अवबोधि च यच्छान्तमदोषमपकल्मषम् । ऋषिरूपात्मने तस्मै विष्णो रूपाय!ते नमः
That form of yours, O Viṣṇu, which is awakened, peaceful, faultless, and free from sin—the form of a seer—to that form we offer homage.
भक्षयत्यथ कल्पान्ते भूतानि यदावरितम् । त्वद्रूपं पुण्डरीकाक्ष!तस्मै कालात्मने नमः
That form of yours, O Lotus-eyed One, which at the end of the aeon devours all beings that are enveloped—to that time-form we offer homage.
सम्भक्ष्य सर्वभूतानि देवादीन्यविशेषतः । नृत्यत्यन्ते च यद्रूपं तस्मै रुद्रात्मने नमः
Homage to that Rudra-self, who, having devoured all beings, including gods and others without distinction, dances at the end in that very form.
प्रवृत्त्या रजसो यच्च कर्मणां कारकात्मकम् । जनार्दन! नमस्तसमै त्वद्रूपाय नरात्मने
O Janardana, homage to that form of yours, the soul of man, which, through the activity of rajas, is the agent of all actions.
अष्टाविंशदूवधोपेतं यद्रूपं तामसं तवा । उन्मार्गगामि सर्वात्मन् तस्मै ! पश्वात्मने नमः
Homage to that form of yours, O all-pervading one, which is tamasic, associated with twenty-eight forms, wandering outside the path, the soul of beasts.
यज्ञाङ्गबूतं यद्रूपं जगतः सिद्धिसाधनम् । वृक्षातिदूभेदि तस्मै मुख्यात्मने नमः
Homage to that principal self, whose form is a limb of sacrifice, the means for the accomplishment of the world, and which divides trees and others.
तिर्यङू मानुषदेवादि व्योमशब्दादिकञ्च यत् । रूपं तवादेः सर्वस्य तस्मै सर्वात्मने नमः
Homage to that universal self, whose form is the origin of all—animals, humans, gods, the sky, sound, and so forth.
प्रधानबुद्धयादिमयादशेषादू यदन्यदस्मात् परमं परात्मन् । रूपं तवाद्यं न यदन्यतुल्यं तस्मै नमः कारणकारणाय
Homage to the cause of causes, to that primal form of yours, which is beyond all, distinct from matter, intellect, and the rest, and is not comparable to anything else.
शुक्लादिदीर्घादिघनादिहीन मगोचरे यच्च विशेषणानाम् । सुद्धातिसुद्ध परमर्षिदृश्यं रूपाय तस्मै भगवन् । नताः स्मः
O Lord, we bow to that form of yours, pure, supremely pure, seen by the highest seers, which is free from whiteness, length, density, and other qualities, and beyond the reach of attributes.
यन्नः शरीरेषु यदन्यदेहे ष्वशेषजन्तुष्वजमव्ययं यत् । यस्माच्च नान्यदूव्यतिरिक्तमस्ति ब्रह्मस्वरूपाय नताः स्म तस्मै
We bow to that form, the essence of Brahman, which is unborn and imperishable, present in our bodies, in other bodies, and in all beings, and apart from which nothing else exists.
सकलमिदमजस्य यस्य रूपं परमपदात्मवतः सनातनस्य । तमनिधनमशेषबीजभूतं प्रभुममलं प्रणताः स्म वासुदेवम्
We bow to Vasudeva, the stainless Lord, the imperishable, the root of all seeds, whose form is this entire universe, unborn, eternal, and possessed of the supreme state.
स्तात्रस्यास्यावसाने तदे ददृशुः परमेश्वरम् । शङ्खचक्रगदापाणिं गरुडस्थं सुरा हरिम्
At the conclusion of this hymn, they beheld the Supreme Lord, Hari, holding conch, discus, and mace, standing upon Garuda, the god of gods.
तमूचुः सकला देवाः प्रणिपातपुरः सरम् । प्रसीद देव!दैत्येभ्यस्त्राहीति शरणार्थिनः
All the gods, led by reverent prostration, addressed him: 'Be gracious, O God! Protect us from the Daityas, for we have come to you for refuge.'
त्रैलोक्यं यज्ञाभागश्व दैत्यैर्ह्रादपुरोगमैः । ह्टतं नो ब्रह्मणोऽप्याज्ञामुल्लङ्घय परमेश्वर
'The three worlds and the shares of sacrifice have been seized by the Daityas, led by Hrada. Even the command of Brahma has been violated, O Supreme Lord.'
यद्यप्यशेषभूतस्य वयं ते च तवांशकाः । तथाप्यविद्याभेदेन भिन्नं पश्यामहे जगत्
'Although we and they are all your parts, O Lord of all beings, still, due to the difference of ignorance, we perceive the world as divided.'
स्ववर्णधर्माभिरता वेदमार्गानुसारिणः । न शक्यास्तेऽरयो हन्तुमस्माभिस्तपसान्विताः
'Devoted to the duties of our own order, following the path of the Vedas, and endowed with austerity, we are unable to slay those enemies.'
तमुपायममेयात्मन्नस्माकं दातुमर्हसि । येन तानसुरान हन्तु भवेम भगवन् ! क्षमाः
'O immeasurable one, you ought to grant us a means by which, O Lord, we may be able to destroy those Asuras.'
इत्युक्तो भगवांस्तेभ्यो मायामोहं शरीरतः । तमुत्पाद्य ददौ विष्णुः प्राह चेदं सुरोत्तमान्
Thus addressed, the Blessed Lord produced from his own body the delusion of Maya and gave it to them; then Vishnu spoke these words to the best of the gods.
मायामोहोऽयमखिलान् दैत्यांस्तान्मोहयिष्यति । ततो वध्या भविष्यन्ति वेदमार्गबहिष्कृताः
'This delusion of Maya will bewilder all those Daityas; then, excluded from the path of the Veda, they will become fit for destruction.'
स्थितौ स्थितस्य मे वध्या यावन्तः परिपन्थिनः । ब्रह्मणो येऽधिकारस्य देवदैत्यादिकाः सुराः
'As long as I remain established in the work of preservation, all those who are obstacles—gods, Daityas, and others—who transgress the authority of Brahma, are fit to be destroyed.'
तदूगच्छत न भीः कीर्या मायामोहोऽयमग्रतः । गच्छत्वद्योपकाराय भवता भवतां सुराः
Therefore, do not be afraid; this delusion of illusion stands before you. Let it go now, for your benefit, by your own will, O gods.
इत्युक्ताः प्रणिपत्यैनं ययुर्देवा यथागतम् । मायामोहोऽपि तैः सार्द्धं ययौ यत्र महासुराः
Thus addressed, the gods bowed to him and departed as they had come; and the delusion of illusion went with them to where the great asuras were.
पराशर उवाच । तपस्यभिरतान् सोऽथ मायामोहो महासुरान् । मैत्रेय ! ददृशे गत्वा नर्मदातीरसंश्रितान्
Parāśara said: Then, Maitreya, the delusion of illusion, having gone, saw the great asuras engaged in austerities, dwelling on the banks of the Narmadā.
ततो दिगम्बरो मुण्डो बर्हिपत्रधरो द्रिज । मायामोहोऽसुरान् श्लक्ष्णमिदं वचनमब्रवीत्
Then, naked, shaven-headed, and wearing peacock feathers, the delusion of illusion spoke these gentle words to the asuras.
हे दैत्यपतयो ! ब्रूत यदर्थं तप्यते तपः । ऐहिकं वाथ पारत्र्यं तपसः फलमिच्छथ
O lords of the daityas, tell me for what purpose you perform austerities. Do you desire the fruit of asceticism for this world or for the next?
पारत्र्यफललाभाय तपश्वर्या महामते । अस्माभिरियमारब्धा किं वा तेऽत्र विवक्षितम्
We, of great understanding, have undertaken these austerities for the attainment of the fruit of the next world. Or is there something else you wish to say about this?
कुरुध्वं मम वाक्यानि यदि मुक्तिमभीप्सथ । अर्हध्वमेनं धर्मञ्च मुक्तिद्रारमसंवृतम्
If you desire liberation, then follow my words. You are worthy of this dharma, which is the gateway to liberation.
धर्मो विमुक्तेरर्होऽयं नैतदस्मात् परः परः । अत्रैव संस्थिताः स्वर्गं विमुक्तिं वा गमिष्यथ । अर्हध्वं धर्ममेतञ्च सर्वे यूयं महाबलाः
This dharma is worthy of liberation; there is nothing higher than this. Remaining here itself, you will attain heaven or liberation. All of you, mighty ones, are worthy of this dharma.
एवं प्रकारैर्बहुभिर्युक्तिदर्शनवर्द्धितैः । मायामोहन ते देत्या वेदमार्गादपाकृताः
In this way, with many arguments strengthened by reasoning, the delusion of illusion led the daityas away from the path of the Veda.
धर्मायैतदधर्माय सदेतन्न सदित्यपि । विमुक्तये त्विदं नैतदू विमुक्तिं सम्प्रच्छात
This is for dharma, that is for adharma; this is real, that is unreal—so it is said. But for liberation, this is not the way; do not seek liberation in this manner.