Passage 1
श्रीराम उवाच— ध्यायतां जपतां चैव देवानां मेरुकन्दरे। पराजितानामसुरैश्चिन्तयाविष्टचेतसाम्॥१॥
Śrī Rāma said: While the gods, defeated by the demons and their minds overwhelmed by anxiety, meditated and repeated sacred formulas in a cavern of Meru,
Passage 2
आविरासीद्धरिः साक्षात्परमात्मा कृपार्णवः। आरुह्य गरुडं यानं सम्प्राप्तः स्वीयधामतः॥२॥
Hari, the Supreme Self and ocean of compassion, appeared directly. Riding Garuḍa as his vehicle, he came from his own abode.
Passage 3
वैकुण्ठात्त्रिदशाधीशचिकीर्षुस्तत्सहायताम्। शङ्खचक्रगदापद्मशार्ङ्गायुधनिषेवितः॥३॥
Coming from Vaikuṇṭha and wishing to help the lords of the gods, he was attended by his weapons: conch, discus, mace, lotus, and Śārṅga bow.
Passage 4
पीताम्बरसमुल्लासिमहामारकतद्युतिः। नखकोणपराभूतमार्तण्डकिरणव्रजः॥४॥
His great emerald radiance shone beneath his yellow garment, while the corners of his nails vanquished the massed rays of the sun.
Passage 5
कटिसूत्राङ्गदधरः सद्रत्नवलयाञ्चितः। रत्नाङ्गुलीयकद्योतविस्फुरत्पल्लवाङ्गुलिः॥५॥
He wore a waist cord and armlets and was adorned with bracelets of fine gems; his tender, shoot-like fingers flashed with jeweled rings.
Passage 6
वैजयन्तीमहामालारुच्यवक्षःस्थलप्रभः। श्रीवत्सलाञ्छनधरः कण्ठकौस्तुभशोभितः॥६॥
The beauty of his great Vaijayantī garland illumined his chest. He bore the Śrīvatsa mark and the Kaustubha jewel beautified his neck.
Passage 7
मुक्ताहारसमालम्बिपादाङ्गुलिनखप्रभः। अनेकरत्नजटितकिरीटोद्द्योतिमस्तकः॥७॥
The light from his toenails hung like strings of pearls, and a crown set with many jewels made his head radiant.
Passage 8
सूर्येन्दुनयनो लासी कस्तूरीतिलकालिकः। श्रवणद्वयविद्योतिस्फुरन्मकरकुण्डलः॥८॥
The sun and moon were his eyes, a musk tilaka shone upon him, and flashing makara earrings illuminated both ears.
Passage 9
कपोलफलकोल्लासिलुलितालकवल्लरिः। अणिमादिमहासिद्धिसंशोभिपारिपार्श्वकः॥९॥
Vine-like curls played brightly over the surfaces of his cheeks, and the great perfections beginning with aṇimā adorned the space around him.
Passage 10
वेदात्मकसुपर्णोक्तदिव्यस्तुतिकृतस्मितः। दिव्यपार्षदनिर्घुष्टसत्कीर्तिमहिमार्णवः॥१०॥
He smiled at the divine praise spoken by Suparṇa, embodiment of the Veda. His holy fame, proclaimed by divine attendants, was an ocean of glory.
Passage 11
तं दृष्ट्वा देवदेवेशं कृपाललितलोचनम्। तुष्टुवुस्त्रिदशाः सर्वे समुत्थाय समं ततः॥११॥
Seeing the Lord of the gods, whose eyes were tender with compassion, all the gods rose together and praised him.
Passage 12
ऊचुः प्राञ्जलयः सर्वे भक्तिप्रह्वोरुविग्रहाः। दयावलोकपीयूषसिक्तविज्वरमानसाः॥१२॥
All spoke with joined palms and bodies deeply bowed in devotion; the nectar of his compassionate glance bathed their minds and freed them from fever. The Gods' Hymn
Passage 13
देवा ऊचुः— नमो नमस्ते बृहते परिस्फुटत्यवस्थमायागुणवर्जितात्मने। अनन्तकल्याणगुणैकभारवतेऽपवर्गसौख्याधिभुवेऽखिलेश्वर॥१३॥
The gods said: Homage, repeated homage to you, the infinite one whose self is free from the qualities of māyā that appear in the states of experience. O Lord of all, you alone bear limitless auspicious qualities and are the supreme ground of the happiness of liberation.
Passage 14
त्वमस्य दृश्यप्रकरस्य साक्ष्यसि त्वमेव चादिप्रकृतेः प्रवर्तकः। प्रक्षोभ्यमाणा यदसौ तवेक्षणाद्गुणान् प्रसूते त्रिजगत्समुद्भवान्॥१४॥
You are the witness of this whole array of visible things and the mover of primordial nature. Stirred by your glance, she produces the qualities from which the three worlds arise.
Passage 15
निर्लेप एवासि विभो त्वमात्मना सृजस्यवस्यत्सि पुनश्चराचरम्। अहो विचित्रा तव शक्तिरुच्चकैरचिन्त्यरूपा च सुयोगिनामपि॥१५॥
Yet you remain entirely unstained, all-pervading Lord, while through yourself you create and sustain the moving and unmoving universe anew. How wondrous is your power, profoundly inconceivable even to accomplished yogins.
Passage 16
त्वत्तः प्रभूतं जगदेतदद्भुतं समाप्यते त्वय्यखिलात्मनास्थिते। अतो निरूप्यापि निषेधशेषिका गिरो निवर्तन्त इव त्वदात्मनः॥१६॥
This wondrous universe springs abundantly from you and comes to its end in you, who abide as the self of all. Thus, after attempting description and leaving only what negation can indicate, words turn back from your true nature.
Passage 17
गौणीं तु वृत्तिं समवलम्ब्य वैदिकी गिरां प्रवृत्तिस्त्वयि चित्सुखात्मनि। तथापि सम्यङ्न भवान् विविच्यते परार्थमालम्ब्य वितीर्णस्वार्थया॥१७॥
Vedic speech proceeds toward you, whose nature is conscious bliss, by relying upon secondary signification. Even so, it does not distinguish you completely, for it rests upon meanings beyond you while extending its own conventional sense.
Passage 18
पञ्चात्मकस्त्वं द्विषडात्मकोऽभूः पञ्चद्वयोशतसहस्ररूपवान्। एकः समोऽस्युज्झितसर्वदूषणः पूर्णो गुणैस्तेन बहूपमोऽभूः॥१८॥
You appear as fivefold and as twice-sixfold, and bear forms numbered by fives, twos, hundreds, and thousands; yet you are one and equal, free from every defect and full of qualities. Thus the one has come to bear countless likenesses.
Passage 19
यत्किं च दृश्यं परिवर्तिलौकिकं त्वत्सत्तया तस्य सत्तां प्रतीमः। अतो विशेषात्मतया स्थितेऽखिले सामान्यरूपस्त्वमिहाखिलेश्वर॥१९॥
Whatever changing worldly thing is seen, we understand its existence through your existence. Therefore, while the entire universe stands in particular forms, you, Lord of all, are present here as their universal ground.
Passage 20
आरोपितात्मा भव एव यत्त्वयि स्फुरत्यतस्त्वय्यनुभूतिमागते। मृषात्मको बाधितवत्प्रतीयते स्वप्नो यथा स्वप्रतिबोधमागते॥२०॥
This becoming whose nature is superimposed shines within you. When realization of you arises, its false nature appears sublated, just as a dream does when one awakens to oneself.
Passage 21
त्वमस्युपादानममुष्य मृद्यथा घटस्य दुस्तर्क्यविचित्रनिर्मितेः। यन्नामजात्याकृतियोगि वस्तु तत्त्वय्यस्ति नास्तीति ततो निगद्यते॥२१॥
You are its material cause, as clay is of a pot, though its wondrous creation is difficult to reason out. Whatever entity possesses name, class, and form is therefore said both to exist and not to exist in you.
Passage 22
नैकस्य ते जातिरनेकसंश्रिता या वै पदार्थस्य परं स्वरूपदा। न निर्विशेषस्य विशेषधानकृद्गुणोऽपि कश्चित्त्वयि कल्पनामियात्॥२२॥
No class, which inheres in many things and supplies an object's defining nature, can belong to you, the one. Nor can any quality that imposes a distinction upon what is distinctionless properly be imagined in you.
Passage 23
विभागसंयोगजसाध्यरूपिणी क्रियापि कल्प्येत न चाक्रियस्य ते। अनामरूपस्य च नामरूपकृत्संज्ञापिते कल्पयितुं न शक्यते॥२३॥
Action, whose accomplished form arises from division and conjunction, cannot be conceived in you who are actionless. Nor can a designation that creates name and form be imagined for one without name or form.
Passage 24
अतः कथं त्वामभिदधातु वैदिकी सरस्वती यः सकलैरुपाधिभिः। समुज्झितोऽसि स्वपरस्वरूपतो निजे महिम्नि त्वमतो महीयसे॥२४॥
How, then, can Vedic speech express you? By your own and supreme nature you are free from every limiting condition; therefore you are exalted in your own glory.
Passage 25
नाकोऽस्ति भूमन् गगने प्रतिष्ठितः सुखं सुरा यत्र वसन्ति सर्वशः। अतः प्रशस्ते महतो महत्तमे न लभ्यसे त्वं सुकृतेन विना प्रभो॥२५॥
Infinite Lord, heaven is established in the sky, where the gods dwell in every kind of happiness. Yet even in that celebrated realm, greatest of the great, you are not attained without true merit, Lord.
Passage 26
परार्धकल्याणगुणप्रसूतये विशेषतो न्यस्तगुणानुषक्तये। स्वरूपमात्रं ननु धर्मं धर्मिभावं न धत्सेऽनातिरिक्तसंगभृत्॥२६॥
Though you are the source of innumerable auspicious qualities and are associated with qualities specifically attributed to you, those qualities are nothing but your own nature. You do not bear a relation of property and substratum, for they are joined to you without being separate from you.
Passage 27
उपैषि लोके त्वमजोऽपि लीलयाऽविर्भावमात्रं निजजीवमुक्तये। उदारभूयो गुणकर्मनामभिः प्रवर्तयन् स्वं भजनं विशेषतः॥२७॥
Though unborn, you enter the world in play, merely manifesting for the liberation of your own souls. Through abundant and noble qualities, deeds, and names, you especially set devotion to yourself in motion.
Passage 28
इति स्तुत्वा महास्तत्र देवदेवं चतुर्भुजम्। वरमन्दारकुसुमस्तबकैः पर्यपूजयन्॥२८॥
Having praised the four-armed God of gods in this way, the great ones there worshiped him all around with excellent clusters of heavenly mandāra flowers.
Passage 29
मन्दाकिनीतीरसरोजकोषसम्पन्नसम्यङ्मकरन्दवृन्दैः। विधाय पाद्यार्घमुखीं सपर्यामात्मानमेते विनिवेद्य तस्थुः॥२९॥
With abundant masses of nectar from lotus cups on the bank of the Mandākinī, they performed worship beginning with water for his feet and an offering of welcome. They offered their very selves and stood before him.
Passage 30
असुरानीकखिन्नानाममराणां विलोक्य ताम्। भक्तिमात्मनि गोविन्दः प्रसीदत् करुणार्णवः॥३०॥
Seeing the devotion directed to himself by the gods who had been afflicted by the demonic hosts, Govinda, ocean of compassion, became gracious.
Passage 31
शुचिस्मितरुचिच्छटाविदलितान्धकारव्रजो नितान्तकरुणेक्षणविशीर्णशोकज्वरः। अमन्दतरमूर्तिमान् निजवरायुधोत्साहदो जगाद मधुसूदनस्त्रिदिववासिनो नन्दयन्॥३१॥
The radiance of his pure smile split apart the mass of darkness, and his utterly compassionate glance dispersed their fever of grief. Magnificently embodied, Madhusūdana encouraged them with his excellent weapons and spoke, delighting the inhabitants of heaven. *Thus ends Chapter 79 of the Dakṣiṇa-khaṇḍa of the Bhūṣuṇḍi Rāmāyaṇa, containing the hymn offered by the gods during the churning of the ocean.*