Original · Devanagari
(दोहा) बाधक रघुवर भक्ति के, क्रोध लोभ तिय काम। सब रिपु भक्षक जीव के, रक्षक केवल राम॥१॥ कामहीं कसाई सुरसाई की नसाई मति, गौतम की रमणी सों कुरस रचायके। कामहीं कसाई सीस-दण्डक के मारयो दण्ड, शुक्रसुता अङ्ग-सङ्ग पाप प्रचायके॥ कामहीं कसाई निशासाई को कलंकी कियो, लियो गुरुनारी मोद अधमस मचायके। कामिनी कुठारो लखे कठिन कसाई काम, काटे रसरङ्ग राम लीजिए बचायके॥९७॥ कुत्ता एक कानो कृशकाय बेप्रमानो, पगटूट छँगरानो चले दुखी बेकरार है। पूँछ-कान हीन, घाउ लागे भयो दीन कीरा, परे बहु पीन, बहे पीव-लोहू धार है॥ भूखन के मारे मरे, हंडी मुख धारे गरे, कुतिया के पाछे फिरे तऊ द्वार द्वार है। पाहि सीताराम रसरङ्ग लीजिए उबार, बार बार मारत मरे को मूढ़मार है॥९८॥ पाय तेरी चेतना सुचेरी की सुछाया, माया-काया कामचेरी मेरी कुगति मचावती। झूठी तिहूँ काल लागे मीठी, मीचुकाल निज नैन को नचाय मेरे मन को नचावती॥ मास सों गढ़ाय अङ्ग, लोहू सों बढ़ाय, चाम चीकनो मढ़ाय हिए कुरस रचावती। पाहि कृपासानि रामरानी रसरङ्ग जन, सिंहिनी के सुत को सियारनी सतावती॥९९॥ कौने पाप पुरुष के प्रगटी है नारी जग, भगवान विमुख कियो है जीवमण्डली। देह दुखदाई चख चीकनी दिखात, पै लखात ज्ञानलोचन सों कलुष कमण्डली॥ विषै मोद मोदक सविष खाय खाय, हाय मानुष मरत होत पातकी परखण्ड ली। मारे महामारी मोहि प्रमदा महामलीन, पाहि रसरङ्ग राम अवध—
Fresh English translation
Anger, greed, lust, and woman-as-temptation obstruct devotion to Raghubīra. These enemies devour the soul; Rāma alone is its protector. The butcher Lust destroyed Indra’s judgment and drew him into corrupt union with Gautama’s wife. Lust inflicted punishment in other ancient tales, spread sin through illicit union, stained the lord of night, and made him seize his teacher’s wife in degraded delight. Seeing lust and the lure of woman as a hard butcher and an axe, Rasaraṅgamaṇi begs Rāma to cut them away and save him. He compares his condition to a one-eared, emaciated stray dog, crippled and exhausted, wandering in distress. Tailless and earless, covered in wounds, pus and blood flowing, nearly dead from hunger, it carries a pot around its neck yet still follows a bitch from door to door. ‘Protect me, Sītā-Rāma; rescue Rasaraṅgamaṇi, this fool beaten and dying again and again.’ The poet tells the Divine Lady that only the lovely shade of her pure awareness can save him. The false body fashioned by māyā and enslaved to desire ruins his course; appearing sweet in all three times, it rolls its eyes and makes his mind dance. Its limbs are moulded from flesh, swollen with blood, wrapped in smooth skin, and kindle corrupt rasa in the heart. ‘Protect your servant, compassionate queen of Rāma: a jackal torments the lioness’s cub.’ He asks from what sinful man this deceptive female form emerged to turn the multitude of souls away from God. Though the pain-giving body looks smooth and attractive to the eye, the eye of knowledge sees a vessel of impurity. People eat the poisoned sweetmeat of sensory delight and die sinful. ‘This profoundly impure seductress strikes me like an epidemic; protect Rasaraṅgamaṇi, Rāma of Ayodhyā—’ The final words continue on the next leaf.