Passage 1
श्रीराम उवाच— नामैव मम जीवातुर्भक्तानां दृढचेतसाम्। नामैव तारकं ब्रह्म भवाब्धेरतिदुस्तरात्॥१॥
Śrī Rāma said: My name alone is the life of devotees whose minds are firm. The name alone is the delivering Brahman that carries one across the otherwise uncrossable ocean of becoming.
Passage 2
नामश्रीनामसंयुक्तं मम वित्तैकपारकम्। तारकं पारकं ब्रह्म यो जानाति स पण्डितः॥२॥
The name, joined to the glory of the holy Name, is my singular treasure and ferry. Whoever knows it as Brahman that delivers and carries across is truly learned.
Passage 3
स एव वैष्णवो भक्तः प्रेमसत्कृतमानसः। स एव सर्वदर्शी च स एव मम वल्लभः॥३॥
That person alone is a Vaiṣṇava devotee whose mind is ennobled by love. That person alone sees all reality and is dear to me.
Passage 4
नामामृतमुदारं मे मोहध्वान्तविनाशकम्। ब्रह्मानन्दाधिकं नाम रामचन्द्रपदात्मकम्। प्रेमानन्दमयं ज्ञेयं रामेति द्व्यक्षरं पुनः॥४॥
The generous nectar of my name destroys the darkness of delusion. The name embodying the station of Rāmacandra exceeds the bliss of Brahman. Know the two syllables “Rāma” to consist entirely of the bliss of love.
Passage 5
गृह्णन्ति रामेति च नाम नित्यं भक्ता भवाब्धेस्तरणाय तावत्। रामेति मे नाम पुनर्गृणन्तः प्रेमामृतं भूरितरं पिबन्ति॥५॥
Devotees initially take the name “Rāma” continually in order to cross the ocean of becoming. As they go on repeating my name “Rāma,” they drink an ever more abundant nectar of love.
Passage 6
रामेति रेफोऽनलकीलयोगो मकारचन्द्रः स्रवतेऽमृतानि। संस्ताति यस्तत्र नरोऽतिधन्यः स मे प्रियो वैष्णवभक्तराजः॥६॥
In “Rāma,” the consonant r is joined to the tongue of fire, while the moonlike ma pours forth nectar. The exceedingly blessed person who abides there is dear to me, a king among Vaiṣṇava devotees.
Passage 7
प्रणवादपि मन्नाम मद्रूपत्वप्रदायकम्। अधिकं खलु विज्ञेयं साक्षान्मद्रूपबोधनात्॥७॥
My name, which grants participation in my form, should be known as even greater than the praṇava, because it directly reveals my form.
Passage 8
अन्तरङ्गात्मिका सृष्टिर्नामरूपात्मिका मम। उभे अपि सदा नित्ये अविनाभाववत्यपि॥८॥
My inward creation consists of name and form. Both are always eternal and exist in inseparable relation.
Passage 9
नामसृष्टिः समस्तापि रामेत्यत्र समाप्यते। रूपसृष्टिस्तथा सर्वा श्यामे धाम्नि समाप्यते॥९॥
The entire creation of names culminates in the name “Rāma,” and the whole creation of forms culminates in my dark and beautiful abode.
Passage 10
मन्नाम द्व्यक्षरं ब्रह्मन् ममापि प्रीतिदायकम्। रमेऽहमपि मे धाम्नि श्यामे परमसुन्दरे॥१०॥
Brahman, even to me my two-syllable name gives delight. I too take pleasure in my supremely beautiful, dark-hued abode.
Passage 11
आकाशमतसीपुष्पं तापिच्छद्रुमकोरकम्। ममाङ्गतुलनाप्राप्तं लोके धन्यतमं खलु॥११॥
The sky, the flax blossom, and the bud of the tamāla tree are indeed most blessed in this world, for they have attained comparison with the color of my body.
Passage 12
मद्धर्मबोधकं नाम यद्राम इति गोपितम्। तद्गृणँल्लभते तादृक्स्वरूपं सहजोज्ज्वलम्॥१२॥
The guarded name “Rāma” reveals my essential nature. Repeating it, one attains a corresponding form radiant with innate splendor.
Passage 13
मद्रूपमविनाभूतं ध्यायन् मुच्येत पातकात्। अमुना द्व्यक्षरेणैव रामेति रुचिरात्मना॥१३॥
Meditating upon my inseparable form through these very two beautiful syllables, “Rāma,” one is freed from sin.
Passage 14
रामेति द्व्यक्षरं नाम गोपयेन्निजचेतसि। उपांशुना जपेन्नित्यं स्फोरयेन्न गलाध्वना॥१४॥
One should guard the two-syllable name “Rāma” within one's own heart and repeat it constantly in a low murmur, not bursting it forth with a loud voice from the throat.
Passage 15
उच्चैःशब्देनापि नियमेकान्ते राममुच्चरेत्। एवं मां नामरूपाभ्यां भावयेत्सुसमाहितः॥१५॥
Under discipline, however, one may utter “Rāma” aloud in solitude. Thus, with full concentration, one should contemplate me through both name and form.
Passage 16
मन्नित्यलीलासम्बन्धं प्रमोदविपिने लभेत्। तस्मान्नामपरो नित्यं भवेदेकान्तवैष्णवः॥१६॥
One thereby attains relationship with my eternal līlā in Pramodavana. Therefore an exclusive Vaiṣṇava should always be wholly devoted to the name.
Passage 17
नामशक्त्याशया जातु न कुर्यात्पातकं जनः। नामग्रहणगर्वं च न कुर्यादभक्तसंसदि॥१७॥
A person should never commit sin while relying upon the name's power, nor take pride in reciting the name within an assembly of nondevotees.
Passage 18
नामोद्धारं न कुर्वीत गृह्णीयात्प्रयतः सदा। अन्यदेवस्य यन्नाम मन्नाम्ना तुलयेन्न तत्॥१८॥
One should not raise the name as a careless public cry, but should always receive it with disciplined attention. One must not equate the name of another deity with my name.
Passage 19
स्वरूपे सविधे चापि न कुर्यान्नामभूरिताम्। न परश्रवणार्थं च नामकीर्तनमाचरेत्॥१९॥
Even in the presence of the manifest form, one should not indulge in excessive utterance of the name. Nor should one chant merely so that other people may hear.
Passage 20
अविश्वासेनापि नामग्रहणं परिवर्जयेत्। तथान्यदेवतानामजापो नैमित्तिकादिषु॥२०॥
One should avoid taking the name without faith and should likewise refrain from reciting other deities' names even during occasional rites.
Passage 21
तथा पुत्रादिकं नाम मन्नाममहिमाङ्कितम्। न कुर्यात् किन्तु तदा सन्नामाङ्कं कुरुते पुनः॥२१॥
One should not use my majestic name merely as an ordinary name for a child or another family member; rather, one should give a proper name explicitly marked by relationship to it.
Passage 22
नान्त्यजायादिशेन्नाम श्रद्धादिरहिताय च। न द्विजायापि मन्नामविश्वासरहिताय च॥२२॥
One should not impart the name to an outcaste or to anyone devoid of faith, nor even to a twice-born person who lacks trust in my name.
Passage 23
न श्रावयेन्नीचकर्णं न विक्रीणीत लोभतः। न वृत्त्यै दिशेत्क्वापि नाचार्यख्यापनाय च॥२३॥
One should not cause an unworthy ear to hear it, sell it from greed, teach it as a livelihood, or use it to advertise oneself as an ācārya.
Passage 24
न जपेदशुचित्वेऽपि न रुद्राक्षादिभिर्जपेत्। तुलसीकमलाक्षाणां मणिमालिकया जपेत्॥२४॥
One should not perform formal recitation while impure and should not count it with rudrākṣa or similar beads. One should recite using a rosary of Tulasī or lotus-seed beads.
Passage 25
यद्वान्तर्मालिकां धृत्वा जपेन्मन्नाममन्त्रकम्। जाग्रत्स्वपंस्तथा जिघ्रन् पश्यन् गच्छँल्लपन् हसन्॥२५॥
Keeping an inner rosary, one should repeat the mantra of my name while awake or asleep, smelling or seeing, walking, speaking, or laughing—
Passage 26
भुञ्जानो जृम्भमाणश्च शयानो विसृजन् रुजन्। क्षुवन्नश्नन्नमंश्च तिष्ठन् कुर्वन् स्पृशन्नपि॥२६॥
—while eating, yawning, lying down, relieving oneself, suffering, sneezing, consuming food, bowing, standing, acting, or touching.
Passage 27
सर्वेषु व्यवहारेषु मम नामपरो भवेत्। वसनं वासनं भूषामुष्णीषं कञ्चुकं तथा॥२७॥
In every activity one should remain wholly intent upon my name. Clothing, fragrances, ornaments, turban, and jacket—
Passage 28
उत्तरीयमङ्गुलीयं मन्नामाङ्कितमुद्वहेत्। पत्नीः पुत्रांश्च पुत्रीश्च तथा दासजनं निजम्॥२८॥
—as well as upper cloth and rings should bear my name. One's wives, sons, daughters, and servants—
Passage 29
मन्नामाङ्कितदासाख्यान् कुर्यात् प्राकारकादिषु। नाम गायेन्नाम रटेन्नामैव भृशमाश्रयेत्॥२९॥
—should receive servant-names marked by my name, and it should be inscribed upon walls and elsewhere. One should sing the name, repeat the name, and take profound refuge in the name alone.
Passage 30
ब्रह्मयज्ञादिकालेषु नामैवाध्ययनं चरेत्। अनुध्यानं प्रकुर्वीत नामस्वाध्यायमाचरेत्॥३०॥
At the times appointed for Brahma-yajña and similar observances, one should study the name alone, contemplate it repeatedly, and undertake recitation of the name as sacred study.
Passage 31
पातकं हरते विष्णोर्नाम दैत्यवधाङ्कितम्। मुक्तिं ददाति गोविन्दो मुकुन्दादिस्वभावतः॥३१॥
A name of Viṣṇu marked by the slaying of a demon removes sin. Names such as Govinda and Mukunda, by their very nature, bestow liberation.
Passage 32
आयुधैरङ्कितं नाम ददात्यभयमेव च। आनन्दं वर्धयेन्नाम ह्यवतारक्रियाङ्कितम्॥३२॥
A name associated with the divine weapons grants fearlessness, while a name associated with an avatāra's deeds increases bliss.
Passage 33
श्रीनामाङ्कितमन्नाम मत्स्वरूपं ददाति च। तत्रापि सहजानन्दासम्बद्धं मम नाम यत्। तत्सुगोप्यतमं साक्षात्प्रेमसायुज्यदायकम्॥३३॥
My name marked by the honorific Śrī grants participation in my own form. Beyond even that, my name joined in relationship with Sahajānandā is most deeply secret and directly grants union in divine love.
Passage 34
अन्यत्कृष्णमुकुन्दादिनाममाहात्म्यं वर्तते। रामनामस्वरूपं तु मयापि किमु वर्ण्यताम्॥३४॥
The greatness of other names such as Kṛṣṇa and Mukunda can be described, but how could even I adequately describe the true nature of the name “Rāma”?
Passage 35
न चत्वारोऽपि वै वेदाः समन्त्राः सप्तकोटयः। न यज्ञा अश्वमेधाद्यास्तीर्थानां चापि कोटयः॥३५॥
Neither the four Vedas with their seventy million mantras, nor sacrifices beginning with the Aśvamedha, nor even millions of holy places—
Passage 36
न मेरुतुल्यदानानि न योगाश्च तपांसि च। रामेति नाममात्रस्य तुलां यान्ति महामुने॥३६॥ —nor gifts equal to Mount Meru, nor yogic disciplines and austerities can equal the mere name “Rāma,” great sage. **इति श्रीमदादिरामायणे ब्रह्मभुशुण्डसंवादे उत्तरखण्डे श्रीरामात्रेयसंवादे आत्रेयबोधितश्रीरामनामाख्यगीतायां चतुर्दशोऽध्यायः॥१४॥
** Thus ends Chapter Fourteen of the Gītā called “The Name of Śrī Rāma,” taught in response to Ātreya within the dialogue of Śrī Rāma and the sage of Atri's line in the Uttara-khaṇḍa of the glorious Ādi Rāmāyaṇa, in the dialogue of Brahmā and Bhuśuṇḍa.