Chapter Seven: Literature of the Rasika Tradition
11. Hiraṇyagarbha Saṃhitā
Page 41 of the cited edition of the Śrī Rāma-navaratna mentions the Hiraṇyagarbha Saṃhitā. Agastya tells Sutikshna that Ramachandra—nondual bliss and consciousness, characterized by pure being—shines throughout this universe, within and without.1
12. Mahā Sadāśiva Saṃhitā
Pages 57–59 of the same edition cite the Mahā Sadāśiva Saṃhitā. It declares that wandering confused among countless mantras, names, and marks is futile. Rama’s name is supreme, and Hanuman its highest teacher. Every other name is merely a portion of Rama’s name. Rama’s abode is the supreme abode, and Rama-bhakti the royal road.
The mantra of Rama together with Maithili, acceptance of Hanuman as the great guru, and the companion disposition toward Sita-Rama eternally bestow both enjoyment and liberation.2
13. Brahma Saṃhitā
The Śrī Rāma-navaratna, p. 26, quotes a single verse:
Rama, delight of the Raghu line, is complete, the complete avatāra, and compassion itself. Krishna, Narasimha, and the other avatāras are portions; Raghava is Bhagavan himself.
14–17. Four further saṃhitās
The Purāṇa Saṃhitā, Ālamandāra Saṃhitā, Bṛhat Sadāśiva Saṃhitā, and Sanatkumāra Saṃhitā, though concerned with Radha-Krishna’s līlās, are highly useful for understanding sweet Sita-Rama worship.3
Footnotes
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Advaitānanda-caitanyaṃ śuddha-sattvaika-lakṣaṇam / bahir antaḥ… Rāmacandraḥ prakāśate //. ↩
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The cited verses say that all other mantras are portions of the Rama mantra, Hanuman is its teacher, Rama’s abode is the goal of the good, and those who abandon Hanuman to worship another suffer like people who abandon the root and eat leaves. They commend the Maithili mantra, Maruti as guru, and companion devotion to the Couple. ↩
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The source recommends the fine, accurate editions of all four published in the Chaukhamba Sanskrit Series by Vidya Vilas Press. ↩