Original · Devanagari
चौरासी निशि नटवर वेष करि करि दिखाइ सब । बने मगन प्रभु होहु न तऊ कहि देहु न करु अब ॥३१॥ ॥ दोहा ॥ नेम प्रेम चातक सफरि लै तन तज तन दास । श्रीरामचरण धीरज सहित मोर चकोरहु आस ॥१॥ आप सहित चर अचर प्रभु आप दास सानन्य । उभय भाँति महँ अधम मैं जग एक अधन्य ॥२॥ इति श्री रसमालिकायां बोधशास्त्रे अन्तरात्माध्यात्म दास भावे वस्तुसंज्ञा नाम दशमोऽवकाशः ॥१०॥ अथ अवकाश ११ ॥ काव्य छन्द ॥ सुनु श्रुति निरंतर ब्रह्म आत्मा ब्रह्म अंश जेहि । है प्रभु अन्तर ब्रह्म आत्मा कहूँ पुनि कर कहि ॥ आतम निर्मल जानि अचल अज आदि रूपनहि । शस्त्राछेद्य अदाह्य ताहिते ब्रह्मान्तर कहि ॥१॥ अन्तर आतम ब्रह्म निर्भर परमातम जोउ । निराकार निर्लेप निरंजन सखा भाव दोउ ॥ जिमि मसाल की ज्योति भेद पुनि तेहि परकाशा । लखै पदार्थ एक प्राप्ति पर ताप भी नाशा ॥२॥
Fresh English translation
For eighty-four nights the divine Actor has displayed every costume. Become absorbed in the Lord; if you will not, say so—there is nothing more to be done. In the closing dohas, rule and love are compared to the cātaka and the fish: even if the servant-body is abandoned, servanthood remains. Rāmacaraṇa holds both the peacock's patient hope and the cakora's longing. Lord, you include yourself and all that moves and does not move; you yourself are the unsurpassed servant. Amid both modes I am the world's one uniquely fallen soul. The colophon closes the tenth avakāśa, naming the reality in the servant-disposition of the inner and spiritual self. The eleventh avakāśa opens. The Lord asks Śruti to hear of unbroken Brahman, of which Self-Brahman is a portion; he again identifies inner Brahman as the Self. The Self is stainless, unmoving, unborn and without an originating form; weapons cannot cut it and fire cannot burn it, hence it is called inner Brahman. This inner Self-Brahman is a sustaining supreme Self, formless, stainless and untainted; these two stand in the relation of companions. They are like a torch's flame and the light it casts: apparently distinct, yet one object is revealed and heat is dispelled.