Passage 1
अन्तर्हिते रसिकनायकशीर्षरत्ने रामे रमारमणमात्ररसाभिरामे। रामाः प्रभूतविरहार्त्तिभरे निमग्नाः स्वाङ्गानि वोढुमशकन्नहि तास्तदानीम्॥१॥
When Rāma—the crown jewel of connoisseur-lovers, delightful through the rasa of sporting with Ramā alone—disappeared, the women sank beneath a great weight of separation-pain. At that moment they could not even support their own bodies.
Passage 2
अन्योन्यमीक्षणपराः श्वसितानिलौघ- चिन्तान्तरस्थविरहानलकीलदग्धाः। नो किञ्चनाभिलपितुं स्मरवाणविद्धाः शक्या बभूवुरपमृत्युभयात्त्रसन्त्यः॥२॥
They could only look at one another. Burned by tongues of the separation-fire within their thoughts and pierced by Love’s arrows, they could say nothing; they trembled as though fearing an untimely death amid gusts of sighing breath.
Passage 3
रामस्य मन्मथकलारसिकस्य तास्ता लीलाः स्मरन्त्य उरुजातवियोगतापाः। आभीरिकाः सपदि तन्मयतामवापु- र्येन प्रियोऽहमिति चेतसि मेनिरेऽमूः॥३॥
Remembering the many sports of Rāma, connoisseur of the arts of Love, the cowherd women were scorched by immense separation. At once they became absorbed in him so completely that each thought within her heart, “I am the beloved.”
Passage 4
याश्चावलोकहसितेक्षणभाषणादि- ष्वैकात्म्यमेत्य रघुवंशविभूषणेन। उन्मत्तवत् प्रतिदिनं वनिता विचेरुः प्रेमोदयेन विपिनाद्विपिनं विशन्त्यः॥४॥
Through glances, smiles, looks, speech, and the rest, the women had become one in being with the ornament of Raghu’s line. As love arose, they wandered like madwomen, passing each day from forest into forest.
Passage 5
क्वचिद्धसन्त्यो गायन्त्यो धावन्त्यः क्वापि संहताः। क्वचिदाकाशमालिङ्ग्य भवन्त्यः प्रेमविह्वलाः॥५॥
At times they laughed, sang, or ran together in a group. At times, overcome by love, they embraced empty space.
Passage 6
क्वचिदुच्चैः क्रीडमानाः अन्योन्याबद्धबाहवः। केचित्परस्परोन्मन्दैर्विशन्त्यः कुञ्जमन्दिरम्॥६॥
At times they played loudly with their arms bound around one another. Some, wildly excited together, entered the bower-house.
Passage 7
इत्येवं सुफलारम्भैर्भ्रमन्त्यो विरहातुराः। प्रमोदविपिनान्तःस्थान् प्रपच्छुस्ता वनस्पतीन्॥७॥
Wandering in this way through actions that began as though they might bear fruit, the women, anguished by separation, questioned the trees standing within Pramoda Forest.
Passage 8
भो अश्वत्थ महाबाहो वनस्पतिपते त्वया। क्वचिद् दृष्टो रघुपतिरस्माकं चित्ततस्करः॥८॥
“O mighty-armed aśvattha, lord of trees, have you anywhere seen Raghupati, the thief of our minds?
Passage 9
क्वचिद्वटतरो देव बहुपादविराजित। क्वचिद् दृष्टो न वा रामो हृत्वा नो हृदयं व्रजन्॥९॥
“Divine banyan, resplendent with many roots like feet, have you seen Rāma anywhere as he passed after stealing our hearts, or have you not?
Passage 10
भो भो अशोकविटपिन् बहुभद्रकारिन् किंस्विद्व्यलोकि भवता रसिकोत्तमः सः। यस्याङ्घ्रिपाणिमधुराधरकोमलानि जानाति सम्प्रति परं तव पल्लवानि॥१०॥
“O aśoka tree, giver of abundant good, did you happen to see that supreme connoisseur? Your tender leaves now know best the softness of his feet, hands, and sweet lips.
Passage 11
भो चम्पकद्रुम किमप्यथ पृच्छमान- स्त्वं किं धुनोषि करपल्लवसङ्घमेव। पुष्पाणि ते रसिकराघवपुङ्गवस्य पीताम्बरेण सदृशानि विलोकयामः॥११॥
“Champaka tree, why do you merely shake your clusters of hand-like leaves when we ask you something? We see that your flowers resemble the yellow garment of Rāghava, foremost among connoisseurs.
Passage 12
भो नागकेशर महीरुहनागभूत पुन्नाग किन्नु युवयोर् विदितो न वाभूत्। व्रीडा मनांसि खलु नः प्रणयेन रामो विक्रीतवान् मनसिजस्य खलस्य हस्ते॥१२॥
“O nāgakeśara, serpent among trees, and punnāga, was he known to you two or not? Through love, Rāma has sold our minds and our modesty into the hands of the villainous Mind-born god.
Passage 13
आम्रातक त्वमपि रक्तदलोऽसि नूनं मन्ये क्वचिद् रघुवरेण करे गृहीतः। कच्चित् परोपकरणेऽपि विचक्षणोऽसि यन्नाम ते कुरवकेति भुवि प्रसिद्धम्॥१३॥
“Āmrātaka, your leaves too are surely red; I think the best of Raghu has held you in his hand somewhere. Are you also skilled in helping others, since your name kuravaka is famous upon the earth?
Passage 14
योऽन्तः प्रमोदवनवासिनि सेवकानां कल्याणकारिणि तुलस्यमरेन्द्रवन्द्ये। अस्मान्निहत्य तव देवि पतिः स रामो यातः क्वचिन्न विदितो विपिनान्तरेऽस्मिन्॥१४॥
“Tulasī, you dwell within Pramoda Forest, bring welfare to servants, and are honored by the king of gods. Goddess, has your lord Rāma struck us down and gone somewhere unknown within this forest?
Passage 15
हे आलि मालति महासखि मल्लिकेऽस्म- च्चित्तप्रसादनपरे नवजातिवल्लि। अस्मानिव प्रियतरो वत राघवेन्द्रो युष्मानपि व्यथितवान् विरहं प्रदाय॥१५॥
“Friend mālatī, great companion mallikā, and fresh jāti vine, all devoted to delighting our hearts: alas, Rāghavendra has caused pain to you too by giving you separation, just as he has to us who hold him most dear.
Passage 16
भो भो तमालविटपिन् बहुधासि दृष्टः किं पृच्छनीयमसकृद्भवते वतेदम्। यद्राघवेन्द्रजलदोत्तमसङ्गमेन जातोऽसि मेचकवपुः कपटैः प्रवृद्धः॥१६॥
“O tamāla tree, you have been seen in many forms; why must we ask you this again and again? Through union with the splendid cloud that is Rāghavendra, you have acquired a dark body and grown through disguises.
Passage 17
पनसद्रुम कस्मात्त्वमस्थाने फलितोऽसि भोः। जानीमहे राघवेन्द्रसङ्गात् सञ्जातसम्भ्रमः॥१७॥
“Jackfruit tree, why have you borne fruit out of season? We know that the agitation arose from contact with Rāghavendra.
Passage 18
रसाल भवतो रम्या मञ्जरीः शिरसा दधत्। कौशल्यानन्दनः कान्तः क्व यातस्तद्वदस्व नः॥१८॥
“Mango tree, tell us where the beautiful son of Kauśalyā has gone, he who wore your lovely blossom clusters upon his head.
Passage 19
पीलुप्रियालमधुकासननागरङ्ग- श्रीरामपूगतरुतालकदम्बसालाः। कच्चिद्वनेऽत्र विचरन् जनकात्मजेशो दृष्टो न वा हृदयहारकतस्करो नः॥१९॥
“Pīlu, priyāla, madhūka, āsana, nāgaraṅga, śrīrāma, areca, palm, kadamba, and sāla trees: have you seen the lord of Janaka’s daughter wandering in this forest—the thief who stole our hearts—or not?
Passage 20
धन्ये प्रमोदवनसन्ततशोभमाने हे नर्मदे सरयु हे सखि सूर्यकन्ये। कामोद्धतस्तव तटान्तनिरीक्षणोत्कः श्रीरामचन्द्ररसिकोऽत्र किमभ्युपेतः॥२०॥
“Blessed river, forever beautifying Pramoda Forest—O Narmadā, O Sarayū, friend and daughter of the Sun—has the connoisseur Śrī Rāmacandra come here, aroused by desire and eager to gaze upon your banks?
Passage 21
मातः प्रमोदवनशोभिनिकुञ्जभूमे किन्नु त्वदीयसुकृतं वयमीरयामः। रोमाञ्चितासि नवशाद्वलकैतवेन रामाङ्गसङ्गसुखिता प्रणयोत्करेण॥२१॥
“Mother earth of the bowers that beautify Pramoda Forest, what merit of yours can we possibly describe? Delighted by the loving contact of Rāma’s limbs, you display horripilation under the guise of fresh grass.
Passage 22
हे कृष्णसार ललना न भवादृशीना- मस्मत्सखी समुचिता ननु वृत्तिरेषा। एकान्ततो यदसकृद्विपुलैः कटाक्षैः कान्तं प्रपश्यथ वधूजनवञ्चिशीलम्॥२२॥
“Female black deer, such conduct does not befit women like you who are our friends: alone, you repeatedly watch with broad sidelong glances the beloved whose nature is to deceive women.
Passage 23
सख्यो लता न भवतीषु कृतः स्वबुद्ध्या शाखाशतैर्विटपिभिः परिरम्भ एषः। उद्वीक्ष्य किन्नु विकसत्कुसुमाक्षिरन्ध्रैः कान्ताकुचग्रहपरं रसिकेन्द्ररत्नम्॥२३॥
“Creeper-friends, surely this embrace of you by the trees with their hundreds of branches was not arranged by your own intention. Did you gaze through the eye-openings of your blossoming flowers upon that jewel among connoisseurs, intent on grasping his beloved’s breasts?
Passage 24
जानीमहे बहुलसौरभसारिलिङ्गा- देतास्युपायपदवीं खलु राघवेन्द्रे। तस्य प्रियाकुचविलिप्तसचन्द्रसार- कालागुरुद्रवगुणैरिह वाति वायुः॥२४॥
“From the sign of this dense current of fragrance, we know that this path is a means of reaching Rāghavendra. The wind here carries the qualities of sandalwood and liquid black agarwood rubbed upon him by his beloved’s breasts.
Passage 25
एताः प्रमोदवनवल्लय एव धन्या या दूतिकाभिरलिनीभिरुपात्तमन्त्राः। श्रीराघवेन्द्रविलसत्तनुसङ्गिनीभि- र्वाञ्छन्ति भोगमतुलं वयमेव यद्वत्॥२५॥
“These vines of Pramoda Forest alone are blessed. Taking counsel from their bee-messengers and joining Rāghavendra’s radiant body, they desire incomparable enjoyment just as we do.
Passage 26
रे भूरुहाः कथयत क्व गतः स चौरः श्यामः सुतीक्ष्णनयनेषुधिपूर्णबाणः। प्राप्येत चेत्प्रणयरज्जुशतेन बद्ध्वा स्थाप्योऽधुना निजनिकेतनमध्य एव॥२६॥
“Trees, tell us where that dark thief has gone, his quiver-like eyes filled with very sharp arrows. If we catch him, we shall bind him with a hundred ropes of love and keep him now in the very center of our home.”
Passage 27
एवं प्रियं विचिन्वन्त्यो गोप्यो विश्लेषभीरवः। अपश्यन् भूरिशः पत्युः पदानि विपिनान्तरे॥२७॥
Searching for their beloved in this way and terrified of separation, the cowherd women saw many footprints of their lord within the forest.
Passage 28
ता रेखयोर्ध्वगामिन्या उच्चैर्वज्राङ्कुशादिभिः। विज्ञाय वल्लभस्यैव प्रोचुर्वचनमादरात्॥२८॥
Recognizing from the rising lines and the prominent thunderbolt, goad, and other marks that they belonged to their beloved alone, they spoke reverently.
Passage 29
तस्यैव तस्करेन्द्रस्य पदान्येतानि कानने। शङ्खचक्राम्बुजाद्यङ्कैरङ्कितानि प्रपश्यत॥२९॥
“Look at these footprints in the forest, belonging to that very king of thieves. They are marked with a conch, discus, lotus, and other signs.
Passage 30
दक्षिणस्य पदोऽङ्गुष्ठमूले चक्रं विराजते। अस्मादृशीनां नम्राणामङ्गोच्छेदनहेतवे॥३०॥
“At the root of the big toe of his right foot shines a discus, capable of cutting the limbs of bowed women like us.
Passage 31
मध्यमाङ्गुलिमूले तु भाति कमललाञ्छनम्। अस्मच्चित्तद्विरेफाणां लोभनायातिशोभनम्॥३१॥
“At the root of the middle toe shines the exceedingly beautiful lotus mark, which entices the bees of our minds.
Passage 32
पद्मस्याधो ध्वजं भाति सर्वानर्थजयध्वजम्। कनिष्ठामूलतो वज्रं भाति पापाद्रिभेदनम्॥३२॥
“Below the lotus shines a banner, the victory-banner over every misfortune. At the root of the little toe shines a thunderbolt that splits the mountain of sin.
Passage 33
पार्ष्णिमध्येऽङ्कुशो भक्तचित्तेभवशकारकः। भोगसम्पन्नयं धत्ते यवमङ्गुष्ठपर्वणि॥३३॥
“At the center of the heel is a goad that subdues the elephant of a devotee’s mind. On the joint of the big toe he bears a barley-grain mark that grants full enjoyment.
Passage 34
अथ वामपदाङ्गुष्ठमूलभक्तोन्मुखं दरम्। सर्वविद्याप्रकाशाय दधाति भगवानसौ॥३४॥
“At the root of the big toe of his left foot, the Lord bears a conch facing toward his devotees, for the revelation of every kind of knowledge.
Passage 35
पद्मादीन्यपि चिह्नानि दृश्यन्ते दक्षपादवत्। एतत्पदानुसारेण गवेष्यो रघुनन्दनः॥३५॥
“The lotus and other marks are seen there too, as upon the right foot. By following these footprints, we must search for the son of Raghu.
Passage 36
अत्रैव कानने क्वापि प्रियया सह वर्तते। इत्युक्त्वा गोपवद्ध्वस्तास्तत्पदानुसृतिं क्रमात्॥३६॥
“He must be somewhere in this very forest with his beloved.” Speaking thus, the cowherd women, devastated by separation, followed those footprints in order.
Passage 37
अन्वयुः सान्द्रविपिने समस्ता विरहातुराः। प्रियापदैः सुपृक्तानि तत्रैक्षन्त व्रजाङ्गनाः॥३७॥
All of them followed through the dense forest, anguished by separation. There the women of Vraja saw his prints closely intermingled with the footprints of a beloved woman.
Passage 38
मध्य एवाविरभवत् कासौ धन्यतमा वधूः। अंसे विन्यस्य दोर्वल्लीं सह गच्छति यामुना॥३८॥
“Who is that most blessed woman who has appeared from among us and walks beside him with the vine of her arm placed upon his shoulder?
Passage 39
इयं हि सहजानन्दकेलीनिर्वृतमानसा। अस्मान् हित्वा यदासक्तः क्रीडते व्रजवल्लभः॥३९॥
“Her mind is fulfilled by the sport of innate bliss. Attached to her, the beloved of Vraja has abandoned us and now plays with her.
Passage 40
सहजानन्दिनी नाम शक्तिरेषैव कामिनी। सा वल्लभमनाश्रान्तं रमयत्यनुरागिणी॥४०॥
“This passionate woman is the very power named Sahajānandinī. Filled with love, she delights the beloved without pause.
Passage 41
परस्परासक्तबाहुदण्डाभ्यां विधिपूर्वकम्। अत्र विक्रीडितं ताभ्यां भ्रमणाक्रीडनाभिधम्॥४१॥
“Here, with their arms mutually entwined in the proper manner, the two performed the sport called the circling-play.
Passage 42
अत्र भूषासमारोपः प्रियायाः प्रेयसा कृतः। परस्परं सम्मुखस्थौ दृश्येते ललितैः पदैः॥४२॥
“Here the lover placed ornaments upon his beloved. Their graceful footprints show that the two stood face to face.
Passage 43
अत्राभ्यां रचिता केलिः पुष्पावचयनाभिधा। विना पार्ष्णितलन्यासं पदान्येतानि पश्यत॥४३॥
“Here the two performed the play called flower-gathering. Look at these footprints made without setting the heels upon the ground.
Passage 44
अत्र स्थित्वा कृतास्ताभ्यां विचित्राः कुसुमस्रजः। स्वं स्वं चातुर्यविभवं दर्शयद्भ्यां परस्परम्॥४४॥
“Standing here, the two made wondrous flower garlands, each displaying to the other the abundance of their own skill.
Passage 45
अत्र प्रियेण प्रेयस्याश्चक्षुषो रञ्जनं कृतम्। स्पष्टं पङ्केरुहां पत्रं प्रोञ्छनैर्मलिनीकृतम्॥४५॥
“Here the lover applied cosmetic to his beloved’s eyes. Plainly, this lotus petal was soiled when it was used to wipe them.
Passage 46
अत्र प्रियः स्वप्रियायै प्रादात्ताम्बूलवीटिकाम्। चूर्णं खदिरसारं च दृश्यतां पतितं भुवि॥४६॥
“Here the lover gave his own beloved a roll of betel. Look at the powder and the essence of khadira that have fallen upon the ground.
Passage 47
अत्राभ्यां रचितं सौख्यं मन्मथोत्सवदायकम्। पद्मपत्रमयी शय्या व्यत्यस्ता दृश्यते स्त्रियः॥४७॥
“Here the two created pleasure that produced a festival for Love. The woman’s bed made from lotus leaves can be seen in disarray.
Passage 48
अत्र प्रियाभिरुच्यैव प्रेयस्या पुरुषायितम्। दृश्यतेऽन्तः प्रियवपुः परितः प्रेयसीपदे॥४८॥
“Here, by the beloved woman’s own desire, she performed woman-on-top intercourse. The lover’s bodily impression can be seen inside, with the woman’s footprints surrounding it.
Passage 49
स्त्रस्तानि नवपुष्पाणि विग्रन्थिकबरान्तरात्। अहो हारलता भग्ना विकीर्णा मणयोऽमलाः॥४९॥
“Fresh flowers have fallen from within her loosened braid. Ah, the vine-shaped necklace is broken, and its spotless gems lie scattered.
Passage 50
तां कोमलाङ्घ्रिकमलामिह खिद्यमाना- मंसे निधाय दयितामिह नीतवान् सः। नातः परं परिलसन्ति पदानि यस्याः स्वाधीनतागुणवशीकृतवल्लभायाः॥५०॥
“Here he placed upon his shoulder that tired beloved whose lotus feet are tender and carried her onward. Beyond this point, the footprints no longer appear of the woman whose beloved was subdued by the quality of her independence.
Passage 51
धन्याः परं युवतयो रघुनन्दनस्य भर्त्तुः पदाम्बुरुहसम्भवरेणवोऽमी। यां पद्मयोनिरघहन्यव ईश्वरश्च मूर्द्ध्ना दधाति कमला च नितान्तभक्ता॥५१॥
“Most blessed indeed, young women, is this dust born from the lotus feet of our lord, the son of Raghu. Lotus-born Brahmā, Īśvara, and the utterly devoted Kamalā bear it upon their heads.
Passage 52
यां कामुको रसितवानितरां विहाय भूयो वियोगभरकालदवाग्नितप्ताः। सात्मानमभ्यधिकमानममंस्त सम्यक् स्त्रीणां निजायनजुषां प्रमदेतरासाम्॥५२॥
“The lover enjoyed her after leaving the others, who were burned by the wildfire of long and weighty separation. She therefore considered herself rightly honored above the other women who remained in their own dwellings.
Passage 53
भूयोऽब्रवीच्च खलु सा प्रिय पारयामि नो गन्तुमध्वनि निकुञ्जविशीर्णपर्णे। आरोप्य सम्प्रति निजांसमितो नयेश्चे- त्युक्तः प्रियश्च सहसा विदधौ तथैव॥५३॥
“She then said, ‘Beloved, I cannot continue along this path strewn with fallen bower-leaves. Place me upon your shoulder now and carry me from here.’ Thus addressed, the lover immediately did exactly that.
Passage 54
ततोऽन्तरितवान् रामः सहजानन्दविग्रहः। तस्यै निजवियोगोत्थां वेदनामनुभावयन्॥५४॥
Then Rāma, embodiment of innate bliss, disappeared so that she would experience the pain arising from separation from him.
Passage 55
ततस्तु ताः पद्मदृशः समस्ता यावद्रहस्यं दयितस्य मत्वा। नाग्रे प्रवृत्ताश्चलितुं साऽपि तावत् प्रियोत्तमाभिर्ददृशे प्रेयसीभिः॥५५॥
All the lotus-eyed women then understood as much of their beloved’s secret as they could and ceased moving farther ahead. By then, that woman too was seen by those foremost beloveds.
Passage 56
प्रियस्य विश्लेषभरेण खिन्ना शून्यादिशश्चकितं वीक्ष्यमाणा। पुनः पुनः स्वल्पदुरात्मभावं दर्पं च सञ्चिन्त्य विलज्जमाना॥५६॥
Distressed by the weight of separation from her beloved, she looked in alarm at the empty quarters. Again and again she reflected upon her petty, ill-natured pride and became ashamed.
Passage 57
हा नाथ हे रमण सुन्दरवर्यधुर्य प्रेष्ठ प्रिय प्रियतम प्रणयामृताब्धे। दासीं विहाय ननु मां निविडे निकुञ्जे क्वासीति दीनवचनैरनुनाथमाना॥५७॥
“Alas, lord! Lover, foremost bearer of beauty! Dearest, beloved, most beloved, ocean of the nectar of love! After abandoning me, your servant, in this dense bower, where are you?” With these pitiable words she pleaded for her lord.
Passage 58
सा तान् व्रजाभीरवधूसमूहान् आपृच्छमानान् स्वपतेरुदन्तम्। सर्वस्वहेतुं कथयाञ्चकार श्रीः स्वस्य मानं च तथावमानम्॥५८॥
When the groups of cowherd women of Vraja asked for news of her lord, Śrī told them the cause of everything, including her own pride and consequent humiliation.
Passage 59
तयोक्तमाकर्ण्य मृगीदृशस्ता जग्मुः परं विस्मयमात्रहासाः। तया समेताश्च पुनस्तथैव वियोगभारव्यथिता बभूवुः॥५९॥
Hearing what she said, the doe-eyed women reached the utmost astonishment and could only smile. Reunited with her, they again became equally afflicted by the weight of separation.
Passage 60
उन्मत्तवत्तत्र वनाद्वनान्तरं गवेषयन्त्यो रघुनन्दनं प्रियम्। तद्ध्यानतस्तन्मयतामवाप्य तास्तस्यैव लीलां व्यदधुः परात्मनः॥६०॥
Like madwomen they searched there from one forest to another for their beloved son of Raghu. Becoming absorbed in him through meditation, they enacted the sports of that very Supreme Self.
Passage 61
कस्याश्चिद्राक्षसीयन्त्या रामायन्त्यपिबत्स्तनम्। खट्वायन्तीं परामन्या तोकायित्वा पदाहनत्॥६१॥
One woman acting as Rāma drank at the breast of another acting as a demoness. Another became an infant and kicked with her foot a woman acting as a cart.
Passage 62
दैत्यायन्ती परा काचित् कृत्वा रामार्भभावनाम्। जहार जानुसम्मर्दैरिङ्गन्तीं नूपुरस्वनैः॥६२॥
One woman acted as a demon, while another assumed the role of the child Rāma. Crawling to the sound of her anklets, she destroyed the demon with blows from her knees.
Passage 63
रामायन्ती बभूवान्या गोपायन्त्यश्च काश्चन। सर्पायन्तीं खगायन्ती जघान निजविक्रमैः॥६३॥
Another became Rāma, while several others acted as cowherds. A woman acting as a bird struck down, through her own prowess, one who acted as a serpent.
Passage 64
वेणुं क्वणन्तीमन्या तु काचिच्चानुजगौ स्वरैः। रामायन्त्याजुहावान्या नाम्नान्यां धेनुकायतीम्॥६४॥
One played the flute and another followed its notes with her voice. Acting as Rāma, another called by name to a woman who was acting as a cow.
Passage 65
तत्रैका लक्ष्मणायन्ती भरतायन्ती तथा परा। शत्रुघ्नायन्त्यथो काचिद्रामेन्दुं परिववृरे॥६५॥
There one became Lakṣmaṇa, another Bharata, and another Śatrughna. They surrounded the moon that was the woman acting as Rāma.
Passage 66
अन्या माङ्गल्यकायन्ती गवेन्द्रायन्त्यथोऽपराः। रामायन्त्यभिशुशुभे व्रजे तं मातरौ यथा॥६६॥
One acted as Māṅgalyakā and others as Gavendra. Beside the woman acting as Rāma they shone in Vraja like his two mothers.
Passage 67
माभैषुरिन्द्रकोपेन त्राताहं ननु राघवः। वर्षर्तुः प्रलयासारा इत्युक्त्वा निदधेऽम्बरम्॥६७॥
“Do not fear Indra’s anger. I, Rāghava, am surely your protector from the deluge-like downpours of the rainy season.” Speaking thus, one woman raised up her garment.
Passage 68
शुचौ पश्यत गोपाला दावाग्निं विश्वतोमुखम्। चक्षूंष्यपि दधध्वं चेत् क्षेममाप्तुमिहेच्छथ॥६८॥
“Cowherds, look at the forest fire with mouths on every side in this heat. Close your eyes if you wish to reach safety here.”
Passage 69
इत्युक्त्वा राममात्मानं मत्वा कोरकितानना। पपौ निमेषमात्रेण सर्वानाश्वास्य पावकम्॥६९॥
Speaking thus, one woman imagined herself to be Rāma. Her face like a bud, she reassured everyone and drank the fire in a single instant.
Passage 70
काचिद्भुजङ्गमायन्त्याः कस्याश्चिन्मस्तकेऽनटत्। समुद्रं गच्छ दुष्टाहे भाषमाणा रुषारुणा॥७०॥
One danced upon the head of another who was acting as a serpent. Red with anger, she said, “Go to the ocean, wicked snake!”
Passage 71
काचिद्दाम्ना बबन्धान्यां द्रुमायन्त्याश्च मूलतः। सा च तां पातयामास स्तुवन्तं विविधैः स्तवैः॥७१॥
One tied another with a rope at the base of a woman acting as a tree. She then felled that tree while it praised her with many hymns.
Passage 72
एवं तन्मयतामेत्य तल्लीला व्यदधुः क्रमात्। गवेषयन्त्यो विपिनाद्विपिनान्तरमाययुः॥७२॥
Becoming absorbed in him in this way, they enacted his sports one after another. Searching, they passed from one forest into the next.
Passage 73
यावद्वनलताकुञ्जे चन्द्रज्योत्स्ना न दृश्यते। ततोऽन्धकारगहनं वनं वीक्ष्यातिगह्वरम्॥ सर्वा निववृतुस्तस्मात्पृच्छ्यमाना लताद्रुमान्॥७३॥
When moonlight could no longer be seen within a bower of forest vines, they looked upon the densely dark and exceedingly deep forest. All turned back from it while continuing to question the vines and trees.
Passage 74
तमेव कान्तं मनसि स्मरन्त्य- स्तमालपन्त्यश्च बहिः समक्षम्। तस्यैव चेष्टा विदधन्त्य उच्चै- स्तदात्मिका नात्मगृहाणि सस्मरुः॥७४॥
They remembered only that beloved in their minds, addressed him outwardly as though he stood before them, and loudly enacted his own gestures. Identified with him, they did not remember their homes or themselves.
Passage 75
पुनर्निवृत्ताः पुलिने सरय्वा यत्र प्रियेणाभिरता पुराभूः। समेत्य सर्वाः स्वरमूर्च्छनाभि- र्जगुर्यथा किन्नरवर्यवध्वः॥७५॥
They returned again to the bank of the Sarayū where they had previously enjoyed themselves with their beloved. Gathering together, they sang in modulated voices like the finest women of the Kinnaras. --- Thus ends the thirty-second chapter, “Rāma’s Rāsa,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter occupies source leaves 271–278 and ends with passage 75 and its complete colophon on physical PDF page 279. The edition prints passage 40 twice and then resumes at 42; the second printed 40 is registered editorially as passage 41. The auxiliary transcription’s heading incorrectly calls this the thirty-third chapter, while both the scan heading and colophon identify it as chapter 32. The scan also controls अन्तर्हिते against the aid’s corrupt opening, युवयोर् विदितो in passage 12, स्वबुद्ध्या in passage 23, रञ्जनं in passage 45, and तद्ध्यानतः in passage 60. The edition’s semantically difficult forms ता रेखयोर्ध्वगामिन्या (28), यामुना (38), अघहन्यव (51), and the names माङ्गल्यका and गवेन्द्र (66) are retained rather than silently emended. Sanskrit compounds and sandhi have been normalized only where word division or electronic conversion introduced no textual choice.