Verse 1
श्रीमहाविष्णु सच्चिदानन्दलक्षणं रामचन्द्रं दृष्ट्वा सर्वाङ्गसुन्दरं मुनयो वनवासिनो विस्मिता बभूवुः । तं होचुर्नोऽवद्यमवतारान्वै गण्यन्ते आलिङ्गामो भवन्तमिति । भवान्तरे कृष्णावतारे यूयं गोपिका भूत्वा मामालिङ्गथ अन्ये येऽवतारास्ते हि गोपा नः स्त्रीश्च नो कुरु। अन्योन्यविग्रहं धार्यं तवाङ्गस्पर्शनादिह। शश्वत्स्पर्शयितास्माकं गृह्णीमोऽवतारान्वयम्॥
śrīmahāviṣṇu saccidānandalakṣaṇaṃ rāmacandraṃ dṛṣṭvā sarvāṅgasundaraṃ munayo vanavāsino vismitā babhūvuḥ । taṃ hocurno'vadyamavatārānvai gaṇyante āliṅgāmo bhavantamiti । bhavāntare kṛṣṇāvatāre yūyaṃ gopikā bhūtvā māmāliṅgatha anye ye'vatārāste hi gopā naḥ strīśca no kuru। anyonyavigrahaṃ dhāryaṃ tavāṅgasparśanādiha। śaśvatsparśayitāsmākaṃ gṛhṇīmo'vatārānvayam॥
Having seen Lord Ramachandra, Lord Mahavishnu, whose characteristic is existence-consciousness-bliss and who was beautiful in all his limbs, the forest-dwelling sages became astonished. They said to him, "The incarnations counted for us are insufficient; we wish to embrace you." Lord Vishnu replied, "In another birth, in the Krishna incarnation, you all, becoming Gopis, will embrace me." The sages then requested, "As for other incarnations, they are indeed (for) male cowherds, and do not make us women (for those)! May a mutual form be assumed here, from the touch of your body. You will constantly touch us; we accept (these) incarnations."
Verse 2
रुद्रादीनां वचः श्रुत्वा प्रोवाच भगवान्स्वयम्। अङ्गसङ्गं करिष्यामि भवद्वाक्यं करोम्यहम्॥
rudrādīnāṃ vacaḥ śrutvā provāca bhagavānsvayam। aṅgasaṅgaṃ kariṣyāmi bhavadvākyaṃ karomyaham॥
Having heard the words of Rudra and others, the Lord himself said: 'I will engage in bodily union; I will fulfill your request.'
Verse 3
मोदितास्ते सुराः सर्वे कृतकृत्याधुना वयम्। यो नन्दः परमानन्दो यशोदा मुक्तिगेहिनी ॥
moditāste surāḥ sarve kṛtakṛtyādhunā vayam। yo nandaḥ paramānando yaśodā muktigehinī ॥
All those gods are delighted, and now we are fulfilled. Nanda is supreme bliss, and Yashoda is the mistress of liberation.
Verse 4
माया सा त्रिविधा प्रोक्ता सत्त्वराजसतामसी । प्रोक्ता च सात्त्विकी रुद्रे भक्ते ब्रह्मणि राजसी ।।
māyā sā trividhā proktā sattvarājasatāmasī । proktā ca sāttvikī rudre bhakte brahmaṇi rājasī ।।
That Māyā is declared to be threefold, consisting of Sattva, Rajas, and Tamas. And the Sattvic [aspect of Māyā] is declared to be in Rudra, the devotee; the Rajasic [aspect] is in Brahma.
Verse 5
तामसी दैत्यपक्षेषु माया त्रेधा ह्युदाहृता। अजेया वैष्णवी माया जप्येन च सुता पुरा ॥
tāmasī daityapakṣeṣu māyā tredhā hyudāhṛtā। ajeyā vaiṣṇavī māyā japyena ca sutā purā ॥
The dark, delusive *māyā* is indeed declared to be threefold among the demon factions. The unconquerable *Vaiṣṇavī māyā* was formerly invoked through chanting.
Verse 6
देवकी ब्रह्मपुत्रा सा या वेदैरुपगीयते । निगमो वसुदेवो यो वेदार्थ: कृष्णरामयोः ।।
devakī brahmaputrā sā yā vedairupagīyate । nigamo vasudevo yo vedārtha: kṛṣṇarāmayoḥ ।।
Devaki is the daughter of Brahman, she who is glorified by the Vedas. Vasudeva is the scripture (Nigama), who is the Vedic meaning for Krishna and Rama.
Verse 7
स्तुवते सततं यस्तु सोऽवतीर्णो महीतले। वने वृन्दावने क्रीडन्गोपगोपीसुरैः सह ॥
stuvate satataṃ yastu so'vatīrṇo mahītale। vane vṛndāvane krīḍangopagopīsuraiḥ saha ॥
He who constantly praises (the Lord), that (Lord) has descended upon the earth, playing in the Vrindavana forest with cowherd boys, cowherd girls, and gods.
Verse 8
गोप्यो गाव ऋचस्तस्य यष्टिका कमलासनः । वंशस्तु भगवान् रुद्रः शृङ्गमिन्द्रः सगोसुरः ॥
gopyo gāva ṛcastasya yaṣṭikā kamalāsanaḥ । vaṃśastu bhagavān rudraḥ śṛṅgamindraḥ sagosuraḥ ॥
The cowherd women are the cows; the hymns are His. The staff is Brahmā (the lotus-seated one). The flute, however, is Lord Rudra. The horn is Indra, accompanied by the cows and gods.
Verse 9
गोकुलं वनवैकुण्ठं तापसास्तत्र ते द्रुमाः । लोभक्रोधादयो दैत्याः कलिकालस्तिरस्कृतः ।।
gokulaṃ vanavaikuṇṭhaṃ tāpasāstatra te drumāḥ । lobhakrodhādayo daityāḥ kalikālastiraskṛtaḥ ।।
Gokula is a forest Vaikuntha. The ascetics there are the trees. Greed, anger, and others are the demons. The age of Kali is disregarded.
Verse 10
गोपरूपो हरिः साक्षान्मायाविग्रहधारणः। दुर्बोधं कुहकं तस्य मायया मोहितं जगत्॥
goparūpo hariḥ sākṣānmāyāvigrahadhāraṇaḥ। durbodhaṃ kuhakaṃ tasya māyayā mohitaṃ jagat॥
Hari, directly in the form of a cowherd, assumes a body through his divine illusion (māyā). His trickery is incomprehensible; the world is deluded by his māyā.
Verse 11
दुर्जया सा सुरैः सर्वैर्धृष्टिरूपो भवेद्विजः । रुद्रो येन कृतो वंशस्तस्य माया जगत्कथम्॥
durjayā sā suraiḥ sarvairdhṛṣṭirūpo bhavedvijaḥ । rudro yena kṛto vaṃśastasya māyā jagatkatham॥
She is unconquerable by all the gods. A Brahmin becomes of the form of Dhṛṣṭi. How can the world be the illusion (māyā) of him by whom Rudra's lineage was created?
Verse 12
बलं ज्ञानं सुराणां वै तेषां ज्ञानं हृतं क्षणात्। शेषनागोभवेद्रामः कृष्णो ब्रहमैव शाश्वतम् ॥
balaṃ jñānaṃ surāṇāṃ vai teṣāṃ jñānaṃ hṛtaṃ kṣaṇāt। śeṣanāgobhavedrāmaḥ kṛṣṇo brahamaiva śāśvatam ॥
Strength and knowledge belong to the gods; indeed, their knowledge was taken away in an instant. Sheshanaga became Rama; Krishna is verily the eternal Brahman.
Verse 13
अष्टावष्टसहस्त्रे द्वे शताधिक्यः स्त्रियस्तथा। ऋचोपनिषदस्ता वै ब्रह्मरूपा ऋचः स्त्रियः ॥
aṣṭāvaṣṭasahastre dve śatādhikyaḥ striyastathā। ṛcopaniṣadastā vai brahmarūpā ṛcaḥ striyaḥ ॥
Thus, the eight, eight thousand, and two hundred additional women are indeed those Ṛcs (hymns) of the Upanishads; these Ṛcs are the wives in the form of Brahman.
Verse 14
द्वेषश्चाणूरमल्लोऽयं मत्सरो मुष्टिको जयः। दर्पः कुवलयापीडो गर्वो रक्षः खगो बकः ॥
dveṣaścāṇūramallo'yaṃ matsaro muṣṭiko jayaḥ। darpaḥ kuvalayāpīḍo garvo rakṣaḥ khago bakaḥ ॥
Hatred is this wrestler Chāṇūra; envy is Muṣṭika and Jaya. Arrogance is Kuvalayāpīḍa, and conceit is the demon bird Bakāsura.
Verse 15
दया सा रोहिणी माता सत्यभामा धरेति वै। अघासुरो महाव्याधिः कलिः कंसः स भूपतिः ॥
dayā sā rohiṇī mātā satyabhāmā dhareti vai। aghāsuro mahāvyādhiḥ kaliḥ kaṃsaḥ sa bhūpatiḥ ॥
Compassion is that mother Rohini, and Satyabhama is indeed the Earth. Aghasura is a great disease, and Kali (the demon of the age) is that King Kamsa.
Verse 16
शमो मित्रः सुदामा च सत्याक्रूरोद्धवो दमः । यः शङ्खः स स्वयं विष्णुर्लक्ष्मीरूपो व्यवस्थितः ॥
śamo mitraḥ sudāmā ca satyākrūroddhavo damaḥ । yaḥ śaṅkhaḥ sa svayaṃ viṣṇurlakṣmīrūpo vyavasthitaḥ ॥
Tranquility (Śama), Mitra, Sudāmā, and Truth (Satya), Akrūra, Uddhava, (and) Self-control (Dama) (are aspects or devotees). That which is the conch (Pāñcajanya), that very Vishnu himself, is established in the form of Lakṣmī.
Verse 17
दुग्धसिन्धौ समुत्पन्नो मेघघोषस्तु संस्मृतः। दुग्धोदधिः कृतस्तेन भग्नभाण्डो दधिग्रहे॥
dugdhasindhau samutpanno meghaghoṣastu saṃsmṛtaḥ। dugdhodadhiḥ kṛtastena bhagnabhāṇḍo dadhigrahe॥
He who is known as Meghaghoṣa, born from the ocean of milk, is remembered. By him, who broke pots in the process of taking curds, an ocean of milk was created.
Verse 18
क्रीडते बालको भूत्वा पूर्ववत्सुमहोदधौ। संहारार्थं च शत्रूणां रक्षणाय च संस्थितः ॥
krīḍate bālako bhūtvā pūrvavatsumahodadhau। saṃhārārthaṃ ca śatrūṇāṃ rakṣaṇāya ca saṃsthitaḥ ॥
Having become a child, he plays in the great ocean as before. He is present for the destruction of enemies and for protection.
Verse 19
कृपार्थं सर्वभूतानां गोप्तारं धर्ममात्मजम्। यत्स्रष्टुमीश्वरेणासीत्तच्चक्रं ब्रह्मरूपधृक् ॥
kṛpārthaṃ sarvabhūtānāṃ goptāraṃ dharmamātmajam। yatsraṣṭumīśvareṇāsīttaccakraṃ brahmarūpadhṛk ॥
The self-born Dharma, the protector of all beings for their compassion, which Ishvara intended to create—that very discus (Chakra) assumed the form of Brahma.
Verse 20
जयन्तीसंभवो वायुश्चमरो धर्मसंज्ञितः । यस्यासौ ज्वलनाभासः खड्गरूपो महेश्वरः ।।
jayantīsaṃbhavo vāyuścamaro dharmasaṃjñitaḥ । yasyāsau jvalanābhāsaḥ khaḍgarūpo maheśvaraḥ ।।
The wind (or Vayu) that originates from Jayanti, and the camara (yak-tail whisk) are designated as Dharma. That sword, which glows like fire, is Maheśvara.