Chapter Seven: Literature of the Rasika Tradition
—the first is the name of Bhagavan. Drawing upon the Hanumannāṭaka, Varāha Purāṇa, Padma Purāṇa, Adhyātma Rāmāyaṇa, Nṛsiṃha Purāṇa, Brahma-yāmala, Kāśī-khaṇḍa, Sanatkumāra Saṃhitā, Hiraṇyagarbha Saṃhitā, Mahāśambhu Saṃhitā, Bharadvāja Saṃhitā, Hanumat Saṃhitā, Agastya Saṃhitā, and many other texts, Karunasindhu cites authoritative statements and verses on the greatness of the name and establishes the immeasurable glory of Sri Rama’s name.
He also gives the names of the companions in full detail.1 Through citations from many scriptures, Karunasindhu establishes that Sri Rama is the transcendent Brahman and that nothing exists apart from him: “Rama is the truth, the supreme Brahman; nothing whatsoever exists apart from Rama. Since this world is a form of Rama, it is true—this universe is real.”2
After the divine form comes discussion of the divine abode—
Footnotes
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The cited catalogue includes Vagishvari, Madhavi, Asita, Sita, Uma, Mahamaya, Padmahasta, Vishalakshi, Kamala, Sumukhi, Premada, Nitya, Vrinda, Urvashi, Menaka, Rambha, Radha, Chandravali, Hema, Kshema, Padmagandha, Sulochana, Hamsini, Palini, Padma, Harini, Karpurangi, Charunetra, Charugatra, Charvangi, Charulochana, thousands of cowherd maidens and boys, and many powers and divine attendants. They worship lotus-eyed Raghava, delight of his beloved’s heart, while hosts of women dance around Rama, enchanted by song and instrumental music. Śrī Rāma-navaratna, pp. 20–21. ↩
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Sanatkumāra Saṃhitā, cited on p. 26. The author also quotes the Rāmacaritamānasa, Bāla-kāṇḍa: Shiva, Brahma, Vishnu, innumerable Lakshmis, Umas, and Brahmanis arise from portions of Rama; the universe comes into being through the play of his brow, while Sita stands at his left. ↩