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.
अथ विष्णुमुखैर्देवैः श्वसनः प्रतिबोधितः चतुर्मुखं तदा प्राह चराचरगुरुं विभुम्
Then, awakened by the gods led by Vishnu, the wind spoke to the four-faced, the lord and teacher of all moving and unmoving beings.
त्वमनन्त करोषि जगद्भवतां सचराचरगर्भविभिन्नगुणाम् अमरासुरमेतदशेषमपि त्वयि तुल्यमहो जनको ऽसि यतः
You, O infinite one, create the world; you are the source of all moving and unmoving beings, possessing diverse qualities; even the gods and demons are not equal to you, for you are their progenitor.
पितुरस्ति तथापि मनोविकृतिः सगुणो विगुणो बलवानबलः भवतो वरलाभनिवृत्तभयः कुलिशाङ्गसुतो दितिजो ऽतिबलः
Though there is a father, still the mind is disturbed; with qualities or without, strong or weak, the son of the thunderbolt, the son of Diti, is exceedingly powerful, his fear removed by receiving your boon.
सचराचरनिर्मथने किमिति कितवस्तु कृतो विहितो भवता किल देव त्वया स्थितये जगतां महदद्भुतचित्रविचिगुणाः
Why, in the destruction of moving and unmoving beings, has deceit been done? Indeed, O god, you have established wondrous and diverse qualities for the stability of the worlds.
अपि तुष्टिकृतः श्रुतकामफला विहिता द्विजनायक देवगणाः अपि नाकमभूत्किल यज्ञभुजां भवतो विनियोगवशात्सततम्
Though the leaders of twice-born and the hosts of gods have been satisfied, and the fruits of their desires heard and granted, yet the heaven of the sacrificers did not come to be, always subject to your allocation.
अपहृत्य विमानगणं स कृतो दितिजेन महामरुभूमिसमः कृतवानसि सर्वगुणातिशयं यमशेषमहीधरराजतया
Having seized the host of celestial vehicles, he, the son of Diti, made himself like a vast desert; you have established supreme excellence in all qualities, with the sovereignty of all mountain kings.
सममिङ्गितभावविधिः स गिरिर् गगनेन सदोच्छ्रयतां हि गतः अधिवासविहारविधावुचितो दितिजने पविक्षतशृङ्गतटः
That mountain, knowing the proper gesture and mood, has reached the sky with constant elevation; accustomed to the dwelling and play of the gods, its peaks and ridges are trampled by the sons of Diti.
परिलुण्ठितरत्नगुहानिवहो बहुदैत्यसभाश्रयतां गमितः सुरराज स तस्य भयेन गतं व्यदधादशरीर इतो ऽपि वृथा
Its caves filled with jewels have been plundered, and it has become the seat of many demon assemblies; O king of gods, out of fear of him, you have gone elsewhere, abandoning your body in vain.
उपयोग्यतया विवृतं सुचिरं विमलद्युतिपूरितदिग्वदनम् भवतैव विनिर्मितमादियुगे सुरहेतिसमूहम् अनुत्थमिदम्
For a long time, the world, with its directions filled with pure brilliance, was made suitable by you in the first age; the host of divine weapons was not raised, O creator.
दितिजस्य शरीरमवाप्य गतं शतधा मतिभेदमिवाल्पमनाः आसारधूलिध्वस्ताङ्गा द्वारस्थाः स्मः कदर्थिनः लब्धप्रवेशाः कृच्छ्रेण वयं तस्यामरद्विषः
Assuming the body of the son of Diti, he has gone, as if with a hundred divisions of mind, with little sense; we, battered and standing at the door, barely gained entry with difficulty, O enemy of the immortals.