Original · Devanagari
जीव-विवेचन सियवर पद सर शरण संभारी । संतत अनुष्ठान व्रतधारी ॥ निखिल उपाय विहाय विशेषी । केवल कृपा सुधानन लेषी ॥ कैंकरता निज भोग्य अनूपम । सहजहि त्यागि दियो तम कूपम ॥ सो प्रपन्न द्वे भांति बिचारी । दृप्त अरु आरत भेद दृढ़ धारी ॥ प्रबल वपुष प्रारब्ध बिहाई । श्रीसियवर प्रत्यक्ष मिलि जाई ॥ सब छरभार सियावर मांहीं । अरपन कियो शरण गहि बाहीं ॥ दिनहिं बितावत देव निहारी । सोई दृप्त प्रपन्न बिचारी ॥ जब चाहै तब मोहिं मिलावै । निज जन जानि पियूष पिलावै ॥ हौं शरणागत सब विधि आयो । दूजी प्रीति रीति बहु बायो ॥ आरत सह न सकत विरहागी । पतिप्रति ललना मिलन हित लागी ॥ एक निमेष कल्प शत मानै । विश्व विभूति जहर यम जानै ॥ जेती प्रीति-रीति संसारी । तिन सबको मानत कटुकारी ॥ अचन बचन आलस अति आवै । विरही विरह सुताप सतावै ॥ लौकिक वैदिक दिशि नहिं दौरै । केवल प्रेम सुतरु उर बौरै ॥ बीज वासना अतिहि हुनायै । विधि विभूति लगि शीश धुनायै ॥ ऐसे अनुरागी आरत वर, है कोई कोटिन मांझ लगन पर ॥ बरन्यो विशद विनोद मय, मधुर मुमुक्षु भेद । युगल अनन्य शरण सदा, सुनत गुनत गत खेद ॥ रूक्ष मुमुक्षु आन पुनि, जिन्हहिं न प्रभुपद प्रेम । विश्व बहावन हेतु बहु, पचै विवरजित क्षेम ॥ कैवल्य तीजे कैवल भाव विचारो । तेहि युत पुनि कैवल्य निहारो ॥ प्रथम तासु रहनी हित सुनिये । बहुरि विचारि चरित सुख गुनिये ॥ जगत जाल से भीत रहावै । विधि विभूति स्वपने नहिं भावै ॥ सकृत विलक्षण कोउ यक पाई । योग आठ अंगहु लय लाई ॥
Fresh English translation
Remembering refuge in the lake of Sītā’s Lord’s feet, the surrendered seeker continually observes the vow of sacred practice. Abandoning every other means, that exceptional soul seeks only the nectar of grace. It naturally casts the dark well of possessiveness and personal enjoyment aside. Understand two firm kinds of surrender: the contented and the anguished. When the force of embodied destiny has been exhausted, one directly meets Sītā’s Lord. The contented refugee has placed the entire burden upon him, taken refuge, and offered everything into Sītā’s Lord. Such a person passes the days beholding the Divine: ‘He will unite me with himself whenever he wishes and, knowing me as his own servant, will give me nectar to drink. I have come wholly into refuge and have cast away every second rule of attachment.’ The anguished refugee, burning in separation, cannot endure it, like a faithful wife intent upon meeting her husband. A single instant seems a hundred aeons; all worldly splendour seems poison and death. Every worldly form of love tastes bitter. Food and speech bring torpor, while separation torments the lover with its fierce heat. The refugee runs in neither the worldly nor the Vedic direction; only the excellent tree of love grows wild in the heart. Seeds of desire have been thoroughly roasted away, and even at Brahmā’s splendour that person only shakes the head. Among millions there is scarcely one excellent, love-filled, anguished refugee of this kind. Thus the sweet, playful distinctions among seekers of liberation have been clearly described. Yugalānanya Śaraṇa says that hearing and reflecting upon them always removes sorrow. Other seekers of liberation are dry, for they lack love of the Lord’s feet; bereft of blessedness, they remain consumed by many causes that propel the world. Third, consider the state of isolation and then the soul joined to isolated liberation. First hear the conduct suited to it; afterwards reflect upon its course with discrimination. Such a person remains afraid of the world’s net and does not desire even Brahmā’s splendour in a dream. A rare person gains this exceptional state once and applies the eight limbs of yoga toward dissolution.