Passage 1
श्रीशुक उवाच— एवं स्थितायां राजिन्यां शंकरः समुपागतः। जटाजूटधरो रुद्रः कृत्तिवासास्त्रिलोचनः॥१॥
Śrī Śuka said: While Rājinī remained in that condition, Śaṅkara came to her. Rudra wore a mass of matted hair and a hide and had three eyes.
Passage 2
चन्द्रभालः शूलधरः शान्तवेशधरो वटुः। तमाराध्य सपर्याभिर्गोपपत्नी शुचिव्रता॥२॥
The moon adorned his brow, he carried a trident, and he appeared as a peaceful young ascetic. The cowherd wife, pure in her vows, worshiped him with devoted service.
Passage 3
प्रसादयामास साध्वी ज्ञात्वा देवं सदाशिवम्। प्रसन्नो भगवान् शम्भुः श्रीराजिन्यै उवाच ह। रहस्यं सहजेशान्या यतश्चिन्ताकुला ह्यसौ॥३॥
Recognizing the deity as Sadāśiva, the virtuous lady pleased him. Gracious Lord Śambhu then spoke to Śrī Rājinī the secret of Sahajeśānī because Rājinī was overwhelmed by anxiety. Rāma and Sahajā as the Eternal Embodiments of Rasa
Passage 4
शिव उवाच— सीमा ते रसराजस्य कथ्यते गोपभामिनि। आशावदः स्वभावो हि नात्र कार्या विकल्पना॥४॥
Śiva said: Cowherd lady, I shall tell you of her who is the furthest limit of the King of rasa. Her nature fulfills every hope; no doubt should be entertained here.
Passage 5
रसमात्रैकभोगाय श्रीपतेरवतारिता। स रसो रसराजाख्यः शृङ्गारः श्रीपतेर्वपुः॥५॥
She has descended solely for the enjoyment of Śrīpati's rasa. That rasa is called the king of rasa; śṛṅgāra itself is Śrīpati's body.
Passage 6
रसो वै स इति प्राह सर्वार्थालोकिनी श्रुतिः। श्रुत्युक्तः स रसः शुद्धः शृङ्गार इति कीर्तितः॥६॥
The revelation that illumines every meaning declares, “He indeed is rasa.” That pure rasa proclaimed by Śruti is celebrated as śṛṅgāra.
Passage 7
आलम्बनमुद्दीपनमनुभावस्तथैव च। संचारिणस्तथा भावा इत्येषा रससंस्थितिः॥७॥
The supporting object, the stimulant, the outward manifestation, and the transitory emotions—these constitute the abiding structure of rasa.
Passage 8
भावैरेवानुभाव्योऽसौ स्वाद्यश्चैव निरन्तरम्। तादृग्रसविशिष्टं तच्छ्रीरामस्य परं वपुः॥८॥
It is experienced through the bhāvas and tasted without interruption. Śrī Rāma's supreme form is distinguished by just such rasa.
Passage 9
ध्येयं गेयं च पेयं च रसविद्भिर्निरन्तरम्। श्रीरामस्य गुणैः पूर्णः परमानन्दविग्रहः॥९॥
Those who know rasa should constantly meditate upon it, sing it, and drink it. Śrī Rāma is filled with all virtues and is the embodiment of supreme bliss.
Passage 10
नित्यलीलारसानन्दी कोटिकन्दर्पमोहनः। साकेतलक्ष्मीनिलयः सहजानन्दिनीसखः॥१०॥
He rejoices in the rasa of eternal līlā, enchants millions of Cupids, is the abode of Sāketa's splendor, and is Sahajānandinī's beloved companion.
Passage 11
पुरुषोत्तमशब्दैकवाच्योऽसौ रसविग्रहः। तथैव सहजानन्दा रसरूपा विलासिनी॥११॥
That embodiment of rasa alone is denoted by the word Puruṣottama. Sahajānandā likewise is the playful embodiment of rasa.
Passage 12
प्रमोदवनराज्ञी च नित्यलीलाविशारदा। नानयोस्ते भिदा कार्या कर्हिचिद्गोपभामिनि॥१२॥
She is the queen of Pramodavana and perfectly skilled in eternal līlā. Cowherd lady, you should never make a distinction between these two.
Passage 13
सदा परे नित्यधाम्नि साकेताख्ये मनोहरे। एवमेव सदा ह्येतौ स्वरूपेण विराजतः॥१३॥
In the charming supreme eternal realm called Sāketa, these two always shine in precisely these own forms.
Passage 14
नित्यौ नित्यानन्दमयौ नित्यक्रीडाविलासिनौ। तावेतौ भवतोर्गेहे ह्यवतीर्णौ स्वरूपतः॥१४॥
They are eternal, formed of eternal bliss, and forever delight in play. Those very two have descended in their own forms into your two homes. Sahajā's Status and the Worship of the Gods
Passage 15
इयं च सहजा नाम तव पुत्री गुणैर्युता। सामान्यदृष्ट्या नो वीक्ष्या वीक्षणीया विशेषतः॥१५॥
This virtuous daughter of yours named Sahajā must not be viewed with ordinary sight; she must be beheld in her exceptional reality.
Passage 16
यावन्तो वै सुरा ह्यस्यै शिरसा प्रणमन्त्यहो। अहं ब्रह्मा च शेषश्च श्रीरीशस्त्रिजगत्प्रभुः॥१६॥
All the gods bow their heads before her—indeed, I, Brahmā, Śeṣa, and the Lord of Śrī, the rulers of the three worlds.
Passage 17
अस्याश्चरणजान् रेणून् वहन्ति शिरसानिशम्। रामे च सहजायां च न कार्या भेदकल्पना॥१७॥
They continually bear upon their heads the dust born from her feet. No imagined distinction should be made between Rāma and Sahajā.
Passage 18
चतुर्वर्गाधिकं सौख्यं दातुमेतौ क्षमाविह। आत्मस्वरूपलाभार्थमनयोः समुपासना॥१८॥
These two can grant a happiness greater than the four human aims. They are to be worshiped for the attainment of one's true self.
Passage 19
न विना सहजां रामो भक्तायाशु प्रसीदति। तस्माच्छ्रीरामतुष्ट्यर्थमाराध्या सहजेश्वरी॥१९॥
Without Sahajā, Rāma is not quickly pleased with a devotee. Therefore Sahajeśvarī must be worshiped for Śrī Rāma's satisfaction.
Passage 20
चिदानन्दघना साक्षात्प्रेमानन्दस्वरूपिणी। हस्तालम्बं दिशेद्यस्मै स भक्तो जायतेतराम्॥२०॥
She is directly the concentrated fullness of consciousness and bliss and the embodiment of love-bliss. Whoever receives the support of her hand becomes a devotee in the highest degree.
Passage 21
अहं ब्रह्मादयश्चापि देवाः सर्वे निजात्मना। समाराध्य परामेनां सहजां सत्कृतिं ययुः॥२१॥
I, Brahmā, and all the other gods have worshiped this supreme Sahajā with our whole being and thereby attained honor and fulfillment.
Passage 22
आदिलक्ष्मीरियं ज्ञेया श्रीमद्रामचन्द्राश्रिता। इहावतीर्णौ सहजारामौ विज्ञाय भामिनि॥२२॥
Know her as the primordial Lakṣmī who rests in glorious Rāmacandra. Lady, understand that Sahajā and Rāma have descended here together.
Passage 23
यत्प्रमोदवनं धाम सर्वधामशिरोमणि। तथैवान्यः परिकरः प्रादुर्भूतोऽत्र सर्वशः॥२३॥
Pramodavana, the crown jewel of all realms, and the entire remaining retinue have likewise manifested here in full.
Passage 24
इति विज्ञाय विबुधा ब्रह्माद्या अपि संततम्। भवद्गृहद्वारदेशं निभृतं पर्युपासते॥२४॥
Knowing this, Brahmā and the other gods continually worship in secret at the threshold of your home.
Passage 25
अस्यास्त्वं मातृभावेन पितृभावेन नन्दनः। ब्रह्मादिदिविषद्वृन्दवन्दितुं पदमीयतुः॥२५॥
Through the mood of her mother, you, and through the mood of her father, Nandana, have attained a station venerated by the hosts of gods beginning with Brahmā. Source of the Goddesses and All Divine Manifestations
Passage 26
भवतां भवने नित्यं लक्ष्मीर्वैकुण्ठवासिनी। हस्ते पद्ममुपादाय मार्जनं कुरुते भृशम्॥२६॥
In your home, Lakṣmī who dwells in Vaikuṇṭha continually takes a lotus in her hand and diligently performs the cleaning.
Passage 27
यत्र यत्र च ते पुत्री दधाति सहजा पदम्। तत्र तत्र प्रमार्ष्ट्येषा पद्मा पद्मेन राजिनि॥२७॥
Rājinī, wherever your daughter Sahajā places her foot, Padmā wipes that place with her lotus.
Passage 28
माहात्म्यमस्या जानीहि श्रीराजिनि परात्परम्। यत्रोपनिषदां दृष्टिरपि मूढायते भृशम्॥२८॥
Śrī Rājinī, know her greatness to be beyond the highest; even the vision of the Upaniṣads becomes utterly bewildered before it.
Passage 29
नास्याः स्वरूपं जानन्ति तत्त्वेन निगमा अपि। अतस्ते नेति नेतीति ब्रुवाणा अवतस्थिरे॥२९॥
Even the Vedas do not truly know her essential form. Therefore they remain declaring, “Not this, not this.”
Passage 30
लक्ष्मीर्गौरी गिरां देवी गङ्गा गायत्र्यधीश्वरी। अस्या एव कलाः सर्वाः सहजानन्दिनीश्रियः॥३०॥
Lakṣmī, Gaurī, the goddess of speech, Gaṅgā, and sovereign Gāyatrī are all portions of the splendor of this very Sahajānandinī.
Passage 31
समासव्यासयोगेन गायन्त्येनां श्रुतेर्गिरः। प्रेमानन्दमयीं ज्योत्स्नां परब्रह्मस्वरूपिणीम्॥३१॥
The words of revelation sing of her both in summary and in detail: she is moonlight formed of love-bliss and the embodiment of the Supreme Brahman.
Passage 32
अंशैः कलाभिश्च विभूतिभिश्च क्रीडत्यसावेकपरप्रतिष्ठा। अनेकनामाकृतिरूपयुक्ता नित्या विशुद्धा खलु नित्यमुक्ता॥३२॥
Established in the one Supreme, she plays through portions, powers, and manifestations. Possessing many names, figures, and forms, she is eternal, wholly pure, and eternally liberated.