Original · Devanagari
फल-विवेचन दूजो निज मन मलिन प्रसंगा । जाके किये दुर्गति रस संगा ॥ निज तिय धर्मशास्त्र सम राखै । सो बहु गृही स्वर्ग फल चाखै ॥ अधम कुमारगगामी पाजी । पर बामा गनिका लखि राजी ॥ ते शठ निरय निकेत निवासी । परै भीव तिनके यम फांसी ॥ ताते सावधान नित रहिये । श्रुति सत पंथ चलत गति लहिये ॥ संत निरादर नित करै, समुझ तुल्यता फीक । धर्म अर्थ अरु काम पुनि, बरनि सुनायो नीक ॥ अन्य बरन को अति सुखद, दुखद मोक्ष चित चाह । युगल अनन्य शरण सकल, अन्त देहि दुख दाह ॥ याते तीनों प्रथम तजि, चाहिये मोक्ष विशेष । युगल अनन्य शरण अगम, मरम पांचवो लेख ॥ मोक्ष अब बरनौं अपवरग को, रूप समे कृत हानि । करत भरत आनंद उर, अति अद्भुत सुखखानि ॥ जरामरन शंका उर लाई । तेहि नाशन हित यतन जगाई ॥ साधन सब सम्पन्न सोहाये । विश्व वासना गंध नसाये ॥ अहानिशि वेद भाल अवलोकै । सम दमादिकन करत विशोकै ॥ पांचों विषय विकार बिसारे । अहं ममादि कुमति सब टारे ॥ अमल चित्त ह्वै पद निर्वाना । पावहिं अनायास गतमाना ॥ प्रकृति पार निजरूप समावै । परस्वरूप सुखस्वाद न पावै ॥ बंधन तजि भये अगुन अतीहा । पै प्रीतम रस रहित अलीहा ॥ परम इष्ट रस मान न कबहूँ । भये शून्य सम सुख नहिं तबहूँ ॥ सरस संत भाविक नहिं चाहै । रोग सोग सम ताहि सराहै ॥ नहिं सियवर छवि नाम न ह्वै । तहँ न रमहि जन रसिक बिगोवै ॥
Fresh English translation
The second kind is an impure affair of one’s own mind; indulging it brings ruin and attachment to degrading rasa. A householder who keeps to his own wife according to dharmaśāstra tastes heaven’s fruit. The low and wicked follower of a bad road rejoices at another’s wife or a courtesan; those fools dwell in hell and fall terribly into Yama’s noose. Therefore remain continually attentive, walking revelation’s true path and attaining the proper destiny. One who continually disrespects saints and thinks them insignificant is insipid. Thus I have properly described dharma, wealth, and desire. For other systems these three may be highly pleasant and liberation desired by the mind, yet Yugalānanya’s refuge sees them all as burning sorrows at life’s end. Therefore first abandon the three and especially seek liberation; then record the inaccessible secret of Yugalānanya’s refuge as the fifth. Now I describe release, the destruction of accumulated action; contemplating it fills the heart with wonder and makes it an extraordinary treasury of happiness. Fear of old age and death enters the heart and awakens effort to destroy them. All disciplines are completed and even the scent of worldly desire is removed. Day and night one studies the summit of the Veda and becomes free of grief by restraint, self-control, and the other virtues. The five corrupting sense-objects are forgotten and every false idea beginning with ‘I’ and ‘mine’ is expelled. With a stainless mind one effortlessly attains the station of nirvāṇa and enters one’s own nature beyond materiality, but does not taste the happiness of the Supreme’s nature. Freed from bondage, one has gone beyond the qualities, yet remains without the Beloved’s rasa. Never honouring the supreme rasa of the chosen Lord, such a person becomes like emptiness and even then finds no happiness. The rasa-filled saint and devotional heart do not desire it; they praise it no more than illness and grief. Where neither Sītā’s Lord’s beauty nor his name exists, rasika servants do not delight but waste away.