Passage 1
जना ऊचुः— अहो अतः श्रीरघुवर्यगेहे श्रीमत्ययोध्यानगरे तदेव। अत्यद्भुताः सम्पद आविरासुर्यास्ताः प्रमोदाख्यवने प्रसिद्धाः॥१॥
The people said: Ah, here in splendid Ayodhyā, in the house of the foremost Raghu, those same exceedingly wondrous glories appeared that are renowned in the forest called Pramoda.
Passage 2
ऋतुर्वसन्तोऽत्र समावसत्सदा गुञ्जद्द्विरेफावलिरुत्कणात्मिकः। गृहे गृहे चात्र समृद्धयोऽभवन् साक्षाद्रमावल्लभवासयोग्याः॥२॥
Spring dwelt there forever, filled with particles of sound from rows of humming bees. In every home arose splendors worthy of being the direct dwelling of Lakṣmī's beloved.
Passage 3
कदाचिदेष प्रभुरात्मनः पितुश्चक्रे गृहादानयनं प्रचेतसः। दधद्रजं चापि तदोपढौकितां महाहंरत्नप्रकरैरुपेताम्॥३॥
Once this Lord caused Pracetas to be brought from his father's house. He also accepted what was then presented, accompanied by a magnificent abundance of costly jewels. Source note: Passage 3 is preserved in the compressed printed form दधद्रजं ... महाहंरत्नप्रकरैरुपेताम्. The English retains the explicit bringing, presentation, and mass of precious jewels without supplying an unattested object for the dense compound.
Passage 4
रमन् वसन्तोत्सवजैर्विलासैः समागतश्चारुसाकेतपुर्याम्। छायामयं संन्यवधीन्महासुरं शरेण रुद्रादिसुरानिवार्यम्॥४॥
Delighting in the pleasures born of the spring festival, he came to lovely Sāketa and with an arrow killed the great shadow-formed demon whom even Rudra and the other gods could not restrain.
Passage 5
वसन्नयोध्यानगरे यदीशः करोति विश्लेषरुजां निवारणम्। माभीरिकाणां हृदयेषु नित्यं जगत्त्रयव्यापकरूपसारः॥५॥
Dwelling in the city of Ayodhyā, this Lord—the essential form pervading the three worlds—forever removes the pain of separation in the hearts of the cowherd women.
Passage 6
प्राणाधारश्च यस्यापि प्रायः प्रमुदकाननम्। विना तेन क्षणमपि वर्तते घनसुन्दरः॥६॥
Pramuda forest is virtually the support of his very life; the cloud-dark Beautiful One cannot remain without it even for a moment. Source note: The photographed root prints विना तेन क्षणमपि वर्तते without an expressed negative. The English follows the necessary sense established by प्राणाधारः and the privative construction, while the Sanskrit remains unaltered.
Passage 7
व्रजं दृष्ट्वा व्रजतः प्रेममग्नं यः स्वात्मदूतप्रवरान् कुमारान्। संस्थापयामास निजैकपार्श्वे तत्रैव संदृश्य व्रजं समस्तम्॥७॥
Seeing all Vraja immersed in love as he departed, he stationed the noble Kumāras, foremost messengers of his own Self, at his side and there beheld the whole of Vraja.
Passage 8
विश्वामित्रेण तौ ज्ञात्वा पूर्णौ श्रीपुरुषोत्तमौ। नीतवान् स्वगृहं यज्ञविघ्नराक्षसहन्तवे॥८॥
Recognizing the two as complete manifestations of the blessed Puruṣottama, Viśvāmitra led them to his dwelling to kill the demons obstructing the sacrifice.
Passage 9
न ह्यन्येन विना रामं भगवन्तं रमापतिम्। विश्वामित्रयज्ञरक्षां कर्तुं शक्या स्ववीर्यतः॥९॥
Apart from Lord Rāma, the husband of Lakṣmī, no one could have protected Viśvāmitra's sacrifice through his own valor.
Passage 10
मैथिलीं चोपयेमे यो सह भ्रात्रा रमां प्रियाम्। साक्षात्परां स्वयं लक्ष्मीं चतुर्धा शर्मसंगिनीम्॥१०॥
Together with his brother he married beloved Maithilī, delight herself—the supreme Lakṣmī directly manifest in fourfold companionship of happiness.
Passage 11
निन्ये सुबाहुप्रमुखानसुरान् यमसादनम्। यज्ञं प्रवर्तयामास यज्ञभुक्प्रवरः स्वयम्॥११॥
He sent Subāhu and the other demons to Yama's abode, and the foremost enjoyer of sacrifice himself caused the sacrifice to proceed.
Passage 12
विश्वामित्रस्य तुष्टाव यज्ञऋक्सामसूक्तिभिः। भङ्क्त्वा हरधनुः सद्यः प्रचलद्बाहुलीलया॥१२॥
He delighted Viśvāmitra with sacrificial Ṛg and Sāman hymns, then instantly broke Śiva's bow through the effortless play of his moving arm.
Passage 13
मैथिल्या च स्वयं लक्ष्म्या शोभयामास सुन्दरः। अजयत्समरे पश्चाद् भार्गवं स्वांशमूर्जितम्॥१३॥
The Beautiful One shone beside Maithilī, Lakṣmī herself, and afterward defeated in battle the mighty Bhārgava, his own partial manifestation.
Passage 14
न ह्यन्योऽपि विधातुं स्याच्छक्त ईदृशं कर्म तत्। येन त्रिःसप्तकृत्वो भूर्द्विजेभ्यः प्रतिपादिता॥१४॥
No one else could have performed such a deed against him by whom the earth had been bestowed upon the brahmins twenty-one times.
Passage 15
लतारूपास्ततो नारीविधिमानससम्भवाः। स्वाङ्घ्र्यब्जधूलिसंस्पर्शमुदिता ऊढवान् विभुः॥१५॥
The Lord then married the women who had taken the form of creepers, born from Brahmā's mind and delighted by contact with the dust of his own lotus feet.
Passage 16
इदं चापि ऋते साक्षाद् रामचन्द्रं करोति कः। परस्तात् प्राकृतं सर्गमनादृत्य स्थिताश्चिरात्॥१६॥
Who other than Rāmacandra himself could accomplish this? They had long remained beyond the material creation, disregarding it entirely.
Passage 17
अप्राकृतं मनोहारि दृष्ट्वा रूपं रमापतेः। मोहिताः कामतश्चेता विधिमानसजाः श्रियः॥१७॥
Seeing the enchanting, nonmaterial form of Lakṣmī's Lord, those goddesses born from Brahmā's mind became captivated, their hearts filled with loving desire.
Passage 18
कदाचिद्भगवाञ्छेषो साकेतं श्रीहरेः पदम्। ययौ तत्र च भूरीणि दृष्ट्वा सिंहासनानि सः॥१८॥
Once the blessed Lord Śeṣa went to Sāketa, the abode of Śrī Hari, and there saw a great many thrones.
Passage 19
अपश्यत्तेषु निखिलानवतारांश्च मध्यतः। दिव्ये सिंहासने पश्चादमुमेव वरं प्रभुम्॥१९॥
Upon them he saw all the avatāras, and then in their midst, seated on a divine throne, he saw this excellent Lord himself.
Passage 20
अन्यांश्च रामवदने दत्तदृष्टीन् व्यलोकत। ततः क्षणेन सर्वांस्तान् विलीनान् रामविग्रहे॥२०॥
He saw the others fixing their gaze upon Rāma's face, and in the next instant saw them all dissolved into Rāma's form.
Passage 21
दृष्ट्वा प्रमुदितः शेषः पूर्णमेनममन्यत। इदमद्भुतचारित्रमस्य पूर्णत्वबोधकम्॥२१॥
Seeing this, Śeṣa rejoiced and understood Rāma to be complete. This wondrous event reveals his fullness.
Passage 22
सीतापतेः श्रीरामस्य भगवत्त्वं च शुश्रुम। पितुश्चाप्यश्वमेधाश्वं गन्धर्वान् प्रविजित्य यः॥२२॥
We have also heard of the divinity of Śrī Rāma, Sītā's Lord: after conquering the gandharvas, he recovered his father's Aśvamedha horse.
Passage 23
समानिन्ये हयांश्चान्यान् गान्धर्वीश्चापि कन्यकाः। ताभ्यः स्वरूपं समदाद् भक्ताभ्यः पूर्वजन्मनि॥२३॥
He brought back other horses as well as gandharva maidens, and bestowed his own form upon those who had been his devotees in a previous birth. Structural note: Passages 22–23 form one continuous sentence in the printed root but retain their separate sequential numbers. Both are therefore preserved as independent canonical units while the English carries the syntax across the boundary.
Passage 24
इदमस्य श्रीरामस्य चरित्रं परमाद्भुतम्। भुवि कर्तुं क्षमः कः स्याद्विनादीपुरुषोत्तमम्॥२४॥
This deed of Śrī Rāma is supremely wondrous. Who on earth could perform it except the primordial Puruṣottama?
Passage 25
अग्नींश्चैव समानिनाय भगवान् यत्रेति कोऽन्यस्ततः— श्रीनारायणधामतः परममुद्धृत्य च नारायणः। तुष्टाव प्रणवाधिदैवतवरः पूर्णः पुरा पुरुषं प्राप्यानन्यनिजाधिदैवततया प्रेमप्रमोदालयम्॥२५॥
Who other than the Lord could have brought the sacred fires there? Then Nārāyaṇa, drawn forth from the supreme abode of Śrī Nārāyaṇa, praised the ancient and complete Puruṣa, the excellent presiding deity of praṇava, having attained him as his own sole deity—the abode of love and delight. Source note: Passage 25 is a single four-line numbered unit with a deliberately extended compound and syntactic carry. Its explicit sequence—bringing the fires, Nārāyaṇa's emergence, praise of the complete ancient Puruṣa, and exclusive devotion—is retained without dividing the unit.
Passage 26
एतान्यस्य चरित्राणि सकलान्यनुशुश्रुम। पुरुषेभ्यः पुराणेभ्यो वेदविद्भ्यो वयं सदा॥२६॥
We have continually heard all these deeds of his from venerable ancient persons and from knowers of the Veda.
Passage 27
तदयं भगवान् साक्षात्पूर्णः श्रीपुरुषोत्तमः। सर्वावताराणां मूलभूतः श्रीराम उच्यते॥२७॥
Therefore this Lord is directly the complete Śrī Puruṣottama. Śrī Rāma is declared to be the source of all avatāras.
Passage 28
रामेति द्व्यक्षरं मन्त्रं जपतां पठतां सदा। संसारातपसन्तापः शान्तिमेति निरन्तरम्॥२८॥
For those who always repeat and recite the two-syllable mantra “Rāma,” the burning torment of worldly existence continually subsides into peace.
Passage 29
धन्या ह्यस्य पदाम्भोजं भजन्ते प्रकृतेः परम्। विशुद्धं सच्चिदानन्दरूपमक्षरतः परम्॥२९॥
Blessed are those who worship his lotus feet, beyond prakṛti, wholly pure, formed of being, consciousness, and bliss, and beyond even the imperishable.
Passage 30
नाम्नां श्लोकेन रूपस्य ध्यानेन भगवान् स्वयम्। विमोचयति संसारादित्येवमनुभूयते॥३०॥
Through a verse of his Names and through meditation upon his form, the Lord himself delivers one from worldly existence—so it is directly experienced.