कण्ठलग्नशिरस्त्राणखटत्कारोग्रभीतयः । शिलाशितशिखाप्रोतदेहभागावलम्बिनः
With helmets clinging to their throats, the harsh clatter instilled terror; fragments of their bodies hung pierced by sharp rocks.
शल्मल्यग्रदृढापातप्रोतकङ्कटशङ्कवः । सुशिलाफलकास्फालशतधाशीर्णमस्तकाः
Their breastplates were impaled upon the sturdy spikes of silk-cotton trees; their heads, split in a hundred ways, struck hard against stone slabs.
सर्व एव सकलासु सशस्त्राः पातमात्रसमनन्तरम् एव । दिक्षु नाशम् अगमन्न् असुरेन्द्राः पांसवो ऽम्बुधिगताः पयसीव
All the demon chiefs, armed in every way, perished instantly upon falling; their dust vanished in all directions, like water absorbed by the ocean.
जज्वाल ज्वलितः कोपी कल्पान्ताग्निर् इव ज्वलन् । शम्बरश् शमितानीको दामव्यालकटान् प्रति
Shambara, ablaze with wrath like the fire at the end of an age, burned fiercely against the Dāmavyālakaṭa demons.
शम्बरस्य भयाद् गत्वा पातालम् अथ सप्तमम् । दामव्यालकटास् तस्थुस् त्यक्त्वा दानवमण्डलम्
Out of fear of Shambara, the Dāmavyālakaṭa demons abandoned the demon host and fled to the seventh subterranean realm, where they remained.
यमस्य किङ्करास् तत्र वेतालत्रासनक्षमाः । कुकुहा नाम तिष्ठन्ति नरकार्णवपालकाः
There, the servants of Yama, capable of frightening ghouls, known as Kukuhā, stand as guardians of the ocean of hell.
चिन्ता इव घनाकारा दुहितॄस् तु क्रमाद् ददुः
Like worries taking the form of dense clouds, they gradually gave their daughters.
तैस् सार्धं नीतवन्तस् ते तत्र दामादयो ऽवधिम् । दशवर्षसहस्रान्ताम् आत्तानन्तकुवासनाः
Together with them, those executioners spent their time there, their minds seized by relentless, destructive tendencies, for a span of ten thousand years.
इयं मे वनिता रम्या ममेयं प्रभुतेति च । कुकुहस्नेहबद्धानां कालस् तेषां व्यवर्तत
‘This beautiful woman is mine, she belongs to me, I am her master’—thus, bound by false attachments of affection, their time passed.
धर्मराजो ऽथ तं देशं कदाचित् समुपाययौ । महानरककार्याणां विचारार्थं यदृच्छया
Then, at some point, the Lord of Dharma arrived in that place by chance, to investigate matters concerning the great hells.
अपरिज्ञातम् एनं ते धर्मराजं त्रयो ऽसुराः । न प्रणेमुर् विनाशाय सामान्यम् इव किङ्करम्
The three asuras did not recognize the Lord of Dharma; they did not bow to him, mistaking him for an ordinary servant, and thus brought about their own destruction.
अथ वैवस्वतेनैते ज्वलितश्वभ्रभूमिषु । विहितभ्रूपरिस्पन्दम् आदेशेन निवेशिताः
Then, by the command of Vaivasvata, they were placed upon blazing, fiery grounds, their brows set in grim determination.
तत्र ते करुणाक्रन्दास् ससुहृद्दारबान्धवाः । दग्धास् सपर्णविटपा वृक्षा इव दवानलैः
There, together with their dear friends, wives, and relatives, they wailed in anguish, burned up like trees with leafy branches consumed by a forest fire.
स्वया वासनया जातास् तथैव क्रूरया पुनः । वधकर्मकराकाराः कैराता राजकिङ्कराः
By their own cruel tendencies, they were born again in similar forms—as executioners, hunters, and royal servants.
तज् जन्माथ परित्यज्य जातास् सुह्मेषु वायसाः । तदन्ते गृध्रतां यातास् ततो ऽपि बकतां गताः
Then, abandoning that birth, they were born as crows among the Suhmas; after that, they became vultures, and then, after that, they took birth as herons.
शवरत्वं त्रिगर्तेषु मेषत्वं बर्बरेषु च । मगधेष्व् अथ कीटत्वं चक्रुस् ते वक्रबुद्धयः
They, whose minds were crooked, became corpses among the Trigartas, sheep among the Barbaras, and insects among the Magadhas.
अनुभूयेतराम् अत्र चित्रां योनिपरम्पराम् । अद्य मत्स्यास् स्थिता राम कश्मीरारण्यपल्वले
Here, one experiences a bewildering succession of births; today, O Rama, some exist as fish in the marshes and forests of Kashmir.
दावाग्निक्वथिताल्पाल्पपङ्ककल्कानुपायिनः । न म्रियन्ते न जीवन्ति जरज्जम्बालजर्जराः
Scorched by forest fires, stuck in shallow, muddy filth, they neither die nor live, worn out and decayed like rotting moss.
विचित्रयोनिसंरम्भम् अनुभूय पुनः पुनः । भूत्वा भूत्वा पुनर् नष्टास् तरङ्गा जलधाव् इव
Having repeatedly undergone various kinds of births, they arise and vanish again and again, like waves in the ocean.
भवजलधिगतास् ते वासनावातनुन्नास् तृणम् इव चिरम् ऊढा देहरूपैस् तरङ्गैः । उपशमम् अनुयाता राम नाद्याप्य् अनन्तं परिकलय महत्त्वं दारुणं वासनायाः
Carried for long by the winds of tendencies, they have entered the ocean of existence, bearing bodies like waves of grass; even now, O Rama, they have not attained peace—consider the dreadful power of tendencies as truly immense.
अविवेकानुसन्धानाच् चित्तम् आपदम् ईदृशीम् । अनन्ततरदुःखाय परिगृह्णाति लीलया
Due to the pursuit of non-discrimination, the mind, by its own play, embraces such calamity, leading to endless suffering.
क्व किलामरविध्वंसिशम्बरानीकनाथता । क्व तापतप्तजम्बालजलजर्जरमीनता
Where is that lordship which destroyed the hosts of gods and demons, and where is this state of being a fish, battered and decayed by burning heat and filth?
क्व धैर्यम् अमरानीकविद्रावणकरं महत् । क्व किरातमहीपालक्षुद्रकिङ्कररूपता
Where is that courage which drove away the armies of the gods, and where is this condition of being a petty servant, a tribal chief or minor king?
क्व नाम निरहङ्कारचित्सत्त्वोदारधीरता । क्व मिथ्यावासनावेशाद् अहङ्कारकुकल्पना
Where indeed is the noble steadfastness of consciousness free from ego, and where is the false imagination of ego arising from the influence of delusive tendencies?
शाखाप्रतानगहना संसारविषमञ्जरी । अहङ्काराङ्कुराद् एव समुदेतीयम् आतता
The dense creeper of worldly existence, with its spreading branches, arises solely from the sprout of ego and extends everywhere.
अहङ्कारम् अतो राम मार्जयान्तः प्रयत्नतः । अहं न कश्चिद् एवेति मार्जयित्वा सुखी भव
Therefore, O Rama, diligently remove the ego within; having erased the notion 'I am someone,' become happy.
अहङ्काराम्बुदच्छन्नं परमार्थेन्दुमण्डलम् । रसायनमयं शीतम् अदृश्यत्वम् उपागतम्
The orb of the moon of ultimate reality, cool and full of nectar, is concealed by the cloud of ego and has become invisible.
अहङ्कारपिशाचात्ता दामव्यालकटास् त्रयः । गतास् सत्ताम् असन्तो ऽपि मायामाहात्म्यदानवाः
The three demons—greed, anger, and delusion—devoured by the goblin of ego, though not real, appear to exist due to the power of illusion.
कश्मीरेषु महापद्मसरसीतीरपल्वले । अद्य मत्स्यास् स्थिता राम शेवाललवलालसाः
On the marshy banks of the great lotus lake in Kashmir, O Rama, today fish remain, delighting in the tender shoots of water plants.
नासतो विद्यते भावो नाभावो विद्यते सतः । ते ह्य् असन्तः कथं सन्तस् सम्पन्ना इति मे वद
There is no existence for the unreal, nor is there non-existence for the real; tell me, how can those who are unreal become real and established?