Passage 1
एकदा गोपराजस्य पत्नी माङ्गल्यकाभिधा। नवनीतप्रियस्यास्य स्वपुत्रस्य प्रियार्थिनी। दधिनिर्मन्थने काले प्रसक्ता शुशुभेतराम्॥१॥
One day the cowherd king’s wife, named Māṅgalyakā, wished to please her son, who loved fresh butter. Absorbed in churning curd, she shone exceedingly.
Passage 2
पट्टाम्बरं कटिविलग्नमिदं दधाना हस्ताम्बुजद्वयगृहीतसुमन्थनेत्रा। आन्दोलनाद्रसनागुणकिङ्किणीका भूयो रणत्कनककङ्कणशोभमाना॥२॥
She wore a silk cloth fastened at her waist and held the fine churning cord in her two lotus hands. Her girdle-bells rang with the movement, while her golden bracelets sounded again and beautified her.
Passage 3
धम्मिल्लमोचनचलत्वगलत्प्रसून- निर्मन्थनश्रमजतोयकणावकीर्णम्। सम्बिभ्रती वदनमिन्दुमिवामृतोत्थं माङ्गल्यका मणिघटे दधि निर्ममन्थ॥३॥
Flowers fell as her loosened topknot moved, and drops of perspiration from the labor of churning sprinkled her face, which she bore like a moon risen from nectar. Māṅgalyakā churned curd in a jeweled pot.
Passage 4
तस्याः स्तन्यं कामयानो रामो मन्थानमग्रहीत्। तमङ्के स्थापयित्वा सा ततः स्तन्यमपाययत्॥४॥
Wanting her breast milk, Rāma grasped the churning staff. She placed him upon her lap and nursed him.
Passage 5
निरीक्ष्यती तद्वदनेन्दुमादरा- द्दृष्ट्वा तु वात्सल्यरसानुविद्धा। मुहुः परिष्वज्य च चुम्बितानना गोपी परानन्दपदं समभ्यगात्॥५॥
Gazing lovingly upon the moon of his face, she was pierced through with the rasa of maternal affection. Embracing him repeatedly and kissing his face, the cowherd woman reached the state of supreme bliss.
Passage 6
विलोक्य पय उत्सेकं कीलया कृष्णवर्त्मनः। पिबन्तमेव तं त्यक्त्वा प्रययौ रक्षितुं पयः॥६॥
Seeing the milk boil over above the dark path of the flame, she left him while he was still drinking and went to save the milk.
Passage 7
तावत्सुसञ्जातरुषो जनन्या बभञ्ज दध्नो दृषदा स भाजनम्। गृहान्तरे चाहततक्रभाजनो जगाम शिक्योपारि पातितुं दधि॥७॥
Rāma became thoroughly angry with his mother and broke the curd pot with a stone. He struck the buttermilk vessel, went inside the house, and sought to bring down the curd hanging in a sling.
Passage 8
भूमौ घटं निधायाधस्तदुपर्यर्पिताङ्घ्रिणा। कृत्वा सूक्ष्मं तु विवरं शिक्यभाण्डस्थितं दधि॥८॥
He set a pot upon the ground beneath it, placed his feet on top, and made a small hole in the vessel of curd suspended in the sling.
Passage 9
पपे तत्तेन स्तेनेन शेषं बालैश्च वानरैः। तस्मिन् स्थाने समागत्य माङ्गल्या दधिभाजनम्॥९॥
That little thief drank from it, and the boys and monkeys took the remainder. Māṅgalyā then came to the place and saw the curd vessel
Passage 10
रामेण स्फोटितं वीक्ष्य न तमोक्ष्य च बालकम्। गृहान्तरमगात्तूर्णं तत्रापि न विलोकितः॥१०॥
smashed by Rāma. Not seeing the child, she quickly entered the inner house, but he was not visible there either.
Passage 11
ततो गृहान्तरं गत्वा दृष्ट्वा [ष्टः] तादृश एव सः। नवनीतकरो यातः पलाय्य सदनान्तरम्॥११॥
Going farther inside, she caught sight of him just as he was, his hand full of fresh butter. He fled into another room.
Passage 12
नितान्तमनुमृग्यती दधिकणाङ्किते तत्पदे निरस्य लकुटीं गतास्य भयमीक्ष्य माङ्गल्यका। तया स सदनान्तरे सपदि वीक्षितः संरुदन् मृजन्नुभयपाणिना लुलितकज्जले लोचने॥१२॥
Māṅgalyakā searched closely, following his footprints marked with drops of curd. Seeing his fear, she threw aside her stick. She found him at once in an inner room, sobbing and rubbing his collyrium-smeared eyes with both hands.
Passage 13
तस्यापराधान् विविधान् विजानती बद्धुं समारब्धवती तमीश्वरम्। तत्पाणियुग्मं स्वकरे गृहीत्वा नेत्रेण यावत् प्रकरोति बन्धम्॥ तावत्तदासीच्चतुरङ्गुलोनकं ततोऽन्यदादाय बबन्ध नो ममौ॥१३॥
Knowing his many offenses, she began to bind that very Lord. Taking his two hands in hers, she tried to fasten them with the churning cord, but it proved four fingers too short. She brought another cord and tied it on, yet it still did not reach.
Passage 14
अन्यदन्यदुपादाय सूत्रं बद्धवती सुतम्। तत्तन्न्यूनं समभवच्चतुरङ्गुलतोऽधिकम्॥१४॥
Again and again she fetched another cord and tried to bind her son, yet each one remained short by more than four fingers.
Passage 15
ततो गृहस्थान्यखिलानि नेत्रा- ण्यानिय खिन्नां जननीं विलोक्य। स्वेदावकीर्णां पृथुजघनां भरार्ता- मेकेनैव स्वमबन्धयद्गुणेन॥१५॥
Then she brought every churning cord in the house. Seeing his mother weary, sprinkled with sweat and burdened about her broad hips, he allowed himself to be bound by a single cord.
Passage 16
सुवर्णनेत्रसूत्रेण स बद्ध्वा करयोस्तथा। विबद्धः स्वाङ्गणस्थस्य स्तम्भतः कल्पशाखिनः॥१६॥
Having bound his hands with the golden churning cord, she fastened him to the trunk of the wish-fulfilling tree standing in her own courtyard.
Passage 17
रामो जनन्यां यातायां कर्षयामास नेत्रकम्। तत्कृष्टं तेन वृक्षेण साकमेव करेऽवहत्॥१७॥
When his mother had gone, Rāma began pulling the cord. As he dragged it, he drew the tree along with it in his hands.
Passage 18
वृक्ष उन्मूलने जाते डोरकाकर्षणक्षणे। स्वयं स बद्ध एवास पतितेऽपि महीरुहे॥१८॥
The tree was uprooted the moment he pulled the rope. Even after the great tree fell, he himself remained bound.
Passage 19
तस्मिन्निपतमाने तु तरौ शब्दो महानभूत्। तत एको महाकायः पुरुषः पद्मलोचनः॥१९॥
As that tree fell, a tremendous sound arose. Then a huge, lotus-eyed man
Passage 20
सुन्दरः सुमुखः स्वच्छो ददृशे देववद्द्युतिः। स साष्टाङ्गं प्रणम्यादौ रामं राजीवलोचनम्॥२०॥
appeared—handsome, pleasant-faced, pure, and radiant like a god. He first prostrated all eight limbs before lotus-eyed Rāma.
Passage 21
तुष्टाव हसितो भूत्वा मुक्तः स्थावरभावतः। नमो रामाय रामाय गोविन्दाय नमोनमः॥२१॥
Freed from his condition as an immovable tree, he became joyful and offered praise: “Repeated reverence to Rāma, delight itself, and to Govinda.
Passage 22
नमः सत्त्वाय शान्ताय नमः कारुणिकाय ते। नमः श्रीरामचन्द्राय दशाकृतिविधायिने॥२२॥
“Reverence to you who are pure being, peaceful, and compassionate. Reverence to Śrī Rāmacandra, who assumes the ten forms.
Passage 23
नमो गोपालवेषाय नमो गोपीविलासिने। नमोऽनुग्रहरूपाय नमोऽनुग्रहकारिणे॥२३॥
“Reverence to him dressed as a cowherd and sporting with the cowherd women; reverence to grace embodied and to the giver of grace.
Passage 24
नमो रामावतारिणे नमो भक्तिविधायिने। नमस्ते फलरूपाय नमस्ते साधनात्मने॥२४॥
“Reverence to him who descends as Rāma and establishes devotion. Reverence to you as the fruit and to you as the very means of attainment.
Passage 25
सत्त्वाव्यवहितं रूपं दधते ते नमोनमः। सात्त्विकीं मुक्तिमत्येत्य परभक्तिप्रदायिने॥२५॥
“Repeated reverence to you who bear a form unobstructed by material sattva, who transcend sāttvika liberation, and who bestow supreme devotion.
Passage 26
शान्ताय शान्तातीताय गुणलीलाकराय च। चिदानन्दस्वरूपाय तस्मै रामाय ते नमः॥२६॥
“Reverence to that Rāma who is peaceful and beyond peace, the source of divine qualities and play, whose nature is consciousness and bliss.
Passage 27
मेघश्यामाय रामाय पीतकौशेयवाससे। बालरूपाय पद्मायाः कन्यायै तन्नमोनमः॥२७॥
“Reverence to cloud-dark Rāma dressed in yellow silk; repeated reverence to the child-form and to Padmā’s daughter.
Passage 28
नमः शुक्लाय रक्ताय पीताय सितिवर्चसे। युगलीलाविनोदाय श्रीरामाय नमोनमः॥२८॥
“Reverence to the white, red, yellow, and dark-radiant forms. Repeated reverence to Śrī Rāma, who delights in the play of the divine pair.
Passage 29
कलात्मने पूर्णकलाय राघव अंशात्मनेऽशांशकलाश्रयाय। नमो नमस्ते पुरुषोत्तमाय रामाय रामाय च राघवाय॥२९॥
“Rāghava, reverence to you as the soul of every divine power and as complete in every power, as the source of portions, sub-portions, and their powers. Repeated reverence to Puruṣottama, to Rāma, delight itself, and to Rāghava.
Passage 30
नमस्ते रूपसम्पत्त्या त्रैलोक्यमदनाय च। हैयङ्गवीनचौराय रसभोक्त्रे रसात्मने॥३०॥
“Reverence to you whose perfection of beauty enchants the three worlds, the thief of freshly churned butter, the enjoyer of rasa, and rasa itself.
Passage 31
नमो रसाय रस्याय नित्यलीलामयाय च। अथेदं दर्शितं रूपं त्वयानुग्रहकारिणा॥३१॥
“Reverence to rasa, to the relishable one, and to him filled with eternal play. Now you, the giver of grace, have shown me this form.
Passage 32
अद्य मे सफलं ज्ञानं विशेषादर्पितं त्वयि। नाहं किञ्चिद्विजानामि स्वात्मानं परमेव वा॥३२॥
“Today my knowledge has borne fruit because it is offered especially to you. I know nothing at all—not even my own self or the Supreme apart from you.
Passage 33
त्वामेकमेव शरणं प्रपद्ये भक्तिभावतः। इदं ते कोमलं राम सुन्दरं चरणद्वयम्॥३३॥
“With a heart of devotion I take refuge in you alone. Rāma, may these two tender, beautiful feet of yours
Passage 34
त्वद्भक्तिसंसिद्धिकरं मस्तके मे निधीयताम्। इति स्तुत्वा गोपबालैः परिवीतं रघूद्वहम्॥३४॥
“which perfect devotion to you, be placed upon my head.” Having praised the scion of Raghu, who was surrounded by cowherd boys,
Passage 35
परिक्रम्य त्रिरानम्य कृतकार्यो दिवं ययौ। ब्रह्मन् को नाम पुरुषः समदृश्यत वृक्षतः॥३५॥
he circumambulated him, bowed three times, and—his purpose fulfilled—went to heaven. Bhuśuṇḍa asked, “Brahmā, who was that man who appeared from the tree?
Passage 36
कथं वा स्थावरो जातो यातः कुत्र च तादृशः। एतन्मे वद साश्चर्यं चरित्रं श्रीरमापतेः॥३६॥
“How did he become an immovable tree, and where did such a being go? Tell me this wondrous deed of the Lord of Śrī Ramā.” Brahmā said
Passage 37
विरजायाः परे पारे सुनीथो नाम वै द्विजः। ब्रह्मदर्शी सदाचारो न तु भक्तिपरायणः॥३७॥
Beyond the far shore of Virajā lived a twice-born sage named Sunītha. He perceived Brahman and followed good conduct, but he was not devoted to bhakti.
Passage 38
तत्रस्थैरुपदिष्टोऽपि भक्तिमार्गं न मन्यते। आत्ममानी स्तम्भगतिमुक्तमानी मुनीश्वरः॥३८॥
Though instructed by those who lived there, the eminent sage did not accept the path of devotion. Proud of the self, rigid in bearing, he considered himself liberated.
Passage 39
ज्ञानेऽस्य योग्यतां दृष्ट्वा नारदो ब्रह्मदर्शनः। भक्तिं प्रोवाच स पुनर्ज्ञानमेवाभ्यमन्यत॥३९॥
Seeing his fitness for knowledge, Nārada, a seer of Brahman, taught him devotion. Yet Sunītha continued to esteem knowledge alone.
Passage 40
का भक्तिर्भजनीयः क एकं ब्रह्मैव केवलम्। तत्सत्यमपरं तुच्छं कस्य भक्तिं करिष्यसि॥४०॥
“What is devotion, and who is to be worshipped? Brahman alone is the one reality. That is truth; everything else is worthless. To whom would you offer devotion?”
Passage 41
ज्ञानेन ज्ञातुमन्विच्छ स्वात्मानममृतात्मकम्। प्रमेयं सर्वदेवानां कस्तत्र हरिरीश्वरः॥४१॥
“Seek through knowledge to know your own immortal self, the object to be known by all the gods. What Hari or Lord could exist there?”
Passage 42
इत्यादिमोहवचनैर्दूषयन् स मुनेर्मतिम्। तेनैव मुनिना शप्तो व्रजे जातो महोरुहः॥४२॥
Corrupting the sage’s teaching with such deluded words, Sunītha was cursed by that very sage and was born in Vraja as a great tree.
Passage 43
रामपादस्पर्शमात्राद् द्विजः सञ्जातभक्तिकः। प्राग्ज्ञानं समनुप्राप्य भक्तराजो भवत्तराम्॥४३॥
By the mere touch of Rāma’s foot, the twice-born sage gained devotion. Regaining his former knowledge as well, he became an eminent king among devotees.
Passage 44
तस्माद्रामं परित्यज्य येऽन्यानपि भजन्ति ते। विहाय सरसः स्रोतः कूपं कुर्वन्ति बालिशाः॥४४॥
Therefore those fools who abandon Rāma and worship others are like people who leave the flowing water of a lake and dig a well.
Passage 45
तस्मादेको रामचन्द्रोऽत्र सेव्यः सर्वैर्लोकैः सर्वभावेन नित्यम्। सर्वस्येशः सर्वदेवैकभाव्यः सर्वाकारः सर्वसर्वश्च सर्वः॥४५॥
Therefore Rāmacandra alone is always to be served here by all beings and with one’s whole being. He is Lord of all, the sole object contemplated by every god, all forms, the all of all, and everything.
Passage 46
रामो रामो रामरामोऽभिरामो रामो रामो रामरामश्च रामः। रामो रम्यो रामचन्द्रो रमेशः इत्थं चोक्त्वा मुच्यते चैव बन्धात्॥४६॥
Rāma, Rāma; delightful Rāma, Rāma; Rāma, Rāma; Rāma, Rāma, and Rāma; lovely Rāma, Rāmacandra, Lord of Ramā—by speaking thus, one is freed from bondage.
Passage 47
यो राममूर्तिं भजते न मानवो रामेति वर्णौ कुरुते न कर्णौ। स नावमासाद्य महानदीजले निमज्जनं वाञ्छति मूढमानसः॥४७॥
The person who does not worship Rāma’s form and does not bring the two syllables “Rā-ma” to the ears is like a fool who obtains a boat upon a mighty river yet desires to drown. --- Thus ends the twentieth chapter, “The Liberation of Sunītha,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes Verse 1 is printed as a three-line stanza and verse 13 as a six-line stanza; both forms are retained. Verse 11 preserves the edition’s bracketed uncertainty in दृष्ट्वा [ष्टः]. The narrative and the liberated man’s first words share verse 21, while the end of the narrative and Bhuśuṇḍa’s first question share verse 35; neither mixed verse has been split or renumbered. The unusual पद्मायाः कन्यायै in verse 27 is translated directly as transmitted.