Uttara-khaṇḍa · Chapter 224
Sourceदिलीप उवाच- भगवन्सर्वमाचक्ष्व हरिभक्तिसुधामयम् । शृण्वतो नैव तृप्तिर्मे विष्णुभक्तिं सुखावहाम् १। तापत्रयमहाज्वाला वह्निभिः सततं नृणाम् । संतप्तानां मुनिश्रेष्ठ विष्णुभक्तिसुधार्णवम् २। विना किमन्यच्छरणं भवारण्ये भयानके । आचक्ष्व विस्तरेणाथ भक्तिभेदान्महामुने । उपास्यमानान्सततं मुनिभिः परमात्मनः ३। वसिष्ठ उवाच- साधु पृच्छसि राजेंद्र संसारोत्तारणं नॄणां । वैकुंठस्य परेशस्य भक्तिं नित्यसुखावहाम् ४। इममेवं महाप्रश्नं कैलासशिखरे पुरा । पप्रच्छ गिरिजादेवी शंकरं लोकपूजितम् ५। पार्वत्युवाच- देवदेव महादेव त्रिपुरघ्न सुरेश्वर । विष्णुभक्तिं ममाचक्ष्व मुक्तिदां सर्वदेहिनाम् ६। उपास्यभेदान्मंत्रांश्च तस्य पूजाविधींस्तथा । तस्य विष्णोः स्वरूपं च तद्विभूतिर्गुणादिकम् ७। तस्य लोकस्वरूपं च यं प्राप्य न निवर्तते । सर्गस्थितिलयं येन करोति भगवान्हरिः ८। यद्गत्वा न निवर्तंते तद्धामपरमं हरेः । येन केन च कृत्येन साधनेन परं पदम् ९। प्राप्नुवंति नराः पापा विषयासक्तचेतसः । विस्तरेण मयि प्रीत्या ब्रूहि सर्वमशेषतः १०। वसिष्ठ उवाच- इति पृष्टो महादेव्या हरस्त्रिपुरहा तदा । उवाच परमप्रीत्या नमस्कृत्य जनार्दनम् ११। रुद्र उवाच- साधुसाधु महादेवि सर्वलोकहितैषिणि । साधु पृच्छसि मां देवि श्रीशमाहात्म्यमुत्तमम् १२। धन्यासि कृतपुण्यासि विष्णुभक्तासि पार्वति । परितुष्टोऽस्मि ते भद्रे शीलरूपगुणैः सदा १३। अथ वक्ष्यामि गिरिजे भगवद्भक्तिमुत्तमाम् । तन्मंत्राणां विधानं च स्वरूपं तस्य शार्ङ्गिणः १४। तत्वं नारायणो विष्णुर्वासुदेवस्सनातनः । परमात्मा परं ब्रह्म परं ज्योतिः परात्परः १५। अच्युतः पुरुषः कृष्णः शाश्वतः शिव ईश्वरः । नित्यः सर्वगतः स्थाणू रुद्रस्साक्षी प्रजापतिः १६। यज्ञो यज्ञपतिः साक्षाद्ब्रह्मणः पतिरेव च । हिरण्यगर्भं सविता लोककृल्लोकभृद्विभुः १७। अकारवाच्यो भगवान् श्रीभू नीलापतिः प्रभुः । उतामृतत्वस्येशानो यदन्नेनातिरोहति १८। सहस्रमूर्द्धा विश्वात्मा सहस्राक्षः सहस्रपात् । स भूमिं सर्वतः स्पृत्वा ह्यत्यतिष्ठद्दशांगुलम् १९। अनंतः श्रीपती रामो गुणभृन्निर्गुणो महान् । सर्वलोकेश्वरः श्रीमान्सर्वज्ञः सर्वतोमुखः २०। तस्य लोकप्रधानस्य जगन्नाथस्य पार्वति । माहात्म्यं वासुदेवस्य यच्छक्यं तद्ब्रवीमि ते २१। अशक्यं तन्मया वक्तुं ब्रह्मणा सह दैवतैः । सर्वोपनिषदामर्थं वेदांते परिनिश्चितम् २२। तस्योपासनभेदांश्च शृणु वच्मि पुनः पृथक् । आद्यंतु वैष्णवं प्रोक्तं शंखचक्रांकनं हरेः २३। धारणं चोर्ध्वर्पुंड्राणां तन्मंत्राणां परिग्रहः । अर्चनं च जपोध्यानं तन्नामस्मरणं तथा २४। कीर्तनं श्रवणं चैव वंदनं पादसेवनम् । तत्पादोदकसेवा च तन्निवेदितभोजनम् २५। तदीयानां च सेवाञ्च द्वादशीव्रतनिष्ठितम् । तुलसीरोपणं विष्णोर्देवदेवस्य शार्ङ्गिणः २६। भक्तिः षोडशधा प्रोक्ता भवबंधविमुक्तये । सर्वेषामेव देवानां ममापि पुरुषोत्तमः २७। पूजनीयो हरिर्नित्यं ब्राह्मणानां विशेषतः । तस्मात्तु ब्राह्मणो नित्यं विधिवत्पूजयेद्धरिम् २८। तच्चिह्नैरंकितः श्रीशपदंप्राप्नोत्यसंशयम् । शंखचक्रांकनं कुर्याद्ब्राह्मणो बाहुमूलयोः २९। हुताग्निनैव संतप्य सर्वपापापनुत्तये । चक्रं वा शंखचक्रे वा तथा पंचायुधानि वा ३०। धारयित्वैव विधिवद्व्रह्मकर्मसमारभेत् । अग्नितप्तं पवित्रं च धृत्वा वै भुजमूलयोः ३१। त्यक्त्वा यमपुरं घोरं याति विष्णोः परं पदम् । चक्रचिह्नविहीनस्तु यः पूजयति केशवम् ३२। तत्सर्वं विफलं याति पूजामंत्रजपादिकम् । अग्नितप्तेन चक्रेण ब्राह्मणो बाहुमूलयोः ३३। अंकयित्वा जपन्मंत्रं संसारान्मोक्षमाप्नुयात् । सुदर्शनं धारयित्वा वह्नितप्तं द्विजोत्तमः ३४। उपनीय विधानेन पश्चात्कर्मसु योजयेत् । विष्णुचक्रविहीनं तु य श्राद्धे भोजयिष्यति ३५। व्यर्थं भवति तत्सर्वं निराशाः पितरो गताः । विष्णुचक्रांकितं विप्रं पूजयेच्छ्राद्धकर्मणि ३६। विष्णुचक्रविहीनं तु प्रयत्नेन विवर्जयेत् । दद्याद्गोभूहिरण्यादि चक्रांकितभुजाय वै ३७। यद्दत्तं चक्रहीनाय तत्सर्वमसुराय वै । अग्नितप्तेन चक्रेण बाहुमूले तु लांछिताः ३८। सर्वपापविनिर्मुक्ता यांति विष्णोः परं पदम् । हुताग्नितप्तचक्रेण शरीरं यस्य चिह्नितम् ३९। तस्य तीर्थानि यज्ञाश्च संप्राप्ता नात्र संशयः । अधृत्वा विधिना चक्रं ब्राह्मणः प्राकृतो भवेत् ४०। न तस्य किंचिदश्नीयादपि क्रतुसहस्रिणः । अधृत्वा विधिना चक्रं ब्राह्मणो ज्ञानदुर्लभः ४१। गर्हितस्सर्वलोकेषु ब्राह्मण्यात्प्रच्युतो भवेत् । शङ्खचक्रधरो देवो हरिः पूज्यो यथात्मभिः ४२। तथैव सर्वैस्संपूज्यो विप्रश्चक्रादिचिह्नितः । सर्ववेदविदो वापि सर्वशास्त्रविशारदः ४३। अधृत्वा विधिना चक्रं ब्राह्मणः पतितो भवेत् । ऊर्द्ध्वपुंड्रविहीनस्तु शंख चक्रविवर्जितः ४४। तं गर्दभे समारोप्य बहिः कुर्यात्स्वपत्तनात् । प्रकृतिस्पर्शरहितो वासुदेवो जनार्दनः ४५। तथैव ब्राह्मणो देवि विष्णुचक्रेण चिह्नितः । तस्मात्प्रकृतिसंसर्गपापौघदहनं हरेः ४६। प्रतप्तं बिभृयाच्चक्रं शंखं च भुजमूलयोः । स्त्रीशूद्राणां सदा धार्य्ये चंदनेन सुगंधिना ४७। बाहुमूले लिखेच्चक्रं तप्तं तु ब्राह्मणस्य वै । तप्तेनैवांकनं कुर्याद्ब्राह्मणस्य विधानतः ४८। श्रौतस्मार्त्तादिसिद्ध्यर्थं मंत्रसिद्ध्यै तथैव च । हरेः पूजाधिकारार्थं चक्रं धार्यां विधानतः ४९। वैष्णवत्वस्य सिद्ध्यर्थं ज्ञानसिद्ध्यर्थमेव च । प्रतपेच्चक्रशंङ्खाभ्यां हुत्वा होमं विधानतः ५०। अन्यैर्न दाहयेद्गात्रं ब्राह्मणो हरिलांछनात् । शंखचक्रगदाखड्गशार्ङ्गादन्यैर्हरेरपि ५१। लक्षणेन दहेद्देहं नान्यदग्धोर्हतिक्रियाम् । अचक्रधारिणं विप्रं दूरतः परिवर्जयेत् ५२। श्वपाकमिव नेक्षेत लोके विप्रमवैष्णवम् । वैष्णवो वर्णबाह्योऽपि पुनाति भुवनत्रयम् ५३। तस्मात्तु विधिना चक्रं धार्यं विप्रैः शुभानने । ब्राह्मणा मंत्रसिद्ध्यै च ज्ञानसिद्ध्यै च मुक्तये ५४। अप्राकृतामहात्मानो विष्णुचक्रेण लांच्छिताः । विष्णुचक्रविहीनास्तु ब्राह्मणाः प्राकृताः स्मृताः ५५। सर्वाश्रमेषु वसतां ब्राह्मणानां विशेषतः । विधिना वैष्णवं चक्रं धार्यं हि श्रुतिनोदनात् ५६। दक्षिणे तु भुजे विप्रो बिभृयाद्वै सुदर्शनम् । वामे तु शंखं बिभृयादिति ब्रह्मविदो विदुः ५७। एवम्महोपनिषदि प्रोक्तं चक्रादिधारणम् । तथैव साम्नि यजुषि ऋचि प्रोक्तं शुभानने ५८। प्र ते विष्णो अब्जचक्रे पवित्रे जन्माम्भोधिं तर्तवे चर्षणीन्द्राः। मूले बाह्वोर्दधतेऽन्ये पुराणा लिङ्गान्येन्ये तावकान्यर्पयन्ति ५९। चरणं पवित्रं विततं पुराणं वाङ्मयं शुभम् । तेन चक्रेण सन्तप्तास्तरेयुः पातकाम्बुधिम् ६०। पवित्रं ब्राह्मणस्पत्यं जगद्व्याप्तं हरेस्सदा । ते नातप्ततनूर्येषां न ते यान्ति परं पदम् ६१। तेन तप्ता तनूर्येषां ते प्रयांति परं परदम् । पवित्रचरणं नेमिर्हरेश्चक्रं सुदर्शनम् ६२ सहस्रारं प्राकृतघ्नं लोकद्वारं महौजसम् । नामानि विष्णुचक्रस्य पर्यायेण निबोध मे ६३। शुद्धेन वह्नितप्तेन ब्रह्मत्वेन पुनीहि नः । यत्ते पवित्रमर्चिवदग्ने तेन पुनीहि नः ६४। येन देवाः पवित्रेण आत्मानं पुनते सदा । तेन सहस्रधारेण पावमान्यः पुनंतु माम् ६५। प्रजापत्यं पवित्रं तु शतोद्यामं हिरण्मयम् । वयं ब्रह्मविदस्तेन पूतं ब्रह्म पुनीमहे ६६। सनेमिचक्रमजरं चक्षुरस्य महात्मनः । अस्मिन्हि विधृते देवा महोन्नतपद ययौ ६७। तस्माद्वै विधिवद्धार्याः शंखचक्रादिहेतयः । ब्राह्मणानां विशेषेण वैष्णवानां विशेषतः ६८। धृतोर्द्ध्वपुंड्रः कृतचक्रधारी विष्णोः पदं ध्यायति यो महात्मा । स्वरेणमंत्रेण सदा हृदिस्थं परात्परं याति विशुद्धचेताः ६९। ये कंठलग्नतुलसी नलिनाक्षमाला ये बाहुमूलपरिचिह्नितशंखचक्राः । ये वा ललाटफलके लसदूर्ध्वपुंड्रास्ते वैष्णवा भुवनमाशु पवित्रयंति ७०। दिवस्पतेः सुविततं पवित्रं ये तु रक्षिणः । न वहंति भुजे सम्यक्न हि शोचंति जन्तवः ७१। ये वहंति भुजे चक्रं सस्थिरं विधिना द्रुतम् । परं व्योम्नि तु ते स्थानमधितिष्ठन्ति तेजसा ७२। होमाग्निसंतप्तपवित्रलांछिता मूले तु बाह्वोः परमात्मनो हरेः । संतारयित्वा भवसागरं महच्छुद्धं परं याति परेशलोकम् ७३। अङ्कयेत्तप्तचक्राद्यैरात्मनो बाहुमूलयोः । कलत्रापत्यभृत्येषु पश्वादिषु च अङ्कयेत् ७४। इत्येवं श्रुतयस्सर्वाः कथयंति वरानने । तथैव सेतिहासेषु पुराणेष्वपि कथ्यते ७५। द्विविधं वैष्णवं प्रौक्तं बाह्यमाभ्यंतरं तथा । शंखचक्रादिभिर्बाह्यमांतरं वीतरागता ७६। बाह्याभ्यंतरसाम्यं यत्तद्वैष्णवमुदाहृतम् । तस्माच्चक्रादिचिह्नं तु प्रथमं वैष्णवं स्मृतम् ७७। आंतरं स्मरदोषादि विमुक्तं स्वात्मदर्शनम् । सर्वभूतदयाशांतिरिंद्रियार्थेष्वलोलता ७८। पुत्रदाराद्यसंगत्वं योगाभ्यासरतिस्तथा । अनन्यभक्तियोगेन परेशस्याभिषेवणम् ७९। तस्माच्चक्रादिहेतीनामंकनं वैष्णवं स्मृतम् । चक्रादिचिह्नहीनत्वाद्वैष्णवत्वं न लभ्यते ८०। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे उमामहेश्वरसंवादे सुदर्शनादिमाहात्म्यंनाम चतुर्विंशत्यधिकद्विशततमोऽध्यायः २२४ ।
dilīpa uvāca- bhagavansarvamācakṣva haribhaktisudhāmayam | śṛṇvato naiva tṛptirme viṣṇubhaktiṃ sukhāvahām 1| tāpatrayamahājvālā vahnibhiḥ satataṃ nṛṇām | saṃtaptānāṃ muniśreṣṭha viṣṇubhaktisudhārṇavam 2| vinā kimanyaccharaṇaṃ bhavāraṇye bhayānake | ācakṣva vistareṇātha bhaktibhedānmahāmune | upāsyamānānsatataṃ munibhiḥ paramātmanaḥ 3| vasiṣṭha uvāca- sādhu pṛcchasi rājeṃdra saṃsārottāraṇaṃ nṝṇāṃ | vaikuṃṭhasya pareśasya bhaktiṃ nityasukhāvahām 4| imamevaṃ mahāpraśnaṃ kailāsaśikhare purā | papraccha girijādevī śaṃkaraṃ lokapūjitam 5| pārvatyuvāca- devadeva mahādeva tripuraghna sureśvara | viṣṇubhaktiṃ mamācakṣva muktidāṃ sarvadehinām 6| upāsyabhedānmaṃtrāṃśca tasya pūjāvidhīṃstathā | tasya viṣṇoḥ svarūpaṃ ca tadvibhūtirguṇādikam 7| tasya lokasvarūpaṃ ca yaṃ prāpya na nivartate | sargasthitilayaṃ yena karoti bhagavānhariḥ 8| yadgatvā na nivartaṃte taddhāmaparamaṃ hareḥ | yena kena ca kṛtyena sādhanena paraṃ padam 9| prāpnuvaṃti narāḥ pāpā viṣayāsaktacetasaḥ | vistareṇa mayi prītyā brūhi sarvamaśeṣataḥ 10| vasiṣṭha uvāca- iti pṛṣṭo mahādevyā harastripurahā tadā | uvāca paramaprītyā namaskṛtya janārdanam 11| rudra uvāca- sādhusādhu mahādevi sarvalokahitaiṣiṇi | sādhu pṛcchasi māṃ devi śrīśamāhātmyamuttamam 12| dhanyāsi kṛtapuṇyāsi viṣṇubhaktāsi pārvati | parituṣṭo'smi te bhadre śīlarūpaguṇaiḥ sadā 13| atha vakṣyāmi girije bhagavadbhaktimuttamām | tanmaṃtrāṇāṃ vidhānaṃ ca svarūpaṃ tasya śārṅgiṇaḥ 14| tatvaṃ nārāyaṇo viṣṇurvāsudevassanātanaḥ | paramātmā paraṃ brahma paraṃ jyotiḥ parātparaḥ 15| acyutaḥ puruṣaḥ kṛṣṇaḥ śāśvataḥ śiva īśvaraḥ | nityaḥ sarvagataḥ sthāṇū rudrassākṣī prajāpatiḥ 16| yajño yajñapatiḥ sākṣādbrahmaṇaḥ patireva ca | hiraṇyagarbhaṃ savitā lokakṛllokabhṛdvibhuḥ 17| akāravācyo bhagavān śrībhū nīlāpatiḥ prabhuḥ | utāmṛtatvasyeśāno yadannenātirohati 18| sahasramūrddhā viśvātmā sahasrākṣaḥ sahasrapāt | sa bhūmiṃ sarvataḥ spṛtvā hyatyatiṣṭhaddaśāṃgulam 19| anaṃtaḥ śrīpatī rāmo guṇabhṛnnirguṇo mahān | sarvalokeśvaraḥ śrīmānsarvajñaḥ sarvatomukhaḥ 20| tasya lokapradhānasya jagannāthasya pārvati | māhātmyaṃ vāsudevasya yacchakyaṃ tadbravīmi te 21| aśakyaṃ tanmayā vaktuṃ brahmaṇā saha daivataiḥ | sarvopaniṣadāmarthaṃ vedāṃte pariniścitam 22| tasyopāsanabhedāṃśca śṛṇu vacmi punaḥ pṛthak | ādyaṃtu vaiṣṇavaṃ proktaṃ śaṃkhacakrāṃkanaṃ hareḥ 23| dhāraṇaṃ cordhvarpuṃḍrāṇāṃ tanmaṃtrāṇāṃ parigrahaḥ | arcanaṃ ca japodhyānaṃ tannāmasmaraṇaṃ tathā 24| kīrtanaṃ śravaṇaṃ caiva vaṃdanaṃ pādasevanam | tatpādodakasevā ca tanniveditabhojanam 25| tadīyānāṃ ca sevāñca dvādaśīvrataniṣṭhitam | tulasīropaṇaṃ viṣṇordevadevasya śārṅgiṇaḥ 26| bhaktiḥ ṣoḍaśadhā proktā bhavabaṃdhavimuktaye | sarveṣāmeva devānāṃ mamāpi puruṣottamaḥ 27| pūjanīyo harirnityaṃ brāhmaṇānāṃ viśeṣataḥ | tasmāttu brāhmaṇo nityaṃ vidhivatpūjayeddharim 28| taccihnairaṃkitaḥ śrīśapadaṃprāpnotyasaṃśayam | śaṃkhacakrāṃkanaṃ kuryādbrāhmaṇo bāhumūlayoḥ 29| hutāgninaiva saṃtapya sarvapāpāpanuttaye | cakraṃ vā śaṃkhacakre vā tathā paṃcāyudhāni vā 30| dhārayitvaiva vidhivadvrahmakarmasamārabhet | agnitaptaṃ pavitraṃ ca dhṛtvā vai bhujamūlayoḥ 31| tyaktvā yamapuraṃ ghoraṃ yāti viṣṇoḥ paraṃ padam | cakracihnavihīnastu yaḥ pūjayati keśavam 32| tatsarvaṃ viphalaṃ yāti pūjāmaṃtrajapādikam | agnitaptena cakreṇa brāhmaṇo bāhumūlayoḥ 33| aṃkayitvā japanmaṃtraṃ saṃsārānmokṣamāpnuyāt | sudarśanaṃ dhārayitvā vahnitaptaṃ dvijottamaḥ 34| upanīya vidhānena paścātkarmasu yojayet | viṣṇucakravihīnaṃ tu ya śrāddhe bhojayiṣyati 35| vyarthaṃ bhavati tatsarvaṃ nirāśāḥ pitaro gatāḥ | viṣṇucakrāṃkitaṃ vipraṃ pūjayecchrāddhakarmaṇi 36| viṣṇucakravihīnaṃ tu prayatnena vivarjayet | dadyādgobhūhiraṇyādi cakrāṃkitabhujāya vai 37| yaddattaṃ cakrahīnāya tatsarvamasurāya vai | agnitaptena cakreṇa bāhumūle tu lāṃchitāḥ 38| sarvapāpavinirmuktā yāṃti viṣṇoḥ paraṃ padam | hutāgnitaptacakreṇa śarīraṃ yasya cihnitam 39| tasya tīrthāni yajñāśca saṃprāptā nātra saṃśayaḥ | adhṛtvā vidhinā cakraṃ brāhmaṇaḥ prākṛto bhavet 40| na tasya kiṃcidaśnīyādapi kratusahasriṇaḥ | adhṛtvā vidhinā cakraṃ brāhmaṇo jñānadurlabhaḥ 41| garhitassarvalokeṣu brāhmaṇyātpracyuto bhavet | śaṅkhacakradharo devo hariḥ pūjyo yathātmabhiḥ 42| tathaiva sarvaissaṃpūjyo vipraścakrādicihnitaḥ | sarvavedavido vāpi sarvaśāstraviśāradaḥ 43| adhṛtvā vidhinā cakraṃ brāhmaṇaḥ patito bhavet | ūrddhvapuṃḍravihīnastu śaṃkha cakravivarjitaḥ 44| taṃ gardabhe samāropya bahiḥ kuryātsvapattanāt | prakṛtisparśarahito vāsudevo janārdanaḥ 45| tathaiva brāhmaṇo devi viṣṇucakreṇa cihnitaḥ | tasmātprakṛtisaṃsargapāpaughadahanaṃ hareḥ 46| prataptaṃ bibhṛyāccakraṃ śaṃkhaṃ ca bhujamūlayoḥ | strīśūdrāṇāṃ sadā dhāryye caṃdanena sugaṃdhinā 47| bāhumūle likheccakraṃ taptaṃ tu brāhmaṇasya vai | taptenaivāṃkanaṃ kuryādbrāhmaṇasya vidhānataḥ 48| śrautasmārttādisiddhyarthaṃ maṃtrasiddhyai tathaiva ca | hareḥ pūjādhikārārthaṃ cakraṃ dhāryāṃ vidhānataḥ 49| vaiṣṇavatvasya siddhyarthaṃ jñānasiddhyarthameva ca | pratapeccakraśaṃṅkhābhyāṃ hutvā homaṃ vidhānataḥ 50| anyairna dāhayedgātraṃ brāhmaṇo harilāṃchanāt | śaṃkhacakragadākhaḍgaśārṅgādanyairharerapi 51| lakṣaṇena daheddehaṃ nānyadagdhorhatikriyām | acakradhāriṇaṃ vipraṃ dūrataḥ parivarjayet 52| śvapākamiva nekṣeta loke vipramavaiṣṇavam | vaiṣṇavo varṇabāhyo'pi punāti bhuvanatrayam 53| tasmāttu vidhinā cakraṃ dhāryaṃ vipraiḥ śubhānane | brāhmaṇā maṃtrasiddhyai ca jñānasiddhyai ca muktaye 54| aprākṛtāmahātmāno viṣṇucakreṇa lāṃcchitāḥ | viṣṇucakravihīnāstu brāhmaṇāḥ prākṛtāḥ smṛtāḥ 55| sarvāśrameṣu vasatāṃ brāhmaṇānāṃ viśeṣataḥ | vidhinā vaiṣṇavaṃ cakraṃ dhāryaṃ hi śrutinodanāt 56| dakṣiṇe tu bhuje vipro bibhṛyādvai sudarśanam | vāme tu śaṃkhaṃ bibhṛyāditi brahmavido viduḥ 57| evammahopaniṣadi proktaṃ cakrādidhāraṇam | tathaiva sāmni yajuṣi ṛci proktaṃ śubhānane 58| pra te viṣṇo abjacakre pavitre janmāmbhodhiṃ tartave carṣaṇīndrāḥ| mūle bāhvordadhate'nye purāṇā liṅgānyenye tāvakānyarpayanti 59| caraṇaṃ pavitraṃ vitataṃ purāṇaṃ vāṅmayaṃ śubham | tena cakreṇa santaptāstareyuḥ pātakāmbudhim 60| pavitraṃ brāhmaṇaspatyaṃ jagadvyāptaṃ haressadā | te nātaptatanūryeṣāṃ na te yānti paraṃ padam 61| tena taptā tanūryeṣāṃ te prayāṃti paraṃ paradam | pavitracaraṇaṃ nemirhareścakraṃ sudarśanam 62 sahasrāraṃ prākṛtaghnaṃ lokadvāraṃ mahaujasam | nāmāni viṣṇucakrasya paryāyeṇa nibodha me 63| śuddhena vahnitaptena brahmatvena punīhi naḥ | yatte pavitramarcivadagne tena punīhi naḥ 64| yena devāḥ pavitreṇa ātmānaṃ punate sadā | tena sahasradhāreṇa pāvamānyaḥ punaṃtu mām 65| prajāpatyaṃ pavitraṃ tu śatodyāmaṃ hiraṇmayam | vayaṃ brahmavidastena pūtaṃ brahma punīmahe 66| sanemicakramajaraṃ cakṣurasya mahātmanaḥ | asminhi vidhṛte devā mahonnatapada yayau 67| tasmādvai vidhivaddhāryāḥ śaṃkhacakrādihetayaḥ | brāhmaṇānāṃ viśeṣeṇa vaiṣṇavānāṃ viśeṣataḥ 68| dhṛtorddhvapuṃḍraḥ kṛtacakradhārī viṣṇoḥ padaṃ dhyāyati yo mahātmā | svareṇamaṃtreṇa sadā hṛdisthaṃ parātparaṃ yāti viśuddhacetāḥ 69| ye kaṃṭhalagnatulasī nalinākṣamālā ye bāhumūlaparicihnitaśaṃkhacakrāḥ | ye vā lalāṭaphalake lasadūrdhvapuṃḍrāste vaiṣṇavā bhuvanamāśu pavitrayaṃti 70| divaspateḥ suvitataṃ pavitraṃ ye tu rakṣiṇaḥ | na vahaṃti bhuje samyakna hi śocaṃti jantavaḥ 71| ye vahaṃti bhuje cakraṃ sasthiraṃ vidhinā drutam | paraṃ vyomni tu te sthānamadhitiṣṭhanti tejasā 72| homāgnisaṃtaptapavitralāṃchitā mūle tu bāhvoḥ paramātmano hareḥ | saṃtārayitvā bhavasāgaraṃ mahacchuddhaṃ paraṃ yāti pareśalokam 73| aṅkayettaptacakrādyairātmano bāhumūlayoḥ | kalatrāpatyabhṛtyeṣu paśvādiṣu ca aṅkayet 74| ityevaṃ śrutayassarvāḥ kathayaṃti varānane | tathaiva setihāseṣu purāṇeṣvapi kathyate 75| dvividhaṃ vaiṣṇavaṃ prauktaṃ bāhyamābhyaṃtaraṃ tathā | śaṃkhacakrādibhirbāhyamāṃtaraṃ vītarāgatā 76| bāhyābhyaṃtarasāmyaṃ yattadvaiṣṇavamudāhṛtam | tasmāccakrādicihnaṃ tu prathamaṃ vaiṣṇavaṃ smṛtam 77| āṃtaraṃ smaradoṣādi vimuktaṃ svātmadarśanam | sarvabhūtadayāśāṃtiriṃdriyārtheṣvalolatā 78| putradārādyasaṃgatvaṃ yogābhyāsaratistathā | ananyabhaktiyogena pareśasyābhiṣevaṇam 79| tasmāccakrādihetīnāmaṃkanaṃ vaiṣṇavaṃ smṛtam | cakrādicihnahīnatvādvaiṣṇavatvaṃ na labhyate 80| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe umāmaheśvarasaṃvāde sudarśanādimāhātmyaṃnāma caturviṃśatyadhikadviśatatamo'dhyāyaḥ 224 |
English translation
Dilīpa said :
1-3. O revered one, tell me all about (it) full of the nectar of devotion to Viṣṇu . Listening to (the account of) devotion to Viṣṇu, that brings happiness, I am not at all satisfied. O best sage, except the ocean of the nectar of devotion to Viṣṇu, what else is the refuge in the fearful forest of the mundane existence to men who are always tormented by the fires with huge flames in the form of the three torments? O great sage, tell (me) in detail the varieties of devotion to the highest soul that are constantly practised by the sages.
Vasiṣṭha said :
4-5. O lord of kings, you ask well about the means of emancipation of men from the worldly existence, viz. devotion to Viṣṇu, the highest lord, which always brings happiness. Formerly goddess Pārvatī asked the same great question to Śiva , worshipped by the world, on the peak of Kailāsa .
Pārvatī said :
6-10. O god of gods, Mahādeva , O killer of Tripura , O lord of gods, tell me about devotion to Viṣṇu, which gives salvation to all human beings. So also the different deities that are worshipped, the hymns, and the various ways of the worship, and the nature of that Viṣṇu, and his qualities like splendour, the nature of his heaven, reaching which (a devotee) does not return (to his world), and due to which the lord Viṣṇu brings about creation, maintenance and destruction. That is the great abode of Viṣṇu reaching which (men) do not return (to this world). With this or that act or means, sinful men, with their minds addicted to objects of senses, reach the highest place. Due to your love for me tell all that to me in detail.
Vasiṣṭha said :
11. Mahādeva, the killer of Tripura, thus asked by the great goddess, saluted Viṣṇu, and with great affection said (to her):
Rudra said :
12-17. Well, O great goddess, O you desiring the good of all people, you ask me well (to tell you) the excellent greatness of (Viṣṇu) the lord of Śrī. O Pārvatī, you are blessed; you have earned religious merit; you are Viṣṇu’s devotee. O good one, I am always pleased with your (good) character, beauty and virtues. I shall, O Girijā, tell you about the best devotion (to Viṣṇu), the manner of (reciting) his hymns, and about his form. Viṣṇu, the ancient Vāsudeva is the truth. He is the highest soul, the highest Brahman , the highest light, and greater than the great. He is Acyuta , Puruṣa , Kṛṣṇa , the eternal one, the benevolent lord, the eternal and omnipresent one, the stable one, Rudra , the witness of everything, and the lord of created beings. He is the sacrifice, the lord of sacrifice, and actually the lord of the Veda . He is Hiraṇyagarbha , the sun, the lord creating and sustaining the worlds.
18-28. He is to be described by the letter A , is the lord, and the lord of Śrī, the Earth and Nīlā . He is the lord of immortality, and of that which grows with food. He has a thousand heads; he is the soul of all; he has a thousand eyes and a thousand feet. Having touched the earth on all sides, he has stood above it by ten fingers. He is Ananta , the lord of Lakṣmī , Rama ; he possesses qualities and is without them, and is great. He is the lord of all worlds, he has splendour, is omniscient, and is unlimited. O Pārvatī, I shall tell you as I can, the greatness of that Vāsudeva, the chief in the worlds, and the lord of the worlds. With Brahma and the deities it is impossible for me to describe it, the meaning of all Upaniṣads determined in the Vedanta . I shall also tell you the kinds of his worship. Listen, I shall tell them separately. The marking with Viṣṇu’s conch and disc is said to be the first (worship) of Viṣṇu. (Other varieties are:) putting on rectangular marks, accepting hymns of (i.e. holy to) him, worshipping (him), muttering, meditating (on him), recollecting his names; so also narration (of), listening to his (accounts), saluting (him), serving his feet; so also taking the water (flowing) from his feet, and taking food after offering it to him. (So also) serving those who belong to him, faith in the vow of Dvādaśī, planting the Tulasī (plant). (Thus) the devotion to Viṣṇu, the holder of the Śārṅga bow and the god of gods is said to be of sixteen kinds for freedom from the bondage of the mundane existence. Viṣṇu is always venerable to all gods, so also to me, and especially to brāhmaṇas . Therefore, a brāhmaṇa should everyday duly worship Viṣṇu.
29-37. Having marks of his signs he doubtlessly reaches the feet (or the position) of the lord of Lakṣmī. A brāhmaṇa should have the marks of a conch and a disc at the roots of his arms, (and) for removing all sins the marks should be made after these are heated in fire. Having duly put on the mark of a disc or a conch and a disc or of the five weapons (of Viṣṇu), he should begin his religious duties. Having worn the mark of the disc heated in fire at the roots of his arms, he avoids the fearful city of Yama , and goes to the highest position of Viṣṇu. All that worship, hymns, muttering (of hymns) of him who worships Viṣṇu without (having on his body) the mark of a disc perish es. The brāhmaṇa who having marked (his body) at the roots of arms with a disc heated in fire, (then) mutters the hymn, would obtain salvation. The best brāhmaṇa having put on the mark of Sudarśana disc heated in fire and having duly made offerings should appoint (a brāhmaṇa) for the rites. All the śrāddha (offered) by him who feeds (a brāhmaṇa) without the mark of Viṣṇu on his body, becomes fruitless, and his dead ancestors leave disappointed. One should honour at a śrāddha a brāhmaṇa having (on his body) the mark of Viṣṇu’s disc, and should carefully avoid one without the mark of Viṣṇu’s disc (on his body). One should present a cow, land, gold to him having a mark of the disc (of Viṣṇuon his body).
38-46. Whatever is given to (a brāhmaṇa) not having the mark of a disc (on his body) is given to a demon. Those who have marks made with a disc heated in fire at the roots of their arms, get freed from all sins, and go to the highest position of Viṣṇu. To him whose body is marked with a disc heated in fire, all holy places and sacrifices have come. There is no doubt about it. A brāhmaṇa, not having (the mark of) the disc (made) duly, would be unrefined. Nothing would come to him even if he performs a thousand sacrifices. A brāhmaṇa, having knowledge not easily obtained, but not (having the mark of) the disc made duly, is condemned among all people, and would fall from the status of a brāhmaṇa. As Viṣṇu, holding the conch and disc is worshipped by the souls (i.e. men), similarly a brāhmaṇa, having (on his body) the marks of the disc etc. deserves to be honoured by all. A brāhmaṇa, even though he knows all the Vedas , or is proficient in all holy texts, would fall without having (i.e. if he does not have) (the mark of) the disc duly made (on his body); if he is without the mark or the marks of a conch or a disc, he should be put on a donkey and be driven out of the city. Vāsudeva Janārdana is untouched by the primordial matter ( Prakṛti ). O goddess, a brāhmaṇa having the mark of Viṣṇu’s disc is just like that. Therefore, a man should have, at the roots of his arms, the (marks of) heated disc and conch of Viṣṇu, which burn the stream of sins (produced) due to the contact of matter.
47-50. He should have, at the roots of his arms, the marks made with heated disc and conch. Women and śūdras should always have those made with scented sandal (-paste). At the root of the arm of a brāhmaṇa the mark of the disc should be made with a heated (sign). Marks with heated (signs) must be duly made (on the body) of a brāhmaṇa. For the success in (rites prescribed by) the holy and the Smṛti texts, so also for being entitled to worshipping Viṣṇu, (the mark of) the disc should be duly had. For accomplishing the status of Viṣṇu, and for getting knowledge, a man should burn his body with (i.e. have marks of) heated conch and disc, after duly having offered oblations into fire.
51-53. A brāhmaṇa should not mark his body with any other symbol than that of Viṣṇu—with other symbols than the conch, disc, mace, sword and the Śārṅga (bow) of Viṣṇu. He should burn his body with marks (made with Viṣṇu’s symbols). He, whose body is burnt with (i.e. has) other marks, is not entitled to (performing) rites. One should avoid a brāhmaṇa not having the disc (-mark) from a distance. In the world one should not look at a brāhmaṇa who is not a devotee of Viṣṇu as (one does not look at) a cāṇḍāla . Viṣṇu’s devotee, even if he is outside the castes, purifies the three worlds.
54-59. Therefore, O you of a charming face, brāhmaṇas should duly have marks (on their bodies). Brāhmaṇas (with their bodies marked) with Viṣṇu’s disc are refined and noble for acquiring mastery of hymns, knowledge and for salvation. Brāhmaṇas without (marks of) Viṣṇu’s disc are not refined. As it is urged by the holy texts, especially brāhmaṇas, living in all stages of life, should duly have (the mark of) Viṣṇu’s disc. Those who know the Vedas consider that a brāhmaṇa should have (the mark of) Sudarśana on his right arm, and (that of) the conch on the left. The wearing of (the mark of) the disc etc. is told in the Mahopaniṣad (the great Upaniṣad texts); so also in the Sāman (Veda), Yajur (Veda) and the Ṛg (Veda), O you of a beautiful face. O Viṣṇu, the other ancients have the marks of your pure lotus, disc for crossing the ocean of existence, at the roots of their arms. Others have other marks of you.
60-64. The extensive disc is known as Caraṇa . Pavitra is an old and auspicious word. Burnt by the disc they would cross the ocean of sins. Viṣṇu’s disc is the lord of the hymns (brāhmaṇaspatyam?) and has always pervaded the world. Those whose bodies are not burnt (with it) do not go to the highest position. Those whose bodies are burnt with (it) go to the highest position. Know from me the names of Viṣṇu’s disc in succession: Pavitra, Caraṇa, Nemi , Sudarśana, Haricakra , Sahasrāra (having a thousand spokes), Prākṛtaghna (killer of the mean), Lokadvāra (a gate to the good world), Mahaujasa (very bright). Purify us with the Brahmanhood, pure and burnt in fire. Purify us with that Pavitra, having flames of you, O Agni .
65-69. May the Pāvamānya (hymns) purify me with the thousand-edged disc with which they always protect themselves. The disc of the Creator is bright with metal plates and golden. We knowing the hymn purify it (already) purified by it. The unaging disc with the felly is the eye of the noble one. Having put it on gods reached a high position. Therefore, (the marks of) the weapons should be duly put on particularly by brāhmaṇas, especially by Viṣṇu’s devotees. The noble one of a pure heart, who having the Ūrdhvapuṇḍra (perpendicular marks of sandal on the forehead) and the mark of the disc, meditates on Viṣṇu’s position, by means of singing the hymn always reaches (god Viṣṇu) higher than the highest always remaining in his heart.
70-74. Those devotees of Viṣṇu, having stuck to (i.e. round) their necks the garland of Tulasī or lotuses or a rosary, having the marks of conch or disc at the roots of their arms, or those having the Ūrdhvapuṇḍra (the vertical lines) on their foreheads, quickly purify the world. Beings are not sorry for those who preserve (but) do not properly carry (the mark of) the extensive disc of the lord of heaven. Those who carry the disc very firm(-ly marked) with (the proper) rite on their arm(s), quickly occupy, by means of their lustre, a high place in the sky. He who has at the root(s) of his arms the disc mark of Viṣṇu, the highest soul (made) by heating (the disc) in the sacrificial fire, crosses the great ocean of the mundane existence, and goes to the pure world of the highest lord. A man should make at the roots of his arms the marks with the heated discs etc. He should also get such marks put on (the bodies of) his wife, children, servants and beasts etc.
75-80. O you of an excellent face, all holy texts tell this. In the history (books) and the Purāṇas the same thing is told. The mark of devotion to Viṣṇu is said to be of two kinds: external and internal. The external (mark) is (produced) by means of a conch, a disc etc. The internal (one) is freedom from attachment. One having similarity between the external and the internal is said to belong to Viṣṇu. Therefore, the disc etc. are said to be the first (external) mark pertaining to Viṣṇu. The internal (mark) is realising the soul after being free from the faults due to Cupid (i.e. passion of love). So also showing compassion to all beings, tranquility and absence of greed for the objects of senses. So also having no attachment for sons, wife etc.; and delight in the study of Yoga ; serving the highest lord by means of undistracted application to devotion. Therefore, marking with (Viṣṇu’s) weapons like the disc is said to pertain to Viṣṇu. Vaiṣṇavatva (the status of belonging to Viṣṇu) cannot be had without the marks of the disc etc.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 44996, revision 336642 (2022-04-26T00:39:08Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365808.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.