Passage 1
अथ ते राघवेन्द्रस्य प्रवक्ष्यामि यशोगुणम्। जनो यद्गानमात्रेण भवबन्धात् प्रमुच्यते॥१॥
I shall now describe Rāghavendra’s quality of glory. Simply by singing of it, a person is released from the bonds of worldly existence.
Passage 2
सभामण्डपमागत्य स्थिते श्रीरघुसत्तमे। वेदास्तापसरूपेण गायन्ति विपुलं यशः॥२॥
When glorious Rāma, best of the Raghus, entered the assembly hall and took his place, the Vedas came in the forms of ascetics and sang his boundless glory.
Passage 3
अनवद्यलसद्वर्णां गद्यपद्यादिरूपिणीम्। अवलम्ब्य गिरं तादृग्गभीरार्थविशारदाम्॥३॥
They adopted speech whose faultless syllables shone, which assumed the forms of prose and verse, and which was accomplished in meanings of extraordinary depth.
Passage 4
यमकोद्भासिनीं भूयो दण्डकोदण्डमण्डिताम्। सरस्वतीमुपाश्रित्य सालङ्कारां गुणान्विताम्॥४॥
They took refuge in Sarasvatī: speech radiant with paired expressions, adorned with long daṇḍaka measures as Rāma is adorned with his great bow, embellished with figures, and endowed with literary virtues.
Passage 5
सर्वलक्षणसंयुक्तां विमुक्तक्रमसंक्रमाम्। अभूतपूर्वविपुलां कविताख्यां तरङ्गिणीम्॥५॥
It possessed every mark of excellence, moved freely through varied sequences, and became an unprecedented, expansive river called poetry.
Passage 6
श्रीरामचन्द्रवदनालोककौस्तुभसंस्तुताम्। चमत्कारशतैर्युक्तां भारतीं समदर्शयन्॥६॥
They revealed that splendid speech, praised as a Kaustubha jewel in the light of Śrī Rāmacandra’s face and filled with hundreds of poetic wonders. The Vedas said:
Passage 7
श्रीखण्डद्रवशीतलं विजयते नित्यं त्वदीयं यशः कामक्लेशमुखैरुपद्रुतममुं जीवं तमःसंप्लुतम्। संतप्तं बहुशो विपन्नमसकृत् संशीतयत्येव यत् पीयूषोपममुच्चकैस्तदभितो भक्तैर्जनैर्गीयते॥७॥
Your glory, cool as liquid sandalwood, is forever victorious. It repeatedly cools the distressed soul, submerged in darkness and tormented by desire and other afflictions. Devotees therefore sing it everywhere in exalted tones as though it were nectar.
Passage 8
शरच्चान्द्रीवलक्षं यत् प्रकृत्या स्वादु शीतलम्। अपहाय जनस्तादृक् तावकं विपुलं यशः॥८॥
What person would set aside your immense glory, naturally sweet and cooling, and prefer even the spotless radiance of an autumn moon?
Passage 9
कोऽन्तःसंतापसंदोहनिर्वापं खलु वाञ्छति। इति चात्र महामोहव्याकुले दुर्गमे भवे॥९॥
Who does not long to extinguish the mass of burning anguish within, here in this difficult worldly existence bewildered by immense delusion?
Passage 10
नान्यस्त्वादृक् सुरेषु प्रतिकृतिकरणे भूरिसंतापराशेः सर्वे त्वद्भृत्यमेव प्रलयमवधितः स्वाधिकारं भजन्ते। एकस्त्वं निःसमानः प्रभुवर वरणीयोऽसि जीवैः समस्तैः एषा ते राम कीर्तिस्त्रिभुवनजनताचित्तसंतापहर्त्री॥१०॥
Among the gods there is no one like you who can counter the great mass of suffering; all of them exercise their authority only as your servants, until dissolution. You alone are without equal and worthy to be chosen by every living being, O highest Lord. This fame of yours, Rāma, removes the burning pain from the minds of the people of all three worlds.
Passage 11
कोटिनिर्लाञ्छनेन्दूनां भास्वन्त्या प्रभयापि च। यद्दुर्निवारतिमिरं त्वत्कीर्त्या तन्निवर्तते॥११॥
The darkness which the blazing light of ten million spotless moons cannot repel is turned away by your glory.
Passage 12
त्रिभुवनजनतायाश्चित्तसंतापहर्त्री प्रसभतरभविद्याकामकर्मादिरूपम्। तिमिरमपहरन्ती विश्वगौज्ज्वल्ययुक्ता विलसति तव कीर्तिः संततं राघवेन्दो॥१२॥
Your glory continually shines, Rāghavendra, removing the heart’s anguish from the people of the three worlds. Radiant everywhere, it forcefully dispels the darkness that takes the forms of ignorance, desire, action, and their effects.
Passage 13
क्षीराम्भोधेः समन्ताद्विलुलितलहरीलास्यलावण्यचोरी कर्पूरक्षोदगौरी द्रुततरविसरच्चन्दनामोदयुक्ता। कीर्तिस्ते रामचन्द्र प्रकृतिसुमधुरा पूर्णपीयूषपूर- प्राप्तप्राज्यप्रतिष्ठा कलयति कुमुदालोकिनीं चारुचान्द्रीम्॥१३॥
Your fame, Rāmacandra, steals the lovely dance of the milk ocean’s tossing waves. White as powdered camphor, swiftly diffusing sandal fragrance, and naturally most sweet, it has the abundant majesty of a flood of nectar and creates a beautiful moonlight in which night-lotuses open.
Passage 14
जय जय जय देव साकेतचन्द्र श्रियातन्त्रचन्द्रद्युते रामचन्द्र क्षमापाल शक्रादिदिक्पालतेजःस्फुरच्चण्डकोदण्डदण्डस्फुटोद्गीर्णवाणावली- शोणविद्वेषिसंघ प्रभूतप्रचण्डप्रतापप्रकाशप्रकृष्टप्रसर्पत्प्रभावप्रसारप्रभापूरित- क्ष्मातलाक्षुण्णकौक्षेयकाक्षामलक्ष्मीक सक्षेमसोन्मादमातङ्गविश्राण- नोदार दीव्यद्गुणग्राम भूदेवविश्राम भयस्तरायास धर्मद्रुमाराम हे राम कामाभिरामीयते॥१४॥
Victory, victory, victory to you, divine Moon of Sāketa, Rāmacandra, whose splendor is governed by Śrī! Protector of the earth, the fierce staff of your great bow flashes with the radiance of Indra and the guardians of the quarters; the stream of arrows it releases reddens your enemies. Your formidable valor fills the earth with expanding brilliance. Your flawless sword is unbroken; you generously bestow rutting elephants, your virtues shine, brahmins rest secure in you, fear and exhaustion end in you, and your delight is the garden of the tree of dharma. O Rāma, you are charming even to Love himself.
Passage 15
जय कविजनगीत तावत्तुलातीत नित्यप्रमुदित शीतद्युतिस्फीतसत्कीर्ति- संनीतसाङ्गस्वराधीतविप्राननोन्नीतमाङ्गल्यवाग्गीत खड्गस्फुटाघात- सद्यःसमुत्खातसर्वद्विषन्न्रात भूमण्डलायातलावण्यसंघात दोर्विक्रम- त्रातसद्भक्तसुविख्यात किंचिन्नवप्रातरुद्यत्पयोजातरोचिष्ण्वभिख्यात- पादद्वयापातनज्ञद्विषत्सातदानस्फुटौदार्य सद्विप्रसत्कार्य सद्वृत्तनिर्धार्य- वीर्यश्रियावार्य सौन्दर्यसत्पात्र भूयोल्लसद्गात्रचञ्चद्यशोमात्र नित्यद्युते॥१५॥
Victory to you, sung by poets and beyond all comparison! Your cool, abundant, and holy fame brings perpetual joy; auspicious songs rise from the mouths of brahmins learned in the Veda with its limbs and accents. One clear sword-stroke uproots every hostile band. Your arm’s valor protects the good, your two feet shine like newly opened morning lotuses, and your generosity, honor for brahmins, noble conduct, irresistible heroic majesty, beauty, radiant body, and ever-brilliant glory are renowned throughout the earth.
Passage 16
जय जय कविजनभालभूरिस्फुरद्भाग्यभूम्येकसौभाग्यसंपत्तिसंभार- धौरेयतोदण्डदोर्दण्ड शुण्डासमुच्चण्डभृङ्गावलीगण्डसोद्रेकवेतण्डविश्राणन- अखण्डभूमण्डलाखण्डलोग्रप्रभाजाग्रवत्युग्रहस्ताग्र किं भूयसा विस्तरेण। त्वया देव कीर्तिश्रिया विश्वमेतत् समस्तं कृतं निस्तमस्कं तथा कोटिनिर्लाञ्छनेन्दु- च्छवीनां छटाभिर्न संभाव्यते। तादृशश्रीरतस्त्वं समस्तावनीपालमूर्धाग्रमाणिक्य हे रामचन्द्र क्षमापालचन्द्र जीयाश्चिरं देव जीयाश्चिरम्॥१६॥
Victory, victory! You are the radiant fortune upon poets’ brows, the earth’s unique treasury of auspicious wealth, and the bearer of mighty arms. You give proud elephants whose temples are crowded by fierce rows of bees, while the terrible brilliance at your powerful fingertips awakens the whole earth. Why multiply words? Divine Lord, the splendor of your fame has made this entire universe free from darkness in a way that even the massed rays of ten million spotless moons could not accomplish. Jewel above the heads of every earthly king, Rāmacandra, moon among protectors of the earth: live victorious for long; divine Lord, live victorious for long!
Passage 17
जय जय गुणमयकाय सर्वाधिकोच्छ्राय दीव्यत्सदाध्यायविप्रावलीदाय- जाताहितापायशातावलीशाय विस्फूर्जितामन्दसौरभ्यमाकन्द लक्ष्मीलताकन्द पूर्णान्तरामन्द दत्तारिहाक्रन्द विद्वत्सभोल्लास भूयोरसावास खड्गोद्भवत्रास वश्यद्विषद्दास बाणासनोत्प्रासविक्रान्तिसोल्लास हे राम। तत्र त्वया कीर्तिरसंस्थापि यत्रोल्लसन्तः सुधापूरपूर्णाः स्फुरन्त्युच्चैस्तुङ्गगङ्गातरङ्गास्तथा राजहंसावली राजते यत्र कीर्तिस्तथा स्वःपते॥१७॥
Victory, victory, Rāma, whose form is made of virtue and rises above all! You support rows of brahmins devoted to sacred recitation, destroy the distress of those who seek refuge, diffuse unfading fragrance like a mango tree in bloom, and are the root of the creeper of Lakṣmī. Full inwardly of joy, you make your enemies cry out, delight learned assemblies, dwell in abundant rasa, terrify foes with your sword, subdue them as servants, and rejoice in the valor shown when your bow is drawn. Lord of heaven, you established your fame where high waves of the Gaṅgā surge full of nectar and rows of royal swans shine.
Passage 18
इति ते भूयसीं कीर्तिं वर्णितां कविपुङ्गवैः। गायन्ति देवललना विमानस्थाः स्वकेलिषु॥१८॥
Celestial women seated in their aerial cars sing during their pastimes of this abundant fame of yours, described by the greatest poets.
Passage 19
मन्दाकिनी भोगवती गङ्गा गुणवती च या। सा तवैव यशोराजिपुण्यतोयतरङ्गवत्॥१९॥
The virtuous Gaṅgā—Mandākinī in heaven and Bhogavatī below—appears as the surging sacred waters of the vast stream of your glory.
Passage 20
उद्गायतां प्रतिपदं सुरभीकरोति वक्त्राणि कल्पतरुपुण्यपरागवद्यः। चेतः पुनाति रुतिमुत्कुरुते वचश्च जाड्यं धुनोति तनुते विपुलार्थसार्थम्॥२०॥
At every step your fame perfumes the mouths of those who sing it like holy pollen from the wish-fulfilling tree. It purifies the heart, makes speech resonant and eloquent, shakes off dullness, and unfolds a wealth of meaning.
Passage 21
श्लोकस्तादृक्तावको राघवेन्दो यन्नो गीतः शून्य एवास्ति वेदः। यद्वा गीतः सर्वभावातिरेकात् किं तैर्गीतैर्देवगीतैरथान्यैः॥२१॥
Rāghavendra, if the Veda does not sing a verse of your glory, it is empty; but if it sings you in the fullness of every mode, what further need is there for other songs, even songs addressed to the gods?
Passage 22
संगीयन्ते यस्य गुणा वदान्याः समस्तसौभाग्यमुदासजस्रम्। किं तेन गीतेन य एति मृत्युं दुरुत्पद्यते प्रकृतिर्यस्य दुष्टा॥२२॥
The generous virtues sung in your praise pour forth every blessing without ceasing. What value has a song whose singer still goes helplessly to death and whose corrupt nature rises again?
Passage 23
ईशावास्यमिदं सर्वं भवता गुणसिन्धुना। त्रैलोक्यबन्धुना राम संततं करुणात्मना॥२३॥
All this is pervaded by you, Rāma—ocean of virtues, kinsman of the three worlds, and eternal embodiment of compassion.
Passage 24
सुमेरुशिखरासीना मन्दारद्रुममूलगाः। दिविषत्कन्यका राम गायन्ति भवतो यशः॥२४॥
Seated on Mount Sumeru’s summit or gathered beneath heavenly coral trees, the daughters of the gods sing your glory, Rāma.
Passage 25
वेदैरपि न निर्णयं यस्य नाम महद्यशः। के नाम तापसास्तत्र वयं वर्णयितुं क्षमाः॥२५॥
Even the Vedas cannot determine the extent of your great glory. How then could ascetics such as ourselves be capable of describing it?
Passage 26
दत्त्वा न प्रथयन्ति तज्जनमुखे शश्वद्गृहाभ्यागते सानन्दं कृतसंभ्रमा इव भवन्त्याधाय कर्म प्रियम्। तूष्णीमासत आत्मनीतरजनस्वल्पोपकारक्रियां घण्टाघोषवदीरयन्ति दधते नोत्सेकमन्तः श्रियाम्॥२६॥
When guests come to their homes, the Raghus give without advertising the gift before others. Joyfully and attentively they perform what pleases the guest, then remain silent about their own action. Yet they proclaim even another person’s smallest kindness like the ringing of a bell, and inwardly cherish no pride in wealth.
Passage 27
इत्याद्याः सकला गुणा विदधते कीर्तिं रघूणां हि वः तत्रापि त्वमिह प्रभो विदित एवात्युत्तमः पुरुषः। येषामाकरोषि नाम सदलङ्कारं गुणानां हरे तस्मात्ते गुणिनो जयन्ति हि गुणाः स्वार्थाः परार्था अपि॥२७॥
All virtues such as these establish the fame of your Raghu line, yet among them you are known as the highest Person, Lord. You make their very name a beautiful ornament of virtue. Thus your virtues triumph, benefiting both yourself and others.
Passage 28
नित्यं मारकतेषु हेमसदनालङ्कारिषु प्राङ्गणे- ष्वासीना विदुषां स्त्रियस्त्वदमलश्लोकानुकीर्तिस्पृशाम्। मुक्ताविद्रुमहेमहीरककिरणप्रोन्मीलिताङ्ग्यः प्रभो मन्दं कर्मणि तावकं सुविशदं गायन्ति शश्वद्यशः॥२८॥
In courtyards of emerald that adorn golden mansions, the wives of learned men sit radiant in rays from pearls, coral, gold, and diamonds. Even while quietly performing their household work, Lord, they constantly sing your stainless and perfectly clear glory.
Passage 29
नेन्दुः पूर्णतमोऽथ शारदनिशामध्योल्लसद्दीधितिः नो वा कैरवकाननं न च सुधासंदीपिवन्मन्दिरम्। नो वा शंभुशिरःसु मल्लिकसुमस्रग्विष्णुपद्याः पयो विश्वं भूषयते न राम भवतां यद्वद्वलक्षं यशः॥२९॥
Neither the full moon shining in the middle of an autumn night, nor a forest of white lotuses, nor a mansion radiant with nectar, nor garlands of jasmine and the Gaṅgā’s water upon Śambhu’s head adorn the universe as does your spotless white glory, Rāma.
Passage 30
यत्संगादशुचिः शुचिः सुमलिनोऽप्यौज्ज्वल्यवान् भासते मूढोऽपि प्रगुणाकरः शठमतिश्चापीह सौहार्दवान्। तत्तादृग्भवतो यशस्त्रिभुवनालङ्कारसारं जनो हित्वान्यं यदुपासते नरपते लोभात् स वै दुर्भगः॥३०॥
Through contact with your glory the impure becomes pure, the deeply stained becomes radiant, the dull becomes a treasury of virtues, and even the crooked becomes warmhearted. A person who abandons this glory of yours—the very essence of the three worlds’ ornament—and worships another from greed is truly unfortunate, O king.
Passage 31
एके कालमहाभुजङ्गमपरित्रस्तास्तदेकोषधं पीयूषोज्ज्वलमन्तराधिकपरीतापप्रतीकारकम्। श्रीसद्राघव तावकीनममलं विश्वप्रमोदप्रदं चेतोवश्यकरं यशः समुदयं प्रोद्गाय सुस्था बभुः॥३१॥
Some, terrified by the great serpent of Time, loudly sang the stainless flood of your glory—the sole medicine, bright as nectar, which remedies the deepest inner torment, gladdens the universe, and brings the heart under control—and so became secure, glorious Rāghava.
Passage 32
नान्यो दाता न शूरो न च युवतिमनोहारिलावण्यलक्ष्मी- र्नो विद्वान्नोपकर्ता न खलु पररुजां हारकस्तारको वा। प्रत्येकं रामचन्द्र त्रिजगति विरला ये गुणाः सर्व एते तेऽमी त्वामेव लीलावतरणसमुपाश्रित्य शश्वज्जयन्ति॥३२॥
There is no other giver or hero, no other possessor of beauty that captivates young women, no other learned benefactor, healer of others’ suffering, or deliverer. Rāmacandra, all these virtues, each rare within the three worlds, eternally triumph because they have taken refuge in your playful descent.
Passage 33
धन्यो वाल्मीकिनामा जयति मुनिवरो धन्य एवाश्ववक्त्रो धन्यः श्रीमान् हनूमान् किमपि कलशजो धन्य उच्चैर्विधिश्च। धन्यः संकर्षणश्च त्रिभुवनभवनोद्दीपिनी वाक् च तेषां धन्या श्रीरामचन्द्र प्रकृतिसुमधुरं त्वद्यशो ये वहन्ति॥३३॥
Blessed and victorious is the great sage Vālmīki; blessed is the horse-faced Hayagrīva; blessed are glorious Hanumān, the pot-born Agastya, exalted Brahmā, and Saṅkarṣaṇa. Blessed too is their speech, which illumines the mansion of the three worlds, for they bear your naturally sweet glory, Śrī Rāmacandra.
Passage 34
यत्रैते ऋषयो भवन्ति ऋषयो विश्वक्प्रवृत्तिप्रदाः छन्दोऽनुष्टुबथापि राम बृहती त्रिष्टुब्जगत्यादिभिः। त्रैलोक्योत्तरसर्वदिव्यगुणभूस्त्वं देवता श्रीपते शक्तिर्विश्वजनीनपापहरणं बीजं तथा कीलकम्॥३४॥
In the mantra of your glory, these sages are its seers and send its power in every direction. Its meters are anuṣṭubh, bṛhatī, triṣṭubh, jagatī, and others; you, Śrīpati, ground of every divine virtue beyond the three worlds, are its deity. The removal of universal sin is its power, seed, and fastening pin.
Passage 35
त्वत्कीर्तिः सकलागमेषु विमलो मन्त्रः परः कीर्तितः तस्यैष प्रकृतः प्रयोगविभवः प्रोद्भाति सर्वेश्वर। कामक्रोधमदप्रमादपिशुनस्तोमैकमुद्राकरः सिद्धिं कामपि चाञ्छतामिह नृणामस्यैव संसाधनम्॥३५॥
In all the sacred traditions your glory is proclaimed the supreme stainless mantra. Its natural power of application shines forth, Lord of all: it seals away desire, anger, pride, heedlessness, and slander, and it alone accomplishes the extraordinary perfection sought by people here.
Passage 36
श्रद्धाप्रत्ययकृत् प्रभाव उदयत्येतस्य लोकोत्तरो यत्सर्वा अपि संहरेद्धि विपदो विघ्नाननेकानपि। श्रेयो भूरि लभेत भूतिरपि च शौर्यैहिकामुष्मिकी के के नार्थगुणा जयन्ति जगति त्वत्कीर्तिमन्त्रे प्रभो॥३६॥
Its transcendent power arises and produces assured faith: it destroys every misfortune and countless obstacles, brings abundant welfare, prosperity, and heroic strength in this world and the next. What worthy benefits do not triumph in the mantra of your glory, Lord?
Passage 37
आदौ नामैव सर्वागमनिगमगिरामित्यमेकं रहस्यं चैतन्यानन्दरूपं तदनु च भवतो धाम नित्यप्रमोदम्। नित्या ते तत्र लीला तदनु विजयते पूर्णकैवल्यरूपा हंहो त्वद्भक्तिभाजां फलमपि परमं साधनं त्वत्पदाप्त्यै॥३७॥
First comes the Name, the one secret of the words of every Āgama and Veda, whose form is conscious bliss. Then comes your eternally joyous abode, and within it your eternal play, victorious as complete and absolute reality. Finally comes Ah, devotion to you is at once the supreme fruit for your devotees and the means of attaining your feet.
Passage 38
आबाल्याद्रामचन्द्र त्वमिह विहितवानुद्धृतिं जीवराशे- स्तामप्युद्गाय लोकाः प्रभुवर भवितारोऽमरा न तद्वत्। एषा ते राघवेन्दो जगति विजयते जीवजातेऽनुकम्पा यस्तां जानाति नान्धः स भवति विधिना वञ्चितो बुद्धिहीनः॥३८॥
From childhood onward, Rāmacandra, you have acted here to uplift the multitude of living beings. By singing that work, people become like immortals, though the gods themselves are not so blessed. Your compassion for every creature is victorious in the world, Rāghavendra. One who fails to recognize it is blind, deprived by fate, and without understanding.
Passage 39
ते वर्णाः साधुवर्णाः किमपि रघुपते तत्पदं सत्पदाख्यं तद्वाक्यं साधुवाक्यं तदुपनतपदार्थाश्च ते सत्पदार्थाः। बुद्धिः सा शाब्दबुद्धिस्तदुपरि निगमा आगमाश्च प्रमाणं यत्र श्रीरामनाम्ना तव खलु निहितं स्वात्मनः स्थानमुच्चैः॥३९॥
Those alone are worthy syllables, Raghupati, and that alone is a true word; that alone is worthy speech, and the meanings it conveys are true meanings. That alone is sound verbal understanding, and the Vedas and Āgamas confirm it: the expression in which your name, Śrī Rāma, has established its own highest seat.
Passage 40
बह्वालापैश्च किं तैः श्रुतिशतकशिरोभूषणैस्त्वद्यशोभि- र्ये राहित्यं भजन्ते त्वदितरदिविषत्कोटिमन्त्राणुभाजः। यत्त्वत्कीर्त्याङ्कितं स्यात् प्रकृतिसुमधुरं दुर्लभं तत्किलैकं वाक्यं त्वन्नामपूतं त्रिभुवनभवनध्वान्तहृद्दीपतुल्यम्॥४०॥
What use are many discourses—though adorned with hundreds of crowns of revelation—if they lack your glory and consist of countless minute mantras to other gods? A single, rare, naturally sweet sentence marked by your fame and purified by your name is a lamp that removes darkness from the mansion of the three worlds.
Passage 41
आदौ मध्ये तथान्ते किमपि तव यशो गीयते राघवेन्दो साम्ना ऋग्भिर्यजुर्भिर्मधुमधुरमथाथर्वभिः साभिचारैः। कर्म ज्ञानं च शश्वन्मुखरमुखतया वर्णयन्तोऽपि चामी स्वाभाविकीं क्रियाशक्तौ तव महिमनिधेर्ज्ञानशक्तौ च शक्ताः॥४१॥
At their beginning, middle, and end, the Sāman chants, Ṛg verses, Yajus formulas, and even the Atharvan rites sing something of your honey-sweet glory, Rāghavendra. Though they continually proclaim ritual action and knowledge, they possess their powers of action and knowledge only as natural expressions of you, treasury of majesty.
Passage 42
आदौ यत्राग्निहोत्रं गदितमथ हरे पूर्णमासः सदर्श- श्चातुर्मास्यं पशुश्चाखिलफलकरणप्रक्रमोदारकर्मा। ज्योतिष्टोमाख्य उच्चैस्तदुपरि विहितः सोमपीथक्रियावा- नग्निष्टोमः स एवं विलसति भवतो वर्ष्म यज्ञस्वरूपम्॥४२॥
The Agnihotra is taught first; then the new- and full-moon offerings, the Cāturmāsya rites, the animal offering, and the exalted sequence of actions that produces every fruit. Above them is the Jyotiṣṭoma, an Agniṣṭoma rite involving the drinking of Soma. This entire sacrificial form shines as your own body, Hari.
Passage 43
आदौ त्वं पञ्चधा भूतस्तदनु च पुरुषो द्वादशात्मा प्रदिष्टः साङ्गोपाङ्गः सकाण्डः क्रमिककृतिमयः कोऽपि पूर्वः परोऽन्यः। विध्यर्थोल्लापमन्त्रैरविरतमुदितो नामधेयैश्च तैस्तैः सा ते शक्तिः क्रियाख्या जयति फलवती कोटिशो विस्तृताङ्गी॥४३॥
At first you appear fivefold; then you are prescribed as the sacrificial Person with twelve forms, complete with major and subsidiary limbs and its ritual sections, one rite preceding and another following in sequence. Continually proclaimed through injunctions, explanatory praise, mantras, and many ritual names, your power called action triumphs, fruitful and extended through millions of limbs.
Passage 44
साम्नामन्तेषु वाक्यैर्नवभिरभिहितं श्वेतकेतूपयुक्तैः पुंसामर्थं चतुर्थं दृढतरचिदचिद्ग्रन्थिभेदेन भान्तम्। एकं ब्रह्माद्वितीयं निरुपमपरमानन्दचैतन्यधन्यं सन्तं सत्तामनन्तं जनितजगदुपादानमात्मानमीडे॥४४॥
I praise the Self taught to Śvetaketu by the nine declarations at the end of the Sāman tradition: humanity’s fourth and highest aim, shining by severing the tight knot between consciousness and matter; the one Brahman without a second, blessed with incomparable supreme bliss and consciousness, real, being itself, infinite, and the material source from which the world arises.
Passage 45
साङ्गस्वाध्यायसिद्धो विधिशतविधिना राधिताराधनीय- श्रीमद्रामप्रसादात् तव विमलमनाः शुद्धसत्त्वः शरीरी। जानात्यङ्गीकृताभ्यामुपनिषदि गतो तद्यथेत्यादिवाक्यैः कार्यत्वानित्यताभ्यां जगदिदमसुखं ब्रह्मसद्यावसानम्॥४५॥
A person perfected in Vedic study with its limbs, whose worshipful Lord has been honored through hundreds of prescribed rites, becomes pure-minded and clear in being by your grace, glorious Rāma. From the Upaniṣadic statements beginning “just as,” he understands by the accepted reasons of producedness and impermanence that this world is without lasting happiness and that its true end is Brahman.
Passage 46
यत्त्वक्षय्यादिशब्दादवगतमथवापामसोमेतिवाचा तत्त्वाभूतादिवाक्यानुमतमनशनं दीर्घकालस्थितत्वम्। इत्थं दोषानुषक्तं विषयसमुदये पश्यतो मुख्यपुंसः स्वैरं स्वैरं विरक्तिर्भवति बलवती भुक्त्युपेक्षैकमातुः॥४६॥
Scripture may speak of an “imperishable” result, say “we have drunk Soma,” or approve through other declarations a deathless and very long duration. Yet the discerning person sees that even such realms of experience remain joined to defects. Gradually a powerful dispassion therefore arises in him, born solely from indifference to enjoyment.
Passage 47
शान्तो दान्तस्तितिक्षुस्तदनु च परमां मुक्तिमेवेहमानो विक्षेपाक्षुण्णचेताः श्रुतिशिखरमतारम्भविस्रम्भशाली। आपातज्ञातरूपं परिहृतनिखिलानर्थमानन्दसान्द्रं सत्यज्ञानाद्वितीयं विविदिषतितरां ब्रह्मजिज्ञासुबुद्धिः॥४७॥
Peaceful, self-controlled, and forbearing, he seeks supreme liberation alone. His mind is not broken by distraction, and he confidently enters the teaching of the Upaniṣads. His intelligence, intent on inquiry into Brahman, longs to know fully that which has first been glimpsed: free from every evil, dense with bliss, reality and knowledge, without a second.
Passage 48
शुद्धिः श्रीयन्त्रजातामृतरसविषयस्नेहधाराभिषिक्ते सज्जिज्ञासानुवृत्त्या समुचितदशया संगते चित्तपात्रे। हंसा यावत् कषायाम्बरनिहितकरा दर्शयन्ती न वेला तावन्नाभाति गर्भाश्रयतिमिरभरध्वंसनज्ञानदीपः॥४८॥
The vessel of the mind is cleansed by streams of loving nectar flowing from the sacred source, and through sustained, genuine inquiry it reaches a fitting condition. Yet until the swan-like renunciant, hand resting within the ochre robe, points out the decisive moment, the lamp of knowledge that destroys the mass of darkness held within does not shine.
Passage 49
संन्यासं केचिदूचुः श्रवणविधिविनिश्चीयमाने विचारे नानाकर्मानुबन्धव्यपनयनमुखेनाङ्गतामाददानम्। इन्द्रादेः प्राग्भवीयं कथमपि निहितं चातुरेरेनमन्ये मन्यन्ते ज्ञानजन्मप्रतिभटदुरितध्वंसनेन प्रधानम्॥४९॥
Some say that renunciation becomes an auxiliary to the inquiry established by the injunction to hear, because it removes attachment to many rites. Others, with greater subtlety, regard it as primary: by some means it destroys previously accumulated evil—even that belonging to Indra and others—which opposes the birth of knowledge.
Passage 50
तस्मात् संन्यस्तकर्मा विधिवदपि शिखायज्ञसूत्रं विमुञ्चन् कौपीनाच्छादनार्थं वसनमशिथिलमग्रन्थि शोणं वसानः। बिभ्राणो वेणुमेकं यदि मनसि रुचिर्भिक्षया कुक्षिपात्रं कुर्वाणः पूर्णमुच्चैर्विपिनमधिवसन्नीहते ब्रह्मचिन्ताम्॥५०॥
Therefore he renounces ritual action and duly abandons the hair-tuft and sacred thread. He wears an unknotted ochre cloth, firm enough to cover his loincloth, and carries a single bamboo staff. If so inclined, he fills the vessel of his belly with alms; dwelling in the forest, he strives solely for contemplation of Brahman.
Passage 51
न्यायाभासोत्तराणामपरमुनिगिरामन्तरे संदिहानः कृष्णद्वैपायनोक्त्या परिचितविषयैरन्वयासिद्धिशून्यैः। षड्भिस्तात्पर्यलिङ्गैरथ मुपनिषदामन्वयं ब्रह्ममात्रं शुश्रूषुः सानुकम्पं गुरुमनुसरति श्रोत्रियं ब्रह्मनिष्ठम्॥५१॥
When doubtful amid the words of other sages and their chains of merely semblance reasoning, he follows Kṛṣṇa Dvaipāyana’s teaching and determines the single purport of the Upaniṣads—Brahman alone—through the six indicators of intention, free from failures of connection. Desiring to hear, he approaches a compassionate teacher who knows scripture and is established in Brahman.
Passage 52
भाषाग्रन्थात् स्वतः वा समुदयति सति ज्ञानमस्मादयोगं पक्षे प्राप्तं निरस्यन्नियमविधितया श्रावणं वाक्यमेके। जल्पन्त्यन्ये तु नेदं विधिरपि तु तथा ज्ञानमात्रार्थकत्वा- त्तार्तीयीकं तु कश्चिद्विधिमनुमनुते वारयेद्यत्नमन्यम्॥५२॥
Some say that when knowledge can arise from a commentary or independently, the scriptural statement enjoining hearing functions as a restrictive rule, excluding that optional alternative. Others say it is no injunction at all but merely communicates knowledge. A third view accepts it as an excluding rule that bars every other effort.
Passage 53
अद्वैतात्मन्यशेषश्रुतिशिखरगतिं तत्परत्वेन बुद्ध्या निःशङ्कं मानमेकं मनसि च विमृशन्नत्र विज्ञोपदेशात्। श्रौतज्ञानानुकूलं तदपि गुरुकृपासिद्धसंस्कारशुद्धि- र्भूयस्तं युक्तितोऽपि स्वयमनुमिनुते मेयशङ्कां विहन्तुम्॥५३॥
Knowing that every Upaniṣad culminates in the nondual Self, he confidently reflects that scripture is the one authority here, following the teacher’s instruction. Purified by impressions perfected through the guru’s grace, he also reasons in harmony with revealed knowledge in order to destroy lingering doubt about what is to be known.
Passage 54
रंहत्यङ्घ्रीरितानां मुहुरिह कलयन्नेष गत्या गतीना- मुत्क्रान्तिक्लेशगर्भाशयविविधदशादुःखसंभेदभाजाम्। द्वेषावेशप्रगल्भं विषयसुखपरिष्वङ्गवैमुख्यमाय- न्नात्मध्यानं विधत्ते चिरमनुविरतं भाग्यवानादरेण॥५४॥
The fortunate seeker repeatedly considers the courses of embodied beings, hurried onward and subjected to departure, confinement in the womb, and the many divisions of suffering in life. Becoming strongly averse to the embrace of sensory pleasure, he respectfully maintains prolonged, uninterrupted meditation on the Self.
Passage 55
धाराध्यानानुभावादपचितिमितवानन्यथाभावनायाः संप्रज्ञाते समाधौ नियमितहृदयः सम्यगासन्नयोगः। प्रत्यूहव्यूहभङ्गे श्रवणमुखभवत्संस्कृतिस्वान्ततोयं हन्ताद्वैतं महात्मा निगमपरिचितं पश्यति ब्रह्मतत्त्वम्॥५५॥
Through the force of meditation flowing in an unbroken stream, contrary conceptions diminish. With the heart restrained in conscious samādhi and yoga properly brought near, the mass of obstructions breaks. The great soul, whose inner waters are refined by hearing and the other disciplines, then beholds the nondual reality of Brahman known from revelation.
Passage 56
नव्यापूर्वं विरुन्धन्न परिणतपुराकर्मसंदोहदाही प्रारब्धस्यानुरोधादणुविपुलतनूमूलमायाममृद्नन्। भिन्दन्नज्ञानदोषावरणमयतमोदत्तसर्वज्ञभावो ब्रह्मालोके विधत्ते कतिपयसमयान् योगिनो गौणमुक्तिम्॥५६॥
Knowledge prevents new, not-yet-arisen karma and burns the mass of old karma that has not begun to bear fruit. In deference to karma already underway, it does not crush the root ignorance supporting subtle and gross bodies at once; but it breaks the darkness made of ignorance, defect, and concealment. After a limited interval in Brahmā’s world, it grants the yogi what is called secondary or gradual liberation.
Passage 57
वृत्तिर्ब्रह्मावलम्बा सकलफलभुजेरन्ततो जायमाना मायोच्छित्त्या प्रधानं कलयति परमानन्दरूपापवर्गम्। पुंसो ब्रह्मत्वमेको वदति तदपरश्चेश्वरत्वेन सत्तां श्रीव्यासो मुक्तिमात्रे प्रथममपि परां तास्विदानीन्तनेषु॥५७॥
At last, after all karmic fruits have been experienced, the mental mode founded on Brahman destroys māyā and brings forth liberation whose nature is supreme bliss. One teacher describes the person’s state as Brahmanhood, another as lordship; Śrī Vyāsa, both for ancient seekers and for those of the present, teaches it simply as the highest liberation.
Passage 58
इत्येवं ज्ञानमुदितं ब्रह्ममायावलम्बनम्। फलाढ्यं त्वत्स्वरूपं तत् सर्ववेदान्तवर्णितम्॥५८॥
Thus knowledge has been proclaimed, operating through Brahman and māyā and rich in fruit. Yet its true form is you, as all the Vedāntas declare.
Passage 59
भवबन्धविनिर्मुक्तौ ज्ञानशक्तिस्तव प्रभो। अधिकं यश एवेदं वेदवेदान्तवर्णितम्॥५९॥
Your power of knowledge, Lord, releases beings from worldly bondage; greater still is this glory of yours, celebrated in the Vedas and Vedānta.
Passage 60
ब्रह्मापि तव रामेन्दो महिमैव सनातनः। यस्मिन् प्रतिष्ठितो नित्यं कविभिश्चारु वर्ण्यसे॥६०॥
Even Brahman is your own eternal greatness, Moon of the Raghus. Established in it forever, you are beautifully described by the sages.
Passage 61
भूयः शक्तिद्वयापेतस्त्वं पूर्णः पुरुषोत्तमः। सर्वां रसमयीं लीलां प्रवर्तयसि संततम्॥६१॥
Beyond both powers once again, you are the complete Supreme Person and continually set in motion every play composed of sacred rasa.
Passage 62
अयं वापि तव श्लोको गीयते ब्रजमण्डले। सहजानन्दिनीयुक्तस्त्वं यत्रैव विराजसे॥६२॥
This verse of yours is also sung in the circle of Vraja, where you shine united with Sahajānandinī, the maiden of innate bliss. Thus ends Chapter 94, “An explanation of Rāma’s glory,” in the account of the six divine qualities in the Pūrva-khaṇḍa of the glorious Ādi Rāmāyaṇa, within the dialogue of Brahmā and Bhuśuṇḍi. Source note This treatment is controlled against the 1975 Sanskrit–Hindi edition, Pūrva khaṇḍa, source leaves 524–534 (physical PDF pages 525–535). OCR was used only to locate the text. The scan distinctly prints passages 11, 12, and 13; the OCR misread the number of passage 13 as a second 12. The long daṇḍaka praise-poems in passages 14–17 and the dense Vedānta sequence in passages 41–57 were checked against the page images and translated as continuous compounds rather than silently shortened.