Original · Devanagari
—अखण्ड ली॥१००॥ प्रभो प्रेमप्रद प्रिय प्रेमवनवत्, हरि प्रेम-नैनसद पदे प्रेममद प्याइए। प्यारे मोदरूप प्रेमपालक अनूप, काढ़ि माया-मोहकूप तें सुजान जीव ज्याइए॥ प्रेममग भूल कामशूल उनमूल कीजे, राम अनुकूल प्रेमझूल सों झुलाइए। भवप्रेम भंग करि सबसों असंग करि, और प्रेम अङ्ग रसरङ्ग अपनाइए॥१०१॥ वालमीक, जवन, अजामिल, गजादिकन नाम लिए धाम दिहो, पातक बिते बिते। गाधिपति, शबरी सुमातु, त्यों निषाद सखा, वानर सुबंधु प्यारे माने हो हिते हिते॥ भए सुख-संपति तितै तितै त्रिलोकपति, धोखेहूँ सु जानकीश जोहे हो जिते जिते। कीजे प्रीति-रोचन, विमोचन विपति राम, सुखी रसरङ्ग कृपालोचन चिते चिते॥१०२॥ नाच्यों में न रामनेह, देखि मेह ज्यों मयूर, देह के सनेह ते कुसंपति को साँच्यों में। साँच्यों में न सीताराम शोभा रसरङ्गधाम, काम-क्रोध सङ्ग तें न आठौं जाम बाँच्यों में॥ वाँच्यों में न वेदसाम-सार सीतारामजस, त्यों न गुणग्राम सुन्यों वामराग राँच्यों में। राँच्यों में न साँचे रङ्ग, साँची रीति, साँचे राम आपको न जाँच्यों, जग नाना नाच नाच्यों में॥१०३॥ प्रेमी प्रभुनाम रटे ज्यों पपीहा प्यासी प्यासी, और सों निरासी घनश्यामहीं सों नेम है। रामचन्द्र रूपध्यान लोचन चकोर करि, चितवत चाहभरे छाके छवि छेम हैं॥ सुमिरत सीताराम सरल सुभाउ शील कृपा गुण, रसराम जस लोभी हेम है। धन्य प्रेमपान जलमीन जिमि रामलीन, जीवत ते मुक्त जुक्त जे नवीन प्रेम हैं॥१०४॥ नरतन पाय मन विषयनि हाथ बेंचे, राँचे नहीं सीताराम साँचे जन सङ्ग—
Fresh English translation
The previous stanza’s cry for help ends by invoking Rāma of undivided Ayodhyā. The poet addresses the Lord as giver and guardian of love and begs to be made to drink divine love. ‘Beloved, embodiment of joy and incomparable protector of love, draw the discerning soul out of the well of māyā and delusion. Uproot the spear of desire that makes one lose the path of love; make me favourable to Rāma and swing me upon love’s swing. Break worldly attachment, detach me from all else, and let Rasaraṅgamaṇi take on the limbs of the higher love.’ Vālmīki, a Yavana, Ajāmila, the elephant, and others took the name and received the divine abode as their sins passed away. Viśvāmitra, the motherly Śabarī, the Niṣāda friend, and the monkeys were accepted as dear friends and good relations. Wherever Jānakī’s Lord cast even an inadvertent glance, the Lord of the three worlds bestowed happiness and prosperity. ‘Rāma, open the eye of love and release me from calamity; make Rasaraṅgamaṇi happy by turning your compassionate glance toward him.’ One has not truly danced if Rāma-love did not make the body dance like a peacock at the sight of a cloud; attachment to the body only binds one to misfortune. One has not truly accumulated treasure without the beauty of Sītā-Rāma, abode of rasa, if one has not spared even one of the eight watches from the company of lust and anger. One has not truly read the essence of Vedic song if one has not read Sītā-Rāma’s praise, nor truly heard a treasury of virtues if one is merely dyed in base passion. One is not dyed in true colour or true discipline and has not recognized the true Rāma as one’s own merely by dancing the world’s many dances. A lover repeats the Lord’s name like a thirsty pīhā bird, desiring nothing else and keeping its vow only to the dark rain-cloud. Making the eyes cakor birds, one contemplates Rāmacandra’s form, drinking his beauty with longing. Remembering Sītā-Rāma’s simplicity, gracious conduct, compassion, virtues, and rasa-rich glory, one becomes greedy for that gold. Blessed are those absorbed in Rāma like fish in the water of love: alive, yet liberated, they are joined to ever-new love. A new stanza begins by condemning the person who gains a human body yet sells the mind into the hands of sense-objects rather than delighting in true Sītā-Rāma; it continues on PDF page 38.