Passage 1
ततस्ते प्रौढवयसः कुमाराः मधुरत्विषः। धेनुपालनसोत्कण्ठा आसन् रामपुरोगमाः॥१॥
Then the sweetly radiant princes, led by Rāma, grew older and became eager to tend the cows.
Passage 2
रामः परमधर्मात्मा गवेन्द्रसदने वसन्। धेनूः सम्पालयामास जनयन् गोकुले मुदम्॥२॥
Rāma, embodiment of the highest dharma, lived in the cowherd chief’s house and tended the cows, bringing joy to Gokula.
Passage 3
गावस्तु ताः पाल्यमाना रामेण नयनोत्सवाः। बभूवुः प्रीतमनसस्तदेककृततुष्टयः॥३॥
Tended by Rāma, those cows became a festival for the eyes. Their hearts were full of love, and he alone gave them satisfaction.
Passage 4
तासां चित्तं समभवद्रामैकाश्रयसंश्रयम्। चारणे दोहने ह्वाने बोधने सान्त्वने तथा॥४॥
Their minds came to rest solely in Rāma—in grazing and milking, when he called or instructed them, and when he soothed them.
Passage 5
रामहस्ताम्बुजस्पर्शमुधासन्तोषनिर्वृताः। नान्यं प्रतीयुस्ता गावो गोपराजस्य गोकुले॥५॥
Fulfilled by the nectarous satisfaction of the touch of Rāma’s lotus hand, those cows in the cowherd king’s Gokula acknowledged no one else.
Passage 6
रामः पालयमानस्ता नवत्यर्बुदकोटिगाः। शुशुभे राज्य (ज ?) वेषेण त्रैलोक्यस्यापि मोहनः॥६॥
Tending those ninety arbudas of crores of cows, Rāma shone in his royal—or, as the edition questions, cowherd—attire, enchanting even the three worlds.
Passage 7
अथ प्रातः समुत्थाय मातृभिः कृतमण्डनः। आश्रितः सानुजो रामश्चचाल व्रजतो वनम्॥७॥
Rising in the morning and adorned by his mothers, Rāma set out from Vraja toward the forest, accompanied by his younger brothers and attendants.
Passage 8
गावः पुरस्कृत्य स जातदोहनाः शृङ्गारवेशी मधुराकृतिं दधत्। गोपैस्तथा भ्रातृभिरात्तवेणुको ययौ वनस्याभिमुखं वनप्रियः॥८॥
Placing the freshly milked cows before him, he wore beautiful attire and bore a lovely form. Holding his flute and accompanied by cowherds and brothers, the forest-loving Lord went toward the forest.
Passage 9
स दिव्ये सरयूतीरे प्रसार्य निजगोधनम्। हरित्तृणं चारयाणः शुशुभे राज्य (ज ?) वेषभूत्॥९॥
He spread his herd along the divine bank of the Sarayū and grazed them upon green grass. Wearing the edition’s uncertain “royal/cowherd” attire, he shone.
Passage 10
स कुर्वन् विविधा लीला गोपालैः समनुव्रतैः। वनाद्वनान्तरे गच्छन् मुमुदे केलिपण्डितः॥१०॥
Performing many kinds of play with the devoted cowherd boys, the master of sport delighted as he passed from one forest to another.
Passage 11
जलक्रीडां क्वचित्कुर्वन् स्थलक्रिडां तथा क्वचित्। क्वचिद्धसन् क्वचिद् गायन् क्वचिद् वेणुरवं दधत्॥११॥
Sometimes he played in the water and sometimes upon the land; sometimes he laughed, sometimes sang, and sometimes sounded his flute.
Passage 12
क्वचिदन्योन्यकं कुर्वन् वयस्यैर्मल्लकर्म च। क्वचिद् द्रुमच्छायतले शयानः पुरुषोत्तमः॥१२॥
Sometimes he and his companions wrestled one another; sometimes the Supreme Person lay down beneath the shade of a tree,
Passage 13
वीज्यमानः सेव्यमानः पादसंवाहनादिभिः। एवं स्वानां मुदं तन्वन् रेमे प्रमुदकानने॥१३॥
while they fanned him and served him by massaging his feet and in other ways. Thus he sported in Pramoda Forest, spreading joy among his own people.
Passage 14
कदाचित् सरयूतीरे दिव्यमाम्रवनं महत्। श्रुत्वा जगाम तत्रैव लोलास्वच्छन्दमानसः॥१४॥
Once he heard of a great divine mango grove on the bank of the Sarayū. His playful mind moving freely, he went there.
Passage 15
तत्र कश्चित् खरो नाम राक्षसेन्द्रो हि गर्वितः। महाबलो महाकायश्चुक्षुभे श्रुतकाहलः॥१५॥
A proud and mighty lord of rākṣasas named Khara lived there. Huge in body and strength, he became agitated when he heard the commotion.
Passage 16
प्रगायतां चालयतां च नृत्यतां श्रीराघवेन्द्रानुगबालकानाम्। श्रुत्वा महान्तं रवमुत्पफालासुरः खराकारधरः सुदारुणः॥१६॥
Hearing the great sound of the boys who followed glorious Rāghavendra as they sang, moved about, and danced, the exceedingly fierce demon sprang up in the form of an ass.
Passage 17
स आगत्यामिलद्वेगाल्लक्ष्मणेनामितौजसा। मल्लकेलिं वितन्वानो युयुधे बलगर्वितः॥१७॥
He rushed forward and met immeasurably powerful Lakṣmaṇa. Proud of his strength, the demon fought him in a wrestling contest.
Passage 18
लक्ष्मणस्तमुपादाय पश्चात्पादद्वयेन च। शिलायां पातयामास विगतासुरभूत्ततः॥१८॥
Lakṣmaṇa seized him by his two hind legs and smashed him upon a rock, whereupon the demon lost his life.
Passage 19
लक्ष्मणेन हते तस्मिन् रासभाकारराक्षसे। पुष्पवृष्टिं ददुर्देवा जयेति च गिरं मुदा॥१९॥
When Lakṣmaṇa had slain the ass-shaped rākṣasa, the gods joyfully showered flowers and cried, “Victory!”
Passage 20
ततो रामः प्रसन्नात्मा सर्वा धेनूः कृताशनाः। पानार्थं सरयूं निन्ये प्रमोदवनपार्श्वतः॥२०॥
Then serene-hearted Rāma led all the cows, who had finished grazing, from the side of Pramoda Forest to the Sarayū to drink.
Passage 21
तस्याः सरय्वाः सुरसं महाकृष्णाहिदूषितम्। पीत्वा ता मूर्छिता भूत्वा गावः पेतुर्महीतले॥२१॥
The water of that Sarayū had been poisoned by a great black serpent. Drinking it, the cows fainted and fell to the ground.
Passage 22
हस्तस्पर्शेन रामोऽपि कृत्वा तासां गवां सुखम्। महता घोरयुद्धेन कृष्णाहिं निरवारयत्॥२२॥
With the touch of his hand, Rāma restored the cows to well-being. Then, in a great and terrible battle, he destroyed the black serpent.
Passage 23
ततः प्रभृति स व्यालमर्द्दनः कीर्तितो बुधैः। कदाचित् प्रातरशनमकृत्वैव रघूद्वहः॥२३॥
From that time the wise celebrated him as the Crusher of the Serpent. On another occasion, the scion of Raghu went without his morning meal
Passage 24
गतो गोचारणार्थाय भ्रातृभिर्बान्धवैः सह। तत्र सङ्क्षुधितो रामः प्रेषयामास बालकान्॥२४॥
when he set out to graze the cows with his brothers and kinsmen. Becoming very hungry there, Rāma sent the boys
Passage 25
अन्नार्थं सरयूतीरे यजमानद्विजाश्रमे। यजन्ते यत्र मुनयो ज्योतिष्टोमादिभिर्मखैः॥२५॥
to seek food at a sacrificing brāhmaṇa’s hermitage on the bank of the Sarayū, where sages were performing Jyotiṣṭoma and other sacrifices.
Passage 26
ब्राह्मणाः कर्मनिपुणाः प्रमोदवनवासिनः। गत्वा तेषां यज्ञवाटं बालकाः रामचोदिताः॥२६॥
Those brāhmaṇas were skilled in ritual and lived in Pramoda Forest. Directed by Rāma, the boys entered their sacrificial enclosure
Passage 27
अन्नमभ्यर्थयाञ्चक्रुः स्वयं च क्षुधिता भृशम्। नोत्तरं ते ददुस्तेभ्यो यज्ञकाण्डक्रियाकुलाः॥२७॥
and asked for food, for they too were extremely hungry. Absorbed in the ritual acts of the sacrificial section, the brāhmaṇas gave them no reply.
Passage 28
न वा ते नेति चैवोचुर्ब्राह्मणा जातमन्यवः। ततो निराशा भूत्वा ते रामस्य सविधे गताः॥२८॥
The angered brāhmaṇas said neither “yes” nor “no.” Disappointed, the boys returned to Rāma.
Passage 29
न नो ददति विप्रास्ते याचिता अपि भोजनम्। रामः स्मित्वाऽभवत्तूष्णीं तावत्तेषां द्विजन्मनाम्॥२९॥
“Although we asked them, those brāhmaṇas gave us no food.” Rāma smiled and remained silent. Meanwhile, the wives of those twice-born men,
Passage 30
पत्न्यो बह्वन्नमादाय रामसन्दर्शनोत्सुकाः। आययुः परमाह्लादाद् वार्यमाणा अपि प्रियैः॥३०॥
eager to behold Rāma, gathered abundant food and came in supreme delight, even though their husbands tried to stop them.
Passage 31
तासां रामो दृष्टिसुखं महद्विश्लेषतापहम्। कालेन चात्मसायुज्यं सम्बन्धात् प्रेयसामपि॥३१॥
Rāma granted those women the immense joy of seeing him, which removed the burning pain of separation. In time he granted them union with himself, and through their relationship he blessed even their husbands.
Passage 32
कदाचित् कानने रामो ज्वलन्तं दावपावकम्। ययौ संरक्षणार्थाय स्वानां व्रजजनौकसाम्॥३२॥
Once Rāma went to a blazing forest fire in order to protect his own people, the inhabitants of Vraja.
Passage 33
कदाचिद् गोपतिं रामो माङ्गल्यायाः पतिं विभुः। नीतं यमेन संस्नेहादानयत् सकलेश्वरः॥३३॥
On another occasion, the all-powerful Lord lovingly brought back the cowherd chief—Māṅgalyā’s husband—after Yama had taken him away.
Passage 34
यमस्तं पूजयामास तुष्टाव विविधैः स्तवैः। गृहीत्वा गोकुलेन्द्रं तं रामो गोकुलमाविशत्॥३४॥
Yama worshiped Rāma and praised him with many hymns. Taking the lord of Gokula with him, Rāma returned to Gokula.
Passage 35
एवं स लोकपालानामैश्वर्याभिमतिं हरन्। विजह्रे भूरिविभवः प्रमोदविपिनान्तरे॥३५॥
Thus he removed the world-guardians’ proud estimation of their own lordship. Possessed of boundless glory, he sported within Pramoda Forest.
Passage 36
तत्प्रमोदवनं रेजे सर्वर्तुसुखसंयुतम्। रामप्रभावतो नित्यं साक्षाल्लक्ष्मीनिकेतनम्॥३६॥
That Pramoda Forest shone with the pleasures of every season. Through Rāma’s power it was eternally the manifest abode of Lakṣmī.
Passage 37
तत्रत्या गोपनार्यस्ता रामप्रेमपरायणाः। आसन्निरुद्धहृदया वश्यमन्त्रावृता इव॥३७॥
The cowherd women who lived there were wholly devoted to love of Rāma. Their hearts were completely captivated, as though enveloped by an irresistible mantra.
Passage 38
रामस्य सौन्दर्यमनङ्गकोटिभि- र्दुरापमाभीरवधूमनःसुखम्। विलोक्य रामास्त्रिषु लोकेषु मुग्धा बभूवुरुच्चैर्विरहाकुलान्तराः॥३८॥
Beholding Rāma’s beauty—unattainable even by millions of Love-gods and a joy to the minds of the cowherd brides—those lovely women, charming throughout the three worlds, became intensely stricken within by separation.
Passage 39
आभीरवनिताः सर्वा रामदर्शनविह्वलाः। तमेव चैवं गायन्त्यो बभूवुः कामपीडिताः॥३९॥
All the cowherd women longed helplessly for a vision of Rāma. Tormented by love, they continually sang only of him.
Passage 40
काश्चित्तु विलपन्त्योऽन्या धावन्त्यः काममोहिताः। पश्यन्त्यो विहसन्त्योऽन्या बभूवुर्मत्तमत्तवत्॥४०॥
Some lamented; others, bewildered by love, ran about. Some gazed fixedly; others laughed, behaving like those utterly intoxicated.
Passage 41
तासां विरहदुःखं तन्निवर्तयितुमुत्सुकः। रामसम्प्राप्तिसिद्ध्यर्थं दुर्वासामन्त्रमादिशत्॥४१॥
Eager to end their pain of separation, Durvāsā taught them a mantra by which they could attain Rāma.
Passage 42
मन्मथादिं राममन्त्रमात्रेयात् प्राप्य गोपिकाः। साधयामासुरत्युग्रव्रतबन्धेन पीडिताः॥४२॥
Receiving from the descendant of Atri the Rāma-mantra beginning with the seed of Manmatha, the cowherd maidens practiced it while enduring the binding discipline of an exceedingly severe vow.
Passage 43
शीतवातातपक्लेशं सहमाना व्रजाङ्गनाः। मन्त्रमाराधयाञ्चक्रुः प्रियसम्प्राप्तिहेतवे॥४३॥
Enduring the hardship of cold, wind, and heat, the women of Vraja worshiped through the mantra in order to attain their beloved.
Passage 44
व्रतदुःखं विलोक्यासां फलरूपो रघूद्वहः। स्नातानां सरयूतीरे वरदानार्थमाययौ॥४४॥
Seeing the suffering caused by their vow, the scion of Raghu—himself its fruit—came to the Sarayū bank as they bathed, intending to grant them a boon.
Passage 45
ता मन्त्रसाधनरतास्तपःस्नानादिकर्शिताः। उवाच रघुशार्दूलः स्मरबाणैर्विमोहयन्॥४५॥
Those maidens were devoted to the mantra practice and had grown thin through austerity, bathing, and other disciplines. Bewildering them with Love’s arrows, the tiger of the Raghus addressed them. Śrī Rāma said
Passage 46
किमर्थं दुश्चरं घोरं तपः कुरुथ कन्यकाः। नोचितं कोमलाङ्गीनां भवतीनां सुमध्यमाः॥४६॥
Young maidens, why do you perform this terrible austerity, so difficult to practice? Slender-waisted ones, it is not fitting for your tender bodies.
Passage 47
एषा वृत्तिर्मुनीनां हि कार्मिकाणां द्विजन्मनाम्। भवत्यः कमलातुल्याः किमिच्छथ मृगेक्षणाः॥४७॥
This is the practice of sages and twice-born ritualists. You are like lotuses, doe-eyed ones; what do you desire?
Passage 48
यत् त्रैलोक्ये स्थितं वस्तु तदहं दातुमागतः। भवतीनां ततः कष्टं दृष्ट्वा प्रक्षुभितान्तरः॥४८॥
Whatever exists in the three worlds, I have come to give it to you. Seeing your suffering has deeply stirred my heart. The cowherd maidens said
Passage 49
त्वं नः परं प्रार्थनीयः कोटिकन्दर्पसुन्दरः। स्मितमाधुर्यमात्रेण मोहयन् हृदयानि नः॥४९॥
You alone are the supreme object of our prayer, more beautiful than millions of Love-gods. The sweetness of your smile alone enchants our hearts.
Passage 50
त्वत्तोऽधिकं फलं राम त्रैलोक्येऽपि न दृश्यते। त्वमेव सर्वकल्याणमूलभूतो रघूद्वहः॥५०॥
Rāma, no reward greater than you can be found even in the three worlds. O scion of Raghu, you alone are the root of every blessing.
Passage 51
दासीनां किङ्करीणां नः पूरयस्व मनोरथम्। त्वमेव वरदश्चैव वरश्चैव प्रियत्तम॥५१॥
Most beloved, fulfill the longing of us, your maidservants and attendants. You alone grant the boon, and you alone are the boon. Rāma said
Passage 52
भवतीनां न सुखाय वरोऽयं प्रतिभाति मे। नाहमन्याङ्गनासक्तः प्रतिज्ञा विदिता मम॥५२॥
This boon does not appear to me to lead to your happiness. I am not attached to any other woman; you know my vow.
Passage 53
स्वात्मानन्दैकनिरतः सर्वस्याहं सुदुर्लभः। मदङ्गसङ्गिनी या श्रीः सा मां जानाति नित्यशः॥५३॥
Absorbed solely in the bliss of my own Self, I am exceedingly difficult for anyone to attain. Śrī, who is united with my very body, knows me eternally.
Passage 54
तस्याः संराधनं कृत्वा मामवाप्स्यथ कालतः। इत्युक्त्वा जानकीमन्त्रं तासामाचष्ट राघवः॥५४॥
By worshiping her perfectly, you will attain me in due time. Having said this, Rāghava taught them the mantra of Jānakī.
Passage 55
दुर्वाससं सुतं लब्ध्वाऽऽराधयाञ्चक्रुरङ्गनाः। त्वरितं सा ततः सीता प्रसादमकरोन्निजम्॥५५॥
Having received the transmitted teaching connected with Durvāsā, the women performed the worship. Then Sītā swiftly bestowed her own grace.
Passage 56
निजस्येष्टं वरं रामं ताभ्योऽदाद् व्रततोषिता। एवमाराध्य सीताया वरं लब्ध्वा व्रजाङ्गनाः॥५६॥
Pleased by their vow, she gave them Rāma—the boon most dear to herself. Thus the women of Vraja worshiped Sītā and received the boon.
Passage 57
सीतावेशधराः सर्वा राममासाद्य निर्वृताः। ताभिः सह ततो रामश्चक्रे केलिं मनोहराम्॥५७॥
All of them became invested with Sītā’s devotional disposition. Attaining Rāma, they were fulfilled, and he then performed enchanting play with them.
Passage 58
निजप्रियाया वशगः सर्वासां प्रीतिमावहत्। एकोऽपि बहुधा कृत्वा रूपाणि रसपोषकः॥५८॥
Obedient to his own beloved, Rāma brought joy to them all. Though one, the nourisher of rasa assumed many forms
Passage 59
प्रमोदकानने रेमे कामीव प्रणयाकुलः॥५९॥
and sported in Pramoda Forest like a lover overwhelmed by affection. --- Thus ends the twenty-third chapter, “The Granting of a Boon to the Cowherd Maidens,” in the dialogue of Brahmā and Bhuśuṇḍa in the *Śrīmad Ādi Rāmāyaṇa*. Textual notes The chapter begins on the printed leaf where Chapter 22 closes and ends on the leaf where Chapter 24 begins. The edition marks राज्य (ज ?) in verses 6 and 9, leaving the reading between “royal” and “cowherd” attire uncertain; it is preserved in both places. The auxiliary transcription repeats the opening line of verse 36, but the scan prints that line only once. Verse 53 is marked by the editors as supplied from another manuscript because an earlier exemplar omitted material at that point. The difficult transmitted phrase दुर्वाससं सुतं लब्ध्वा in verse 55 is translated contextually without silently rewriting the Sanskrit.