Passage 1
इत्थं प्रियेण प्रतिलाल्यमाना व्रजस्त्रियस्ताः प्रणयेनैव बद्धाः। अलौकिकं भोगमवाप्य निर्वृता न किञ्चिदप्राप्तमितो मेनिरे ताः॥१॥
Thus cherished by their beloved and bound to him by love alone, the women of Vraja attained supernatural enjoyment and fulfillment. They considered nothing thereafter to remain unattained.
Passage 2
त्रैलोक्यमध्येऽथाधिक्यं यत्किञ्चिद्भोगवस्तु प्राप्यमथाप्यवाप्यम्। तत्प्राप्तं रामरामाभिरङ्गे यावत्तत्रोदेति चित्तस्य वाञ्छा॥२॥
Whatever supreme object of enjoyment could or could not otherwise be gained within the three worlds, Rāma’s beloved women attained in his embrace—as far as any longing could arise in the heart.
Passage 3
प्रतिक्षणं पाल्यमानाः प्रियेण क्रीतेनेव तेन पुंसांवरेण। आत्मानं लोकाधिकं मन्यमानाः समाचकाङ्क्षुः सहजायाः पदं याः॥३॥
Protected at every moment by their beloved, that best of men behaving as though purchased by them, they regarded themselves as greater than the world and desired Sahajā’s station.
Passage 4
तद्वत्त्रिवेदीशिरसां रहस्यं चिल्लोकस्थं परमैश्वर्यपात्रम्। रूपं पूर्णं ब्रह्मणस्तत्परं यन्निर्णीयते नेतिनेतीतिविद्भिः॥४॥
That station is the secret at the head of the three Vedas, abiding in the realm of consciousness and containing supreme sovereignty. It is the full, transcendent form of Brahman discerned by those who know “not this, not this.”
Passage 5
ता एकदा प्रमुदकाननमध्यदीव्यत्- सौवर्णसौधशिखरेऽमलरत्नदीप्ते। अन्वासितं सहजयैव तया रमण्यः प्रेयांसमेव ददृशुः खलु शुक्लवर्णम्॥५॥
One day the women saw their own beloved, now white in color and seated with Sahajā, upon the summit of a golden palace shining with flawless jewels in the midst of Pramuda Forest.
Passage 6
एभिश्चतुर्भिरपि शङ्खगदादिभिस्तै- रश्रान्तमायुधवरैः समुपास्यमानम्। मूर्तैः स्फुरद्भिरणिमादिकसिद्धिसङ्घै- स्तद्वद्भगैश्च सकलैरनुमृग्यमानम्॥६॥
He was ceaselessly attended by the four foremost weapons—the conch, mace, and the others—and sought by embodied, radiant hosts of powers beginning with aṇimā, as well as by every divine excellence.
Passage 7
त्रैलोक्यरचनातीतैः पदार्थैः सकलैर्युतम्। तावन्मात्रे सौधतले कोटियोजनविस्तरे॥७॥
That palace floor alone extended for ten million yojanas and contained every reality beyond the construction of the three worlds.
Passage 8
तदप्यस्यैव सामर्थ्याद्दृश्यमानं चिदात्मकम्। यद्रामपरमं स्थानं धिया पश्यन्ति सूरयः॥८॥
By his power even that conscious realm became visible—the supreme abode of Rāma that sages behold through purified understanding.
Passage 9
दृष्टं तु सर्वगोपीभिस्तमसः परमद्भुतम्। शुद्धसत्त्वाव्यवहितं यद्रूपं ब्रह्मणः परम्॥९॥
All the gopīs saw that wondrous reality beyond darkness: Brahman’s supreme form, immediately present through pure being.
Passage 10
तत्रैकदेशे ददृशुः साकेतपुरकल्पनाम्। मथुरां द्वारकां चैव श्रीमद्वृन्दावनं तथा॥१०॥
Within one region they saw the manifestation of Sāketa City, together with Mathurā, Dvārakā, and glorious Vṛndāvana.
Passage 11
तस्मिन्सौधतले दृष्ट्वा विस्मयं परमं ययुः। साकेतनगरे तत्र नृपं दशरथं तथा॥११॥
Seeing upon that palace floor Sāketa City and King Daśaratha there, they were filled with the greatest wonder.
Passage 12
चतुरस्तस्य रामादीन् कुमारान्दीप्तवर्चसः। ज्येष्ठस्य च कुमारस्य रावणाद्यसुरद्विषः॥१२॥
They saw his four radiant sons beginning with Rāma, the eldest prince and enemy of Rāvaṇa and the other demons.
Passage 13
स्वप्रेयसो रामनाम्नः सविधे स्वात्मसंस्थितः। प्रमोदवनसंयुक्तं दृष्ट्वाश्चर्यं परं ययुः॥१३॥
Seeing their own beloved named Rāma present there in his own identity and joined with Pramoda Forest, they reached the height of amazement.
Passage 14
मथुरायां च कंसारिं केशवं लोकसुन्दरम्। अंशं श्रीरामचन्द्रस्य वीक्ष्य विस्मयमागताः॥१४॥
In Mathurā they beheld Keśava, enemy of Kaṃsa and beauty of the world, as an aspect of Śrī Rāmacandra, and they marveled.
Passage 15
श्रीमद्वृन्दावने दिव्ये प्रमोदवनस्यांशके। ईदृग्विधाभिर्लीलाभिः खेलन्तं नन्दनन्दनम्॥१५॥
Within divine and glorious Vṛndāvana, an aspect of Pramoda Forest, they saw Nanda’s son sporting through plays of this same kind.
Passage 16
ईदृग्रूपगुणाकारमीदृग्भूषाविभूषितम्। ईदृक्चेष्टावयोऽवस्थासन्निवेशविशेषितम्॥१६॥
His form, qualities, and figure were of this very kind; he wore ornaments of this kind and was distinguished by gestures, age, condition, and setting of this same kind.
Passage 17
ईदृक्परिकरोपेतं वीक्ष्य ता विस्मयं ययुः। अहो अयं स्वप्न उतेशमाया किंवास्मदीयो मतिविभ्रमः स्यात्। किंवा कैश्चित्कृत्रिमं सम्प्रयुक्तं येनास्मदीयं भ्रमतीवेक्ष्य चित्तम्॥१७॥
Seeing him surrounded by a retinue of this kind, they wondered: “Is this a dream, the Lord’s māyā, or a confusion of our own minds? Or has someone devised an artificial display through which our hearts seem to reel as we look?”
Passage 18
अथोऽयं [मुं?] त्रिगुणातीतलोकं चिल्लोकाख्यं तस्य भर्तुः प्रसादात्। सच्चित्सुखैकनिधिमग्रगण्यं वरेण्यं वयं प्रपन्नाः शरणं तस्य तेन॥१८॥
“Or, through the grace of that Lord, have we entered his refuge—the realm beyond the three qualities, called the world of consciousness, foremost and most excellent, the sole treasury of being, consciousness, and bliss?”
Passage 19
एतत्साकेतनगरे पूर्वसिद्धे नवांशकम्। तत्किन्नु पश्याम एवं साकेताख्यं मथुरायां किं वा विमृष्यामो मथुरां साकेतधाम्नि। किं जानीमो द्वारकायामयोध्यां मयोध्यायां द्वारकां वापि किंस्वित्॥१९॥
“Is this a new aspect eternally established in Sāketa City? Are we somehow seeing Sāketa in Mathurā, or should we think Mathurā lies within the abode of Sāketa? What do we know—Ayodhyā in Dvārakā, or perhaps Dvārakā in Ayodhyā?”
Passage 20
वृन्दावने किं प्रमोदारण्यमेतत् प्रमोदारण्ये किन्नु वृन्दावनं तत्। चित्रं हि सौधस्य विशालतेयं यत्रानन्तो भात्यसौ कोऽपि देशः॥२०॥
“Is this Pramoda Forest within Vṛndāvana, or is that Vṛndāvana within Pramoda Forest? Wondrous indeed is the vastness of this palace, within which an infinite, indescribable realm shines.”
Passage 21
अयं प्रमोदविपिने किं विभाति किं वैतस्मिन्प्रमुदवनं चकास्ति। दिव्यं स्वानन्दौघं चिन्मयमप्रतर्क्यं सत्त्वातीतं शुद्धसत्त्वात्मकं च॥२१॥
“Does this shine within Pramoda Grove, or does Pramuda Forest shine within it? It is divine, a flood of its own bliss, conscious and inconceivable, beyond conditioned being yet composed of pure being.”
Passage 22
अस्माकं वै पुरत इदं चकास्ति किं वै स्फीतं धाम विष्वक्प्रवाहम्। पश्यामोऽत्र प्रेयसा सार्धमेतत् स्वीयानां वै वृन्दमानन्दयुक्तम्॥२२॥
“What is this expansive abode flowing everywhere that shines before us? Here we behold this joyous company of his own people together with our beloved.”
Passage 23
पश्यन्त्यस्ता इत्थमग्रे चलित्वा श्यामं रामं ददृशुः पूर्ववच्च। तत्राप्येनं परिकरमात्मना समेतं गोप्यो वीक्षाञ्चक्रिरे साभ्यसूयम्॥२३॥
While looking in this way, they moved forward and saw dark-hued Rāma as before. There too the gopīs watched him surrounded by his own retinue, now with jealousy.
Passage 24
सहजा [जे?]यं तथा स्वामी रूपान्तरविधानतः। प्रेयसोऽत्यन्तवैषम्यं दृष्ट्वा गोप्योऽवदन्निति॥२४॥
Seeing Sahajā and their Lord assume other forms, and perceiving this extreme partiality in their beloved, the gopīs spoke.
Passage 25
दृष्टं क्वचिदहो आल्यः प्रेयसोऽस्य छलात्मनः। अतिधूर्तस्य मूर्तस्य कैतवस्यैव कैतवम्॥२५॥
“Friends! Have you ever seen deceit like that of this deceitful beloved—this great rogue, deception itself embodied?”
Passage 26
तथास्त्ययमसावत्र कृत्वा रूपान्तरग्रहम्। प्रेयसीं रमयत्येनां विजातीयसुखात्मना॥२६॥
“Here he is, having assumed another form, delighting this beloved woman through a pleasure different in kind from ours.”
Passage 27
प्रियो विश्वसनीयोऽसौ नैव सख्यः कथञ्चन। गुणक्रियायां व्यक्तौ वा यत्प्रामाण्यं न विद्यते॥२७॥
“Friends, this beloved can never be trusted, for no certainty exists about his qualities, actions, or manifestations.”
Passage 28
आराध्योऽसौ पुनर्वृत्ते सहजानन्दलब्धये। नो चेत्प्राणपरित्यागं कुरुध्वं मानवर्जिताः॥२८॥
“We must worship him in another birth to attain Sahajā’s bliss. Otherwise, cast off your lives, abandoning pride.”
Passage 29
को विशेषो मतस्त्वस्यामस्मत्सौभाग्यधर्षणः। यद्वशीभावितो धूर्तो रमत्येकान्तसङ्गतः॥२९॥
“What superiority is supposed to belong to her that humiliates our good fortune, so that this rogue is subdued by her and sports with her alone?”
Passage 30
इत्यन्योन्यं समामन्त्र्य दुरात्मानो दृढव्रताः। प्रमोदवनवीथीषु देहान्सन्त्यज्य गोपिकाः॥३०॥
Having counseled one another in this way, the gopīs—harboring dark thoughts and firm in their vow—abandoned their bodies along the paths of Pramoda Forest.
Passage 31
सहजामाविशन्सर्वाः सत्त्वांशेन मृगीदृशः। प्रियेणैकान्तभोगाय चक्रिरे कर्म दुष्करम्॥३१॥
All the doe-eyed women entered Sahajā through portions of their being. To enjoy their beloved in intimacy, they performed this difficult act.
Passage 32
तावत्तासां शरीराणि कालशक्तिर्जुगोप च। न म्लानिर्न च विक्लेदो बभूव तत्प्रसादतः॥३२॥
Meanwhile the power of Time protected their bodies. By its grace they suffered neither withering nor decay.
Passage 33
ततः स सहजानन्दशक्त्या रेमे च पूर्ववत्। सम्भोगविप्रलम्भाभ्यां स्वस्वकालोचितक्रियः॥३३॥
Then he sported as before with the power of Sahajā’s bliss, enacting both union and separation, each at its proper time.
Passage 34
साप्याचकाङ्क्षे कान्तस्य स्वरूपानन्दलब्धये। ततः साप्यविशद्रामं तद्रूपानन्दलब्धिहृत्॥३४॥
She too longed to attain the bliss of her beloved’s essential form. Her heart drawn toward that bliss, she then entered Rāma.
Passage 35
परमानन्दपाथोधिस्वभावचिद्वपुर्धरम्। स्वरूपमात्रनिरतं विरतं विषयग्रहात्॥३५॥
He bore a conscious body whose nature was an ocean of supreme bliss, absorbed solely in its own essence and withdrawn from grasping objects.
Passage 36
सममित्रार्युदासीनमध्यस्थद्वेष्यबान्धवम्। तं प्राप्य सहजालक्ष्मीः परब्रह्मस्वरूपिणम्॥३६॥
Sahajā Lakṣmī attained him in the form of Parabrahman, equal toward friend, enemy, stranger, mediator, hated one, and kinsman.
Passage 37
न प्रापातिशयानन्दं प्राप्ता न रतिजां मुदम्। यत्र सर्वे महानन्दा एकीभूता भवन्ति वै॥३७॥
She attained neither a distinct surpassing bliss nor the joy born of love, for there all great blisses become one.
Passage 38
परस्परा न लक्ष्यन्ते गुणाः स्वार्थविवर्जिताः। मोक्षेति नाम्ना विख्याताः केवलं शून्यरूपिणः॥३८॥
Qualities no longer appear distinct from one another and are emptied of their particular purposes. This is renowned by the name liberation, a state that is merely void-like.
Passage 39
तामवस्थां गतो रामः केवलं ब्रह्मशब्दभाक्। संयोगं नैव जानाति केवलानन्दरूपधृक्॥३९॥
Having entered that condition, Rāma was denoted only by the word Brahman. Bearing the form of undifferentiated bliss alone, he knew no union.
Passage 40
स्मृत्वा पूर्वविलासौघं विप्रलम्भरसोऽभवत्। तदा प्राणप्रियां स्मृत्वा जजागार महारुजः॥४०॥
Remembering the flood of his former play, he became the rasa of separation. Then, remembering his life-beloved, he awoke in great pain.
Passage 41
क्व याता मे प्रिया सीता चन्द्रवक्त्रा चकोरदृक्। अहो प्राणप्रिया सा मे हाहा प्राणप्रिया मम॥४१॥
“Where has my beloved Sītā gone—moon-faced and partridge-eyed? Ah, she is my life-beloved! Alas, my life-beloved!”
Passage 42
क्व गता क्व गता देवी वञ्चयित्वेव मामपि। स्वरूपं विस्मृतं भाति तां विना मृगलोचनाम्॥४२॥
“Where has the Goddess gone? Where has she gone, as though deceiving even me? Without that doe-eyed one, I seem to have forgotten my own nature.”
Passage 43
ततो हृदयदेशात्तु रामस्यानन्दरूपिणः। एकदूती समुद्भूता या पुरा दृष्टविग्रहा॥४३॥
Then from the heart of bliss-formed Rāma arose a certain female messenger, the same figure who had been seen before.
Passage 44
विलपन्तं तदा दृष्ट्वा प्राह सत्वरमेव सा। The messenger said: सर्वास्ता व्रजसुन्दर्यः सीतामर्षवशङ्गताः॥४४॥
Seeing him lament, she quickly said: “All those beauties of Vraja, overcome by resentment toward Sītā, have entered her.
Passage 45
अस्याः सुखं परिप्राप्तुं लिल्युरस्यां चिदाकृतौ। इयं त्वयि विलीनाभूत्तत्त्वं किमनुशोचसि॥४५॥
“To obtain her happiness they dissolved into her conscious form, and she has dissolved into you. Why then do you grieve over the reality?
Passage 46
शृङ्गारस्यैव संहारकालोऽयं समुपस्थितः। एतासु लीनरूपासु शून्यं विश्वं विभाति मे॥४६॥
“The time for the dissolution of amorous rasa has arrived. With all these forms absorbed, the universe appears empty to me.
Passage 47
शून्यं प्रमोदविपिनं शून्यं साकेतपत्तनम्। शून्यं ब्रह्मसुखं चैव त्वं शून्यमिव लक्ष्यसे॥४७॥
“Pramoda Forest is empty, Sāketa City is empty, and even the bliss of Brahman is empty. You too seem empty.
Passage 48
तस्मात्त्वमधुना राम प्रादुर्भावय भामिनीम्। यदा शृङ्गाररूपस्य जन्म जायेत पूर्ववत्॥४८॥
“Therefore, Rāma, manifest the radiant Lady now, so that the form of amorous rasa may be born again as before.”
Passage 49
ततो रामो रतिं कर्तुमिच्छां चक्रे सनातनीम्। इच्छां चक्रे स्वरूपं च सच्चिदानन्दविग्रहे॥४९॥
Rāma then formed the eternal will to engage in love. Within the embodiment of being, consciousness, and bliss, he willed both desire and his own form.
Passage 50
एकोऽहं बहुरूपेण रंस्ये स्वानन्दशक्तिभिः। ततः प्राणप्रिया सीता श्रीमज्जनकनन्दिनी॥५०॥
“I am one; in many forms I shall sport with the powers of my own bliss.” Then Sītā, his life-beloved and the glorious daughter of Janaka—
Passage 51
हृद्देशाद्रामचन्द्रस्य प्रादुरासीत् सुलोचना। प्रकाशयन्ती हरितः स्वरुचा दीप्यमानया॥५१॥
—the lovely-eyed one, manifested from Rāmacandra’s heart, illuminating every direction with her blazing radiance.
Passage 52
साब्रवीत्तु पतिं प्रेम्णा प्रणयालोकतत्परा। अहो त्वयि विलीनापि विरहं लब्धवत्यहम्॥५२॥
Intent upon gazing lovingly at her husband, she said with affection: “Ah! Even while dissolved in you, I experienced separation.
Passage 53
क्वायं तव मुखाम्भोजदर्शनप्रोद्भवो रसः। क्व च स्वरूपानन्दान्तर्लयजाः परमा मुदः॥५३॥
“Where is the rasa born from seeing your lotus face, and where are the supreme joys born from dissolution within the bliss of essential being? The two are worlds apart.
Passage 54
उत्कृष्टोऽपि ममात्यन्तं ब्रह्मानन्दो न रोचते। यथा त्वद्भजनानन्दो नित्यमास्वादिमद्रसः॥५४॥
“Even though utterly exalted, the bliss of Brahman does not please me as does the bliss of worshiping you—the rasa tasted eternally.
Passage 55
विप्रलम्भो मया जातस्त्वयि कान्त विलीनया। मयि लीनास्तु ताः सर्वाः किं जानासि व्रजाङ्गनाः॥५५॥
“Beloved, separation arose for me while I was dissolved in you. Do you know that all the women of Vraja have dissolved into me?
Passage 56
मय्यमर्षपरा भूत्वा मत्पदं सङ्गतास्तु ताः। इत्युक्त्वा निजहृद्देशात्प्रादुर्भावितवत्यसौ॥५६॥
“Resentful toward me, they entered my station.” Having said this, she manifested them from her own heart.
Passage 57
ततः समस्तास्ता गोप्यो यथापूर्वं बभाषिरे। स्वानि स्वानि शरीराणि जगृहुः पूर्ववत्तु ताः॥५७॥
All the gopīs then spoke as before and resumed their respective bodies just as they had been.
Passage 58
प्रणम्य कान्तं कान्तां चेदं वचनमब्रुवन्। वयं त्वया स्पर्धमाना गतास्त्वत्पदवीं सखि॥५८॥
Bowing to the beloved Lord and Lady, they said: “Friend, competing with you, we entered your station.
Passage 59
त्वदीयानन्दभोगाय किमर्थं त्वं लयं गता। पृथग्भूततया स्थित्वा सम्भोगं नाचरः कुतः॥५९॥
“Why did you dissolve when we sought to experience your bliss? Why did you not remain separate and continue the union?”
Passage 60
Sītā said: प्रियस्वरूपावाप्त्यै च लीना प्रागभवं प्रियाः। ततः शून्यतयातिष्ठं नान्वभूवं किमप्यहम्॥६०॥
“Dear ones, I first dissolved in order to attain my beloved’s essential form. I then remained as emptiness and experienced nothing at all.
Passage 61
ततो विक्लविता भूत्वा प्रादुर्भूता पृथक्तया। युष्माभिर्मयि लीनाभिः किं कृतं वामलोचनाः॥६१॥
“Becoming distressed, I manifested separately again. Lovely-eyed ones, what did you accomplish by dissolving into me?
Passage 62
युष्माकमेव भोगार्थमहं जाता पृथक्प्रभोः। नानेनैक्येऽपि वर्तेयं स्वरूपानन्दरूपिणी॥६२॥
“I became separate from the Lord precisely for your enjoyment. Though I embody the bliss of his essential form, I would not remain in this oneness.
Passage 63
अतः परं तु मां यूयं नानुसूयितुमर्हथ। संहारः स्यात्तदा सख्यः शृङ्गारस्य रसेशितुः॥६३॥
“From now on you must not envy me, friends, for then the Lord of rasa’s amorous play would be dissolved.
Passage 64
तस्मात्स्वस्वात्ममर्यादां न विलम्बितुमर्हथ। अहं प्रिया भवत्यश्च सततं शर्म बिभ्रतु॥६४॥
“Therefore do not delay in observing each one’s own proper identity. I am his beloved, and may all of you too bear happiness forever.
Passage 65
अशक्यं न प्रभोरस्य सर्वासां भोगभोजने। यथा चन्द्रस्य सर्वेषां कुमुदानां प्रकाशने॥६५॥
“It is not impossible for this Lord to give enjoyment to every one of us, just as the Moon can illumine every night-lotus.
Passage 66
एनं हि सर्वभावेन सर्वा एव भजन्त्विति। ओमित्युक्त्वा तु ताः सर्वाः पूर्ववन्मुदमाप्नुवन्॥६६॥
“Let every one of you worship him with her whole being.” Saying “so be it,” they all regained their former joy.
Passage 67
नित्यरासविलासादींश्चक्रुः स्वप्रेयसा सह। एवं विहरतस्तस्य प्रमोदविपिनान्तरे॥६७॥
They performed the eternal rāsa and other sports with their beloved. As he played in this way within Pramoda Forest—
Passage 68
बहु संवत्सरा जग्मुर्दिव्यतारुण्यशालिनः। प्रमोदविपिनद्वारे कदाचिल्लक्ष्मणादिभिः॥६८॥
—many years of divine youth passed. One day at the gate of Pramoda Forest, Lakṣmaṇa and his brothers—
Passage 69
भ्रातृभिः सह सञ्जातः सङ्ग्रामोऽसुरयूथपैः। तेषां प्रयुध्यतां तत्र उदतिष्ठन्महान्ध्वनिः॥६९॥
—became engaged in battle with commanders of demon hosts. A tremendous sound arose there as they fought.
Passage 70
तं श्रुत्वा रघुशार्दूलो गोपिकाः प्रत्युवाच ह। कोऽसौ ध्वनिः श्रूयतेऽद्य प्रमोदविपिनाद्बहिः॥७०॥
Hearing it, the tiger of Raghu’s line addressed the gopīs: “What is that sound heard today outside Pramoda Forest?
Passage 71
प्रायो मे भ्रातरः केनाप्याक्रान्ताः सुरवैरिणा। नियुद्धस्येव संरावः श्रूयते व्रजयोषितः॥७१॥
“Women of Vraja, my brothers have probably been attacked by some enemy of the gods. It sounds like the roar of close combat.
Passage 72
तत्र गच्छाम्यहं शीघ्रं पुनरेष्यामि वोऽन्तिकम्। ततस्ताभिरनुज्ञातो लक्ष्मणस्यान्तिकं ययौ॥७२॥
“I shall go there quickly and then return to you.” With their permission, he went to Lakṣmaṇa. --- Thus ends the thirty-ninth chapter, “Description of the Rāsa Narrative,” in the dialogue of Brahmā and Bhuśuṇḍa in the Śrīmad Ādi Rāmāyaṇa. Textual notes The chapter begins on source leaf 308, occupies leaves 308–314, and ends with passage 72 and its complete colophon on physical PDF page 315. All seventy-two passage numbers are sequential in the edition. Passage 18 preserves the edition’s unresolved bracketed reading [मुं?], and passage 24 likewise preserves सहजा [जे?]यं; neither has been silently regularized. The scan controls रासचरितवर्णनं against the auxiliary transcription’s duplicated रासचचरितवर्णनं in the title, प्रयुध्यतां against the mechanically broken प्रयुद्।ह्ध्यतां in passage 69, and गच्छाम्यहं against गछाम्यहं in passage 72. Passage 3 follows the scan’s continuous सहजायाः (“Sahajā’s”) rather than the auxiliary aid’s meaning-altering division सह जायाः. The distinctions among personal devotional rasa, absorption in Brahman, and the void-like condition named liberation in passages 34–54 are rendered directly rather than harmonized or compressed. Compounds and sandhi are otherwise normalized only where word division introduces no textual choice.