सर्वोपाधिविनिर्मुक्तः सत्तामात्रव्यवस्थितः अविकारी विभुर् नित्यः परमात्मा सनातनः
Freed from all limitations, established solely in existence, unchanging, all-pervading, eternal, the supreme self, everlasting.
अचलो निर्मलो व्यापी नित्यतृप्तो निराश्रयः विशुद्धं श्रूयते यस्य हरित्वं च कृते युगे
Unmoving, pure, all-pervading, ever content, without dependence, whose purity is heard of, and whose greenish hue was in the Kṛta age.
वैकुण्ठत्वं च देवेषु कृष्णत्वं मानुषेषु च ईश्वरस्य हि तस्येमां गहनां कर्मणो गतिम्
Among the gods, he is known as Vaikuṇṭha; among humans, as Kṛṣṇa. Such is the profound course of his actions, the Lord's.
समतीतां भविष्यं च श्रोतुम् इच्छा प्रवर्तते अव्यक्तो व्यक्तलिङ्गस्थो य एष भगवान् प्रभुः
The desire arises to hear of what is past and what is to come—he who is unmanifest, yet marked by manifest signs, this blessed Lord.
नारायणो ह्य् अनन्तात्मा प्रभवो ऽव्यय एव च एष नारायणो भूत्वा हरिर् आसीत् सनातनः
Nārāyaṇa is indeed the infinite self, the inexhaustible source; having become Nārāyaṇa, Hari existed as the eternal one.
ब्रह्मा शक्रश् च रुद्रश् च धर्मः शुक्रो बृहस्पतिः प्रधानात्मा पुरा ह्य् एष ब्रह्माणम् असृजत् प्रभुः
Brahmā, Śakra, Rudra, Dharma, Śukra, and Bṛhaspati—he, the Lord, whose essence is the primordial, long ago created Brahmā.
सो ऽसृजत् पूर्वपुरुषः पुरा कल्पे प्रजापतीन् एवं स भगवान् विष्णुः सर्वलोकमहेश्वरः किमर्थं मर्त्यलोके ऽस्मिन् यातो यदुकुले हरिः
He, the primeval person, in a former cycle, created the progenitors; thus, that blessed Viṣṇu, Lord of all worlds—why did Hari come to the mortal world, into the Yadu lineage?
नमस्कृत्वा सुरेशाय विष्णवे प्रभविष्णवे पुरुषाय पुराणाय शाश्वतायाव्ययाय च
Having bowed to the Lord of gods, Viṣṇu, the all-powerful, the primeval Person, the eternal and imperishable one—
चतुर्व्यूहात्मने तस्मै निर्गुणाय गुणाय च वरिष्ठाय गरिष्ठाय वरेण्यायामिताय च
To him who is the essence of the fourfold manifestation, who is both without qualities and with qualities, the most excellent, the greatest, the most worthy, the immeasurable—
यज्ञाङ्गायाखिलाङ्गाय देवाद्यैर् ईप्सिताय च यस्माद् अणुतरं नास्ति यस्मान् नास्ति बृहत्तरम्
To him whose limbs are sacrifice, whose limbs are all things, desired by gods and others, than whom there is nothing subtler, nor anything greater—
येन विश्वम् इदं व्याप्तम् अजेन सचराचरम् आविर्भावतिरोभावदृष्टादृष्टविलक्षणम्
By whom this entire universe, with all that moves and does not move, is pervaded—who is unborn, manifest and unmanifest, seen and unseen, and distinct from all.
वदन्ति यत् सृष्टम् इति तथैवाप्य् उपसंहृतम् ब्रह्मणे चादिदेवाय नमस्कृत्य समाधिना
That which is said to be creation, and likewise dissolution, after bowing to Brahman, the primeval god, is realized through meditation.
अविकाराय शुद्धाय नित्याय परमात्मने सदैकरूपरूपाय जिष्णवे विष्णवे नमः
Salutations to Viṣṇu, the changeless, pure, eternal Supreme Self, whose form is ever one, the victorious.
नमो हिरण्यगर्भाय हरये शंकराय च वासुदेवाय ताराय सर्गस्थित्यन्तकारिणे
Homage to Hiraṇyagarbha, to Hari, to Śaṅkara, to Vāsudeva, to the Deliverer, the creator, sustainer, and destroyer of the worlds.
एकानेकस्वरूपाय स्थूलसूक्ष्मात्मने नमः अव्यक्तव्यक्तभूताय विष्णवे मुक्तिहेतवे
Salutations to Viṣṇu, whose nature is one and many, who is both gross and subtle, who is both manifest and unmanifest, and who is the cause of liberation.
सर्गस्थितिविनाशानां जगतो यो जगन्मयः मूलभूतो नमस् तस्मै विष्णवे परमात्मने
To Him who is the root cause of creation, maintenance, and dissolution of the world, who is the essence of the universe—salutations to Viṣṇu, the Supreme Self.
आधारभूतं विश्वस्याप्य् अणीयांसम् अणीयसाम् प्रणम्य सर्वभूतस्थम् अच्युतं पुरुषोत्तमम्
Having bowed to Him who is the foundation of the universe, subtler than the subtlest, abiding in all beings, the infallible, the Supreme Person.
ज्ञानस्वरूपम् अत्यन्तं निर्मलं परमार्थतः तम् एवार्थस्वरूपेण भ्रान्तिदर्शनतः स्थितम्
He whose essence is knowledge, utterly pure in the highest sense, who abides as the true nature of all things, though perceived variously due to delusion.
विष्णुं ग्रसिष्णुं विश्वस्य स्थितिसर्गे तथा प्रभुम् अनादिं जगताम् ईशम् अजम् अक्षयम् अव्ययम्
To Viṣṇu, the devourer at dissolution, the Lord in creation and preservation, the beginningless, the ruler of the worlds, unborn, imperishable, and undecaying.
कथयामि यथा पूर्वं यक्षाद्यैर् मुनिसत्तमैः पृष्टः प्रोवाच भगवान् अब्जयोनिः पितामहः
I shall recount as formerly spoken by the blessed Lotus-born Father, when asked by the foremost sages and yakṣas.
ऋक्सामान्य् उद्गिरन् वक्त्रैर् यः पुनाति जगत्त्रयम् प्रणिपत्य तथेशानम् एकार्णवविनिर्गतम्
He who, uttering the Ṛk and Sāman hymns with his mouths, purifies the three worlds—having bowed to that Lord, who emerged from the single ocean.
यस्यासुरगणा यज्ञान् विलुम्पन्ति न याजिनाम् प्रवक्ष्यामि मतं कृत्स्नं ब्रह्मणो ऽव्यक्तजन्मनः
Whose hosts of asuras do not rob the sacrifices of the sacrificers—I shall declare the complete doctrine of Brahman, the one of unmanifest birth.
येन सृष्टिं समुद्दिश्य धर्माद्याः प्रकटीकृताः आपो नारा इति प्रोक्ता मुनिभिस् तत्त्वदर्शिभिः
By whom, with creation in view, dharma and other principles were made manifest—the waters are called 'nārā' by sages who see the truth.
अयनं तस्य ताः पूर्वं तेन नारायणः स्मृतः स देवो भगवान् सर्वं व्याप्य नारायणो विभुः
Those waters were his former resting place; therefore, he is remembered as Nārāyaṇa. That god, the blessed one, pervading all, is the mighty Nārāyaṇa.
चतुर्धा संस्थितो ब्रह्मा सगुणो निर्गुणस् तथा एका मूर्तिर् अनुद्देश्या शुक्लां पश्यन्ति तां बुधाः
Brahman exists in fourfold form: with qualities and without qualities. There is one indescribable, pure form, which the wise behold.
ज्वालामालावनद्धाङ्गी निष्ठा सा योगिनां परा दूरस्था चान्तिकस्था च विज्ञेया सा गुणातिगा
Her body is encircled by a garland of flames; she is the supreme goal of yogis, far and near, to be known as transcending the qualities.
वासुदेवाभिधानासौ निर्ममत्वेन दृश्यते रूपवर्णादयस् तस्या न भावाः कल्पनामयाः
She is called Vāsudeva, seen with detachment; her form, color, and other attributes are not products of imagination.
आस्ते च सा सदा शुद्धा सुप्रतिष्ठैकरूपिणी द्वितीया पृथिवीं मूर्ध्ना शेषाख्या धारयत्य् अधः
She always abides, pure, with a single, well-established form; the second, called Śeṣa, supports the earth below with his head.
तामसी सा समाख्याता तिर्यक्त्वं समुपागता तृतीया कर्म कुरुते प्रजापालनतत्परा
That one, dominated by tamas, is said to have taken the form of animals; the third form, engaged in the protection of creatures, performs action.
सत्त्वोद्रिक्ता तु सा ज्ञेया धर्मसंस्थानकारिणी चतुर्थी जलमध्यस्था शेते पन्नगतल्पगा
But the one endowed with abundant sattva should be known as the establisher of righteousness; the fourth, lying in the midst of the waters, rests upon the serpent-bed.