Passage 1
कति रूपाणि भवतो ध्येयानि शुभमिच्छुभिः। शृङ्गारवीररौद्रादिभेदात्तज्ज्ञो वद प्रभो॥१॥
“Lord, how many forms of yours should people who desire the good contemplate? You know their distinctions—romantic, heroic, furious, and the others—so please tell us.
Passage 2
यस्य रूपस्य ध्यानेन यत्फलं समवाप्यते। तन्नः कथय श्रीराम साधकाभीष्टहेतवे॥२॥
“Śrī Rāma, tell us the fruit obtained by meditating upon each form, so that practitioners may attain what they seek.” Śrī Rāma said:
Passage 3
निर्गुणोऽप्यहमाश्चर्यैरप्राकृततमैर्गुणैः। नृणां पृथगिवाभातुं योग्योऽस्मि मदुपासिनाम्॥३॥
“Although I am beyond the guṇas, through wondrous qualities of the most transcendent kind I can appear as though differentiated for people who worship me.
Passage 4
शुद्धमप्राकृतं सत्त्वं रजश्चैव तमस्तथा। मत्संस्थं तद्विजानीत कल्याणगुणमन्दिरम्॥४॥
“Know sattva, rajas, and tamas as they abide in me to be pure and beyond material nature, an abode of auspicious qualities.
Passage 5
तैस्तैर्गुणैः पृथग्भावमाश्रित्य शुभहेतवे। भक्तानां दर्शयाम्यद्धा स्वरूपं सुमनोहरम्॥५॥
“Assuming a distinct mode through each of those qualities, I directly reveal to devotees my exceedingly beautiful form for their welfare.
Passage 6
रत्नपीठसमासीनमास्थितं योगमुद्रया। अङ्कन्यस्तसमुत्तानकरपङ्कजभूषितम्॥६॥
“One form is seated upon a jeweled seat in the posture of yoga, adorned by lotus hands turned upward and resting in the lap;
Passage 7
नासाग्रन्यस्तनयनं मुदितास्यं च सुस्थिरम्। विष्टब्धवक्षसं दिव्ययोगध्यानपरायणम्॥७॥
“its gaze placed upon the tip of the nose, face serene and joyful, chest held firm, wholly absorbed in meditation upon divine yoga;
Passage 8
याज्ञवल्क्यादियोगीन्द्रैरुपासितसुविग्रहम्। सरयूपुलिनाश्वत्थमूलमाश्रित्य संस्थितम्॥८॥
“its beautiful body worshiped by Yājñavalkya and other lords of yoga, abiding beneath a sacred fig tree upon the bank of the Sarayū.
Passage 9
सततं मां स्मरेदेतत्सात्त्विकं ध्यानमीरितम्। वामोरुन्यस्तचरणं रत्नसिंहासनस्थितम्॥९॥
“One should remember me constantly in this way; this is called sāttvika meditation. Another form sits upon a jeweled throne with one foot resting upon the left thigh,
Passage 10
वामे करे तत्त्वमुद्रां दक्षे व्याख्यां च निर्वृताम्। योगीन्द्रेष्वात्मतत्त्वार्थं व्याचक्षाणं स्मिताननम्॥१०॥
“making the gesture of truth with the left hand and a fulfilled gesture of exposition with the right, its smiling face explaining the meaning of the true Self to the lords of yoga;
Passage 11
वेदवादसमुन्नादमुखरीकृतदिक्तटम्। सिद्धान्तज्ञापनानन्दनमन्मुनिगणाञ्चितम्॥११॥
“the horizons resounding with elevated Vedic discussion, the form honored by hosts of bowing sages delighted by the communication of settled truth.
Passage 12
ध्यायेन्मां सततं ध्यानमेतत्सात्त्विकराजसम्। वीरासनसमासीनं स्वपक्षस्थापनोद्धुरम्॥१२॥
“One should constantly contemplate me thus; this meditation combines sattva and rajas. Another form sits in the hero posture, ardently establishing its own position,
Passage 13
परपक्षं निरस्यन्तं क्रुध्यन्तं वा सुरेष्वपि। ध्यायेद्रघुवरं ध्यानमेतत्सात्त्विकतामसम्॥१३॥
“refuting the opposing position and becoming angry even with the gods. One should meditate upon the best of the Raghus in this way; this meditation combines sattva and tamas.
Passage 14
प्रपन्नभक्तसन्दोहकरुणाकुललोचनम्। उद्भूताश्रुकलाकीर्णं मोचयन्तं भवार्तितः॥१४॥
“Another form’s eyes overflow with compassion for multitudes of surrendered devotees, scattered drops of tears arising as it releases them from the pain of becoming.
Passage 15
ध्यायेन्मां सुमुखं ध्यानमेतत्सात्त्विकतामसम्। हेमसिंहासनासीनं कौस्तुभेन विभूषितम्॥१५॥
“One should contemplate my gracious face; this meditation combines sattva and tamas. Another form sits upon a golden throne, adorned with the Kaustubha jewel,
Passage 16
दक्षे लक्ष्मणसंयुक्तं वामे जनकजायुतम्। अग्रे हनुमता भक्तिनिबद्धाञ्जलिना युतम्॥१६॥
“accompanied by Lakṣmaṇa on the right and Janaka’s daughter on the left, with Hanumān in front, his hands joined in devotion;
Passage 17
सौमित्रिभरताभ्यां च दिव्यचामरवीजितम्। मात्रा कौशल्यया स्नेहान्नीराजितशिखाननम्॥१७॥
“fanned with divine yak-tail whisks by Saumitri and Bharata, while mother Kauśalyā lovingly performs ārati around its head and face;
Passage 18
स्तवनोद्घोषिताष्टाशं स्तूयमानं सुरर्षिभिः। इन्द्रादिदिविषद्वृन्दमुक्तकल्पलतासुमम्॥१८॥
“the eight directions resounding with praise, divine sages singing hymns, and hosts of gods beginning with Indra releasing flowers from wish-granting vines;
Passage 19
भेरीपटहनिःस्वानमृदङ्गस्वरवादितम्। दिव्यप्रासादभवने शोभमानं मुदान्वितम्॥१९॥
“surrounded by the music of kettledrums, paṭaha drums, and mṛdaṅgas, shining joyfully inside a divine palace.
Passage 20
समस्तराजराजेन्द्रं दिव्यायुधविराजितम्। धनुर्बाणधरं ध्यायेद् ध्यानमेतत्तु राजसम्॥२०॥
“One should contemplate the sovereign over every king of kings, shining with divine weapons and bearing bow and arrow; this meditation is rājasa.
Passage 21
शाम्भवं धनुरादाय त्रोटयन्तं तृणादिवत्। ईषत्संरम्भसाटोपं ध्यायेद्राजसतामसम्॥२१॥
“One should contemplate him taking up Śambhu’s bow and snapping it as though it were a blade of grass, displaying the proud force of slight anger; this meditation combines rajas and tamas.
Passage 22
क्रुध्यन्तं राक्षसानीकमथनोन्मुखसायकम्। कबन्धीकृतवीरौघसङ्कुले रणमण्डले॥२२॥
“In a battlefield crowded with masses of warriors reduced to headless trunks, he is wrathful, his arrow poised to crush the army of Rākṣasas;
Passage 23
मृगेन्द्रमिव खेलन्तं दुराधर्षं निजौजसा। ताम्रारुणेक्षणं वीरं दोर्दण्डद्वयविक्रमैः॥२३॥
“playing like a lion and unassailable through his own force, the hero’s eyes copper-red, mighty through the valor of his two staff-like arms.
Passage 24
कुण्डलीकृतकोदण्डं प्रचण्डं मां हृदि स्मरेत्। तामसं ध्यानमुद्दिष्टं शुभदं राघवस्य मे॥२४॥
“One should remember me within the heart as fierce, my Kodaṇḍa bow bent into an arc. This is taught as the tāmasa meditation of me, Rāghava, and it grants the good.
Passage 25
सिन्धुतीरप्रतिष्टब्धवानरानीकसङ्कुलम्। क्रियाविघातसंभूतरोषसंहितसायकम्॥२५॥
“Another form stands upon the ocean shore amid the halted army of monkeys, an arrow set to the bow in anger born from the obstruction of its undertaking;
Passage 26
तज्जाग्निदह्यमानाब्धिव्याकुलाशेषयादसम्। कोपान्नियमिताम्भोधिकृतपादाभिवन्दनम्॥२६॥
“all the sea creatures distressed as the ocean burns in the fire produced by that arrow, while the ocean, subdued by his anger, bows at his feet;
Passage 27
संरम्भेण ब्रुवाणं च मार्गं देहीति सिन्धवे। ईषद्भ्रूभङ्गसंभिन्नललाटविकटाकृतिम्॥२७॥
“fiercely saying to the ocean, ‘Give me a path,’ his formidable brow and forehead marked by a slight angry furrow;
Passage 28
सीताविरहनिर्जुष्टजटामुकुटमण्डितम्। ईदृशं भावयेन्मां तद्ध्यानं राजसतामसम्॥२८॥
“adorned with a crown of matted hair left unkempt through separation from Sītā. One should contemplate me in this way; that meditation combines rajas and tamas.
Passage 29
अथ वक्ष्ये गुणातीतं मदीयं ध्यानमुत्तमम्। प्रमोदवनकुञ्जान्तर्दिव्यकल्पलतागृहे॥२९॥
“Now I shall teach my supreme meditation beyond the guṇas. Inside a bower of Pramoda Forest, in a dwelling of divine wish-granting vines,
Passage 30
सहजानन्दया शक्त्या युक्तं वामाङ्कसंस्थया। दिव्यशृङ्गारवेशाढ्यं मुक्ताहारविभूषितम्॥३०॥
“I am united with the power Sahajānandā, who rests upon my left lap, richly attired for divine love and adorned with a necklace of pearls;
Passage 31
हरिचन्दनलिप्ताङ्गं मणिवर्यावतंसकम्। किशोरं कञ्जपत्राक्षं रासरूपं मनोहरम्॥३१॥
“my limbs anointed with yellow sandalwood, excellent jeweled earrings upon me, youthful and lotus-petal-eyed, the captivating embodiment of rāsa;
Passage 32
गोपालतरुणीतीक्ष्णकटाक्षतरलीकृतम्। फुल्लारविन्दसंयुक्तं नालभ्रमरकारिणम्॥३२॥
“made restless by the sharp sidelong glances of young cowherd women, acting like a bee upon the stalk joined to a blossoming lotus;
Passage 33
मकराकृतिमाणिक्यकुण्डलश्रवणद्वयम्। नवमौक्तिकसंशोभिनासाग्रमधुराकृतिम्॥३३॥
“both ears bearing ruby earrings shaped like sea creatures, the lovely tip of my nose shining with a fresh pearl;
Passage 34
उन्नद्धचारुचिबुकं पक्वबिम्बारुणाधरम्। दशनज्योतिरालोकप्रकाशितदिगन्तरम्॥३४॥
“my beautiful chin held high, my lips red like ripe bimba fruit, the horizons illuminated by the radiance of my teeth;
Passage 35
नीलालकालिलावण्यललिताननपङ्कजम्। श्रीमच्चूडामणिद्योतिमूर्धानं वेणिकान्वितम्॥३५॥
“my lotus face made lovely by the beauty of clustered blue curls, my head radiant with a splendid crest jewel and joined to a braid;
Passage 36
मुरलीमञ्जुमाधुर्यसंमुग्धमधुराधरम्। रत्नाङ्गुलीयकद्योतविचित्रमुरलीकरम्॥३६॥
“my sweet lips wholly enchanted by the flute’s lovely sweetness, my flute-bearing hand variegated by the glow of jeweled rings;
Passage 37
रत्नकेयूरसंसक्तदोर्दण्डद्वयमण्डितम्। रक्ताम्भोजदलाकारचारुपाणितलद्वयम्॥३७॥
“my two staff-like arms encircled and adorned by jeweled armlets, my two beautiful palms shaped like the petals of a red lotus;
Passage 38
रत्नपूर्णकटीबन्धरणत्क्वणितविग्रहम्। पीताम्बरपरीधानं निम्ननाभिवलित्रयम्॥३८॥
“my body jingling through its gem-filled waistband, clothed in yellow silk, with a deep navel and three folds upon the abdomen;
Passage 39
वामाङ्घ्रिकृतदक्षाङ्घ्रिसर्वाङ्गललिताकृतिम्। मन्दहाससुधासिक्ताभीरीहृदयभूरुहम्॥३९॥
“my right foot crossed beneath the left and every limb gracefully formed, the heart-trees of the cowherd women irrigated by the nectar of my gentle smile;
Passage 40
परार्धकामसौन्दर्यगर्वहारिदृगञ्चलम्। कटाक्षक्षोभिताशेषगोपस्त्रीचित्तलोचनम्॥४०॥
“the corners of my eyes stealing the pride of the beauty of countless Loves, my sidelong glance agitating the minds and eyes of all the cowherd women;
Passage 41
नवीननीलपाथोजपटलीमसृणाशिलम्। इन्द्रनीलमणिप्रख्यमतसीकान्तितस्करम्॥४१॥
“my form tender like a mass of fresh blue lotuses, resembling a sapphire and stealing the luster of the flax flower;
Passage 42
कण्ठादुभयपार्श्वस्थलोलत्पीतपटच्छविम्। माणिक्यमुकुटभ्राजिमुक्ताहारविभूषणम्॥४२॥
“the beauty of yellow cloth falling from my neck along both sides, my ruby crown shining, a pearl necklace serving as my ornament;
Passage 43
पञ्चवर्णप्रसूनाढ्यं वनमालाविभूषितम्। मञ्जीरमञ्जुलाकारं चरणाम्भोजपल्लवम्। राजराजसुतं रामं रमणं मां विभावयेत्॥४३॥
“rich with flowers of five colors and adorned with a forest garland, my sprout-like lotus feet lovely with anklets—one should contemplate me as Rāma, the son of the king of kings and the divine lover.
Passage 44
एतद्ध्यानमनुत्तमं खलु गुणातीतं मुहुर्भावितं श्रीमन्नन्दननन्दिनीनयनयोरानन्दरत्नाकरम्। कृत्वा यः कुरुते जपार्चनविधिं न्यासादिरूपाः क्रियास्तस्मै श्रीसहजापतिः प्रणतये सद्यः प्रसीदत्यहो॥४४॥
“This truly unsurpassed meditation beyond the guṇas, repeatedly cultivated, is an ocean of jeweled delight for the eyes of glorious Nandana’s daughter. One who first performs it and then undertakes recitation, worship, ritual placement, and the other practices—the Lord of Sahajā becomes gracious at once to that prostrate devotee. How wondrous!
Passage 45
अन्यान्यपि तु रामस्य ध्यानानि मम सन्ति वै। व्रजे विहरतः श्रीमद्गवेन्द्रसुखितालये॥४५॥
“There are indeed still other contemplative forms of me, Rāma, as I sport in Vraja within the glorious home of Gavendra Sukhita.
Passage 46
अवाङ्मनसरूपाणि निर्गुणान्येव तान्यपि। क्वचिद्द्विहायनं बालं खेलन्तं शिशुभिः सह॥४६॥
“Those forms too are beyond speech and mind and beyond the guṇas. Sometimes I am a two-year-old child playing with other children,
Passage 47
नवनीतकराम्भोजं रिङ्गन्तं गोपिकाङ्गणे। झणाझणत्कटितटीकिङ्किणीनूपुरद्वयम्॥४७॥
“fresh butter in my lotus hand as I crawl through the gopīs’ courtyard, the tiny bells at my waist and my two anklets ringing jhaṇā-jhaṇa;
Passage 48
कोटिचन्द्रमुखं श्रीमत्पङ्कजायतलोचनम्। जडितद्वीपिनखरस्वर्णखण्डविभूषितम्॥४८॥
“my face like millions of moons, my glorious eyes wide as lotuses, adorned with inlaid leopard claws and pieces of gold;
Passage 49
अव्यक्तमधुरालापं मातॄणां सुखदायकम्। भजेन्मां सर्वमाङ्गल्यहेतवे भक्तिमान्नरः॥४९॥
“my indistinct sweet baby-talk bringing happiness to the mothers. A devoted person should worship me in this way as the source of every auspicious blessing.
Passage 50
बहूनि बाललीलायां यौवनेऽपि बहून्यपि। रूपाणि मम भाव्यानि भक्त्या भक्तिधनैर्जनैः॥५०॥
“Many are my forms in childhood play and many too in youth. People rich in devotion should contemplate them with devotion.
Passage 51
तेषां सुखं श्रियं पुष्टिं तुष्टिं नैःश्रेयसं मुदम्। ददामि सर्वमाङ्गल्यमैहिकं पारलौकिकम्॥५१॥
“To them I grant happiness, prosperity, flourishing, contentment, the highest good, and joy—every auspicious blessing in this world and the world beyond.” --- Thus ends the fifty-first chapter, “The Great Secret of the Śrī Rāma-gītā within Rāma’s Journey,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter begins on source leaf 358, occupies leaves 358–362, and ends with passage 51 and its complete colophon on physical PDF page 363. All fifty-one passage numbers are sequential in the edition. This is the first chapter after the auxiliary transcription ends; every root line above was transcribed directly from the 1975 scan, with the archive OCR used only to locate lines. Passage 3 follows the scan’s आश्चर्यैः, not an inferred ऐश्वर्यैः. Passage 11 preserves base-text नमन्मुनि; the apparatus reports श्रीमन्मुनि from another reading. Passage 28 retains the difficult printed निर्जुष्ट, and passage 31 retains रासरूपं; the apparatus offers राजरूपं only as a variant. Passage 35 similarly keeps base-text श्रीमच्चूडामणि rather than the variant रामचूडामणि. Passages 22, 34, and 37 follow the visibly printed उन्मुख, उन्नद्ध, and संसक्त; the archive OCR obscures or misreads each of these compounds. Passage 41’s मसृणाशिलम् is lexically and syntactically compressed, though the comparison with new blue lotus petals and sapphire makes the intended soft blue beauty secure. Passages 43 and 44 respectively contain three and four printed metrical lines under a single number; all lines are preserved and count as one passage each, exactly as in the source.