The Spiritual Rāmāyaṇa 6.6: ṣaṣṭhaḥ sargaḥ

6.6.1

śrīmahādeva uvāca |
śrutvā yuddhe balaṃ naṣṭamatikāyamukhaṃ mahat |
rāvaṇo duḥkhasantaptaḥ krodhena mahatā''vṛtaḥ ||

Śrī Mahādeva said:
Having heard that the great army headed by Atikāya was destroyed in battle, / Rāvaṇa, tormented by grief, was overcome with great rage.

1—2. On hearing of the destruction of his large army led by Atikaya, Rávaṇa of great glory was burnt with sorrow and having very angrily made over the charge of Lanká to Indrajíta, himself went out to fight Ráma.

6.6.2

nidhāyendrajitaṃ laṅkārakṣaṇārthaṃ mahādyutiḥ |
svayaṃ jagāma yuddhāya rāmeṇa saha rākṣasaḥ ||

Stationing Indrajit for the protection of Laṅkā, the Rākṣasa of great splendour / himself went forth to battle with Rāma.

6.6.3

divyaṃ syandanamāruhya sarvaśastrāstrasaṃyutam |
rāmamevābhidudrāva rākṣasendro mahābalaḥ ||

Mounting a divine chariot equipped with all weapons and missiles, / the mighty lord of Rākṣasas rushed straight toward Rāma.

3. Riding a celestial car, filled with all weapons and arms, the highly powerful Rákshasa king ran towards Ráma alone.

6.6.4

vānarān bahuśo hatvā bāṇairāśīviṣopamaiḥ |
pātayāmāsa sugrīvapramukhān yūthanāyakān ||

Slaying monkeys in great numbers with arrows resembling venomous serpents, / he struck down the troop-commanders led by Sugrīva.

4. Having killed numerous monkeys with arrows like poisonous serpents, he felled to the ground their leaders like Sugríva and the rest.

6.6.5

gadāpāṇiṃ mahāsattvaṃ tatra dṛṣṭvā vibhīṣaṇam |
utsasarja mahāśaktiṃ mayadattāṃ vibhīṣaṇe ||

Seeing Vibhīṣaṇa there, of great courage, with a mace in his hand, / he hurled a great spear, given to him by Maya, at Vibhīṣaṇa.

5. Seeing there the highly powerful Vibhíshaṇa, club in hand, he hurled at him the Shakti (lance) given to him by Máyá.

6.6.6

tāmāpatantīmālokya vibhīṣaṇavighātinīm |
dattābhayo'yaṃ rāmeṇa vadhārho nāyamāsuraḥ ||

Seeing it rushing forth to destroy Vibhīṣaṇa, [Lakṣmaṇa thought]: / "Fearlessness has been granted to him by Rāma; this demon is not fit to be slain."

6--7. Seeing that missile coming up to kill Vibhíshaṇa, and thinking that the Asura Vibhíshaṇa had been given the boon of fearlessness by Ráma and did, therefore, not deserve to die, Lakshmaṇa took up a terrible bow and bravely stood in front of Vibhíshaṇa like a rock.

6.6.7

ityuktvā lakṣmaṇo bhīmaṃ cāpamādāya vīryavān |
vibhīṣaṇasya purataḥ sthito'kampa ivācalaḥ ||

Having said this, the valiant Lakṣmaṇa, taking up his formidable bow, / stood before Vibhīṣaṇa, unshakeable like a mountain.

6.6.8

sā śaktirlakṣmaṇatanuṃ viveśāmoghaśaktitaḥ |
yāvantyaḥ śaktayo loke māyāyāḥ sambhavanti hi ||

That spear entered the body of Lakṣmaṇa, because of its infallible power; / whatever powers there are in the world arise indeed from cosmic illusion.

8--9. Because of its unfailing power, that lance penetrated through the body of Lakshmaṇa. All shaktis in the world are created by Máyá. Their substratum is the great Lakshamaṇa. What can a Máyá shakti then do to him who is the incarnation of Sesa, a portion of the body of Hari.

6.6.9

tāsāmādhārabhūtasya lakṣmaṇasya mahātmanaḥ |
māyāśaktyā bhavetkiṃ vā śeṣāṃśasya harestanoḥ ||

What effect could the power of cosmic illusion have / on the great-souled Lakṣmaṇa, who is the substratum of all those powers, an incarnation of Śeṣa, and Hari's own body?

6.6.10

tathāpi mānuṣaṃ bhāvamāpannastadanuvrataḥ |
mūrcchitaḥ patito bhūmau tamādātuṃ daśānanaḥ ||

Even so, having assumed a human state and following him [Rāma], / he fell unconscious to the ground. Then the ten-faced [Rāvaṇa]

10—11. And yet showing the actions of a human being he fell unconscious on the ground. Rávaṇa could not carry him off nor lift and balance him up with his hands, and became greatly amazed.

6.6.11

hastaistolayituṃ śakto na babhūvātivismitaḥ |
sarvasya jagataḥ sāraṃ virājaṃ parameśvaram ||

was unable to lift him with his hands and was filled with utter amazement. / How could an insignificant rākṣasa lift the Supreme Lord, the Virāj,

6.6.12

kathaṃ lokāśrayaṃ viṣṇuṃ tolayellaghurākṣasaḥ |
grahītukāmaṃ saumitriṃ rāvaṇaṃ vīkṣya mārutiḥ ||

the essence of the entire world, the refuge of all the realms—Viṣṇu? / Seeing Rāvaṇa wishing to seize the son of Sumitrā, the son of the Wind

12—13. How can a tiny Rákshasa balance up Vishnu, the refuge of the world, the resplendent god himself.

Seeing Rávaṇa desirous of seizing the son of Sumitrá, Hanumána angrily struck him with his fist which was like a thunderbolt. With the blow of that fist Rávaṇa fell on the ground.

6.6.13

ājaghānorasi kruddho vajrakalpena muṣṭinā |
tena muṣṭiprahāreṇa jānubhyāmapatadbhuvi ||

furiously struck him on the chest with a fist like a thunderbolt. / From that blow of the fist, he fell upon his knees to the ground.

6.6.14

āsyaiśca netraśravaṇairudvaman rudhiraṃ bahu |
vighūrṇamānanayano rathopastha upāviśat ||

Vomiting profuse blood through his mouths, eyes, and ears, / his eyes rolling, he sat down upon the floor of his chariot.

14. From his mouth and eyes he vomitted much blood and with rolling eyes sat in the middle of his car.

6.6.15

atha lakṣmaṇamādāya hanūmān rāvaṇārditam |
ānayadrāmasāmīpyaṃ bāhubhyāṃ parigṛhya tam ||

Then Hanūmān lifted up Lakṣmaṇa, who had been afflicted by Rāvaṇa, / taking him in his arms, and brought him into the presence of Rāma.

15. Then Hanumána having lifted Lakshmaṇa up carried him in his arms to the place where Ráma was.

6.6.16

hanūmataḥ suhṛttvena bhaktyā ca parameśvaraḥ |
laghutvamagamaddevo gurūṇāṃ gururapyajaḥ ||

Through Hanūmān's friendship and devotion, the Supreme Lord, / the unborn god, though the weightiest of the weighty, became light.

16. On account of the friendship and devotion of Hanumána, the great god, though the heaviest of the heavy and unborn, became light in weight.

6.6.17

sā śaktirapi taṃ tyaktvā jñātvā nārāyaṇāṃśajam |
rāvaṇasya rathaṃ prāgādrāvaṇo'pi śanaistataḥ ||

That spear too departed from him, knowing him to be born of a portion of Nārāyaṇa, / and returned to Rāvaṇa's chariot. Rāvaṇa then gradually

17—19. That shaktí having also relinquished Lakshmaṇa knowing him to be the portion of the divine, went to the car of Rávaṇa. Rávaṇa also having gradually regained consciousness angrily took hold of his bow and arrow and ran towards Ráma alone. Seeing him Ráma also got furious and mounting the shoulders of Hanumána, who was of great strength, that lord of the worlds ran towards Rávaṇa.

6.6.18

sanjñāmavāpya jagrāha bāṇāsanamatho ruṣā |
rāmamevābhidudrāva dṛṣṭvā rāmo'pi taṃ krudhā ||

regained consciousness and angrily seized his bow. / He rushed toward Rāma himself; and seeing him, Rāma too in wrath,

6.6.19

āruhya jagatāṃ nātho hanūmantaṃ mahābalam |
rathasthaṃ rāvaṇaṃ dṛṣṭvā abhidudrāva rāghavaḥ ||

the Lord of the worlds, mounted the mighty Hanūmān; / seeing Rāvaṇa stationed in his chariot, the descendant of Raghu rushed forward.

6.6.20

jyāśabdamakarottīvraṃ vajraniṣpeṣaniṣṭhuram |
rāmo gambhīrayā vācā rākṣasendramuvāca ha ||

He made a sharp sound with his bowstring, fierce as the crash of a thunderbolt. / Rāma spoke to the king of rākṣasas in a deep voice:

20. He then made his bow twang like the sound of thunder and in a powerful voice said to the king of the Rákshasas. 21 "O vile Rákshasa, tarry, where shalt thou go to-day from me having done this wrong to me, the seer of all with equal eye.

6.6.21

rākṣasādhama tiṣṭhādya kva gamiṣyasi me puraḥ |
kṛtvāparādhamevaṃ me sarvatra samadarśinaḥ ||

“Vile rākṣasa, stand today! Where will you go from before me, / having committed such an offence against me, who view all beings equally?

6.6.22

yena bāṇena nihatā rākṣasāste janālaye |
tenaiva tvāṃ haniṣyāmi tiṣṭhādya mama gocare ||

With the very arrow by which those rākṣasas were slain in Janasthāna, / I shall slay you too; stand today within my range!”

22. "The arrow by which I killed thy Rákshasas in Janasthána, with that arrow shall I kill thee, do thou stand before me this day."

6.6.23

śrīrāmasya vacaḥ śrutvā rāvaṇo mārutātmajam |
vahantaṃ rāghavaṃ saṅkhye śaraistīkṣṇairatāḍayat ||

Hearing the words of Śrī Rāma, Rāvaṇa struck the son of the Wind, / who was carrying the descendant of Raghu in battle, with sharp arrows.

23. On hearing this speech of Śrī Rághava, Rávaṇa attacked Hanumána, who was carrying Ráma, with sharp arrows.

6.6.24

hatasyāpi śaraistīkṣṇairvāyusūnoḥ svatejasā |
vyavardhata punastejo nanarda ca mahākapiḥ ||

Even when struck by the sharp arrows, the son of the Wind's own splendour / grew further through his inner fire, and the great monkey roared.

24. Though hit with sharp arrows, the son of the wind-god gathered strength and with increasing prowess roared loudly.

6.6.25

tato dṛṣṭvā hanūmantaṃ savraṇaṃ raghusattamaḥ |
krodhamāhārayāmāsa kālarudra ivāparaḥ ||

Then, seeing Hanūmān wounded, the best of Raghus / gave way to wrath, like another Kalarudra.

25. Then seeing Hanumána wounded, the best of Raghus gave vent to his anger like Kál Rudra.

6.6.26

sāśvaṃ rathaṃ dhvajaṃ sūtaṃ śastraughaṃ dhanurañjasā |
chatraṃ patākāṃ tarasā ciccheda śitasāyakaiḥ ||

Swiftly with his sharp arrows he cut down the chariot with its horses, / the flag, the charioteer, the mass of weapons, the bow, the umbrella, and the banner.

26. With his sharp arrows he cut off Rávaṇa's car with its horses, ensigns, driver, collection of weapons, bow, umbrella and small flags.

6.6.27

tato mahāśareṇāśu rāvaṇaṃ raghusattamaḥ |
vivyādha vajrakalpena pākāririva parvatam ||

Then with a great arrow like a thunderbolt the best of Raghus / quickly pierced Rāvaṇa, as the enemy of Pāka [pierced] a mountain.

27. Then with a great arrow that best of Raghus pierced Rávaṇa like Indra, the enemy of Paka, piercing a mountain.

6.6.28

rāmabāṇahato vīraścacāla ca mumoha ca |
hastānnipatitaścāpastaṃ samīkṣya raghūttamaḥ ||

Struck by Rāma's arrow, the warrior trembled and fainted; / the bow slipped from his hand. Seeing him thus, the best of Raghus

28—29. Struck by the arrow of Ráma, the brave Rávaṇa left his seat and became unconscious and his bow fell from his hand. Seeing him thus, the best of Raghus cut off with an arrow, shaped like a crescent his crown which was resplendent like the sun and said.

6.6.29

ardhacandreṇa ciccheda tatkirīṭaṃ raviprabham |
anujānāmi gaccha tvamidānīṃ bāṇapīḍitaḥ ||

cut off his sun-bright diadem with a crescent-headed arrow: / “I grant you leave: depart now, afflicted by my arrows!

"I permit thee to go, thou art now pained by my arrows.

6.6.30

praviśya laṅkāmāśvāsya śvaḥ paśyasi balaṃ mama |
rāmabāṇena saṃviddho hatadarpo'tha rāvaṇaḥ ||

Enter Laṅkā, take comfort, and tomorrow you will see my power.” / Pierced by Rāma's arrow, his pride shattered, Rāvaṇa then,

30. "Do thou enter Lanká and take rest. To-morrow thou shalt see my prowess." Pierced by the arrows of Ráma with his pride humbled, Rávaṇa covered with much shame painfully entered Lanká.

6.6.31

mahatyā lajjayā yukto laṅkāṃ prāviśadāturaḥ |
rāmo'pi lakṣmaṇaṃ dṛṣṭvā mūrcchitaṃ patitaṃ bhuvi ||

filled with immense shame, entered Laṅkā in distress. / Rāma, too, seeing Lakṣmaṇa fallen unconscious to the earth,

31—32. Seeing Lakshmaṇa unconscious and lying on the ground, Ráma also acting like a human being grieved over it in sport.

6.6.32

mānuṣatvamupāśritya līlayānuśuśoca ha |
tataḥ prāha hanūmantaṃ vatsa jīvaya lakṣmaṇam ||

resorted to human nature and wept in sport. / Then he said to Hanūmān: “Dear child, revive Lakṣmaṇa

33—34. He then said to Hanumána, "My child, do thou restore Lakshmaṇa to life, by bringing the herb as before. Do thou also restore the monkeys to life."

6.6.33

mahauṣadhīḥ samānīya pūrvavadvānarānapi |
tatheti raghaveṇokto jagāmāśu mahākapiḥ ||

by bringing the great medicinal herbs, and the monkeys as before.” / Addressed with “So be it” by the descendant of Raghu, the great monkey departed swiftly.

Thus ordered by Rághava, Hanumána, the great monkey, saying "very well," went with the speed of the wind and crossed the ocean in a moment.

6.6.34

hanūmān vāyuvegena kṣaṇāttīrtvā mahodadhim |
etasminnantare cārā rāvaṇāya nyavedayan ||

Hanūmān, having crossed the great ocean in an instant with the speed of wind— / in the meantime spies reported to Rāvaṇa:

34—35. In the meantime spies said to Rávaṇa, "O king, Ráma has sent Hanumána to the ocean of milk for bringing the great medicine for the purpose of restoring Lakshmaṇa to life."

6.6.35

rāmeṇa preṣito deva hanūmān kṣīrasāgaram |
gato netuṃ lakṣmaṇasya jīvanārthaṃ mahauṣadhīḥ ||

“O lord, Hanūmān has been sent by Rāma to the ocean of milk; / he has gone to bring the great medicinal herbs to revive Lakṣmaṇa.”

6.6.36

śrutvā taccāravacanaṃ rājā cintāparo'bhavat |
jagāma rātrāvekākī kālanemigṛhaṃ kṣaṇāt ||

Hearing those words of the spy, the king was overcome with worry. / In the night he went alone in an instant to the house of Kālanemi.

36. On hearing these words of the spies, the king became filled with anxiety, and forthwith went alone at night unattended to the house of Kálnemí.

6.6.37

gṛhāgataṃ samālokya rāvaṇaṃ vismayānvitaḥ |
kālanemiruvācedaṃ prāñjalirbhayavihvalaḥ |
arghyādikaṃ tataḥ kṛtvā rāvaṇasyāgrataḥ sthitaḥ ||

Beholding Rāvaṇa arrived at his house, Kālanemi, filled with astonishment / and agitated with fear, spoke these words with folded palms; / having offered the water of hospitality and other respects, he stood before Rāvaṇa:

37. On his arrival Kálnemí was greatly amazed and agitated with fear and with folded hands after offering argha and the rest stood in front of Rávaṇa and said:

6.6.38

kiṃ te karomi rājendra kimāgamanakāraṇam |
kālanemimuvācedaṃ rāvaṇo duḥkhapīḍitaḥ ||

“What shall I do for you, O king of kings? What is the cause of your arrival?” / Rāvaṇa, afflicted by grief, spoke thus to Kālanemi:

38. "O great king what shall I do for thee, what is the cause of thy coming." Unto Kálnemí Rávaṇa said in sorrow :--

6.6.39

mamāpi kālavaśataḥ kaṣṭametadupasthitam |
mayā śaktyā hato vīro lakṣmaṇaḥ patito bhuvi ||

“By the power of Time, this calamity has befallen me too: / the hero Lakṣmaṇa has been struck by me with a spear and has fallen to the earth.

39. "Impelled by time, this misfortune has fallen upon me. I have killed with a shaktí the brave Lakshmaṇa, who is lying on the ground.

6.6.40

taṃ jīvayitumānetumoṣadhīrhanumān gataḥ |
yathā tasya bhavedvighnastathā kuru mahāmate ||

Hanūmān has gone to fetch herbs to revive him; / act in such a way, O intelligent one, that an obstacle may be placed in his path.

40. In order to restore him to life Hanumána has gone to bring medicine. O thou of great intelligence, do thou do that by which obstacles may be thrown in his way.

6.6.41

māyayā muniveṣeṇa mohayasva mahākapim |
kālātyayo yathā bhūyāttathā kṛtvaihi mandire ||

Delude the great monkey by means of cosmic illusion in the guise of a sage; / having acted so that time runs out, come to my palace.”

41. Do thou illusively assume the form of a Muni and delude the great monkey. Do thou in this thy house contrive to do that whereby time may pass and he may not be able to get there by sun-sest to-morrow."

6.6.42

rāvaṇasya vacaḥ śrutvā kālanemiruvāca tam |
rāvaṇeśa vaco me'dya śṛṇu dhāraya tattvataḥ ||

Hearing Rāvaṇa's words, Kālanemi said to him: / “O lord Rāvaṇa, hear my words today and grasp them in their true nature.

42 On hearing these words of Rávaṇa, Kálnemí told him, "Do thou, O king Rávaṇa, hear what I say, and bear it in mind.

6.6.43

priyaṃ te karavāṇyeva na prāṇān dhārayāmyaham |
mārīcasya yathāraṇye purābhūnmṛgarūpiṇaḥ ||

I would certainly do what is pleasing to you, but I would not preserve my life; / just as it happened in the forest long ago to Mārīca who assumed the form of a deer,

43—45. "I shall do what is for thy good so long as I live. The fate which overtook Marícha in the form of a deer in the forest, that O ten-faced Rávaṇa, shall be my fate. There is no doubt in this. With thy sons, grandsons, relations and Rákshasas killed and having thus caused the family of the Asuras to be exterminated what is the use of thy living? What is the use of a kingdom or of Sítá to thee, what of this non-intelligent body?

6.6.44

tathaiva me na sandeho bhaviṣyati daśānana |
hatāḥ putrāśca pautrāśca bāndhavā rākṣasāśca te ||

just so will it happen to me, O ten-faced one, without a doubt! / Slain are your sons, your grandsons, your kinsmen, and your rākṣasas.

6.6.45

ghātayitvā'surakulaṃ jīvitenāpi kiṃ tava |
rājyena vā sītayā vā kiṃ dehena jaḍātmanā ||

Having caused the destruction of the demon clan, what use is even life to you, / or the kingdom, or Sītā, or this inert physical body?

6.6.46

sītāṃ prayaccha rāmāya rājyaṃ dehi vibhīṣaṇe |
vanaṃ yāhi mahābāho ramyaṃ munigaṇāśrayam ||

Give Sītā back to Rāma; give the kingdom to Vibhīṣaṇa; / go, O mighty-armed one, to the lovely forest, the resort of hosts of sages.

46. "Do thou give Sítá to Ráma and thy kingdom to Vibhíshaṇa, O thou of great strength, do thou go to the forest, which is the pleasant abode of the Munis.

6.6.47

snātvā prātaḥ śubhajale kṛtvā sandhyādikāḥ kriyāḥ |
tata ekāntamāśritya sukhāsanaparigrahaḥ ||

Bathing in pure water in the morning and performing rituals such as the twilight devotions, / then resorting to solitude and adopting a comfortable posture,

47—48. "There having in the morning bathed in pure water, and performed the morning *Sundhyá* and the other duties, sitting in a lonely place in an easy posture, having renounced all belongings, all attachments and all objects of sense which are outside thee, do thou gradually draw inside thy senses which are roaming outside.

6.6.48

visṛjya sarvataḥ saṅgamitarān viṣayān bahiḥ |
bahiḥpravṛttākṣagaṇaṃ śanaiḥ pratyak pravāhaya ||

abandoning all attachment and other external sense-objects on the outside, / gradually direct the outwardly active senses inward toward the inner Self.

6.6.49

prakṛterbhinnamātmānaṃ vicāraya sadānagha |
carācaraṃ jagatkṛtsnaṃ dehabuddhīndriyādikam ||

Always contemplate, O sinless one, the Self as distinct from nature: / the entire world of mobile and immobile beings, the body, intellect, senses, and the rest,

49—50. "Do thou then always reflect upon thyself as distinct from the Prákriti, O sinless one. All this world, mobile and immobile, the body, the intellect and the rest, from Brahmá to a blade of grass, all that is seen or heard, is called Prákriti. It is also designated Máyá.

6.6.50

ābrahmastambaparyantaṃ dṛśyate śrūyate ca yat |
saiṣā prakṛtirityuktā saiva māyeti kīrtitā ||

all that is seen and heard from Brahmā down to a clump of grass— / this is called nature; this very thing is celebrated as cosmic illusion.

6.6.51

sargasthitivināśānāṃ jagadvṛkṣasya kāraṇam |
lohitaśvetakṛṣṇādi prajāḥ sṛjati sarvadā ||

She is the cause of the creation, preservation, and destruction of the tree of the universe; / she continually creates offspring marked by red, white, black, and the other [guṇas],

51. "It is the cause of the creation, preservation and destruction of the tree of the world. It always creates red, white, black and the like creatures.

6.6.52

kāmakrodhādiputrādyān hiṃsātṛṣṇādikanyakāḥ |
mohayantyaniśaṃ devamātmānaṃ svairguṇairvibhum ||

sons such as desire and anger, and daughters such as violence and craving; / with their own qualities they constantly delude the Lord, the all-pervading Self.

52. "Desire, anger and the rest are her sons, injuring others (*hinsá*), thirst after objects of sense are its daughters.

53. "Thus day and night it deludes the god (self) who is all pervading. Having for its principle the notion of "I am the actor," and the enjoyer, and superimposed upon the supreme lord the self, and brought him under her sway, with her attributes she always plays with him.

6.6.53

kartṛtvabhoktṛtvamukhān svaguṇānātmanīśvare |
āropya svavaśaṃ kṛtvā tena krīḍati sarvadā ||

Superimposing upon the Self, the Lord, her own qualities such as agency and enjoyership, / and bringing him under her control, she constantly plays with him.

6.6.54

śuddho'pyātmā yayā yuktaḥ paśyatīva sadā bahiḥ |
vismṛtya ca svamātmānaṃ māyāguṇavimohitaḥ ||

Even though the Self is pure, when united with her, he appears to look always outward; / and forgetting his own true Self, he is deluded by the qualities of cosmic illusion.

54. "Though pure yet associated with Máyá, the self always sees outside having been, through his own Máyá, deluded by her, forgotten his own nature.

6.6.55

yadā sadguruṇā yukto bodhyate bodharūpiṇā |
nivṛttadṛṣṭirātmānaṃ paśyatyeva sadā sphuṭam ||

When he is awakened by a true guru who is the very embodiment of consciousness, / with his vision turned inward, he always clearly sees the Self alone.

55. "When he is awakened by a preceptor who has become the very self of wisdom, i. e., who has realized his own self as the self of all, then having turned his eye inwards, he ever sees the self clearly.

6.6.56

jīvanmuktaḥ sadā dehī mucyate prākṛtairguṇaiḥ |
tvamapyevaṃ sadātmānaṃ vicārya niyatendriyaḥ ||

Liberated while living, the embodied one is forever freed from the qualities of nature. / In this way, you too must constantly contemplate the Self with senses restrained,”

56. "Thus the embodied self becomes emancipate in life and is freed from the attributes of Prákriti. Do thou also ever reflect watchfully over thy own self, having brought thy senses under control.

6.6.57

prakṛteranyamātmānaṃ jñātvā mukto bhaviṣyasi |
dhyātuṃ yadyasamartho'si saguṇaṃ devamāśraya ||

Knowing the Self to be other than nature, you will be liberated. / If you are unable to meditate [thus], take refuge in the deity with qualities:

57. "Knowing thy own self to be other than Prákriti, thou shalt be released. If thou art incapable of engaging in meditation, do thou take refuge under god with attributes.

6.6.58

hṛtpadmakarṇike svarṇapīṭhe maṇigaṇānvite |
mṛduślakṣṇatare tatra jānakyā saha saṃsthitam ||

Seated together with Jānakī on a golden throne endowed with heaps of gems / in the pericarp of the heart-lotus, which is exceedingly soft and smooth;

58. "Abiding in the lotus of the heart, sitting on a fine and delicate golden seat covered with diverse gems, together with Jánakí in the Vírásana posture, with large eyes, with a splendour like that of a cloud, with a mass of lightning, decked with a crown, necklet, bracelets, the kaustubha gem and the like, adorned with little bells and armlets, and a garland of wild flowers, served by Lakshmaṇa, who carries his own and Ráma's bow in hand, thus meditating upon the self as *Ráma*, abiding in all hearts, with firm devotion, thou shalt be released. Of this there is no doubt.

6.6.59

vīrāsanaṃ viśālākṣaṃ vidyutpuñjanibhāmbaram |
kirīṭahārakeyūrakaustubhādibhiranvitam ||

in the hero's posture, large-eyed, his garment resembling a flash of lightning, / adorned with a diadem, necklace, armlets, the Kaustubha gem, and other ornaments;

6.6.60

nūpuraiḥ kaṭakairbhāntaṃ tathaiva vanamālayā |
lakṣmaṇena dhanurdvandvakareṇa parisevitam ||

shining with anklets, bracelets, and likewise with a forest-flower garland, / attended by Lakṣmaṇa, holding a pair of bows in his hand.

6.6.61

evaṃ dhyātvā sadātmānaṃ rāmaṃ sarvahṛdi sthitam |
bhaktyā paramayā yukto mucyate nātra saṃśayaḥ ||

Thus always meditating on the Self, Rāma, who is situated in the hearts of all, / endowed with supreme devotion, one is liberated—of this there is no doubt.

6.6.62

śṛṇu vai caritaṃ tasya bhaktairnityamananyadhīḥ |
evaṃ cetkṛtapūrvāṇi pāpāni ca mahāntyapi |
kṣaṇādeva vinaśyanti yathāgnestūlarāśayaḥ ||

Listen constantly with unswerving mind to his deeds along with the devotees. / If one does so, sins committed previously, even very great ones, / perish in a mere moment, just as heaps of cotton [perish] from fire.

62. "Do thou hear of his deeds with a concentrated mind as sung by his devotees If thou dost this, then even if thou hast done great sins in former days, they shall all be destroyed like a heap of cotton by the fire. 63. “Having relinquished all enmity and ever devoted to him alone, do thou serve Ráma who is realized in the heart as asti (existence). Who is one who always abodes in his own self, who is without name and form, who is the supreme ancient Purusha.”

6.6.63

bhajasva rāmaṃ paripūrṇamekaṃ vihāya vairaṃ nijabhaktiyuktaḥ |
hṛdā sadā bhāvitabhāvarūpaṃ anāmarūpaṃ puruṣaṃ purāṇam ||

Worship the one, complete Rāma, abandoning enmity, endowed with devotion to him— / the ancient Person, without name or form, whose form is constantly meditated upon by the heart as being itself.

6.6.c

iti śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde yuddhakāṇḍe ṣaṣṭhaḥ sargaḥ ||

Thus ends the sixth chapter in the Yuddhakāṇḍa of the glorious Adhyātmarāmāyaṇa, in the dialogue between Umā and Maheśvara.