छंU0—`य स»यन नि»र्यन रूरप रूरप ुनŒप भŒप सिरôमने। दसकंरˇरादि पýचं˙U निसिचर पýबल „ल भय` बल गUने॥ ुविार नर संसार भार बिभं`ि दाLरन दय„ दगेU। `य पýनिपाल दयाल पýभय सं`यQर सQिर नमामगेU॥ 1॥ िव बिाम माया बस सयरासयर ना» नर ु» `» गUरेU। भव पंथ भýमि ुमिि दिवस निसि काल कर्म »यननि भरेU॥ `े नाथ करि कLरना बिलôकेर ˜िाबिˇि दय„ िे निर्बगेU। भव „ेद छेUदन द‘छ गUम कगय¡U र‘छ राम नमामगेU॥ 2॥ `े ‚यान मान बिमžा िव भव गUरनि भQिर न ुादरी। िे पा§ सयर दयर्लभ पदादपि परि गUम दे„ि गUरी॥ बिSवास करि सब ुास परिगUरि दास िव `े गUô§ रगेU। `पि नाम िव बिनय Ÿाम िर¤गU भव नाथ सô समरामगे॥ 3॥ `े चरन सिव ु` पŒ य र` सयभ परसि मयनिपििनी िरी। न„ निर्»िा मयनि बंदििा ˜ालôक पावनि सयरसरी॥ Šव` कयरलिस ुंकयरस कंर` `यि बन ¨िररि कंरंUक किन लगेU। पद कंर` mंद मयकयंरद राम रमेस निˆय भ`ामगेU॥ 4॥ ुŽयQरमŒलमनादि िLर ˆवच चारि नि»मा»म भने। ांU कंरˇ सा„ा पंच बीस ुनेक पर्न सयमन घाने॥ ¨रल `य»ल बिˇि कंयU मˇयर बेलि ुकेरलि `ेगिU ुाŸिाि रगेU। प„वि ¨Œरलि नवल निि संसार बिंUप नमामगेU॥ 5॥ `े बýrा् ु`मmािमनयभव»य मनपर ŠयावगUीउ। िे कगUगय¡U `ानगय¡U नाथ गUम िव स»यन `स निि »ावगUीउ॥ कLरनायिन पýभय सद»यनाकर देव यगU बर मा»गUीउ। मन बचन कर्म बिकार ि`ि िव चरन गUम ुनयरा»गUीउ॥ 6॥
Chaṁ.: jaya saguna nirguna rµµupa rµupa anµupa bhµupa siromane, dasakandharŒdi pracaṁḍa nisicara prabala khala bhuja bala hane. avatŒra nara saṁsŒra bhŒra bibhañji dŒruna dukha dahe, jaya pranatapŒla dayŒla prabhu sañjukta sakti namŒmahe.1. tava biṣama mŒyŒ basa surŒsura nŒga nara aga jaga hare, bhava pantha bhramata amita divasa nisi kŒla karma gunani bhare. je nŒtha kari karunŒ biloke tribidhi dukha te nirbahe, bhava kheda chedana daccha hama kahu¡ raccha rŒma namŒmahe.2. je gyŒna mŒna bimatta tava bhava harani bhakti na Œdarī, te pŒi sura durlabha padŒdapi parata hama dekhata harī. bisvŒsa kari saba Œsa parihari dŒsa tava je hoi rahe, japi nŒma tava binu śrama tarahī ¡ bhava nŒtha so samarŒmahe.3. je carana siva aja pµujya raja subha parasi munipatinī tarī, nakha nirgatŒ muni banditŒ trailoka pŒvani surasarī. dhvaja kulisa aṅkusa kañja juta bana phirata kaṁ¢aka kina lahe, pada kañja dvanda mukunda rŒma ramesa nitya bhajŒmahe.4. abyaktamµulamanŒdi taru tvaca cŒri nigamŒgama bhane, ṣa¢a kandha sŒkhŒ pañca bīsa aneka parna sumana ghane. phala jugala bidhi ka¢u madhura beli akeli jehi Œśrita rahe, pallavata phµulata navala nita saṁsŒra bi¢apa namŒmahe.5. je brahma ajamadvaitamanubhavagamya manapara dhyŒvahī ¡, te kahahu ¡ jŒnahu ¡ nŒtha hama tava saguna jasa nita gŒvahī ¡. karunŒyatana prabhu sadagunŒkara deva yaha bara mŒgahī ¡, mana bacana karma bikŒra taji tava carana hama anurŒgahī ¡.6.
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1
“Hail, Crest-Jewel of kings, incomparable is your beauty; though transcending MŒyŒ and her attributes, you possess innumerable divine attributes. You killed by the might of Your arm fierce, mighty and wicked demons like the ten-headed RŒva˜a. Appearing in human garb, you crushed the armies that constituted the Earth’s burden and ended her terrible woes. Hail, merciful Lord, Protector of the suppliant ! We adore 968 * ÝR” RMACARITAMNASA* you with Your Spouse. Subject to Your relentless MŒyŒ (deluding potency), O Hari, gods and demons, NŒgas and human beings, nay, all animate and inanimate beings wander for numberless days and nights in the path of metempsychosis impelled by Time, Karma (destiny) and the Gu˜as (modes of Prak¾ti). Those, O Lord, whom You ever regarded with compassion have been rid of the threefold affliction. Protect us, RŒma, prompt as You are in putting an end to the toils of mundane existence; we adore You. Intoxicated with the pride of wisdom, they who respect not Devotion to You, which takes away the fear of transmigration, may climb up to a rank which even gods find it difficult to attain; yet, O Hari, we see them fall from it. On the other hand, they who have abandoned all other hopes and with unqualified faith choose to remain Your servants easily cross the ocean of transmigration by merely repeating Your name. It is for this reason, O Lord, that we particularly invoke You. O Mukunda (Bestower of Liberation), O RŒma, O Lord of RamŒ (Lakƒm¶), we ever adore Your lotus-feet, which are worthy of adoration to Lord Ýiva and the unborn BrahmŒ, the touch of whose blessed dust redeemed AhalyŒ (the wife of the sage Gautama), from whose nails flowed the heavenly stream (Ga˘gŒ)—which is reverenced even by the sages and sanctifies all the three spheres— and the soles of which, while bearing the marks of a flag, thunderbolt, goad and lotus, are further adorned by scars left by thorns that pricked them in course of Your wanderings in the forest. We further adore You as the tree of the universe, which, as the Vedas and the gamas (Tantras) declare, has its root in the Unmanifest (Brahma) and has existed from time without beginning; which has four coats leaves and abundant flowers; which bears two kinds of fruits—bitter and sweet, which has a solitary creeper clinging to it and which puts on ever fresh foliage and evernew flowers. Let those who meditate on Brahma (the Absolute) as unborn, the one without a second, perceptible only through intuition and as beyond the ken of mind, preach and believe like that. We, for our part, O Lord, ever chant the glories of Your visible form. O All-merciful and All-effulgent Lord, O mine of noble virtues, this is the boon we ask of You: may we love Your feet, casting off all aberrations of thought, word and deed.” (1—6)
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