The Glories of Gopi-chandana TilakaFrom Sri Garga Samhita, Canto Six, Chapter Fifteen
Translation by Kusakratha DasText 15
yasya sravana-matrena
karma-bandhat pramucyate
gopinam yatra vaso 'bhut
tena gopi-bhuvah smrtahSimply by hearing about Gopi-bhumi, which is so named because the gopis resided there, one become free from the bondage of karma.
Text 16
gopy-angaraga-sambhutam
gopi-candanam uttamam
gopi-candana-liptango
ganga-snana-phalam labhetIn Gopi-bhumi gopi-candana was manifested from the gopis' 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 sada bhavetA 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
sarvani tirtha-danani
vratani ca tathaiva ca
krtani tena nityam vai
sa krtartho na samsayahA 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
tasmad dasa-gunam punyam
rajah pancavati-bhavamTwice 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-samamA hundred times more sacred is the dust of gopi-candana. Please know that gopi-candana is equal to the dust of Vrndavana.
Text 21
gopi-candana-liptangam
yadi papa-satair yutam
tam netum na yamah sakto
yama-dutah kutah punahEven if in the past he has committed hundreds of sins, if a person wears gopi-candana tilaka, then Yamaraja cannot take him away. How, then, can Yamaraja's messengers touch him?
Text 22
nityam karoti yah papi
gopi-candana-dharanam
sa prayati harer dhama
golokam prakrteh paramA sinner who daily wears gopi-candana tilaka goes to Lord Krsna supreme abode, Goloka, which is beyond the world of matter.
Text 23
sindhu-desasya rajabhud
dirghabahur iti srutah
anyaya-varti dustatma
vesya-sanga-ratah sadaIn 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
dasa garbhavati-hatyah
krtas tena duratmanaWhile he was on the earth this cruel sinner murdered a hundred brahmanas and ten pregnant women.
Text 25
mrgayayam tu banaughaih
kapila-go-vadhah krtah
saindhavam hayam aruhya
mrgayarthi gato 'bhavatOne 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 casinaOne 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 parasparamSeeing him fallen to the ground and dead, the Yamadutas came, bound him, and, joking as they went, took him to the city of Yamaraja.
Text 28
sammukhe 'vasthitam viksya
papinam yama-rad bali
citraguptam praha turnam
ka yogya yanatasya vaiSeeing this sinner brought before him, powerful Yamaraja said to his scribe Citragupta, "What is the proper punishment for him?"
Text 29
sri-citragupta uvaca
catur-asiti-laksesu
narakesu nipatyatam
nihsandeham maha-raja
yavac candra-divakarauSri 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 krtahOn the earth he did not perform a single pious deed. He killed ten pregnant women. He killed a brown cow.
Text 31
tatha vana-mrganam ca
krtva hatyah sahasrasah
tasmad ayam maha-papi
devata-dvija-nindakahHe killed thousands of deer in the forest. He offended the demigods and the brahmanas. He is a great sinner.
Texts 32 and 33
sri-narada uvaca
tada yamajnaya duta
nitva tam papa-rupinam
sahasra-yojanayame
tapta-taile maha-khalesphurad aty-ucchalat-phene
kumbhipake nyapatayan
pralayagni-samo vahnih
sadyah sitalatam gatahSri Narada said: Then, by Yamaraja'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 yatha
tadaiva citram acakhyur
yama-duta mahatmaneO king of Videha, as Prahlada 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 Yamaraja.
Text 35
anena su-krtam bhumau
ksanavan na krtam kvacit
citraguptena satatam
dharma-rajo vyacintayatYamaraja 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-matihThen 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-phene
kumbhipake maha-khaleasya ksepanato vahnih
sadyah sitalatam gatah
iti sandehatas cetah
khidyate me na samsayahSri 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 varaihSri 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-mateSomehow 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-prabhavatahThat 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 pramucyateA 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 parampresayam asa sahasa
gopi-candana-kirti-vit
evam te kathitam rajan
gopi-candanakam yasahSri 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 mahatmanahOne 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.
---------- Forwarded message ----------
From: ashok kumar <ashokkumar@phloxexports.com>
Date: Thu, Jul 12, 2012 at 3:17 PM
Subject: Why do we wear marks (tilak, pottu and the like) on the forehead?
To: Sri Krishna Hari Das Satish Gosain <sri.krishna.hari@gmail.com>
Why do we wear marks (tilak, pottu and the like) on the forehead?
The tilak or pottu invokes a feeling of sanctity in the wearer and others. It is recognized as a religious mark. Its form and colour vary according to one's caste, religious sect or the form of the Lord worshipped.
In earlier times, the four castes (based on varna or colour) - Brahmana, Kshatriya, Vaishya and Sudra - applied marks differently. The brahmin applied a white chandan mark signifying purity, as his profession was of a priestly or academic nature. The kshatriya applied a red kumkum mark signifying valour as he belonged to warrior races. The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a businessman or trader devoted to creation of wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying service as he supported the work of the other three divisions.
Also Vishnu worshippers apply a chandan tilak of the shape of "U," Shiva worshippers a tripundra of bhasma, Devi worshippers a red dot of kumkum and so on).
The tilak cover the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga. The tilak is applied with the prayer - "May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds." Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve. The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces.
The entire body emanates energy in the form of electromagnetic waves - the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and
causes a headache. The tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with chandan or bhasma. Using plastic reusable "stick bindis" is not very beneficial, even though it serves the purpose of decoration.
Your's servant,--
Ashok Kumar
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