आलानिताशया लोलाः कालेन लयम् आगताः । तत्रैव पद्मसरसि ते भविष्यन्ति सारसाः
Restless with unfulfilled desires, in time they will reach dissolution; there, in the lotus lake, they will become swans.
तत्र कल्हारमालासु सरोजपटलीषु च । शेवालवरवल्लीषु तरङ्गवलनासु च
There, among garlands of water-lilies, clusters of lotuses, and the creepers of śevāla grass, where the waves curl and wind about—
ललत्कुमुददोलासु नीलोत्पललतासु च । शीकरौघाभ्रलेखासु शीतलावर्तवृत्तिषु
On the swinging beds of white water-lilies, among the vines of blue lotuses, in the lines of clouds formed by masses of dewdrops, and in the cool swirling eddies—
सरस्सारससम्भोगान् भुक्त्वा भुवनभूषणाः । विहृत्य सुचिरं कालम् अलम् आगतशुद्धयः
The ornaments of the world, having enjoyed the delights of those lakes and waters, and having sported there for a long time, finally attained purity.
ते वियुक्ता भविष्यन्ति मुक्तये लब्धयुक्तयः । रजस्सत्त्वतमांसीव भेदप्राप्त्या यदृच्छया
They, having attained union, will become separated for the sake of liberation, just as rajas, sattva, and tamas become distinct by chance.
कश्मीरमण्डलस्यान्तर् नगरं नगशोभितम् । नाम्नाधिष्ठानम् इत्य् एतच् छ्रीमत् तत्र भविष्यति
Within the region of Kashmir, there will be a splendid city adorned with mountains, known by the name Adhiṣṭhāna.
प्रद्युम्नशिखरं नाम तस्य मध्ये भविष्यति । शृङ्गं लघु सरोजस्य कोशचक्रम् इवोदरे
In its midst will be a peak called Pradyumnaśikhara, a light summit of a lotus, like the wheel of its pericarp at the center.
तस्मिन् मूर्ध्नि गिरेर् गेहं को ऽपि राजा करिष्यति । अभ्रङ्कषमहासालं शृङ्गे शृङ्गम् इवापरम्
On the summit of that mountain, some king will build his palace—a great mansion like a cloud-capped pine, a peak upon a peak.
गृहस्येशानकोणाद्रिशिरोभित्तिव्रणोदरे । तस्यानिशम् अविश्रान्तवातोद्धूततृणाङ्किते
In the northeastern corner of the house, at the base of the mountain wall, in its hollow, where the wind constantly stirs the marked blades of grass—
आलये दानवो व्यालः कलविङ्को भविष्यति । प्रथमाल्पश्रुतच्छात्त्र इवार्थरहितारटिः
In the mansion, the demon Vyāla will become a sparrow, like a student with little learning, uttering meaningless cries.
तस्मिन्न् एव तदा काले तत्र राजा भविष्यति । श्रीयशस्करदेवाख्यश् स्वर्गे शक्र इवापरः
At that very time and place, there will be a king named Śrī Yaśaskaradeva, like another Indra in heaven.
दानवो दामनामान्तर् मषकस् तस्य सद्मनि । भविष्यति बृहत्स्तम्भपृष्ठच्छिद्रे मृदुध्वनिः
The demon named Dāma will become a mosquito in his house, making a soft sound in the crevice of a large pillar.
अधिष्ठानाभिधे तस्मिन्न् एवोग्रनगरे तदा । रत्नावलीविहाराख्यो विहारो ऽपि भविष्यति
In that same formidable city called Adhiṣṭhāna, there will also be a monastery named Ratnāvalīvihāra.
तस्मिंस् तद्भूमिपामात्यो नरसिंह इति श्रुतः । करामलकवद् दृष्टबन्धमोक्षो भविष्यति
There, the king's minister, known as Narasiṃha, will have the vision of bondage and liberation as clear as an amalaki fruit on the palm.
भविष्यति गृहे तस्य क्रीडनक्रकरः खगः । कटो मायासुरो नाम कृतहिञ्जीरपञ्जरः
In his house, there will be a bird named Kaṭa, a magical demon, kept in a cage made of tamarind twigs as a plaything.
स नृसिंहो नृपामात्यश् श्लोकैर् विरचिताम् इमाम् । दामव्यालकटादीनां कथयिष्यति सङ्कथाम्
That minister Narasiṃha will narrate this story, composed in verses, about Dāma, Vyāla, Kaṭa, and others.
स कटः क्रकरश् श्रुत्वा तां कथां संस्मृतात्मभूः । शान्तमिथ्याहमंशो ऽन्तः परं निर्वाणम् एष्यति
Hearing that story, Kaṭa the bird, recalling his own nature, will attain supreme liberation within, his false sense of self pacified.
प्रद्युम्नशिखरप्रान्तवास्तव्यः कलविङ्ककः । तथैत्य स्वकथां श्रुत्वा परं निर्वाणम् एष्यति
The kalaviṅka bird, dwelling near the summit of Mount Pradyumna, will likewise, upon hearing its own story, attain supreme liberation.
राजमन्दिरदार्वन्तर् व्रणवास्तव्यतां गतः । मषको ऽपि प्रसङ्गेन श्रुत्वा शान्तिम् उपैष्यति
Even the mosquito, residing in a wound within the firewood of the royal palace, will, by chance, hear this and reach peace.
प्रद्युम्नशृङ्गाच् चटको मषको राजमन्दिरात् । विहारात् क्रकरश् चेति मोक्षम् एष्यन्ति राघव
Thus, O Raghava, the sparrow from Pradyumna’s peak, the mosquito from the royal palace, and the cricket from the garden will attain liberation.
एष ते कथितस् सर्वो दामव्यालकटक्रमः । मायेयम् एव संसारी शून्यैवात्यन्तभासुरा
This entire sequence of the rope, serpent, and stick has been explained to you; this world is but illusion—utterly void, yet exceedingly radiant.
भ्रमयत्य् अपरिज्ञाता मृगतृष्णाम्बुधीर् इव । संशाम्यति परिज्ञाता मृगतृष्णाम्बुधीर् इव
When not understood, it whirls one about like a mirage-ocean; when understood, it comes to rest, just like a mirage-ocean.
महतो ऽपि पदाद् एवं रामाज्ञानवशाद् अधः । पतन्ति मोहिता मूढा दामव्यालकटा इव
Thus, O Rama, even from a great height, the deluded and bewildered fall down under the sway of ignorance, just like the rope, serpent, and stick.
क्व भ्रूक्षेपविनिष्पिष्टमेरुमन्दरसह्यता । क्व राजगृहदार्वन्तर् व्रणे मषकरूपता
Where is the crushing of Mount Meru, Mandara, and Sahya by a mere frown? Where is the condition of being a mosquito in a wound within the palace firewood?
क्व चपेटच्छटामात्रपातितार्केन्दुबिम्बता । क्व प्रद्युम्नगिरौ गेहभित्तिव्रणविहङ्गता
Where is the state of being the moon’s disk felled by a mere slap? Where is the state of being a bird in a wound on the wall of a house on Mount Pradyumna?
क्व पुष्पलीलयालोलकरतोलितमेरुता । क्वार्ष्यशृङ्गे नृसिंहस्य गृहे क्रकरपोतता
Where is the playful lifting of Mount Meru with a hand as if it were a flower, and where is the state of being like a trembling pigeon in the house of a lion atop the peak of a barren mountain?
चिदाकाशो हि मिथ्यैव रजसा रञ्जितप्रभः । स्वरूपम् अत्यजन्न् एव विरूपम् इव बुध्यते
For the space of consciousness, colored by passion, is truly an illusion; without ever abandoning its own nature, it appears as if it were something else.
स्वयैव वासनाभ्रान्त्या सत्ययेवाप्य् असत्यया । मृगतृष्णाम्बुबुद्ध्येव याति जन्तुर् अवान्तरम्
By its own delusion of latent impressions, even what is unreal seems real; just as, mistaking a mirage for water, a creature turns inward.
तरन्ति ते भवाम्भोधिं स्वप्रवाहधियैव ये । शास्त्रेणासद् इदं दृश्यम् इति निर्वासनं स्थिताः
They cross the ocean of existence by the current of their own insight—those who, through the teaching, remain free of impressions, knowing this visible world to be unreal.
तारारवविकारीणि शुष्कतर्कमतानि ये । यान्ति श्वभ्रजलान्य् आशु नाशुभं नाशयन्ति ते
Those whose minds are disturbed by the tumult of arguments and dry reasoning quickly fall into the abyss of confusion, but they do not destroy what is inauspicious.