ततस् तत्त्वपरिज्ञानान् मिथ्या भावनयोत्थितम् । नाहङ्कारं प्रयास्यन्ति विजेष्यन्ति च तान् सुरान्
Then, having realized the truth, and arisen from false imagination, they will not embrace egoism, and will overcome those gods.
इति सञ्चिन्त्य दैत्येन्द्रस् तादृशान् दानवाधिपान् । माययोत्पादयाम् आस बुद्बुदान् इव वारिधिः
Thinking thus, the lord of the demons produced such chiefs of demons by illusion, as the ocean brings forth bubbles.
सर्वज्ञा वेद्यवेत्तारो वीतरागा गतैनसः । यथाप्राप्तैककर्तारो भावितात्मान उत्तमाः
They were omniscient, knowers of what is to be known, free from passion and sin, acting as single agents according to their attainment, noble in mind.
भीमो भासो द्रुट इति नामभिः परिलाञ्छिताः । जगत् तृणम् इवाशेषं पश्यन्तः पावनाशयाः
Named Bhīma, Bhāsa, and Druṭa, they were marked by these names; seeing the entire world as mere grass, intent on purification.
ते स्म दैत्या भुवं प्राप्य च्छादयाम् आसुर् अम्बरम् । गर्जन्तो हेतितडितः प्रावृषीव पयोधराः
Those demons, having reached the earth, covered the sky; roaring and thundering like rain clouds in the monsoon.
अयुध्यन्त समं देवैर् अपि वर्षगणान् बहून् । विवेकवशतो जग्मुर् नाहङ्कारं कदाचन
They fought equally with the gods for many years; due to discernment, they never fell into egoism.
तेषां यावद् उदेत्य् अन्तर् ममेदम् इति वासना । तावत् को ऽयम् अहं चेति विचाराद् यात्य् असत्यताम्
As long as the inner tendency 'this is mine' arises among them, so long, through inquiry, 'who am I?' it is dispelled as false.
असच् छरीरं चिच् छुद्धा को ऽसाव् अहम् इति स्थितः । विचाराद् इत्थम् एतेषां प्रोदगुर् न भयादयः
When the unreal body and pure consciousness remain established as 'Who is this I?', then through inquiry, fear and the like do not arise in them.
असच् छरीरं नास्तीदं चिच् छुद्धैवात्मनि स्थिता । अहं नाम न चान्यो ऽस्ति निश्चित्येत्य् असुरा बभुः
This unreal body does not exist; only pure consciousness abides in the self. There is no such thing as 'I', nor is there any other—having ascertained this, they became asuras.
ततस् तैर् निरहङ्कारैर् जरामरणनिर्भयैः । प्राप्तानुकारिभिर् वीरैर् वर्तमानानुवर्तिभिः
Then, those who were without ego, fearless of old age and death, imitating the realized, and following those established in the present—
असक्तबुद्धिभिर् नित्यं हतान्यैर् अप्य् अहन्तृभिः । वासनाजालनिर्मुक्तैः कृतकार्यैर् अकर्तृभिः
With minds unattached, even when slain by others who had no sense of doership, freed from the net of tendencies, their tasks accomplished, and without the sense of agency—
प्रभोः कार्यम् इदं कार्यम् इति सङ्गरतत्परैः । वीतरागैर् गतद्वेषैस् सततं समदृष्टिभिः
Engaged in action as the work of the Lord, intent on battle, free from passion and devoid of hatred, always possessing equal vision—
सा दैवी दानवैस् सेना भीमभासद्रुटादिभिः । हता भुक्ता क्षता प्लुष्टा स्वान्त्रश्रीर् इव भोक्तृभिः
That divine army of the gods was destroyed, consumed, wounded, and burned by the fierce, blazing asuras, just as one's own inner wealth is consumed by enjoyers.
भीमभासद्रुटक्षुण्णा ततो गीर्वाणवाहिनी । परिदुद्राव वेगेन गङ्गेव हिमवच्च्युता
Crushed by the fierce, blazing asuras, the army of the gods then fled swiftly, like the Ganges rushing down from the Himalayas.
सा सुरानीकिनी देवं क्षीरोदार्णवशायिनम् । जगाम शरणं शैलं वातान्तेवाब्दमालिका
That celestial host sought refuge in the god who lies upon the milk ocean, just as a garland of clouds seeks the mountain at the end of the wind.
विष्णुर् आश्वासयाम् आस तां भीतां देववाहिनीम् । भुजगाभिद्रुताम् एकां रमणीम् इव नायकः
Viṣṇu comforted her, the frightened river of the gods, who was pursued by serpents, as a hero consoles his beloved.
अथ क्षीरोदकुहरे तावत् सा सुरवाहिनी । उवास यावद् भगवान् अरिनाशार्थम् उद्ययौ
Then, in the cavern of the Milky Ocean, that river of the gods remained until the Blessed One rose up to destroy the enemy.
बभूव दारुणं युद्धं शौरिशम्बरयोस् ततः । अकाल इव कल्पान्तस् समुड्डीनकुलाचलः
Then there was a fierce battle between Śauri and Śambara, like an untimely end of the world, with mountains and families upheaved.
शशाम समरे तस्मिन् दैत्यस् सबलवाहनः । नारायणहतो यातश् शम्बरो वैष्णवीं पुरीम्
In that battle, the demon with his army and vehicles was subdued; struck down by Nārāyaṇa, Śambara went to the city of Viṣṇu.
भीमभासद्रुटास् ते तु तस्मिन् विषमसङ्गरे । विष्णुनैव शमं नीताः पवनेनेव दीपकाः
Those who had fled in terror from that perilous conflict were pacified by Viṣṇu himself, like lamps extinguished by the wind.
ते हि निर्वासना एव यदा शान्तिम् उपागताः । तदैतेषां गतिर् जाता दीपानाम् इव शाम्यताम्
Indeed, when they, deprived of their impressions, attained peace, their destination became like that of lamps as they go out.
तस्माद् वासनया बद्धं मुक्तं निर्वासनं मनः । राम निर्वासनीभावम् आहराशु विवेकतः
Therefore, the mind bound by impressions is fettered, and freed when without impressions; O Rāma, swiftly bring about the state without impressions through discernment.
सम्यगालोकनात् सत्याद् वासना प्रविलीयते । वासनाविलये चेतश् शमम् आयाति दीपवत्
By right perception of truth, impressions dissolve; when impressions are dissolved, the mind attains peace, like a lamp.
न सत्यं किञ्चिद् एवेह यद्भावो भावयत्य् अलम् । नास्त्य् एव भावना तस्माद् इत्य् एतत् सम्यगीक्षणम्
Truly, there is nothing here at all; whatever appears, appears merely by imagination. Since even imagination does not truly exist, this is the right understanding.
वासनाचित्तनामानौ शब्दाव् अर्थसमन्वितौ । सत्यावलोकनाद् यत्र विलीनौ तत् परं पदम्
The words 'tendency' and 'mind' are both terms associated with meaning; where, through the vision of truth, both dissolve, that is the supreme state.
आत्मैवेदं जगत् सर्वं कः किं भावयतु क्व वा । भावना नाम नास्त्य् एव एतत् तत् सम्यगीक्षणम्
The entire world is only the Self; who is to imagine what, and where? There is truly no such thing as imagination—this is the correct insight.
वासनावलितं चित्तम् इह स्थितिम् उपागतम् । तद् एव तद्विनिर्मुक्तं विमुक्तम् इति कथ्यते
The mind, colored by tendencies, attains a certain state here; when it is freed from those tendencies, that is called liberation.
नानाघटपटाकारैश् चेतस् स्थितिम् उपागतम् । तद् एवाशु शमं नेयं मिथ्या यक्ष इवोत्थितः
The mind, having assumed various forms like pots and cloths, comes to rest; that very mind should quickly be brought to tranquility, for its forms are false, like a phantom that has arisen.
दामव्यालकटाकारैश् चेतः परिणतं यथा । भीमभासद्रुटाकारैश् चेतः परिणतं तथा
Just as the mind is transformed into the form of a garland or a serpent, so too is it transformed into the form of a terrifying, shining tree.
भीमभासद्रुटन्यायो राघवास्त्व् अचलस् तव । दामव्यालकटन्यायो मा ते भवतु राघव
Let the principle of the terrifying, shining tree be firm in you, O Raghava; let not the principle of the garland or serpent be yours, O Raghava.