Thb Adhydtraa RAmayana is a canonical T>ook of the Vaishnavas and is a park of the Brahm&nda Purdna. Jt is very highly respected by all classes of Hindus for the beauty of its language, its flow of verse, its clear statement of the doctrines of the Veddnta, and, like the Bhngavada GitA, for its combination of the path of devotion with that of knowledge. It is a dialogue between the God Mahddeva and his consort PArvabl on the divinity of RAma and opens with the question as to why when RAma was the Supreme Being, he forgot his real nature and had to he reminded of it by another. The allusion is to VA’.miki RAmAyana (chapter 117, Vudha KAnda) where RAma is sunk in the ocean of sorrow at the ordeal of SitA and BrahmA reminds him of his being the Supreme self. If, on the other hand, Rama always knew his true self, why did he grieve for tho loss of SltA. The reply of MahAdeva was that in truth RAma was the Supreme self (ParamAtmA) who never moved or did any thing, or was ever subject to joy or sorrow, birth or death, pleasure or pain. All these were superimposed upon him through error beginningless (a nddiavidyd). To expound this mystery is the task set before it by the Adhydtraa Rama* ynna. The work is divided into seven KAndas or books like the RAmA- yana of VAlmiki. These are the Bdla (childhood), Ayodhyd, the Arawya (forest), Kishkindhd, Sundara (beautiful), the Yudd/ta (battle) and the U tiara (sequel). It consists of 64 ohapters and 4,200 verses mostly in the usual An ushtubha metre, though otlrer metres like the Indravajra are also employed. The language of the work, though not the simple lan- guage of Valmiki, often rises to eloquence especially in its devotional portions and the sonorous flow of its verses lends it quite a unique charm. Nothing is known of its author or as to who he was or where he flourished. The internal evidence furnished by it, however, points out to a modern origin, after the system of worship inculcated by the Tantras had come into vogue. So far as one could see from its language and trend of thought, it appears to be posterior even to bheSrimad BhAgvat, the other canonical work of the Vaishnavite sect, written about the 14th century. The Indian Pandit or SAdhudoes not tronble himself with these questions of chronology, nor cares bo examine the language or the style of the book he venerates. If it serves his purpose, either of devotion or as the giver of livelihood, as it does, it is quite sufficient). Anyhow from its intrinsic merits the work deserves serious study on the part of all lovers of Indian religious philosophy. The main incidents of the story in bhe mlhyatma are the same as in Valmiki. Wherever there is a difference, it is due to the fact that whilst the Adhyabma starts with the theory of RAma’s divinity and tries to explain away all failings of humanity, wherever they come into the narrative, by resorting to the anadi avidyd (beginningless error) of the VedAnta, the RAmAyana of yAlmiki describes Kama as the best of men and tries to show how, in spite of the few failings of humanity, one can rise to godhead by setting before him tho noble ideal of truth and duty as Rama did. Of course, the story of the Valmiki is the more natural of the tuo and appeals to the reader more Mtrongly than that of bhe AdhyAtma. But in India the modern man of devotion, who loves to invest his favourite deity with the attributes of the Supreme/ will not Jiston to aoy imperfections of his divinity or ascribe them to the error of those who see in him such imperfections. The VedAnta, which looks upon the world as due to the action of nescience, and RAma, Krishna or 8hiva, merely a name for the Supreme self, will not entertain the idea of any such failings of humanity marring the absolute nature of the Supreme, and will, like the man of devotion, explain it away ns being due to error, like one who sees the rope in the snake when there is in' reality no snake but the rope only. The value of a work like the AdhyAtma is, therfore, to be sought not for its life story ofRAmn but for its statements of the doctrines of the bluilcti mdrga and the jiidna mdrga (the path of devotion and the path of knowledge). The Adhya- tmA represents that school of thinkers in India which has adopted the theory of anddi nvidyd to explain away the world process. It is the parent of the RAmAyana of TulsIdAs, which is so very highly and deservedly popular throughout Northern India and exercises such ail influence for good on the lives and characters of millions of its people. TulsIdAs, like the author of the AdhyAtma, adopts the theory of avidyi and resorts to it wherever it suits his purpose. For instance, like the AdhyAtma, before her abduction by RAvana lie "makes the real SltA enter the Are and an illusory Slta play all the subsequent parts in the drama. Says he gjn ^ ^ I swrawr li ftwt sm gfert g*n<?rt i H wftra nr ^Pf^rr 11 SF fsmrtn 1 sit foamr umi it (TulsIdAs’ KAwAyana, Aranya KAnda.)
After Lakshmana had gone to the woods bo gather roots and fruits, the gentle and joyous god said with a smile to Janak's daughter: “ Hearkan most lovely, amiable and faithful of wives, I am going to play such a playful lmtnan part. Do you enter the fire till I have completed the destruction of RAkshasas. As soon as Hama lmd done speaking she pressed her Lord's feet to her heart and entered the fire, leaving only an image of herself of the appearance and the gentle disposition. Lakshmana did not know of the mystery or that the god had taken any action.” Again after the conclusion of the war when SitA was brought to the camp and being discarded by RAma enters fire, both Tulsidas and the AdhyAtma make the illusory SltA to have done so aifd the real come out of the ordeal. Says Tulsidas — ft qr^ ifr i “ The image and the social disgrace were alone burnt in the fire, one knew the doings of the Lord, the gods, men and munis all remain looking standing.”
The theory of mAyA (nescience) being the cause of the world-process, which was in germ in the Upanishnds, became subsequently an integral portion of Indian thought, and is now associated in the popular mind with the energy of the Lord. It is also considered sufficient to explain away all » that is beyond the reach of human experience. In the Upanishads ttruhimi alone was. He thought. “ I am one, may I be many/* He made tafias (thought) and by the force of thought created the universe. Having created it he entered it, became all that moves and all that does not move, all that is differentiated by name and form as well as that is imt so differentiated. Creation according to the Upanishads was thus the thought power of the supreme. Subsequently it proceeded from the union of the mule with the female principle. The male is Brahmd, Rdraa or Krishna, the female Mdyd, Sild or Kddhd. From Brahmd was evolved dkds (space), from dkasa vdyu (air), from vdyu, dgni (fire) from fire, water (a pa) and from water earth, each partaking the property of the element that preceded it. These elements were evolved in tl>eir subtle Etafce. They were divided by the process of trivritta ^ three fold) accord- ing to some and by that of the panchi karana (five fold) division accord- ing to other thinkers of ancient times. Each of the five giving to the others one part of its own and taking from each of the others one part of their energy. Thus compounded they evolved further till all that is differentiated by name and form was created. The whole mobile and immobile creation so evolved consists of the five elements (pancha mahd- bhutn), the three gunas or attributes of Satava (goodness^, Rajas (activity), and Tamas (inertia), the five organs of perception, Jfianendriya the ears, the skin, the eyes, the tongue and the nose, the five of action, speech, the hands, the feet and the two organs of generation and excretion. The objects of the senses, hearing, sight, taste and smell. The mind which is the faoulty of doubt and desire, the buddhi the faculty of determination were also evolved from the five elements and the five vital airs which move the body, viz., prdna the air which is exhaled, apdna which is inhaled, samana which equalizes and distributes the food in. the body, the vydna which causes the various nerves to perform their functions and the uddna which carries the embodied self upwards, were also similarly evolved. Seated in the conglomeration of the senses, their objects and the attributes and the vital airs, is the self (dtmd) who, because he has indentified himself with it and all that appertains to it t is called Jiva, or the embodied self, subject to pleasure and pain, happiness and misery, birth and death, increase and decay. Thus he goes from birth to birth up and down in ceaseless motion, till he turns his thought inwards aud through the teachings of a teacher and the declaration of the Vedas, knows himself fcn be other than the body, and having sublated all that is seen and unseen, finds his rest in his own true self and becomes the sup- reme self he really was. The light of self, says Vydsa, in the Mahd- bhdrata is in the heart, not outside it. It is the same in all beings. It is perceived by those who themselves through minds directed towards it, alone see it. When man does not inspire another with fear at his sight, nor is himself inspired with fear at the sight of another, when he ceases to cherish desire and hatred, he attains to Brahmana. When one ceases to entertain a sinful attitude towards all beings in thought, word and deed, he is said to afctaiu to Brahmana. By restraining the mind and tbs 5011I, and casting off malice, that stupefies the mind and delusion, one is said to attain to Brahmana. When one becomes the same in all objects, seen and unseen, also in respect of all living creatures, and transcends all pairs of opposites, he is said to attain to Brahmana. When one ousts an equal eye upon praise and blame, gold and iron, happiness and misery, good and bad, agreeable and disagreeable, life and death, otfe is said to attain to Brahmana. One observing the duties of a mendicant, should withdraw his mind and the senses like the tortoise withdrawing his limb* inwards. As a house enveloped in darkness is capable of being seen with the aid of a lighted lam.p, even so can the self be seen with the aid of the lamp of the intellect (MahAbhArata, SAnbi Parva, chapter 32V). This is the process of introspection. But in order to carry it out fully, it is necessary that the aspirant should in the beginning perform the duties of his order in life in a spirit of disinterestedness, ile shall then be tit for meditation upon God, first with attributes or in an embodied form and then in his true nature as the supreme self the PuramAtmA. The form indicated in the Upanishads is the VirAta, god as the cosmos. )n the MahAbhArata it is both. VirAta and Vishnu a9 a psrsona* with his dark hue tike that of a blue lotus, delicate features, the crown, and the diadem, the conch, the mace, the discus arid the lotus. )n the AdhyA* tma he is RAma with his dark complexion, delicate features, bow and arrow in hand with SftA on his side and attended by Lakshmana and HanumAna. This meditation is, however, for the lower aspirant. As his progress is upwards even in the AdhyAtma the personal gives place to the impersonal, till all that is realized as BrahraA. All duality disap- pears and the Jiva eeases to be a Jiva and beeomes BrahmA. This is the path of devotion and contemplation inculcated in all the ShAstras like the BhAgwab and the AdhyAbma RArnAyanA and is popularly followed. The saguna upAsana is, however, more popular of the two • nd the RAma mantra or simply the name of RAma is implicitly believed in by thousands as the only means of release from the troubles and sorrows of worldly life. 11 RAma RAma, jai RAma ji ki° is the ordinary form of Hindu salutation current in society. At the time of death for the person who repeats the holy name of RAma, there is no birth and rebirth. So people think when the Hindus’ corpse is carried to the funeral pyre, RAma nAma satya hai (RAma's name is alone true), is uttered iu mournful sonorous accents by the mourners. The RAmlilA that is celebrated every year in almost all the principal towns of Upper ] ndia in tho month of Aswin, reminds the Hindu of the story of RAma and attracts thousands every where. From the ideal of truth and duty set by RAma, he is called the MaryAdA Purnshotam, tho supreme purusha, who set the law of duty or RAma BhadrA, the good RAma. Much of this popularity is due to the way in which he has been presented to the popular mind by poets like the author of the Adhydtma RAmAyana ami Tulsi Das, a god to love and admire, an ideal to approach. The great point about all RAma worship is that, although it lias degenerated iruo sectarianism, it has never like the worship of Krishna degenerated in to licentiousness, because the poets who inculcated it were men of the highest a nd purest character, animated with the loftiest of ideals in all that they wrote.
Some idea of the popularity of the AdhyAtma will be formed from the fact that it is read as a sacred book with all reverence due to the highest work on religion, in the implicit belief that it will secure great religious merit during the Nava rabra (nine days) of and in the month of Chaitra, the week of the anniversary of RAma’s birth, every Sloka is repeated and recited as a sacred mantra. Devout 8Adhua and laymen will be found repeating the UAmhridaya or the RAmgitA daily and as one hears, in the jungles of Rikh!ke9h sung in sweet accents of devotion the RAma Mantra, “ Jai RAma Jai Jai RAma Jai RAma SibA RAma” by devout sAdhus and laymen and re-echoed through the hills, one feels, that RAma and SitA are living ideals for the men and women of India. The regret only is that VAludki’s great work has been thrown into the shade by modern works t V ) like the Adhydtm* and Tulsi Dds\ Guided by these considerations ] acceded to the request of the learned editor of the sacred Books of the Hindus in presenting the Adhydtma in an English garb. I have tried to adhere as closely as possible to the spirit of the original. But no translation, however faithful, can preserve the beauty of the original. The reader will, therefore, seek in vain in the translation for the souorous flow of the verse or the impassioned language of the Sanskrit poet. If, however, it stimulates his study of our anaiont religious philosophy as expounded in one of its best sources, as well as induces some to study the original in all its beauty and grandeur, I shall deem myself to be amply rewarded. £n order to make the text clear I * have tried to add notes on all the more difficult and technical dootrines of the Veddnta and hope the reader will be able to follow them without much difficulty. I have also given notes comparing the Adhydtma with the Vrilmfki wherever there is a difference in the narrative. Let me assure the modern reader that if he but turns to the Rdmdyana., whether Vdlmiki or Adhydtma, for the noblest ideal of huraauity set by man, he will not be disappointed. My best acknowledgements are due to the learned editor of the Sacred Books of the Hindus, Major B, D. Basu, i.M.S. (retired), for the trouble he has taken in passing the work through the press. May the Adhydtma be true to its name and by turning the current of thought inwards in these days of fight and struggle for externals, be the medium of assuaging the troubles of Life, of souls hankering after, relief is my fervent prayer.
Rama Ashram, (Hrishikesa), ^ y BAlJ NAT J)ecember } 1912, CONTENTS THE BALKANDA.
Chapter Pago.
I.
Introductory chapter •••...1 II.
Hdma «s the Supreme self 4 III.
The Solicitation of the Cods to Vishnu for incarnation 7 IV.
The tfrth of Itdma...•«.
9 V.
12 VI.
Purification of Almlyd 14 VII.
The marriage of Kdina 17 VIII.
Encounter with Parashu Rdtna 21 THE AYODHYX KANDA.
I.
The visit of Ndrada 26 II.
The proposed installation of Rdma...28 III.
The two boons...32 IV.
40 VI.
The journey 43 VII.
The death of DasAratha...47 VIII.
52 IX.
Rama's refusal...56 THE ARANYA KANDA.
I.
The death of Virddha...••• 61 II.
Rama in the Dandaka Forest...63 III.
In the dshrama of Agastya 66 IV.
In the Panchavati 68 V.
The death of Khara and disfigurement of Surpanaklid.
71 VI The illusive deer...74 VII.
The abduction cf Sltd 76 VIII.
Grief of Rdma...••• 79 IX.
Search for Sitd...80 X.
In the dshrama of Savari 84 THE KISHKINDHA KANDA.
I.
Meeting with Sugriva...87 Encounter with Bali...91 III.
Death of BdU 94 IV.
Kama declares unto Lakshmana the system of Agaraa worship 97 V.
Lakshmana's visit toKishkindhd VI.
The search for Sitd...VII.
„ (continued) VIII.
The monkeys aud Sainpati on the sea-shore IV.
Page.
I.
THE SUNDARA KANDA. Hanumana’s journey across the ocean...II.
Hannmdna in Lankd...III.
Hanumdna's visit to b'itd IV.
Hanumdua's visit to Kama I.
THE YUDDHA KANDA.
II.
The Kakshasas in Council *.
III.
Rdma and Vibhlshana...M* IV.
The bridge across the ocean V.
The fight VI.
VII.
The awakening of Kumbhakaran...VIII.
Death of Kumbhakaran...IX.
Death of Meghmldha X.
Rdvana's Horaa XI.
Death of Rdvana XII.
Consolation of Viblushana XIII.
SUd’s ordeal...XIV.
Rdma’s return...XV.
Udma as king and the end of the story I.
THE UTTAUA KANDA. Ravana’s birth 11 Birth of Bdli and Sugriva Banishment of Sita...V.
The Rdtnagibd...The two ministrels...VI.
VII.
The disappearance of Sitd...VIII.
The exile of Lakslunana IX.
The departure of Kama...THE ADHYATMA RAM A YANA.
THE BALA KANDA.
INTRODUCTORY CHAPTER.
The Sanctity of the work • Salutation to Dakshind Mvirti (Shiva) who is measureless, who ia beyond the three — Mdyd (nescience), Jfya (embodied self) and Ishwara (God with attributes) who is of the nature of pure intelligence, who ia above thought and speech.
2. Stita said: “ Once upon a time the Yogi Narada, desirous of doing good to the world, went in the course of his rambles in the three worlds to the Satya loccb /' 3-4r5. There he saw seated, brightening his assembly, the four-faced Brahma surrounded by the Vedas in their embodied forms, resplendent like the morning sun, repeatedly praised by Markandeya and other Munis, the knower of all objects, with Saraswati on his side, the Lord of the world and the giver of every desired object to those who worship Him. Having prostrated himself with reverence, that bull amongst the Munis chanted the praises of the great Lord.
6. Pleased with his adorations the Self-created Brahma said to that Muni who was the foremost of all Vaishnavas, “ What dost thou wish to ask, 0 Muni, that I shall tell thee/' 7. Hearing these words of the Lord Brahma, the Muni said to him, “ I have already heard from Thee all that is beneficial and otherwise/* 8. There is only one thing remaining to be heard by me from Thee/' “ 0 great God, do thou tell me that mystery also, if thou art graciously disposed towards me/' 9. On the advent of the terrible Kali age, men will be bereft of meritorious deeds, Devoted to evil actions they will all shun truthful speech.
10. They will be addicted to speaking evil of others and will covet other's wealth. Their hearts will be attached to other men’s wives and they will be bent on doing injury to others.
11. They will look upon the body as their own self, of foolish under- standing they will be atheists and be possessed of the intelligence of the brutes. They will cherish hatred towards fathers and mothers and will worship their wives as gods and be slaves of lust.
12. Brahmanas will be addicted to avarice and will live by selling the Vedas. They will only read such sciences as will bring them wealth and will be conceited of their learning.
13. Leaving off the duties of their own order and usually devoted to practising deceit upon others, Kshatriyas and Vaishyas will no longer follow the dictates of religion.
14. In the same manner those who are Shudras will themselves betake to the practices of Brahmanas. Women shall generally be void of chastity; they shall be fearless and treat their husbands with con- tempt.
15. They will be cherishers of enmity towards their fathers-in-law and other elders. Of this there is no doubt. How can beings possessed of such lost understanding achieve happiness in the life to come.
16. With this thought my mind is being constantly troubled. Through what easy means could these creatures achieve a high end in the world to come.
17. Thon knowest all. Do thou tell me of those means. Having heard this from Ndrada, the Lotus seated God said: — 18*19. Well hast thou asked me. O Sage 1 Do thou listen with respectful attention to what 1 say.
In former times tilled with affection towards her devotees the goddess Pdrvati reverently questioned tbs destroyer of the triple city (Shiva) desirous of knowing the nature of Rdma.
The Lord of the mountaius himself recited to his dear consort that great mystery known as the Adhydtma Rdmdyana which is great amongst the Purdnas.
20-21. That Pdrvati, the nourisher of the world, worships daily and nightly and thinking of it is even now immersed in bliss. Now because of past good Karma of embodied creatures will this Adhydtma Rdmdyana be published throughout the world.
22-26* By merely reciting people will go towards a happy life. So long shall sin together with the crime of Brahmanicide remain as long as the Adhydtma Rdmdyana does not arise in the world. So long only shall Kdli roam freely and with all his might, as long as the Adhydtma Rdmdyana does not take its rise in the world. So long shall the emissaries of the god of death go about fearlessly in the world, as long as the Adhydtma Rdmdyana does not take its rise in it. So long the various Shdstras engage in mutual disputations, so long shall the nature of Rdma be difficult of comprehension by even great men, as long as the Adhydtma Rdmdyana does not rise in the world.
27. i cannot, O chief amongst Munis, declare fully the merit that attaches to the recitation, hearing, etc., of the Adhydtma Rdmdyana.
28. Nevertheless I shall, O sinless one, tell thee of some of the merits that attach to it. Do thou listen to it attentively, as I heard it in days of yore from Shiva.
29. He who reads with devotion even a shloka or half a shlolca of the Adhydtma Rdmdyana, is purified of all sins that very moment.
80. He who daily recites reverently the Adhydtma Rdmdyana with a mind directed to no other object and to the best of his power, is said to be a jivan mukla (emancipated in this very life).
31. He who worships daily the Adhydtma Rdmdyana reverently and with care, even his, 0 Muni, is the fruit of an Ashwamedha sacrifice.
32. One who casually listens to the Adhydtma Rdmdyana from another without showing reverence, even he is freed from sin.
33. He who bows to the Adhydtma Rdmdyana, having approached it, obtains the fruit of worshipping ail the gods. Of this there is no doubt.
34. Do thou listen to the merit achieved by one who writes out the whole of the Adhydtma Rdmdyana and gives it to a devotee of Rdma.
35. The merit that attaches to the study of the Vedas or expositions of the Shdstras, even such a merit which is difficult to be attained in the world, is attained by snch a person.
36-37. 0! best of Vaishnavas, listen to the merit of that devotee of Rdma who having observed a fast on the Ekddasi day expounds the Adhydtma Rdmdyana to an assembly of devout persons. He attains to the fruit of the purashcharna of each letter of the Qdyatri mantra, Note. — T he purashcharna is a ceremony where recitation of each letter of a mantra is followed by lioma (offering of libations) to the presiding doity of the mantra.
38-40. I shall now declare to thee the merit that attaches to one who having observed a fast on the Rdmanavami day and keeping a vigil in the night, recites or hears recited the Adhydtma" Rdmdyana with concen- tration of mind. The merit that attaches to one who repeatedly visits encred places like Kurukshetra and gives at the time of a 6olar eclipse standing in the water there to Brahraanas, learned as VyAsa, ns much wealth as he can afford, attaches to the reader or reciter of the AdhyAtma RA mAyana; this is true, this is true, of this there is no doubt.
41. Even gods with Indra at their head wait the commands of one who cheerfully sings the AdhyAtma day and night.
42. One who, observant of vows, daily reads the AdhyAtma RAmAyana, has the fruit of whatever he does multiplied a crorefold.
43. He who reads there the auspicious Ramahridyaya with a concentrated mind, becomes purified in three days, even if he is the slayer of a Brahmnna.
44. He who having observed the vow of silence, reads the auspicious Ramahridyaya thrice daily in front of the image of Hanuman, achieves all that he wishes.
45. If one reads the auspicious RAmahridyaya circumbulating the Tulsl and the Ashwatha trees, as he reads each letter he wards off the sin of Brahmanicide.
46. The greatness of the auspicious RAmagitA is fully known only to Shankara. Half of it is known to the daughter of the king of mountains (PArvati) and half only to me, O Muni.
47. I shall somehow declare to thee a portion of it the whole of it cannot be declared. Knowing it, one acquires purity of mind in this world.
48. The sin which the RAmagitA does not destroy, 0 NArnda, is not destroyed anywhere in this world by any place sacred or otherwise. Ever seeking I could not find such means of purification.
49. RAma having churned the ocean of the Upanishads took out this nectar of the RAmagitA and cheerfully gave it to Lakshmana. By drinking this nectar one becomes immortal.
50. In days of yore the son of Jamadagni, desirous of killing KArta- virya, dwelt in the company of Mahadeva with the object of learning the science of archery.
61. There, having heard the RAmagitA carefully recited by PArvati, he adopted it and by reading it rapidly attained to a portion of the energy of NArAyana.
52. If one wishes for expiation of sins like killing a Brahmana he becomes purified thereof by reading the RAmagitA for only one month.
53. The sin that attaches to the recieving of an improper gift, to eating improper food, to speaking evil words, is destroyed by a single recitation of tie RAmagitA.
54 — 57. He who reads the RAmagitA in front of the SAligrAma image, or near the Tulsi or Ashwatha tree or before an assembly of men of restrained minds, attains to that merit which is beyond the range of speech. The forefathers of one who feeds the Brahmanas in a Sraddha after having with devotion read the RAmagitA, attain to t.he supreme abode of Vishnu. He who having observed a fast on the Elcddnsi day, reads the QitA with a restrained mind at the foot of the Agastya tree on the Dw&ddshi day, becomes verily Raghava himself, and is worshipped by all the gods..
68. Even without meditation, without gifts, without bathing in sacred places, one attains to immeasurable merits by merely reading the RAmagitA.
69. What need is there of saying much, do thou NArada listen to truth. All the Sruitis, the Smritis, the Itihasas and the PurAnas do nob possess a sixteenth of the greatness of the AdhyAtma RamAyana.
GO. This greatness of the AdhyAtma Bide of RAma’s deeds was declared to the chief of Munis (NArada) by the lotus-seated Brahma. He who reads or listens to ib with faith attains to the abode of Vishnu and ia worshipped by the gods, CHAPTER I.
Rama as the Supreme Self.
1. I bow to that Lord of J&naki, who is of the nature of intelligence, who incarnated amongsb men ab the prayer of the gods to lighten the burdens of the world, who took a human form under the influence of Md-yA, and was born on earth in the dynasty of the kings of the solar race, who ia without decay and who, after killing the chief of the R&kehasas and spreading his never-fading glory the destroyer of all sins in the world, returned to his abode in eternal Brahmana.
2. I bow to Him who is One, who is the cause of the creation, preser- vation and dissolution of the universe, who, though appearing to be under the influence of Mdyd, isyeb independent of her, who is beyond the raDge of conception, who is bliss itself, who is of the nature of pure knowledge, who is the lord of Sftd, and who knows the reality.
3. They who daily read with concentrated minds the Adhy&traa R&m&yana which is auspicious, which is in accordance with the teachings of all the Purdnas, go to Hari with their sins washed off.
4. One who wishes to be released from the fetters of tho Sansdra, should daily read the Adhydtma Rdmdyana. He who daily listents to the Adhydtma Rdmdyana acquires merit greater than that of giving away millions of cows.
5. This Ganges of the Adhydtma Rdmdyana having taken its rise from the mountain known as the destroyer of the city, (Shiva) joins the ocean known as the auspicious Rdma and purifies the three worlds.
0. Once upon a time, the goddess Pdrvatf, daughter of the king of mountains, who is ever abiding on the left side of the god Shiva, said with devotion the following words to the three-eyed god, who was seated on a seat covered with jewels in a temple on the top of the Kaildsh mountain, resplendent like a hundred suns, engaged in meditation, fearless and served by multitudes of Siddhag, the destroyer of all sins and the root of bliss.
7. Pdrvatf said —Salutations to thee, C God, the refuge of the world. Thou art the knower of all as thy ownself, thou art the supreme Lord, I ask thee about the eternal nature of the Highest Purusha. Thou arb thyself eternal.
8. The greab declare to their devotees even what is otherwise kept secret and is nob to be revealed to any one. Wonderful! O god! do I, thy devotee, question thee. Thou art dear to me, do thou tell me what I am going to ask thee about.
9. Woman though I am, I know what thou hast already said, yeb again I ask thee about the nature of jiidna and vijndna (knowledge and the realization thereof); the science of devotion and renunciation do thou once more declare iu measured words blazing like the sun that to me by which people may cross this ocean of life.
10. I ask thee another question which is a deep mystery, do thou, O lotus-eyed god, answer it. Steadfast devotion to that essence of the world known as the auspicious Rdma, is declared to be the first boat for crossing this ocean of worldly life.
11. For release from Sanedra devotion is said to be the only means, there is no other means. Yet it behoves thee to drive away the doubt thato is lurking in my mind by thy pure instruction.
12. They say that Rdma is One, foremost of all beings, above the flow of the attributes of Mdyd, and that those who carefully worship him day and night, attain to the supreme abode through realization of self;