Passage 1
स मोचयित्वा लतिकावनं ततः कुच्छात्मकाः स्थावरभावदुःखिताः। मुहूर्तमात्रेण पुनर्निजां चमूमासाद्य वीरो नगरीं समाययौ॥१॥
Having freed the grove of creepers from the misery of their wretched immobile condition, the hero rejoined his own army in a mere moment and returned to the city.
Passage 2
इत्थं स नित्यं मृगयामिषेण प्रयाति संशोभि रसालकाननम्। तत्रैव गोपीजनसंगमः सदा भवत्यमुष्य प्रणयैकवेदिनः॥२॥
Thus, on the pretext of hunting, he always goes to the splendid mango grove. There that sole knower of love is eternally united with the cowherd women.
Passage 3
रमापतिः सत्यपतिर्गिरांपतिर्धियांपतिर्लोकपतिः सतां पतिः। स कोशलापतितनयस्त्वयागतिः शृङ्गारभोगार्थमसाववातरीत्॥३॥
He is the Lord of Ramā, truth, speech, understanding, the worlds, and the saints. That son of Kosala’s king—your refuge—descended in order to enjoy the delight of divine love.
Passage 4
न दैत्यहरणार्थाय प्रभुरसाववातरत्। तद्धि तत्सेवकः कालः कुर्यादाज्ञावशंवदः॥४॥
The Lord did not descend merely to destroy demons. Time, his servant obedient to command, could accomplish that.
Passage 5
न भक्तोद्धारणार्थाय तद्धि कुर्यात् पदे स्थितः। नानुग्रहाय देवानामिच्छामात्रेण तत्कृतः॥५॥
Nor was it merely to deliver devotees, for he could do that while remaining in his own abode; nor to favor the gods, since that can be done by his will alone.
Passage 6
स नित्यशृङ्गाररसप्रकर्षं न भक्तिमात्रार्थमिहावतारी। नवं नवं देशकालादिक्लृप्तं भुङ्क्ते रसं चिन्मयधाम्नि राजन्॥६॥
He descended here for the supreme relish of eternal amorous rasa, not for a merely instrumental purpose of devotion. King, in the conscious realm he relishes ever-new rasa arranged through place, time, and the rest.
Passage 7
इदं हि संततं तत्त्वं कामकेलिः सनातनी। रसराजस्वरूपस्य नीलवैदूर्यजित्त्विषः॥७॥
This uninterrupted principle is his eternal play of love—the play of the embodied King of rasa, whose radiance surpasses blue beryl.
Passage 8
कदाचिदेष रूपेण स भूतो नन्दगोकुले। क्रीडतो विविधैर्भावैर्व्रजस्त्रीणां निषेवितैः॥८॥
At another time he assumed this form in Nanda’s Gokula and sported in many moods, served by the women of Vraja.
Passage 9
अयमेव निजांशेन गोलोके चिन्मयोत्तरे। सहजानन्दरूपेण रमते राधिकान्वितः॥९॥
He himself, through his own expansion in the supreme conscious Goloka, sports in the form of Sahajānanda together with Rādhikā.
Passage 10
न तं वेदा विजानन्ति न बुद्धिर्वेदशोधिता। न योगेनैव विज्ञेयो न ज्ञानेन न चेज्यया॥१०॥
The Vedas do not know him, nor does an intellect refined by Vedic inquiry. He is not known through yoga, knowledge, or sacrificial worship.
Passage 11
तपसा नैव संसाध्यो न स्वभावेन कर्हिचित्। न कर्मणा न कालेन स्वेच्छया सुलभः प्रभुः॥११॥
He cannot be secured by austerity, natural aptitude, action, or the mere passage of time. The Lord becomes readily attainable only by his own free will.
Passage 12
सरय्वाः पुलिने स्थाने ब्रह्मानन्दे सनातने। प्रेमानन्दमयं तत्त्वं राम इत्युच्यते बुधैः॥१२॥
On the bank of the Sarayū, in the eternal realm of Brahman-bliss, the reality composed of the bliss of love is called “Rāma” by the wise.
Passage 13
रमां नित्यं रमयते स्वानन्दरसरूपिणीम्। इति रामस्त्रयीशब्दगोचरो रसरञ्जितः॥१३॥
Because he eternally delights Ramā, who embodies the rasa of his own bliss, he is Rāma—the one reached by the words of the three Vedas and adorned with rasa.
Passage 14
सकृदुच्चरितः शब्दो रामनामविभूषितः। कुरुते नामवत् कार्यं स्वर्गमोक्षसुखादिकम्॥१४॥
The sound adorned with Rāma’s name, uttered even once, acts with the power of the Named and bestows heaven, liberation, happiness, and the rest.
Passage 15
राकारेणाघसंनाशो मकारान्मुक्तिरुत्तमा। पूर्णेन वश्यतां याति रामो रामेति शब्दितः॥१५॥
The syllable rā destroys sin; from ma comes supreme liberation. When the complete name “Rāma” is sounded, Rāma himself comes under the devotee’s sway. Bhuśuṇḍi said:
Passage 16
यद्येवं नाममाहात्म्यं ब्रह्मन् संकीर्त्यते मुहुः। कोऽवकाशस्तदा देव प्रायश्चित्तादिसिद्धये॥१६॥
“Brahmā, if the greatness of the Name is repeatedly proclaimed in this way, what room then remains, Lord, for the performance of expiations and the rest?
Passage 17
द्वादशाब्दोऽत्र भोग्यानां कृच्छ्राणां कृच्छ्रकर्मणाम्। आलान्तादिविधीनां च कोऽवकाशो भवेदिह॥१७॥
“What room remains here for the arduous observances and expiations that must be endured for twelve years, or for procedures beginning with Ālānta?
Passage 18
रामनामफलं श्रुत्वा सकृत् कीर्तनमात्रतः। को वा कृच्छ्रे प्रवर्तेत द्वादशाब्दादिकर्मणा॥१८॥
“After hearing the fruit of Rāma’s name from merely chanting it once, who would undertake an arduous rite lasting twelve years or more?” Brahmā said:
Passage 19
प्रत्यवायिनि कर्मिष्ठे जने पातकभूयसि। आदिश्वासिनि दुष्प्रज्ञे कर्मकाण्डं वितन्यते॥१९॥
The ritual section is elaborated for the action-bound person burdened with offenses and sins, dull-witted and placing trust in injunctions.
Passage 20
बह्ववेदिनि तत्प्राज्ञे तत्त्वज्ञे ब्रह्मवादिनि। स्वल्पेनैव कृतानल्पकर्मसूत्रं न तन्यते॥२०॥
For the greatly learned and discerning knower of reality who speaks of Brahman, the thread of countless rites is not spun after even the smallest true accomplishment.
Passage 21
अथापि तन्यते भूयो ज्ञानं भक्ति च वा फलम्। भक्तेन ज्ञानिना वापि स्वाधिकारानुसारतः॥२१॥
Even so, knowledge, devotion, or their fruit may be developed further by a devotee or knower according to that person’s own qualification.
Passage 22
क्रियन्तां भूरि कर्माणि नित्येज्यन्तां कदाचन। भक्तियुक्तः कर्मयोगः कर्मसंन्यासयोर्वरः॥२२॥
Let abundant duties be performed and the perpetual rites be worshipfully observed when appropriate. Action joined to devotion is better than renouncing action.
Passage 23
इति ज्ञात्वा कर्मयोगो नित्यो वेदगणैः स्तुतः। पालनीयः शुभाचारैर्भगवन्मतवेदिभिः॥२३॥
Knowing this, those who understand the Lord’s teaching and conduct themselves well should preserve the perpetual discipline of action praised by the hosts of Vedic texts.
Passage 24
एतत्ते कीर्तितं वत्स कामतत्त्वेन संयुतम्। क्रीडितं रघुनाथस्य परब्रह्मस्वरूपिणः॥२४॥
Child, I have related to you this play of Raghunātha, the embodiment of supreme Brahman, joined with the principle of divine love.
Passage 25
य एतत् कीर्तयेत् प्रातरग्निहोत्रे त्रयीविधौ। तस्य वेदास्त्रयश्चैव भवन्ति रामभक्तिदाः॥२५॥
For one who recites this in the morning at the Vedic fire-offering, all three Vedas themselves become givers of devotion to Rāma.
Passage 26
रामभक्तिप्रसादेन रामो गच्छति वश्यताम्। गोपीवत् स्वां गतिं दद्याद् भगवान् जानकीपतिः॥२६॥
By the grace of devotion to Rāma, Rāma comes under one’s loving control. The Lord, Jānakī’s husband, grants his own state just as he did to the cowherd women.
Passage 27
य एतत् पठते विप्रस्तेनाधीता त्रयी पुरा। य एतच्छ्रावयेद् भक्तान् तस्य रामः प्रसीदति॥२७॥
A brahmin who reads this has thereby studied the three Vedas. Rāma becomes pleased with one who causes devotees to hear it.
Passage 28
य एतत् सर्वकालेषु प्रपठेद् रामशीलितम्। सर्वान् कामानवाप्नोति स्वर्गमोक्षादिदुर्लभान्॥२८॥
One who reads at all times this account of Rāma’s conduct obtains every desire, including the rare attainments of heaven and liberation. Thus ends Chapter Eighty-six, called “Proclaiming the nature and fruit of Rāma’s name,” in the dialogue of Brahmā and Bhuśuṇḍi in the glorious Ādi Rāmāyaṇa. Source note This chapter is transcribed directly from printed pages 359–362 of the 1975 Pūrva-khaṇḍa witness (source leaves 490–493). The scan is authoritative and OCR was only a locator. Bhuśuṇḍi speaks verses 16–18 and Brahmā resumes at verse 19. The dense compounds and compressed theology in verses 1, 3, 6, 17, 19, and 20 are translated conservatively without silently replacing the main readings. Verse 15 presents the edition’s own syllabic explanation of the name Rāma. The chapter’s final claims concern hearing and reciting this account and do not alter the corpus release gates.