महादेव उवाच- एतत्पुण्यस्य माहात्म्यं ये शृण्वंति मनीषिणः । न तेषां दुर्गतिः कच्चिज्जन्मजन्मनि जायते
Mahadeva said: Those wise ones who hear this greatness of merit—never does misfortune arise for them, in any birth.
महादेव उवाच- अथान्यत्संप्रवक्ष्यामि शृणु देवर्षिसत्तम । गोपीचंदनमाहात्म्यं यथादृष्टं श्रुतं मया
Mahadeva said: Now I shall tell you something else; listen, O best of divine sages, to the greatness of Gopīchandana, as I have seen and heard.
ब्राह्मणो वाथ वैश्यो वा शूद्रो वाप्यथवा द्विजः । गोपीचंदनलिप्तांगो मुच्यते ब्रह्महत्यया
Whether a Brahmin, a merchant, a servant, or even a twice-born, whoever anoints their body with Gopīchandana is freed from the sin of killing a Brahmin.
तिलकं कुरुते यस्तु गोपीचंदनसंभवम् । मद्यपानादिदोषैस्तु मुच्यते नात्र संशयः
Whoever marks their forehead with a tilaka made from Gopīchandana is freed from the faults of drinking liquor and the like—of this there is no doubt.
गोपीचंदनलिप्तांगो वैष्णवो विष्णुतत्परः । सर्वदोषैः प्रमुच्येत यथा गंगांभसा पुनः
A devotee of Vishnu, absorbed in Vishnu, who anoints their body with Gopīchandana, is freed from all faults, just as by the water of the Ganges.
ब्रह्महा मद्यपानी च स्वर्णस्तेयी तथैव च । गुरुतल्पगमो वाथ शूद्रो वाप्यथ वै द्विजः
A Brahmin-killer, a drinker of liquor, a gold thief, one who approaches the teacher's wife, or even a servant or a twice-born—
स सद्यो मुच्यते पापादाजन्मशतकारणात् । द्वादशतिलकं प्रोक्तं सर्वेषां वै विशेषतः
Such a one is instantly freed from sin, even if it has accumulated over a hundred births; the twelve-fold tilaka is prescribed especially for all.
वैष्णवानां ब्राह्मणानां कर्तव्यं भूतिमिच्छताम् । दंडाकारं ललाटे स्यात्पद्माकारं तु वक्षसि
For Vaishnava Brahmins who desire prosperity, it is to be made: in the shape of a staff on the forehead, and in the shape of a lotus on the chest.
वेणुपत्रनिभं बाहुमूलेऽन्यद्दीपकाकृति । उच्चैश्चक्राणि चत्वारि बाहुमूले तु दक्षिणे
In the form of a bamboo leaf at the root of the arm, and another in the shape of a lamp; four tall chakras on the right arm's root.
नाममुद्राद्वयं नीचैः शंखमेकं तयोरपि । मध्ये ततः पार्श्वयोस्तु द्वे द्वे पद्मे च धारयेत्
Two name-seals are to be placed below, and a single conch among them; then, on the sides, two lotuses each are to be worn.
वामेऽपि चतुरः शंखान्नाममुद्रे च पूर्ववत् । चक्रमेकंगदे द्वे द्वे तयोरिति विभेदतः
On the left side as well, four conch marks and the name seal as before; one discus, two maces, two of each—thus, according to their distinction.
ललाटे च गदामेकां नाममुद्रां तथा हृदि । त्रीणित्रीणि विचित्राणि मध्ये शाखावुभावुभौ
On the forehead, a single mace; the name seal likewise on the heart; three and three varied marks in the middle, and both branches on both sides.
हृदि पार्श्वे स्तनादूर्ध्वं गदापद्मानि बाहुवत् । त्रीणि चत्वारि चक्राणि कर्णमूले द्वयोरधः
On the heart, at the side, above the breasts, maces and lotuses as on the arms; three, four discuses at the root of both ears, below.
एकमेकं तदन्येषु तिलकेषु च धारयेत् । संप्रदायजमुद्रां तु धार्या शिष्टानुसारतः
One of each should be worn on the other tilakas; the mudra of the tradition must be worn, following the custom of the virtuous.
यथारुच्यथवा धार्या न तत्र नियमा यतः । आचांडालाद्विशुद्ध्यंति तिलकस्यैव धारणात्
They may be worn as desired, or otherwise; there is no restriction in this matter, for even a chāṇḍāla is purified by wearing the tilaka.
चांडालादधिकं मन्ये वैष्णवानां हि निंदकम् । स च विष्णुसमो ज्ञेयो नात्र कार्या विचारणा
I consider one who insults Vaiṣṇavas to be worse than a chāṇḍāla; he should be regarded as equal to Viṣṇu—there is no need for deliberation here.
वैष्णवो ब्राह्मणो यस्तु विष्णुध्यानेषु तत्परः । नांतरस्तस्य वै ज्ञेयः स वै विष्णुर्भवेदिह
A Vaiṣṇava brāhmaṇa who is devoted to meditation on Viṣṇu—his inner nature should be known as such; he indeed becomes Viṣṇu here.
शंखचक्रधरो विप्रो वेदाध्ययनतत्परः । स वै नारायण इति वेदे चैव तु पठ्यते
A brāhmaṇa bearing the conch and discus, devoted to Vedic study, is indeed called Nārāyaṇa; so it is recited in the Veda.
तप्तचक्रधरो विप्रः पंक्तिपावनपावनः । तस्य भक्तियुतो ब्रह्मन्महापापैः प्रमुच्यते
A brāhmaṇa bearing the heated discus, purifier of the line, endowed with devotion, O brāhmaṇa, is freed from great sins.
तुलसीपत्रमालां वा तुलसीकाष्ठसंभवाम् । धृत्वा वै ब्राह्मणो भूयान्मुक्तिभागी न संशयः
Whether wearing a garland of tulasi leaves or made from tulasi wood, a brāhmaṇa surely attains liberation—there is no doubt.
विष्णुरूपो यतो विप्रो वैष्णवः स इह स्मृतः । पंचत्वे यस्य तिलकं गोपीचंदनसंभवम्
Because the brāhmaṇa is in the form of Viṣṇu, he is remembered here as a Vaiṣṇava; whose tilaka is fivefold, made from gopīcandana.
विमानं स समारुह्य याति विष्णोः परं पदम् । कलौ नारद वक्ष्यामि तिलकं गोपिचंदनम्
Ascending the celestial vehicle, he goes to the supreme abode of Viṣṇu; in the age of Kali, O Nārada, I will speak of the tilaka of gopīcandana.
ये कुर्वंति नरश्रेष्ठा न तेषां दुर्गतिः क्वचित् । शंखं चैव तथा चक्रं दक्षिणे चापि सव्यके
Those best among men who perform it never meet with misfortune; the conch and likewise the discus, on the right and also on the left.
हस्ते धृत्वा विशेषेण महापापैः प्रमुच्यते । मद्यपानरता ये च ये च स्त्रीबालघातकाः
Holding them especially in the hand, one is freed from great sins; those who indulge in drinking, and those who harm women or children.
अगम्यागमका ये वै दृश्यंते भुवि वाडव । भक्तानां दर्शनादेव मुक्तिस्तेषां न संशयः
Those who associate with the forbidden, seen on earth as wicked; by merely seeing devotees, they are liberated—there is no doubt.
संसारे तुच्छसारेस्मिन्कुतो वै वैष्णवा जनाः । अहं हि वैष्णवो जातो विष्णोर्भक्तिप्रसादतः
In this world of insignificant essence, whence indeed are Vaiṣṇava people? I myself have become a Vaiṣṇava by the grace of devotion to Viṣṇu.
काश्यां निवसतां ह्यत्र रामरामेति संजपन् । तेन पुण्यादियोगेन शिवो वै नात्र संशयः
For those residing in Kāśī, reciting 'Rāma Rāma,' by the merit of that practice, one becomes Śiva—there is no doubt here.
इति श्रीपाद्मे महापुराणे पंचपंचाशत्सहस्रसंहितायां उत्तरखण्डे उमापतिनारदसंवादे गोपीचंदनमाहात्म्यं नामैकोनत्रिंशोऽध्यायः
Thus ends the thirty-ninth chapter named 'The Glory of Gopīcandana,' in the dialogue between Umāpati and Nārada, in the Uttarakhaṇḍa of the revered Padma Mahāpurāṇa, in the section of fifty-five thousand verses.
नारद उवाच- ब्रह्मन्संवत्सराख्यस्य दीपस्य विधिमुत्तमम् । सर्वव्रतप्रधानस्य माहात्म्यं प्रवदस्व मे
Nārada said: O Brahman, please tell me the supreme method for the lamp called the 'yearly vow', which is foremost among all vows, and its greatness.
येन व्रतानि सर्वाणि कृतान्येव न संशयः । सर्वकामसमृद्धिश्च सर्वपापक्षयो भवेत्
By which all vows are as if accomplished, without doubt; and all desires are fulfilled, and all sins are destroyed.