Passage 1
धर्मराज उवाच— नमोऽस्तु ते धर्मवसुन्धरायै धर्मात्मिकायै धर्मफलात्मिकायै। समस्तधर्मातिगदैत्यवंशमूलच्छिदे रामपरप्रियायै॥१॥
Dharmarāja said: “Homage to you, ground of dharma, embodiment of dharma, and embodiment of its fruit; you transcend every dharma, cut the demonic lineage off at its root, and are Rāma's supremely beloved.
Passage 2
समस्तजीवाभ्युदयैकहेतुर्धर्मः परस्त्वं फलदा च तस्य। विभासि चेत्तस्य प्रतियोगिनी त्वं तदा भवेद्दुःखततिर्जनानाम्॥२॥
Dharma is the sole cause of every living being's advancement, while you are higher still and bestow its fruit. When you appear as its opposing power, a succession of sorrows arises for living beings.
Passage 3
समासतो व्यासत एव चापि त्वमेव धर्मः श्रुतिलक्षणो यः। सर्गाय विश्वस्य तनोषि रूपं मर्यादाख्यं यत एवास्य बन्धः॥३॥
In brief and in full exposition, you yourself are the dharma defined by śruti. For the creation of the universe you extend the form called sacred boundary, from which its order and restraint arise.
Passage 4
प्रवाहमार्गोऽप्यखिलस्त्वयीशि प्रतिष्ठितो यत्र भवः पुनः पुनः। निजेच्छया रामरमे कदाचिदनुग्रहं चेत्कुरुषे विमुक्तये॥४॥
Goddess, the entire path of worldly continuity, along which birth occurs again and again, rests in you. Yet, delight of Rāma, when by your own will you sometimes bestow grace, it brings liberation.
Passage 5
कर्ता क्रिया कर्मगणः समस्तस्त्वयीशि सर्वं करणप्रतिष्ठितम्। सर्वस्याधिष्ठानमयैकशक्त्या विचिन्त्य भोगेच्छतयास्त्वघोजुषे॥५॥
Goddess, agent, action, the entire host of deeds, and every instrument are established in you. You alone are the power forming the foundation of all; yet one who clings to sin imagines them through the desire for enjoyment.
Passage 6
कुतर्कमोहोपहतस्वभावाः कुतः क वा नेति वदन्ति विश्वम्। अध्यात्मविद्याकुशलाः पुनस्त्वां सर्वस्य मूलं परमामनन्ति॥६॥
Those whose nature is overcome by false reasoning and delusion say of the universe, ‘From where could it have come? It cannot be so.’ But those skilled in spiritual knowledge declare you to be the supreme root of everything.
Passage 7
दण्डं भवे धारयाम्युग्रमद्धा पापात्मसु त्वत्स्वरूपद्रुहेषु। सोऽहं यदा स्यां परमोष्मशाली तदा मयि त्वं विदधासि दण्डम्॥७॥
Within worldly existence I truly wield a terrible rod against sinful beings who are hostile to your nature. But whenever I myself become fiercely inflamed, you impose punishment upon me.
Passage 8
लिखाम्यहं सदसच्चेतरेषां भवप्रवाहोपगतात्मनां नृणाम्। न तु त्वदीयोन्नतपादपद्मपरायणानां पुरुषेश्वराणाम्॥८॥
I record the good and evil of other human beings whose souls have entered the current of becoming, but not of those sovereign persons wholly devoted to your exalted lotus feet.
Passage 9
कदाचिदानेतुमभूत्प्रवृत्तो मद्भूतवर्गः प्रमुदाटवीस्थम्। कञ्चित्त्वदीयं जनमात्ममोहाद्बहिः कदाचित्कलितात्यधर्मम्॥९॥
Once, deluded about their own authority, my host of servants set out to bring away one of your people who lived in Pramoda forest and who, outside it, had once committed the gravest unrighteousness. The Hunter and the Two Companies of Messengers
Passage 10
तथा ह्यम्ब कश्चिदन्त्यजः पापाचार आजन्मकृतमांसाशनो मदिरामत्तो मत्स्यान् घ्नन् सन्तततत्पिशितैकपरिपोषितनिजकुटुम्बः शिश्नोदरपरायणः केनचित्कर्मणा प्रमोदाटव्यां चातुर्मास्यप्रसङ्गे समागतानां परमहंसानां मुनीनां श्रीरामभक्तानामङ्गसङ्गिनं पवमानं सेवमानः स्वपत्न्यानीतं तदुच्छिष्टं जुषाणः श्रीहरिचरणसरोजसङ्गितुलसीदलसौरभमम्भः पिबन् कालमतिवाहयामास। ततः कदाचिन्मृगयां गतो वराहान् महिषान् मृगांश्चोद्वेजयमानः केनचित्केसरिणा कलितः प्राणात्ययमगात्। ततस्तमानेतुं यमदूतास्तीक्ष्णदंष्ट्राः करालवदनाः सुदीर्घनासा भयानकाः कल्माषविग्रहाः पिशङ्गोग्रोर्ध्वप्ररूढकेशाः कठिनकशाभिघातिन उच्चावचदशनाः प्रेता इव संयमनीं नेतुं प्रवृत्ताः। तांश्चार्धपथ एव तर्जयन्तस्तर्जयन्त इव सधनुर्बाणाम्बुजकराः पीतवाससो वेत्रधराः श्रीरामराघवेन्द्रस्य दूता मिलिताः। ते च तैः पराभूतास्तीव्रतेजस्कैरसमर्था इव जाताः। किमर्थमसकीवर्णाधमो धर्मविमुख आजन्मयचितपिशितो मृगाशनः श्रीरामचन्द्रदूतैः श्रीरामपार्श्वमेव नीयत इति शोचमानास्ततः परावृत्ता बभूवुरागत्य च मामूचुः॥१०॥
For, Mother, there was an outcaste of sinful conduct who had eaten flesh throughout his life, become intoxicated with liquor, killed fish, and continually sustained his family on their meat, wholly devoted to his belly and genitals. Through some past deed, during the rainy-season observance in Pramoda forest, he spent time breathing the wind that had touched the bodies of visiting paramahaṃsa sages devoted to Śrī Rāma. He ate remnants brought by his wife and drank water fragrant with tulasī leaves associated with the lotus feet of Śrī Hari. Then one day he went hunting. While terrifying boars, buffaloes, and deer, he was attacked by a lion and died. My messengers came to take him to Saṃyamanī. Like ghosts, they had sharp fangs, dreadful faces, very long noses, terrifying mottled bodies, tawny hair rising fiercely upward, hard whips for striking, and uneven teeth. Halfway there they encountered Śrī Rāma Rāghavendra's messengers, who seemed to rebuke them merely by appearing—wearing yellow garments, carrying staffs, and holding bows and arrows in lotuslike hands. Overpowered by those beings of intense splendor, my servants became helpless. Grieving and wondering why that lowborn, dharma-averse hunter, who had eaten solicited flesh throughout his life, was being taken by Rāmacandra's messengers directly to Rāma's side, they turned back, came to me, and spoke.
Passage 11
यमदूता ऊचुः— भगवन् वैवस्वत, श्राद्धदेव, कश्चिदन्त्यजः प्रमोदवनस्य पार्श्वे लुब्धको भूत्वा विचरन् केसरिणा हतः। सोऽस्मत्करेभ्य आच्छिद्य श्रीरामचन्द्रदूतैः श्रीरामपार्श्वमेव नीयत इति महदाश्चर्यं नः संवृतं यतोऽयं दुराचारः पापिष्ठतमोऽन्त्यजः संन्यासिनामूर्ध्वरेतसां योगीश्वराणामात्मज्ञानामपि दुरापं रामपदं केन कर्मातिशयेन नीयत इति भवानेव वेदेति। तानहं विमृश्य तस्याचिन्त्यगतितामवोचम्॥११॥
Yama's messengers said: ‘Blessed Vaivasvata, Śrāddhadeva, an outcaste lived as a hunter beside Pramoda forest and was killed by a lion. Rāmacandra's messengers tore him from our hands and are taking him directly to Rāma. This has become a great wonder to us: by what extraordinary deed is this depraved, exceedingly sinful outcaste being taken to Rāma's station, which is difficult to attain even for renunciants, celibate ascetics, masters of yoga, and knowers of the Self? You alone know.’ Having reflected upon their words, I told them of the inconceivable course of his destiny.
Passage 12
अहो दूता न ज्ञायत एष भवद्भिः प्रमोदवने कतिक्षणसुकृतभाग्यवतां मूर्धानमधिरूढः। तत्र खलु कदाचिद्रामभक्ताः परमहंसा मुनयोऽभ्युपेतास्तेषामुच्छिष्टमनेन भक्षितमभूत्। सारवं चाम्बु श्रीचरणसुगन्धितुलसीतरुमञ्जरीमञ्जुलसौरभं स्फुटमाजन्म पीयूषतममभूत्। तदङ्गसङ्गिशीतलमन्दसुगन्धिः पवमानश्च सेविततमः। तेन कर्मणाध्वस्तरजस्तमोमलः सुविशुद्धमानसोऽयं देहात्यये रामदूतैरेव नीयते श्रीकुञ्जाख्यं धाम। नातः परमीदृग्विधोऽप्यन्योऽपि भवद्भिर्हानीयताम्। तत्रैता गाथाः स्मर्तव्याः— येषां प्रमोदवनवासजुषां जनानां पापात्मनामपि सुखार्थमतीतमायुः। स्वेच्छाक्रियाश्च हरिनामपराङ्मुखाश्च तान्नैव संस्पृशत दूतवरा मदीयाः॥१२॥
‘Ah, messengers, you did not recognize him. By the merit of the few moments he spent in Pramoda forest, he had risen to the summit of the fortunate. Paramahaṃsa sages devoted to Rāma once came there, and he ate their remnants. The water of the lake, exquisitely fragrant with clusters from tulasī plants perfumed by the Lord's feet, clearly became for him nectar surpassing everything he had consumed throughout his life. He also took in the cool, gentle, fragrant wind that had touched their bodies. Through that act the stains of passion and darkness were destroyed, his mind became perfectly pure, and at death Rāma's own messengers took him to the realm called Śrī Kuñja. Henceforth you must not seize anyone else of this kind. Remember these verses there: My finest messengers, never touch those people who dwell in Pramoda forest—even the sinful, whose lives have passed in seeking pleasure, acting as they please, and turning away from Hari's name. Those Whom Yama's Messengers Must Never Touch
Passage 13
ये सारवं सलिलमिन्दुसुधावलक्षं श्रीपादसङ्कलितमञ्जलिभिः पिबन्ति। तत्तीरभूरुहगताऽतपगात्रतापास्तान्नैव संस्पृशत दूतवरा मदीयाः॥१३॥
My finest messengers, never touch those who drink the lake's water, white as lunar nectar, from joined palms at the sacred feet, and whose bodily heat is relieved in the shade of trees upon its bank.
Passage 14
येषां च कुक्षिगतमन्नमतीव पूतमुच्छिष्टभूतममृतोपममेकसिक्थम्। श्रीरामचन्द्रमधुराधरसङ्गभिष्टं तान्नैव संस्पृशत दूतवरा मदीयाः॥१४॥
My finest messengers, never touch those whose stomach contains even a single morsel of supremely pure remnant-food, like nectar and cherished through contact with Śrī Rāmacandra's sweet lips.
Passage 15
श्रीरामसेवककरैर्विपुलप्रसादैरुच्छिष्टदत्तममृतोपमिष्टमन्नम्। ये भक्षयन्ति नितरामपि नीचजातास्तान्नैव संस्पृशत दूतवरा मदीयाः॥१५॥
My finest messengers, never touch even people of the lowest birth who eat the delicious, nectar-like remnants generously given by the hands of Śrī Rāma's servants.
Passage 16
ये रामचन्द्रचरणाम्बुजलग्नचारुनित्योल्लसत्तुलसिकारजसाभिषिक्ताः। श्रीरामनामगदने वदने पवित्रास्तान्नैव संस्पृशत दूतवरा मदीयाः॥१६॥
My finest messengers, never touch those anointed with the lovely, ever-radiant pollen of tulasī attached to Rāmacandra's lotus feet, whose mouths are purified by uttering Śrī Rāma's name.
Passage 17
चाण्डालयोनिपतिता अपि येऽन्तकाले श्रीमत्प्रमोदवनभूतुलसीतरूणाम्। मूलोद्भवां किञ्चिन्मृदमुद्वहन्ति तान्नैव संस्पृशत दूतवरा मदीयाः॥१७॥
My finest messengers, never touch even those born in a caṇḍāla lineage who at death carry a little soil from the roots of tulasī plants growing in glorious Pramoda forest.
Passage 18
ये चित्रकूटरमणाद्रिशिलातलोत्थां मृत्स्नामतीवरुचिरां च समुद्वहन्ति। मन्दाकिनीपुलिनधूलिसुधूसराङ्गास्तान्नैव संस्पृशत दूतवरा मदीयाः॥१८॥
My finest messengers, never touch those who carry beautiful earth risen from the rocky surface of delightful Mount Citrakūṭa and whose bodies are gray with dust from the banks of the Mandākinī.
Passage 19
ये कोसलानगरराजपवित्रवीथीधूलीसुपृक्तवपुषो मनुजा म्रियन्ते। आजन्मपातककृतोऽपि नृशंसयोऽपि तान्नैव संस्पृशत दूतवरा मदीयाः॥१९॥
My finest messengers, never touch those people who die with bodies covered in dust from the sacred royal roads of Kosala—even if they committed sins throughout life and were cruel.
Passage 20
येषां प्रमोदवनवीथिषु काककोलपैर्वादयः कवलयन्ति वपुः कदाचित्। पिण्डादिकर्मरहितानपि चातिपापांस्तान्नैव संस्पृशत दूतवरा मदीयाः॥२०॥
My finest messengers, never touch even the exceedingly sinful whose bodies crows, jackals, and other creatures may one day devour upon Pramoda forest's paths, though no ancestral offering or other funeral rite is performed for them.
Passage 21
ये कोसलापरिसरत्सरयूतरङ्गासम्पृक्तमारुतसमागममात्रपूताः। देशेषु तेषु निवसन्ति च मानवा ये तान्नैव संस्पृशत दूतवरा मदीयाः॥२१॥
My finest messengers, never touch the people who live in those lands and are purified merely by meeting the wind mingled with the waves of the Sarayū flowing around Kosala. Yama's Concluding Praise
Passage 22
इत्येवमुक्तास्ते मदीया अत्युग्रयातनाकारिणोऽपि दूता कोसलापुरोपान्तभूमिषु प्रमोदवनवीथिषु चित्रकूटपरितः प्रदेशेषु सरयूतीरप्रदेशेषु तदुपान्तदेशेषु च मृतान्नैवाधुनानयन्ति पक्षिणो मृगान् मशकान् कीटानपि किमुत मानवान्। सोऽयं तवैव महिमा श्रीमज्जनकनरेन्द्रनन्दिन्याः साकेतपुराधीशमहिष्या मिथिलापुरकुमारिकायाः प्रमोदवननित्यवासिन्याः श्रीप्रमुदाटवीसाम्राज्यसुखितश्रीराघवचन्द्रचन्द्रिकायाः श्रीनन्दननन्दिन्याः श्रीसहजानन्दिन्यास्त्रिभुवनसुखसमूहवितरणाय नित्यमुज्जृम्भते। ॐ नमस्तस्यै सुवर्णहलाङ्कृष्टजनकनरेन्द्रयज्ञावनीयावनीकरणप्रवणायै रत्नसिंहासनपरिसरप्रसृत्वरनवनवीननदीतरङ्गच्छटाचालीज्यमानाद्भुतविग्रहायै ऊर्मिलामाण्डवीश्रुतकीर्तिमण्डितमहामहासनप्रतिष्ठितायै धरणीदेवताकरकमलवितीर्णायै जनकनरेन्द्रसादरगृहीतायै सुनयनादेवीनयनानन्दिचन्द्रिकायै चलच्चकोरीनयनाञ्जलिनिपीतमुखचन्द्रसुधायै श्रीसहजानन्दिन्यै। इत्युक्त्वा वैवस्वतो भगवान् मुहुर्मुहुरुपहृतोपढौकनीयकृतनिजविग्रहः साष्टाङ्गं प्रणम्योपरराम॥२२॥
Thus instructed, even my messengers who inflict the fiercest torments no longer bring anyone who dies in the lands adjoining Kosala, upon Pramoda forest's pathways, throughout the regions around Citrakūṭa, upon the Sarayū's banks, or in nearby lands—not birds, animals, mosquitoes, or insects, much less human beings. This is your own majesty: you are the blessed delight of King Janaka, queen of Sāketa's lord, maiden of Mithilā, eternal resident of Pramoda forest, moonlight of Śrī Rāghavacandra gladdened by the sovereignty of glorious Pramuda forest, daughter of Śrī Nanda, and Śrī Sahajānandinī. Your majesty expands eternally to distribute hosts of happiness throughout the three worlds. Oṃ, homage to her who is intent upon making the sacrificial ground of King Janaka—drawn by a golden plow—into the place of her earthly manifestation; whose wondrous form is fanned by the play of ever-new river waves spreading around the jeweled throne; who is established upon a greatly exalted seat adorned by Ūrmilā, Māṇḍavī, and Śrutakīrti; who was bestowed by the lotus hand of the Earth-goddess and reverently received by King Janaka; who is moonlight delighting Queen Sunayanā's eyes; whose moonlike face pours nectar drunk through the cupped, moving cakora-like eyes of her beholders—homage to Śrī Sahajānandinī. Having spoken thus, the blessed Vaivasvata repeatedly offered whatever gifts could be brought before her, made his own body the offering, bowed with all eight limbs, and fell silent.”