowherd named Nandana. His beloved was named Rājanī; to her Jānakī was indeed born.
Passage 44
सहजा नाम सा प्रोक्ता कुशलेन विवाहिता। गोपेन मम भक्तेन सा मह्यं विनिवेदिता॥४४॥
“She was called Sahajā and was married to Kuśala, a cowherd devotee of mine; he offered her to me.
Passage 45
प्रमोदवनवीथीषु मयैव रमिता मुहुः। दिव्यवेणुरवाहूता दिव्याशोकवनाश्रया॥४५॥
“I sported with her repeatedly along the lanes of Pramoda Forest. Called by the sound of the divine flute, she took refuge in the divine Aśoka Forest.
Passage 46
तस्यां कुर्यात्सदा भक्तिं नित्यं मत्प्रेम चार्थयेत्। हे देवि सहजे नित्ये गोपिके नन्दनात्मजे॥४६॥
“One should always offer devotion to her and continually ask her for love of me, praying: ‘O Goddess, eternal Sahajā, cowherd maiden, daughter of Nandana,
Passage 47
रामे यथा तव प्रेम तथा मह्यं प्रदेहि भोः। यथा त्वयि रतः स्वामी तथा मय्यपि चास्तु सः॥४७॥
“‘please bestow upon me love for Rāma like your own. As the Lord delights in you, may he likewise delight in me.’
Passage 48
इत्येवं प्रार्थिता देवी ददात्येव रतिं पराम्। यथा तुष्टो राघवोऽहं हृदि सद्यः प्रकाशये॥४८॥
“When prayed to in this way, the Goddess surely grants supreme loving attachment. When I, Rāghava, am thereby pleased, I manifest at once within the heart.
Passage 49
अयमेव महोपायो मद्वशीकरणे प्रियाः। नान्य ईदृग्विधः कश्चिदुपायोऽस्ति मदाप्तिकृत्॥४९॥
“Beloved ones, this alone is the great means of bringing me under love’s sway. No other means of this kind exists for attaining me.
Passage 50
तां सेवमानाय सदाहमेवं सद्यः प्रसीदामि सुरैरलभ्यः। स्वात्मानमप्यमुमेवार्पयित्वा स्वां नित्यलीलां प्रददामि नित्यम्॥५०॥
“Though unattainable even to the gods, I become gracious at once to one who always serves her in this way. Offering even my very self to just such a person, I eternally grant my own eternal play.” --- Thus ends the forty-eighth 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 343, occupies leaves 343–347, and ends with passage 50 and its complete colophon on physical PDF page 348. All fifty passage numbers are sequential in the edition. Passage 15 follows the scan’s भृङ्गीकीटवत् (“like the wasp and larva”), correcting the transcription aid’s malformed bhṛṅgīkoṭavat; passage 20 likewise restores the scan’s भूयः, and passage 47 restores मय्यपि. Passage 41 is grammatically unstable in the printed root. The edition prints neuter दृष्टं and सपुलकं, immediately proposing the queried feminine endings (ष्टां?) and (कां?) in parentheses. Both forms and their question marks are retained above. The English follows the proposed feminine sense but uses brackets where the omitted object must be supplied. Passage 40 also prints neuter शीर्षं inside an otherwise feminine description; its meaning is secure and the root has not been silently regularized. The text announces 108 names in passages 21 and 36, but the continuous printed compounds in passages 22–36 do not permit every epithet to be segmented into 108 discrete items with certainty. The translation therefore follows the edition’s stated count while preserving its compound groupings rather than inventing seven additional boundaries. Passage 33 also preserves the printed अभिसारी, प्रोषितोक्ता, and अष्टनायका; familiar later spellings of the nāyikā categories have not been substituted into the root.