v. 30
गन्धर्व उवाच / स्तोतुमुत्सहते मेऽद्य मनो रामातिसम्भ्रमात्
gandharva uvāca / stotumutsahate me'dya mano rāmātisambhramāt
Pada-Artha · Word by Word
stotumutsahate me adya — my mind is inspired today to praiserāma-atisambhramāt — with great devotion to Rāmaanantam anādi-antam — infinite, without beginning or endmano-vācā-agocaram — beyond mind and speech
Anvaya · Meaning in Prose
O Rāma, today my mind is filled with great devotion and inspired to praise You — You who are infinite, without beginning or end, beyond mind and speech.
v. 31
सूक्ष्मं ते रूपमव्यक्तं देहद्वयविलक्षणम् / दृग्रूपमितरत्सर्वं दृश्यं जडमनात्मकम्
sūkṣmaṃ te rūpamavyaktaṃ dehadvayavilakṣaṇam / dṛgrūpamitaratsarvaṃ dṛśyaṃ jaḍamanātmakam
Pada-Artha · Word by Word
sūkṣmam te rūpam avyaktam — Your subtle form is unmanifestdeha-dvaya-vilakṣaṇam — distinct from both gross and subtle bodiesdṛg-rūpam — the form of pure consciousness/seeingitarat sarvam dṛśyam jaḍam — all else is the seen, inertanātmakam — non-Selfvyatiriktam manaḥ — the mind itself apart from You
Anvaya · Meaning in Prose
O Lord, Your subtle form is unmanifest, distinct from both bodies — pure consciousness itself. All else is the seen, inert, non-Self. How can the mind, which is itself apart from You, ever truly know You?
v. 32
बुद्।ह्ध्यात्माभासयोरैक्यं जीव इत्यभिधीयते / बुद्।ह्ध्यादि साक्षी ब्रह्मैव तस्मिन्निर्विषयेऽखिलम्
bud|hdhyātmābhāsayoraikyaṃ jīva ityabhidhīyate / bud|hdhyādi sākṣī brahmaiva tasminnirviṣaye'khilam
Pada-Artha · Word by Word
buddhi-ātmā-bhāsayoḥ aikyam — apparent unity of buddhi and ātman's reflectionjīvaḥ — the jīva (individual self)buddhi-ādi sākṣī brahma eva — the witness of buddhi and all else is Brahman alonenirviṣaye — where objects become absent
Anvaya · Meaning in Prose
The apparent unity of the buddhi and the reflection of Ātman is called the jīva. The witness of the buddhi and all else is Brahman alone; in that pure witness, all objects dissolve.
v. 33
आरोप्यतेऽज्ञानवशान्निर्विकारेऽखिलात्मनि
āropyate'jñānavaśānnirvikāre'khilātmani
Pada-Artha · Word by Word
ajñāna-vaśāt āropyate — is superimposed through ignorancenirvikāre akhila-ātmani — on the changeless Self of allhiraṇyagarbhaḥ — Hiraṇyagarbha (cosmic subtle being)sthūlam virāṭ — the gross Virāṭ (cosmic body)
Anvaya · Meaning in Prose
Through the power of ignorance, all is superimposed on the changeless Self of all. Hiraṇyagarbha is Your subtle body; the gross Virāṭ is Your gross body.
v. 34
भावनाविषयो राम सूक्ष्मं ते ध्यातृमङ्गलम्
bhāvanāviṣayo rāma sūkṣmaṃ te dhyātṛmaṅgalam
Pada-Artha · Word by Word
bhāvanā-viṣayaḥ — object of contemplationdhyātṛ-maṅgalam — auspicious for the meditatorbhūtam bhavyam bhaviṣyat — past, present, and futureyatra jagat dṛśyate — in which this world is seen
Anvaya · Meaning in Prose
O Rāma, Your subtle form is the object of meditation, auspicious for the meditator. The entire world — past, present, and future — is seen within it.
v. 35
स्थूलेऽण्डकोशे देहे ते महदादिभिरावृते
sthūle'ṇḍakośe dehe te mahadādibhirāvṛte
Pada-Artha · Word by Word
sthūle aṇḍakośe dehe — in the gross cosmic egg bodymahadādibhiḥ āvṛte — covered by mahat and otherssaptabhiḥ uttara-guṇaiḥ — by seven higher qualitiesvairājaḥ — the Virāṭ formdhāraṇā-āśrayaḥ — support of dhāraṇā meditation
Anvaya · Meaning in Prose
Your gross cosmic body, the universe, is enclosed in the cosmic egg surrounded by seven sheaths beginning with mahat — this Virāṭ form is the support for dhāraṇā meditation.
v. 36
त्वमेव सर्वकैवल्यं लोकास्तेऽवयवाः स्मृताः
tvameva sarvakaivalyaṃ lokāste'vayavāḥ smṛtāḥ
Pada-Artha · Word by Word
tvam eva sarva-kaivalyam — You alone are total liberationlokāḥ te avayavāḥ — the worlds are Your limbspātālam te pādamūlam — the soles of Your feet are Pātālapārṣṇiḥ mahātalam — Your heels are Mahātala
Anvaya · Meaning in Prose
You alone are total liberation; the worlds are remembered as Your limbs. The soles of Your feet are Pātāla; Your heels are Mahātala.
v. 37
रसातलं ते गुल्फौ तु तलातलमितीर्यते
rasātalaṃ te gulphau tu talātalamitīryate
Pada-Artha · Word by Word
rasātalam te gulphau — Your ankles are Rasātalatalātalam — what is called Talātalajānunī sutalam — Your knees are Sutalaūrū te vitalam — Your thighs are Vitala
Anvaya · Meaning in Prose
Your ankles are Rasātala; Talātala is between ankle and knee. Your knees are Sutala, O Rāma; Your thighs are Vitala.
v. 38
अतलं च मही राम जघनं नाभिगं नभः
atalaṃ ca mahī rāma jaghanaṃ nābhigaṃ nabhaḥ
Pada-Artha · Word by Word
atalam ca mahī — the earth is Atala and Your waistnābhigam nabhaḥ — the sky is at Your naveluraḥsthalam te jyotīṃṣi — the stars are Your chestgrīvā te mahaḥ — Your neck is the Mahar-loka
Anvaya · Meaning in Prose
The earth is Atala and Your waist, O Rāma; the sky is at Your navel. The stars are Your chest; Your neck is the Mahar-loka.
v. 39
वदनं जनलोकस्ते तपस्ते शङ्खदेशगम्
vadanaṃ janalokaste tapaste śaṅkhadeśagam
Pada-Artha · Word by Word
vadanam janaloke — Jana-loka is Your facetapaḥ śaṅkha-deśagam — Tapas-loka at Your throatsatyalokaḥ śīrṣaṇyāḥ — Satya-loka at the crown of Your head
Anvaya · Meaning in Prose
Jana-loka is Your face; Tapas-loka is at Your throat-region. O best of Raghus, the Satya-loka always resides at the very crown of Your head.
v. 40
इन्द्रादयो लोकपाला बाहवस्ते दिशः श्रुती
indrādayo lokapālā bāhavaste diśaḥ śrutī
Pada-Artha · Word by Word
indrādayaḥ lokapālāḥ bāhavaḥ — Indra and the guardians are Your armsdiśaḥ śrutī — the directions are Your earsaśvinau nāsike — the Aśvins are Your nostrilsvaktraṃ agniḥ — Fire is Your mouth
Anvaya · Meaning in Prose
Indra and the other guardian-lords of the directions are Your arms; the directions are Your ears. The two Aśvins are Your nostrils, O Rāma; Fire is Your mouth.
v. 41
चक्षुस्ते सविता राम मनश्चन्द्र उदाहृतः
cakṣuste savitā rāma manaścandra udāhṛtaḥ
Pada-Artha · Word by Word
cakṣuḥ savitā — the sun is Your eyemanaḥ candraḥ — the moon is Your mindbhrūbhaṅga eva kālaḥ — Time itself is the knitting of Your browbuddhiḥ vākpatiḥ — Bṛhaspati is Your intelligence
Anvaya · Meaning in Prose
The sun is Your eye, O Rāma; the moon is Your mind. Time itself is the knitting of Your brow; Bṛhaspati, lord of speech, is Your intelligence.
v. 42
रुद्रोऽहङ्काररूपस्ते वाचश्छन्दांसि तेऽव्यय
rudro'haṅkārarūpaste vācaśchandāṃsi te'vyaya
Pada-Artha · Word by Word
rudraḥ ahaṅkāra-rūpaḥ — Rudra is Your ahaṅkāravācaḥ chandāṃsi — the Vedic metres are Your speechyamaḥ daṃṣṭra-deśasthaḥ — Yama is at Your teethnakṣatrāṇi dvijālayaḥ — the stars dwell in your teeth like birds
Anvaya · Meaning in Prose
Rudra is Your ahaṅkāra; the Vedic metres are Your speech, O Imperishable One. Yama is stationed at Your teeth; the stars dwell there like a forest.
v. 43
हासो मोहकरी माया सृष्टिस्तेऽपाङ्गमोक्षणम्
hāso mohakarī māyā sṛṣṭiste'pāṅgamokṣaṇam
Pada-Artha · Word by Word
hāsaḥ mohakarī māyā — Your smile is the deluding Māyāsṛṣṭiḥ te apāṅga-mokṣaṇam — creation is the release of Your side-glancedharmaḥ puraste — Dharma is Your frontadharmaḥ pṛṣṭhabhāgaḥ — Adharma is Your back
Anvaya · Meaning in Prose
Your smile is the deluding Māyā; creation itself is the release of Your side-glance. Dharma is said to be Your front and Adharma Your back.
v. 44
निमिषोन्मेषणे रात्रिर्दिवा चैव रघूत्तम
nimiṣonmeṣaṇe rātrirdivā caiva raghūttama
Pada-Artha · Word by Word
nimiṣa-unmeṣaṇe — Your closing and opening of eyesrātriḥ divā — are night and daysamudrāḥ sapta te kukṣiḥ — the seven seas are Your bellynāḍyaḥ nadyaḥ — the rivers are Your veins
Anvaya · Meaning in Prose
Your closing and opening of eyes are night and day, O best of Raghus. The seven seas are Your belly; the rivers are Your veins, O Lord.
v. 45
रोमाणि वृक्षौषधयो रेतो वृष्टिस्तव प्रभो
romāṇi vṛkṣauṣadhayo reto vṛṣṭistava prabho
Pada-Artha · Word by Word
romāṇi vṛkṣauṣadhayaḥ — trees and plants are Your body hairretaḥ vṛṣṭiḥ — rain is Your seedmahimā jñānaśaktiḥ — Your glory and power of knowledgeevaṃ sthūlam vapuḥ tava — thus is Your gross body
Anvaya · Meaning in Prose
Trees and plants are Your body hair; rain is Your seed, O Lord. Your glory and power of knowledge — such is Your gross body.
v. 46
यदस्मिन् स्थूलरूपे ते मनः सन्धार्यते नरैः
yadasmin sthūlarūpe te manaḥ sandhāryate naraiḥ
Pada-Artha · Word by Word
asmin sthūla-rūpe te manaḥ sandhāryate naraiḥ — when the mind holds to this gross formanāyāsena muktiḥ syāt — liberation comes without effortataḥ anyat na hi kiñcana — there is nothing else needed
Anvaya · Meaning in Prose
When the human mind holds steadily to this gross cosmic form of Yours, liberation comes without effort — there is nothing else needed beyond this.
v. 47
अतोऽहं राम रूपं ते स्थूलमेवानुभावये
ato'haṃ rāma rūpaṃ te sthūlamevānubhāvaye
Pada-Artha · Word by Word
ataḥ aham rāma — therefore, O Rāmasthūlam eva anubhāvaye — I contemplate Your gross formyasmin dhyāte — when meditated uponpremarasaḥ saromapulakaḥ bhavet — a flood of love wells up, the body thrills
Anvaya · Meaning in Prose
Therefore, O Rāma, I contemplate Your gross form — for when meditated upon, a flood of love wells up and the whole body thrills with ecstasy.
v. 48
तदैव मुक्तिः स्याद्राम यदा ते स्थूलभावकः
tadaiva muktiḥ syādrāma yadā te sthūlabhāvakaḥ
Pada-Artha · Word by Word
tadā eva muktiḥ syāt — liberation comes thenyadā te sthūlabhāvakaḥ — when one dwells on Your gross cosmic formtava eva aham — I am Yoursetad rūpam vicintaye — I contemplate this form of Yours
Anvaya · Meaning in Prose
Liberation comes when one dwells on Your gross cosmic form. Be that as it may — I am Yours, and I contemplate this form of Yours.
v. 49
धनुर्बाणधरं श्यामं जटावल्कलभूषितम्
dhanurbāṇadharaṃ śyāmaṃ jaṭāvalkalabhūṣitam
Pada-Artha · Word by Word
dhanurbāṇadharam — bearing bow and arrowsśyāmam — dark-complexionedjaṭā-valkal-abhūṣitam — adorned with matted hair and bark garmentsapīcyavayasam — in the prime of youthsītām vicinvantam — searching for Sītāsalakṣmaṇam — with Lakṣmaṇa
Anvaya · Meaning in Prose
Dark-complexioned, bearing bow and arrows, adorned with matted hair and bark garments, in the prime of youth, searching for Sītā with Lakṣmaṇa at His side —
v. 50
इदमेव सदा मे स्यान्मानसे रघुनन्दन
idameva sadā me syānmānase raghunandana
Pada-Artha · Word by Word
idam eva sadā — this alone alwaysme syāt mānase — may it be in my mindraghunandana — O son of the Raghus
Anvaya · Meaning in Prose
— may this vision alone always be in my mind, O son of the Raghus!
v. 51
सर्वज्ञः शङ्करः साक्षात्पार्वत्या सहितः सदा / त्वद्रूपमेव सततं ध्यायन्नास्ते रघूत्तम
sarvajñaḥ śaṅkaraḥ sākṣātpārvatyā sahitaḥ sadā / tvadrūpameva satataṃ dhyāyannāste raghūttama
Pada-Artha · Word by Word
sarvajñaḥ śaṅkaraḥ sākṣāt — the all-knowing Śaṅkara himselfpārvatyā sahitaḥ sadā — ever with Pārvatītvadrūpam eva dhyāyannāste — always meditates on Your form alonemumūrṣūṇāṃ kāśyāṃ — for the dying at Kāśītārakam brahma-vācakam — the liberating Brahma-mantra
Anvaya · Meaning in Prose
The all-knowing Śaṅkara Himself, ever with Pārvatī, always meditates on Your form — and at Kāśī He whispers the liberating Brahma-mantra into the ears of the dying.
v. 52
रामरामेत्युपदिशन् सदा सन्तुष्टमानसः
rāmarāmetyupadiśan sadā santuṣṭamānasaḥ
Pada-Artha · Word by Word
rāma rāma iti upadiśan — teaching 'Rāma Rāma'sadā santuṣṭa-mānasaḥ — always content in mindjānakī-nātha — O Lord of Jānakīparamātmā su-niścitaḥ — You are certainly the Supreme Self
Anvaya · Meaning in Prose
'Rāma, Rāma' — ever teaching this, always content. Therefore, O Lord of Jānakī, it is certain without doubt that You are the Supreme Self.
v. 53
सर्वे ते मायया मूढास्त्वां न जानन्ति तत्त्वतः
sarve te māyayā mūḍhāstvāṃ na jānanti tattvataḥ
Pada-Artha · Word by Word
sarve māyayā mūḍhāḥ — all are deluded by Your māyātvām na jānanti tattvataḥ — do not know Your true naturerāmabhadrāya — to auspicious Rāmavedhase paramātmane — the Creator, the Supreme Self
Anvaya · Meaning in Prose
All are deluded by Your māyā and do not know Your true nature. Salutation to You, auspicious Rāma, the Creator, the Supreme Self!
v. 54
अयोध्याधिपते तुभ्यं नमः सौमित्रिसेवित
ayodhyādhipate tubhyaṃ namaḥ saumitrisevita
Pada-Artha · Word by Word
ayodhyādhipate — O Lord of Ayodhyāsaumitri-sevita — served by Lakṣmaṇajagannātha — O Lord of the universetrāhi trāhi — protect me, protect memāyā mā avṛṇotu — may Your māyā not cover me
Anvaya · Meaning in Prose
Salutation to You, O Lord of Ayodhyā, served by Lakṣmaṇa! O Lord of the universe, protect me, protect me — may Your māyā not cover me.
v. 55
श्रीराम उवाच / तुष्टोऽहं देवगन्धर्व भक्त्या स्तुत्या च तेऽनघ
śrīrāma uvāca / tuṣṭo'haṃ devagandharva bhaktyā stutyā ca te'nagha
Pada-Artha · Word by Word
tuṣṭaḥ aham — I am pleaseddevagandharva — O divine gandharvaanagha — O sinless oneyāhi me paramam sthānam — go to My supreme abodeyogigamyam sanātanam — eternal, attained by yogins
Anvaya · Meaning in Prose
Rāma said: 'I am pleased, O divine gandharva, O sinless one, by your devotion and praise. Go to My supreme eternal abode, attained by yogins.'
v. 56
जपन्ति ये नित्यमनन्यबुद्।ह्ध्या / भक्त्या त्वदुक्तं स्तवमागमोक्तम्
japanti ye nityamananyabud|hdhyā / bhaktyā tvaduktaṃ stavamāgamoktam
Pada-Artha · Word by Word
japanti ye nityam — those who recite dailyananyabuddhyā — with single-pointed mindtvaduktam stavam — this hymn You have spokenāgama-uktam — spoken according to the scripturesajñāna-sambhūta-bhavam vihāya — abandoning saṃsāra born of ignorancenityānubhava-anumeyam — known through eternal direct experience
Anvaya · Meaning in Prose
'Those who recite this hymn You have composed with single-pointed devotion daily — they shall abandon the saṃsāra born of ignorance and come to Me, who am known through eternal direct experience.'