तुष्टाव बोधनार्थं तं शुभैः सम्बोधनैर्हरिम् । नारायणं जगन्नाथं निस्पन्दं योगनिद्रया
To awaken him, he praised Hari with auspicious words—Nārāyaṇa, Lord of the universe, unmoving in yogic sleep.
ब्रह्मोवाच दीननाथ हरे विष्णो वामनोत्तिष्ठ माधव । भक्तार्तिहृद्धृषीकेश सर्वावास जगत्पते
Brahmā said: O Hari, Lord of the distressed, Viṣṇu, Vāmana, rise up, Mādhava! Remover of devotees' suffering, Hṛṣīkeśa, abode of all, Lord of the world!
अन्तर्यामिन्नमेयात्मन्वासुदेव जगत्पते । दुष्टारिनाशनैकाग्रचित्त चक्रगदाधर
Inner ruler, immeasurable self, Vāsudeva, Lord of the world, destroyer of the wicked, single-minded, wielder of the discus and mace!
सर्वज्ञ सर्वलोकेश सर्वशक्तिसमन्वित । उत्तिष्ठोत्तिष्ठ देवेश दुःखनाशन पाहि माम्
All-knowing, Lord of all worlds, endowed with all powers, arise, arise, O Lord of gods, destroyer of sorrow, protect me!
विश्वम्भर विशालाक्ष पुण्यश्रवणकीर्तन । जगद्योने निराकार सर्गस्थित्यन्तकारक
Supporter of the universe, wide-eyed one, whose fame and praise are holy to hear, source of the world, formless one, cause of creation, preservation, and destruction!
इमौ दैत्यौ महाराज हन्तुकामौ मदोद्धतौ । न जानास्यखिलाधार कथं मां सङ्कटे गतम्
These two great demons, O King, eager to kill and maddened by pride, do you not know, O support of all, how I have come into distress?
उपेक्षसेऽतिदुःखार्तं यदि मां शरणं गतम् । पालकत्वं महाविष्णो निराधारं भवेत्ततः
If you neglect me, who am overwhelmed by great sorrow and have sought your refuge, O great Viṣṇu, then your role as protector will be without foundation.
एवं स्तुतोऽपि भगवान् न बुबोध यदा हरिः । योगनिद्रासमाक्रान्तस्तदा ब्रह्मा ह्यचिन्तयत्
Though thus praised, the Blessed Hari did not awaken, being overcome by yogic sleep; then Brahmā reflected.
नूनं शक्तिसमाक्रान्तो विष्णुर्निद्रावशं गतः । जजागार न धर्मात्मा किं करोम्यद्य दुःखितः
Surely Viṣṇu, seized by some power, has fallen under the sway of sleep and does not awaken, though righteous; what shall I do now, afflicted as I am?
हन्तुकामावुभौ प्राप्तौ दानवौ मदगर्वितौ । किं करोमि क्व गच्छामि नास्ति मे शरणं क्वचित्
Both these demons, intoxicated with pride and eager to kill, have come; what shall I do, where shall I go? I have no refuge anywhere.
इति संचिन्त्य मनसा निश्चयं प्रतिपद्य च । तुष्टाव योगनिद्रां तामेकाग्रहृदयस्थितः
Having thus reflected in his mind and come to a decision, he praised Yoga-Nidrā, his heart fixed in single-pointed concentration.
विचार्य मनसाप्येवं शक्तिर्मे रक्षणे क्षमा । यया ह्यचेतनो विष्णुः कृतोऽस्ति स्पन्दवर्जितः
Considering thus in his mind: 'This power alone is capable of protection, by whom even the insentient Viṣṇu has been rendered motionless.'
व्यसुर्यथा न जानाति गुणाच्छब्दादिकानिह । तथा हरिर्न जानाति निद्रामीलितलोचनः
Just as one without life does not perceive qualities such as sound and the like, so too does Hari, his eyes closed in sleep, perceive nothing.
न जहाति यतो निद्रां बहुधा संस्तुतोऽप्यसौ । मन्ये नास्य वशे निद्रा निद्रयायं वशीकृतः
Though praised in many ways, he does not abandon sleep; I think sleep is not under his control—rather, he is subdued by sleep.
यो यस्य वशमापन्तः स तस्य किङ्करः किल । तस्माच्च योगनिद्रेयं स्वामिनी मापतेर्हरेः
Whoever falls under the power of another surely becomes that other's servant; therefore, this Yoga-Nidrā is the mistress of the lord Hari.
सिन्धुजाया अपि वशे यया स्वामी वशीकृतः । नूनं जगदिदं सर्वं भगवत्या वशीकृतम्
By whom even the lord of Lakṣmī, born of the ocean, is subdued—surely this entire world is brought under control by the Divine Lady.
अहं विष्णुस्तथा शम्भुः सावित्री च रमाप्युमा । सर्वे वयं वशे यस्या नात्र किञ्चिद्विचारणा
I, Viṣṇu, Śambhu, Sāvitrī, also Lakṣmī and Umā—all of us are under her power; there is no doubt about this.
हरिरप्यवशः शेते यथान्यः प्राकृतो जनः । ययाभिभूतः का वार्ता किलान्येषां महात्मनाम्
Even Hari lies powerless, just like any ordinary person; when he is overcome by her, what need is there to speak of other great souls?
स्तौम्यद्य योगनिद्रां वै यया मुक्तो जनार्दनः । घटयिष्यति युद्धे च वासुदेवः सनातनः
Today I praise Yoga-Nidrā, by whom Janārdana is released and the eternal Vāsudeva will accomplish battle.
इति कृत्वा मतिं ब्रह्मा पद्मनालस्थितस्तदा । तुष्टाव योगनिद्रां तां विष्णोरङ्गेषु संस्थिताम्
Having thus resolved, Brahmā, seated on the lotus stalk, then praised Yoga-Nidrā, who was abiding on the limbs of Viṣṇu.
ब्रह्मोवाच देवि त्वमस्य जगतः किल कारणं हि ज्ञातं मया सकलवेदवचोभिरम्ब । यद्विष्णुरप्यखिललोकविवेककर्ता निद्रावशं च गमितः पुरुषोत्तमोऽद्य
Brahmā said: O Goddess, you are indeed the cause of this universe—this I have learned from all the words of the Vedas, O Mother. Even Viṣṇu, the creator of discernment in all worlds, today has been rendered subject to sleep, O Supreme Person.
को वेद ते जननि मोहविलासलीलां मूढोऽस्म्यहं हरिरयं विवशश्च शेते । ईदृक्तया सकलभूतमनोनिवासे विद्वत्तमो विबुधकोटिषु निर्गुणायाः
Who knows, O Mother, your play of delusion and wonder? I am bewildered, and even this Hari lies powerless. When you, who dwell in the minds of all beings, are thus, even the wisest among countless gods cannot comprehend you, O qualityless One.
सांख्या वदन्ति पुरुषं प्रकृतिं च यां तां चैतन्यभावरहितां जगतश्च कर्त्रीम् । किं तादृशासि कथमत्र जगन्निवास- श्चैतन्यताविरहितो विहितस्त्वयाद्य
The Sāṃkhyas speak of Puruṣa and of you as Prakṛti, devoid of consciousness, yet the doer of the world. How is it that you, being such, have established the abode of the world, bereft of consciousness, today?
नाट्यं तनोषि सगुणा विविधप्रकारं नो वेत्ति कोऽपि तव कृत्यविधानयोगम् । ध्यायन्ति यां मुनिगणा नियतं त्रिकालं सन्ध्येति नाम परिकल्प्य गुणान् भवानि
You enact the drama of the world, endowed with qualities, in manifold ways; no one knows the method of your actions. The groups of sages constantly meditate on you, imagining you as Sandhyā, O Bhavānī, with your qualities.
बुद्धिर्हि बोधकरणा जगतां सदा त्वं श्रीश्चासि देवि सततं सुखदा सुराणाम् । कीर्तिस्तथा मतिधृती किल कान्तिरेव श्रद्धा रतिश्च सकलेषु जनेषु मातः
You are always the intellect, the faculty of knowledge for all beings; you are ever the fortune that brings happiness to the gods, O Goddess. Likewise, you are fame, wisdom, steadfastness, beauty, faith, and love in all people, O Mother.
नातः परं किल वितर्कशतैः प्रमाणं प्राप्तं मया यदिह दुःखगतिं गतेन । त्वं चात्र सर्वजगतां जननीति सत्यं निद्रालुतां वितरता हरिणात्र दृष्टम्
Beyond this, no proof has been attained by me, though I have passed through suffering and pondered with hundreds of arguments. Truly, you are the mother of all worlds, and it is seen here that Hari has been made to sleep by you.
त्वं देवि वेदविदुषामपि दुर्विभाव्या वेदोऽपि नूनमखिलार्थतया न वेद । यस्मात्त्वदुद्भवमसौ श्रुतिराप्नुवाना प्रत्यक्षमेव सकलं तव कार्यमेतत्
O Goddess, you are difficult to comprehend even for those learned in the Vedas; indeed, the Veda itself does not know you in your entirety. For the Veda itself arises from you, and all your deeds are directly manifest.
कस्ते चरित्रमखिलं भुवि वेद धीमा- न्नाहं हरिर्न च भवो न सुरास्तथान्ये । ज्ञातुं क्षमाश्च मुनयो न ममात्मजाश्च दुर्वाच्य एव महिमा तव सर्वलोके
Who among the wise on earth knows your entire conduct? Neither I, nor Hari, nor Bhava, nor the other gods. Nor are the sages or my own sons able to know; your greatness is truly unspeakable in all the worlds.
यज्ञेषु देवि यदि नाम न ते वदन्ति स्वाहेति वेदविदुषो हवने कृतेऽपि । न प्राप्नुवन्ति सततं मखभागधेयं देवास्त्वमेव विबुधेष्वपि वृत्तिदासि
O Goddess, even when the learned recite the Vedas and perform sacrifices, if they do not invoke you with 'Svaha,' the gods do not receive their share in the offerings; you alone, even among the gods, are the giver of sustenance.
त्राता वयं भगवति प्रथमं त्वया वै देवारिसम्भवभयादधुना तथैव । भीतोऽस्मि देवि वरदे शरणं गतोऽस्मि घोरं निरीक्ष्य मधुना सह कैटभं च
O Blessed One, you were our first protector from the fear of the enemies of the gods, and now again you are the same; seeing the terrible Madhu and Kaitabha, I am afraid, O Goddess, granter of boons, and I have taken refuge in you.