Prakṛti-khaṇḍa · Chapter 21
Sourceनारद उवाच ।। नारायणश्च भगवान्वीर्य्याधानं चकार ह ।। तुलस्या केन रूपेण तन्मे व्याख्यातुमर्हसि ।।१।। नारायण उवाच ।। नारायणश्च भगवान्देवानां साधनेन च ।। शंखचूडस्य रूपेण रेमे तद्रामया सह ।।२।। शंखचूडस्य कवचं गृहीत्वा मायया हरिः ।। पुनर्विधाय तद्रूपं जगाम तुलसीगृहम् ।। ३ ।। दुन्दुभिं वादयामास तुलसीद्वारसन्निधौ ।। जयशब्दरवद्वारा बोधयामास सुन्दरीम् ।। ४ ।। तच्छ्रुत्वा सा च साध्वी च परमानन्दसंयुता ।। राजमार्गगवाक्षेण ददर्श परमादरात् ।। ५ ।। ब्राह्मणेभ्यो धनं दत्त्वा कारयामास मङ्गलम् ।। बन्दिभ्यो भिक्षुकेभ्यश्च वाचिकेभ्यो धनं ददौ ।। ६ ।। अवरुह्य रथाद्देवो देव्याश्च भवनं ययौ ।। अमूल्यरत्नसंक्लृप्तं सुन्दरं सुमनोहरम् ।। ७ ।। दृष्ट्वा च पुरतः कान्तं शान्तं कान्ता मुदाऽन्विता ।। तत्पादं क्षालयामास ननाम च रुरोद च ।। ८।। रत्नसिंहा सने रम्ये वासयामास कामुकी ।। ताम्बूलं च ददौ तस्मै कर्पूरादिसुवासितम् ।। ९ ।। अद्य मे सफलं जन्म ह्यद्य मे सफलाः क्रियाः ।। रणागतं च प्राणेशं पश्यन्त्याश्च पुनर्गृहे।।2.21.१०।। सस्मिता सकटाक्षं च सकामा पुलकाञ्चिता ।। पप्रच्छ रणवृत्तान्तं कान्तं मधुरया गिरा ।। ११ ।। तुलस्युवाच ।। असंख्यविश्वसंहर्त्रा सार्द्धमाजौ तव प्रभो ।। कथं बभूव विजयस्तन्मे ब्रूहि कृपानिधे ।।१२।। तुलसीवचनं श्रुत्वा प्रहस्य कमलापतिः ।। शंखचूडस्य रूपेण तामुवाचानृतं वचः ।। १३ ।। श्रीहरिरुवाच ।। आवयोः समरं कान्ते पूर्णमब्दं बभूव ह ।। नाशो बभूव सर्वेषां दानवानां च कामिनि ।। १४ ।। प्रीतिं च कारयामास ब्रह्मा च स्वयमावयोः ।। देवानामधिकारश्च प्रदत्तो ब्रह्मणा पुरा ।। १५ ।। मयाऽऽगतं स्वभवनं शिवलोकं शिवो गतः ।। इत्युक्त्वा जगतां नाथः शयनं च चकार ह ।।१६।। रेमे रमापतिस्तत्र रामया सह नारद ।। सा साध्वी सुखसम्भोगादाकर्षणव्यतिक्रमात् ।। सर्वं वितर्कयामास कस्त्वमेवेत्युवाच ह ।। १७ ।। तुलस्युवाच ।। को वा त्वं वद मायेशो भुक्ताऽहं मायया त्वया।।१८।। दूरीकृतं मत्सतीत्वमथवा त्वां शपामहे ।। तुलसीवचनं श्रुत्वा हरिः शापभयेन च ।। १९ ।। दधार लीलया ब्रह्मन्स्वां मूर्तिं सुमनोहराम् ।। ददर्श पुरतो देवी देवदेवं सनातनम् ।। नवीननीरद श्यामं शरत्पङ्कजलोचनम् ।। 2.21.२० ।। कोटिकन्दर्पलीलाभं रत्नभूषणभूषितम् ।। ईषद्धास्यं प्रसन्नास्यं शोभितं पीतवाससा ।। २१ ।। तं दृष्ट्वा कामिनी कामान्मूर्छां संप्राप लीलया ।। पुनश्च चेतनां प्राप्य पुनः सा तमुवाच ह ।। २२ ।। हे नाथ ते दया नास्ति पाषाण सदृशस्य च।। छलेन धर्मभङ्गेन मम स्वामी त्वया हतः ।। २३ ।। पाषाणसदृशस्त्वं च दयाहीनो यतः प्रभो ।। तस्मात्पाषाणरूप स्त्वं भुवि देव भवाधुना ।। २४ ।। ये वदन्ति दयासिन्धुं त्वां ते भ्रान्ता न संशयः ।। भक्तो विनाऽपराधेन परार्थे च कथं हतः ।।२५।। दुर्वृत्तस्त्वं च सर्वज्ञो न जानासि परव्यथाम् ।। अतस्त्वमेकजनुषि स्वमेव विस्मरिष्यसि ।। २६ ।। इत्युक्त्वा च महासाध्वी निपत्य चरणे हरेः ।। भृशं रुरोद शोकार्त्ता विललाप मुहुर्मुहुः ।। २७ ।। तस्याश्च करुणां दृष्ट्वा करुणामयसागरः ।। नारायणस्तां बोधयितुमुवाच कमलापतिः ।। २८ ।। श्रीभगवानुवाच ।। तपस्त्वया कृतं साध्वि मदर्थे भारते चिरम् ।। त्वदर्थे शङ्खचूडश्च चकार सुचिरं तपः ।। २९ ।। कृत्वा त्वां कामिनीं कामी विजहार च तत्फलात् ।। अधुना दातुमुचितं तवैव तपसः फलम् ।। 2.21.३० ।। इदं शरीरं त्यक्त्वा च दिव्यं देहं विधाय च ।। रासे मे रमया सार्द्धं त्वं रमासदृशी भव।।३१।। इयं तनुर्नदीरूपा गण्डकीति च विश्रुता ।। पूता सुपुण्यदा नृणां पुण्या भवतु भारते ।। ३२ ।। तव केशसमूहाश्च पुण्यवृक्षा भवन्त्विति ।। तुलसीकेशसम्भूता तुलसीति च विश्रुता ।। ३३ ।। त्रिलोकेषु च पुष्पाणां पत्राणां देवपूजने ।। प्रधानरूपा तुलसी भविष्यति वरानने ।।३४।। स्वर्गे मर्त्ये च पाताले वैकुण्ठे मम सन्निधौ।। भवन्तु तुलसीवृक्षा वराः पुष्पेषु सुन्दरि ।। ३५ ।। गोलोके विरजातीरे रासे वृन्दावने भुवि ।। भाण्डीरे चम्पकवने रम्ये चन्दनकानने ।। ३६ ।। माधवीकेतकीकुन्दमल्लिकामालतीवने ।। भवन्तु तरवस्तत्र पुष्पस्थानेषु पुण्यदा ।। ३७ ।। तुलसीतरुमूले च पुण्यदेशे सुपुण्यदे ।। अधिष्ठानं तु तीर्थानां सर्वेषां च भविष्यति ।। ३८ ।। तत्रैव सर्वदेवानां समधिष्ठानमेव च ।। तुलसीपत्रपतनं प्रायो यत्र वरानने।। ३९ ।। स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः ।। तुलसीपत्रतोयेन योऽभिषेकं समाचरेत् ।।2.21.४०।। सुधाघटसहस्रेण सा तुष्टिर्न भवेद्धरेः ।। या च तुष्टिर्भवेन्नॄणां तुलसीपत्रदानतः ।। ४१ ।। गवामयुतदानेन यत्फलं लभते नरः ।। तुलसीपत्रदानेन तत्फलं लभते सति ।। ४२ ।। तुलसीपत्रतोयं च मृत्युकाले च यो लभेत् ।। स मुच्यते सर्वपापाद्विष्णुलोकं स गच्छति ।। ४३ ।। नित्यं यस्तुलसी तोयं भुङ्क्ते भक्त्या च यो नरः ।। स एव जीवन्मुक्तश्च गंगास्नानफलं लभेत्।।४४।। नित्यं यस्तुलसीं दत्त्वा पूजयेन्मां च मानवः।। लक्षाश्वमेधजं पुण्यं लभते नात्र संशयः ।। ४५ ।। तुलसीं स्वकरे धृत्वा देहे धृत्वा च मानवः ।। प्राणांस्त्यजति तीर्थेषु विष्णु लोकं स गच्छति ।। ४६ ।। तुलसीकाष्ठनिर्माणमालां गृह्णाति यो नरः ।। पदे पदेऽश्वमेधस्य लभते निश्चितं फलम् ।। ४७ ।। तुलसीं स्वकरे धृत्वा स्वीकारं यो न रक्षति ।। स याति कालसूत्रं च यावच्चन्द्रदिवाकरौ ।। ४८ ।। करोति मिथ्याशपथं तुलस्या यो हि मानवः ।। स याति कुम्भीपाकं च यावदिन्द्राश्चतुर्दश ।। ४९ ।। तुलसीतोयकणिकां मृत्युकाले च यो लभेत् ।। रत्नयानं समारुह्य वैकुण्ठं स प्रयाति च।।2.21.५०। पूर्णिमायाममायां च द्वादश्यां रविसंक्रमे ।। तैलाभ्यंगे चास्नाते च मध्याह्ने निशि सन्ध्ययोः ।। ५१ ।। आशौचेऽशुचिकाले वा रात्रिवासान्विते नराः ।। तुलसीं ये च छिन्दन्ति ते छिन्दन्ति हरेः शिरः ।। ५२ ।। त्रिरात्रं तुलसीपत्रं शुद्धं पर्युषितं सति ।। श्राद्धे व्रते वा दाने वा प्रतिष्ठायां सुरार्चने ।। ५३ ।। भूगतं तोयपतितं यद्दत्तं विष्णवे सति ।। शुद्धं तु तुल सीपत्रं क्षालनादन्यकर्मणि ।।५४।। वृक्षाधिष्ठात्री देवी या गोलोके च निरामये ।। कृष्णेन सार्द्धं रहसि नित्यं क्रीडां करिष्यति।५५।। नद्यधिष्ठातृदेवी या भारते च सुपुण्यदा ।। लवणोदस्य पत्नी च मदंशस्य भविष्यति ।।५६।। त्वं च स्वयं महासाध्वी वैकुण्ठे मम सन्निधौ ।। रमासमा च रासे च भविष्यसि न संशयः ।। ५७ ।। अहं च शैलरूपी च गण्डकीतीरसन्निधौ ।। अधिष्ठानं करि ष्यामि भारते तव शापतः ।। ५८ ।। वज्रकीटाश्च कृमयो वज्रदंष्ट्राश्च तत्र वै ।। तच्छिलाकुहरे चक्रं करिष्यन्ति मदीयकम।।५९।। एकद्वारे चतुश्चक्रं वनमालाविभूषितम् ।। नवीननीरदश्यामं लक्ष्मीनारायणाभिधम् ।।2.21.६०।। एकद्वारे चतुश्चक्रं नवीननीरदोपमम्।। लक्ष्मीजनार्दनं ज्ञेयं रहितं वनमालया ।। ६१ ।। द्वारद्वये चतुश्चक्रं गोष्पदेन समन्वितम् ।। रघुनाथाभिधं ज्ञेयं रहितं वनमालया ।। ।। ६२ ।। अतिक्षुद्रं द्विचक्रं च नवीनजलदप्रभम् ।। दधिवामनाभिधं ज्ञेयं गृहिणां च सुखप्रदम् ।। ६३ ।। अतिक्षुद्रं द्विचक्रं च वनमा लाविभूषितम् ।। विज्ञेयं श्रीधरं देवं श्रीप्रदं गृहिणां सदा ।। ६४ ।। स्थूलं च वर्तुलाकारं रहितं वनमालया ।। द्विचकं स्फुटमत्यन्तं ज्ञेयं दामोदराभिधम् ।। ६५ ।। मध्यमं वर्तुलाकारं द्विचक्रं बाणविक्षतम् ।। रणरामाभिधं ज्ञेयं शरतूणसमन्वितम् ।। ६६ ।। मध्यमं सप्तचक्रं च छत्रतूणसमन्वितम् ।। राजराजेश्वरं ज्ञेयं राजसम्पत्प्रदं नृणाम् ।। ६७ ।। द्विसप्तचक्रं स्थूलं च नवीनजलदप्रभम् ।। अनन्ताख्यं च विज्ञेयं चतुर्वर्गफलप्रदम् ।। ६८ ।। चक्राकारं द्विचक्रं च सश्रीकं जलदप्रभम् ।। सगोष्पदं मध्यमं च विज्ञेयं मधुसूद नम्।।६९।। सुदर्शनं चैकचक्रं गुप्तचक्रं गदाधरम् ।। द्विचक्रं हयवक्त्राभं हयग्रीवं प्रकीर्त्तितम्।।2.21.७०।। अतीव विस्तृतास्यं च द्विचक्रं विकटं सति ।। नरसिंहाभिधं ज्ञेयं सद्यो वैराग्यदं नृणाम् ।। ७१ ।। द्विचक्रं विस्तृतास्यं च वनमालासमन्वितम् ।। लक्ष्मीनृसिंहं विज्ञेयं गृहिणां सुखदं सदा ।। ७२ ।। द्वारदेशे द्विचक्रं च सश्रीकं च समं स्फुटम् ।। वासुदेवं च विज्ञेयं सर्वकामफलप्रदम् ।। ७३ ।। प्रद्युम्नं सूक्ष्मचक्रं च नवीननीरदप्रभम् ।। सुषिरे च्छिद्रबहुलं गृहिणां च सुखप्रदम् ।। ७४ ।। द्वे चक्रे चैकलग्ने च पृष्ठे यत्र तु पुष्कलम् ।। संकर्षणं तु विज्ञेयं सुखदं गृहिणां सदा ।। ७५ ।। अनिरुद्धं तु पीताभं वर्तुलं चातिशोभनम् ।। सुखप्रदं गृहस्थानां प्रवदन्ति मनी षिणः ।। ७६ ।। शालग्रामशिला यत्र तत्र सन्निहितो हरिः ।। तत्रैव लक्ष्मीर्वसति सर्वतीर्थसमन्विता।।७७।। यानि कानि च पापानि ब्रह्महत्यादिकानि च ।। तानि सर्वाणि नश्यंति शालग्रामशिलार्च्चनात् ।। ७८ ।। छत्राकारं भवेद्राज्यं वर्तुले च महाश्रियः ।। दुःखं च शकटाकारे शूलाग्रे मरणं धुवम् ।। ७९ ।। विकृतास्ये च दारिद्र्यं पिङ्गले हानिरेव च ।। लग्नचक्रे भवेद्व्याधिर्विदीर्णे मरणं धुवम् ।। 2.21.८० ।। व्रतं दानं प्रतिष्ठा च श्राद्धं च देवपूजनम् ।। शालग्रामशिलायाश्चैवाधिष्ठानात्प्रशस्तकम् ।। ८१ ।। स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः ।। शालग्रामशिलातोयैर्योऽभिषेकं समाचरेत् ।। ८२ ।। सर्वदानेषु यत्पुण्यं प्रादक्षिण्ये भुवो यथा ।। सर्वयज्ञेषु तीर्थेषु व्रतेष्वनशनेषु च ।। ८३ ।। तस्य स्पर्शं च वाञ्छन्ति तीर्थानि निखिलानि च ।। जीवन्मुक्तो महापूतो भवेदेव न संशयः ।।८४।। पाठे चतुर्णां वेदानां तपसां करणे सति ।। तत्पुण्यं लभते नृनं शालग्रामशिलार्चनात् ।। ८५ ।। शालग्रामशिलातोयं नित्यं भुङ्क्ते च यो नरः ।। सुरेप्सितं प्रसादं च जन्ममृत्युजराहरम् ।।८६।। तस्य स्पर्शं च वाञ्छन्ति तीर्थानि निखि लानि च ।। जीवन्मुक्तो महापूतोऽप्यन्ते याति हरेः पदम् ।। ८७ ।। तत्रैव हरिणा सार्द्धमसंख्यं प्राकृतं लयम् ।। पश्यत्येव हि दास्ये च निर्मुक्तो दास्यकर्मणि ।। ८८ ।। यानि कानि च पापानि ब्रह्महत्यादिकानि च ।। तं च दृष्ट्वा भिया यान्ति वैनतेयमिवो रगाः ।। ८९ ।। तत्पादपद्मरजसा सद्यः पूता वसुन्धरा ।। पुंसां लक्षं तत्पितॄणां निस्तारस्तस्य जन्मनः ।। 2.21.९० ।। शालग्रामशिला तोयं मृत्युकाल च यो लभेत् ।। सर्वपापाद्विनिर्मुक्तो विष्णुलोकं स गच्छति ।। ९१ ।। निर्वाणमुक्तिं लभते कर्मभोगाद्विमुच्यते ।। विष्णुपादे प्रलीनश्च भविष्यति न संशयः ।।९२।। शालग्रामशिलां धृत्वा मिथ्यावादं वदेत्तु यः।। स याति कूर्मदंष्ट्रं च यावद्वै ब्रह्मणो वयः ।। ९३ ।। शालग्रामशिलां स्पृष्ट्वा स्वीकारं यो न पालयेत् ।। स प्रयात्यसिपत्रं च लक्षमन्वन्तराधिकम् ।। ९४ ।। तुलसीपत्र विच्छेदं शालग्रामे करोति यः ।। तस्य जन्मान्तरे काले स्त्रीविच्छेदो भविष्यति ।। ९५ ।। तुलसीपत्रविच्छेदं शंखे यो हि करोति च ।। भार्य्याहीनो भवेत्सोऽपि रोगी च सप्तजन्मसु ।। ९६ ।। शालग्रामं च तुलसीं शंखमेकत्र एव च ।। यो रक्षति महाज्ञानी स भवे च्छ्रीहरिप्रियः ।। ९७ ।। सकृदेव हि यो यस्यां वीर्य्याधानं करोति यः ।। तद्विच्छेदे तस्य दुःखं भवेदेव परस्परम् ।। ९८ ।। त्वं प्रिया शंखचूडस्य चैकमन्वन्तरावधि ।। शंखेन सार्द्ध त्वद्भेदः केवलं दुःखदस्तव ।।९९।। इत्युक्त्वा श्रीहरिस्तां च विरराम च सादरम् ।। स च देहं परित्यज्य दिव्यरूपं दधार ह ।। 2.21.१०० ।। यथा श्रीश्च तथा सा चाप्युवास हरिवक्षसि ।। प्रजगाम तया सार्द्धं वैकुण्ठं कमला पतिः ।। १०१ ।। लक्ष्मीः सरस्वती गङ्गा तुलसी चापि नारद ।। हरेः प्रियाश्चतस्रश्च वभूवुरीश्वरस्य च ।। १०२ ।। सद्यस्तद्देहजाता च बभूव गण्डकी नदी ।। हरेरंशेन शैलश्च तत्तीरे पुण्यदो नृणाम् ।। १०३ ।। कुर्वन्ति तत्र कीटाश्च शिलां बहुविधां मुने ।। जले पतन्ति या याश्च जलदाभाश्च निश्चितम् ।। १०४ ।। स्थलस्थाः पिङ्गला ज्ञेयाश्चोपतापाद्धरेरिति ।। इत्येवं कथितं सर्वं किं भूयः श्रोतुमिच्छसि ।। १०५ ।। इति श्रीब्रह्मवैवर्ते महापुराणे द्वितीये प्रकृतिखण्डे नारायणनारदसंवादे तुलस्युपाख्यानं एकविंशो ऽध्यायः ।। २१ ।।
nārada uvāca || nārāyaṇaśca bhagavānvīryyādhānaṃ cakāra ha || tulasyā kena rūpeṇa tanme vyākhyātumarhasi ||1|| nārāyaṇa uvāca || nārāyaṇaśca bhagavāndevānāṃ sādhanena ca || śaṃkhacūḍasya rūpeṇa reme tadrāmayā saha ||2|| śaṃkhacūḍasya kavacaṃ gṛhītvā māyayā hariḥ || punarvidhāya tadrūpaṃ jagāma tulasīgṛham || 3 || dundubhiṃ vādayāmāsa tulasīdvārasannidhau || jayaśabdaravadvārā bodhayāmāsa sundarīm || 4 || tacchrutvā sā ca sādhvī ca paramānandasaṃyutā || rājamārgagavākṣeṇa dadarśa paramādarāt || 5 || brāhmaṇebhyo dhanaṃ dattvā kārayāmāsa maṅgalam || bandibhyo bhikṣukebhyaśca vācikebhyo dhanaṃ dadau || 6 || avaruhya rathāddevo devyāśca bhavanaṃ yayau || amūlyaratnasaṃklṛptaṃ sundaraṃ sumanoharam || 7 || dṛṣṭvā ca purataḥ kāntaṃ śāntaṃ kāntā mudā'nvitā || tatpādaṃ kṣālayāmāsa nanāma ca ruroda ca || 8|| ratnasiṃhā sane ramye vāsayāmāsa kāmukī || tāmbūlaṃ ca dadau tasmai karpūrādisuvāsitam || 9 || adya me saphalaṃ janma hyadya me saphalāḥ kriyāḥ || raṇāgataṃ ca prāṇeśaṃ paśyantyāśca punargṛhe||2.21.10|| sasmitā sakaṭākṣaṃ ca sakāmā pulakāñcitā || papraccha raṇavṛttāntaṃ kāntaṃ madhurayā girā || 11 || tulasyuvāca || asaṃkhyaviśvasaṃhartrā sārddhamājau tava prabho || kathaṃ babhūva vijayastanme brūhi kṛpānidhe ||12|| tulasīvacanaṃ śrutvā prahasya kamalāpatiḥ || śaṃkhacūḍasya rūpeṇa tāmuvācānṛtaṃ vacaḥ || 13 || śrīhariruvāca || āvayoḥ samaraṃ kānte pūrṇamabdaṃ babhūva ha || nāśo babhūva sarveṣāṃ dānavānāṃ ca kāmini || 14 || prītiṃ ca kārayāmāsa brahmā ca svayamāvayoḥ || devānāmadhikāraśca pradatto brahmaṇā purā || 15 || mayā''gataṃ svabhavanaṃ śivalokaṃ śivo gataḥ || ityuktvā jagatāṃ nāthaḥ śayanaṃ ca cakāra ha ||16|| reme ramāpatistatra rāmayā saha nārada || sā sādhvī sukhasambhogādākarṣaṇavyatikramāt || sarvaṃ vitarkayāmāsa kastvamevetyuvāca ha || 17 || tulasyuvāca || ko vā tvaṃ vada māyeśo bhuktā'haṃ māyayā tvayā||18|| dūrīkṛtaṃ matsatītvamathavā tvāṃ śapāmahe || tulasīvacanaṃ śrutvā hariḥ śāpabhayena ca || 19 || dadhāra līlayā brahmansvāṃ mūrtiṃ sumanoharām || dadarśa purato devī devadevaṃ sanātanam || navīnanīrada śyāmaṃ śaratpaṅkajalocanam || 2.21.20 || koṭikandarpalīlābhaṃ ratnabhūṣaṇabhūṣitam || īṣaddhāsyaṃ prasannāsyaṃ śobhitaṃ pītavāsasā || 21 || taṃ dṛṣṭvā kāminī kāmānmūrchāṃ saṃprāpa līlayā || punaśca cetanāṃ prāpya punaḥ sā tamuvāca ha || 22 || he nātha te dayā nāsti pāṣāṇa sadṛśasya ca|| chalena dharmabhaṅgena mama svāmī tvayā hataḥ || 23 || pāṣāṇasadṛśastvaṃ ca dayāhīno yataḥ prabho || tasmātpāṣāṇarūpa stvaṃ bhuvi deva bhavādhunā || 24 || ye vadanti dayāsindhuṃ tvāṃ te bhrāntā na saṃśayaḥ || bhakto vinā'parādhena parārthe ca kathaṃ hataḥ ||25|| durvṛttastvaṃ ca sarvajño na jānāsi paravyathām || atastvamekajanuṣi svameva vismariṣyasi || 26 || ityuktvā ca mahāsādhvī nipatya caraṇe hareḥ || bhṛśaṃ ruroda śokārttā vilalāpa muhurmuhuḥ || 27 || tasyāśca karuṇāṃ dṛṣṭvā karuṇāmayasāgaraḥ || nārāyaṇastāṃ bodhayitumuvāca kamalāpatiḥ || 28 || śrībhagavānuvāca || tapastvayā kṛtaṃ sādhvi madarthe bhārate ciram || tvadarthe śaṅkhacūḍaśca cakāra suciraṃ tapaḥ || 29 || kṛtvā tvāṃ kāminīṃ kāmī vijahāra ca tatphalāt || adhunā dātumucitaṃ tavaiva tapasaḥ phalam || 2.21.30 || idaṃ śarīraṃ tyaktvā ca divyaṃ dehaṃ vidhāya ca || rāse me ramayā sārddhaṃ tvaṃ ramāsadṛśī bhava||31|| iyaṃ tanurnadīrūpā gaṇḍakīti ca viśrutā || pūtā supuṇyadā nṛṇāṃ puṇyā bhavatu bhārate || 32 || tava keśasamūhāśca puṇyavṛkṣā bhavantviti || tulasīkeśasambhūtā tulasīti ca viśrutā || 33 || trilokeṣu ca puṣpāṇāṃ patrāṇāṃ devapūjane || pradhānarūpā tulasī bhaviṣyati varānane ||34|| svarge martye ca pātāle vaikuṇṭhe mama sannidhau|| bhavantu tulasīvṛkṣā varāḥ puṣpeṣu sundari || 35 || goloke virajātīre rāse vṛndāvane bhuvi || bhāṇḍīre campakavane ramye candanakānane || 36 || mādhavīketakīkundamallikāmālatīvane || bhavantu taravastatra puṣpasthāneṣu puṇyadā || 37 || tulasītarumūle ca puṇyadeśe supuṇyade || adhiṣṭhānaṃ tu tīrthānāṃ sarveṣāṃ ca bhaviṣyati || 38 || tatraiva sarvadevānāṃ samadhiṣṭhānameva ca || tulasīpatrapatanaṃ prāyo yatra varānane|| 39 || sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ || tulasīpatratoyena yo'bhiṣekaṃ samācaret ||2.21.40|| sudhāghaṭasahasreṇa sā tuṣṭirna bhaveddhareḥ || yā ca tuṣṭirbhavennṝṇāṃ tulasīpatradānataḥ || 41 || gavāmayutadānena yatphalaṃ labhate naraḥ || tulasīpatradānena tatphalaṃ labhate sati || 42 || tulasīpatratoyaṃ ca mṛtyukāle ca yo labhet || sa mucyate sarvapāpādviṣṇulokaṃ sa gacchati || 43 || nityaṃ yastulasī toyaṃ bhuṅkte bhaktyā ca yo naraḥ || sa eva jīvanmuktaśca gaṃgāsnānaphalaṃ labhet||44|| nityaṃ yastulasīṃ dattvā pūjayenmāṃ ca mānavaḥ|| lakṣāśvamedhajaṃ puṇyaṃ labhate nātra saṃśayaḥ || 45 || tulasīṃ svakare dhṛtvā dehe dhṛtvā ca mānavaḥ || prāṇāṃstyajati tīrtheṣu viṣṇu lokaṃ sa gacchati || 46 || tulasīkāṣṭhanirmāṇamālāṃ gṛhṇāti yo naraḥ || pade pade'śvamedhasya labhate niścitaṃ phalam || 47 || tulasīṃ svakare dhṛtvā svīkāraṃ yo na rakṣati || sa yāti kālasūtraṃ ca yāvaccandradivākarau || 48 || karoti mithyāśapathaṃ tulasyā yo hi mānavaḥ || sa yāti kumbhīpākaṃ ca yāvadindrāścaturdaśa || 49 || tulasītoyakaṇikāṃ mṛtyukāle ca yo labhet || ratnayānaṃ samāruhya vaikuṇṭhaṃ sa prayāti ca||2.21.50| pūrṇimāyāmamāyāṃ ca dvādaśyāṃ ravisaṃkrame || tailābhyaṃge cāsnāte ca madhyāhne niśi sandhyayoḥ || 51 || āśauce'śucikāle vā rātrivāsānvite narāḥ || tulasīṃ ye ca chindanti te chindanti hareḥ śiraḥ || 52 || trirātraṃ tulasīpatraṃ śuddhaṃ paryuṣitaṃ sati || śrāddhe vrate vā dāne vā pratiṣṭhāyāṃ surārcane || 53 || bhūgataṃ toyapatitaṃ yaddattaṃ viṣṇave sati || śuddhaṃ tu tula sīpatraṃ kṣālanādanyakarmaṇi ||54|| vṛkṣādhiṣṭhātrī devī yā goloke ca nirāmaye || kṛṣṇena sārddhaṃ rahasi nityaṃ krīḍāṃ kariṣyati|55|| nadyadhiṣṭhātṛdevī yā bhārate ca supuṇyadā || lavaṇodasya patnī ca madaṃśasya bhaviṣyati ||56|| tvaṃ ca svayaṃ mahāsādhvī vaikuṇṭhe mama sannidhau || ramāsamā ca rāse ca bhaviṣyasi na saṃśayaḥ || 57 || ahaṃ ca śailarūpī ca gaṇḍakītīrasannidhau || adhiṣṭhānaṃ kari ṣyāmi bhārate tava śāpataḥ || 58 || vajrakīṭāśca kṛmayo vajradaṃṣṭrāśca tatra vai || tacchilākuhare cakraṃ kariṣyanti madīyakama||59|| ekadvāre catuścakraṃ vanamālāvibhūṣitam || navīnanīradaśyāmaṃ lakṣmīnārāyaṇābhidham ||2.21.60|| ekadvāre catuścakraṃ navīnanīradopamam|| lakṣmījanārdanaṃ jñeyaṃ rahitaṃ vanamālayā || 61 || dvāradvaye catuścakraṃ goṣpadena samanvitam || raghunāthābhidhaṃ jñeyaṃ rahitaṃ vanamālayā || || 62 || atikṣudraṃ dvicakraṃ ca navīnajaladaprabham || dadhivāmanābhidhaṃ jñeyaṃ gṛhiṇāṃ ca sukhapradam || 63 || atikṣudraṃ dvicakraṃ ca vanamā lāvibhūṣitam || vijñeyaṃ śrīdharaṃ devaṃ śrīpradaṃ gṛhiṇāṃ sadā || 64 || sthūlaṃ ca vartulākāraṃ rahitaṃ vanamālayā || dvicakaṃ sphuṭamatyantaṃ jñeyaṃ dāmodarābhidham || 65 || madhyamaṃ vartulākāraṃ dvicakraṃ bāṇavikṣatam || raṇarāmābhidhaṃ jñeyaṃ śaratūṇasamanvitam || 66 || madhyamaṃ saptacakraṃ ca chatratūṇasamanvitam || rājarājeśvaraṃ jñeyaṃ rājasampatpradaṃ nṛṇām || 67 || dvisaptacakraṃ sthūlaṃ ca navīnajaladaprabham || anantākhyaṃ ca vijñeyaṃ caturvargaphalapradam || 68 || cakrākāraṃ dvicakraṃ ca saśrīkaṃ jaladaprabham || sagoṣpadaṃ madhyamaṃ ca vijñeyaṃ madhusūda nam||69|| sudarśanaṃ caikacakraṃ guptacakraṃ gadādharam || dvicakraṃ hayavaktrābhaṃ hayagrīvaṃ prakīrttitam||2.21.70|| atīva vistṛtāsyaṃ ca dvicakraṃ vikaṭaṃ sati || narasiṃhābhidhaṃ jñeyaṃ sadyo vairāgyadaṃ nṛṇām || 71 || dvicakraṃ vistṛtāsyaṃ ca vanamālāsamanvitam || lakṣmīnṛsiṃhaṃ vijñeyaṃ gṛhiṇāṃ sukhadaṃ sadā || 72 || dvāradeśe dvicakraṃ ca saśrīkaṃ ca samaṃ sphuṭam || vāsudevaṃ ca vijñeyaṃ sarvakāmaphalapradam || 73 || pradyumnaṃ sūkṣmacakraṃ ca navīnanīradaprabham || suṣire cchidrabahulaṃ gṛhiṇāṃ ca sukhapradam || 74 || dve cakre caikalagne ca pṛṣṭhe yatra tu puṣkalam || saṃkarṣaṇaṃ tu vijñeyaṃ sukhadaṃ gṛhiṇāṃ sadā || 75 || aniruddhaṃ tu pītābhaṃ vartulaṃ cātiśobhanam || sukhapradaṃ gṛhasthānāṃ pravadanti manī ṣiṇaḥ || 76 || śālagrāmaśilā yatra tatra sannihito hariḥ || tatraiva lakṣmīrvasati sarvatīrthasamanvitā||77|| yāni kāni ca pāpāni brahmahatyādikāni ca || tāni sarvāṇi naśyaṃti śālagrāmaśilārccanāt || 78 || chatrākāraṃ bhavedrājyaṃ vartule ca mahāśriyaḥ || duḥkhaṃ ca śakaṭākāre śūlāgre maraṇaṃ dhuvam || 79 || vikṛtāsye ca dāridryaṃ piṅgale hānireva ca || lagnacakre bhavedvyādhirvidīrṇe maraṇaṃ dhuvam || 2.21.80 || vrataṃ dānaṃ pratiṣṭhā ca śrāddhaṃ ca devapūjanam || śālagrāmaśilāyāścaivādhiṣṭhānātpraśastakam || 81 || sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ || śālagrāmaśilātoyairyo'bhiṣekaṃ samācaret || 82 || sarvadāneṣu yatpuṇyaṃ prādakṣiṇye bhuvo yathā || sarvayajñeṣu tīrtheṣu vrateṣvanaśaneṣu ca || 83 || tasya sparśaṃ ca vāñchanti tīrthāni nikhilāni ca || jīvanmukto mahāpūto bhavedeva na saṃśayaḥ ||84|| pāṭhe caturṇāṃ vedānāṃ tapasāṃ karaṇe sati || tatpuṇyaṃ labhate nṛnaṃ śālagrāmaśilārcanāt || 85 || śālagrāmaśilātoyaṃ nityaṃ bhuṅkte ca yo naraḥ || surepsitaṃ prasādaṃ ca janmamṛtyujarāharam ||86|| tasya sparśaṃ ca vāñchanti tīrthāni nikhi lāni ca || jīvanmukto mahāpūto'pyante yāti hareḥ padam || 87 || tatraiva hariṇā sārddhamasaṃkhyaṃ prākṛtaṃ layam || paśyatyeva hi dāsye ca nirmukto dāsyakarmaṇi || 88 || yāni kāni ca pāpāni brahmahatyādikāni ca || taṃ ca dṛṣṭvā bhiyā yānti vainateyamivo ragāḥ || 89 || tatpādapadmarajasā sadyaḥ pūtā vasundharā || puṃsāṃ lakṣaṃ tatpitṝṇāṃ nistārastasya janmanaḥ || 2.21.90 || śālagrāmaśilā toyaṃ mṛtyukāla ca yo labhet || sarvapāpādvinirmukto viṣṇulokaṃ sa gacchati || 91 || nirvāṇamuktiṃ labhate karmabhogādvimucyate || viṣṇupāde pralīnaśca bhaviṣyati na saṃśayaḥ ||92|| śālagrāmaśilāṃ dhṛtvā mithyāvādaṃ vadettu yaḥ|| sa yāti kūrmadaṃṣṭraṃ ca yāvadvai brahmaṇo vayaḥ || 93 || śālagrāmaśilāṃ spṛṣṭvā svīkāraṃ yo na pālayet || sa prayātyasipatraṃ ca lakṣamanvantarādhikam || 94 || tulasīpatra vicchedaṃ śālagrāme karoti yaḥ || tasya janmāntare kāle strīvicchedo bhaviṣyati || 95 || tulasīpatravicchedaṃ śaṃkhe yo hi karoti ca || bhāryyāhīno bhavetso'pi rogī ca saptajanmasu || 96 || śālagrāmaṃ ca tulasīṃ śaṃkhamekatra eva ca || yo rakṣati mahājñānī sa bhave cchrīharipriyaḥ || 97 || sakṛdeva hi yo yasyāṃ vīryyādhānaṃ karoti yaḥ || tadvicchede tasya duḥkhaṃ bhavedeva parasparam || 98 || tvaṃ priyā śaṃkhacūḍasya caikamanvantarāvadhi || śaṃkhena sārddha tvadbhedaḥ kevalaṃ duḥkhadastava ||99|| ityuktvā śrīharistāṃ ca virarāma ca sādaram || sa ca dehaṃ parityajya divyarūpaṃ dadhāra ha || 2.21.100 || yathā śrīśca tathā sā cāpyuvāsa harivakṣasi || prajagāma tayā sārddhaṃ vaikuṇṭhaṃ kamalā patiḥ || 101 || lakṣmīḥ sarasvatī gaṅgā tulasī cāpi nārada || hareḥ priyāścatasraśca vabhūvurīśvarasya ca || 102 || sadyastaddehajātā ca babhūva gaṇḍakī nadī || hareraṃśena śailaśca tattīre puṇyado nṛṇām || 103 || kurvanti tatra kīṭāśca śilāṃ bahuvidhāṃ mune || jale patanti yā yāśca jaladābhāśca niścitam || 104 || sthalasthāḥ piṅgalā jñeyāścopatāpāddhareriti || ityevaṃ kathitaṃ sarvaṃ kiṃ bhūyaḥ śrotumicchasi || 105 || iti śrībrahmavaivarte mahāpurāṇe dvitīye prakṛtikhaṇḍe nārāyaṇanāradasaṃvāde tulasyupākhyānaṃ ekaviṃśo 'dhyāyaḥ || 21 ||
English translation
The defiling of the chastity of Tulasi and the glory of Sdlagrdina Narada said—^How did Narayana implant his seed into the womb of TulasT, you kindly tell Narayana said—Lord Narayana, for the benefice of the gods, took to the form of Samkhacuda and enjoyed the company of the Visnu on the other hand deceitfully took away the kavaca of Sariikhacuda and taking to his fonn reached the abode of Tulasi. He arranged the drums to be beaten at the gate of the abode of Tulasi with the shouting of the slogans of victory. Tulasi was thus made to wake up.
Hearing that her mind was filled with delight and with her mind filled with devotion she peeped through the window over the king's way.
Offering charity to the Brahmanas she awarded the beggars with enough riches. The king descended from the chariot and moved towards the palace which was studded with precious gems, was quite charming and beautiful.
flrMic; 'cT ^11 (i II Finding her husband standing in a peaceful mood, the damsel felt delighted. She bowed in reverence to him and washed his feet. She made her tears to flow.
ciry'ifTnra gjTg^i WRT; fgvJtT: I The damsel made him sit on the beautiful lion- throne and offered him a fragrant betel.
She said—“My life is met with success today and all my efforts have borne fruit, because 1 find my lord coming as victorious from the battle Thereaiter smilingly she looked at her lord with side glances with her hair standing on end.
She spoke sweet words while asking about the news of the battle.
TulasT said—O lord, O compassionate one, how did you fight with lord Siva who can destroy the entire universe? How did you become victorious? You please tell me.
On hearing the words of TulasI lord Visnu who had taken to the form of SamkhacQda smiled and said.
Lord Hari said—“O damsel, the battle between two of us continued for a year in which all the demons were destroyed.
Thereafter, Brahma worked for a truce between us and the rights of both the sides were restored by him.
Thereafter, 1 have returned to my abode and Siva has returned to his abode. Thus speaking the lord of the universe slept there.
Narada, thereafter lord Visnu enjoyed the company of the damsel. TulasI felt more delighted than before and she ultimately came to know about the reality and said: “Who are you”?
TulasI said—“Are you not the lord of You tell me who you are? You have deceitfully enjoyed my company and have defiled my chastity. Therefore I shall pronounce a curse on you. O Rrahmana, getting afraid of the curse of TulasI, lord Visnii playfully took to an extremely charming form. The queen saw that the lord of all the lords was standing before her who had the complexion of a new cloud, had the eyes like the lotuses of the winter season, had a beautiful body containing crores of gods of love, adorned with all ornaments, wearing a smile on his face and clad in a yellow lower garment.
Finding him there, lustful TulasI fainted with passion. On regaining consciousness she spoke.
TulasI said—O lord, you are heartless, having no compassion. You are hard like a stone. You have defiled my chastity deceitfully and have killed my husband.
O lord, therefore you are stone-hearted and devoid of compassion. You will therefore take the form of a stone on earth.
Those of the people who call you the ocean of mercy are misled. There is no doubt about it.
Why did you kill your own sinless devotee who had committed no crime, for the sake of others?
You are the soul of everyone still you are unaware of pain of others. Therefore in one of your births you will forget yourself Thus speaking the immensely chaste TulasI fell at the feet of lord crying and was filled with grief lamenting again and again.
The lord of Kamala finding her in a pathetic condition tried to assuage her feelings saying.
The lord said—“O chaste lady, you have performed tapas in the land of Bharata for a long time to achieve me and on the other hand Sariikhacuda had performed tapas for a long time to achieve you.
As a result of these tapas, the passionate Sariikhacuda got you. Now I have considered it appropriate to award you the fruit of your tapas.
Therefore putting an end to the present body you take to a divine form and come to Goloka in my Rdsallld as Laksml in the company of lord Vis Your body will now take to the form of GandakI river, which will be considered to be quite auspicious by the people. Besides your hair will become trees. Since the trees will be born of your hair they will be known by the name of O damsel, having the beautiful face, in all the three worlds the leaves of TulasI would be considered to be the best and extremely meritorious as compared to any other leaves and flowers which are offered to the gods.
The merit one earns by giving ten thousand cows in charity, can be achieved by just giving away a Tulasi leaf to someone.
O beautiful one, the plant of Tulasi will always be considered to be the best of all the trees and flowers. The trees of sacred Tulasi will be grown in the heaven, the hell, the nether world, Vaikuntha, the Goloka, the banks of river Viraja, the land of Vmdavana, on the earth, forest, the campaka-vana, the beautiful sandal¬ wood forest; besides the creepers like Madhavl, KetakI, Kunda, Maiiika and Malatl forest besides the sacred places.
The plants of Tulasi will be grown in all the sacred places, the auspicious regions and the holy places. O damsel, having the beautiful face, the lord of all the gods resides at places, wherever the leaves of Tulasi fall.
When the water together with the Tulasi leaf is poured into the mouth of a dying man, he is relieved of all the sins and proceeds to the abode of Tulasi.
The one who consumes the water of Tulasi daily with devotion, is relieved of the cycle of birth and at the end achieves the merit of taking a bath in the Gahga. Such of the people who adore me daily offering Tulasi leaves, earn the merit of performing a lakh of Asvamedha sacrifices.
There is no doubt about it. The one who proceeding to a sacred place meets with his end placing the Tulasi leaves over his body and hands and surely achieves the Visnuloka.
The one who wears round his neck the garland of Tulasi gets entitled to performing the Asvamedha sacrifice at every step. There is no doubt about it.
Whosoever is consecrated with the water of Tulasi plant, will be considered to have taken a bath in all the sacred places and also the performer of all the yajhas. Lord Visnu never gets satisfied by consuming thousands of pitchers of nectar but he feels more satisfied with the Tulasi leaves offered to him.
If one takes an oath holding a Tulasi leaf in his hand and then backs out, he falls in the terrific hell and remains there till the moon and the sun shine on earth.
IT qrfq II.
One who makes a promise holding the TulasI leaf in the hand and then backs out, he falls into Kumbhlpaka hell and remains there, up to the life of fourteen Indras.
One who gets a TulasI leaf at the time of his death, surely goes to the Vaikuntha mounted on a plane studded with gems on the days of the full moon, moonless day, twelfth day of the moon and the first day of the sun, whosoever, applying oil at the time of going to drop refuse in the moihiing and the evening or the midnight, remains without taking a bath or the one who removes a TulasI leaf duly clad in all the sleeping gannents, he acts like the killing of lord Visnu.
A TulasI leaf plucked three nights earlier is considered to be quite auspicious during the sraddha, vrata, the charity, glory and the adoration of the gods.
The TulasI leave which falls on the ground, in the water or the one which is offered to lord Vis nu can be made use of the second time after washing it because it gets purified.
O TulasI, you are the sacred deity of the trees and you will always enjoy the company of lord Krsna in Goloka in seclusion. Thereafter you will emerge as a river from the arhsa of lord Hari and will merge into the ocean who is also formed from my arhsa. Thus you will become the wife of the ocean of salt and will be considered to be quite sacred.
You yourself will reside in Vaikuntha in the form of the chaste TulasI and you will shine there and will be honoured like LaksmI. You will be present in the divine dance in Goloka. There is no doubt about it.
Because of the curse pronounced by you I shall appear in the form of a mountain near the The insects will carve or cut the stones with their teeth besides my cakra on the stones.
Often the one having a single door, four cakras, wearing a long garland of flowers having the complexion of the fresh dark clouds, will be known as LaksmI Narayana (Sdlagrdma).
The one which has a single door, four cakras, having the complexion of the fresh cloud, wearing a Vanamala, shall be known by the name of LaksmI Janardana.
The one which has two doors, four cakras, the mark of a cow's hoof and wearing the long garland of forest flowers, will be known as The one which has a small body, two cab^as and the complexion of the fresh cloud, will be known by the name of Dadhivtoana. It will provide welfare to the house-holder.
The one which is of tiny form having two cakras and the long garland of forest flowers round ihe neck will be known by the name of Sridhara and will provide fortunes to the house¬ The one which is solid, round, without the one Mala and glitters, such a type of Sdlagrama shall be known as Damodara.
One which is curly in appearance and is of medium type having the marks of cah^a and quiver beside the arrow and the one over which is a sign of the cutting of an arrow, such a stone is known by the name of Ranarama.
The stone which has seven cakras in the centre, an umbrella besides the quiver, is known by the name of Rajarajesvara. Such a stone bestows kingdoms and wealth to the people.
The stone which has fourteen cakras, a quite solid and has the complexion of the fresh clouds, is known by the name of Ananta; it provides four types of merits like dharma, artha, kdma and moksa. The one which is circular, having two discs and is bestowed with grace, having the complexion of the cloud, is shining and resembles the hoofs of a cow, belongs to a medium size and is known by the name of The one having the Sudars'ana-cab^a, a secret cakra should be known as Gadadhara and the one having two cah^as and the head of a horse, is known by the name of Hayagriva, The one having a vast mouth, two cakras and is of terrific appearance, is known by the name of Narasimha who leads people to Vairagya.
The one having two cakras, a vast mouth and adorned with a long garlands of flowers, is known by the name of Laksmi-Narasimha. It provides pleasure to all the house-holders, The one which has two cakras and a mark of Sri engraved on it. Such a type of stone is given the name of Vasudeva. It fulfils all the desires of the people.
The one which has a fine cakra, has a lustre of new clouds having small holes, such a type of stone is known by the name Pradyumna and provides pleasure to all.
The one in which two wheels are joined and the back of which is quite vast is known by the name of Saiiikarsana. It provides pleasure to the The one which has the yellow complexion, is round in nature, such a beautiful stone is known by the name of Aniruddha by the intellectuals which provides all the pleasure to the house¬ Wherever the stone of Salagrama is kept, lord Visnu with Laksmi also resides there. By adoring the stone of Salagrama one is relieved of all the sins including that of Brahmahatyd.
If the Salagrama stone is like an umbrella, one gets the kingdom, if it is roundish, it provides the fortunes, if it is of the form of a cart it is painful and it is like the fore part of the trident, it surely brings death.
iITot i o II If it is of a deformed face, it gives misfortune and in case of yellow colour, loss. With the broken cakra it causes ailment and the Salagrama stone causes death.
In case the Salagrama stone remains consecrated during the vrata, perfomiing charity, glorious deed, s'raddha and the adoration of gods, one achieves great merit.
The one who consecrates with the water of the Salagrama stone, earns the merit of having a bath in all the sacred places and makes the The merit one earns by giving away all the riches in charity and by taking a round of the globe, he earns the merit of performing all the yajnas, visiting the holy places and the performing of tapas. He also becomes free from birth and death and becomes the great son of the soil. There is no doubt about it.
One derives the merit of reciting all the Vedas by worshipping the Salagrama stone The one who sips the water of the Salagrama stone and also consumes the prasada of the god, he remains without old age and is freed from birth and death. All the sacred places become desirous of touching such a person. Therefore the one having been relieved of birth and death gets purified and moves on to the abode of Visnu.
Residing there with the lord Visnu and providing seivices to him, he (devotee) looks innumberable Prakrta layas. He frees from bondage and spends much time there.
At the sight of the Sdlagrdma stone, Brahmahatyd and other sins, flee away as the serpent disappears at the sight of a Garuda.
The earth gets purified with the dust of his feet. A lakh of generations of such a person get The one who keeps Sdlagrdma stone, Tulasi and Sariikha together, becomes a great intellectual and the beloved of the lord.
If a person implants his seed in the womb of any woman, the separation of that lady even for a moment becomes unbearable for him.
At the time of death if one sips the water of the Sdlagrdma stone, one is relieved of all the sins and goes to the abode of Visnu.
Thereafter facing the reward of his deeds he achieves salvation and gets merged into the feet of lord Visnu. There is no doubt about it.
Therefore the one who tells a lie after keeping the Sdlagrdma stone with him, has to suffer in the Kilrmadamsfra hell up to the age of Brahma.
If anyone takes an oath after touching the Sdlagrdma stone and then backs out, he has to suffer in a terrific hell for a lakh of manvantaras.
The one who separates the Tulasi leaf from Sdlagrdma, has to face the agony of the separation from the wife for many births.
Similarly the one who separates the Tulasi leaf from the conch, meets with the grief of death of his wife and remains in the hell for seven births.
You have become the beloved of Saihkhacuda for a manvantara and as such to separate you from Saihkhacuda would be quite painful for Thus speaking lord Visnu kept quiet and Tulasi met with the end of her life and took to the divine form.
Like LaksmI she also started residing in the heart of lord Visnu and lord Visnu proceeded with her to Vaikuntha.
O Narada, thus Visnu had four spouses named LaksmI, Sarasvatl, Gahga and Tulasi.
From the body of Tulasi at once appeared the river Gandakl. At the bank of the said river a huge mountain appeared from the ariisa of lord Visnu, which was quite sacred for the humans.
O sage, the insects make many types of stones there. The stones of dark complexion fall into the With the grace of the lord the stones of the river appear in red or brown colour. Thus I have told you everything and what more do you want to know?
Chapter-aligned complete witnesses. Sanskrit Wikisource revision 400067 (2023-12-27T20:29:10Z); Shanti Lal Nagar English scan pages n304–n313: https://archive.org/details/brahma-vaivarta-purana-all-four-kandas-english-translation/page/n304/mode/1up. The historic English OCR transcription is lightly normalized; no verse-by-verse alignment is asserted.