इत्युत्तवा प्रययौ विप्रो देवराजोऽपि तं पुनः । आरुह्म रावतं ब्रह्मन् प्रययावमरावतीम्
Thus having spoken, the sage departed, and the king of the gods, mounting Airavata, returned to Amarāvatī.
ततः प्रभृति निःश्रीकं सशक्र भुवनत्रयम् । मैत्रैयासीदपध्वस्तं संक्षीणौषधिवीरुधम्
From that time onward, O Maitreya, the three worlds with Indra became bereft of prosperity, their herbs and plants withered away.
न यज्ञाः संप्रवर्त्तन्ते न तपस्यन्ति तापसाः । न च दानादिधर्मषु मनश्चक्रे तदा जनः
Sacrifices were not performed, ascetics did not practice austerities, and people did not set their minds on charity or other righteous acts at that time.
निसत्त्वा सकला लोका लोभाद्यु पहतेन्दिरियाः । स्वल्पेऽपि हि बभूवुस्ते साभिलाषा द्रिजोत्तम
All the worlds were devoid of vitality, their senses overcome by greed and similar faults; even for the smallest things, they acted with desire, O best of twice-born.
यतः सत्त्वं ततो लक्ष्मीः सत्त्वं भूत्यनुसारि च । निःश्रीकाणां कुतः सत्वं विना तेन गुणाः कुतः
Where there is vitality, there is prosperity, and prosperity follows vitality; how can those without prosperity possess vitality, and without that, how can virtues exist?
बलशौर्य्याद्यभावश्च पुरुषाणां गुणौर्व्विना । लङ्वनीयः समस्तस्य बलशौर्य्य विवर्जितः
Without virtues such as strength and heroism, men are to be scorned; one who lacks strength and heroism is despised by all.
भवत्यपध्वस्तमतिर्लङूघितः प्रथितः पुमान् एवमत्यन्तनिःश्रीके त्रैलोक्ये सत्त्ववर्ज्जिते
A man whose mind is ruined, who is disgraced and infamous, becomes so when the three worlds are utterly bereft of prosperity and vitality.
देवान् प्रति बलोद्योगं चक्रु र्दैतेयदानवाः । लोभाभिभूता निश्रीका दैत्याः सत्त्वविवर्जिताः
The Daityas and Dānavas, overcome by greed, lacking prosperity and vitality, prepared for battle against the gods.
श्रिया विहीनैर्निः सत्त्वैर्देवैश्चक्रु स्ततो रणम् । विजितास्त्रिदशा दैत्य रिन्द्राद्याः शरणां ययुः
Then, deprived of prosperity and vitality, the gods fought; the Daityas defeated the gods, and Indra and the others sought refuge.
पितामहं महाभागं हुताशनपुरोगमाः । यथावत् कथिते देवैर्ब्र ह्मा प्राह ततः सुरान्
The gods, led by Agni, approached the blessed Grandfather (Brahmā) and, as was proper, told him everything; then Brahmā spoke to the gods.
परापरेशं शरणां ब्रजध्वमसुरार्द्दनम् । उत्पत्तिस्थितिनाशानामहेतुं हेतुमीश्वरम्
Go to the Lord of all, the destroyer of the Asuras, the cause and ruler of creation, preservation, and destruction, who is the refuge of both the higher and lower worlds.
प्रजापतिपतिं विष्णुमनन्तमपराजितम् । प्रधानपुंसोरजयोः कारणं कार्य्य भूतयोः
Go to Viṣṇu, the infinite, unconquered Lord of the lords of creatures, the cause of both the unmanifest and manifest, and of all effects and causes.
प्रणतार्त्तिहरं विष्णुं स वः श्र यो विधास्यति । एवभुतवा सुरान् सर्व्वान् ब्रह्मा लोकपितामहः । क्षीरोदस्योत्तरे तीरं तैरेव सहितो ययौ
Viṣṇu, who removes the distress of those who take refuge in him, will bestow welfare upon you; thus, the Grandfather of the worlds, Brahmā, together with all the gods, went to the northern shore of the Milk Ocean.
स गत्वा त्रिदशः सर्व्वैः समवेतः पितामहः । तुष्टाव वागुभिरिष्टाभिः परापरपतिं हरिम्
Having gone there with all the gods assembled, the Grandfather praised Hari, Lord of the higher and lower, with chosen words.
नमाम सर्व्व सर्व्वशमनन्तमजमव्ययम् । लोकधामधराधारमप्रकाशमभदिनम्
We bow to the all-pervading, all-peaceful, infinite, unborn, and imperishable one, the support of the worlds, the foundation of the earth, the unmanifest, the undivided.
नारायणमणीयांसमशेषाणानणीयसाम् । समस्तानां गरिष्ठं यदू भूरादीनां गरीयसाम्
To Nārāyaṇa, the subtlest among all that is subtle, the greatest among all that is great, greater than the earth and all else—we bow.
यत्र सर्व्व यतः सर्व्वमुत्पन्नं सतुपुरःसरम् । सर्व्वभूतश्च यो देवः पराणामपि यः परः
In whom all exists, from whom all has arisen, who is the foremost among beings, who is the god of all creatures, and who is beyond even the highest—
परः परस्मात् पुरुषात् परमात्मस्वरूपधृक् । योगिभिश्चिन्त्यते योऽसौ मुक्तिहेतुर्म्मुक्षुभिः
He who is beyond the supreme person, who embodies the supreme self, whom yogis contemplate, who is the cause of liberation for those who seek release—
सत्तादयो न सन्तीशे यत्र च प्राकृता गुणाः । स शुद्धः सर्व्वशुद्ध भ्यः पुमानाद्यः प्रसीदतु
In whom the natural qualities such as existence do not exist, who is pure, the most pure among all, the primeval person—may he be gracious to us.
कला - काष्ठा-निमेषादिकालसूत्रस्य गोचरे । यस्य शक्तिर्न शुद्धस्य प्रसीदतु स नो हरिः
May Hari, whose power is not subject to the measures of time such as kalā, kāṣṭhā, nimeṣa, and the like, who is pure, be gracious to us.
प्रोच्यते परमेशो हि यः शुद्धोऽप्युपचारतः । प्रसीदतु स नो विष्णुरात्मा यः सर्व्वदेहिनाम्
He who is called the Supreme Lord, though pure, is described by convention; may that Viṣṇu, who is the self of all embodied beings, be gracious to us.
यः कारणञ्च कार्य्य ञ्च कारणस्यापि कारणम् । कार्य्यापि च यः कार्य्य प्रसीदतु स नो हरिः
He who is both the cause and the effect, and the cause even of the cause, and who is the effect even of the effect—may that Hari be gracious to us.
कार्य्यकार्य्यश्य यः कार्य्य तत्कार्यस्यापि यः स्वयम् । तत्कार्य्यकार्य्यभूतो यस्ततश्च प्रणताः स्म तम्
He who is the effect of the effect and the cause, and who himself is the effect of that effect—becoming both cause and effect—we bow to him.
कारणां कारणस्यापि तस्य कांरणकारणम् । तत्कारणानां हेतुं त्वां प्रणताः स्म सुरेश्वरम्
He who is the cause of causes, and even the cause of that cause, and the reason for all those causes—we bow to you, Lord of the gods.
भोक्तारं भोज्यभूतञ्ज स्त्रष्टारं सृस्टमेव च । कार्य्य कर्म्मस्वरूपं तं प्रणताः स्म परं पदम्
He who is the enjoyer, the object to be enjoyed, the creator, and what is created, whose nature is both action and result—we bow to that supreme state.
विशुद्ध बोधनं नित्यमजमक्षयमव्ययम् । अव्यक्तमविकारं यत् तद्रिष्णोः परमं पदम्
That which is pure consciousness, eternal, unborn, imperishable, unchanging, unmanifest, and without transformation—that is Viṣṇu’s supreme state.
न स्थूलं न च सूक्ष्मं यन्न विशेषणगोचरम् । तत्पदं परमं विष्णोः प्रणमामः सदामलम्
That which is neither gross nor subtle, nor within the scope of any attribute—that supreme state of Viṣṇu, ever pure, we always bow to.
यस्यायुतायुतांशांशे विश्वशक्तिरियं स्थिता । परं ब्रह्मस्वरूपं यत् प्रणमामस्तमव्ययम्
In a mere fraction of whose countless parts this universal power abides—that imperishable form of the supreme Brahman—we bow to him.
यन्न देवा न मुनयो न चाहं न च शंकरः । जानन्ति परमेशस्य तद्रिष्णोः परम पदम्
That supreme state of Viṣṇu, which neither gods nor sages, nor I, nor Śaṅkara know—
यदू योगिनः सदोदूयुक्ताः पुण्यपापक्षयेऽक्षयम् । पश्यन्ति प्रणावे चिन्त्यं तद्रिष्णोः परमं पदम्
That supreme state of Viṣṇu, which yogis, ever disciplined, see as imperishable in the sacred syllable Om, when virtue and sin are destroyed—