Passage 1
ब्रह्मोवाच— इतीरितो मैथिलेन्द्रस्य पुत्र्या पुंसां वरः श्रीरघुवंशकेतुः। स्मित्वा सहर्षं समुवाच वाचमानन्दपाथोधितरङ्गसिक्तम्॥१॥
Brahmā said: Thus addressed by the daughter of the king of Mithilā, the best of persons and banner of Raghu's line smiled joyfully and spoke words drenched in the waves of the ocean of bliss.
Passage 2
साधु पृष्टं त्वया कान्ते सुकृतैर्लभ्यते सुखम्। सुकृतान्यप्यनेकानि फलभोगोन्मुखान्यलम्॥२॥
Rāma said: Beloved, you have asked well. Happiness is obtained through good deeds, and good deeds are many, each fully directed toward the enjoyment of its particular fruit.
Passage 3
यथाधिकारं सर्वैस्तु क्रियते सुकृतं प्रिये। अधिकारा अपि कृताः सृष्टेरादौ पृथक् पृथक्॥३॥
Dear one, everyone performs meritorious action according to one's qualification, and those distinct qualifications too were established separately at the beginning of creation.
Passage 4
सर्वथा द्विविधा जीवा बद्धमुक्तप्रभेदतः। अनादिकर्मजनितचतुर्विधतनूयुजः॥४॥
Souls are in every respect of two kinds, divided into bound and liberated. The bound are joined to the four kinds of bodies produced by beginningless karma.
Passage 5
तासु तत्सम्बन्धिषु चाप्यहंताममतावृताः। बद्धा इति विनिर्णीता जीवास्तेषु दयां कुरु॥५॥
Souls enveloped in the notions of “I” and “mine” toward those bodies and their connections are determined to be bound. Show compassion to them.
Passage 6
अज्ञानाध्यस्तदेहादिष्वहंताममतातिगाः। स्वरूपप्राप्तिमन्तो ये ते मुक्ता इति कीर्तिताः॥६॥
Those who have passed beyond “I” and “mine” with regard to bodies and other things superimposed through ignorance, and who have attained their true nature, are called liberated.
Passage 7
अणुव्यापी चिदाकारः स्वरूपगुणवैभवैः। श्रीरामचन्द्रतुल्यस्तत्त्रितयकैश्वर्यभाजनम्॥७॥
The liberated self pervades its atomic extent and is formed of consciousness. In its essential nature, qualities, and splendor it resembles Śrī Rāmacandra and shares the sovereignty belonging to that threefold excellence.
Passage 8
अविद्ययाऽऽवृता ह्यस्य गुणाः सर्वेऽप्यगोचराः। रामस्यैव प्रसादात्त आविर्भूता भवन्ति हि॥८॥
All its qualities are hidden and imperceptible while covered by ignorance; they become manifest only through Rāma's grace.
Passage 9
बद्धा अपि द्विधा प्रोक्ता जीवास्तत्र मुमुक्षवः। रामस्य ये निरुपधिकृपातो मोक्तुमिच्छवः॥९॥
Bound souls are themselves said to be of two kinds. The seekers of liberation are those who, through Rāma's unconditional grace, desire to become free.
Passage 10
अविद्याकामकर्मादिसम्बन्धं प्रकृतेर्गुणैः। बुभुक्षवश्च संसारे विषयान् भोक्तुमिच्छवः॥१०॥
Those who seek enjoyment desire to experience sense objects in saṃsāra, remaining connected with ignorance, desire, action, and the qualities of material nature.
Passage 11
मुमुक्षवो द्विधा ज्ञानसाधनाश्चान्यसाधनाः। फलाभिसन्धिहीनं ये कर्तृत्वत्यागपूर्वकम्॥११॥
Seekers of liberation are divided into those whose means is knowledge and those who follow another means. The former act without attachment to results and with prior abandonment of the sense of agency.
Passage 12
वर्णाश्रमोचितं कर्म कृत्वा विहितमूर्जिताः। निरन्तरनिदिध्याससम्भवज्ञानशालिनः॥१२॥
Strengthened by performing the prescribed duties proper to their varṇa and āśrama, they possess the knowledge that arises from uninterrupted profound contemplation.
Passage 13
स्वसाक्षात्कारपर्यन्तं भक्तिनिष्ठामुपागताः। ते ज्ञानसाधना नाम मुमुक्षव उदीरिताः॥१३॥
Established in devotion until direct realization of the self, those seekers of liberation are called practitioners whose means is knowledge.
Passage 14
तेऽपि द्विधोपास्तिशुद्धभक्तिभेदावलम्बनात्। पूर्वे च तारमन्त्रोक्तजपध्यानार्चनादिभिः॥१४॥
They too are divided into two according to whether they rely upon devotional upāsanā or pure devotion. The former practice recitation, meditation, worship, and other disciplines taught with the saving mantra.
Passage 15
पुरश्चर्यादिभिश्चापि लब्धनिष्ठा विशेषतः। देहारम्भककर्मौघविनिवृत्त्येकसाधनाः॥१५॥
Through preliminary observances and related disciplines they become firmly established, especially intent upon the sole means of ending the mass of karma that gave rise to the body.
Passage 16
आत्मानुभूतिप्रत्यूहविनिवृत्तिपरायणाः। अत्यर्थमात्मकैवल्यविरोधिभ्यो मुमुक्षवः॥१६॥
They are devoted to removing obstacles to realization of the self and long intensely to be freed from everything opposed to the soul's isolation.
Passage 17
उपासका इति परं कीर्तिता वेदवेदिभिः। परे पुंसो रामस्यैव कीर्तनश्रवणादिषु॥१७॥
Knowers of the Veda call the first group upāsakas. The others are exclusively engaged in singing, hearing, and other devotion to the Supreme Person, Rāma.
Passage 18
अनन्यानिष्ठावन्तो ये साक्षाच्छ्रीरामचन्द्रस्य। स्वरूपगुणरूपादिसाक्षात्कारसुखस्य च॥१८॥
They possess exclusive steadfastness in Śrī Rāmacandra himself and in the joy of directly realizing his essential nature, qualities, form, and other perfections.
Passage 19
प्रतिबन्धान्मोक्तुकामास्तथा भगवतो हरेः। अनुभूतिविरोधिभ्यो मोक्तुकामास्तथैव ते॥१९॥
They wish to be freed from every obstruction to that realization of the Lord, Hari, and likewise from all that opposes the experience of him. Surrender and Reliance upon the Teacher
Passage 20
ततोऽन्यसाधनास्ते ये सम्बन्धं प्राप्य कञ्चन। मोक्षे निश्चयवन्तो ये ते पुनर्द्विविधाः स्मृताः॥२०॥
Those who follow another means gain a particular relationship and possess certainty of liberation. They in turn are remembered as being of two kinds.
Passage 21
प्रपन्नाः साधुपुरुषकारनिष्ठाश्च केचन। हित्वा तु विहितोपायान् ज्ञात्वा परमचेतनम्॥२१॥
Some are surrendered souls, while others are established in the mediation of a holy person. The surrendered abandon the prescribed means and recognize the supreme conscious being,
Passage 22
परसामर्थ्यवन्तं च दयालुं श्रीरामं प्रभुम्। परमप्राप्यमीशं च तमेवोपायमाश्रिताः॥२२॥
Lord Śrī Rāma, as possessing supreme power and compassion and as the highest attainable Lord; they take refuge in him alone as the means.
Passage 23
ते प्रपन्ना इति ख्याताः परे त्वाचार्यमाश्रिताः। ईशं स्वतन्त्रमालोच्य संकुचन्तो हृदा भृशम्॥२३॥
They are known as the surrendered. The others take refuge in an ācārya, shrinking deeply within their hearts when they contemplate the Lord's absolute independence.
Passage 24
तत्कृपाप्रचुरस्थानं तमेवाज्ञाय तत्पराः। स्वस्यैव कृपया चैव सेवया च निरन्तरम्॥२४॥
Knowing that teacher alone to be the abundant seat of the Lord's grace, they devote themselves to him. Through his own compassion and through their unceasing service,
Passage 25
प्रसत्तिभाजो ह्याचार्या मोचयन्ति न संशयः। रामप्रतिनिधीभूतास्त एवातो निरन्तरम्॥२५॥
the gracious ācāryas liberate them—of this there is no doubt. For this reason they perpetually stand as Rāma's representatives.
Passage 26
प्रपन्ना अति दृप्तार्तभेदतो द्विविधा मताः। शरीरस्थितिपर्यन्तमत्रैव तु यथोचितम्॥२६॥
The surrendered are further held to be of two kinds, divided into the assured and the distressed. The assured remain here appropriately until the body comes to its end,
Passage 27
सम्प्राप्तान् सुखदुःखादीन् गणयन्तो न किंचन। शरीरान्ते पुनर्मोक्षसिद्धिं निश्चित्य ये स्थिताः॥२७॥
counting the pleasures, pains, and other experiences that reach them as nothing, firmly certain that liberation will be accomplished when the body ends.
Passage 28
ते दृप्ता इति कीर्त्यन्ते महामाना महाशयाः। आर्तास्त्वसहमाना ये संसारं दुःखसागरम्॥२८॥
Those magnanimous, great-hearted people are called assured. The distressed, however, cannot endure saṃsāra, the ocean of suffering.
Passage 29
ततस्तत्क्षणमेवेशप्राप्तौ सत्वरमानसाः। अथ मुक्तान् प्रवक्ष्यामि यावच्छृणु भामिनि॥२९॥
Their minds therefore hasten to attain the Lord that very instant. Now, radiant one, listen as I describe the liberated. Eternal and Newly Liberated Souls
Passage 30
नित्यकादाचित्कभेदाद् द्विधा ते परिकीर्तिताः। गर्भजन्मजरादुःखं न कदाचिदुपागताः॥३०॥
They are described as twofold, divided into the eternal and those liberated at a particular time. The eternal have never undergone the suffering of the womb, birth, or old age.
Passage 31
ते नित्या इति कीर्त्यन्ते नित्यं तल्लोकवासिनः। सुकण्ठहनुमदाद्या नित्यसिद्धा हि पूरुषाः॥३१॥
They are called eternal because they dwell forever in that realm. Persons such as Sukaṇṭha and Hanumān are indeed eternally perfect.
Passage 32
कादाचित्कास्तु भगवन्निर्हेतुककृपावशात्। अनादेरज्ञानपाशाद्विमुक्ताः सिद्धिमागताः॥३२॥
Those liberated at a particular time are freed from the beginningless bonds of ignorance by the Lord's causeless grace and attain perfection.
Passage 33
अविद्याकृतसंकोचराहित्याद् दृगाद्यगताम्। स्वरूपगुणरूपादीन् पश्यन्तस्तत्प्रसादतः॥३३॥
Freed from the contraction caused by ignorance, their sight and other powers reach him. By his grace they behold his essential nature, qualities, forms, and other perfections.
Passage 34
सालोक्यं चैव सारूप्यं सामीप्यं सार्ष्टिमेव च। सायुज्यं चानुभूयातिप्रीतिभाजो रामे प्रभौ॥३४॥
Experiencing residence in his realm, likeness of form, nearness, equal opulence, and intimate union, they possess exceeding love for Lord Rāma.
Passage 35
अवस्थानस्थलेऽप्युच्चैः कदाचिदनवस्थिताः। सर्वदेशे सर्वकाले सर्वावस्थोचितं सदा॥३५॥
Though at times not fixed even in the highest station of repose, in every place, at every time, and in every condition they forever perform the service appropriate to that state.
Passage 36
कैङ्कर्यमेव कुर्वाणाः सेवकास्ते महाशयाः। नित्यलीलामहाभोगभाग्यवन्तः सुहृत्तमाः॥३६॥
Those great-hearted servants perform service alone. As the finest friends, they are fortunate to enjoy the immense delight of the eternal play.
Passage 37
नित्या द्विधा परिजनपरिच्छदविभेदतः। पूर्वे सुकण्ठसुन्दरहनुमदादयः प्रभोः॥३७॥
The eternal associates are of two kinds, distinguished as personal attendants and divine accoutrements. The first include the Lord's Sukaṇṭha, Sundara, Hanumān, and others.
Passage 38
परे किरीटमुकुटवनमालायुधादयः। वस्त्राभरणरत्नाद्याः सच्चिदानन्दविग्रहाः॥३८॥
The others are his crown, diadem, forest garland, weapons, garments, ornaments, jewels, and the rest, all embodied existence, consciousness, and bliss.
Passage 39
कादाचित्का भागवताः केवलाश्च द्विधा मताः। तत्र पूर्वे तु भगवत्परा भगवतो हरेः॥३९॥
Those liberated at a particular time are considered twofold: devoted to the Lord or devoted to the self alone. The first are wholly oriented toward the Lord Hari.
Passage 40
स्वरूपगुणरूपादिसाक्षात्कारभवां मुदम्। वहन्तो निर्भरं नित्यं घूर्णचित्तविलोचनाः॥४०॥
They bear without limit the joy born from directly beholding his essential nature, qualities, forms, and other perfections; their minds and eyes reel in that fullness forever.
Passage 41
केवलास्तत्सुखास्पृष्टा न्यूनकक्षासु संस्थिताः। आत्मारामा आत्मतृप्ता आत्मसंतुष्टनिःस्पृहाः॥४१॥
Those devoted to the self alone remain in lesser stations, untouched by that joy. Delighting, fulfilled, and content within the self, they are free from desire.
Passage 42
उक्ता द्विधैव भगवत्परा अपि शृणु प्रिये। गुणानुसंधानपरास्तथा कैङ्कर्यतत्पराः॥४२॥
Those devoted to the Lord are likewise said to be of two kinds. Listen, beloved: some are intent upon contemplating his qualities and others wholly intent upon service.
Passage 43
पूर्वे स्वामित्वसौलभ्यसौशील्यादीन् प्रभोर्गुणान्। परिशीलयन्तः सततं तन्मात्रपारवश्यगाः॥४३॥
The former continually contemplate the Lord's qualities, such as sovereignty, accessibility, and gracious character, and become subject to those qualities alone.
Passage 44
परे स्वर्गादिनिर्माणक्रियाकौशलतत्पराः। द्विधैव केवलास्तद्वद्दुःखाभावैकतत्पराः॥४४॥
The others are intent upon the skilled service of creating heaven and other realms. Those devoted to the self alone are similarly twofold, the first intent solely upon the absence of suffering.
Passage 45
आत्मानुभूतिशीलाश्चेत्येवं संकीर्तिताः प्रिये। प्रातिकूल्यानुसंधानाद् दुःखानां तन्निवृत्तये॥४५॥
The others are disposed toward experience of the self. Thus they are described, beloved. By attending to the adversity of suffering, the first group seeks only its cessation.
Passage 46
तन्मात्रनिष्ठामापन्नास्तथा देवि परे पुनः। स्वस्वरूपानन्दसाक्षात्कारसंतोषतत्पराः॥४६॥
They become established in that alone. The other group, O goddess, is intent upon the contentment of directly realizing the bliss of its own essential nature. The Vraja Community
Passage 47
चितां स्वरूपं कथितं साकल्येन तव प्रिये। तत्रेमे मत्परिजना विज्ञेया व्रजवासिनः॥४७॥
Beloved, I have described to you completely the nature of conscious souls. Among them, understand these residents of Vraja to be my personal associates.
Passage 48
तेषु सत्साधनैः केचिद्बहूनां जन्मनां क्षये। मामुपेत्य मुदं प्राप्ताः पुनरावृत्तिवर्जिताः॥४८॥
Some among them, through true disciplines practiced until the close of many births, reached me and attained a joy from which there is no return.
Passage 49
नित्यलीलापरानन्दभोगोदधिविलासिनः। केचिज्ज्ञानैर्नित्यसिद्धा यथैवाहं तथैव ते॥४९॥
They sport in the ocean of the supreme bliss and enjoyment of the eternal play. Others are understood to be eternally perfect: as I am, so are they.
Passage 50
ममाविर्भावकाले ये आविर्भूता भवन्ति वै। तिरोभावे तिरोभूता भवन्ति जनकात्मजे॥५०॥
Daughter of Janaka, they manifest when I manifest and withdraw when I withdraw.
Passage 51
कैश्चित्साधनसिद्धैर्नित्यसिद्धैश्च केचन। मम लीलापरिकरः समाजः सर्वतो वृतः॥५१॥
My community, the full retinue of my play, is surrounded on every side by some who became perfect through discipline and others who are eternally perfect.
Passage 52
तत्रापि मुनयः केचित्सन्ति देवाश्च केचन। केचिच्च मानुषा भक्ता मम साधर्म्यमागताः॥५२॥
Among them are certain sages, certain gods, and certain human devotees who have attained likeness to me.
Passage 53
इमास्ताश्चन्द्रास्यास्तरलतडिदुद्भासिततनवो मृगाक्ष्यः पद्मिन्यो विहरणविचित्राश्च शतशः। परीपाकप्राप्तप्रणयपरिणाहेन सततं परिक्रीतात्मानो निरवधिसुखं मे विदधते॥५३॥
These moon-faced, doe-eyed lotus women, their bodies radiant like flickering lightning, display hundreds of wondrous forms of play. Through the ever-growing fullness of love brought to complete maturity, they have purchased my very self and bestow boundless happiness upon me. *Thus ends Chapter 77 of the Dakṣiṇa-khaṇḍa of the Bhūṣuṇḍi Rāmāyaṇa, describing the orders of souls and Rāma's loving associates.*