Ninth Skandha · Chapter 24
Sourceनारद उवाच नारायणश्च भगवान्वीर्याधानं चकार ह । तुलस्यां केन रूपेण तन्मे व्याख्यातुमर्हसि ॥ १ ॥ श्रीनारायण उवाच नारायणश्च भगवान्देवानां साधनेषु च । शङ्खचूडस्य कवचं गहीत्वा विष्णुमायया ॥ २ ॥ पुनर्विधाय तद्रूपं जगाम तत्सतीगृहम् । पातिव्रतस्य नाशेन शङ्खचूडजिघांसया ॥ ३ ॥ दुन्दुभिं वादयामास तुलसीद्वारसन्निधौ । जयशब्दं च तद्द्वारे बोधयामास सुन्दरीम् ॥ ४ ॥ तच्छ्रुत्वा च रवं साध्वी परमानन्दसंयुता । राजमार्गे गवाक्षेण ददर्श परमादरात् ॥ ५ ॥ ब्राह्मणेभ्यो धनं दत्त्वा कारयामास मङ्गलम् । वन्दिभ्यो भिक्षुकेभ्यश्च वाचिभ्यश्च धनं ददौ ॥ ६ ॥ अवरुह्य रथाद्देवो देव्याश्च भवनं ययौ । अमूल्यरत्ननिर्माणं सुन्दरं सुमनोहरम् ॥ ७ ॥ दृष्ट्वा च पुरतः कान्तं सा तं कान्तं मुदान्विता । तत्पादं क्षालयामास ननाम च रुरोद च ॥ ८ ॥ रत्नसिंहासने रम्ये वासयामास कामुकी । ताम्बूलं च ददौ तस्मै कर्पूरादिसुवासितम् ॥ ९ ॥ अद्य मे सफलं जन्म जीवनं च बभूव ह । रणे गतं च प्राणेशं पश्यन्त्याश्च पुनर्गृहे ॥ १० ॥ सस्मिता सकटाक्षं च सकामा पुलकाङ्किता । पप्रच्छ रणवृत्तान्तं कान्तं मधुरया गिरा ॥ ११ ॥ तुलस्युवाच असंख्यविश्वसंहर्त्रा सार्धमाजौ तव प्रभो । कथं बभूव विजयस्तन्मे ब्रूहि कृपानिधे ॥ १२ ॥ तुलसीवचनं श्रुत्वा प्रहस्य कमलापतिः । शङ्खचूडस्य रूपेण तामुवाचामृतं वचः ॥ १३ ॥ श्रीभगवानुवाच आवयोः समरः कान्ते पूर्णमब्दं बभूव ह । नाशो बभूव सर्वेषां दानवानां च कामिनि ॥ १४ ॥ प्रीतिञ्च कारयामास ब्रह्मा च स्वयमावयोः । देवानामधिकारश्च प्रदत्तस्तस्य चाज्ञया ॥ १५ ॥ मयागतं स्वभवनं शिवलोकं शिवो गतः । इत्युक्त्वा जगतां नाथः शयनं च चकार ह ॥ १६ ॥ रेमे रमापतिस्तत्र रामया सह नारद । सा साध्वी सुखसम्भोगादाकर्षणव्यतिक्रमात् ॥ १७ ॥ सर्वं वितर्कयामास कस्त्वमेवेत्युवाच सा । तुलस्युवाच को वा त्वं वद मायेश भुक्ताहं मायया त्वया ॥ १८ ॥ दूरीकृतं मत्सतीत्वं यदतस्त्वां शपामि हे । तुलसीवचनं श्रुत्वा हरिः शापभयेन च ॥ १९ ॥ दधार लीलया ब्रह्मन् सुमूर्तिं सुमनोहराम् । ददर्श पुरतो देवी देवदेवं सनातनम् ॥ २० ॥ नवीननीरदश्यामं शरत्पङ्कजलोचनम् । कोटिकन्दर्पलीलाभं रत्नभूषणभूषितम् ॥ २१ ॥ ईषद्धास्यं प्रसन्नास्यं शोभितं पीतवाससम् । तं दृष्ट्वा कामिनी कामं मूर्च्छां सम्प्राप लीलया ॥ २२ ॥ पुनश्च चेतनां प्राप्य पुनः सा तमुवाच ह । तुलस्युवाच हे नाथ ते दया नास्ति पाषाणसदृशस्य च ॥ २३ ॥ छलेन धर्मभङ्गेन मम स्वामी त्वया हतः । पाषाणहृदयस्त्वं हि दयाहीनो यतः प्रभो ॥ २४ ॥ तस्मात्पाषाणरूपस्त्वं भवे देव भवाधुना । ये वदन्ति च साधुं त्वां ते भ्रान्ता हि न संशयः ॥ २५ ॥ भक्तो विनापराधेन परार्थे च कथं हतः । भृशं रुरोद शोकार्ता विललाप मुहुर्मुहुः ॥ २६ ॥ ततश्च करुणां दृष्ट्वा करुणारससागरः । नयेन तां बोधयितुमुवाच कमलापतिः ॥ २७ ॥ श्रीभगवानुवाच तपस्त्वया कृतं भद्रे मदर्थे भारते चिरम् । त्वदर्थे शङ्खचूडश्च चकार सुचिरं तपः ॥ २८ ॥ कृत्वा त्वां कामिनीं सोऽपि विजहार च तत्क्षणात् । अधुना दातुमुचितं तवैव तपसः फलम् ॥ २९ ॥ इदं शरीरं त्यक्त्वा च दिव्यदेहं विधाय च । रामे रम मया सार्धं त्वं रमासदृशी भव ॥ ३० ॥ इयं तनुर्नदीरूपा गण्डकीति च विश्रुता । पूता सुपुण्यदा नॄणां पुण्ये भवतु भारते ॥ ३१ ॥ तव केशसमूहश्च पुण्यवृक्षो भविष्यति । तुलसीकेशसम्भूता तुलसीति च विश्रुता ॥ ३२ ॥ त्रिषु लोकेषु पुष्पाणां पत्राणां देवपूजने । प्रधानरूपा तुलसी भविष्यति वरानने ॥ ३३ ॥ स्वर्गे मर्त्ये च पाताले गोलोके मम सन्निधौ । भव त्वं तुलसी वृक्षवरा पुष्पेषु सुन्दरी ॥ ३४ ॥ गोलोके विरजातीरे रासे वृन्दावने वने । भाण्डीरे चम्पकवने रम्ये चन्दनकानने ॥ ३५ ॥ माधवीकेतकीकुन्दमालिकामालतीवने । वासस्तेऽत्रैव भवतु पुण्यस्थानेषु पुण्यदः ॥ ३६ ॥ तुलसीतरुमूलेषु पुण्यदेशेषु पुण्यदम् । अधिष्ठानं च तीर्थानां सर्वेषां च भविष्यति ॥ ३७ ॥ तत्रैव सर्वदेवानां ममाधिष्ठानमेव च । तुलसीपत्रपतनप्राप्तये च वरानने ॥ ३८ ॥ स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः । तुलसीपत्रतोयेन योऽभिषेकं समाचरेत् ॥ ३९ ॥ सुधाघटसहस्राणां या तुष्टिस्तु भवेद्धरेः । सा च तुष्टिर्भवेन्नूनं तुलसीपत्रदानतः ॥ ४० ॥ गवामयुतदानेन यत्फलं तत्फलं भवेत् । तुलसीपत्रदानेन तत्फलं कार्तिके सति ॥ ४१ ॥ तुलसीपत्रतोयं च मृत्युकाले च यो लभेत्। मुच्यते सर्वपापेभ्यो विष्णुलोके महीयते ॥ ४२ ॥ नित्यं यस्तुलसीतोयं भुंक्ते भक्त्या च मानवः । लक्षाश्वमेधजं पुण्यं सम्प्राप्नोति स मानवः ॥ ४३ ॥ तुलसीं स्वकरे कृत्वा धृत्वा देहे च मानवः । प्राणांस्त्यजति तीर्थेषु विष्णुलोकं स गच्छति ॥ ४४ ॥ तुलसीकाष्ठनिर्माणमालां गृह्णाति यो नरः । पदे पदेऽश्वमेधस्य लभते निश्चितं फलम् ॥ ४५ ॥ तुलसीं स्वकरे कृत्वा स्वीकारं यो न रक्षति । स याति कालसूत्रं च यावच्चन्द्रदिवाकरौ ॥ ४६ ॥ करोति मिथ्याशपथं तुलस्या योऽत्र मानवः । स याति कुम्भीपाकं च यावदिन्द्राश्चतुर्दश ॥ ४७ ॥ तुलसीतोयकणिकां मृत्युकाले च यो लभेत् । रत्नयानं समारुह्य वैकुण्ठे प्राप्यते ध्रुवम् ॥ ४८ ॥ पूर्णिमायाममायां च द्वादश्यां रविसंक्रमे । तैलाभ्यङ्गं च कृत्वा च मध्याह्ने निशि सन्ध्ययोः ॥ ४९ ॥ अशौचेऽशुचिकाले ये रात्रिवासोऽन्विता नराः । तुलसीं ये विचिन्वन्ति ते छिन्दन्ति हरेः शिरः ॥ ५० ॥ त्रिरात्रं तुलसीपत्रं शुद्धं पर्युषितं सति । श्राद्धे व्रते च दाने च प्रतिष्ठायां सुरार्चने ॥ ५१ ॥ भूगतं तोयपतितं यद्दत्तं विष्णवे सति । शुद्धं च तुलसीपत्रं क्षालनादन्यकर्मणि ॥ ५२ ॥ वृक्षाधिष्ठातृदेवी या गोलोके च निरामये । कृष्णेन सार्धं नित्यं च नित्यक्रीडां करिष्यसि ॥ ५३ ॥ नद्यधिष्ठातृदेवी या भारते च सुपुण्यदा । लवणोदस्य सा पत्नी मदंशस्य भविष्यति ॥ ५४ ॥ त्वं च स्वयं महासाध्वी वैकुण्ठे मम सन्निधौ । रमासमा च रामा च भविष्यसि न संशयः ॥ ५५ ॥ अहं च शैलरूपेण गण्डकीतीरसन्निधौ । अधिष्ठानं करिष्यामि भारते तव शापतः ॥ ५६ ॥ कोटिसंख्यास्तत्र कीटास्तीक्ष्णदंष्ट्रावरायुधैः । तच्छिलाकुहरे चक्रं करिष्यन्ति मदीयकम् ॥ ५७ ॥ एकद्वारं चतुश्चक्रं वनमालाविभूषितम् । नवीननीरदाकारं लक्ष्मीनारायणाभिधम् ॥ ५८ ॥ एकद्वारं चतुश्चक्रं नवीननीरदोपमम् । लक्ष्मीजनार्दनो ज्ञेयो रहितो वनमालया ॥ ५९ ॥ द्वारद्वये चतुश्चक्रं गोष्पदेन विराजितम् । रघुनाथाभिधं ज्ञेयं रहितं वनमालया ॥ ६० ॥ अतिक्षुद्रं द्विचक्रं च नवीनजलदप्रभम् । तद्वामनाभिधं ज्ञेयं रहितं वनमालया ॥ ६१ ॥ अतिक्षुद्रं द्विचक्रं च वनमालाविभूषितम् । विज्ञेयं श्रीधरं रूपं श्रीप्रदं गृहिणा सदा ॥ ६२ ॥ स्थूलं च वर्तुलाकारं रहितं वनमालया । द्विचक्रं स्फुटमत्यन्तं ज्ञेयं दामोदराभिधम् ॥ ६३ ॥ मध्यमं वर्तुलाकारं द्विचक्रं बाणविक्षतम् । रणरामाभिधं ज्ञेयं शरतूणसमन्वितम् ॥ ६४ ॥ मध्यमं सप्तचक्रञ्च छत्रभूषणभूषितम् । राजराजेश्वरं ज्ञेयं राजसम्पत्प्रदं नृणाम् ॥ ६५ ॥ द्विसप्तचक्रं स्थूलं च नवनीरदसुप्रभम् । अनन्ताख्यं च विज्ञेयं चतुर्वर्गफलप्रदम् ॥ ६६ ॥ चक्राकारं द्विचक्रं च सश्रीकं जलदप्रभम् । सगोष्पदं मध्यमं च विज्ञेयं मधुसूदनम् ॥ ६७ ॥ सुदर्शनं चैकचक्रं गुप्तचक्रं गदाधरम् । द्विचक्रं हयवक्त्राभं हयग्रीवं प्रकीर्तितम् ॥ ६८ ॥ अतीव विस्तृतास्यं च द्विचक्रं विकटं सति । नरसिंहं सुविज्ञेयं सद्यो वैराग्यदं नृणाम् ॥ ६९ ॥ द्विचक्रं विस्तृतास्यं च वनमालासमन्वितम् । लक्ष्मीनृसिंहं विज्ञेयं गृहिणां च सुखप्रदम् ॥ ७० ॥ द्वारदेशे द्विचक्रं च सश्रीकं च समं स्फुटम् । वासुदेवं तु विज्ञेयं सर्वकामफलप्रदम् ॥ ७१ ॥ प्रद्युम्नं सूक्ष्मचक्रं च नवीननीरदप्रभम् । सुषिरच्छिद्रबहुलं गृहिणा च सुखप्रदम् ॥ ७२ ॥ द्वे चक्रे चैकलग्ने च पृष्ठं यत्र तु पुष्कलम् । सङ्कर्षणं सुविज्ञेयं सुखदं गृहिणां सदा ॥ ७३ ॥ अनिरुद्धं तु पीताभं वर्तुलं चातिशोभनम् । सुखप्रदं गृहस्थानां प्रवदन्ति मनीषिणः ॥ ७४ ॥ शालग्रामशिला यत्र तत्र सन्निहितो हरिः । तत्रैव लक्ष्मीर्वसति सर्वतीर्थसमन्विता ॥ ७५ ॥ यानि कानि च पापानि ब्रह्महत्यादिकानि च । तानि सर्वाणि नश्यन्ति शालग्रामशिलार्चनात् ॥ ७६ ॥ छत्राकारे भवेद्राज्यं वर्तुले च महाश्रियः । दुःखञ्च शकटाकारे शूलाग्रे मरणं ध्रुवम् ॥ ७७ ॥ विकृतास्ये च दारिद्र्यं पिङ्गले हानिरेव च । भग्नचक्रे भवेद्व्याधिर्विदीर्णे मरणं ध्रुवम् ॥ ७८ ॥ व्रतं दानं प्रतिष्ठा च श्राद्धं च देवपूजनम् । शालग्रामस्य सान्निध्यात्प्रशस्तं तद्भवेदिति ॥ ७९ ॥ स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः । सर्वयज्ञेषु तीर्थेषु व्रतेषु च तपःसु च ॥ ८० ॥ पाठे चतुर्णां वेदानां तपसां करणे सति । तत्पुण्यं लभते नूनं शालग्रामशिलार्चनात् ॥ ८१ ॥ (शालग्रामशिलातोयैर्योऽभिषेकं सदा चरेत् । सर्वदानेषु यत्पुण्यं प्रदक्षिणं भुवो यथा ॥) ॥ शालग्रामशिलातोयं नित्यं भुङ्क्ते च यो नरः । सुरेप्सितं प्रसादं च लभते नात्र संशयः ॥ ८२ ॥ तस्य स्पर्शं च वाञ्छन्ति तीर्थानि निखिलानि च । जीवन्मुक्तो महापूतोऽप्यन्ते याति हरेः पदम् ॥ ८३ ॥ तत्रैव हरिणा सार्धमसंख्यं प्राकृतं लयम् । यास्यत्येव हि दास्ये च नियुक्तो दास्यकर्मणि ॥ ८४ ॥ यानि कानि च पापानि ब्रह्महत्यासमानि च । तं दृष्ट्वा च पलायन्ते वैनतेयादिवोरगाः ॥ ८५ ॥ तत्पादरजसा देवी सद्यःपूता वसुन्धरा । पुंसां लक्षं तत्पितॄणां निस्तरेत्तस्य जन्मतः ॥ ८६ ॥ शालग्रामशिलातोयं मृत्युकाले च यो लभेत् । सर्वपापविनिर्मुक्तो विष्णुलोकं स गच्छति ॥ ८७ ॥ निर्वाणमुक्तिं लभते कर्मभोगात्प्रमुच्यते । विष्णोः पदे प्रलीनश्च भविष्यति न संशयः ॥ ८८ ॥ शालग्रामशिलां धृत्वा मिथ्यावाक्यं वदेत्तु यः । स याति कुम्भीपाके च यावद्वै ब्रह्मणो वयः ॥ ८९ ॥ शालग्रामशिलां धृत्वा स्वीकारं यो न पालयेत् । स प्रयात्यसिपत्रं च लक्षमन्वन्तरावधि ॥ ९० ॥ तुलसीपत्रविच्छेदं शालग्रामे करोति यः । तस्य जन्मान्तरे कान्ते स्त्रीविच्छेदो भविष्यति ॥ ९१ ॥ तुलसीपत्रविच्छेदं शङ्खे यो हि करोति च । भार्याहीनो भवेत्सोऽपि रोगी च सप्तजन्मसु ॥ ९२ ॥ शालग्रामं च तुलसीं शङ्खं चैकत्र एव च । यो रक्षति महाज्ञानी स भवेच्छ्रीहरेः प्रियः ॥ ९३ ॥ सकृदेव हि यो यस्यां वीर्याधानं करोति च । तद्विच्छेदे तस्य दुःखं भवेदेव परस्परम् ॥ ९४ ॥ त्वं प्रिया शङ्खचूडस्य चैकमन्वन्तरावधि । शङ्खेन सार्धं त्वद्भेदः केवलं दुःखदस्तथा ॥ ९५ ॥ इत्युक्त्वा श्रीहरिस्तां च विरराम च नारद । सा च देहं परित्यज्य दिव्यरूपं विधाय च ॥ ९६ ॥ यथा श्रीश्च तथा सा चाप्युवास हरिवक्षसि । स जगाम तया सार्धं वैकुण्ठं कमलापतिः ॥ ९७ ॥ लक्ष्मीः सरस्वती गङ्गा तुलसी चापि नारद । हरेः प्रियाश्चतस्रश्च बभूवुरीश्वरस्य च ॥ ९८ ॥ सद्यस्तद्देहजाता च बभूव गण्डकी नदी । ईश्वरः सोऽपि शैलश्च तत्तीरे पुण्यदो नृणाम् ॥ ९९ ॥ कुर्वन्ति तत्र कीटाश्च शिलां बहुविधां मुने । जले पतन्ति या याश्च फलदास्ताश्च निश्चितम् ॥ १०० ॥ स्थलस्थाः पिङ्गला ज्ञेयाश्चोपतापाद्रवेरिति । इत्येवं कथितं सर्वं किं भूयः श्रोतुमिच्छसि ॥ १०१ ॥
nārada uvāca nārāyaṇaśca bhagavānvīryādhānaṃ cakāra ha | tulasyāṃ kena rūpeṇa tanme vyākhyātumarhasi || 1 || śrīnārāyaṇa uvāca nārāyaṇaśca bhagavāndevānāṃ sādhaneṣu ca | śaṅkhacūḍasya kavacaṃ gahītvā viṣṇumāyayā || 2 || punarvidhāya tadrūpaṃ jagāma tatsatīgṛham | pātivratasya nāśena śaṅkhacūḍajighāṃsayā || 3 || dundubhiṃ vādayāmāsa tulasīdvārasannidhau | jayaśabdaṃ ca taddvāre bodhayāmāsa sundarīm || 4 || tacchrutvā ca ravaṃ sādhvī paramānandasaṃyutā | rājamārge gavākṣeṇa dadarśa paramādarāt || 5 || brāhmaṇebhyo dhanaṃ dattvā kārayāmāsa maṅgalam | vandibhyo bhikṣukebhyaśca vācibhyaśca dhanaṃ dadau || 6 || avaruhya rathāddevo devyāśca bhavanaṃ yayau | amūlyaratnanirmāṇaṃ sundaraṃ sumanoharam || 7 || dṛṣṭvā ca purataḥ kāntaṃ sā taṃ kāntaṃ mudānvitā | tatpādaṃ kṣālayāmāsa nanāma ca ruroda ca || 8 || ratnasiṃhāsane ramye vāsayāmāsa kāmukī | tāmbūlaṃ ca dadau tasmai karpūrādisuvāsitam || 9 || adya me saphalaṃ janma jīvanaṃ ca babhūva ha | raṇe gataṃ ca prāṇeśaṃ paśyantyāśca punargṛhe || 10 || sasmitā sakaṭākṣaṃ ca sakāmā pulakāṅkitā | papraccha raṇavṛttāntaṃ kāntaṃ madhurayā girā || 11 || tulasyuvāca asaṃkhyaviśvasaṃhartrā sārdhamājau tava prabho | kathaṃ babhūva vijayastanme brūhi kṛpānidhe || 12 || tulasīvacanaṃ śrutvā prahasya kamalāpatiḥ | śaṅkhacūḍasya rūpeṇa tāmuvācāmṛtaṃ vacaḥ || 13 || śrībhagavānuvāca āvayoḥ samaraḥ kānte pūrṇamabdaṃ babhūva ha | nāśo babhūva sarveṣāṃ dānavānāṃ ca kāmini || 14 || prītiñca kārayāmāsa brahmā ca svayamāvayoḥ | devānāmadhikāraśca pradattastasya cājñayā || 15 || mayāgataṃ svabhavanaṃ śivalokaṃ śivo gataḥ | ityuktvā jagatāṃ nāthaḥ śayanaṃ ca cakāra ha || 16 || reme ramāpatistatra rāmayā saha nārada | sā sādhvī sukhasambhogādākarṣaṇavyatikramāt || 17 || sarvaṃ vitarkayāmāsa kastvamevetyuvāca sā | tulasyuvāca ko vā tvaṃ vada māyeśa bhuktāhaṃ māyayā tvayā || 18 || dūrīkṛtaṃ matsatītvaṃ yadatastvāṃ śapāmi he | tulasīvacanaṃ śrutvā hariḥ śāpabhayena ca || 19 || dadhāra līlayā brahman sumūrtiṃ sumanoharām | dadarśa purato devī devadevaṃ sanātanam || 20 || navīnanīradaśyāmaṃ śaratpaṅkajalocanam | koṭikandarpalīlābhaṃ ratnabhūṣaṇabhūṣitam || 21 || īṣaddhāsyaṃ prasannāsyaṃ śobhitaṃ pītavāsasam | taṃ dṛṣṭvā kāminī kāmaṃ mūrcchāṃ samprāpa līlayā || 22 || punaśca cetanāṃ prāpya punaḥ sā tamuvāca ha | tulasyuvāca he nātha te dayā nāsti pāṣāṇasadṛśasya ca || 23 || chalena dharmabhaṅgena mama svāmī tvayā hataḥ | pāṣāṇahṛdayastvaṃ hi dayāhīno yataḥ prabho || 24 || tasmātpāṣāṇarūpastvaṃ bhave deva bhavādhunā | ye vadanti ca sādhuṃ tvāṃ te bhrāntā hi na saṃśayaḥ || 25 || bhakto vināparādhena parārthe ca kathaṃ hataḥ | bhṛśaṃ ruroda śokārtā vilalāpa muhurmuhuḥ || 26 || tataśca karuṇāṃ dṛṣṭvā karuṇārasasāgaraḥ | nayena tāṃ bodhayitumuvāca kamalāpatiḥ || 27 || śrībhagavānuvāca tapastvayā kṛtaṃ bhadre madarthe bhārate ciram | tvadarthe śaṅkhacūḍaśca cakāra suciraṃ tapaḥ || 28 || kṛtvā tvāṃ kāminīṃ so'pi vijahāra ca tatkṣaṇāt | adhunā dātumucitaṃ tavaiva tapasaḥ phalam || 29 || idaṃ śarīraṃ tyaktvā ca divyadehaṃ vidhāya ca | rāme rama mayā sārdhaṃ tvaṃ ramāsadṛśī bhava || 30 || iyaṃ tanurnadīrūpā gaṇḍakīti ca viśrutā | pūtā supuṇyadā nṝṇāṃ puṇye bhavatu bhārate || 31 || tava keśasamūhaśca puṇyavṛkṣo bhaviṣyati | tulasīkeśasambhūtā tulasīti ca viśrutā || 32 || triṣu lokeṣu puṣpāṇāṃ patrāṇāṃ devapūjane | pradhānarūpā tulasī bhaviṣyati varānane || 33 || svarge martye ca pātāle goloke mama sannidhau | bhava tvaṃ tulasī vṛkṣavarā puṣpeṣu sundarī || 34 || goloke virajātīre rāse vṛndāvane vane | bhāṇḍīre campakavane ramye candanakānane || 35 || mādhavīketakīkundamālikāmālatīvane | vāsaste'traiva bhavatu puṇyasthāneṣu puṇyadaḥ || 36 || tulasītarumūleṣu puṇyadeśeṣu puṇyadam | adhiṣṭhānaṃ ca tīrthānāṃ sarveṣāṃ ca bhaviṣyati || 37 || tatraiva sarvadevānāṃ mamādhiṣṭhānameva ca | tulasīpatrapatanaprāptaye ca varānane || 38 || sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ | tulasīpatratoyena yo'bhiṣekaṃ samācaret || 39 || sudhāghaṭasahasrāṇāṃ yā tuṣṭistu bhaveddhareḥ | sā ca tuṣṭirbhavennūnaṃ tulasīpatradānataḥ || 40 || gavāmayutadānena yatphalaṃ tatphalaṃ bhavet | tulasīpatradānena tatphalaṃ kārtike sati || 41 || tulasīpatratoyaṃ ca mṛtyukāle ca yo labhet| mucyate sarvapāpebhyo viṣṇuloke mahīyate || 42 || nityaṃ yastulasītoyaṃ bhuṃkte bhaktyā ca mānavaḥ | lakṣāśvamedhajaṃ puṇyaṃ samprāpnoti sa mānavaḥ || 43 || tulasīṃ svakare kṛtvā dhṛtvā dehe ca mānavaḥ | prāṇāṃstyajati tīrtheṣu viṣṇulokaṃ sa gacchati || 44 || tulasīkāṣṭhanirmāṇamālāṃ gṛhṇāti yo naraḥ | pade pade'śvamedhasya labhate niścitaṃ phalam || 45 || tulasīṃ svakare kṛtvā svīkāraṃ yo na rakṣati | sa yāti kālasūtraṃ ca yāvaccandradivākarau || 46 || karoti mithyāśapathaṃ tulasyā yo'tra mānavaḥ | sa yāti kumbhīpākaṃ ca yāvadindrāścaturdaśa || 47 || tulasītoyakaṇikāṃ mṛtyukāle ca yo labhet | ratnayānaṃ samāruhya vaikuṇṭhe prāpyate dhruvam || 48 || pūrṇimāyāmamāyāṃ ca dvādaśyāṃ ravisaṃkrame | tailābhyaṅgaṃ ca kṛtvā ca madhyāhne niśi sandhyayoḥ || 49 || aśauce'śucikāle ye rātrivāso'nvitā narāḥ | tulasīṃ ye vicinvanti te chindanti hareḥ śiraḥ || 50 || trirātraṃ tulasīpatraṃ śuddhaṃ paryuṣitaṃ sati | śrāddhe vrate ca dāne ca pratiṣṭhāyāṃ surārcane || 51 || bhūgataṃ toyapatitaṃ yaddattaṃ viṣṇave sati | śuddhaṃ ca tulasīpatraṃ kṣālanādanyakarmaṇi || 52 || vṛkṣādhiṣṭhātṛdevī yā goloke ca nirāmaye | kṛṣṇena sārdhaṃ nityaṃ ca nityakrīḍāṃ kariṣyasi || 53 || nadyadhiṣṭhātṛdevī yā bhārate ca supuṇyadā | lavaṇodasya sā patnī madaṃśasya bhaviṣyati || 54 || tvaṃ ca svayaṃ mahāsādhvī vaikuṇṭhe mama sannidhau | ramāsamā ca rāmā ca bhaviṣyasi na saṃśayaḥ || 55 || ahaṃ ca śailarūpeṇa gaṇḍakītīrasannidhau | adhiṣṭhānaṃ kariṣyāmi bhārate tava śāpataḥ || 56 || koṭisaṃkhyāstatra kīṭāstīkṣṇadaṃṣṭrāvarāyudhaiḥ | tacchilākuhare cakraṃ kariṣyanti madīyakam || 57 || ekadvāraṃ catuścakraṃ vanamālāvibhūṣitam | navīnanīradākāraṃ lakṣmīnārāyaṇābhidham || 58 || ekadvāraṃ catuścakraṃ navīnanīradopamam | lakṣmījanārdano jñeyo rahito vanamālayā || 59 || dvāradvaye catuścakraṃ goṣpadena virājitam | raghunāthābhidhaṃ jñeyaṃ rahitaṃ vanamālayā || 60 || atikṣudraṃ dvicakraṃ ca navīnajaladaprabham | tadvāmanābhidhaṃ jñeyaṃ rahitaṃ vanamālayā || 61 || atikṣudraṃ dvicakraṃ ca vanamālāvibhūṣitam | vijñeyaṃ śrīdharaṃ rūpaṃ śrīpradaṃ gṛhiṇā sadā || 62 || sthūlaṃ ca vartulākāraṃ rahitaṃ vanamālayā | dvicakraṃ sphuṭamatyantaṃ jñeyaṃ dāmodarābhidham || 63 || madhyamaṃ vartulākāraṃ dvicakraṃ bāṇavikṣatam | raṇarāmābhidhaṃ jñeyaṃ śaratūṇasamanvitam || 64 || madhyamaṃ saptacakrañca chatrabhūṣaṇabhūṣitam | rājarājeśvaraṃ jñeyaṃ rājasampatpradaṃ nṛṇām || 65 || dvisaptacakraṃ sthūlaṃ ca navanīradasuprabham | anantākhyaṃ ca vijñeyaṃ caturvargaphalapradam || 66 || cakrākāraṃ dvicakraṃ ca saśrīkaṃ jaladaprabham | sagoṣpadaṃ madhyamaṃ ca vijñeyaṃ madhusūdanam || 67 || sudarśanaṃ caikacakraṃ guptacakraṃ gadādharam | dvicakraṃ hayavaktrābhaṃ hayagrīvaṃ prakīrtitam || 68 || atīva vistṛtāsyaṃ ca dvicakraṃ vikaṭaṃ sati | narasiṃhaṃ suvijñeyaṃ sadyo vairāgyadaṃ nṛṇām || 69 || dvicakraṃ vistṛtāsyaṃ ca vanamālāsamanvitam | lakṣmīnṛsiṃhaṃ vijñeyaṃ gṛhiṇāṃ ca sukhapradam || 70 || dvāradeśe dvicakraṃ ca saśrīkaṃ ca samaṃ sphuṭam | vāsudevaṃ tu vijñeyaṃ sarvakāmaphalapradam || 71 || pradyumnaṃ sūkṣmacakraṃ ca navīnanīradaprabham | suṣiracchidrabahulaṃ gṛhiṇā ca sukhapradam || 72 || dve cakre caikalagne ca pṛṣṭhaṃ yatra tu puṣkalam | saṅkarṣaṇaṃ suvijñeyaṃ sukhadaṃ gṛhiṇāṃ sadā || 73 || aniruddhaṃ tu pītābhaṃ vartulaṃ cātiśobhanam | sukhapradaṃ gṛhasthānāṃ pravadanti manīṣiṇaḥ || 74 || śālagrāmaśilā yatra tatra sannihito hariḥ | tatraiva lakṣmīrvasati sarvatīrthasamanvitā || 75 || yāni kāni ca pāpāni brahmahatyādikāni ca | tāni sarvāṇi naśyanti śālagrāmaśilārcanāt || 76 || chatrākāre bhavedrājyaṃ vartule ca mahāśriyaḥ | duḥkhañca śakaṭākāre śūlāgre maraṇaṃ dhruvam || 77 || vikṛtāsye ca dāridryaṃ piṅgale hānireva ca | bhagnacakre bhavedvyādhirvidīrṇe maraṇaṃ dhruvam || 78 || vrataṃ dānaṃ pratiṣṭhā ca śrāddhaṃ ca devapūjanam | śālagrāmasya sānnidhyātpraśastaṃ tadbhavediti || 79 || sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ | sarvayajñeṣu tīrtheṣu vrateṣu ca tapaḥsu ca || 80 || pāṭhe caturṇāṃ vedānāṃ tapasāṃ karaṇe sati | tatpuṇyaṃ labhate nūnaṃ śālagrāmaśilārcanāt || 81 || (śālagrāmaśilātoyairyo'bhiṣekaṃ sadā caret | sarvadāneṣu yatpuṇyaṃ pradakṣiṇaṃ bhuvo yathā ||) || śālagrāmaśilātoyaṃ nityaṃ bhuṅkte ca yo naraḥ | surepsitaṃ prasādaṃ ca labhate nātra saṃśayaḥ || 82 || tasya sparśaṃ ca vāñchanti tīrthāni nikhilāni ca | jīvanmukto mahāpūto'pyante yāti hareḥ padam || 83 || tatraiva hariṇā sārdhamasaṃkhyaṃ prākṛtaṃ layam | yāsyatyeva hi dāsye ca niyukto dāsyakarmaṇi || 84 || yāni kāni ca pāpāni brahmahatyāsamāni ca | taṃ dṛṣṭvā ca palāyante vainateyādivoragāḥ || 85 || tatpādarajasā devī sadyaḥpūtā vasundharā | puṃsāṃ lakṣaṃ tatpitṝṇāṃ nistarettasya janmataḥ || 86 || śālagrāmaśilātoyaṃ mṛtyukāle ca yo labhet | sarvapāpavinirmukto viṣṇulokaṃ sa gacchati || 87 || nirvāṇamuktiṃ labhate karmabhogātpramucyate | viṣṇoḥ pade pralīnaśca bhaviṣyati na saṃśayaḥ || 88 || śālagrāmaśilāṃ dhṛtvā mithyāvākyaṃ vadettu yaḥ | sa yāti kumbhīpāke ca yāvadvai brahmaṇo vayaḥ || 89 || śālagrāmaśilāṃ dhṛtvā svīkāraṃ yo na pālayet | sa prayātyasipatraṃ ca lakṣamanvantarāvadhi || 90 || tulasīpatravicchedaṃ śālagrāme karoti yaḥ | tasya janmāntare kānte strīvicchedo bhaviṣyati || 91 || tulasīpatravicchedaṃ śaṅkhe yo hi karoti ca | bhāryāhīno bhavetso'pi rogī ca saptajanmasu || 92 || śālagrāmaṃ ca tulasīṃ śaṅkhaṃ caikatra eva ca | yo rakṣati mahājñānī sa bhavecchrīhareḥ priyaḥ || 93 || sakṛdeva hi yo yasyāṃ vīryādhānaṃ karoti ca | tadvicchede tasya duḥkhaṃ bhavedeva parasparam || 94 || tvaṃ priyā śaṅkhacūḍasya caikamanvantarāvadhi | śaṅkhena sārdhaṃ tvadbhedaḥ kevalaṃ duḥkhadastathā || 95 || ityuktvā śrīharistāṃ ca virarāma ca nārada | sā ca dehaṃ parityajya divyarūpaṃ vidhāya ca || 96 || yathā śrīśca tathā sā cāpyuvāsa harivakṣasi | sa jagāma tayā sārdhaṃ vaikuṇṭhaṃ kamalāpatiḥ || 97 || lakṣmīḥ sarasvatī gaṅgā tulasī cāpi nārada | hareḥ priyāścatasraśca babhūvurīśvarasya ca || 98 || sadyastaddehajātā ca babhūva gaṇḍakī nadī | īśvaraḥ so'pi śailaśca tattīre puṇyado nṛṇām || 99 || kurvanti tatra kīṭāśca śilāṃ bahuvidhāṃ mune | jale patanti yā yāśca phaladāstāśca niścitam || 100 || sthalasthāḥ piṅgalā jñeyāścopatāpādraveriti | ityevaṃ kathitaṃ sarvaṃ kiṃ bhūyaḥ śrotumicchasi || 101 ||
English translation
1. Narada said How did Narayana impregnate TulasT? Kindly describe all that in detail.
2-11. Narayana said For accomplishing the ends of the Devas, Bhagavan Hari assumed the Vaisnavi Maya, took the Kavacha from S’ankhachuda and assuming his form, went to the house of TulasT. Dundubhis (celestial drums) were sounded at Her door, shouts of victory were proclaimed and TulasT was informed. The chaste TulasT, hearing that sound very gladly looked out on the royal road from the window. Then for auspicious observances. She offered riches to the Brahmins; then She gave wealth to the panegyrists (or bards attached to the courts of princes), to the beggars, and the other chanters of hymns. That time Bhagavan Narayana alighted from His chariot and went to the house of the DevT TulasT, built of invaluable gems, looking exceedingly artistic and beautiful. Seeing her dear husband before her. She became very glad and washed his feet and shed tears of joy and bowed down to Him. Then She, impelled by love, made him take his seat on the beautiful jewel throne and giving him sweet scented betels with camphor, began to say “Today my life has been crowned with success. For I am seeing again my lord returned from the battle.” Then she cast smiling glances askance at him and with her body filled with rapturous joy lovingly asked him the news of the war in sweet words
12-13. O Thou, the Ocean of mercy! Now tell me of your heroic valour, how you have come out victorious in war with Mahadeva who destroys countless universes. Hearing TulasT’s word, the Lord of LaksmT, in the guise of S’ankhachuda, spoke these nectar-like words with a smiling countenance.
14-17. O Dear! Full one Samvatsara the war lasted betwixt us. All the Daityas were killed. Then Brahma Himself came and mediated. Peace, then, was brought about and by the command of Brahma, I gave over to the Devas their rights. When I returned to my home, S’iva went back to His S’ivaloka. Thus saying. Hah, the Lord of the world, slept and then engaged in sexual intercourse with her. But the chaste TulasT, finding this time her experience quite different from what She used to enjoy before, argued all the time within herself and at last questioned him
18-22. Who are you? O Magician! By spreading your magic, you have enjoyed me. As you have taken my chastity, I will curse you. Bhagavan Narayana, hearing Tulasi’s words and being afraid of the curse, assumed His real beautiful figure. The Devi then saw the Eternal Lord of the Devas before her. He was of a deep blue colour like fresh rain-clouds and with eyes like autumnal lotuses and with playful Lilas equivalent to tens and tens of millions of Love personified and adorned with jewels and ornaments. His face was smiling and gracious; and he wore his yellow-coloured robe. The love-stricken TulasT, seeing That Lovely Form of Vasudeva, immediately fell senseless; and at the next moment, regaining consciousness, she began to speak.
23-27. O Lord! Thou art like a stone. Thou hast no mercy. By hypocrisy Thou hast destroyed my chastity, my virtue and for that reason didst kill my husband. O Lord! Thou had no mercy; Thy heart is like a stone. So Let Thee be turned into a stone. Those who declare Thee as a saint, are no doubt mistaken. Why didst Thou for the sake of others, kill without any fault, another Bhakta of Thine. Thus speaking, TulasT overpowered with grief and sorrow, cried aloud and repeatedly gave vent to lamentations. Seeing her thus
very distressed, Narayana, the Ocean of Mercy, spoke to her to cheer her up according to the rules of Dharma.
28-102. O Honoured One! For a long time you performed tapasya in this Bharata, to get Me. S’ankhachuda, too, performed tapasya for a long time to get you. By that tapas, S’ankhachuda got you as wife. Now it is highly incumbent to award you also with the fruit that you asked for. Therefore I have done this. Now quit your this terestrial body and assume a Divine Body and marry Me. O Rame! Be like Laksmi. This body of yours will be known by the name of Gandaki, a very virtuous, pure and pellucid stream in this holy land of Bharata. Your hairs will be turned into sacred trees and as they will be born of you, you will be known by the name of Tulasi. All the three worlds will perform their Pujas with the leaves and flowers of this Tulasi. Therefore, O Fair-faced One! This Tulasi will be reckoned as the chief amongst all flowers and leaves. In Heavens, earth, and the nether regions, and before Me, O Fair One, you will reign as the chief amongst trees and flowers. In the region of Goloka, on the banks of the river Viraja, in the Rasa circle (the celestial ball dance,) where all amorous sentiments are played in Vrindarana forest, in Bhandira forest, in Champaka forest, in the beautiful Chandana (Sandal Forests and in the groves of MadhavT, Ketaki, Kunda, Mallika, and Malati, in the sacred places you will live and bestow the highest religious merits. All the Tirthas will reside at the bottom of the Tulasi tree and so religious merits will accrue to all. O Fair-faced One! There I and all the Devas will wait in expectation of the falling of a Tulasi leaf. Anybody who will be initiated and installed with the Tulasi leaves water, will get all the fruits of being initiated in all the sacrifices. Whatever pleasure Hari gets when thousands and thousands of jars filled with water are offered to him, the same pleasure He will get when one Tulasi leaf will be offered to Him. Whatever fruits are acquired by giving Ayuta cows as presents, those will be also acquired by giving Tulasi leaves. Especially if one gives Tulasi leaves in the month of Kartik, one gets the fruits same
as above mentioned. If one drinks or gets the Tulasi leaf water at the momentous Time of Death, one becomes freed of all sins and is worshipped in the Visnu Loka. He who drinks daily the Tulasi leaf water certainly gets the fruit of one lakh horse sacrifices. He who plucks or culls the Tulasi leaf by his own hand and holding it on his body, quits his life in a Tirath, goes to Visnu Loka. Whoever holds in his neck the garland made up of Tulasi wood, gets certainly the fruit of horse sacrifices at every step. He who does not keep his word, holding the Tulasi leaf in his hand, goes to the Kalasutra Hell as long as the Sun and Moon last. He who gives false evidence in the presence of the Tulasi leaf, goes to the Kumbhipaka Hell for the life- periods of fourteen Indras. He who drinks or gets a bit of the Tulasi leaf water at the time of death, certainly goes to Vaikuntha, ascending on a car made up of jewels. Those who pluck or cull the Tulasi leaves in the Full Moon night, on the twelfth lunar day, on the passing of the sun from one sign to another, the mid-day, or on the twilights, on the night, while applying oil on their bodies, on the impurity periods, and while putting on night dresses, verily eat off the Narayana’s head. O Chaste One! The Tulasi leaf kept in the night, is considered sacred. It is considered good in S’raddha, vow ceremony, in the making over of any gift, in the installation of any image or in worshipping any Deva. Again, the Tulasi leaf fallen on the ground or fallen in water or offered to Visnu, if washed out can be used in holy and other purposes. Thus, O Good One! You will remain as tree in this earth and will remain in Goloka as the Presiding Deity thereof and will enjoy daily the sport with Krisna. And also you will be the Presiding Deity of the river Gandaki and thus bestow religious merits in Bharata; you will be the wife of the Salt Ocean, which is My part. You are very chaste; in Vaikuntha you will enjoy me as Rama lives with Me. And as for Me, I will be turned into stone by your curse; I will remain in India close to the bank of the river Gandaki. Millions and millions of insects with their sharp teeth will make rings, (the convolutions in the S’alagrama or sacred stones), on the cavities of the mountains there, representing Me. Of these stones, those that have one door (entrance hole), four convolutions, adorned by the garland of wild flowers (having a mark like this) and which look like
fresh rain-cloud, are called Laksmi Narayana Murtis (forms). And those that have one door, four convolutions and look like fresh rain- clouds but no garlands are called Laksmi Janardana Chakras (discus). Those that have two doors, four convolutions, and decked with mark like cow’s hoof and void of the garland mark are called Raghunatha chakras. Those that are very small in size, with two Chakras and look like fresh rain clouds and void of the garland marks are named Vamana Chakras. Those that that are very small in size, with two Chakras and the garland mark added, know then to be the S’ridhara Chakras. These always bring in prosperity to the household. Those that are big, circular, void of garland mark, with two circular Chakras, are known as Damodara forms. Those that are mediocre in size, with two Chakras and marked as if struck by an arrow, having marks of arrows and bow-cases are known as Rana- Ramas. Those that are middling, with seven Chakras, having marks of an umbrella and ornaments, are called Rajarajes’varas. They bestow the royal Laksmi to persons. Those that have twice seven chakras, and are big, looking like fresh rain-clouds are named Anantas. They bestow four fold fruits (Dharma, wealth, desire and liberation). Those that are in their forms like a ring, with two chakras, beautiful, looking like rain-clouds, having cow-hoof marks and of mediocre size are named Madhusudanas. Those that have one Chakra are called Sudars’anas. Those that have their Chakras hidden are called Gadadharas. Those that have two Chakras, looking horse-faced, are known as Hayagrivas. O Chaste One! Those that have their mouths very wide and extended, with two Chakras, and very terrible, are known as Narasimhas. They excite Vairagyas to all who serve them. Those that have two Chakras, mouths extended and with garland marks (elliptical marks) are called Laksmi Nrisinghas. They always bless the householders who worship them. Those that have two Chakras near their doors (faces), that look even and beautiful, and with marks manifested are known as Vasudevas. They yield all sorts of fruits. Those that have their Chakras fine and their forms like fresh rain-clouds and have many fine hole marks within their wide gaping facets are called Pradyumnas. They yield happiness to every householder. Those that
have their faces of two Chakras stuck together and their backs capacious, are known as Sankarsanas. They always bring in happiness to the householders. Those that look yellow, round and very beautiful are Anirudhas. The sages say, they give happiness to the householder. Where there is the S’alagrama stone there exists S’ri Hah Himself; and where there is Hah, Laksmi and all the Tirthas dwell there. Worshipping S’alagram S’ila, destroys the Brahmahatya (killing a Brahmin) and any other sin whatsoever. In worshipping the S’alagrama stone looking like an umbrella, kingdoms are obtained; in worshipping circular S’ilas, great prosperity is obtained; in worshipping cart-shaped stones, miseries arise; and in worshipping stones, whose ends look like spears (S’ulas), death inevitably follows. Those whose facets are distorted, bring in poverty; and yellow stones bring in various evils and afflictions. Those whose Chakras look broken, bring in diseases; and those whose Chakras are rent asunder bring in death certainly. Observing vows, making gifts, installing images, doing S’raddhas, worshipping the Devas, all these become highly exalted, if done before the S'alagrama S’ila. One acquires the merits of bathing in all the Tirthas and in being initiated in all the sacrifices, if one worships the Salagrama S’ila. What more than this, that the merits acquired by all the sacrifices, all the Tirthas, all vows, all austerities and reading all the Vedas are all acquired by duly worshipping by the holy S’alagrama S’ila. He who performs his Abhis’eka ceremony always with S’alagrama water (being sprinkled with S’alagrama water at the initiation and Installation ceremonies), acquires the religious merits of performing all sorts of gifts and circumambulating the whole earth. All the Devas are, no doubt, pleased with him who thus worships daily the S’alagrama. What more than this, that all the Tirthas want to have his touch. He becomes a Jivanmukta (liberated while living) and becomes very holy; ultimately he goes to the region of S’ri Hah and remains in Hari’s service there and dwells with him for countless Prakritic dissolutions. Every sin, like Brahma Hatya, flies away from him as serpents do at the sight of Garuda. The Devi Vasundhara (the Earth) becomes purified by the touch of the dust of his feat. At his birth, all his predecessors (a lakh in number), are saved. He who
gets the S’alagrama S’ila water during the time of his death, he is freed of all his sins and goes to the Visnu Loka and gets Nirvana; he becomes freed entirely from the effects of Karma and he gets, no doubt, dissolved and diluted for ever in (the feet of) Visnu. He who tells lies, holding S’alagrama in his hands, goes to the Kumbhipaka Hell for the life-period of Brahma. If one does not keep his word, uttered with the S’alagrama stone in his hand, one goes to the Asipatra Hell for one lakh manvantaras. He who worships the S’alagrama stone without offering TulasT leaves on it or separates the TulasT leaves from the stone, will have to suffer separation from his wife in his next birth. So if one does not offer the TulasT leaves in the conchshell, for seven births he remains without his wife and he becomes diseased. He who preserves the S’alagrama stone, the TulasT and the conchshell, in one place, becomes very learned and becomes dear to Narayana. Look! He who casts his semen once in his wife, suffers intense pain, no doubt, at each other’s separation.
So you become dear to S’ankhachuda for one Manvantara. Now, what wonder! That you will suffer pain, at his bereavement. O Narada! Thus saying, S’rT Hah desisted. TulasT quitted her mortal coil and assumed a divine form, began to remain in the breast of S’rT Hari like S’rT LaksmT DevT. Hari also went with her to Vaikuntha. Thus LaksmT, SarasvatT, Ganga, and TulasT, all the four came so very dear to Hari and are recognised as Is’varTs. On the other hand, the mortal coil of TulasT, no sooner quitted by TulasT, became transformed into the river GandakT. Bhagavan Hari, too, became also converted into a holy mountain, on the banks thereof, yielding religious merits to the people. The insects cut and fashion many pieces out of that mountain. Of them, those that fall into the river, yield fruits undoubtedly. And those pieces that fall on the ground become yellow coloured; they are not at all fit for worship. O Narada! Thus I have spoken to you everything. What more do you want to hear now? Say.
Here ends the Twenty-fourth Chapter of the Ninth Book on the glory of TulasT in the Mahapuranam S’rT Mad DevT Bhagavatam of 18,000
verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24512, revision 75096 (2016-07-25T03:26:34Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk09ch24.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.