Pātāla-khaṇḍa · Chapter 79
Sourceईश्वर उवाच- शालग्रामे मणौयंत्रे मंडले प्रतिमासु च । नित्यं तु श्रीहरेः पूजा केवले भवनेन तु १। गंडक्यामेकदेशे तु शालग्रामस्थलं महत् । पाषाणं तद्भवं पातु शालग्राममिति स्थितम् २। शालग्रामशिलास्पर्शात्कोटिजन्माघनाशनम् । किं पुनः पूजनं तत्र हरेः सांनिध्यकारणम् ३। शालग्रामैकयजनाच्छतलिंगीफलं लभेत् । बहुभिर्जन्मभिः पुण्यैर्यदिकृष्णशिलां लभेत् ४। गोष्पदेन च चिह्नेन जनुस्तेन समाप्यते । आदौ शिलां परीक्षेत स्निग्धां श्रेष्ठां च मेचकाम् ५। आकृष्णा मध्यमा प्रोक्ता मिश्रा मिश्रफलप्रदा । सदा काष्ठे स्थितो वह्निर्मथनेन प्रकाश्यते ६। यथा तथा हरिर्व्यापी शालग्रामे प्रतीयते । प्रत्यहं द्वादशशिलाः शालग्रामस्य योऽर्चयेत् ७। द्वारवत्याः शिलायुक्ताः स वैकुंठे महीयते । शालग्रामशिलायां तु गह्वरं लक्षते नरः ८। पितरस्तस्य तिष्ठंति तृप्ताः कल्पांतकं दिवि । वैकुंठभवनं तत्र यत्र द्वारावती शिला ९। मृतो विष्णुपुरं याति तत्तीर्थं योजनत्रयम् । जपः पूजा च होमश्च सर्वं कोटिगुणं भवेत् १०। मनस्कामसमाभीष्टं क्रोशमात्रं न संशयः । कीटकोऽपि मृतिं याति वैकुंठभवनं यतः ११। शालग्रामशिलायां यो मूल्यमुद्घाटयेन्नरः । विक्रेता चानुमंता च यः परीक्षानुमोदकः १२। सर्वे ते नरकं यांति यावत्सूर्यश्च संप्लवः । अतस्तद्वर्जयेद्देवि चक्रक्रयणविक्रयम् १३। शालग्रामोद्भवो देवो यो देवो द्वारकोद्भवः । उभयोः संगमो यत्र मुक्तिस्तत्र न संशयः १४। द्वारकोद्भवचक्राढ्यो बहुचक्रेण चिह्नितः । चक्रासनशिलाकारचित्स्वरूपो निरंजनः १५। नमोऽस्त्वोंकाररूपाय सदानंदस्वरूपिणे । शालग्राममहाभाग भक्तस्यानुग्रहं कुरु १६। तवानुग्रहकामस्य ऋणग्रस्तस्य मे प्रभो । अतः परं प्रवक्ष्यामि तिलकस्य विधिं मुदा १७। यच्छ्रुत्वा मानवाः सर्वे विष्णुसारूप्यमाप्नुयुः । ललाटे केशवं विद्यात्कंठे श्रीपुरुषोत्तमम् १८। नाभौ नारायणं देवं वैकुंठं हृदये तथा । दामोदरं वामपार्श्वे दक्षिणे च त्रिविक्रमम् १९। मूर्ध्नि चैव हृषीकेशं पद्मनाभं च पृष्ठतः । कर्णयोर्यमुनां गंगां बाह्वोः कृष्णं हरिं तथा २०। यथास्थानेषु तुष्यंति देवता द्वादश स्मृताः । द्वादशैतानि नामानि कर्तव्ये तिलके पठेत् २१। सर्वपापविशुद्धात्मा विष्णुलोकं स गच्छति । ऊर्द्ध्वपुंड्रमूर्द्ध्वरेखं ललाटे यस्य दृश्यते २२। चांडालोऽपि स शुद्धात्मा पूज्य एव न संशयः । यस्योर्द्ध्वपुंड्रं दृश्येत न ललाटे नरस्य हि २३। तद्दर्शनं न कर्त्तव्यं दृष्ट्वा सूर्यं निरीक्षयेत् । त्रिपुंड्रं यस्य विप्रस्य ऊर्द्ध्वपुंड्रं न दृश्यते २४। तं दृष्ट्वाप्यथवा स्पृष्ट्वा सचैलं स्नानमाचरेत् । सांतरालं प्रकर्त्तव्यं पुंड्रं हरिपदाकृति २५। निरंतरालं यः कुर्यादूर्द्ध्वपुंड्रं द्विजाधमः । ललाटे तस्य सततं शुनःपादो न संशयः २६। नासादिकेशपर्यंतमूर्द्ध्वपुंड्रं सुशोभनम् । मध्ये छिद्रसमायुक्तं तं विद्याद्धरिमंदिरम् २७। वामभागे स्थितो ब्रह्मा दक्षिणे तु सदाशिवः । मध्ये विष्णुं विजानीयात्तस्मान्मध्यं न लेपयेत् २८। वीक्ष्यादर्शे जले वापि यो विदध्यात्प्रयत्नतः । ऊर्द्ध्वपुंड्रं महाभागः सयाति परमां गतिम् २९। अग्निरापश्च वेदाश्च चंद्रादित्यौ तथानिलः । विप्राणां नित्यमेते हि कर्णे तिष्ठंति दक्षिणे ३०। गंगा च दक्षिणे श्रोत्रे नासिकायां हुताशनः । उभयोरपि संस्पर्शात्तत्क्षणादेव शुध्यति ३१। कृत्वा चैवोदकं शंखे वैष्णवानां महात्मनाम् । तुलसीमिश्रितं दद्यात्पिबेन्मूर्ध्नाभिवंदयेत् ३२। प्राश्नीयात्प्रोक्षयेद्देहं पुत्रमित्रपरिग्रहम् । विष्णोः पादोदकं पीतं कोटिजन्माघनाशनम् ३३। तदेवाष्टगुणं पापं भूमौ बिंदुनिपातनात् । जलशंखं करे कृत्वा स्तुत्वा नत्वा प्रदक्षिणम् ३४। सततं धार्यते वारि तेनाप्तं जन्मनः फलम् । शंखो यस्य गृहे नास्ति घंटा वा गरुडान्विता ३५। पुरतो वासुदेवस्य न स भागवतः कलौ । यानैर्वा पादुकाभिर्वा यानं भगवतो गृहे ३६। देवोत्सवेष्वसेवा च अप्रणामस्तदग्रतः । उच्छिष्टे चैव चाशौचे भगवद्वंदनादिकम् ३७। एकहस्तप्रणामश्च तत्पुरस्तात्प्रदक्षिणम् । पादप्रसारणं चाग्रे तथा पर्यंकसेवनम् ३८। शयनं भक्षणं चापि मिथ्याभाषणमेव च । उच्चैर्भाषामिथो जल्पो रोदनानि च विग्रहः ३९। निग्रहानुग्रहौ चैव स्त्रीषु च क्रूरभाषणम् । केवलावरणं चैव परनिंदापरस्तुतिः ४०। अश्लीलभाषणं चैव अधोवायुविमोक्षणम् । शक्तौ गौणोपचारश्च अनिवेदितभक्षणम् ४१। तत्तत्कालोद्भवानां च फलादीनामनर्पणम् । विनियुक्तावशिष्टस्य प्रदानं व्यंजनस्य यत् ४२। स्पष्टीकृत्याशनं चैव परनिंदा परस्तुतिः । गुरौ मौनं निजस्तोत्रं देवतानिंदनं तथा ४३। अपराधास्तथा विष्णोर्द्वात्रिंशत्परिकीर्तिताः ४४। अपराधसहस्राणि क्रियंतेऽहर्निशं मया । तवाहमिति मां मत्वा क्षमस्व मधुसूदन ४५। इति मंत्रं समुच्चार्य प्रणमेद्दंडवद्भुवि । अपराधसहस्राणि क्षमते सर्वदा हरिः ४६। सायंप्रातर्द्विजातीनां श्रुत्युक्तमशनं तथा । विष्णुभक्तावशिष्टस्य दिनपापात्प्रमुच्यते ४७। अन्नं ब्रह्मा रसो विष्णुः खादयेन्मांसमुच्चरन् । एवं ज्ञात्वा तु यो भुंक्ते सोऽन्नदोषैर्न लिप्यते ४८। अलाबुं वर्त्तुलाकारं मसूरं च सवल्कलम् । तालं शुक्लं च वृंताकं न खादेद्वैष्णवो नरः ४९। वटाश्वत्थार्कपत्रेषु कुंभी तिंदुकपत्रयोः । कोविदारे कदंबे च न खादेद्वैष्णवो नरः ५०। श्रावणे वर्जयेच्छाकं दधि भाद्रपदे त्यजेत् । आश्विने मासि दुग्धं च कार्त्तिके चामिषं त्यजेत् ५१। दग्धमन्नं तु जंबीरं यद्विष्णोरनिवेदितम् । बीजपूरं च शाकं चप्रत्यक्षलवणं तथा ५२। यदि दैवाच्च भुंजीत तदा तन्नाम संस्मरेत् । हैमंतिकं सिता स्विन्नं धान्यं मुद्गास्तिला यवाः ५३। कलाप कंगु नीवाराः शाकं च हिलमोचिका । कालशाकं च वास्तूकं मूलकं रक्तकेतरत् ५४। लवणे सिंधुसामुद्रे गव्ये च दधिसर्पिषी । पयोनुद्धृतसारं च पनसाम्रहरीतकी ५५। पिप्पली जीरकं चैव नागरंगक तिंतिडी । कदलीलवली धात्री फलान्यगुडमैक्षवम् ५६। अतैलपक्वं मुनयो हविष्यान्नं प्रचक्षते । तुलसीपत्रपुष्पाद्यैर्माल्यं वहति यो नरः ५७। विष्णुं तमपि जानीयात्सत्यं सत्यं न संशयः । धात्रीवृक्षं समारोप्य विष्णुतुल्यो भवेन्नरः ५८। कुरुक्षेत्रं विजानीयात्सार्द्धं हस्तशतत्रयम् । तुलसीकाष्ठघटितै रुद्राक्षाकारकारितैः ५९। निर्मितां मालिकां कंठे निधायार्चनमारभेत् । तथामलकमालां च सम्यक्पुष्करमालिकाम् ६०। कंठे मालां च यत्नेन धारयेद्विष्णुपूजकः । निर्माल्यं तुलसीमालां शिरस्यपि च धारयेत् ६१। निर्माल्यचंदनेनांगमंकयेत्तस्य नामभिः । ललाटे च गदा धार्या मूर्ध्नि चापं शरस्तथा ६२। नंदकं चैव हृन्मध्ये शंखं चक्रं भुजद्वये । शंखचक्रान्वितो विप्रः श्मशाने म्रियते यदि ६३। प्रयागे या गतिः प्रोक्ता सा गतिस्तस्य निश्चिता । यो धृत्वा तुलसीपत्रं शिरसा विष्णुतत्परः ६४। करोति सर्वकार्याणि फलमाप्नोति चाक्षयम् । तुलसीकाष्ठमालाभिर्भूषितः कर्म आचरन् ६५। पितॄणां देवतानां च कृतं कोटिगुणं भवेत् । निवेद्य केशवे मालां तुलसीकाष्ठनिर्मिताम् ६६। वहते यो नरो भक्त्या तस्य नश्यति पातकम् । पाद्यादिभिरथाभ्यर्च्य इमं मंत्रमुदीरयेत् ६७। या दृष्टा निखिलाघसंघशमनी स्पृष्टा वपुः पावनी । रोगाणामभिवंदिता निरसनी सिक्तांतकत्रासिनी । प्रत्यासत्ति विधायिनी भगवतः कृष्णस्य संरोपिता । न्यस्ता तच्चरणे विमुक्तिफलदा तस्यै तुलस्यै नमः ६८। इति श्रीपद्मपुराणे पातालखंडे वृंदावनमाहात्म्ये देवीश्वरसंवादे तिलकादिनिर्णयोनाम नवसप्ततितमोऽध्यायः ७९।
īśvara uvāca- śālagrāme maṇauyaṃtre maṃḍale pratimāsu ca | nityaṃ tu śrīhareḥ pūjā kevale bhavanena tu 1| gaṃḍakyāmekadeśe tu śālagrāmasthalaṃ mahat | pāṣāṇaṃ tadbhavaṃ pātu śālagrāmamiti sthitam 2| śālagrāmaśilāsparśātkoṭijanmāghanāśanam | kiṃ punaḥ pūjanaṃ tatra hareḥ sāṃnidhyakāraṇam 3| śālagrāmaikayajanācchataliṃgīphalaṃ labhet | bahubhirjanmabhiḥ puṇyairyadikṛṣṇaśilāṃ labhet 4| goṣpadena ca cihnena janustena samāpyate | ādau śilāṃ parīkṣeta snigdhāṃ śreṣṭhāṃ ca mecakām 5| ākṛṣṇā madhyamā proktā miśrā miśraphalapradā | sadā kāṣṭhe sthito vahnirmathanena prakāśyate 6| yathā tathā harirvyāpī śālagrāme pratīyate | pratyahaṃ dvādaśaśilāḥ śālagrāmasya yo'rcayet 7| dvāravatyāḥ śilāyuktāḥ sa vaikuṃṭhe mahīyate | śālagrāmaśilāyāṃ tu gahvaraṃ lakṣate naraḥ 8| pitarastasya tiṣṭhaṃti tṛptāḥ kalpāṃtakaṃ divi | vaikuṃṭhabhavanaṃ tatra yatra dvārāvatī śilā 9| mṛto viṣṇupuraṃ yāti tattīrthaṃ yojanatrayam | japaḥ pūjā ca homaśca sarvaṃ koṭiguṇaṃ bhavet 10| manaskāmasamābhīṣṭaṃ krośamātraṃ na saṃśayaḥ | kīṭako'pi mṛtiṃ yāti vaikuṃṭhabhavanaṃ yataḥ 11| śālagrāmaśilāyāṃ yo mūlyamudghāṭayennaraḥ | vikretā cānumaṃtā ca yaḥ parīkṣānumodakaḥ 12| sarve te narakaṃ yāṃti yāvatsūryaśca saṃplavaḥ | atastadvarjayeddevi cakrakrayaṇavikrayam 13| śālagrāmodbhavo devo yo devo dvārakodbhavaḥ | ubhayoḥ saṃgamo yatra muktistatra na saṃśayaḥ 14| dvārakodbhavacakrāḍhyo bahucakreṇa cihnitaḥ | cakrāsanaśilākāracitsvarūpo niraṃjanaḥ 15| namo'stvoṃkārarūpāya sadānaṃdasvarūpiṇe | śālagrāmamahābhāga bhaktasyānugrahaṃ kuru 16| tavānugrahakāmasya ṛṇagrastasya me prabho | ataḥ paraṃ pravakṣyāmi tilakasya vidhiṃ mudā 17| yacchrutvā mānavāḥ sarve viṣṇusārūpyamāpnuyuḥ | lalāṭe keśavaṃ vidyātkaṃṭhe śrīpuruṣottamam 18| nābhau nārāyaṇaṃ devaṃ vaikuṃṭhaṃ hṛdaye tathā | dāmodaraṃ vāmapārśve dakṣiṇe ca trivikramam 19| mūrdhni caiva hṛṣīkeśaṃ padmanābhaṃ ca pṛṣṭhataḥ | karṇayoryamunāṃ gaṃgāṃ bāhvoḥ kṛṣṇaṃ hariṃ tathā 20| yathāsthāneṣu tuṣyaṃti devatā dvādaśa smṛtāḥ | dvādaśaitāni nāmāni kartavye tilake paṭhet 21| sarvapāpaviśuddhātmā viṣṇulokaṃ sa gacchati | ūrddhvapuṃḍramūrddhvarekhaṃ lalāṭe yasya dṛśyate 22| cāṃḍālo'pi sa śuddhātmā pūjya eva na saṃśayaḥ | yasyorddhvapuṃḍraṃ dṛśyeta na lalāṭe narasya hi 23| taddarśanaṃ na karttavyaṃ dṛṣṭvā sūryaṃ nirīkṣayet | tripuṃḍraṃ yasya viprasya ūrddhvapuṃḍraṃ na dṛśyate 24| taṃ dṛṣṭvāpyathavā spṛṣṭvā sacailaṃ snānamācaret | sāṃtarālaṃ prakarttavyaṃ puṃḍraṃ haripadākṛti 25| niraṃtarālaṃ yaḥ kuryādūrddhvapuṃḍraṃ dvijādhamaḥ | lalāṭe tasya satataṃ śunaḥpādo na saṃśayaḥ 26| nāsādikeśaparyaṃtamūrddhvapuṃḍraṃ suśobhanam | madhye chidrasamāyuktaṃ taṃ vidyāddharimaṃdiram 27| vāmabhāge sthito brahmā dakṣiṇe tu sadāśivaḥ | madhye viṣṇuṃ vijānīyāttasmānmadhyaṃ na lepayet 28| vīkṣyādarśe jale vāpi yo vidadhyātprayatnataḥ | ūrddhvapuṃḍraṃ mahābhāgaḥ sayāti paramāṃ gatim 29| agnirāpaśca vedāśca caṃdrādityau tathānilaḥ | viprāṇāṃ nityamete hi karṇe tiṣṭhaṃti dakṣiṇe 30| gaṃgā ca dakṣiṇe śrotre nāsikāyāṃ hutāśanaḥ | ubhayorapi saṃsparśāttatkṣaṇādeva śudhyati 31| kṛtvā caivodakaṃ śaṃkhe vaiṣṇavānāṃ mahātmanām | tulasīmiśritaṃ dadyātpibenmūrdhnābhivaṃdayet 32| prāśnīyātprokṣayeddehaṃ putramitraparigraham | viṣṇoḥ pādodakaṃ pītaṃ koṭijanmāghanāśanam 33| tadevāṣṭaguṇaṃ pāpaṃ bhūmau biṃdunipātanāt | jalaśaṃkhaṃ kare kṛtvā stutvā natvā pradakṣiṇam 34| satataṃ dhāryate vāri tenāptaṃ janmanaḥ phalam | śaṃkho yasya gṛhe nāsti ghaṃṭā vā garuḍānvitā 35| purato vāsudevasya na sa bhāgavataḥ kalau | yānairvā pādukābhirvā yānaṃ bhagavato gṛhe 36| devotsaveṣvasevā ca apraṇāmastadagrataḥ | ucchiṣṭe caiva cāśauce bhagavadvaṃdanādikam 37| ekahastapraṇāmaśca tatpurastātpradakṣiṇam | pādaprasāraṇaṃ cāgre tathā paryaṃkasevanam 38| śayanaṃ bhakṣaṇaṃ cāpi mithyābhāṣaṇameva ca | uccairbhāṣāmitho jalpo rodanāni ca vigrahaḥ 39| nigrahānugrahau caiva strīṣu ca krūrabhāṣaṇam | kevalāvaraṇaṃ caiva paraniṃdāparastutiḥ 40| aślīlabhāṣaṇaṃ caiva adhovāyuvimokṣaṇam | śaktau gauṇopacāraśca aniveditabhakṣaṇam 41| tattatkālodbhavānāṃ ca phalādīnāmanarpaṇam | viniyuktāvaśiṣṭasya pradānaṃ vyaṃjanasya yat 42| spaṣṭīkṛtyāśanaṃ caiva paraniṃdā parastutiḥ | gurau maunaṃ nijastotraṃ devatāniṃdanaṃ tathā 43| aparādhāstathā viṣṇordvātriṃśatparikīrtitāḥ 44| aparādhasahasrāṇi kriyaṃte'harniśaṃ mayā | tavāhamiti māṃ matvā kṣamasva madhusūdana 45| iti maṃtraṃ samuccārya praṇameddaṃḍavadbhuvi | aparādhasahasrāṇi kṣamate sarvadā hariḥ 46| sāyaṃprātardvijātīnāṃ śrutyuktamaśanaṃ tathā | viṣṇubhaktāvaśiṣṭasya dinapāpātpramucyate 47| annaṃ brahmā raso viṣṇuḥ khādayenmāṃsamuccaran | evaṃ jñātvā tu yo bhuṃkte so'nnadoṣairna lipyate 48| alābuṃ varttulākāraṃ masūraṃ ca savalkalam | tālaṃ śuklaṃ ca vṛṃtākaṃ na khādedvaiṣṇavo naraḥ 49| vaṭāśvatthārkapatreṣu kuṃbhī tiṃdukapatrayoḥ | kovidāre kadaṃbe ca na khādedvaiṣṇavo naraḥ 50| śrāvaṇe varjayecchākaṃ dadhi bhādrapade tyajet | āśvine māsi dugdhaṃ ca kārttike cāmiṣaṃ tyajet 51| dagdhamannaṃ tu jaṃbīraṃ yadviṣṇoraniveditam | bījapūraṃ ca śākaṃ capratyakṣalavaṇaṃ tathā 52| yadi daivācca bhuṃjīta tadā tannāma saṃsmaret | haimaṃtikaṃ sitā svinnaṃ dhānyaṃ mudgāstilā yavāḥ 53| kalāpa kaṃgu nīvārāḥ śākaṃ ca hilamocikā | kālaśākaṃ ca vāstūkaṃ mūlakaṃ raktaketarat 54| lavaṇe siṃdhusāmudre gavye ca dadhisarpiṣī | payonuddhṛtasāraṃ ca panasāmraharītakī 55| pippalī jīrakaṃ caiva nāgaraṃgaka tiṃtiḍī | kadalīlavalī dhātrī phalānyaguḍamaikṣavam 56| atailapakvaṃ munayo haviṣyānnaṃ pracakṣate | tulasīpatrapuṣpādyairmālyaṃ vahati yo naraḥ 57| viṣṇuṃ tamapi jānīyātsatyaṃ satyaṃ na saṃśayaḥ | dhātrīvṛkṣaṃ samāropya viṣṇutulyo bhavennaraḥ 58| kurukṣetraṃ vijānīyātsārddhaṃ hastaśatatrayam | tulasīkāṣṭhaghaṭitai rudrākṣākārakāritaiḥ 59| nirmitāṃ mālikāṃ kaṃṭhe nidhāyārcanamārabhet | tathāmalakamālāṃ ca samyakpuṣkaramālikām 60| kaṃṭhe mālāṃ ca yatnena dhārayedviṣṇupūjakaḥ | nirmālyaṃ tulasīmālāṃ śirasyapi ca dhārayet 61| nirmālyacaṃdanenāṃgamaṃkayettasya nāmabhiḥ | lalāṭe ca gadā dhāryā mūrdhni cāpaṃ śarastathā 62| naṃdakaṃ caiva hṛnmadhye śaṃkhaṃ cakraṃ bhujadvaye | śaṃkhacakrānvito vipraḥ śmaśāne mriyate yadi 63| prayāge yā gatiḥ proktā sā gatistasya niścitā | yo dhṛtvā tulasīpatraṃ śirasā viṣṇutatparaḥ 64| karoti sarvakāryāṇi phalamāpnoti cākṣayam | tulasīkāṣṭhamālābhirbhūṣitaḥ karma ācaran 65| pitṝṇāṃ devatānāṃ ca kṛtaṃ koṭiguṇaṃ bhavet | nivedya keśave mālāṃ tulasīkāṣṭhanirmitām 66| vahate yo naro bhaktyā tasya naśyati pātakam | pādyādibhirathābhyarcya imaṃ maṃtramudīrayet 67| yā dṛṣṭā nikhilāghasaṃghaśamanī spṛṣṭā vapuḥ pāvanī | rogāṇāmabhivaṃditā nirasanī siktāṃtakatrāsinī | pratyāsatti vidhāyinī bhagavataḥ kṛṣṇasya saṃropitā | nyastā taccaraṇe vimuktiphaladā tasyai tulasyai namaḥ 68| iti śrīpadmapurāṇe pātālakhaṃḍe vṛṃdāvanamāhātmye devīśvarasaṃvāde tilakādinirṇayonāma navasaptatitamo'dhyāyaḥ 79|
English translation
The lord said :
1-2. Not only in the house (but everywhere) the worship of Hari should be done everyday on the Śālagrāma , a gem, a mystical diagram or images. In one region of Gaṇḍakī there is a great place of Śālagrāma (i.e. where Śālagrāma stones are found). May the stone found there protect. This is the case.
3-5a. By the touch of the Śālagrāma stone, the destruction of sins committed during crores of existences takes place. Then (what can be said) about Viṣṇu ’s worship there? It is the cause of (being in) the vicinity of Hari. One would obtain the fruit of worshipping a hundred liṅgas . If one would obtain a black stone (i.e. Śālagrāma) having a mark of a cow’s foot, as a result of religious merit of many existences, then (the mission of) one’s life is accomplished.
5b-11. First one should examine a glossy, excellent, black stone. One that is slightly black is said to be mediocre. A mixed one always gives a mixed fruit. As the fire always present in wood is manifested by friction, in the same way the (all-)pervading Hari is felt in a Śālagrāma. He who everyday would worship twelve Śālagrāma stones from Dvāravatī , is honoured in Vaikuṇṭha . (If) a man observes an aperture on the Śālagrāma stone, his dead ancestors live contentedly in heaven till the end of the world. There is the residence in the form of Vaikuṇṭha, where there is the Dvāravatī stone. A man dying (here) goes to the city ofViṣṇu. That sacred place spreads over three yojanas . Everything (like) muttering, worship, sacrifice (performed there) would be crore-fold meritorious. Over the area of one krośa , whatever is desired (is obtained). There is no doubt about this, since, even an insect dying here goes to Vaikuṇṭha.
12-15. The man who fixes a price on the Śālagrāma stone, so also who sells it, and he who gives consent (to the deal), so also he who sanctions its examination—all these go to hell till the sun (shines in the sky) and till deluge. Therefore, O respectable lady, one should avoid the purchase and sale of the (Śālāgrama with a) disc. There is no doubt that salvation takes place there where there is the uni on of the deity in Śālagrāma and. the one born in. Dvārakā . The one produced in Dvarakā, endowed with a disc, marked with many discs of the shape of a stone having a round seat, is of the form of Brahman and unstained.
16-21a. Salutation to (you) of the form of Oṃkāra and of the form of constant joy; O glorious Śālagrama, favour me, (your) devotee, who desires your grace and is stricken by death. Hereafter I shall gladly tell you the manner (in which) the dot (or mark is put), hearing which all men would obtain assimilation to Viṣṇu. (A man) should have Keśava (i.e. take Keśava to be present) in the forehead, Śrī Puruṣottama in the neck, god Nārāyaṇa in the navel, Vaikuṇṭha (i.e. Viṣṇu) in the heart, Dāmodara in the left side, and Trivikrama in the right, Hṛṣīkeśa in the head, and Padmanābha at the back, Yamunā and Gaṅgā in the ears, and Kṛṣṇa and Hari in the arms. (These) twelve deities are said to be pleased in their respective places.
2lb-25. When a dot (i.e. a mark) is put he should recite these names. He, with all his sins purified, goes to Viṣṇu’s heaven. He, even though he is a cāṇḍāla , on whose forehead an upright line is seen, is of a pure heart, and deserves to be honoured. There is no doubt about it. One should not look at a man on whose forehead an upright mark is not seen; (and) on seeing him one should look at the Sun. On seeing or touching a brāhmaṇa on whose forehead a mark with three lines or an upright mark is not seen, one should bathe with one’s clothes on. One should put a mark of the form of Viṣṇu’s foot, keeping, space between (the toes).
26. On the head of that mean brāhmaṇa who would not put an upright mark, there is always the foot of a dog (placed on it). There is no doubt about this.
27-29. One should know that a very auspicious upright mark starting from the nose and ending with the hair, and having a hole (i.e. space) in between, is the temple of Viṣṇu. One should know that Brahmā has settled on the left side, Sadāśiva on the right, and Viṣṇu in the middle. Therefore, one should not besmear (i.e. cover) the middle (part). The glorious one who, after looking into a mirror or into water puts the upright mark, goes to the highest position.
30-33a. Fire, Water, the Vedas , and the Moon and the Sun, so also Wind, always remain in the right ear of a brāhmaṇa. Gaṅgā also remains in the right ear, and Fire in the nose. By touching both (these), one is purified at that moment only. Having put water in a conch and having mixed it with Tulasī , one should give it to the noble devotees of Viṣṇu, drink it, and salute (them) with the head (bent down). One should drink it and sprinkle one’s body, one’s son, friend and wife with it.
33b-36a. The water (flowing) from Viṣṇu’s feet, when drunk, destroys sins (committed) in crores of existences. The sin becomes eightfold on dropping (even) a drop on the ground. He who, holding a conch full of water in his hand, praises (the deity) and goes round (it), always holds the water, has obtained the fruit of his existence. He in whose house there is neither a conch nor a bell with the (form of the) eagle on it before (the image of) Vāsudeva , is not a follower of the lord (i.e. Viṣṇu) in the Kali age.
36b-45. (Going) to the lord’s temple in vehicles, or with sandals on, or drinking spirituous liquor there, not (offering) service in the festivals of the deity, not saluting before (the image of) him, or saluting the lord with the remains of food on the hands etc. not washed, or when impure, saluting the lord with (only) one hand, or spreading the feet before him towards the south, or enjoying a bed before him, or lying (in front of him), or eating, or telling lies, or talking loudly, or talking to one another, crying and quarrelling, curbing or favouring, talking cruelly to women, c overing with one garment (only), censuring or praising others, speaking obscene words, breaking wind, behaving badly with an inferior because of having power, eating without (first) offering (the food) to the deity, not offering (to the deity) fruits etc. produced during the season, giving the remains after use of a seasoned article etc., eating (food) after making it distinctly visible, censuring and praising others, keeping mum before the preceptor (i.e. not talking to him), praising himself, censuring deities—these are said to be thirty-two offences against Viṣṇu: “O Madhusūdana , day and night I commit thousands of offences. Thinking me to be yours, foregive me.”
46-47. Uttering this prayer he should salute (the deity prostrating) on the ground like a staff. Hari always forgives thousands of offences. Similarly the brāhmaṇas should eat in the evening and in the morning whatever food is left over by Viṣṇu’s devotee. (Such a person) is freed from the sins committed during the day.
48-57a. Uttering me (i.e. my i.e. Śiva ’s name) and thinking ‘food is Brahmā, and sauce is Viṣṇu’, he who eats (food) is never covered by the faults of the food. A man who is a devotee of Viṣṇu should not eat a round bottle-gourd, masura -beans with their skin on, the white nut of the palmyra tree, egg-plant; (similarly) a man who is Viṣṇu’s devotee should not eat on the leaves of a bunyan tree, aśvattha or arka tree, or a kovidāra or kadamba . In (the month of) Śrāvaṇa he should avoid vegetables; he should forgo curd in Bhadrapada . In the month of Āśvina he should avoid milk and should give up (eating) flesh in Kārtika . (He should) also (avoid) burnt food, citron, and whatever is not offered to Viṣṇu, so also common citron, vegetables and visible salt. If by chance he would eat (any one of these), he should remember his (i.e. Viṣṇu’s) name. Haimantika (a kind of rice), grains anointed with sugar, mudga sesamum, barley, kalāpaka (a kind of grass), kaṅgu , wild rice, vegetable, Enhydra hingcha , kāla vegetable, vāstūka (a kind of vegetable), radish other than red, rock-salt and ocean-salt, curd and ghee obtained from a cow, milk from which water is not taken out, jack-fruit, green vegetable, Piper longum , cumin-seeds, so also oranges and tamarind, plantain, lavali (a kind of creeper), Dhātrī , jaggery from any other object than sugarcane, that (food) which is not cooked in oil—the sages describe these as food for offering.
57b-59a. One should know even him who has flowers along with Tulasī-leaves etc., to be Viṣṇu. This is the truth (and) truth (only). There is no doubt about it. By planting Dhātri -tree a man would be equal to Viṣṇu. One should know that the area round about it to the extent of three hundred cubits is Kurukṣetra .
59b-65. Having put round his neck a garland made with (pieces of) Tulasī-wood having the shape of rudrākṣa , a man should start the worship (of Viṣṇu). Similarly, the worshipper of Viṣṇu should carefully wear round his neck a garland of amalakas , or a good garland of lotuses, or that of kadamba-flowers; he should also put on his head flowers taken off after being offered (to Viṣṇu) and Tulasī-mālā . He should mark his body with flowers Taken off after being offered and sandal, with (the accompaniment of) his epithets. He should put (the mark of) a mace on his forehead, and (the marks of) a bow and an arrow. On the chest (he should put the mark of) the Nandaka (sword), and (the marks of) a conch and a disc on both the arms. If a brāhmaṇa endowed with (the marks) of a conch and a disc dies on the cremation ground, he certainly gets the same (highest) position which is said (to be obtained by dying) at Prayāga . He who being devoted to Viṣṇu, puts a Tulasī-leaf on his head, performs all his deeds, obtains an inexhaustible fruit.
66-68. The rites performed in honour of the dead ancestors and deities by one decorated with Tulasī-garlands, become a crore-fold meritorious. The sin of that man who devoutly wears a garland made of Tulasī-wood, after offering it to Keśava (i.e. Viṣṇu), perishes. Having worshipped (Viṣṇu) with water for washing the feet etc. he should utter this prayer: “Salutation to that Tulasī which, when seen, destroys the multitude of all sins; which, when touched, purifies the body; which, when saluted, removes diseases; which, when sprinkled, frightens Yama ; which, when planted, bestows the vicinity of lord Kṛṣṇa; (and) when placed at his feet, gives the fruit (in the form) of salvation.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43968, revision 336105 (2022-04-18T11:36:40Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365391.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.