लोक-बेद हूँ बिदित बात सुनि-समुझि मोह-मोहित बिकल मति थिति न लहति। छोटे-बड़े, खोटे-खरे, मोटेऊ दूबरे, राम! रावरे निबाहे सबहीकी निबहति॥ १॥ होती जो आपने बस, रहती एक ही रस, दूनी न हरष-सोक-साँसति सहति। चहतो जो जोई जोई, लहतो सो सोई सोई, केहू भाँति काहूकी न लालसा रहति॥ २॥ करम, काल, सुभाउ गुन-दोष जीव जग मायाते, सो सभे भौंह चकित चहति। ईसनि-दिगीसनि, जोगीसनि, मुनीसनि हू, छोड़ति छोड़ाये तें, गहाये तें गहति॥ ३॥ सतरंजको सो राज, काठको सबै समाज, महाराज बाजी रची, प्रथम न हति। तुलसी प्रभुके हाथ हारिबो-जीतिबो नाथ! बहु बेष, बहु मुख सारदा कहति॥ ४॥
Though this truth is known to the world and the Veda, and though it is heard and understood, the distressed mind, bewitched by delusion, attains no steadiness. Small and great, bad and good, stout and lean—all endure, Rāma, only because you sustain them. (1) If the mind were under its own control, it would remain of one flavor and would not suffer the dual distress of joy and grief. Whatever each person desired, that very thing each would obtain, and no one’s longing would remain in any way. (2) Action, time, nature, the qualities and faults, the living being, and the world all arise from Māyā, and Māyā gazes in astonishment at your brow. She releases lords, guardians of the directions, masters of yoga, and lordly sages only when you make her release them, and seizes them only when you make her seize them. (3) Her kingdom is like a chessboard and its entire company is wooden. Great King, you devised this game; it did not exist before. Defeat and victory are in the Lord’s hands, O Master—Sāradā says this through many guises and many mouths. (4)