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.
नारी याभर्तृकाकस्मात् तनुस्ते त्यक्तभूषणा न राजते तथा शक्र म्लानवक्त्रशिरोरुहा
A woman, who, by some misfortune, is separated from her husband and has cast off her ornaments, does not shine; in the same way, O Indra, you appear with a faded face and drooping hair.
हुताशनविमुक्तो ऽपि न धूमेन विराजसे भस्मनेव प्रतिच्छन्नो दग्धदावश्चिरोषितः
Even freed from fire, you do not shine with smoke, just as one covered with ashes does not shine, or a burnt forest long left desolate.
यमामयमये नैव शरीरे त्वं विराजसे दण्डस्यालम्बनेनेव ह्य् अकृच्छ्रस्तु पदे पदे
You do not shine in a body afflicted by disease and death, just as a staff cannot support you at every step without hardship.
रजनीचरनाथो ऽपि किं भीत इव भाषसे राक्षसेन्द्र क्षताराते त्वमरातिक्षतो यथा
Though you are lord of the night-walkers, why do you speak as if afraid, O king of the demons? You seem wounded by your enemy, as one struck by an adversary.
तनुस्ते वरुणोच्छुष्का परीतस्येव वह्निना विमुक्तरुधिरं पाशं फणिभिः प्रविलोकयन्
Your body is dried up like Varuna's, as if surrounded by fire; bloodless, you gaze at the noose with serpents.
वायो भवान् विचेतस्कस् त्वं स्निग्धैरिव निर्जितः किं त्वं बिभेषि धनद संन्यस्यैव कुबेरताम्
You, O Wind, are confused, as if subdued by gentle ones; why do you fear, O Lord of Wealth, abandoning your Kubera-hood?
रुद्रास्त्रिशूलिनः सन्तो वदध्वं बहुशूलताम् भवन्तः केन तत्क्षिप्तं तेजस्तु भवतामपि
O Rudras, trident-bearers, declare your multitude of spears; by whom has your radiance been cast away, even among you?
अकिंचित्करतां यातः करस्ते न विभासते अलं नीलोत्पलाभेन चक्रेण मधुसूदन
Your hand has become powerless and does not shine; enough of the discus resembling a blue lotus, O Madhusudana.
किं त्वयानुदरालीनभुवनप्रविलोकनम् क्रियते स्तिमिताक्षेण भवता विश्वतोमुख
Why do you, O all-faced one, gaze upon the world with unmoving eyes, as if you are observing the universe with a subdued glance?
एवमुक्ताः सुरास्तेन ब्रह्मणा ब्रह्ममूर्तिना वाचां प्रधानभूतत्वान् मारुतं तमचोदयन्
Thus addressed by Brahma, in the form of Brahma, the gods, because of his words being principal, urged the wind.