Passage 1
यदेतद्भवताख्यातं पूर्वजन्मकथानकम्। तस्य श्रवणमात्रेण मोहो नः प्रगतः प्रभो॥१॥
“Lord, merely by hearing the account of our former births that you have related, our bewilderment has departed.
Passage 2
वैष्णवैर्यच्च कर्तव्यं कायेन मनसा गिरा। आवश्यकं तदाख्याहि सुखितेश्वरनन्दन॥२॥
“Son of Sukhiteśvara, tell us the essential duties that Vaiṣṇavas should perform with body, mind, and speech.” Śrī Rāma said:
Passage 3
तीर्थयात्राभिगमनं मम मन्दिरमार्जनम्। स्नानं दानं वैष्णवेभ्यस्तपः कायिकमीरितम्॥३॥
“Going on pilgrimage, cleaning my temple, bathing, and giving gifts to Vaiṣṇavas are called bodily austerity.
Passage 4
तीर्थानामुत्तमं तीर्थं सरयू नाम या नदी। तत्र संस्नानमात्रेण प्रेमभक्तिमवाप्नुयात्॥४॥
“The river named Sarayū is the highest among sacred waters. Merely bathing there, one attains loving devotion.
Passage 5
व्रजनारीगणस्तनच्युतचन्दनपङ्किलाम्। सरयूमवगाहन्ते ब्रह्माद्या अपि सन्ततम्॥५॥
“The Sarayū is made fragrant and muddy with sandal paste fallen from the breasts of Vraja’s women. Even Brahmā and the other gods continually immerse themselves in her.
Passage 6
तत्र स्नात्वा रत्नगिरेः कुर्यान्नित्यं प्रदक्षिणम्। मम मन्दिरमेतद्धि दरीनिर्झरसंकुलम्॥६॥
“After bathing there, one should daily circumambulate Ratnagiri. That mountain, filled with caves and waterfalls, is my temple.
Passage 7
रत्नाचलरजःस्पर्शात्कुष्ठी मुच्येत कुष्ठतः। यन्नित्यसेव सत्पादपद्मचन्दनचर्चितम्॥७॥
“Through contact with Ratnācala’s dust, one afflicted with leprosy is freed from it. The mountain is perpetually anointed with sandal paste from holy lotus feet.
Passage 8
साकेतपुरपर्यन्तं यात्रां कुर्याद्विचक्षणः। यत्र द्वादश दिव्यानि वनानि निवसन्ति हि॥८॥
“A discerning person should make pilgrimage throughout the city of Sāketa, where twelve divine forests abide.
Passage 9
प्रथमं मञ्जुलवनं वनानामुत्तमं हि यत्। यत्र श्रीः सहजानन्दा नित्यमेव प्रतिष्ठिता॥९॥
“The first is Mañjulavana, highest among forests, where Śrī Sahajānandā is eternally established.
Passage 10
कामिकावनमुद्दिष्टं द्वितीयं वनमुत्तमम्। यत्र श्रीः सहजादेवी कामं निर्मितवत्यहो॥१०॥
“The excellent Kāmikāvana is named as the second forest. There glorious Sahajā Devī wondrously recreated Kāma—
Passage 11
हरनेत्रानलप्लुष्टं कटाक्षक्षेपमात्रतः। तृतीयं तु प्रेमवनं यत्राभूद्व्रजयोषिताम्॥११॥
“—who had been burned by the fire of Śiva’s eye, doing so by the mere cast of her sidelong glance. The third is Premavana, where the women of Vraja gained—
Passage 12
प्रेमावतारसरणिर्मन्मुखेन्दुविलोकनात्। तुर्यं रसालविपिनं सुधास्वादुफलान्वितम्॥१२॥
“—the path by which love descends, through beholding the moon of my face. The fourth is Rasālavipina, filled with fruits tasting like nectar.
Passage 13
यत्र गोचारणामध्ये क्षुधितान्गोपबालकान्। दृष्ट्वाहं कल्पयामास फलैः पीयूषपारणम्॥१३॥
“There, while the cows were being grazed, I saw the hungry cowherd boys and prepared for them a nectar-like meal of fruit.
Passage 14
पञ्चमं मन्दारवनं मन्दारद्रुमसंकुलम्। कूजत्कोकिलभृङ्गौघजुष्टं पुष्टं वनश्रिया॥१४॥
“The fifth is Mandāravana, dense with mandāra trees, graced by hosts of singing cuckoos and bees and rich in woodland splendor.
Passage 15
पारिजातवनं षष्ठं कुञ्जपुञ्जमनोहरम्। खेलद्गोपालललनामञ्जीरध्वनिमञ्जुलम्॥१५॥
“The sixth is Pārijātavana, enchanting with clusters of groves and made lovely by the anklet sounds of cowherd maidens at play.
Passage 16
सप्तमं कन्दलवनं परमानन्दकन्दलम्। यत्रावर्तत सुन्दर्या दानलीला मनोरमा॥१६॥
“The seventh is Kandalavana, the sprout of supreme bliss, where the beautiful maiden’s captivating toll-pastime took place.
Passage 17
अष्टमं सम्मदवनं मनःसम्मदवर्धनम्। यत्रावर्तत सहजया मानलीलाविधिः शुभः॥१७॥
“The eighth is Sammadavana, which increases the mind’s delight. There Sahajā enacted the auspicious līlā of loving pique.
Passage 18
नवमं केसरवनं यत्र व्रजमृगीदृशः। अलङ्कुर्वन्ति कुसुमैः स्वात्मानं रामकेलिषु॥१८॥
“The ninth is Kesaravana, where the doe-eyed women of Vraja adorn themselves with flowers for Rāma’s play.
Passage 19
दशमं माणिक्यवनं महामाधुर्यमन्दिरम्। विस्फुरद्दिव्यरत्नांशुमञ्जरीशतसंकुलम्॥१९॥
“The tenth is Māṇikyavana, an abode of immense sweetness, filled with hundreds of clusters flashing rays from divine jewels.
Passage 20
एकादशं पद्मवनं गुञ्जद्भ्रमरसंकुलम्। यत्र शय्यागृहं भाति मदीयं सुखवर्धनम्॥२०॥
“The eleventh is Padmavana, filled with humming bees. There my bedchamber shines, increasing delight.
Passage 21
द्वादशं सौरभवनं सुरभीकृतदिक्तटम्। दिव्यब्रह्मपुष्पौघमकरन्दरसशीतलम्॥२१॥
“The twelfth is Saurabhavana, which perfumes every quarter and is cooled by the nectar-essence flowing from masses of divine celestial flowers.
Passage 22
द्वादशैव विभान्त्येते तेषामुपवनान्यपि। माधुरीकुञ्जमाद्यं स्यान्मल्लीकुञ्जं द्वितीयकम्॥२२॥
“Twelve subsidiary groves also shine among those forests. Mādhurī Grove is first, and Mallī Grove second.
Passage 23
तृतीयं मालतीकुञ्जं यूथीकुञ्जं चतुर्थकम्। पञ्चमं लवलीकुञ्जं कालीकुञ्जं च षष्ठकम्॥२३॥
“Mālatī Grove is third, Yūthī Grove fourth, Lavalī Grove fifth, and Kālī Grove sixth.
Passage 24
सप्तमं लवङ्गीकुञ्जं केतकीकुञ्जमष्टमम्। नवमं मल्लिकाकुञ्जं रत्नकुञ्जं ततः परम्॥२४॥
“Lavaṅgī Grove is seventh, Ketakī Grove eighth, Mallikā Grove ninth, and Ratna Grove follows as the tenth.
Passage 25
एकादशं केकिकुञ्जं द्वादशं केलिकुञ्जकम्। एतेषु गमनादेव मनःशुद्धिः प्रजायते॥२५॥
“Keki Grove is eleventh and Keli Grove twelfth. Merely entering these groves brings purity of mind.
Passage 26
नित्यलीलाविभावश्च परप्रेमोदयस्तथा। स्नानाद्दानात्तथा ध्यानान्मम सायुज्यमाप्नुयात्॥२६॥
“The eternal līlā becomes manifest and supreme love arises. Through bathing, giving, and meditation one may attain union with me.
Passage 27
सरयूपरितो भान्ति महावैकुण्ठभूमयः। एकैककुञ्जरूपेण महानन्दैककन्दराः॥२७॥
“Around the Sarayū shine the lands of great Vaikuṇṭha. Each appears as a grove, a solitary cave of immense bliss.
Passage 28
तेषां दर्शनमात्रेण परप्रेमोदयो भवेत्। तत्रापि शुद्धया भक्त्या समाराध्य सीतापतिम्॥२८॥
“Merely seeing them causes supreme love to arise. There too, by worshiping Sītā’s Lord with pure devotion—
Passage 29
इहामुष्मिकभोगाय समर्थो भवति ध्रुवम्। अयोध्यापरितः क्षेत्रे ये तिष्ठन्ति च भूरुहाः॥२९॥
“—one certainly becomes capable of receiving blessings in this life and the next. The trees standing in the sacred region around Ayodhyā—
Passage 30
ते ब्रह्मविष्णुरुद्रादिरूपाः साक्षात्सुरेश्वराः। ये वसन्ति जनास्तत्र ते साक्षान्मम विग्रहाः॥३०॥
“—are lords of the gods themselves in the forms of Brahmā, Viṣṇu, Rudra, and others. The people dwelling there are my own manifest forms.
Passage 31
धनुर्वीणा [वर्णि?] धराः सर्वे द्विभुजाः श्यामविग्रहाः। येषामङ्गश्रीरसंस्पर्शतो भाग्योदयो जायते येन स्यात्सहजापतिः प्रियतमो विद्योतमानो रुचा। तल्लीलारसपाततो रसिकता वर्धेत सर्वोपरि प्रेमानन्दविचूर्णमानमनसा तृप्तिः पराविर्भवेत्॥३१॥
“All are dark-hued and two-armed, bearing bows and vīṇās—the intervening printed word is uncertain. Contact with the beautiful rasa of their limbs causes fortune to arise: Sahajā’s beloved Lord shines forth in splendor; from the descent of his līlā-rasa, relish grows beyond all else; and supreme fulfillment appears in a mind churned by the bliss of love.
Passage 32
एतस्मिन्निवसन्देशे मम नामपरो भवेत्। येऽन्तरायाः कोटिशो वै सन्ति भूयः शुभोभयोः॥३२॥
“Living in this land, one should become devoted to my name. Whatever obstacles exist by the millions, of every kind—
Passage 33
सहसा ते प्रणश्यन्ति मम नामप्रभावतः। प्रमोदवनवासश्च रामनामग्रहस्तथा॥३३॥
“—suddenly perish through the power of my name. Dwelling in Pramoda Forest and taking the name of Rāma—
Passage 34
तुलसीवनसेवा च कार्यमेतन्मुमुक्षुभिः। प्रमोदवनमध्ये तु तुलसीवनमुत्तमम्॥३४॥
“—together with service to the tulasī grove, should be practiced by seekers of liberation. At the center of Pramoda Forest is the supreme tulasī grove.
Passage 35
तन्मञ्जरीरजःस्पर्शाद्दिव्यदृष्टिर्भवेन्नरः। तत्सौरभैर्घ्राणपथप्रयातैरन्तः परप्रेमरसं प्रबोध्य। मद्रूपसाक्षात्कृतियोग्यताविधिः क्रियेत पूर्णा परमाद्यवस्था॥३५॥
“By touching the pollen of its flower clusters, a person gains divine sight. Its fragrances, traveling through the path of smell, awaken within the rasa of supreme love; the complete primordial state is produced, making one fit for direct realization of my form.
Passage 36
मनसा स्मरणीयोऽहं नित्यकेलिसमन्वितः। प्रमोदवनमध्यस्थो मानसं परमं तपः॥३६॥
“Remembering me within the mind, accompanied by eternal play and standing in the heart of Pramoda Forest, is the supreme mental austerity.
Passage 37
प्रेमगद्गदकण्ठत्वं दृशोरश्रुकलोदयः। स्तम्भस्वेदौ पुलकिता भावरूपं परं तपः॥३७॥
“A throat choked by love, the arising of tears in the eyes, stillness, perspiration, and horripilation—this supreme austerity takes the form of devotional feeling.
Passage 38
भक्तिः श्रद्धा मतिधैर्यं विवेको विनयार्जवम्। क्षमा सत्यं दया बुद्धिर्मानसं परमं तपः॥३८॥
“Devotion, faith, firmness of mind, discernment, humility, sincerity, forgiveness, truth, compassion, and understanding are the supreme mental austerity.
Passage 39
भावोऽपि मानसो धर्मः स कथं शब्दगोचरः। भावोदयो न यावत्स्यात्तावज्ज्ञेयं मानसं तपः॥३९॥
“Bhāva too is a quality of the mind; how could it lie within the reach of words? Until bhāva arises, one should understand mental discipline as austerity.
Passage 40
ममाङ्गभूषाविन्यासो मम भोजनसंविधा। मदर्थं कर्मकरणं स्वप्रियस्य निवेदनम्॥४०॥
“Arranging ornaments upon my limbs, preparing my meal, performing actions for my sake, and offering what is dear to oneself—
Passage 41
एष स्यान्मत्परो भावः सर्वमन्यदनर्थकम्। एतद्वैष्णवलोकानां कर्तव्यं भूरिभावतः॥४१॥
“—constitute a disposition wholly directed toward me; everything else is fruitless. The community of Vaiṣṇavas should perform this with abundant feeling.
Passage 42
सेव्यसेवकभावश्च स्मृतिरात्मनिवेदनम्। मत्सुखे सुखभावश्च मदीयहितभोजनम्॥४२॥
“The relationship of served and servant, remembrance, self-surrender, finding happiness in my happiness, and eating what is beneficial to me are also such practices.
Passage 43
मत्कीर्तनं मद्रक्तेषु सूनृतालापकारिता। संप्रश्नः प्रश्रयः सख्यं वाचिकं तप उत्तमम्॥४३॥
“Singing my praise, speaking pleasant truths among those attached to me, respectful inquiry, humility, and friendship are the highest verbal austerity.
Passage 44
उत्सवाश्च प्रकर्तव्या ये मे संवत्सरोद्भवाः। मज्जन्मदिवसोत्साहो मधुयात्रापूजनोत्सवः॥४४॥
“The festivals associated with me throughout the year should be celebrated: the joyous observance of my birth anniversary and the worship festival of the Madhu procession—
Passage 45
मत्पवित्रारोपणं च तथा मम रथोत्सवः। दोलोत्सवश्च हिन्दोलोत्सवो दीपोत्सवस्तथा॥४५॥
“—the offering of my sacred thread, my chariot festival, the swing festival, the great hindola festival, and the festival of lamps—
Passage 46
अन्नकूटोत्सवश्चैव वसन्तोत्सव एव च। एते चैव महोत्साहाः कार्या मच्चित्ततुष्टये॥४६॥
“—the Annakūṭa festival and the spring festival. These great celebrations should be held to delight my heart.
Passage 47
वैदिकैस्तान्त्रिकैर्दिव्यैः पौराणैर्विधिभिर्यजेत्। पूर्णज्ञानानन्दरूपं देवं मां पुरुषोत्तमम्॥४७॥
“One should worship me, the Supreme Person and Lord whose form is complete knowledge and bliss, through divine Vedic, Tantric, and Purāṇic rites.
Passage 48
कर्म कार्यं मत्परमं ज्ञानं यत्तन्मदाश्रयः। भक्तिर्मदवधिः साक्षात्प्रेमानन्दमयी परा॥४८॥
“Action should be performed wholly for me; knowledge should take refuge in me; and supreme devotion, whose limit is myself, is directly formed of the bliss of love.
Passage 49
एवं त्रेधापि मार्गोऽयं मत्परत्वाय कल्पते। येनानुष्ठितमात्रेण भवेन्मल्लक्षणं फलम्॥४९॥
“Thus this threefold path leads to complete orientation toward me. Merely practicing it brings the fruit characterized by my own nature.
Passage 50
यल्लब्ध्वा नापरो भावो विद्यते भुवनत्रये। भावः सत्सङ्गविभवैर्वैष्णवैरेव लभ्यते॥५०॥
“Having attained it, no higher state exists in the three worlds. Bhāva is obtained only by Vaiṣṇavas through the abundant power of holy association.” --- Thus ends the fifty-eighth chapter of the great account of the 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 390 after Chapter 57’s colophon, occupies leaves 390–394, and ends with its colophon on physical PDF page 395. Every root line was transcribed directly from the 1975 scan; archive OCR was used only as a locating and typing aid. The edition contains fifty passages in a clean numerical sequence. Passages 31 and 35 each contain extended printed units under a single source number and are retained as single passages. Passage 31 visibly prints an uncertain word in square brackets after धनुर्वीणा; it is preserved as [वर्णि?] and not used to manufacture additional meaning in English. Difficult transmitted strings in passages 7 (यन्नित्यसेव सत्पादपद्मचन्दनचर्चितम्) and 32 (शुभोभयोः) are likewise preserved while their secure contextual sense is given in English.