Rāma

rāma—priye, kim etat

rāma—priye, kim etat |
viniścetuṁ śakyo na sukham iti vā duḥkham iti vā
pramoho nidrā vā kim u viṣa-visarpaḥ kim u madaḥ |
tava sparśe sparśe mama hi parimūḍhendriya-gaṇo
vikāraś caitanyaṁ bhramayati ca saṁmīlayati ca ||
sītā—sthira-prasādā yūyam ita idānīṁ kim aparam |
(Uttara-rāma-carita: 1.36)

[As Rāma takes Sītā into his arms to rest for some time:] “Rāma: ’My dear, what is this? I am not able to ascertain whether this is joy or sorrow. Is it stupor or sleep? Is it a diffusion of poison or inebriety? At your every touch, some feeling which bewilders my senses causes my consciousness to reel and fall faint.’ Sītā [replies]: ‘This is your everlasting graciousness [upon me]. What else could it be?’”

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rāmaṁ rājīva-locanaṁ raghu-varaṁ sīta-patiṁ sundaraṁ

rāmaṁ rājīva-locanaṁ raghu-varaṁ sīta-patiṁ sundaraṁ
kākuthsaṁ karuṇāmayaṁ guṇa-nidhiṁ vipra-priyaṁ dhārmikam |
rājendraṁ satya-sandhaṁ daśaratha-tanayaṁ śyāmalaṁ śānta-mūrtiṁ
vande lokābhirāmaṁ raghu-kula-tilakaṁ rāghavaṁ rāvaṇārim ||
(Unknown Source)

“I offer obeisance
Unto Rāma,
He of lotus eyes,
The best of the Raghus,
The husband of Sītā,
[Most] Beautiful,
A descendant of Kākuthsa,
Full of compassion,
A reservoir of virtue,
Dear to brāhmaṇas,
Dharmic,
An emperor among kings,
Truthful,
The Son of Daśartha,
Of dark complexion,
An embodiment of peace,
The joy of the people,
The ornament of the Raghu dynasty,
A descendant of Raghu,
The enemy of Rāvaṇa.”

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kahahu bhagati patha kavana prayāsā

kahahu bhagati patha kavana prayāsā |
joga na makha japa tapa upavāsā ||
sarala subhāva na mana kuṭilāī |
jathā lābha saṁtoṣa sadāī ||
mora dāsa kahāi kara nara āsā |
kara-i tau kahahu kahā bisvāsa ||
bahuta kaha-u̐ kā kathā baḍhai |
ehi ācarana basya maiṁ bhāi ||
(Rāma-carita-mānasa: 7.45.1–2)

[Rāma addressing an assembly at his court:] “Tell me, on the path of bhakti, what is the exertion [i.e., what is so troublesome]? There is no yoga, sacrifice (yajña), japa, austerity, or fasting. [Rather,] there is [just] sincere disposition, non-crookedness of mind, and always being satisfied with whatever is obtained. If someone says they are my servant but places their hope in men, then tell me, where is their faith [i.e., what faith do they really have in me]? I have said so much, and what is the use of prolonged discussion? [Simply] This conduct [i.e., the aforementioned conduct of being sincere, non-deceitful, satisfied, and fully faithful to me] captivates me, O brother!”

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oṁ namaḥ paramahaṁsāsvādita-caraṇa-kamala-cin-makarandāya

oṁ namaḥ paramahaṁsāsvādita-caraṇa-kamala-cin-makarandāya bhakta-jana-mānasa-nivāsāya śrī-rāmacandrāya |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 1.1.1)

“Om. Obeisance unto Śrī Rāmacandra, whose dwelling place is the bhaktas’ minds and the spiritual nectar of whose lotus feet is tasted by the paramahaṁsas.”

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advaitaṁ sukha-duḥkhayor anuguṇaṁ sarvāsvavasthāsu yad

advaitaṁ sukha-duḥkhayor anuguṇaṁ sarvāsvavasthāsu yad
viśrāmo hṛdayasya yatra jarasā yasminn ahāryo rasaḥ |
kālenāvaraṇātyayāt pariṇate yat sneha-sāre sthitaṁ
bhadraṁ tasya sumānuṣasya katham apy ekaṁ hi tat prāpyate ||
(Uttara-Rāma-carita: 1.39; Mahāsubhāṣita-saṅgraha: 1020)

[Rāma muses about Sītā’s love for him as she sleeps in his lap:] “That which is uniform in happiness and distress, which is congenial in all circumstances, wherein there is repose for the heart, within which rasa cannot be drawn away by old age, and which through time, with the removal of reserve, abides in the fully distilled essence of affection—the special blessedness of that [love] is somehow attained only by the most fortunate human being.”

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