पौरुषेणाथ सूक्तेन स्तुहि तं पुरुषं परम्
With the hymn of the Puruṣa, praise that Supreme Person with manly strength.
तथेत्य् उक्त्वा स्तूयमाने देवदेवे जनार्दने मम चोत्पादके भक्त्या सूक्तेन पुरुषस्य हि
Saying 'so be it,' as the Lord of gods, Janārdana, the source of my being, was praised by me with devotion through the hymn of the Puruṣa—
सा च माम् अब्रवीद् देवी ब्रह्मन् मां त्वं पशुं कुरु तदा विज्ञाय पुरुषं जनकं मम चाव्ययम्
Then the goddess said to me, 'O Brahman, make me the sacrificial animal, recognizing the Puruṣa as my eternal progenitor.'
कालयूपस्य पार्श्वे तं गुणपाशैर् निवेशितम् बर्हिस्थितम् अहं प्रौक्षं पुरुषं जातम् अग्रतः
By the side of the sacrificial post of time, I sprinkled the Puruṣa, established there by the bonds of qualities and placed upon the sacred grass, who had appeared before me.
एतस्मिन्न् अन्तरे तत्र तस्मात् सर्वम् अभूद् इदम् ब्राह्मणास् तु मुखात् तस्य ऽभवन् बाह्वोश् च क्षत्रियाः
In that very moment, from him, all this came into being; from his mouth were born the Brāhmaṇas, and from his arms, the Kṣatriyas.
मुखाद् इन्द्रस् तथाग्निश् च श्वसनः प्राणतो ऽभवत् दिशः श्रोत्रात् तथा शीर्ष्णः सर्वः स्वर्गो ऽभवत् तदा
From his mouth came Indra and Agni; from his breath, the wind was born; from his ears, the directions; and from his head, the entire heaven was formed.
मनसश् चन्द्रमा जातः सूर्यो ऽभूच् चक्षुषस् तथा अन्तरिक्षं तथा नाभेर् ऊरुभ्यां विश एव च
From his mind, the moon was born; from his eyes, the sun; from his navel, the mid-space; and from his thighs, the people.
पद्भ्यां शूद्रश् च संजातस् तथा भूमिर् अजायत ऋषयो रोमकूपेभ्य ओषध्यः केशतो ऽभवन्
From his feet, the Śūdra was produced, and the earth was born; from his hair follicles, the seers, and from his hair, the plants.
ग्राम्यारण्याश् च पशवो नखेभ्यः सर्वतो ऽभवन् कृमिकीटपतंगादि पायूपस्थाद् अजायत
Domestic and wild animals arose from his nails; from his anus and genitals came worms, insects, and flying creatures.
स्थावरं जङ्गमं किंचिद् दृश्यादृश्यं च किंचन तस्मात् सर्वम् अभूद् देवा मत्तश् चाप्य् अभवन् पुनः एतस्मिन्न् अन्तरे सैव विष्णोर् वाग् अब्रवीच् च माम्
All that is stationary and moving, visible and invisible, came from him; and from me, the gods were again produced. At that moment, the very speech of Viṣṇu addressed me.
सर्वं संपूर्णम् अभवत् सृष्टिर् जाता तथेप्सिता इदानीं जुहुधि ह्य् अग्नौ पात्राणि च समानि च
Everything has become complete; creation has arisen just as desired. Now offer the vessels, both ordinary and special, into the fire.
विसर्जय तथा यूपं प्रणीतां च कुशांस् तथा ऋत्विग्रूपं यज्ञरूपम् उद्देश्यं ध्येयम् एव च
Likewise, remove the sacrificial post, the prepared sacred grass, and all that is in the form of the officiating priests, the sacrifice, the objects of meditation, and contemplation.
स्रुवं च पुरुषं पाशान् सर्वं ब्रह्मन् विसर्जय
Release the ladle, the Puruṣa, the bonds—release everything, O Brahman.
तद्वाक्यसमकालं तु क्रमशो यज्ञयोनिषु गार्हपत्ये दक्षिणाग्नौ तथा चैव महामुने
At the very moment those words were spoken, in due order, into the fires of sacrifice—the gārhapatya, the dakṣiṇāgni, and so on, O great sage—
पूर्वस्मिन्न् अपि चैवाग्नौ क्रमशो जुह्वतस् तदा तत्र तत्र जगद्योनिम् अनुसंधाय पूरुषम्
Even in the previous fire, as one offers oblations in order, one should contemplate the Cosmic Person, the source of the universe, in each and every place.
मन्त्रपूतं शुचिः सम्यग् यज्ञदेवो जगन्मयः लोकनाथो विश्वकर्ता कुण्डानां तत्र संनिधौ
Purified by mantra, pure in conduct, the deity of sacrifice—who is the embodiment of the universe, lord of the worlds, and creator of all—becomes present at those sacrificial pits.
शुक्लरूपधरो विष्णुर् भवेद् आहवनीयके श्यामो विष्णुर् दक्षिणाग्नेः पीतो गृहपतेः कवेः
Viṣṇu, assuming a white form, is present in the Āhavanīya fire; as dark, he is in the southern fire; as yellow, he is in the fire of the householder, the sage.
सर्वकालं तेषु विष्णुर् अतो देशेषु संस्थितः न तेन रहितं किंचिद् विष्णुना विश्वयोनिना
At all times, Viṣṇu abides in those places; there is nothing anywhere that is without Viṣṇu, the source of all.
प्रणीतायाः प्रणयनं मन्त्रैश् चाकरवं ततः प्रणीतोदकम् अप्य् एतत् प्रणीतेति नदी शुभा
Having performed the leading forth of the consecrated water with mantras, that water is called 'led forth' (praṇīta); and the auspicious river is also called praṇīta.
व्यसर्जयं प्रणीतां तां मार्जयित्वा कुशैर् अथ मार्जने क्रियमाणे तु प्रणीतोदकबिन्दवः
Having set forth that praṇīta water, after purifying it with kuśa grass, as the act of purification is performed, drops of praṇīta water fall.
पतितास् तत्र तीर्थानि जातानि गुणवन्ति च संजाता मुनिशार्दूल स्नानात् क्रतुफलप्रदा
Where those drops have fallen, sacred fords have arisen, endowed with merit, O best of sages, which, when bathed in, grant the fruit of sacrifice.
यालंकृता सर्वकालं देवदेवेन शार्ङ्गिणा सोपानपङ्क्तिः सर्वेषां वैकुण्ठारोहणाय सा
Always adorned by the god of gods, the wielder of Śārṅga, that ford, with its series of steps, is for all the means of ascending to Vaikuṇṭha.
संमार्जिताः कुशा यत्र पतिता भूतले शुभे कुशतर्पणम् आख्यातं बहुपुण्यफलप्रदम्
Where the purified kuśa grass has fallen upon the auspicious earth, the offering with kuśa grass is declared, which bestows abundant merit.
कुशैश् च तर्पिताः सर्वे कुशतर्पणम् उच्यते पश्चाच् च संगता तत्र गौतमी कारणान्तरात्
All those who are satisfied with kuśa grass are said to have received the kuśa offering; and afterwards, Gautamī also joined there for another reason.
प्रणीतायां महाबुद्धे प्रणीतासंगमो ऽभवत् कुशतर्पणदेशे तु तत् तीर्थं कुशतर्पणम्
When the praṇīta water was present, O wise one, the gathering of praṇīta occurred; at the place of the kuśa offering, that ford is called Kuśatarpaṇa.
तत्रैव कल्पितो यूपो मया विन्ध्यस्य चोत्तरे विसृष्टो लोकपूज्यो ऽसौ विष्णोर् आसीत् समाश्रयः
There I established a sacrificial post north of the Vindhya, which became revered by the world and was a refuge of Viṣṇu.
अक्षयश् चाभवच् छ्रीमान् अक्षयो ऽसौ वटो ऽभवत् नित्यश् च कालरूपो ऽसौ स्मरणात् क्रतुपुण्यदः
That sacred fig tree became inexhaustible and glorious; it is eternal, assuming the form of time, and by remembering it, one attains the merit of sacrifice.
मद्देवयजनं चेदं दण्डकारण्यम् उच्यते संपूर्णे तु क्रतौ विष्णुर् मया भक्त्या प्रसादितः
This worship of my deity is called the Daṇḍakāraṇya; when the sacrifice was completed, Viṣṇu was propitiated by me with devotion.
यो विराड् उच्यते वेदे यस्मान् मूर्तम् अजायत यस्माच् च मम चोत्पत्तिर् यस्येदं विकृतं जगत्
He who is called the Cosmic Person in the Veda, from whom the manifest form arose, from whom I myself was born, and by whom this world is transformed—
तम् अहं देवदेवेशम् अभिवन्द्य व्यसर्जयम् योजनानि चतुर्विंशन् मद्देवयजनं शुभम्
Having bowed to that lord of gods, I established the auspicious place of my deity's worship, extending twenty-four yojanas.