ततः शङ्खम् उपाध्माय स्वर्गद्वारं गतो हरिः उपतस्थुस् ततो देवाः सार्घपात्रा जनार्दनम्
Then Hari, having blown his conch, went to the gate of heaven; thereupon the gods approached Janardana with vessels for offerings.
स देवैर् अर्चितः कृष्णो देवमातुर् निवेशनम् सिताभ्रशिखराकारं प्रविश्य ददृशे ऽदितिम्
Honored by the gods, Krishna entered the residence of the mother of the gods, which resembled a peak of white clouds, and beheld Aditi.
स तां प्रणम्य शक्रेण सहितः कुण्डलोत्तमे ददौ नरकनाशं च शशंसास्यै जनार्दनः
Having bowed to her, together with Indra, Janardana gave her the excellent earrings and announced the destruction of Naraka.
ततः प्रीता जगन्माता धातारं जगतां हरिम् तुष्टावादितिर् अव्यग्रं कृत्वा तत्प्रवणं मनः
Then, pleased, the Mother of the Universe, Aditi, with a tranquil mind devoted to him, praised Hari, the Sustainer of the worlds.
नमस् ते पुण्डरीकाक्ष भक्तानाम् अभयंकर सनातनात्मन् भूतात्मन् सर्वात्मन् भूतभावन
Salutations to You, O lotus-eyed one, giver of fearlessness to devotees, eternal Self, Soul of beings, Soul of all, Creator of beings.
प्रणेतर् मनसो बुद्धेर् इन्द्रियाणां गुणात्मक सितदीर्घादिनिःशेषकल्पनापरिवर्जित
You are the guide of mind, intellect, and senses, the essence of qualities, free from all concepts of white, long, and so on, and from all limitations.
जन्मादिभिर् असंस्पृष्टस्वप्नादिवारिवर्जितः संध्या रात्रिर् अहर् भूमिर् गगनं वायुर् अम्बु च
Untouched by birth and the rest, free from dream and water and the like, you are the twilight, night, day, earth, sky, wind, and water.
हुताशनो मनो बुद्धिर् भूतादिस् त्वं तथाच्युत सृष्टिस्थितिविनाशानां कर्ता कर्तृपतिर् भवान्
You are fire, mind, intellect, the elements and their source; likewise, O Achyuta, you are the doer, the lord of action, the creator, sustainer, and destroyer of all.
ब्रह्मविष्णुशिवाख्याभिर् आत्ममूर्तिभिर् ईश्वरः मायाभिर् एतद् व्याप्तं ते जगत् स्थावरजङ्गमम्
The Lord, by forms called Brahma, Vishnu, and Shiva—his own manifestations—has pervaded this world, both moving and unmoving, through his powers of illusion.
अनात्मन्य् आत्मविज्ञानं सा ते माया जनार्दन अहं ममेति भावो ऽत्र यया समुपजायते
The knowledge of self in what is not the self—that is your illusion, O Janardana, by which the notions of 'I' and 'mine' arise here.
संसारमध्ये मायायास् तवैतन् नाथ चेष्टितम् यैः स्वधर्मपरैर् नाथ नरैर् आराधितो भवान्
O Lord, this activity of yours in the midst of worldly existence is due to your illusion; but those men devoted to their own duty, O Lord, worship you.
ते तरन्त्य् अखिलाम् एतां मायाम् आत्मविमुक्तये ब्रह्माद्याः सकला देवा मनुष्याः पशवस् तथा
They cross over this entire illusion for the sake of self-liberation—Brahma and the other gods, humans, and also animals.
विष्णुमायामहावर्ते मोहान्धतमसावृताः आराध्य त्वाम् अभीप्सन्ते कामान् आत्मभवक्षये
Enveloped by the great whirlpool of Vishnu's illusion, covered by the darkness of delusion, they worship you, seeking desires for the destruction of their own birth.
पदे ते पुरुषा बद्धा मायया भगवंस् तव मया त्वं पुत्रकामिन्या वैरिपक्षक्षयाय च
Bound at your feet, O Lord, by your illusion, I am yours—whether for the desire of a son or for the destruction of enemies.
आराधितो न मोक्षाय मायाविलसितं हि तत् कौपीनाच्छादनप्राया वाञ्छा कल्पद्रुमाद् अपि
Worship of you is not for liberation, for that is but a play of illusion; the wish for even a loincloth as covering is greater than the wish-fulfilling tree.
जायते यद् अपुण्यानां सो ऽपराधः स्वदोषजः तत् प्रसीदाखिलजगन्मायामोहकराव्यय
Whatever arises for the unrighteous is their own fault, a transgression born of their own defect; O imperishable one, be gracious, you who cause the illusion and delusion of the whole world.
अज्ञानं ज्ञानसद्भाव भूतभूतेश नाशय नमस् ते चक्रहस्ताय शार्ङ्गहस्ताय ते नमः
O Lord of beings and of all that exists, destroy ignorance and establish knowledge; homage to you, wielder of the discus, homage to you, wielder of the bow Sharnga.
गदाहस्ताय ते विष्णो शङ्खहस्ताय ते नमः एतत् पश्यामि ते रूपं स्थूलचिह्नोपशोभितम् न जानामि परं यत् ते प्रसीद परमेश्वर
Homage to you, O Vishnu, wielder of the mace; homage to you, wielder of the conch. I see this form of yours, adorned with gross marks; I do not know your supreme form—be gracious, O Supreme Lord.
अदित्यैवं स्तुतो विष्णुः प्रहस्याह सुरारणिम्
Thus praised by Aditi, Vishnu smiled and spoke to the mother of the gods.
माता देवि त्वम् अस्माकं प्रसीद वरदा भव
O goddess mother, you are ours; be gracious and grant boons.
एवम् अस्तु यथेच्छा ते त्वम् अशेषसुरासुरैः अजेयः पुरुषव्याघ्र मर्त्यलोके भविष्यसि
So be it, as you wish; you will be unconquerable among all gods and demons, O tiger among men, in the world of mortals.
ततो ऽनन्तरम् एवास्य शक्राणीसहितां दितिम् सत्यभामा प्रणम्याह प्रसीदेति पुनः पुनः
Then immediately, Satyabhama, bowing again and again, addressed Diti, who was together with Shachi.
मत्प्रसादान् न ते सुभ्रु जरा वैरूप्यम् एव च भविष्यत्य् अनवद्याङ्गि सर्वकामा भविष्यसि
By my grace, O beautiful-browed one, you will not suffer old age or disfigurement; you will be flawless in form and possess all desires.
अदित्या तु कृतानुज्ञो देवराजो जनार्दनम् यथावत् पूजयाम् आस बहुमानपुरःसरम्
With Aditi's permission, the king of the gods worshipped Janardana with great honor and proper reverence.
ततो ददर्श कृष्णो ऽपि सत्यभामासहायवान् देवोद्यानानि सर्वाणि नन्दनादीनि सत्तमाः
Then Krishna, accompanied by Satyabhama, beheld all the divine gardens, O best ones, including Nandana and others.
ददर्श च सुगन्धाढ्यं मञ्जरीपुञ्जधारिणम् शैत्याह्लादकरं दिव्यं ताम्रपल्लवशोभितम्
He saw a celestial tree, rich in fragrance, bearing clusters of blossoms, bringing coolness and delight, adorned with shining copper-colored leaves.
मथ्यमाने ऽमृते जातं जातरूपसमप्रभम् पारिजातं जगन्नाथः केशवः केशिसूदनः तं दृष्ट्वा प्राह गोविन्दं सत्यभामा द्विजोत्तमाः
When the nectar was churned, the Parijata tree arose, radiant like gold; Lord of the world, Kesava, slayer of Kesi, saw it. Upon seeing it, Satyabhama spoke to Govinda, O best of twice-born.
कस्मान् न द्वारकाम् एष नीयते कृष्ण पादपः यदि ते तद् वचः सत्यं सत्यात्यर्थं प्रियेति मे
Why is this tree not taken to Dvaraka, O Krishna? If your word is truly dear to me, let it be fulfilled.
मद्गृहे निष्कुटार्थाय तद् अयं नीयतां तरुः न मे जाम्बवती तादृग् अभीष्टा न च रुक्मिणी
Let this tree be brought to my house for the purpose of the courtyard. Neither Jambavati nor Rukmini is as dear to me as this.
सत्ये यथा त्वम् इत्य् उक्तं त्वया कृष्णासकृत् प्रियम् सत्यं तद् यदि गोविन्द नोपचारकृतं वचः
As you have often said, 'You are true,' O Krishna, if that is so, O Govinda, let your words not be mere courtesy.