Passage 1
माङ्गल्या चैव कौशल्या गोप्यो गोपाश्च मातरः। राजा दशरथश्चैव लक्ष्मणाद्यास्तथा सुताः॥१॥
Māṅgalyā and Kauśalyā, the cowherd women, the cowherd men and the mothers, King Daśaratha, and the sons led by Lakṣmaṇa—
Passage 2
सुखितश्चैव गोपालः सानुगस्तूर्णमाययुः। द्रुमपातरवं श्रुत्वा सर्वे सम्भ्रान्तचेतसः॥२॥
together with the joyful cowherd chief and his retinue—all hurried there. Hearing the crash of the falling tree, their minds were filled with alarm.
Passage 3
अकस्मात् कुत आराव इति चिन्तासमाकुलाः। त आगत्य गुणैर्बद्धं रामं तादृशमेव तम्॥३॥
“Where did that sudden roar come from?” they wondered anxiously. Arriving, they found Rāma just as he was, still bound with cords.
Passage 4
वृक्षस्तम्भस्थितं वीक्ष्य विस्मयं परमं ययुः। तत्रस्थाः बालकाः सर्वे मुहुरुच्चैर्बभाषिरे॥४॥
Seeing him beside the trunk of the tree, they were utterly astonished. All the children standing there repeatedly cried aloud:
Passage 5
अनेन कर्षता सूत्रं द्रुम उन्मीलितो जवात्। तच्छ्रुत्वा बालवचनं नैव श्रद्दधिरे जनाः॥५॥
“When he pulled the cord, the tree was torn up at once!” Hearing the children’s words, the people did not believe them.
Passage 6
तद्दिनावधि रामोऽसौ विख्यातो द्रुमभञ्जनः। तं तथा विटपिस्तम्भबद्धं दृष्ट्वा तदाहसत्॥६॥
From that day Rāma became renowned as the Breaker of the Tree. Seeing him bound in that way to the tree-trunk, the king laughed.
Passage 7
उन्मोच्य रामं नृपतिश्चुचुम्ब प्रणयान्मुखम्। मैवं कुरुष्व राम त्वं कोमलाङ्गो महाश्रमम्॥७॥
The king released Rāma and lovingly kissed his face. “Rāma, do not undertake such great exertion. Your limbs are tender.
Passage 8
अनेन तव खेदेन भृशं खिद्यामहे वयम्। नवनीतस्तेयकरो मा भ्रमस्व गृहे गृहे॥८॥
“Your distress makes us suffer greatly. Do not roam from house to house stealing fresh butter.
Passage 9
यत्तवेष्टं क्रीडनकं तत्तदत्रैव कल्पये। भ्रातृभिर्बन्धुलोकैश्च तथा परिजनैर्भृशम्॥९॥
“Whatever plaything you desire, I shall provide it right here.” Surrounded by his brothers, kinsmen, and many attendants,
Passage 10
बाललीलारसं चक्रे रामो रमणकोविदः। एवं केलीरसासक्तो विस्मरन् पानभोजने॥१०॥
Rāma, master of delight, enacted the rasa of childhood play. Absorbed in the relish of sport, he would forget to drink and eat.
Passage 11
बालैः सह स चिक्रीडे भ्रातॄणां वर्द्धयन् मुदम्। हठेन माता माङ्गल्या क्रीडन्तं राममानयत्॥११॥
He played with the boys and increased his brothers’ joy. His mother Māṅgalyā had to bring the still-playing Rāma back by force.
Passage 12
शृङ्गारयामास हठात् तथैवापाययद्धठात्। एवं ते गोपसदने वर्द्धमानाः कुमारकाः॥१२॥
By force she adorned him, and by force she made him drink. Thus the princes grew up in the cowherd household.
Passage 13
वत्सान् सञ्चारयामासुः सह गोपालबालकैः। सरयूतीरमासाद्य रत्नाद्रिमभितस्तथा॥१३॥
Together with the cowherd boys, they began to graze the calves. Reaching the bank of the Sarayū and the region around Ratnādri,
Passage 14
प्रमोदवनमासाद्य विचेरुरधिगोकुले। क्वचिद्वेणून् वादयन्तो गायन्तश्च तथा क्वचित्॥१४॥
they entered Pramoda Forest and wandered throughout Gokula—sometimes playing flutes and sometimes singing.
Passage 15
क्वचिन्मुहुः कूर्दमानाः क्वचिन्नृत्यन्त एव च। क्वचिद् गोपालबालैः खेलन्तश्च परस्परम्॥१५॥
Sometimes they repeatedly leapt about; sometimes they danced; and sometimes they played with the cowherd boys, one against another.
Passage 16
फलक्षेपैस्तथा केलीमाचरन्तः क्वचिच्च ते। बर्हिधातुविचित्राङ्गाः शुशुभुर्बालरूपिणः॥१६॥
At times they played by tossing fruits. Their limbs variegated with peacock feathers and mineral colors, they shone in their forms as children.
Passage 17
कदाचित् सरयूतीरे वत्सान् चारयतामुना। ददृशे रावणहितो वत्सरूपो महासुरः॥१७॥
Once, while Rāma was grazing calves on the bank of the Sarayū, he saw a great demon allied with Rāvaṇa who had taken the form of a calf.
Passage 18
तं दर्शयन् लक्ष्मणाय हसन् रामो महाबलः। धृत्वापराभ्यां पादाभ्यां भ्रामयित्वा च भूरिशः॥१८॥
Mighty Rāma laughingly pointed him out to Lakṣmaṇa. Seizing the demon by his two hind legs and whirling him around again and again,
Passage 19
फलिनां बहुवृक्षाणामग्रेषु समपातयत्। तस्य निष्पततः कायो दशयोजनतोऽभवत्॥१९॥
he hurled him into the tops of many fruit-laden trees. As the demon fell, his body expanded to ten yojanas in length.
Passage 20
सरय्वाः पुरतो मध्ये प्रत्यङ्गविततो महान्। वृक्षेभ्यः कम्पमानेभ्यः फलानि बहुशोऽपतन्॥२०॥
His immense body lay there before the Sarayū, every limb outstretched. The trees shook, and fruits fell from them in abundance.
Passage 21
तान्यदुर्बालकाः सर्वे सुरमारणनिर्वृताः। एवं वत्सान् पाययितुं नद्यः पुलिन आगतः। तत्रापश्यत् स्थितं रामो बकरूपं महासुरम्॥२१॥
All the boys ate those fruits, delighted by the demon’s death. Then Rāma came to the riverbank to water the calves and saw a great demon standing there in the form of a crane.
Passage 22
तावत् स जग्रास जवेन रामं तीक्ष्णेन तुण्डेन कठोरचित्तः। तस्याननेऽसौ ववृधे यथासौ विदीर्णतुण्डो व्यसुतामुपाययौ॥२२॥
The hard-hearted demon swiftly swallowed Rāma with his sharp beak. Inside his mouth Rāma expanded until the beak split open and the demon lost his life.
Passage 23
राममासाद्य ते प्राणसदृशं लक्ष्मणादयः। बालका मुमुदुः स्वाङ्गैः परिष्वज्य विसाध्वसाः॥२३॥
Lakṣmaṇa and the other boys regained Rāma, who was as dear as life itself. Freed from fear, they rejoiced and embraced him with their own limbs.
Passage 24
सुराश्च ते परमिकया मुदान्विताः सुरद्रुमस्तबकभरैर्ववर्षिरे। अहो अहो रघुवररूपसागरो हितप्रदो वत भुवि नः समागतः॥२४॥
The gods, filled with supreme joy, showered him with masses of blossoms from heavenly trees. “Wonderful! Wonderful! An ocean of the beauty of Raghu’s greatest son has come to earth and bestowed well-being upon us.”
Passage 25
इत्याश्चर्यचरित्राणि कुर्वन् रामः सहानुजः। विरेजे नितरां तत्र कल्याणगुणभाजनः॥२५॥
Performing such wondrous deeds with his younger brothers, Rāma—the vessel of auspicious qualities—shone there exceedingly.
Passage 26
कदाचिद्वनवीथीषु खेलन्तो बालकैः सह। रामादयो विददृशुर्महासर्पं स्थितं पथि॥२६॥
Once, while Rāma and the others were playing with the boys along the forest paths, they saw an enormous serpent lying across the road.
Passage 27
कन्दराव्याप्तवदनं शैलकायं भुजङ्गमम्। दृष्ट्वा तस्यानने सर्वे विविशुः कन्दराधियः॥२७॥
The serpent’s mouth gaped like a cavern and his body resembled a mountain. Thinking that mouth a cave, they all entered it.
Passage 28
रामो ज्ञात्वा महासर्पं व्यवर्द्धत तदोदरे। बालाश्च ते निर्गमिताः पाटयित्वोदरं बलात्॥२८॥
Recognizing the great serpent, Rāma expanded within his belly. He tore the belly open by force and brought the boys out,
Passage 29
यावत् पापच्यमानास्ते न म्रियेरन् विषानलैः। कदाचिद्रामचन्द्रस्य जिज्ञासुर्विभुतां विधिः॥२९॥
before they could die while being scorched by its poisonous fires. On another occasion, Brahmā wished to know the sovereign power of Rāmacandra.
Passage 30
हृत्वा निन्ये निजं लोकं वत्सान् बालांश्च लीलया। ऋते लक्ष्मणशत्रुघ्नभरतान् सर्वबालकान्॥३०॥
In sport he carried the calves and all the boys away to his own realm, leaving only Lakṣmaṇa, Śatrughna, and Bharata.
Passage 31
रामोगवेषयाणस्तान् सरयूतीरमागतः। यदा चिरेण नापश्यन्मेने विधिकृतं तदा॥३१॥
Searching for them, Rāma came to the bank of the Sarayū. When he did not find them even after a long time, he understood that Brahmā had done this.
Passage 32
यथासौ वत्सपालानां वत्सानां च विशेषतः। रूपाणि स्वयमास्थाय जगाम व्रजमन्दिरे॥३२॥
He personally assumed the distinct forms of the calf-herders and calves and returned to the homes of Vraja.
Passage 33
बन्धवो मातरस्तेषां विशेषात् स्नेहपुष्कलाः। रामवत्प्रीयमाणास्ते प्रमोदं परमं ययुः॥३३॥
Their relatives and mothers overflowed with extraordinary affection. Loving each of them just as they loved Rāma, they attained supreme delight.
Passage 34
गावो वत्सान् विजिघ्रन्त्यो बालकांश्चैव मातरः। बभूवुस्तृप्तहृदया रामं दृष्ट्वा यथा तथा॥३४॥
The cows sniffed their calves, and the mothers their boys. Their hearts were satisfied exactly as though they were beholding Rāma.
Passage 35
अन्येद्युरपि तान् वेधा जहार जनितस्मयः। रामश्चक्रे तथैवान्यान् स्वयं तावत्स्वरूपधृक्॥३५॥
The next day Brahmā, his wonder aroused, carried those forms away as well. Rāma again made others just like them, himself assuming all their forms.
Passage 36
एवं यावद्दशदिनमुभौ कर्माणि चक्रतुः। एको जहार गर्वेण ससृजेऽन्यो निजेच्छया॥३६॥
Thus for ten days the two continued their respective acts: one stole them away in pride, while the other created them by his own will.
Passage 37
ततोऽतिविस्मयं प्राप्य वेधाः सञ्जातसम्भ्रमः। एकादशेऽह्नि पदयोरपतज्जातकौतुकः॥३७॥
Then Brahmā became utterly astonished and bewildered. On the eleventh day, filled with wonder, he fell at Rāma’s feet.
Passage 38
स दण्डवत्प्रणिपतितस्तदग्रतो ज्ञात्वा रामं जातमुदग्रविक्रमम्। अस्तौत् स्तवैः सञ्जनितातिहर्षो भक्त्या युक्तो भूरिभाग्यं च जानन्॥३८॥
He prostrated like a staff before him, recognizing Rāma’s supreme prowess. Filled with devotion and immense joy, and knowing his own great good fortune, he praised him with hymns. Brahmā said
Passage 39
नमामि ते राम पदारविन्दं भक्त्या लभ्यं भक्तिहीनैरचिन्त्यम्। स्वरूपशक्त्यैव मुदं वितन्वन् विक्रीडमानो जयसे सुरान् रणे॥३९॥
Rāma, I bow to your lotus feet, which are attained through devotion and are inconceivable to those without devotion. Manifesting joy through your own essential power and sporting freely, you triumph over the gods in battle.
Passage 40
किं वर्णनीयो महिमा तवैवेश्वर श्रीर्यत्पदाम्भोजयुगेऽस्ति किङ्करी। यतो गिरः सह मनसा सन्निवृत्ता यं न स्पृशेद् भूरिसिद्धोऽपि योगः॥४०॥
O Lord, how could your greatness be described? Śrī herself is the maidservant at your pair of lotus feet. Speech turns back from you together with the mind, and even greatly perfected yoga cannot touch you.
Passage 41
तस्मै नमस्ते त्रिदशप्रियार्थं कृतावताराय निरीहणाय। स्वमायया मोहितविष्टपाय स्वसाक्षिणे सेवकवत्सलाय॥४१॥
Obeisance to you, who descended for the sake of the gods yet remain free of desire; who bewilder the world through your own māyā; who are your own witness; and who cherish your servants.
Passage 42
ममापराधस्तव वत्सहर्तुः क्षन्तव्य एषोऽतितरां रमेश। अजानतो बालकस्यापराधं यथैव माता क्षमते मिट्पुरीषम्॥४२॥
O Lord of Ramā, please fully forgive this offense of mine in stealing your calves. Just as a mother excuses the dirt and excrement of an unknowing child, forgive my childish offense.
Passage 43
न ज्ञायते महिमा बालकस्य ब्रह्मस्वरूपस्य हरेर्मयापि। अगोचरो वेदवेदाङ्गिरा सः स्वयं त्वपायः परिदर्शनीयः॥४३॥
Even I do not know the greatness of this child—Hari, whose essential nature is Brahman. He is beyond the reach of the speech of the Vedas and Vedāṅgas, yet he himself stands directly before the sight.
Passage 44
त्वं प्रार्थितः सुरनरैर्दशवक्त्रविघ्नै- स्तन्निग्रहाय जनिमाप नरेन्द्रगेहे। जातोऽधुना विहरसीति मया प्रतीतं स्वेच्छाविलासभवनाविनयं क्षमस्व॥४४॥
Gods and men, afflicted by the obstruction of the Ten-headed one, prayed to you; to subdue him you took birth in the king’s house. I thought that you had now been born and were merely playing here. Forgive my impropriety within the abode of your freely willed play.
Passage 45
यत्त्वं पुराणमुनिभिर्बहुधारणाद्यैः स्वात्मैकयोगनिपुणैर्नितरां दुरापः। तत्के वयं निजगृहार्तिधरा वराकाः श्रीराघवेन्द्र भवतो महिमानमाप्तुम्॥४५॥
You are exceedingly difficult to attain even for ancient sages accomplished in concentration and other disciplines and skilled in one-pointed union with the Self. Who, then, are we poor creatures, burdened by the pains of our own households, to comprehend your greatness, O glorious Lord of the Raghus?
Passage 46
यन्नो मनोरथभराय भवावतीर्णो प्रमुद्वनाद् भुवननाथ समूहनाथ। तत्ते रमा विहरणे क्वचिदन्तरायो माभूत् कदाचिदिति सन्ततमर्थये त्वाम्॥४६॥
O Lord of the worlds and Lord of all hosts, you descended from Pramoda Forest to fulfill the abundance of our longing. I constantly pray that no obstacle may ever arise in your delightful wandering.
Passage 47
लोकमातापि भवतोऽनुकूलानि करोतु सा। यथा त्वमत्र भुवने चिराय विहरिष्यसि॥४७॥
May the Mother of the worlds also arrange everything favorably for you, so that you may sport in this earthly realm for a long time,
Passage 48
निजैः पदैस्तीर्थमयानि कुर्वन् स्थलानि गङ्गाजलसम्मितानि। स्ववीर्यगुप्तो विचरन् धरण्यां धनुर्द्धरः क्षपयन् दुष्टसङ्घान्॥४८॥
making places holy as tīrthas with your own footsteps and equal to the waters of the Gaṅgā; protected by your own valor, may you range the earth bearing your bow and destroying bands of the wicked.
Passage 49
चिरमेध चिरं वर्द्ध चिरमास्व महीतले। चिरं कुरु चरित्राणि पालयन् धर्मगोद्विजान्॥४९॥
Flourish long, grow for long, and dwell long upon the earth. For a long time perform your deeds while protecting dharma, the cows, and the twice-born.
Passage 50
नमः पुरुषवर्याय पूर्णाय परमात्मने। अदृश्यायाप्रमेयाय निर्गुणाय गुणात्मने॥५०॥
Obeisance to the highest Person, the complete Supreme Self—to the invisible, immeasurable, qualityless one who is also the self of all qualities.
Passage 51
नमः श्यामाय रामाय रामाय वनमालिने। परमानन्दरूपाय गोविन्दाय नमो नमः॥५१॥
Obeisance to dark-hued Rāma, to delightful Rāma who wears a forest garland; again and again obeisance to Govinda, whose form is supreme bliss.
Passage 52
नमोजगद्विधरणविष्टिसेतवे प्रकाशिने श्रुतिगणगोचरात्मने। स्वमायया विरचितलोकसाक्षिणे अमायिने स्वचितिसुखात्मने नमः॥५२॥
Obeisance to the bridge that sustains the ordered station of the world; to the self-luminous one whose nature is approached by the host of revealed texts; to the witness of the worlds fashioned through his own māyā; to the guileless one whose own consciousness is bliss.
Passage 53
इत्यभिष्टूय तं देवं पुरुषाकृतिमच्युतम्। विधिः पदोः पतित्वा स तं प्रोवाच सतां पतिः॥५३॥
Having thus praised the imperishable Lord in human form, Brahmā fell at his feet. Then the Lord of the righteous spoke to him. Śrī Rāma said
Passage 54
गच्छ ब्रह्मन् निजं लोकं स्वकार्यं प्रतिपादय। एवं मूढधिया कर्म कुर्वन् मूढयते बुधः॥५४॥
Go, Brahmā, to your own realm and attend to your proper work. Even a wise man who acts with such deluded understanding becomes deluded.
Passage 55
मा कुरुष्वात्र सन्देहं नित्यो मम परिच्छदः। अर्वाग्भिः कालमायाद्यैरुपहन्तुं न शक्यते॥५५॥
Do not harbor doubt about this: my realm and retinue are eternal. Inferior powers such as time and māyā cannot injure them.
Passage 56
अस्योपघातो न भवेत् कदाचित् समूढरूपस्य परात्मकस्य। सतस्त्रिलोकीविभवातिगस्य मदीयलोकस्य चिदात्मकस्य॥५६॥
No injury can ever befall this transcendent, conscious realm of mine—real, its form deeply hidden, and surpassing the splendor of the three worlds.
Passage 57
अहं च यत्रैव निजस्वरूपतः करोमि दिव्यं रमणं स्वसाधुभिः। न तत्र माया न च कालविक्रमो न लोकपालस्य तव प्रवेशः॥५७॥
Where I, established in my own essential nature, sport divinely with my saints, there is no māyā, no power of time, and no entry even for you, the guardian of a world.
Passage 58
विभवोऽस्य ह्यनाद्यन्तः सच्चिदानन्दलक्षणः। तत्राप्ययोध्यासम्बन्धी प्रकरस्तु मदात्मकः॥५८॥
Its glory has neither beginning nor end and is characterized by being, consciousness, and bliss. Within it, the particular manifestation connected with Ayodhyā is of my own nature.
Passage 59
त्रैलोक्यनाशेऽपि न नश्यति क्वचित् तदुद्गमेनोद्गमनं दधाति न। नित्योऽयमानन्दपुरोपरिच्छदः प्रमोदवल्लीवनकेलिनो मम॥५९॥
Even when the three worlds are destroyed, it never perishes; when they arise, it does not itself come into being. This eternal enclosure of the city of bliss belongs to me, who sport in Pramoda-vallī Forest.
Passage 60
अस्यैव साकेतपुरस्य नित्यशः समन्ततः पञ्चमुखास्त्रिलोचनाः। ब्रह्मा हरिश्चात्र गदासिचक्रभृत् प्रत्यन्तभूरक्षणकारिणोऽभवन्॥६०॥
All around this very city of Sāketa stand, eternally, five-faced and three-eyed guardians, together with Brahmās and Haris bearing mace, sword, and discus. They protect its frontier lands.
Passage 61
कोटिब्रह्माण्डविधयः कोटिब्रह्माण्डशङ्कराः। कुर्वन्ति रक्षणं चास्य कोटिब्रह्माण्डविष्णवः॥६१॥
Creators of millions of universes, Śaṅkaras of millions of universes, and Viṣṇus of millions of universes protect it.
Passage 62
यत्राहं क्रीडनं कुर्वे साकेतपरितो वने। तस्यैव रक्षकाः सर्वे त्रिदशाः सेवका मम॥६२॥
All the gods are merely guardians of that forest around Sāketa where I play; they are my servants.
Passage 63
इत्युक्त्वा स्वस्य लोकस्य महिमानं रघूत्तमः। विसृज्य वेधसं सायं स्वगृहान् समुपाययौ॥६३॥
Having thus described the greatness of his own realm, the best of the Raghus dismissed Brahmā and returned to his home in the evening.
Passage 64
अग्रे कृत्वा तार्णकं चक्रवालं सलक्ष्मणः सहभरतः सशत्रुजित्। सायं गोकुलमनयद्रघूत्तमो बभौतरां पशुपतिबालसङ्गतः॥६४॥
With the circle of calves before him, accompanied by Lakṣmaṇa, Bharata, and Śatrujit, the best of the Raghus led them back to Gokula at evening. Joined by the cowherd boys, he shone exceedingly.
Passage 65
तमायान्तमनुश्रुत्य वेणुवादनलक्षितम्। द्रष्टुं गोकुलनार्यस्ताः प्रेमपूर्णाः समुद्ययुः॥६५॥
Hearing that he was approaching, announced by the sound of his flute, the women of Gokula rose together, full of love, to see him.
Passage 66
माङ्गल्या चैव कौशल्या दायिनी राजभाजनम्। अग्रे समुपतस्थुस्तान् सुमित्राकेकयीयुता॥६६॥
Māṅgalyā and Kauśalyā came before them with the royal offering tray, accompanied by Sumitrā and Kaikeyī.
Passage 67
कृत्वा नीराजनं तेषां कुमाराणां मुहुर्मुहुः। स्वं स्वं निर्मञ्छयाञ्चक्रुः प्रेमसन्दोहविह्वलाः॥६७॥
Again and again they waved the auspicious light before the princes. Overcome by an abundance of love, each woman performed her own rite for warding off evil. Bhuśuṇḍa said
Passage 68
कथं स राजेन्द्रसुतोऽत्युदार- श्चकार रामः पशुपालकृत्यम्। एतन्मनःसंशयमात्र [मत्र ?] जातं सञ्छेत्तुमर्हस्यमराधिनाथ॥६८॥
How did that supremely noble Rāma, the king’s son, perform the work of a cowherd? This doubt has arisen in my mind. O sovereign lord of the immortals, please cut it away. Brahmā said
Passage 69
न गावस्ताः श्रुतयः सर्वरूपाः न ते वत्साः एकदेशः श्रुतीनाम्। न ते गोपा गुरवस्ते किलार्या न ता नार्यो भक्तयस्तास्तु मूर्ताः॥६९॥
Those were no ordinary cows: they were the revealed scriptures in all their forms. The calves were particular portions of those scriptures. The cowherds were venerable teachers, truly noble, and the women were devotion itself embodied.
Passage 70
तेषां मध्ये परब्रह्म रामश्चित्सुखविग्रहः। रमते स्वानुभावेन कृतार्थानां विशेषतः॥७०॥
In their midst Rāma, the Supreme Brahman whose form is conscious bliss, delights through his own self-manifesting power, especially among those whose purpose has been fulfilled. --- Thus ends the twenty-first chapter, “The Account of Rāma’s Calf-herding Līlā,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter begins on the same printed leaf on which Chapter 20 ends and closes on the leaf where Chapter 22 begins. Verse 21 is printed as a three-line stanza. Verse 29 contains the end of the serpent episode and the opening of Brahmā’s test in one numbered verse. In verses 15 and 16 the scan’s गोपालबालैः and plural आचरन्तः replace corrupted readings in the auxiliary transcription. The unusual रामोगवेषयाणस्तान् in verse 31 is retained exactly as printed. The edition explains कन्दराधियः in verse 27 as “thinking it a cave”; its verse 36 note identifies the two actors as four-faced Brahmā and Rāma. The difficult printed readings स्वयं त्वपायः (43), जगद्विधरणविष्टिसेतवे (52), दायिनी राजभाजनम् (66), and the bracketed uncertainty in verse 68 are preserved rather than silently emended.