Original · Devanagari
दासवारी मोरी देहिं, भवबन्ध छोरि, करें भक्त के हियोरी, री रामरवि की अँजोरी हैं। दामिनी सी गोरी, बोरी सुखमा करोरी, रति-कृपा दृगकोरि किए रसरङ्ग ओरी हैं॥ घनश्याम मोरी, मुखचन्द की चकोरी, थोरी-थोरी बिहँसोरी, लोहें लालचित चोरी हैं। सोहौं सजोरी रामरसिकेश जोरी, यास्वामिनी हैं मोरी मिथिलेश की किशोरी हैं॥९३॥ प्यारी नैन प्यार, बसें प्यारे नैन प्यारी, बसें उभे नैन चोरिवे को उभे नैन चोर हैं। मुख मिथिलेशजा को मधुर मयङ्क मोहे, अवधकिशोर चारु चित्त को चकोर हैं॥ राम घनश्याम मंजु बैन मोददेन धुनि सुनि, स्वामिनी को मन नाचे मत्तमोर है। शोभा मकरन्द रसरङ्गमणी भुज फूले, युगल कमल लहि नेह भानु भोर हैं॥९४॥ सीता सत्य शान्ति ते सुकंठ रामसख्य राज पायो, जो देखायो पट भूषण प्रपत्यते। सीता सत्य शान्ति ते समीरसुत सिंधु नाघि, शिवशैल चालने चलायो अधिपत्यते॥ सीता सत्य शान्ति ते श्रीराम मारे रावण को, राज दे विभीषण बसाए सुखमत्यते। सीता सत्य शान्ति ते सु वालमीक गाए जस, पाए रसरङ्ग शान्ति सीता कृपा सत्यते॥९५॥ सीता सत्य शान्ति ते कुभ्रान्ति मिटि जाति, त्यों सनेह सटि जात श्रीअवध अधिपत्यते। सीता सत्य शान्ति ते श्रीराम निजधाम देत, नाम लेत प्यार करें अधिक अपत्यते॥ सीता सत्य शान्ति ते आकाशवत ब्रह्मभास, खास रामरूप दीसे हिए ज्ञानमत्यते। सीता सत्य शान्ति ते सुजस सीताराम गावै, ध्यावै रामकान्ति, सीताचरण प्रपत्यते॥९६॥ ॥ अथ काम कामिनी क्रूरता वर्णनम् ॥
Fresh English translation
The poet asks the daughter of Mithilā to give him the status of her servant, release him from worldly bonds, and make him dear to devotees. She is the bright dawn before the sun of Rāma, fair as lightning, immersed in limitless beauty; the corner of her compassionate, love-filled glance turns toward Rasaraṅgamaṇi. She loves dark-cloud Rāma, is the cakor bird of his moonlike face, and with small smiles steals the red beloved’s heart. Resplendent, joined with Rāma, lord of rasikas, this daughter of Mithilā is the poet’s own mistress. The beloved dwells in her lover’s eyes and he in hers; each is the thief who steals the other’s sight. The sweet moon of Janaka’s daughter’s face enchants the prince of Ayodhyā, whose lovely awareness is its cakor bird. Hearing dark Rāma’s sweet and joy-giving speech, the Lady’s mind dances like an intoxicated peacock. Their pair of lotus-arms blooms with beauty’s nectar when the dawn-sun of love rises. Through Sītā’s truth and peace, Sugrīva gained the kingdom of friendship with Rāma and was shown the royal cloth and ornaments. Through them Hanumān crossed the ocean and moved the mountain sacred to Śiva. Through them Rāma killed Rāvaṇa, gave the kingdom to Vibhīṣaṇa, and established him in happiness. Through them Vālmīki sang her fame, and Rasaraṅgamaṇi found peace in the truth of Sītā’s grace. Through Sītā’s truth and peace delusion disappears and loving attachment grows firm toward Ayodhyā’s sovereign. Through them Rāma gives his own abode to those who take the name and loves them more than children. Through them the all-pervading brahmic radiance becomes distinctly visible within the heart as Rāma’s form when knowledge matures. Through them one sings Sītā-Rāma’s glory, meditates on Rāma’s splendour, and takes refuge at Sītā’s feet. The next section, on the cruelty of lust and lustful womanhood, begins on the following page.