विस्तारः सर्व्वभूतस्य विष्णोर्विश्वमिदं जगत् । द्रष्टव्यमात्मवत् तस्मादभेदेन विचक्षणौः
This entire universe is the expansion of Viṣṇu, who pervades all beings; therefore, the wise should see it as non-different from themselves.
समुत्सृज्यासुरं भावं तस्मादे यूयं तथा वयम् । तथा यत्ना करिष्यामोयथाप्राप्स्याम निर्वृतिम्
Therefore, you and we should abandon the demonic disposition; let us strive in such a way that we may attain supreme bliss.
या नाग्निना न वार्केण नेन्दुना नैव वायुना । पर्ज्जन्यवरुणाभ्यां वा न सिद्धर्न च राक्षसेः
That which cannot be destroyed by fire, nor by the sun, nor by the moon, nor by the wind, nor by rain or Varuṇa, nor by Siddhas or Rākṣasas—
न यक्षैर्न च दैत्येन्द्रैर्नोरगैर्न च किन्नरैः । न मनुष्यैर्न पशुभिर्दोषैर्नैवात्मसम्भवेः
Nor by Yakṣas, nor by the lords of Daityas, nor by serpents, nor by Kinnaras, nor by humans, nor by animals, nor by faults, nor by anything arising from oneself—
ज्वराक्षिरोगाऽतीसारःप्लीह-गुल्मादिकैस्तथा । दूषेर्ष्यामतूसराद्यैर्वा रागलोभादिभिः क्षयम्
Fever, eye diseases, diarrhea, spleen disorders, abdominal tumors, and the like, as well as impurities such as envy, dullness, coldness, or those arising from passion, greed, and so on, all bring about decline.
न चान्यैर्नीयते कैश्विन्नित्या ह्मत्यन्तनिर्म्मला । तामाप्नोति मलं त्यक्ता केशवे ह्टदि संस्थिते
But by no other means is it ever carried away, for it is absolutely pure; one who abandons it, with Keśava established in the heart, acquires impurity.
असारससारविवर्त्तनेषु मा यात तोषं प्रसभं ब्रवीमि । सर्व्वत्र दैत्याः समतामुपेत समत्वमाराधनमच्युतस्य
Do not take delight in what is insubstantial or in the turning of the substantial; I declare this earnestly: everywhere, O Daityas, cultivate equanimity, for equanimity is the worship of the Imperishable One.
तस्मिन् प्रसन्ने किमिहास्त्यलभ्यं धर्म्मर्थकामैरलमल्पकास्ते । समाश्वितादू ब्रह्मतरोरनन्तान्निसं शयं प्राप्स्यथ वै महत् फलम्
When He is pleased, what is unattainable here in terms of righteousness, wealth, or desire? Those who take refuge under the supreme tree of Brahman will surely obtain the great, endless fruit.
तस्येवं दानबाशचेष्टां दृष्ट्वा दैत्यपतेर्भयात् । आचचक्षुः स चोवाच सूदानाहूय सत्वरः
Seeing such acts of charity by him, out of fear of the lord of the Daityas, they reported it, and he, having summoned the cooks quickly, spoke as follows.
हे सूदा मम पुत्रोऽसावन्येषामपि दुर्म्मतिः । कुमार्गदेशको दुष्टो हन्यतामविलम्बितम्
"O cooks, this son of mine, and others too, are of wicked mind; he is a corrupt guide, evil, let him be killed without delay."
हालाहलं विषं तस्य सर्व्वभक्ष्येषु दीयताम् । अविज्ञातमसौपापो हन्यतां मा विचार्य्यताम्
"Let deadly poison, hālāhala, be mixed into all his food; let it be done secretly, and let him be killed without hesitation."
ते तथैव ततश्वक्रुः प्रह्लादाय महात्मने । विषदानं यथाज्ञप्तं पित्रा तस्य महात्मनः
They did exactly as ordered by his father, giving poison to the great-souled Prahlāda.
हालाहलं विषं घोरमनन्तोज्वरणोन सः । अभिमन्व्य सहान्नेन मैत्रेय बुभुजे तदा
That dreadful hālāhala poison, which brings endless fever, was mixed with his food, and, O Maitreya, he ate it.
अविकारं स तदू भुक्त्वा प्रह्लादः स्वस्थमानसः । अनन्तक्यातिनिर्वीर्य्य जरयामास तदूविषम्
Having eaten it, Prahlāda remained unchanged, his mind undisturbed; by the power of the Infinite, he rendered that poison powerless.
ततस्तदा भयत्रस्ता जीर्णं दृष्ट्वा महद्रिषम् । दैत्येश्वरमुपागम्य प्रणिपत्येदमब्रु वन्
Then, when they saw that the great poison had been digested, those who were terrified by fear approached the lord of the Daityas, bowed down, and spoke these words.
दैत्यराज ! विष दत्तमस्माभिरतिभीषणम् । जीर्णां तेन सहान्नेन प्रह्लादेन सुतेन ते
"O king of the Daityas! The poison we gave was extremely deadly, yet your son Prahlāda has digested it along with his food."
त्वर्य्यतां त्वर्य्यां हे हे सद्यो दैत्यपुरोहिताः । कृत्यां तस्य विनाशाय उत्पादयत मा चिरात्
"Hurry, hurry, O priests of the Daityas! Quickly devise some means for his destruction, do not delay."
सकाशमागम्य ततः पह्लादं विनयान्वितम्
Then, approaching Prahlāda, who was endowed with humility—
जातस्त्रैलोक्यर्विख्यात् आयुष्मन् ! ब्रह्मणः कुले । दैत्यराजस्य तनयो हिरणयकशिपोर्भवान्
"Born in the renowned lineage of Brahmā, O long-lived one! You are the son of the Daitya king Hiraṇyakaśipu."
किं देवैः किमनन्तेन किमन्येन तवाश्वयः । पिता ते सर्व्वलोकानां त्वं तथैव भविष्यसि
"What need is there for gods, or for the Infinite, or for anything else for you? Your father is lord of all worlds, and you too will become so."
तस्मात् परित्यजैनां त्वं विपक्षस्तवसंहिताम् । बाचं पिता समास्तानां गुरूणां परमो गुरुः
"Therefore, abandon this opposition, this devotion to the enemy; your father is the highest among all, the supreme teacher of the teachers."
एवपमेतन्महाभागाः । श्लाच्यमेतन्महाकुलम् । मरीचेः सकलेऽप्यस्मिन् त्रैलोक्ये कोऽन्यथा वदेत्
"So accept this, O greatly fortunate one; this noble lineage is praiseworthy. Who in all the three worlds would say otherwise about the line of Marīci?"
पिता च मम सर्व्वस्मिन् जगत्युत्कृष्टचेष्टतः । एतदप्यवगच्छामि सत्यमत्रापि नानृतम्
And my father, by his most excellent conduct in all the world—this too I understand; here also there is no falsehood, but truth.
गुरूणामपि सर्व्वषां पिता परमको गुरुः । यदुक्तं भ्रान्तिरत्रापि स्वल्पापि हि न विद्यते
Of all teachers, the father is the highest teacher; what has been said is true—there is not even the slightest error here.
पिता गुरुर्न सन्देहः पूजनीयः प्रयत्नतः । तत्रापि नापराध्यामीत्येवं मनसि मे स्थितम्
There is no doubt that the father is a teacher and must be worshipped with care; thus, it is fixed in my mind that I should not transgress in this matter.
यदेतत् किमनन्तेनेत्युक्तं युष्माबिरीदृशम् । को ब्रबीति यथायुक्तं किन्तु नैतद् वचोऽर्थवत्
As for what you have said—'Why this endlessness?'—who can speak as is proper? Yet, these words are without substance.
इत्युक्त्वा सोऽभवन्मौनी तैषां गौखयन्त्रितः । प्रहस्य च पुनः प्राह किमनन्तेन साध्विति
Having spoken thus, he became silent, restrained by their words; then, smiling, he again said, 'What is good in this endlessness?'
साधु भोः किमनन्तेन साधु बो गुखो मम । श्वूयतां यदनन्तेन यदि खेदं न यास्यथ
'Well then, what is good in this endlessness? Tell me, O Gurus, if you will not be troubled by what is said about the endless.'
धर्म्मार्थकाममोक्षाख्याः पुरुषार्था उदाह्टताः । चतुष्टयमिदं यस्मात् तस्मात् किं किमिदं वृथा
Dharma, wealth, desire, and liberation are declared as the four aims of human life; since this is so, what is the use of this endlessness?
. मरीचिमिश्रैर्दक्षण तथैवान्यैरनन्ततः । धर्म्मः प्राप्तस्तथैवान्यैरर्थः कालस्तथापरैः
By Marichi and others, by Daksha and others, and by countless others, dharma was attained; by others, wealth; by others, time.