Bhūmi-khaṇḍa · Chapter 86
Sourceकुंजल उवाच- तस्यास्तु चेष्टितं वत्स दिव्या देव्या वदाम्यहम् । पूर्वजन्मकृतं सर्वं तन्मे निगदतः शृणु ॥१ अस्ति वाराणसी पुण्या नगरी पापनाशिनी । तस्यामास्ते महाप्राज्ञः सुवीरो नाम नामतः ॥२ वैश्यजात्यां समुत्पन्नो धनधान्यसमाकुलः । तस्य भार्या महाप्राज्ञ चित्रा नाम सुविश्रुता ॥३ कुलाचारं परित्यज्य अनाचारेण वर्तते । न मन्यते हि भर्तारं स्वैरवृत्त्या प्रवर्तते ॥४ धर्मपुण्यविहीना तु पापमेव समाचरेत् । भर्तारं कुत्सते नित्यं नित्यं च कलहप्रिया ॥५ नित्यं परगृहे वासो भ्रमते सा गृहे गृहे । परच्छिद्रं समापश्येत्सदा दुष्टा च प्राणिषु ॥६ साधुनिंदापरा दुष्टा सदा हास्यकरा च सा । अनाचारां महापापां ज्ञात्वा वीरेण निंदिता ॥७ स तां त्यक्त्वा महाप्राज्ञ उपयेमे महामतिः । अन्य वैश्यस्य वै कन्यां तया सह प्रवर्तते ॥८ धर्माचारेण पुण्यात्मा सत्यधर्ममतिः सदा । निरस्ता तेन सा चित्रा प्रचंडा भ्रमते महीम् ॥९ दुष्टानां संगतिं प्राप्ता नराणां पापिनां सदा । दूतीकर्म चकाराथ सा तेषां पापनिश्चया ॥१० गृहभंगं चकाराथ साधूनां पापकारिणी । साध्वीं नारीं समाहूय पापवाक्यैः सुलोभयेत् ॥११ धर्मभंगं चकाराथ वाक्यैः प्रत्ययकारकैः । साधूनां सा स्त्रियं चित्रा अन्यस्मै प्रतिपादयेत् ॥१२ एवं गृहशतं भग्नं चित्रया पापनिश्चयात् । संग्रामं सा महादुष्टाऽकारयत्पतिपुत्रकैः ॥१३ मनांसि चालयेत्पापा पुरुषाणां स्त्रियः प्रति । अकारयच्च संग्रामं यमग्रामविवर्धनम् ॥१४ एवं गृहशतं भंक्त्वा पश्चात्सा निधनं गता। शासिता यमराजेन बहुदंडैः सुनंदन ॥१५ अभोजयत्सुनरकान्रौरवांस्तरणेः सुतः । पाचिता रौरवे चित्रा चित्राः पीडाः प्रदर्शिताः ॥१६ यादृशं क्रियते कर्म तादृशं परिभुज्यते । तया गृहशतं भग्नं चित्रया पापनिश्चयात् ॥१७ तत्तत्कर्मविपाकोऽयं तया भुक्तो द्विजोत्तम । यस्माद्गृहशतं भग्नं तस्माद्दुःखं प्रभुंजति ॥१८ विवाहसमये प्राप्ते दैवं च पाकतां गतम् । प्राप्ते विवाहसमये भर्ता मृत्युं प्रयाति च ॥१९ यथा गृहशतं भग्नं तथा वरशतं मृतम् । स्वयंवरे तदा वत्स विवाहे चैकविंशतिः ॥२० दिव्या देव्या मया ख्यातं यथा मे पृच्छितं त्वया । एतत्ते सर्वमाख्यातं तस्याः पूर्वविचेष्टितम् ॥२१ उज्ज्वल उवाच- दिव्या देव्यास्त्वया ख्यातं यत्पूर्वं पूर्वचेष्टितम् । तथा पापं कृतं घोरं गृहभंगाख्यमेव च ॥२२ प्लक्षद्वीपस्य भूपस्य दिवोदासस्य वै सुता । केन पुण्यप्रभावेण तया प्राप्तं महाकुलम् ॥२३ एतन्मे संशयं तात तदेतत्प्रब्रवीतु मे । एवं पापसमाचारा कथं जाता नृपात्मजा ॥२४ कुंजल उवाच- चित्रायाश्चेष्टितं पुण्यं तत्सर्वं प्रवदाम्यहम् । श्रूयतामुज्ज्वल सुत चित्रया यत्कृतं पुरा ॥२५ भ्रममाणो महाप्राज्ञः कश्चित्सिद्धः समागतः । कुचैलो वस्त्रहीनश्च संन्यासी स च दंडधृक् ॥२६ कौपीनेन समायुक्तः पाणिपात्रो दिगंबरः । गृहद्वारं समाश्रित्य चित्रायाः परिसंश्रितः ॥२७ स मौनी सर्वमुंडस्तु विजितात्मा जितेंद्रियः । निराहारो जिताहारः सर्वतत्त्वार्थदर्शकः ॥२८ दूराध्वानपरिश्रांत आतपाकुलमानसः । श्रमेण खिद्यमानश्च तृषाक्रांतः सुपुत्रक ॥२९ चित्रा द्वारं समाश्रित्य च्छायामाश्रित्य संस्थितः । तया दृष्टो महात्मा स चित्रया श्रमपीडितः ॥३० सेवां चक्रे च चित्रा सा तस्यैव सुमहात्मनः । पादप्रक्षालनं कृत्वा दत्वा आसनमुत्तमम् ॥३१ आस्यतामासने तात सुखेनापि सुकोमले । क्षुधापनोदनार्थं हि भुज्यतामन्नमुत्तमम् ॥३२ स्वेच्छया परितुष्टश्च शीतलं सलिलं पिब । एवमुक्त्वा तथा कृत्वा देववत्पूज्य तं सुत ॥३३ अंगसंवाहनं कृत्वा नाशितश्रम एव च । तयोक्तो हि महात्मा स भुक्त्वा पीत्वा द्विजोत्तम ॥३४ एवं संतोषितः सिद्धस्तया तत्त्वार्थदर्शकः । संतुष्टः सर्वधर्मात्मा किंचित्कालं स्थिरोभवत् ॥३५ स्वेच्छया स गतो विप्रो महायोगी यथागतम् । गते तस्मिन्महाभागे सिद्धे चैव महात्मनि ॥३६ सा चित्रा मरणं प्राप्ता स्वकर्मवशमागता । शासिता धर्मराजेन महादंडैः सुदुःखदैः ॥३७ सा चित्रा नरकं प्राप्ता वेदना व्रातदायकम् । भुंक्ते दुःखं महाराज सा वै युगसहस्रकम् ॥३८ भोगांते तु पुनर्जन्म संप्राप्तं मानुषस्य च । पूर्वं संपूजितः सिद्धस्तया पुण्यवतां वरः ॥३९ तस्य कर्मविपाकोयं प्राप्ता पुण्यवतां कुले । क्षत्रियाणां महाराज्ञो दिवोदासस्य वै गृहे ॥४० दिव्यादेवी च तन्नाम जातं तस्या नरोत्तम । सा हि दत्तवती चान्नं पानं पुण्यं महात्मने ॥४१ तस्य दानस्य सा भुंक्ते महत्पुण्यफलोदयम् । पिबते शीतलं तोयं मिष्टान्नं च भुनक्ति वै ॥४२ दिव्यान्भोगान्प्रभुंजाना वर्तते पितृमंदिरे । सिद्धस्यास्य प्रभावाच्च राजकन्या व्यजायत ॥४३ पापकर्मप्रभावाच्च गृहभंगान्महीपते । विधवात्वं भुंजते सा दिव्यादेवी सुपुत्रक ॥४४ एतत्ते सर्वमाख्यातं दिव्यादेव्या विचेष्टितम् । अन्यत्किन्ते प्रवक्ष्यामि यत्त्वं पृच्छसि मामिह ॥४५ उज्ज्वल उवाच- कथं सा मुच्यते शोकान्महादुःखाद्वदस्व मे । सास्याच्च कीदृशी बाला महादुःखेन पीडिता ॥४६ तत्सुखं कीदृशं तस्माद्विपाकश्च भविष्यति । एतन्मे संशयं तात सांप्रतं छेत्तुमर्हसि ॥४७ कथं सा लभते मोक्षं तंचोपायं वदस्व मे । एकाकिनी महाभागा महारण्ये प्ररोदिति ॥४८ विष्णुरुवाच- पुत्रवाक्यं महच्छ्रुत्वा क्षणमेकं विचिंत्य सः । प्रत्युवाच महाप्राज्ञः कुंजलः पुत्रकं प्रति ॥४९ शृणु वत्स महाभाग सत्यमेतद्वदाम्यहम् । पापयोनिं तु संप्राप्य पूर्वकर्मसमुद्भवाम् ॥५० तिर्यक्त्वेन च मे ज्ञानं नष्टं संप्रति पुत्रक । अस्य वृक्षस्य संगाच्च प्रयतस्य महात्मनः ॥५१ रेवायाश्च प्रसादेन विष्णोश्चैव प्रसादतः । येन सा लभते ज्ञानं मोक्षस्थानं निवर्तते ॥५२ उपदेशं प्रवक्ष्यामि मोक्षमार्गमनुत्तमम् । यास्यते कल्मषान्मुक्ता यथा हेम हुताशनात् ॥५३ शुद्धं च जायते वत्स संगाद्वह्नेः स्वरूपवत् । हरेर्ध्यानान्महाप्राज्ञ शीघ्रं तस्य महात्मनः ॥५४ जपहोमव्रतात्पापं नाशं याति हि पापिनाम् । मदं त्यजेद्यथा नागो भयात्सिंहस्य सर्वदा ॥५५ नामोच्चारेण कृष्णस्य तत्प्रयाति हि किल्बिषम् । तेजसा वैनतेयस्य विषहीना इवोरगाः ॥५६ ब्रह्महत्यादिकाः पापाः प्रलयं यांति नान्यथा । नामोच्चारेण तस्यापि चक्रपाणेः प्रयांति ते ॥५७ यदा नामशतं पुण्यमघराशिविनाशनम् । सा जपेत स्थिरा भूत्वा कामक्रोधविवर्जिता ॥५८ सर्वेंद्रियाणि संयम्य आत्मज्ञानेन गोपयेत् । तस्य ध्यानप्रविष्टा सा एकभूता समाहिता ॥५९ सा जपेत्परमं ज्ञानं तदा मोक्षं प्रयाति च । तन्मनास्तत्पदे लीना योगयुक्ता यदा भवेत् ॥६० उज्ज्वल उवाच- वद तात परं ज्ञानं परमं मम सांप्रतम् । पश्चाद्ध्यान व्रतं पुण्यं नाम्नां शतमिहैव च ॥६१ कुंजल उवाच- परं ज्ञानं प्रवक्ष्यामि यन्न दृष्टं तु केनचित् । श्रूयतां पुत्र कैवल्यं केवलं मलवर्जितम् ॥६२ सूत उवाच- यथा दीपो निवातस्थो निश्चलो वायुवर्जितः। प्रज्वलन्नाशयेत्सर्वमंधकारं महामते ॥६३ तद्वद्दोषविहीनात्मा भवत्येव निराश्रयः । निराशो निर्मलो वत्स न मित्रं न रिपुः कदा ॥६४ न शोको न च हर्षश्च न लोभो न च मत्सरः । एको विषादहर्षैश्च सुखदुःखैर्विमुच्यते ॥६५ विषयैश्चापि सर्वैश्च इंद्रियाणि स संहरेत् । तदा स केवलो जातः केवलत्वं प्रजायते ॥६६ अग्निकर्मप्रसंगेन दीपस्तैलं प्रशोषयेत् । वर्त्याधारेण राजेंद्र निःसंगो वायुवर्जितः ॥६७ कज्जलं वमते पश्चात्तैलस्यापि महामते । कृष्णासौ दृश्यते रेखा दीपस्याग्रे महामते ॥६८ स्वयमाकृष्यते तैलं तेजसा निर्मलो भवेत् । कायवर्तिस्थितस्तद्वत्कर्मतैलं प्रशोषयेत् ॥६९ विषयान्कज्जलीकृत्य प्रत्यक्षं संप्रदर्शयेत् । जनयेन्निर्मलोभूत्वा स्वयमेव प्रकाशयेत् ॥७० क्रोधादिभिः क्लेशसंज्ञैर्वायुभिः परिवर्जितः । निःस्पृहो निश्चलो भूत्वा तेजसा स्वयमुज्ज्वलेत् ॥७१ त्रैलोक्यं पश्यते सर्वं स्वस्थानस्थः स्वतेजसा । केवलज्ञानरूपोऽयं मया ते परिकीर्तितः ॥७२ ध्यानं तस्य प्रवक्ष्यामि द्विविधं तस्य चक्रिणः । केवलज्ञानरूपेण दृश्यते ज्ञानचक्षुषा ॥७३ योगयुक्ता महात्मानः परमार्थपरायणाः । यं पश्यंति विनिद्रास्तु यत्तपः सर्वदर्शकम् ॥७४ हस्तपादविहीनं च सर्वत्र परिगच्छति । सर्वं गृह्णाति त्रैलोक्यं स्थावरं जंगमं सुत ॥७५ नासामुखविहीनस्तु घ्राति जक्षिति पुत्रक । अकर्णः शृणुते सर्वं सर्वसाक्षी जगत्पतिः ॥७६ अरूपो रूपसंबद्धः पंचवर्गवशंगतः । सर्वलोकस्य यः प्राणः पूजितः स चराचरैः ॥७७ अजिह्वो वदते सर्वं वेदशास्त्रानुगं सुत । अत्वचः स्पर्शनं चापि सर्वेषामेव जायते ॥७८ सदानंदो विरक्तात्मा एकरूपो निराश्रयः । निर्जरो निर्ममो न्यायी सगुणो निर्ममोमलः ॥७९ अवश्यः सर्ववश्यात्मा सर्वदः सर्ववित्तमः । तस्य धाता न चैवास्ति स वै सर्वमयो विभुः ॥८० एवं सर्वमयं ध्यानं पश्यते यो महात्मनः । स याति परमं स्थानममूर्तममृतोपमम् ॥८१ द्वितीयं तु प्रवक्ष्यामि अस्य ध्यानं महात्मनः । मूर्ताकारं तु साकारं निराकारं निरामयम् ॥८२ ब्रह्माण्डं सर्वमतुलं वासितं यस्य वासना । स तस्माद्वासुदेवेति उच्यते मम नंदन ॥८३ वर्षमाणस्य मेघस्य यद्वर्णं तस्य तद्भवेत् । सूर्यतेजःप्रतीकाशं चतुर्बाहुं सुरेश्वरम् ॥८४ दक्षिणे शोभते शंखो हेमरत्नविभूषितः । सूर्यबिंबसमाकारं चक्रं पद्मप्रतिष्ठितम् ॥८५ कौमोदकी गदा तस्य महासुरविनाशिनी । वामे च शोभते वत्स हस्ते तस्य महात्मनः ॥८६ महापद्मं सुगंधाढ्यं तस्य दक्षिणहस्तगम् । शोभमानः सदैवास्ते सायुधः कमलाप्रियः ॥८७ कंबुग्रीवं वृत्तमास्यं पद्मपत्रनिभेक्षणम् । राजमानं हृषीकेशं दशनै रत्नसन्निभैः ॥८८ गुडाकेशाः सन्ति यस्य अधरो विद्रुमाकृतिः । शोभते पुंडरीकाक्षः किरीटेनापि पुत्रक ॥८९ विशालेनापि रूपेण केशवस्तु सुवर्चसा । कौस्तुभेनांकितेनैव राजमानो जनार्दनः ॥९० सूर्यतेजः प्रतीकाश कुंडलाभ्यां प्रभाति च । श्रीवत्सांकेन पुण्येन सर्वदा राजते हरिः ॥९१ केयूरकंकणैर्हारैर्मौक्तिकैरृक्षसन्निभैः । वपुषा भ्राजमानस्तु विजयो जयतां वरः ॥९२ भ्राजते सोपि गोविंदो हेमवर्णेन वाससा । मुद्रिकारत्नयुक्ताभिरंगुलीभिर्विराजते ॥९३ सर्वायुधैः सुसंपूर्णैर्दिव्यैराभरणैर्हरिः । वैनतेयसमारूढो लोककर्ता जगत्पतिः ॥९४ एवंतं ध्यायते नित्यमनन्यमनसा नरः । मुच्यते सर्वपापेभ्यो विष्णुलोकं स गच्छति ॥९५ एतत्ते सर्वमाख्यातं ध्यानमेव जगत्पतेः । व्रतं चैव प्रवक्ष्यामि सर्वपापनिवारणम् ॥९६
kuṃjala uvāca- tasyāstu ceṣṭitaṃ vatsa divyā devyā vadāmyaham | pūrvajanmakṛtaṃ sarvaṃ tanme nigadataḥ śṛṇu ||1 asti vārāṇasī puṇyā nagarī pāpanāśinī | tasyāmāste mahāprājñaḥ suvīro nāma nāmataḥ ||2 vaiśyajātyāṃ samutpanno dhanadhānyasamākulaḥ | tasya bhāryā mahāprājña citrā nāma suviśrutā ||3 kulācāraṃ parityajya anācāreṇa vartate | na manyate hi bhartāraṃ svairavṛttyā pravartate ||4 dharmapuṇyavihīnā tu pāpameva samācaret | bhartāraṃ kutsate nityaṃ nityaṃ ca kalahapriyā ||5 nityaṃ paragṛhe vāso bhramate sā gṛhe gṛhe | paracchidraṃ samāpaśyetsadā duṣṭā ca prāṇiṣu ||6 sādhuniṃdāparā duṣṭā sadā hāsyakarā ca sā | anācārāṃ mahāpāpāṃ jñātvā vīreṇa niṃditā ||7 sa tāṃ tyaktvā mahāprājña upayeme mahāmatiḥ | anya vaiśyasya vai kanyāṃ tayā saha pravartate ||8 dharmācāreṇa puṇyātmā satyadharmamatiḥ sadā | nirastā tena sā citrā pracaṃḍā bhramate mahīm ||9 duṣṭānāṃ saṃgatiṃ prāptā narāṇāṃ pāpināṃ sadā | dūtīkarma cakārātha sā teṣāṃ pāpaniścayā ||10 gṛhabhaṃgaṃ cakārātha sādhūnāṃ pāpakāriṇī | sādhvīṃ nārīṃ samāhūya pāpavākyaiḥ sulobhayet ||11 dharmabhaṃgaṃ cakārātha vākyaiḥ pratyayakārakaiḥ | sādhūnāṃ sā striyaṃ citrā anyasmai pratipādayet ||12 evaṃ gṛhaśataṃ bhagnaṃ citrayā pāpaniścayāt | saṃgrāmaṃ sā mahāduṣṭā'kārayatpatiputrakaiḥ ||13 manāṃsi cālayetpāpā puruṣāṇāṃ striyaḥ prati | akārayacca saṃgrāmaṃ yamagrāmavivardhanam ||14 evaṃ gṛhaśataṃ bhaṃktvā paścātsā nidhanaṃ gatā| śāsitā yamarājena bahudaṃḍaiḥ sunaṃdana ||15 abhojayatsunarakānrauravāṃstaraṇeḥ sutaḥ | pācitā raurave citrā citrāḥ pīḍāḥ pradarśitāḥ ||16 yādṛśaṃ kriyate karma tādṛśaṃ paribhujyate | tayā gṛhaśataṃ bhagnaṃ citrayā pāpaniścayāt ||17 tattatkarmavipāko'yaṃ tayā bhukto dvijottama | yasmādgṛhaśataṃ bhagnaṃ tasmādduḥkhaṃ prabhuṃjati ||18 vivāhasamaye prāpte daivaṃ ca pākatāṃ gatam | prāpte vivāhasamaye bhartā mṛtyuṃ prayāti ca ||19 yathā gṛhaśataṃ bhagnaṃ tathā varaśataṃ mṛtam | svayaṃvare tadā vatsa vivāhe caikaviṃśatiḥ ||20 divyā devyā mayā khyātaṃ yathā me pṛcchitaṃ tvayā | etatte sarvamākhyātaṃ tasyāḥ pūrvaviceṣṭitam ||21 ujjvala uvāca- divyā devyāstvayā khyātaṃ yatpūrvaṃ pūrvaceṣṭitam | tathā pāpaṃ kṛtaṃ ghoraṃ gṛhabhaṃgākhyameva ca ||22 plakṣadvīpasya bhūpasya divodāsasya vai sutā | kena puṇyaprabhāveṇa tayā prāptaṃ mahākulam ||23 etanme saṃśayaṃ tāta tadetatprabravītu me | evaṃ pāpasamācārā kathaṃ jātā nṛpātmajā ||24 kuṃjala uvāca- citrāyāśceṣṭitaṃ puṇyaṃ tatsarvaṃ pravadāmyaham | śrūyatāmujjvala suta citrayā yatkṛtaṃ purā ||25 bhramamāṇo mahāprājñaḥ kaścitsiddhaḥ samāgataḥ | kucailo vastrahīnaśca saṃnyāsī sa ca daṃḍadhṛk ||26 kaupīnena samāyuktaḥ pāṇipātro digaṃbaraḥ | gṛhadvāraṃ samāśritya citrāyāḥ parisaṃśritaḥ ||27 sa maunī sarvamuṃḍastu vijitātmā jiteṃdriyaḥ | nirāhāro jitāhāraḥ sarvatattvārthadarśakaḥ ||28 dūrādhvānapariśrāṃta ātapākulamānasaḥ | śrameṇa khidyamānaśca tṛṣākrāṃtaḥ suputraka ||29 citrā dvāraṃ samāśritya cchāyāmāśritya saṃsthitaḥ | tayā dṛṣṭo mahātmā sa citrayā śramapīḍitaḥ ||30 sevāṃ cakre ca citrā sā tasyaiva sumahātmanaḥ | pādaprakṣālanaṃ kṛtvā datvā āsanamuttamam ||31 āsyatāmāsane tāta sukhenāpi sukomale | kṣudhāpanodanārthaṃ hi bhujyatāmannamuttamam ||32 svecchayā parituṣṭaśca śītalaṃ salilaṃ piba | evamuktvā tathā kṛtvā devavatpūjya taṃ suta ||33 aṃgasaṃvāhanaṃ kṛtvā nāśitaśrama eva ca | tayokto hi mahātmā sa bhuktvā pītvā dvijottama ||34 evaṃ saṃtoṣitaḥ siddhastayā tattvārthadarśakaḥ | saṃtuṣṭaḥ sarvadharmātmā kiṃcitkālaṃ sthirobhavat ||35 svecchayā sa gato vipro mahāyogī yathāgatam | gate tasminmahābhāge siddhe caiva mahātmani ||36 sā citrā maraṇaṃ prāptā svakarmavaśamāgatā | śāsitā dharmarājena mahādaṃḍaiḥ suduḥkhadaiḥ ||37 sā citrā narakaṃ prāptā vedanā vrātadāyakam | bhuṃkte duḥkhaṃ mahārāja sā vai yugasahasrakam ||38 bhogāṃte tu punarjanma saṃprāptaṃ mānuṣasya ca | pūrvaṃ saṃpūjitaḥ siddhastayā puṇyavatāṃ varaḥ ||39 tasya karmavipākoyaṃ prāptā puṇyavatāṃ kule | kṣatriyāṇāṃ mahārājño divodāsasya vai gṛhe ||40 divyādevī ca tannāma jātaṃ tasyā narottama | sā hi dattavatī cānnaṃ pānaṃ puṇyaṃ mahātmane ||41 tasya dānasya sā bhuṃkte mahatpuṇyaphalodayam | pibate śītalaṃ toyaṃ miṣṭānnaṃ ca bhunakti vai ||42 divyānbhogānprabhuṃjānā vartate pitṛmaṃdire | siddhasyāsya prabhāvācca rājakanyā vyajāyata ||43 pāpakarmaprabhāvācca gṛhabhaṃgānmahīpate | vidhavātvaṃ bhuṃjate sā divyādevī suputraka ||44 etatte sarvamākhyātaṃ divyādevyā viceṣṭitam | anyatkinte pravakṣyāmi yattvaṃ pṛcchasi māmiha ||45 ujjvala uvāca- kathaṃ sā mucyate śokānmahāduḥkhādvadasva me | sāsyācca kīdṛśī bālā mahāduḥkhena pīḍitā ||46 tatsukhaṃ kīdṛśaṃ tasmādvipākaśca bhaviṣyati | etanme saṃśayaṃ tāta sāṃprataṃ chettumarhasi ||47 kathaṃ sā labhate mokṣaṃ taṃcopāyaṃ vadasva me | ekākinī mahābhāgā mahāraṇye praroditi ||48 viṣṇuruvāca- putravākyaṃ mahacchrutvā kṣaṇamekaṃ viciṃtya saḥ | pratyuvāca mahāprājñaḥ kuṃjalaḥ putrakaṃ prati ||49 śṛṇu vatsa mahābhāga satyametadvadāmyaham | pāpayoniṃ tu saṃprāpya pūrvakarmasamudbhavām ||50 tiryaktvena ca me jñānaṃ naṣṭaṃ saṃprati putraka | asya vṛkṣasya saṃgācca prayatasya mahātmanaḥ ||51 revāyāśca prasādena viṣṇoścaiva prasādataḥ | yena sā labhate jñānaṃ mokṣasthānaṃ nivartate ||52 upadeśaṃ pravakṣyāmi mokṣamārgamanuttamam | yāsyate kalmaṣānmuktā yathā hema hutāśanāt ||53 śuddhaṃ ca jāyate vatsa saṃgādvahneḥ svarūpavat | harerdhyānānmahāprājña śīghraṃ tasya mahātmanaḥ ||54 japahomavratātpāpaṃ nāśaṃ yāti hi pāpinām | madaṃ tyajedyathā nāgo bhayātsiṃhasya sarvadā ||55 nāmoccāreṇa kṛṣṇasya tatprayāti hi kilbiṣam | tejasā vainateyasya viṣahīnā ivoragāḥ ||56 brahmahatyādikāḥ pāpāḥ pralayaṃ yāṃti nānyathā | nāmoccāreṇa tasyāpi cakrapāṇeḥ prayāṃti te ||57 yadā nāmaśataṃ puṇyamagharāśivināśanam | sā japeta sthirā bhūtvā kāmakrodhavivarjitā ||58 sarveṃdriyāṇi saṃyamya ātmajñānena gopayet | tasya dhyānapraviṣṭā sā ekabhūtā samāhitā ||59 sā japetparamaṃ jñānaṃ tadā mokṣaṃ prayāti ca | tanmanāstatpade līnā yogayuktā yadā bhavet ||60 ujjvala uvāca- vada tāta paraṃ jñānaṃ paramaṃ mama sāṃpratam | paścāddhyāna vrataṃ puṇyaṃ nāmnāṃ śatamihaiva ca ||61 kuṃjala uvāca- paraṃ jñānaṃ pravakṣyāmi yanna dṛṣṭaṃ tu kenacit | śrūyatāṃ putra kaivalyaṃ kevalaṃ malavarjitam ||62 sūta uvāca- yathā dīpo nivātastho niścalo vāyuvarjitaḥ| prajvalannāśayetsarvamaṃdhakāraṃ mahāmate ||63 tadvaddoṣavihīnātmā bhavatyeva nirāśrayaḥ | nirāśo nirmalo vatsa na mitraṃ na ripuḥ kadā ||64 na śoko na ca harṣaśca na lobho na ca matsaraḥ | eko viṣādaharṣaiśca sukhaduḥkhairvimucyate ||65 viṣayaiścāpi sarvaiśca iṃdriyāṇi sa saṃharet | tadā sa kevalo jātaḥ kevalatvaṃ prajāyate ||66 agnikarmaprasaṃgena dīpastailaṃ praśoṣayet | vartyādhāreṇa rājeṃdra niḥsaṃgo vāyuvarjitaḥ ||67 kajjalaṃ vamate paścāttailasyāpi mahāmate | kṛṣṇāsau dṛśyate rekhā dīpasyāgre mahāmate ||68 svayamākṛṣyate tailaṃ tejasā nirmalo bhavet | kāyavartisthitastadvatkarmatailaṃ praśoṣayet ||69 viṣayānkajjalīkṛtya pratyakṣaṃ saṃpradarśayet | janayennirmalobhūtvā svayameva prakāśayet ||70 krodhādibhiḥ kleśasaṃjñairvāyubhiḥ parivarjitaḥ | niḥspṛho niścalo bhūtvā tejasā svayamujjvalet ||71 trailokyaṃ paśyate sarvaṃ svasthānasthaḥ svatejasā | kevalajñānarūpo'yaṃ mayā te parikīrtitaḥ ||72 dhyānaṃ tasya pravakṣyāmi dvividhaṃ tasya cakriṇaḥ | kevalajñānarūpeṇa dṛśyate jñānacakṣuṣā ||73 yogayuktā mahātmānaḥ paramārthaparāyaṇāḥ | yaṃ paśyaṃti vinidrāstu yattapaḥ sarvadarśakam ||74 hastapādavihīnaṃ ca sarvatra parigacchati | sarvaṃ gṛhṇāti trailokyaṃ sthāvaraṃ jaṃgamaṃ suta ||75 nāsāmukhavihīnastu ghrāti jakṣiti putraka | akarṇaḥ śṛṇute sarvaṃ sarvasākṣī jagatpatiḥ ||76 arūpo rūpasaṃbaddhaḥ paṃcavargavaśaṃgataḥ | sarvalokasya yaḥ prāṇaḥ pūjitaḥ sa carācaraiḥ ||77 ajihvo vadate sarvaṃ vedaśāstrānugaṃ suta | atvacaḥ sparśanaṃ cāpi sarveṣāmeva jāyate ||78 sadānaṃdo viraktātmā ekarūpo nirāśrayaḥ | nirjaro nirmamo nyāyī saguṇo nirmamomalaḥ ||79 avaśyaḥ sarvavaśyātmā sarvadaḥ sarvavittamaḥ | tasya dhātā na caivāsti sa vai sarvamayo vibhuḥ ||80 evaṃ sarvamayaṃ dhyānaṃ paśyate yo mahātmanaḥ | sa yāti paramaṃ sthānamamūrtamamṛtopamam ||81 dvitīyaṃ tu pravakṣyāmi asya dhyānaṃ mahātmanaḥ | mūrtākāraṃ tu sākāraṃ nirākāraṃ nirāmayam ||82 brahmāṇḍaṃ sarvamatulaṃ vāsitaṃ yasya vāsanā | sa tasmādvāsudeveti ucyate mama naṃdana ||83 varṣamāṇasya meghasya yadvarṇaṃ tasya tadbhavet | sūryatejaḥpratīkāśaṃ caturbāhuṃ sureśvaram ||84 dakṣiṇe śobhate śaṃkho hemaratnavibhūṣitaḥ | sūryabiṃbasamākāraṃ cakraṃ padmapratiṣṭhitam ||85 kaumodakī gadā tasya mahāsuravināśinī | vāme ca śobhate vatsa haste tasya mahātmanaḥ ||86 mahāpadmaṃ sugaṃdhāḍhyaṃ tasya dakṣiṇahastagam | śobhamānaḥ sadaivāste sāyudhaḥ kamalāpriyaḥ ||87 kaṃbugrīvaṃ vṛttamāsyaṃ padmapatranibhekṣaṇam | rājamānaṃ hṛṣīkeśaṃ daśanai ratnasannibhaiḥ ||88 guḍākeśāḥ santi yasya adharo vidrumākṛtiḥ | śobhate puṃḍarīkākṣaḥ kirīṭenāpi putraka ||89 viśālenāpi rūpeṇa keśavastu suvarcasā | kaustubhenāṃkitenaiva rājamāno janārdanaḥ ||90 sūryatejaḥ pratīkāśa kuṃḍalābhyāṃ prabhāti ca | śrīvatsāṃkena puṇyena sarvadā rājate hariḥ ||91 keyūrakaṃkaṇairhārairmauktikairṛkṣasannibhaiḥ | vapuṣā bhrājamānastu vijayo jayatāṃ varaḥ ||92 bhrājate sopi goviṃdo hemavarṇena vāsasā | mudrikāratnayuktābhiraṃgulībhirvirājate ||93 sarvāyudhaiḥ susaṃpūrṇairdivyairābharaṇairhariḥ | vainateyasamārūḍho lokakartā jagatpatiḥ ||94 evaṃtaṃ dhyāyate nityamananyamanasā naraḥ | mucyate sarvapāpebhyo viṣṇulokaṃ sa gacchati ||95 etatte sarvamākhyātaṃ dhyānameva jagatpateḥ | vrataṃ caiva pravakṣyāmi sarvapāpanivāraṇam ||96
English translation
Kuñjala said :
1. O boy, I (shall) tell you all the acts of that Divyādevī. Listen to all that she did in the former birth as I am telling you.
2-7a. There was an auspicious city named Vārāṇasī , the destroyer of sins. In it lived a very intelligent man named Suvīra , who was born in the Vaiśya caste and who possessed wealth and grains. O you very intelligent one, his wife was Citrā by name, who was well known. She, abandoning the family-practices, behaved improperly. She did not care for her husband, (and) behaved wantonly. Bereft of piety and merit she would act (i.e. she acted) sinfully only. She always reviled her husband, and always loved quarrelling. She always stayed in the house of another (person), and wandered from house to house. She would observe (i.e. she observed) the weak points of others, and was always wicked to beings. She was very much given to condemning the good, and always laughed.
7b-9a. Knowing her to be of an improper conduct and very sinful, Vīra reproached her. O you very intelligent one, that pious, highly intelligent (Vīra) oftruthful and religious thoughts, abandoned her and married another Vaiśya’s daughter; and stayed with her righteously.
9b-14. That bold Citrā, expelled by roamed over the earth. She became associated with wicked and sinful men. She of a wicked determination, worked as a go-between. The sinful one split the houses (i.e. families) of the good. She would call a chaste woman and would induce her with evil words. She violated customary observances. With convincing (but) evil words that Citrā would present the wife (the wives) of good men to someone else. Thus Citrā certainly split a hundred houses. The very wicked one created quarrels between husbands and sons. The sinful one would stir the minds of men for (i.e. make them sexually disposed to) women. She set up a quarrel making Yama thrive.
15-20. Thus having split a hundred houses (i.e. families), she then died. O good son, she was punished by king Yama with a heavy penalty. The Sun’s son (i.e. Yama) threw her into many hells (like Raurava ). Citrā was roasted in Raurava. Various afflictions were shown (i.e. imposed on her). As a deed is done so it (i.e. its fruit) is enjoyed. Due to a wicked resolve that Citrā split a hundred houses. O best brāhmaṇa , she experienced the fruit of the respective deeds. Since she split a hundred houses, therefore she is experiencing grief. When the time of (her) marriage came, her destiny had become ripe. When the proper time (for) her marriage came, her husband died. As she split a hundred houses, a hundred grooms died at the time of the self-choice marriage and twenty-one (grooms died) at the time of (her proposed marriage).
21. As you asked me I have told you (the account) of, Divyādevī. I have told you all these—her former deeds.
Ujjvala said :
22. You first told me the former deeds of Divyādevī, so also the fierce sin called splitting the houses (that she committed).
23. Due to the prowess of which religious merit did that daughter of Divodāsa , the king of the Plakṣa island, obtain (a. birth) in a great family?
24. This is my doubt, O father. Please tell it to me. How did the princess become (a woman) of such a sinful behaviour?
Kuñjala said :
25; I shall (now) tell you about all the pious acts of Citrā. O (my) son Ujjvala , listen to what Citrā did formerly.
26-30. A very wise Siddha (i.e. a man endowed with supernatural faculties), while wandering came to the door of Citrā’s house. He wore tattered clothes, was without a (proper) garment, was a recluse, and had held a staff (in his hand). He had a small strip of cloth worn over his privities, had a pot in his hand and was (otherwise) naked. Having come to the door of Citrā’s house, he remained there. He observed a vow of silence, was clean-shaved, had his mind and organs ofsense conquered. He abstained from food, took a very small quantity, and knew the essence of everything. He was very much tired due to having been on a long journey, and his mind was distressed with heat; O good son, he was depressed with fatigue, and was overcome with thirst. Having come to the door of Citrā’s house, he resorted to the shade (of a tree). The noble one, afflicted with fatigue, was seen by Citrā.
31-35. Citrā served that very noble one, by washing his feet and giving him an excellent seat. “Sir, be seated comfortably on a very soft seat. Eat excellent food to remove (i.e. satiate) your hunger. Being contented drink cold water as you like.” Saying so, and doing like that (i.e. giving him food etc.), and worshipping him like a deity, she, O son, massaged his body and removed his fatigue. The noble Sidha, thus addressed by her, ate (food) and drank (water), O best brāhmaṇa. The Siddha, who knew the essence of everything, thus pleased. by her, was gratified, and he, the soul of entire piety, remained steady for a while. That great meditating saint went (away) according to his will, as he had come.
36-44. When that noble and glorious Siddha had left, Citrā met with death, being under the sway of (i.e. according to) her deeds. She was punished by Dharmarāja (i.e. Yama) with very painful penalties. That Citrā reached hell causing a host of agonies. O great king, (there) she experienced misery for a thousand yugas . At the end of (i.e. after having) experienced (misery) she got the birth of (i.e. was born as) a human being. She had formerly worshipped the Siddha, the best among the meritorious. It is the ripening (i.e. the fruit) of her deeds that she came to (i.e. was born in) the house of Divodāsa, the great king, (and) in the family of meritorious Kṣatriyas . O best man, she got the name Divyādevī; and she had given good food and drink to the noble one. She enjoyed the meritorious consequence of the great righteous act of charity. She drank cold water, and ate dainty food. Enjoying divine pleasures, she lived in her father’s house; and due to the povver of this Siddha, she was born as a princess. O good son, due to the efficacy of her great sin of splitting the families, O king, that Divyādevī experienced widowhood.
45. I have thus told you all the deeds of Divyādevī. What else, which you ask me now, should I tell you?
Ujjvala said :
46-48. Tell me how she got free from grief and great affliction. What kind of young woman was she, who was afflicted with great grief? What kind of happiness did she have? What will be its consequence? O father, please remove doubt of mine now. Tell me (about) the means by which she will obtain salvation. The noble one is all alone weeping in the great forest.
Viṣṇu said :
49-60. Having heard (those) great (i.e. important) words of his son, and having thought for a moment, that very wise Kuñjala replied to his son: “O my noble son, listen; I telling you the truth. Having reached (i.e. being born in) a sinful stock, due to my former deeds, and due to the contact with this tree, the knowledge of me, who was pious and noble, has now been lost in this existence of a lower animal, O son. I shall tell you about that instruction by which, and through the favour of Revā and grace of Viṣṇu , she has obtained knowledge and has reached salvation; being free from blemish, she will go to salvation, as gold becomes pure due to the contact with fire and gets (back) its own nature. O very intelligent one, due to the meditation on Hari (i.e. Viṣṇu) and due to the muttering (of prayers), sacrifices and vows the sin of the sinners perishes. As an elephant would always give up his intoxication due to the fear of a lion, so the sin goes away due to the recitation of the names of Viṣṇu. As the serpents become poisonless due to the lustre of ( Garuḍa ) the son of Vinatā , so all sins like the murder of a brāhmaṇa perish; and in no other way. They too go away due to the recitation of the names of Viṣṇu. When being steady, and free from lust and anger, she would mutter the hundred names, destroying heaps of sins, and when, having controlled all the organs of sense, would guard them through the knowledge of self, and when, having entered into his meditation, having become one with (i.e. having become sincerely devoted to) him, and being composed, she would mutter (the names of Viṣṇu) she would reach (i.e. obtain) highest knowledge and salvation. When she would be endowed with abstract meditation, and when she would set her heart upon him, she would be completely resting at his feet.”
Ujjvala said :
61. O father, right now tell me about the great, highest knowledge; and after that the vow of meditation and the auspicious hundred names.
Kuñjala said :
62. I shall explain to you the highest knowledge, which nobody has perceived (i.e. acquired). O son, listen to (the description of) the perfect final emancipation, free from impurity.
Sūta said :
63-69a. O highly intelligent one, as a lamp in a place sheltered from wind, is steady (as it is) free from wind, burning brightly, (and) would destroy all darkness, in the same way the soul, free from blemishes, remains alone, free from desires, pure, and O son, he is never a friend or a foe. (He has) neither grief nor joy; (he has) neither greed nor jealousy. Being all alone, he is free from dejection, joy, happiness and unhappiness; so also free from all the objects of sense, (when) he would withdraw his organs of sense (from the objects). Then he has become absolute and salvation takes place (in his case). O lord of kings, a lamp, without any company (i.e. being solitary), and free from wind, would, through the contact of the movement of fire, dry up the oil due to the support of the wick. Then it emits soot, and on the top of the lamp a dark line of (i.e. due to) the oil is seen, O you very intelligent one. It itself draws oil and becomes spotless by means of the oil.
69b-72a. In the same way he (i.e. the soul) remains in the wick of the body and would draw the oil of the deeds; and would himself shine with lustre. Being free from anger etc. and winds called troubles, so also being desireless and steady he would glow with lustre. Remaining in his own place, he sees all the three worlds by means of his lustre.
72b-84. I have told (i.e. described to) you this (soul), of the nature of absolute knowledge. I shall (now) explain to you the meditation upon the disc-holder (i.e. Viṣṇu); he is seen with the eye of knowledge, of the nature of absolute knowledge. Whom (i.e. him) the noble ones, intent upon (obtaining) the highest object (i.e. salvation), and having abstract meditation, and being watchful, see. His penance (i.e. penance practised to reach him) manifests everything. Being without hands and feet, he moves everywhere. O son, he captures (i.e. pervades) all the three worlds—mobile and immobile. O son, (even being) without nose and mouth, he smells and eats. He, the witness (to everything), the lord of the world, (even though) without ears, hears everything. (Though) without a form he is connected with forms and is under the sway of the group of five (organs of sense). Who (i.e. he) is the life of the entire world, and is worshipped by the mobile and the immobile. O son, (though) tongue-less, he recites everything according to the Vedic texts. For him, who is without skin, touch of all objects is produced (i.e. he can touch everything). He is ever joyful, is detached, has one form (only), is independent, is without old age, without the feeling of mineness, just, possessing qualities, without the feeling of mineness, and pure. He is not under the control of anyone, (but) everything is under his control; he is the giver of everything and the best. among the omniscient ones. He has no supporter; he, the eternal one, is full of everything. He who thus observes everything as full of meditation of the noble one, goes to the incorporeal, highest place, resembling nectar. I shall explain to you another meditation of this noble one. It is having a form, corporeal, formless and sound. O my son, he is called Vāsudeva since the entire matchless-universe is occupied by him. His colour would be (i.e. is) that which is of the showering cloud. He, the lord of gods, resembles the sun’s lustre and has four arms.
85-95. In his right hand shines a conch decorated with. gold and jewels, and the disc resembling the sun’s orb and a lotus are (held) in it. O boy, the mace Kaumodakī , destroying great demons, shines in the left hand of the illustrious one. A big lotus, rich with fragrance is (held) in his right hand. He, dear to Kamalā (i.e. Lakṣmī ) always shines with weapons. (A man should meditate upon) Viṣṇu (whose) neck is like a conch, face is round, and eyes resemble lotus-leaves, who shines with teeth resembling jewels. His hair is (flowing) like treacle, and the lips have the form of a coral. O son, he having the eyes like lotuses, shines with a crown. Janārdana (i.e. Viṣṇu) shines with a glorious form and great lustre and is marked with the Kaustubha gem. Hari (i.e. Viṣṇu) shines with ear-rings resembling the sun’s. lustre and always shines with the auspicious mark of Śrīvatsa . Vijaya , the best among the victorious, shines with a body having armlets, bracelets, necklaces and pearls resembling stars. That Govinda also shines with a golden-coloured garment and with fingers with rings and gems. The creator of the worlds, the lord of the worlds (i.e. Viṣṇu), (shining with) all complete weapons and divine ornaments, is mounted upon Garuḍa. A man who thus meditates upon him with a concentrated mind is free from all sins, and goes to Viṣṇu’s world.
96. I have thus told you everything about the meditation upon the lord of the world. I shall now tell you (about) the vow, destroying all sins.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24432, revision 330183 (2022-01-23T18:56:42Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365178.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.