Passage 1
त्वं मत्स्यकूर्मादिनिजावतारेष्वेकाकिनेवावतरस्यात्मनेशः। रामावतीर्णोऽस्यधुना तु पीठच्छत्रायुधस्रक्शयनादिभिः सह॥१॥
“In your own descents as the Fish, the Tortoise, and the others, you descend alone, O Lord of all selves. But now, descended as Rāma, you have come together with your throne, parasol, weapons, garland, couch, and other attendants.
Passage 2
इदं ते परमं पीठमक्षरं ब्रह्म यत्परम्। छत्रं ते विमलं सत्त्वं रजसस्तमसः परम्॥२॥
“Your supreme throne is the transcendent, imperishable Brahman. Your parasol is stainless sattva, beyond both rajas and tamas.
Passage 3
आयुधानि च श्रीराम धनुर्वाणासिचर्म च। धर्मार्थकाममोक्षाणां चतस्रोऽप्यधिदेवताः॥३॥
“Glorious Rāma, your four weapons—the bow, arrow, sword, and shield—are the presiding deities of dharma, prosperity, desire, and liberation.
Passage 4
स्रग्वैजयन्ती भवतः पञ्चवर्णप्रसूनजा। आपादपद्मप्रणता यशःसौरभसम्भृता॥४॥
“Your Vaijayantī garland is made from flowers of five colours. It bows down to your lotus feet, laden with the fragrance of your fame.
Passage 5
शयनं ते शेषनागो वेदात्माक्षरविग्रहः। कालात्मा पुरुषः पूर्णो यमनन्तं प्रचक्षते॥५॥
“Your couch is the serpent Śeṣa, whose self is the Veda and whose form is imperishable—the complete Person whose nature is Time and whom the wise call Ananta.
Passage 6
तेऽमी भवत्सन्निधिवर्तमानाः प्राप्यैकभावाः प्रकृतेः परस्मात्। स्थाने स्थिताः वासुदेवादिरूपा रमेश ते पूर्णतां द्योतयन्ति॥६॥
“Present here beside you, these attendants have attained unity beyond material nature. Established in their proper stations as Vāsudeva and the other divine forms, O Lord of Ramā, they reveal your fullness.
Passage 7
त्वमेव छन्दसां राशिस्त्वं बर्हिर्यज्ञसाधनम्। त्वमाज्यं हविराधारं चातुर्होत्रं त्वमेव च॥७॥
“You alone are the treasury of Vedic metres; you are the sacrificial grass and every means of sacrifice. You are the clarified butter, the receptacle of the offering, and the fourfold work of the priests.
Passage 8
त्वं स्रुक्स्रुवौ च चमसास्त्वमिडा त्वं ग्रहास्तथा। त्वं प्राशित्रं त्वमेवाद्यमग्निहोत्रं निर्दोषतमम्॥८॥
“You are the great and small ladles and the Soma cups; you are Iḍā and the libation vessels. You are the Prāśitra portion and the foremost, utterly faultless Agnihotra.
Passage 9
त्वं दीक्षणीया देवेश त्वमेवोपसदस्त्रयः। त्वं प्रायणीयोदयनीयौ प्रवर्ग्यस्त्वमेव हि॥९॥
“Lord of the gods, you are the consecratory offering and the three Upasad rites. You are the Prāyaṇīya and Udayanīya offerings, and you alone are the Pravargya.
Passage 10
अत्यग्निष्टोमस्त्वं च त्वं यागः षोडशी तथा। वाजपेयोऽतिरात्रस्त्वमाप्तोर्यामस्त्वमेव च॥१०॥
“You are Atyagniṣṭoma and the Ṣoḍaśin sacrifice. You are Vājapeya, Atirātra, and Āptoryāma as well.
Passage 11
द्वादशाहादिसत्राणि त्वमेव त्वं क्रतुस्तथा। त्वं यज्ञस्त्वं तथैवेष्टिस्त्वं सुवर्गस्तत्फलं प्रभो॥११॥
“You are the sacrificial sessions beginning with the twelve-day rite, and you are every solemn rite. You are sacrifice and offering alike; Lord, you are heaven and the fruit obtained there.
Passage 12
वैराग्ययुक्तं कर्म त्वं सत्त्वशुद्धिस्त्वमेव च। त्वं भक्तिस्त्वमात्मजयश्चित्तस्थैर्यं त्वमेव च॥१२॥
“You are action joined to dispassion, and you are purity of mind. You are devotion, mastery of oneself, and steadfastness of heart.
Passage 13
तेनानुभवितं ज्ञानं त्वमेव जगदीश्वरः। निर्विघ्नता त्वं कार्याणां त्वमेवाखिलमङ्गलम्॥१३॥
“You are the knowledge realized through all these disciplines, O Lord of the world. You are the freedom of undertakings from obstacles, and you are every auspicious good.
Passage 14
ज्ञानानि यज्ञाश्च तपांसि कर्माण्यलं प्रपूर्यन्त इतः प्रसन्नात्। त्वय्यप्रसन्ने हि किमात्मवत्ताभिः किं कर्मभिः किं तपसा किं च भावैः॥१४॥
“Knowledge, sacrifices, austerities, and sacred works all find their complete fulfilment because you are gracious. If you are displeased, what use are self-possession, deeds, austerities, or even devotional states?
Passage 15
कृतोपकारोऽसि मयि प्रसादात् प्रभो तव प्रत्युपकारमप्यहम्। वाञ्छामि कर्तुं यदि भो मया सह समेष्यसि त्वं मिथिलेन्द्रमन्दिरम्॥१५॥
“By your grace you have rendered me a great service, Lord, and I too desire to make some return. Dear Rāma, come with me to the palace of the king of Mithilā.
Passage 16
तस्यात्मजा [तत्र] किमप्ययोनिजा साक्षाद्रमा कोटिविधुप्रकाशा। तवोचिता श्रीः पुरुषोत्तमस्य मन्दस्मिता भूषितवक्त्रचन्द्रा॥१६॥
“There his daughter, wondrously unborn from a womb, is Ramā herself, radiant as ten million moons. That goddess of fortune, whose moonlike face is adorned by a gentle smile, is the fitting bride of you, the Supreme Person.
Passage 17
राजापि स ब्रह्मविदां वरिष्ठः श्रीमैथिलेन्द्रो जनको वीतरागः। जामातरं त्वामुपलभ्य रामं गार्हस्थ्यमासादयिता फलाढ्यम्॥१७॥
“That king too is Janaka, glorious lord of Mithilā, detached and foremost among knowers of Brahman. By obtaining you, Rāma, as his son-in-law, he will attain a householder’s life abundant in fruit.”
Passage 18
अत्यद्भुतं गाधिसूनोर्वचस्तदाकर्ण्य रामस्त्रपया बद्धमौनः। विलोक्यतां लक्ष्मण वत्स सम्प्रति व्योमावदातातपमित्यवादीत्॥१८॥
Hearing that astonishing proposal from Gādhi’s son, Rāma fell silent from shyness. He then said, “Dear Lakṣmaṇa, look—the sunlight in the sky is now clear.”
Passage 19
अर्थान्तराक्षिप्तहृदं स रामं विज्ञाय शीलेन विबद्धमौनः। नैष्ठ्यस्य तामनयद्राजधानीं नाम्ना शुभां मिथिलेतिप्रसिद्धाम्॥१९॥
Understanding that Rāma had diverted his mind to another subject, Viśvāmitra accepted his silence as the expression of his modest character. With settled resolve he led him to the auspicious capital renowned by the name Mithilā. --- Thus ends the seventy-fourth chapter, entitled “The Resolve to Journey to Mithilā,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter begins on source leaf 446 below Chapter 73’s colophon, occupies leaves 446–448, and ends with its colophon on physical PDF page 449. All nineteen passages were transcribed directly from the 1975 scan; archive OCR was used only as a locating and typing aid. The printed numbering proceeds cleanly from 1 through 19. Passage 1’s compact compound पीठच्छत्रायुधस्रक्शयनादिभिः names the throne, parasol, weapons, garland, couch, and other divine attendants who accompany this Rāma descent. Passage 8’s final expression is read as निर्दोषतमम् from context and the scan, and the source itself brackets [तत्र] in passage 16. Passage 19’s difficult printed नैष्ठ्यस्य is preserved; its sense is conveyed from the surrounding narrative without silently replacing the transmitted Sanskrit. No modern translation was used.