Original · Devanagari
जाहि कहैं शिव शैव सबै पुनि ब्रह्म विधाते कहैं गुणपार है । बौद्ध सुबुद्ध कहैं जेहिको मत न्याय सुवादि कहें करतार है ॥ जैन कहैं अरहंत मिमांसक कर्म सु पुरुष सांख्य विचार है । सोइ हितू रसरङ्गमणी सियजीवन श्रीअवधेश-कुमार है ॥५॥ जो निजभक्तन मोद-निमित्त सु नित्य चरित्र करै श्रुतिसार है । एकमूर्ति शतकोटि कहैं जस गायक तैसे अठासी हजार हैं ॥ शील सुभाव सराहहिं शत्रु सदाचरित्रको जेहि नाम अधार है । सोइ हितू रसरङ्गमणी सियजीवन श्रीअवधेश-कुमार है ॥६॥ जो धरी बाल स्वरूप अनूप भूपति अंक हँसे अति प्यार है । बंधु सखा सब लै धनुहीं शर खेलत डोलत औध बजार है ॥ दै वर बाजि-सवार सजानुज संग सिकारते आवे अगार है । सोइ हितू रसरङ्गमणी सियजीवन श्रीअवधेश-कुमार है ॥७॥ जो मुनि-यज्ञ सुधारि उधारि अहल्या पुरी मिथिला पगु धार है । तोरि धनु भृगु को मद मारि विवाहि सहजजू आय अगार है ॥ केवटु लीला प्रमोद विभीतन संग जो रमैयो अखंड विहार है । सोइ हितू रसरङ्गमणी सियजीवन रामदयाल उदार है ॥८॥ इति श्रीरामरूपरसरङ्गाष्टकम् । अथ श्रीरामकृपाभिलाष रसरङ्गाष्टकम् । देवन रावन की दुख रोय कहे अवतार लिहौ रघुराई । मातु पिता अनुशासन के मिसु कानन को गवन्यो वीर आई ॥ दण्डक वासिन कौ मुनि के दुख दुष्टन दण्ड दहो द्वौ भाई । काहे करौ रघुवंश-मणी-रसरङ्ग कि वार कृपा कृपणाई ॥१॥
Fresh English translation
The Śaivas call him Śiva, while Brahmā and the creators call him the boundless treasury of qualities. Buddhists call the object of their doctrine awakened; Nyāya and allied schools call him the creator. Jains call him the Arhat, Mīmāṃsakas call him action, and Sāṃkhya thinkers call him the Puruṣa. That very one is Rasarangamaṇi’s benefactor: the life of Sītā, the prince of Ayodhyā. For the delight of his own devotees he eternally performs sacred deeds that are the essence of revelation. A single form is said to become a hundred million, while the singers of his glory are eighty-eight thousand. Even enemies praise his conduct and disposition; his name is the foundation of virtuous character. That very one is Rasarangamaṇi’s benefactor: the life of Sītā, the prince of Ayodhyā. He assumed an incomparable child-form and laughed with great affection in the king’s lap. Taking his brothers and companions, bow and arrows, he roamed and played through Ayodhyā’s market. Mounted upon a fine horse, he returned home with his younger brothers from the hunt. That very one is Rasarangamaṇi’s benefactor: the life of Sītā, the prince of Ayodhyā. He restored the sage’s sacrifice, delivered Ahalyā, and set foot in Mithilā. He broke the bow, crushed Bhṛgu’s pride, married his natural beloved, and returned home. He sported with the boatman in delight and ranged in unbroken play with Vibhīṣaṇa. That very one is Rasarangamaṇi’s benefactor, gracious and generous Rāma. Thus ends the octet on the rasa-play of Śrī Rāma’s form. Now begins the octet of longing for Śrī Rāma’s grace. The gods wept out their suffering under Rāvaṇa and said, ‘Raghurāī, take birth!’ Under pretext of obeying mother and father, the hero went into the forest. The two brothers came to Daṇḍaka, punished the wicked, and burned away the sages’ sorrow. Why then, jewel of Raghu’s line, should Rasarangamaṇi receive only the poverty of your grace?