Passage 1
ब्रह्मोवाच। प्रातरौत्थानिकं गीतमिदमाकर्ण्य दम्पती। प्रबोधमीयतुस्तूर्णं सुरतोत्थश्रमालसौ॥१॥
Brahmā said: Hearing this morning song of awakening, the couple quickly awoke, languid from the fatigue produced by lovemaking.
Passage 2
ताम्बूलवीटिकास्वादरञ्जिताधरसुन्दरौ। क्वचित्क्वचिन्नखाङ्कालिलिखितोल्लासिविग्रहौ॥२॥
Their beautiful lips were reddened by savoring rolls of betel, and their radiant bodies were inscribed here and there with rows of nail marks.
Passage 3
निर्भरस्मरसम्मर्दमृदितावयवोद्धुरौ। लम्बमानालकस्तोमभ्रमरीमुखपङ्कजौ॥३॥
Their prominent limbs had been softened by the intense pressure of passion. Masses of hanging curls hovered like bees around their lotus faces.
Passage 4
निद्रावशेषसंवीतपतत्पक्ष्मणलोचनौ। रजनीसुखसंस्मारस्मयमानमुखाम्बुजौ॥४॥
The remnants of sleep still covered their eyes beneath drooping lashes, and their lotus faces smiled at the recollection of the night’s pleasure.
Passage 5
परार्द्धरतिकन्दर्पशोभानिर्मन्थनोचितौ। अन्योन्यगण्डफलकप्रतिबिम्बायताननौ॥५॥
They were fit to churn forth the beauty of Love in the utmost fullness of passion, their faces extending into reflections upon each other’s cheeks.
Passage 6
प्रातरारक्तसूर्यांशुभेदसङ्कुचदीक्षणौ। अन्योन्यविस्फुरद्भूषाङ्कितकण्ठादिविग्रहौ॥६॥
Their eyes contracted when the reddish rays of the morning sun broke in. Their necks and other limbs bore the flashing impressions of one another’s ornaments.
Passage 7
स्मरसम्मर्दसङ्क्षोभविपर्यस्तधृताम्बरौ। अन्योन्यप्रतिबिम्बाङ्कस्फुरद्दर्पणमन्दिरौ॥७॥
Their garments had been disordered by the agitation of passion’s pressing, and each was a palace of mirrors flashing with the imprint of the other’s reflection.
Passage 8
कामपूजालब्धरसप्रमादप्रसराविव। सहजानन्दिनीसीताश्रीमद्रघुवराभिधौ॥८॥
They seemed to be two embodiments of the rapturous abandon born from the rasa gained through the worship of Love. They were named Sahajānandinī Sītā and the glorious Best of Raghu.
Passage 9
ततो विधाय माङ्गल्यमारात्रिकमनुत्तमम्। सखीभिः कृतसंस्कारौ रेजतुर्दम्पती मिथः॥९॥
The companions then performed an incomparable auspicious ārātrika. Groomed by those companions, the couple shone together.
Passage 10
प्रातराशादिकानेकसपर्यासाधनोत्सुकौ। सखीगणैः सेव्यमानौ सीतारामौ विरेजतुः॥१०॥
Eager for the many arrangements of service beginning with the morning meal, Sītā and Rāma shone as the groups of companions attended them.
Passage 11
एवं विहरतोः कोटिकल्पान् प्राप्य क्षणानिव। बलकृष्णादयस्तत्रावताराः कोटिशो ययुः॥११॥
As they sported in this way, tens of millions of cosmic ages passed like moments. Millions of descents, beginning with Bāla Kṛṣṇa, came and went there.
Passage 12
एकदा सुखमासीनौ सीतारामौ कृतोत्सवौ। ता एव दूतिका एत्य प्रोचुर्वचनमादरात्॥१२॥
One day, when Sītā and Rāma were seated happily after completing their festivity, those same female messengers approached and spoke respectfully.
Passage 13
दूत्य ऊचुः। अहो प्रियौ वां स्वसुखैकनिर्वृतौ कच्चित् परस्यापि सुखानि जानथः। योऽयं जनः क्लिश्यति कोटिकल्पतो धृतव्रतो वा कृत आतुरान्तरः॥१३॥
The messengers said: “Beloved pair, you are wholly fulfilled in your own happiness. Do you perhaps also know the happiness of another—of this person who has suffered for millions of cosmic ages, whether maintaining her vow or made inwardly distressed?
Passage 14
उदारपाणिस्तु स एव गण्यते योऽन्यस्य दत्ते स्वयमापदं दधत्। अथो विभज्यैव वनक्ति यो जनो न सोऽपि मर्त्यः कृपणान्तरात्मवत्॥१४॥
“Only that person is counted open-handed who gives to another even while bearing adversity himself. And one who first shares and only then eats is not a mere mortal like a person miserly at heart.
Passage 15
इमां समासाद्य निजार्थकोविदां कथं नु जातो रघुसत्तमाधुना। सर्वं पुनर्विस्मृतवानसि प्रभो कमाश्रयिष्यन्त्यबलाजनास्तव॥१५॥
“Having obtained this woman who understands your own purpose, how have you now become like this, best of Raghu? Lord, you have again forgotten everything. Upon whom will your helpless women depend?
Passage 16
अद्य स्मरस्यद्भुतदानमात्मनः प्रमोदवल्लीविपिने वर्तितुं यत्। तर्हि कृतस्त्रीनिवहोऽयमीदृशो विपत्तिमासादयतीति गर्हितः॥१६॥
“Today, if you remember your wondrous gift of yourself—the promise to remain in the forest of Pramoda Vines—then it is blameworthy that this community of women you formed should meet such misfortune.
Passage 17
इयं तु सद्वंशभवा भवन्मुखे लग्नेति लोकस्य महोत्सवोऽभवत्। अथान्तराच्छिन्नगणे विलोक्य स व्यमुञ्चदाशां निजसौख्यहेतवे॥१७॥
“When this high-born woman became attached to your face, the world held a great celebration. Then, seeing her company cut off in the interval, she abandoned hope of securing her own happiness.
Passage 18
तथापि ते राघववर्य नोचितं मनो निजानां विषये यदीदृशम्। समस्य सर्वोद्धरणक्षमस्य च प्रपत्तिमात्रेण वरोद्धुरस्य ते॥१८॥
“Even so, best of the Rāghavas, such an attitude toward your own people does not befit you: you are impartial, capable of raising everyone up, and generous with boons upon the mere act of surrender.
Passage 19
तासां वताभीरमृगीदृशां कृते कियन्न पूर्वं विनिवेदितोऽसि भोः। तथापि किं ते करणीयमस्ति तन्न विद्महे स्वैरगतं रघूद्वह॥१९॥
“Alas, how often have petitions already been made to you for the sake of those doe-eyed cowherd women, sir! Yet we do not know what still must be done with you, scion of Raghu, moving entirely at your own pleasure.
Passage 20
अमूः समाराध्य भृशं सहस्रशः सदैवताग्र्यं भवतोर्युगं प्रियौ। अद्यापि न प्राप्तमनोरथाः कथं पुरा चिरं दत्तवरा वराङ्गनाः॥२०॥
“Beloved pair, these noble women have worshiped you intensely in their thousands as the pair foremost among all divinities. Although you granted them a boon long ago, how have they still not obtained their desire?”
Passage 21
इति तासां वदन्तीनां दूतिकानां पुरःस्थिता। शनैः श्रीरामरमणी तत्रैवान्तरधीयत॥२१॥
As the messengers spoke in this way, Śrī Rāma’s beloved, standing before them, slowly disappeared on that very spot.
Passage 22
अयं खलु मदन्यासु संसक्तो धूर्तपुङ्गवः। यासां दूत्यमुपानिन्युः सहस्रं दूतिका जनाः॥२२॥
“This arch-rogue is plainly attached to women other than me—the women whose embassy a thousand female messengers have brought.”
Passage 23
इति मानापदेशेन तासामाराधनक्रियाम्। जानकी सफलीकर्त्तुं भक्तिरूपा व्यवर्तत॥२३॥
With jealous displeasure as her pretext, Jānakī, who is the form of Bhakti, withdrew in order to bring their act of worship to fruition.
Passage 24
यदि मर्यादया रामो भक्तानुद्धर्त्तुमिच्छति। ज्ञानभक्तिस्वरूपेण तदा सीता विवर्धते॥२४॥
When Rāma wishes to raise devotees up within the bounds of sacred order, Sītā unfolds as the form of devotion through knowledge.
Passage 25
यदा सन्त्यज्य मर्यादां स भक्तानुद्धिधीर्षति। प्रेमभक्तिस्वरूपेण तदा सीतापि दृश्यते॥२५॥
When he wishes to raise devotees up after relinquishing those bounds, Sītā appears as the form of devotion through love.
Passage 26
अन्यदेव मतं ज्ञानमन्यच्च प्रेमलक्षणम्। द्वयोरैक्यमिहैवास्ति श्रीरामे फलरूपिणि॥२६॥
Knowledge is held to be one thing, and that whose defining mark is love is another. The two become one only here, in Śrī Rāma, who is their fruit.
Passage 27
साङ्ख्यस्य योगतपसोर्ज्ञानविज्ञानयोस्तथा। परेण ब्रह्मणा कोऽपि सम्बन्धो घटते नहि॥२७॥
No relationship with the supreme Brahman arises through Sāṅkhya, yoga, austerity, knowledge, or realized discernment.
Passage 28
अयमेव च सम्बन्धो यः प्रेमाख्य उदाहृतः। स एव भक्तिशब्दार्थोऽन्यः स्यादौपचारिकः॥२८॥
The only such relationship is the one declared to be love. That alone is the meaning of the word bhakti; any other meaning would be figurative.
Passage 29
भजन्ते यन्निमित्तेन लक्ष्मीणां कोटयः प्रियम्। सा सीता किं भवेल्लक्ष्मीर्नित्यश्रीविग्रहात्मिका॥२९॥
For whose sake millions of Lakṣmīs worship the Beloved—could that Sītā be merely Lakṣmī? She herself is the embodiment of eternal Śrī.
Passage 30
नित्या तदंशरूपैव राधा वृन्दावनेश्वरी। नो चेत् कथं श्रीकृष्णस्य लुठेच्चरणपद्मयोः॥३०॥
Rādhā, sovereign of Vṛndāvana, is eternal only as a form of Sītā’s portion. Were it not so, how could she roll at Śrī Kṛṣṇa’s lotus feet?
Passage 31
एवं भक्तिस्वरूपेयं सीता राधादिरूपिणी। श्रीस्तदाराधनायुक्ता कथं तत्त्वेन गम्यताम्॥३१॥
Thus Sītā, the very form of Bhakti, assumes the forms of Rādhā and the others. When Śrī herself is engaged in worshiping Sītā, how can Sītā be understood in truth as Śrī?
Passage 32
प्रिया सत्त्वेऽप्यसत्त्वे च नित्यं सा सुस्थिता प्रभौ। ऐकान्तिकी सा विज्ञेया छायेवावयवाश्रया॥३२॥
Whether manifested or unmanifested, that Beloved remains forever firmly present in the Lord. She is to be known as exclusively and inseparably his, like a shadow that depends upon the body.
Passage 33
न तां विना क्वचिद्रामो दृश्यते भक्तिसंयुतैः। दृश्यते चेत् स एवैषा सा सुरोभावहारिता॥३३॥
Those endowed with devotion never see Rāma anywhere without her. If he is seen, he is that very Sītā—she who carries away the god’s own state of being.
Passage 34
अथवा विप्रलम्भस्य रसस्यातिभवाय सः। तादृशो भाव्यते भक्तैः स्वेच्छाकृतवियोजनः॥३४॥
Alternatively, to heighten the rasa of separation, devotees contemplate him in just such a condition, having arranged the separation by his own will.
Passage 35
अधुना तु व्रजस्त्रीणामाराधनफलात्मिका। तास्वाविश्य प्रसन्नात्मा रंस्यते स्वामिना सह॥३५॥
Now Sītā, embodying the fruit of the Vraja women’s worship, will enter them and, joyful at heart, will sport together with the Lord.
Passage 36
आविश्य च तथा स्वामिन्यानन्दमयविग्रहम्। रंस्यते व्रजवामाभिर्भूत्वा श्रीरामविग्रहा॥३६॥
Entering the Lord’s bliss-made body in that same way and becoming the form of Śrī Rāma, she will sport with the women of Vraja.
Passage 37
द्वात्रिंशच्च सहस्राणि मुख्या व्रजमृगीदृशः। तासां षोडशसाहस्रं स्त्रियो मुख्यतराः स्मृताः॥३७॥
Thirty-two thousand doe-eyed women of Vraja are chief. Among them, sixteen thousand women are remembered as more eminent.
Passage 38
षोडशैव स्युराभीर्यो यासां वै मुख्यसंज्ञिताः। दश तासां मुख्यतमा यथावदवधारय॥३८॥
Sixteen of those cowherd women bear the designation “chief.” Understand properly that ten among them are the very foremost.
Passage 39
रासचन्द्रा प्रभा श्यामा कला चन्द्रकला तथा। रङ्गविद्या चम्पलता चपला माधवी रमा॥३९॥
They are Rāsacandrā, Prabhā, Śyāmā, Kalā, Candrakalā, Raṅgavidyā, Campalatā, Capalā, Mādhavī, and Ramā.
Passage 40
तासां मध्ये मुख्यतमं द्वितयं परिकीर्तितम्। यत्राविश्य स्वयं सीता मोदिनी शक्तिरिष्यते॥४०॥
Among them, a pair is proclaimed the most eminent. Entering that pair, Sītā herself is regarded as the Modinī power, the power that gives delight.
Passage 41
वृन्दावने ययोरंशौ राधाकृष्णेति कीर्तितौ। अभूदथान्तराविष्टा सहजानन्दिनी प्रिया॥४१॥
In Vṛndāvana, portions of those two are celebrated as Rādhā and Kṛṣṇa. Then the beloved Sahajānandinī entered within them.
Passage 42
ततो द्विगुणया कान्त्या रेजे श्रीरामचन्द्रमाः। अन्तर्हितायां सीतायां द्विगुणो द्योतवानपि॥४२॥
Then the moon of Śrī Rāma shone with doubled beauty. When Sītā had vanished, his radiance too became twofold.
Passage 43
तां कामयानोऽतिशयाद्बभूव स्मरपीडितः। स्मरमार्गणजां पीडां बिभ्रद् दूतीरुवाच सः॥४३॥
Longing intensely for her, he became tormented by desire. Bearing the pain born from Love’s arrows, he addressed the messengers.
Passage 44
व्रजत स्वामिनीः स्वाः स्वाः सम्पन्नो वो मनोरथः। ता आनयत रात्रीषु ज्योत्स्नोपेतासु दूतिकाः॥४४॥
“Go to your respective mistresses; your desire has been fulfilled. Female messengers, bring them here on nights filled with moonlight.
Passage 45
रंस्यामि ताभिः कान्ताभिः समेताभिः सहस्रशः। मत्तः कश्चिन्न भविता तासां वै विफलोचकः॥४५॥
“I shall sport with those beloved women when they assemble by the thousands. On my account, not one of their glances will prove fruitless.
Passage 46
सहजानन्दिनीं शक्तिं तास्वारोप्य रमाम्यहम्। इत्युक्त्वा भगवान् रामः सच्चिदानन्दविग्रहः॥४६॥
“I shall place the power Sahajānandinī within them and take delight.” Having spoken in this way, Lord Rāma, whose form is existence, consciousness, and bliss,
Passage 47
दूतीर्विसर्जयामास सर्वाः प्राप्तमनोरथाः॥४७॥
dismissed all the messengers, each of whom had obtained her desire. --- Thus ends the thirtieth chapter, “Rāma’s Rāsa,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter occupies source leaves 257–262. Its final two passages and colophon appear at the top of physical PDF page 263 beneath an anticipatory running header for chapter 31. The auxiliary transcription incorrectly repeats passage number 1 where the scan correctly prints 15. The scan also controls कमाश्रयिष्यन्त्यबलाजनास्तव in passage 15 and सहस्राणि in passage 37. In passage 40 it clearly reads मोदिनी शक्तिरिष्यते, not the auxiliary transcription’s corrupt modinośaktirīryate. The compound सुरोभावहारिता in passage 33 is semantically opaque and has therefore been rendered closely rather than silently emended. The edition’s grammatically unexpected masculine स in passage 17 is likewise retained. Sanskrit compounds and sandhi have been normalized only where word division or electronic conversion introduced no textual choice.