Yamunā’s Solar Birth and Daśaratha’s Arrival in Ādi-Vraja

Passage 1

सूर्यस्य तनया देवी यमुना परिकीर्त्यते। एतन्मे वद योगीन्द्र कथं जाता रवेः सुता॥१॥

“The goddess Yamunā is celebrated as the daughter of the Sun. Foremost of yogins, tell me this: how did she become the Sun's daughter?

Passage 2

तत्रैव जन्मन्यथवा जन्मान्तरमुपेत्य सा। अभूत् सूर्यसुता देवी तन्मे विस्तरतो वद॥२॥

“Did the goddess become the Sun's daughter in that very birth, or after taking another birth? Tell me this in full.” Vasiṣṭha said:

Passage 3

शृणु राजेन्द्र वक्ष्यामि यथा सूर्यसुताभवत्। यमुना लोकपापघ्नी देवानां हितकारिणी॥३॥

“Listen, lord of kings, and I shall tell how Yamunā—destroyer of the world's sins and benefactor of the gods—became the Sun's daughter.

Passage 4

प्रभा छाया चांशुमती तपनी तापनी तथा। घना च शोषिणी चैव रोषिणी रतिका तथा॥४॥

“Prabhā, Chāyā, Aṃśumatī, Tapanī, Tāpanī, Ghanā, Śoṣiṇī, Roṣiṇī, and likewise Ratikā;

Passage 5

सुतपा वर्चसा वर्षा द्वादशैता रवेः प्रियाः। सर्वाः प्रसवसम्पन्नाः सुभगाः सूर्यवल्लभाः॥५॥

“together with Sutapā, Varcasā, and Varṣā—these twelve were dear to the Sun. All were fortunate, blessed with children, and beloved of the Sun.

Passage 6

तासां कनिष्ठा त्वाष्ट्री या कन्या त्वष्टृप्रजापतेः। चिरादधृतगर्भा सा मनसा समतप्यत॥६॥

“The youngest among them was Tvāṣṭrī, daughter of the progenitor Tvaṣṭṛ. Having long remained without conceiving, she grieved within her mind.

Passage 7

तत आराधयामास ब्रह्माणं विश्ववेधसम्। प्रसवार्थं तपोनिष्ठा जायाकस्य बभूव सा॥७॥

“She therefore worshiped Brahmā, the fashioner of the universe. Seeking a child, she became firmly devoted to austerity in her condition as a wife.

Passage 8

निराहारा वपुःक्लेशं चक्रे यावच्छतं समाः। तस्यै प्रजार्थं विधिवत्तपस्यन्त्यै शतं समाः॥८॥

“Taking no food, she subjected her body to hardship for a hundred years, properly performing austerity for the sake of offspring throughout those hundred years.

Passage 9

त्वाष्ट्र्यै तुतोष भगवान् विश्वकर्ता प्रजापतिः। वरेण च्छन्दयामास सा तुष्ट्वा वेधसां पतिम्॥९॥

“The blessed progenitor, maker of the universe, became pleased with Tvāṣṭrī and invited her to choose a boon. She had propitiated the lord of creators.

Passage 10

अयाचताञ्जलिं बद्ध्वा शुभां सन्ततिमिच्छती। अथ कालेन रविना सङ्गता त्वष्टुरङ्गजा। दधार सा गुणवती गर्भं गुरुतरं गुणैः॥१०॥

“Desiring noble offspring, she folded her hands and made her request. In due time Tvaṣṭṛ's daughter united with the Sun, and that virtuous woman conceived a weighty embryo endowed with great qualities.

Passage 11

दिव्यवर्षशतं यावत्तस्याः सदुदरान्तरे। ववृधे तेजसा गर्भः प्राच्यामिव कलानिधिः॥११॥

“For a hundred divine years the embryo grew in her fine womb through its radiance, like the moon growing bright in the eastern sky.

Passage 12

सा पीड्यमाना भारेण त्वाष्ट्री गर्भस्य दुःखिता। इच्छन्ती सन्ततिं भव्या न ददर्श तपस्विनी॥१२॥

“Afflicted by its weight, Tvāṣṭrī suffered because of the pregnancy. Though the worthy ascetic desired offspring, she did not behold its issue.

Passage 13

अन्तर्वत्न्यपि सा त्वाष्ट्री बभूवातिमनोहरा। विशेषाद्रूपसम्पत्तिसम्पन्ना स्त्रीकदम्बके॥१३॥

“Even while pregnant, Tvāṣṭrī was exceedingly beautiful. Amid the company of women she was especially endowed with an abundance of loveliness.

Passage 14

तामेकदा तु भगवान् कामयानो विकर्तनः। वशीकृतस्तद्रूपेण सम्प्राप्तो रहसि स्थिताम्॥१४॥

“One day the blessed Sun, Vikartana, desired her. Captivated by her beauty, he came upon her while she was alone.

Passage 15

सहस्रेणापि किरणैस्तामेष मदनातुरः। आलिलिङ्ग बलेनापि नेति नेति निषेधितः॥१५॥

“Tormented by desire, he embraced her forcefully with his thousand rays even though she repeatedly protested, ‘No, no.’

Passage 16

पुरुषाणां प्रवृत्तिं हि न स्त्री वारयितुं क्षमा। विवेकेनैव वार्यन्ते वेलयैव पयोधयः॥१६॥

“A woman is indeed unable to restrain the impulse of men. They are restrained only by discernment, just as oceans are restrained by their shores.

Passage 17

तस्याः करसहस्रेण ताप्यमाना तु साऽबला। सुस्राव शोभनं गर्भं पूर्णवर्षशताधिकम्॥१७॥

“Heated by his thousand rays, that vulnerable woman discharged the splendid embryo she had borne for more than a full hundred years.

Passage 18

श्यामस्तेजोमयो दण्डस्तयापूर्वं व्यदृश्यत। सहस्रकिरणाश्लेषाज्ज्वलितोर्वरिताकृतिः॥१८॥

“First there appeared from her a dark, radiant staff-like form, its lofty shape blazing from contact with the thousand-rayed Sun.

Passage 19

अत एव महत्तेजस्तादृशं रूपमुद्वहत्। जाज्वल्यमानं परितः क्रोधाविष्टमिवाद्भुतम्॥१९॥

“For this very reason that form bore such immense splendor. It blazed all around, astonishing, as though filled with wrath.

Passage 20

तदन्वदृश्यतात्युच्चैरपां सङ्घः सुतेजसः। कृष्ण एव सुसञ्जातो रञ्जितो रवितेजसा॥२०॥

“After it there appeared a lofty mass of lustrous water. Deeply colored by the Sun's radiance, it became distinctly dark.

Passage 21

गर्भस्रावं विलोक्यासौ त्वाष्ट्री लज्जान्विताभवत्। अहो मे वेधसा सम्यग्वितीर्णा सन्ततिः शुभा॥२१॥

“Seeing that her embryos had been discharged, Tvāṣṭrī became ashamed. She lamented, ‘Ah! What fine and auspicious offspring the Creator has bestowed on me!

Passage 22

देवा अपि प्रजल्पन्ति वञ्चयन्ति च मानुषान्। किमेतत् सुप्रसन्नेन वितीर्णं नाम वेधसा॥२२॥

“‘Even the gods merely make pronouncements and deceive mortals. What exactly has the supposedly well-pleased Creator given me?’

Passage 23

इत्युक्त्वा वचनं त्वाष्ट्री यावच्छपति वेधसम्। तावदभ्याजगामैनां वेधा विश्वसृजां पतिः॥२३॥

“As Tvāṣṭrī spoke these words and was about to curse the Creator, Brahmā, lord of those who fashion the worlds, came to her.

Passage 24

दृष्ट्वा विषण्णहृदयां त्वाष्ट्रीमेष जगाद ह। सान्त्वयन् हृदयानन्दैः शीतलैर्वचनामृतैः॥२४॥

“Seeing Tvāṣṭrī despondent at heart, he addressed her, consoling her with cool, nectarean words that brought delight to her heart. Brahmā said:

Passage 25

अहो ते साध्वि सुमहान् सम्पूर्णोऽयं मनोरथः। मत्प्रसादात् पुरा देवि यदतप्यः शतं समाः॥२५॥

“Noble woman, your great desire—the reason, goddess, that you formerly performed austerity for a hundred years—has now been completely fulfilled.

Passage 26

तेजोदण्डस्तु पुरतो य एष परिदृश्यते। भविता स यमः साक्षाल्लोकदण्डधरोऽद्य वै॥२६॥

“This radiant staff-like form seen here before you will now become Yama himself, the bearer of the rod of punishment for the worlds.

Passage 27

विना दण्डधरं साक्षाद् विशीर्येताखिलं जगत्। अतोऽयं भगवान् विष्णुः स्वयमेवोदगाद्रवेः॥२७॥

“Without an actual bearer of the rod, the whole world would fall apart. Therefore the blessed Lord Viṣṇu himself has arisen from the Sun in this form.

Passage 28

पुण्यपापविवेकाय जगतां दण्डधारणः। अग्रस्तेजोमयः साक्षाल्लोकत्रितयतापनः॥२८॥

“This first, radiant being bears the rod to distinguish the merit and demerit of the worlds; he can bring chastisement upon all three worlds.

Passage 29

अयं च जलसङ्घातो नवनीलघनाकृतिः। यमुनेत्याख्यया लोके भविष्यति शुभा नदी॥२९॥

“This mass of water, shaped like a fresh dark-blue cloud, will become the auspicious river known in the world by the name Yamunā.

Passage 30

अनया सर्वलोकानां हरणीयमघं महत्। यत्र गङ्गादितीर्थौघैर्ह्रियते विश्वकल्मषम्॥३०॥

“Through her the great sin of all the worlds is to be removed—the universal taint that is taken away by hosts of sacred waters such as Gaṅgā.

Passage 31

येन पापेन जीवोऽसौ नित्यवैकुण्ठतश्च्युतः। हरिष्यति स्वयमियं तत्पापं घोरमुल्बणम्॥३१॥

“She herself will remove that terrible and overpowering sin by which a living being has fallen from eternal Vaikuṇṭha.

Passage 32

येन पापेन मनुजैर्विस्मृतं हरिसेवनम्। हरिष्यति स्वयमसौ तापदं पापमुल्बणम्॥३२॥

“She herself will remove the oppressive, torment-producing sin through which human beings have forgotten the service of Hari.

Passage 33

येऽस्यां स्नास्यन्ति मनुजाः सर्वसाधनवर्जिताः। तेऽपि लब्ध्वा हरेः प्रेम प्रयास्यन्ति कृतार्थताम्॥३३॥

“Even human beings devoid of every other spiritual discipline will, by bathing in her, obtain love for Hari and attain fulfillment.

Passage 34

जम्बूद्वीपे यशश्चास्या भविष्यति विशेषतः। यत्र गङ्गादितीर्थानां सर्वमानुषपावनम्॥३४॥

“Her glory will be especially renowned in Jambūdvīpa, where sacred waters such as Gaṅgā bring purification to all human beings.

Passage 35

माथुरे मण्डले स्थित्वा श्रीमद्वृन्दावने वने। कृष्णाभिन्नस्वरूपेण पूजनीया जनैरियम्॥३५॥

“Abiding in the region of Mathurā, in the blessed forest of Vṛndāvana, she is to be worshiped by people as a form nondifferent from Kṛṣṇa.

Passage 36

इत्युक्त्वा भगवान् वेधाः सान्त्वयित्वा रवेर्वधूम्। त्वाष्ट्रीं सन्तोषयामास सुसन्तानस्य काङ्क्षिणीम्॥३६॥

“Having spoken thus and consoled the Sun's wife, the blessed Creator brought satisfaction to Tvāṣṭrī, who had desired excellent children.

Passage 37

प्राणप्रतिष्ठाविधिना यमं सर्वाङ्गसुन्दरम्। चकार जीविनं वेधाः सर्वत्रैलोक्यदण्डनम्॥३७॥

“By the rite of establishing life, Brahmā made the beautiful-limbed Yama a living being charged with chastising all the three worlds.

Passage 38

यमोऽसि धर्मराजोऽसि त्वं वै दण्डधरोऽसि च। उत्तिष्ठ सर्वलोकानां पुण्यपापविविक्तये॥३८॥

“You are Yama, you are Dharmarāja, and you are the bearer of the rod. Arise to distinguish the merit and demerit of all the worlds.

Passage 39

पुरीं संयमिनीं प्राप्य प्रेतवृन्दनिषेविताम्। विवेचय बलात्तत्र जगतां पुण्यपापके॥३९॥

“Proceed to the city Saṃyaminī, attended by hosts of departed spirits, and there authoritatively distinguish the merit and demerit of the worlds.

Passage 40

प्रेताश्च कुणपाः सर्वे त्वदाज्ञाकारिणः स्फुटम्। एकाशीतिसहस्राणि वर्तन्तां पारिपार्श्विकाः॥४०॥

“Let eighty-one thousand spirits and cadaverous beings plainly act at your command as attendants surrounding you.

Passage 41

ते नृणां म्रियमाणानां जीवमादाय सर्वतः। आनयन्तु भवत्पार्श्वे पुण्यपापविविक्तये॥४१॥

“Let them take the living principle from dying people everywhere and bring it before you so that merit and demerit may be distinguished.

Passage 42

किं तेषां पुण्यगुप्तानां गतीः पुण्या निदेशय। पापानां च गतीः पापास्तत्क्षणात् परिभावय॥४२॥

“Assign blessed destinations to those protected by their merit, and at that very moment determine painful destinations for the sinful.

Passage 43

पुण्यपापौघलेखाय नित्यं यत्नतः सुसाधकाः। भवन्तु चित्रगुप्ताद्या धर्मराज तवाज्ञया॥४३॥

“Dharmarāja, let Citragupta and the others, diligently skilled in their task, continually record the multitudes of meritorious and sinful deeds at your command.

Passage 44

वक्ष्यते च शुभान् धर्मान् भवान् सर्वजगद्धितान्। यैः समाचरितैर्मर्त्यो न भूयः खलु ताम्यति॥४४॥

“You shall also proclaim the auspicious duties that benefit the entire world. By practicing them, a mortal will indeed suffer no more.

Passage 45

घण्टालो नीलमेघाभो महिषस्तव वाहनम्। करवीरप्रसूनानां माला ते हितकारिणी॥४५॥

“The buffalo Ghaṇṭāla, dark as a raincloud, shall be your vehicle, and a garland of oleander blossoms shall be beneficial to you.

Passage 46

कुर्वप्रतिहतं राज्यं सर्वेषामन्तरात्मदृक्। न त्वां विना भविष्यन्ति रहस्येऽपि जना भुवि॥४६॥

“Rule without obstruction, seeing the inner self of everyone. No people on earth will be able to act even in secret beyond your awareness.

Passage 47

त्वं वै स भगवान् साक्षात् प्रकटः स्वयमात्मना। असङ्कराय लोकानां पुण्यपापाधिकारिणाम्॥४७॥

“You are indeed that blessed Lord himself, manifested in person to prevent the intermingling of people subject respectively to merit and demerit.

Passage 48

उदासीनवदासीनः साक्षी सर्वस्य जन्मिनः। अन्तकाले परिप्राप्ते त्वं वै प्राकट्यमेष्यसि॥४८॥

“Seated as though indifferent, you will witness every embodied being. When the time of death arrives, you will manifest yourself.

Passage 49

एषा ते स्थितिरुद्दिष्टा यम धर्मभृतां वर। प्रणम्य मातापितरौ गच्छ त्वं दक्षिणां दिशम्॥४९॥

“Yama, foremost bearer of justice, this station has been assigned to you. Bow to your mother and father and proceed to the southern quarter.

Passage 50

इतिवादिनि लोकेशे तत्क्षणात् कृष्णपाथसः। उदस्थाद् यमुना साक्षाद् यमस्य भगिनी तु सा॥५०॥

“As the lord of the worlds spoke thus, Yamunā arose bodily at that very moment from the dark water as Yama's sister.

Passage 51

तां विलोक्य मुदं प्राप्य ब्रह्मा लोकपितामहः। इन्दीवरसमानाङ्गीं फुल्लपङ्कजलोचनाम्॥५१॥

“Seeing her, Brahmā, grandsire of the worlds, rejoiced. Her body resembled a blue lotus, and her eyes were fully opened lotuses.

Passage 52

पद्महस्ताभयकरां जगतामुद्धृतौ क्षमाम्। पुराणमुनिभिः सेव्यां कृष्णाद्वैतस्वरूपिणीम्॥५२॥

“She held a lotus and displayed the gesture of fearlessness; she was capable of delivering the worlds, served by ancient sages, and possessed a form nondifferent from Kṛṣṇa.

Passage 53

भासयन्तीं दिशः सर्वा निजदेहतडित्त्विषा। जातरूपप्रतीकाशतनुमण्डितभूषणाम्॥५३॥

“She illuminated every direction with the lightning-like splendor of her own body, which was adorned with ornaments resembling refined gold.

Passage 54

सा स्मयन्ती मन्दमन्दमवन्दत पितामहम्। तस्यै ब्रह्माशिषं प्रादाच्चिरञ्जय चिरञ्जय॥५४॥

“Smiling gently, she bowed to the grandsire. Brahmā gave her his blessing: ‘Live and triumph for a very long time.’

Passage 55

दत्ताशीर्ब्रह्मणा सा तु मातुः पार्श्वमुपागता। तां त्वाष्ट्री तोषयामास दिव्यावयवशोभिता॥५५॥

“Having received Brahmā's blessing, she approached her mother's side. Radiant with divine limbs, she brought delight to Tvāṣṭrī.

Passage 56

तामुवाच स्वयं ब्रह्मा गच्छ लोकान् पथि स्थितान्। पुनन्ती निजनीरौघैः क्रमाद् देवि महीतलम्॥५६॥

“Brahmā himself told her, ‘Go, goddess, successively purifying with the abundance of your own waters the worlds situated along your path and then the surface of the earth.

Passage 57

तत्र यस्तेऽन्तरा विघ्नो भविष्यति रवेः सुते। स नाशमेष्यतितरां निःशङ्कं व्रज भाविनि॥५७॥

“‘Whatever obstacle may arise in your way, daughter of the Sun, will be utterly destroyed. Auspicious one, proceed without fear.’ Vasiṣṭha said:

Passage 58

अथामुं यमुना प्राह मन्दस्मितविराजिता। सत्यमुक्तं त्वया ब्रह्मन् व्रजेयमवनीतलम्॥५८॥

“Then Yamunā, radiant with a gentle smile, addressed him: ‘What you have said is true, Brahmā; I should traverse the surface of the earth.

Passage 59

कार्यं तु मे निर्देष्टव्यं किं नु कुर्यामहं विधे। कुत्र स्थास्याम्यहं ब्रह्मन् को मे भर्ता भविष्यति॥५९॥

“‘But my task must be specified. Creator, what exactly should I do? Brahmā, where shall I reside, and who will become my husband?’ Brahmā said:

Passage 60

नृणां त्वं देवि पापानि हठाज्ज्वालय तार्णकम्। इति ते कार्यमुद्दिष्टं यमभीतिविनाशनम्॥६०॥

“Goddess, forcibly burn away people's sins like a heap of dry grass. This is the task assigned to you: the destruction of fear of Yama.

Passage 61

माथुरे मण्डले चैव श्रीमद्वृन्दावने वने। स्थेयं भवत्या सततं कृष्णो भर्ता भविष्यति॥६१॥

“You are always to dwell in the region of Mathurā and in the blessed forest of Vṛndāvana. Kṛṣṇa will become your husband. Yamunā said:

Passage 62

कुतस्त्व एव भगवान् विरोधः स्थापितस्त्वया। प्रेतानां हि यमो राजा देयो मोक्षश्च वै मया॥६२॥

“Blessed Lord, why have you yourself established a contradiction? Yama is king of the dead, while liberation is to be given by me.

Passage 63

अनेन के दण्डनीयाः के च मोच्याः मया विधे। एतत्पृष्टतरं ब्रूहि विरोधः सन्निवर्तताम्॥६३॥

“Creator, whom is he to punish, and whom am I to release? Explain fully this matter I have asked so that the contradiction may cease. Brahmā said:

Passage 64

स्नास्यन्ति ये त्वयि जनाः सततं सूर्यकन्यके। तेषां दण्डचिता नैव यमः स्पृशति मे मतिः॥६४॥

“Daughter of the Sun, Yama will not touch with punitive intent those people who regularly bathe in you. This is my decree.

Passage 65

कार्तिके शुक्लपक्षे च द्वितीया या भविष्यति। तस्यामागत्य यमुने यमस्त्वयि निमज्जति॥६५॥

“On the second lunar day of Kārttika's bright fortnight, Yama will come to you, Yamunā, and immerse himself in your waters.

Passage 66

तस्य त्वं भोजनैर्दिव्यैर्वस्त्रालङ्कारलेपनैः। करिष्यसि सुखं देवि तिलकैश्च शोभना॥६६॥

“Beautiful goddess, you will give him delight with divine foods, garments, ornaments, unguents, and sacred forehead marks.

Passage 67

तस्यां यमद्वितीयायां ये स्नात्वा मनुजास्त्वयि। यमं सन्तर्पयिष्यन्ति नैषां दण्डयिता यमः॥६७॥

“Those human beings who bathe in you on that Yama-dvitīyā and make an offering of satisfaction to Yama will not be punished by him.

Passage 68

इति दत्त्वा मतिं वेधास्तयोर्भ्रात्रोर्महोदयः। जगाम विष्टपं स्वीयं यमोऽपि दक्षिणां दिशम्॥६८॥

“Having thus instructed the two noble siblings, the Creator returned to his own world, while Yama went to the southern quarter.

Passage 69

यमुना पुनाति लोकान् महाराज रवेस्सुता। क्रमेण धरणीमेत्य प्लावयामास सर्वतः॥६९॥

“Great king, Yamunā, daughter of the Sun, purifies the worlds. Reaching the earth in due course, she flooded it on every side.

Passage 70

एवं ते राजशार्दूल कथानकमनुत्तमम्। यमस्य यमुनायाश्च प्रोक्तं पापप्रणाशनम्॥७०॥

“Tiger among kings, I have thus related to you the unsurpassed, sin-destroying account of Yama and Yamunā.

Passage 71

य एवं शृणुयान्नित्यं यमुनोत्पत्तिमुत्तमाम्। स तीर्त्वा घोरपापानि कुशलं लभते नरः॥७१॥

“A person who regularly hears this excellent account of Yamunā's origin crosses beyond terrible sins and attains well-being.

Passage 72

एवं कृष्णाद्भवतः सूर्याच्चैव कालिन्दतः। तदुद्भूतिं त्रिधा श्रुत्वा शुभमाप्नोति मानवः॥७२॥

“A human being who thus hears her threefold arising—from Kṛṣṇa, from the Sun, and from Kalinda—attains auspiciousness.” Brahmā said:

Passage 73

श्रुत्वा तीर्थकथाशेषं साक्षात्कथयतो मुनेः। स राजा रघुशार्दूलो मनश्चक्रे विशेषतः॥७३॥

“After hearing the entire account of the sacred places directly from the sage, that tiger among the Raghus, King Daśaratha, firmly formed his intention.

Passage 74

पुण्यार्थं तीर्थयात्रायै दानाय महतेऽपि च। पृथ्वीप्रदक्षिणायै च सुकृतायै च भूयसे॥७४॥

“He intended to undertake pilgrimage for merit, to make abundant gifts, to circumambulate the earth, and to acquire still greater virtue.

Passage 75

मुनिभिर्ब्राह्मणैः साकं समानवयसान्वितैः। वृद्धैश्च मन्त्रिप्रवरैः सुतन्यस्तकुटुम्बकैः॥७५॥

“He would go with sages and brahmins of corresponding age and with elderly, eminent ministers who had entrusted their households to their sons;

Passage 76

ब्रह्मचारिभिरत्यन्तं स्वाध्यायकुशलैर्द्विजैः। गृहस्थैर्मुनिभिश्चैव साग्निकैः कर्मशालिभिः॥७६॥

“with celibate twice-born students highly skilled in sacred recitation, and with householders and sages who maintained their sacred fires and abounded in ritual works;

Passage 77

वानप्रस्थैस्तपोनिष्ठैर्वैखानसधुरन्धरैः। यतिभिः सर्वसंन्यस्तैस्त्रिदण्डैकदण्डिभिः॥७७॥

“with forest-dwellers devoted to austerity and foremost followers of the Vaikhānasa discipline, and with renunciants who had abandoned everything, bearing either the triple staff or the single staff;

Passage 78

अन्यैश्च पुण्यमतिभिर्ब्राह्मणैः क्षत्रियोत्तमैः। नैगमैस्त्यक्तनिखिलव्यवहारश्रमैर्जनैः॥७८॥

“with other virtuous-minded brahmins and foremost kṣatriyas, and with merchants who had withdrawn from all the burdens of worldly business;

Passage 79

शूद्रैर्वैष्णवमुख्यैश्च हरिदास्यपरायणैः। उपासकैश्च बहुभिर्मन्त्रयोगपरायणैः॥७९॥

“with śūdras who were eminent Vaiṣṇavas wholly devoted to service of Hari, and with many worshipers dedicated to mantra and yoga;

Passage 80

अनेकशास्त्रव्याख्यानप्रवीणैर्ब्राह्मणोत्तमैः। साङ्गस्वाध्यायकुशलैः शब्दब्रह्मातिगैरपि॥८०॥

“and with foremost brahmins skilled in explaining many scriptures, expert in reciting the Veda together with its limbs, and even established beyond the verbal Absolute.

Passage 81

अलोलुपैर्जिताहारैस्तपःकर्मकृतश्रमैः। स्वल्पाहारैः सदातृप्तैर्यथासम्पन्नभोजनैः॥८१॥

“He went with people free from greed who had mastered their intake and exerted themselves in austerity and sacred action, who ate little, remained content, and accepted whatever food came to them;

Passage 82

अयानगमनायाससहैरस्वादुभोजिभिः। कन्दमूलफलाहारकृतश्रद्धैस्तपोरतैः॥८२॥

“with those able to endure the weariness of journeying without conveyances, who ate unpalatable food and faithfully subsisted on bulbs, roots, and fruits while devoted to austerity;

Passage 83

कर्षितैः कर्मनिष्ठाभिर्भोगकृत्यविवर्जितैः। देहकर्षणशीलैश्च गृहासक्तिविवर्जितैः॥८३॥

“with disciplined people made lean by steadfast practice, free from pursuits of enjoyment, accustomed to mortifying the body, and devoid of attachment to home;

Passage 84

वर्षवातातपहिमक्लेशकृत्यसहैर्जनैः। तान्निनाय नृपः सार्थे सेवका ये च तादृशाः॥८४॥

“and with people capable of enduring the hardships caused by rain, wind, heat, and cold. The king took all such people and attendants in his company. The king said:

Passage 85

श्वस्तीर्थानि गमिष्यामि केऽनुयास्यन्ति मामिह। निवर्तन्तां भोजनादौ येषां स्वादुरतिर्नृणाम्॥८५॥

“Tomorrow I shall set out for the sacred places. Who here will follow me? Let those people who delight in flavorful food and similar comforts turn back.

Passage 86

येषां हृदि तपोनिष्ठा तीर्थाटनविधावपि। आदरस्तेऽनुवर्तन्तां श्रमानुद्वेगदायिनः॥८६॥

“Let those follow who are steadfast in austerity at heart, who respect the discipline of journeying among sacred places, and who are not distressed by hardship.

Passage 87

येषां कृपीटपरिपूरणमेव मुख्यं गौणं च कायपरिकर्षणदं तपो वै। अत्रैव सन्तु नगरीमनुरुध्यमानाः कर्मण्यथो तपसि ये च सदालसाङ्गाः॥८७॥

“For those whose chief concern is merely filling the belly and who consider body-mortifying austerity secondary—those whose limbs are always lazy in work and penance—let them remain right here, attached to the city.”

Passage 88

इत्युक्त्वा राजशार्दूलो राममामन्त्र्य मन्त्रवित्। लक्ष्मणं भरतं चैव शत्रुघ्नं च कृतादरः॥८८॥

“Having spoken thus, the tiger among kings, skilled in counsel, respectfully took leave of Rāma, Lakṣmaṇa, Bharata, and Śatrughna.

Passage 89

राज्यभारं प्रविन्यस्य रामे भ्रातृभिरादृते। वसिष्ठं च पुरस्कृत्य तीर्थान्यटितुमुद्यतः॥८९॥

“He entrusted the burden of the kingdom to Rāma, who was honored by his brothers, placed Vasiṣṭha at the head of the party, and prepared to visit the sacred places.

Passage 90

पत्नीं च कैकयीं नाम सार्थं जग्राह भूपतिः। कौशल्यां च सुमित्रां च रामप्रेम्णा गृहे न्यधात्॥९०॥

“The king took his wife Kaikeyī with the caravan. Because of their love for Rāma, he left Kauśalyā and Sumitrā at home.

Passage 91

प्रातरुत्थाय विधिवत्कृतस्वस्त्ययनो द्विजैः। कृताशीर्विधिवद्विप्रैः प्रतस्थौ तीर्थनिष्ठया॥९१॥

“Rising in the morning, he had the brahmins duly perform rites for well-being. Having properly received their blessings, he departed with firm devotion to pilgrimage.

Passage 92

सोऽनुवीक्ष्य शुभान् देशान् पुण्याश्रमविभूषितान्। पुण्यतीर्थगुणोपेतान् तृप्तिमाप नृपोत्तमः॥९२॥

“Beholding auspicious regions adorned with holy hermitages and endowed with the virtues of sacred waters, that foremost king attained satisfaction.

Passage 93

अयोध्यां परितो गत्वा तीर्थानि सुमहान्ति सः। ददौ सुवर्णं विप्रेभ्यो गाश्च रत्नौघमालिनीः॥९३॥

“He went to the great sacred places surrounding Ayodhyā and gave brahmins gold and cows adorned with clusters of jewels.

Passage 94

वासांसि रत्नभूषाश्च भूरिरत्नानि चादृतः। तेषु तेषु सुतीर्थेषु सत्रमाज्ञापयन्नृपः॥९४॥

“With reverence the king also distributed garments, jeweled ornaments, and abundant gems. At each excellent sacred place he ordered a charitable feeding and sacrificial session.

Passage 95

चकार विपुलं कर्म परमेश्वरतुष्टिदम्। वेदोक्तं वैष्णवानां च यत्कार्यं रामतुष्टये॥९५॥

“He performed abundant deeds pleasing to the Supreme Lord—the Veda-ordained duties of Vaiṣṇavas carried out for Rāma's satisfaction.

Passage 96

गोप्रतारे नृपः स्नात्वा सहस्राणि चतुर्दश। ददौ गाश्च सुवर्णानि रत्नानि विविधानि च॥९६॥

“After bathing at Gopratāra, the king gave fourteen thousand cows, gold, and gems of many kinds.

Passage 97

तमसामवगाह्यासौ पुण्यकर्म नृपोत्तमः। आज्ञापयामास महत्सत्रं ब्राह्मणतुष्टिदम्॥९७॥

“That foremost king immersed himself in the Tamasā and performed meritorious acts. He ordered a great charitable session that brought satisfaction to the brahmins.

Passage 98

स्वर्गद्वारे समाप्लुत्य भोजयामास च द्विजान्। अनर्घ्यरत्नसहिता दक्षिणाश्च ददौ नृपः॥९८॥

“After bathing at Svargadvāra, he fed the twice-born, and the king gave them honoraria accompanied by priceless jewels.

Passage 99

स्नात्वा नेत्रजलं पुण्यां वाशिष्ठीं सरयू नृपः। पूतमात्मानमाज्ञाय दध्यौ श्रीराममादरात्॥९९॥

“The king bathed in the sacred Netrājala and in the Vāsiṣṭhī Sarayū. Knowing himself purified, he reverently meditated on Śrī Rāma.

Passage 100

श्रीरामः पुत्ररूपेण वात्सल्यरसवारिधिः। वर्धमानः सदा तस्य व्यराजत हृदन्तरे॥१००॥

“Śrī Rāma, the ocean of parental affection in the form of his son, continually grew in prominence and shone within his heart.

Passage 101

रामाविर्भावमुदितः पुण्यतीर्थपरिप्लुतः। व्यरोचत नृपश्रेष्ठः शरच्चन्द्र इवोज्ज्वलः॥१०१॥

“Delighted by Rāma's manifestation and bathed in sacred waters, that foremost king shone brightly like the autumn moon.

Passage 102

वसिष्ठकुण्डे नृपतिः समाप्लुत्य तपोरतः। प्राणायामसहस्रेण शोधयामास विग्रहम्॥१०२॥

“Devoted to austerity, the king immersed himself in Vasiṣṭha-kuṇḍa and purified his body through a thousand breath-control exercises.

Passage 103

हरिसप्तकतीर्थेषु समाप्लुत्य नृपोत्तमः। कृतार्थं मन्यमानः स्वं विप्रेभ्यो बह्वदाद्धनम्॥१०३॥

“After bathing in the seven sacred waters of Hari, the foremost king regarded himself as fulfilled and gave abundant wealth to the brahmins.

Passage 104

हत्यामोचनतीर्थे च तथा पैशाचमोचने। ब्रह्मकुण्डे च सरय्वां चोत्तरवाहिनि॥१०४॥

“He also bathed at the sacred waters of Hatyā-mocana and Paiśāca-mocana, at Brahma-kuṇḍa, and where the Sarayū flows northward.

Passage 105

सूर्यकुण्डे च गोमत्याः सङ्गमे तीर्थराजके। परिक्रम्य समाप्लुत्य चकार सुकृतं बहु॥१०५॥

“At Sūrya-kuṇḍa and at the king of sacred places where the Gomatī meets the river, he circumambulated, immersed himself, and performed many meritorious deeds.

Passage 106

यत्र यत्राकरोत् स्नानं राजा रघुपतिः स्वयम्। तत्र तत्र द्विजश्रेष्ठा रत्नवर्षैः कृतार्थिताः॥१०६॥

“Wherever the lord of the Raghus personally bathed, showers of jewels brought fulfillment to the foremost brahmins there.

Passage 107

कैकयी च महोदारा भरतप्रेषितं धनम्। वर्षन्ती विप्रवर्येभ्यो व्यचरत् स्वामिना सह॥१०७॥

“The exceedingly generous Kaikeyī traveled with her husband, showering upon the best of brahmins the wealth Bharata had sent.

Passage 108

एवं क्रमेण नृपतिः कुर्वंस्तीर्थावलिं जवात्। अभ्युपेयाय सुखितव्रजं सर्वसुखैर्युतम्॥१०८॥

“Proceeding swiftly in this order through the succession of sacred places, the king reached Sukhita's pastoral settlement, endowed with every happiness.

Passage 109

स आगतमभिप्रेक्ष्य मित्रं दशरथं नृपम्। अभीयाय वृतो गोपैः सुखिताख्यो महामनाः॥१०९॥

“Seeing that his friend King Daśaratha had arrived, the noble-minded cowherd named Sukhita came forward surrounded by other cowherds.

Passage 110

स तस्य घोषः सकलैः सुखैर्युतः सर्वर्तुसंवासमनोहरो महान्। माङ्गल्यकोदारगुणोपवृंहितः श्रीरामसान्निध्यगुणेन भूषितः॥११०॥

“Sukhita's great settlement possessed every happiness and was delightful with all the seasons dwelling there together. It was enriched by Māṅgalyakā's noble virtues and adorned by the excellence of Śrī Rāma's presence.

Passage 111

प्रपश्यतो राजवरस्य मानसं चक्षुस्तथैवामृतपूरपूरितम्। प्रमोदयामास विशेषतः श्रिया यथा न पूर्वं सुतदर्शनेऽपि वै॥१११॥

“As the eminent king gazed, its beauty filled both his mind and his eyes with a flood of nectar and delighted him in a special way he had not experienced even when seeing his son before.

Passage 112

तामेष आनन्दकलां वितर्कयन्नभूतपूर्वां नृपतिर्मनीषया। जजान सद्यः सुखितव्रजागमं तद्धेतुभूतं भुवि राजसत्तमः॥११२॥

“Reflecting wisely on this unprecedented portion of bliss, the excellent king at once understood that his arrival in Sukhita's Vraja was its cause.

Passage 113

अपूर्वानन्दसम्पत्तिभावितात्मा नृपोत्तमः। उवाच सुखितं गोपं रामवात्सल्यभूषितम्॥११३॥

“His being pervaded by an unprecedented wealth of bliss, the foremost king addressed the cowherd Sukhita, who was adorned with parental affection for Rāma. The king said:

Passage 114

धन्योऽसि धरातलेऽत्र सुखित त्वं गोपराजः सखे यस्यानन्दनिधिर्व्रजोऽयमसकृन्नेत्रप्रमोदाय नः। वैकुण्ठेऽपि न वा भविष्यति लतासन्तानगुल्मद्रुम- श्रीमत्यत्र फलप्रसूननिवहैरालिङ्गिता श्रीरियम्॥११४॥

“Friend Sukhita, cowherd king, blessed are you upon this earth. Your Vraja is a treasury of bliss that repeatedly delights our eyes. Even Vaikuṇṭha may not possess this beauty, embraced here by masses of fruits and flowers upon successions of vines, thickets, and trees.

Passage 115

जानाम्यत्र सदा स्वयं स भगवानास्ते रमाकामुकः पूर्णानन्दघनः प्रधानपुरुषः साक्षाद्यदाज्ञावशः। प्रेम्णा ते परमेण गोपनृपते बिभ्रत् सदा वश्यतां योऽसौ ध्यानपथेऽपि दुर्लभतरस्तेषां मुनीनामपि॥११५॥

“I know that the blessed Lord himself, lover of Ramā, always dwells here—the embodiment of complete bliss and the supreme Person, obedient to your command. Cowherd king, through your supreme love you perpetually hold under loving influence the one who is exceedingly difficult for even those sages to reach on the path of meditation.

Passage 116

ब्रह्मानन्दकलामतीत्य परमप्रेमप्रमोदार्णवे त्वं तावत् सततं सखे विहरसे श्रीराजहंसोपमः। त्वत्सार्थे निवसन्ति ये प्रतिपदं ते गोदुहोऽप्युच्चता- स्तेषां जन्मफलाञ्चितं न तु भवायासस्पृशां मादृशाम्॥११६॥

“Friend, having passed beyond the smallest portion of the bliss of Brahman, you sport constantly like a splendid royal swan upon the ocean of supreme love's delight. Even the cow-milkers who always dwell in your company are exalted and have made their births fruitful—unlike people such as me, touched by the weariness of worldly existence.

Passage 117

राज्यं धरणीतलस्य किमसावानन्दलेशः सखे स्वर्गो वाप्यपवर्ग एति न किमप्यद्यास्मदीयं मनः। सन्त्यज्यैकपदे समस्तमधुना सेव्यस्त्वदीयो व्रजो यत्रत्याः पशुपक्षिणोऽपि परमां प्रेमान्तरे बिभ्रति॥११७॥

“Friend, what is sovereignty over the earth, which is only a trace of bliss? Neither heaven nor liberation means anything to my mind today. Abandoning everything in a single step, I should now serve your Vraja, where even the animals and birds bear supreme love within.

Passage 118

न ज्ञाने न तपो न वा खलु मखा नो वा समाधिः सखे नो धर्मो जपदानपूजनसखः प्राप्तुं पदं त्वीदृशम्। किन्त्वेका भवतां कृपा व्रजभुवि प्राप्तास्पदानामहो प्रेमानन्दमहार्णवोर्मिपटले नित्यं निमग्नात्मनाम्॥११८॥

“Neither knowledge, austerity, sacrifice, nor meditation—nor duties accompanied by recitation, charity, and worship—can attain such a state, friend. It comes only through the grace of people like you, established in the land of Vraja, whose beings are always immersed in the mass of waves upon the great ocean of the bliss of love.

Passage 119

तन्मह्यं कृपयाशु गोपनृपते हस्तावलम्बेन भोः येन स्यां सुखित त्वदीयसदनद्वार्यङ्कुरोऽपि ध्रुवम्। यत्राहर्निशमाभिगच्छदनुगच्छद्भिर्व्रजावासिभिः पादाम्भोजरजःप्रसादकमलापात्रं क्रियेऽहं क्वचित्॥११९॥

“Therefore, cowherd king, quickly and graciously give me the support of your hand, so that, Sukhita, I might surely become even a small shoot at the doorway of your home. There, through the residents of Vraja continually coming and going day and night, I might somehow become a recipient of the gracious fortune of dust from their lotus feet.

Passage 120

इत्युदीरितमाकर्ण्य राज्ञो दशरथस्य सः। प्रत्युवाच प्रसन्नात्मा सुखितो व्रजभूपतिः॥१२०॥

“Hearing these words spoken by King Daśaratha, Sukhita, ruler of Vraja, replied with a joyful heart. Sukhita said:

Passage 121

सत्यं वदसि राजेन्द्र स्वात्मौपम्याद् यादृशाः। भावयन्ति परं प्रेम सर्वत्र समदर्शिनः॥१२१॥

“King, what you say is true. Equal-sighted people such as you judge others by the likeness of their own selves and perceive supreme love everywhere.

Passage 122

अद्य धन्यो व्रजोऽस्माकं धन्यं नो गोदुहां कुलम्। धन्ये दृशौ च संवृत्ते यदभूत्तव दर्शनम्॥१२२॥

“Today our Vraja is blessed, our community of cow-milkers is blessed, and our two eyes have become blessed because we have obtained the sight of you.

Passage 123

कच्चिद्रामः सुखी राजन्नास्ते भ्रातृभिरन्वितः। आनन्दयन्नयोध्यास्थान् जनान् भाग्यवतो भृशम्॥१२३॥

“King, is Rāma well in the company of his brothers, greatly delighting the fortunate people who dwell in Ayodhyā?

Passage 124

कच्चित् स देशो भविकैः सूयतेऽनुदिनं नृप। यत्र श्रीरामचन्द्रस्य दर्शनात् सुखिता जनाः॥१२४॥

“King, is that region praised each day by blessed people, where the inhabitants are made happy by the sight of Śrī Rāmacandra?

Passage 125

कच्चित् प्रतिदिनं राजन्नयोध्या तस्य रोचते। बाल्यं नीतवतोऽस्माभिः सर्वैरात्मनिदेशकैः॥१२५॥

“King, does Ayodhyā please him each day after he spent his childhood among all of us, who regarded him as our own very self?

Passage 126

कच्चिद्रामस्य सुखदा मयूराः सुखमासते। येषां पिच्छावली नित्यमवतंसायते प्रभोः॥१२६॥

“Are the peacocks who brought Rāma delight living happily—the peacocks whose rows of feathers always became ornaments for the Lord?

Passage 127

कच्चिन्न स्मरति क्वापि भोजनादौ रघूद्वहः। यस्य प्रियं तत्र नित्यं नवनीतं व्रजस्य मे॥१२७॥

“At meals and other times, does the scion of Raghu ever remember the fresh butter from my Vraja that was always dear to him there?

Passage 128

कच्चिद् व्रजजुषो लोकान् कृपापात्रीकरोति सः। येषां तद्ध्यानमात्रेण गच्छत्यनुदिनं वयः॥१२८॥

“Does he make the residents of Vraja recipients of his grace—those whose lives pass day after day solely in meditation upon him?

Passage 129

कच्चिन्मां स्मरति स्वामी राजेन्द्रकुलभूषणः। यस्याङ्कं मण्डयामास नीलरत्नाभवर्ष्मणा॥१२९॥

“Does my master, ornament of the royal lineage, remember me, whose lap he adorned with his body resembling a blue jewel?

Passage 130

कच्चित् कुटुम्बमध्यस्थः स्मरत्यस्मत्कुटुम्बिनीम्। इह सन्तृप्तिमानेष प्राशयन् मथितं दधि॥१३०॥

“While dwelling amid his family, does he remember my wife, who brought him complete satisfaction here by feeding him churned curd?

Passage 131

कच्चित्तन्मनसस्तुष्ट्यै राजंस्ताः राज्यसम्पदः। अकिञ्चनेष्वेवास्मासु यस्यान्तःकरणं सितम्॥१३१॥

“King, do all those riches of sovereignty please his mind—the mind that rested purely among us, who possess nothing?

Passage 132

कच्चिद् व्रजस्त्रियः रामः स्मरति प्रियकाननः। नित्यं यासां परं प्रेम तद्धस्तस्पर्शलालनैः॥१३२॥

“Does forest-loving Rāma remember the women of Vraja, whose supreme love was continually cherished by the touch of his hands?

Passage 133

लक्ष्मणस्य पुरः कच्चिद्रामो वार्तयति क्वचित्। प्रमोदवनलीलास्ता गोपालतनयैः सह॥१३३॥

“Does Rāma ever recount before Lakṣmaṇa those sports in Pramoda-vana with the sons of the cowherds?

Passage 134

सत्यं यद्यपि राजेन्द्रतनयो बहुसेवकः। तथापि स्मरते कच्चित् सेवां नो व्रजवासिनाम्॥१३४॥

“It is true that the royal prince has many servants, yet does he remember the service rendered by us residents of Vraja?

Passage 135

येषामस्माकमसकौ प्रियः स्वामी सुहृत्सखा। अनन्यवृत्त्या राजेन्द्र तमेव ध्यायतां भृशम्॥१३५॥

“King, he alone is the beloved master, well-wisher, and friend of us who meditate intensely upon him with attention directed to no other.

Passage 136

मग्ने दृशौ च हृदयं च महाद्वियोगदावाग्निशीलपरितापकदम्बकेषु। रात्रिन्दिवं प्रमुदकाननवासिनां नो रामे प्रयातवति तत्र पुरीमयोध्याम्॥१३६॥

“Since Rāma departed for the city of Ayodhyā, the eyes and hearts of us who dwell in Pramoda-vana have remained immersed day and night in masses of torments whose nature is the forest fire of immense separation.

Passage 137

यद्यप्यनल्पघनसम्पदुपेतमेतत् सच्चास्मदर्थममुना रहितं तथापि। नो भाति शारदनिशाकरचन्द्रिकापि ध्वान्तायते तदनुवीक्षणकाङ्क्षिणां नः॥१३७॥

“Although this place possesses no small abundance of wealth and remains here for our sake, without him it does not shine. Even the autumn moonlight appears as darkness to us who long to behold him again.

Passage 138

धन्याः स्थ यूयमधुनास्मदुपेतभाग्याः श्रीरामचन्द्रमुखचन्द्रनिरीक्षणेन। येषां दृशौ च हृदयानि च नित्यतृप्तान्येतावदेव जनुषः फलमर्जयन्ति॥१३८॥

“You are blessed, possessing now a fortune that has departed from us: the sight of the moon of Śrī Rāmacandra's face. Your eyes and hearts are constantly satisfied; this alone obtains the fruit of embodied birth.

Passage 139

किं तेन राज्यविभवेन किमाप्तवर्गैः किं भोगभोजनसुखैः सुरैरलभ्यैः। श्रीरामचन्द्रमधुराननचन्द्रकान्तिसन्दोहपानविधुरा यदि दृक्चकोराः॥१३९॥

“What use is the splendor of sovereignty, what use are circles of relatives, and what use are pleasures and foods unavailable even to the gods, if the partridge-like eyes are deprived of drinking the massed moonlight from Śrī Rāmacandra's lovely face?

Passage 140

व्यर्थं जनः किमपि यत्र न रामनामसङ्कीर्तनश्रवणमार्गमनुप्रयाति। प्राप्यापि भोगमुदयाञ्चितसार्वभौमस्वाराज्यपूर्णपदवीगमनेकलभ्यम्॥१४०॥

“A person is entirely fruitless wherever the path of hearing the congregational singing of Rāma's name does not reach him—even if he attains the full station of universal sovereignty, accessible only through a great rise of fortune and enjoyment.

Passage 141

भाग्योऽस्मदीय इतरासुलभः सखेऽसौ यद्राघवेन्द्रमुखचन्द्रसुधासमूहः। यं प्राप्य यूयमपि भूमिभुजः कृतार्था नो चेदकिञ्चनहितैकरसः क्व लभ्यः॥१४१॥

“Friend, that nectar from the moon of Rāghavendra's face is our fortune, difficult for others to obtain. By receiving it, even you rulers of the earth are fulfilled. If not here, where could that singular taste that benefits the destitute be found?

Passage 142

किं स्वित् सखे विहितमस्ति परं भवद्भिर्दानं तपो मखमुखा अथवा क्रियास्ताः। यन्नित्यमेव पिबथ त्रिदशैरलभ्यं श्रीरामचन्द्रमुखकान्त्यमृतासवौघम्॥१४२॥

“Friend, what extraordinary charity, austerity, sacrifice, or other rites have you performed that you continually drink the flood of nectarean wine formed by the radiance of Śrī Rāmacandra's face, unattainable even by the gods?

Passage 143

किं वा भवद्भिरखिलात्मनि सर्वभावादात्मानमप्यनिशमर्पितवद्भिरद्धा। प्राप्तं स्वभावगुणसिद्धममन्दभाग्यं येनेदृशः समुदयोऽजनि वस्त्रिलोक्याम्॥१४३॥

“Or have you, in every disposition, continually and truly offered your very selves to the Self of all and thereby attained immense fortune perfected by its own inherent virtue, through which such prosperity arose for you within the three worlds?

Passage 144

राजा स्वबाहुकरदीकृतसर्वभूपः सम्प्राप्तशौर्यनिचयो धनदादपीशः। नित्यातिथिप्रियधनागमधन्यभाग्यः पुत्रप्रपौत्रपरिशीलितयामदक्षः॥१४४॥

“A king may bring every ruler under the payment of tribute by the strength of his own arms, possess accumulated valor, and be a lord richer than Kubera. He may be blessed by the arrival of wealth dear for continually honoring guests, and skillfully attended by sons and grandsons.

Passage 145

व्यर्थं समस्तमपि तस्य रघूद्वहस्य रामस्य नो यदि कृपातिशयोऽल्पलभ्यः। किं तस्य देवमुनिमर्त्यगणा यशांसि सङ्कीर्तयन्ति तव भाग्यमृतेऽस्य यत्॥१४५॥

“Yet all of that is fruitless if the exceptional grace of Rāma, scion of Raghu, is not obtained even in small measure. Why would companies of gods, sages, and mortals celebrate such a king's fame except for the fortune arising from that grace?

Passage 146

देवाः सुमेरुशिखरेषु सुधारसानां भोगोद्भवं सुखमनादृतवन्त एव। तत्कारणं यदवधि व्रजनाथलीलासङ्गीतकं श्रवणमार्गमनुप्रयातम्॥१४६॥

“The gods on Mount Sumeru's peaks have come to disregard the pleasure produced by enjoying nectarean essences, from the moment songs of Vraja's Lord and his pastimes entered the path of their hearing.

Passage 147

चेतोनिरोधसमवाप्तमुदग्रमन्तःस्वात्मप्रमोदपटलं मुनयोऽपि राजन्। श्रीरामचन्द्रगुणकीर्तनभव्यवद्यकर्णास्तृणीकृतमिवेह न चाद्रियन्ते॥१४७॥

“King, even sages treat as straw and no longer value the exalted inner expanse of joy in the self obtained through restraint of mind once their ears become auspicious instruments for hearing the praise of Śrī Rāmacandra's qualities.

Passage 148

यैरेष भाग्यभवसम्भृतभालपट्टैर्दृष्टः श्रुतस्त्रिभुवने मनुजैः सुधन्यैः। ते भोगभाजनमपास्य निकेतमन्तरस्यैव लीलितसुखेषु लयं भजन्ते॥१४८॥

“Those greatly blessed people in the three worlds whose foreheads bear the mark produced by accumulated fortune, and who have seen or heard him, abandon homes that are vessels of enjoyment and dissolve inwardly into the happiness of his pastimes.

Passage 149

स्वर्गाङ्गनाधरसुधारसभोगहेतुमैन्द्रं पदं मखशतेन न कामयन्ते। यैरस्य पादकमलाश्रयिणी सुधातः स्वादीयसी मधुसरित् करणैर्निपीता॥१४९॥

“Those whose senses have drunk the river of honey that rests at his lotus feet and is sweeter than nectar do not desire Indra's station through a hundred sacrifices merely to enjoy nectar from the lips of heavenly women.

Passage 150

यस्यानुभूतिगुणकीर्तनवैभवोत्थं किं वर्णयन्तु सुधियोऽपि गिरामधीशाः। यस्यानुभूतिमुपलभ्य महामुनीन्द्रा ब्रह्मानुभूतिसुखमप्युरु भर्त्सयन्ति॥१५०॥

“What can even wise masters of speech say of the magnificence arising from experiencing and praising his qualities? Having attained experience of him, the foremost great sages strongly dismiss even the happiness of realizing Brahman.

Passage 151

मन्यामहे नृपतिवृन्दशिरोमणित्वं सत्यं तव त्रिदशवर्मसुखाशिषौघैः। शय्यासनाशनविहारविचेष्टनादौ यद्रामचन्द्रतनुसन्निधिमभ्युपेताः॥१५१॥

“We truly regard you as the crown jewel among hosts of kings, blessed by floods of happiness exceeding the gods' protection, because you enjoy the bodily presence of Rāmacandra in lying down, sitting, eating, roaming, playing, and every other activity.

Passage 152

एतद्वियोगरजनीषु वयं त्विदानीं ध्वान्तावृता दशदिशो न विलोकयामः। अत्यर्थमश्रुसरिदुद्भवमूलभूतान्यक्षीणि निष्फलजनूंषि धिगेव कुर्मः॥१५२॥

“But now, through the nights of separation from him, darkness surrounds us and we cannot see any of the ten directions. We condemn our eyes as merely the source of overflowing rivers of tears and condemn our births as fruitless.

Passage 153

धिग्जीवनं च खलु नः फलवर्जनीयं धिक् प्राणवर्गमुरुदुःखभरं पुषाणम्। यत्तादृशं सुखसमूहमुपेत्य दैवादेतादृशीं विधुरतां दधते दुरन्ताम्॥१५३॥

“Condemned indeed is our fruitless life, and condemned are these vital powers that sustain such an immense burden of pain: after attaining by destiny that abundance of happiness, they now endure this boundless desolation.

Passage 154

जीवामहे च जगदन्तकृता यमेन स्पृश्यामहे न सकलैरपि वर्जनीयाः। जाताः स्म ईदृग्दशाजुष एतदीयवक्त्रेन्दुवीक्षणकलारहिता अहो हाः॥१५४॥

“We continue to live, and Yama, ender of the world, does not touch us, though we deserve to be abandoned by everyone. Alas, deprived of even a moment's sight of the moon of his face, we have come to endure such a condition.

Passage 155

किं कुर्महे खलु सखे यदसूंस्त्यजामस्तद्भावनाप्रतिपदं क्रियतेऽन्तरायः। नो वा त्यजाम यदि सोढुमशक्य एष वज्रोपमेन च हृदा सुहृदो वियोगः॥१५५॥

“What can we do, friend? Whenever we would abandon our lives, meditation on him obstructs us at every step. Yet if we do not abandon them, this separation from our friend cannot be borne even with a heart like a thunderbolt.

Passage 156

विश्लेषदुःखनिवहाशनिपातपात्रं प्राणं विमोक्तुमुदिताश्च भवाम यावत्। तावत् प्रियस्य मुखचन्द्रमनोहिहासाः ध्यानाध्वना हृदिगताः प्रतिविध्नयन्ति॥१५६॥

“Whenever we rise to release the life that has become a target for thunderbolts of accumulated separation-pain, the enchanting smiles upon our beloved's moonlike face enter our hearts along the path of meditation and prevent us.

Passage 157

इत्थं निपत्य सुहृदोऽस्य वियोगतप्तसन्दंशमध्यमधुनाङ्ग कदर्थयामः। देहेन्द्रियासुसमुदायमपारदुःखं दैवे विधौ प्रतिविधातुमपारयाणाः॥१५७॥

“Thus fallen between the burning pincers of separation from this friend, we now torment the whole body, senses, and vital powers, unable to counter the boundless suffering ordained by fate.

Passage 158

राजीवलोचनविलोचनपातभाग्यहीनाः प्रमोदवनवृक्षलताप्रतानाः। कालावसानविषमज्वलितानलेन स्पृष्ट्वेवाध्य बहुदुर्भगतां भजन्ते॥१५८॥

“Deprived of the fortune of the lotus-eyed Lord's glance, the trees, vines, and spreading creepers of Pramoda-vana now suffer immense misfortune, as though touched by the fierce fire at the end of time.

Passage 159

श्रीरामचन्द्रमधुराधरलग्नवंशीनिर्वादसन्ततसुधारससिक्तचित्ताः। ये भूरुहा उदवहन् प्रसवानुवृद्धिमाकालिकीं त इह मम्लुरकाण्डमेव॥१५९॥

“The trees whose hearts were drenched by continual nectar from the flute held to Śrī Rāmacandra's sweet lips once bore an untimely abundance of blossoms; here they have now withered down to their very trunks.

Passage 160

श्रीराममञ्जुलमुखेन्दुमुदीक्ष्य कान्तिपीयूषपारणजुषः सहिता बभूवुः। ते सम्प्रति प्रतिपदं प्रतिवर्धमानसन्तापसन्ततिविलीनदशाश्चकोराः॥१६०॥

“The partridge birds once lived together, gazing upon the lovely moon of Śrī Rāma's face and feasting on the nectar of its radiance. Now at every step they are dissolving in a continually increasing succession of torments.

Passage 161

ये राघवेन्द्रशुभवर्ष्मसुरद्रुमोत्थसौरभ्यसारमुपलभ्य सुखं निषण्णाः। यत्र क्वचिन्मधुकराः सुहिता स्त एते शश्वद्गवेषणपराः परितो भ्रमन्ति॥१६१॥

“The bees that once rested content wherever they found the essential fragrance arising from the wish-fulfilling tree of Rāghavendra's auspicious body now wander everywhere, constantly intent on searching for it.

Passage 162

लीलावशेन विलसन्तमुपत्यकायां रत्नाचलस्य चपलैः सखिभिः समेत्य। या वीक्ष्य राघवमुदारगुणं कृतार्था गावोऽद्यता दृशिभिरश्रुनदीः सृजन्ति॥१६२॥

“The cows were once fulfilled by seeing noble Rāghava playfully sporting in the valley of Ratnācala with his lively friends. Today their eyes release rivers of tears.

Passage 163

पीताम्बरद्युतितडिद्वति दीर्घवंशीनिर्घोषशालिनि वहद्घनमौक्तिकाल्यः। आनन्दसारसमुदायसुधासमूहैर्वर्षत्यजस्रमभितो व्रजकाननेषु॥१६३॥

“He was like a cloud bearing the lightning-flash of his yellow garment, resounding with the call of his long flute and carrying a garland of great pearls, continually raining all around Vraja's forests with masses of nectar formed from the essence of bliss.

Passage 164

उच्चन्नतामुपगते नवनीलमेघे श्रीराम एव भवि जीवनमस्ति येषाम्। ते चातका व्रजजनवासिजनाः सखेति किं नाम कुर्युरधुना परमातिभाजः॥१६४॥

“Friend, when that fresh dark-blue cloud named Śrī Rāma—who alone was the life of Vraja's residents—rose high and departed, what could those cātaka-like people do but now suffer supreme anguish?

Passage 165

तावत् बहुतरैर्वचसां प्रसारैरेतावतैव भवता प्रमतिविधेया। अद्धा दृशोत्सव किमप्यनुभूतिरासीदेतावतेव विरहेण रघूद्वहस्य॥१६५॥

“Enough of extending so many words: from what has been said, you should understand the intensity. The scion of Raghu gave our eyes an indescribable festival, and his separation has been equally overwhelming.” The king said:

Passage 166

जानामि तस्य विरहान्मम तीर्थयात्रा किं रोचते मनसि तत्सविधैकतृप्ते। वेदोदितो विधिरपि प्रणयप्रकर्षाच्छैथिल्यमेव भजते यदि किं नु कुर्मः॥१६६॥

“I understand. How could pilgrimage please my mind in separation from him, when it is satisfied only in his presence? Yet even the Veda-ordained rule grows slack before the intensity of love—what then can we do?

Passage 167

तस्यैव तु त्रिदिववासिसुदुर्लभस्य प्रेम्णः कृते जगति तस्य चिरायुषे च। कर्तुं महान्ति सुकृतानि महीं भ्रमामि सोढ्वापि दुर्विषहतद्विरहातिभारम्॥१६७॥

“For the sake of that very love, exceedingly difficult even for heaven's residents to obtain, and for his long life, I wander the earth to perform great meritorious deeds, although I must bear the unbearable weight of separation from him.

Passage 168

युष्मादृशां च रघुवर्यवशित्वहेतुप्रेमप्रकर्षमवलोकयितुं नितान्तम्। जानीहि मामतुलभाग्यनिधेर्निकेतान्निष्क्रान्तमङ्ग भुवि भाविततीर्थवर्यम्॥१६८॥

“And I seek to behold fully the excellence of love in people like you—the love that brings the best of the Raghus under loving influence. Friend, know that I left the home of that incomparable treasury of fortune to honor the foremost sacred places upon earth.

Passage 169

स्थानानि तानि मम दर्शय गोपराज श्रीरामचन्द्रचरणाम्बुजचिह्नभाञ्जि। सम्प्राप्य यैः परिचयं रचयन्ति नित्यं प्रायः सुरा अपि तनौ पुलकप्रसारम्॥१६९॥

“Cowherd king, show me those places bearing the marks of Śrī Rāmacandra's lotus feet. By becoming acquainted with them, even the gods regularly develop a spreading thrill of ecstasy over their bodies.

Passage 170

लङ्केशसन्ततनिदेशकरान् बलाढ्यान् रात्रिञ्चरीप्रमुखराक्षसवृन्दवर्यान्। येषु स्थलेषु स ममर्द गुणाढ्यलीलास्तानि स्थलानि मम दर्शय तीर्थभक्तेः॥१७०॥

“Show me, out of devotion to the sacred places, the sites where in his glorious pastimes he crushed the mighty, foremost companies of night-roaming demons who continually obeyed Laṅkā's lord.

Passage 171

प्रायः प्रमोदवनमेतदशेषमेव श्रीरामचन्द्रचरितामृतपूरपात्रम्। यत्कुञ्जभूमिरजसः कणिकापि गात्रे लग्ना सुरैरसुलभां मुदमातनोति॥१७१॥

“This entire Pramoda-vana is almost wholly a vessel filled with the nectar of Śrī Rāmacandra's deeds. Even a particle of dust from the ground of its bowers, touching one's body, produces a joy difficult for the gods to attain.

Passage 172

तीर्थाटनं मम फलाढ्यमभूदिदानीं त्वत्सङ्गसञ्जनितसन्ततमङ्गलस्य। दृष्ट्वैव प्रमोदवनमद्य भवद्भिरद्धा निर्दिष्टमिष्टरघुनन्दनसच्चरित्रैः॥१७२॥

“My pilgrimage has now become richly fruitful through the continual blessing born from your company, simply by seeing Pramoda-vana today as you truly point out the noble deeds of the beloved descendant of Raghu.

Passage 173

अद्य प्रमोदवनमञ्जुलमाधुरीणां सौरभ्यमिन्द्रवनगैश्च मरैरलभ्यम्। घ्राणाध्वना मम मनः प्रतिविश्य काञ्चित् प्रेम्णो दशां किमु जनिष्यति वै यथा वः॥१७३॥

“Today the fragrance of Pramoda-vana's lovely sweetness—unattainable by the gods who roam Indra's garden—has entered my mind through the path of smell. Will it perhaps generate in me some condition of love like yours?”

Passage 174

इत्युत्कण्ठितमानसस्य नृपतेर्वाक्यं समाकर्ण्य स प्रीतः श्रीसुखिताभिधो व्रजपतिः पूर्वं निनाय व्रजम्। राजानं खलु कैकयाधिपसुतासंशोभिवामं पुन- स्तत्रातिथ्यमचीकरत्तदनुयायैः साकं परीवारकैः॥१७४॥

“Hearing the words of the king whose heart was filled with longing, the pleased lord of Vraja named Śrī Sukhita led him first into the settlement. There he received the king—whose side was graced by the daughter of Kekaya—as a guest together with the retinue and family members who followed him.

Passage 175

रघुराजो व्रजं दृष्ट्वा सर्वसम्पद्रराजितम्। गवां हंभारवैर्युक्तं पूर्यमाणमितस्ततः॥१७५॥

“The king of the Raghus saw Vraja radiant with every prosperity and filled here and there with the lowing of cows.

Passage 176

कूर्दमानसुखोपेतनैचिकीचक्रवालकम्। तर्णकैर्निष्कभरणैरलङ्कृतमितस्ततः॥१७६॥

“It was encircled by joyfully leaping young calves and adorned everywhere by calves wearing golden pendants.

Passage 177

कुर्वदिन्द्रध्वजातेभ्यो महाबलपराक्रमैः। श्वेतचन्द्रनिभैः स्थूलैर्गोबलीवर्दकैर्युतम्॥१७७॥

“It possessed massive bulls of great strength and prowess, white as the moon, who made even Indra's banners seem insignificant.

Passage 178

प्रातर्गोदोहनोद्घोषनिनादितदिगन्तरम्। दधिमन्थनघोषैश्च सर्वतः सुखरीकृतम्॥१७८॥

“At dawn its horizons resounded with the sound of milking cows, while the sounds of churning curd spread happiness everywhere.

Passage 179

संफुल्लानेकलतिकालिङ्गितानेकभूरुहम्। अपूर्वसौरभोद्गारैः सर्वतः परिपूरितम्॥१७९॥

“Many trees were embraced by many fully blossoming vines, and unprecedented bursts of fragrance filled the settlement on every side.

Passage 180

गात्रगौरवसम्पन्नैरापीनभरभूषितैः। वत्सस्नेहमुहुःस्निग्धैर्गवां वृन्दैरलङ्कृतम्॥१८०॥

“It was adorned by herds of cows possessing majestic bodies, graced by the weight of full udders, and repeatedly tender with affection for their calves.

Passage 181

ग्राम्यगानस्वरोल्लापमधुराननपङ्कजैः। स्थले स्थले गोपवृन्दैरलङ्कृतगृहाङ्गणैः॥१८१॥

“At place after place were groups of cowherds whose lotus faces were sweet with the raised tones of village songs and whose household courtyards were beautifully adorned.

Passage 182

बर्हिबर्हकृतोत्तंसैर्गुञ्जामणिविभूषणैः। मुख्यगोपपतिभिर्नित्यं गृहोत्साहेषु भूषितम्॥१८२॥

“The celebrations in its homes were continually graced by eminent cowherd leaders wearing peacock feathers as crests and ornaments made of guñjā beads.

Passage 183

रामप्रेमरसोन्मत्तैराभीराणां कदम्बकैः। लतावितानच्छायासु समारब्धकलस्वरम्॥१८३॥

“Beneath canopies of vines, companies of cowherds intoxicated by the rasa of love for Rāma began their melodious singing.

Passage 184

वायुपनीतमधुरतुलसीवनसौरभम्। कामक्रोधलोभमदमात्सर्यादिविवर्जितम्॥१८४॥

“The wind carried the sweet fragrance of its tulasī groves, and it was free from lust, anger, greed, pride, envy, and all similar faults.

Passage 185

सर्वतः कलिदोषाणामजातप्रतिवेशनम्। श्रीरामचरितोद्गानसुखिताभीरदारकम्॥१८५॥

“Nowhere had the faults of Kali obtained any entrance. Its cowherd children were made happy by singing aloud the deeds of Śrī Rāma.

Passage 186

प्रतिवीथि परिभ्रान्तचित्तमुक्तिचतुष्टयम्। द्रुमगुल्मलतापुष्पगुच्छविश्रान्तषट्पदम्॥१८६॥

“The four forms of liberation wandered bewildered through every lane, while bees rested upon clusters of flowers on trees, shrubs, and vines.

Passage 187

सर्वतः कृतझङ्कारमधुरस्वरपूरितम्। प्रतिसन्तानकतरुविटपस्थैर्विहङ्गमैः॥१८७॥

“It was filled everywhere with sweet, resonant sounds made by birds perched on the branches of every wish-fulfilling tree.

Passage 188

सर्वतः कूजितं सर्वमुनीन्द्रगणपूजितम्। सर्वदेवदृगानन्दसाक्षाद्वैकुण्ठमद्भुतम्॥१८८॥

“Birdsong sounded on every side. Hosts of all the foremost sages worshiped it, and it delighted the eyes of every god—an astonishing Vaikuṇṭha made manifest.

Passage 189

अतिरम्यकृतानेकपुण्यसन्तानशालिभिः। ब्रह्मादीनां दिविषदामवाङ्मनसगोचरम्॥१८९॥

“It abounded in many exceedingly lovely and auspicious lineages and lay beyond the reach of the speech and minds of heavenly beings beginning with Brahmā.

Passage 190

वृन्दावनाद्यष्टकेन मध्याङ्गणविराजितम्। श्रीरामविषयानन्तप्रेमपीयूषपूरितम्॥१९०॥

“Its central courtyard shone with the group of eight beginning with Vṛndāvana, and it was filled with the nectar of boundless love directed toward Śrī Rāma.

Passage 191

सर्वविद्वद्गुरुवरव्रजस्त्रीप्रेमचर्यया। सर्वतो भूषितं दिव्यरसभावविशारदम्॥१९१॥

“It was adorned everywhere by the loving conduct of the women of Vraja, who were the foremost teachers of all the learned, and was expert in divine rasa and devotional feeling.

Passage 192

क्वचिद्रामप्रियतमाभिसारक्रियाकुलैः। प्रौढगोपालनारीभिरामन्त्रितसखीजनम्॥१९२॥

“In one place, mature cowherd women intent upon arranging a rendezvous with their beloved Rāma summoned their companions.

Passage 193

क्वचिदन्याङ्गनासक्तिदूषितं रामकामुकम्। अनादृत्याकुलैर्गोपदारैरादृतदूतिकम्॥१९३॥

“In another place, agitated cowherd women reproached the amorous Rāma for his attachment to another woman and, though he had neglected them, honored a female messenger.

Passage 194

क्वचिद् गोचारणोद्यात्ररामविश्लेषमन्थरैः। गोपालदारकैर्ध्यातप्रदोषागससम्भवम्॥१९४॥

“Elsewhere, cowherd boys slowed by separation when Rāma set out to herd the cows contemplated the events and offenses that might arise toward evening.

Passage 195

क्वचिदामन्त्र्याद्रिः स्वान् प्रियनर्मसखीजनान्। गोपालदारैः पूर्यमाणपुलकोद्भेदविग्रहम्॥१९५॥

“In another place, after calling together his beloved, intimate companions, his body became covered with an eruption of thrills through the cowherd children.

Passage 196

क्वचित् सङ्केतभवने वासकं सज्जमानकम्। उत्कर्षगोपीजनदृष्टभवनद्वारतोरणम्॥१९६॥

“Somewhere, a meeting house was being prepared for the beloved's arrival, its doorway and arch watched by eminent cowherd women.

Passage 197

क्वचित् सङ्गम्य सङ्केतमनुदीक्ष्य रमापतिम्। गोपीजनैः शप्यमानसखीदूतीजनाकुलम्॥१९७॥

“Elsewhere, after reaching the appointed meeting place but not seeing the Lord of Ramā, cowherd women reproached their companions and messengers in agitation.

Passage 198

अतिप्रेमगणोत्कर्षरूपसारविभूषितैः। दिव्यगोपीजनैः सद्यो वशीकृतरघूद्वहम्॥१९८॥

“Divine cowherd women, adorned by the essential beauty of an exceptional abundance of supreme love, immediately brought the scion of Raghu under their loving influence.

Passage 199

अनेकभावभवनमनेकाद्भुतभावनम्। अनेकसुखसन्दोहमनेकप्रेमचायकम्॥१९९॥

“It was the dwelling of many devotional moods, the source of many wondrous contemplations, a mass of many joys, and an accumulation of manifold love.

Passage 200

सुमोदं नृपशार्दूलः प्रसन्नमधुराशयः। प्रविष्टं लौकिकातीते धाम्न्यात्मानमनन्यत॥२००॥

“The tiger among kings, his heart sweet and serene with great delight, regarded himself as having entered a transcendent abode beyond the mundane realm.

Passage 201

प्रविवेश ततस्तस्य सुखितस्यैव गोदुहः। निकेतनं नवनिधिसेवितद्वारदेशकम्॥२०१॥

“He then entered the dwelling of Sukhita the cow-milker, whose doorway was served by the nine treasures.

Passage 202

प्रविष्टमात्रो नृपतिः सुखितालयमद्भुतम्। अभूत् सुखित एवासौ परमानन्दपूरितः॥२०२॥

“The moment the king entered Sukhita's wondrous home, he himself became joyful—filled with supreme bliss.

Passage 203

परोक्षमपि तत्रासौ परोक्षमपि तत्क्षणम्। राजीवलोचनं रामं जज्ञौ नृपतिपुङ्गवः॥२०३॥

“Although lotus-eyed Rāma was not visible there, at that very moment the foremost king perceived him even within that apparent absence.

Passage 204

केनाप्यद्भुतरूपेण महसा तद्गृहस्य सः। तृणीचक्रे निजं वेश्म राज्यसम्पद्रराजितम्॥२०४॥

“Before the ineffable, wondrous splendor of that house, he regarded his own palace—though radiant with royal prosperity—as no more than straw.

Passage 205

तत्र माङ्गल्यका देवी महोदाराशया स्वयम्। अभ्यागतां कैकयेन्द्रसुतामभ्युद्ययौ जवात्॥२०५॥

“There the goddess Māṅgalyakā, exceedingly noble at heart, herself hurried forward to meet the arriving daughter of the king of Kekaya.

Passage 206

श्रीरामजननीभावप्रेमभूषितया तया। भाषिता स्वागतं पृष्टा कैकयी के न्यमज्जत॥२०६॥

“Addressed and welcomed by Māṅgalyakā, who was adorned by the loving mood of being Śrī Rāma's mother, Kaikeyī became immersed in an indescribable feeling.

Passage 207

सा तया कुशलप्रश्नस्वागतादिप्रसादिता। अगाहततरां चित्रे परमानन्दवारिधिम्॥२०७॥

“Delighted by her inquiries after her welfare, welcome, and other courtesies, Kaikeyī entered deeply into a wondrous ocean of supreme bliss.

Passage 208

सुखितः सुप्रसन्नास्यः पाद्यार्घादिसपर्यया। पूजयामास नृपतिं कोसलेन्द्रं समाहितः॥२०८॥

“Sukhita, his face exceedingly joyful, attentively worshiped the king of Kosala with water for the feet, an offering of honor, and the other rites of reception.

Passage 209

दिव्याङ्गरागलेपेन रञ्जयामास तद्वपुः। दिव्यपुष्पमयीं मालां तुष्टस्तद्वक्षसि न्यधात्॥२०९॥

“He anointed the king's body with divine fragrant paste and, well pleased, placed a garland made of celestial flowers upon his chest.

Passage 210

दिव्यागुरुमयैर्धूपैर्धूपयामास तं नृपम्। प्रदीपराजिकां न्यस्य प्रकाशं प्रचकार सः॥२१०॥

“He perfumed the king with incense made from divine aloeswood and set out a row of lamps that spread their radiance.

Passage 211

माङ्गल्यका वरान्नेन नैवेद्यैः स्वादुभी रसैः। चतुर्विधैस्तमतुलैरानन्दयदुदारधीः॥२११॥

“Noble-minded Māṅgalyakā delighted him with excellent food and incomparable, flavorful offerings of the four kinds.

Passage 212

तथैव माङ्गल्यकयापि कैकयी सन्तोषिता शान्तमया सपर्यया। तौ स्वादुना रामगवामहो धसामपूर्वतृप्तिं पयसाभिजग्मतुः॥२१२॥

“In the same way Māṅgalyakā satisfied Kaikeyī with serene hospitality. The royal couple attained unprecedented satisfaction from sweet milk belonging to Rāma's cows—ah, what abundance!

Passage 213

रामहस्तकमलानुलालिताभीष्टधेनुपयसां विकारकैः। भर्तृतत्परपरिहर्षितान्तरौ भूषितिश्च महिषी च तस्य सा॥२१३॥

“The king and his queen were inwardly delighted by preparations from the milk of cherished cows caressed by Rāma's lotus hands, each intent upon the other's joy.

Passage 214

प्राप्य वाङ्मनसगोचरातिगां ब्रह्मदर्शनदृशांशिकीं मुदम्। सद्य एव जनितां जगाहतुः प्रेमपूर्णहृदया च रेजतुः॥२१४॥

“They entered a joy born immediately there, surpassing the reach of speech and mind and sharing something of the vision of Brahman; their hearts filled with love, they shone.

Passage 215

परिवारोऽपि सकलः सान्तःपुरजनस्तयोः। प्राप्यातिथ्यं गोपगेहे मुमुदे परया मुदा॥२१५॥

“Their entire retinue, together with the people of the inner apartments, received hospitality in the cowherd's home and rejoiced with supreme joy.

Passage 216

समाधिरुद्धचित्तानां योगिनां यः सुदुर्लभः। समागतो जनस्तत्र तमानन्दमगाहत॥२१६॥

“The people assembled there entered a bliss exceedingly difficult even for yogins whose minds are restrained in samādhi to attain.

Passage 217

प्राप्यानन्दसमुद्रान्तर्मज्जनं सकलो जनः। दधौ चमत्कृतमिव चित्तमाश्चर्यपूरितः॥२१७॥

“Every person, having become immersed within that ocean of bliss, bore a heart filled with wonder and astonishment.

Passage 218

अनन्यहेतुकं मोदं मन्वानश्चतुरो जनः। असाधारणमाहात्म्यादस्तोषीद् व्रजभूपतिम्॥२१८॥

“Recognizing that this delight had no other cause, the discerning people praised the lord of Vraja for his extraordinary greatness.

Passage 219

अहो सुखित गोपेन्द्र वैकुण्ठमिव ते गृहम्। यत्र श्रीरामचन्द्रस्य मनः प्रापानुरागिताम्॥२१९॥

“Wonderful, Sukhita, lord of cowherds! Your home is like Vaikuṇṭha, for here Śrī Rāmacandra's mind became filled with loving attachment.

Passage 220

अस्माकमार्यपुत्रस्य मनः परमशक्तिमत्। तेनैव तर्कयामस्त्वामनन्यविषयश्रियम्॥२२०॥

“The mind of our noble prince possesses supreme power. From that very fact we infer that you possess a glory directed toward no other object.

Passage 221

अहो भाग्यं गोकुलस्यैव नित्यमनन्यसाधारणवृत्ति मन्महे। यत्र प्रीतिः श्रीमतो राघवेन्द्रकुमारवर्यस्य विशेषतोऽभवत्॥२२१॥

“How wonderful is Gokula's fortune! We regard it as eternally unique and incomparable, for here the eminent prince Rāghavendra developed a special love.

Passage 222

अहो भाग्यं सुखित प्रेयसीनां त्वदालयाश्रयिणीनां विशिष्टम्। वैकुण्ठलोकेऽपि भविष्यतीयं न प्रायशः प्रेमऋद्धिः श्रियोऽपि॥२२२॥

“Sukhita, how extraordinary is the fortune of the beloved women who take shelter in your home! Such a perfection of love would probably not belong even to Śrī in the realm of Vaikuṇṭha.

Passage 223

अहो भाग्यं सुखित श्रीमतस्ते यद्रामचन्द्रस्य मनः सदा त्वयि। अनन्यसाधारणवृत्तिवृद्धं वशंवदं भवतः प्रेम वीक्ष्य॥२२३॥

“Blessed Sukhita, how wonderful is your fortune: Rāmacandra's mind always rests in you with an increasingly exclusive and incomparable disposition, becoming submissive on beholding your love.

Passage 224

सहजप्रमोदविजिताश्चतुर्विधाः प्रतिवीथि यत्र विलपन्ति मुक्तयः। अनया श्रिया व्रजपुरस्य मन्महे त्रिजगत्पतेरपि विनिर्जिताः श्रियः॥२२४॥

“Here the four kinds of liberation, defeated by spontaneous joy, lament in every lane. We think that the splendor of this Vraja settlement has defeated even the opulences of the Lord of the three worlds.

Passage 225

विदुषामवाङ्मनसिगोचरा इमा भुवने जयन्ति तव भाग्यसम्पदः। ननु रामचन्द्ररतितः पराङ्मुखं क्षणमप्यदृश्यत न जातु यन्मनः॥२२५॥

“Your riches of fortune triumph in this world beyond the reach of the speech and minds of the learned, for your mind has never been seen to turn away from love of Rāmacandra even for a moment.

Passage 226

किमु कामधेनुकुलदुग्धदोहनेः किमु वा सुरद्रुमफलौघसम्पदा। किमु रत्नवर्यनिधाननाथनैः सततं जिता व्रजपुरस्य सम्पदः॥२२६॥

“What need is there to speak of milking herds of wish-fulfilling cows, of the wealth of fruits from celestial trees, or of mastery over treasuries of the finest gems? Vraja's riches continually surpass them all.

Passage 227

सर्वसम्पत्समूहेन पूर्णेऽस्मिन् सुखितव्रजे। आश्रयन्ति सुराः सर्वे प्रायो ब्रह्मादयस्त्वयि॥२२७॥

“In this Sukhita-vraja, filled with the totality of every prosperity, all the gods beginning with Brahmā virtually take shelter in you.

Passage 228

अनन्यगोचरामृद्धिं वीक्ष्य व्रजपुरस्य ते। कस्य नो सार्वभौमस्य मनो विचकितं भवेत्॥२२८॥

“What universal monarch's mind would not be astonished on seeing the unparalleled prosperity of your Vraja settlement?

Passage 229

अत्र ग्राम्यजनस्त्रीणां पादाम्भोरुहनूपुरैः। अवहेलितका जाताश्चिन्तामणिगणा अपि॥२२९॥

“Here even collections of wish-fulfilling jewels are treated with indifference beside the anklets upon the lotus feet of the village women.

Passage 230

कः पृच्छति व्रजपुरे कल्पद्रुमसमुद्भवान्। प्रसवानल्पगुल्मादिपत्रपुष्पफलश्रिया॥२३०॥

“Who in Vraja even asks about things produced from wish-fulfilling trees, when ordinary shrubs and other plants possess abundant splendor of leaves, flowers, and fruits?

Passage 231

अत्र कामगवीजातिः परस्तात् क्रियतेतराम्। प्रमोददृष्टिगोष्टीनां गणविस्तरविभूषितैः॥२३१॥

“Here even the race of wish-fulfilling cows is greatly surpassed by the vast, beautiful herds whose very sight bestows delight. The king said:

Passage 232

यन्मामूचुस्तरां लोका अतृप्ताः श्रियमद्भुताम्। तत्सत्यमभवत् सर्वं दृष्ट्वा स्वानुभवादपि॥२३२॥

“What people, unable to exhaust the subject, told me about this wondrous splendor has all proved true now that I have seen it through my own experience.

Passage 233

अस्माकमाराध्यतमोऽसि नित्यं प्राप्तं परां प्रेमरामामितीदृशीम्। त्वदङ्घ्रिपद्मप्रतिकूलधीजुषां किमीदृशः प्रेमलवोऽपि लभ्यः॥२३३॥

“You are always most worthy of our worship, for you have attained such supreme love of Rāma. Could even a trace of such love be obtained by those whose minds are opposed to your lotus feet?

Passage 234

ध्रुवं ब्रह्मादयो देवा लुठन्ति व्रजधूलिषु। त्वज्जनाङ्घ्रिसरोजोत्थधूलीमिश्रासु गोपते॥२३४॥

“Cowherd lord, Brahmā and the other gods surely roll in Vraja's dust, which is mingled with the dust arising from the lotus feet of your people.

Passage 235

अद्य नो जन्मसाफल्यं बभूव किमपि ध्रुवम्। त्वत्सङ्गसुखपीयूषधारासु हितचेतसाम्॥२३५॥

“Today our birth has surely attained an indescribable fulfillment, as our hearts repose in streams of nectar formed by the joy of your company.

Passage 236

आब्रह्मावधि विस्तरात् कविगिरो गीर्वाणकर्णातिथेः कीर्तेः पूर्णकलेन्दुकुन्दसदृशो यास्याम्यहं पात्रताम्। किञ्चान्यज्जनितश्रमोऽप्ययमभूदाकण्ठतृप्तस्य मे युष्मत्सङ्गसुखामृतेन सफलः संसारचक्रश्रमः॥२३६॥

“Your fame, white as jasmine and the full moon, extends as far as Brahmā, becoming a guest in the ears of the gods through poets' voices; I too shall become its recipient. What more? Satisfied to the throat by the joyful nectar of your company, even my weariness born from the wheel of worldly existence has become fruitful.

Passage 237

अहो अपूर्वा रामस्य सिद्धिर्विजयतेतराम्। तत्रस्थोऽपि भवत्स्नेहान्नित्यमत्रैव दृश्यते॥२३७॥

“How extraordinary and utterly triumphant is Rāma's perfection! Though he is present there, through your affection he is always seen right here.

Passage 238

एतत्स्तुतिपरं वाक्यं जनानां नैव दृश्यते। अतस्मिंस्तत्समारोपः स्तुतिमात्रमिति स्मृतिः॥२३८॥

“These words should not be regarded as mere praise spoken by people. Praise is defined as attributing a quality where it does not truly exist.

Passage 239

प्रशंसन्ति जना यत्तु सुखित त्वां ससाक्षिकम्। ततोऽप्यधिकमाङ्गल्यगुणसन्दोहवानसि॥२३९॥

“But when people praise you, Sukhita, their words have direct evidence; indeed, you possess an even greater abundance of auspicious qualities than they say.

Passage 240

यतो वाचो निवर्तेरन् अप्राप्य मनसा सह। तदेतत् तव माहात्म्यं वर्णयन्तु जनाः कथम्। स्वानुभूत्या तु यत्किञ्चिद् ब्रुवन्ति हृदि तोषिताः॥२४०॥

“How can people describe this greatness of yours, from which speech turns back together with the mind without reaching it? Delighted at heart, they say only what little they know from their own experience.

Passage 241

प्राप्यापि सुखसन्दोहं यो न ब्रूयादशोऽप्यलम्। परोपकृतिचोरस्य तस्य मूर्ध्नि भवेदृणम्॥२४१॥

“One who obtains such an abundance of happiness but does not speak even a small portion of it incurs a debt upon his head as a thief who withholds benefit from others.

Passage 242

सम्प्रत्यसौ परिकरः सकलो मदीयः सम्प्रापितो हृदि मुदां प्रसरं समक्षम्। दृष्टे व्रजं सुखितगोपपते त्वदीयं वैकुण्ठतोऽप्यधिकमेव किमत्र कुर्वे॥२४२॥

“Now my entire retinue has directly received a spreading joy within the heart on seeing your Vraja, Sukhita, lord of cowherds. It surpasses even Vaikuṇṭha; what more can I say here?

Passage 243

अहं तु चकितोऽस्म्यद्धा वीक्ष्य ते सम्पदं पराम्। आनन्दव्याप्तचित्तत्वान्न वक्तुं पारयामि च॥२४३॥

“I am truly astonished on seeing your supreme prosperity. Because my heart is pervaded by bliss, I am unable to speak.

Passage 244

यथा पश्यामि मनसि पूर्णानन्दपयोनिधिम्। न तथा वक्तुकामोऽपि पारये वक्तुमादृतः॥२४४॥

“Although I earnestly desire to speak, I cannot express the ocean of complete bliss exactly as I behold it within my mind.”

Passage 245

अथावदत् कैकयराजपुत्री माङ्गल्यकां मातरमच्छभाग्याम्। श्रीरामचन्द्रस्य विभोरुदग्रवात्सल्यभावाञ्चितचित्तधन्याम्॥२४५॥

“Then the daughter of the king of Kekaya addressed the greatly fortunate mother Māṅgalyakā, whose blessed heart was filled by an exalted mood of parental affection for the all-powerful Śrī Rāmacandra. Kaikeyī said:

Passage 246

किं ब्रवीमि वचनेन भवत्याः कीर्तिमद्भुतकलापरिपूर्णाम्। तत्किमद्भुतमिह स्फुटमेवं रामचन्द्रजननीप्रवरासि॥२४६॥

“What can I say in words about your fame, filled with a collection of wonders? Yet what is astonishing about it? You are manifestly foremost among the mothers of Rāmacandra.

Passage 247

शूरो वीरः सत्यवादी मनस्वी सौन्दर्याढ्यो भास्वतो वंशभाग्यः। सर्वैराढ्यो रामचन्द्रो गुणौघैस्तद्धेतुस्ते स्तन्यपानं प्रतीतम्॥२४७॥

“Rāmacandra is heroic, valiant, truthful, noble-minded, rich in beauty, the fortune of the solar dynasty, and endowed with every host of virtues. It is evident that drinking your milk is the cause.

Passage 248

कौशल्याया भाग्यराशिः प्रवृद्धस्त्वत्स्तन्योत्थः प्रादुरासीद् गुणश्च। यस्यास्वादाद्रामचन्द्रो गुणानां सर्वेषां वै पात्रतामाजगाम॥२४८॥

“Kauśalyā's mass of fortune grew through the virtue arising from your breast milk. By tasting it, Rāmacandra became the vessel of every excellence.

Passage 249

अस्त्वेतावद् गौरवं तावकीनं किं वक्तव्यं समेव मया तत्। घोषस्यापि श्रीरियं विष्वगेव प्रयाति नो वाङ्मनोगोचरत्वम्॥२४९॥

“Let this much suffice concerning your greatness; what more need I say? Even the splendor of this cowherd settlement extends everywhere beyond the reach of our speech and minds.

Passage 250

अपूर्वमानन्दमवापितास्मि माङ्गल्यके त्वत्पददर्शनेन। वैकुण्ठलोकाधिकमेतदेव स्थानं प्रपद्याऽस्मि विमुक्तकल्पा॥२५०॥

“Māṅgalyakā, the sight of your feet has brought me unprecedented bliss. Having reached this place, which surpasses the realm of Vaikuṇṭha, I feel virtually liberated.

Passage 251

भुक्तिमुक्तिकरिणीं ननु दिव्यां देविकामपि दशां जनयामः। चित्तमप्रमितसत्सुखवहयं त्वत्समागम इतोऽत्र विधत्ते॥२५१॥

“Your company here produces within my heart a divine state that bestows both enjoyment and liberation and carries immeasurable, genuine happiness.” Brahmā said:

Passage 252

इत्येवं तत्र कुर्वाणाः कौतुकेन शुभाः कथाः। कैकयीरघुशार्दूलौ माङ्गल्यासुखितौ प्रति॥२५२॥

“Thus Kaikeyī and the tiger among the Raghus joyfully exchanged auspicious accounts there with Māṅgalyakā and Sukhita.

Passage 253

सुखं सुषुपतुर्घोषे समस्तस्वजनान्वितौ। वसिष्ठो महाभागः प्रणिधाय मनः स्थितः॥२५३॥

“The royal couple slept happily in the cowherd settlement together with all their people, while greatly fortunate Vasiṣṭha remained with his mind absorbed.

Passage 254

ते तत्र सकलास्तत्त्वमद्राक्षान्निशि निद्रिताः। नित्यलीलारसोपेतं रामधाम सनातनम्॥२५४॥

“As they all slept there during the night, they beheld in truth Rāma's eternal abode, endowed with the rasa of his everlasting pastimes.

Passage 255

अपश्यन्नद्भुतं घोषमादिव्रजसमाह्वयम्। कोटिसूर्येन्दुसदृशदिव्यानेकगृहान्वितम्॥२५५॥

“They saw the wondrous settlement called Ādi-Vraja, endowed with many divine houses resembling millions of suns and moons.

Passage 256

चिदानन्दमयाकारं प्रकाशमयमद्भुतम्। नित्यमेकरसं भान्तं स्वप्रकाशैकगोचरम्॥२५६॥

“Its form was made of consciousness and bliss, wondrously composed of light. It shone eternally as a single rasa and was accessible through its own self-revelation alone.

Passage 257

सर्वतो निस्तमिस्रं च दिव्यसंस्थानभासुरम्। यदुच्च सैन्धवघनं स्वरूपावयवान्वितम्॥२५७॥

“It was entirely free from darkness and radiant with divine structure, like a lofty, compact mass of salt, endowed with limbs that were nothing other than its own essential nature.

Passage 258

एकमेव द्विधा त्रेधा चतुर्धा भानगोचरम्। सर्वाश्चर्यैकसम्पन्नं सर्वानन्दकलाकुलम्॥२५८॥

“Though one alone, it appeared as two, three, and four. It possessed every wonder and abounded in all the arts and portions of bliss.

Passage 259

कल्पवृक्षाधिकगुणैस्तरुभिः परिवेष्टितम्। सुवर्णवर्णस्तम्भैश्च महामरकतच्छदैः॥२५९॥

“It was encircled by trees whose virtues surpassed those of wish-fulfilling trees, with golden trunks and leaves of great emerald.

Passage 260

महारत्नैकविटपैश्चिन्तारत्नप्रसूनकैः। सुधारत्नफलोपेतैः कोटिसूर्येन्दुभासुरैः॥२६०॥

“Their branches were made entirely of great jewels, their blossoms of wish-fulfilling gems, and their fruits were nectar-jewels, radiant like millions of suns and moons.

Passage 261

तन्मध्ये सुखितागारं प्रमोदवनमद्भुतम्। वृन्दावनाद्यष्टकोणमहागणसमुज्ज्वलम्॥२६१॥

“At its center stood Sukhita's wondrous abode, Pramoda-vana, shining with the great eightfold grouping beginning with Vṛndāvana.

Passage 262

वल्लवीयूथसङ्गीतजितकोकिलनिःस्वनम्। सहजानन्दिनीकीर्तिचन्द्रिकौघविभासितम्॥२६२॥

“The songs of the companies of cowherd maidens surpassed the calls of the cuckoos, and it was illumined by floods of moonlight that were the fame of Sahajānandinī.

Passage 263

कृष्णासखीमहायूथकेलिकौतूहलाञ्चितम्। वल्लभेन्द्रयशश्चन्द्रासक्तचित्तचकोरकम्॥२६३॥

“It was adorned by the sportive delights of the great companies of Kṛṣṇā's companions; their cakora-like hearts clung to the moon of Vallabhendra's fame.

Passage 264

नित्यकौतुककेलीनामालयं प्रेममन्दिरम्। माङ्गल्यकामहोदारवात्सल्यरसवारिधिम्॥२६४॥

“It was the home of ever-fresh and delightful pastimes, a temple of love, and an ocean of Māṅgalyakā's exceedingly generous rasa of parental affection.

Passage 265

गोपीजनमनःक्षेमप्रेमदं रसवर्धनम्। दिव्यभावतरङ्गाब्धिमशोकपदमुत्तमम्॥२६५॥

“It granted well-being and love to the hearts of the cowherd women and caused rasa to increase. It was an ocean of waves of divine feeling and the supreme state beyond sorrow.

Passage 266

तत्र रासविलासाद्यैः क्रीडन्तं भावकोविदम्। कोटिलक्ष्मीसमुद्रिक्तकटाक्षशतसेवितम्॥२६६॥

“There they saw Rāma, the master of spiritual feeling, sporting in the rāsa and other delights, served by hundreds of sidelong glances overflowing from millions of Lakṣmīs.

Passage 267

चिन्नभःश्यामलतनुमतनुव्यूहसुन्दरम्। ईषच्छैशवमत्येत्य कैशोरवयसाञ्चितम्॥२६७॥

“His body was dark like the sky of consciousness, and his transcendent form was beautiful. Having just passed beyond childhood, he was adorned with the age of early youth.

Passage 268

सहजानन्दिनीकोष्णाप्रेमपालनदक्षिणम्। मन्दहाससुधास्रोतोमूलवक्त्रसुधाकरम्॥२६८॥

“He was skilled in sustaining Sahajānandinī's ardent love. His moon-like face was the source of the stream of nectar that was his gentle smile.

Passage 269

पीतकोशेयवसनविद्युद्रोचितविग्रहम्। नीलनीरदगम्भीरमहोर्मिमहोन्नतम्॥२६९॥

“His yellow silk garment made his form shine like lightning; he was deep and exalted like the vast billows of a dark raincloud.

Passage 270

गोचारणविनोदप्रभूतवनकेलिविकारदम्। मुरलीनादपीयूषैः सिञ्चन्तं काननद्रुमान्॥२७०॥

“He displayed abundant transformations of woodland play through the delight of tending the cows, and watered the forest trees with the nectar of his flute's music.

Passage 271

त्रैलोक्यसुन्दरं रामं रमणीगणमध्यगम्। गोपवेषधरं नित्यं त्रिभिर्भ्रातृभिरन्वितम्॥२७१॥

“Rāma, the beauty of the three worlds, stood amid a company of lovely maidens. He eternally wore the dress of a cowherd and was accompanied by his three brothers.

Passage 272

माङ्गल्यागृहसर्वस्वं सहजानन्दनायकम्। श्रीमन्सुखितगोपेन्द्रनित्यलीलासुभाजनम्॥२७२॥

“He was the entire treasure of Māṅgalyakā's home, the lord of Sahajānanda, and the blessed vessel of the eternal pastimes of Sukhita, king of the cowherds.

Passage 273

अयोध्यां च तथाष्टभुजभूमिविभूषिताम्। रामलीलाविशेषेण भावितां प्रतिवासरम्॥२७३॥

“They also beheld Ayodhyā, ornamented by its eightfold expanse and permeated every day by the distinctive pastimes of Rāma.

Passage 274

तद्दृष्ट्वा तत्क्षणादेव सर्व एव समुत्थिताः। निद्रावेशं परित्यज्य क्षणात्सञ्जातजागराः॥२७४॥

“The moment they had seen this, they all rose, cast off the hold of sleep, and in an instant became fully awake.

Passage 275

अपूर्वं च तत्तस्योऽयं दृष्टं यन्निद्रया निशि। अत्यद्भुतरसोदिताश्चकिता इव सर्वतः॥२७५॥

“A wholly unprecedented vision had appeared to them in sleep that night. Awakened to its supremely wondrous rasa, they looked about in astonishment.

Passage 276

अहो किमद्राक्ष्म निशि प्रसुप्ता विचित्रं रूपं रघुनन्दनस्य। विचित्ररूपांश्च जनान् व्रजस्य धन्यान् सदा रामविहारदृष्टीन्॥२७६॥

“Ah! What a wondrous form of Raghunandana did we behold while asleep at night! And we saw the wondrous people of Vraja, blessed because they forever behold Rāma's pastimes.

Passage 277

तदिदमेवास्य रघूद्वहस्य रामस्य सर्वाङ्गसुखाकरस्य। नित्यानु कैशोरु किमप्यजस्रं प्रकाशमेतत्सहसा व्यलोकि॥२७७॥

“This surely was the unceasing, ineffable radiance of the eternal youthfulness of Rāma, scion of Raghu, whose every limb is a source of bliss, suddenly beheld by us.

Passage 278

वन्दामहे तं पुरुषोत्तमोत्तमं व्रजेन्द्रबालं रसलोललल्लामम्। मयूरपिच्छाञ्चितवाहशीर्षं गुञ्जास्रजाभूषितवक्षसं परम्॥२७८॥

“We bow to him, the highest of supreme persons, Vraja's princely child and the crest-jewel of those who delight in rasa. His head is adorned with a peacock feather, and his transcendent chest with a garland of guñjā berries.

Passage 279

अनुगृहीतानिजाङ्घ्रिसरोजभक्तिव्रजाङ्गनाजनावलम्बवर्णितम्। सरसकेलिनिधानकलानिधिं कमलकोमलशीलघनाकृतिम्॥२७९॥

“He is proclaimed the support of the women of Vraja, whom he has blessed with devotion to his lotus feet; he is a treasury of graceful play and of the arts, whose substantial form and nature are tender as a lotus.

Passage 280

व्रजवधूयुगलाञ्चितविग्रहं मुरलिकाकलकालिकाकरम्। जय जयेत्यखिलश्रुतिकीर्तितं विमलकीर्तिसुधारसवर्षणम्॥२८०॥

“His form is adorned by pairs of Vraja's young women, and he is the source of the flute's melodious arts. All the Vedas acclaim him with cries of ‘Victory! Victory!’ as he showers the nectarean rasa of stainless fame.

Passage 281

तदमुमेव शरण्यमियाम वै शरणमात्मसुकृतार्थतया ननु। तदितरं मनसापि न दध्महे परममुक्तिनिधिं प्रणयातुराः॥२८१॥

“For our own blessed fulfillment, let us approach him alone, the giver of refuge, as our shelter. Struck with love for that supreme treasury of liberation, we will not hold another even in mind.

Passage 282

इति जल्पन्त एवामी प्रातःकाले समुत्थिताः। गोपराजं पुरस्कृत्य वनयात्रां प्रचक्रमुः॥२८२॥

“Speaking in this way, they rose at dawn and, placing the cowherd king at their head, set out upon a journey into the forest.

Passage 283

उत्थाय राजा प्रवरो रघूणां नित्यक्रियान्ते कृतदानसङ्घः। प्रणम्य गोपेश्वरपादपद्मौ वनानि गन्तुं प्रकृतो बभूव॥२८३॥

“The king, foremost of the Raghus, rose and completed his daily observances and many gifts. Bowing to the lotus feet of the lord of the cowherds, he made ready to visit the forests.

Passage 284

कैकेयी च महाभागा माङ्गल्यामानितः पुरः। विधाय वनयात्रायामुपचक्राम सादरम्॥२८४॥

“Greatly fortunate Kaikeyī, having first been honored by Māṅgalyā, also respectfully began the journey through the forests.

Passage 285

राज्ञे रघूणां पतये सुखिताद्यो व्रजेश्वरः। व्रजं प्रदर्शयामास वनमालाविभूषितम्॥२८५॥

“Sukhita and the other lords of Vraja showed the king, the lord of the Raghus, the cowherd land adorned with its garland of forests.

Passage 286

कैकेयीं च महोदारां रामप्रेमविचूर्णिताम्। माङ्गल्या दर्शयामास व्रजं वनविभूषितम्॥२८६॥

“Māṅgalyā showed that forest-adorned Vraja to the exceedingly generous Kaikeyī, whose whole being was steeped in love for Rāma.

Passage 287

सरय्वाः पुलिने रम्ये रम्याणि विविधानि सः। रमालयवनमुख्यानि प्रापयद्दशरथमानसः॥२८७॥

“Along the delightful bank of the Sarayū, he led Daśaratha to the many lovely places, chief among them the forest called Rāmālaya.

Passage 288

तमाह गोपशार्दूलो व्रजवीक्षणसादरम्। तानि तानि पदान्यत्र दर्शयन् करुणाकरः॥२८८॥

“As the compassionate tiger among cowherds respectfully showed him the places of Vraja one after another, he spoke to him. Sukhita said:

Passage 289

तदिदं राजशार्दूल स्थानानां स्थानमुत्तमम्। यत्राद्भुतं महद्भूतं तत्क्षणात् पश्यतो मम॥२८९॥

“O tiger among kings, this is the highest of all places. Here a great and wondrous manifestation once appeared suddenly before my eyes.

Passage 290

तत्र दृष्टं त्वया राजन् न च वक्तव्यमिहैव कैः। न चार्येण च केनापि ज्ञानयुक्ताक्षिगोचरम्॥२९०॥

“What you saw there, O king, is not to be spoken of here by anyone. Nor has it come within the sight of even one learned person endowed with knowledge.

Passage 291

गृहत्वया शिशुरानीतः परमश्यामसुन्दरः। तवदङ्कभूषणकरो नीलरत्नमहोनिधिः॥२९१॥

“The supremely dark and beautiful child whom you brought home—the vast treasury of sapphire radiance who made himself the ornament of your lap—

Passage 292

स मदङ्कस्थिते रामे शिशौ नीलघनाकृतौ। तत्कालसम्भवे सर्वस्तिरोऽभूत् समाविशत्॥२९२॥

“When that Rāma, the child shaped like a dark cloud, sat in my lap, everything that had then appeared vanished and entered into him.

Passage 293

तददृष्ट्वात्यद्भुतं जातं मम विश्रान्तचक्षुषः। तदद्भुतसमाविष्टं मुनिर्मां समुपाययौ॥२९३॥

“After I had seen that supreme wonder with my resting eyes, a sage approached me while I remained wholly absorbed in the marvel.

Passage 294

भगवानत्रितनयो दुर्वासा नाम नामतः। अहं च पृष्टवानेतद्भूतं चकितेक्षणः॥२९४॥

“He was the blessed son of Atri, known by the name Durvāsā. My eyes wide with amazement, I questioned him about what had occurred.

Passage 295

भगवन् मुनिशार्दूल संभ्रमो मे महान् हृदि। तद्ब्रूहि त्वं विशेषेण पृच्छामि भगवन्नहम्॥२९५॥

“Blessed lord, tiger among sages, great bewilderment fills my heart. I ask you, venerable one: please explain this to me in detail.

Passage 296

त्रिकालज्ञं मुनिवरं वेदवेदाङ्गवित्तमम्। जगत्कल्याणकर्तारं पादाब्जजलपावनम्॥२९६॥

“You are the foremost sage, knower of the three times and supreme knower of the Vedas and Vedāṅgas. You bring welfare to the world, and the water that has washed your lotus feet purifies.

Passage 297

किमेतन्मुनिशार्दूल संजातमद्भुतम्। नृपेण रघुवर्येण किमानीतमिदं महत्॥२९७॥

“What is this wonder that has arisen, O tiger among sages? What is this great being brought here by the king, the foremost of the Raghus?

Passage 298

मत्पुत्रनिर्विशेषेण यन्मया दृष्टमद्भुतम्। किमर्थं च मदङ्कस्थं पुत्रमाविशदागतम्॥२९८॥

“The wonder I saw was indistinguishable from my own son. Why did that arriving presence enter my child as he sat upon my lap?

Passage 299

इदानीं कश्च मे पुत्रः को वा दशरथस्य च। स्नेहश्च मम मत्पुत्रे वर्धते भुवनोत्तरः॥२९९॥

“Who, then, is my son now, and who is Daśaratha's? My affection for my own son keeps growing until it surpasses the worlds.

Passage 300

किमहं चाप्ययोध्यायां राज्ञो रामे आगते। मत्पुत्रो मे प्रियतमो न तं परित्यजाम्यहम्॥३००॥

“What am I to do when the king's Rāma has come to Ayodhyā? My own son is dearest to me, and I will not abandon him.

Passage 301

एतन्मे संशयं छिन्धि त्रिकालज्ञ महामुने। भवदन्यो न संदेहं छेत्ता मे भुवनेऽपि च॥३०१॥

“Cut through this doubt of mine, great sage who knows the three times. Apart from you, no one in the world can dispel my uncertainty. Durvāsā said:

Passage 302

गोपराज महाभाग शृणु मत्तः परं वचः। रामस्य तत्त्वं वक्ष्यामि रहस्यं देवगोपितम्॥३०२॥

“Greatly fortunate cowherd king, hear this supreme teaching from me. I shall tell you the truth of Rāma, a mystery guarded by the gods.

Passage 303

नाख्येयं यस्य कस्यापि लोके तन्माययावृते। ऋतस्य मूलं संछन्नमनृतेन समन्ततः॥३०३॥

“It is not to be disclosed indiscriminately to anyone in this world covered by his māyā, for the root of truth is concealed on every side by untruth.

Passage 304

अनृता पिहिता देवा अनृता पिहिता जनाः। अनृता पिहिता दैत्या यक्षरक्षोगणादयः॥३०४॥

“The gods are covered by untruth, people are covered by untruth, and the Daityas, Yakṣas, Rākṣasas, and all their hosts are covered by untruth.

Passage 305

अनृता पिहिता धीमंस्त्रयो लोकाः सनातनाः। अनृता पिहिताः सर्वे मुनियोगिवरादयः॥३०५॥

“Wise one, the three eternal worlds are covered by untruth. All the sages, yogins, and other eminent beings are covered by untruth.

Passage 306

सर्वं चानृतमूलं हि यदस्तु व्यवहारतः। ऋतमेकं समस्तेषु वेदेषु परमार्थतः॥३०६॥

“Everything that exists within ordinary dealings is rooted in untruth; but in all the Vedas, truth alone is the ultimate reality.

Passage 307

ऋतस्य चानृतस्यापि अन्तरं महदन्तरम्। भक्त्या तत्त्वं प्रविज्ञाय मुच्यते भवबन्धनात्॥३०७॥

“Between truth and untruth lies a vast distinction. By fully realizing the truth through devotion, one is freed from the bondage of becoming.

Passage 308

आदावन्ते च मतिमन्नृतमेव प्रतिष्ठितम्। गन्धर्वनगराकारं मध्येऽनृतसमुद्भवम्॥३०८॥

“O wise one, truth alone stands established at the beginning and the end; between them arises untruth, shaped like an illusory city of the Gandharvas.

Passage 309

तदत्यन्तेन संमिश्रमृतवद् दृश्यते नृणाम्। न केवलं स्यादनृतमृतसंयोजनं विना॥३०९॥

“Thus it appears to human beings thoroughly mixed with truth. Untruth cannot exist by itself without being joined to truth.

Passage 310

ऋतानृते उभे अस्मिन्नेकीकृत्यात्मसत्तया। निर्माणमण्डकोटीं तां पुरायुष्मान् विनिर्ममे॥३१०॥

“Uniting both truth and untruth within this through his own being, the eternal Lord long ago fashioned that manifold construction in its countless forms.

Passage 311

तत्ते ऋतं प्रवक्ष्यामि रामतत्त्वं सनातनम्। अशेषवस्तुराशीनां महाकारणकारणम्॥३११॥

“I shall now tell you that truth: the eternal reality of Rāma, the cause even of the great cause of every aggregate of existent things.

Passage 312

पुरेदमसदेवासीत् शून्यं तत्त्वं तमोवृतम्। संसुप्तवदनिर्वाच्यमनीदृशमविस्तरम्॥३१२॥

“Before creation, this was as nonbeing: an empty reality enveloped in darkness, as if deeply asleep, indescribable, unlike anything, and without extension.

Passage 313

मायां समुपसंहृत्य चिन्मात्रमवशेषितम्। कार्यजातं प्रति तदा मिलिताक्षमिव स्थितम्॥३१३॥

“Having withdrawn māyā, pure consciousness alone remained. In relation to all that would become its effects, it then abided as though with closed eyes.

Passage 314

स्वसत्तामात्रसततं चिदानन्दात्मकं ध्रुवम्। अनाविष्कृतशक्तित्वात् तद्ब्रह्मेत्यभिधीयते॥३१४॥

“Eternally established solely in its own being, immutable and composed of consciousness and bliss, it is called Brahman because its powers are not yet manifest.

Passage 315

साक्ष्यभावादसाक्षित्वात् साक्षिणापि विवर्जितम्। अहं बहु स्यां जायेय प्रवर्तेय गुणान्वितः॥३१५॥

“Because there is nothing to be witnessed, there is no act of witnessing, and it is devoid even of the condition of being a witness. Then arose the resolve: ‘May I become many, be born, and unfold endowed with qualities.’

Passage 316

इत्येवं खलु परस्येच्छां सतीं समनुवर्त्य तु। चतुर्धा समभूदेकं तस्य तन्महितं महः॥३१६॥

“Thus, following that real will of the Supreme, his one exalted radiance became fourfold.

Passage 317

अक्षरं चैव कालश्च कर्म चापि तदात्मकम्। स्वभावश्च गुणैराढ्यः परमस्यैव मायया॥३१७॥

“These four were the imperishable, time, action of that same nature, and inherent nature rich in qualities, all through the māyā of the Supreme alone.

Passage 318

यदक्षरमभूद् ब्रह्म द्विधा तदजनि स्फुटम्। प्रकृतिः पुरुषश्चैव कलासमुदयाञ्चितः॥३१८॥

“That imperishable Brahman then clearly became twofold: prakṛti and the puruṣa, adorned with the full assemblage of powers.

Passage 319

सहस्रशीर्षनयनः सहस्राननबाहुकः। सहस्रकरपादोरुः सहस्रश्रुतिनासिकः॥३१९॥

“He had a thousand heads and eyes, a thousand faces and arms, a thousand hands, feet, and thighs, and a thousand ears and noses.

Passage 320

अहमेवं भविष्यामीत्यभिध्यायासहितेच्छया। अन्तःसमुत्थितात् सत्त्वगुणतः सृष्टिहेतुतः॥३२०॥

“With the will accompanying the contemplation ‘I shall become thus,’ the quality of sattva arose within as the cause of creation.

Passage 321

तिरोहित इवानन्दे परमात्मा तद्विशिष्यते। सृष्टीच्छाव्यापृतः सोऽसौ भगवानेव केवलम्॥३२१॥

“When bliss appears as though concealed, the Supreme Self is distinguished in this way. Occupied with the will to create, that being alone is called Bhagavān.

Passage 322

मुख्यजीवतया सर्ववेदान्तेष्वभिधीयते। अत एव चितां तत्र स्वयोग्यं चित्स्वरूपके॥३२२॥

“In all the Vedāntas he is designated as the principal life. Therefore, in that form made of consciousness, conscious beings attain the condition suited to them.

Passage 323

प्रवेशोऽस्तीति कथितमौदुलोमिमतं ध्रुवम्। इच्छामात्रात्तिरोभावेड्यानन्दमयताक्षता॥३२३॥

“The teaching that there is entry into it is the settled view of Auḍulomi. By will alone concealment occurs, while the venerable nature made of bliss remains unimpaired.

Passage 324

पुरुषावतारो भगवानत एव प्रकीर्तितः। तदेव ब्रह्म कूटस्थमव्यक्तमिति चोच्यते॥३२४॥

“For this very reason Bhagavān is celebrated as the Puruṣa incarnation. That same Brahman is also called immutable and unmanifest.

Passage 325

नैरन्तर्यं सदेवास्य परमात् पुरुषोत्तमात्। सत्तावरणसंयुक्तकूटस्थाण्डनिवहात्मकम्॥३२५॥

“Its continuity always proceeds from the supreme Puruṣottama. Joined to the covering of existence, it assumes the form of the immutable host of cosmic eggs.

Passage 326

कार्यजातं तु तत्रैव सर्वदा प्रतितिष्ठति। नित्यं च तदवच्छिन्नं परमात् पुरुषोत्तमात्॥३२६॥

“The entire realm of effects is always established in that alone, while it remains eternally delimited in relation to the supreme Puruṣottama.

Passage 327

पुरुषोत्तमरूपस्य नित्याधारतया स्थितम्। आविर्भूते परस्मिंस्तदाविर्भूतमनेकधा॥३२७॥

“It abides as the eternal support of Puruṣottama's form. When the Supreme manifests, it too becomes manifest in many ways.

Passage 328

तस्य लोकस्तस्य पीठं तच्छय्या तस्य चासनम्। नानाजीवजडाकारैराविर्भवति तदृतम्॥३२८॥

“It becomes his realm, his sacred seat, his couch, and his throne. That truth manifests in the forms of many conscious beings and insentient things.

Passage 329

अत एव च ते जीवा नित्यमुक्ता उदीरिताः। जडा अपि च तत्रत्याश्चिन्मया एव कीर्तिताः॥३२९॥

“Therefore those living beings are declared eternally liberated, and even the apparently insentient things there are celebrated as made of consciousness.

Passage 330

अन्तर्यामिस्वरूपेण हरेरन्तरुपासते। सद्यो मुक्तो ज्ञानिनां तच्चरणाब्जे प्रवेशतम्॥३३०॥

“They worship Hari within in the form of the inner ruler. The wise are at once liberated and enter his lotus feet.

Passage 331

पुरुषोत्तमसंज्ञस्य चरणं तत् प्रकीर्तितम्। अवतारस्वरूपेऽपि तथैव तद्व्यवस्थितम्॥३३१॥

“That is proclaimed to be the feet of the one called Puruṣottama; it is established in precisely the same way in his incarnate form.

Passage 332

अधिदैवस्वरूपे च तद्देव व्यवस्थितम्। तथानन्दमयस्यास्य पुच्छमक्षरमीरितम्॥३३२॥

“It is likewise established in the form presiding over the gods. The imperishable is declared to be the supporting ‘tail’ of this blissful being.

Passage 333

ब्रह्म पुच्छं प्रतिष्ठेति श्रुतिरस्याह तादृशम्। अक्षरत्वेनैव तस्य सेवनं ज्ञानवर्त्मनि॥३३३॥

“Revelation accordingly says, ‘Brahman is the supporting tail and foundation.’ On the path of knowledge, it is approached precisely in its imperishable aspect.

Passage 334

तज्ज्ञानादात्मयत्त्वादि वेदान्तेषु निरूप्यते। यो ब्रह्म वेद ब्रह्मैव भवतीति श्रुतेर्मतम्॥३३४॥

“The identity of the self with that through knowledge and related teachings are expounded in the Vedāntas. Revelation holds that whoever knows Brahman becomes Brahman indeed.

Passage 335

तस्मादद्य रामो धीमन् श्रीरामः पुरुषोत्तमः। ब्रह्मानन्दात् समधिकः प्रेमानन्दो भवेद्यतः॥३३५॥

“Therefore, wise one, Śrī Rāma is Puruṣottama, for the bliss of divine love is greater even than the bliss of Brahman.

Passage 336

कालोऽपि चाक्षरश्चैव स्वरूपान्तरमुच्यते। सर्वकारेण भवनं यत् तत्सामर्थ्यमक्षरे॥३३६॥

“Time also is said to be another form of the imperishable. The capacity to become in every manner abides in that imperishable.

Passage 337

तद्रूपसर्वसामर्थ्यमुक्तः काल उदीरितः। सर्वाधिकारसंयुक्तः सर्वदा फलसाधकः॥३३७॥

“Time is declared to be the release of all the powers belonging to that form. Possessing authority over everything, it always brings results to completion.

Passage 338

इच्छामात्राच्चिदानन्दतिरोभावे विकल्पितः। सर्वानुभवसिद्धोऽपि सर्वप्रत्यक्ष एव सः॥३३८॥

“It is differentiated by will alone when consciousness and bliss become concealed. Though established through everyone's experience, it is also directly evident to all.

Passage 339

क्रियाशक्तिप्रधानोऽसौ सकलेन्द्रियकारणम्। सर्वं जगत्स्थापयित्वा स्वस्मिन् याति निरन्तरम्॥३३९॥

“Dominated by the power of action, it is the cause of all the faculties. After establishing the whole universe, it continually draws it back into itself.

Passage 340

अक्षरे च परे चापि न तत्सामर्थ्यमल्पकम्। विकृतावेव चात्यन्तं सृष्टिस्थित्यन्तभावकः॥३४०॥

“Its power is not slight either in the imperishable or in the Supreme; yet it is especially within transformation that it brings about creation, maintenance, and dissolution.

Passage 341

बहिर्मुखानां तु बहिर्व्यवहारेण तादृशः। यादृशो ज्ञानिनां शुद्धभगवच्चेत भासते॥३४१॥

“To those whose awareness faces outward, it appears through external affairs; to the wise, it shines within pure consciousness of Bhagavān.

Passage 342

सच्चिदानन्दरूपोऽतः सर्वदा प्रकटत्वतः। भगवद्भक्तमेवायं भजते नित्यमेव सः॥३४२॥

“Because it is ever manifest, its form is being, consciousness, and bliss. It therefore perpetually serves the devotee of Bhagavān alone.

Passage 343

स सर्वापेक्षया तस्य सेवकेष्वन्तरङ्गकः। आसुरादितमोऽध्यानां तस्यैवोपासनालयः॥३४३॥

“Among his servants it is more inward and intimate than anything else, while for demonic beings sunk in darkness it becomes the very field of their attention.

Passage 344

प्रभोरिच्छानुसारेण क्रिया तस्य व्यवस्थिताः। तस्याधिभौतिकं रूपं सूर्य एव न संशयः॥३४४॥

“Its operations are ordered according to the Lord's will. Its physical form is the sun—of this there is no doubt.

Passage 345

युगाद्याध्यात्मिकं रूपमाधिदैवं स्वयं हरिः। इति ते सन्निगदितं कालतत्त्वं व्रजेश्वर॥३४५॥

“Its inner form consists of the ages and their divisions, while its divine presiding form is Hari himself. Thus, lord of Vraja, I have explained the reality of time to you.

Passage 346

कर्मापि चाक्षरस्यैव रूपान्तरमुदाहृतम्। पुंभिर्विधिनिषेधाभ्यां प्रकटं क्रियते तु तत्॥३४६॥

“Action too is taught as another form of the imperishable. Human beings make it manifest through acts prescribed and prohibited.

Passage 347

हिताहितप्रदानेषु लोकानां स विधीयते। फलपर्यन्तमेवास्य प्राकट्यं समुदाहृतम्॥३४७॥

“It is ordained to bestow beneficial and harmful results upon beings. Its manifest operation is said to continue only until the fruit is reached.

Passage 348

भगवानेव तद्रूपैरविभूय तिरोभवन्। कर्मेति कीर्त्यते लोके प्रतिजीवं व्यवस्थया॥३४८॥

“Bhagavān himself, manifesting through those forms and then becoming hidden, is called karma in the world according to the distinct ordering of every living being.

Passage 349

पूर्वपरीभावनेदाद् द्वेधा प्राकट्यमस्य च। कालस्यैवावगमेतच्च कालस्य च वशे स्थितम्॥३४९॥

“Through the maturation of what has gone before, its manifestation is twofold. This is known only through time and remains under the control of time.

Passage 350

स्वभावं तु हरेरिच्छारूपेण प्रकटः सदा। असाधारणतामेत्य सर्ववस्तुसमाश्रितः॥३५०॥

“Inherent nature is always manifest as the form of Hari's will. Assuming its distinctive character, it inheres in every object.

Passage 351

जगदाकाररूपेण वर्तते जगति स्फुटः। तस्य पञ्चाङ्गगतं सर्वमेव जगत् स्थितम्॥३५१॥

“It clearly operates in the world in the form assumed by the cosmos, and the entire universe stands within its fivefold constitution.

Passage 352

ज्ञानकर्मगुणाश्चैव वस्तूनि बहुशस्तथा। सदुद्गमतिरोभावहेतवो बहवो मताः॥३५२॥

“Knowledge, action, qualities, and the many kinds of things are all held to be the numerous causes of continual manifestation and concealment.

Passage 353

परिणामेन कार्येण नित्यमेषोऽनुमीयते। अक्षराद्याश्च चत्वारो वासुदेवादिसंज्ञकाः॥३५३॥

“This inherent nature is constantly inferred from its effects and transformations. The four beginning with the imperishable bear the names Vāsudeva and the others.

Passage 354

चतुर्भिर्भगवद्व्यूहैराविष्ट इति शुश्रुम। वासुदेवः सङ्कर्षणः प्रद्युम्नश्चानिरुद्धकः॥३५४॥

“We have heard that he is manifest through the four divine emanations: Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha.

Passage 355

चतुर्मूर्तिः स्वयं विष्णुरादिदेवस्त्रयीस्तुतः। महापुरुष इत्युक्तः साक्षान्नारायणो हरिः॥३५५॥

“Viṣṇu himself is four-formed, the primordial deity praised by the threefold Veda. He is called the Great Person: Hari, Nārāyaṇa directly manifest.

Passage 356

वैकुण्ठनाथो भगवानेष एव सनातनः। ब्रह्मानन्दमयी तस्य रमा सर्वाङ्गसङ्गिनी॥३५६॥

“This very eternal Bhagavān is the lord of Vaikuṇṭha. His Ramā, who accompanies every limb of his being, is composed of the bliss of Brahman.

Passage 357

विशुद्धं सत्त्वमतुलं विग्रहोऽस्य प्रकीर्तितः। रामस्य पूर्ण एषांशः स्वयं भगवतो ह्ययम्॥३५७॥

“His form is proclaimed to be incomparable and made of pure sattva. This is a full portion of Rāma and is himself Bhagavān.

Passage 358

चतुर्विधमसौ मोक्षं सेवकेभ्यः प्रयच्छति। ज्ञानसंमिश्रया भक्त्या तस्य सेवा प्रकीर्तिता॥३५८॥

“He grants the four kinds of liberation to his servants. His worship is described as devotion combined with knowledge.

Passage 359

सहस्रशीर्षनयनः पुरुषोऽस्यांश उच्यते। तस्माद्रामचन्द्रो देवः सर्वकारणकारणम्॥३५९॥

“The Puruṣa with a thousand heads and eyes is said to be his portion. Therefore the divine Rāmacandra is the cause of every cause.

Passage 360

ब्रह्मा विष्णुश्च रुद्रश्च सृष्टिस्थित्यन्तकर्मणि। गुणावतारास्तस्यैव पुराविद्भिरुदाहृताः॥३६०॥

“Brahmā, Viṣṇu, and Rudra, who perform creation, maintenance, and dissolution, are declared by knowers of ancient teaching to be his incarnations governing the qualities.

Passage 361

तथान्ये मत्स्यकूर्माद्या अवताराः समीरिताः। स एव भगवान् साक्षाद्भूद्दाशरथे गृहे॥३६१॥

“The other incarnations, beginning with the Fish and the Tortoise, are taught in the same way. That very Bhagavān appeared directly in Daśaratha's house.

Passage 362

मर्यादापालनार्थाय सतामुद्धरणाय च। द्विजधर्मत्रयीभूमिलोकसंहरणाय च॥३६२॥

“He came to uphold sacred bounds, to raise up the good, and to preserve the twice-born, dharma, the threefold Veda, the earth, and its peoples.

Passage 363

तस्याप्यात्मा स्वयं रामः सच्चिदानन्दविग्रहः। प्रमोदवनचन्द्रो यः सनातनतया स्थितः॥३६३॥

“The inner self even of that manifestation is Rāma himself, whose form is being, consciousness, and bliss—the moon of Pramoda-vana, eternally present.

Passage 364

प्रेमानन्दमयी तस्य रमा नित्या ह्लादिनी। सहजानन्दिनी सैषा लीलाधिष्ठानमास्थिता॥३६४॥

“His eternal Ramā is made of the bliss of love and is his delighting power. She is this Sahajānandinī, established as the ground of his divine play.

Passage 365

शुद्धसत्त्वावयवहितः सच्चिदानन्दविग्रहः। सर्वाङ्गैः परिपूर्णोऽसाविशितेनैव संस्थितः॥३६५॥

“His limbs are formed of pure sattva and his body of being, consciousness, and bliss. Complete in every limb, he abides through his own sovereign power.

Passage 366

स्वयं स भगवान् साक्षात् सर्वानन्दकलानिधिः। निजलीलाप्रवेशाख्यं सर्वकामफलात्मकम्॥३६६॥

“He is Bhagavān himself, directly manifest, the treasury of every portion of bliss. Entry into his own divine play contains the fruit of every desire.

Passage 367

प्रेमानन्दमयं मोक्षं भक्तेभ्यो यः प्रयच्छति। विशुद्धभक्त्या संसेव्यः कर्मज्ञानादिमिश्रया॥३६७॥

“He grants his devotees liberation made of the bliss of love and is to be served through pure devotion, unmixed with action, knowledge, or the like.

Passage 368

न तस्य कार्यकरणं विद्यते भुवनत्रये। गुणैश्च समतीतोऽसौ गुणावतरणोद्भुतः॥३६८॥

“In the three worlds he has neither work to perform nor instruments with which to perform it. Though wholly beyond the qualities, he is the wondrous source of their divine descents.

Passage 369

अन्यावतारदशया सततं परिवर्जितः। सर्वांशेनैवासी भक्तरञ्जितमानसः॥३६९॥

“He is never confined to the condition of the other incarnations. He is present in his complete fullness, his heart delighted by his devotees.

Passage 370

निर्मर्यादमहालोकमाधुर्यरसवारिधिः। असतां चापि जीवानां समुद्धरणपण्डितः॥३७०॥

“He is the boundless ocean of the sweet rasa of the supreme realm and is skilled at raising up even living beings who have turned from goodness.

Passage 371

निजांशीद्भूतगोविप्रश्रुतिधर्मानुरक्षकः। सर्वात्मनामध्यात्मासौ स्वेनैव च विराजितः॥३७१॥

“He protects the cows, brahmins, revealed teaching, and dharma that have issued from his own portions. He is the innermost self of every self and shines by himself alone.

Passage 372

स एष नित्यं गोपेन्द्र त्वदालयविभूषणः। रसभावमयीं लीलां नित्यमत्र करिष्यति॥३७२॥

“Cowherd king, he will eternally be the ornament of your dwelling and will forever perform here his pastimes made of rasa and spiritual feeling.

Passage 373

ऐक्ययोग्यं मदं चैव निहन्तीश्वरमानिनाम्। यावतीर्मूललीला वै ता एवासी करिष्यति॥३७३॥

“He destroys the pride of those who consider themselves fit for identity with the Lord, and he will perform here every one of his primordial pastimes.

Passage 374

अवतारचरित्राणि निजावेशात् करिष्यति। सहजानन्दिनी लक्ष्मीर्हृदयं मोहयिष्यति॥३७४॥

“Through his own indwelling power he will perform the deeds of the incarnations, while Sahajānandinī Lakṣmī will enchant his heart.

Passage 375

कोटिलक्ष्मीकटाक्षान्तर्विलासं वितनिष्यति। नाम धाम स्वरूपं च गुणाश्चरितमेव च॥३७५॥

“He will unfold his play amid the sidelong glances of millions of Lakṣmīs. His name, abode, essential form, qualities, and deeds—

Passage 376

नित्यमेवास्य सकलं श्रुतिवृन्दैर्निरूपितम्। महारासविलासेन क्रीडिष्यति वधूगणैः॥३७६॥

“are all eternal and are described by the hosts of revealed texts. He will sport with the companies of young women in the delights of the great rāsa.

Passage 377

नित्यरासाय विलासोऽयं प्रमोदवनवैभवः। अस्यैव सोऽपि पूर्णांशः कृष्णो वृन्दावनान्तरे॥३७७॥

“This glory of Pramoda-vana exists for the eternal rāsa play. Kṛṣṇa within Vṛndāvana is himself a full portion of this Rāma.

Passage 378

अन्यथान्यावतारेभ्यो माहात्म्यं किं विशिष्यते। रामेति ह्यक्षरो मन्त्रः सर्वमन्त्रशिरोमणिः॥३७८॥

“Otherwise, how would his greatness differ from that of the other incarnations? The two-syllable mantra ‘Rāma’ is the crest-jewel of all mantras.

Passage 379

को विजानाति माहात्म्यं यच्च यावच्च तस्य तत्। रामस्यापि प्रियं नाम रामेत्येतदहर्निशम्॥३७९॥

“Who can know the full nature and extent of its greatness? Even to Rāma, the name ‘Rāma’ is dear by day and night.

Passage 380

स्वयं जपति वै नित्यं सहजानन्दिनीमुखः। रामस्यापि प्रियं नाम रामेत्येव सनातनम्॥३८०॥

“It is eternally chanted from Sahajānandinī's own mouth. The everlasting name ‘Rāma’ is beloved even by Rāma himself.

Passage 381

रात्रिन्दिवं गुणश्रेष्ठ भाति वृन्दावने स्थितः। यच्च कृष्णस्य सामर्थ्यं गोपकाननविहारिणः॥३८१॥

“Best of the virtuous, it shines day and night within Vṛndāvana. Whatever power belongs to Kṛṣṇa as he roams the cowherd forests—

Passage 382

तद्रामनामसञ्जापमाहात्म्यमिति निश्चितम्। हृदयप्रवेशयोगस्थो मनुरत्र चतुर्मुखः॥३८२॥

“is certainly the greatness of repeated recitation of Rāma's name. Manu and the four-faced Brahmā, established in the yoga of entry into the heart,

Passage 383

कुबेरः कामदेवश्च पद्मबन्धुः सुधाकरः। अहं हरिहरश्चैव नदीराजश्च शातक्रतुः॥३८३॥

“Kubera, Kāmadeva, the sun, the moon, I myself, Hari, Hara, the lord of rivers, and Indra;

Passage 384

शुको द्वैपायनश्चैव वसिष्ठाद्याश्च योगिनः। नव योगीश्वराश्चैव याज्ञवल्क्यश्च गौतमः॥३८४॥

“Śuka, Dvaipāyana, the yogins headed by Vasiṣṭha, the nine lords of yoga, Yājñavalkya, and Gautama;

Passage 385

जनकश्च तथान्ये च देवर्षिनरसत्तमाः। साक्षाच्छ्रीरामचन्द्रस्य नाममाहात्म्यवेदिनः॥३८५॥

“Janaka and other divine sages and foremost men—these know directly the greatness of Śrī Rāmacandra's name.

Passage 386

येषां तदेव सर्वस्वं प्राणपोषणमौषधम्। वेदशास्त्रपुराणेषु तत्त्वमेकं सुनिश्चितम्॥३८६॥

“For them it alone is everything, the medicine that nourishes life. In the Vedas, śāstras, and Purāṇas it is firmly established as the single truth.

Passage 387

रामेति चिन्तरमणं नाम सद्यो विमुक्तिदम्। वाराणस्यां व्योमकेशो म्रियतां प्राणिनां ध्रुवम्॥३८७॥

“The delightful name ‘Rāma,’ contemplated within, grants liberation at once. In Vārāṇasī, the sky-haired Śiva surely gives it to beings who are dying.

Passage 388

व्याचष्टे तारकं ब्रह्म रामेति द्व्यक्षरात्मकम्। इति ते तन्मन्त्रस्य स्वरूपं परमं ध्रुवम्॥३८८॥

“He expounds the liberating Brahman in the two syllables ‘Rā-ma.’ Thus I have told you the supreme and immutable nature of that mantra.

Passage 389

रहस्यं सर्ववेदानां विमृश्य कथितं मया। नित्याविर्भूतिता चास्य प्रमोदवनमन्तरा॥३८९॥

“After deep reflection I have revealed to you the secret of all the Vedas. His eternal manifestation abides within Pramoda-vana.

Passage 390

साकेतमथो भगवानाविर्भूतो नृपालये। न तस्य रावणादिभ्यो भयं च कदापि विद्यते॥३९०॥

“Thereafter Bhagavān manifested in the king's palace in Sāketa. He never had the slightest fear of Rāvaṇa or the others.

Passage 391

यतः कालो विभेद्येष त्रिनेत्रविलोद्भवः। तथापि प्रेमवशगो राजा दशरथाभिधः॥३९१॥

“From him time receives its divisions and the three-eyed lord arises. Even so, the king called Daśaratha remained entirely under the sway of love.

Passage 392

स्वप्रेरणा रावणाद् भूत्वा भीतो निहन्तवांस्त्वपि। जातमात्रे शिशुं सैष रामं कैवल्यनायकम्॥३९२॥

“Through Rāma's own prompting, the king became afraid of Rāvaṇa, though Rāma could destroy him, and regarded Rāma—the lord of liberation—as a newly born infant.

Passage 393

अवतारं स्वलोकात् तमादायैह समाजतः। इत्यादि भगवान् पूर्णः साक्षाद्रामोऽक्षरात्परः॥३९३॥

“Taking manifestation from his own realm, he came here among human society. Thus Rāma is complete Bhagavān directly manifest, beyond even the imperishable.

Passage 394

तदेवाजनि यद्दैवं राज्ञो दशरथादभूत्। दाशरीनां श्रुतिरूपाणां नित्यानां च मृगीदृशाम्॥३९४॥

“That very divinity took birth from King Daśaratha for the eternal, doe-eyed women who embody the revealed texts;

Passage 395

नागीनां च नदीनां च नारीणां च मृगीदृशाम्। ब्रह्मादिदेवरूपाणां सुन्दरीणां स्वरूपतः॥३९५॥

“for the serpent maidens, river goddesses, and doe-eyed women, and for the beautiful ones whose forms embody Brahmā and the other gods.

Passage 396

नित्यलीलानन्ददानात् सिद्धये भोगसिद्धये। प्रेमानन्दरूपायाः सहजायाः परप्रियः॥३९६॥

“He grants the bliss of eternal play for spiritual perfection and the fulfillment of divine enjoyment, and is supremely dear to Sahajā, whose form is the bliss of love.

Passage 397

सह रतिविहारेण मनोभिलषितप्रदः। भक्तानां भूमिमध्यातां प्रेमानन्दपदस्पृशाम्॥३९७॥

“Through loving sport with her, he grants the heart's desire to those devotees upon earth who seek to touch the state of love's bliss.

Passage 398

श्रीमत्यपरमहंसानां त्यागिनां च परा गतिः। त्वयि नित्यं वसत्येष रामः प्रेमप्रमोदभृत्॥३९८॥

“He is the supreme destination of blessed paramahaṃsas and renunciants. This Rāma, filled with the delight of love, dwells eternally with you.

Passage 399

दशरथस्यालये च नित्यं विहरते यथा। अथ काले परिप्राप्ते गन्तैष नगरीं प्रति॥३९९॥

“Just as he eternally sports in Daśaratha's dwelling, when the appointed time arrives he will go toward the city.

Passage 400

अवतारार्थसिद्ध्यर्थं सदा रामेति कथ्यते। रामस्तु त्वद्गृहे स्थाता न पदं यास्यति क्वचित्॥४००॥

“For the fulfillment of the incarnation's purpose he will always be spoken of as Rāma; yet Rāma will remain in your house and will never depart anywhere.

Passage 401

नानयोश्च मतो भेदो रामसांकेतनाथयोः। आत्यन्तिके ह्यभेदे हि भेदकृन्नारकी भवेत्॥४०१॥

“No difference is accepted between this Rāma and the lord of Sāketa. Since their identity is absolute, one who creates a division between them falls into a hellish state.

Passage 402

आविर्भावो मतो नित्यं श्रीरामे पुरुषोत्तमे। भक्तौ लीलारसानन्दं यथैवानुभविष्यति॥४०२॥

“The manifestation of Śrī Rāma Puruṣottama is held to be eternal. According to the devotion one possesses, one will experience the blissful rasa of his pastimes.

Passage 403

तथैव वै तस्य हृदि श्रीरामः पुरुषोत्तमः। अयोध्यायां रामलीलां स्वयं चानुभविष्यति॥४०३॥

“In precisely this way Śrī Rāma Puruṣottama abides within that devotee's heart, and the devotee personally experiences Rāma's pastimes in Ayodhyā.

Passage 404

इत्येवमनयोस्तत्त्वं श्रीरामचन्द्रसीतयोः। मुनिभिः प्राक्तनैर्गीतमूर्ध्वैः परमहंसकैः। वर्णयच्छृणुयाद्वापि सोऽपि मुच्येत संसृतेः॥४०४॥

“Thus the truth of Śrī Rāmacandra and Sītā has been sung by the ancient sages and exalted paramahaṃsas. Whoever describes it or even hears it is freed from the cycle of becoming. Sukhita said:

Passage 405

इत्युक्त्वा मां मुनिवरः श्रीमानत्रितनूद्भवः। जगाम श्रीरामगुणान् गायन्नुच्चैः स्वमाश्रमम्॥४०५॥

“Having spoken thus to me, the blessed foremost sage born from Atri returned to his hermitage, singing Śrī Rāma's virtues aloud.

Passage 406

ज्ञाततत्त्वो मुनिवरादहं च परया मुदा। प्रेममय्या समाविष्टो बभूवैकान्ततत्परः॥४०६॥

“Having learned the truth from that eminent sage, I was filled with supreme joy, absorbed in love, and wholly intent upon single-minded devotion.

Passage 407

आसने शयने याने संक्रीडापानभोजने। राम एवापितमना बभूवाहमनन्यधीः॥४०७॥

“Whether sitting, lying down, traveling, playing, drinking, or eating, my mind remained offered to Rāma alone, without thought of another.

Passage 408

निपीय तद्वक्त्रसरोजसंभूतं प्रकाशमाधुर्यमयं महन्मधु। विलीनसर्वेन्द्रियवृत्तिसंसरश्चिराय योगीव बभूव निद्रुतः॥४०८॥

“Drinking the great honey of radiant sweetness issuing from his lotus face, I remained for a long time like a yogin absorbed within, all movements of the senses dissolved.

Passage 409

एतां च मे तन्मयतामवाप सा विहाय हास्यासन्नभोजनादिषु। एकान्ततो बद्धमना न किंचन विवेद बाह्यं विषयं न चान्तरम्॥४०९॥

“Such identification with him came upon me that, abandoning laughter, food, and every other concern, my mind became wholly bound to him and knew no object either outside or within.

Passage 410

इत्येवमस्माच्चाद्भुतवृत्तिषु रामोऽपि रेमे रमणीककोविदः। दास्यभावैकविदात्मभावो भूत्वा स्वरूपात् प्रणयं पुपोष च॥४१०॥

“Amid these wondrous states, Rāma too—the master of delightful play—rejoiced. Assuming the inward mood that knows the unique sweetness of service, he nourished love from his own essential nature.

Passage 411

तस्य स्वभावैकविदः सदा वयं सोऽस्मत्स्वभावं च विवेति संततम्। जानीमहे न त्रिषु धामसु क्वचिच्चित्तशक्त्यै प्रभवेत् परोऽपि सन्॥४११॥

“We always know his unique nature, and he continually knows ours. In none of the three realms do we know another who, though supreme, could prevail over this power of the heart.

Passage 412

या यास्तस्य शुभा लीलास्तासां सारं वयं खलु। जानीमहे परस्यास्य नित्यानुग्रहभागिनः॥४१२॥

“As eternal recipients of the grace of this Supreme One, we indeed know the inner essence of each of his auspicious pastimes.

Passage 413

इति श्रुत्वा दशरथो गोपराजस्य भाषितम्। परमानन्दपाथोधौ ममज्जातीव तत्क्षणे॥४१३॥

“Hearing these words of the cowherd king, Daśaratha immediately plunged into an ocean of supreme bliss.

Passage 414

धन्यं धन्यमिति प्राह गोपराजं सहानुगः। पपात पादयोस्तस्य प्रेमाविभावविह्वलः॥४१४॥

“Together with his attendants he repeatedly called the cowherd king blessed, then fell at his feet, overwhelmed by the manifestation of love.

Passage 415

दृष्ट्वा तस्यात्ममध्यस्थं गोष्ठमुख्यं सुपावनम्। व्रजस्य शिर एतद्धि इत्याह नृपसत्तमः॥४१५॥

“Seeing the supremely pure chief of the cowherd settlement established in Rāma's very heart, the excellent king said, ‘This indeed is the crown of Vraja.’

Passage 416

तत्स्थानदर्शनोद्भूतप्रेमोत्कण्ठः सुविह्वलः। कथं कथमपि स्वैरमयतोऽज्ञानपोतमः॥४१६॥

“Deeply overwhelmed by the loving yearning born from seeing that place, he moved onward freely only with the greatest difficulty, the darkness of his ignorance now crossed beyond.

Passage 417

मुक्तेन समाधिं मार्गमासाद्य भूपतिः। आदिव्रजस्थलीं पश्यंस्तुतोष परया मुदा॥४१७॥

“The king attained a path like the liberated state of samādhi. As he gazed upon the land of Ādi-Vraja, he rejoiced with supreme delight. Colophon इति श्रीमदादिरामायणे ब्रह्माण्डसंवादे पूर्वखण्डे दशरथतीर्थयात्रायाम् आदिव्रजागमनं नाम दशाधिकशततमोऽध्यायः॥ ११० ॥ “Thus ends Chapter 110, ‘The Arrival at Ādi-Vraja during Daśaratha's Pilgrimage,’ in the Pūrva-khaṇḍa of the venerable Ādi Rāmāyaṇa, within the dialogue of the cosmic egg.” Source control note Chapter 110 occupies registered source leaves 720–752 of the Pūrva-khaṇḍa volume (physical PDF pages 721–753). The witness prints the number 89 twice; both independent passages are preserved, and the second occurrence and all subsequent material are assigned continuous editorial numbers. Two independent stanzas printed without separate numbers after the printed sequence around 153 are likewise retained as distinct passage units. The resulting chapter contains 417 continuous editorial units, all checked against the scan. The formal colophon identifies the chapter as *Daśaratha-tīrtha-yātrāyām Ādi-vrajāgamanam*, the arrival at Ādi-Vraja during Daśaratha's pilgrimage.