Passage 1
श्रीशुक उवाच— अथानयोरहं वक्ष्ये तत्त्वं लोकोत्तरं तु यत्। चिदानन्दैकवपुषोर्जानकीरघुनाथयोः॥१॥
Śrī Śuka said: I shall now teach the transcendent truth of Jānakī and Raghunātha, whose one body is consciousness and bliss.
Passage 2
चिद्रूपा जानकी देवी परानन्दः स राघवः। अनया वीक्षितः सद्यश्चैतन्यायैव कल्पते॥२॥
The goddess Jānakī is consciousness itself, and Rāghava is supreme bliss. When she glances upon him, he at once becomes dynamically conscious.
Passage 3
पुरा तत्त्वानि सृष्ट्यादौ ब्रह्माण्डारम्भहेतवे। वीर्याधानार्थमेनं हि तुष्टुवुर्ब्रह्मरूपिणम्॥३॥
At the beginning of creation, the cosmic principles praised him in the form of Brahman so that generative potency might be implanted and the cosmic egg begin.
Passage 4
तत्त्वान्यूचुः— नमोऽस्तु ब्रह्मणे तस्मै पूर्णाय परमात्मने। निजानन्दप्रकाशाय साक्षिणेऽध्यक्षमूर्तये॥४॥
The principles said: Homage to that Brahman, the full Supreme Self, self-luminous in its own bliss, the witness and presiding presence.
Passage 5
वदन्ति यत्तत्त्वविदः परं तत्त्वं सनातनम्। तस्मै वेदशिरोरूढवर्ष्मणे ब्रह्मणे नमः॥५॥
Homage to that Brahman whom knowers of truth call the eternal supreme reality, whose form is enthroned at the summit of the Vedas.
Passage 6
समासव्यासरूपेण सर्वोपनिषदां गिरः। समन्वयन्ति यत्रैव तस्मै कस्मैचिदो नमः॥६॥
Homage to that ineffable One in whom the words of all Upaniṣads converge, whether expressed briefly or at length.
Passage 7
अव्यक्ताय निरीहाय निर्गुणाय परात्मने। निराभासाय शुद्धाय परस्मै ब्रह्मणे नमः॥७॥
Homage to supreme Brahman: unmanifest, actionless, beyond qualities, the Supreme Self, without appearance, and pure.
Passage 8
समस्ततत्त्वबीजाय तत्त्वातीताय साक्षिणे। सर्वाध्यक्षस्वरूपाय तस्मै ते ब्रह्मणे नमः॥८॥
Homage to you, Brahman, seed of every principle yet beyond all principles, witness and inner ruler of all.
Passage 9
सृष्ट्यारम्भार्थमुद्युक्ता तत्त्वसृष्टिः सनातनी। विफलानुग्रहमृते यस्य तस्मै नमो नमः॥९॥
The eternal host of principles is ready to begin creation, yet without whose grace it remains fruitless—to that One repeated homage.
Passage 10
नालं भूतगणोऽस्त्यपि च मनो नाहं न वा वै महा- न्नो बुद्धिः प्रकृतिर्न वा कलयितुं ब्रह्माण्डनिष्पादनम्। यस्यानुग्रहवर्जितानि नितरां तत्त्वानि संसुप्तव- न्नो जाग्रत्यखिलानुभावमहसे तस्मै परस्मै नमः॥१०॥
The elements, mind, ego, the great principle, intelligence, and prakṛti are unable to produce the cosmic egg. Deprived of his grace, the principles lie as though deeply asleep; homage to the supreme radiance that awakens all power.
Passage 11
सर्वेऽपि यस्य मुखवीक्षणतत्परो यः कस्यापि नैव मुखवीक्षणतत्परश्च। जीवातुरेक इह तत्त्वगणस्य सोऽयं जागर्तु संततमधीश्वरः श्रीरामः॥११॥
All look expectantly toward his face, while he looks to no other. May Śrī Rāma, sole life of the host of principles and supreme Lord, remain ever awake. The Heavenly Voice Redirects Their Worship
Passage 12
श्रीशुक उवाच— इति संस्तुवतां तेषां तत्त्वानामथ यावताम्। आकाशवाक् सुसम्बोध्य तत्त्वानि निखिलानि सा॥१२॥
Śrī Śuka said: As all the principles praised him in this way, a heavenly voice clearly addressed them all.
Passage 13
किं भोस्तत्त्वानि स्तुवत ब्रह्म शून्यं यथा नभः। अक्रियं निर्विशेषं च सृष्टये नित्यमक्षमम्॥१३॥
“Principles, why do you praise Brahman, empty like space, inactive, without distinctions, and eternally incapable of creation by itself?
Passage 14
तस्य शक्तिं परां देवीं सृष्टिस्थित्यन्तकारिणीम्। प्रकाशिनीं विमर्शाख्यां शुक्लरक्तां स्तुवीत भोः॥१४॥
Praise instead his supreme Goddess Power, who creates, sustains, and dissolves, the illuminating power called Vimarśa, both white and red.
Passage 15
तां मायां नैव जानीत चैतन्यरहिता हि सा। इयं तु नित्यचैतन्यरूपिणी सुखरूपिणी॥१५॥
Do not mistake her for māyā, which is devoid of consciousness. She is eternal consciousness itself and the embodiment of bliss.
Passage 16
विवेकबुद्धिविकला मायेत्येके वदन्ति ताम्। कथं स्फुरेद्ब्रह्म तस्यामनिच्छायां स्वभावतः॥१६॥
Some, lacking discriminative understanding, call her māyā. Yet how could Brahman manifest by its own nature if she did not will it?
Passage 17
तस्मात्परां चित्कलां तां जानीत ननु चेतसा। ब्रह्माभेदस्वरूपेण संस्थितां ब्रह्मणः कलाम्॥१७॥
Therefore know her inwardly as the supreme portion of consciousness, Brahman's own power established in a form non-different from Brahman.
Passage 18
चन्द्रस्य चन्द्रिका यद्वद्ब्रह्मणः सा प्रभात्मिका। यया संवीक्षितं ब्रह्म चैतन्याय प्रकल्पयेत्॥१८॥
As moonlight belongs to the moon, she is Brahman's radiance. When she glances upon Brahman, it becomes manifest as consciousness.
Passage 19
यथा सुषुप्तिगो जीवो नैव किंचित्क्षमो भवेत्। तथा ब्रह्म तया हीनं दीनप्रायमुदाहृतम्॥१९॥
As a jīva in deep sleep can do nothing, so Brahman without her is described as almost powerless.
Passage 20
विधातुः सैव सावित्री गायत्री च सरस्वती। नारायणे स्वयं लक्ष्मीरुमाख्या सैव शंकरे॥२०॥
For Brahmā she is Sāvitrī, Gāyatrī, and Sarasvatī; in Nārāyaṇa she is Lakṣmī herself, and in Śaṅkara she is called Umā.
Passage 21
सीताख्या श्रीरामचन्द्रे रामाख्या सहजा परा। यत्र यत्र प्रभुर्याति तत्र तत्रास्य संगिनी॥२१॥
With Śrī Rāmacandra she is named Sītā; as supreme Sahajā she is called Rāmā. Wherever the Lord goes, she is his companion.
Passage 22
परा श्रीश्चेतनाकारा चेतयित्री च सा सताम्। तां यूयं समुपासध्वं स्तुतिभिर्बहुमूर्तिकाम्॥२२॥
She is the supreme Śrī, formed of consciousness and awakening consciousness in beings. Worship her, whose manifestations are many, with hymns.
Passage 23
इयं प्रसन्ना भवतामभीष्टं साधयिष्यति। स्वेच्छामात्रेण संवीक्ष्य चिन्मयं ब्रह्मशब्दितम्॥२३॥
Pleased, she will fulfill your desire. By the mere act of her own will, she glances upon the reality called conscious Brahman—
Passage 24
चेतयिष्यति सा देवी ततः कार्यं भविष्यति। इत्युदीर्य महारावं तूष्णीमासान्तरिक्षगीः। तत्त्वानि तुष्टुवुस्तां च ब्रह्मशक्तिं परात्पराम्॥२४॥
and awakens it; then the effect will arise.” After loudly declaring this, the heavenly voice fell silent, and the principles praised her as Brahman's supreme power. Hymn to the Supreme Power
Passage 25
तत्त्वान्यूचुः— नमस्तेऽम्ब पराशक्त्यै वस्तुसौन्दर्यमूर्तये। सकलारम्भसाफल्यजीवातुतममूर्तये॥२५॥
The principles said: Homage, Mother, supreme Power and embodiment of reality's beauty, the very life by which every undertaking succeeds.
Passage 26
अमूर्तायै समूर्तायै सहजस्फूर्तये नमः। कलाकाष्ठामुहूर्तायै कालशक्त्यै च ते नमः॥२६॥
Homage to the formless and the formed, to spontaneous manifestation; homage to you as kalā, kāṣṭhā, muhūrta, and the power of time.
Passage 27
कालशक्त्यै क्रियाशक्त्यै स्वभावशक्तिमूर्तये। अवस्तुवस्तुरूपायै ब्रह्मचित्यै नमो नमः॥२७॥
Repeated homage to the power of time and action, embodiment of inherent power, appearing as the unreal and the real, the consciousness of Brahman.
Passage 28
कलायै चित्कलायै ते निष्कलायै कलात्मने। सकलायै सरूपायै परशक्त्यै नमोऽस्तु ते॥२८॥
Homage to you as power, conscious power, partless reality, soul of every part, the whole, true form, and supreme Power.
Passage 29
भेदाभेदविहीनायै विस्फुरन्त्यै परात्मनि। आधाराधेयरूपायै ब्रह्मशक्त्यै नमो नमः॥२९॥
Repeated homage to Brahman's Power, beyond both difference and non-difference, flashing within the Supreme Self, formed as both ground and grounded.
Passage 30
कर्ता कर्माथ करणमाधारः सम्प्रदानकम्। उपादानमपादानं यद्रूपं सकलं जगत्॥३०॥
The agent, object, instrument, locus, recipient, material cause, and source of separation—the entire world has her form.
Passage 31
वयं चैवापि यद्रूपास्तथा क्षरमथाक्षरम्। प्रकृतिश्च गुणाश्चैव ब्रह्मशक्तिं नताः स्म ताम्॥३१॥
We ourselves have her form, as do the perishable and imperishable, prakṛti and the guṇas. We bow to that Power of Brahman.
Passage 32
आह्लादिनी शक्तिरपारवीर्या सृष्टिस्थितिध्वंसकरी समग्रा। तस्मिन् परे ब्रह्मणि विस्फुरन्ती ज्ञेया कथं सा तदभिन्नरूपा॥३२॥
She is the delighting power of boundless might, complete author of creation, maintenance, and dissolution. Flashing in supreme Brahman yet non-different from it, how can she be fully known?
Passage 33
आश्रयो विषयश्चैव सैवैका निर्विकल्पिका। अनाद्यनन्तरूपा च प्रत्यक्चित्तिरुदीर्यते॥३३॥
She alone is both subject and object, free of conceptual division; beginningless and endless, she is called inward consciousness.
Passage 34
तामाश्रिताः स्मः परमात्मरूपिणीमुदारवीर्याममृतात्मरूपिणीम्। गुणावसाने मुनयः समाधिभिः संविन्दते यां सुविशुद्धसत्त्वगाम्॥३४॥
We take refuge in her, formed as the Supreme Self, noble in power and immortal in essence, whom sages realize in samādhi when the guṇas cease and pure sattva remains. Her Glance Awakens Creation
Passage 35
इति संस्तुवतां तेषां प्रसन्ना साभवत्क्षणात्। तया संवीक्षितं ब्रह्म चिन्नभः शून्यमप्युत॥३५॥
As they praised her, she became pleased in an instant. She glanced upon Brahman, the apparently empty sky of consciousness.
Passage 36
ईक्षांचक्रे स्वमात्मानं स्फुरन्तं सर्वतोमुखम्। तमसः परमालोकप्रकाशात्मानमद्भुतम्॥३६॥
Brahman beheld its own self flashing with faces on every side, wondrous, luminous, and beyond darkness.
Passage 37
अथाविरासीत्पुरुषो यः षोडशकलात्मकः। सहस्रशीर्षनयनः सहस्राननबाहुकः॥३७॥
Then the Person composed of sixteen parts appeared, with a thousand heads and eyes and a thousand faces and arms.
Passage 38
सहस्रपादचरणः सहस्रश्रुतिनायकः। सहस्रमूर्तिरुद्भूतः स्रष्टा स महतोऽप्यभूत्॥३८॥
He had a thousand feet and governed a thousand streams of revelation; arising in a thousand forms, he became creator even of the great principle.
Passage 39
तत आविरभूद्ब्रह्मा देवः शब्दमयः स्वराट्। हिरण्यगर्भो भगवांस्ततोऽण्डं समवर्तत॥३९॥
Then Brahmā appeared, the self-ruling god made of sacred sound, the blessed Hiraṇyagarbha; from him the cosmic egg developed.
Passage 40
ततो विराट् समभूत्पुरुषः सर्वसंश्रयः। एवं प्रववृते विश्वं यदनुग्रहतः पुरा॥४०॥
Then Virāṭ, the Person who shelters all, arose. Thus through her grace the universe first began to unfold. Sītā's Līlā, Name, and Salvific Power
Passage 41
सेयं जनक पुत्रीत्वं तव प्राप्ता न संशयः। इयं हनिष्यतितरां दैत्यान् भुवनभीषकान्॥४१॥
Without doubt, this very Power has become your daughter, Janaka. She will destroy the demons who terrify the worlds.
Passage 42
इयं करिष्यतितरां केलीमन्यैरगोचराम्। स्वानन्दमात्रसम्पत्तिरसिकानन्दरूपिणी॥४२॥
She will enact play inaccessible to others, embodying the rasika's joy and the plenitude of her own bliss alone.
Passage 43
इयं भक्तिमयी भूत्वा भावुकान् रञ्जयिष्यति। इयं संमोहमयी भूत्वा भुवनं भूषयिष्यति॥४३॥
Becoming devotion itself, she will delight sensitive devotees; becoming divine enchantment, she will adorn the world.
Passage 44
रघोर्वंशं निमेर्वंशं स्वभावाद्यावयिष्यति। यावन्ति चरितान्यद्धा राघवेन्द्रः करिष्यति॥४४॥
By her nature she will unite Raghu's lineage with Nimi's. Whatever deeds Lord Rāghava performs—
Passage 45
तेषामियमधिष्ठात्री भविष्यति न संशयः। गास्यन्ति चास्याश्चरितं गङ्गाजलसुपावनम्॥४५॥
she will without doubt preside over them all, and people will sing her story, purifying as Gaṅgā's water.
Passage 46
महोर्ध्वभवातीनां नारदाद्याः सुरर्षयः। रामस्य नाम्नि या शक्तिर्भुवनत्रयपावनी॥४६॥
Divine seers beginning with Nārada, whose states are supremely elevated, know the power in Rāma's name that purifies the three worlds.
Passage 47
सैवास्या नामसम्बन्धाद्यथावदवधार्यताम्। यज्ञदानतपस्तीर्थस्वाध्यायाध्यात्मबोधतः॥४७॥
Know that very power to belong properly to her name as well. Compared with sacrifice, gifts, austerity, pilgrimage, sacred study, and spiritual realization—
Passage 48
कोटिसंख्यै रामनाम्नि पावित्र्यं वर्तते नृप। ततः कोटिगुणं पुण्यमस्या नाम सनातनम्॥४८॥
Rāma's name possesses purity millions of times greater, O king, and her eternal name bears merit millions of times greater still.
Passage 49
इति मत्वा भजन्त्येनां मुनयो नारदादयः। यावन्न कीर्तयेदस्या नाम कल्मषनाशनम्॥४९॥
Knowing this, sages beginning with Nārada worship her. Until one praises her sin-destroying name—
Passage 50
अनेककोटिजप्तोऽपि न रामः फलसाधकः। सरय्वाः पारदेशे हि रामधाम प्रतिष्ठितम्॥५०॥
even Rāma's name repeated many millions of times does not accomplish its full fruit. Rāma's realm is established beyond Sarayū.
Passage 51
रामधामोपरि स्पष्टं तव पुत्र्याः परं पदम्। यत्र रामोऽपि भगवान् पूर्णः श्रीपुरुषोत्तमः॥५१॥
Above Rāma's realm is manifestly your daughter's supreme station, where even the blessed Rāma, full Śrī Puruṣottama—
Passage 52
स्त्रीवेशेन निजात्मानं वेषयित्वा प्रयात्यहो। इयं हि सहजानन्दा तल्लोकस्याधिराज्यभाक्॥५२॥
wondrously clothes himself in a woman's form and enters. This Sahajānandā holds sovereignty over that realm.
Passage 53
श्रीनन्दनाख्यगोपस्य दुहिता ब्रह्मरूपिणी। श्रीराजमातृगर्भस्य रत्नमद्भुतमाधुरी॥५३॥
She is the Brahman-formed daughter of the cowherd named Śrī Nandana and the wondrously sweet jewel born from the royal mother's womb.
Passage 54
ऊढा राघवेन्द्रेणैव रससाम्राज्यमूर्तये। रमिता रामचन्द्रेण राजरूपेण भोगिना॥५४॥
Lord Rāghava marries her as embodiment of the empire of rasa, and Rāmacandra, royal enjoyer, delights with her.
Passage 55
रसभावमये सौधे दूतीसख्यावलीवृता। रसस्यैष परः पन्था नात्र कार्या विचारणा॥५५॥
In a palace made of rasa and bhāva, surrounded by rows of messengers and companions, she reveals the supreme path of rasa; discursive analysis has no place here.
Passage 56
विचारकः पतेदाशु प्रभुद्वेषी भवेच्च सः। न हीदृशे महाभावे कस्याप्यनधिकारिता॥५६॥
One who subjects it to hostile analysis quickly falls and becomes opposed to the Lord. Not everyone possesses qualification for such mahābhāva.
Passage 57
अनेकभवसंशुद्धवीतकल्मषमानसः। कोटिष्वपि मनुष्याणां भावकः स्यादसंशयः॥५७॥
Only one whose mind has been purified across many births and freed of stain becomes a true contemplative—perhaps one among millions of people.
Passage 58
तस्यैषा चिन्मयी लीला सहजानन्दिनीशितुः। भावनापथमभ्येत्य भवदुःखं विनाशयेत्॥५८॥
For that person, this conscious līlā of Sahajānandinī's Lord enters the path of contemplation and destroys the suffering of becoming.
Passage 59
कामानुग्राहिका लीला निष्कामं कुरुते जनम्। जन्मान्तरसहस्रेण शुद्धे भक्तिपथे स्थितम्॥५९॥
Though the līlā graciously engages desire, it renders a person desireless and establishes one upon the pure path of devotion after thousands of births.