Passage 1
अस्मिन् ब्रह्मपुरे दिव्ये नवद्वारे महापथे। दहराख्यं पुण्डरीकवेश्म नित्यं विराजते॥१॥
“Within this divine city of Brahman, with its nine gates and great pathway, the lotus-abode called dahara, the inner space, shines eternally.
Passage 2
यस्मिन् प्राणः पञ्चविधो यस्मिन् कामाः समाहिताः। अस्ति यत्किञ्चिदिह यन्नूनास्ति वस्तु जगत्त्रये॥२॥
“Within it abides the fivefold vital breath, and within it all desires are gathered. Whatever exists here—surely no thing in the three worlds is absent from it.
Passage 3
तत्सर्वं भाति यत्रैव यदन्विष्य परं गताः। तद्वेश्मनि परं भाव्यं मदायतनमुत्तमम्॥३॥
“Everything shines within that very place. Those who sought it attained the supreme end. Within that chamber one should contemplate my highest sanctuary.
Passage 4
कोटिसूर्यप्रतीकाशं कोटिचन्द्रसुशीतलम्। कोटिविद्युत्तडिद्रश्मिं जाग्रद्रूपं जडेतरम्॥४॥
“It has the brilliance of ten million suns, the deep coolness of ten million moons, and rays like ten million flashes of lightning. Its form is fully awake, wholly other than inert matter.
Passage 5
ज्योतिरूपं ब्रह्मरूपमूर्जस्वलमनुत्तमम्। कलासहस्रकलितं निष्कलं कालवर्जितम्॥५॥
“It is the form of light and the form of Brahman, powerful and unsurpassed, adorned with a thousand powers yet indivisible and free from time.
Passage 6
सत्यं विज्ञानमानन्दसन्ततं विततं बृहत्। सर्वतः सैन्धवघनं निराकुलमनन्तरम्॥६॥
“It is truth, realization, and an unbroken expanse of bliss—vast, undisturbed, and without interval, homogeneous everywhere like a solid mass of salt.
Passage 7
चिन्मयं परमं व्योम नित्याकारं सुरञ्जनम्। सरयूपुलिने रम्ये प्रतिष्ठिततमं महत्॥७॥
“It is made of consciousness, the supreme space, an eternal form that delights the gods, a great reality supremely established upon the lovely bank of the Sarayū.
Passage 8
चिदानन्दवनं यत्र हेमरत्नमयी मही। सत्यं स्वच्छं सरो यत्र सुधासलिलसंभृतम्॥८॥
“There stands the forest of consciousness and bliss, where the ground is made of gold and jewels and a real, limpid lake is filled with the water of nectar.
Passage 9
प्राकारः पुरितो यत्र कालरूपी दुरासदः। स्वातन्त्र्यातृप्तिसार्वज्ञ्यं बोधरूपो यदापणः॥९॥
“Around it is an unassailable rampart in the form of Time. Its marketplace is awareness itself, offering freedom, fulfillment, and omniscience.
Passage 10
यद्वासिनो महोदारा हंसाः प्रकृतिकोमलाः। ब्रह्मनिर्वाणलोकस्य राजानः सकला अपि॥१०॥
“Its residents are noble swans, tender by nature; every one of them is a king within the realm of extinction in Brahman.
Passage 11
अहं यत्र प्रभुः साक्षात्परब्रह्म परात्परः। ज्योतिरिङ्गणवद्यत्र ज्योतिःकणविभूषिताः॥११॥
“There I am the manifest Lord, the Supreme Brahman beyond the highest. There, like fireflies made of radiance and adorned with particles of light—
Passage 12
रमन्ति मुक्ताः पुरुषाः परमे धाम्नि कोटिशः। तत्परिवृतं पुराणं मां पुरुषं भावयेत्सदा॥१२॥
“—liberated persons sport by the millions in the supreme abode. One should always contemplate me, the primordial Person, surrounded by them.
Passage 13
सकलं निष्कलं वापि पूर्णं सकलनिष्कलम्। नित्यश्रीविग्रहोपेतं श्रीलालितपदाम्बुजम्॥१३॥
“Contemplate me as possessing parts or as partless, complete and embracing both form and formlessness, endowed with an eternal blessed body, my lotus feet tenderly caressed by Śrī.
Passage 14
प्रेम्णा सहजभावेन समुपेतः सदा शुचिः। स्नायात्सुविमले तीर्थे ब्रह्मादिसुरसेविते॥१४॥
“Always pure and endowed with love through Sahajā-bhāva, one should bathe in the perfectly stainless sacred water served by Brahmā and the other gods.
Passage 15
सुपूर्णं त्रिपथातीरे ललाटे वैन्दवे सरे। सहस्रदलमध्यस्थचन्द्रमण्डलविस्रुतैः॥१५॥
“At the lunar lake in the forehead, upon the bank of the threefold stream, lies a perfectly full reservoir. From the lunar orb within the thousand-petaled lotus there flow—
Passage 16
सुधारसैर्भृतं पूर्णं वैन्दवं विशदं सरः। तत्र संस्नानमात्रेण नरः पूतः प्रजायते॥१६॥
“—streams of nectar that fill this clear lunar lake completely. Merely by bathing there, a person becomes purified.
Passage 17
भावनाधिकारयोग्यश्च भाव्यमर्थमवाप्नुयात्। दिव्येन तपसा युक्तः समाधिफलमाप्नुयात्॥१७॥
“One becomes qualified for contemplative realization and attains the object to be contemplated. Endowed with divine austerity, one gains the fruit of samādhi.
Passage 18
समाधौ संपरिणते ध्यानं फलति तत्त्वतः। फलिते ध्यानयोगे तु ध्येयं साक्षात्कृतं भवेत्॥१८॥
“When samādhi fully ripens, meditation bears its true fruit; when the yoga of meditation has borne fruit, its object is directly realized.
Passage 19
ध्येयमस्मि परं ब्रह्म यत्पूर्णममृतं विदुः। सत्यज्ञानानन्दरूपे मयि जीवं समर्पयेत्॥१९॥
“I am the object of meditation, the Supreme Brahman known as complete and immortal. One should surrender the individual soul into me, whose form is truth, knowledge, and bliss.
Passage 20
अकर्ता जायते सद्यो निर्लेपश्चैव निर्गुणः। कर्ता च करणं कार्यं यावदेतावती भिदा॥२०॥
“At once one becomes a non-agent, unstained and beyond the guṇas. So long as this distinction of agent, instrument, and action persists—
Passage 21
तावत्संसारवृक्षस्य कर्तनं च कथं भवेत्। कर्ता कृतिश्च नियतं द्रष्टा च दृशिरेव च॥२१॥
“—how could the tree of saṃsāra be cut down? Agent and action remain fixed, and so too do the seer and the act of seeing.
Passage 22
महतश्चरमो भावः सोऽहङ्कारविजृम्भितः। तच्छिन्द्यादात्मनो मोहं तमोरूपं निरर्थकम्॥२२॥
“Ego, swollen into manifestation, is the final transformation of the cosmic intellect. One should cut away that pointless delusion of the self, whose form is darkness.
Passage 23
ज्ञानविज्ञानपूर्णात्मा प्रेमाङ्कुरमनोरमः। समैहिकामुष्मिकश्च साधुसंस्कृतमानसः॥२३॥
“With the self full of knowledge and realization, delighted by the sprout of love, even-minded toward rewards here and hereafter, one’s mind is refined by the saints.
Passage 24
सत्स्वरूपाश्रयो विद्वान् कृतकृत्यः प्रजायते। न तस्य त्रिषु लोकेषु कर्तव्यमवशिष्यते॥२४॥
“The wise person who takes shelter in true being becomes one whose purpose is fulfilled. Nothing remains for that person to accomplish in the three worlds.
Passage 25
मामुपेतस्य पूर्णस्य ब्रह्मिष्ठस्य महात्मनः। एवंभूतो भवेत्साधुर्भवतीनां कृपावशात्॥२५॥
“The great soul who has reached me is complete and established in Brahman. Through your grace, beloved ones, a saint comes to be exactly so.
Passage 26
नित्यलीलाधिकारी च प्रमोदवनमध्यगः। एवं प्रियाः स्वस्वरूपं साक्षाद्दिव्यं परात्परम्। मल्लीलां मोहिकीं दृष्ट्वा नानुतप्यध्वमञ्जसा॥२६॥
“Such a person is qualified for the eternal līlā and dwells in the heart of Pramoda Forest. Therefore, dear ones, behold directly your own divine nature, beyond the highest; seeing my bewildering līlā, do not give way to grief. The gopīs said:
Passage 27
कतरा मोहिकी लीला तात्त्विकी कतरा च ते। एवं नः संशयं छिन्धि रघुवंशदिवामणे॥२७॥
“Which of your līlās is bewildering, and which is ontologically real? O sun of the Raghu dynasty, dispel this doubt of ours.” Śrī Bhagavān said:
Passage 28
लीलाविहरणं नित्यं नित्यश्रीविग्रहस्य मे। पलायनं क्वचिद्दैत्याद्भयं चिन्ता च दुःखिता॥२८॥
“My playful wandering is eternal, for my blessed form is eternal. Flight from some demon, fear, anxiety, and distress—
Passage 29
व्रजभक्तेषु विरहो विनाशो व्रजवस्तुनः। इत्यादिमोहिकी लीला तात्त्विकी सकलैव तु॥२९॥
“—separation from the devotees of Vraja, the destruction of anything in Vraja, and similar events belong to the bewildering līlā. All the rest is real in principle.
Passage 30
नित्या चिदानन्दमयी स्वरूपानतिरेकिणी। गुणाकारशरीराद्या स्वरूपानतिरेकिणी॥३०॥
“It is eternal, made of consciousness and bliss, and never exceeds or departs from my own nature. Bodies formed as embodiments of qualities and all the rest are likewise non-different from that nature.
Passage 31
नित्या मे सकला लीला नित्यः परिकरोऽखिलः। इति ज्ञात्वा न मोहाय मनो वः कल्पतां प्रियाः॥३१॥
“All my līlā is eternal, and my entire retinue is eternal. Knowing this, dear ones, let your minds no longer fall into bewilderment.
Passage 32
एतद्वः कथितं सर्वं गीतोपाख्यानमद्भुतम्। यः पठेच्छृणुयाद्वापि लभते भक्तिसंपदम्॥३२॥
“I have now related to you this entire wondrous account of the Gītā. Whoever reads or hears it obtains the wealth of devotion.
Passage 33
दिव्यज्ञानसुसंपन्नो दिव्यचक्षुस्तथा भवेत्। मयादौ ब्रह्मणे प्रोक्ता ब्रह्मणा नारदाय च॥३३॥
“That person becomes richly endowed with divine knowledge and gains divine sight. In the beginning I taught it to Brahmā, and Brahmā taught it to Nārada.
Passage 34
प्रोवाच नारदः सम्यगम्बरीषाय साधवे। रहस्यं परमं चैतत्सहजायै समर्पितम्॥३४॥
“Nārada taught it fully to the saint Ambarīṣa, and this supreme secret was offered to Sahajā.
Passage 35
सहजाचित्तसर्वस्वं शास्त्रमेतत्सुधोपमम्। सरहस्यं सुदुर्बोधं त्रयीसारं सनातनम्॥३५॥
“This scripture, comparable to nectar, is the entire treasure of Sahajā’s heart. Filled with mystery and exceedingly difficult to comprehend, it is the eternal essence of the three Vedas.
Passage 36
शब्दतोऽपि परिज्ञातं शुभं सुष्ठु प्रयच्छति। अर्थतश्च परिज्ञातं मोक्षमेव प्रयच्छति॥३६॥
“Understood even at the level of its words, it bestows abundant good; understood through its meaning, it bestows liberation itself.
Passage 37
शब्दार्थमयमेतद्धि कृतकल्पफलं लभेत्। गुरुणा विदुषा दत्तं सद्यो वाञ्छितदायकम्॥३७॥
“Because it consists of both word and meaning, one gains from it the fruit of a fulfilled resolve. Bestowed by a learned guru, it immediately grants what is longed for.
Passage 38
धारयेत्सततं मूर्ध्नि मुक्तिं सायुज्यभाग्भवेत्। रामभक्ताय दातव्यं नान्यस्मै तु कथंचन॥३८॥
“One should always bear it upon one’s head; one gains liberation and becomes a recipient of union. It is to be given to a devotee of Rāma and never, under any circumstances, to another.
Passage 39
रामभक्ताय मुनये रामलीलाविनोदिने। पवित्रवपुषे वाच्यं मेधाविने द्विजन्मने॥३९॥
“It should be spoken to a sage devoted to Rāma, one who delights in Rāma’s līlā, whose person is pure, who is intelligent, and who is twice-born.
Passage 40
मृत्युञ्जयकरी विद्या रामगीता मनोरमा। सेवनीया प्रयत्नेन नित्या सिद्धा सनातनी॥४०॥
“The enchanting Rāma-gītā is knowledge that brings victory over death. One should serve it diligently, for it is eternal, accomplished, and beginningless.
Passage 41
श्रीरामसहजानन्द पुराणपुरुषोत्तम। प्रपञ्चपारिजातेश पाहि मामित्युदीरयेत्॥४१॥
“One should declare: ‘Śrī Rāma, bliss of Sahajā, primordial Supreme Person, Lord of the wish-fulfilling tree of the manifested world—protect me!’
Passage 42
श्रीरामः शरणं ममेति परमो मन्त्रोऽयमष्टाक्षरः स्मर्तव्यः सततं निवेद्य सहसा स्वात्मानमस्मै मुहुः। श्रीरामः सहजापतिः सकलमित्याभाषमाणो गिरा त्यक्त्वा कृत्यमकृत्यमेतदखिलं चिन्मात्रसंस्थो भवेत्॥४२॥
“‘Śrī Rāma is my refuge’—this is the supreme eight-syllabled mantra. One should remember it constantly and again and again surrender one’s whole self to him. Proclaiming aloud, ‘Śrī Rāma, the Lord of Sahajā, is everything,’ one should abandon the entire distinction between what must and must not be done and abide in consciousness alone.
Passage 43
गीतामिमां यः पठति प्रयत्नात्सत्संहितां मामकीं मामको यः। प्रेमावत्या भाषया भाषमाणो जनः स्वयं जन्म कृतार्थयेत्सः॥४३॥
“Whoever belongs to me and carefully reads this Gītā, my true compendium, speaking it in language filled with love, makes that very human birth fulfilled.” --- Thus ends the fifty-ninth 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*. Thus is completed this compendium of the Rāma-gītā Upaniṣad. Textual notes The chapter begins on source leaf 394 after Chapter 58’s colophon, occupies leaves 394–397, and ends with its colophon on physical PDF page 398. Every root line was transcribed directly from the 1975 scan; archive OCR was used only as a locating and typing aid. The edition contains forty-three passages in a clean numerical sequence. Passage 26 contains three printed lines and passage 42 four printed lines under their respective single source numbers; both are retained as single passages. The difficult transmitted strings in passages 2 (यन्नूनास्ति), 9 (स्वातन्त्र्यातृप्तिसार्वज्ञ्यं), and 38 (मुक्तिं सायुज्यभाग्भवेत्) are preserved rather than silently regularized, while their secure contextual sense is given in English. The edition’s printed apparatus records several witness variants, but the main-text readings remain the base text here.