ਤੁਰ੍ਯੇ ਧਰ੍ਮਕਲਾਸਰ੍ਗੇ ਨਰਨਾਰਾਯਣੌ ऋषੀ । ਭੂਤ੍ਵਾਤ੍ਮੋਪਸ਼ਮੋਪੇਤਂ ਅਕਰੋਦ੍ ਦੁਸ਼੍ਚਰਂ ਤਪਃ
Fourth, in the art of dharma, he manifested as the pair Nara–Narayana, both sages living austerity, calming the self and abandoning harmful penances.
ਪਞ੍ਚਮਃ ਕਪਿਲੋ ਨਾਮ ਸਿਦ੍ਧੇਸ਼ਃ ਕਾਲਵਿਪ੍ਲੁਤਮ੍ । ਪ੍ਰੋਵਾਚਾਸੁਰਯੇ ਸਾਂਖ੍ਯਂ ਤਤ੍ਤ੍ਵਗ੍ਰਾਮਵਿਨਿਰ੍ਣਯਮ੍
Fifth was Kapila, a siddha‑lord stirred by the fashion of time; he taught the Asurya (Sankhya) system, deciding the assembly of principles.
षष੍ਠੇ ਅਤ੍ਰੇਰਪਤ੍ਯਤ੍ਵਂ ਵृਤਃ ਪ੍ਰਾਪ੍ਤੋऽਨਸੂਯਯਾ। ਆਨ੍ਵੀਕ੍ਸ਼ਿਕੀਮਲਰ੍ਕਾਯ ਪ੍ਰਹ੍ਲਾਦਾਦਿਭ੍ਯ ਊਚਿਵਾਨ੍
Sixth, he entered as Atri’s descendant, free from envy and established; addressing Prahlāda and others, he taught the investigative science to the bright‑headed.
ਤਤਃ ਸਪ੍ਤਮ ਆਕੂਤ੍ਯਾਂ ਰੁਚੇਰ੍ਯਜ੍ਞੋऽਭ੍ਯਜਾਯਤ । ਸ ਯਾਮਾਦ੍ਯੈਃ ਸੁਰਗਣੈਃ ਅਪਾਤ੍ ਸ੍ਵਾਯਂਭੁਵਾਨ੍ਤਰਮ੍
Seventh, born amid ecstatic praise, he became the sacrificial priest who, with the foremost gods, crossed over the regions of Svayambhuva.
ਅष੍ਟਮੇ ਮੇਰੁਦੇਵ੍ਯਾਂ ਤੁ ਨਾਭੇਰ੍ਜਾਤ ਉਰੁਕ੍ਰਮਃ । ਦਰ੍ਸ਼ਯਨ੍ਵਰ੍ਤ੍ਮ ਧੀਰਾਣਾਂ ਸਰ੍ਵਾਸ਼੍ਰਮ ਨਮਸ੍ਕृਤਮ੍
Eighth, in the mountain goddess Meru, a mighty‑thighed form arose, showing paths to the resolute and bowing to all hermitages.
ऋषਿਭਿਰ੍ਯਾਚਿਤੋ ਭੇਜੇ ਨਵਮਂ ਪਾਰ੍ਥਿਵਂ ਵਪੁਃ । ਦੁਗ੍ਧੇਮਾਮੋषਧੀਰ੍ਵਿਪ੍ਰਾਃ ਤੇਨਾਯਂ ਸ ਉਸ਼ਤ੍ਤਮਃ
Requested by sages, he sent a ninth earthly form: the best among men—nourished by milk and herbs, revered by brahmanas—this was the excellent sovereign.
ਰੂਪਂ ਸ ਜਗृਹੇ ਮਾਤ੍ਸ੍ਯਂ ਚਾਕ੍ਸ਼ੁषੋਦਧਿਸਂਪ੍ਲਵੇ। ਨਾਵ੍ਯਾਰੋਪ੍ਯ ਮਹੀਮਯ੍ਯਾਂ ਅਪਾਦ੍ ਵੈਵਸ੍ਵਤਂ ਮਨੁਮ੍
He assumed a fish‑like shape and perceived the ocean’s flood; placing a boat upon the oceanic earth, he brought down Vaivasvata Manu.
ਸੁਰਾਸੁਰਾਣਾਂ ਉਦਧਿਂ ਮਥ੍ਨਤਾਂ ਮਨ੍ਦਰਾਚਲਮ੍ । ਦਧ੍ਰੇ ਕਮਠਰੂਪੇਣ ਪृष੍ਠ ਏਕਾਦਸ਼ੇ ਵਿਭੁਃ
He churned the ocean of the gods and demons, and Mount Mandara was used as the churner; in the guise of a stubborn tortoise he supported the back of that mountain at eleven places.
ਧਾਨ੍ਵਨ੍ਤਰਂ ਦ੍ਵਾਦਸ਼ਮਂ ਤ੍ਰਯੋਦਸ਼ਮਮੇਵ ਚ। ਅਪਾਯਯਤ੍ਸੁਰਾਨ੍ਅਨ੍ਯਾਨ੍ ਮੋਹਿਨ੍ਯਾ ਮੋਹਯਨ੍ਸ੍ਤ੍ਰਿਯਾ
He became Dhanvantari in the twelfth, and in the thirteenth likewise; beguiling and being beguiled, he subdued other gods, ensnaring them through delusion.
ਚਤੁਰ੍ਦਸ਼ਂ ਨਾਰਸਿਂਹਂ ਬਿਭ੍ਰਦ੍ ਦੈਤ੍ਯੇਨ੍ਦ੍ਰਮੂਰ੍ਜਿਤਮ੍ । ਦਦਾਰ ਕਰਜੈਰੂਰੌ ਏਰਕਾਂ ਕਟਕृਤ੍ ਯਥਾ
In the fourteenth he bore the Narasimha form, famed as the slayer of the demon-king; roaring like thunder, he shook the earth and tore the demon apart with his claws as a lion rends flesh.
ਪਞ੍ਚਦਸ਼ਂ ਵਾਮਨਕਂ ਕृਤ੍ਵਾਗਾਦਧ੍ਵਰਂ ਬਲੇਃ। ਪਦਤ੍ਰਯਂ ਯਾਚਮਾਨਃ ਪ੍ਰਤ੍ਯਾਦਿਤ੍ਸੁਸ੍ਤ੍ਰਿਵਿष੍ਟਪਮ੍
In the fifteenth he appeared as the dwarf Vamana, striking down the pride of the strong and, asking for three paces of land, reclaimed the earth from the three worlds.
ਅਵਤਾਰੇ षੋਡਸ਼ਮੇ ਪਸ਼੍ਯਨ੍ ਬ੍ਰਹ੍ਮਦ੍ਰੁਹੋ ਨृਪਾਨ੍ । ਤ੍ਰਿਃਸਪ੍ਤਕृਤ੍ਵਃ ਕੁਪਿਤੋ ਨਿਃਕ੍ਸ਼ਤ੍ਰਾਂ ਅਕਰੋਨ੍ਮਹੀਮ੍
In the sixteenth incarnation he punished kings who plotted against Brahma; enraged by triple offenses, he utterly destroyed the Kshatriya power on earth.
ਤਤਃ ਸਪ੍ਤਦਸ਼ੇ ਜਾਤਃ ਸਤ੍ਯਵਤ੍ਯਾਂ ਪਰਾਸ਼ਰਾਤ੍ । ਚਕ੍ਰੇ ਵੇਦਤਰੋਃ ਸ਼ਾਖਾ ਦृष੍ਟ੍ਵਾ ਪੁਂਸੋऽਲ੍ਪਮੇਧਸਃ
Then, born in the seventeenth to Satyavati from Parashara, he established a branch of the Vedic lore, seeing the decline of men’s intelligence and the scarcity of learned people.
ਨਰਦੇਵਤ੍ਵਮਾਪਨ੍ਨਃ ਸੁਰਕਾਰ੍ਯਚਿਕੀਰ੍षਯਾ । ਸਮੁਦ੍ਰਨਿਗ੍ਰਹਾਦੀਨਿ ਚਕ੍ਰੇ ਵੀਰ੍ਯਾਣ੍ਯਤਃ ਪਰਮ੍
Having attained the status of a great man, desirous of serving the gods, he subdued the ocean and accomplished other feats, displaying power surpassing all.
ਏਕੋਨਵਿਂਸ਼ੇ ਵਿਂਸ਼ਤਿਮੇ ਵृष੍ਣਿषੁ ਪ੍ਰਾਪ੍ਯ ਜਨ੍ਮਨੀ । ਰਾਮਕृष੍ਣਾਵਿਤਿ ਭੁਵੋ ਭਗਵਾਨ੍ ਅਹਰਦ੍ਭਰਮ੍
In the nineteenth year of the Vrishnis’ generations he was born as Ramachandra or Krishnachandra; the Lord, celebrated on earth, filled the day with glory.
ਤਤਃ ਕਲੌ ਸਂਪ੍ਰਵृਤ੍ਤੇ ਸਮ੍ਮੋਹਾਯ ਸੁਰਦ੍ਵਿषਾਮ੍। ਬੁਦ੍ਧੋ ਨਾਮ੍ਨਾਂ ਜਨਸੁਤਃ ਕੀਕਟੇषੁ ਭਵਿष੍ਯਤਿ
Now in the age to come, in the final dusk when the gods’ enemies are deluded, a son named Buddho will be born among the beetles of mankind—one afflicted by confusion.
ਅਥਾਸੌ ਯੁਗਸਂਧ੍ਯਾਯਾਂ ਦਸ੍ਯੁਪ੍ਰਾਯੇषੁ ਰਾਜਸੁ । ਜਨਿਤਾ ਵਿष੍ਣੁਯਸ਼ਸੋ ਨਾਮ੍ਨਾ ਕਲ੍ਕਿਰ੍ਜਗਤ੍ਪਤਿਃ
At the junction of the age, amid robber-like kings, a progeny named Kalki, famed for Vishnu’s renown, will be the sovereign of the world.
ਅਵਤਾਰਾ ਹ੍ਯਸਙ੍ਖ੍ਯੇਯਾ ਹਰੇਃ ਸਤ੍ਤ੍ਵਨਿਧੇਰ੍ਦ੍ਵਿਜਾਃ । ਯਥਾਵਿਦਾਸਿਨਃਕੁਲ੍ਯਾਃ ਸਰਸਃ ਸ੍ਯੁਃ ਸਹਸ੍ਰਸ਼ਃ
Indeed, the number of Vishnu’s incarnations is endless; among the twice-born there are countless repositories of his being—each clan furnishing thousands of such manifestations.
ऋषਯੋ ਮਨਵੋ ਦੇਵਾ ਮਨੁਪੁਤ੍ਰਾ ਮਹੌਜਸਃ। ਕਲਾਃ ਸਰ੍ਵੇ ਹਰੇਰੇਵ ਸਪ੍ਰਜਾਪਤਯਃ ਤਥਾ
Sages, Manus, gods, and sons of Manu of mighty vigour—all arts are solely those of Hari; likewise the Prajapatis act as his manifestations.
ਏਤੇ ਚਾਂਸ਼ਕਲਾਃਪੁਂਸਃਕृष੍ਣਸ੍ਤੁ ਭਗਵਾਨ੍ਸ੍ਵਯਮ੍ । ਇਨ੍ਦ੍ਰਾਰਿਵ੍ਯਾਕੁਲਂ ਲੋਕਂ ਮृਡਯਨ੍ਤਿ ਯੁਗੇ ਯੁਗੇ
These fragmented portions (aṁśa-kalāḥ) are living beings, while Krishna Himself is the Supreme Lord; in every age He playfully reestablishes a world troubled as by Indra's wrath.
ਜਨ੍ਮ ਗੁਹ੍ਯਂ ਭਗਵਤੋ ਯ ਏਤਤ੍ਪ੍ਰਯਤੋ ਨਰਃ। ਸਾਯਂਪ੍ਰਾਤਰ੍ਗृਣਨ੍ਭਕ੍ਤ੍ਯਾ ਦੁਃਖਗ੍ਰਾਮਾਦ੍ ਵਿਮੁਚ੍ਯਤੇ
This birth of the Lord is secret: a man who attentively invokes it morning and evening with devotion is freed from the village of sorrows.
ਏਤਦ੍ ਰੂਪਂ ਭਗਵਤੋ ਹ੍ਯਰੂਪਸ੍ਯ ਚਿਦਾਤ੍ਮਨਃ । ਮਾਯਾਗੁਣੈਰ੍ਵਿਰਚਿਤਂ ਮਹਦਾਦਿਭਿਰਾਤ੍ਮਨਿ
That form of the Lord is indeed the form of the conscious Self, fashioned within the self by the qualities of māyā and by great primordial principles.
ਯਥਾ ਨਭਸਿ ਮੇਘੌਘੋ ਰੇਣੁਰ੍ਵਾ ਪਾਰ੍ਥਿਵੋऽਨਿਲੇ । ਏਵਂ ਦ੍ਰष੍ਟਰਿ ਦृਸ਼੍ਯਤ੍ਵਂ ਆਰੋਪਿਤਂ ਅਬੁਦ੍ਧਿਭਿਃ
Just as clouds in the sky, dust on the earth, or wind in the air are seen by the seer, so too visible and invisible appearances are superimposed by the unenlightened.
ਅਤਃ ਪਰਂ ਯਦਵ੍ਯਕ੍ਤਂ ਅਵ੍ਯੂਢਗੁਣਬृਂਹਿਤਮ੍। ਅਦृष੍ਟਾਸ਼੍ਰੁਤਵਸ੍ਤੁਤ੍ਵਾਤ੍ ਸ ਜੀਵੋ ਯਤ੍ ਪੁਨਰ੍ਭਵਃ
Therefore that which is beyond, unmanifest and arrayed with qualities, unseen and unheard as a reality, is what the living being again becomes—this is rebirth.
ਯਤ੍ਰੇਮੇ ਸਦਸਦ੍ ਰੂਪੇ ਪ੍ਰਤਿषਿਦ੍ਧੇ ਸ੍ਵਸਂਵਿਦਾ । ਅਵਿਦ੍ਯਯਾऽऽਤ੍ਮਨਿ ਕृਤੇ ਇਤਿ ਤਦ੍ਬ੍ਰਹ੍ਮਦਰ੍ਸ਼ਨਮ੍
Where the same Self appears in forms of being and non-being and one's own consciousness is opposed, that beholding of Brahman is due to ignorance acting in the Self.
ਯਦ੍ਯੇषੋਪਰਤਾ ਦੇਵੀ ਮਾਯਾ ਵੈਸ਼ਾਰਦੀ ਮਤਿਃ । ਸਂਪਨ੍ਨ ਏਵੇਤਿ ਵਿਦੁਃ ਮਹਿਮ੍ਨਿ ਸ੍ਵੇ ਮਹੀਯਤੇ
If this goddess named Māyā—clever and finely skilled—is present and endowed with capacities, then the wise know she is complete and is magnified in her own greatness.
ਏਵਂ ਜਨ੍ਮਾਨਿ ਕਰ੍ਮਾਣਿ ਹ੍ਯਕਰ੍ਤੁਰਜਨਸ੍ਯ ਚ । ਵਰ੍ਣਯਨ੍ਤਿ ਸ੍ਮ ਕਵਯੋ ਵੇਦਗੁਹ੍ਯਾਨਿ ਹृਤ੍ਪਤੇਃ
Thus births and actions, even of the agentless, are described by poets (kavayaḥ) who reveal in the heart the secret Vedic truths of the Lord.
(ਉਪੇਂਦ੍ਰਵਜ੍ਰਾ) ਸ ਵਾ ਇਦਂ ਵਿਸ਼੍ਵਮਮੋਘਲੀਲਃ ਸृਜਤ੍ਯਵਤ੍ਯਤ੍ਤਿ ਨ ਸਜ੍ਜਤੇऽਸ੍ਮਿਨ੍। ਭੂਤੇषੁ ਚਾਨ੍ਤਰ੍ਹਿਤ ਆਤ੍ਮਤਂਤ੍ਰਃ षਾਡ੍ਵਰ੍ਗਿਕਂ ਜਿਘ੍ਰਤਿ षਡ੍ਗੁਣੇਸ਼ਃ
That imperishable, unfailing Play of the world is always creating and dissolving without binding itself here; within beings the inner principle acts, and the sixfold divisions scent the six qualities.
ਨ ਚਾਸ੍ਯ ਕਸ਼੍ਚਿਨ੍ਨਿਪੁਣੇਨ ਧਾਤੁਃ ਅਵੈਤਿ ਜਨ੍ਤੁਃ ਕੁਮਨੀष ਊਤੀਃ। ਨਾਮਾਨਿ ਰੂਪਾਣਿ ਮਨੋਵਚੋਭਿਃ ਸਨ੍ਤਨ੍ਵਤੋ ਨਟਚਰ੍ਯਾਮਿਵਾਜ੍ਞਃ
No being can fashion (perfect) this principle by craft; names, forms, and the word of mind proceed in succession like actors following a traditional role.
ਸ ਵੇਦ ਧਾਤੁਃ ਪਦਵੀਂ ਪਰਸ੍ਯ ਦੁਰਨ੍ਤਵੀਰ੍ਯਸ੍ਯ ਰਥਾਙ੍ਗਪਾਣੇਃ। ਯੋऽਮਾਯਯ ਾਸਨ੍ਤਤਯਾਨੁਵृਤ੍ਤ੍ਯਾ ਭਜੇਤ ਤਤ੍ਪਾਦਸਰੋਜਗਨ੍ਧਮ੍
That principle knows the supreme station of another—the mighty one who wields the chariot's reins; whoever constantly worships by that unbroken devotion will experience the fragrance of lotus-feet.