Adhyaya 86

Verse 1

कुंजल उवाच । तस्यास्तु चेष्टितं वत्स दिव्या देव्या वदाम्यहम् । पूर्वजन्मकृतं सर्वं तन्मे निगदतः शृणु

Kuṃjala said: “Dear child, I shall tell you the conduct of that divine Goddess. Listen as I relate all that she did in her former birth.”

Verse 2

अस्ति वाराणसी पुण्या नगरी पापनाशिनी । तस्यामास्ते महाप्राज्ञः सुवीरो नाम नामतः

There is the holy city of Vārāṇasī, a town that destroys sin. In that city dwelt a great sage of wisdom, known by the name Suvīra.

Verse 3

वैश्यजात्यां समुत्पन्नो धनधान्यसमाकुलः । तस्य भार्या महाप्राज्ञ चित्रा नाम सुविश्रुता

Born in the Vaiśya caste, he was abundantly endowed with wealth and grain. His wife was the highly intelligent and widely renowned lady named Citrā.

Verse 4

कुलाचारं परित्यज्य अनाचारेण वर्तते । न मन्यते हि भर्तारं स्वैरवृत्त्या प्रवर्तते

Abandoning the customs of her family, she behaves improperly. Indeed, she does not respect her husband, but acts according to her own willful conduct.

Verse 5

धर्मपुण्यविहीना तु पापमेव समाचरेत् । भर्तारं कुत्सते नित्यं नित्यं च कलहप्रिया

One who is devoid of dharma and merit tends to cultivate only sinful ways; such a person repeatedly disparages their spouse and becomes continually inclined toward discord.

Verse 6

नित्यं परगृहे वासो भ्रमते सा गृहे गृहे । परच्छिद्रं समापश्येत्सदा दुष्टा च प्राणिषु

She ever dwells in others’ houses, wandering from home to home; she is always watching for others’ faults, and is ever malicious toward living beings.

Verse 7

साधुनिंदापरा दुष्टा सदा हास्यकरा च सा । अनाचारां महापापां ज्ञात्वा वीरेण निंदिता

She was wicked, intent on slandering the virtuous, and ever a cause of ridicule. Knowing her to be immoral and greatly sinful, the hero condemned her.

Verse 8

स तां त्यक्त्वा महाप्राज्ञ उपयेमे महामतिः । अन्य वैश्यस्य वै कन्यां तया सह प्रवर्तते

Abandoning her, the very wise and highly intelligent man married another merchant’s daughter, and he carried on his life together with her.

Verse 9

धर्माचारेण पुण्यात्मा सत्यधर्ममतिः सदा । निरस्ता तेन सा चित्रा प्रचंडा भ्रमते महीम्

By his righteous conduct, that virtuous man—ever intent on truth and dharma—drove her away; and so that wondrous, fierce one wanders over the earth.

Verse 10

दुष्टानां संगतिं प्राप्ता नराणां पापिनां सदा । दूतीकर्म चकाराथ सा तेषां पापनिश्चया

Having fallen into the company of wicked, sinful men, she then—firmly resolved in sin—began to act as their go-between and messenger.

Verse 11

गृहभंगं चकाराथ साधूनां पापकारिणी । साध्वीं नारीं समाहूय पापवाक्यैः सुलोभयेत्

Then that sinful woman set about breaking the households of the virtuous; summoning a chaste woman, she would entice her with wicked words.

Verse 12

धर्मभंगं चकाराथ वाक्यैः प्रत्ययकारकैः । साधूनां सा स्त्रियं चित्रा अन्यस्मै प्रतिपादयेत्

Then, using persuasive, confidence-inducing words, she brought about a breach of dharma; and that remarkable woman delivered the virtuous men’s wife over to another.

Verse 13

एवं गृहशतं भग्नं चित्रया पापनिश्चयात् । संग्रामं सा महादुष्टाऽकारयत्पतिपुत्रकैः

Thus, driven by Citrā’s resolve to sin, a hundred houses were ruined; and that utterly wicked woman caused a battle to be fought by her husband and sons.

Verse 14

मनांसि चालयेत्पापा पुरुषाणां स्त्रियः प्रति । अकारयच्च संग्रामं यमग्रामविवर्धनम्

That sinful woman would unsettle the minds of men toward other women, and she would also cause warfare—thus increasing the domain of Yama, the realm of death.

Verse 15

एवं गृहशतं भंक्त्वा पश्चात्सा निधनं गता । शासिता यमराजेन बहुदंडैः सुनंदन

Thus, after breaking a hundred households, she later met her death. Then, O dear son, she was punished by Yamarāja with many chastisements.

Verse 16

अभोजयत्सुनरकान्रौरवांस्तरणेः सुतः । पाचिता रौरवे चित्रा चित्राः पीडाः प्रदर्शिताः

The son of Taraṇa, the Sun, made them undergo the dreadful hells called Raurava; in Raurava they were scorched, and manifold, terrible torments were displayed.

Verse 17

यादृशं क्रियते कर्म तादृशं परिभुज्यते । तया गृहशतं भग्नं चित्रया पापनिश्चयात्

As one performs an action, so does one experience its fruit. Because Citrā was firmly resolved toward sin, a hundred households were ruined by her.

Verse 18

तत्तत्कर्मविपाकोऽयं तया भुक्तो द्विजोत्तम । यस्माद्गृहशतं भग्नं तस्माद्दुःखं प्रभुंजति

O best of brāhmaṇas, this is precisely the ripening of that karma, experienced by her: because a hundred houses were destroyed, therefore she now undergoes suffering.

Verse 19

विवाहसमये प्राप्ते दैवं च पाकतां गतम् । प्राप्ते विवाहसमये भर्ता मृत्युं प्रयाति च

When the time of marriage arrives, fate too has ripened; and when the marriage-hour comes, the husband indeed goes to death.

Verse 20

यथा गृहशतं भग्नं तथा वरशतं मृतम् । स्वयंवरे तदा वत्स विवाहे चैकविंशतिः

Just as a hundred houses were shattered, so too a hundred suitors were slain. Then, at the svayaṃvara, dear child—and at the wedding as well—there were twenty-one deaths.

Verse 21

दिव्या देव्या मया ख्यातं यथा मे पृच्छितं त्वया । एतत्ते सर्वमाख्यातं तस्याः पूर्वविचेष्टितम्

O divine one, I have explained it to you exactly as you asked. All this has been fully recounted to you—her former deeds and conduct.

Verse 22

उज्ज्वल उवाच । दिव्या देव्यास्त्वया ख्यातं यत्पूर्वं पूर्वचेष्टितम् । तथा पापं कृतं घोरं गृहभंगाख्यमेव च

Ujjvala said: “O divine lady, you have already told of what was done before—your earlier actions; and likewise of the dreadful sin committed, known as ‘the breaking of a household’ (gṛhabhaṅga).”

Verse 23

प्लक्षद्वीपस्य भूपस्य दिवोदासस्य वै सुता । केन पुण्यप्रभावेण तया प्राप्तं महाकुलम्

She was indeed the daughter of Divodāsa, the king of Plakṣadvīpa. By the power of what merit (puṇya) did she attain so great and noble a lineage?

Verse 24

एतन्मे संशयं तात तदेतत्प्रब्रवीतु मे । एवं पापसमाचारा कथं जाता नृपात्मजा

This is my doubt, dear sir—please tell me: how did the king’s daughter come to such sinful conduct?

Verse 25

कुंजल उवाच । चित्रायाश्चेष्टितं पुण्यं तत्सर्वं प्रवदाम्यहम् । श्रूयतामुज्ज्वल सुत चित्रया यत्कृतं पुरा

Kuṃjala said: I shall tell in full the meritorious deeds performed by Citrā. Listen, O son of Ujjvala, to what Citrā did in former times.

Verse 26

भ्रममाणो महाप्राज्ञः कश्चित्सिद्धः समागतः । कुचैलो वस्त्रहीनश्च संन्यासी स च दंडधृक्

While wandering, a certain accomplished Siddha, greatly wise, arrived. Poorly clad, almost without garments, he was a renunciant sannyāsin bearing a staff.

Verse 27

कौपीनेन समायुक्तः पाणिपात्रो दिगंबरः । गृहद्वारं समाश्रित्य चित्रायाः परिसंश्रितः

Wearing only a loincloth (kaupīna), with his hands as his begging-bowl and otherwise unclothed, he took shelter at the house’s doorway and stood close by Citrā.

Verse 28

स मौनी सर्वमुंडस्तु विजितात्मा जितेंद्रियः । निराहारो जिताहारः सर्वतत्त्वार्थदर्शकः

He was a maunī, a silent sage, wholly shaven-headed, self-conquered and master of his senses; fasting, disciplined in diet, and one who perceived the meaning of all tattvas.

Verse 29

दूराध्वानपरिश्रांत आतपाकुलमानसः । श्रमेण खिद्यमानश्च तृषाक्रांतः सुपुत्रक

Exhausted from a long journey, his mind distressed by the heat—wearied and pained by fatigue, and overcome by thirst, O good son.

Verse 30

चित्रा द्वारं समाश्रित्य च्छायामाश्रित्य संस्थितः । तया दृष्टो महात्मा स चित्रया श्रमपीडितः

Taking shelter at Citrā’s doorway and standing in the shade, that noble soul was seen by Citrā—wearied and afflicted by fatigue.

Verse 31

सेवां चक्रे च चित्रा सा तस्यैव सुमहात्मनः । पादप्रक्षालनं कृत्वा दत्वा आसनमुत्तमम्

Chitrā rendered service to that very great-souled one; having washed his feet, she offered him an excellent seat.

Verse 32

आस्यतामासने तात सुखेनापि सुकोमले । क्षुधापनोदनार्थं हि भुज्यतामन्नमुत्तमम्

O dear one, please sit on the soft, comfortable seat. And indeed, to dispel hunger, please eat this excellent food.

Verse 33

स्वेच्छया परितुष्टश्च शीतलं सलिलं पिब । एवमुक्त्वा तथा कृत्वा देववत्पूज्य तं सुत

“Drink cool water to your heart’s content and be satisfied.” Having spoken thus, he acted accordingly and, O son, worshipped him as one would worship a god.

Verse 34

अंगसंवाहनं कृत्वा नाशितश्रम एव च । तयोक्तो हि महात्मा स भुक्त्वा पीत्वा द्विजोत्तम

After having his limbs massaged and his fatigue fully dispelled, that great-souled one—at their request—ate and drank, O best of twice-born.

Verse 35

एवं संतोषितः सिद्धस्तया तत्त्वार्थदर्शकः । संतुष्टः सर्वधर्मात्मा किंचित्कालं स्थिरोभवत्

Thus satisfied by her, the accomplished sage—one who reveals the true meaning of reality—became content, righteous in every way, and remained steady for some time.

Verse 36

स्वेच्छया स गतो विप्रो महायोगी यथागतम् । गते तस्मिन्महाभागे सिद्धे चैव महात्मनि

That brāhmaṇa—a great yogin—departed of his own free will, just as he had come. When that most fortunate, perfected (siddha) great soul had gone…

Verse 37

सा चित्रा मरणं प्राप्ता स्वकर्मवशमागता । शासिता धर्मराजेन महादंडैः सुदुःखदैः

That Citrā met with death, coming under the compulsion of her own deeds; and she was punished by Dharmarāja with severe chastisements that caused intense suffering.

Verse 38

सा चित्रा नरकं प्राप्ता वेदना व्रातदायकम् । भुंक्ते दुःखं महाराज सा वै युगसहस्रकम्

That woman, Citrā, having reached hell—where multitudes of torments are inflicted—endures suffering, O great king, for a full thousand yugas.

Verse 39

भोगांते तु पुनर्जन्म संप्राप्तं मानुषस्य च । पूर्वं संपूजितः सिद्धस्तया पुण्यवतां वरः

But when the enjoyment of karmic fruits comes to an end, a human being attains rebirth again; and that accomplished one—formerly duly worshipped by her—became the foremost among the meritorious.

Verse 40

तस्य कर्मविपाकोयं प्राप्ता पुण्यवतां कुले । क्षत्रियाणां महाराज्ञो दिवोदासस्य वै गृहे

This is the fruition of his past deeds: he was born into a virtuous lineage—indeed, in the house of the great Kṣatriya king Divodāsa.

Verse 41

दिव्यादेवी च तन्नाम जातं तस्या नरोत्तम । सा हि दत्तवती चान्नं पानं पुण्यं महात्मने

And her name became “Divyādevī,” O best of men. For she indeed gave food and drink—meritorious offerings—to a great-souled man.

Verse 42

तस्य दानस्य सा भुंक्ते महत्पुण्यफलोदयम् । पिबते शीतलं तोयं मिष्टान्नं च भुनक्ति वै

From that act of charity, she enjoys the great arising of meritorious results; she drinks cool water and indeed partakes of sweet food.

Verse 43

दिव्यान्भोगान्प्रभुंजाना वर्तते पितृमंदिरे । सिद्धस्यास्य प्रभावाच्च राजकन्या व्यजायत

Enjoying celestial delights, she dwells in the ancestral abode; and by the power of this accomplished one, a king’s daughter was born.

Verse 44

पापकर्मप्रभावाच्च गृहभंगान्महीपते । विधवात्वं भुंजते सा दिव्यादेवी सुपुत्रक

O king, due to the influence of sinful deeds and the ruin of her household, that radiant lady—though divine—must endure widowhood, O good son.

Verse 45

एतत्ते सर्वमाख्यातं दिव्यादेव्या विचेष्टितम् । अन्यत्किन्ते प्रवक्ष्यामि यत्त्वं पृच्छसि मामिह

All this has been explained to you—the wondrous deeds performed by Divyādevī. Now, what else shall I tell you, about which you are asking me here?

Verse 46

उज्ज्वल उवाच । कथं सा मुच्यते शोकान्महादुःखाद्वदस्व मे । सास्याच्च कीदृशी बाला महादुःखेन पीडिता

Ujjvala said: “Tell me—how can she be freed from sorrow and from great suffering? And what sort of girl is she, afflicted by such immense grief?”

Verse 47

तत्सुखं कीदृशं तस्माद्विपाकश्च भविष्यति । एतन्मे संशयं तात सांप्रतं छेत्तुमर्हसि

“What kind of happiness is that, and what result—the ripening consequence—will come from it? O dear one, you should now dispel this doubt of mine.”

Verse 48

कथं सा लभते मोक्षं तंचोपायं वदस्व मे । एकाकिनी महाभागा महारण्ये प्ररोदिति

“How does she attain liberation (mokṣa)? Tell me also the means to it. That noble lady, all alone, weeps in the great forest.”

Verse 49

विष्णुरुवाच । पुत्रवाक्यं महच्छ्रुत्वा क्षणमेकं विचिंत्य सः । प्रत्युवाच महाप्राज्ञः कुंजलः पुत्रकं प्रति

Viṣṇu said: Having heard his son’s weighty words, he reflected for a single moment; then the very wise Kuñjala replied to his son.

Verse 50

शृणु वत्स महाभाग सत्यमेतद्वदाम्यहम् । पापयोनिं तु संप्राप्य पूर्वकर्मसमुद्भवाम्

“Listen, dear child, O greatly fortunate one—I shall tell you the truth. Having attained a sinful womb, born of one’s former actions (karma), one suffers accordingly.”}]}

Verse 51

तिर्यक्त्वेन च मे ज्ञानं नष्टं संप्रति पुत्रक । अस्य वृक्षस्य संगाच्च प्रयतस्य महात्मनः

O dear son, having become an animal, my knowledge has now been lost; and it has been lost also through association with this tree—though it belongs to that disciplined great soul.

Verse 52

रेवायाश्च प्रसादेन विष्णोश्चैव प्रसादतः । येन सा लभते ज्ञानं मोक्षस्थानं निवर्तते

By the grace of Revā and likewise by the grace of Viṣṇu, she attains that knowledge through which one turns back even from the very notion of a fixed ‘station’ of liberation.

Verse 53

उपदेशं प्रवक्ष्यामि मोक्षमार्गमनुत्तमम् । यास्यते कल्मषान्मुक्ता यथा हेम हुताशनात्

I shall teach the unsurpassed path to liberation; by it one is freed from impurities, just as gold is purified by fire.

Verse 54

शुद्धं च जायते वत्स संगाद्वह्नेः स्वरूपवत् । हरेर्ध्यानान्महाप्राज्ञ शीघ्रं तस्य महात्मनः

And he becomes purified, dear child, just as something becomes like fire by contact with it. O greatly wise one, through meditation on Hari, that great-souled person is purified swiftly.

Verse 55

जपहोमव्रतात्पापं नाशं याति हि पापिनाम् । मदं त्यजेद्यथा नागो भयात्सिंहस्य सर्वदा

Through japa (sacred repetition), homa (fire oblations), and vows, even the sins of sinners surely come to destruction; just as an elephant, out of fear of a lion, always gives up its arrogance.

Verse 56

नामोच्चारेण कृष्णस्य तत्प्रयाति हि किल्बिषम् । तेजसा वैनतेयस्य विषहीना इवोरगाः

By merely uttering the Name of Kṛṣṇa, sin truly departs—just as, by the radiance of Vainateya (Garuḍa), serpents become as though bereft of poison.

Verse 57

ब्रह्महत्यादिकाः पापाः प्रलयं यांति नान्यथा । नामोच्चारेण तस्यापि चक्रपाणेः प्रयांति ते

Sins such as brahmahatyā (the killing of a brāhmaṇa) are destroyed—there is no other way—by uttering the Name of that Cakrapāṇi (Viṣṇu, bearer of the discus); by his Name they meet their end.

Verse 58

यदा नामशतं पुण्यमघराशिविनाशनम् । सा जपेत स्थिरा भूत्वा कामक्रोधविवर्जिता

Whenever she recites the holy set of a hundred Names—destroyers of heaps of sin—she should chant with steadiness, free from desire and anger.

Verse 59

सर्वेंद्रियाणि संयम्य आत्मज्ञानेन गोपयेत् । तस्य ध्यानप्रविष्टा सा एकभूता समाहिता

Having restrained all the senses, one should guard them through self-knowledge. Then that awareness, entering into his meditation, becomes one-pointed and perfectly collected.

Verse 60

सा जपेत्परमं ज्ञानं तदा मोक्षं प्रयाति च । तन्मनास्तत्पदे लीना योगयुक्ता यदा भवेत्

When she recites the supreme knowledge, then she attains mokṣa, liberation; when her mind is fixed on That, absorbed in That state, she becomes united with Yoga.

Verse 61

उज्ज्वल उवाच । वद तात परं ज्ञानं परमं मम सांप्रतम् । पश्चाद्ध्यान व्रतं पुण्यं नाम्नां शतमिहैव च

Ujjvala said: “Tell me, dear father, the supreme knowledge—now, for my sake. And thereafter, speak of the holy vow of meditation, and here itself also the hundred sacred Names.”

Verse 62

कुंजल उवाच । परं ज्ञानं प्रवक्ष्यामि यन्न दृष्टं तु केनचित् । श्रूयतां पुत्र कैवल्यं केवलं मलवर्जितम्

Kuṃjala said: “I shall proclaim the supreme knowledge—what has not been seen by anyone. Listen, my son: it is kaivalya, pure aloneness, utterly free from impurity.”

Verse 63

सूत उवाच । यथा दीपो निवातस्थो निश्चलो वायुवर्जितः । प्रज्वलन्नाशयेत्सर्वमंधकारं महामते

Sūta said: “Just as a lamp set in a windless place—steady, free from gusts—when it burns brightly, it dispels all darkness, O great-minded one.”

Verse 64

तद्वद्दोषविहीनात्मा भवत्येव निराश्रयः । निराशो निर्मलो वत्स न मित्रं न रिपुः कदा

Likewise, one whose inner self is free from faults becomes truly without dependence. Free from hope and expectation, and pure, dear child, he never regards anyone as a friend or an enemy.

Verse 65

न शोको न च हर्षश्च न लोभो न च मत्सरः । एको विषादहर्षैश्च सुखदुःखैर्विमुच्यते

There is neither sorrow nor joy, neither greed nor envy; the One is freed from dejection and elation, and from pleasure and pain.

Verse 66

विषयैश्चापि सर्वैश्च इंद्रियाणि स संहरेत् । तदा स केवलो जातः केवलत्वं प्रजायते

He should withdraw the senses from all objects of sense. Then he becomes “alone,” self-contained; from that arises the state of aloneness—absolute independence.

Verse 67

अग्निकर्मप्रसंगेन दीपस्तैलं प्रशोषयेत् । वर्त्याधारेण राजेंद्र निःसंगो वायुवर्जितः

O king, when fire is employed, a lamp consumes and dries up the oil; supported only by the wick, it remains detached and untouched by the wind.

Verse 68

कज्जलं वमते पश्चात्तैलस्यापि महामते । कृष्णासौ दृश्यते रेखा दीपस्याग्रे महामते

Afterwards the lamp emits soot—even from the oil itself, O wise one. A black streak is seen at the tip of the flame, O wise one.

Verse 69

स्वयमाकृष्यते तैलं तेजसा निर्मलो भवेत् । कायवर्तिस्थितस्तद्वत्कर्मतैलं प्रशोषयेत्

Oil is drawn up of itself; through heat it becomes purified. Likewise, when the body serves as the wick, it should dry up and consume the oil of karma.

Verse 70

विषयान्कज्जलीकृत्य प्रत्यक्षं संप्रदर्शयेत् । जनयेन्निर्मलोभूत्वा स्वयमेव प्रकाशयेत्

Having reduced sense-objects to mere soot, one should make the Truth directly manifest. Becoming stainless, one should awaken it—and it will shine forth by itself.

Verse 71

क्रोधादिभिः क्लेशसंज्ञैर्वायुभिः परिवर्जितः । निःस्पृहो निश्चलो भूत्वा तेजसा स्वयमुज्ज्वलेत्

Freed from the winds of affliction—anger and the rest—let one become desireless and steadfast; then, by one’s own inner radiance, one shines forth.

Verse 72

त्रैलोक्यं पश्यते सर्वं स्वस्थानस्थः स्वतेजसा । केवलज्ञानरूपोऽयं मया ते परिकीर्तितः

Abiding in his own station, he beholds the whole of the three worlds by his own radiance. This one, whose very nature is pure knowledge alone, has thus been described by me to you.

Verse 73

ध्यानं तस्य प्रवक्ष्यामि द्विविधं तस्य चक्रिणः । केवलज्ञानरूपेण दृश्यते ज्ञानचक्षुषा

I shall explain his meditation—twofold in the case of the Lord who bears the discus; by the eye of wisdom he is beheld only in the form of pure knowledge.

Verse 74

योगयुक्ता महात्मानः परमार्थपरायणाः । यं पश्यंति विनिद्रास्तु यत्तपः सर्वदर्शकम्

Great souls, disciplined in yoga and devoted to the highest truth, remain wakeful and behold Him through that austerity which grants all-seeing insight.

Verse 75

हस्तपादविहीनं च सर्वत्र परिगच्छति । सर्वं गृह्णाति त्रैलोक्यं स्थावरं जंगमं सुत

Though without hands and feet, it moves everywhere; it encompasses the entire threefold world—both the immovable and the moving, O son.

Verse 76

नासामुखविहीनस्तु घ्राति जक्षिति पुत्रक । अकर्णः शृणुते सर्वं सर्वसाक्षी जगत्पतिः

Even without nose and mouth, He smells and eats, my child. Even without ears, He hears everything—the Lord of the world, the all-witnessing One.

Verse 77

अरूपो रूपसंबद्धः पंचवर्गवशंगतः । सर्वलोकस्य यः प्राणः पूजितः स चराचरैः

Though formless, He is linked with form and comes under the sway of the fivefold groups. He who is the life-breath of all worlds is worshipped by all beings, moving and unmoving.

Verse 78

अजिह्वो वदते सर्वं वेदशास्त्रानुगं सुत । अत्वचः स्पर्शनं चापि सर्वेषामेव जायते

O son, even one without a tongue can speak everything in accord with the Vedas and the śāstras; and even one without skin can still experience touch—this indeed occurs for all.

Verse 79

सदानंदो विरक्तात्मा एकरूपो निराश्रयः । निर्जरो निर्ममो न्यायी सगुणो निर्ममोमलः

Ever-blissful, inwardly detached, of one unchanging nature and dependent on none—deathless, free from possessiveness, righteous, endowed with auspicious qualities, and stainless.

Verse 80

अवश्यः सर्ववश्यात्मा सर्वदः सर्ववित्तमः । तस्य धाता न चैवास्ति स वै सर्वमयो विभुः

He is irresistible, the inner Self who brings all under control; the giver of all and the supreme knower. For Him there is no creator; indeed, He is the all-pervading Lord, made of everything.

Verse 81

एवं सर्वमयं ध्यानं पश्यते यो महात्मनः । स याति परमं स्थानममूर्तममृतोपमम्

O great soul, whoever thus beholds this meditation as all-pervading attains the supreme abode—formless and akin to immortality.

Verse 82

द्वितीयं तु प्रवक्ष्यामि अस्य ध्यानं महात्मनः । मूर्ताकारं तु साकारं निराकारं निरामयम्

Now I shall declare the second meditation of this great-souled one—(how he is) with a form and visible shape, yet also possessed of form, formless, and free from all affliction.

Verse 83

ब्रह्माण्डं सर्वमतुलं वासितं यस्य वासना । स तस्माद्वासुदेवेति उच्यते मम नंदन

He whose pervasive essence (vāsanā) permeates and ‘fragrances’ the entire incomparable universe is therefore called Vāsudeva, O my son.

Verse 84

वर्षमाणस्य मेघस्य यद्वर्णं तस्य तद्भवेत् । सूर्यतेजःप्रतीकाशं चतुर्बाहुं सुरेश्वरम्

Whatever the color of the raining cloud may be, that very hue he assumes—radiant like the sun’s splendor, four-armed, the Lord of the gods.

Verse 85

दक्षिणे शोभते शंखो हेमरत्नविभूषितः । सूर्यबिंबसमाकारं चक्रं पद्मप्रतिष्ठितम्

On the right side shines a conch, adorned with gold and gems; and there is a discus, shaped like the orb of the sun, set upon a lotus.

Verse 86

कौमोदकी गदा तस्य महासुरविनाशिनी । वामे च शोभते वत्स हस्ते तस्य महात्मनः

His mace, Kaumodakī—the destroyer of the great asuras—shone in the left hand of that great-souled One, dear child.

Verse 87

महापद्मं सुगंधाढ्यं तस्य दक्षिणहस्तगम् । शोभमानः सदैवास्ते सायुधः कमलाप्रियः

In his right hand he held a great lotus, rich with fragrance; the Lotus-beloved One ever abides resplendent, bearing his divine weapons.

Verse 88

कंबुग्रीवं वृत्तमास्यं पद्मपत्रनिभेक्षणम् । राजमानं हृषीकेशं दशनै रत्नसन्निभैः

With a conch-like neck, a rounded face, and eyes like lotus petals, Hṛṣīkeśa shone forth, his teeth resembling precious gems.

Verse 89

गुडाकेशाः सन्ति यस्य अधरो विद्रुमाकृतिः । शोभते पुंडरीकाक्षः किरीटेनापि पुत्रक

He whose hair is dark and glossy, whose lower lip is coral-hued— that lotus-eyed Lord shines resplendent even with a crown, O dear son.

Verse 90

विशालेनापि रूपेण केशवस्तु सुवर्चसा । कौस्तुभेनांकितेनैव राजमानो जनार्दनः

Even in his vast form, Keśava—radiant with splendid brilliance—Janārdana shone forth, marked by the Kaustubha jewel.

Verse 91

सूर्यतेजः प्रतीकाश कुंडलाभ्यां प्रभाति च । श्रीवत्सांकेन पुण्येन सर्वदा राजते हरिः

Hari ever shines—radiant like the sun’s splendor—glowing with His earrings, and eternally resplendent through the holy mark of Śrīvatsa upon His chest.

Verse 92

केयूरकंकणैर्हारैर्मौक्तिकैरृक्षसन्निभैः । वपुषा भ्राजमानस्तु विजयो जयतां वरः

Adorned with armlets, bracelets, necklaces, and pearl-like gems shining like stars, Victory—radiant in form—stands foremost among the victorious.

Verse 93

भ्राजते सोपि गोविंदो हेमवर्णेन वाससा । मुद्रिकारत्नयुक्ताभिरंगुलीभिर्विराजते

That Govinda too shines, clad in garments of golden hue; and he is resplendent with fingers adorned with rings set with gems.

Verse 94

सर्वायुधैः सुसंपूर्णैर्दिव्यैराभरणैर्हरिः । वैनतेयसमारूढो लोककर्ता जगत्पतिः

Hari—fully equipped with every weapon and adorned with divine ornaments—mounted upon Vainateya (Garuḍa), the creator of the worlds and the Lord of the universe.

Verse 95

एवंतं ध्यायते नित्यमनन्यमनसा नरः । मुच्यते सर्वपापेभ्यो विष्णुलोकं स गच्छति

The man who constantly meditates on Him with an undivided mind is freed from all sins and goes to the world of Viṣṇu.

Verse 96

एतत्ते सर्वमाख्यातं ध्यानमेव जगत्पतेः । व्रतं चैव प्रवक्ष्यामि सर्वपापनिवारणम्

Thus have I fully explained to you the meditation upon the Lord of the universe. Now I shall also describe the vow that removes all sins.