Passage 1
ब्रह्मोवाच— इति श्रुत्वा स भरतः परमोत्कण्ठमानसः। ज्ञानस्य चापि भक्तेश्च विशेषं परिपृच्छति॥१॥
Brahmā said: “Hearing this, Bharata's heart filled with profound eagerness, and he asked about the distinction between knowledge and devotion.
Passage 2
भरत उवाच— किं ज्ञानं का च सा भक्तिर्यया स वशतां व्रजेत्। एतन्मे कथय भ्रातरुभयोस्तत्त्वनिश्चयम्॥२॥
Bharata said: “‘What is knowledge, and what is that devotion by which the Lord becomes lovingly subject to his devotee? Brother, tell me the settled truth of both.’ The Path of Knowledge
Passage 3
लक्ष्मण उवाच— कर्मणा सत्कुले जातः संस्कारैः पावितस्तथा। कर्माणि तावत्कुर्वीत रामार्पणधियाखिलान्॥३॥
Lakṣmaṇa said: “‘One is born into a noble family through past action and purified by sacred rites. One should therefore perform every action with the understanding that it is offered to Rāma.
Passage 4
ततश्चेतसि संशुद्धे समुपासीत तत्परम्। प्रतीकविधिना चैव ब्रह्मास्मीतिधिया पुनः॥४॥
“‘When the mind has become pure, one should worship that Supreme through symbolic forms and then through the realization, “I am Brahman.”
Passage 5
ततः सगुणमाकारं भावयेत्त्रिगुणातिगम्। सहस्राननपादोरु सहस्रेक्षणनासिकम्॥५॥
“‘One should first contemplate the qualified form that nevertheless transcends the three guṇas, with a thousand faces, feet, thighs, eyes, and noses.
Passage 6
सहस्रकर्णदोःपाणि सहस्रोरः सहस्रभम्। विश्वतो धामनिलयं विश्वतो भासुरं परम्॥६॥
“‘It has a thousand ears, arms, and hands, a thousand breasts, and a thousand radiances. It is the supreme dwelling of splendor everywhere, shining on every side.
Passage 7
ततस्तद्भावनाशीलो निर्गुणं परिशीलयेत्। निरीहं निर्गुणं शान्तं नित्याकारं निरञ्जनम्॥७॥
“‘Having become practiced in that contemplation, one should contemplate the unqualified Absolute—desireless, beyond the guṇas, peaceful, eternally formed, and stainless.
Passage 8
निलेपं निष्क्रियं धाम मनोवाग्भ्यामगोचरम्। ततस्तदाकारवृत्या तदाकारो भवेद् ध्रुवम्॥८॥
“‘It is untouched, actionless radiance, inaccessible to mind and speech. Through a mental modification bearing its form, one certainly becomes of that form.
Passage 9
ज्ञानं यत्सत्त्वं प्राहुस्ततस्तस्योदये सति। समुदेति परो मोक्षो ह्यविद्याया विनाशतः॥९॥
“‘That realization of reality is called knowledge. When it arises, supreme liberation dawns through the destruction of ignorance.
Passage 10
इति ते ज्ञानमुद्दिष्टं परं तत्त्वं सनातनम्। ज्ञानी साक्षात्स्वयं रामो ज्ञानं तस्य निदर्शकम्॥१०॥
“‘Thus I have explained knowledge, the eternal supreme truth. Rāma himself is directly the knower, and true knowledge reveals him.
Passage 11
ज्ञानिभ्यः स्वस्वरूपं स ददात्येव न संशयः। विना ज्ञानं न वै मोक्षो ह्यविद्यायाः प्रभावतः॥११॥
“‘Without doubt, he gives his own true form to the knowers. Because of ignorance's power, there is no liberation without knowledge.
Passage 12
विना ज्ञानं न वै भक्तिः परब्रह्मनिदर्शिका। तस्माज्ज्ञानार्थमनिशमुद्योक्तव्यं च धीमता॥१२॥
“‘Without knowledge there is no devotion that reveals the supreme Brahman. Therefore the wise should strive ceaselessly for knowledge.
Passage 13
ज्ञाने हि लभते भक्तिं नात्र कार्या विचारणा। अथ भक्तिं प्रवच्यामि साध्यसाधनरूपिणीम्॥१३॥
“‘Through knowledge one indeed obtains devotion; there should be no doubt about this. I shall now explain devotion, which is both the means and the goal. The Path and Signs of Devotion
Passage 14
पूर्वोक्तज्ञानवांस्तात श्रवणादिपरो भवेत्। रामलीलानित्यरसास्वादैकपरिवाञ्छकः॥१४॥
“‘Dear one, the possessor of the knowledge just described should become devoted to hearing and the other practices, desiring only to taste the eternal rasa of Rāma's līlā.
Passage 15
रामलीलागुणाख्यातिनामसप्रेममानसः। रामधाम च पूर्वोक्तं निर्गुणं ब्रह्म वै विदन्॥१५॥
“‘His mind should fill with love for accounts of Rāma's līlā and virtues and for his name, knowing Rāma's abode described above as the unqualified Brahman.
Passage 16
रामलीलालोकरूपाद्यखिलं तन्मयं विदन्। रामभक्तिं प्रकुर्वाणो रामभक्तिपरो भवेत्॥१६॥
“‘Knowing Rāma's līlā, realm, form, and everything else to be pervaded by him, one should practice devotion to Rāma and become wholly dedicated to it.
Passage 17
रामप्रेमपरो भूत्वा रामसायुज्यमाप्नुयात्। एषा ते भक्तिरुद्दिष्टा तल्लक्षणमथोच्यते॥१७॥
“‘Becoming absorbed in love for Rāma, one attains union with Rāma. I have thus explained devotion; now I shall describe its signs.
Passage 18
कचिद्गच्छेत्कचिद्तिष्ठेत् कचिद्धावेत्कचिद्धसेत्। कचित्क्रीडेत्कचिज्जल्पेत् कचिच्चिन्तेत्कचित्सुखेत्॥१८॥
“‘At one moment the devotee walks, at another stands, runs, laughs, plays, speaks, contemplates, or rests in joy.
Passage 19
नित्यलीलारसानन्दी नित्यलीलैकभावकः। हंसः परमहंसश्च परब्रह्ममयो हि सः॥१९॥
“‘He rejoices in the rasa of eternal līlā and contemplates that līlā alone. He is a haṃsa, a supreme haṃsa, truly pervaded by the supreme Brahman.
Passage 20
महाभक्तराजः साक्षात्परः श्रीरामोपासकः। श्रीर्नाम सीता सहजा स्वानन्दानन्दरूपिणी॥२०॥
“‘Such a person is directly a great king among devotees, a supreme worshiper of Śrī Rāma. Śrī, named Sītā and Sahajā, is the form of the bliss of her own innate joy.
Passage 21
रामसम्पन्मयी शेषा देवाशेषरसात्मिका। सा यत्र गुरुतां गच्छेत्ते वै श्रीरामोपासकाः॥२१॥
“‘She is the entirety of Rāma's wealth and the essence of every divine rasa. Those for whom she becomes the guru are truly worshipers of Śrī Rāma.
Passage 22
समस्तवैष्णवाग्र्याश्च सर्वदेवतपूजिताः। न तेषां तुल्यः कश्चित्ससुरासुरमानवे॥२२॥
“‘They are foremost among all Vaiṣṇavas and are worshiped by every deity. No god, demon, or human can equal them.
Passage 23
तान् दृष्ट्वा प्रणमन्त्येव सकला देवतोत्तमाः। तद्गात्रच्छायया स्पृष्टाः पूयन्ते देवता अपि॥२३॥
“‘On seeing them, all the greatest deities bow. Even the gods are purified by contact with the shadow of their bodies.
Passage 24
तदागमनमात्रेण पूयन्ते यज्ञकोटयः। तदुच्छिष्टाशनात्सद्यो ब्रह्मज्ञो जायते नरः। यत्र देशे स्थिताह्येते स देशो गाङ्गपावितः॥२४॥
“‘Millions of sacrifices are purified merely by their arrival. A person who eats their remnants immediately becomes a knower of Brahman. Whatever land they inhabit is sanctified like the Gaṅgā.
Passage 25
ब्रह्मादयस्तं स्पृहयन्ति सर्वे शक्रादयस्तस्य दासानुदासाः। ईशादयो ह्यस्य तुलां कथंचिद् वाञ्छन्ति धर्तुं पुरुषोत्तमस्य॥२५॥
“‘Brahmā and the others all long for that supreme devotee. Indra and the others are servants of his servants, while Śiva and the rest aspire somehow to bear comparison with him. Bharata Asks How the Transcendent Rāma Descended
Passage 26
भरत उवाच— स्वयं स भगवान् रामः परब्रह्मस्वरूपधृक्। कथं दशरथस्येष सदने समवातरत्॥२६॥
Bharata said: “‘Rāma is God himself, bearing the form of the supreme Brahman. How then did this Lord descend into Daśaratha's house?
Passage 27
अप्राकृतः प्राकृताकारो ह्यस्माभिः सकलैः सह। इति संचोदितो भ्रात्रा लक्ष्मणः प्रत्यवोचत॥२७॥
“‘How did the transcendent one assume a natural, earthly appearance together with all of us?’ Thus questioned by his brother, Lakṣmaṇa replied. The Eternal Rāma-loka
Passage 28
पूर्वं प्रमोदवन एव विभाति देवो देव्या स्वयं परमया रमया मया च। युक्तः समस्तगुणमङ्गलशीलमूर्तिः स्वानन्दसिन्धुरसराजितदिव्यलीलः॥२८॥
“‘Primordially the Lord shines in the Pramodā Forest, joined by the supreme goddess Ramā and by me. He embodies every virtue, auspicious quality, and gracious disposition; his divine līlā is adorned by the rasa of the ocean of his own bliss.
Passage 29
सरय्वाः पारयोर्द्व्योर्यद्धि ब्रह्म त्रिगुणातिगम्। श्रीराममहसा व्याप्तं ब्रह्मानन्दरसात्मकम्॥२९॥
“‘On both banks of the Sarayū lies a realm of Brahman beyond the three guṇas, pervaded by Śrī Rāma's splendor and composed of the rasa of Brahman-bliss.
Passage 30
तदाधारीकृत्य महाप्रेमानन्दरसात्मकः। श्रीरामलोक इति स विख्यातः श्रीमहोमयः॥३०॥
“‘Founded upon that realm is Śrī Rāma-loka, composed of the rasa of great loving bliss and renowned as a world made of divine splendor.
Passage 31
सहजालोक इति च ख्यातः कामरसात्मकः। यत्र प्रमोदविपिनं सर्वर्तुकुसुमाकरम्॥३१॥
“‘It is also known as Sahajā-loka, whose nature is the rasa of divine love. There lies the Pramodā Forest, a mine of flowers in every season.
Passage 32
सर्वर्तुफलशोभाढ्यं सर्वर्तुसुखसंयुतम्। सर्वर्तुरसभोगाढ्यं सर्वर्तुगुणभूषितम्॥३२॥
“‘It is splendid with fruits of every season, endowed with every season's delight, rich in every seasonal flavor and enjoyment, and adorned with every season's virtue.
Passage 33
यत्र कामदुघा नीरैः सरयू रसपूरिता। रामभक्तिप्रदा साक्षात्सुरसेवितरङ्गिणी॥३३॥
“‘There the Sarayū is filled with rasa through wish-fulfilling waters. Its waves are served by the gods, and it directly bestows devotion to Rāma.
Passage 34
तस्यास्तरङ्गकल्लोलपूरितः सर्वतो दिशम्। पवनः कुरुते लोकान् मूर्खानपि चतुर्भुजान्॥३४॥
“‘The wind, filled everywhere with spray from its surging waves, transforms even foolish people into four-armed divine beings.
Passage 35
श्रीरामरमणीरम्यकुचचन्दनभाविनी। तरङ्गचन्दनालेपकर्त्री श्रीसरयू सरित्॥३५॥
“‘The sacred river Sarayū carries the lovely sandal paste from the breasts of Śrī Rāma's beloved and anoints them with the sandal paste of its waves.
Passage 36
यत्र रत्नाद्रिरत्यन्तसानुकान्तिमनोहरः। सौवर्णै राजतैश्चापि माणिक्यसुभगैः पुनः॥३६॥
“‘There stands Ratnādri, the jeweled mountain, supremely enchanting in the beauty of its slopes, with peaks of gold, silver, and lovely rubies—
Passage 37
शिखरैर्भ्राजते शैलो रामक्रीडारसालयः। तस्मिन् सहजया युक्तो निभृतं रामचन्द्रमाः॥३७॥
“‘—the mountain shines as an abode of the rasa of Rāma's play. There Rāmacandra remains privately united with Sahajā.
Passage 38
कुञ्जाभ्यन्तरकुञ्जेषु नित्यं क्रीडति विभ्रमैः। तत्कन्दरासु सततं मणिदीपोज्ज्वलास्वपि॥३८॥
“‘He eternally sports with captivating gestures in the innermost bowers and within its caves, ever radiant with jeweled lamps.
Passage 39
पुष्पशय्यासु सुरतं सेवते रामचन्द्रमाः। तस्य तुङ्गेषु शृङ्गेषु संध्यातपपिशङ्गिषु॥३९॥
“‘Rāmacandra enjoys loving union upon flower beds. Upon the mountain's lofty peaks, tawny with the glow of sunset—
Passage 40
सहजारामयुगलं राजते काञ्चनोज्ज्वलम्। तस्य छायाश्रयान्नित्यं सरयू शीतलोदका॥४०॥
“‘—the golden-radiant pair Sahajā and Rāma shines. Taking shelter in its shade, the Sarayū's waters remain forever cool.
Passage 41
तद्रत्नशिखरच्छाया व्याप्नुते नाकमण्डलम्। तस्य गुह्यासु वीथीषु सीतारामौ विराजतः॥४१॥
“‘The shadow of those jeweled peaks reaches the celestial sphere. Sītā and Rāma shine within the mountain's hidden avenues.
Passage 42
यत्र साकेतनगरी प्रेमानन्दरसात्मिका। तस्यां दशरथो राजा रामवात्सल्यवासितः॥४२॥
“‘There lies the city of Sāketa, whose nature is the rasa of loving bliss. King Daśaratha dwells there, wholly perfumed by parental affection for Rāma.
Passage 43
प्रमोदविपिनोच्छिष्टप्रेमभाजनभावितः। यत्र सा काञ्चनी भूमिर्माणिक्योपलनिर्मिता॥४३॥
“‘He is shaped as a vessel for the love overflowing from the Pramodā Forest. There the golden ground is fashioned from ruby stones.
Passage 44
यत्र रामसरो नाम विविधोत्पलसुन्दरम्। मत्तभ्रमरगुञ्जाढ्या यत्र ताः कुञ्जभूमयः॥४४॥
“‘There is the lake named Rāma-saras, beautiful with many kinds of lotus. Its bower lands resound richly with intoxicated bees.
Passage 45
एवं सहजसौन्दर्यं प्रमोदवनमुत्तमम्। स्वयं स भगवान् तत्र सीतयापि मयापि च। भाति लीलारसं बिभ्रद्रामः परमसुन्दरः॥४५॥
“‘Such is the supreme Pramodā Forest, beautiful by its own innate nature. There the supremely beautiful Lord Rāma himself shines with Sītā and with me, bearing the rasa of divine līlā.’” --- Source Note - Source witness: Bhuśuṇḍi Rāmāyaṇa, Volume 3, Paścima-khaṇḍa. - This chapter was collated directly from physical PDF pages 20–23; all 45 passages are present continuously between the Chapter 2 colophon and the Chapter 4 heading. - The English is a fresh, direct translation prepared for this edition.