Volunteer

Q. WHAT IS THE IMPORTANCE OF WEARING TILAK ?‏

The tilak is an external symbol of our surrender to Krishna, or to our object of worship. The shape and material used may differ according to the particular process of surrender the sampradaya follows.

In the Sri Vaishnava sampradaya the tilak is made out of the white mud found in anthills. The scriptures tell us that the mud from the base of a Tulasi plant and the white mud from within the ant hill are both pure and best for making tilak. The Sri Vaishnavas will draw two lines representing the feet of Sri Narayana, and in the middle they will put a red line to represent Lakshmi Devi. The red line was originally made from a red stone found within the ant hill. The ants would usually make their ant hill on top of these red stones. When you rub the stone in water, a red color paint is formed. The category of Shakti is generally represented with the color red in all lines, both Vedic and Tantrik. Because the Sri Vaishnava sampradaya begins with Sri Lakshmi Devi, and because they approach Narayana only through Lakshmi, their tilak reflects this process of surrender. The tilaks of each sampradaya actually depict the siddhanta of the sampradaya.

In the Vallabha sampradaya the tilak worn is generally a single vertical red line. This line represents Sri Yamuna Devi. The form of Krishna worshiped in the Vallabha line is Sri Nathji or Govardhana. The consort of the Govardhana hill is the river Yamuna. Their process of surrender goes through Sri Yamuna Devi.

In the Madhva sampradaya the tilak is made out of Gopichandana mud from Dwaraka. Two vertical lines are made out of Gopichandana to represent the feet of Lord Krishna. This gopichandana tilak is nearly identical to that used in the Gaudiya sampradaya. In between a vertical black line is made from the daily coal of the yajna-kunda. In their sampradaya, the process of worship involved nitya-homa, or daily fire sacrifices to the Lord. The remnant coal of the puja was taken each day to mark the forehead. Underneath the black line, a yellow or red dot was put to indicate Lakshmi or Radha. Those who did not perform daily fire sacrifice would only put the simple gopichandana tilak.

In the Gaudiya sampradaya the tilak is usually made out of the Gopichandana mud. Some lineages prefer to use the mud from Vrindavana. The main tilak is basically identical to the Madhva tilak. The slight difference arises due to the emphasis on nama-sankirtana, or the chanting of the Lord's names. In Sri Chaitanya's line, nama-sankirtana is the yajna to be performed in kali yuga, and not the daily fire sacrifice performed in the Madhva sampradaya. As such, the black line made from the ash of the fire sacrifice is not applied in the Gaudiya sampradaya. The second difference arises due to Sri Chaitanya's process of approaching the Lord. In the Gaudiya line one does not approach Srimati Radharani directly, but always indirectly through the servant. To indicate this, the red dot representing Radha is replaced with a tulasi leaf offered at the base of the Lord's feet. Only with the mercy of Tulasi Devi can we develop pure devotion to Sri Sri Radha and Krishna.

In the scriptures there are very general descriptions of the procedure for applying tilak. For example it is mentioned that the tilak should be urdhva-pundra, or vertical lines; the body should be marked in twelve locations, etc. But these instructions are very general and leave a lot of the details to the acharyas. Even in a simple point, such as the location of the tilak, one person may interpret the 'shoulder' to start from the arm, where as another may interpret it to start higher up near the neck. This is actually the case in the two branches of the Sri Vaishna sampradaya.

The actual design of the tilak will manifest either through divine revelation or through scientific study. An example of divine revelation is the Gaudiya lineage of Sri Shyamananda. Radharani revealed a portion of her broken bangle to Sri Shyamananda, which he used in applying tilak to his forehead. As a result, his followers apply a unique design of tilak from other branches of the Gaudiya sampradaya.

In other cases, an acharya may scientifically analyze the sampradaya siddhanta and compare its compatibility with the tilak they wear. The external purpose of the tilak is to differentiate the followers of a sampradaya from other classes of philosophers, just as one branch of the armed forces wears a uniform to differentiate itself from the other branches. In such a case, the tilak may change when there occurs a shift or branching of the sampradaya due to philosophical views. The newly formed branch may re-analyze the tilak in connection with its siddhanta and make changes that fully reflect their process of surrender. Such is the case among the two branches of the Sri Vaishnava sampradaya. Due to a difference of opinion in regards to the process of surrender, two distinct tilaks emerged.

In any case, the ultimate purpose of tilak is to sanctify oneself and mark the body as the temple of the Lord. The scriptures do not specify in detail the manner that this should be done, and as such it is the acharyas who crystalize the procedures while adhering to the general prescriptions given in the scriptures.

A Vishnava applies the tilak to 12 different places on his body. This is like decorating the body and also putting an armor against all obstacles. For putting tilak on each place of the body there are different mantras. A list of these mantras are given below.

om kesavaya namah – forehead
om narayanaya namah – navel
om madhavaya namah – chest
om govindaya namah – hollow of the neck
om visnave namah – right abdomen
om madhusudanaya namah – right arm
om trivikramaya namah – right shoulder
om vamanaya namah – left abdomen
om sridharaya namah – left arm
om hrsikesaya namah – left shoulder
om padmanabhaya namah – upper back
om damodaraya namah – lower back

Wash the excess tilaka from your hands with water, and then wipe your sikha with the palm of your right hand while chanting:

om vasudevaya namah - sikha

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  • Volunteer

    Dandavat pranam Mataji, many many thanks for this powerful topic and all the notes included on this page; it is indeed a wealth of knowledge; wishing you good health, Hare Krishna.

  • It is a fantastic information given about tilak. Usually women wear a bindi inbetween the vertical lines. Is it advisable?

  • i recently heard that women should not apply tilak in all 13 places , they can apply only on forehead.. pls clarify.

    Also pls let know if they can wear tilak during the contamination period?

  • Volunteer

    Additional References

    If a Vaisnava who wears the sacred tilaka mark which goes upward like a flame eats in anyone's house some grains, I (the Supreme Personality of Godhead) liberate his twenty previous generations from their suffering in hellish planets. [Hari Bhakti Vilasa 4/203 from Brahmanda Purana spoken by the Supreme Lord]

    Oh king of the birds (Garuda), if gopicandana is marked on anyone's forehead by the mercy of the Supreme Lord, no planets (Sun, Moon, Mars, etc.), Yaksas (semi demigods), Pisacas (ghosts and devils), snakes and demons can harm him. [Hari Bhakti Vilasa 4/238 from Garuda Purana spoken by Narada Muni]

    1. Atharvana Upanisad

    Anyone who marks his body with the tilak which resembles the lotus feet of Lord hari becomes dear to the Paramatma. He becomes fortunate and attains liberation.

    2. Maha Upanisad

    One gets released of all the bondage of samsara when one marks his body with the tilak markings and knows Narayana who is known by karma, jnana and bhakti yogas. Ultimately, he attains Lord Visnu.

    3. Agni Purana

    A brahmana should not wear the three lined tilak across (tiryak pundra) even for as a joke or play. One should mark his body with the vertical tilak only according to the prescribed rules.

    4. Brahmanda Purana

    A brahmana should wear urdhva pundra; a ksatriya ardha candrakara (half-moon) pundra; vaisya round shaped pundra; and a sudra tri pundra (horizontal tiryak pundra). A brahmana should never wear the horizontal tilak. He is to be considered a sudra if he wears it.

    5. Brahmaratra

    One should meditate on Me by chanting Om and should mark his body with vertical tilak daily. Anyone who marks thus attains sayujya liberation.

    6. Vasista smrti

    One should mark the tilak on his forehead as follows: he should start from the nose tip and go till his kesa (hair). The width should be one angula (circa 1 inch). This is urdhva pundra laksana.

    7. Sanat Kumara Samhita

    Urdhva pundra should be worn with clay and should be worn with a gap inbetween and nicely. In between the two lines, one should mark Sri or Laksmi in the form of Haridhra curna. One should not mark anything else inbetween. Anyone who marks like this is freed from all sinful reactions. Anyone who marks the tilak without any gap is condemned.

    8. Padma Purana

    Those devotees on whose neck tulasi kanti mala and lotus seed kanti malas are hanging and on whose shoulders there are the markings of conch and cakra and on whose body there are 12 tilak markings, they purify the entire universe immediately.

    9. Isvara samhita

    Anyone who marks his body with the clay which has touched Lord Visnu's body attains the benefit of an asvamedha sacrifice and is glorified in Visnu's abode. One should mark inbetween the vertical lines mother Laksmi with the help of yellow curna or powder.

  • Volunteer

    Specifics on Different Tilaks

    p102.jpg

    By Jahnava Nitai das:

    The tilak is an external symbol of our surrender to Krishna, or to our object of worship. The shape and material used may differ according to the particular process of surrender the sampradaya follows.
    In the Sri Vaishnava sampradaya the tilak is made out of the white mud found in anthills. The scriptures tell us that the mud from the base of a Tulasi plant and the white mud from within the ant hill are both pure and best for making tilak. The Sri Vaishnavas will draw two lines representing the feet of Sri Narayana, and in the middle they will put a red line to represent Lakshmi Devi. The red line was originally made from a red stone found within the ant hill. The ants would usually make their ant hill on top of these red stones. When you rub the stone in water, a red color paint is formed. The category of Shakti is generally represented with the color red in all lines, both Vedic and Tantrik. Because the Sri Vaishnava sampradaya begins with Sri Lakshmi Devi, and because they approach Narayana only through Lakshmi, their tilak reflects this process of surrender. The tilaks of each sampradaya actually depict the siddhanta of the sampradaya.
    In the Vallabha sampradaya the tilak worn is generally a single vertical red line. This line represents Sri Yamuna Devi. The form of Krishna worshiped in the Vallabha line is Sri Nathji or Govardhana. The consort of the Govardhana hill is the river Yamuna. Their process of surrender goes through Sri Yamuna Devi.
    In the Madhva sampradaya the tilak is made out of Gopichandana mud from Dwaraka. Two vertical lines are made out of Gopichandana to represent the feet of Lord Krishna. This gopichandana tilak is nearly identical to that used in the Gaudiya sampradaya. In between a vertical black line is made from the daily coal of the yajna-kunda. In their sampradaya, the process of worship involved nitya-homa, or daily fire sacrifices to the Lord. The remnant coal of the puja was taken each day to mark the forehead. Underneath the black line, a yellow or red dot was put to indicate Lakshmi or Radha. Those who did not perform daily fire sacrifice would only put the simple gopichandana tilak.
    In the Gaudiya sampradaya the tilak is usually made out of the Gopichandana mud. Some lineages prefer to use the mud from Vrindavana. The main tilak is basically identical to the Madhva tilak. The slight difference arises due to the emphasis on nama-sankirtana, or the chanting of the Lord's names. In Sri Chaitanya's line, nama-sankirtana is the yajna to be performed in kali yuga, and not the daily fire sacrifice performed in the Madhva sampradaya. As such, the black line made from the ash of the fire sacrifice is not applied in the Gaudiya sampradaya. The second difference arises due to Sri Chaitanya's process of approaching the Lord. In the Gaudiya line one does not approach Srimati Radharani directly, but always indirectly through the servant. To indicate this, the red dot representing Radha is replaced with a tulasi leaf offered at the base of the Lord's feet. Only with the mercy of Tulasi Devi can we develop pure devotion to Sri Sri Radha and Krishna.
    In the scriptures there are very general descriptions of the procedure for applying tilak. For example it is mentioned that the tilak should be urdhva-pundra, or vertical lines; the body should be marked in twelve locations, etc. But these instructions are very general and leave a lot of the details to the acharyas. Even in a simple point, such as the location of the tilak, one person may interpret the 'shoulder' to start from the arm, where as another may interpret it to start higher up near the neck. This is actually the case in the two branches of the Sri Vaishna sampradaya.
    The actual design of the tilak will manifest either through divine revelation or through scientific study. An example of divine revelation is the Gaudiya lineage of Sri Shyamananda. Radharani revealed a portion of her broken bangle to Sri Shyamananda, which he used in applying tilak to his forehead. As a result, his followers apply a unique design of tilak from other branches of the Gaudiya sampradaya.
    In other cases, an acharya may scientifically analyze the sampradaya siddhanta and compare its compatibility with the tilak they wear. The external purpose of the tilak is to differentiate the followers of a sampradaya from other classes of philosophers, just as one branch of the armed forces wears a uniform to differentiate itself from the other branches. In such a case, the tilak may change when there occurs a shift or branching of the sampradaya due to philosophical views. The newly formed branch may re-analyze the tilak in connection with its siddhanta and make changes that fully reflect their process of surrender. Such is the case among the two branches of the Sri Vaishnava sampradaya. Due to a difference of opinion in regards to the process of surrender, two distinct tilaks emerged.
    In any case, the ultimate purpose of tilak is to sanctify oneself and mark the body as the temple of the Lord. The scriptures do not specify in detail the manner that this should be done, and as such it is the acharyas who crystalize the procedures while adhering to the general prescriptions given in the scriptures.

     

  • Volunteer

    Putting On Tilak

     

    icon_tilak.gif

    Tilaka refers to the markings which Vaisnava devotees apply to their bodies, to remind themselves and others that we are all eternal servants of Lord Krsna. The U-shaped mark represents the heel of Lord Visnu, and the oval part represents the Tulasi leaf. Tilaka is applied to twelve parts of the body, and the twelve names of the Lord are recited with each application. To apply tilaka, start with a little Ganges or Yamuna water (if you don't have any, get some water, and stirring it with your right middle finger, chant:

     

    ganga cha yamune chaiva
    godavari saravati
    narmade sindho kaveri
    jale 'smin sannidhim kuru

     

    "O Ganges, O Yamuna, O Godavari, O Saravati, O Narmada, O Sindhu, O Kaveri, please become present in this water."

    Put the water in your left hand, and rub the hard tilak into the water, creating a wet paste out of the clay. Begin by putting your ring finger of the right hand into the clay, and starting between the eyebrows, bring the finger straight up to the hairline, making two straight lines. It should look like a long, narrow U-shape. Then use some more tilak to make the Tulasi leaf on your nose, it should extend about 3/4 of the way down your nose. As you apply the tilak to your body, chant the following mantras:

    tilak.jpg

     forehead om keshavaya namaha
     belly om narayanaya namaha
     chest om madhavaya namaha
     neck om govindaya namaha
     right belly om vishnave namaha
     right arm om madhusudhanaya namaha
     right shoulder om trivikramaya namaha
    left belly om vamanaya namaha
    left arm om shridharaya namaha
    left shoulder om hrishikeshaya namaha
    upperback om padmanabhaya namaha
    lower back om damodaraya namaha

     

    Take the remaining tilak, and wipe it on the back of the head, in the area of the sikha, and chant om vasudevaya namaha.

    Lord Shiva says to Parvati that in the middle of the tilak marking there is a space, and in that space reside Lakshmi and Narayana. Therefore the body that is decorated with tilaka should be considered a temple of Lord Vishnu.

     

  • Volunteer

    The tilak mantras are from the chapter entitled "Lord Shri Chaitanya Mahaprabhu Instructs Shri Sanatan Goswami in the Science of the Absolute Truth" (Caitanya-caritamrta Madhya 20.202) 

    dwadasa-tilaka mantra ei dwadasa nama 
    achaane ei name sparsi tat-tat sthane
     dvadasa-ilaka-- for twelve marks of tilak; mantra -- the mantra; ei-- these; dvadasa nama -- twelve names; achamane -- in washing with water; ei name -- with these names; sparsi -- we touch; tat-tat-sthana-- the respective places.

    TRANSLATION
    "When putting the twelve tilakmarks on the twelve places of the body, one has to chant the mantra consisting of these twelve Vishnu names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body."


    PURPORT
    While marking the body with tilak, one should chant the following mantra, which consists of twelve names of Lord Vishnu: 

    lalate kesavam dhyayen narayanam athodare 
    vakshah-sthale madhavam tu govindam kantha-kupake
    vishnum cha dakshina kukshau bahau ca madhusudanam
    trivikramam kandhare tu vamanam vama-parsvake
    sridharam vama-bahau tu hrishikesam tu kandhare
    prishthe ca padmanabham ca katyam damodaram nyaset


    "When one marks the forehead with tilak, he must remember Keshava. When one marks the lower abdomen, he must remember Narayana. For the chest, one should remember Madhava, and when marking the hollow of the neck one should remember Govinda. Lord Vishnu should be remembered while marking the right side of the belly, and Madhusudana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vamana should be remembered when marking the left side of the belly. Sridhara should be remembered while marking the left arm, and Hrishikesa should be remembered when marking the left shoulder. Padmanabha and Damodara should be remembered when marking the back."

     

  • Volunteer

    Tilaka: The Mark of God
    By Rohininandana Dasa

    Anyone who wishes to acknowledge the simple truth that "I am Lord Krishna's servant" can wear tilaka, the clay mark devotees wear on the forehead and other places on their body. You may not feel you have much devotion to Krishna, but you're not prohibited from wearing tilaka, because it's a sign that you're trying to be His devotee. What's more, the qualifications for being Krishna's devotee soon develop in a person who learns the art of wearing tilaka.

    Why Decorate the Body?
    A devotee of Krishna decorates the body because it's a temple of God. Instead of decorating our body as if it were the self, or destroying it, or despising it for its filthy emissions, we can respect and care for it as a residence of the Supreme Lord. The soul lives within the body, and so too does the Supersoul, the Lord. As a house is built and maintained for the pleasure of its owner, so "our" body is meant for the pleasure of its real owner, Lord Krishna. Decorating the body with tilaka pleases Him.
    Putting on tilaka helps remind us we belong to Krishna. And when others see a person wearing tilaka they are not only reminded of Krishna but relieved of sinful reactions.
    When we wear tilaka on our bodies, the Lord protects us from all sides. When Srila Prabhupada gave a disciple the name Tilaka Dasi, he told her that Tilaka meant "victory personified."

    When to Wear Tilaka
    Although you can put on tilaka anytime, the best time to apply it is after bathing or showering. Wearing tilaka is especially appropriate during your puja, or worship, at home. When you're worshiping as a family, everyone can wear it, or at least the person offering arati (the pujari). You can also wear tilaka when you visit the temple or attend festivals like Rathayatra.

    An important time to wear it is at death. Either before someone dies or just afterwards, if you apply tilaka at least to the person's forehead, he or she will obtain eternal benefit. Of course, death can come anytime, and so it's wise to wear tilaka always.

    You may feel shy about wearing tilaka publicly, but don't jump to conclusions about what others may think. They may be intrigued. Srila Prabhupada told a story about a factory in India where most of the Hindu workers were accustomed to wearing tilaka. When their new boss, a Muslim, told them that whoever kept wearing tilaka would lose his job, the next day everyone except one man came to work with forehead blank. So then the owner called a meeting and announced that from then on this one brave man would be the only person allowed to keep wearing tilaka.

    Different Types of Tilaka
    If you travel in India you'll see a variety of marks adorning people's foreheads and bodies. Such marks indicate their affiliation with a particular group and their devotion to a certain form of God or demigod. Broadly speaking, you will see two types of tilaka: the vertical mark of the Vaisnavas, or devotees of Krishna and His incarnations, and the three horizontal lines of the Saivites, followers of Siva and adherents to the impersonal conception of God.

    Among the Vaisnavas are many sub-groups, identifiable by their styles of tilaka -- it's shape and color and the type of material used to make it. The tilaka worn by devotees in the Hare Krishna movement indicates that we are in the disciplic line from Lord Caitanya Mahaprabhu. The upper part of this tilaka, shaped like the prongs of a tuning-fork, represents Lord Krishna's footprint, and the leaf-shaped part on the nose represents a leaf of the tulasi, Krishna's favorite plant. The two lines also represent the walls of a Radha-Krishna temple, and so the space between the lines is Radha and Krishna's abode. For other Vaisnavas the two lines may indicate Brahma and Siva, and the space between the abode of Vishnu. A red line in the center may represent Laksmi, Lord Vishnu's eternal consort. The two lines may also indicate the banks of the Yamuna. Or they may represent Lord Rama and Laksmana standing on either side of Sita. The stroke at the base of the tilaka represents the devotee Hanuman kneeling at Their feet. Tilaka styles are as varied as the understandings behind them.

    How to Make Tilaka
    ISKCON devotees generally make their tilaka from a cream-colored clay called gopi-candana, obtained from a sacred lake near Dvaraka, Lord Krishna's ancient city on the west coast of Gujarat. Krishna's greatest devotees, the gopis, once visited this lake. You can most likely obtain some from your local temple or supplier of devotional items. If not, clay from Vrndavana or any other holy place is fine. You can even use potters' clay. According to the Hari-bhakti-vilasa, a book by Srila Sanatana Gosvami on Vaishnava practices, any kind of earth may be used for tilaka, especially earth from a riverbank or from beneath a tulasi bush.
    Put a little water in the palm of your left hand and move your block or ball of tilaka clay briskly until you get a smooth paste. As you do this, chant Hare Krishna, or if you like you can recite a mantra from the Padma Purana. You can find this mantra in a purport in the Caitanya-caritamrta (Madhya 20.202).

    How to Apply Tilaka
    Apply tilaka with the ring finger of your right hand. Make a mark -- about as wide as the space between your eyebrows -- from the root of your nose to your hairline. Now use another finger, perhaps the little one, to make a clear space in the middle to form two vertical lines. If these lines come out crooked, you can straighten them with a third finger. If your forehead is bumpy, like mine, you can develop your own way of applying the clay. Now make the leaf-shaped mark, which should extend from the base of the lines to about three quarters of the way down the nose.
    After marking your forehead, apply tilaka to eleven other places on your body, as shown on the facing page.
    As you apply the tilaka, recite the appropriate names of Vishnu listed here. Om kesavaya namah means "O my Lord Kesava, I offer my respectful obeisances unto You." So as we mark our bodies, we chant twelve of His holy names.
    If you can't find the clay to make tilaka (or if your wearing tilaka wouldn't sit well with your boss), you can go through the same procedure using only water. Use water that has bathed the Deity or pure water you've sanctified by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. By chanting the names of the Lord and applying the invisible representation of His temple, you'll be protected and spiritually inspired for a Krishna conscious day.
    For more about tilaka, see The Nectar of Devotion, pages 54 and 73–74.

    ===end of article from Rohininandana Das==

    Further Information Regarding the Wearing of Tilaka

    Put the water in your left hand, and rub the hard tilak into the water, creating a wet paste out of the clay. Begin by putting your ring finger of the right hand into the clay, and starting between the eyebrows, bring the finger straight up to the hairline, making two straight lines. It should look like a long, narrow U-shape. Then use some more tilak to make the marking on your nose, it should extend about 3/4 of the way down your nose. As you apply the tilak to your body, chant the following mantras:

    forehead: om keshavaya namaha
    belly: om narayanaya namaha
    chest: om madhavaya namaha
    neck: om govindaya namaha
    right: belly om vishnave namaha
    right: arm om madhusudhanaya namaha
    right: shoulder om trivikramaya namaha
    left: belly om vamanaya namaha
    left arm: om shridharaya namaha
    left shoulder: om hrishikeshaya namaha
    upper back: om padmanabhaya namaha
    lower back: om damodaraya namaha

    Take the remaining tilak, and wipe it on the back of the head, in the area of the sikha, and chant om vasudevaya namaha.

  • Volunteer

    The Glories of Gopī-candana Tilaka


    Śrī Garga Saṁhitā, Canto Six,

    Chapter Fifteen


    Translation by Kusakratha Dāsa

    http://www.facebook.com/photo.php?pid=108655&op=1&view=all&subj=307075134102&aid=-1&auser=0&oid=307075134102&id=100000537888915



    Text 15
    yasya sravana-matrena
    karma-bandhat pramucyate
    gopinam yatra vaso 'bhut
    tena gopi-bhuvah smrtah

    Simply by hearing about Gopi-bhumi, which is so named because the gopīs resided there, one becomes free from the bondage of karma.

    Text 16
    gopy-angaraga-sambhutam
    gopi-candanam uttamam
    gopi-candana-liptango
    ganga-snana-phalam labhet

    In Gopi-bhumi gopi-candana was manifested from the gopīs' cosmetics. A person who marks his limbs with gopi-candana tilaka attains the result of bathing in the Ganga.

    Text 17
    maha-nadinam snanasya
    punyam tasya dine dine
    gopi-candana-mudrabhir
    mudrito yah sadā bhavet

    A person who daily wears gopi-candana tilaka attains the pious result of daily bathing in all sacred rivers.

    Text 18
    asvamedha-sahasrani
    rajasuya-satani ca
    sarveṣu tirtha-danani
    vratani ca tathaiva ca
    krtani tena nityaṁ vai
    sa krtartho na samsayah

    A person who daily wears gopi-candana tilaka attains the result of performing a thousand asvamedha-yajnas and a hundred rajasuya-yajnas. He attains the result of giving charity and following vows at all holy places. He attains the goal of life. Of this there is no doubt.

    Text 19
    ganga-mrd-dvi-gunam punyam
    citrakuta-rajah smrtam
    tasmād dasa-gunam punyam
    rajah pancavati-bhavam

    Twice as sacred as the mud of the Ganga is the dust of Citrakuta. Ten times more sacred than that is the dust of Pancavati-tirtha.

    Text 20
    tasmac chata-gunam punyam
    gopi-candanakam rajah
    gopi-candanakam viddhi
    vrndavana-rajah-samam

    A hundred times more sacred is the dust of gopi-candana. Please know that gopi-candana is equal to the dust of Vṛndāvana.

    Text 21
    gopi-candana-liptangam
    yadi papa-satair yutam
    tam netum na yamah sakto
    yama-dutah kutah punah

    Even if in the past he has committed hundreds of sins, if a person wears gopi-candana tilaka, then Yamarāja cannot take him away. How, then, can Yamarāja’s messengers touch him?

    Text 22
    nityaṁ karoti yah pāpī
    gopi-candana-dharanam
    sa prayati harer dhāma
    golokam prakrteh param

    A sinner who daily wears gopi-candana tilaka goes to Lord Kṛṣṇa's supreme abode, Goloka, which is beyond the world of matter.

    Text 23
    sindhu-desasya rajabhud
    dirghabahur iti srutah
    anyaya-varti dustatma
    vesya-sanga-ratah sadā

    In Sindhu-desa there was a king named Dirghabahu. He was cruel and sinful and he was addicted to visiting prostitutes.

    Text 24
    tena vai bharate varse
    brahma-hatya-satam krtam
    dāsa garbhavati-hatyah
    krtas tena duratmana

    While he was on the earth this cruel sinner murdered a hundred brāhmaṇas and ten pregnant women.

    Text 25
    mrgayayam tu banaughaih
    kapila-go-vadhah krtah
    saindhavam hayam aruhya
    mrgayarthi gato 'bhavat

    One day he mounted a sindhu horse and went hunting. With a flood of arrows he accidentally killed a brown cow in that hunt.

    Text 26
    ekada rajya-lobhena
    mantri kruddho maha-khalam
    jaghanaranya-dese tam
    tiksna-dharena casina

    One day, greedy to get his kingdom, with a sharp sword his angry minister killed him in the forest.

    Text 27
    bhu-tale patitam mrtyu-
    gatam viksya yamanugah
    baddhva yama-purim ninyur
    harsayantah parasparam

    Seeing him fallen to the ground and dead, the Yamadutas came, bound him, and, joking as they went, took him to the city of Yamarāja.

    Text 28
    sammukhe 'vasthitam viksya
    papinam yama-rad bali
    citraguptam praha turnam
    ka yogya yanatasya vai

    Seeing this sinner brought before him, powerful Yamarāja said to his scribe Citragupta, "What is the proper punishment for him?"

    Text 29
    sri-citragupta uvāca
    catur-asiti-laksesu
    narakesu nipatyatam
    nihsandeham mahā-raja
    yavac candra-divakarau

    Śrī Citragupta said: O great king, he should be thrown into eight million four hundred thousand hells for as long as the sun and the moon shine in the sky.

    Text 30
    anena bharate varse
    ksanam na su-krtam krtam
    dasa-garbhavati-ghatah
    kapila-go-vadhah krtah

    On the earth he did not perform a single pious deed. He killed ten pregnant women. He killed a brown cow.

    Text 31
    tathā vana-mrganam ca
    kṛtvā hatyah sahasrasah
    tasmād ayam maha-papi
    devata-dvija-nindakah

    He killed thousands of deer in the forest. He offended the demigods and the brāhmaṇas. He is a great sinner.

    Texts 32 and 33
    sri-narada uvāca
    tada yamajnaya duta
    nitva tam papa-rupinam
    sahasra-yojanayame
    tapta-taile maha-khale
    sphurad aty-ucchalat-phene
    kumbhipake nyapatayan
    pralayagni-samo vahnih
    sadyah sitalatam gatah

    Sri Nārada said: Then, by Yamarāja’s order, the Yamadutas took that sinner and threw him into a terrible, eight-thousand mile wide cauldron of bubbling boiling oil in the hell of Kumbhipaka. The moment that sinner came to it, the boiling oil, which was as hot as the great fires at the time of cosmic devastation, suddenly became cool.

    Text 34
    Vaideha tan-nipatanat
    prahlada-ksepanad yathā
    tadaiva citram acakhyur
    yama-duta mahatmane

    O king of Videha, as Prahlāda was unhurt in the same situation, that sinner was not hurt by the boiling oil. Then the Yamadutas described that great wonder to noble-hearted Yamarāja.

    Text 35
    anena su-krtam bhumau
    ksanavan na kṛtam kvacit
    citraguptena satataṁ
    dharma-rajo vyacintayat

    Yamarāja and Citragupta carefully reviewed the sinner's case and concluded that while he was on the earth the sinner had not for a moment performed even a single pious deed.

    Text 36
    sabhayam agatam vyasam
    sampujya vidhivan nrpa
    natva papraccha dharmatma
    dharma-rajo maha-matih

    Then Vyasadeva arrived in that assembly. Bowing down before Him, and carefully worshiping Him, saintly and noble-hearted Yamaraja asked Vyasadeva the following question.

    Text 37
    sri-yama uvaca
    anena papina purvam
    na krtam su-krtam kvacit
    sphurad-agny-ucchalat-phen
     e
    kumbhipake maha-khale
    asya ksepanato vahnih
    sadyah sitalatam gatah
    iti sandehatas cetah
    khidyate me na samsayah

    Sri Yamaraja said: When a certain sinner, who had never performed even a single pious deed, was thrown into the terrible boiling oil of Kumbhipaka, the oil suddenly became cool. Because of this my mind is now tortured with doubts.

    Text 39
    sri-vyasa uvaca
    suksma gatir maha-raja
    vidita papa-punyayoh
    tatha brahma-gatih prajnaih
    sarva-sastra-vidam varaih

    Sri Vyasadeva said: O great king, the intelligent sages, who have studied all the scriptures, know that the ways of piety, sin, and spiritual progress are very subtle and difficult to understand.

    Text 40
    daiva-yogad asya punyam
    praptam vai svayam arthavat
    yena punyena suddho 'sau
    tac chrnu tvam maha-mate

    Somehow or other, by destiny, this sinner did perform a pious deed, and by that deed he became purified. O noble-hearted one, please hear the story of this.

    Text 41
    kasyapi hastato yatra
    patita dvaraka-mrdah
    tatraivayam mrtah papi
    suddho 'bhut tat-prabhavatah

    That sinner died in a place where from someone's hand some gopi-candana from Dvaraka had accidentally fallen. Dying in gopi-candana, that sinner became purified.

    Text 42
    gopi-candana-liptango
    naro narayano bhavet
    etasya darsanat sadyo
    brahma-hatya pramucyate

    A person who wears gopi-candana tilaka attains a spiritual form like that of Lord Narayana. Simply by seeing him one becomes free of the sin of killing a brahmana.

    Texts 43 and 44
    sri-narada uvaca
    iti srutva dharma-rajas
    tam aniya visesatah
    vimane kama-ge sthapya
    vaikuntham prakrteh param
    presayam asa sahasa
    gopi-candana-kirti-vit
    evam te kathitam rajan
    gopi-candanakam yasah

    Sri Narada said: Hearing this, Yamaraja, who understands the glories of gopi-candana, took the sinner, placed him on an airplane that goes anywhere one wishes, and sent him to Vaikuntha, which is above the worlds of matter. O king, thus I have described to you the glories of gopi-candana.

    Text 45
    gopi-candana-mahatmyam
    yah srnoti narottamah
    sa yati paramam dhama
    sri-krsnasya mahatmanah

    One who hears this account of gopi-candana's glories becomes exalted. He goes to the supreme abode of Lord Krsna, the Supreme Personality of Godhead.

     

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