Narada's hymn in Adhyatma Ramayana
The following hymn is an excerpt from the Ayodhyakand of Adhyatma Ramayana. Adhyatma Ramayana is a part of the BrahmandaPurana authored by VedaVyas ji. In this Ramayana, the story of Sri Ram-Janaki pans out in the form of a conversation between Mahadev and Devi Parvati. Sage Narada recited the following hymn when he visited Sri Ram in Ayodhya to remind Him of His purpose for incarnation and prompt Him on. It is stated that regular devotional recitation of this hymn leads the devotee to liberation.
एकदा सुखमासीनं रामं स्वान्तःपुराजिरे । सर्वाभरणसम्पन्नं रत्नसिंहासने स्थितम् ॥१॥ नीलोत्पलदलश्यामं कौस्तुभामुक्तकन्धरम् । सीतया रत्नदण्डेन चामरेणाथ वीजितम् ॥२॥ विनोदयन्तं ताम्बूलचर्वणादिभिरादरात् । नारदोऽवतरद्द्रष्टुमम्बराद्यत्र राघवः ॥३॥
Ekadā sukhamāsīnam Rāmam Svāntahͅ purājire । Sarvābharanͅasampannam ratnasimhāsane sthitam ॥1॥ Nīlotpaladalaśyāmam kaustubhāmuktakandharam । Sītayā ratnadandͅena cāmarenͅātha vījitam ॥2॥ Vinodayantam tāmbūlacarvanͅādibhirādarāt । Nāradovataraddraṣṭumambarādyatra Rāghavahͅ ॥3॥
Once, Narada descended from the sky to where Rama was in order to see Him, who was seated comfortably in the courtyard of his inner quarters, with all ornaments on a bejewelled throne, blue-lotus-dark, the Kaustubha in an ornament on His neck, fanned by Sita with a fly-whisk with a bejewelled handle, delighting in the chewing of betel etcetera.
शुद्धस्फटिकसङ्काशः शरच्चन्द्र इवामलः । अतर्कितमुपायातो नारदो दिव्यदर्शनः ॥४॥
Śuddhasphaṭikasaṅkāśahͅ śaraccandra ivāmalahͅ । Atarkitamupāyāto Nārado divyadarśanahͅ ॥4॥
Resembling pure crystal, immaculate like the autumn moon, Narada, whose sight was divine, approached (Rama) unexpectedly.
तं दृष्ट्वा सहसोत्थाय रामः प्रीत्या कृताञ्जलिः । ननाम शिरसा भूमौ सीतया सह भक्तिमान् ॥५॥
Tam drͅṣṭvā sahasotthāya Rāmahͅ prītyā krͅtāñjalihͅ । Nanāma śirasā bhūmau Sītayā saha bhaktimān ॥5॥
Seeing him suddenly, Rama stood up, full of devotion, His hands brought together with love, and bowed with His head on the ground, along with Sita.
उवाच नारदं रामः प्रीत्या परमया युतः । संसारिणां मुनिश्रेष्ठ दुर्लभं तव दर्शनम् । अस्माकं विषयासक्तचेतसां नितरां मुने ॥६॥
Uvāca Nāradam Rāmahͅ prītyā paramayā yutahͅ । Samsārinͅām muniśreṣtͅha durlabham tava darśanam । Asmākam viṣayāsaktacetasām nitarām mune ॥6॥
Rama, with supreme affection, said to Narada, ‘Sage! For us, who are ‘worldly’ and whose minds are attached to sense objects, your sight is particularly difficult to attain.
अवाप्तं मे पूर्वजन्मकृतपुण्यमहोदयैः । संसारिणापि हि मुने लभ्यते सत्समागमः ॥७॥
Avāptam me pūrvajanmakrͅtapunͅyamahodayaihͅ । Samsārinͅāpi hi mune labhyate satsamāgamahͅ ॥7॥
‘Because of the auspicious arising of good deeds performed in previous lives, that has been attained by me; for sage, even those of the world attain association with the good.
अतस्त्वद्दर्शनादेव कृतार्थोऽस्मि मुनीश्वर । किं कार्यं ते मया कार्यं ब्रूहि तत्करवाणि भोः ॥८॥
Atastvaddarśanādeva krͅtārthosmi munīśvara । Kim kāryam te mayā kāryam brūhi tatkaravānͅi bhohͅ ॥8॥
‘Lord of sages! Thus am I fulfilled by just your sight. Tell me, what task of yours might I perform, so I might do it.’
अथ तं नारदोऽप्याह राघवं भक्तवत्सलम् । किं मोहयसि मां राम वाक्यैर्लोकानुसारिभिः ॥९॥
Atha tam Nāradopyāha Rāghavam bhaktavatsalam । Kim mohayasi mām Rāma vākyairlokānusāribhihͅ ॥9॥
Then, Narada too said to Raghava, who was tender towards His deities, ‘Why are you deluding me, Rama, with your statements which are in accordance with social observances?
संसार्यहमिति प्रोक्तं सत्यमेतत्त्वया विभो । जगतामादिभूता या सा माया गृहिणी तव ॥१०॥
Samsāryahamiti proktam satyametattvayā vibho । Jagatāmādibhūtā yā sā māyā grͅhinͅī tava ॥10॥
‘Omnipresent one! Your statement ‘I am ‘worldly’’ is true--for the maya who is the foundation of the world is your wife;
त्वत्सन्निकर्षाज्जायन्ते तस्यां ब्रह्मादयः प्रजाः । त्वदाश्रया सदा भाति माया या त्रिगुणात्मिका ॥११॥
Tvatsannikarṣājjāyante tasyām Brahmādayahͅ prajāhͅ । Tvadāśryā sadā bhāti māyā yā trigunͅātmikā ॥11॥
‘Because of proximity to you, progeny beginning with Brahma are produced in Her, and resting upon you, that maya with the three strands constantly manifests.
सूतेऽजस्रं शुक्लकृष्णलोहिताः सर्वदा प्रजाः । लोकत्रयमहागेहे गृहस्थस्त्वमुदाहृतः ॥१२॥
Sūtejasram śuklakrͅṣnͅalohitāhͅ sarvadā prajāhͅ । Lokatrayamahāgehe grͅhasthastvamudāhrͅtahͅ ॥12॥
She always, perpetually produces white, dark and red (identified with sattva, tamas and rajas respectively) in the great house that are the three worlds; so is your householder-ship described.
त्वं विष्णुर्जानकी लक्ष्मीः शिवस्त्वं जानकी शिवा । ब्रह्मा त्वं जानकी वाणी सूर्यस्त्वं जानकी प्रभा ॥१३॥
Tvam Viṣnͅurjānakī Lakśmīhͅ Śivastvam Jānakī Śivā । Brahmā tvam Jānakī Vānͅī Sūryastvam Jānakī Prabhā ॥13॥
You are Vishnu, Janaki is Lakshmi. You are Shiva, Janaki is Shivaa. You are Brahma, Janaki is Speech (Brahma’s consort); you are the sun, Janaki is effulgence.
भवान् शशाङ्कः सीता तु रोहिणी शुभलक्षणा । शक्रस्त्वमेव पौलोमी सीता स्वाहानलो भवान् ॥ १४॥
Bhavān śaśāṅkahͅ Sītā tu rohinͅī śubhalakśanͅā Śakrastvameva Paulomī Sītā svāhānalo bhavān ॥14॥
You are the moon, Sita is the auspiciously marked Rohini. You are yourself Indra and Sita is Paulomi, she is svaha and you are the fire.
यमस्त्वं कालरूपश्च सीता संयमिनी प्रभो । निरृतिस्त्वं जगन्नाथ तामसी जानकी शुभा ॥ १५॥
Yamastvam kālarūpaśca Sitā samyaminī prabho Nirrͅtistvam jagannātha tāmasī Jānakī śubhā ॥15॥
You are Yama, who has the form of time, and Sita is Samyamini (Yama’s consort). Lord of the world! You are Nirriti (death personified) and Janaki is the auspicious Tamasi.
राम त्वमेव वरुणो भार्गवी जानकी शुभा । वायुस्त्वं राम सीता तु सदागतिरितीरिता ॥ १६॥
Rāma tvameva varunͅo Bhārgavī Jānakī śubhā Vāyustvam Rāma Sītā tu sadāgatiritīritā ॥16॥
Rama, you alone are Varuna and Janaki is the auspicious Bhargavi. Rama, you are Vayu, while Sita is said to be Sadagati (wind’s consort, or constant movement)
कुबेरस्त्वं राम सीता सर्वसम्पत्प्रकीर्तिता । रुद्राणी जानकी प्रोक्ता रुद्रस्त्वं लोकनाशकृत् ॥ १७॥
Kuberastvam Rāma Sītā sarvasampatprakīrtitā Rudrānͅī Jānakī proktā Rudrastvam lokanāśakrͅt ॥17॥
Rama, you are Kubera, and Sita is praised as all wealth; Janaki has been called Rudrani and you are Rudra, who destroys the worlds.
लोके स्त्रीवाचकं यावत्तत्सर्वं जानकी शुभा । पुन्नामवाचकं यावत्तत्सर्वं त्वं हि राघव ॥ १८॥
Loke strīvācakam yāvattatsarvam Jānakī śubhā Punnāmavācakam yāvattatsarvam hi Rāghava ॥18॥
The extent of feminine signifiers in the world is all the auspicious Janaki, and whatever there is that signifies masculines, is certainly you, Raghu scion.
तस्माल्लोकत्रये देव युवाभ्यां नास्ति किञ्चन ॥ १९॥
Tasmāllokatraye deva yuvābhyām nāsti kiñcana ॥19॥
And so, lord, in the three worlds, there is nothing other than the two of you.
त्वदाभासोदिताज्ञानमव्याकृतमितीर्यते । तस्मान्महान्स्ततः सूत्रं लिङ्गं सर्वात्मकं ततः ॥ २०॥
Tvadābhāsoditājñānamavyākrͅtamitīryate Tasmānmahānstatahͅ sūtram liṅgam sarvātmakam tatahͅ ॥20॥
Ignorance (maya) that becomes manifest due to association with you is called ‘avyakrita’. Thence arises mahat (the first modification consisting of the capacity of cognition), thence the sutra (the second modification, consisting of the capacity to act), and from there the linga (subtle body) that consists of all effects.
अहङ्कारश्च बुद्धिश्च पञ्चप्राणेन्द्रियाणि च । लिङ्गमित्युच्यते प्राज्ञैर्जन्ममृत्युसुखादिमत् ॥ २१॥
Ahaṅkāraśca buddhiśca pañcaprānͅendriyānͅi ca Liṅgamityucyate prājñairjanmamrͅtyusukhādimat ॥21॥
The ego, intellect, five winds, and senses are together called by wise ones the linga, which possesses pleasure and pain.
स एव जीवसञ्ज्ञश्च लोके भाति जगन्मयः । अवाच्यानाद्यविद्यैव कारणोपाधिरुच्यते ॥ २२॥
Sa eva jīvasañjñaśca loke bhāti jaganmayahͅ । Avācyānādyavidyaiva kāranͅopādhirucyate ॥22॥
That alone appears in the world, pervaded by the world, called jiva (individual soul), and the inexplicable, beginningless Ignorance alone is said to be the causal limitation.
स्थूलं सूक्ष्मं कारणाख्यमुपाधित्रितयं चितेः । एतैर्विशिष्टो जीवः स्याद्वियुक्तः परमेश्वरः ॥ २३॥
Sthūlam sūkśmam kāranͅākhyamupādhitritayam citehͅ । Etairviśiṣṭo jīvahͅ syādviyuktahͅ parameśvarahͅ ॥23॥
The threefold limitations of consciousness are gross, subtle, and causal. The individual soul is qualified by these, the one who is unconnected (with them) would be the supreme lord.
जाग्रत्स्वप्नसुषुप्त्याख्या संसृतिर्या प्रवर्तते । तस्या विलक्षणः साक्षी चिन्मात्रस्त्वं रघूत्तम ॥ २४॥
Jāgratsvapnasuṣuptyākhyā sansrͅtiryā pravartate । Tasyā vilakśanͅahͅ sākśī cinmātrastvam Raghūttama ॥24॥
Best of Raghus! You are pure consciousness, the witness distinct from the mundane existence which goes about, designated by waking, dream and sleep.
त्वत्त एव जगज्जातं त्वयि सर्वं प्रतिष्ठितम् । त्वय्येव लीयते कृत्स्नं तस्मात्त्वं सर्वकारणम् ॥ २५॥
Tvatta eva jagajjātam tvayi sarvam pratiṣṭhitam । Tvayyeva līyate krͅtsnam tasmāttvam sarvakāranͅam ॥25॥
From you emerged the world, everything is located in you, and it all dissolves into you; thus you are the cause of everything.
रज्जावहिमिवात्मानं जीवं ज्ञात्वा भयं भवेत् । परात्माहमिति ज्ञात्वा भयदुःखैर्विमुच्यते ॥ २६॥
Rajjāvahimivātmānam jīvam jñātvā bhayam bhavet । Parātmāhamiti jñātvā bhayaduhͅkhairvimucyate ॥26॥
There would be fear when the self is understood as the individual soul, like rope is understood to be serpent; understanding ‘I am the supreme soul’, (one is) freed from fear and pain.
चिन्मात्रज्योतिषा सर्वाः सर्वदेहेषु बुद्धयः । त्वया यस्मात्प्रकाश्यन्ते सर्वस्यात्मा ततो भवान् ॥ २७॥
Cinmātrajyotiṣā sarvāhͅ sarvadeheṣu buddhayahͅ । Tvayā yasmātprakāśyante sarvasyātmā tato bhavān ॥27॥
Because all cognitions appear in all bodies because of you, who are the light of pure consciousness, you are the self of all beings.
अज्ञानान्न्यस्यते सर्वं त्वयि रज्जौ भुजङ्गवत् ॥ २८॥
Ajñānānnyasyate sarvam tvayi rajjau bhujaṅgavat ॥28॥
Everything is cast onto you like serpent onto the rope.
त्वत्पादभक्तियुक्तानां विज्ञानं भवति क्रमात् । तस्मात्त्वद्भक्तियुक्ता ये मुक्तिभाजस्त एव हि ॥ २९॥
Tvatpādabhaktiyuktānām vijñānam bhavati kramāt । Tasmāttvadbhaktiyuktā ye muktibhājasta eva hi ॥29॥
For those who have devotion for your feet, Knowledge gradually rises; therefore they alone partake in liberation who have devotion for you.
अहं त्वद्भक्तभक्तानां तद्भक्तानां च किङ्करः । अतो मामनुगृह्णीष्व मोहयस्व न मां प्रभो ॥ ३०॥
Aham tvadbhaktabhaktānām tadbhaktānām ca kiṅkarahͅ । Ato māmanugrͅhnͅīṣva mohayasva na mām prabho ॥30॥
I am a servant of the devotees of your devotees, and of their devotees; thus, favour me, lord, and do not delude me.
त्वन्नाभिकमलोत्पन्नो ब्रह्मा मे जनकः प्रभो । अतस्तवाहं पौत्रोऽस्मि भक्तं मां पाहि राघव ॥ ३१॥
Tvannābhikamalotpanno Brahmā me Janakahͅ prabho । Atastavāham pautrosmi bhaktam mām pāhi Rāghava ॥31॥
Lord! Brahma is my father, who arose from the lotus from your navel; thus I am your grandson; Raghu scion! Protect me, who am your devotee.
Author Bhavabhuti is a practicing initiate in the Himalayan tradition.