शक्तिं चिक्षेप दुर्धर्षां दानवेन्द्राय संयुगे नवा शिरीषमालेव सास्य वक्षस्यराजत
He hurled a mighty spear at the lord of the Dānavas in battle, which, like a fresh śirīṣa flower, struck and shone upon his chest.
ततः खड्गं समाकृष्य कोशाद् आकाशनिर्मलम् भासितासितदिग्भागं लोकपालो ऽपि निरृतिः
Then Nirṛti, the guardian of the world, drew his sword from its spotless sheath, its brilliance illuminating the darkened quarters of the sky.
चिक्षेप दानवेन्द्राय तस्य मूर्ध्नि पपात च पतितश्चागमत्खड्गः स शीघ्रं शतखण्डताम्
He hurled it at the lord of the Dānavas, and it fell upon his head; but as it struck, the sword instantly shattered into a hundred pieces.
जलेशस्तूग्रदुर्धर्षं विषपावकभैरवम् मुमोच पाशं दैत्यस्य भुजबन्धाभिलाषुकः
The lord of waters, fierce and irresistible, released a noose blazing with the terror of poison-fire, desiring to bind the demon's arms.
स दैत्यभुजमासाद्य सर्पः सद्यो व्यपद्यत स्फुटितक्रकचक्रूरदशनालिर् महाहनुः
That serpent, reaching the demon's arm, perished at once, its great jaws and rows of sharp, saw-like teeth shattering apart.
ततो ऽश्विनौ समरुतः ससाध्याः समहोरगाः यक्षराक्षसगन्धर्वा दिव्यनानास्त्रपाणयः
Then the Aśvins, the Maruts, the Sādhyas, the great serpents, Yakṣas, Rākṣasas, and Gandharvas, all bearing divine and varied weapons—
जघ्नुर्दैत्येश्वरं सर्वे सम्भूय सुमहाबलाः न चास्त्राण्यस्य सजन्ति गात्रे वज्राचलोपमे
All these, assembling with immense strength, struck at the lord of the demons, but none of their weapons could pierce his body, as hard as a thunderbolt mountain.
ततो रथादवप्लुत्य तारको दानवाधिपः जघान कोटिशो देवान् करपार्ष्णिभिरेव च
Then Tāraka, lord of the Dānavas, leapt down from his chariot and slew the gods by the millions, using only his fists and heels.
हतशेषाणि सैन्यानि देवानां विप्रदुद्रुवुः दिशो भीतानि संत्यज्य रणोपकरणानि तु
The remnants of the gods' armies, defeated, fled in all directions, abandoning their weapons in terror.
लोकपालांस्ततो दैत्यो बबन्धेन्द्रमुखान्रणे सकेशवान्दृढैः पाशैः पशुमारः पशूनिव
Then the demon bound the guardians of the worlds, beginning with Indra, in battle, tying their hair with strong nooses as a slaughterer binds cattle.
स भूयो रथमास्थाय जगाम स्वकमालयम् सिद्धगन्धर्वसंघुष्टविपुलाचलमस्तकम्
Again mounting his chariot, he returned to his own palace, its lofty summit resounding with the songs of Siddhas and Gandharvas.
स्तूयमानो दितिसुतैर् अप्सरोभिर्विनोदितः त्रैलोक्यलक्ष्मीस्तद्देशे प्राविशत्स्वपुरं यथा
Praised by the sons of Diti and entertained by Apsarases, he entered his city in that place, as if the fortune of the three worlds belonged to him.
निषसादासने पद्मरागरत्नविनिर्मिते ततः किंनरगन्धर्वनागनारीविनोदितैः क्षणं विनोद्यमानस्तु प्रचलन्मणिकुण्डलः
He sat upon a throne fashioned from padmarāga gems, his jeweled earrings swaying, delighting for a moment with Kinnaras, Gandharvas, Nāgas, and women.
प्रादुरासीत्प्रतीहारः शुभ्रनीलाम्बुजाम्बरः स जानुभ्यां महीं गत्वा पिहितास्यः स्वपाणिना
Then the doorkeeper appeared, clad in garments as blue as a spotless lotus; he approached, knelt to the ground, and covered his mouth with his hand.
उवाचानाविलं वाक्यम् अल्पाक्षरपरिस्फुटम् दैत्येन्द्रमर्कवृन्दानां बिभ्रतं भास्वरं वपुः
He spoke words that were clear and unambiguous, concise yet distinct, as he bore a radiant form before the lord of the Daityas and the hosts of the Sun.
कालनेमिः सुरान्बद्धांश् चादाय द्वारि तिष्ठति स विज्ञापयति स्थेयं क्व बन्दिभिरिति प्रभो
Kālanemi stands at the door, having bound the gods, and announces, 'Where should the bards remain, O Lord?'
तन्निशम्याब्रवीद्दैत्यः प्रतीहारस्य भाषितम् यथेष्टं स्थीयतामेभिर् गृहं मे भुवनत्रयम्
Hearing the doorkeeper's words, the Daitya replied, 'Let them stay wherever they wish; my house is the three worlds.'
केवलं पाशबन्धेन विमुक्तैरविलम्बितम् एवं कृते ततो देवा दूयमानेन चेतसा
Only with a simple binding of cords, and without delay, thus were the gods restrained, their minds greatly distressed.
जग्मुर्जगद्गुरुं द्रष्टुं शरणं कमलोद्भवम् निवेदितास्ते शक्राद्याः शिरोभिर्धरणिं गताः तुष्टुवुः स्पष्टवर्णार्थैर् वचोभिः कमलासनम्
The gods, with troubled hearts, went to seek refuge with the Lotus-born, the teacher of the worlds; Indra and the others bowed their heads to the ground and praised the Lotus-seated One with clear and meaningful words.
त्वमोंकारो ऽस्यङ्कुराय प्रसूतो विश्वस्यात्मानन्तभेदस्य पूर्वम् सम्भूतस्यानन्तरं सत्त्वमूर्ते संहारेच्छोस्ते नमो रुद्रमूर्ते
You are the sacred syllable Oṃ, the source of the sprout of this universe, the soul of the infinite diversity, the first to arise, and after that, the embodiment of existence; to you, who desire dissolution, to you of Rudra's form, we bow.
व्यक्तिं नीत्वा त्वं वपुः स्वं महिम्ना तस्मादण्डात् साभिधानादचिन्त्यः द्यावापृथ्व्योर् ऊर्ध्वखण्डावराम्यां ह्य् अण्डादस्मात्त्वं विभागं करोषि
By your greatness, you manifest your own form from that cosmic egg, named and inconceivable; from that egg, you make the division of the upper and lower realms of heaven and earth.
व्यक्तं मेरौ यज्जनायुस्तवाभूद् एवं विद्मस्त्वत्प्रणीतश्चकास्ति व्यक्तं देवा जन्मनः शाश्वतस्य द्यौस्ते मूर्धा लोचने चन्द्रसूर्यौ
We know that on Meru, your manifestation became the lifespan of beings; what you have established shines forth, and the gods are the offspring of your eternal birth; the sky is your head, the moon and sun your eyes.
व्यालाः केशाः श्रोत्ररन्ध्रा दिशस्ते पादौ भूमिर्नाभिरन्ध्रे समुद्राः मायाकारः कारणं त्वं प्रसिद्धो वेदैः शान्तो ज्योतिषा त्वं विमुक्तः
Serpents are your hair, the directions your ear-holes, the earth your feet, the oceans your navel; you are known in the Vedas as the creator of illusion and cause, tranquil, luminous, and free.
वेदार्थेषु त्वां विवृण्वन्ति बुद्ध्वा हृत्पद्मान्तःसंनिविष्टं पुराणम् त्वामात्मानं लब्धयोगा गृणन्ति सांख्यैर्यास्ताः सप्त सूक्ष्माः प्रणीताः
The Vedas describe you, the ancient one, realized as abiding within the lotus of the heart; those who have attained yoga praise you as the self, and the subtle seven principles of Sāṃkhya are established by you.
तासां हेतुर्याष्टमी चापि गीता तस्यां तस्यां गीयसे वै त्वमन्तम् दृष्ट्वा मूर्तिं स्थूलसूक्ष्मां चकार देवैर्भावाः कारणैः कैश्चिदुक्ताः
Of these, the eighth, which is also sung, is their cause; in each of these, you are praised as the end; seeing your form, both gross and subtle, the gods have described your states with various causes.
सम्भूतास्ते त्वत्त एवादिसर्गे भूयस्तां तां वासनां ते ऽभ्युपेयुः त्वत्संकल्पेनान्तमायाप्तिगूढः कालो मेयो ध्वस्तसंख्याविकल्पः
From you alone, at the beginning of creation, these beings arose; they attained various tendencies; by your will, time, hidden by the attainment of the end, is measurable, its divisions and distinctions dissolved.
भावाभावव्यक्तिसंहारहेतुस् त्वं सो ऽनन्तस्तस्य कर्तासि चात्मन् ये ऽन्ये सूक्ष्माः सन्ति तेभ्यो ऽभिगीतः स्थूला भावाश्चावृतारश्च तेषाम्
You are the cause of the manifestation and dissolution of being and non-being; you are infinite and their creator; you are praised by those subtle ones, and the gross beings and their coverings arise from them.
तेभ्यः स्थूलैस्तैः पुराणैः प्रतीतो भूतं भव्यं चैवमुद्भूतिभाजाम् भावे भावे भावितं त्वा युनक्ति युक्तं युक्तं व्यक्तिभावान्निरस्य इत्थं देवो भक्तिभाजां शरण्यस् त्राता गोप्ता नो भवानन्तमूर्तिः
From those subtle ones, the gross ancient forms are perceived; thus, the past and future of those who are born; in every state, you are united with what is to be united, and by the manifestation of forms, you are set apart; thus, O Lord of infinite forms, you are the refuge, protector, and guardian of the devoted.
विरेमुरमराः स्तुत्वा ब्रह्माणमविकारिणम् तस्थुर्मनोभिर् इष्टार्थसम्प्राप्तिप्रार्थनास्ततः
Having thus praised Brahmā, the changeless one, the immortals ceased and stood with their minds intent, praying for the fulfillment of their desired aims.
एवं स्तुतो विरिञ्चिस्तु प्रसादं परमं गतः अमरान्वरदेनाह वामहस्तेन निर्दिशन्
Thus praised, Brahmā, filled with supreme grace, addressed the immortals, granting them a boon, indicating with his left hand.