Original · Devanagari
अथ अर्थ-पंचक साधन ज्ञान समेत एक रस । पाय रूप निज पुनि नहिं पर बस ॥ श्रीसियवर रस स्वाद न जिनके । निज स्वरूपमधि मानस तिनके ॥ संसृति रहित भये नर सोई । पै रघुवर सुख स्वाद न होई ॥ वौं रीझानो सम दुःखरासी । मुक्ति नहीं यह जीव कि फांसी ॥ तौन ज्ञान अज्ञान कहावै । जहाँ न सियवल्लभ मन भावै ॥ सियवर सुधा समुद्र सुहावन । तेहि कन एक अणुन मुदभावन ॥ रूप अनूप विहीन सनेही । सतमत मांहिं अकारथ देही ॥ धिक जो जान न जानकिजीवन । पुनि चाहत निर्गुन छल छीवन ॥ भाग्य विहीन मलीन मन, चित चाहहिं कटु क्लेश । त्यागि स्वरूप परेश रति, छन छन सुछवि विशेष ॥ लीला ललित न हास्य रस, बदन कंज सुखपुंज । केवल बंधन मुक्त है, रहत तहाँ अति लुंज ॥ सपनेहू निज इष्टरस, रहस रहित सत बीच । कीन्हे रति सब भांति से, लखब आपनी मीच ॥ श्रीसीतावर माधुरी, महा मोद निधि मांझ । मगन रहा करिये सतत, सब बिहाय सुख बांझ ॥ मुक्त लक्षण मुक्त जीव अब सुनिये । भलहि प्रकार सार गुन गुनिये ॥ श्रीसियवर प्रसाद बल पाई । सहज विहाय विषय समुदाई ॥ सहज सुषमना से तजि प्राना । होय विगत संसृति तमताना ॥ अथवा काहू भांति शरीरहि । त्यागि मिलहिं प्रीतम रघुवीरहि ॥ दिव्य भव्यतर जानि तहाहीं । ले आवहिं परिषद छविदलाहीं ॥ सहस सूर शशि तेजतोम तन । बंदित अमर गुनेश अमित जन ॥ यान अनंत भानु सम सोहैं । तेहि आरूढ़ सुमुनिगन मोहैं ॥ नाना भांति सुमंगल कीन्हीं । नृत्य गान आदिक छवि दीन्हीं ॥
Fresh English translation
Through disciplined knowledge the seeker attains a uniform state and realizes the self, no longer subject to another. Yet those whose minds remain within their own isolated nature do not taste the rasa of Sītā’s Lord. They may be free of transmigration, but they do not taste Raghubara’s joy. To delight in such a condition is itself a mass of sorrow: it is not liberation, but a noose around the soul. Knowledge in which Sītā’s Beloved does not please the mind is called ignorance. A single atom from the beautiful nectar-ocean of Sītā’s Lord is joy-giving; without love for that incomparable form, embodied life is fruitless even amid a hundred doctrines. Shame upon one who does not know Jānakī’s Life, yet seeks to scrape at the deceit of the formless. Fortune-forsaken and impure minds desire bitter affliction, moment by moment abandoning love for the Supreme Lord’s own especially beautiful form. There is no graceful play, no rasa of laughter, no blissful lotus face: isolated freedom from bondage is impoverished indeed. To dwell among such people, wholly without the secret rasa of one’s chosen Lord even in dream, is to see one’s own death. Therefore remain continually immersed in the sweetness of Sītā’s Lord, within the great treasury of delight, abandoning every barren pleasure. Now hear the marks of the liberated soul and reflect well upon their essence. By the power of Sītā’s Lord’s grace it naturally gives up the entire company of sense-objects. It may release the life-breath through the central channel and become free of the darkness of transmigration, or it may leave the body by some other way and meet its beloved Raghubīra. Knowing that soul to be divinely splendid, the radiant attendants come to escort it. Their bodies are masses of splendour like a thousand suns and moons, honoured by gods and countless lords of virtues. A conveyance shining like innumerable suns enchants the good sages; mounted upon it, the soul receives many auspicious celebrations, graced by dance, song, and more.