Divyadevi As Chitra in Her Former Birth

1. O boy, I (shall) tell you all the acts of that Divyadevi. Listen to all that she did in the former birth as I am telling you.

2-7a. There was an auspicious city named Varanasi, the destroyer of sins. In it lived a very intelligent man named Suvlra, who was born in the Vaisya caste and who possessed wealth and grains. O you very intelligent one, his wife was Chitra 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 leviled 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, Vira reproached her. O you very intelligent one, that pious, highly intelligent (Vira) of truthful and religious thoughts, abandoned her and married another Vaisya's daughter; and stayed with her righteously.

9b-14. That bold Chitra, expelled by him, 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 Chitra would present the wife (the wives) of good men to someone else. Thus Chitra 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). Chitra 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 Chitra split a hundred houses. O best brahmana, 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 selfchoice marriage and twentyone (grooms died) at the time of (her proposed marriage).

21. As you asked me I have told you (the account) of, Divyadevi. I have told you all these — her former deeds. Ujjvala said:

22. You first told me the former deeds of Divyadevi, 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 Divodasa, the king of the Plaksa 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? Kunjala said:

25J I shall (now) tell you about all the pious acts of Chitra. O (my) son Ujjvala, listen to what Chitra did formerly.

26-30. A very wise Siddha (i.e. a man endowed with supernatural faculties), while wandering came to the door of Chitra'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 Chitra's house, he remained there. He observed a vow of silence, was cleanshaved, had his mind and organs of sense 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 Chitra's house, he resorted to the shade (of a tree). The noble one, afflicted with fatigue, was seen by Chitra.

31-35. Chitra 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 Siddha, thus addressed by her, ate (food) and drank (water), O best brahmana. 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, Chitra met with death, being under the sway of (i.e. according to) her deeds. She was punished by Dharmaraja (i.e. Yama) with very painful penalties. That Chitra 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 Divodasa, the great king, (and) in the family of meritorious Ksatriyas. O best man, she got the name DivyadevI; 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 power 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 DivyadevI experienced widowhood.

45. I have thus told you all the deeds of DivyadevI. 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 this 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. Vishnu said:

49-60. Having heard (those) great (i.e. important) words of his son, and having thought for a morftent, that very wise Kunjala replied to his son:"O my noble-son, listen; I am 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 fa\our of Reva and grace of Vishnu, 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. Vishnu) and due to the m'uttering (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 Vishnu.,As the serpents become poisonless due to the lustre of (Garuda) the son of Vinata, so all sins like the murder of a brahmana perish; and in no other way. They too go away due to the recitation of the names of Vishnu. 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 rnutter (the names of Vishnu) 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. < Kunjala 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.

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. Vishnu); 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 Vasudeva 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 KaumodakI, 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 Kamala (i.e. Lakshmi) always shines with weapons. (A man should meditate upon) Vishnu (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. Janardana (i.e. Vishnu) shines with a glorious form and great lustre and is marked with the Kaustubha gem. Hari (i.e. Vishnu) shines with ear-rings resembling the sun's lustre and always sliines with the auspicious mark of Shrivatsa. Vijaya, the best among the victorious, shines with a body having armlets, bracelets, necklaces and pearls resembling stars. That Govinda also slunes with a golden-coloured garment and with fingers with rings and gems. The creator of the worlds, the lord of the worlds (i.e. Vishnu), (shining with) all complete weapons and divine ornaments, is mounted upon Garuda. A man who thus meditates upon him with a concentrated mind is free from all sins, and goes to Vishnu'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.

1 -4. I shall explain to you the kinds of vows by which Hari (i.e. Vishnu) is propitiated. O good son, there are many kinds of Ekadashi: Jaya, Vijaya, and Jayanti, PapanasinI, Trisprsa, Vanjull; the next is Tiladagdha, then the other one is Akhanda, Carakanya, and Manoratha. There is (the vow of) Asunyasayana (i.e. not sleeping on a bed), and there is the great vow of Janmastami. There is no doubt that the sin of beings goes away due to these very auspicious vows. I am telling you the truth (and) the truth (only). Kunjala said:

5-9. I shall tell you about his hymn, destroying a heap of sins, called 'Suputra-s'ata', and giving salvation to men. I shall now only tell you about the hymn of that god Krishna, which is excellent and is called 'Satanama'. O best son, listen to it. I shall tell you the sage of (i.e. the composer of), and the metre of the hundred names of Vishnu. I shall also tell you about the deity, purifying all sins, O glorious one. Brahma is said to be the sage (i.e. the author) of the hundred names of Vishnu. Oipkara is declared to be the deity, and anustubh is (said to be) the metre. It leads to the acquisition (i.e. fulfilment) of all desires and is employed in (obtaining) salvation. Of this hymn of the hundred names of Vishnu, Brahma is the sage, Vishnu the deity, anustubh the metre. It is used for the fulfilment of all desires and for the destruction of all sins.

10-24. "I salute Hrsikesa, Kesava, Madhusudana, the killer of all demons, sound Narayana, Jayanta, Vijaya, Krishna, Ananta, Vamana, Vishnu, the auspicious lord of the universe, the prop of the universe, worshipped by gods, sinless, destroyer of sins', Narasimha and dear to Shri, lord of Lakshmi, Srldhara (possessing glory of Lakshmi), giver of wealth, Srlnivasa (i.e. abode of Lakshmi), and very prosperous, Shri Rama, Madhava, Moksa (i.e. Salvation), of the nature of forgiveness, Janardana, omniscient, knowing and giving everything, the leader of all, Hari, Murari, Govinda, Padmanabha, the lord of beings, giver of joy, endowed with knowledge, giver of knowledge, master of knowledge; Acyuta, possessing power, the moon, holding a disc in his hand, higher and lower, the support of the yugas, the source of the world, of the nature of Brahman, the great lord, Mukunda, good (i.e. great) Vaikuntha (i.e. Vishnu), of one form, the lord of the world, glorious Vasudeva, holy and dear to brahmanas, loving and beneficial to the cows, sacrifice, constituent of the sacrifice, causing sacrifice to prosper, a good enjoyer of sacrifice, master of Vedas and Vedangas; knower of the Vedas, of the form of the Vedas, abode of learning and lord of gods, the unmanifest one, a great Brahman, having a conch in his hand, the ancient man, lotus-eyed, (of the form of) Varaha (i.e, a boar), supporting the earth, Pradyumna, Kamapala, Vyasa, Vyala, and Mahesvara (i.e. the great lord), (full of) all pleasures (and) great pleasures, salvation and the highest lord, of the form of Yoga (i.e. abstract meditation), of great knowledge, giving salvation to the meditating saints and dear to them; the enemy of Mura, the protector of the world, the one having a lotus in his hand, and holding a mace, living in a cave, living everywhere, of an auspicious abode, and possessing large arms, lord of Vrnda, of a huge body, purifier and destroyer of sins, lord of the gopis (i.e. the cowherdesses), the friend of the cowherds, the protector of cows, the refuge of the herds of cattle, the highest soul, the highest lord, Kapila and having human activities, steady and eternal — I salute him with my mind, speech and bodily acts." He, doer of virtuous acts, who, even with (these) hundred names, praises, with a steady mind, Krishna, (he) being purified by religious merit here (i.e. in this world), leaving (other) worlds, goes to Vishnu's heaven.

25-27. A man should mutter with a concentrated mind, the very meritorious hundred names, cleansing all sins, and should meditate upon them with abstract contemplation. Such a man would always obtain the fruit of having a bath in the Ganges with religious merit. Therefore a man should be very steady and mutter (these names) with a composed mind. A restrained man, being devoted, should mutter (these names) three times (a day). There is no doubt that for him there is (i.e. he gets) the fruit of (having performed) a hundred horse-sacrifices.

28-32a. I shall tell (you) about the religious merit of the man, who having fasted on the Ekadashi day in front of Vishnu and (keeping) awake, would, mutter these names: The man obtains the fruit of Pundarlka sacrifice (i.e. offered in honour of Vishnu). A man, who, remaining near Tulasi, would mentally mutter (these names) obtains the fruit of the Rajasuya sacrifice even after a year. One desiring happiness should mutter (these names) near the two (viz. at a place) where there is the Salagrama stone and the DvaravatI stone. A man (who does this) having enjoyed many pleasures and a hundred families would emancipate more than one along with him.

32b-39. He who would bathe (every morning) in Kartika and would worship Vishnu, and also he, who, being purified, would recite the hymn (in honour of Vishnu) goes to (i.e, obtains) a superior position. The man, who bathes every morning in Magha, having worshipped with devotion, Vishnu, the killer of (the demon) Madhu, and would meditate upon Hrslkesa (i.e. Vishnu), or would mutter (his names) or listens to them (being recited), and, giving up sinful (deeds) like drinking liquor, goes, without any difficulty, to Janardana, O (my) son. The dead ancestors of the man, who at the time of a Sraddha, would mutter the hymn (containing) the hundred names destroying sins, in front of the brahmanas eating (food), become pleased, and being gratified obtain salvation. A brahmana who always mutters it, becomes learned in the Vedas; a ksatriya, (who always mutters it) obtains (i.e. rules over) the earth; a vaisya (who always mutters it) would enjoy, wealth and prosperity; a shudra (who always mutters it) enjoys happiness and obtains brahmanahood after getting another (i.e, next) existence and obtains (mastery over) the Vedic lore. This hymn, giving happiness and salvation should always be muttered. There is no doubt that due to the grace of Vishnu a man would be equipped with everything.

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