Passage 1
आख्याता रामचन्द्रस्य कीर्तिर्वेदोपवर्णिता। अथ ज्ञानं प्रवक्ष्यामि साक्षाद्ब्रह्मनिदर्शनम्॥१॥
Rāmacandra’s glory, celebrated by the Vedas, has been described. I shall now teach the knowledge that directly reveals Brahman.
Passage 2
अलौकिकानुभावेन ज्ञात्वा परमपूरुषम्। रामचन्द्रं मुनिगणाः उपजग्मुः ससंभ्रमम्॥२॥
Recognizing through his transcendent majesty that Rāmacandra was the Supreme Person, hosts of sages approached him with reverent excitement.
Passage 3
राज्यसिंहासनासीने नृपाणां महतां गुरौ। देवे दशरथे सर्वे मुनयः समुपाययुः॥३॥
While divine Daśaratha, teacher of great kings, sat upon the royal throne, all the sages arrived.
Passage 4
कश्यपोऽत्रिर्वसिष्ठश्च पुलस्त्यः पुलहः क्रतुः। अङ्गिरा भृगुरोजस्वी दुर्वासा गर्ग एव च॥४॥
There were Kaśyapa, Atri, Vasiṣṭha, Pulastya, Pulaha, Kratu, Aṅgiras, radiant Bhṛgu, Durvāsas, and Garga.
Passage 5
कौण्डिन्यश्च्यवनो योगी विश्वामित्रोऽथ देवलः। शाङ्ख्यायनस्तथा शङ्खो लिखितः कण्व एव च॥५॥
There were Kauṇḍinya, the yogi Cyavana, Viśvāmitra, Devala, Śāṅkhāyana, Śaṅkha, Likhita, and Kaṇva.
Passage 6
अगस्त्यश्चासितो विष्णुः शङ्कराक्षो दृढव्रतः। वामदेवः शुकः शान्तः सुतीक्ष्णश्च पराशरः॥६॥
There were Agastya, Asita, Viṣṇu, resolute Śaṅkarākṣa, Vāmadeva, peaceful Śuka, Sutīkṣṇa, and Parāśara.
Passage 7
विदो वत्सो जामदग्न्यो जमदग्निस्तपोनिधिः। सुकलश्च भरद्वाजो मुद्गलो धौम्य एव च॥७॥
There were Vida, Vatsa, the descendant of Jamadagni, Jamadagni himself—the treasury of austerity—Sukala, Bharadvāja, Mudgala, and Dhaumya.
Passage 8
सुवर्चाः सोविदः पैलः शातनिः शाकटायनः। शङ्कराक्षः शमीकश्च ऋष्यशृङ्गो महामुनिः॥८॥
There were Suvarcas, Sovida, Paila, Śātani, Śākaṭāyana, Śaṅkarākṣa, Śamīka, and the great sage Ṛṣyaśṛṅga.
Passage 9
कणादः कपिलो व्यासो गौतमश्च पतञ्जलिः। जैमिनिः पिप्पलादश्च शाण्डिल्यो मुनिपुङ्गवः॥९॥
There were Kaṇāda, Kapila, Vyāsa, Gautama, Patañjali, Jaimini, Pippalāda, and Śāṇḍilya, foremost among sages.
Passage 10
वरतन्तुवरेण्यश्च नारदाद्याः सुरर्षयः। ब्रह्मर्षयस्तथा सर्वे दिव्यज्ञानविलोचनाः॥१०॥
There were the excellent Varatantu, the divine seers headed by Nārada, and all the Brahmarṣis whose eyes were divine knowledge.
Passage 11
वसिष्ठमग्रतः कृत्वा सर्व एव समाययुः। तेषामासनपाद्यादिविधिभिर्नतकन्धरः॥११॥
All arrived with Vasiṣṭha at their head. Bowing his neck, Rāghava received them with seats, water for their feet, and the other prescribed courtesies.
Passage 12
सपर्यां महतीं चक्रे राघवो धर्मवित्तमः। पूर्वं दशरथं सर्वे उपसन्ना मुनीश्वराः॥१२॥
Rāghava, the supreme knower of dharma, offered them magnificent worship. All the sage-lords first presented themselves before Daśaratha.
Passage 13
ततः कौतूहलाक्रान्ता रामं ददृशुरद्भुतम्। ते रामेणाद्भुतां पूजां कृत्वा समभिवादिताः॥१३॥
Then, filled with wonder, they beheld extraordinary Rāma. He saluted them and honored them with extraordinary worship.
Passage 14
सहर्षं च ततः पृष्टाः शुद्धान्तं नृपतो गते। महता संभ्रमेणैव जातहर्षाः पुराविदः॥१४॥
When the king had gone to the inner apartments, Rāma joyfully inquired after them. The ancient lore-masters were delighted by his great attentiveness. Śrī Rāma said:
Passage 15
उन्नतं नः पितुर्भाग्यं रघुवंशस्य सर्वशः। आतिथ्यं यस्य गृह्णन्ति ज्ञाननेत्रा भवादृशाः॥१५॥
Our father’s fortune, and that of the entire Raghu line, is exalted because seers such as you, whose eyes are knowledge, accept his hospitality.
Passage 16
योगिनो वेदवेदान्तविदो निर्धूतकल्मषाः। विश्वस्य गुरवः साक्षान्मौनव्रतपरायणाः॥१६॥
You are yogis who know Veda and Vedānta, whose impurities have been shaken away, direct teachers of the world devoted to the vow of contemplative silence.
Passage 17
पुराविदो विधिज्ञाश्च ज्ञानविज्ञानदृष्टयः। ब्रह्मादीनां दिविषदां पूजनीयाः समन्ततः॥१७॥
You know ancient truth and sacred procedure; knowledge and realization are your vision. Even Brahmā and the other gods honor you in every way.
Passage 18
यूयं वेदविदः सर्वे स्मृतिभिर्धर्मवर्तकाः। संगता यस्य सदनं स धन्यो गृहवान् नरः॥१८॥
All of you know the Veda and set dharma in motion through remembered tradition. Blessed is the householder at whose dwelling you assemble.
Passage 19
जगतः कुशलार्थाय तीर्थानां करणाय च। परिश्रमथ मेदिन्यां युष्मद्देशः स पावनः॥१९॥
You travel across the earth for the world’s welfare and to create holy places; the region through which you pass becomes sanctified.
Passage 20
यत्र तिष्ठन्ति कार्येण मुहूर्तमपि योगिनः। परावरविदः साक्षाद्योगिनो ब्रह्मदर्शिनः॥२०॥
A place where yogis who know higher and lower reality and directly behold Brahman remain even for a moment on some purpose becomes holy.
Passage 21
कच्चिद्वः कुशलं दिव्येष्वाश्रमेषु तपस्विनः। धर्मकर्मैकहेतूनां जलादीनां सुपुष्कलम्॥२१॥
Ascetics, is all well in your divine hermitages? Are water and the other things needed solely for sacred duties plentiful?
Passage 22
कच्चिद्वः प्राकृतो लोकः कामलोभेन संगतः। एकान्तिकासनसदां नोपप्लावित आश्रमः॥२२॥
Have ordinary people driven by desire and greed refrained from disturbing the hermitages where you sit in solitude?
Passage 23
कच्चिद्वस्तपसामौग्र्यं प्रविलोक्यासहिष्णुना। इन्द्रेण न कृतो विघ्नो रम्भादीनां प्रदानतः॥२३॥
Has intolerant Indra, seeing the intensity of your austerities, refrained from obstructing you by sending Rambhā and other celestial women?
Passage 24
कच्चिद्वो यजनाद्यासु क्रियासु बहुलासु च। अशान्तेन समीरेण वने नोद्विज्यते मनः॥२४॥
During your many rites of sacrifice and worship, is your mind left undisturbed by violent winds in the forest?
Passage 25
कच्चिद्वः स्वाध्वररेष्वारण्यैर्वारणादिभिः। न भज्यन्ते न पीड्यन्ते तरवो धर्मसिक्तकाः॥२५॥
At your excellent sacrificial grounds, are the trees watered by dharma safe from being broken or crushed by wild elephants and other animals?
Passage 26
कच्चिद्वः स्वाश्रमवरेष्वविप्रस्तपसो बलात्। साधर्म्यं समुपाश्रित्य विषादादि करोति न॥२६॥
In your noble hermitages, has no unqualified person used the power of austerity to claim an equal status and thereby cause distress?
Passage 27
कच्चिद्वः कुशलिन्यस्ताः कामधेनुसमत्विषः। अग्निहोत्रादिसौकर्यसाधिकाः किल धेनवः॥२७॥
Are your cows—radiant like Kāmadhenu and providing everything needed for the Agnihotra and other rites—well?
Passage 28
कच्चित्तासामपत्येषूपद्रुतेष्वितरैर्मृगैः। तपस्तेजःस्वभावेन युष्माकं नाभवद्रुषा॥२८॥
When other animals trouble their calves, does the fiery nature born of your austerities remain free from anger?
Passage 29
जनानां कुशलं येभ्यः शान्तिश्च क्रूरचेतसाम्। तेषां वः कृतिनामेतदपृच्छ्यमपि पृच्छ्यते॥२९॥
The world’s welfare comes from you, and even cruel hearts grow peaceful through you. Although the well-being of accomplished ones such as you need not be asked, I ask out of affection.
Passage 30
यतोऽहमादेशकरो युष्माकं ब्रह्मदर्शिनाम्। वाञ्छाम्यनुग्रहं शश्वत् किंचिदाज्ञाविशेषतः॥३०॥
For I am the servant of your commands, you who behold Brahman, and I always desire your grace—especially in the form of some instruction.
Passage 31
यदाज्ञापयथ प्रेष्यं शश्वदाज्ञाकरं च माम्। तत्करोमि मुनीशानाः सकृद्वचनमात्रतः॥३१॥
Sage-lords, whatever you order me, your servant who always obeys, I shall do as soon as you speak the word once.
Passage 32
भवतां हि तपोविघ्नो विघ्नो भुवनसंपदाम्। अतस्तिष्ठथ सौख्येन आश्रमेषु मुनीश्वराः॥३२॥
An obstacle to your austerity is an obstacle to the prosperity of the worlds. Therefore, sage-lords, dwell happily in your hermitages.
Passage 33
एषोऽस्माकं पिता देवो भवतामेव सिद्धिजाम्। राज्यश्रियमुपाश्रित्य शक्तो भुवनरक्षणे॥३३॥
Our divine father derives his accomplishment from you. Supported by royal prosperity, he is able to protect the world.
Passage 34
इति श्रीरामचन्द्रस्य निशम्याभ्युदितं वचः। वक्तुं सर्वे मुनीशाना वसिष्ठं समचोदयन्॥३४॥
Hearing these gracious words of Śrī Rāmacandra, all the sage-lords urged Vasiṣṭha to speak.
Passage 35
तेषामिङ्गितमाज्ञाय वसिष्ठो ज्ञानलोचनः। उवाच वचसा रामं तोषयन् विदुषां वरः॥३५॥
Understanding their intention, Vasiṣṭha—whose eye was knowledge and who was the best of the learned—spoke, delighting Rāma with his words. Śrī Vasiṣṭha said:
Passage 36
वर्तते सर्वतो वार्तं त्रैलोक्यस्यैव सुव्रत। विशेषतस्तापसानामस्माकं त्वयि राजति॥३६॥
Virtuous one, all is well throughout the three worlds—and especially with us ascetics—while you shine here.
Passage 37
पिता तव जगद्रक्षादक्षिणो धर्मवित्तमः। उन्मार्गगामिनां नॄणां नित्यं दण्डयिता बलात्॥३७॥
Your father is supremely skilled in dharma and capable of protecting the world. He constantly restrains by force those who follow wrongful paths.
Passage 38
यूयं हि राघवाः साक्षाद्धर्मरक्षाविचक्षणाः। मान्धातृसगरादीनां लोके प्ररोह्यते यशः॥३८॥
You Rāghavas are directly skilled in protecting dharma. The glory of Māndhātṛ, Sagara, and the other ancestors grows again in this world through you.
Passage 39
तेषां वंशे भवान् जातो रघुवंशैकभूषणः। जगतां तनुषे तोषं मुनीनां च विशेषतः॥३९॥
You have been born in their line as the unique ornament of the Raghus, bringing delight to the worlds and especially to the sages.
Passage 40
अप्येकः संभ्रमो भूयान् योगिनां ज्ञानचक्षुषाम्। भवन्तमिह विज्ञाय ह्यवतीर्णं परात्परम्॥४०॥
Yet one profound wonder has arisen among the yogis whose eyes are knowledge: they recognize that you, the One beyond the highest, have descended here.
Passage 41
केनचित् कालकल्पेन पौलस्त्येन महौजसा। रक्षांसि सुसमुद्धर्तुं प्रापितानि विशेषतः॥४१॥
By some decree of Time, mighty Pulastya’s descendant has brought the Rākṣasas to extraordinary power.
Passage 42
अतस्तेषां विनाशाय कालरूपी दुरासदः। अवतीर्णोऽस्यमेयात्मन् साक्षाद्रामेति यो भवान्॥४२॥
Therefore, immeasurable Self, you who are directly Rāma have descended in the unapproachable form of Time to destroy them.
Passage 43
इति विज्ञाय मुनयः सर्वे त्वां समुपागताः। अवाप्तुमतुलं ज्ञानं कर्मोपास्तिफलात्मकम्॥४३॥
Knowing this, all the sages have approached you to obtain incomparable knowledge, the consummate fruit of sacred action and contemplative worship.
Passage 44
अनेकैरद्भुतैर्लिङ्गैर्भवान् ब्रह्मैव केवलम्। तत्परं परमं सूक्ष्ममव्यक्तात् परतः स्थितम्॥४४॥
Many wondrous signs reveal that you are Brahman alone: higher than that which is called highest, supremely subtle, and beyond the unmanifest.
Passage 45
इति सामान्यतो ज्ञात्वा मुनयस्त्वामुपागताः। सर्वोपनिषदां गुह्यं सारमर्थं विवेचितुम्॥४५॥
Knowing this in a general way, the sages have come to you to discern the secret essential meaning of all the Upaniṣads.
Passage 46
यथाधिकारं सकलैर्भवानाश्रीयसे प्रभो। धर्मार्थिनस्त्वां धर्मार्थं संततं पर्युपासते॥४६॥
Lord, all take refuge in you according to their capacity. Those who seek dharma continually worship you for dharma.
Passage 47
अर्थार्थिनस्तथार्थाय कामाय च तदर्थिनः। मुक्त्यर्थिनो जनाः शश्वन्मुक्त्यै त्वामेव संश्रिताः॥४७॥
Those who seek prosperity approach you for prosperity, those who seek desire’s fulfillment for that end, and those who seek liberation take refuge in you alone for liberation.
Passage 48
तेषां वयं रामचन्द्र भवबन्धविमुक्तये। आपन्नाः शरणं शश्वदिति प्राप्ताः स्म योगिनः॥४८॥
Among these, Rāmacandra, we yogis have come and taken perpetual refuge in you to be released from worldly bondage.
Passage 49
ज्ञानिनां यल्लयस्थानं संततं ब्रह्मदर्शनम्। तद्भवान् विदितो राम किमुपेक्ष्योऽस्यतः परम्॥४९॥
You are known, Rāma, as the place into which knowers dissolve and as the constant vision of Brahman. What higher reality could we neglect in favor of anything else?
Passage 50
स्वात्ममायामुपाश्रित्य मोहयन् जगतो दृशम्। परं ब्रह्म सुखाकारं सुखाकारेण राजसे॥५०॥
Taking refuge in your own māyā, you bewilder the world’s sight. Yet as supreme Brahman whose form is bliss, you shine openly in a form made of happiness.
Passage 51
इति विज्ञाय मुनयस्त्वां लिङ्गैरेव तादृशैः। भवन्तं शरणं प्राप्ता यथेच्छसि तथा कुरु॥५१॥
Recognizing you through such signs, the sages have sought refuge in you. Do with us as you wish. Śrī Rāma said:
Passage 52
किमेष व्यवसायो वः समभून्मुनिपुङ्गवाः। यदेतादृश्यभूद् बुद्धिः क्वापि नैतादृशो भवेत्॥५२॥
Foremost sages, how has this resolve arisen among you? Such an understanding is scarcely found anywhere.
Passage 53
व्रजन्ति यत्कर्मभिराप्तकामास्तथा परोपासनया च यत्तत्। ज्ञानेन साक्षात्क्रियते भवादृशैरात्मस्थितं ज्योतिरनन्तबोध्यम्॥५३॥
What those whose desires are fulfilled attain through rites, and what others attain through higher worship, seers such as you realize directly through knowledge as the light established in the Self, knowable without limit.
Passage 54
स्वानन्दसंपत्समुपैति यस्मिन् विश्वं समस्तं विनिमीलयन्ती। योगेन तद्वो हृदये प्रकाशं ब्रह्माभिधं ज्योतिरनन्तमेकम्॥५४॥
Through yoga the one infinite light called Brahman shines in your hearts. In its wealth of intrinsic bliss the entire universe closes its eyes and comes to rest.
Passage 55
अजस्रमुन्मीलितयोगदृष्टौ प्रव्यक्तमव्यक्तपरं महस्तत्। उपास्यते विश्वगुरोर्विशेषादजस्रमेव प्रयतैरमोघैः॥५५॥
That radiance beyond the unmanifest stands fully revealed to your continually open yogic sight. Through the World-teacher’s special grace, your unfailing efforts worship it without interruption.
Passage 56
अतः परं किं तु परं मृग्यते तत्त्वपदोत्कण्ठ्यधियोऽत्र संगताः। न ज्ञानतोऽन्यत्किमपीह साधनं तद्धि लभन्ते दृशिमात्रतो जनाः॥५६॥
What reality higher than this could be sought by minds assembled here in longing for the state of truth? There is no means here beyond knowledge, and people attain that reality by vision alone.
Passage 57
न योगतोऽन्यः खलु कोऽपि यत्नः स चास्ति वः शिष्यसुशिष्यशिष्यगः। किमन्यदादातुमुपागता वै मदीयमागारमुदारवृत्ताः॥५७॥
There is no discipline beyond yoga, and it already descends through your disciples, their excellent disciples, and those disciples in turn. Noble ones, what else have you come to my house to receive? Brahmā said:
Passage 58
सर्वेषां मुनिमुख्यानां मतमादाय तत्क्षणे। जिज्ञासामनुनिर्णीय वसिष्ठः प्रत्युवाच तम्॥५८॥
At once Vasiṣṭha gathered the intent of all the leading sages, determined the precise object of their inquiry, and replied to Rāma. Vasiṣṭha said:
Passage 59
सत्यमात्थ प्रभो राम नूनं तादृशमेव तत्। ब्रह्मणो दर्शनं नाम योगादिभिरवाप्यते॥५९॥
Lord Rāma, what you say is true: the vision called realization of Brahman is indeed attained through yoga and the other disciplines.
Passage 60
ततश्चापि परं तत्त्वं वयं विविदिषामहे। प्राह विश्लेषवेलायां व्रजदेवीषु यद्भवान्॥६०॥
Yet we wish to know the reality beyond even that—the truth you taught the goddesses of Vraja at the time of separation.
Passage 61
देव्यो हि ता व्रजभुवस्तव रूपराशेः सौन्दर्यसारमकरन्दभरप्रमत्ताः। ईषद्वियोगमपि सोढुमशक्नुवन्त्यस्तत्त्वं तदेव परिचीय चिरेण तस्थुः॥६१॥
Those goddesses of Vraja were intoxicated by the abundant honey of essential beauty flowing from the treasury of your form. Unable to endure even the slightest separation, they learned that very truth and remained sustained for a long time.
Passage 62
शय्यासनादिषु कदापि निमेषमात्रमन्तर्धिमेत्य हृदि कल्पसमं विजज्ञुः। ता एव गोपसुदृशः कथमन्यथा त्वां पारैः परार्धगुणराशिमृतेऽधिनस्थुः॥६२॥
Whenever you vanished for the blink of an eye from a bed, seat, or other place, they experienced it in their hearts as an aeon. How else could those beautiful cowherd women have survived without you, the boundless treasury of qualities beyond all measure?
Passage 63
नूनं तु तत्त्वदुपदिष्टसुसूक्ष्मतत्त्वज्ञानप्रभावजनितामलभावभाजाम्। तासां मनस्त्वनुमिमीमहि सर्वकामस्वानन्दसंपदमृतं परिपीयमानम्॥६३॥
We infer that their minds became stainless through the power of the supremely subtle knowledge you taught, and drank the nectar of self-blissful abundance that fulfills every longing.
Passage 64
मन्यामहे रघुकिशोर तदेव तत्त्वं यद्विप्रयोगशमनं व्रजसुन्दरीणाम्। तन्नः प्रवक्तुमुचितोऽसि दयाविशेषादेकं ततं यदखिलात्मतयागमेषु॥६४॥
Young Rāghava, we believe that this is the very truth which calmed the Vraja maidens’ separation. Out of special compassion, please teach us that one all-pervading reality which the scriptures proclaim as the Self of all.
Passage 65
इत्युदीरितमाकर्ण्य मुनीनामूर्ध्वरेतसाम्। जिज्ञासावेदिनो वाक्यं वसिष्ठस्य महामतेः॥६५॥
Rāma heard these words of the celibate sages, expressed by wise Vasiṣṭha who understood precisely what they longed to know.
Passage 66
उवाच प्रहसन् रामो वीक्ष्य तान् मुनिसत्तमान्। संततं स्पृहयालून् वै कर्मज्ञानातिगां दशाम्॥६६॥
Seeing those excellent sages continually yearning for a state beyond ritual action and knowledge, Rāma smiled and spoke. Śrī Rāma said:
Passage 67
प्रमोदवननारीणामुपदिष्टं मया तु किम्। सहजप्रेमभावेन वशीचक्रुरिमा हि माम्॥६७॥
What teaching did I give the women of Pramodavana? Through their spontaneous state of love, they themselves brought me under their control.
Passage 68
उपदेष्टव्यमेतासु किंचिन्नैवोपपद्यते। एता हि फलसीमानं भजन्ते दशया स्वया॥६८॥
There was nothing at all that could properly be taught to them. Through their own state they already possessed the furthest limit of the fruit.
Passage 69
दृढः प्रेम्णा जयति सुदृशां श्रीप्रमोदाटवीषु स्वानन्दाब्धेरतिशयममृतं यद्धि संस्वाद्यमानम्। तद्वश्योऽहं क्वचिदपि न ता मंक्षु विस्मर्तुमीहे प्राणान् यद्वत्सततमुदितश्चेतसा धारयामि॥६९॥
The beautiful women’s firm love triumphs in glorious Pramodavana, where they taste a nectar surpassing even the ocean of self-bliss. Controlled by that love, I never wish to forget them for even an instant; I hold them constantly in my awakened heart as one holds one’s very life-breath.
Passage 70
विरहं वोढुमेतासां नैव शक्तिः कदाचन। इत्यहं नित्यलीलास्थो रमामि स्वजनैः सह॥७०॥
They never have the power to bear separation. Therefore I remain in eternal play and delight with my own beloved people.
Passage 71
अयं हि दुर्लभो भावो यत्प्रेमा मत्स्वरूपगः। ज्ञानस्य च पराकाष्ठा ब्रह्मतत्त्वावबोधनम्॥७१॥
This state—love wholly directed toward my own essential form—is exceedingly rare. The highest culmination of knowledge is realization of Brahman’s reality.
Passage 72
ब्रह्मतत्त्वस्य सा सीमा यत्तदानन्दनिर्भरः। आनन्दनिर्भरस्यैषा सीमा यत्प्रेम तादृशम्॥७२॥
The limit of realizing Brahman is to become filled with its bliss; the limit of being filled with bliss is precisely love of this kind.
Passage 73
प्राचीना मुनयोऽनेके ब्रह्मतत्त्वं परं ययुः। एके तेषां दधुः प्रेम मत्कृपादृष्टिवीक्षिताः॥७३॥
Many ancient sages attained the supreme reality of Brahman. Only some among them, touched by the glance of my grace, came to bear love.
Passage 74
सुदुर्लभतमो यस्मात्तादृशो भाव आन्तरः। तस्मादेवैष विरलो मदिच्छामनुरुध्य हि॥७४॥
Because such an inward state is most difficult to attain, it is exceedingly rare and arises only in accord with my will.
Passage 75
मद्गोचरश्रवणकीर्तनसेवनादौ यावज्जायते ह्यस्य मनःप्रवृत्तिः। प्रेम्णः कला न खलु तावदुदेति साध्वी एकैव सर्वविषयेषु विरक्तिहेतुः॥७५॥
As long as a person’s mind merely begins to engage in hearing, singing, service, and other practices directed toward me, not even one pure ray of love has yet arisen—the single power that causes detachment from every other object.
Passage 76
कोऽप्येष रक्तिमगुणः समुदेत्य पूर्वं चिद्व्योम यत्समनुरञ्जितमच्छमेव। प्रेमाभिधः स मम पूर्णकृपानुलभ्यस्तं ब्रह्मतत्त्वमनुगच्छति नांशतोऽपि॥७६॥
First an extraordinary quality of attraction arises and colors the stainless sky of consciousness. The state called love, attainable only by my complete grace, then appears; the realization of Brahman does not approach even a fraction of it.
Passage 77
इति वस्तत्त्वमुदितं ज्ञानसारं परामृतम्। उपदेशमृते लभ्यं निजाशक्यैकमात्रतः॥७७॥
Thus I have declared to you the reality that is the essence of knowledge and supreme nectar. It is obtained beyond verbal instruction, by my own sovereign power alone. Brahmā said:
Passage 78
इत्युक्त्वा भगवान् रामो मुनीनामनुकम्पया। प्रकाशयामास रूपं प्रमोदवनकुञ्जगम्॥७८॥
Having spoken, Lord Rāma compassionately revealed to the sages his form dwelling in a bower of Pramodavana.
Passage 79
शुद्धश्यामावदातं वपुषि परिलसत्कञ्जकिञ्जल्कवस्त्रं श्रीमत्पद्मारुणाक्षं सुविलुलदलकश्रीविराजत्कपोलम्। कैशोरभ्राजिवेषं मधुरिमजलधिप्रेमपीयूषवर्षै- र्दिक्प्रान्तश्रीविलासं मदनविटपिनं स्त्रीषु सिञ्चन्तमन्तः॥७९॥
His pure dark form shone in a garment the color of lotus pollen. His splendid eyes were red lotuses, and his cheeks glowed beneath gracefully tossing curls. Adorned with the radiance of adolescence, he was an ocean of sweetness, raining the nectar of love to the ends of the directions and inwardly watering the tree of desire in the women’s hearts.
Passage 80
दोर्भ्यां वंशीं वहन्तं वदनसरसिजामोदिनीं राजहंसीं बिम्बोष्ठस्निग्धकान्त्या प्रमुदवनवधूमानसं रञ्जयन्तम्। संमुष्णन्तं त्रिभङ्गीललितसुवपुषा लोचनानि प्रियाणां रामं प्रेमाभिरामं ददृशुरनवधि श्रीमदानन्दमूर्तिम्॥८०॥
In his two hands he held the flute, a royal swan delighting in the lotus of his face. The tender brilliance of his bimba-red lips colored the minds of Pramodavana’s women. His lovely threefold-bending body stole his beloveds’ eyes. The sages beheld Rāma, beautiful through love, the limitless and glorious embodiment of bliss.
Passage 81
केचिद्ददृशुरेवं बालवेषेण भूषितम्। नवनीतकरं रामं माङ्गल्याङ्कविराजितम्॥८१॥
Some saw Rāma adorned in a child’s form, butter in his hand and radiant with auspicious markings.
Passage 82
लम्बमानालकभ्राजदाननाम्बुजसुन्दरम्। मञ्जीरचरणाम्भोजं बिभ्रतं कटिमेखलाम्॥८२॥
Hanging curls shone around his beautiful lotus face; anklets adorned his lotus feet, and he wore a jeweled belt at his waist.
Passage 83
स्वर्णप्रत्युप्तशार्दूलनखराजितवक्षसम्। अव्यक्तकलया वाण्या मोदयन्तं स्वमातरम्॥८३॥
Tiger claws mounted in gold graced his chest, and with the indistinct, delightful speech of infancy he gladdened his mother.
Passage 84
केचिद्ददृशुरानन्दरूपिणं राममद्भुतम्। कैशोरवेषमधुरप्रसन्नमुखमञ्जुलम्॥८४॥
Some saw wondrous Rāma as the embodiment of bliss, charming in adolescent dress with a sweet and serene face.
Passage 85
प्रमोदवनकुञ्जान्तर्निविष्टं प्रियया सह। सर्वसौन्दर्यसदनं रक्षयन्तं स्वकाश्च गाः॥८५॥
Seated with his beloved inside a Pramodavana bower, he was the abode of all beauty and watched over his own cows.
Passage 86
श्रीराजवेषमुदितं मोदयन्तं वधूजनान्। कदम्बकुसुमैर्युक्तां वनमालां सुविभ्रतम्॥८६॥
He shone in splendid royal dress and delighted the young women, wearing a beautiful forest garland interwoven with kadamba flowers.
Passage 87
अङ्गुलीयमणिद्योतच्छ्रिताधरवंशिकम्। नानाकेलिपरीहासैर्गोपैर्मण्डितपार्श्वकम्॥८७॥
The flute resting at his lower lip caught the gleam of the jewels on his fingers, while cowherd friends surrounded him with varied games and jokes.
Passage 88
केचिद्ददृशुरुद्भूतराजसंपत्तिभूषितम्। सिंहासनसमासीनं साकेतपुरमध्यगम्॥८८॥
Some saw him adorned with manifest royal majesty, seated upon a throne in the center of Sāketa.
Passage 89
कौस्तुभोद्भासितग्रीवं मूर्तिमद्भिर्महायुधैः। उपासितं महाकीर्तिं योगमुद्राधरं विभुम्॥८९॥
The Kaustubha illumined his neck. Great weapons in embodied forms attended the all-pervading Lord of immense glory, who bore the gesture of yoga.
Passage 90
उदारगुणपाथोधिं षडैश्वर्यविभूषितम्। उन्नसं कम्बुकण्ठाढ्यं महामुकुटमण्डितम्॥९०॥
He was an ocean of noble virtues, adorned with the six majesties, with a high nose and conchlike neck, and crowned by a magnificent diadem.
Passage 91
नृत्यद्विद्याधरीवृन्दसभामण्डपमध्यगम्। प्रणतानेकभूपालं प्रसादसुमुखं प्रभुम्॥९१॥
He stood in the center of an assembly hall where companies of Vidyādharī women danced. Many kings bowed before the Lord, whose gracious face was serene.
Passage 92
दासीकृतद्विषद्वृन्दनीराजितपदद्वयम्। शिरोमुकुटरत्नांशुमञ्जरीभिः समन्ततः॥९२॥
Hosts of conquered enemies had become his servants and worshiped his two feet on every side with clusters of rays from the gems in their crowns.
Passage 93
किं कुर्वाणैरनेकाब्धिद्वीपदेशीयनृपाधिपैः। कृतदास्यरसावासं करुणादृष्टिवर्षिणम्॥९३॥
Kings from the many ocean-girt islands stood asking, “What shall we do?” He had made himself the abode of the rasa of service and showered compassionate glances upon them.
Passage 94
केचिदात्मतया रामं ददृशुर्योगभावितम्। केचिद्ददृशुरैश्वर्यात् साकेताधिपतिं प्रभुम्॥९४॥
Some, refined by yoga, saw Rāma as their own Self; others, through his majesty, saw the Lord as sovereign of Sāketa.
Passage 95
केचिद्ददृशुरौत्कण्ठ्यात् सर्वेषां बन्धुवत्स्थितम्। ज्ञानमुद्राधरं धीरं योगिनां हृदयङ्गमम्॥९५॥
Some, through intense longing, saw him standing as the kinsman of all: steadfast, bearing the gesture of knowledge, and dwelling in the yogis’ hearts.
Passage 96
यो यथाभावसंपन्नस्तद्वृत्तेन निरीक्षितः। अथैनं तुष्टुवुः सर्वे योगिनः शुद्धबुद्धयः॥९६॥
Rāma was seen by each according to that person’s inner state and disposition. Then all the pure-minded yogis praised him.
Passage 97
पुलकाञ्चितवर्माणः सर्व एव मुदान्विताः। बद्धाञ्जलिपुटाः स्थित्वा सर्वेऽद्भुतरसाकुलाः॥९७॥
Thrilled with horripilation and filled with joy, they stood with palms joined, all overwhelmed by the rasa of wonder. The sages said:
Passage 98
नमस्ते ब्रह्मरूपाय पूर्णाय च महात्मने। सच्चिदानन्दरूपाय निजलावण्यभास्वते॥९८॥
Homage to you whose form is Brahman, the complete and great Self, whose nature is being, consciousness, and bliss, radiant with your own intrinsic beauty.
Passage 99
अशेषगुणसंदोहमूर्तिताय कृपालवे। नानाविधलसल्लीलारसरञ्जितवर्ष्मणे॥९९॥
Homage to the compassionate Lord in whom the entire host of virtues takes embodied form, whose body is colored by the rasa of many shining divine plays.
Passage 100
हैमसिंहासनस्थाय त्रैलोक्यमपि शासते। स्वशक्तिभिः समेताय पुरुषाय महात्मने॥१००॥
Homage to the great Person seated upon a golden throne, ruling all three worlds and united with his own powers.
Passage 101
विश्वसर्गादिकेलीभिर्ब्रह्मादीनां नियोगिने। धौरेयाय श्रिताशेषधर्मपालनशक्तये॥१०१॥
Homage to the foremost Lord who commissions Brahmā and the others in the divine plays of creation and so forth, whose power protects every dharma embraced by those who seek refuge. Others said:
Passage 102
नमो रसिकवर्याय कुञ्जभूमिसुकेलये। मुक्ताहारपरीताय परिपूर्णरसात्मने॥१०२॥
Homage to the greatest relisher of rasa, who plays beautifully in the bower lands, encircled by pearl necklaces and formed of perfectly complete rasa.
Passage 103
सर्वोद्धारप्रयत्नाय निजलीलारसात्मने। सर्वविश्वान्तिरूपाय श्रीमद्रामाय ते नमः॥१०३॥
Homage to you, glorious Rāma, who strives to uplift all, whose nature is the rasa of your own play, and whose form is the inward ground of every universe. Another group said:
Passage 104
आविर्भाव्याखिलान् जीवान् कृत्वा च विविधाः स्थितीः। कुर्वते विविधाः केलीः पुरुषाग्र्याय ते नमः॥१०४॥
Homage to you, foremost Person, who manifests all living beings, creates their varied conditions, and performs manifold divine plays. Others said:
Passage 105
अनाद्यनन्तरूपाय निर्गुणाय स्वरूपतः। सच्चिदानन्दरूपाय नमः कैवल्यमूर्तये॥१०५॥
Homage to the beginningless One of infinite forms, intrinsically beyond the guṇas, whose nature is being, consciousness, and bliss, the embodiment of absolute freedom.
Passage 106
वर्जिताशेषरूपाय कल्पनारहिताय च। विश्वारामाय रामाय स्वात्मने ब्रह्मणे नमः॥१०६॥
Homage to Rāma, free from every limiting form and all conceptual construction, the repose of the universe, one’s own Self, and Brahman. Still others said:
Passage 107
विश्वतः पाणिपादाय विश्वतोऽक्षिमुखात्मने। विश्वरूपस्वरूपाय परस्मै ते नमो नमः॥१०७॥
Repeated homage to the Supreme whose hands and feet are everywhere, whose eyes, faces, and self are everywhere, whose own form is the universal form.
Passage 108
अथापि ममतावर्तमग्नोद्धारचिकीर्षया। अङ्गीकृतावताराय तारकब्रह्मणे नमः॥१०८॥
Yet out of the desire to lift up those submerged in the whirlpool of possessive attachment, you accept a descent. Homage to the liberating Brahman. Brahmā said:
Passage 109
इत्येवमेष निभृतं मुनिभिः समस्तैः सर्वार्थितः प्रणतपालनपादपद्मः। सद्यः प्रसादसुमुखो भगवानरोषान् योगीश्वरान् समभिपूज्य शनैरुवाच॥१०९॥
Thus all the sages quietly offered every prayer to him whose lotus feet protect those who bow. At once the gracious-faced Lord duly honored the sage-lords, free from anger, and gently spoke. Śrī Rāma said:
Passage 110
यद्वस्तपः परिणतं सुचिरेण धीरा- स्तेनेदृशी समभवन्मतिरात्मनीना। ज्ञातो यया खलु भवद्भिरहं विशेषान्- मायां वितत्य च निजावरिकां स्थितोऽपि॥११०॥
Steadfast sages, your austerity has matured over a very long time, and thus this Self-directed understanding arose. Through it you recognized me distinctly even while I spread my own concealing māyā and stood hidden within it.
Passage 111
जातोऽधुना सुचिरचीर्णतपोविपाको युष्माकमुत्तमदृशां समभावभाजाम्। मन्नित्यकेलिविषयां समवाप्य दृष्टिं यूयं रमध्वमतुलप्रमुदाभ्युपेताः॥१११॥
The fruit of your long-practiced austerity has now ripened, you of highest vision who share an equal disposition. Having attained sight of my eternal play, delight in it, filled with incomparable joy.
Passage 112
येषां सर्वतपःसिद्धिप्रत्यूहहरणक्षमः। अहं स्थिततमश्चित्ते तेषां चिन्ता न कापि हि॥११२॥
For those in whose hearts I remain, able to remove every obstruction to the perfection of austerity, there is no anxiety whatsoever.
Passage 113
धन्याः स्थ यूयं समभावमेनमवाप्य नित्यं तपसि प्रतिष्ठाः। पूर्णं फलं वः समजायतोच्चैरतः परं तिष्ठत मत्स्वरूपे॥११३॥
Blessed are you, established in constant austerity and having attained this state of equal vision. Its complete and exalted fruit has arisen for you; from now on, abide in my essential form.
Passage 114
ज्ञानं परं ब्रह्मनिदर्शनं यत्प्रपञ्चनिष्ठामतिवर्तमानम्। तस्यापि पूर्णं फलमेतदेवमपि स्थितिर्यद्भवतां प्रयाता॥११४॥
Supreme knowledge reveals Brahman and passes beyond fixation upon the manifest world. The complete fruit even of that knowledge is precisely the state you have now reached.
Passage 115
ब्रह्मभावमतिक्रम्य मद्भावं समुपाश्रिताः। विचरन्तु भवन्तो वै परानन्दपदं गताः॥११५॥
Having crossed beyond the state of Brahman and taken refuge in my own state, move freely, having attained the realm of supreme bliss. Thus ends Chapter 96, “An explanation of the Name,” 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 540–549 (physical PDF pages 541–550). OCR was used as an alignment aid. The scan confirms a clean sequence of 115 passages; OCR had misread several numerals in passages 83–84, 102–103, and 110–111. The edition’s colophon calls the chapter “An explanation of the Name,” while its opening explicitly introduces knowledge and the chapter culminates in love beyond Brahman-realization; both features are preserved without harmonizing them.