लोकपालांस्ततो दैत्यो बद्ध्वा चेंद्रमुखान्रणे। सरुद्रान्सुदृढैः पाशैः पशुपालः पशूनिव
Then the demon bound the guardians of the worlds, including Indra and the others, in battle with strong fetters, as a herdsman binds cattle.
स भूयो रथमास्थाय जगाम स्वकमालयं। सिद्धगंधर्वसंघुष्टं विपुलाचलमस्तकम्
He again mounted his chariot and went to his own abode, the lofty mountain peak, resounding with hosts of Siddhas and Gandharvas.
पुलस्त्य उवाच-। प्रादुरासीत्प्रतीहारः शुभ्रचीनांशुकांबरः। स जानुभ्यां महीं गत्वा पिहितास्यश्च पाणिना
Pulastya said: There appeared a gatekeeper, clothed in shining white garments, who, having touched the earth with his knees, covered his mouth with his hand.
उवाचानाविलं वाक्यमल्पाक्षरपरिष्कृतम्। दैत्येंद्रमर्कवृंदाभं बिभ्रतं भास्वरं वपुः
He spoke clear words, concise and well-formed, to the demon king, who shone with a radiant form like a cluster of suns.
कालनेमिः सुरान्बद्ध्वा प्रादाय द्वारि तिष्ठति। स विज्ञापयति स्थेयं क्व वंदिनि च यैः प्रभो
Kalanemi, having bound the gods, stands at the door after delivering them; he announces, 'Where should these captives stand, O Lord, and by whom?'
तन्निशम्याब्रवीद्दैत्यः प्रतीहारस्य भाषितम्। यथेष्ठं स्थीयतामेभिर्गृहं मे भुवनत्रयं
Hearing the gatekeeper's words, the demon replied: 'Let them remain wherever they wish; my house is the three worlds.'
केवलं वासवं त्वेकं मुंडयित्वा विमुच्यताम्। सितवस्त्रपरिच्छन्नं शुनःपादेन चिह्नितम्
But only Vasava should be released after shaving his head, clothed in white garments and marked by the sign of a dog’s foot.
एवं कृते ततो देवा दूयमानेन चेतसा। जग्मुर्जगद्गुरुं द्रष्टुं शरणं कमलोद्भवम्
When this was done, the gods, their minds greatly troubled, went to seek refuge with the lotus-born, the teacher of the world.
विनिर्विण्णास्तमासाद्य शिरोभिर्द्धरणीं गताः। तुष्टुवुः सुष्ठु वर्णाढ्यैर्वचोभिः कमलासनम्
Deeply distressed, they approached him, bowed their heads to the ground, and praised the lotus-seated one with words rich in excellent qualities.
देवा ऊचुः-। नमस्त्वोंकारांकुरादिप्रसूत्यै विश्वस्थानानंतभेदस्य पूर्वम्। संभूतस्यानंतरं सत्वमूले संहारेच्छोस्ते नमः सत्वमूर्त्ते
The gods said: Salutations to you, the origin of Om, the source of creation, the first cause of the endless varieties of the universe; to you who arose at the root of existence and whose will is the cause of dissolution—salutations to you, embodiment of existence.
व्यक्तीनां त्वामादिभूतं महिम्ना चास्मादस्मानभिधानाद्विचिंत्य। द्यावापृथ्व्योरूर्द्ध्वलोकांस्तथाधश्चांडादस्मात्त्वं विभागं चकर्थ
You are the primal being of all manifest things, and by your greatness, you are beyond all names and concepts; you divided the upper worlds of heaven and earth, as well as the lower regions, from this cosmic egg.
व्यक्तं मेरुर्यज्जरायुस्तवाभूदेवं विद्मस्त्वत्प्रणीतोवकाशः। व्यक्तं देवा जज्ञिरे यस्य देहाद्देहस्यांतश्चारिणो देहभाजः
Manifest is Meru, the ancient mountain, which arose from you; thus we know that space was created by you. Manifest are the gods, born from your body, and within your body dwell all embodied beings.
द्यौस्ते मूर्द्धा लोचने चंद्रसूर्यौ व्यालाः केशाः श्रोत्ररंध्रे दिशस्ते। गात्रं यज्ञः सिंधवः संधयो वै पादौ भूमिस्तूदरं ते समुद्राः
Heaven is your head, the moon and sun your eyes, serpents your hair, the directions the openings of your ears; sacrifice is your body, rivers your joints, earth your feet, and the oceans your belly.
मायाकारः कारणं त्वं प्रसिद्धो वेदैः शांतो ज्योतिरर्कस्त्वमुक्तः। वेदार्थेन त्वां विवृण्वंति बुद्ध्या हृत्पद्मांतः संनिविष्टं पुराणम्
You are known in the Vedas as the creator of illusion and the cause of all; you are the tranquil light, the sun, the imperishable one. The wise describe you, by the meaning of the Vedas, as the ancient one abiding within the lotus of the heart.
त्वां चात्मानं लब्धयोगा गृणंति सांख्यैर्याः स्ताः सप्तसूक्ष्माः प्रणीताः। तासां हेतुर्याष्टमी चापि गीता तास्वंतस्थो जीवभूतस्त्वमेव
Those who have attained yoga praise you as the self, and the subtle seven principles taught by the Sāṅkhyas; you are also sung as the eighth cause among them, and you, abiding within, are the living soul.
दृष्ट्वा मूर्त्तिं स्थूलसूक्ष्मांचकार ये वै भावाः कारणे केचिदुक्ताः। संभूतास्ते त्वत्त एवादिसर्गे भूयस्तास्त्वां वासनां तेभ्युपेयाः
Those who have seen your gross and subtle forms, and the various states described as causes, know that all these arose from you at the beginning of creation; may our devotion to you be greater than to them.
त्वत्संकेतस्त्वंतरायो निगूढः कालोऽमेयो ध्वस्तसंख्याविकल्पः। भावाभावाव्यक्तिसंहारहेतुः सोऽनंतस्त्वं तस्य कर्ता निधानम्
Your sign is the hidden interval, immeasurable time, the destroyer of all distinctions and calculations; you are the cause of both being and non-being, of manifestation and dissolution—endless, you are their maker and their resting place.
स्थूलस्सर्वोऽनर्थभूतस्ततोन्यस्सोऽर्थस्सूक्ष्मो यो हि तेभ्योपिगीतः। स्थूला भावाश्चावृता यैश्च तेषां तेभ्यः स्थूलस्त्वं पुराणे प्रणीतः
All that is gross is insubstantial, while the subtle, which is praised even above these, is meaningful; the gross states are covered by those, and among them, you are declared in the ancient texts as the supreme gross principle.
भूतंभूतं भूतिमद्भूतभावं भावेभावे भावितं त्वं युनक्षि। युक्तंयुक्तं व्यक्तिभावान्निरस्य स्थानेस्थाने व्यक्तिवृत्तिं करोषि
You unite being after being, the glorious with the glorious, and in each state of existence, you join what is to be joined; again and again, you remove manifest forms and establish the function of manifestation in each place.
इत्थं देवो व्यक्तिभाजां शरण्यस्त्राता गोप्ता भावितोऽनंतमूर्तिः। विरेमुरमरास्तु त्वा ब्रह्माणमिति कारणम्
Thus, the god, the refuge of those with form, protector and guardian, conceived in countless forms, was praised by the immortals as you, the cause, O Brahman.
तस्थुर्मनोभिरिष्टार्थसंप्राप्ति प्रार्थनास्ततः। एवं स्तुतो विरिंचिस्तु प्रसादं परमं गतः
With their minds fixed on the fulfillment of their desired aims, they stood there, praying; thus praised, Brahmā was greatly pleased.
अमरान्वरदोप्याह वामहस्तेन निर्दिशन्। ब्रह्मोवाच-। नारी वा भर्तृका कस्माद्धस्तसंत्यक्तभूषणा
Then the bestower of boons addressed the immortals, gesturing with his left hand; Brahmā spoke: 'Why does a woman, having abandoned her ornaments, remain apart from her husband?'
न राजसे कुतश्शक्रा म्लानवक्त्रसरोरुहः। हुताशनवियुक्तोपि धूमेन न विराजसे
You do not shine, O Indra, with your lotus-face wilted; even fire, separated from fuel, does not shine, being veiled by smoke.
तृणौघेन प्रतिच्छन्नो दग्धदावश्चिरोषितः। यमामयशरीरेण क्लिष्टो नाद्य विराजसे
Covered by a heap of grass, scorched by a long-burning forest fire, afflicted with a body seized by death and disease, you do not shine today.
दंडेनालंबनेनेव कृष्टो येन पदेपदे। रजनीचरनाथ त्वं किं भीत इव भाषसे
Dragged along as if by a staff for support, step by step—O lord of night-wanderers, why do you speak as if afraid?
राक्षसेंन्द्रकृतादाने त्वमरातिक्षतो यथा। तनुस्ते वरुणोच्छुष्कापरीतस्येव वह्निना
Wounded by your enemy in the battle caused by the king of the Rākṣasas, your body is dried up, as if by fire, like that of Varuṇa when parched.
विमुक्तरुधिरं चाथ पदं त्वं प्रविलोकय। वायो भवान्विचेतस्कः खड्गाग्रैरिव निष्कृतः
Now, look at your body, bloodless and fallen; O Wind, you are bewildered, as if struck by sword-tips.
किं त्वं नतोसि धनद संत्यज्येव कुबेरतां। रुद्रास्त्रिशूलिनः संतोऽविदध्वं बहुशूरतां
Why do you bow, O bestower of wealth, as if abandoning the office of Kubera? The trident-bearing Rudras, too, have lost much of their valor.
भवतां केन चाक्षिप्ता तीव्रता नस्तदुच्यतां। एवमुक्ताः सुरास्तेन ब्रह्मणा ब्रह्मवर्तिना
By whom among you has our strength been checked? Let that be told. Thus questioned by Brahmā, the gods who follow Brahman replied.
वाचां प्रधानभूतत्वात्ते मारुतमचोदयन्। अथ शक्रमुखैर्देवैः पवनः प्रतिचोदितः
Because speech is foremost among the senses, he urged the Wind; then, prompted by Indra and the other gods, the Wind was addressed.