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.
एतद् राम पुरा प्रोक्तं पित्रा कमलजेन मे । भवते ऽद्य मया प्रोक्तं शिष्यायात्यन्तधीमते
O Rama, this was formerly spoken to me by my father, the lotus-born; today I have spoken it to you, my supremely intelligent disciple.
दामव्यालकटन्यायस् तस्मान् मा ते ऽस्तु राघव । भीमभासद्रुटन्यायो नित्यम् अस्तु तवानघ
Therefore, O Raghava, let not the logic of the rope and the snake bind you; let the reasoning of the dry stick that only appears terrible always be yours, O sinless one.
अविरलसुखदुःखसङ्कटेयं भवपदवी भवभावनोपयाता । व्यवहरणवतो ऽपि भूतजातौ सततम् असक्ततया विनश्यतीति
This path of worldly existence, filled with uninterrupted pleasure and pain, arises from the imagination of the world; even for one engaged in activity among beings, it perishes constantly through non-attachment.
जयन्ति ते सदा शूरास् साधवो यैर् विनिर्जितम् । अविद्यामदिरोल्लासि स्वमनो विषयोन्मुखम्
Victorious are always those heroes and the virtuous, by whom their own mind, intoxicated and agitated by ignorance and pride, inclined toward objects, has been conquered.
संसारस्यास्य दुःखस्य सर्वोपद्रवदायिनः । उपाय एक एवास्ति मनसस् स्वस्य निग्रहः
For this worldly existence, which brings all kinds of suffering and affliction, there is only one means: the restraint of one’s own mind.
श्रूयतां धर्मसर्वस्वं श्रुत्वा चैवावधार्यताम् । भोगेच्छामात्रको बन्धस् तत्त्यागो मोक्ष उच्यते
Hear now the essence of all dharma, and having heard, grasp it well: bondage is merely the desire for enjoyment; the abandonment of that is called liberation.
किम् अन्यैश् शास्त्रसन्दर्भैः श्रूयताम् इदम् एव तत् । यद् यत् स्वाद्व् अङ्ग तत् सर्वं दृश्यतां विषवह्निवत्
What need is there for other scriptural discussions? Hear this alone: whatever appears delightful to you, regard it all as you would poison or fire.
विषया विषमाभोगाः प्रविचार्याः पुनः पुनः । ते ह्य् अनिष्टाः परित्याज्यास् सेव्यमानास् सुखावहाः
Sense objects are enjoyments like poison; they must be examined again and again. They are undesirable and should be abandoned, for when indulged in, they bring suffering.
दोषान् प्रसूते सस्फारान् वासनावासिता मतिः । कीर्णकण्टकबीजा भूः कण्टकप्रसरं यथा
A mind colored by latent impressions produces abundant faults, just as soil sown with thorn seeds brings forth a growth of thorns.
अलग्नवासनागर्भा मतिः प्रसरवर्जिता । अदृष्टरागद्वेषा सा शमम् एति शनैः परम्
The mind, devoid of the seed of attachment and free from the flow of thoughts, without visible passion or aversion, gradually attains supreme tranquility.