Passage 1
जनक उवाच— अथाख्याहि मम ब्रह्मन् सरय्वाः सम्भवं शुभम्। कथमेषा समुत्पन्ना केन चेति वद प्रभो॥१॥
Janaka said: “Now, Brahmin, tell me the auspicious origin of Sarayū. Lord, explain how and from whom she arose.
Passage 2
कथं विलोचनजला नामास्याः प्रवदन्ति च। किं स्वरूपेयमुद्दिष्टा सरयूः सरितां वरा॥२॥
Why do they call her Vilocanajalā, ‘water of the eyes’? What essential nature is attributed to Sarayū, finest of rivers?”
Passage 3
श्रीशुक उवाच— पुरा भूम्नः पुरुषस्याग्रतोऽभूल्लोकालोकात्परतरं संस्थितस्य। जिज्ञासूनां ब्रह्मविदां मुनीनां तत्त्वार्थस्यागोचरत्वात्प्रवादः॥३॥
Śrī Śuka said: “Long ago a dispute arose among sages who knew Brahman and sought to understand the infinite Person established beyond the worlds, because the true meaning lay outside ordinary perception.
Passage 4
कर्मेति केऽपि जगदुः खलु कालमन्ये। केऽपि स्वभावमपि कोऽपि तथैव देवम्। केऽप्यक्षरं प्रकृतिपुरुषभेदभिन्नं केऽप्यूचुरद्भुतचरित्रकरीं तदिच्छाम्॥४॥
Some declared action to be supreme; others said time. Some proposed inherent nature, others a deity. Some named the imperishable divided into primordial nature and person, while others spoke of a divine will that produces wondrous events.
Passage 5
केचिन्नारायणं पूर्णमूचुः सत्त्वैकविग्रहम्। परे शिवं शङ्कराख्यं केचिदन्ये स्वयंभुवम्॥५॥
Some called complete Nārāyaṇa, embodiment of pure sattva, the highest; others named Śiva called Śaṅkara, and still others the self-born Brahmā.
Passage 6
अपरे तद्रूपमयं सर्वोपादानरूपिणम्। महापुरुषमभ्यूचुर्वेदतात्पर्यगोचरम्॥६॥
Others proclaimed the Great Person, whose form pervades everything and who is the material source of all, to be the true purport apprehended through the Veda.
Passage 7
आचेरुः केऽपि वेदार्थं संक्षेपव्यासयोगतः। इत्थं तेषां प्रवादेषु जायमानेषु संसदि॥७॥
Some interpreted the Veda concisely and others at length. While these competing views arose in their assembly—
Passage 8
सनत्कुमारो भगवानाजगाम महामुनिः। बालवेषधरो योगी सर्ववेदार्थसारवित्। तमूचुर्मुनयः सर्वे संदिहानाः परस्परम्॥८॥
the blessed great sage Sanatkumāra arrived, a yogi wearing a child's form and knowing the essence of every Vedic meaning. The sages, mutually divided by doubt, addressed him.
Passage 9
ऋषय ऊचुः— ब्रह्मणो मानसाः पुत्रास्तेषां त्वं प्रवरो मतः। तपसा विद्यया चैव शीलेन च मनीषया॥९॥
The sages said: “Among Brahmā's mind-born sons you are considered foremost in austerity, learning, character, and wisdom.
Passage 10
ज्ञानेन कर्मणा चैव भक्त्या च श्रद्धया तथा। बालोऽपि बहुकल्पज्ञस्त्वमनूचानपुङ्गवः॥१०॥
You excel in knowledge, action, devotion, and faith. Though appearing as a child, you know many cosmic ages and are foremost among learned reciters.
Passage 11
आम्नायसकलोपेतः करामलकवत्स्फुटः। तत्र त्वया किं निर्णीतं समासव्यासयोगतः॥११॥
Possessing the whole sacred tradition as clearly as a fruit held in the hand, what conclusion have you reached through both concise and extensive inquiry?
Passage 12
वदैकं दैवतं लोके यत्र वेदः प्रवर्तकः। नृणां मुनीनां देवानां वरेण्यानां विशेषतः॥१२॥
Tell us the one deity in the world whom the Veda enjoins, especially for excellent humans, sages, and gods.
Passage 13
किमेकं सेवनीयं च जप्यं स्मर्तव्यमेव च। सिद्धान्तितं यद्भवता तन्नो ब्रूहि सुनिश्चितम्॥१३॥
What one reality should be served, repeated, and remembered? Tell us with certainty the conclusion you have established.”
Passage 14
इति तेषां मुनीन्द्राणां श्रुत्वा सुविमलं वचः। सनत्कुमारो भगवान् प्रत्युवाच मुदान्वितः॥१४॥
Hearing these stainless words of the great sages, blessed Sanatkumāra answered them with joy.
Passage 15
श्रीसनत्कुमार उवाच— साधु पृष्टं महाभागा मुनयो लोकमङ्गलाः। यतो वितत आम्नाये ज्ञातुमेतन्न शक्यते॥१५॥
Śrī Sanatkumāra said: “You have asked well, greatly fortunate sages who bring welfare to the world, for this cannot easily be discerned within the vast sacred tradition.
Passage 16
यदेकं परमं सारं तद्वो वक्ष्ये यथामति। रामेति द्व्यक्षरो मन्त्रः सर्वकल्याणदायकः॥१६॥
I shall explain according to my understanding the one supreme essence: the two-syllable mantra Rāma, bestower of every blessing.
Passage 17
वेदानां सारभूतोऽसौ स्वात्मचैतन्यदीपकः। उद्गीथः सर्ववेदानां सर्वोपनिषदां निधिः॥१७॥
It is the essence of the Vedas and the lamp illuminating one's own conscious self. It is the exalted chant of every Veda and the treasury of all the Upaniṣads.
Passage 18
दहनः सर्वपापानां पावकार्चिर्यथेधसाम्। पावनः सर्वतीर्थानां भावनः शुभकर्मणाम्॥१८॥
It burns every sin as fire's flame burns fuel. It sanctifies all sacred waters and inspires every auspicious act.
Passage 19
दूषणो दुर्दुष्टानां भूषणो जनचेतसाम्। जननः श्रुतिसौख्यानां मोक्षाणां च प्रदायकः॥१९॥
It destroys the deeply wicked, adorns the hearts of people, gives birth to the joys taught by śruti, and grants liberation.
Passage 20
वरेण्यं सर्वधर्माणां रामनामानुकीर्तनम्। कोट्यश्वमेधफलदं सद्यः प्रत्ययदायकम्॥२०॥
Among all sacred duties, repeated praise of Rāma's name is supreme. It grants the fruit of millions of horse sacrifices and produces direct conviction immediately.
Passage 21
आसुरैः पाप्मभिः कामक्रोधाद्यैरुपतापिते। सतां चित्ते रामनाम सर्वशान्त्यै सुधोपनम्॥२१॥
When the hearts of the good are tormented by demonic evils such as desire and anger, Rāma's name brings the nectar that pacifies them all.
Passage 22
एतत्सारं विनिर्दिष्टं वैदिकीनां गिरा मया। स्वाद्यं हृद्यं च रस्यं च गेयं पेयं च साधुभिः। मायामोहमदादीनां शमनं समनन्तरम्॥२२॥
I have declared this to be the essence of Vedic speech. The holy should savor it, cherish it, relish it as rasa, sing it, and drink it; it immediately stills māyā, delusion, pride, and the rest.
Passage 23
श्रीरामनाम्ना सदृशं न तीर्थं श्रीरामनाम्ना सदृशं न पुण्यम्। श्रीरामनाम्ना सदृशं न कर्म श्रीरामनाम्ना सदृशं तपो न॥२३॥
No sacred place equals Śrī Rāma's name; no merit equals Śrī Rāma's name. No action equals Śrī Rāma's name, and no austerity equals it.
Passage 24
श्रीरामनाम्ना सदृशो न योगः श्रीरामनाम्ना सदृशो न भोगः। श्रीरामनाम्ना सदृशो न मोदः श्रीरामनाम्ना सदृशो न मोक्षः॥२४॥
No yoga equals Śrī Rāma's name; no enjoyment equals it. No delight equals Śrī Rāma's name, and no liberation equals it.
Passage 25
श्रीरामनाम्ना सदृशी न भक्तिः श्रीरामनाम्ना सदृशी न शक्तिः। श्रीरामनाम्ना सदृशी न सेवा श्रीरामनाम्ना सदृशी न चार्चा॥२५॥
No devotion equals Śrī Rāma's name; no power equals it. No service equals Śrī Rāma's name, and no worship equals it.
Passage 26
इदमेकं हि सर्वस्वं भक्तानां योगिनां सताम्। कर्मिणां ज्ञानिनां चैव तथोपास्तिमतां नृणाम्॥२६॥
This alone is the entire wealth of devotees, yogis, holy people, ritualists, knowers, and those devoted to worship.
Passage 27
यज्ञे दाने तथा तीर्थे स्वाध्याये च तपःसु च। रामनाम गृणन् सर्वं साङ्गं कुर्याद्विचक्षणः॥२७॥
In sacrifice, charity, pilgrimage, sacred recitation, and austerity, a discerning person should utter Rāma's name and thereby make every act complete in all its limbs.
Passage 28
सकलाङ्गैः साधितमप्यनल्पद्रव्यदक्षिणम्। अरामनामकं कर्म व्यङ्गमेव न संशयः॥२८॥
Even a rite performed with every component and abundant materials and gifts remains defective if it lacks Rāma's name—there is no doubt.
Passage 29
निरङ्गमल्पहुतकमत्पल्पद्रव्यदक्षिणम्। रामनामयुतं कर्म साङ्गमेव न संशयः॥२९॥
Yet a rite deficient in components, offerings, materials, and gifts becomes complete in every limb when joined with Rāma's name—there is no doubt.”