Passage 1
रामो हि वीक्ष्य शरदागमफुल्लमल्ली वल्लीवनावृतमहीरुहशोभिकुञ्जाः। ता यामिनीः समदकामिजनावकीर्णा रन्तुं चिदेकरमणो हि मनश्चकार॥१॥
Rāma, the sole delight of consciousness, saw the nights of autumn and resolved to sport. Their bowers were beautiful with trees enveloped by forests of flowering jasmine vines, and they were filled with lovers aroused by desire.
Passage 2
स्वां योगशक्तिमवलम्ब्य कृतप्रयत्न- स्तत्तत्पदार्थविभवं सफलं चिकीर्षुः। सच्चित्सुखानुभवरूपरसात्मकोऽपि चिल्लोकवासिसुखदोऽनुचकार लीलाः॥२॥
Relying upon his own yogic power, he made the effort to bring the potential of each particular thing to fruition. Although he was himself rasa in the form of the experience of existence, consciousness, and happiness, he enacted these sports to give happiness to the residents of the realm of consciousness.
Passage 3
पूर्णस्तदा परिदृढोऽभ्युदगादुडूनां नाथः स तन्मनस इत्यवदंश्च वेदाः। प्राचीदिशो मुखविलिप्तसकुङ्कुमश्री- दीर्घाः शुचोऽपि विमृजन् भुवि वर्षणीनाम्॥३॥
Then the full, firmly rounded lord of the stars arose. “That is his mind,” declared the Vedas. Its beauty was like saffron spread upon the face of the eastern quarter, and it wiped away the long griefs of the women upon the earth.
Passage 4
दृष्ट्वा प्रभुः कुमुदबन्धुमखण्डबिम्बं लक्ष्मीमुखाकृतिधरं नवकुङ्कुमाक्तम्। भूयः प्रमोदवनमस्य कलानुरक्तं रामो जगौ कलपदं सुदृशां मनोज्ञम्॥४॥
The Lord saw the moon—the friend of the night lotus—as an unbroken disk, bearing the form of Lakṣmī’s face and anointed with fresh saffron. Once more, in Pramoda Forest attuned to its phases, Rāma sounded a sweet note enchanting to the beautiful-eyed women.
Passage 5
आकर्ण्य तन्मुरलिकानुरवं मनोऽभूत् प्रोत्साहवर्द्धनकरं व्रजवामनेत्राः। श्रीरामचन्द्रकरमुष्टिनिबद्धचित्ता दोयुः प्रमोदवनमस्ति स यत्र कामी॥५॥
Hearing the resonance of his flute, which increased the ardor in their minds, the beautiful-eyed women of Vraja sped toward Pramoda Forest, where that lover was. Their minds were held fast in the fist of Śrī Rāmacandra’s hand.
Passage 6
कामोद्धता जवविलोलकबर्युदार- केयूरहारमणिकुण्डलमास्यभूषाः। नद्यो यथा बलविदारितदीर्घशैला- स्ता लोकवेदपथलङ्घनपूरिताशाः॥६॥
Driven by desire, their braids tossed with their speed, and splendid armlets, necklaces, jeweled earrings, and facial ornaments adorned them. Like rivers that force their way through long mountain barriers, they crossed the paths prescribed by society and the Veda, their hopes fulfilled.
Passage 7
काश्चिद् दुहन्त्य उदिताः परिमुक्तदोहाः काश्चित् पचन्त्य इनतोऽनवतीर्य पाकम्। काश्चित् पतिप्रियसुतान् परिवेषयन्त्यः काश्चिच्छिशूनथ मुदा परिपालयन्त्यः॥७॥
Some rose while milking and left the cows unmilked. Some left food cooking without taking it down from the fire. Some were serving their husbands and beloved sons, and some were happily caring for infants.
Passage 8
शुश्रूषयन्त्य इतरा पतिनामभाजोऽ- श्नन्त्यश्च काश्चन जवेन विहाय तत्तत्। काश्चित्तनौ घुसृणलेपनमाचरन्त्यः काश्चिन्मृजन्त्य इतरा दृशमञ्जयन्त्यः॥८॥
Others were attending those who bore the name “husband,” and some were eating; each swiftly abandoned her particular task. Some were applying saffron paste to the body, while others were cleansing themselves or lining their eyes with collyrium.
Passage 9
व्यत्यस्तक्लृप्तवसनाभरणाश्च काश्चिद् रामान्तिकं ययुरनङ्गशरौघविद्धाः। ता वार्यमाणवपुषः पतिभिः सुहृद्भि- र्मित्रैः सहोदरजनैः खलु बन्धुभिश्च॥९॥
Some put their garments and ornaments on in the wrong places and went to Rāma, pierced by volleys of Love’s arrows. Their husbands, well-wishers, friends, siblings, and other relatives tried to restrain them bodily.
Passage 10
श्रीरामवेणुनिनदापहृतान्तरास्ताः प्रेमैकमोहिहृदया नितरां निवृत्ताः। काश्चिद् गृहान्तरगता अनवाप्तयाना रामं निदध्युरुरुभावनिमीलिताक्षाः॥१०॥
Their inner faculties stolen by the sound of Śrī Rāma’s flute and their hearts wholly enraptured by love, they turned completely away from all else. Some who were confined inside their homes and could find no way out closed their eyes and meditated deeply upon Rāma.
Passage 11
भूयः सुदुःसहवियोगजतापतप्ता ध्यानावक्लृप्तपरिरम्भसुखाब्धिमग्नाः। साक्षात् तमेव परमात्मसुखानुभूतिं जारेतिभावनजुषोऽपि निवृत्तबन्धाः॥११॥
Burned by the heat born of unbearable separation, they immersed themselves in the ocean of an embrace fashioned in meditation. Although they cherished the conception of him as a paramour, they directly experienced that very happiness of the Supreme Self, and their bonds fell away.
Passage 12
हित्वा गुणव्यतिकरात्मकमर्त्यदेहं प्रापुः प्रमेयबलतो यतिनामलभ्यम्। ताः कामिनीर्निशि वने विजने समीप- मभ्यागताः स्मरशरार्तहृदोऽपि वीक्ष्य॥१२॥
Leaving the mortal body made of the interaction of the guṇas, through the power of the object they contemplated they attained what ascetics cannot. The Lord then saw the other passionate women who had come near him at night in the solitary forest, their hearts afflicted by Love’s arrows.
Passage 13
ईशः पराशयविदप्यमलेन वाचां वृन्देन मोहमतुलं जनयन्नुवाच। श्रीराम उवाच। सुस्वागतं व इह दारशिरोमणीनां मत्तः किमीप्सितमिति ब्रुवतानुरक्ताः॥१३॥
Although the Lord knew the intentions of others, he produced incomparable bewilderment with a spotless stream of words. Śrī Rāma said: “Warmest welcome to you here, jewels among married women. Devoted ladies, tell me what you desire from me.
Passage 14
कश्चिद्व्रजेषु पशुपालनिकेतनेषु वर्वर्त्ति वार्त्तमभितो सदुपाश्रयेषु। तद् ब्रूत यद्विसमये यदिहाभ्युपेता मत्सन्निधौ कुलवधूजनशङ्कनीये॥१४॥
“Is everything well throughout the settlements and sound dwellings of the cowherds? Tell me why you have come here at such an improper hour, into my proximity, which exposes women of good family to suspicion.
Passage 15
सौन्दर्यवांश्च तरुणश्च सुविग्रहोऽहं किं वः प्रभूतवनविश्वसनक्रियार्हः। एषा निशा भयकरा भयदातिसङ्ख्य- सत्त्वाङ्किता शशिकरैर्विशदीकृतात्मा॥१५॥
“I am handsome, young, and well formed; does that make this immense forest a place in which you may safely place your trust? This night is terrifying, marked by countless creatures that inspire fear, even though its expanse is made clear by moonbeams.
Passage 16
गोष्ठं प्रति व्रजत नेह च वर्तितव्यं स्त्रीभिः परिस्फुरदुरोजभरालसाभिः। युष्माकमाप्तसुहृदाः पितृमातृपुत्र- भ्रातृप्रियप्रमुखबन्धुगणा विमृग्याः॥१६॥
“Return to the cowherd settlement. Women made languid by the weight of their heaving breasts should not remain here. Your trusted well-wishers—fathers, mothers, sons, brothers, beloveds, and the rest of your relatives—must be searching for you.
Passage 17
अप्राप्य वश्च कुलिता भवितार एव तन्मा कुरुध्वमियतोमतिवृत्तिमुच्चैः। दृष्टं प्रमोदवनमृत्वधिराजजुष्टं पूर्णं निशाकरकरप्रकरावकीर्णम्॥१७॥
“Unable to find you, they will surely become distraught. Do not commit such an extreme transgression. You have now seen Pramoda Forest attended by the king of seasons and filled with masses of rays from the full moon.
Passage 18
नित्योत्तरङ्गसरयूसलिलानिलौघ- व्यालोलकुञ्जतरुपल्लवराजिशोभि। तस्माद् व्रजं व्रजत मा चिरमत्र साध्व्यः शुश्रूषत प्रियतमान् बहुमानपूर्णम्॥१८॥
“It shines with rows of leaves on bower trees swayed by gusts from the ever-billowing waters of the Sarayū. Therefore go back to Vraja without delay, virtuous women, and serve your beloved husbands with complete respect.
Passage 19
क्रन्दन्ति वत्सनिवहाः शिशवश्च वस्तान् स्तन्यान्निदध्वमनुदुह्यत धैनुकानि। मत्स्नेहपाशविनिबद्धहृदो भवत्यः प्राप्तास्तदेतदुपपन्नतरं समन्तात्॥१९॥
“The herds of calves and your children are crying for you. Give the children the breast, and then milk the cows. Since your hearts are bound by the snare of affection for me, your coming here is nevertheless entirely understandable.
Passage 20
प्रीयन्त एवमपि केऽपि जना विशेषा येषामहं स्वजनबन्धुधनादिभूमा। यद्भर्त्तृसेवनमकैतवतः स्वधर्मः स्त्रीणामिति प्रसभमाह च वैदिकीर्गीः॥२०॥
“Certain exceptional people, for whom I am greater than their own people, relatives, wealth, and all else, do indeed love me in this way. Yet the voice of the Veda declares emphatically that sincere service to one’s husband is a woman’s own duty.
Passage 21
तत्किं प्रबोध्यमितराननुवृत्तिसाध्यं युष्मासु साहजिकधर्मधिया सतीषु। शीलोर्जितोऽपि भगलेशविवर्जितोऽपि वृद्धोऽपि जातजडिमोऽपि सदामयोऽपि॥२१॥
“Why must that duty, fulfilled by attending another, be explained to you chaste women who understand your inherent dharma? Even if a husband is devoid of character, wholly bereft of fortune, aged, fallen into insensibility, or perpetually ill,
Passage 22
श्रीनिर्गतोऽपि पतिरेव परायणं स्यात् स्त्रीणामिति प्रकथनं भवतीषु किं स्यात्। स्वर्गापवर्गकुशलप्रतिकूलभूतं पूर्वप्रभूतयशसोऽपि विलोपकं च॥२२॥
“or even stripped of prosperity, the husband alone should be a woman’s refuge. Why should this be recited to you? An illicit affair is opposed to well-being in heaven and liberation, and it destroys even abundant former fame.
Passage 23
दुःसाध्यमस्थिरमतीव भयावहं च निन्द्यं च जारसुरतं कुलकामिनीनाम्। भावो मयि श्रवणकीर्तनचिन्तनाद्यै- रन्यत्र दर्शनमपि प्रकटं भवेन्नः॥२३॥
“Sex with a paramour is difficult to sustain, unstable, exceedingly dangerous, and blameworthy for women of good family. Love for me may become manifest even elsewhere through hearing, praise, contemplation, and even vision.
Passage 24
किं सन्निकर्षमितरे भुवने लभेयुः पूर्वार्जितैः सुकृतकोटिभिरभ्युपेताः। तद्यूयमक्षिभिरिदं मम रूपमुच्चै- र्दृष्ट्वार्पितप्रणयपर्वतभारखिन्नाः॥२४॥
“What such nearness could others in the world obtain, even if they came endowed with the merit of millions of former deeds? You have seen this form of mine fully with your own eyes, and now you are wearied beneath the mountain-weight of the love you have offered.
Passage 25
मोहात् प्रयात मदनुस्मरणेन तृप्ता- स्तत्रैव वः सुफलमेष्यति गेहधर्मः। इत्यप्रियं निजमनोरथविघ्नभूत- माकर्ण्य भूपतिकुमारवचोऽप्रमेयम्॥२५॥
“Go now from this bewilderment, fulfilled by remembering me. There at home, your household duty will bear fine fruit.” Hearing this unwelcome and immeasurable speech of the prince, which stood as a barrier to their own desire.
Passage 26
खिन्नप्रभावमनसोऽतिवियोगतप्ता- श्चिन्तामवापुरुपजातमहार्तिमोहाः। वक्त्राण्यवाञ्चि बहुदुःखभरानुविद्ध- श्वासानुशुष्यदधराणि विधाय बध्वः॥२६॥
The women’s splendor and spirits failed. Burned by extreme separation, they fell into anxious bewilderment as great anguish arose. They lowered their faces; their lips dried under sighs pierced by the burden of profound sorrow.
Passage 27
अङ्गुष्ठसाग्रचरणेन भुवं लिखन्त्यो वाष्पैः सकज्जलकणैः कुचलेपमार्गाः। तूष्णीं बभूवुरथ तन्नयने विमृज्य भूयिष्ठरोचनभरोपहते मृगाक्ष्यः॥२७॥
They traced the ground with the big toes at the tips of their feet. Their tears, carrying particles of collyrium, cut paths through the cosmetics on their breasts. The doe-eyed women fell silent and then wiped their eyes, which were overwhelmed by their heavy coloring.
Passage 28
रामं तदर्थविनिवर्त्तितलोकवेदाः प्रोचुः सगद्गदगिरः प्रसभं प्रवीणाः। गोप्य ऊचुः। नैवं प्रियो वदति कश्चन सुन्दरेन्दो त्वं यद्ब्रवीषि वचनं त्वभिलाषशून्यम्॥२८॥
Expert in love, they had turned from society and the Veda for his sake. They addressed Rāma forcefully in faltering voices. The cowherd women said: “No beloved speaks this way, beautiful moon. The words you are speaking are empty of desire.
Passage 29
जानीमहे ननु कयापि सपत्नभावा- दस्मद्विषद्धृदयया परिशिक्षितोऽसि। क्रूरं वचः कथयता भवता हरिण्यो व्याधोत्तमेन च यथा किममूर्न विद्धाः॥२९॥
“We know that some woman whose heart hates us out of rivalry has carefully coached you. As you utter these cruel words, have these does not been struck as though by the finest of hunters?
Passage 30
किं कुर्महे वयमनन्यगतिं प्रपन्ना- स्तत्त्वं न चार्हसि नृशंसतयेति वक्तुम्। श्रीरामचन्द्र चरणाम्बुजमूलमाप्तान् भक्तान् भजस्यविरतं कृपया समेतः॥३०॥
“What can we do? We have come to you with nowhere else to go, and you do not deserve to be called cruel. Filled with compassion, Śrī Rāmacandra, you continually cherish the devotees who reach the base of your lotus feet.
Passage 31
त्वं नस्तितिक्षसि तदेतदतीव नार्ह देवोत्तमस्य भवतः पुरुषोत्तमस्य। प्रेयांस्त्वमेव जगतां निजबन्धुरूपः स्वात्मा परायणमतः प्रणयं विदध्मः॥३१॥
“That you should neglect us is wholly unworthy of you, the best of gods and Supreme Person. You alone are the beloved of the worlds, their own kinsman, their very Self and refuge. We therefore place our love in you.
Passage 32
किं पत्यपत्यसुतबन्धुसुहृद्भिरन्यै- स्त्वय्यात्मनि प्रणयिनि प्रियतास्पदैस्तैः। किं देहगेहविभवैः परमार्त्तिभूतै- स्त्वां ये विना निरयशोकभरं जुषन्ति॥३२॥
“What use are husbands, offspring, sons, relatives, friends, and all those other objects of affection when you, the loving Self, are present? What use are body, home, and possessions, which become the deepest pain and, without you, bear the weight of hell’s sorrow?
Passage 33
त्वं चेत् समग्रमभवः सुखवारिराशेः सर्वस्वमेव यदिदं नखतः शिखाग्रम्। पूर्वं जहार हृदयं हरिणेक्षणानां हासावलोकनसुधारसलेशदानैः॥३३॥
“You are the entire ocean of happiness—all of it, from the tips of your nails to the crown of your head. Earlier you stole the doe-eyed women’s hearts by giving them mere drops of the nectar-rasa of your smiles and glances.
Passage 34
श्रीपूर्णचन्द्ररचनावचनैरिदानीं यन्नो निवारयसि तत्तव नैव युक्तम्। बिम्बाधराश्रयसुधारससेचनेन नो जीवयस्यतनुतापभरेण तृप्ताः॥३४॥
“It is not at all fitting that you now turn us away with words fashioned by that glorious full-moon face. Will you not revive us, overwhelmed by the burden of bodily torment, by sprinkling us with the nectar-rasa resting in your bimba-fruit lips?
Passage 35
अस्मान् निजाङ्घ्रिसरसीरुहमध्ययाना भूयोऽप्यनन्यगतिकाः कतिचिन्मृगाक्षीः। नो चेद्वयं विरहपावकमध्यभूरि- ज्वालावलीवलितविग्रहभस्मभूताः॥३५॥
“Revive us—a few doe-eyed women who journey into the heart of your own lotus feet and have nowhere else to go. Otherwise we will become ash, our bodies encircled by the many rows of flames in the fire of separation.
Passage 36
ध्यानेन ते चरणयोः प्रतिविष्टचित्ता भूयास्म योगिन इवात्मनि संविलीनाः। सीतापते यदि भवन्तमृतेऽन्यसङ्गं स्वप्नेऽपि वाञ्छति मनोजवशं मनो नः॥३६॥
“May our minds enter your feet through meditation, and may we dissolve into the Self like yogins. Lord of Sītā, if our mind, under the power of Love, desires union with anyone other than you even in a dream,
Passage 37
तर्हि त्वदङ्घ्रितलमब्धिसुतासमेतं सद्यः स्पृहाम निजसत्त्वविशोधनाय। यत्ते प्रमोदवननाथ वृतं तुलस्या योगीन्द्रमानसविभूषितराजहंसम्॥३७॥
“then may we at once long for the soles of your feet together with the daughter of the ocean, to purify our own being. Lord of Pramoda Forest, those feet are encircled by tulasī and are royal swans adorning the minds of the greatest yogins.
Passage 38
तन्नस्त्रिलोकशरणं चरणारविन्दं तापत्रयार्त्तिहरणार्थमुपार्थयामः। तस्माद्वयं जनकजारमण त्वयाद्य कार्या अनन्यगतयस्तु निजानुचर्यः। त्याज्या न कर्हिचिदनङ्गखलावसन्ना- स्त्वादृक्कथं न शरणं शरणागतानाम्॥३८॥
“We petition for that lotus foot, our refuge in the three worlds, so that it may remove the anguish of the three afflictions. Therefore, beloved of Janaka’s daughter, make us—who have nowhere else to go—your attendants today. We must never be abandoned while stricken by the villain Love. How could one such as you fail to shelter those who have sought shelter?
Passage 39
एतत्तवास्यमलकभ्रमरालिजुष्टं मध्यस्फुरन्मकरकुण्डलगण्डशोभम्। बिम्बाधरं हसितवल्गु विलोकयन्त्यः कृष्टाः स्म कामकरमुष्टिनिविष्टचित्ताः॥३९॥
“As we behold your lovely, smiling face—with bimba-fruit lips, attended by bee-like locks, and cheeks made beautiful by makara earrings flashing at their center—we are pulled toward you, our minds enclosed in Love’s hand.
Passage 40
सीताकठोरकुचकुम्भविलिप्तभूयः काश्मीरकल्करुचिरञ्जनमञ्जु वक्षः। भूयो भुजौ च भुजगाधिपभोगभाजौ बिभ्राण एव हृदयं मदयस्यमन्दम्॥४०॥
“Your lovely chest bears again the beautiful saffron paste rubbed upon it by Sītā’s firm, jar-like breasts. Merely displaying your two arms, which possess the curves of the serpent king’s coils, you deeply intoxicate the heart.
Passage 41
आकर्ण्य ते भुवनभूषण वेणुनादं नित्यावरुद्धमकरध्वजमूलमन्त्रम्। का स्त्री विहाय कठिनानि कुलव्रतानि दासीभविष्णुहृदया न चलेत् त्रिलोक्याम्॥४१॥
“Adornment of the worlds, what woman in the three worlds, hearing the sound of your flute—the root mantra that forever holds the bannered god of Love captive—would not abandon the hard vows of family, her heart intent upon becoming your servant?
Passage 42
गावो मृगाश्च विहगाश्च महीरुहाश्च वल्लीवनानि च निजैर्नयनैर्निरीक्ष्य। स्पृष्ट्वा च तावकवपुर्भुवनाद्वितीयं हर्षोत्करेण विसरत्पुलका बभूवुः॥४२॥
“Cows, deer, birds, great trees, and forests of vines have seen with their own eyes and touched your body, unequalled in the worlds. Through that surge of joy, their horripilation spread outward.
Passage 43
त्वं सर्वतस्त्रिभुवनार्त्तिसमूहहारी जातोऽसि सम्प्रति महापुरुषाङ्कजुष्टः। तन्नो निजैकशरणाः करुणां विहाय विक्रीय मन्मथकरे किमु निर्वृतोऽसि॥४३॥
“You have now appeared bearing the marks of the Great Person and removing the whole mass of affliction throughout the three worlds. Have you abandoned compassion for us, who have you as our sole refuge, and found contentment after selling us into Love’s hand?”
Passage 44
इत्याकलय्य करुणानि वचांसि तासां योगेश्वरेश्वरकिरीटनिघृष्टपादः। रामः प्रहृष्य सकलाः व्रजवामनेत्राः स्वात्माश्रयोऽपि निभृतं रमयाञ्चकार॥४४॥
Hearing their plaintive words, Rāma rejoiced and privately delighted all the beautiful-eyed women of Vraja, although he rests in his own Self. His feet are rubbed by the crowns of the lords of the masters of yoga.
Passage 45
ताभिर्युतः स भगवान् कमनीयमूर्त्तिः पारेपरार्द्धशतपञ्चशरावतारी। रेजे परस्परितकान्तिविशेषजुष्टो मध्ये तमाल इव काञ्चनवल्लरीणाम्॥४५॥
Joined by them, the Lord of lovely form embodied hundreds of gods of Love beyond even the highest number. Enriched by the extraordinary radiance they exchanged, he shone among them like a tamāla tree amid golden vines.
Passage 46
रामः शरत्समयचन्द्रमसं तदंशु- व्याप्तान्तरं कुमुदकाननमध्यसंस्थम्। तां कौमुदीं च स जगौ ललनाजनस्तु श्रीरामनाम विविधस्वरयुक्तमेकम्॥४६॥
Rāma sang of the autumn moon and its moonlight as it stood amid the forest of night lotuses, whose interior its rays pervaded. The women, however, sang the one name “Śrī Rāma” in many different pitches.
Passage 47
गोपीजनैः स्वरभृतैरुपगीयमान उद्गायमान उदितस्वरभृत्स्वयं च। गोपाङ्गनाशतकयूथपतिः स्रजा च श्रीवैजयन्त्यभिधया परिशोभमानः॥४७॥
The cowherd women sang of him in full voices, while he too sang aloud in a rising pitch. As lord of bands numbering hundreds of cowherd women, he was resplendent in the garland called Śrī Vaijayantī.
Passage 48
श्रीमत्प्रमोदवनमण्डलयोग्यलक्ष्मी- कान्तो व्यरोचत चिरं विचरन् समन्तात्॥४८॥
The beloved of Lakṣmī, worthy of the glorious realm of Pramoda Forest, shone for a long time as he wandered throughout it.
Passage 49
ज्योत्स्नामृतप्रविशदं पुलिनं सरय्वा आविश्य गोकुलनिकेतवराङ्गनाभिः। अक्षुब्धधीररमणप्रवराभिकः स निःशेषकोकजकलाकुशलो रमेशः॥४९॥
Rameśa entered the Sarayū’s bank, made radiant by the nectar of moonlight, with the noble women from the homes of Gokula. His composure was unshaken, he was the foremost passionate lover, and he was skilled in every erotic art of the Kokas.
Passage 50
उत्सङ्गसङ्गपरिरम्भणचुम्बनास्य- हासावलोकननिघर्षणमर्शनाद्यैः। नर्मप्रहाससविलासविकर्षणाभिः संस्तभ्य वीर्यमबला रमयाञ्चकार॥५०॥
Holding back his virility, he delighted the women through taking them upon his lap, close contact, embraces, kisses upon the mouth, smiles, glances, rubbing, touching, playful wit and laughter, graceful play, and passionate pulling.
Passage 51
क्वचित्कुञ्जशय्याशतमकरोद्भोगकृतये क्वचिद् भूमौ विश्वाधिकरमणमासैककलयन्। क्वचित्कुञ्जावासाङ्गणलसितकौशल्यकलितो मनोजस्योत्साहं यदि रुचददौ राघववरः॥५१॥
At one place the best of the Rāghavas made a hundred beds in the bowers for enjoyment. Elsewhere upon the ground he arranged a unique act of lovemaking surpassing the universe. Elsewhere, endowed with skill shining in the courtyard of a bower-dwelling, he encouraged Love through his beauty.
Passage 52
एवं तास्तेन लोकोत्तरमदनचमत्कारभूम्ना सुखेन रामेण क्रीड्यमाना व्रजहरिणदृशो भूरिलीलामनोज्ञाः। अन्योन्यं लब्धमानाः कलितरतिकला दर्शयन्त्यः स्वकीयं प्रावीण्यं भूरि चक्रुः किमपि रघुपतौ कामुके दर्पभावम्॥५२॥
Thus the doe-eyed women of Vraja, charming through their many sports, played happily with Rāma, whose abundant erotic wonder transcended the world. Receiving honor from one another and displaying their own proficiency in the arts of lovemaking, they developed an extraordinary and abundant pride toward Raghupati as their lover.
Passage 53
काचिन्माने रघुपतिं पातयामास पादयोः। काचित्प्रणामयामासं मुखमध्यकृताञ्जलिम्॥५३॥
One woman, in jealous pride, made Raghupati fall at her feet. Another made him bow, his joined palms held before his face.
Passage 54
काचित्संस्कारयामास दासीवन्निजविग्रहम्। काचिदुद्वर्तयामास लेपयामास काचन॥५४॥
One made him groom her body like a maidservant. One made him massage her, and another made him apply ointment.
Passage 55
काचित्प्रसादयामास केशान् कङ्कतिकाकरा। काचिच्च विततां वेणीं ग्रन्थयामास राघवम्॥५५॥
One, comb in hand, made him arrange her hair. Another made Rāghava bind up her loosened braid.
Passage 56
काचिच्च गुम्फयामास कटिभूषणमालिकाम्। काचिन्नियोजयामास प्रसूनावचये प्रियम्॥५६॥
One made him string a garland as an ornament for her waist. Another directed her beloved to gather flowers.
Passage 57
काचिद्भूषणसन्दोहं देहेष्वर्पयितुं हरिम्। काचिच्च कथयामास भां नयस्व वनाद्वनम्॥५७॥
One made Hari place a mass of ornaments upon her limbs. Another told him, “Take me from forest to forest.”
Passage 58
सर्वासां वचनं चक्रे जानकीव रघूद्वहः। ताश्च सर्वा ववृतिरे जानकीवत् प्रियोत्तमे॥५८॥
The scion of Raghu carried out the words of every one of them just as he would Jānakī’s. They too all conducted themselves toward their supreme beloved as Jānakī would.
Passage 59
अन्योन्यं सुदृढः प्रेमा ववृधे प्रतिवासरम्। ततस्ता मेनिरे दृप्ताः स्वात्मानमधिकं प्रियाः॥५९॥
Their intensely firm mutual love increased day after day. Then, growing proud, each beloved woman considered herself dearer to him than the others.
Passage 60
कदाचिद्राम एकान्ते सीताया रमणेच्छया। तासां सञ्जातदर्पाणां मध्ये चान्तरधीयत॥६०॥
One day, wishing to sport with Sītā in solitude, Rāma disappeared from the midst of those women whose pride had arisen. --- Thus ends the thirty-first chapter, “Rāma’s Rāsa,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter occupies source leaves 262–270 and ends with passage 60 and its complete colophon on physical PDF page 271. The edition prints passage 34 as ४३ and resumes with 35; it is registered editorially as 34 here. The scan also controls its omission of the auxiliary transcription’s stray त्वं in passage 42, the opening रामः omitted by that aid in passage 46, and क्वचित्कुञ्जशय्याशतमकरोत् against the aid’s corrupt अवकरोत् in passage 51. The semantically unexpected printed forms दोयुः (5), वर्वर्त्ति (14), प्रणामयामासं (53), and भां नयस्व (57) are retained rather than silently emended. Sanskrit compounds and sandhi have been normalized only where word division or electronic conversion introduced no textual choice.