नृणाम् इन्द्रियपूर्वेण योगेन रमते च यः गतागताभ्यां योगेन य एव विधिर् ईश्वरः
He who delights in people through yoga beginning with the senses, who, by yoga, is the coming and going, he indeed is the ordinance, the Lord.
यो गतिर् धर्मयुक्तानाम् अगतिः पापकर्मणाम् चातुर्वर्ण्यस्य प्रभवश् चातुर्वर्ण्यस्य रक्षिता
He is the path for those endowed with righteousness, the lack of path for those of evil deeds, the origin of the four classes, and the protector of the four classes.
चातुर्विद्यस्य यो वेत्ता चातुराश्रम्यसंश्रयः दिगन्तरं नभो भूमिर् वायुर् वापि विभावसुः
He who knows the fourfold knowledge, who abides in the four stages of life, who is the directions, the sky, the earth, the wind, and the fire.
चन्द्रसूर्यमयं ज्योतिर् युगेशः क्षणदाचरः यः परं श्रूयते ज्योतिर् यः परं श्रूयते तपः
He is the light composed of the moon and sun, the lord of the ages, the wanderer of the night; he who is heard as the supreme light, he who is heard as the supreme austerity.
यं परं प्राहुर् अपरं यः परः परमात्मवान् आदित्यानां तु यो देवो यश् च दैत्यान्तको विभुः
He whom some call the supreme and others the non-supreme, who is the Supreme Self; who is the god among the Adityas and the destroyer of the Daityas, the all-pervading one—
युगान्तेष्व् अन्तको यश् च यश् च लोकान्तकान्तकः सेतुर् यो लोकसेतूनां मेध्यो यो मेध्यकर्मणाम्
Who is the ender at the close of the ages, and the destroyer of the destroyers of worlds; who is the bridge among the bridges of the worlds, and the pure among those who perform pure acts—
वेद्यो यो वेदविदुषां प्रभुर् यः प्रभवात्मनाम् सोमभूतश् च सौम्यानाम् अग्निभूतो ऽग्निवर्चसाम्
Who is to be known by those who know the Vedas, the lord of those who possess creative power; who is the embodiment of Soma among the gentle, and of Agni among those who possess the radiance of fire—
यः शक्राणाम् ईशभूतस् तपोभूतस् तपस्विनाम् विनयो नयवृत्तीनां तेजस् तेजस्विनाम् अपि
Who is the lord among the Indras, the essence of asceticism among ascetics; humility among those who follow the path of discipline, and the brilliance among the brilliant—
विग्रहो विग्रहार्हाणां गतिर् गतिमताम् अपि आकाशप्रभवो वायुर् वायोः प्राणाद् धुताशनः
Who is the form among those worthy of form, the goal among those who have goals; who is the ether-born wind, and from wind, the vital breath, and from the vital breath, the fire that consumes offerings—
दिवो हुताशनः प्राणः प्राणो ऽग्निर् मधुसूदनः रसाच् छोणितसंभूतिः शोणितान् मांसम् उच्यते
In heaven, he is the fire that receives offerings; as vital breath, he is Agni, the slayer of Madhu; from essence arises blood, and from blood, flesh is said to be produced—
मांसात् तु मेदसो जन्म मेदसो ऽस्थि निरुच्यते अस्थ्नो मज्जा समभवन् मज्जातः शुक्रसंभवः
From flesh, indeed, is the birth of fat, and from fat, bone is declared to arise; from bone comes marrow, and from marrow, semen is produced—
शुक्राद् गर्भः समभवद् रसमूलेन कर्मणा तत्रापां प्रथमो भागः स सौम्यो राशिर् उच्यते
From semen, the embryo is formed, by the action whose root is essence; in this, the first portion of water is called the lunar mass—
गर्भोष्मसंभवो ज्ञेयो द्वितीयो राशिर् उच्यते शुक्रं सोमात्मकं विद्याद् आर्तवं पावकात्मकम्
The embryo born of the heat of the womb is known as the second mass; semen is to be understood as of the nature of Soma, and menstrual blood as of the nature of fire—
भावा रसानुगाश् चैषां बीजे च शशिपावकौ कफवर्गे भवेच् छुक्रं पित्तवर्गे च शोणितम्
Their qualities follow the essences; in the seed, the moon and fire are present; in the phlegmatic group, semen prevails, and in the bilious group, blood—
कफस्य हृदयं स्थानं नाभ्यां पित्तं प्रतिष्ठितम् देहस्य मध्ये हृदयं स्थानं तन् मनसः स्मृतम्
The seat of phlegm is the heart, bile is established at the navel; the heart in the middle of the body is said to be the seat of the mind—
नाभिकोष्ठान्तरं यत् तु तत्र देवो हुताशनः मनः प्रजापतिर् ज्ञेयः कफः सोमो विभाव्यते
The space between the navel and the cavity within is where the god of fire resides; the mind is to be known as Prajapati, and phlegm is manifest as the moon—
पित्तम् अग्निः स्मृतं त्व् एवम् अग्निसोमात्मकं जगत् एवं प्रवर्तिते गर्भे वर्धिते ऽर्बुदसंनिभे
Bile is indeed considered fire; thus, the world is of the nature of fire and moon. In this way, the embryo develops, growing to resemble a lump—
वायुः प्रवेशं संचक्रे संगतः परमात्मनः स पञ्चधा शरीरस्थो भिद्यते वर्तते पुनः
The wind, united with the Supreme Self, enters in; it divides itself fivefold within the body and continues to function—
प्राणापानौ समानश् च उदानो व्यान एव च प्राणो ऽस्य परमात्मानं वर्धयन् परिवर्तते
Prāṇa and apāna, also samāna, udāna, and vyāna; prāṇa moves, nourishing the Supreme Self within—
अपानः पश्चिमं कायम् उदानो ऽर्धं शरीरिणः व्यानस् तु व्याप्यते येन समानः संनिवर्तते
Apāna governs the lower part of the body, udāna the upper half; vyāna pervades throughout, and samāna brings balance—
भूतावाप्तिस् ततस् तस्य जायेतेन्द्रियगोचरा पृथिवी वायुर् आकाशम् आपो ज्योतिश् च पञ्चमम्
Then, from that, the acquisition of the elements arises, perceptible to the senses: earth, wind, space, water, and the fifth, fire—
तस्येन्द्रियनिविष्टानि स्वं स्वं भागं प्रचक्रिरे पार्थिवं देहम् आहुस् तु प्राणात्मानं च मारुतम्
Within him, the senses are established, each in its own part; the body is said to be of earth, and the vital self of wind—
छिद्राण्य् आकाशयोनीनि जलात् स्रावः प्रवर्तते ज्योतिश् चक्षूंषि तेजश् च आत्मा तेषां मनः स्मृतम्
Holes are born from space; from water, flow arises; light becomes the eyes, and consciousness is remembered as their mind.
ग्रामाश् च विषयाश् चैव यस्य वीर्यात् प्रवर्तिताः इत्य् एतान् पुरुषः सर्वान् सृजंल् लोकान् सनातनः
Villages and sense-objects, too, proceed from his power; thus, the eternal Person creates all these worlds.
नैधने ऽस्मिन् कथं लोके नरत्वं विष्णुर् आगतः एष नः संशयो ब्रह्मन्न् एष नो विस्मयो महान्
How did Viṣṇu come to take human birth in this mortal world? This, O Brahman, is our doubt and our great wonder.
कथं गतिर् गतिमताम् आपन्नो मानुषीं तनुम् आश्चर्यं परमं विष्णुर् देवैर् दैत्यैश् च कथ्यते
How did the path of the swiftest lead to a human form? This supreme marvel of Viṣṇu is spoken of by gods and demons alike.
विष्णोर् उत्पत्तिम् आश्चर्यं कथयस्व महामुने प्रख्यातबलवीर्यस्य विष्णोर् अमिततेजसः
Tell us, O great sage, the wondrous origin of Viṣṇu, whose strength and power are renowned, whose brilliance is immeasurable.
कर्मणाश्चर्यभूतस्य विष्णोस् तत्त्वम् इहोच्यताम् कथं स देवो देवानाम् आर्तिहा पुरुषोत्तमः
Now speak here of the true nature of Viṣṇu, whose deeds are astonishing—how that god, the supreme among gods, the remover of distress, came to be.
सर्वव्यापी जगन्नाथः सर्वलोकमहेश्वरः सर्गस्थित्यन्तकृद् देवः सर्वलोकसुखावहः
He is all-pervading, Lord of the universe, supreme ruler of all worlds, the god who creates, sustains, and ends creation, the bringer of happiness to all beings.
अक्षयः शाश्वतो ऽनन्तः क्षयवृद्धिविवर्जितः निर्लेपो निर्गुणः सूक्ष्मो निर्विकारो निरञ्जनः
He is imperishable, eternal, infinite, free from increase and decay, untouched, without qualities, subtle, changeless, and stainless.