v. 1
॥ राम हृदयम् ॥ / यः पृथिवीभरवारणाय दिविजैः सम्प्रार्थितश्चिन्मयः / सञ्जातः पृथिवीतले रविकुले मायामनुष्योऽव्ययः
yaḥ pṛthivībharavāraṇāya divijaiḥ samprārthitaścinmayaḥ / sañjātaḥ pṛthivītale ravikule māyāmanuṣyo'vyayaḥ
Pada-Artha · Word by Word
pṛthivī-bhara-vāraṇāya — to remove the burden of the earthdivijaiḥ samprārthitaḥ — prayed for by the godscinmayaḥ avyayaḥ — pure consciousness, imperishablemāyāmanuṣyaḥ — taking human form through māyāhatarākṣasaḥ — having slain the demonsbrahmatvam ādyam sthirām kīrtim pāpaharām vidhāya — establishing eternal fame that removes sinjānakīśam — the Lord of Jānakī (Sītā)
Anvaya · Meaning in Prose
I worship Jānakīśa Rāma — pure consciousness, imperishable, who came to earth in human form through māyā at the prayer of the gods to remove the earth's burden, who slew the demons and established eternal, sin-removing fame.
v. 2
विश्वोद्भवस्थितिलयादिषु हेतुमेकं / मायाश्रयं विगतमायमचिन्त्यमूर्तिम्
viśvodbhavasthitilayādiṣu hetumekaṃ / māyāśrayaṃ vigatamāyamacintyamūrtim
Pada-Artha · Word by Word
viśva-udbhava-sthiti-laya-ādiṣu hetu-ekam — the one cause of all creation, sustenance, dissolutionmāyāśrayam — the substratum of māyāvigata-māyam — free from māyāacintyamūrtim — of inconceivable formānanda-sāndram — dense with blissamalam — purenija-bodha-rūpam — whose nature is innate awarenesssītāpatim — the Lord of Sītāvidita-tattvam — of known essence
Anvaya · Meaning in Prose
I bow to the Lord of Sītā — the one cause of the universe's creation, sustenance, and dissolution, the substratum yet free from māyā, of inconceivable form, dense with bliss, pure, whose very nature is innate awareness, of known essence.
v. 3
पठन्ति ये नित्यमनन्यचेतसः / शृण्वन्ति चाध्यात्मिकसञ्ज्ञितं शुभम्
paṭhanti ye nityamananyacetasaḥ / śṛṇvanti cādhyātmikasañjñitaṃ śubham
Pada-Artha · Word by Word
paṭhanti ye nityam ananyacetasaḥ — those who recite daily with undivided mindadhyātmika-sañjñitam — known as the Adhyātmicśubham — auspicioussarva-purāṇa-sammata — approved by all the Purāṇasnirdhūta-pāpāḥ — with sins scatteredharim eva yānti — reach Hari alone
Anvaya · Meaning in Prose
Those who daily recite this auspicious Rāmāyaṇa known as the Adhyātmic — approved by all the Purāṇas — with undivided mind, scatter their sins and reach Hari alone.
v. 4
अध्यात्मरामायणमेव नित्यं / पठेद्यदीच्छेद्भवबन्धमुक्तिम्
adhyātmarāmāyaṇameva nityaṃ / paṭhedyadīcchedbhavabandhamuktim
Pada-Artha · Word by Word
adhyātmarāmāyaṇam nityam paṭhet — should read the Adhyātma Rāmāyaṇa dailybhava-bandha-mukti icchhet — who desires liberation from saṃsāragavāṃ sahasra-ayuta-koṭi-dānāt phalam — the fruit of donating a thousand crore crore cowsśṛṇuyāt — whoever hears
Anvaya · Meaning in Prose
Whoever desires liberation from the bondage of saṃsāra should read the Adhyātma Rāmāyaṇa daily. Whoever hears it receives the fruit of donating thousands of crores of cows.
v. 5
पुरारिगिरिसम्भूता श्रीरामार्णवसङ्गता
purārigirisambhūtā śrīrāmārṇavasaṅgatā
Pada-Artha · Word by Word
purāri-girisambhūtā — born from Śiva's mountain (Pārvatī's dialogue)śrīrāma-arṇava-saṅgatā — merged with the ocean of Śrī Rāmaadhyātmarāma-gaṅgā — the Gaṅgā-river of the Adhyātma Rāmāyaṇabhuvanatrayam punāti — purifies all three worlds
Anvaya · Meaning in Prose
The river of the Adhyātma Rāmāyaṇa — born from Śiva's mountain dialogue with Pārvatī, merged with the ocean of Śrī Rāma — purifies all three worlds.
v. 6
कैलासाग्रे कदाचिद्रविशतविमले मन्दिरे रत्नपीठे / संविष्टं ध्याननिष्ठं त्रिनयनमभयं सेवितं सिद्धसन्घैः
kailāsāgre kadācidraviśatavimale mandire ratnapīṭhe / saṃviṣṭaṃ dhyānaniṣṭhaṃ trinayanamabhayaṃ sevitaṃ siddhasanghaiḥ
Anvaya · Meaning in Prose
On the peak of Kailāsa, in a palace bright as a hundred suns, on a jewelled throne — Śiva sat deep in meditation, three-eyed, fearless, attended by hosts of Siddhas. There, Pārvatī seated on his left, the mountain-king's daughter bowed in devotion, spoke these words to the Lord who removes all impurity, root of bliss.
v. 7
पार्वत्युवाच / नमोऽस्तु ते देव जगन्निवास / सर्वात्मदृक् त्वं परमेश्वरोऽसि
pārvatyuvāca / namo'stu te deva jagannivāsa / sarvātmadṛk tvaṃ parameśvaro'si
Anvaya · Meaning in Prose
Pārvatī said: O God, dweller of the universe, I bow to You — You are the all-seeing Ātman, the Supreme Lord. I ask You about the eternal truth of Puruṣottama, for You Yourself are the Eternal One.
v. 8
गोप्यं यदत्यन्तमनन्यवाच्यं / वदन्ति भक्तेषु महानुभावाः
gopyaṃ yadatyantamananyavācyaṃ / vadanti bhakteṣu mahānubhāvāḥ
Anvaya · Meaning in Prose
That which is supremely secret, unutterable by any other, spoken only by great souls among devotees — that very teaching I ask You, O God, for I am Your devotee and You are dear to me. Say what I have asked.
v. 9
ज्ञानं सविज्ञानमथानुभक्तिवैराग्ययुक्तं / च मितं विभास्वत्
jñānaṃ savijñānamathānubhaktivairāgyayuktaṃ / ca mitaṃ vibhāsvat
Anvaya · Meaning in Prose
Knowledge with its practical aspect, coupled with devotion and dispassion — measured and luminous — even this I understand, a woman though I am, as You have spoken before. Tell me once more by what means one crosses over saṃsāra.
v. 10
पृच्छामि चान्यच्च परं रहस्यं / तदेव चाग्रे वद वारिजाक्ष
pṛcchāmi cānyacca paraṃ rahasyaṃ / tadeva cāgre vada vārijākṣa
Anvaya · Meaning in Prose
And I ask about another supreme secret — speak it first, O Lotus-eyed One. How does firm devotion to Śrī Rāmacandra, the essence of all the worlds, become the well-known boat for crossing saṃsāra?
v. 11
भक्तिः प्रसिद्धा भवमोक्षणाय / नान्यत्ततः साधनमस्ति किञ्चित्
bhaktiḥ prasiddhā bhavamokṣaṇāya / nānyattataḥ sādhanamasti kiñcit
Anvaya · Meaning in Prose
Devotion is well-known as the means of liberation from saṃsāra — there is no other sādhana for that. And yet the knot of doubt in my heart — please cut it with Your clear words.
v. 12
वदन्ति रामं परमेकमाद्यं / निरस्तमायागुणसम्प्रवाहम्
vadanti rāmaṃ paramekamādyaṃ / nirastamāyāguṇasampravāham
Anvaya · Meaning in Prose
Some say Rāma is the Supreme, the First, in whom the flow of māyā's guṇas is stilled. Those who are undistracted worship Him day and night and reach the supreme state — so do the siddhas.
v. 13
वदन्ति केचित्परमोऽपि रामः / स्वाविद्यया संवृतमात्मसञ्ज्ञम्
vadanti kecitparamo'pi rāmaḥ / svāvidyayā saṃvṛtamātmasañjñam
Anvaya · Meaning in Prose
But others say: even the Supreme Rāma has His own ātman veiled by His own avidyā — so He does not know Himself. It is only when prompted by another that He comes to know the truth of the Supreme Self.
v. 14
यदि स्म जानाति कुतो विलापः / सीताकृतेऽनेन कृतः परेण
yadi sma jānāti kuto vilāpaḥ / sītākṛte'nena kṛtaḥ pareṇa
Anvaya · Meaning in Prose
If He already knows, then why did He lament for Sītā — that supreme Being? And if He does not know, then how is He worth worshipping? He would simply be equal to all other jīvas.
v. 15
अत्रोत्तरं किं विदितं भवद्भिः / तद्ब्रूत मे संशयभेदि वाक्यम्
atrottaraṃ kiṃ viditaṃ bhavadbhiḥ / tadbrūta me saṃśayabhedi vākyam
Anvaya · Meaning in Prose
What is Your answer? Tell me that word which cuts my doubt.
v. 16
श्रीमहादेव उवाच / धन्यासि भक्तासि परात्मनस्त्वं / यज्ज्ञातुमिच्छा तव रामतत्त्वम्
śrīmahādeva uvāca / dhanyāsi bhaktāsi parātmanastvaṃ / yajjñātumicchā tava rāmatattvam
Anvaya · Meaning in Prose
Śrī Mahādeva said: O You who are blessed, O devotee of the Supreme Ātman — it is your desire to know the tattva of Rāma. Until now I have not been moved by anyone to speak this most hidden secret.
v. 17
त्वयाद्य भक्त्या परिनोदितोऽहं / वक्ष्ये नमस्कृत्य रघूत्तमं ते
tvayādya bhaktyā parinodito'haṃ / vakṣye namaskṛtya raghūttamaṃ te
Anvaya · Meaning in Prose
But today You have urged me with devotion, and so I shall speak — bowing first to Raghūttama. Rāma is the Parātman, without beginning, the one ānanda, Puruṣottama indeed.
v. 18
स्वमायया कृत्स्नमिदं हि सृष्ट्वा / नभोवदन्तर्बहिरास्थितो यः
svamāyayā kṛtsnamidaṃ hi sṛṣṭvā / nabhovadantarbahirāsthito yaḥ
Anvaya · Meaning in Prose
Having created this entire universe through His own māyā, He stands within and without it, like the sky — the hidden Ātman, He who pervades all, surveys this creation through His own māyā.
v. 19
जगन्ति नित्यं परितो भ्रमन्ति / यत्सन्निधौ चुम्बकलोहवद्धि
jaganti nityaṃ parito bhramanti / yatsannidhau cumbakalohavaddhi
Anvaya · Meaning in Prose
The worlds revolve eternally near His presence — like iron near a magnet. Those whose minds are covered by their own avidyā do not know this; they are deluded.
v. 20
स्वाज्ञानमप्यात्मनि शुद्धबुद्धे / स्वारोपयन्तीह निरस्तमाये
svājñānamapyātmani śuddhabuddhe / svāropayantīha nirastamāye
Anvaya · Meaning in Prose
They project even their own ignorance onto the Ātman whose buddhi is pure and from whom māyā has already been removed — and attached to son, wife, and home, engaged in much karma, they wander in saṃsāra.
v. 21
जानन्ति नैवं हृदये स्थितं वै / चामीकरं कण्ठगतं यथाज्ञाः / यथाऽप्रकाशो न तु विद्यते रवौ / ज्योतिःस्वभावे परमेश्वरे तथा
jānanti naivaṃ hṛdaye sthitaṃ vai / cāmīkaraṃ kaṇṭhagataṃ yathājñāḥ / yathā'prakāśo na tu vidyate ravau / jyotiḥsvabhāve parameśvare tathā
Anvaya · Meaning in Prose
They do not know the Self dwelling in the heart — like an ignorant person who does not know the gold necklace at their own throat. As darkness cannot exist in the sun whose very nature is light — how can avidyā exist in the pure vijñāna-mass Raghūttama?
v. 22
यथा हि चाक्ष्णा भ्रमता गृहादिकं / विनष्टदृष्टेर्भ्रमतीव दृश्यते
yathā hi cākṣṇā bhramatā gṛhādikaṃ / vinaṣṭadṛṣṭerbhramatīva dṛśyate
Anvaya · Meaning in Prose
Just as when the eye spins, the house and other things seem to spin to one whose vision is distorted — so the jīva, through the instrument of body, senses, and the sense of doership, superimposes activity onto the pure Ātman and is deluded.
v. 23
नाहो न रात्रिः सवितुर्यथा भवेत् / प्रकाशरूपाव्यभिचारतः क्वचित्
nāho na rātriḥ savituryathā bhavet / prakāśarūpāvyabhicārataḥ kvacit
Anvaya · Meaning in Prose
As there is no day or night in the sun whose nature is unvarying light — so in Hari Rāma whose nature is pure cit-ghana [consciousness-mass], how can knowledge and ignorance both exist?
v. 24
तस्मात्परानन्दमये रघूत्तमे / विज्ञानरूपे हि न विद्यते तमः
tasmātparānandamaye raghūttame / vijñānarūpe hi na vidyate tamaḥ
Anvaya · Meaning in Prose
Therefore in Raghūttama who is supreme ānanda and whose form is vijñāna, there is no darkness. He is the witness [sākṣin] of avidyā — and since He is the substrate of māyā, He is not a cause of delusion.
v. 25
अत्र ते कथयिष्यामि रहस्यमपि दुर्लभम्
atra te kathayiṣyāmi rahasyamapi durlabham
Anvaya · Meaning in Prose
Here I will tell you a secret that is even rare to find — the dialogue of Sītā, Rāma, and Hanumān, the means of mokṣa.
v. 26
पुरा रामायणे रामे रावणं देवकण्टकम्
purā rāmāyaṇe rāme rāvaṇaṃ devakaṇṭakam
Anvaya · Meaning in Prose
In the earlier Rāmāyaṇa, Rāma — renowned in battle — slew Rāvaṇa the tormentor of the gods, along with his sons and forces.
v. 27
सीतया सह सुग्रीवलक्ष्मणाभ्यां समन्वितः
sītayā saha sugrīvalakṣmaṇābhyāṃ samanvitaḥ
Anvaya · Meaning in Prose
Then, together with Sītā, Sugrīva, and Lakṣmaṇa, attended by Hanumān and the others, He returned to Ayodhyā.
v. 28
अभिषिक्तः परिवृतो वसिष्ठाद्यैर्महात्मभिः
abhiṣiktaḥ parivṛto vasiṣṭhādyairmahātmabhiḥ
Anvaya · Meaning in Prose
Crowned there, surrounded by great souls Vasiṣṭha and others, seated on the lion-throne radiant as a crore of suns —
v. 29
दृष्ट्वा तदा हनूमन्तं प्राञ्जलिं पुरतः स्थितम्
dṛṣṭvā tadā hanūmantaṃ prāñjaliṃ purataḥ sthitam
Anvaya · Meaning in Prose
— He saw Hanumān standing before Him with folded hands, his purpose accomplished, desiring nothing more, a great soul eager for jñāna.
v. 30
रामः सीतामुवाचेदं ब्रूहि तत्त्वं हनूमते
rāmaḥ sītāmuvācedaṃ brūhi tattvaṃ hanūmate
Anvaya · Meaning in Prose
Rāma said to Sītā: "Tell him the tattva — for Hanumān is pure, blameless, My eternal devotee; he is worthy of this knowledge."
v. 31
तथेति जानकी प्राह तत्त्वं रामस्य निश्चितम्
tatheti jānakī prāha tattvaṃ rāmasya niścitam
Anvaya · Meaning in Prose
Jānakī agreed, and imparted to Hanumān who had taken refuge the certain truth of Rāma.
v. 32
सीतोवाच / रामं विद्धि परं ब्रह्म सच्चिदानन्दमद्वयम्
sītovāca / rāmaṃ viddhi paraṃ brahma saccidānandamadvayam
Anvaya · Meaning in Prose
Sītā said: Know Rāma as Para-Brahman — saccidānanda, non-dual, freed from all limiting adjuncts [upādhis], pure existence alone, beyond the reach of the senses.
v. 33
आनन्दं निर्मलं शान्तं निर्विकारं निरञ्जनम्
ānandaṃ nirmalaṃ śāntaṃ nirvikāraṃ nirañjanam
Anvaya · Meaning in Prose
Bliss, pure, peaceful, without modification, stainless — the all-pervading Ātman, self-luminous, without impurity.
v. 34
मां विद्धि मूलप्रकृतिं सर्गस्थित्यन्तकारिणीम्
māṃ viddhi mūlaprakṛtiṃ sargasthityantakāriṇīm
Anvaya · Meaning in Prose
Know me as the mūla-prakṛti [the primordial power], the cause of creation, sustenance, and dissolution. In His mere proximity — His nearness alone — I, His śakti, create all this tirelessly.
v. 35
तत्सान्निध्यान्मया सृष्टं तस्मिन्नारोप्यतेऽबुधैः
tatsānnidhyānmayā sṛṣṭaṃ tasminnāropyate'budhaiḥ
Anvaya · Meaning in Prose
What I create through His proximity — the ignorant superimpose onto Him. [Now hear what is falsely attributed to Him:]
v. 36
विश्वामित्रसहायत्वं मखसंरक्षणं ततः
viśvāmitrasahāyatvaṃ makhasaṃrakṣaṇaṃ tataḥ
Anvaya · Meaning in Prose
His service to Viśvāmitra, the protection of the sacrifice; then the removal of the curse from Ahalyā; the breaking of Maheśvara's great bow.
v. 37
मत्पाणिग्रहणं पश्चाद्भार्गवस्य मदक्षयः
matpāṇigrahaṇaṃ paścādbhārgavasya madakṣayaḥ
Anvaya · Meaning in Prose
Then taking my hand in marriage; the humbling of Bhārgava Rāma's pride; twelve years of dwelling with me in Ayodhyā.
v. 38
दण्डकारण्यगमनं विराधवध एव च
daṇḍakāraṇyagamanaṃ virādhavadha eva ca
Anvaya · Meaning in Prose
The departure to Daṇḍakāraṇya; the slaying of Virādha; the killing of demon Mārīca who came in the guise of a deer; the carrying away of Māyā-Sītā by Rāvaṇa.
v. 39
जटायुषो मोक्षलाभः कबन्धस्य तथैव च
jaṭāyuṣo mokṣalābhaḥ kabandhasya tathaiva ca
Anvaya · Meaning in Prose
The liberation of Jaṭāyu; likewise Kabandha; then the worship by the ascetic Śabarī; the meeting with Sugrīva.
v. 40
वालिनश्च वधः पश्चात्सीतान्वेषणमेव च
vālinaśca vadhaḥ paścātsītānveṣaṇameva ca
Anvaya · Meaning in Prose
The slaying of Vālin; the search for Sītā; the building of the causeway across the ocean; the siege of Laṅkā.
v. 41
रावणस्य वधो युद्धे सपुत्रस्य दुरात्मनः
rāvaṇasya vadho yuddhe saputrasya durātmanaḥ
Anvaya · Meaning in Prose
The slaying of wicked Rāvaṇa along with his sons in battle; the granting of the kingdom to Vibhīṣaṇa; the return journey by the Puṣpaka aircraft with me.
v. 42
अयोध्यागमनं पश्चाद्राज्ये रामाभिषेचनम्
ayodhyāgamanaṃ paścādrājye rāmābhiṣecanam
Anvaya · Meaning in Prose
The return to Ayodhyā; the coronation of Rāma as king. All these deeds — performed by me alone — the ignorant attribute to Rāma, who is nirvikāra [without modification], the Ātman of all.
v. 43
रामो न गच्छति न तिष्ठति नानुशोचत्याकाङ्क्षते / त्यजति नो न करोति किञ्चित्
rāmo na gacchati na tiṣṭhati nānuśocatyākāṅkṣate / tyajati no na karoti kiñcit
Anvaya · Meaning in Prose
Rāma does not go, does not stay, does not grieve, does not desire, does not abandon, does nothing whatsoever. He is the embodiment of ānanda, motionless, without transformation — not following the guṇas of māyā — yet He shines forth.
v. 44
ततो रामः स्वयं प्राह हनूमन्तमुपस्थितम्
tato rāmaḥ svayaṃ prāha hanūmantamupasthitam
Anvaya · Meaning in Prose
Then Rāma Himself spoke to Hanumān who stood before Him: "Listen — I shall tell you the truth about ātmā, anātmā, and parātmā."
v. 45
आकाशस्य यथा भेदस्त्रिविधो दृश्यते महान् / जलाशये महाकाशस्तदवच्छिन्न एव हि
ākāśasya yathā bhedastrividho dṛśyate mahān / jalāśaye mahākāśastadavacchinna eva hi
Anvaya · Meaning in Prose
Just as the sky appears in three ways — as the great open sky, as if enclosed in a vessel of water, and as a reflection in that water — so consciousness has three forms:
v. 46
बुद्।ह्ध्यवच्छिन्नचैतन्यमेकं पूर्णमथापरम्
bud|hdhyavacchinnacaitanyamekaṃ pūrṇamathāparam
Anvaya · Meaning in Prose
consciousness bounded by the buddhi [avacchinna caitanya], the reflection [ābhāsa], and the full [pūrṇa]. Thus consciousness is three-fold.
v. 47
साभासबुद्धेः कर्तृत्वमविच्छिन्नेऽविकारिणि
sābhāsabuddheḥ kartṛtvamavicchinne'vikāriṇi
Anvaya · Meaning in Prose
The doership of the buddhi-with-reflection [sābhāsa-buddhi] is erroneously projected by the confused onto the undivided, unchanging Witness [sākṣin]. Thus the wise call this "jīva-hood."
v. 48
आभासस्तु मृषा बुद्धिरविद्याकार्यमुच्यते
ābhāsastu mṛṣā buddhiravidyākāryamucyate
Anvaya · Meaning in Prose
The ābhāsa [reflection] is unreal; the buddhi is said to be the product of avidyā; the avicchinna [undivided] is Brahman — the apparent division is only conceptual [vikalpataḥ].
v. 49
अविच्छिन्नस्य पूर्णेन एकत्वं प्रतिपाद्यते
avicchinnasya pūrṇena ekatvaṃ pratipādyate
Anvaya · Meaning in Prose
The identity of the avicchinna with the pūrṇa is established by the mahāvākyas — "Tat tvam asi" and such. The "I" [aham] includes the ābhāsa.
v. 50
ऐक्यज्ञानं यदोत्पन्नं महावाक्येन चात्मनोः
aikyajñānaṃ yadotpannaṃ mahāvākyena cātmanoḥ
Anvaya · Meaning in Prose
When the knowledge of unity of the two ātmans arises through the mahāvākya, then avidyā with all its products is destroyed — of this there is no doubt.
v. 51
एतद्विज्ञाय मद्भक्तो मद्भावायोपपद्यते / मद्भक्तिविमुखानां हि शास्त्रगर्तेषु मुह्यताम्
etadvijñāya madbhakto madbhāvāyopapadyate / madbhaktivimukhānāṃ hi śāstragarteṣu muhyatām
Anvaya · Meaning in Prose
Knowing this, My bhakta attains My state. For those turned away from My bhakti, wandering in the pits of śāstra — for them there is neither jñāna nor mokṣa, not in hundreds of births.
v. 52
इदं रहस्यं हृदयं ममात्मनो / मयैव साक्षात्कथितं तवानघ
idaṃ rahasyaṃ hṛdayaṃ mamātmano / mayaiva sākṣātkathitaṃ tavānagha
Anvaya · Meaning in Prose
This secret heart of My own Ātman has been spoken directly to you by Me, O pure one. Do not give this to one without bhakti, to a scheming person — not even for a kingdom greater than Indra's.
v. 53
श्रीमहादेव उवाच / एतत्तेऽभिहितं देवि श्रीरामहृदयं मया
śrīmahādeva uvāca / etatte'bhihitaṃ devi śrīrāmahṛdayaṃ mayā
Anvaya · Meaning in Prose
Śrī Mahādeva said: O Goddess, this is the Śrī Rāma Hṛdayam I have told you — supremely secret, dear, purifying, cleansing of sin.
v. 54
साक्षाद्रामेण कथितं सर्ववेदान्तसङ्ग्रहम्
sākṣādrāmeṇa kathitaṃ sarvavedāntasaṅgraham
Anvaya · Meaning in Prose
It was directly spoken by Rāma Himself — the essence of all Vedānta. Whoever recites this with devotion is liberated — of this there is no doubt.
v. 55
ब्रह्महत्यादि पापानि बहुजन्मार्जितान्यपि
brahmahatyādi pāpāni bahujanmārjitānyapi
Anvaya · Meaning in Prose
Sins of brahmin-slaying and others, accumulated over many births — they are destroyed, beyond doubt, as Rāma's own word.
v. 56
यः सम्पूज्याभिरामं पठति च हृदयं रामचन्द्रस्य भक्त्या / योगीन्द्रैरप्यलभ्यं पदमिह लभते सर्वदेवैः स पूज्यम्
yaḥ sampūjyābhirāmaṃ paṭhati ca hṛdayaṃ rāmacandrasya bhaktyā / yogīndrairapyalabhyaṃ padamiha labhate sarvadevaiḥ sa pūjyam
Anvaya · Meaning in Prose
Even one utterly fallen, utterly sinful — addicted to others' wealth and wives, a thief, a slayer of brahmins, a killer of mother and father, one who harms yogis — if he worships Rāma with love and recites this Hṛdayam with devotion, he attains here the state unreachable even by great yogis, revered by all the gods.