Passage 1
ब्रह्मोवाच— एकदा भगवान् रामः स्नातुं नयनजाजले। जगाम स्वेच्छया सर्वैर्मुनिभिः परिवारितः॥१॥
Brahmā said: “Once the venerable Rāma went of his own accord to bathe in the waters of the daughter of the sun, surrounded by all the sages.
Passage 2
तमनु प्राविशन् सर्वे मुनीन्द्रा नयनोद्भवाम्। यावदन्तर्जले मग्ना अपश्यंस्तावदद्भुतम्॥२॥
“All the eminent sages entered the sun-born river behind him. The moment they submerged beneath the water, they beheld a wonder.
Passage 3
तद्दृशे दिव्यं प्रमुदविपिनं भूरिकल्पद्रुमाढ्यं चञ्चच्चिन्तामणिगणमयीं तां भुवं सुप्रकाशाम्। प्रेमानन्दप्रवहदुदकं सारवं सुप्रवाहं क्रीडालोलैर्निगमनिनदैः पूरितै राजहंसैः॥३॥
“They saw the divine Pramoda forest, rich in wish-fulfilling trees, its brilliant earth formed from masses of flashing cintāmaṇi gems. Excellent waters flowed there with the bliss of love, while playful royal swans filled the place with cries like the chanting of the Vedas.
Passage 4
पारे परार्धचन्द्रार्कपावकाभासमुज्ज्वलम्। सर्वतस्तद्वनं दिव्यं चिदानन्दैकमन्दिरम्॥४॥
“Beyond measure, that divine forest shone everywhere with the brilliance of countless moons, suns, and fires. It was the sole dwelling of consciousness and bliss.
Passage 5
तन्मध्ये मञ्जुलं कुञ्जं फुल्लवञ्जुलभूरुहम्। कोटियोजनविस्तीर्णं तावदेव निरीक्षितम्॥५॥
“In its midst they saw a lovely bower filled with flowering vañjula trees, extending for ten million yojanas.
Passage 6
तत्र रासरसोन्मत्तं दिव्यगोपालिकाकुलम्। नित्यज्ञानक्रियातन्त्रकुशलं तडिदुज्ज्वलम्॥६॥
“There was a company of divine cowherd maidens, intoxicated by the rasa of the rāsa dance, skilled in the eternal arts of knowledge and service, and radiant like lightning.
Passage 7
तासां मध्ये मञ्जुनीलोज्ज्वलाङ्गं शृङ्गारैकान्तस्फुरन्नाद्यवेषम्। सालङ्कारं कलिकाढ्यं तमालं सौवर्णीनां वल्लरीणामिवान्तः॥७॥
“In their midst stood one whose lovely dark-blue limbs shone brilliantly and whose primordial dress revealed the very essence of amorous love. Adorned and rich with flower buds, he appeared like a tamāla tree among golden vines.
Passage 8
अपश्यन् मुनयः सर्वे श्रीमन्तं रामसुन्दरम्। सहजानन्दिनीकान्तविस्फुरद्वामविग्रहम्॥८॥
“All the sages beheld the beautiful and glorious Rāma, beloved of Sahajānandinī, with her radiant form manifest upon his left.
Passage 9
पशूंश्च पक्षिणश्चापि द्रुमांश्च लतिकांस्तथा। सर्वं चतुर्भुजाकारमपश्यन् विष्णुविग्रहम्॥९॥
“They saw the animals, birds, trees, and vines there all bearing four-armed forms like Viṣṇu.
Passage 10
उपास्यमानमणिमादिभूतिभिः पृथक्पृथङ्मूर्तिधरैश्च वेदैः। दिगीशवृन्दैर्मघवत्पुरोगैर्ब्रह्मादिभिश्चाप्यमितैर्लोकपालैः॥१०॥
“Rāma was worshiped by the powers beginning with aṇimā, by the Vedas each bearing a distinct form, by hosts of guardians of the directions led by Indra, and by innumerable protectors of the worlds beginning with Brahmā.
Passage 11
यावत्प्रमोदाटविमध्यसंस्थं नानाविधं दृश्यते वस्तुजातम्। तावत्समस्तं सुमहाविभूतिमन्मुनीन्द्रदृष्ट्याकलितं समन्तात्॥११॥
“Whatever variety of beings and things existed throughout the Pramoda forest was perceived on every side by the eminent sages, all endowed with immense divine splendor.
Passage 12
उन्मज्य च पुनः सर्वेऽप्यपश्यन् पुरतो गतम्। रामचन्द्रं भक्तिनम्रकन्धरं प्राकृतोपमम्॥१२॥
“When they rose from the water, they again saw Rāmacandra walking before them, his neck humbly bent in devotion and his appearance resembling that of an ordinary mortal.
Passage 13
पुनर्निमज्य तेऽपश्यन् हृदा सञ्जातसम्भ्रमाः। तथैव प्रमुदारण्यं तद्विहारिणमप्यमुम्॥१३॥
“Their hearts filled with reverent wonder, they submerged again and saw the same Pramoda forest and Rāma sporting within it.
Passage 14
अथोन्मज्य पुनः सर्वे मुनयो विस्मिताशयाः। अन्योन्यं मुखमैक्षन्त संस्तब्धाखिलवृत्तयः॥१४॥
“Rising once more, all the sages were inwardly astonished. Every movement of their minds fell still as they looked into one another's faces.
Passage 15
किमिदं किमिदं चेति वदन्तस्तर्कवर्जिताः। अमुमेव विनिश्चित्य तन्मूलं वाग्भिरस्तुवन्॥१५॥
“Exclaiming, ‘What is this? What is this?’ and unable to reason it out, they concluded that Rāma alone was its source and praised him with their words. The Sages' Hymn and Request
Passage 16
मुनय ऊचुः— नित्याप्रमेयमहिमाम्बुधिविग्रहाय स्वात्मानुभूतिमहसेव विभासिताय। स्वाधार एव च नितान्तमधिष्ठिताय श्रीरामविश्वरमणाय नमोऽस्तु तुभ्यम्॥१६॥
The sages said: “Homage to you, Śrī Rāma, lover of the universe, whose form is an eternal ocean of immeasurable glory, who shines by the radiance of direct Self-realization, and who rests entirely upon your own support.
Passage 17
यावद्ध्यशेषनिगमैर्भवतो महित्वं विस्तार्यते सकलमान्तगिरा परेश। तत्तावतोऽप्यधिकमुल्लसति प्रकामं त्वत्तोऽन्यथा श्रुतिवचो न भवेन्निवृत्तम्॥१७॥
“Supreme Lord, however far all the Vedas extend their speech to proclaim your greatness, your glory shines vastly beyond it. Otherwise, revelation would not confess that words return from you unable to reach their object.
Passage 18
यच्चेतसि स्फुरति सन्ततभावनाभिस्तत्त्वं परं समुदितं विदुषां मुनीनाम्। तस्मादयि त्वमसि राम परः परात्मा नो चेत् कृतोऽसि मनसामतिवर्तिसीमा॥१८॥
“The supreme reality celebrated by learned sages shines in the heart through constant contemplation. Therefore, dear Rāma, you are that highest Self; otherwise, why would you stand beyond the boundary of every mind?
Passage 19
यत्स्वानुभूतिविभवान्तमतुच्छसौर्यं कैवल्यनाम परमं पदमामनन्ति। तत्त्वय्यनन्तसुखधाम्नि परापरेशे साक्षात्कृते किमपि न स्पृहणीयमास्ते॥१९॥
“The majestic final reach of direct Self-realization is proclaimed as the supreme state called kaivalya. Yet once you are directly realized—the Lord of both cause and effect and abode of endless bliss—nothing else remains worthy of desire.
Passage 20
ये त्वत्पदाम्बुतुलसीमकरन्दमिश्रसौरभ्यलाभसुखनिर्धुतसर्वकामाः। त्वन्नित्यकेलिकलनामधिगम्य तृप्तास्त्वच्चारुचित्रचरितार्णवराजहंसाः॥२०॥
“Those whose every desire has been swept away by the joy of receiving the fragrance mixed with nectar from tulasī at your lotus feet become fulfilled by entering your eternal līlā. They are royal swans upon the ocean of your beautiful and wondrous deeds.
Passage 21
त्वल्लोचनान्तभरितामृतपूरमग्नदेहास्त्वदेकभजनस्पृहणीयतत्त्वाः। द्वित्रास्त एव भुवने ननु कालमायामूर्धस्थपादकमलाः सततं जयन्ति॥२१॥
“A rare few in this world have bodies immersed in the flood of nectar filling the corners of your eyes and regard devotion to you alone as desirable. Their lotus feet rest above Time and māyā, and they are eternally victorious.
Passage 22
दुर्दान्तकालकवलातिगमस्तमायामोहं महामहिमभून्महनीयमुच्चैः। स्वानन्दभोगरसिकैस्तव भक्तवर्यैरास्वाद्यमानरसम् ईश भवत्स्वरूपम्॥२२॥
“Lord, your supremely venerable form transcends the devouring jaws of unconquerable Time and the delusion of dark māyā. Its rasa is tasted by your foremost devotees, connoisseurs of the enjoyment of your own bliss.
Passage 23
उच्चैरवाङ्मनसगोचरमस्तनामरूपं निरन्तरमनन्तमखण्डबोधम्। तत्त्वं सदेकमखिलेश्वर वैदिकी गीर्व्यक्ति तत्तव विभूतितयोपसर्गम्॥२३॥
“Lord of all, Vedic speech declares the one real truth to be utterly beyond speech and mind, free from name and form, continuous, infinite, and indivisible consciousness. It describes your cosmic powers as dependent manifestations of that reality.
Passage 24
भक्त्या प्रपूजयसि विप्रवरान् वरेण्य स्वीयं निगूहयसि विश्वपते स्वरूपम्। एतत्तवात्यधिकचित्रतमं चरित्रं दृष्ट्वा विमूढहृदयाः स्म तवावबोधे॥२४॥
“Most excellent Lord of the universe, you lovingly worship eminent brāhmaṇas and conceal your own form. Seeing this most astonishing conduct of yours, our hearts are bewildered when we try to comprehend you.
Passage 25
को वेत्ति राम तव को नु चिकीर्षितार्थः किं चाखिलेश तव मानसतोषकारि। आरम्भ ईश तव साधुफलानुमेयस्त्वाक्लिष्टकर्मकरणेऽभिरतं व्यनक्ति॥२५॥
“Rāma, who can know what you intend to accomplish, or what delights your mind, Lord of all? Only its auspicious result allows one to infer the purpose of an undertaking; your effortless deeds simply reveal your delight in action.
Passage 26
याचामहे प्रणतपालक किं नु वाचा त्वामात्मधीविषयसाक्षिणमन्तरात्मन्। औदार्यसागर तथापि भवद्गुणेन सम्प्रेरिता इव रतिं त्वयि भिक्षयामः॥२६॥
“Inner Self and protector of those who bow, how can we petition with words one who witnesses the field of our inmost awareness? Yet, ocean of generosity, moved as though by your own virtue, we beg you for love directed toward you.
Passage 27
मुक्त्या च राम किमु नः करणीयमस्ति यानाहताधमतरैरपि मानहीना। एतत्पुरीपरिसरे परिबम्भ्रमन्ति वीतप्रयोजनतया ननु रोरवीति॥२७॥
“Rāma, what use have we for liberation? Dishonored even by the most lowly, it wanders crying around the outskirts of this city because it has lost all purpose here.
Passage 28
अभ्यर्थनीयमिदमेव च केवलं नस्त्वत्केलिनित्यरसभाजनतां प्रयामः। एतादृशी रघुपते रुचिता मतिर्नो भूयात्कृतेष्टहुततप्तमुखैः सुकृत्यैः॥२८॥
“This alone is our request: may we become vessels for the eternal rasa of your līlā. Lord of Raghu's line, may this cherished disposition arise in us through all the merit earned by sacrifice, offering, austerity, and virtuous deeds.
Passage 29
एकापि नाथ तव सम्प्रणतिर्जनस्य लोके प्रभूततमसौख्यभरं करोति। यो नाश्वमेधमुखपुण्यसहस्रसाध्यो ज्ञात्वा तदेवमसकृत्प्रणता वयं त्वाम्॥२९॥
“Master, even a single complete prostration to you fills a person with immense happiness unattainable through thousands of meritorious rites headed by the horse sacrifice. Knowing this, we bow to you again and again.
Passage 30
भूयो नताः स्म जगदेकपते भवन्तं कल्याणमन्दिरमनन्तगुणामृताब्धिम्। एकांशसम्भवसमस्तभवप्रकाशमीदृक्सहस्रशतकोटिपरार्धकांशम्॥३०॥
“Again we bow to you, sole Lord of the world, dwelling of auspiciousness and ocean of the nectar of infinite virtues. The entire manifest cosmos arises from a single portion of you, while even hundreds of billions of worlds like this are but a fraction of your majesty.
Passage 31
यदंशेन सकलं व्याप्तमेतज्जगत्त्रयम्। सोऽप्यंशः पुरुषो यस्य तद्बृहत् तावकं महः॥३१॥
“The cosmic Person whose portion pervades all three worlds is himself only a portion of you. Such is your vast splendor.
Passage 32
परिच्छिन्नोऽपीश त्वमलमपरिच्छिन्नविभवो निरीहोऽपि स्वेच्छाकलितनवलीलानिधिरसि। निराकारोऽप्यानन्दयसि परमानन्दवपुषा क इत्थं तत्त्वं तव किमपि वेत्तुं प्रभवति॥३२॥
“Lord, though apparently limited, your glory is wholly unlimited. Though desireless, you are a treasury of ever-new līlās fashioned by your own will. Though formless, you give delight through a form of supreme bliss. Who can possibly comprehend your reality as it is?
Passage 33
निरुपाधिदयासिन्धो लीलामृतरसाकर। सदसत्पर पूर्णात्मन् नित्यं राम नमोऽस्तु ते॥३३॥
“Rāma, ocean of unconditioned mercy and mine of the rasa of līlā's nectar, complete Self beyond both manifest and unmanifest existence, eternal homage to you.
Passage 34
त्वन्नामकीर्तनोद्भूतमनन्तं सुकृतं विभो। न तत्सदृशतां यान्ति वाजिमेधादिकोटयः॥३४॥
“Lord, chanting your name generates limitless merit. Millions of horse sacrifices and similar rites cannot equal it.
Passage 35
यथा यथा शुद्ध्यति नाथ चित्तं त्वन्नामसङ्कीर्तनवारिधारया। तथा तथा राम तव स्वरूपं भवत्यनुध्यानपथाधिरूढम्॥३५॥
“Master, as the heart is progressively cleansed by the streaming water of chanting your name, so, Rāma, your true form increasingly ascends the path of deep contemplation.
Passage 36
न विद्महे नाथ कुतो नु जाताधिकारितेयं तव भक्तिगोचरा। श्रद्धानुभूतं ननु यत्फलं विभो त्वत्केलिधामाकलनं सुदुर्लभम्॥३६॥
“Master, we do not know how this eligibility for devotion to you arose in us. Lord, the exceedingly rare vision of your līlā realm is surely the fruit of faith made directly manifest.
Passage 37
अथवा त्वत्कृपा नाथ कारणं न समीहते। दुर्लभो योगिनां यस्त्वं सुलभोऽसि वनेचरैः॥३७॥
“Or rather, Master, your grace requires no cause. Though difficult for yogins to attain, you are easily reached by simple forest dwellers.” The Sages Long for the Revealed Realm
Passage 38
ब्रह्मोवाच— इति स्तुत्वा चिरं विप्राः सरयूस्रोतसि स्थिताः। कर्मणा मनसा वाचा जग्मुस्तं शरणं विभुम्॥३८॥
Brahmā said: “Standing in the current of the Sarayū, the sages praised the Lord for a long time and took refuge in him through action, mind, and speech.
Passage 39
ततस्तद्दिनमारभ्य दृष्ट्वा लौकिकवस्तुगम्। विरहं बिभ्रतश्चित्ते न स्वास्थ्यं क्वापि लेभिरे॥३९॥
“From that day onward, whenever they saw any worldly object they felt the pain of separation in their hearts and found peace nowhere.
Passage 40
तदेव धाम ध्यायन्तो यथा दृष्टं निमज्जने। रामं चापि तदन्तःस्थं भावयन्तः परात्परम्॥४०॥
“They meditated upon that very realm just as they had seen it beneath the water and contemplated the supreme Rāma abiding within it.
Passage 41
नित्यमानन्दिनीशक्तियुक्तं सुन्दरविग्रहम्। तं चार्थयन्तो मनसा नित्यं तन्मयतां ययुः॥४१॥
“They continually yearned in their minds for his beautiful form united with the power Nityānandinī, and they became wholly absorbed in him.
Passage 42
कदाचिदेकान्तचरं चिदानन्दमहोनिधिम्। रामं संलक्ष्य मुनयो ययुस्तस्य समीपतः॥४२॥
“One day the sages saw Rāma, the great treasury of consciousness and bliss, walking alone, and approached him.
Passage 43
दण्डवत्प्रणतिं सर्वे विधायाञ्जलिपाणयः। तस्थुस्तत्सविधे तूष्णीं विरहातिदलद्धृदः॥४३॥
“They all prostrated like staffs and stood silently near him with joined palms, their hearts crushed by the extremity of separation.
Passage 44
तेषामभिप्रायविदा प्रभुणा स्मितशालिना। ऊचे वचनमानन्दि मनो मोहयता भृशम्॥४४॥
“The smiling Lord knew their intention. Deeply captivating their minds, he spoke words filled with bliss. Rāma Explains the Grace of Sahajā
Passage 45
श्रीराम उवाच— जानाम्यहं वो विदुषां मनोगतं यूयं हि मत्सङ्गवियोगतोऽर्दिताः। ते दण्डकारण्यनिवासिनो यथा द्विजाः परामेव बिभर्थ वेदनाम्॥४५॥
Śrī Rāma said: “Learned sages, I know what is in your minds. Tormented by separation from my company, you bear intense pain, just like the brāhmaṇa seers who dwelt in Daṇḍaka forest.
Passage 46
अहो मुनीन्द्रा मम धाम चिन्मयं नित्यं परानन्दमयं मनोरमम्। नापक्वचित्तैरजितवासनात्मभिर्नालुप्तकामैश्च जनैरवाप्यते॥४६॥
“Eminent sages, my enchanting realm is conscious and eternally filled with supreme bliss. It cannot be attained by people whose hearts are unripe, whose latent tendencies remain unconquered, or whose desires have not disappeared.
Passage 47
नाप्राप्तविद्यैर्न चाभक्तिवित्तैर्नाप्राप्तमद्वरणैश्चापि लोकैः। न मत्स्वामिन्याप्यनङ्गीकृतैश्च न वा प्रारब्धावशेषप्रदिग्धैः॥४७॥
“It cannot be attained by those without realized knowledge, those whose wealth is nondevotion, or those who have not received my choosing. Nor can it be reached by those whom my sovereign Lady has not accepted or who remain stained by the residue of prārabdha karma.
Passage 48
तद्वत्सर्वं साधनं जातकल्पं जाताः श्रीमत्सरयूवातपूताः। शेषं किञ्चित्साधनं यत्त्वपेक्ष्यं तदप्यशेषीभवितुं मे दृशार्हम्॥४८॥
“Yet all your discipline has nearly reached fulfillment, and you have been purified by the blessed breeze of the Sarayū. Whatever slight remainder of practice is still required is fit to be brought to completion by my glance.
Passage 49
अङ्गीकरिष्यति हि वो मदनुग्रहेण श्रीमत्प्रमोदवनकुञ्जविहारिणी सा। मत्स्वामिनी विधिशिवादिसुदुर्लभान्तःसद्यःप्रसादविभवा सहजाख्यशक्तिः॥४९॥
“Through my grace, she who sports in the bowers of glorious Pramoda forest will accept you. She is my sovereign Lady, the power named Sahajā, whose immediate inner favor is exceedingly difficult even for Brahmā, Śiva, and the other gods to obtain.
Passage 50
तामाराधयतां हि वो हितजनाः श्रीमत्प्रमोदाटवीनित्येशीं परिणद्धमद्विषयकप्रेम्णां पराख्या रतिः। भक्तिः शक्तिमती विलुप्तविविधावेशा ममाकर्षिणी प्रादुर्भावमुपैष्यति त्रिगुणसंश्लेषेण सा वर्जिता॥५०॥
“Dear ones, as you worship her, the eternal queen of glorious Pramoda forest, supreme rati will arise within your fully matured love for me. It is powerful devotion, stripped of every covering, able to attract me, and untouched by contact with the three guṇas.
Passage 51
ततश्च तस्यां सहजानन्दिन्यां लयमेष्यथ। सा मामुपेत्य सहसा लीना स्थास्यति निर्भरम्॥५१॥
“You will then merge into Sahajānandinī. Coming to me, she will at once remain profoundly absorbed in me.
Passage 52
अहं स्वानन्दरूपिण्यां तस्यामेव सदा रतः। तदा स्थास्याम्यात्मनयोपार्जितानन्दवारिधिः॥५२॥
“I am forever delighting in her, for her form is my own bliss. I shall then abide as an ocean of joy generated between our two selves.
Passage 53
आत्मक्रीड आत्मरतिरित्यादि श्रुतिवागवेत्। तत्पदं परमं सूक्ष्मं सच्चिदानन्दमात्रकम्॥५२॥
“The declarations of revelation beginning ‘playing in the Self, delighting in the Self’ point to that supreme and subtle state composed solely of being, consciousness, and bliss.
Passage 54
विमुक्तभेदविषयं द्वैताद्वैतविवर्जितम्। अनिराकारसाकारं तच्च निर्गुणसद्गुणम्॥५४॥
“Its domain is wholly free of division, beyond both duality and nonduality. It is neither merely formless nor merely formed, and is both beyond qualities and rich in transcendent qualities.
Passage 55
विधेर्निषेधतश्चापि उभयस्मात्सदातिगम्। अनिर्देश्यमवाच्यं च भेदाभेदविवर्जितम्॥५५॥
“It eternally transcends both prescription and prohibition. Indefinable and inexpressible, it is free from both difference and nondifference.
Passage 56
तद्वै प्रमोदवनमित्यवधारयन्ति नित्यं महोपनिषदानुभवेन चापि। प्राप्तं तदेव कृपया क्वचिदीशितुश्च केऽपि त्वदङ्घ्रिकमलासवपूर्णकामाः॥५६॥
“The great Upaniṣads directly realize and establish that state as the eternal Pramoda forest. By the Lord's grace, a rare few reach it, every desire fulfilled by the nectar of his lotus feet. Creation and Rāma's Descents
Passage 57
क्रीडित्वाहं चिरं तत्र कालातीते परे पदे। पुनरुत्थाय सपदि योगीवासत्समाधितः॥५७॥
“After sporting there for a long time in that supreme state beyond Time, I rise again, as a yogin rises at once from deep samādhi.
Passage 58
सौषुप्तानन्दानुभवाद्यद्वत् प्राकृतो जनः। चिन्तयिष्ये सकृत्सर्गं सत्यसङ्कल्पया धिया॥५८॥
“Just as an ordinary person emerges from the experience of deep sleep's bliss, I shall once conceive creation with my thought whose resolve is always true.
Passage 59
तस्मिन् सृष्ट्यादिकाले वै मदिच्छामात्रनोदिताः। मदंशांशाश्चेतनाख्या निर्यास्यन्ति सहस्रशः॥५९॥
“At the beginning of that creation, impelled solely by my will, thousands of conscious beings—portions of portions of me—will issue forth.
Passage 60
चिदंशसाधूपचिताः सत्तापन्ना अणुरूपिणः। सदंशेन जडोत्पत्तिः पुनरेव भविष्यति॥६०॥
“Fashioned from a particle of consciousness, they assume existence in atomic form. Through the aspect of pure being, insentient matter will once again arise.
Passage 61
तत्तेषां भोगायतनं शरीरं व्यपदिश्यते। सुखं दुःखं भयं निद्रा बुद्धिरिच्छा स्मृतिर्धृतिः॥६१॥
“The body is designated as their field of experience. Within it arise pleasure, pain, fear, sleep, intelligence, desire, memory, and resolve.
Passage 62
रजस्तमःसत्त्वभवा विकाराः प्रवर्तिष्यन्ते जगन्मलशक्त्या। तेषां साक्षी सच्चिदानन्दरूपः सोऽन्तर्यामी भविता चाहमेव॥६२॥
“Through the world's veiling power, transformations born of rajas, tamas, and sattva will unfold. I alone, whose form is being, consciousness, and bliss, will be their witness and indwelling ruler.
Passage 63
एवं त्रिधा व्यवहारो यतोऽयं जडो जीवश्चान्तरात्मेति लोके। तथाधिभूताध्यात्माधिदैवैस्त्रिधैवस्था भूयो भूर्भुवःस्वःक्रमेण॥६३॥
“Thus worldly experience operates in three modes: inert matter, the living being, and the inner Self. The same triad appears as the material, individual, and divine spheres, and again successively as earth, mid-region, and heaven.
Passage 64
एवं प्रपञ्चे प्रसृते ह्यनादौ मच्छक्तिमायाविभवे मद्विनोदे। तत्रैवाहं मम चेत्याभिमानः संसारोऽयं जायते जीवनिष्ठः॥६४॥
“When the beginningless cosmos expands as the play and majesty of my power māyā, the notions ‘I’ and ‘mine’ arise within the living being. That is this saṃsāra.
Passage 65
अवस्तुरूपोऽपि दृढं विलग्नोऽध्यासैकमूलश्चिदचिद्वस्तुनो वै। तस्योच्छित्त्यै प्रयतन्ते मुनीन्द्रास्तेषां नश्यन्त्येव स्पृहा मादृशानाम्॥६५॥
“Though unreal in form, this superimposition clings firmly and becomes the single root of confusing conscious and unconscious reality. Eminent sages strive to uproot it, but in doing so their longing for forms such as mine can itself disappear.
Passage 66
अहं चैवानुकम्पास्थो जीवानुद्धर्तुमादृतः। आविर्भावमुपैम्यद्धा लोकेऽस्मिन् प्राकृतोपमः॥६६॥
“Established in compassion and intent upon uplifting living beings, I visibly manifest in this world with an appearance resembling that of an ordinary mortal.
Passage 67
स्वात्ममायां समाश्रित्य क्रीडन्नात्मप्रियैर्जनैः। तदाप्यहं भविष्यामि पुंसामुद्धर्तुमीदृशः॥६७॥
“Taking refuge in my own intrinsic māyā and sporting with people dear as my very Self, I assume such a form in order to raise humankind.
Passage 68
मन्मायाविभवे लोके यदा म्लायति धर्मधीः। तदैवाहं स्वरूपेण प्रादुर्भूय विभर्मि ताम्॥६८॥
“Whenever understanding of dharma withers in the world unfolded by the power of my māyā, I manifest in my own form and sustain it.
Passage 69
कृते विप्राः सर्व एवात्मनिष्ठा योगध्यानप्राप्तपूर्णप्रमोदाः। चतुष्पादो यत्र धर्मो ह्यनादिस्तं सेवन्तेऽध्यात्मविद्यां च मुक्त्यै॥६९॥
“In the Kṛta age, O sages, everyone is steadfast in the Self and gains perfect joy through yoga and meditation. Dharma stands upon all four feet, and people practice that beginningless dharma and spiritual knowledge for liberation.
Passage 70
त्रेतायां मां सर्वदेवस्वरूपं क्रियातन्त्रैर्यजमाना अजस्रम्। विशुद्धसत्त्वोदितबोधाः कथञ्चित् कल्पन्ते वै स्वस्वरूपाधिगत्यै॥७०॥
“In Tretā, people continually worship me through systems of ritual as the embodiment of all the gods. With insight arising from purified sattva, some become fit to realize their own true nature.
Passage 71
द्वापरे चावतारादिरूपेण बहुधा जनाः। अर्चन्ते मां हि कल्पन्ते स्वात्मबोधाय केचन॥७१॥
“In Dvāpara, people worship me in many forms, beginning with my descents, and some become fit for realization of the Self.
Passage 72
कलौ मत्कीर्तिगाथानां कीर्तनश्रवणादिभिः। शोधयन्तो निजात्मानं भवन्ति ज्ञानशालिनः॥७२॥
“In Kali, by singing, hearing, and otherwise engaging with songs of my glory, people purify their own being and become rich in knowledge.
Passage 73
एवं युगानुरूपैर्मां मुनीन्द्राः साधनव्रजैः। प्राप्नुवन्ति जनाः केचिन्मत्कृपापात्रतां गताः॥७३॥
“Eminent sages, in this way a few people who have become vessels of my grace attain me through disciplines appropriate to their age.
Passage 74
तथापि मां को नु लभेत मर्त्यो दुरन्तमायागुणजालबद्धः। न चेदहं कञ्चन हेतुमेत्य प्रादुर्भवामि ईदृशरूपयुक्तः॥७४॥
“Yet what mortal, bound in the impenetrable net of māyā's qualities, could attain me unless, moved by some gracious occasion, I manifest bearing a form such as this?
Passage 75
एतद्धि मद्वपुरसङ्ख्यगुणाकरत्वात्कल्याणकोटिफलकल्पतरुप्रतीकम्। आश्रित्य केऽपि कृतिनो मनसा च वाचा पारं प्रयान्ति भवभीषणसागरस्य॥७५॥
“Because this form of mine is a mine of innumerable virtues, it resembles a wish-fulfilling tree yielding millions of auspicious fruits. Taking shelter of it with mind and speech, some blessed people cross the terrifying ocean of becoming.
Passage 76
यदा सारस्वतो नाम कल्पो विप्रा भविष्यति। तदा षड्विंशके त्रेतायुगे मां समवाप्स्यथ॥७६॥
“Sages, when the kalpa called Sārasvata arrives, you will attain me in the twenty-sixth Tretā age.” The Sages Ask How Union Becomes Service
Passage 77
मुनय ऊचुः— वयमाराध्य सहजां भवतः स्वामिनीं प्रियाम्। तत्रैव लयमाप्स्याम इत्याज्ञप्तं त्वया प्रभो॥७७॥
The sages said: “Lord, you have instructed us that after worshiping Sahajā, your beloved sovereign Lady, we shall merge into her.
Passage 78
सा च त्वय्यात्मरतिगे लीना किं न भविष्यति। एवं चेद्वीतभेदानां कथं त्वत्प्राप्तिरस्ति नः॥७७॥
“Will she not then merge into you, who delight in your own Self? If all distinctions disappear in this way, how can we attain you in personal service?
Passage 79
एतन्नः संशयं राम छिन्धि त्वयि धृतात्मनाम्। त्वदन्यो नहि लोकेऽस्मिन् संशयस्यास्य नाशकः॥७९॥
“Rāma, cut away this doubt for us whose whole being is fixed in you. No one other than you in this world can destroy it.” Rāma Reveals Sahajā's Manifestation
Passage 80
श्रीराम उवाच— आत्मारामस्यापि मम पृथग्धि रमणेच्छया। सच्चिदानन्दिनी साक्षात्सहजाविर्भविष्यति॥८०॥
Śrī Rāma said: “Though I delight in the Self, through my desire to enjoy loving play with another, Sahajā—the direct embodiment of being, consciousness, and bliss—will manifest.
Passage 81
एकाकिनो मे सहजाप्रियाया वर्धिष्यतेऽतीव महान् वियोगः। तदाप्तकामत्वमयास्य चात्मारामत्वमत्याकुलतां भजिष्ये॥८१॥
“While I am alone, an immense separation from my beloved Sahajā will grow within me. My perfect fulfillment and self-delight will give way, and I shall become intensely restless.
Passage 82
यथा कामी स्वकामिन्या विरहेणानुपीडितः। लभते न दिवारात्रं मनःस्वास्थ्यं कदापि हि॥८२॥
“Just as a lover afflicted by separation from his beloved finds no peace of mind by day or night,
Passage 83
एवं मे पूर्वजातानुभूतेः प्रियाया मे सहजाया विप्रयोगः। आकस्मिकः सर्वधृतिप्रमाथी प्रादुर्भविष्यत्यधिपो रसानाम्॥८३॥
“so, from an experience arising before all else, sudden separation from my beloved Sahajā will manifest within me. Lord over every rasa, it will shatter all composure.
Passage 84
तदाहमानन्दयितुमत्यधीरमात्मानमत्याकुलितं विप्रयोगात्। एकोऽपि सन्नात्मनाखण्डरूपी द्विधा भविष्यामि न मोघभावनः॥८४॥
“Then, to delight my profoundly impatient Self, made intensely restless by separation, I—though one and indivisible in form—will become two. My longing cannot remain fruitless.
Passage 85
ततश्च सा कोटिचन्द्रप्रकाशस्मितज्योत्स्नारुचिरास्या प्रकामम्। सहार्चिता नामधामस्वरूपसखीजनेर्मत्पुरतो भवित्री॥८५॥
“She will then appear before me, her lovely face radiant with smiling moonlight equal to millions of moons, attended and worshiped by her names, realms, forms, and intimate companions.
Passage 86
उपासकाश्च ये येऽस्यां लयं जग्मुः पुराभवे। ते ते प्रादुर्भावमिताः सेविष्यन्ते क्रमादिमाम्॥८६॥
“All worshipers who previously merged into her will also manifest and serve me, each in the proper order.
Passage 87
इयं च तैर्भक्तजनैः समेता सेविष्यते मां रतिकेलिपुष्पैः। श्रीमत्प्रमोदाटविधामराज्ञी परार्धलक्ष्मीललितस्वरूपा॥८७॥
“Accompanied by those devotees, she will serve me with flowers of loving play. She is the queen of glorious Pramoda forest, her graceful form surpassing countless Lakṣmīs.
Passage 88
एवं हि वो मुनिवर्या मदाप्तिर्भविष्यति प्रेमभक्त्या प्रकामम्। तावद् यूयं क्षणवत्कालमेतं मत्कीर्तनश्रवणाद्यैरनयन्तः॥८८॥
“Eminent sages, in this way you will fully attain me through loving devotion. Until then, pass this span of time as though it were a moment through chanting and hearing about me.
Passage 89
भजध्वं मां साधुजनप्रसङ्गे नित्यं हृदा मोदमानास्त्रिकालम्। अर्चन्तो मां तुलसीगन्धपुष्पैर्धूपैर्दीपैः स्वादुनैवेद्यभोगैः॥८९॥
“Worship me in the company of saints, rejoicing in your hearts at all three times of day. Honor me with tulasī, fragrance, flowers, incense, lamps, and delicious food offerings.
Passage 90
मद्भक्तशेषं भुञ्जाना गायन्तो मां गतत्रपम्। एवं विशुद्धचित्ताश्चेत् सहजां सेवयिष्यथ॥९०॥
“Eat the remnants of my devotees and sing of me without inhibition. When your hearts have been purified in this way, you will serve Sahajā.
Passage 91
एतद्वः कथितं विप्राः साधनं च फलं महत्। नातः परतरं वेद्यमस्ति श्रुतिशिरःस्वपि॥९१॥
“Sages, I have explained both the discipline and its great fruit. Even in the crown of revelation there is nothing higher to be known than this.” The River Observance Concludes
Passage 92
एवमुक्त्वा मुनीन् रामो ब्रह्मज्ञान् वीतकल्मषान्। आवश्यकं चकाराथ विमले सारवे जले॥९२॥
Having spoken thus to the sinless sages who knew Brahman, Rāma performed the required observances in the pure waters of the Sarayū.
Passage 93
मुनयोऽपि महामोदसागरे मग्नमानसाः। तमेवानुभवं बुद्ध्या शीलयन्तः ससम्भ्रमाः॥९३॥
The sages' minds were immersed in an ocean of immense joy. With reverent wonder, they contemplated that very revelation in their understanding.
Passage 94
आवश्यकं विनिवर्त्य प्रभुदर्शननिर्वृताः। अनुज्ञाताश्च तेनेते स्वाश्रमान् समुपाययुः॥९४॥
Having completed the required observance, they were fulfilled by seeing the Lord. With his permission, they returned to their hermitages.
Passage 95
स्वयं च भगवान् रामः कृतार्थीकृत्य तान् द्विजान्। इयाय राजभवनं यत्र श्रीजनकात्मजा॥९५॥
The venerable Rāma, having fulfilled those sages, went himself to the royal palace where the blessed daughter of Janaka awaited him. Colophon इति श्रीमदादिरामायणे ब्रह्मभुशुण्डसंवादे दक्षिणखण्डे मुनिजनोद्धरणो नाम चतुर्थोऽध्यायः ॥ ४ ॥ Thus ends Chapter 4, “The Deliverance of the Sages,” in the Dakṣiṇa-khaṇḍa of the glorious Ādi Rāmāyaṇa, in the dialogue between Brahmā and Bhuśuṇḍa. Witness control note Dakṣiṇa-khaṇḍa Chapter 4 begins at the top of source leaf 35 and ends above the Chapter 5 heading on source leaf 41 (physical PDF pages 36–42). The witness leaves the independent passage between printed 10 and 12 unnumbered; it is made addressable here as editorial passage 11. The witness later repeats marker 52 for editorial passage 53 and marker 77 for editorial passage 78; both duplicated printed markers are preserved in the Sanskrit. The chapter therefore contains 95 independent passages. All seven scan pages were reviewed directly, and the English is a fresh translation from the scan-controlled Sanskrit. Printed Rewa and Mathurā variants were reviewed as apparatus and were not silently substituted into the base text.