हिरण्याक्षस्य च हरेर्लोकविस्मापनं महत्। अस्त्रयुद्धं तथान्योन्यं कृतप्रतिकृतं च तत्
Between Hiraṇyākṣa and Hari, there was a great and astonishing duel of weapons, each countering the other.
ततो नियुद्धे सततं दिव्यवर्षशतं गतम्। ततो दैत्यो महासत्वो ववृधे वामनो यथा
Then, in that combat, a hundred divine years passed; then the Daitya, of great strength, grew as Vāmana once did.
मुखेन जग्राह रुषा त्रैलोक्यं सचराचरम्। भूमंडलं समुद्धृत्य विवेश च रसातलम्
With his mouth, in anger, he seized the three worlds with all their moving and unmoving beings; lifting up the earth, he entered Rasātala.
शेषाश्च विविशुर्दैत्यास्तमनु प्रीतिसंयुताः। ततो विष्णुर्महातेजा ज्ञात्वा दैत्यबलं महत्
The remaining Daityas, filled with joy, followed him and entered as well; then Viṣṇu, of great splendor, knowing the immense Daitya power—
दधार रूपं वाराहं दैत्यराजजिघांसया। धृत्वा क्रोडतनुं विष्णुर्विवेश तमनुद्रुतम्
Assuming the form of a boar, desiring to slay the Daitya king, Viṣṇu took on the body of a boar and entered after him as he fled.
तत्र गत्वा रसामूले रसातलगतां महीम्। दृष्ट्वा स्वदंष्ट्रयोर्दध्रे लोकाधारां वसुंधराम्
There, going to the root of the waters, he saw the earth in Rasātala; holding the earth, the support of the worlds, on his own tusks.
तां धृत्वा गच्छतस्तस्य विष्णोरमिततेजसः। समाजगाम दैत्येंद्रो धृष्टं वाग्भिस्तुदन्ननु
As Viṣṇu of immeasurable splendor was carrying her away, the Daitya lord approached, boldly reviling him with harsh words.
मायाक्रोडतनुर्विष्णुर्दुर्वचांसि सहन्रुषा। जलोपरि दधारेमां धरां भूधर एव च
Viṣṇu, in his magical boar form, endured the harsh words in anger; upon the waters, he bore this earth, like a mountain.
तस्यां न्यस्य स्वसत्वं च स चकार तदाचलाम्। ततः पश्चात्स संलग्नो दैत्यराट्समुपस्थितः
There, placing his own essence, he made it immovable at that time; then afterwards, joined with it, the king of the Daityas approached.
क्रोधेन महताविष्टो जघान गदया हरिम्। मायया सूकरो विष्णुस्तां गदां समवंचयत्
Overcome by great anger, he struck Hari with his mace; but by his illusion, Viṣṇu in the form of a boar evaded that mace.
योगयुक्तो यथा मृत्युं कौमोदक्याहनच्च तम्। ततः पुना रुषाविष्टो हिरण्याक्षो महाबलः
Endowed with yoga, he struck him with the Kaumodakī mace as if he were Death; then again, filled with wrath, Hiraṇyākṣa, mighty in strength—
मुष्टिना प्राहरद्देवं दक्षिणे तु भुजे प्रभोः। एवं युद्धं महाघोरं सव्यासव्यं गतागतम्
Struck the god with his fist on the right arm of the Lord; thus, a dreadful battle, with attacks and counterattacks, advance and retreat, ensued.
परिभ्रमणविक्षेपं कृतानुकरणं तथा। ततो ब्रह्मादयो देवा युद्धं पश्यंति खे स्थिताः
With circling, throwing, and mutual imitation; then Brahmā and the other gods, standing in the sky, watched the battle.
स्वस्ति प्रजाभ्यो देवेभ्य ऋषिभ्यश्चेति चाब्रुवन्। ऊचुश्च देवदेवेशं विष्णुं वाराहरूपिणम्
They said, 'May there be well-being for the people, the gods, and the seers'; and they addressed Viṣṇu, Lord of gods, in the form of a boar.
मा क्रीड बालवद्देव जह्यमुं देवकंटकम्। ततो विष्णुर्महातेजा मायावाराहरूपधृत्
'Do not play like a child, O god; slay this thorn of the gods.' Then Viṣṇu, of great splendor, assuming the form of the boar by his illusion—
ब्रह्माद्यनुमतिं प्राप्य चक्रं प्राक्षिपदुल्बणम्। सहस्रसूर्यसंकाशं सहस्रारं महाप्रभम्
Having obtained the consent of Brahmā and the others, hurled his formidable discus, shining like a thousand suns, with a thousand spokes, of great brilliance.
दैत्यांतकरणं रौद्रं प्रलयाग्निसमप्रभम्। तच्चक्रं विष्णुना मुक्तं हिरण्याक्षं महाबलम्
Terrible, destroyer of demons, blazing like the fire of dissolution; that discus, released by Viṣṇu, at once reduced the mighty Hiraṇyākṣa to ashes.
चकार भस्मसात्सद्यो ब्रह्मादीनां च पश्यताम्। दैत्यांतकरणं रौद्रं चक्रं चागमदच्युतम्
In the sight of Brahmā and the others, it instantly made him ashes; that terrible discus, destroyer of demons, returned to the imperishable one.
ततो ब्रह्मादयो देवाः शक्रमुख्याश्च लोकपाः। दृष्ट्वा च विजयं विष्णोः स्तुवंति स्म समागताः
Then Brahmā and the other gods, and the guardians of the worlds led by Śakra, having seen Viṣṇu's victory, gathered and praised him.
देवा ऊचुः-। नताः स्म विष्णुं जगदादिभूतं सुरासुरेंद्रं जगतां प्रपालकम्। यन्नाभिपद्मात्किल पद्मयोनिर्बभूव तं वै शरणं गताः स्मः
The gods said: 'We bow to Viṣṇu, the origin of the universe, lord of gods and demons, protector of the worlds; from whose navel-lotus indeed Padmayoni (Brahmā) was born—we have taken refuge in him.'
नमोनमो मत्स्यवपुर्द्धराय नमोस्तु ते कच्छपरूपधारिणे। नमः प्रकुर्मश्च नृसिंहरूपिणे तथा पुनर्वामनरूपिणे नमः
Salutations again and again to you who bore the form of a fish, and to you who assumed the form of a tortoise; we also offer homage to you in the form of Narasiṃha, and again to you in the form of Vāmana.
नमोस्तु ते क्षत्रविनाशनाय रामाय रामाय दशास्यनाशिने। प्रलंबहंत्रे शितिवाससे नमो नमोस्तु बुद्धाय च दैत्यमोहिने
Salutations to you, destroyer of the warrior class, to Rāma, to Rāma, slayer of the ten-headed one; to the slayer of Pralaṃba, to the one clad in white, and again, salutations to Buddha, deluder of the demons.
म्लेच्छांतकायापि च कल्किनाम्ने नमः पुनः क्रोडवपुर्धराय। जगद्धितार्थं च युगेयुगे भवान्बिभर्ति रूपं त्वसुराभवाय
Salutations also to you as Kalki, destroyer of the mlecchas, and again to you who bore the form of a boar; for the welfare of the world, in every age, you assume forms for the destruction of the demons.
निषूदितोऽयं ह्यधुना किल त्वया दैत्यो हिरण्याक्ष इति प्रगल्भः। यश्चेंद्रमुख्यान्किललोकपालान्संहेलया चैव तिरश्चकार
This arrogant demon Hiraṇyākṣa has now indeed been slain by you, who had previously, with contempt, cast aside the guardians of the worlds, including Indra.
स वै त्वया देवहितार्थमेव निपातितो देववर प्रसीद। त्वमस्य विश्वस्य विसर्गकर्ता ब्राह्मेण रूपेण च देवदेव
He has been struck down by you, O best of gods, for the sake of the gods' welfare; be gracious, O god of gods, you are the creator of this universe, in the form of Brahmā.
पाता त्वमेवास्य युगेयुगे च रूपाणि धत्से सुमनोहराणि। त्वमेव कालाग्निहरश्च भूत्वा विश्वं क्षयं नेष्यसि चांतकाले
You alone are its protector, and in every age you assume most delightful forms; you alone, becoming the fire of time, will bring the universe to destruction at the end of time.
अतो भवानेव च विश्वकारणं न ते परं जीवमजीवमीश। यत्किंच भूतं च भविष्यरूपं प्रवर्त्तमानं च तथैव रूपम्
Therefore, you alone are the cause of the universe; there is no other, neither living nor non-living, O Lord. Whatever exists, whatever will be, and whatever is manifesting now—all these forms are indeed yours.
सर्वं त्वमेवासि चराचराख्यं न भाति विश्वं त्वदृते च किंचित्। अस्तीति नास्तीति च भेदनिष्ठं त्वय्येव भातं सदसत्स्वरूपम्
You alone are all that is called moving and unmoving; nothing in the universe shines apart from you. The distinctions of 'exists' and 'does not exist,' of difference, and the essence of being and non-being—all these appear only in you.
ततो भवंतं कतमोपि देव न ज्ञातुमर्हत्यविपक्वबुद्धिः। ऋते भवत्पादपरायणं जनं तेनागता स्मश्शरणं शरण्यम्
Therefore, O God, no one with an unripe intellect can truly know you, except for those devoted to your feet. For this reason, we have come to you, the refuge of all, seeking shelter.
व्यास उवाच-। ततो विष्णुः प्रसन्नात्मा उवाच त्रिदिवौकसः। तुष्टोस्मि देवा भद्रं वो युष्मत्स्तोत्रेण सांप्रतम्
Vyāsa said: Then Viṣṇu, with a pleased heart, spoke to the dwellers of heaven: 'I am satisfied, O gods, may good befall you; by your hymn of praise at this time.'