दलयिष्यति बाष्पश्रीर् नासुरीकर्णमञ्जरीम् । वनराजीम् इवौघोत्था सरित् तारतरङ्गिणी
The tears of prosperity will wash away the clusters of demonic ears, just as a river, swollen with waves, sweeps through a forest grove.
अद्यप्रभृति संशान्तदानवामरसङ्गरम् । निर्मन्दराम्भोनिधिवज् जगत् स्वस्थम् अवस्थितम्
From today onward, with the battles between gods and demons pacified, the world stands at ease, like the ocean without the Mandara mountain churning it.
देवासुरकुटुम्बिन्यो भर्तृष्व् अन्तःपुरेषु च । स्वेष्व् एव यान्तु विश्वासम् अपरस्परम् आहृताः
Let the wives of gods and demons, gathered together, place their trust only in their own husbands within their inner chambers, and not in one another.
भव बहुलनिशानितान्तनिद्रातिमिरम् अपास्य सदोदिताशयश्रीः । दनुसुत वनिताविलासरम्यां चिरम् अजिताम् उपभुङ्क्ष्व राज्यलक्ष्मीम्
Shake off the deep darkness of sleep that fills the long night of worldly existence, and, with ever-awakened intent, enjoy for a long time the unconquered fortune of kingship, delightful with the charms of demon maidens.
इत्य् उक्त्वा पुण्डरीकाक्षस् सनरामरकिन्नरः । द्वितीय इव संसारश् चचालासुरमन्दिरात्
Having spoken thus, the lotus-eyed one, along with gods, sages, and kinnaras, departed from the demon's palace, as if he were a second world.
प्रह्लादादिविनिर्मुक्तैः पश्चात् पुष्पाञ्जलिव्रजैः । पूर्यमाणविहङ्गेशपाश्चात्याङ्गरुहोत्करः
Behind him, Prahlada and the others, now freed, followed with handfuls of flowers, filling the western sky with flocks of birds and heaps of trees.
क्रमात् क्षीरोदम् आसाद्य विसृज्य सुरवाहिनीम् । भोगिभोगासने तस्थौ श्वेताब्ज इव षट्पदः
Gradually reaching the ocean of milk and dismissing the river of gods, he sat upon the serpent's coils, like a bee upon a white lotus.
भोगिभोगासने विष्णुश् शक्रस् स्वर्गे सहामरैः । पाताले दानवाधीश इति तस्थुर् गतज्वराः
Vishnu sat upon the serpent's coils, Indra in heaven with the gods, and the lord of the demons in the netherworld; all were free from distress.
एषा ते कथिता राम निश्शेषमलनाशिनी । प्राह्लादी बोधसम्प्राप्तिर् ऐन्दवद्रवशीतला
O Rama, thus has been told to you the story that destroys all impurities: the Prahlada episode, cool as moonlight, which brings the attainment of wisdom.
य एतां मानवा लोके बहुदुष्कृतिनो ऽपि हि । धिया विचारयिष्यन्ति ते प्राप्स्यन्त्य् अचिरात् पदम्
Even those in this world who have committed many misdeeds, if they reflect upon this teaching with discernment, will soon attain the highest state.
सामान्येन विचारेण क्षयम् आयाति दुष्कृतम् । योगवाक्यविचारेण को न याति परं पदम्
Through ordinary reflection, wrongdoing comes to an end; who, by reflecting on the words of yoga, does not reach the supreme state?
अज्ञानम् उच्यते पापं तद् विचारेण नश्यति । पापमूलच्छिदं तस्माद् विचारं न परित्यजेत्
Ignorance is called sin, and it is destroyed by reflection; therefore, one should never abandon reflection, which severs the root of sin.
इमां प्रह्लादसंसिद्धिं प्रविचारयतां नृणाम् । सप्तजन्मकृतं पापं क्षयम् आप्नोत्य् असंशयम्
For those who reflect upon this attainment of Prahlada, without doubt, the sin accumulated over seven lifetimes is destroyed.
परे पदे परिणतं पाञ्चजन्यस्वनैर् मनः । कथं प्रबुद्धं भगवन् प्रह्लादस्य महात्मनः
O Lord, how did the mind of the great-souled Prahlada, matured in the supreme state and resonant with the sound of Panchajanya, become awakened?
द्विविधा मुक्तता लोके सम्भवत्य् अनघाकृते । सदेहैका विदेहान्या विभागो ऽयं तयोश् शृणु
In this world, two kinds of liberation arise for those free from impurity: one with the body, the other without the body; listen to the distinction between them.
असंसक्तमतेर् यस्य त्यागादानेषु कर्मणाम् । नैषणा तत्स्थितिं विद्धि त्वं जीवन्मुक्तताम् इह
He whose mind is unattached in actions of giving and renouncing, know that his state is called living liberation here.
सैव देहक्षये राम पुनर्जननवर्जिता । विदेहमुक्तता प्रोक्ता तत्स्था नायान्ति दृश्यताम्
When the body perishes, O Rama, that same state, free from rebirth, is called disembodied liberation; those established in it are not seen again.
भृष्टबीजोपमा भूयोजन्माङ्कुरविवर्जिता । हृदि जीवद्विमुक्तानां शुद्धा भवति वासना
Like a seed that has been roasted, which cannot sprout again, the latent impressions in the hearts of those liberated while living become pure and devoid of the sprouts of future birth.
पावनी परमोदारा सत्त्वमात्रानुपातिनी । आत्मध्यानमयी नित्यं सुषुप्तस्थेव तिष्ठति
These impressions are purifying, supremely noble, and follow only pure existence; always absorbed in self-contemplation, they remain as if in deep sleep.
अपि वर्षसहस्रान्ते ते तयैवान्तरस्थया । सति देहे प्रबुध्यन्ते जीवन्मुक्ता रघूद्वह
Even after a thousand years, O best of Raghu’s line, those liberated while living awaken through that very inner purity, so long as the body remains.
प्रह्लादो ऽन्तस्स्थया शुद्धसत्त्ववासनया स्वया । बोधम् आप महाबाहो शङ्खशब्दावबुद्धया
Prahlada, by his own inner pure and sattvic impression, O mighty-armed one, attained awakening, like one who becomes aware upon hearing the sound of a conch.
हरिर् आत्मा हि भूतानां तस्य यत् प्रतिभासते । तत् तथैव भवत्य् आशु सर्वत्रात्मैव कारणम्
Hari is truly the self of all beings; whatever appears to him, that indeed quickly becomes so, for the self alone is the cause everywhere.
प्रबोधम् एतु प्रह्लादो यदैवेति विचिन्तितम् । निमेषाद् वासुदेवेन तदैव तद् उपस्थितम्
The moment it was contemplated that Prahlada should attain awakening, O Vāsudeva, in that very instant, it was accomplished.
आत्मन्य् अकारणेनैव भूतानां कारणेन च । सृष्ट्यर्थं वपुर् आत्तं तद् वासुदेवीयम् आत्मना
For the sake of creation, the body of Vāsudeva was assumed by the self, which is causeless in itself but the cause of all beings.
आत्मावलोकनेनाशु माधवः परिदृश्यते । माधवाराधनेनाशु स्वयम् आत्मावलोक्यते
By perceiving the self, Mādhava is quickly seen; by worshipping Mādhava, the self is swiftly realized.
एतां दृष्टिम् अवष्टभ्य राघवात्मावलोकने । विहराशु विराडात्मा पदं प्राप्स्यसि शाश्वतम्
By holding to this vision, O Raghava, and contemplating the Self, you will swiftly attain the eternal state of the all-pervading Self.
सुखासारवती राम संसारप्रावृड् आतता । जाड्यं ददाति परमं विचारार्कम् अपश्यतः
O Rama, the rainy season of worldly existence, abundant with the essence of fleeting pleasures, brings about utter dullness for one who does not behold the sun of inquiry.
प्रसादाद् आत्मनो विष्णोर् मायेयम् अतिभासुरा । प्रबाधते न धीरांस् तु यक्षी मन्त्रवतो यथा
By the grace of the Self—of Vishnu—this exceedingly radiant illusion does not overpower the wise, just as a yakṣī cannot harm one who knows the proper mantra.
आत्मेच्छयैव घनतां समुपागतान्तर् आत्मेच्छयैव तनुताम् उपयाति काले । संसारजालरचनेयम् अनन्तमाया ज्वालेव वातकलयानघ पावकस्य
By the very will of the Self, this inner illusion becomes dense, and by the will of the Self, it becomes subtle in time; this endless web of worldly appearance, O sinless one, is like the play of wind upon the flame of fire.
भगवन् सर्वधर्मज्ञ शुद्धैस् त्वद्वचनांशुभिः । निर्वृतास् स्मश् शशाङ्कस्य करैर् ओषधयो यथा
O Lord, knower of all dharmas, we are fulfilled by the pure rays of your words, just as herbs are by the beams of the moon.