Passage 1
रामस्य रासं नयनैर्निपीय ते दण्डकारण्यजुषोऽग्निपुत्राः। कामेन सङ्क्षुब्धहृदः समन्ता- त्तन्मण्डलं तुष्टुवुः कल्पिताशाः॥१॥
Having drunk in Rāma’s rāsa with their eyes, the fire-born sages who dwelt in the Dandaka Forest found their hearts stirred everywhere by desire. Their hopes newly awakened, they praised that circle. The sages said:
Passage 2
प्रावृट्समुन्नतनवीनघनाभिरामं योषासमूहपरिकल्पितमण्डलस्थम्। पीताम्बरद्युतितडित्प्रकराभिरामं रासस्थितं रघुपतिं सततं भजामः॥२॥
We constantly worship Raghupati standing in the rāsa circle formed by the company of women—lovely as a fresh, towering cloud of the rainy season, his yellow garment flashing like a mass of lightning.
Passage 3
श्रीमत्प्रमोदवनमञ्जुलकुञ्जवीथी- विद्योतमानपरिपूर्णकलाहिमांशुम्। सामस्वरक्वणितवेणुसनाथपाणिं रासस्थितं रघुपतिं सततं भजामः॥३॥
We constantly worship Raghupati standing in the rāsa—the full moon of every art, illuminating the charming bower paths of glorious Pramoda Forest, his hand graced by a flute resonant with the tones of the Sāman.
Passage 4
रत्नावलीयुतसुवर्णसुदिव्यमौलि मुक्तास्रगद्भुतसुलक्ष्यविशालवक्षः। श्रीवत्सलक्ष्मसुभगोत्तमदिव्यगात्रं रासस्थितं रघुपतिं सततं भजामः॥४॥
We constantly worship Raghupati standing in the rāsa, wearing a splendid golden crown set with rows of jewels, his broad chest conspicuous beneath a wondrous pearl garland, his supreme divine body made beautiful by the mark of Śrīvatsa.
Passage 5
उद्यद्विशालमणिमञ्जुलतुङ्गनासं गण्डस्थलप्रतिफलत्कलकुण्डलाग्रम्। कस्तूरिकातिलकभूषितभालदेशं रासस्थितं रघुपतिं सततं भजामः॥५॥
We constantly worship Raghupati standing in the rāsa, his fine high nose adorned by a great shining jewel, the tips of his lovely earrings reflected upon his cheeks, and his forehead graced by a musk tilaka.
Passage 6
केयूरलम्बनललामभुजद्वयाग्र- बन्धोद्गृहीततरकौस्तुभशोभिकण्ठम्। पादाम्बुजक्वणितनूपुरकिङ्किणीकं रासस्थितं रघुपतिं सततं भजामः॥६॥
We constantly worship Raghupati standing in the rāsa, his neck radiant with the Kaustubha held by the foremost band across his two handsome, armlet-hung arms, while anklets and little bells ring upon his lotus feet.
Passage 7
एकद्वयत्रिचतुरादिभृतक्रमात्त- तालप्रबन्धरचनानयनाभिरामम्। सङ्गीतशास्त्रवितताछल्लकागुरुं तं रासस्थितं रघुपतिं सततं भजामः॥७॥
We constantly worship Raghupati standing in the rāsa, pleasing to the eye as he composes ordered rhythmic patterns bearing one, two, three, four, and further counts—the master of challakā as expounded in the science of music.
Passage 8
नृत्यन्तमद्भुतकलानिकरप्रवीणं मानापलापरचनैकविधानदक्षम्। वंशीधरं नटवरं वरदोत्तमाङ्गं रासस्थितं रघुपतिं सततं भजामः॥८॥
We constantly worship Raghupati standing in the rāsa: dancing, accomplished in a host of wondrous arts, uniquely skilled in devising expressions of pride and denial, flute in hand, the finest dancer, bestower of boons, and supreme in every limb.
Passage 9
अङ्गोन्मिलन्मलयजद्रवजातभक्तिं रङ्गत्त्रिभङ्गकलितातिललामकामम्। कैशोरवेशमतिवर्त्य परिस्फुटन्तं रासस्थितं रघुपतिं सततं भजामः॥९॥
We constantly worship Raghupati standing in the rāsa, his limbs marked by streaks of liquid sandalwood, his radiant threefold-bending posture embodying love’s highest beauty, and his splendor unfolding beyond the guise of adolescence.
Passage 10
मन्दारमूलमधिगम्य विराजमानं गोपाङ्गनाविरचितोत्तममण्डलास्यम्। पोतांशुकच्छविनिबद्धकटिप्रदेशं रासस्थितं रघुपतिं सततं भजामः॥१०॥
We constantly worship Raghupati standing in the rāsa, shining beneath the mandāra tree at the head of the splendid circle formed by the cowherd women, his waist bound with the end of a bright cloth.
Passage 11
मन्दस्मिताधरसुधारसरञ्जितोष्ठं लोलालकावलितमुग्धकपोलदेशम्। पादाम्बुजप्रथिततालविधाननृत्यं रासस्थितं रघुपतिं सततं भजामः॥११॥
We constantly worship Raghupati standing in the rāsa, his lips colored by the nectar of a gentle smile, his lovely cheeks encircled by restless curls, and his dance establishing the rhythm through his lotus feet.
Passage 12
ताम्बूलिकादलसुचर्वणचारुराग- संवर्धगोपरमणीक्षणचुम्बनोग्रम्। तत्तुङ्गवक्षसिजमर्दनलग्नहस्तं रासस्थितं रघुपतिं सततं भजामः॥१२॥
We constantly worship Raghupati standing in the rāsa, ardent in suddenly kissing the cowherd women, the lovely color of well-chewed betel leaf thereby deepening, his hand engaged in pressing their high breasts.
Passage 13
सीतानिरन्तरविभूषितवामभागं मध्यस्थलच्छविविनिर्जितसिंहमध्यम्। मन्दस्मितप्रसरमण्डितमण्डलास्यं रासस्थितं रघुपतिं सततं भजामः॥१३॥
We constantly worship Raghupati standing in the rāsa, his left side perpetually adorned by Sītā, the beauty of his waist surpassing a lion’s, and his round face ornamented by the unfolding of a gentle smile.
Passage 14
श्रीरत्नवेदिविपुलीकृतमण्डलान्तः कोटिप्रकारपरिक्लृप्तनिजप्रकाशम्। वामाङ्गसङ्गिसहजास्पृहणीयकेलिं रासस्थितं रघुपतिं सततं भजामः॥१४॥
We constantly worship Raghupati standing within the circle enlarged by the glorious jeweled platform, manifesting his own radiance in tens of millions of forms, his spontaneous play with the one joined to his left side worthy of every longing.
Passage 15
श्रीमत्प्रमोदवनकल्पितमण्डलाब्ज- सत्कर्णिकार्पितरमारमणैकमूर्तिम्। स्वस्वामिनीसमनुवाञ्छितदिव्यरासं रासस्थितं रघुपतिं सततं भजामः॥१५॥
We constantly worship Raghupati standing in the rāsa, the singular form of Ramā’s beloved placed upon the noble pericarp of the circular lotus formed in glorious Pramoda Forest, enacting the divine rāsa desired by each mistress.
Passage 16
ब्रह्मेन्द्रशङ्करमुखत्रिदिवालयौघ- हस्ताम्बुजच्युतसुरद्रुमपुष्पवृष्टिम्। कोटीन्दुजित्वरकिरीटमणिप्रभाढ्यं रासस्थितं रघुपतिं सततं भजामः॥१६॥
We constantly worship Raghupati standing in the rāsa as showers of flowers from heaven’s trees fall from the lotus hands of Brahmā, Indra, Śaṅkara, and hosts of other celestial dwellers, the light of his crown jewel conquering ten million moons.
Passage 17
जय जय जय सहजानन्दरसनिर्भरनिजविलासमोहितब्रह्मादिसुरसंस्तूयमान कुटिलगोपाङ्गनाजनकटाक्षसमुद्भूतनूतनकन्दर्पशरलक्ष्यीकृतचित्त कुन्दवनेश्वरिमनोरथपूर्तिप्रभावप्रेमपरिपालक सच्चिदानन्दमयपरब्रह्म रसस्वानन्दैककन्द सहजकल्याणगुणनिधान नमस्ते नमस्ते॥१७॥
Victory, victory, victory! Your own play, filled with the rasa of innate bliss, enchants Brahmā and the other gods, who praise you. Your heart has become the target of fresh arrows of Kandarpa born from the sidelong glances of the artful cowherd women. Through love you sustain the power that fulfills the desire of the mistress of Kunda Forest. O Parabrahman formed of being, consciousness, and bliss; sole root of rasa’s own delight; treasury of innately auspicious qualities—we bow to you, we bow to you.
Passage 18
किं त्वामशेषमतिसाक्षिणमर्थयामो जानासि सर्वमपि नः स्पृहणीयमर्थम्। अस्यैव तावकविलासरसस्य नित्यं पात्राणि किं नहि भवाम वयं स्मरार्ताः॥१८॥
What need have we to petition you, the witness of every mind? You know everything we desire. Afflicted by Love as we are, may we not become eternal vessels of this very rasa of your play?
Passage 19
किं वा सहस्रजनुरर्जितकोटिपुण्य- नैष्कर्म्यसिद्धिसुहितेन ननु त्वयैव। दत्तामलभ्यवरभाजनतामुपेत्य नित्यं भजाम निजवाञ्छितलाभतृप्ताः॥१९॥
Or else, through the perfection beyond action nourished by tens of millions of merits earned over a thousand births, have we not received from you alone the status of recipients of this otherwise unobtainable boon? Satisfied by gaining what we longed for, may we worship forever.
Passage 20
नो चेद्वयं विरहपावकदग्धदेहाः स्नेहानुबन्धमहिमोद्धृतमोक्षसौख्याः। त्वत्पादपद्मपदवीं समुपेत्य भूयो जन्मान्तरेऽपि कलयाम न किञ्चिदिष्टम्॥२०॥
If not, our bodies will be burned in separation’s fire. The majesty of our bond of love has carried away even the happiness of liberation. Having reached the path of your lotus feet, we shall desire nothing else, even in another birth.
Passage 21
इति तेषां द्विजेन्द्राणां दण्डकारण्यवासिनाम्। श्रुत्वा विक्लवितं रामः प्रहसन्निदमुक्तवान्॥२१॥
Hearing this anguish of those eminent twice-born sages who dwelt in the Dandaka Forest, Rāma smiled and spoke. Śrī Rāma said:
Passage 22
सुविहिततपसो मुनीन्द्रवर्या दहनसुताः खलु दुर्लभोऽयमर्थः। श्रुतिभिरपि मदेककामुकीभिः शतशतकल्पजनुस्तपस्विनीभिः॥२२॥
O foremost lords among sages, fire-born sons whose austerities have been well performed, this goal is indeed difficult to obtain. Even the Vedic revelations, desiring me alone, practice austerity through birth after birth for hundreds upon hundreds of kalpas to attain it.
Passage 23
तदपि मयि निवेद्य वाञ्छितार्थे यदि न भवन्त उपेतवाञ्छिताः स्युः। इदमपि न ददेत तद्भवद्भ्यो दुरधिगमोऽपि मयोपकल्पितोऽर्थः॥२३॥
Even so, after entrusting your desired end to me, how could you remain without attaining what you desire? This goal, though hard to reach, has been prepared by me for you; otherwise it could not be given to you.
Passage 24
कृष्णावताररूपेण समनुक्रीडता मया। आगामिनि भवे यूयं कृतकृत्या भविष्यथ॥२४॥
In a coming birth, when I sport in the form of the Kṛṣṇa avatāra, you will become fully accomplished.
Passage 25
कृष्णो नाम ममैवांशो जनिता नन्दगोकुले। तद्द्वारा मां समासाद्य फलितार्था भविष्यथ॥२५॥
An aspect of my own named Kṛṣṇa will be born in Nanda’s Gokula. Through him you will reach me, and your purpose will bear fruit.
Passage 26
इयं च सहजाशक्तिः सच्चिदानन्दलक्षणा। तत्रैवांशेन भविता राधानाम्नी मम प्रिया॥२६॥
And this Sahajā Śakti, characterized by being, consciousness, and bliss, will become present there through an aspect as my beloved named Rādhā.
Passage 27
तयाविष्टासु सर्वासु सुन्दरीषु रतिं भजन्। विहरिष्याम्यहं तत्र दिव्ये वृन्दावने वने॥२७॥
Sharing love with all the beautiful women in whom she is present, I shall sport there in the divine forest of Vṛndāvana.
Passage 28
सीता लोकस्य सामग्री समस्ता खलु तत्र माम्। उपस्थास्यति विप्रेन्द्राः स्वस्वांशेन विनोदकृत्॥२८॥
O eminent sages, Sītā and the entire complement of her realm will indeed attend me there, each through her own aspect, creating delight.
Passage 29
तावद्यूयं जातवेदःकुमाराः शुद्धप्रेमाणः सततं मां भजध्वम्। ईदृग्लीलाकारमीदृक्स्वरूप- मीदृग्भावं प्राप्स्यथोच्चैः प्रसादात्॥२९॥
Until then, O sons of Fire, worship me constantly in pure love. By abundant grace you will attain a form suited to play such as this, a nature such as this, and a devotional feeling such as this.
Passage 30
इति तस्माद्वरं लब्ध्वा दण्डकारण्यवासिनः। मुनयस्तत्र सिद्धार्थास्तस्थुर्ध्यानपरायणाः॥३०॥
Having received this boon from him, the sages dwelling in the Dandaka Forest remained there absorbed in meditation, their purpose assured.
Passage 31
एवं स रसिकेन्द्रस्य विलासो राससंज्ञितः। त्रैलोक्यं शोभयामास कामतत्त्वेन जृम्भितः॥३१॥
Thus the lord of connoisseurs’ play known as rāsa, fully unfolding as the principle of love, filled the three worlds with splendor.
Passage 32
नद्यः स्तब्धतया तस्थुर्लतावृक्षाश्चकम्पिरे। दद्रुवुश्चैव पाषाणाः साध्यसत्त्वानि तत्यजुः॥३२॥
The rivers stood motionless; vines and trees trembled; stones began to run and cast off their established natures.
Passage 33
जहौ शम्भुः समाधिं च विश्वकृद्विश्वकल्पनाम्। भ्रमणं शिशुमारान्तस्तत्याज ग्रहमण्डलम्॥३३॥
Śambhu abandoned his samādhi, the world-maker his fashioning of the world, and the planetary sphere within the celestial Śiśumāra ceased its rotation.
Passage 34
सर्वे बभूवुः सहसा परमानन्दनिर्वृताः। रामरासरसोन्मादवासिताखिलवृत्तयः॥३४॥
All at once became fulfilled by supreme bliss, every movement of their minds pervaded by the ecstasy of the rasa of Rāma’s rāsa. --- Thus ends the thirty-sixth chapter, “Rāma’s Rāsa,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter begins on source leaf 296, occupies leaves 296–300, and ends with passage 34 and its complete colophon on physical PDF page 301. All thirty-four passage numbers are sequential in the edition. The scan controls मुनय ऊचुः against the auxiliary transcription’s सुनय ऊचुः, मुक्तास्रगद्भुत against मुक्तास्त्रगद्भुत in passage 4, छल्लका against छलका in passage 7, सहस्र against सहस्त्र in passage 19, वाञ्छिताः against वान्छिताः in passage 23, and तस्थुर्ध्यानपरायणाः against the corrupt तस्थुर्थ्यानपरायणाः in passage 30. The edition’s technical dance term challakā in passage 7 is retained rather than replaced by conjecture. Compounds and sandhi are otherwise normalized only where word division introduces no textual choice.