Passage 1
दृष्ट्वा दशरथो राजा वीर्यं त्रिभुवनोत्तरम्। यशश्च रामचन्द्रस्य रहसीदमचिन्तयत्॥१॥
Having witnessed Rāmacandra’s prowess surpassing the three worlds and his glory, King Daśaratha reflected privately as follows. King Daśaratha said:
Passage 2
अहो अयं देववरो मदालये समाविरासीद्द्विजदेवरक्षकः। आजन्म रम्याणि सुखावहानि च स्वयं चरित्राणि करोति यत्प्रभुः॥२॥
Wonderful! This supreme divinity has appeared in my house as protector of brahmins and gods, personally performing delightful, happiness-giving deeds from birth onward.
Passage 3
धनुर्धरः कामपरार्धसुन्दरः सरोजपाणिः प्रभुरेष वीक्षितः। रामस्तदाऽनेन विनिश्चितः परस्तथाह्यसौ सद्गुणवानपि स्फुटः॥३॥
This bow-bearing Lord, lotus-handed and more beautiful than countless gods of love, has been seen directly. Rāma is therefore known as the Supreme, plainly endowed with every noble virtue.
Passage 4
अमुष्य ये पादसरोजयोस्तलं श्रयन्ति लोकाभयदानदक्षिणम्। न ते प्रपश्यन्ति कदापि दुर्भगं विरञ्चिना भालतलेऽपि निर्मितम्॥४॥
Those who take refuge beneath his lotus feet, skilled in granting fearlessness to the worlds, never encounter misfortune even if Brahmā has inscribed it upon their brows.
Passage 5
समर्थता सर्वगुणाढ्यता च त्रिलोकलोकोत्तरता च दृश्यते। दयालुता भक्तजनेषु च स्फुटा यदेष रूपं परमं व्यभासयत्॥५॥
His competence, fullness of every virtue, and transcendence of all beings in the three worlds are manifest; so too is his compassion for devotees, through which he reveals this supreme form.
Passage 6
अमुष्य शश्वज्जनताशरण्ययोः पदाब्जयोर्ये शरणं व्रजन्ति न। त एव मूढाः स्वजनुर्वृथा दधुः सुधां समासाद्य विषं नु भुञ्जते॥६॥
Those who do not seek refuge at his lotus feet, the eternal shelter of all people, have borne human birth in vain; having reached nectar, they choose to drink poison.
Passage 7
अयं किलात्मा ज्वरमेनमुल्वणं भवाभिधं हन्तुमुदित्वरः भृशम्। य एनमेवं न विदन्ति दुर्भगास्त एव लोके ननु देववञ्चिताः॥७॥
This very Self has eagerly arisen to destroy the fierce fever called worldly existence. Those unfortunate people who do not recognize him have surely been deprived by fate.
Passage 8
अयं पुराभूदधुना च दृश्यते भविष्यतीशः पुनरेव विस्फुटम्। युगे युगे स्वां प्रकृतिं समाश्रितः स्वरूपमेष प्रकटीकरोति हि॥८॥
This Lord existed formerly, is visible now, and will clearly appear again. Age after age, assuming his own nature, he manifests his form.
Passage 9
विज्ञानमेतस्य हरत्यघं तमो मायाभिधं येन निबध्यते जनः। ब्रह्मेति चात्मेति च कीर्तितो गिरा स एष पूर्णः पुरुषः सनातनः॥९॥
Knowledge of him removes the sinful darkness called māyā by which people are bound. Praised in scripture as Brahman and as the Self, he is the complete, eternal Person.
Passage 10
गुणैः स्वलिङ्गैरयमुत्प्रकाशते न चैनमज्ञाः कलयन्ति दुर्भगाः। निजात्मरूपेण लसन्तमीश्वरं कृपासमुद्रं क्षणतुष्टमद्भुतम्॥१०॥
He reveals himself through the signs of his qualities, yet unfortunate, ignorant people do not perceive this wondrous Lord who shines in his own form, an ocean of grace pleased in a moment.
Passage 11
अहो अमुष्यैव निजेच्छया जनो भवान्तरे संसरतीति निश्चयः। स्वभोगलीलाकरणे स्फुरत्कृतेः समुद्धृतोऽनेन च याति मुच्यते॥११॥
Surely a person wanders through successive births only by this Lord’s will; when the Lord’s playful purpose has unfolded, he lifts that person up and grants release.
Passage 12
अचिन्त्यशक्तिर्भगवान्यदीश्वरः कथं स आत्मीयतया निबध्यते। तथापि भक्तमनसैकगोचरो विधीयते त्यक्तभवाखिलैषणैः॥१२॥
How could the blessed Lord of inconceivable power be bound by human kinship? Nevertheless, those who abandon every worldly desire make him the sole object of the devotee’s heart.
Passage 13
सुतः पतिर्बन्धुरथ प्रभुः सुहृत्सखेति नानाधिषणैः समाश्रितः। अयं परब्रह्मतया विनिश्चितः प्रभूतभूयोगुणरत्नवारिधिः॥१३॥
People approach him through many dispositions—as son, husband, relative, lord, well-wisher, or friend—yet he is certainly supreme Brahman, a vast ocean of jewel-like qualities.
Passage 14
विचित्रवीर्यस्य विचित्रकीर्तिता निधेर्विचित्राखिलसद्गुणाम्बुधेः। अमुष्य साक्षाद्भगवत्तयानिशं विराजमानस्य न किं किमद्भुतम्॥१४॥
What could be surprising in the astonishing prowess and fame of this treasury, this ocean of every wondrous virtue, who perpetually shines as the Blessed Lord himself?
Passage 15
महोग्रतेजा महनीयसद्गुणो महामहैश्वर्यविभाविताकृतिः। अक्लिष्टकर्मा भगवान्कृपैकभूरभूतपूर्वर्द्धिनिधिर्विभात्यसौ॥१५॥
He shines with immensely fierce splendor, venerable qualities, and a form that reveals supreme majesty—effortless in action, sole ground of grace, and treasury of unprecedented abundance.
Passage 16
अनन्तकीर्तिर्भगवाननन्तभूरनन्तबाह्वङ्घ्रिमुखोरुनासिकः। अनन्तकर्मा स्वगुणैरनन्तकृदनन्तनामा सततं जयत्यसौ॥१६॥
The blessed Lord’s fame and manifestations are infinite; his arms, feet, faces, thighs, and forms are without end. Infinite in deeds, effects, qualities, and names, may he ever triumph.
Passage 17
कल्याणनामाकृतिरेष राघवः स्वभावतः सर्वजगन्मनोहरः। पवित्रकीर्तिर्विततागमो गुणैस्तथाप्यसौ वाङ्मनसाद्यगोचरः॥१७॥
This Rāghava’s name and form are auspicious, naturally enchanting every world. His purifying fame and qualities fill scripture, yet speech and mind cannot reach him.
Passage 18
अमुष्य कर्माणि गुणांश्च वेदितुं तथैव संख्यातुमशक्तिरस्म्यहम्। तथापि किञ्चिद्धिषणा समुत्सुका समस्तहृत्कर्णरसायनत्वतः॥१८॥
I cannot know or enumerate his deeds and qualities. Still, my understanding is eager to say something, because they are medicine and nectar for every heart and ear.
Passage 19
नितान्तमेनं समुपासते बुधाः परार्धनामाकृतिवीर्यवत्तया। त एव सिद्ध्यन्ति यथा सुरद्रुमाः स्वयं परेषां च समाश्रयोचिताः॥१९॥
The wise worship him through countless names, forms, and powers. They attain perfection like wish-fulfilling trees, becoming worthy shelters for themselves and others.
Passage 20
केचिन्निजात्मार्पणभक्तिभागिनो भवन्ति सिद्धाखिलकर्मसंविदः। त एव लीलारसमग्नमानसा भवन्ति भूयस्तमसौख्यभाजनाः॥२०॥
Some share in devotion by offering their very selves and attain realization that fulfills every act. Their minds immersed in the rasa of his play, they become vessels of ever-greater happiness.
Passage 21
परे स्वरूपात्मतया विभावितुं विभुं परब्रह्मतया गुणातिगम्। प्रपद्य नित्यं निजलाभतृप्तये महामहैश्वर्यममुं ममात्मजम्॥२१॥
Others perpetually surrender to this all-powerful son of mine as the supreme Brahman beyond qualities, contemplating him as their own true Self and becoming satisfied in attaining him.
Passage 22
प्रायो न वेदा अपि शक्तिधारिणः प्रभोरमुष्य प्रभुतानिरूपणे। अतः समुच्चारितनेतिनेतिवागशक्तयोऽमी विरमन्ति मूर्धनि॥२२॥
Even the powerful Vedas generally cannot define this Lord’s sovereignty; therefore, exhausted, their words finally cease after declaring, “Not this, not this.”
Passage 23
असौ त्रिवेदीशिरसा निरूपितो महेशिता पूर्णगुणः परः पुमान्। गुणान्वितत्यापि च संस्थितो न तैर्गुणैरसङ्गात्मतया प्रसज्यते॥२३॥
The crown of the three Vedas describes him as the Supreme Person, great ruler and fullness of qualities. Though he extends those qualities, his unattached nature is never bound by them.
Passage 24
कुतूहलाविष्टतया जगज्जना भवन्ति वीर्यैश्चकिता इव प्रभोः। न तु स्वरूपं कलयन्ति तत्त्वतो मुहुस्त्रिवेदीशिरसा निरूपितम्॥२४॥
The world’s people, filled with wonder, marvel at the Lord’s powers; yet they do not truly perceive the nature repeatedly taught by the crown of the Vedas.
Passage 25
तथाप्यसावज्ञजनोद्धृतिक्षमः स्वरूपसंसर्गगुणेन भूयसा। अयोमणिः स्पर्शवशात्सुवर्णतां दधाति नो वेद यशो न निन्दनम्॥२५॥
Nevertheless, through the abundant power of contact with his true nature he can raise up the ignorant. Iron touched by the philosopher’s stone becomes gold, indifferent to praise or blame.
Passage 26
इति रहसि नरेन्द्रश्चिन्तयन्युक्तिपूर्वैरनुभवसमुपेतैस्तत्त्ववद्भिर्वचोभिः। किमपि मनसि तूष्णीमास यावत्स तावन्मुनिजनसुदुरापां योगनिद्रामवाप॥२६॥
The king silently reflected in private through reasoned words grounded in experience and truth. As he remained inwardly still, he entered the yogic sleep so difficult even for sages to attain.
Passage 27
यथा सुषुप्तौ किल सत्त्ववृत्तिः साकं मनः क्वापि विलीयते भृशम्। तथा विलिल्येऽस्य मनो महत्यदः समानरूपां प्रकृतिं समाश्रितः॥२७॥
As in deep sleep the sattvic movement of mind dissolves completely, so his mind merged into the great principle and rested in undifferentiated nature.
Passage 28
अथासौ भिन्नरूपेण ददर्श प्रकृतिं पराम्। साधारणीभूतगुणां सर्वतत्त्वां गुणेश्वरीम्॥२८॥
Then he saw supreme Prakṛti in a distinct form, mistress of the guṇas, containing every principle while holding the qualities in equilibrium.
Passage 29
यथान्तरिक्षे पवनः प्रवाति च न वाति च। समुद्भूतामनुद्भूतां तथा प्रकृतिमात्मनि॥२९॥
As wind in space both blows and does not blow, he saw Prakṛti within the Self as both manifest and unmanifest.
Passage 30
प्रकृतेः समतीत्याथ स्वगुणैरेव सङ्गतः। तस्थौ पुरुषरूपेण साक्षिमात्रेण संस्थितः॥३०॥
Passing beyond Prakṛti and association with its own qualities, he remained in the form of Puruṣa, established as the witnessing consciousness alone.
Passage 31
अथ ब्रह्मणि संलीनः शुद्धेऽपहतपाप्मनि। अशोके विजिघत्सादिशून्ये पूर्णे परे पदे॥३१॥
Then he merged into Brahman—the pure, sinless, sorrowless, complete supreme state, free from hunger and every similar limitation.
Passage 32
तदा क्षणं कैवल्यगतोऽसौ व्यतिष्ठत्ततस्तस्यान्ते जजानाहमस्मि। मुक्ताहन्तावृत्तिरस्मीति जज्ञौ त्यक्त्वास्मितां च स्वरूपावशेषः॥३२॥
For a moment he remained in aloneness. At its end awareness of “I am” arose; then, releasing even that movement of egoity, only his essential nature remained.
Passage 33
महान्तमानन्दमवाप तत्पदं स्वरूपमेकं गुणशक्तिवर्जितम्। विकल्पहीनं जितकालसङ्गमं सुनिष्कलं निश्चलमात्ममात्रम्॥३३॥
He attained immense bliss in that state: one essential reality, free of guṇas and powers, without alternatives, beyond time, partless, unmoving, and pure Self alone.
Passage 34
अपेतवर्णाश्रमसंविभागं गतापगाभेदमिवाम्बुराशिम्। अपेतभोगं निजमानन्दमात्रं परं पदं यद्धि वेदा वदन्ति॥३४॥
It was beyond distinctions of social order and life stage, like an ocean in which rivers lose their difference, beyond enjoyment and consisting only of intrinsic bliss—the supreme state proclaimed by the Vedas.
Passage 35
संलीय तस्मिन्परमे पदेऽसौ तत्रस्थमोङ्कारमये विशुद्धे। धाम्नि स्थितं पुरुषं संविवेद यदक्षरेति प्रवदन्ति धीराः॥३५॥
Merging into that supreme state, he perceived within its pure, Oṃ-formed abode the Person whom the wise call the Imperishable.
Passage 36
अथाक्षरे शुद्धमनादनन्तर्मात्रं चिदानन्दघनस्वरूपम्। व्यचष्ट रामं नवमेघनीलं तडित्त्विषा सीतया संविभातम्॥३६॥
Within the pure Imperishable he then saw Rāma, whose form is concentrated consciousness and bliss, dark as a fresh cloud and shining beside lightning-like Sītā.
Passage 37
यथा स्वपुत्रभावेन पश्यति प्रत्यहं नृपः। तथात्र स्वामिभावेन ददर्श नृपसत्तमः॥३७॥
Whereas the king saw Rāma daily with the feeling that he was his son, here that foremost king beheld him with the feeling that he was the Lord.
Passage 38
संदर्शनानन्दमिहानुभूय प्रभोर्निवृत्तात्मजबुद्धिवृत्तिः। अथोदतिष्ठत्सहसा ततो यथा विधूय निद्रां पुरुषः सुषुप्तिगः॥३८॥
Experiencing the joy of seeing the Lord, his habitual perception of Rāma as merely his son ceased. He then arose suddenly like a man shaking off deep sleep.
Passage 39
अहो अहं चिदानन्दमये पूर्णे परे पदे। निमग्नः सहसा विश्वं विनिर्धूय शुचां पदम्॥३९॥
Wonderful! Casting off the sorrow-filled universe, I suddenly became immersed in the complete supreme state made of consciousness and bliss.
Passage 40
अहो आनन्दमहिमा यत्स्वरूपैकगोचरः। तत्रापि परमानन्दं राममद्राक्षमद्भुतम्॥४०॥
How great is that bliss, accessible only through its own nature! Even there I saw wondrous Rāma as supreme bliss itself.
Passage 41
यदहं चिन्तयामास स्वरूपं जानकीपतेः। तत्तथैवेति निर्णीतं विलोक्याक्षरमध्यगम्॥४१॥
Seeing Jānakī’s Lord within the Imperishable, I have confirmed that his nature is exactly as I had contemplated it.
Passage 42
अधुना रामचन्द्रोऽसौ परब्रह्मेति निश्चितः। तदेनमीश्वरं साक्षाद्व्रजामि शरणं विभुम्॥४२॥
Now I know certainly that Rāmacandra is supreme Brahman. I shall approach this all-powerful Lord directly for refuge.
Passage 43
निश्चिनोति स्वमनसा राजा दशरथः स्वयम्। एकान्तसंस्थितौ प्रागाच्छरणं रामलक्ष्मणौ॥४३॥
Having resolved this within his mind, King Daśaratha went privately to Rāma and Lakṣmaṇa and sought refuge in them. King Daśaratha said:
Passage 44
वसिष्ठो भगवान्योगी रघूणां नः परो गुरुः। उपादिशत्परं तत्त्वं युवयो रामलक्ष्मण॥४४॥
Rāma and Lakṣmaṇa, blessed yogi Vasiṣṭha, supreme teacher of our Raghu line, instructed me in the highest truth concerning you both.
Passage 45
तत्तथैवेति निर्णीतं परं धाम युवामिति॥४५॥
I have now ascertained by direct experience that his teaching is true: you two are the supreme abode.
Passage 46
श्रीराम राम निखिलेश गुणाभिराम रामारमारमण रम्यतनो रसेन्द्र। भोगीन्द्रमानसविलासक राजहंस ज्ञातोऽसि तत्त्वत इति स्फुटमानतोऽस्मि॥४६॥
Śrī Rāma, lord of all and delight of every virtue, beloved of Sītā, beautiful embodiment and king of rasa, royal swan sporting in Śeṣa’s mind—I know you in truth and bow before you openly.
Passage 47
संकर्षणामितगुणाकरयोगिवेद्य श्रीलक्ष्मण प्रकृतिसुन्दर दिव्यरूप। जाने युवामनुभवेन यदस्य साक्षान्नित्यं प्रधानपुरुषेश्वरतां दधानौ॥४७॥
Śrī Lakṣmaṇa, Saṅkarṣaṇa, treasury of immeasurable virtues, known by yogis and naturally beautiful in divine form: through experience I know that you two eternally hold lordship over Pradhāna and Puruṣa.
Passage 48
प्रधानं पुरुषश्चेति विश्वकारणमुच्यते। तयोश्च कारणत्वेन युवां स्थः परमेश्वरौ॥४८॥
Pradhāna and Puruṣa are called the causes of the universe, but as the cause of both, you two are the supreme Lords.
Passage 49
कर्तृ तत्प्रधानं हि भोक्ता पुरुष ईदृशः। तयोरपीश्वरः साक्षाद्भवानेव न संशयः॥४९॥
Pradhāna is the field of action and Puruṣa is the experiencer; you alone are directly the Lord of both—there is no doubt.
Passage 50
अवस्थाभेदतो यद्वदेको नानेव दृश्यते। तद्वद्भवान्कर्तृकर्मकरणादिस्वरूपभाक्॥५०॥
As one reality appears many through differences of condition, so you assume the forms of agent, action, instrument, and all the rest.
Passage 51
त्वय्येतद्दृश्यते विश्वं त्वय्येव क्रियते विभो। त्वया व्याप्रियते भूयस्त्वत्त एव विभज्यते॥५१॥
Mighty Lord, this universe is seen in you, fashioned in you, activated by you, and repeatedly differentiated from you alone.
Passage 52
त्वमेवास्य निमित्तं च तुभ्यं लीलारसात्मने। स्वरूपतोऽस्य सम्बन्धः कविभिः सुनिरूपितः॥५२॥
You alone are its efficient cause, and the sages describe its essential relation to you, whose nature is the rasa of divine play.
Passage 53
प्रयोजकस्त्वं चास्यासि त्वय्येव प्राप्यते पुनः। समन्वयोऽस्य सर्वस्य त्वय्येवमुपपद्यते॥५३॥
You are also its impelling purpose, and it returns to you alone. Thus every element of the universe finds its coherence in you.
Passage 54
स्वात्मानं विविधं सृष्ट्वा त्वमनुप्रविशस्यदः। ज्ञानक्रियाशक्तियुतं सर्वमेतद्बिभर्षि भोः॥५४॥
Manifesting your own Self in many forms, you enter this creation and sustain it all with powers of knowledge and action.
Passage 55
यथास्ति बाणस्य न वेधशक्तिः सा तन्मोक्तुः पुरुषस्यैव दृष्टा। सूत्रात्मादीनां तथा शक्तयोऽपि तवैव भूमन्परकारणस्य॥५५॥
An arrow possesses no independent power to pierce; that power belongs to the person who releases it. Likewise, the powers of Sūtrātman and the other cosmic agents are yours alone, infinite supreme Cause.
Passage 56
सर्वज्ञ एकः खलु सर्वशक्तिस्त्वमेव सर्वानधितिष्ठसि प्रभो। अतः समारब्धविशिष्टकार्या न तु स्वतन्त्राः प्रभवन्त्यचेतनाः॥५६॥
You alone are omniscient and omnipotent, presiding over all. Therefore insentient principles perform their appointed functions but never act independently.
Passage 57
असंहताः यदि भूतेन्द्रियौघा मनोगणा निर्मितो वै विराजः। नाशक्नुवंस्तर्हि विभो तवाज्ञाशक्त्यान्योऽन्यं चोदिताः संहतास्ते॥५७॥
When the elements, senses, and mental powers remained separate, they could not form Virāj. Mighty Lord, impelled toward one another by the power of your command, they united.
Passage 58
या वै चन्द्रमसः कान्तिः कौमुदीति निगद्यते। सा तवैव विनिर्दिष्टा सर्वहृत्तापहारिणी॥५८॥
The moon’s radiance called moonlight, which removes the fever of every heart, is declared to be your power alone.
Passage 59
पावकस्य च यत्तेजः समुद्रस्योदरे सतः। शोषयत्यम्भसां भारं तत्तवैव विनिश्चितम्॥५९॥
The fire hidden within the ocean that consumes its mass of waters is likewise certainly your energy.
Passage 60
आदित्यस्य प्रभा या वै सर्वोद्धोपकारिणी। सा तवैव प्रभो राम पङ्कजोल्लासकारणम्॥६०॥
Rāma, the sun’s beneficent radiance, which opens the lotus, belongs to you alone, Lord.
Passage 61
चन्द्राग्निसूर्यनक्षत्रविद्युतां स्फुरणात्मिका। तवैव शक्तिरुदिता नान्यथेति विनिश्चयः॥६१॥
The shining power in moon, fire, sun, stars, and lightning is proclaimed as yours; no other conclusion is possible.
Passage 62
भूर्वार्यग्निमरुद्व्योमस्वस्मिन्नित्यं प्रतिष्ठिता। गन्धो रसस्तथा रूपं स्पर्शः शब्द इति श्रुतः॥६२॥
Earth, water, fire, wind, and space eternally rest in you, along with their known qualities—smell, taste, form, touch, and sound.
Passage 63
आकाशदेशभेदेन यद्दिशामवकाशता। तत्त्वमेवासि नास्यां वै सर्वब्रह्माण्डसंस्थितिः॥६३॥
You are the reality that grants room for the directions through divisions of space and permits the entire cosmic egg to exist.
Passage 64
अतद्व्यावृत्तिरूपेण यद्वदन्ति परा गिरः। प्रतिषेधैकशेषाय तस्मै ते ब्रह्मणे नमः॥६४॥
Supreme revelation speaks of you by excluding all that you are not. Homage to you as Brahman, the sole remainder after every negation.
Passage 65
सच्चिदानन्दगुणकं सच्चिदानन्दविग्रहम्। विलक्षणं समस्तेभ्यस्तद्ब्रह्म परमं भवान्॥६५॥
You are that supreme Brahman, whose qualities and form are existence, consciousness, and bliss and who is distinct from everything else.
Passage 66
अविद्यादोषरहितमैश्वर्यादिविवर्जितम्। शुद्धचिन्मात्रसंलक्ष्यं तद्ब्रह्म परमं भवान्॥६६॥
You are that supreme Brahman, free from the defect of ignorance and limiting attributes, discerned as pure consciousness alone.
Passage 67
यस्माद्भूतानि जायन्ते प्रतितिष्ठन्ति यत्र च। यस्मिन्नेव विलीयन्ते विभूतिस्तव तत्पदम्॥६७॥
That state from which beings arise, in which they remain, and into which they dissolve is a manifestation of your greatness.
Passage 68
यस्यैकाकृतिरेषास्ति सत्तामात्रेण संस्थितिः। तद्ब्रह्म विश्वोपादानं ततोऽपि च परं भवान्॥६८॥
Brahman, whose single character is sheer being, is the material ground of the universe; yet you are beyond even that.
Passage 69
वेदान्तविज्ञानवन्तः सुनिश्चितपरार्थकाः। संन्यासयोगसंशुद्धा यतयो यद्विशन्ति च॥६९॥
Ascetics purified through the yoga of renunciation, possessing Vedāntic realization and certainty of the highest goal, enter you.
Passage 70
आनन्दानां च सर्वेषां स्रोतसामिव सागरः। यस्मिन्नेकपदे वेशस्तद्भवान्परमं पदम्॥७०॥
As every river enters the ocean, every form of bliss enters one state. You are that supreme state.
Passage 71
विहाय निखिलं लोकमलोके संवस्थिताः। यदिच्छया यतिवरा वैराग्यं समुपाश्रिताः॥७१॥
Seeking you, eminent renunciants abandon the entire visible world, establish themselves beyond it, and embrace detachment.
Passage 72
शब्दमात्रेण विज्ञाय स्वाराज्यपदमूर्जितम्। यच्छुद्धं ज्योतिषां ज्योतिरिहामुत्रार्थनिःस्पृहाः॥७२॥
Learning through revelation alone of that sovereign state—the pure light of all lights—they become indifferent to rewards here and hereafter.
Passage 73
छर्दितान्नसमं सर्वं जगत्स्थावरजङ्गमम्। मन्यन्ते यतिमो नित्यं तत्केन तुलयामहे॥७३॥
Renunciants continually regard the entire moving and unmoving world like food already cast aside. With what could we compare that state?
Passage 74
आप्तकामस्य पूर्णस्य निखिलं व्याप्य तिष्ठतः। यस्य लीलापि वै लोके न घटेत महात्मनः॥७४॥
For the complete, desire-fulfilled Great Self who pervades everything, even worldly play would seem impossible.
Passage 75
स्वानन्दरसभोगाय कैवल्याय च सेविनाम्। घटते तत्परं ब्रह्म भवान्स्वानन्दभोगवान्॥७५॥
Yet for tasting the rasa of your own bliss and granting liberation to servants, you—the supreme Brahman—engage in the enjoyment of intrinsic bliss.
Passage 76
त्वमेव चक्षुषश्चक्षुः श्रोत्रस्य श्रोत्रमुच्यते। असि स्थूलस्य सूक्ष्मस्य तत्त्वमेवाधिदैवतम्॥७६॥
You are called the eye of the eye and ear of the ear; you are the presiding divinity and reality of both gross and subtle existence.
Passage 77
या चेन्द्रियाणां विषयप्रकाशिनी शक्तिस्तथा तदधिष्ठायिनोऽमराः। ततोऽप्यधिष्ठानगता च शक्तिस्तथैव नित्याध्यवसायशक्तिः॥७७॥
You are the senses’ power to reveal their objects, the gods who preside over them, the power underlying those gods, and the constant force of determination.
Passage 78
तथैव च प्रतिसन्धानशक्तिर्यद्भूतादिकरणं तामसाख्यम्। अहंकारो राजसश्चेन्द्रियाणां स सात्त्विकोऽप्याधिदैवाध्यात्मिकानाम्॥७८॥
You are the power that joins experiences together, the tamasic ego that causes the elements, the rajasic source of the senses, and the sattvic source of their divine and inward aspects.
Passage 79
जीवानां वा संसृतेः कारणं यत्तत्सर्वं त्वं सर्वरूपेण भासि। विनाशशीलेषु च वस्तुषु त्वमन्ते स्वरूपं यदवशिष्यमाणम्॥७९॥
Whatever causes living beings’ transmigration is you appearing in every form; and when perishable things end, you are the essential reality that remains.
Passage 80
कार्येषु यद्वद्घटकुण्डलादिस्फुटावशेषमृत्सुवर्णादिमात्रम्। तद्वद्विकारेष्वखिलेषु पश्चात्स्वरूपतो यदवशिष्यते तत्त्वम्॥८०॥
As clay or gold visibly remains when pots or ornaments pass away, so after every transformation your essential reality alone remains.
Passage 81
गुणास्तत्परिणामाश्च ये वै स्युर्महदादयः। स्वरूपभूतयाचिन्त्यशक्त्या ते त्वयि योजिताः॥८१॥
The guṇas and their transformations beginning with Mahat are joined to you by your inconceivable power, which belongs to your very nature.
Passage 82
त्वयि तेषां हि सत्त्वेऽपि स्पर्शो नैवोपपद्यते। यतो जीवस्य संसारस्त्वदज्ञाननिबन्धनः॥८२॥
Although they exist in you, they cannot touch you; the living being’s bondage arises only from ignorance of you.
Passage 83
सर्वे भावाः कार्यरूपा यदान्ते नियोजितास्त्वद्योगमायाबलेन। तदा न सन्त्येव विनाशशालिनस्त्वं चात्मसत्तां न दधासि तेषु॥८३॥
When all produced states are withdrawn at the end by the power of your Yogamāyā, those perishable things no longer exist; you never invest your own being in them as an independent reality.
Passage 84
आदौ मध्ये व्यवहारस्तु तेषां भवन्नपि स्वप्नदृष्ट्येव सिद्धः। त्वत्सत्तातो नातिरिक्तां हि सत्तां संसाधयत्यनुभूत्यैव चैतत्॥८४॥
Though they function at the beginning and middle, their existence is established only like objects seen in a dream; experience proves that they possess no being apart from yours.
Passage 85
अविद्वांसो निष्प्रपञ्चां गतिं ते सर्वात्मनामात्मनो व्यापकस्य। देहाभिमानेन कृतैः स्वकर्मभिर्भवन्ति जीवाः खलु संसारभाजः॥८५॥
Not knowing your world-transcending state as the all-pervading Self of all, living beings identify with the body and become bound to transmigration by their own actions.
Passage 86
पटूनि सम्प्राप्य सदिन्द्रियाणि क्रियाज्ञानोभयगां चैव शक्तिम्। अहो जनो दैववशेन वञ्चितो न चिन्तयत्येष यतः स्वमर्थम्॥८६॥
Even after receiving capable senses and powers of action and knowledge, a person deceived by fate fails to consider his true purpose.
Passage 87
अहो अहन्ताममतानुबद्धो देहे तथैवानुगतेषु चैनम्। दुरत्ययं कालपाशं पतन्तं जानाति नैवायमतिप्रमत्तः॥८७॥
Bound by “I” and “mine” to the body and its dependents, the utterly heedless person does not recognize himself falling into time’s inescapable noose.
Passage 88
युवामशेषक्षितिभारहारकौ समस्तसाधुस्थितिकार्यतत्परौ। इहावतीर्णौ मम सद्मनि स्फुटं मदात्मजौ चेति विडम्बनं मम॥८८॥
You two have descended in my house to remove the earth’s entire burden and preserve all the good. My thought that you are merely my sons is a bewildering divine play.
Passage 89
तत्त्वा मातृजनावनाय विहितानेकाद्भुतक्रीडनं सच्चिन्मात्रसुखाकृतिं लवणवत्स्वानन्दसम्पद्धनम्। योगीन्द्राशयपद्मकोशमधुपं माहेन्द्ररत्नच्छविं श्रीमन्तं पुरुषोत्तमं स्वशरणायोच्चैः शरण्यं भजे॥८९॥
For refuge I worship the glorious Supreme Person, supreme shelter, who performs countless wondrous plays to protect his mothers, whose form is pure conscious bliss and treasure of intrinsic joy, who is the bee in yogis’ heart-lotuses and shines like Indra’s jewel.
Passage 90
आदावेवाहमद्धा पुरुषवर वृतोऽस्मि त्वयानुग्रहेण श्रीवत्साङ्कधनुःशरादिसहितं रत्नप्रभामण्डितम्। क्वाप्यप्राप्तं नु चेतोनयनविषयतां भासयामास सूतीगेहेऽस्मत्युप्रसादं प्रकृतिसुभगतां संदधानो नितान्तम्॥९०॥
Best of persons, by your grace I chose you from the beginning. Bearing Śrīvatsa, bow, arrows, and jewel-like radiance, you made your otherwise inaccessible form visible to my mind and eyes in this maternity palace, bestowing extraordinary favor and beauty.
Passage 91
तस्मै नमोऽद्य भवते विदधामि राम ज्ञात्वा परं स्वगुणलिङ्गगणैः पुमांसम्। स्नेहानुबद्धहृदयोऽपि सुतेति भावान्मध्ये प्रभूततरसुप्रणयाख्यपाशः॥९१॥
Rāma, recognizing through your many distinctive qualities that you are the Supreme Person, I bow to you today, though my heart remains bound by affection and the powerful cord of intimate love that calls you “son.”
Passage 92
यातं वयस्त्वयि परप्रणयेन राम त्वत्केलिवीक्षणसलालसमानसस्य। तेनाधुना भवभयातिशरण्य शश्वन्मां पाहि नित्यशरणागतमादिदेव॥९२॥
Rāma, my life has passed in supreme love for you, my mind longing to behold your play. Primal Lord and shelter from worldly fear, now protect me always, for I have taken perpetual refuge in you.
Passage 93
तिर्यक्त्वमञ्चितवतामपि राक्षसत्वं नीचां पुलिन्दयवनश्वपचादियोनिम्। उद्धारकस्त्वमसि राम निजप्रभावात्कस्ते श्रमो मम मनोरथपूरणेन॥९३॥
Rāma, by your own power you deliver even animals, rākṣasas, and those born in low conditions among Pulindas, Yavanas, dog-cookers, and others. What effort could fulfilling my longing require of you?
Passage 94
जानामि दिव्यज्ञानेन त्वद्वृत्तेनैव राघव। नाधुनैवावतीर्णोऽसि मम गेहे जनार्दन॥९४॥
Rāghava, through divine knowledge and your own deeds I know that this is not the first time you have descended in my house, Janārdana.
Passage 95
प्रतिकल्पं प्रतित्रेतमेवमेव जगत्पते। ममालयेऽवतीर्य त्वं हंसि भूभारकारिणः॥९५॥
In every cosmic cycle and every Tretā age, Lord of the world, you descend in my house just so and destroy those who burden the earth. Brahmā said:
Passage 96
श्रुत्वेत्थं रघुराजस्य पितुर्वाक्यं महार्थकम्। प्रजहास प्रभुः प्रीत्या रामो राजीवलोचनः॥९६॥
Hearing these profound words from his father, king of the Raghus, lotus-eyed Lord Rāma laughed affectionately.
Passage 97
मया महेशादिमनोरथानामगोचरेण पितृभावे वृतोऽस्मि। ऐश्वर्यविज्ञानममुष्य नाहं संकोचयत्येव च मामनेन॥९७॥
Rāma reflected: “Though I lie beyond the aspirations even of Maheśa and the other gods, he has embraced me in a father’s love. His knowledge of my majesty does not diminish that bond or constrain me.”
Passage 98
आगत्य व्रजमध्याच्च सुखितस्यालयादहम्। अनयोर्वर्धयामास शुद्धं प्रेम किमन्यथा॥९८॥
“Coming from Vraja and from the abode of joy, I myself increased the pure love of these two; how else could it be so?”
Passage 99
तथाप्यहो ब्राह्मणानां गवानयनलिङ्गतः। वसिष्ठादिमुनीनां च वचनात्प्रत्ययेन च॥९९॥
Nevertheless, through the sign of my bringing back the brahmins’ cows and through the confirming words of Vasiṣṭha and the other sages—
Passage 100
ज्ञानांशः पुनरेतस्य प्राप्तोऽभ्युदयमुच्चकैः। इति संचिन्तयन्देवः प्रत्युवाच महीपतिम्॥१००॥
—a portion of this knowledge has risen strongly within him again. Thinking thus, the divine Lord replied to the king. Śrī Rāma said:
Passage 101
एतदुक्तं वचो वः सहजविनयिनं मां स्तुतिव्याजमात्रात्कृत्वा स्वार्थोपदेशास्पदमवनिपते यत्त्वयैवाभ्यधायि। ऐश्वर्यं वैभवं चाभिहितमसदृशं तद्यथास्मासु पुत्रेष्वेषा भावानुकम्पा प्रकृतिरथ तथा सर्वजीवेषु युक्ता॥१०१॥
King, under the guise of praising me, naturally modest as I am, you have made me the occasion for teaching your own realization. The incomparable majesty and greatness you describe show the loving compassion you feel toward us, your sons—a disposition you fittingly extend to every living being.
Passage 102
एषोऽहं त्वत्तनूजः परपुरुषधिया भाववन्तो भवन्तः सौमित्रिः कैकयेयः सुविदितयशसश्चापि साकेतलोकाः। एवं सर्वेऽपि चैते विमलरघुकुले श्रेष्ठतां भाजो विभाव्याः श्रीमद्भिः सानुकम्पैः स्वपरमपरथा दुस्तरं निस्तरेत्कः॥१०२॥
I am your son; you hold the vision of the Supreme Person. Here are Saumitri, Kaikeyī’s son, and the renowned people of Sāketa. All who share the pure Raghu line should be regarded as excellent and compassionate; without such gracious guides, who could cross the impassable distinction between self and other?
Passage 103
पुंसां नैसर्गिकोऽयं प्रकृतिरुदयते साधुभावान्वितानां यत्सर्वं ब्रह्मभावात्मकपरधिषणाभावितं धारयन्ति। संसारान्तानसक्तानपि समुपदिशन्त्येवमात्मस्वरूपं जीवान्निस्तारयन्ति प्रकृतिसकरुणाः कोमलान्तःस्वभावाः॥१०३॥
This nature arises spontaneously in people endowed with goodness: their higher understanding sees everything as Brahman. Though unattached even to the end of saṃsāra, these naturally compassionate, tender-hearted people teach the Self in this way and deliver living beings.
Passage 104
किंवा यूयं समस्ता जगदिदमखिलं चैव साकेतवास्तु स्थूलं सूक्ष्मं तथान्यच्चरमचरमपि स्वेन रूपेण यावत्। तावत्कृत्स्नं प्रसिद्धं तदहमिति विमर्शात्मकेनामलेन ज्ञानेन ज्ञाततत्त्वाः परिकरमखिलं पश्यथ ब्रह्मरूपम्॥१०४॥
Indeed, through pure reflective knowledge—“all this am I”—you know the truth and see the whole retinue as Brahman: yourselves, the entire universe, Sāketa, the gross and subtle, and every moving and unmoving thing in its own form.
Passage 105
विष्णुः शुद्धावबोधः प्रकृतिभृदमलज्योतिराकार एकः पूर्णः सत्योऽप्यनन्तः स्वपरसमदृशिर्निर्गुणो निर्विकारः। आत्मा सर्वोत्तमोऽयं सुकृतगुणगणैः स्वात्मने सर्वदेहेष्वित्थं नानेन भाति त्रिभुवनविभवस्यैक आधारभूतः॥१०५॥
Viṣṇu is pure awareness, the single stainless light supporting Prakṛti, complete, real, infinite, equal toward self and other, without guṇas or change. This supreme Self appears as many in all bodies through auspicious qualities, while remaining the one foundation of the three worlds’ splendor.
Passage 106
आकाशो वायुरग्निर्जलमवनिरसौ तत्त्वसंघात उच्चैराविर्भावी तिरोभाव्यथ लघुविपुलैर्वस्तुभिर्भूरिभावः। चिन्मात्रः सन्प्रतीतः कृतमतिभिरसावेकरूपोऽप्यनेको नित्योऽनित्यः स्वयं ज्योतिरपि च विषयो निर्गुणः सद्गुणश्च॥१०६॥
He appears and disappears as space, wind, fire, water, earth, the aggregation of principles, and innumerable small and vast objects. Though pure consciousness and one in form, the discerning perceive him as many: eternal and temporal, self-luminous and objective, beyond qualities yet rich in noble qualities.
Passage 107
एवमुक्तः स रामेण स्वात्मौदासीन्यतत्त्वतः। विनष्टविषयानेकबुद्धिस्तूष्णीं बभूव ह॥१०७॥
Addressed thus by Rāma concerning the Self’s unattached nature, Daśaratha’s many object-directed notions dissolved and he became silent.
Passage 108
गोपयित्वा निजैश्वर्यं पुत्रस्नेहानुरक्षकः। तमेव भावं संपुष्णन्भगवांस्तमपोषयत्॥१०८॥
Concealing his own majesty to preserve the king’s fatherly love, the Blessed Lord nourished Daśaratha by strengthening that very relationship.
Passage 109
वसिष्ठाद्युपदिष्टं तदैश्वर्यादि विदन्नपि। तथाभूतः प्रीतमना अभूत्स प्रेममानसः॥१०९॥
Although he knew the majesty taught by Vasiṣṭha and the others, the king’s mind again became loving, joyful, and established in paternal affection.
Passage 110
विरोधिभावोपशमं विधाय विशुद्धभावेन निजान्विजानन्। यान्भावयत्येवमनुग्रहेण कस्तेषु चिन्तालव आविरस्ति॥११०॥
Rāma quiets conflicting attitudes and recognizes his own people through pure love. For those whom he cherishes by such grace, how could even a trace of anxiety arise?
Passage 111
प्रपञ्चेऽपि स्थितान्भक्तान्मोचयित्वैव सर्वथा। स्वरूपबलमात्रेण रामो रमणकोविदः॥१११॥
Rāma, master of loving play, completely liberates devotees even while they remain within the manifested world, solely through the power of his nature.
Passage 112
अथ श्रीकौशल्या परमपुरुषाग्र्यस्य जननी विशुद्धा सा लक्ष्मीः सकलसुरसंवासवसतिः। प्रभोर्लीलाकौतूहलपरवशस्येहितकृते तथा लीलाशक्त्या प्रणिहितमतिः किञ्चिदवदत्॥११२॥
Then blessed Kauśalyā, mother of the foremost Supreme Person—pure Lakṣmī and dwelling place of all the gods—fixed her mind through the power of divine play upon the purposes of her Lord, who delights in līlā, and spoke.
Passage 113
श्रीमन्तौ रामसौमित्री गुणिज्ञनिवेदितौ। महानुभावौ विज्ञाय स्त्रीस्वभावाद्व्यजिज्ञपत॥११३॥
Having learned from the wise account that glorious Rāma and Saumitri possessed such immense power, she made a request according to a mother’s tender nature. Kauśalyā said:
Passage 114
श्रीरामचन्द्राप्रमितप्रभाव प्रभाविशेषाप्तविशेषबुद्धे। योगेश्वरस्वान्तविचिन्त्यरूप प्रतीत एवासि निजानुभावैः॥११४॥
Śrī Rāmacandra of immeasurable power, whose unique splendor grants extraordinary understanding, your deeds reveal you as the form contemplated within the hearts of masters of yoga.
Passage 115
युवां ब्रह्मादीनामपि हृदयवाचामविषयौ पुमांसौ तावाद्यौ निजप्रकृतिमात्रेहितधरौ। धराभूयोभारोद्धरणकरणार्थं प्रकटितौ जनः को जानीते किमपि ननु तत्त्वं च युवयोः॥११५॥
You two are the primordial Persons beyond even Brahmā’s heart and speech, acting solely through your own nature and manifested to remove the earth’s immense burden. What person can know anything of your true reality?
Passage 116
ब्रह्मादयो दिविषदां प्रवरा मता ये सृष्टिस्थितिप्रलयकर्मविधानशक्ताः। तेऽमी युवामखिलशक्तिभृतोर्भवाद्योरंशांशमात्रविभवा विलसन्ति लोके॥११६॥
Brahmā and the other chief gods, empowered to perform creation, preservation, and dissolution, shine in the world only through fractional portions of you two, primordial bearers of every power.
Passage 117
योऽयं सहस्रनयनाननपादबाहुरेकः पुमान्भुवनसंस्थितिमूलभूतः। अंशोऽस्त्यमुष्य ननु सा विततैव माया तस्या इमे सविभवास्तु गुणास्त्रयस्ते॥११७॥
The single cosmic Person with a thousand eyes, faces, feet, and arms, root of the worlds’ existence, is only your portion. His extensive māyā is itself a portion, and the three guṇas with their powers belong to that māyā.
Passage 118
तेषां लेशेन जायन्ते विश्वोत्पत्त्यादयः पृथक्। पुरुषः सोऽपि युवयोरंशभूतः प्रतिष्ठितः॥११८॥
From a mere trace of those guṇas arise the separate processes of creation and the rest; even that cosmic Puruṣa remains only a portion of you both.
Passage 119
गायन्ति नो किमपि कर्म वसिष्ठमुख्या ब्रह्मर्षयः सकलवेदविदां वरिष्ठाः। आदाय राम खलु यन्महतीं सपर्यामोपासनाग्निमुनयः पुरुषस्य लोकात्॥११९॥
Rāma, the brahmarṣis headed by Vasiṣṭha, foremost knowers of all the Vedas, sing only a little of your deeds; adopting the great worship of the Supreme Person, sages offer themselves in the fire of devotion.
Passage 120
एवंविधानि सुबहूनि भवच्चरित्राण्युद्गापयन्ति भवतः पुरुषोत्तमत्वम्। प्राप्तास्म्यहं तदरणं भवतः पदाब्जं संसारसागरमुदीक्ष्य दुरन्तपारम्॥१२०॥
These and many similar deeds proclaim your identity as the Supreme Person. Seeing the ocean of saṃsāra whose far shore is so difficult to reach, I have taken refuge at your lotus feet.
Passage 121
आनन्दमात्रमथ सर्वगुणावरेषं स्वात्मानमत्र च यदि प्रकटं न कुर्याः। तद्वेदगोद्विजपुरातनधर्ममार्गः सीदेत दीर्घमिह को ह्यवलम्बनं स्यात्॥१२१॥
If you did not reveal here your own Self—pure bliss and dwelling place of every virtue—the ancient path of Veda, cows, brahmins, and dharma would decline for a long time. What support would remain?
Passage 122
तव मूर्तिरसौ धर्मश्चतुष्पाच्छ्रुतिनिर्मितः। तस्य संरक्षणकृते भवान्प्रकटितो भुवि॥१२२॥
That four-footed dharma fashioned by revelation is your visible form; you have manifested on earth to protect it.
Passage 123
येऽन्ये महेन्द्रादय ईशमानास्तद्वीर्यमप्रतिममद्भुतमेव मत्वा। आत्मानमुज्झितभरं सहसा विधाय प्राप्तास्त्वदङ्घ्रिकमलं शरणाय राम॥१२३॥
Indra and the other rulers, recognizing your incomparable and wondrous power, immediately laid down their burdens and reached your lotus feet for refuge, Rāma.
Passage 124
आनीता भवता राम मृता गावो द्विजन्मनाम्। अमानुषमिदं कर्म वीक्ष्य सर्वेऽपि विस्मिताः॥१२४॥
Rāma, you brought back the brahmins’ dead cows. Everyone is astonished on beholding this superhuman deed.
Passage 125
ममापि कामः क्रियतां जगद्गुरो स्त्रीभावतोऽहं चपला नियोजये। यद्भ्रातरो मे निहताः सुबाहुना तान्वीक्षितुं सोत्कलिकास्मि सम्प्रति॥१२५॥
Teacher of the world, please fulfill my desire too. Moved by a woman’s tender nature, I make this bold request: my brothers were killed by Subāhu, and I now long intensely to see them.
Passage 126
तान्वैष्णवान्सुन्दररूपदर्शिनः शोचन्त्यद्य प्रतिमीलिताक्षी। मातामही ते महतीं शुचं गता नाद्यापि शान्तिं समुपैति चित्ते॥१२६॥
Your grandmother still grieves with tear-closed eyes for those Vaiṣṇavas of beautiful appearance. Her heart has entered profound sorrow and has not found peace even today.
Passage 127
तस्याः कृतेऽहमपि शोकजुषो जनन्याः शोकातुरास्मि भृशमुद्विजतीव चित्ते। तद्राम शक्तिहरणे भवति स्थितेऽपि शोकः कथं न भवतीति न वेद्मि किञ्चित्॥१२७॥
Because my grieving mother suffers so, I too am deeply distressed and my heart trembles. Rāma, although you stand here able to remove every affliction, I do not understand why sorrow should remain at all. Brahmā said:
Passage 128
मातुर्वचः समधिगम्य शुचातुरायास्तान्स्वःस्थमातुलवरान्पुरुषप्रवीरान्। श्रुत्वा सुबाहुसमरे निधनं समागतानानेतुमात्तकरुणः स मतिं चकार॥१२८॥
Hearing his grief-stricken mother’s words about those eminent maternal uncles, heroic men now dwelling in heaven after dying in battle with Subāhu, compassionate Rāma resolved to bring them back. Thus ends Chapter 99 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 588–599 (physical PDF pages 589–600; printed pages 457–468). OCR supplied the alignment layer, while the scan controlled the chapter boundaries, speaker transitions, philosophical compounds, and colophon. The edition leaves the independent passages between printed 116 and 118 and between printed 126 and 128 unnumbered; they are registered editorially as passages 117 and 127, preserving the complete 128-passage sequence without abridgment.