Original · Devanagari
अथ अर्थ-पंचक विरोधी विवेचन बरनौं मतिगति संक्षेप अब, विफल विरोधी रूप । इनहीं के बस परत है, नागत लघु तम कूप ॥ येन-केन विधि यतन युत, जहाँ लह्यो मकरंद । श्रीसीतावर पद पदुम, हरन अशेष फंद ॥ उपादेय वर वस्तु वियोग, नित्य निरोध कर सुख खानै ॥ ताको संत विरोधी भाखै । जानि व्यक्ति त्यागै रस चाखै ॥ पांच प्रकार भेद पुनि जामें । महाँ प्रबल दुमति अति तामें ॥ निजस्वरूप पररूप विरोधी । तीज अमल उपाय निरोधी ॥ पुरुषारथ विरोध जिय जाना । पंचम प्राप्ति विरोधी माना ॥ स्व-स्वरूप विरोधी (वृत्ति) देहादिक अनात्मा माहीं । अमल आत्मा मति दरसाहीं ॥ पुनि स्वतंत्रता हृदय विचारै । सियवर शेष भाव नहिं धारै ॥ ब्रह्मज्ञान मति दृढ़ करि राखै । आपहि को परमेश्वर भाखै ॥ तत्सम्बन्ध भावना त्यागै । नूतन सतन मांझ अनुरागै ॥ देही देह अर्थ श्रुति बरनै । ताको समन करत नहिं निरनै ॥ इत्यादिक मिथ्या अध्यास । जानु विरोधी निज दुःखरास ॥ पर-स्वरूप-विरोधी परम विरोधी यह दुख कारन । सियवर रूप बिस्मरन वारन ॥ इष्ट स्वरूप वियोग करावै । आतमही पर रूप बतावै ॥ सुनिये श्रवन न तिनकी बातें । जानो सब प्रकार निज घातें ॥ ताते तिनको संग न कीजे । सरस सजाती साथ सजीजे ॥
Fresh English translation
Now I briefly describe, according to the course of understanding, the fruitless forms of obstruction. Falling under their control, even a small soul enters a dark well. By whatever disciplined means one has obtained the nectar of the lotus feet of Sītā’s Lord, which cut every snare, an obstruction continually prevents the soul from enjoying that excellent object to be embraced. Saints call it an adversary; recognize it individually, abandon it, and taste rasa. There are five kinds. Very powerful and darkened understanding dwells among them: obstruction to one’s own nature, obstruction to the Supreme’s nature, third the obstruction to the stainless means, obstruction to the human aim, and fifth obstruction to attainment. The first takes non-self things such as the body to be the stainless self. Then it imagines independence in the heart and does not hold the attitude of belonging as a dependent remainder of Sītā’s Lord. It firmly keeps an absolutist knowledge of Brahman and calls itself the Supreme Lord. It abandons contemplation of its relation to him and develops attachment to newly fashioned doctrines. Revelation states the meaning of embodied self and body, yet it does not decide to destroy this confusion. Know false superimpositions such as these as obstructions to one’s nature and treasuries of personal sorrow. Obstruction to the Supreme’s nature is a great adversary and cause of pain. It blocks remembrance of Sītā’s Lord’s form, separates one from the chosen form, and presents the self itself as the Supreme. Do not even listen to such teachings; know them as your own destruction in every way. Therefore keep no company with their proponents, but join rasa-filled companions of the same devotional kind.