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.
महादेव उवाच - वदामि तव देवर्षे रहस्यं पापनाशनम् । यच्छ्रुत्वा ब्रह्महा गोघ्नो मित्रघ्नो गुरुतल्पगः
Mahādeva said: I shall tell you, O sage among the gods, a secret that destroys sin; hearing which, even one who has killed a Brahmin, a cow, a friend, or violated the teacher's bed—
विश्वासघाती क्रूरात्मा मुक्तिमाप्नोति शाश्वतीम् । शतं कुलानामुद्धृत्य विष्णोर्लोकं स गच्छति
One who betrays trust, one of cruel nature, attains eternal liberation; having uplifted a hundred families, he goes to the world of Viṣṇu.
तदहं कथयिष्यामि दीपव्रतमनुत्तमम् । संवत्सरप्रमाणस्य विधिं माहात्म्यमेव च
Therefore I shall describe the unsurpassed lamp-vow, its procedure measured by a year, and its greatness.
हेमंते प्रथमे मासि प्राप्य ह्येकादशीं शुभाम् । ब्राह्मे मुहूर्त्ते चोत्थाय कामक्रोधविवर्जितः
In the first month of winter, upon attaining the auspicious Ekādaśī, rising during the Brahma-muhūrta, free from desire and anger—
नदीसंगमतीर्थेषु तडागेषु सरित्सु च । स्नानं समाचरेत्तत्र गृहे वा नियतात्मवान्
At river confluences, holy banks, ponds, and lakes, one should bathe there, or at home, with self-restraint.
स्नातोऽहं सर्वतीर्थे तत्स्नानं देहि मे सदा
I am bathed in all sacred waters; grant me that bath always.
स्नानमंत्रः । देवान्पितॄंश्च संतर्प्य कृतजप्यो जितेंद्रियः । ततः संपूजयेद्देवं लक्ष्मीनारायणं प्रभुम् । पंचामृतेन संस्नाप्य ततो गंधोदकेन च
Bathing mantra: Having satisfied the gods and ancestors, having performed japa, with controlled senses, then one should worship the Lord Lakṣmī-Nārāyaṇa; bathing him with five nectars, then with fragrant water.
स्नातोऽसि लक्ष्म्या सहितो देवदेव जगत्पते । मां समुद्धर देवेश घोरात्संसारबंधनात्
You are bathed, O Lord of gods, master of the world, together with Lakṣmī; lift me up, O Lord of gods, from the terrible bondage of worldly existence.
ततः संपूजयेद्देवं लक्ष्म्या सह जनार्दनम् । मंत्रैस्तु वैदिकैर्भक्त्या तथा पौराणिकैरपि
Then one should worship the Lord Janārdana together with Lakṣmī, with Vedic mantras in devotion, and also with Purāṇic mantras.
अतो देवेति गंधादि पौरुषेणापि वा पुनः । नमो मत्स्याय देवाय कूर्मदेवाय वै नमः
Thus, O Lord, with fragrant substances and also with human effort, again: Salutations to the god Matsya, salutations to the god Kūrma.