The Glory of the Sudarshana Chakra

Verse 1 (padma.6.224.1)

दिलीप उवाच- भगवन्सर्वमाचक्ष्व हरिभक्तिसुधामयम् । शृण्वतो नैव तृप्तिर्मे विष्णुभक्तिं सुखावहाम् ।

dilīpa uvāca bhagavaṁsarvamācakṣva haribhaktisudhāmayam śṛṁvato naiva tṛptirme viṣṇubhaktiṁ sukhāvahām

Dilipa said: O lord, tell me everything, filled with the nectar of devotion to Hari; hearing of the joy-bringing devotion to Vishnu, I am never satisfied.

Verse 2 (padma.6.224.2)

तापत्रयमहाज्वाला वह्निभिः सततं नृणाम् । संतप्तानां मुनिश्रेष्ठ विष्णुभक्तिसुधार्णवम् ।

tāpatrayamahājvālā vahnibhiḥ satataṁ nṛṇām saṁtaptānāṁ muniśreṣṭha viṣṇubhaktisudhārṇavam

For men constantly scorched by the great flames of the three-fold affliction, O best of sages, tell me of the nectar-ocean of devotion to Vishnu.

Verse 3 (padma.6.224.3)

विना किमन्यच्छरणं भवारण्ये भयानके । आचक्ष्व विस्तरेणाथ भक्तिभेदान्महामुने । उपास्यमानान्सततं मुनिभिः परमात्मनः ।

vinā kimaṁyaccharaṇaṁ bhavāraṁye bhayānake ācakṣva vistareṇātha bhaktibhedāṁmahāmune upāsyamānāṁsatataṁ munibhiḥ paramātmanaḥ

What other refuge is there in the fearsome forest of worldly existence? Tell me now in detail, O great sage, of the various forms of devotion to the Supreme Self, ever practiced by sages.

Verse 4 (padma.6.224.4)

वसिष्ठ उवाच- साधु पृच्छसि राजेंद्र संसारोत्तारणं नॄणां । वैकुंठस्य परेशस्य भक्तिं नित्यसुखावहाम् ।

vasiṣṭha uvāca sādhu pṛcchasi rājeṁdra saṁsārottāraṇaṁ nṝṇāṁ vaikuṁṭhasya pareśasya bhaktiṁ nityasukhāvahām

Vasishtha said: Well do you ask, O king of kings, about that which carries men across worldly existence — devotion to the Lord of Vaikuntha, which bestows eternal happiness.

Verse 5 (padma.6.224.5)

इममेवं महाप्रश्नं कैलासशिखरे पुरा । पप्रच्छ गिरिजादेवी शंकरं लोकपूजितम् ।

imamevaṁ mahāpraśnaṁ kailāsaśikhare purā papraccha girijādevī śaṁkaraṁ lokapūjitam

This very great question was once asked, on the peak of Kailasa, by the goddess Girija of Shankara, worshipped by all the worlds.

Verse 6 (padma.6.224.6)

पार्वत्युवाच- देवदेव महादेव त्रिपुरघ्न सुरेश्वर । विष्णुभक्तिं ममाचक्ष्व मुक्तिदां सर्वदेहिनाम् ।

pārvatyuvāca devadeva mahādeva tripuraghna sureśvara viṣṇubhaktiṁ mamācakṣva muktidāṁ sarvadehinām

Parvati said: O god of gods, Mahadeva, slayer of Tripura, lord of the gods — tell me of devotion to Vishnu, which grants liberation to all embodied beings.

Verse 7 (padma.6.224.7)

उपास्यभेदान्मंत्रांश्च तस्य पूजाविधींस्तथा । तस्य विष्णोः स्वरूपं च तद्विभूतिर्गुणादिकम् ।

upāsyabhedāṁmaṁtrāṁśca tasya pūjāvidhīṁstathā tasya viṣṇoḥ svarūpaṁ ca tadvibhūtirguṇādikam

The various forms of worship, its mantras, and the procedures of its worship; the true nature of that Vishnu, his glories, his qualities and the like;

Verse 8 (padma.6.224.8)

तस्य लोकस्वरूपं च यं प्राप्य न निवर्तते । सर्गस्थितिलयं येन करोति भगवान्हरिः ।

tasya lokasvarūpaṁ ca yaṁ prāpya na nivartate sargasthitilayaṁ yena karoti bhagavāṁhariḥ

the nature of his world, attaining which one does not return; and by what means the Lord Hari brings about creation, preservation, and dissolution;

Verse 9 (padma.6.224.9)

यद्गत्वा न निवर्तंते तद्धामपरमं हरेः । येन केन च कृत्येन साधनेन परं पदम् ।

yadgatvā na nivartaṁte taddhāmaparamaṁ hareḥ yena kena ca kṛtyena sādhanena paraṁ padam

that supreme abode of Hari, having gone to which one does not return; and by what act or means

Verse 10 (padma.6.224.10)

प्राप्नुवंति नराः पापा विषयासक्तचेतसः । विस्तरेण मयि प्रीत्या ब्रूहि सर्वमशेषतः ।

prāpnuvaṁti narāḥ pāpā viṣayāsaktacetasaḥ vistareṇa mayi prītyā brūhi sarvamaśeṣataḥ

even sinful men, whose minds are attached to sense-objects, attain the supreme state — tell me all this fully and in detail, out of love for me.

Verse 11 (padma.6.224.11)

वसिष्ठ उवाच- इति पृष्टो महादेव्या हरस्त्रिपुरहा तदा । उवाच परमप्रीत्या नमस्कृत्य जनार्दनम् ।

vasiṣṭha uvāca iti pṛṣṭo mahādevyā harastripurahā tadā uvāca paramaprītyā namaskṛtya janārdanam

Vasishtha said: Thus questioned by the great goddess, Hara, the slayer of Tripura, then, having bowed to Janardana, spoke with supreme love.

Verse 12 (padma.6.224.12)

रुद्र उवाच- साधुसाधु महादेवि सर्वलोकहितैषिणि । साधु पृच्छसि मां देवि श्रीशमाहात्म्यमुत्तमम् ।

rudra uvāca sādhusādhu mahādevi sarvalokahitaiṣiṇi sādhu pṛcchasi māṁ devi śrīśamāhātṁyamuttamam

Rudra said: Well done, well done, O great goddess, wishing well for all the worlds! Well do you ask me, O goddess, of the supreme glory of the Lord of Shri.

Verse 13 (padma.6.224.13)

धन्यासि कृतपुण्यासि विष्णुभक्तासि पार्वति । परितुष्टोऽस्मि ते भद्रे शीलरूपगुणैः सदा ।

dhaṁyāsi kṛtapuṁyāsi viṣṇubhaktāsi pārvati parituṣṭo'smi te bhadre śīlarūpaguṇaiḥ sadā

Blessed are you, meritorious are you, a devotee of Vishnu are you, O Parvati! I am ever fully satisfied, O gentle one, with your character, form, and virtues.

Verse 14 (padma.6.224.14)

अथ वक्ष्यामि गिरिजे भगवद्भक्तिमुत्तमाम् । तन्मंत्राणां विधानं च स्वरूपं तस्य शार्ङ्गिणः ।

atha vakṣyāmi girije bhagavadbhaktimuttamām taṁmaṁtrāṇāṁ vidhānaṁ ca svarūpaṁ tasya śārṁgiṇaḥ

Now, O Girija, I shall tell of the supreme devotion to the Lord, the procedure of his mantras, and the true nature of the wielder of the Sharnga bow.

Verse 15 (padma.6.224.15)

तत्वं नारायणो विष्णुर्वासुदेवस्सनातनः । परमात्मा परं ब्रह्म परं ज्योतिः परात्परः ।

tatvaṁ nārāyaṇo viṣṇurvāsudevassanātanaḥ paramātmā paraṁ brahma paraṁ jyotiḥ parātparaḥ

That reality is Narayana, Vishnu, the eternal Vasudeva; the Supreme Self, the supreme Brahman, the supreme Light, higher than the highest;

Verse 16 (padma.6.224.16)

अच्युतः पुरुषः कृष्णः शाश्वतः शिव ईश्वरः । नित्यः सर्वगतः स्थाणू रुद्रस्साक्षी प्रजापतिः ।

acyutaḥ puruṣaḥ kṛṣṇaḥ śāśvataḥ śiva īśvaraḥ nityaḥ sarvagataḥ sthāṇū rudrassākṣī prajāpatiḥ

the imperishable, the Person, Krishna, the eternal, the auspicious, the Lord; the everlasting, all-pervading, the immovable pillar, Rudra, the witness, Prajapati;

Verse 17 (padma.6.224.17)

यज्ञो यज्ञपतिः साक्षाद्ब्रह्मणः पतिरेव च । हिरण्यगर्भं सविता लोककृल्लोकभृद्विभुः ।

yajṁo yajṁapatiḥ sākṣādbrahmaṇaḥ patireva ca hiraṁyagarbhaṁ savitā lokakṛllokabhṛdvibhuḥ

the sacrifice itself, the lord of sacrifice, indeed the very lord of Brahma; Hiranyagarbha, the sun, the maker of the worlds, the sustainer of the worlds, the all-pervading one;

Verse 18 (padma.6.224.18)

अकारवाच्यो भगवान् श्रीभू नीलापतिः प्रभुः । उतामृतत्वस्येशानो यदन्नेनातिरोहति ।

akāravācyo bhagavān śrībhū nīlāpatiḥ prabhuḥ utāmṛtatvasyeśāno yadaṁnenātirohati

the Lord denoted by the syllable 'A', the consort of Shri, Bhu, and Nila, the master; and the ruler of immortality, who transcends all by means of food.

Verse 19 (padma.6.224.19)

सहस्रमूर्द्धा विश्वात्मा सहस्राक्षः सहस्रपात् । स भूमिं सर्वतः स्पृत्वा ह्यत्यतिष्ठद्दशांगुलम् ।

sahasramūrddhā viśvātmā sahasrākṣaḥ sahasrapāt sa bhūmiṁ sarvataḥ spṛtvā hyatyatiṣṭhaddaśāṁgulam

Thousand-headed, the soul of the universe, thousand-eyed, thousand-footed; he, having pervaded the earth on all sides, still stood beyond it by ten fingers' breadth.

Verse 20 (padma.6.224.20)

अनंतः श्रीपती रामो गुणभृन्निर्गुणो महान् । सर्वलोकेश्वरः श्रीमान्सर्वज्ञः सर्वतोमुखः ।

anaṁtaḥ śrīpatī rāmo guṇabhṛṁnirguṇo mahān sarvalokeśvaraḥ śrīmāṁsarvajṁaḥ sarvatomukhaḥ

Ananta, the lord of Shri, Rama, the bearer of qualities yet beyond qualities, the great one; the lord of all worlds, glorious, all-knowing, facing every direction.

Verse 21 (padma.6.224.21)

तस्य लोकप्रधानस्य जगन्नाथस्य पार्वति । माहात्म्यं वासुदेवस्य यच्छक्यं तद्ब्रवीमि ते ।

tasya lokapradhānasya jagaṁnāthasya pārvati māhātṁyaṁ vāsudevasya yacchakyaṁ tadbravīmi te

Of that foremost of the worlds, the Lord of the universe — O Parvati, I shall tell you whatever of the glory of Vasudeva can be told.

Verse 22 (padma.6.224.22)

अशक्यं तन्मया वक्तुं ब्रह्मणा सह दैवतैः । सर्वोपनिषदामर्थं वेदांते परिनिश्चितम् ।

aśakyaṁ taṁmayā vaktuṁ brahmaṇā saha daivataiḥ sarvopaniṣadāmarthaṁ vedāṁte pariniścitam

It cannot be told fully even by me, together with Brahma and the gods — that which is the meaning of all the Upanishads, established finally in the Vedanta.

Verse 23 (padma.6.224.23)

तस्योपासनभेदांश्च शृणु वच्मि पुनः पृथक् । आद्यंतु वैष्णवं प्रोक्तं शंखचक्रांकनं हरेः ।

tasyopāsanabhedāṁśca śṛṇu vacmi punaḥ pṛthak ādyaṁtu vaiṣṇavaṁ proktaṁ śaṁkhacakrāṁkanaṁ hareḥ

Now hear the various forms of his worship; I shall tell them again, one by one. First is declared the Vaishnava rite of marking oneself with Hari's conch and discus,

Verse 24 (padma.6.224.24)

धारणं चोर्ध्वर्पुंड्राणां तन्मंत्राणां परिग्रहः । अर्चनं च जपोध्यानं तन्नामस्मरणं तथा ।

dhāraṇaṁ cordhvarpuṁḍrāṇāṁ taṁmaṁtrāṇāṁ parigrahaḥ arcanaṁ ca japodhyānaṁ taṁnāmasmaraṇaṁ tathā

the wearing of the upward tilaka marks, the taking up of his mantras, worship, japa, meditation, and the remembrance of his name;

Verse 25 (padma.6.224.25)

कीर्तनं श्रवणं चैव वंदनं पादसेवनम् । तत्पादोदकसेवा च तन्निवेदितभोजनम् ।

kīrtanaṁ śravaṇaṁ caiva vaṁdanaṁ pādasevanam tatpādodakasevā ca taṁniveditabhojanam

kirtana, hearing his glories, bowing, service at his feet, drinking the water that has washed his feet, and eating food that has been offered to him;

Verse 26 (padma.6.224.26)

तदीयानां च सेवाञ्च द्वादशीव्रतनिष्ठितम् । तुलसीरोपणं विष्णोर्देवदेवस्य शार्ङ्गिणः ।

tadīyānāṁ ca sevāṁca dvādaśīvrataniṣṭhitam tulasīropaṇaṁ viṣṇordevadevasya śārṁgiṇaḥ

service to those devoted to him, observance of the Dvadashi vow, and the planting of the Tulasi plant for Vishnu, the god of gods, the wielder of the Sharnga bow —

Verse 27 (padma.6.224.27)

भक्तिः षोडशधा प्रोक्ता भवबंधविमुक्तये । सर्वेषामेव देवानां ममापि पुरुषोत्तमः ।

bhaktiḥ ṣoḍaśadhā proktā bhavabaṁdhavimuktaye sarveṣāmeva devānāṁ mamāpi puruṣottamaḥ

devotion of sixteen kinds has thus been declared, for release from the bondage of worldly existence. Among all the gods, even for me, Purushottama —

Verse 28 (padma.6.224.28)

पूजनीयो हरिर्नित्यं ब्राह्मणानां विशेषतः । तस्मात्तु ब्राह्मणो नित्यं विधिवत्पूजयेद्धरिम् ।

pūjanīyo harirnityaṁ brāhmaṇānāṁ viśeṣataḥ tasmāttu brāhmaṇo nityaṁ vidhivatpūjayeddharim

— Hari is ever to be worshipped, and especially by brahmins. Therefore a brahmin should always worship Hari according to due rite.

Verse 29 (padma.6.224.29)

तच्चिह्नैरंकितः श्रीशपदंप्राप्नोत्यसंशयम् । शंखचक्रांकनं कुर्याद्ब्राह्मणो बाहुमूलयोः ।

taccihnairaṁkitaḥ śrīśapadaṁprāpnotyasaṁśayam śaṁkhacakrāṁkanaṁ kuryādbrāhmaṇo bāhumūlayoḥ

Marked with his emblems, one attains, without doubt, the state of the Lord of Shri. A brahmin should mark the base of his arms with the conch and discus,

Verse 30 (padma.6.224.30)

हुताग्निनैव संतप्य सर्वपापापनुत्तये । चक्रं वा शंखचक्रे वा तथा पंचायुधानि वा ।

hutāgninaiva saṁtapya sarvapāpāpanuttaye cakraṁ vā śaṁkhacakre vā tathā paṁcāyudhāni vā

heated in the sacrificial fire, for the removal of all sins — either the discus alone, or the conch and discus, or all the five weapons.

Verse 31 (padma.6.224.31)

धारयित्वैव विधिवद्व्रह्मकर्मसमारभेत् । अग्नितप्तं पवित्रं च धृत्वा वै भुजमूलयोः ।

dhārayitvaiva vidhivadvrahmakarmasamārabhet agnitaptaṁ pavitraṁ ca dhṛtvā vai bhujamūlayoḥ

Having duly borne these, he should begin his Brahminical duties. Bearing the fire-heated, purifying marks at the base of his arms,

Verse 32 (padma.6.224.32)

त्यक्त्वा यमपुरं घोरं याति विष्णोः परं पदम् । चक्रचिह्नविहीनस्तु यः पूजयति केशवम् ।

tyaktvā yamapuraṁ ghoraṁ yāti viṣṇoḥ paraṁ padam cakracihnavihīnastu yaḥ pūjayati keśavam

he passes beyond the terrible city of Yama and goes to the supreme abode of Vishnu. But whoever worships Keshava without the mark of the discus—

Verse 33 (padma.6.224.33)

तत्सर्वं विफलं याति पूजामंत्रजपादिकम् । अग्नितप्तेन चक्रेण ब्राह्मणो बाहुमूलयोः ।

tatsarvaṁ viphalaṁ yāti pūjāmaṁtrajapādikam agnitaptena cakreṇa brāhmaṇo bāhumūlayoḥ

— all his worship, mantra-recitation and the like become fruitless. With the fire-heated discus, a brahmin, at the base of his arms,

Verse 34 (padma.6.224.34)

अंकयित्वा जपन्मंत्रं संसारान्मोक्षमाप्नुयात् । सुदर्शनं धारयित्वा वह्नितप्तं द्विजोत्तमः ।

aṁkayitvā japaṁmaṁtraṁ saṁsārāṁmokṣamāpnuyāt sudarśanaṁ dhārayitvā vahnitaptaṁ dvijottamaḥ

having been marked, and reciting the mantra, attains liberation from worldly existence. Having worn the fire-heated Sudarshana, that best of the twice-born—

Verse 35 (padma.6.224.35)

उपनीय विधानेन पश्चात्कर्मसु योजयेत् । विष्णुचक्रविहीनं तु य श्राद्धे भोजयिष्यति ।

upanīya vidhānena paścātkarmasu yojayet viṣṇucakravihīnaṁ tu ya śrāddhe bhojayiṣyati

— should, having performed the initiation according to procedure, thereafter engage in his ritual duties. But whoever feeds, at a shraddha rite, one lacking the mark of Vishnu's discus—

Verse 36 (padma.6.224.36)

व्यर्थं भवति तत्सर्वं निराशाः पितरो गताः । विष्णुचक्रांकितं विप्रं पूजयेच्छ्राद्धकर्मणि ।

vyarthaṁ bhavati tatsarvaṁ nirāśāḥ pitaro gatāḥ viṣṇucakrāṁkitaṁ vipraṁ pūjayecchrāddhakarmaṇi

— all that becomes useless; the ancestors depart disappointed. One should honor, in the shraddha rite, a brahmin marked with the discus of Vishnu;

Verse 37 (padma.6.224.37)

विष्णुचक्रविहीनं तु प्रयत्नेन विवर्जयेत् । दद्याद्गोभूहिरण्यादि चक्रांकितभुजाय वै ।

viṣṇucakravihīnaṁ tu prayatnena vivarjayet dadyādgobhūhiraṁyādi cakrāṁkitabhujāya vai

one lacking the discus of Vishnu should carefully be avoided. Gifts of cows, land, gold, and the like should be given to one whose arm is marked with the discus;

Verse 38 (padma.6.224.38)

यद्दत्तं चक्रहीनाय तत्सर्वमसुराय वै । अग्नितप्तेन चक्रेण बाहुमूले तु लांछिताः ।

yaddattaṁ cakrahīnāya tatsarvamasurāya vai agnitaptena cakreṇa bāhumūle tu lāṁchitāḥ

whatever is given to one without the discus is, in effect, given to a demon. Those marked at the base of the arm with the fire-heated discus—

Verse 39 (padma.6.224.39)

सर्वपापविनिर्मुक्ता यांति विष्णोः परं पदम् । हुताग्नितप्तचक्रेण शरीरं यस्य चिह्नितम् ।

sarvapāpavinirmuktā yāṁti viṣṇoḥ paraṁ padam hutāgnitaptacakreṇa śarīraṁ yasya cihnitam

— are freed from all sin and go to the supreme abode of Vishnu. He whose body is marked with the discus heated in the sacrificial fire—

Verse 40 (padma.6.224.40)

तस्य तीर्थानि यज्ञाश्च संप्राप्ता नात्र संशयः । अधृत्वा विधिना चक्रं ब्राह्मणः प्राकृतो भवेत् ।

tasya tīrthāni yajṁāśca saṁprāptā nātra saṁśayaḥ adhṛtvā vidhinā cakraṁ brāhmaṇaḥ prākṛto bhavet

— to him have come the merit of all sacred places and sacrifices; of this there is no doubt. A brahmin who does not duly bear the discus becomes a mere ordinary man.

Verse 41 (padma.6.224.41)

न तस्य किंचिदश्नीयादपि क्रतुसहस्रिणः । अधृत्वा विधिना चक्रं ब्राह्मणो ज्ञानदुर्लभः ।

na tasya kiṁcidaśnīyādapi kratusahasriṇaḥ adhṛtvā vidhinā cakraṁ brāhmaṇo jṁānadurlabhaḥ

One should not eat anything given by him, even if he has performed a thousand sacrifices. A brahmin who does not duly bear the discus, though he be learned, remains far from true knowledge.

Verse 42 (padma.6.224.42)

गर्हितस्सर्वलोकेषु ब्राह्मण्यात्प्रच्युतो भवेत् । शङ्खचक्रधरो देवो हरिः पूज्यो यथात्मभिः ।

garhitassarvalokeṣu brāhmaṁyātpracyuto bhavet śaṁkhacakradharo devo hariḥ pūjyo yathātmabhiḥ

He is censured in all worlds and falls from his brahminhood. As the god Hari, bearer of conch and discus, is worshipped by the wise—

Verse 43 (padma.6.224.43)

तथैव सर्वैस्संपूज्यो विप्रश्चक्रादिचिह्नितः । सर्ववेदविदो वापि सर्वशास्त्रविशारदः ।

tathaiva sarvaissaṁpūjyo vipraścakrādicihnitaḥ sarvavedavido vāpi sarvaśāstraviśāradaḥ

— so too a brahmin marked with the discus and the like is to be honored by all. Even if one is learned in all the Vedas, or skilled in every scripture—

Verse 44 (padma.6.224.44)

अधृत्वा विधिना चक्रं ब्राह्मणः पतितो भवेत् । ऊर्द्ध्वपुंड्रविहीनस्तु शंख चक्रविवर्जितः ।

adhṛtvā vidhinā cakraṁ brāhmaṇaḥ patito bhavet ūrddhvapuṁḍravihīnastu śaṁkha cakravivarjitaḥ

— if he does not duly bear the discus, that brahmin becomes a fallen man. One devoid of the upward tilaka and lacking the conch and discus—

Verse 45 (padma.6.224.45)

तं गर्दभे समारोप्य बहिः कुर्यात्स्वपत्तनात् । प्रकृतिस्पर्शरहितो वासुदेवो जनार्दनः ।

taṁ gardabhe samāropya bahiḥ kuryātsvapattanāt prakṛtisparśarahito vāsudevo janārdanaḥ

— should be mounted on a donkey and expelled from his own city. Vasudeva Janardana is untouched by material nature;

Verse 46 (padma.6.224.46)

तथैव ब्राह्मणो देवि विष्णुचक्रेण चिह्नितः । तस्मात्प्रकृतिसंसर्गपापौघदहनं हरेः ।

tathaiva brāhmaṇo devi viṣṇucakreṇa cihnitaḥ tasmātprakṛtisaṁsargapāpaughadahanaṁ hareḥ

in the same way, O goddess, a brahmin marked with the discus of Vishnu is set apart. Therefore, that which burns away the mass of sin arising from contact with material nature is Hari's—

Verse 47 (padma.6.224.47)

प्रतप्तं बिभृयाच्चक्रं शंखं च भुजमूलयोः । स्त्रीशूद्राणां सदा धार्य्ये चंदनेन सुगंधिना ।

prataptaṁ bibhṛyāccakraṁ śaṁkhaṁ ca bhujamūlayoḥ strīśūdrāṇāṁ sadā dhāryye caṁdanena sugaṁdhinā

— one should bear the heated discus and conch at the base of the arms. For women and shudras, they should always be worn drawn in fragrant sandal paste rather than branded.

Verse 48 (padma.6.224.48)

बाहुमूले लिखेच्चक्रं तप्तं तु ब्राह्मणस्य वै । तप्तेनैवांकनं कुर्याद्ब्राह्मणस्य विधानतः ।

bāhumūle likheccakraṁ taptaṁ tu brāhmaṇasya vai taptenaivāṁkanaṁ kuryādbrāhmaṇasya vidhānataḥ

For them the discus should be drawn at the base of the arm, but for a brahmin it must be heated. The marking with the heated one should be done for the brahmin according to due procedure,

Verse 49 (padma.6.224.49)

श्रौतस्मार्त्तादिसिद्ध्यर्थं मंत्रसिद्ध्यै तथैव च । हरेः पूजाधिकारार्थं चक्रं धार्यां विधानतः ।

śrautasmārttādisiddhyarthaṁ maṁtrasiddhyai tathaiva ca hareḥ pūjādhikārārthaṁ cakraṁ dhāryāṁ vidhānataḥ

for the accomplishment of the Shrauta and Smarta rites, and likewise for the accomplishment of mantras. For the sake of qualification for the worship of Hari, the discus should be borne according to due procedure —

Verse 50 (padma.6.224.50)

वैष्णवत्वस्य सिद्ध्यर्थं ज्ञानसिद्ध्यर्थमेव च । प्रतपेच्चक्रशंङ्खाभ्यां हुत्वा होमं विधानतः ।

vaiṣṇavatvasya siddhyarthaṁ jṁānasiddhyarthameva ca pratapeccakraśaṁṁkhābhyāṁ hutvā homaṁ vidhānataḥ

for the accomplishment of Vaishnava status, and likewise for the accomplishment of knowledge. One should heat the discus and conch, having performed the fire-offering according to due rite,

Verse 51 (padma.6.224.51)

अन्यैर्न दाहयेद्गात्रं ब्राह्मणो हरिलांछनात् । शंखचक्रगदाखड्गशार्ङ्गादन्यैर्हरेरपि ।

aṁyairna dāhayedgātraṁ brāhmaṇo harilāṁchanāt śaṁkhacakragadākhaḍgaśārṁgādaṁyairharerapi

and a brahmin should not have his body branded with any mark other than Hari's emblem. Except for the conch, discus, mace, sword, and the Sharnga bow of Hari —

Verse 52 (padma.6.224.52)

लक्षणेन दहेद्देहं नान्यदग्धोर्हतिक्रियाम् । अचक्रधारिणं विप्रं दूरतः परिवर्जयेत् ।

lakṣaṇena daheddehaṁ nāṁyadagdhorhatikriyām acakradhāriṇaṁ vipraṁ dūrataḥ parivarjayet

— he should not have his body branded with any other mark; one branded with something else is not fit for sacred rites. A brahmin not bearing the discus should be avoided from afar,

Verse 53 (padma.6.224.53)

श्वपाकमिव नेक्षेत लोके विप्रमवैष्णवम् । वैष्णवो वर्णबाह्योऽपि पुनाति भुवनत्रयम् ।

śvapākamiva nekṣeta loke vipramavaiṣṇavam vaiṣṇavo varṇabāhyo'pi punāti bhuvanatrayam

one should not even look upon a non-Vaishnava brahmin in this world, avoiding him as one would an outcaste dog-eater. A Vaishnava, even one outside the four varnas, purifies the three worlds.

Verse 54 (padma.6.224.54)

तस्मात्तु विधिना चक्रं धार्यं विप्रैः शुभानने । ब्राह्मणा मंत्रसिद्ध्यै च ज्ञानसिद्ध्यै च मुक्तये ।

tasmāttu vidhinā cakraṁ dhāryaṁ vipraiḥ śubhānane brāhmaṇā maṁtrasiddhyai ca jṁānasiddhyai ca muktaye

Therefore, O fair-faced one, the discus should duly be borne by brahmins. Brahmins do this for the accomplishment of mantras, for the accomplishment of knowledge, and for liberation.

Verse 55 (padma.6.224.55)

अप्राकृतामहात्मानो विष्णुचक्रेण लांच्छिताः । विष्णुचक्रविहीनास्तु ब्राह्मणाः प्राकृताः स्मृताः ।

aprākṛtāmahātmāno viṣṇucakreṇa lāṁcchitāḥ viṣṇucakravihīnāstu brāhmaṇāḥ prākṛtāḥ smṛtāḥ

Those great souls marked with Vishnu's discus are beyond the ordinary; brahmins lacking Vishnu's discus are declared to be merely ordinary men.

Verse 56 (padma.6.224.56)

सर्वाश्रमेषु वसतां ब्राह्मणानां विशेषतः । विधिना वैष्णवं चक्रं धार्यं हि श्रुतिनोदनात् ।

sarvāśrameṣu vasatāṁ brāhmaṇānāṁ viśeṣataḥ vidhinā vaiṣṇavaṁ cakraṁ dhāryaṁ hi śrutinodanāt

For brahmins dwelling in every life-stage especially, the Vaishnava discus must duly be worn, at the impelling of the Shruti itself.

Verse 57 (padma.6.224.57)

दक्षिणे तु भुजे विप्रो बिभृयाद्वै सुदर्शनम् । वामे तु शंखं बिभृयादिति ब्रह्मविदो विदुः ।

dakṣiṇe tu bhuje vipro bibhṛyādvai sudarśanam vāme tu śaṁkhaṁ bibhṛyāditi brahmavido viduḥ

On the right arm the brahmin should bear the Sudarshana; on the left he should bear the conch — so know the knowers of Brahman.

Verse 58 (padma.6.224.58)

एवम्महोपनिषदि प्रोक्तं चक्रादिधारणम् । तथैव साम्नि यजुषि ऋचि प्रोक्तं शुभानने ।

evaṁmahopaniṣadi proktaṁ cakrādidhāraṇam tathaiva sāṁni yajuṣi ṛci proktaṁ śubhānane

Thus, in the Mahopanishad, is declared the bearing of the discus and the like; and it is likewise declared in the Sama, the Yajus, and the Rig, O fair-faced one.

Verse 59 (padma.6.224.59)

प्र ते विष्णो अब्जचक्रे पवित्रे जन्माम्भोधिं तर्तवे चर्षणीन्द्राः। मूले बाह्वोर्दधतेऽन्ये पुराणा लिङ्गान्येन्ये तावकान्यर्पयन्ति ।

pra te viṣṇo abjacakre pavitre jaṁmāṁbhodhiṁ tartave carṣaṇīṁdrāḥ mūle bāhvordadhate'ṁye purāṇā liṁgāṁyeṁye tāvakāṁyarpayaṁti

A Vedic verse: 'Forth, O Vishnu, thy lotus-marked discus, pure — the lords of men wear it to cross the ocean of birth; at the root of their arms some ancient ones bear it, others offer up your emblems.'

Verse 60 (padma.6.224.60)

चरणं पवित्रं विततं पुराणं वाङ्मयं शुभम् । तेन चक्रेण सन्तप्तास्तरेयुः पातकाम्बुधिम् ।

caraṇaṁ pavitraṁ vitataṁ purāṇaṁ vāṁmayaṁ śubham tena cakreṇa saṁtaptāstareyuḥ pātakāṁbudhim

That refuge, pure, far-extending, ancient, made of sacred speech, auspicious — heated with that discus, men cross over the ocean of sin.

Verse 61 (padma.6.224.61)

पवित्रं ब्राह्मणस्पत्यं जगद्व्याप्तं हरेस्सदा । ते नातप्ततनूर्येषां न ते यान्ति परं पदम् ।

pavitraṁ brāhmaṇaspatyaṁ jagadvyāptaṁ haressadā te nātaptatanūryeṣāṁ na te yāṁti paraṁ padam

That purifier belonging to the Lord of brahmins, ever pervading the universe, is Hari's own. Those whose bodies have not been heated with it — they do not reach the supreme abode.

Verse 62 (padma.6.224.62)

तेन तप्ता तनूर्येषां ते प्रयांति परं परदम् । पवित्रचरणं नेमिर्हरेश्चक्रं सुदर्शनम् ।

tena taptā tanūryeṣāṁ te prayāṁti paraṁ paradam pavitracaraṇaṁ nemirhareścakraṁ sudarśanam

But those whose bodies have been heated by it attain the supreme, highest state. The pure-footed rim of that wheel is Hari's discus, Sudarshana —

Verse 63 (padma.6.224.63)

सहस्रारं प्राकृतघ्नं लोकद्वारं महौजसम् । नामानि विष्णुचक्रस्य पर्यायेण निबोध मे ।

sahasrāraṁ prākṛtaghnaṁ lokadvāraṁ mahaujasam nāmāni viṣṇucakrasya paryāyeṇa nibodha me

of a thousand spokes, destroyer of the ordinary, the gateway to higher worlds, of great power. Learn from me, in order, the names of Vishnu's discus:

Verse 64 (padma.6.224.64)

शुद्धेन वह्नितप्तेन ब्रह्मत्वेन पुनीहि नः । यत्ते पवित्रमर्चिवदग्ने तेन पुनीहि नः ।

śuddhena vahnitaptena brahmatvena punīhi naḥ yatte pavitramarcivadagne tena punīhi naḥ

'By that pure, fire-heated one, by its Brahman-nature, purify us; whatever purifier of yours, O Agni, is flame-like, by that purify us.'

Verse 65 (padma.6.224.65)

येन देवाः पवित्रेण आत्मानं पुनते सदा । तेन सहस्रधारेण पावमान्यः पुनंतु माम् ।

yena devāḥ pavitreṇa ātmānaṁ punate sadā tena sahasradhāreṇa pāvamāṁyaḥ punaṁtu mām

'By that purifier with which the gods ever purify themselves, by that thousand-streamed one — may the Pavamani verses purify me.'

Verse 66 (padma.6.224.66)

प्रजापत्यं पवित्रं तु शतोद्यामं हिरण्मयम् । वयं ब्रह्मविदस्तेन पूतं ब्रह्म पुनीमहे ।

prajāpatyaṁ pavitraṁ tu śatodyāmaṁ hiraṁmayam vayaṁ brahmavidastena pūtaṁ brahma punīmahe

'That purifier belonging to Prajapati, hundred-streamed, golden — with it we, knowers of Brahman, purify the purified Brahman within ourselves.'

Verse 67 (padma.6.224.67)

सनेमिचक्रमजरं चक्षुरस्य महात्मनः । अस्मिन्हि विधृते देवा महोन्नतपद ययौ ।

sanemicakramajaraṁ cakṣurasya mahātmanaḥ asmiṁhi vidhṛte devā mahoṁnatapada yayau

That wheel with its rim, unaging, is the eye of that great soul. When this is duly worn, the gods attain the exalted, supreme state.

Verse 68 (padma.6.224.68)

तस्माद्वै विधिवद्धार्याः शंखचक्रादिहेतयः । ब्राह्मणानां विशेषेण वैष्णवानां विशेषतः ।

tasmādvai vidhivaddhāryāḥ śaṁkhacakrādihetayaḥ brāhmaṇānāṁ viśeṣeṇa vaiṣṇavānāṁ viśeṣataḥ

Therefore the conch, discus, and other weapon-emblems must duly be borne, especially by brahmins, and most especially by Vaishnavas.

Verse 69 (padma.6.224.69)

धृतोर्द्ध्वपुंड्रः कृतचक्रधारी विष्णोः पदं ध्यायति यो महात्मा । स्वरेणमंत्रेण सदा हृदिस्थं परात्परं याति विशुद्धचेताः ।

dhṛtorddhvapuṁḍraḥ kṛtacakradhārī viṣṇoḥ padaṁ dhyāyati yo mahātmā svareṇamaṁtreṇa sadā hṛdisthaṁ parātparaṁ yāti viśuddhacetāḥ

That great soul who, bearing the upward tilaka and the discus, meditates upon the abode of Vishnu, with the sacred syllable-mantra ever dwelling in the heart — that one attains the Highest beyond the highest.

Verse 70 (padma.6.224.70)

ये कंठलग्नतुलसी नलिनाक्षमाला ये बाहुमूलपरिचिह्नितशंखचक्राः । ये वा ललाटफलके लसदूर्ध्वपुंड्रास्ते वैष्णवा भुवनमाशु पवित्रयंति ।

ye kaṁṭhalagnatulasī nalinākṣamālā ye bāhumūlaparicihnitaśaṁkhacakrāḥ ye vā lalāṭaphalake lasadūrdhvapuṁḍrāste vaiṣṇavā bhuvanamāśu pavitrayaṁti

Those who wear the Tulasi and lotus-seed rosary at the throat, whose arms are marked with the conch and discus, or on whose brows shines the upward tilaka — such Vaishnavas swiftly purify the whole world.

Verse 71 (padma.6.224.71)

दिवस्पतेः सुविततं पवित्रं ये तु रक्षिणः । न वहंति भुजे सम्यक्न हि शोचंति जन्तवः ।

divaspateḥ suvitataṁ pavitraṁ ye tu rakṣiṇaḥ na vahaṁti bhuje saṁyakna hi śocaṁti jaṁtavaḥ

Those who are protectors, guarding well that far-extending purifier of the Lord of heaven, but do not properly bear it on their arm — such beings grieve.

Verse 72 (padma.6.224.72)

ये वहंति भुजे चक्रं सस्थिरं विधिना द्रुतम् । परं व्योम्नि तु ते स्थानमधितिष्ठन्ति तेजसा ।

ye vahaṁti bhuje cakraṁ sasthiraṁ vidhinā drutam paraṁ vyoṁni tu te sthānamadhitiṣṭhaṁti tejasā

Those who bear the discus steadily on the arm, duly heated and fixed, attain by that radiance a station in the highest heaven.

Verse 73 (padma.6.224.73)

होमाग्निसंतप्तपवित्रलांछिता मूले तु बाह्वोः परमात्मनो हरेः । संतारयित्वा भवसागरं महच्छुद्धं परं याति परेशलोकम् ।

homāgnisaṁtaptapavitralāṁchitā mūle tu bāhvoḥ paramātmano hareḥ saṁtārayitvā bhavasāgaraṁ mahacchuddhaṁ paraṁ yāti pareśalokam

Those marked at the base of their arms with the purifying emblem of the Supreme Self, heated in the sacrificial fire — having crossed the great ocean of worldly existence, they attain the pure, supreme world of the Supreme Lord.

Verse 74 (padma.6.224.74)

अङ्कयेत्तप्तचक्राद्यैरात्मनो बाहुमूलयोः । कलत्रापत्यभृत्येषु पश्वादिषु च अङ्कयेत् ।

aṁkayettaptacakrādyairātmano bāhumūlayoḥ kalatrāpatyabhṛtyeṣu paśvādiṣu ca aṁkayet

One should mark, with the heated discus and the like, the base of one's own arms; and one should likewise mark one's wife, children, servants, and cattle and the like.

Verse 75 (padma.6.224.75)

इत्येवं श्रुतयस्सर्वाः कथयंति वरानने । तथैव सेतिहासेषु पुराणेष्वपि कथ्यते ।

ityevaṁ śrutayassarvāḥ kathayaṁti varānane tathaiva setihāseṣu purāṇeṣvapi kathyate

Thus do all the Shrutis declare, O fair-faced one; and it is likewise told in the Itihasas and the Puranas.

Verse 76 (padma.6.224.76)

द्विविधं वैष्णवं प्रौक्तं बाह्यमाभ्यंतरं तथा । शंखचक्रादिभिर्बाह्यमांतरं वीतरागता ।

dvividhaṁ vaiṣṇavaṁ prauktaṁ bāhyamābhyaṁtaraṁ tathā śaṁkhacakrādibhirbāhyamāṁtaraṁ vītarāgatā

Vaishnava practice is declared to be of two kinds — outer and inner. The outer consists of the conch, discus, and the like; the inner consists of freedom from passion.

Verse 77 (padma.6.224.77)

बाह्याभ्यंतरसाम्यं यत्तद्वैष्णवमुदाहृतम् । तस्माच्चक्रादिचिह्नं तु प्रथमं वैष्णवं स्मृतम् ।

bāhyābhyaṁtarasāṁyaṁ yattadvaiṣṇavamudāhṛtam tasmāccakrādicihnaṁ tu prathamaṁ vaiṣṇavaṁ smṛtam

That in which the outer and the inner are in harmony is declared to be true Vaishnavism. Therefore the outer mark of the discus and the like is regarded as the first stage of Vaishnavism.

Verse 78 (padma.6.224.78)

आंतरं स्मरदोषादि विमुक्तं स्वात्मदर्शनम् । सर्वभूतदयाशांतिरिंद्रियार्थेष्वलोलता ।

āṁtaraṁ smaradoṣādi vimuktaṁ svātmadarśanam sarvabhūtadayāśāṁtiriṁdriyārtheṣvalolatā

The inner Vaishnavism consists of freedom from the faults of lust and the like, the vision of one's own true self, compassion toward all beings, tranquility, and freedom from craving for sense-objects;

Verse 79 (padma.6.224.79)

पुत्रदाराद्यसंगत्वं योगाभ्यासरतिस्तथा । अनन्यभक्तियोगेन परेशस्याभिषेवणम् ।

putradārādyasaṁgatvaṁ yogābhyāsaratistathā anaṁyabhaktiyogena pareśasyābhiṣevaṇam

non-attachment to son, wife, and the like, delight in the practice of yoga, and the worship of the Supreme Lord through unwavering devotion.

Verse 80 (padma.6.224.80)

तस्माच्चक्रादिहेतीनामंकनं वैष्णवं स्मृतम् । चक्रादिचिह्नहीनत्वाद्वैष्णवत्वं न लभ्यते ।

tasmāccakrādihetīnāmaṁkanaṁ vaiṣṇavaṁ smṛtam cakrādicihnahīnatvādvaiṣṇavatvaṁ na labhyate

Therefore the marking with the discus and other emblems is regarded as true Vaishnavism; without the mark of the discus and the like, the state of a Vaishnava is not attained.