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Sṛṣṭi-khaṇḍa · Chapter 60

Chapter 60

Unit 60 of 693Sṛṣṭi-khaṇḍa · Chapter 60Sṛṣṭi-khaṇḍa · Chapter 601 source entries

Sṛṣṭi-khaṇḍa · Chapter 60

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स्कंदउवाच- अपरस्यापि पृच्छामि फलस्य पूततां तरोः। सर्वलोकहितार्थाय वद नो जगदीश्वर१। ईश्वर उवाच- धात्रीफलं परं पूतं सर्वलोकेषु विश्रुतम्। यस्य रोपान्नरो नारी मुच्यते जन्मबंधनात्२। पावनं वासुदेवस्य फलं प्रीतिकरं शुभम्। अस्य भक्षणमात्रेण मुच्यते सर्वकल्मषात्३। भक्षणे च भवेदायुः पाने वै धर्मसंचयः। अलक्ष्मीनाशनं स्नाने सर्वैश्वर्यमवाप्नुयात्४। यस्मिन्गृहे महासेन धात्री तिष्ठति सर्वदा। तस्मिन्गृहे न गच्छंति प्रेता दैतेय राक्षसाः ५। न गंगा न गया चैव न काशी न च पुष्करम्। एकैव हि नृणां धात्री संप्राप्ते हरिवासरे ६। एकादश्यां पक्षयुगे धात्रीस्नानं करोति यः। सर्वपापक्षयं यांति विष्णुलोके महीयते ७। धात्रीफलं सदा सेव्यं भक्षणे स्नान एव च। नियतं पारणे विष्णोः स्नानमात्रे हरेर्दिने ८। संयते पारणे चैव धात्र्येकस्पर्शने नरः। भुक्त्वा तु लंघयेद्यस्तु एकादश्यां सितासिते ९। एकेनैवोपवासेन कृतेन तु षडानन। सप्तजन्मकृतात्पापान्मुच्यते नात्र संशयः १०। अक्षयं लभते स्वर्गं विष्णुसायुज्यमाव्रजेत्। तस्मात्सर्वप्रयत्नेन धात्रीव्रतं समाचर ११। धात्रीद्रवेण सततं यस्य केशाः सुरंजिताः। न पिबेत्स पुनर्मातुः स्तनं कश्चित्षडानन १२। धात्रीदर्शनसंस्पर्शान्नाम्न उच्चारणेपि वा। वरदः संमुखो विष्णुः संतुष्टो भवति प्रियः १३। धात्रीफलं च यत्रास्ते तत्र तिष्ठति केशवः। तत्र ब्रह्मा स्थिरा पद्मा तस्मात्तां तु गृहे न्यसेत् १४। अलक्ष्मीर्नश्यते तत्र यत्र धात्री प्रतिष्ठति। संतुष्टास्सर्वदेवाश्च न त्यजंति क्षणं मुदा१५। धात्रीफलेन नैवेद्यं यो ददाति महाधनम्। तस्य तुष्टो भवेद्विष्णुर्नान्यैः क्रतुशतैरपि १६। स्नात्वा धात्रीद्रवेणैव पूजयेद्यस्तु माधवम्। सोभीष्टफलमाप्नोति यद्वा मनसि वर्तते १७। तथैव लक्षणं स्मृत्वा पूजयित्वा फलेन तु। सुवर्णशतसाहस्रं फलमेति नरोत्तमः १८। या गतिर्ज्ञानिनां स्कंद मुनीनां योगसेविनाम्। गतिं तां समवाप्नोति धात्रीसेवा रतो नरः१९। तीर्थसेवाभिगमने व्रतैश्च विविधैस्तथा। सा गतिर्लभ्यते पुंसां धात्रीफलसुसेवया२०। प्रीतिश्च सर्वदेवानां देवीनां नो गणस्य च। संमुखा वरदा स्नाने धात्रीफलनिषेवणे २१। ग्रहा दुष्टाश्च ये केचिदुग्राश्च दैत्यराक्षसाः। सर्वे न दुष्टतां यांतिधात्रीफल सुसेवनात् २२। सर्वयज्ञेषु कार्येषु शस्तं चामलकीफलम्। सर्वदेवस्य पूजायां वर्जयित्वा रविं सुत २३। तस्माद्रविदिने तात सप्तम्यां च विशेषतः। धात्रीफलानि सततं दूरतः परिवर्जयेत् २४। यस्तु स्नाति तथाश्नाति धात्रीं च रविवासरे। आयुर्वित्तं कलत्रं च सर्वं तस्य विनश्यति २५। संक्रान्तौ च भृगोर्वारे षष्ठ्यां प्रतिपिदि(?) ध्रुवम्। नवम्यां चाप्यमायां च धात्रीं दूरात्परित्यजेत्२६। नासिकाकर्णतुंडेषु मृतस्य चिकुरेषु वा। तिष्ठेद्धात्रीफलं यस्य स याति विष्णुमंदिरम्२७। धात्रीसंपर्कमात्रेण मृतो यात्यच्युतालयम्। सर्वपापक्षयस्तस्य स्वर्गं याति रथेन तु२८। धात्रीद्रवं नरो लिप्त्वा यस्तु स्नानं समाचरेत्। पदेपदेश्वमेधस्य फलं प्राप्नोति धार्मिकः२९। अस्य दर्शनमात्रेण ये वै पापिष्ठजंतवः। सर्वे ते प्रपलायंते ग्रहा दुष्टाश्च दारुणाः३०। पुरैकः पुल्कसः स्कंद मृगयार्थं वनं गतः। मृगपक्षिगणान्हत्वा तृषया परिपीडितः३१। क्षुधयामलकीवृक्षं पुरः पीनफलान्वितम्। दृष्ट्वा संरुह्य सहसा चखाद फलमुत्तमम्३२। ततो दैवात्सवृक्षाग्रान्निपपात महीतले। वेदनागाढसंविद्धः पंचत्वमगमत्तदा३३। ततः प्रेतगणाः सर्वे रक्षोभूतगणास्तथा। तनुं वोढुं मुदा सर्वे ये वै शमनसेवकाः३४। न शक्नुवंति चांडालं मृतं द्रष्टुं महाबलाः। अन्योन्यं विग्रहस्तेषां ममायमिति भाषताम्३५। ग्रहीतुं चापि नेतुं च न शक्तास्ते परस्परम्। ततस्ते तु समालोक्य गता मुनिगणान्प्रति३६। प्रेता ऊचुः- किमर्थं मुनयो धीराश्चांडालं पापकारिणम्। प्रेक्षितुं न वयं शक्ता न चापि यमसेवकाः३७। म्रियंते पातिता ये च स्थिरैर्युद्धपराङ्मुखाः। साहसैः पातिता भीता वज्राग्निकाष्ठपीडिताः३८। सिंहव्याघ्रहता मर्त्या व्याघ्रैर्वा जलजंतुभिः। जलस्थलस्थिताः प्रेताः वृक्षपर्वतपातिताः३९। पशुपक्षिहता ये च कारागारे गरे मृताः। आत्मघातमृता ये च श्राद्धादिकर्मवर्जिताः४०। गूढकर्ममृता धूर्ता गुरुविप्रनृपद्विषः। पाषंडाः कौलिकाः क्रूरा गरदाः कूटसाक्षिणः४१। आशौचान्नस्य भोक्तारः प्रेतभोग्या न संशयः। ममायमिति भाषंतो नेतुं तं च न शक्नुमः४२। आदित्य इव दुष्प्रेक्ष्यः किंवा कस्य प्रभावतः। मुनय ऊचुः- अनेन भक्षितं प्रेताः पक्वं चामलकीफलम्४३। तत्संगं यांति तस्यैव फलानि प्रचुराणि च। तेनैव कारणेनायं दुष्प्रेक्ष्यो भवतां ध्रुवम्४४। वृक्षाग्रपतितस्याथ प्राणः स्नेहान्न च त्यजेत्। नायं चारेण सूर्यस्य न चान्ये पापकारिणः४५। धात्रीभक्षणमात्रेण पापात्पूतो व्रजेद्दिवम्। प्रेता ऊचुः- पृच्छामो वो ह्यविज्ञानान्न वयं निंदकाः क्वचित्४६। विष्णुलोकाद्विमानं तु यावन्नैवात्र गच्छति। उच्यतां मुनिशार्दूला वो द्रुतं मनसि स्थितम्४७। यावद्द्विजा न घोषंति वेदमंत्रादिकल्पितम्। घोष्यंते यत्र वेदाश्च मंत्राणि विविधानि च४८। पुराणस्मृतयो यत्र क्षणं स्थातुं न शक्नुमः। यज्ञहोमजपस्थानदेवतार्चनकर्मणाम्४९। पुरतो वै न तिष्ठामस्तस्माद्वृत्तं समुच्यताम्। किं वै कृत्वा प्रेतयोनिं लभंते हि नरा द्विजाः५० 1.60.50। श्रोतुमिच्छामहे सम्यक्कथं वै विकृतं वपुः। द्विजा ऊचुः- शीतवातातपक्लेशैः क्षुत्पिपासाविशेषकैः५१। अन्यैरपि च दुःखैर्ये पीडिताः कूटसाक्षिणः। वधबंधप्रमीताश्च प्रेतास्ते निरयं गताः५२। छिद्रान्वेषपरा ये च द्विजानां कर्मघातिनः। तथैव च गुरूणां च ते प्रेताश्चापुनर्भवाः५३। दीयमाने द्विजाग्र्ये तु दातारं प्रतिविध्यति। चिरं प्रेतत्वमाश्रित्य नरकान्न निवर्तते५४। परस्य वाऽत्मनो वा गां कृत्वा पीडनवाहने। न पालयंति ये मूढास्ते प्रेताः कर्मजा भुवि५५। हीनप्रतिज्ञाश्चासत्यास्तथा भग्नव्रता नराः। नलिनीदलभुक्ताश्च ते प्रेताः कर्मजा भुवि५६। विक्रीणन्ति सुतां शुद्धां स्त्रियं साध्वीमकंटकाम्। पितृव्यमातुलादेश्च ते प्रेताः कर्मजा भुवि५७। एते चान्ये च बहवः प्रेता जाताः स्वकर्मभिः। प्रेता ऊचुः- न भवंति कथं प्रेताः कर्मणा केन वा द्विजाः५८। हिताय वदनस्तूर्णं सर्वलोकहितं परम्। द्विजा ऊचुः- येन चैव कृतं स्नानं जले तीर्थस्य धीमता५९। नमस्कृतं परं लिगं न प्रेतो जायते नरः। एकादश्यामुपोष्यैव द्वादश्यां च विशेषतः६०। पूजयित्वा हरिं मर्त्याः प्रेतत्वं न व्रजंति वै। वेदाक्षरप्रसूतैश्च स्तोत्रमंत्रादिभिस्तथा६१। देवानां पूजने रक्ता न वै प्रेता भवंति ते। श्रुत्वा पौराणिकं वाक्यं दिव्यं च धर्मसंहितम्६२। पाठयित्वा पठित्वा च पिशाचत्वं न गच्छति। व्रतैश्च विविधैः पूताः पद्माक्षधारणैस्तथा६३। जप्त्वा पद्माक्षमालायां प्रेतत्वं नैव गच्छति। धात्रीफलद्रवैः स्नात्वा नित्यं तद्भक्षणे रताः६४। तेन विष्णुं सुसंपूज्य न गछंति पिशाचताम्। प्रेता ऊचुः- सतां संदर्शनात्पुण्यमिति पौराणिका विदुः६५। तस्माद्वो दर्शनं जातं हितं नः कर्तुमर्हथ। प्रेतभावाद्यथामुक्तिः सर्वेषां नो भविष्यति६६। व्रतोपदेशकं धीरा युष्माकं शरणागताः। ततो दयालवः सर्वे तानूचुर्द्विजसत्तमाः६७। धात्रीणां भक्षणं शीघ्रं कुर्वतां मुक्तिहेतवे। प्रेता ऊचुः। धात्रीणां दर्शने विप्रा वयं स्थातुं न शक्नुमः६८। कथं तेषां फलानां च शक्ता वै भक्षणेधुना। द्विजा ऊचुः- अस्माकं वचनेनात्र धात्रीणां भक्षणं शिवम्६९। फलिष्यति परं लोकं तस्माद्गंतुं समर्हथ। अथ तेभ्यो वरं लब्ध्वा धात्रीवृक्षं पिशाचकैः७०। समारुह्य फलं प्राप्य भक्षितं लीलया तदा। ततो देवालयात्तूर्णं रथं पीनसुशोभनम्७१। आगतं तं समारुह्य सचांडालपिशाचकाः। गतास्ते त्रिदिवं पुत्र व्रतैर्यज्ञैः सुदुर्लभम्७२। स्कंद उवाच-। धात्रीभक्षणमात्रेण पुण्यं लब्ध्वा दिवं गताः। तद्भक्षिणः कथं स्वर्गं न गच्छंति नरादयः७३। ईश्वर उवाच- पूर्वं ते ज्ञानलोपाच्च न जानंति हिताहितम्। उच्छिष्टं श्वभिरुत्स्पृष्टं श्लेष्ममूत्रं शकृत्तु वा७४। मत्वा च मोहिताः श्रेष्ठं प्रेतादंति सदैव हि। शकृच्छौचजलं वांतं बलिसूकरकुक्कुटैः७५। मृतके सूतके जप्यं न त्यक्तं येन केनचित्। तस्यान्नं च जलं प्रेताः खादंति तु सदैव हि७६। दुर्दांता गृहिणी यस्य शुचिसंयमवर्जिता। गुरुनिःसारिता दुष्टा संति प्रेताश्च तत्र वै७७। अपुङ्गवाः कुलैर्जात्या बलोत्साहविवर्जिताः। बधिराश्च कृशा दीनाः पिशाचाः कर्मजातयः७८। क्षणं च मंगलं नास्ति दुःखैर्देहयुता भृशम्। तेनैव विकृताकाराः सर्वभोगविवर्जिताः७९। नग्नका रोगसंतप्ता मृता रूक्षा मलीमसाः। एते चान्ये च दुःखार्ताः सदैव प्रेतजातयः८०। तेन कर्मविपाकेन जायंते काममीदृशाः। पितृमातृगुरूणां च देवनिंदापराश्च ये८१। पाषंडाः कौलिकाः पापास्ते प्रेताः कर्मजा भुवि। गलपाशैर्जलैः शस्त्रैर्गरलैरात्मघातकाः८२। इहलोके च ते प्रेताश्चांडालादिषु संभवाः। अंत्यजाः पतिताश्चैव पापरोगमृताश्च ये८३। अंत्यजैर्घातिता युद्धे ते प्रेता निश्चिता भुवि। महापातकसंयुक्ता विवाहे च बहिष्कृताः८४। शौर्यात्साहसिका ये च ते प्रेताः कर्मजा भुवि। राजद्रोहकरा ये च पितॄणां द्रोहचिंतकाः८५। ध्यानाध्ययनहीनाश्च व्रतैर्देवार्चनादिभिः। अमंत्राः स्नानहीनाश्च गुरुस्त्रीगमने रताः८६। तथैव चांत्यजस्त्रीषु दुर्गतासु च संगताः। मृताः क्रूरोपवासेन म्लेच्छदेशस्थिता मृताः८७। म्लेच्छभाषायुताशुद्धास्तथाम्लेच्छोपजीविनः। अनुवर्तंति ये म्लेच्छान्स्त्रीधनैरुपजीवकाः८८। स्त्रियो यैश्च न रक्ष्यंते ते प्रेता नात्र संशयः। क्षुधासंतप्तदेहं तु श्रांतं विप्रं गृहागतम्८९। गुणपुण्यातिथिं त्यक्त्वा पिशाचत्वं व्रजंति ते। विक्रीणंति च वै गाश्च म्लेच्छेषु च गवाशिषु९०। प्रेतलोके सुखं स्थित्वा ते च यांत्यपुनर्भवम्। अशौचाभ्यंतरे ये च जाताश्च पशवो मृताः९१। चिरं प्रेताः पिशाचाश्च मृता जाताः पुनः पुनः। जातकर्ममुखैश्चैव संस्कारैर्ये विविर्जिताः९२। एकैकस्मिश्च संस्कारे प्रेतत्वं परिहीयते। स्नानसंध्यासुरार्चाभिर्वेदयज्ञव्रताक्षरैः९३। आजन्मवर्जिताः पापास्ते प्रेताश्चापुनर्भवाः। भोजनोच्छिष्टपात्राणि यानि देहमलानि च९४। निपातयंति ये तीर्थे ते प्रेता नात्र संशयः। दानमानार्चनैर्नैव यैर्विप्रा भुवि तर्पिताः९५। पितरो गुरवश्चैव प्रेतास्ते कर्मजा भृशम्। पतिं त्यक्त्वा च या नार्यो वसंति चेतरैर्जनैः९६। प्रेतलोके चिरं स्थित्वा जायंते चांत्ययोनिषु। पतिं च वंचयित्वा या विषयेंद्रियमोहिताः९७। मिष्टं चादंति याः पापास्तास्तु प्रेताश्चिरं भुवि। विण्मूत्रभक्षका ये च ब्रह्मस्व भक्षणे रताः९८। अभक्ष्यभक्षकाश्चान्ये ते प्रेताश्चापुनर्भवाः। बलाद्ये परवस्तूनि गृह्णंति न ददत्यपि९९। अतिथीनवमन्यंते प्रेता निरयमास्थिताः। तस्मादामलकीं भुक्त्वा स्नात्वा तस्य द्रवेण च १०० 1.60.100। सर्वपापाद्विनिर्मुक्तो विष्णुलोके महीयते। तस्मात्सर्वप्रयत्नेन सेवयामलकीं शिवाम् १०१। य इदं शृणुयान्नित्यं पुण्याख्यानमिदं शुभम्। सर्वपाप प्रपूतात्मा विष्णुलोके महीयते १०२। श्रावयेत्सततं लोके वैष्णवेषु विशेषतः। स याति विष्णुसायुज्यमिति पौराणिका विदुः १०३। स्कंद उवाच- महीरुह फलं ज्ञातं प्रपूतं द्विविधं प्रभो। इदानीं श्रोतुमिच्छामि पत्रं पुष्पं सुमोक्षदम् १०४। ईश्वर उवाच- सर्वेभ्यः पत्रपुष्पेभ्यः सत्तमा तुलसी शिवा। सर्वकामप्रदा शुद्धा वैष्णवी विष्णुसुप्रिया १०५। भुक्तिमुक्तिप्रदा मुख्या सर्वलोकपरा शुभा। यामाश्रित्य गताः स्वर्गमक्षयं मुनिसत्तमाः १०६। हितार्थं सर्वलोकानां विष्णुनारोपिता पुरा। तुलसीपत्रपुष्पं च सर्वधर्मप्रतिष्ठितम् १०७। यथा विष्णोः प्रियालक्ष्मीर्यथाहं प्रिय एव च। तथेयं तुलसीदेवी चतुर्थो नोपपद्यते १०८। तुलसीपत्रमेकं तु शतहेमफलप्रदम्। नान्यैः पुष्पैस्तथापत्रैर्नान्यैर्गंधानुलेपनैः १०९। तुष्यते दैत्यहा विष्णुस्तुलस्याश्च दलैर्विना। अनेन पूजितो येन हरिर्नित्यं पराशया ११०। तेन दत्तं हुतं ज्ञातं कृतं यज्ञव्रतादिकम्। जन्मजन्मनि भासित्वं सुखं भाग्यं यशः श्रियं १११। कुलं शीलं कलत्रं च पुत्रं दुहितरं तथा। धनं राज्यमरोगत्वं ज्ञानं विज्ञानमेव च ११२। वेदवेदांगशास्त्रं च पुराणागमसंहिताः। सर्वं करगतं मन्ये तुलस्याभ्यर्चने हरेः ११३। यथा गंगा पवित्रांगी सुरलोके विमोक्षदा। यथा भागीरथी पुण्या तथैवं तुलसी शिवा ११४। किं च गंगाजले नैव किंच पुष्करसेवया। तुलसीदलमिश्रेण जलेनैव प्रमोद्यते ११५। माधवः संमुखो यस्य जन्मजन्मसुधीमतः। तस्य श्रद्धा भवेछ्रुत्वा तुलस्या हरिमर्चितुम् ११६। यो मंजरीदलैरेव तुलस्या विष्णुमर्चयेत्। तस्य पुण्यफलं स्कन्द कथितुं नैव शक्यते ११७। तत्र केशवसान्निध्यं यत्रास्ति तुलसीवनम्। तत्र ब्रह्मा च कमला सर्वदेवगणैः सह ११८। तस्मात्तां संनिकृष्टे तु सदा देवीं प्रपूजयेत्। स्तोत्रमंत्रादिकं यद्वा सर्वमानंत्यमश्नुते ११९। ये च प्रेताश्च कूश्मांडाः पिशाचा ब्रह्मराक्षसाः। भूतदैत्यादयस्तत्र पलायंते सदैव हि १२०। अलक्ष्मीर्नाशिनी घूर्णा या डाकिन्यादि मातरः। सर्वाः संकोचितां यांति दृष्ट्वा तु तुलसीदलं १२१। ब्रह्महत्यादयः पापव्याधयः पापसंभवाः। कुमंत्रिणा कृता ये च सर्वे नश्यंति तत्र वै १२२। भूतले वापि तं येन हर्यर्थं तुलसीवनम्। कृतं क्रतुशतं तेन विधिवत्प्रियदक्षिणम् १२३। हरिलिंगेषु चान्येषु सालग्रामशिलासु च। तुलसीग्रहणं कृत्वा विष्णोः सायुज्यमाव्रजेत् १२४। नंदंति पुरुषास्तस्य माधवार्थे क्षितौ तु यः। तुलसीं रोपयेद्धीरः स याति माधवालयम् १२५। पूजयित्वा हरिं देवं निर्माल्यं तुलसीदलम्। धारयेद्यः स्वशीर्षे तु पापात्पूतो दिवं व्रजेत्१२६। पूजने कीर्त्तने ध्याने रोपणे धारणे कलौ। तुलसी दहते पापं र्स्वर्गं मोक्षं ददाति च १२७। उपदेशं दिशेदस्याः स्वयमाचरते पुनः १२८। स याति परमं स्थानं माधवस्य निकेतनम्। हरेः प्रियकरं यच्च तन्मे प्रियतरं भवेत् १२९। सर्वेषामपि देवानां देवीनां च समंततः। श्राद्धेषु यज्ञकार्येषु पर्णमेकं षडानन १३०। तस्मात्सर्वप्रयत्नेन तुलसीसेवनं कुरु। तुलसी सेविता येन तेन सर्वं तु सेवितम् १३१। गुरुं विप्रं देवतीर्थं तस्मात्सेवय षण्मुख। शिखायां तुलसीं कृत्वा यस्तु प्राणान्परित्यजेत् १३२। दुष्कृतौघाद्विनिर्मुक्तः स्वर्गमेति निरामयम्। राजसूयादिभिर्यज्ञैर्व्रतैश्च विविधैर्यमैः १३३। या गतिः प्राप्यते धीरैः तुलसीसेविनां भवेत्। तुलसीदलेन चैकेन पूजयित्वा हरिं नरः १३४। वैष्णवत्वमवाप्नोति किमन्यैः शास्त्रविस्तरैः। न पिबेत्स पयो मातुस्तुलस्याः कोटिसंख्यकैः १३५। अर्चितः केशवो येन शाखामृदुलपल्लवैः। भावयेत्पुरुषान्मर्त्यः शतशोथ सहस्रशः १३६। पूजयित्वा हरिं नित्यं कोमलैस्तुलसीदलैः। प्रधानतो गुणास्तात तुलस्या गदिता मया १३७। निखिलं पुरुकालेन गुणं वक्तुं न शक्नुमः। यस्त्विदं शृणुयान्नित्यमाख्यानं पुण्यसंचयम् १३८। पूर्वजन्मकृतात्पापान्मुच्यते जन्मबंधनात्। सकृत्पठनमात्रेण वह्निष्टोमफलं लभेत् १३९। न तस्य व्याधयः पुत्र मूर्खत्वं न कदाचन। सर्वदा जयमाप्नोति न गच्छेत्स पराजयं १४०। लेखस्तिष्ठेद्गृहे यस्य तस्य लक्ष्मीः प्रवर्तते। न चाधयो न च प्रेता न शोको नावमानना १४१। न तिष्ठंति क्षणं तत्र यत्रेयं वर्तते लिपिः १४२। इति श्रीपाद्मपुराणे प्रथमे सृष्टिखंडे तुलसीमाहात्म्यं नाम षष्टितमोऽध्यायः ६०।

skaṃdauvāca- aparasyāpi pṛcchāmi phalasya pūtatāṃ taroḥ| sarvalokahitārthāya vada no jagadīśvara1| īśvara uvāca- dhātrīphalaṃ paraṃ pūtaṃ sarvalokeṣu viśrutam| yasya ropānnaro nārī mucyate janmabaṃdhanāt2| pāvanaṃ vāsudevasya phalaṃ prītikaraṃ śubham| asya bhakṣaṇamātreṇa mucyate sarvakalmaṣāt3| bhakṣaṇe ca bhavedāyuḥ pāne vai dharmasaṃcayaḥ| alakṣmīnāśanaṃ snāne sarvaiśvaryamavāpnuyāt4| yasmingṛhe mahāsena dhātrī tiṣṭhati sarvadā| tasmingṛhe na gacchaṃti pretā daiteya rākṣasāḥ 5| na gaṃgā na gayā caiva na kāśī na ca puṣkaram| ekaiva hi nṛṇāṃ dhātrī saṃprāpte harivāsare 6| ekādaśyāṃ pakṣayuge dhātrīsnānaṃ karoti yaḥ| sarvapāpakṣayaṃ yāṃti viṣṇuloke mahīyate 7| dhātrīphalaṃ sadā sevyaṃ bhakṣaṇe snāna eva ca| niyataṃ pāraṇe viṣṇoḥ snānamātre harerdine 8| saṃyate pāraṇe caiva dhātryekasparśane naraḥ| bhuktvā tu laṃghayedyastu ekādaśyāṃ sitāsite 9| ekenaivopavāsena kṛtena tu ṣaḍānana| saptajanmakṛtātpāpānmucyate nātra saṃśayaḥ 10| akṣayaṃ labhate svargaṃ viṣṇusāyujyamāvrajet| tasmātsarvaprayatnena dhātrīvrataṃ samācara 11| dhātrīdraveṇa satataṃ yasya keśāḥ suraṃjitāḥ| na pibetsa punarmātuḥ stanaṃ kaścitṣaḍānana 12| dhātrīdarśanasaṃsparśānnāmna uccāraṇepi vā| varadaḥ saṃmukho viṣṇuḥ saṃtuṣṭo bhavati priyaḥ 13| dhātrīphalaṃ ca yatrāste tatra tiṣṭhati keśavaḥ| tatra brahmā sthirā padmā tasmāttāṃ tu gṛhe nyaset 14| alakṣmīrnaśyate tatra yatra dhātrī pratiṣṭhati| saṃtuṣṭāssarvadevāśca na tyajaṃti kṣaṇaṃ mudā15| dhātrīphalena naivedyaṃ yo dadāti mahādhanam| tasya tuṣṭo bhavedviṣṇurnānyaiḥ kratuśatairapi 16| snātvā dhātrīdraveṇaiva pūjayedyastu mādhavam| sobhīṣṭaphalamāpnoti yadvā manasi vartate 17| tathaiva lakṣaṇaṃ smṛtvā pūjayitvā phalena tu| suvarṇaśatasāhasraṃ phalameti narottamaḥ 18| yā gatirjñānināṃ skaṃda munīnāṃ yogasevinām| gatiṃ tāṃ samavāpnoti dhātrīsevā rato naraḥ19| tīrthasevābhigamane vrataiśca vividhaistathā| sā gatirlabhyate puṃsāṃ dhātrīphalasusevayā20| prītiśca sarvadevānāṃ devīnāṃ no gaṇasya ca| saṃmukhā varadā snāne dhātrīphalaniṣevaṇe 21| grahā duṣṭāśca ye kecidugrāśca daityarākṣasāḥ| sarve na duṣṭatāṃ yāṃtidhātrīphala susevanāt 22| sarvayajñeṣu kāryeṣu śastaṃ cāmalakīphalam| sarvadevasya pūjāyāṃ varjayitvā raviṃ suta 23| tasmādravidine tāta saptamyāṃ ca viśeṣataḥ| dhātrīphalāni satataṃ dūrataḥ parivarjayet 24| yastu snāti tathāśnāti dhātrīṃ ca ravivāsare| āyurvittaṃ kalatraṃ ca sarvaṃ tasya vinaśyati 25| saṃkrāntau ca bhṛgorvāre ṣaṣṭhyāṃ pratipidi(?) dhruvam| navamyāṃ cāpyamāyāṃ ca dhātrīṃ dūrātparityajet26| nāsikākarṇatuṃḍeṣu mṛtasya cikureṣu vā| tiṣṭheddhātrīphalaṃ yasya sa yāti viṣṇumaṃdiram27| dhātrīsaṃparkamātreṇa mṛto yātyacyutālayam| sarvapāpakṣayastasya svargaṃ yāti rathena tu28| dhātrīdravaṃ naro liptvā yastu snānaṃ samācaret| padepadeśvamedhasya phalaṃ prāpnoti dhārmikaḥ29| asya darśanamātreṇa ye vai pāpiṣṭhajaṃtavaḥ| sarve te prapalāyaṃte grahā duṣṭāśca dāruṇāḥ30| puraikaḥ pulkasaḥ skaṃda mṛgayārthaṃ vanaṃ gataḥ| mṛgapakṣigaṇānhatvā tṛṣayā paripīḍitaḥ31| kṣudhayāmalakīvṛkṣaṃ puraḥ pīnaphalānvitam| dṛṣṭvā saṃruhya sahasā cakhāda phalamuttamam32| tato daivātsavṛkṣāgrānnipapāta mahītale| vedanāgāḍhasaṃviddhaḥ paṃcatvamagamattadā33| tataḥ pretagaṇāḥ sarve rakṣobhūtagaṇāstathā| tanuṃ voḍhuṃ mudā sarve ye vai śamanasevakāḥ34| na śaknuvaṃti cāṃḍālaṃ mṛtaṃ draṣṭuṃ mahābalāḥ| anyonyaṃ vigrahasteṣāṃ mamāyamiti bhāṣatām35| grahītuṃ cāpi netuṃ ca na śaktāste parasparam| tataste tu samālokya gatā munigaṇānprati36| pretā ūcuḥ- kimarthaṃ munayo dhīrāścāṃḍālaṃ pāpakāriṇam| prekṣituṃ na vayaṃ śaktā na cāpi yamasevakāḥ37| mriyaṃte pātitā ye ca sthirairyuddhaparāṅmukhāḥ| sāhasaiḥ pātitā bhītā vajrāgnikāṣṭhapīḍitāḥ38| siṃhavyāghrahatā martyā vyāghrairvā jalajaṃtubhiḥ| jalasthalasthitāḥ pretāḥ vṛkṣaparvatapātitāḥ39| paśupakṣihatā ye ca kārāgāre gare mṛtāḥ| ātmaghātamṛtā ye ca śrāddhādikarmavarjitāḥ40| gūḍhakarmamṛtā dhūrtā guruvipranṛpadviṣaḥ| pāṣaṃḍāḥ kaulikāḥ krūrā garadāḥ kūṭasākṣiṇaḥ41| āśaucānnasya bhoktāraḥ pretabhogyā na saṃśayaḥ| mamāyamiti bhāṣaṃto netuṃ taṃ ca na śaknumaḥ42| āditya iva duṣprekṣyaḥ kiṃvā kasya prabhāvataḥ| munaya ūcuḥ- anena bhakṣitaṃ pretāḥ pakvaṃ cāmalakīphalam43| tatsaṃgaṃ yāṃti tasyaiva phalāni pracurāṇi ca| tenaiva kāraṇenāyaṃ duṣprekṣyo bhavatāṃ dhruvam44| vṛkṣāgrapatitasyātha prāṇaḥ snehānna ca tyajet| nāyaṃ cāreṇa sūryasya na cānye pāpakāriṇaḥ45| dhātrībhakṣaṇamātreṇa pāpātpūto vrajeddivam| pretā ūcuḥ- pṛcchāmo vo hyavijñānānna vayaṃ niṃdakāḥ kvacit46| viṣṇulokādvimānaṃ tu yāvannaivātra gacchati| ucyatāṃ muniśārdūlā vo drutaṃ manasi sthitam47| yāvaddvijā na ghoṣaṃti vedamaṃtrādikalpitam| ghoṣyaṃte yatra vedāśca maṃtrāṇi vividhāni ca48| purāṇasmṛtayo yatra kṣaṇaṃ sthātuṃ na śaknumaḥ| yajñahomajapasthānadevatārcanakarmaṇām49| purato vai na tiṣṭhāmastasmādvṛttaṃ samucyatām| kiṃ vai kṛtvā pretayoniṃ labhaṃte hi narā dvijāḥ50 1.60.50| śrotumicchāmahe samyakkathaṃ vai vikṛtaṃ vapuḥ| dvijā ūcuḥ- śītavātātapakleśaiḥ kṣutpipāsāviśeṣakaiḥ51| anyairapi ca duḥkhairye pīḍitāḥ kūṭasākṣiṇaḥ| vadhabaṃdhapramītāśca pretāste nirayaṃ gatāḥ52| chidrānveṣaparā ye ca dvijānāṃ karmaghātinaḥ| tathaiva ca gurūṇāṃ ca te pretāścāpunarbhavāḥ53| dīyamāne dvijāgrye tu dātāraṃ pratividhyati| ciraṃ pretatvamāśritya narakānna nivartate54| parasya vā'tmano vā gāṃ kṛtvā pīḍanavāhane| na pālayaṃti ye mūḍhāste pretāḥ karmajā bhuvi55| hīnapratijñāścāsatyāstathā bhagnavratā narāḥ| nalinīdalabhuktāśca te pretāḥ karmajā bhuvi56| vikrīṇanti sutāṃ śuddhāṃ striyaṃ sādhvīmakaṃṭakām| pitṛvyamātulādeśca te pretāḥ karmajā bhuvi57| ete cānye ca bahavaḥ pretā jātāḥ svakarmabhiḥ| pretā ūcuḥ- na bhavaṃti kathaṃ pretāḥ karmaṇā kena vā dvijāḥ58| hitāya vadanastūrṇaṃ sarvalokahitaṃ param| dvijā ūcuḥ- yena caiva kṛtaṃ snānaṃ jale tīrthasya dhīmatā59| namaskṛtaṃ paraṃ ligaṃ na preto jāyate naraḥ| ekādaśyāmupoṣyaiva dvādaśyāṃ ca viśeṣataḥ60| pūjayitvā hariṃ martyāḥ pretatvaṃ na vrajaṃti vai| vedākṣaraprasūtaiśca stotramaṃtrādibhistathā61| devānāṃ pūjane raktā na vai pretā bhavaṃti te| śrutvā paurāṇikaṃ vākyaṃ divyaṃ ca dharmasaṃhitam62| pāṭhayitvā paṭhitvā ca piśācatvaṃ na gacchati| vrataiśca vividhaiḥ pūtāḥ padmākṣadhāraṇaistathā63| japtvā padmākṣamālāyāṃ pretatvaṃ naiva gacchati| dhātrīphaladravaiḥ snātvā nityaṃ tadbhakṣaṇe ratāḥ64| tena viṣṇuṃ susaṃpūjya na gachaṃti piśācatām| pretā ūcuḥ- satāṃ saṃdarśanātpuṇyamiti paurāṇikā viduḥ65| tasmādvo darśanaṃ jātaṃ hitaṃ naḥ kartumarhatha| pretabhāvādyathāmuktiḥ sarveṣāṃ no bhaviṣyati66| vratopadeśakaṃ dhīrā yuṣmākaṃ śaraṇāgatāḥ| tato dayālavaḥ sarve tānūcurdvijasattamāḥ67| dhātrīṇāṃ bhakṣaṇaṃ śīghraṃ kurvatāṃ muktihetave| pretā ūcuḥ| dhātrīṇāṃ darśane viprā vayaṃ sthātuṃ na śaknumaḥ68| kathaṃ teṣāṃ phalānāṃ ca śaktā vai bhakṣaṇedhunā| dvijā ūcuḥ- asmākaṃ vacanenātra dhātrīṇāṃ bhakṣaṇaṃ śivam69| phaliṣyati paraṃ lokaṃ tasmādgaṃtuṃ samarhatha| atha tebhyo varaṃ labdhvā dhātrīvṛkṣaṃ piśācakaiḥ70| samāruhya phalaṃ prāpya bhakṣitaṃ līlayā tadā| tato devālayāttūrṇaṃ rathaṃ pīnasuśobhanam71| āgataṃ taṃ samāruhya sacāṃḍālapiśācakāḥ| gatāste tridivaṃ putra vratairyajñaiḥ sudurlabham72| skaṃda uvāca-| dhātrībhakṣaṇamātreṇa puṇyaṃ labdhvā divaṃ gatāḥ| tadbhakṣiṇaḥ kathaṃ svargaṃ na gacchaṃti narādayaḥ73| īśvara uvāca- pūrvaṃ te jñānalopācca na jānaṃti hitāhitam| ucchiṣṭaṃ śvabhirutspṛṣṭaṃ śleṣmamūtraṃ śakṛttu vā74| matvā ca mohitāḥ śreṣṭhaṃ pretādaṃti sadaiva hi| śakṛcchaucajalaṃ vāṃtaṃ balisūkarakukkuṭaiḥ75| mṛtake sūtake japyaṃ na tyaktaṃ yena kenacit| tasyānnaṃ ca jalaṃ pretāḥ khādaṃti tu sadaiva hi76| durdāṃtā gṛhiṇī yasya śucisaṃyamavarjitā| guruniḥsāritā duṣṭā saṃti pretāśca tatra vai77| apuṅgavāḥ kulairjātyā balotsāhavivarjitāḥ| badhirāśca kṛśā dīnāḥ piśācāḥ karmajātayaḥ78| kṣaṇaṃ ca maṃgalaṃ nāsti duḥkhairdehayutā bhṛśam| tenaiva vikṛtākārāḥ sarvabhogavivarjitāḥ79| nagnakā rogasaṃtaptā mṛtā rūkṣā malīmasāḥ| ete cānye ca duḥkhārtāḥ sadaiva pretajātayaḥ80| tena karmavipākena jāyaṃte kāmamīdṛśāḥ| pitṛmātṛgurūṇāṃ ca devaniṃdāparāśca ye81| pāṣaṃḍāḥ kaulikāḥ pāpāste pretāḥ karmajā bhuvi| galapāśairjalaiḥ śastrairgaralairātmaghātakāḥ82| ihaloke ca te pretāścāṃḍālādiṣu saṃbhavāḥ| aṃtyajāḥ patitāścaiva pāparogamṛtāśca ye83| aṃtyajairghātitā yuddhe te pretā niścitā bhuvi| mahāpātakasaṃyuktā vivāhe ca bahiṣkṛtāḥ84| śauryātsāhasikā ye ca te pretāḥ karmajā bhuvi| rājadrohakarā ye ca pitṝṇāṃ drohaciṃtakāḥ85| dhyānādhyayanahīnāśca vratairdevārcanādibhiḥ| amaṃtrāḥ snānahīnāśca gurustrīgamane ratāḥ86| tathaiva cāṃtyajastrīṣu durgatāsu ca saṃgatāḥ| mṛtāḥ krūropavāsena mlecchadeśasthitā mṛtāḥ87| mlecchabhāṣāyutāśuddhāstathāmlecchopajīvinaḥ| anuvartaṃti ye mlecchānstrīdhanairupajīvakāḥ88| striyo yaiśca na rakṣyaṃte te pretā nātra saṃśayaḥ| kṣudhāsaṃtaptadehaṃ tu śrāṃtaṃ vipraṃ gṛhāgatam89| guṇapuṇyātithiṃ tyaktvā piśācatvaṃ vrajaṃti te| vikrīṇaṃti ca vai gāśca mleccheṣu ca gavāśiṣu90| pretaloke sukhaṃ sthitvā te ca yāṃtyapunarbhavam| aśaucābhyaṃtare ye ca jātāśca paśavo mṛtāḥ91| ciraṃ pretāḥ piśācāśca mṛtā jātāḥ punaḥ punaḥ| jātakarmamukhaiścaiva saṃskārairye vivirjitāḥ92| ekaikasmiśca saṃskāre pretatvaṃ parihīyate| snānasaṃdhyāsurārcābhirvedayajñavratākṣaraiḥ93| ājanmavarjitāḥ pāpāste pretāścāpunarbhavāḥ| bhojanocchiṣṭapātrāṇi yāni dehamalāni ca94| nipātayaṃti ye tīrthe te pretā nātra saṃśayaḥ| dānamānārcanairnaiva yairviprā bhuvi tarpitāḥ95| pitaro guravaścaiva pretāste karmajā bhṛśam| patiṃ tyaktvā ca yā nāryo vasaṃti cetarairjanaiḥ96| pretaloke ciraṃ sthitvā jāyaṃte cāṃtyayoniṣu| patiṃ ca vaṃcayitvā yā viṣayeṃdriyamohitāḥ97| miṣṭaṃ cādaṃti yāḥ pāpāstāstu pretāściraṃ bhuvi| viṇmūtrabhakṣakā ye ca brahmasva bhakṣaṇe ratāḥ98| abhakṣyabhakṣakāścānye te pretāścāpunarbhavāḥ| balādye paravastūni gṛhṇaṃti na dadatyapi99| atithīnavamanyaṃte pretā nirayamāsthitāḥ| tasmādāmalakīṃ bhuktvā snātvā tasya draveṇa ca 100 1.60.100| sarvapāpādvinirmukto viṣṇuloke mahīyate| tasmātsarvaprayatnena sevayāmalakīṃ śivām 101| ya idaṃ śṛṇuyānnityaṃ puṇyākhyānamidaṃ śubham| sarvapāpa prapūtātmā viṣṇuloke mahīyate 102| śrāvayetsatataṃ loke vaiṣṇaveṣu viśeṣataḥ| sa yāti viṣṇusāyujyamiti paurāṇikā viduḥ 103| skaṃda uvāca- mahīruha phalaṃ jñātaṃ prapūtaṃ dvividhaṃ prabho| idānīṃ śrotumicchāmi patraṃ puṣpaṃ sumokṣadam 104| īśvara uvāca- sarvebhyaḥ patrapuṣpebhyaḥ sattamā tulasī śivā| sarvakāmapradā śuddhā vaiṣṇavī viṣṇusupriyā 105| bhuktimuktipradā mukhyā sarvalokaparā śubhā| yāmāśritya gatāḥ svargamakṣayaṃ munisattamāḥ 106| hitārthaṃ sarvalokānāṃ viṣṇunāropitā purā| tulasīpatrapuṣpaṃ ca sarvadharmapratiṣṭhitam 107| yathā viṣṇoḥ priyālakṣmīryathāhaṃ priya eva ca| tatheyaṃ tulasīdevī caturtho nopapadyate 108| tulasīpatramekaṃ tu śatahemaphalapradam| nānyaiḥ puṣpaistathāpatrairnānyairgaṃdhānulepanaiḥ 109| tuṣyate daityahā viṣṇustulasyāśca dalairvinā| anena pūjito yena harirnityaṃ parāśayā 110| tena dattaṃ hutaṃ jñātaṃ kṛtaṃ yajñavratādikam| janmajanmani bhāsitvaṃ sukhaṃ bhāgyaṃ yaśaḥ śriyaṃ 111| kulaṃ śīlaṃ kalatraṃ ca putraṃ duhitaraṃ tathā| dhanaṃ rājyamarogatvaṃ jñānaṃ vijñānameva ca 112| vedavedāṃgaśāstraṃ ca purāṇāgamasaṃhitāḥ| sarvaṃ karagataṃ manye tulasyābhyarcane hareḥ 113| yathā gaṃgā pavitrāṃgī suraloke vimokṣadā| yathā bhāgīrathī puṇyā tathaivaṃ tulasī śivā 114| kiṃ ca gaṃgājale naiva kiṃca puṣkarasevayā| tulasīdalamiśreṇa jalenaiva pramodyate 115| mādhavaḥ saṃmukho yasya janmajanmasudhīmataḥ| tasya śraddhā bhavechrutvā tulasyā harimarcitum 116| yo maṃjarīdalaireva tulasyā viṣṇumarcayet| tasya puṇyaphalaṃ skanda kathituṃ naiva śakyate 117| tatra keśavasānnidhyaṃ yatrāsti tulasīvanam| tatra brahmā ca kamalā sarvadevagaṇaiḥ saha 118| tasmāttāṃ saṃnikṛṣṭe tu sadā devīṃ prapūjayet| stotramaṃtrādikaṃ yadvā sarvamānaṃtyamaśnute 119| ye ca pretāśca kūśmāṃḍāḥ piśācā brahmarākṣasāḥ| bhūtadaityādayastatra palāyaṃte sadaiva hi 120| alakṣmīrnāśinī ghūrṇā yā ḍākinyādi mātaraḥ| sarvāḥ saṃkocitāṃ yāṃti dṛṣṭvā tu tulasīdalaṃ 121| brahmahatyādayaḥ pāpavyādhayaḥ pāpasaṃbhavāḥ| kumaṃtriṇā kṛtā ye ca sarve naśyaṃti tatra vai 122| bhūtale vāpi taṃ yena haryarthaṃ tulasīvanam| kṛtaṃ kratuśataṃ tena vidhivatpriyadakṣiṇam 123| hariliṃgeṣu cānyeṣu sālagrāmaśilāsu ca| tulasīgrahaṇaṃ kṛtvā viṣṇoḥ sāyujyamāvrajet 124| naṃdaṃti puruṣāstasya mādhavārthe kṣitau tu yaḥ| tulasīṃ ropayeddhīraḥ sa yāti mādhavālayam 125| pūjayitvā hariṃ devaṃ nirmālyaṃ tulasīdalam| dhārayedyaḥ svaśīrṣe tu pāpātpūto divaṃ vrajet126| pūjane kīrttane dhyāne ropaṇe dhāraṇe kalau| tulasī dahate pāpaṃ rsvargaṃ mokṣaṃ dadāti ca 127| upadeśaṃ diśedasyāḥ svayamācarate punaḥ 128| sa yāti paramaṃ sthānaṃ mādhavasya niketanam| hareḥ priyakaraṃ yacca tanme priyataraṃ bhavet 129| sarveṣāmapi devānāṃ devīnāṃ ca samaṃtataḥ| śrāddheṣu yajñakāryeṣu parṇamekaṃ ṣaḍānana 130| tasmātsarvaprayatnena tulasīsevanaṃ kuru| tulasī sevitā yena tena sarvaṃ tu sevitam 131| guruṃ vipraṃ devatīrthaṃ tasmātsevaya ṣaṇmukha| śikhāyāṃ tulasīṃ kṛtvā yastu prāṇānparityajet 132| duṣkṛtaughādvinirmuktaḥ svargameti nirāmayam| rājasūyādibhiryajñairvrataiśca vividhairyamaiḥ 133| yā gatiḥ prāpyate dhīraiḥ tulasīsevināṃ bhavet| tulasīdalena caikena pūjayitvā hariṃ naraḥ 134| vaiṣṇavatvamavāpnoti kimanyaiḥ śāstravistaraiḥ| na pibetsa payo mātustulasyāḥ koṭisaṃkhyakaiḥ 135| arcitaḥ keśavo yena śākhāmṛdulapallavaiḥ| bhāvayetpuruṣānmartyaḥ śataśotha sahasraśaḥ 136| pūjayitvā hariṃ nityaṃ komalaistulasīdalaiḥ| pradhānato guṇāstāta tulasyā gaditā mayā 137| nikhilaṃ purukālena guṇaṃ vaktuṃ na śaknumaḥ| yastvidaṃ śṛṇuyānnityamākhyānaṃ puṇyasaṃcayam 138| pūrvajanmakṛtātpāpānmucyate janmabaṃdhanāt| sakṛtpaṭhanamātreṇa vahniṣṭomaphalaṃ labhet 139| na tasya vyādhayaḥ putra mūrkhatvaṃ na kadācana| sarvadā jayamāpnoti na gacchetsa parājayaṃ 140| lekhastiṣṭhedgṛhe yasya tasya lakṣmīḥ pravartate| na cādhayo na ca pretā na śoko nāvamānanā 141| na tiṣṭhaṃti kṣaṇaṃ tatra yatreyaṃ vartate lipiḥ 142| iti śrīpādmapurāṇe prathame sṛṣṭikhaṃḍe tulasīmāhātmyaṃ nāma ṣaṣṭitamo'dhyāyaḥ 60|

English translation

Skanda said :

1. I am asking about (the importance of) the fruit of another tree also. O lord of the world, tell me about it for the good of all the worlds.

The lord. said :

2. The dhātrī [1] fruit is very pure and is well-known in all the worlds, by planting which (i.e. it) a man or a woman is free from the bondage of birth.

3. This fruit of Vāsudeva is pure, is pleasing and auspicious. Merely by eating it a man is free from all sins.

4. (Long) life would be (obtained) by eating it; religious merit would be accumulated by drinking (the juice of) it; misfortune would be destroyed by (taking) a bath (after applying its tenacious paste to one’s body); and one would get all prosperity.

5. O Mahāsena (i.e. Kārtikeya ), evil spirits, demons and goblins do not go (i.e. haunt) that house where dhātrī (tree) always stands.

6-7 Not the Ganges , not Gayā , neither Kāśī nor Puṣkara (is able to remove all sins of men); it is dhātrī only (that removes all sins). All the sins of him who bathes (after applying the tenacious paste of dhātrī to his body) when the day sacred to Viṣṇu has approached (i.e. on the day sacred to Viṣṇu), on the eleventh day of each of the two fortnights, perish, and he is honoured in Viṣṇu’s heaven.

8. The fruit of dhātrī should always be used in food or at bath; it should certainly be used to the satisfaction of'Viṣṇu (i.e. to satisfy Viṣṇu), or at the time of just bathing on a day sacred to Hari (i.e. Viṣṇu).

9-10. When a man breaks his fast of the eleventh day of each fortnight (by) just touching dhātrī, when the feast is ready and then eating (other food), then, O Kārtikeya, he is free from the sins committed during seven births just by observing one fast. There is no doubt about this.

11. He obtains (i.e. lives in) heaven eternally and is absorbed into viṣṇu. Therefore, with all effort, observe the dhātrī vow.

12. O Kārtikeya, he whose hair is always well-tinged with dhātri juice, would never again suck his mother’s breasts (i.e. would never be reborn).

13. By seeing or touching dhātri or even by uttering its name, Viṣṇu, the granter of boons, being pleased, is well disposed to him.

14. Viṣṇu dwells there, and also Brahmā ; Lakṣmī also is steady in that house where there is the fruit of dhātrī; therefore a man should plant it in his house.

15. Misfortune perishes (from) that place where dhātrī stands. All gods are pleased; and being glad do not leave (him even) for a moment.

16. Viṣṇu would be pleased with him who offers a rich offering of eatables [2] along with a dhātri fruit to a deity; and not by hundreds of other sacrifices.

17. He, who, after bathing with (i.e. after applying) the juice of the dhātrī fruit (to his body), worships Viṣṇu, gets the desired fruit, or obtains whatever he has in his mind.

18. In the same way, the best man, having remembered the distinctive mark (of the deity) and having worshipped it with a dhātrī fruit, gets the fruit of a hundred thousand (coins of) gold.

19. O Skanda , the man who is engaged in serving dhātri, gets the same position as the learned or the meditating sages have.

20. That position, which is had by resorting to or visiting sacred places or by observing various vows is obtained by men by means of serving dhātrī well.

21. He gets the love of all gods, goddesses and of my attendants also. (All these) the granters of boons, are well-disposed to him when he bathes with (i.e. after applying the paste of) the fruit of dhātrī or after worshipping it.

22. By properly worshipping the dhātrī fruit, those planets that are wicked, and the fierce demons and goblins, do not become (i.e. cease to be) wicked.

23. O son, except (in the worship of) the Sun, the āmalakī fruit is recommended in all sacrifices and rites and in the worship of every god.

24. Therefore, O son, one should avoid from a distance (i.e. keep away from) the dhātrī fruits on a Sunday and especially on the seventh day (of a fortnight).

25. Everything—life, wealth and wife—of him who bathes with (the paste of) the fruit of dhātrī or eats it on a Sunday, perishes.

26. One should also certainly avoid from a distance (i.e. keep away from) dhātrī on a Saṃkrānti , a Thursday, the sixth day, the first day, the ninth day of every fortnight and on the new-moon day.

27. That dead man (i.e. the dead body of a man) in whose nose, ear or mouth or hair of the head a dhātrī fruit is (placed), goes to the abode of Viṣṇu.

28. A dead man, merely by contact with a dhātrī fruit goes to Viṣṇu’s abode. All his sins perish; and he goes to heaven in a chariot.

29. The religious man who bathes after besmearing his body with the juice of a dhātrī fruit, obtains the fruit of a horse-sacrifice at every step.

30. Merely on seeing it all the most sinful beings, wicked and fierce planets run away.

31-36. O Skanda, formerly a pulkasa [3] went to a forest for hunting; after having killed the flocks of beasts and birds he was oppressed with thirst and hunger. Seeing in front of him an āmalakī tree full of large fruits he at once climbed it and ate the best fruit. Then through (ill) luck he fell on the ground from the top of the tree. Due to the pain of the deep wound he then died. Then all the very powerful hosts of evil spirits and the hosts of demons and ghosts and Yama ’s servants could not comfortably carry or see that dead cāṇḍāla . Saying, ‘this is mine’ they started fighting among themselves. They could not even seize one another. Then after having reflected they went to the groups of sages.

The evil spirits said :

37-43a. O wise sages, why were we or the servants of Yama not able to see the sinful cāṇḍāla? All those viz. who, with their faces turned away from battle, die after being overthrown by the determined ones, who have sunk due to rash acts, who are timid, who are oppressed by a destructive weapon, fire or wood, or those men who are killed by lions, tigers or by aquatic animals, also the evil spirits living in water or on ground or fallen from trees and mountains, or those who are killed by beasts and birds or who have died in prisons or due to poison, those who have died by committing suicide, or those who have missed the rites like śrāddha , or those who have died due to secret acts, also rogues and haters of preceptors, brāhmaṇas and kings, heretics, followers of the left-hand Śākta ritual, [4] those who were cruel, who have administered poison, who were false witnesses, who have eaten impure food—are to be eaten by the evil spirits. There is no doubt about this. We, who have been saying ‘this is mine’, are not able to carry that (cāṇḍāla). Why and due to whose prowess is he difficult to look at like the sun?

The sages said :

43b-44. O evil spirits, he has eaten a ripe āmalakī fruit. Many fruits due to it are going along with him (i.e. he has earned great religious merit which now accompanies him). For that reason only he has certainly become difficult to look at.

45-46a. The life-principle of him who has fallen from the top of a tree would not leave him due to affection (for the body). He and also others who commit sinful deeds would go to heaven, not due to the movement of the Sun, but only after being purified by eating a dhātrī (fruit).

The evil spirits said :

46b. We are asking you through ignorance. We are not at all censurers.

47-48a. O best sages, tell us quickly what is in your mind, till an aeroplane does not come here from Viṣṇu’s world, and till the brāhmaṇas do not loudly recite whatever is designed by them like the Vedic hymns.

48b-5la. We are not able to remain even for a moment at that place where the Vedas , various sacred hymns, Purāṇas and Smṛtis are loudly recited. We do not remain (present) in front of places of sacrifices, offerings, mutterings, and of the worship of deities. Therefore (please) tell us the account. O brāhmaṇas, doing which (deeds) do men obtain the birth of (i.e. are born as) evil spirits? We desire to hear about it correctly. How (i.e. why) is the body deformed?

The brāhmaṇas said :

51b-52. The false witnesses and those who died after killing or binding (someone) being troubled by the distresses like cold, wind, heat and especially by hunger and thirst, and also oppressed by other troubles, (becoming) evil spirits, have gone to hell.

53. Those evil spirits who sought the weakpoints of others and also who destroyed the work of brāhmaṇas and their preceptors, become evil spirits not to be born again (i.e. they ete rnally live as evil spirits).

54. That man who strikes the giver of gifts to the best brāhmaṇa , resorts for a long time to the state of an evil spirit and never returns from hell.

55. Those fools who oppress or drive their own or another’s cow, are born as evil spirits on the earth as a result of their deeds.

56. Those truthful men who fail to keep their promise and also those men who have violated their vow and have eaten the lotus-petals, are born as evil spirits on the earth as a result of their deeds.

57. Those who sell their own pure, chaste, innocent daughter or that of their paternal or maternal uncle, are born as evil spirits on the earth.

58a. These and many others are born as evil spirits due to their deeds.

Thee evil spirits said :

58b-59a. O brāhmaṇas, (please) tell us quickly for our good that which is beneficial to all the worlds, viz. how (i.e. for which reason) or by (performing) which deed men do not become evil spirits.

The brāhmaṇas said :

59b-60a. The wise man who bathes in the water of a sacred place or salutes a great idol (of a deity) is not born as an evil spirit.

60b-61a. Men after having fasted on the eleventh day (of a fortnight) and having worshipped Viṣṇu (i.e. those men who fast on the eleventh day of a fortnight and worship Viṣṇu) especially on the twelfth day (of that fortnight), do not become evil spirits.

6lb-62a. Those (men) who are attached to the worship of deities with the Vedic hymns and eulogies and sacred hymns, do not become evil spirits.

62b-63a. A man after having heard, recited to others or to himself (i.e. who recites to others or to himself) divine passages from the Purāṇas agreeing with religious precepts, does not become an evil spirit.

63b-64a. Similarly, men purified by various vows and by wearing rudrākṣas or lotuses, after muttering (i.e. who mutter sacred names of a deity) on (i.e. by counting the beads of) a rudrākṣa rosary, do not become evil spirits.

64b-65a. Those who after having daily bathed (i.e. who bathe) with the juice of (i.e. after besmearing their body with paste of) dhātrī fruit, are attached to eating (i.e. eat) it, have thereby worshipped Viṣṇu well and (so) do not become evil spirits.

The evil spirits said :

65b-67. Those who are well-versed in the Purāṇas know chat religious merit is obtained by seeing (i.e. meeting) the good. So (now) we have met (i.e. have been lucky to meet) you. (Please) do whatever is good for us, so that all of us will be free from this state of evil spirits. O wise ones, we have submitted ourselves to you; (please) instruct us in the performance of a vow.

68a. Then all the kind, best brāhmaṇas said to them: “Quickly eat the dhātrī fruits for obtaining release.”

The evil spirits said :

68b-69a. O brāhmaṇas, we cannot stand the sight of the dhātrī trees. How then shall we be able to eat their fruits?

The brāhmaṇas said :

69b-70a. Because we are telling it, the auspicious eating of the dhātrī fruits will fructify in (the form of) reaching the other world. Therefore deserve yourselves to go to heaven.

70b-71a. Then having obtained a boon from them, the evil spirits climbed up the dhātrī tree, obtained the fruits and sportively ate them.

71 b-72. Then having got into a big, very beautiful chariot that had quickly come from the abode of gods, the cāṇḍāla evil spirits went to heaven, very difficult to obtain by means of vows of sons and sacrifices.

Skanda said :

73. The evil spirits obtained religious merit and went to heaven merely after eating the dhātrī (fruits). (Then) how (is it that) men etc. who eat them do not go to heaven?

The lord said :

74-76. Due to their former loss of knowledge, they do not understand what is beneficial to them and what is not. The evil spirits, being deluded, look upon leavings of food or (food etc.) touched by dogs, and also phlegm, urine or excrement as excellent, and always eat them, and also the excrement, urine or substances vomited by cocks. The evil spirits always eat the food of him who has not given up muttering (sacred hymns) during the period of mourning or of impurity caused by a child-birth in the family.

77. The evil spirits live there (i.e. in the house) of him, whose wife is hard to be subdued, is void of purity and restraint, is expelled by the elders and is wicked.

78-79. Those who are not eminent due to being born in (certain) families, who are without power and energy, who are deaf, weak, and poor are born as evil spirits due to their deeds. Even for a moment they do not enjoy prosperity as they are extremely connected with unhappiness. Therefore they have deformed figures and are void of all pleasures.

80. The evil spirits are naked, troubled with diseases, rough and dirty. They are always afflicted with these or other miseries.

81-82a. It may be that due to the ripening of that Karma (i.e. those actions) they are born like these. Those who are busy in censuring their father, mother, preceptors or deities, and also those who are heretics, who are followers of the left-hand Śākta ritual or are sinful, are born as evil spirits.

82b-83a. Those, who have committed suicide by putting a noose round their neck, or by water (i.e. by throwing themselves into water), or with weapons or by (drinking) poisons, become evil spirits in this world, or are born in (the castes) like cāṇḍāla.

83b-85a. Those, who are low-born, fallen, or who have died of a sinful disease, and those who are killed by the lowborn ones in a battle, are certainly (born as) evil spirits on the earth. Those who are full of (i.e. who have committed) great sins [5] , who are excluded in marriages (i.e. are not married), who are rash due to bravery, are born as evil spirits as a result of their deeds.

85b-89a. Those, who have committed high treason, or who have thought of being treacherous to their parents, or who are void of meditation and study and also of vows, and worship of gods etc., are without (i.e. those who do not recite) prayers, those who do not bathe or those who are interested in approaching their preceptor’s wife, those who keep company with vicious, low-born women, or those who have died due to severe fasts, who have died while staying in a mleccha country, those impure ones who are endowed with (i.e. speak) the language of the mlecchas , those who derive their livelihood from the mlecchas, those who imitate the mlecchas, those who live on a woman’s wealth, those who do not protect women, are born as evil spirits. There is no doubt about this.

89b-90a. Those, who abandon (i.e. dismiss without entertaining) a brāhmaṇa—an auspicious guest due to his religious merit—who is fatigued, whose body is tormented due to hunger and who has come to their house, are born as evil spirits.

90b-9la. Those, who sell cows to mlecchas and to those who eat (the flesh of) cows, rather live in the world of the evil spirits and are not reborn (i.e. live there eternally).

9lb-92. Those who are internally impure and the dead beasts are born as evil spirits. Those who are void of any sacraments like rites after birth etc. are born and die as evil spirits and goblins (again and again) for a long time.

93. By every sacrament like a bath, morning, noon and evening prayers, worship of gods, and Vedic words and words about sacrifices being born as an evil spirit is avoided.

94-95a. Those, who are without (i.e. who do not undergo) any sacrament, are sinful; such evil spirits are not born again (i.e. live as evil spirits eternally). Those, who cause (or allow) people) to throw the leavings of food and utensils used for eating food, filthy things (like urine, excrement) of the body into sacred places, become evil spirits. There is no doubt about this.

95b-97a. Those, who have no t gratified brāhmaṇas, manes and preceptors by making offerings and honouring them, are very much born as evil spirits due to their deeds. Those women who, having forsaken their husbands, live with other men, live for a long time in the world of the evil spirits, and are born in low castes.

97b-98a. Also those, who, being deluded by (enjoyments) of senses, deceive their husbands, those who eat savory food are sinful, and live for a long time on the earth as evil spirits.

98b-99a. Those, who eat excrement and (drink) urine, those who are intent upon using up the wealth of a brāhmṇna or those who eat prohibited food become evil spirits and are not born again (i.e. eternally live as evil beings).

99b-100a. Those who forcibly snatch the things of others and do not give them (back), and those who insult guests are born as evil spiṛiis living in hell.

100b-101a. Therefore, having eaten (i.e. one who eats) the āmalakī fruit, and having bathed (i.e. one who bathes) with its juice (i.e. after applying the paste of the āmalakī fruits to the body), one is free from all sins, and is honoured in Viṣṇu’s heaven.

101lb. Therefore, with all efforts serve the auspicious āmalakī.

102-103. He, who would, everyday listen to this auspicious meritorious account, has all his sins purified and is honoured in Viṣṇu’s world. Those, who are well-versed in the Purāṇas, know that he who would narrate this account especially to Viṣṇu’s devotees, is absorbed in Viṣṇu.

Skanda said :

104. O lord, I have understood the two kinds of the very pure fruit of tree. Now I desire to hear about the leaves and flowers that easily give (i.e. lead to) liberation.

The lord said :

105. Of all leaves and flowers the auspicious Tulasī , which grants (i.e. satisfies) all desires, which belongs to and is very much liked by Viṣṇu, is the best.

106. Tulasī gives enjoyments and liberation, is the chief, greatest in all worlds and auspicious, resorting to which the best sages have eternally gone to heaven.

107. She (i.e. the Tulasī plant) was formerly planted by Viṣṇu for the good of all the worlds. The leaf and flower of Tulasī are valued in all good works.

108. As Lakṣmī is dear to Viṣṇu or as I am dear (to him), in the same way this goddess Tulasī is (dear to him); a fourth one is not to be obtained.

109-110a. One Tulasī leaf gives a hundred(coins of) gold. Without Tulasī leaves, Viṣṇu, the demon-killer, is not pleased. He is not pleased with other flowers and leaves and applications of sandal etc.

l10b-111a. He, who, with the hope of final beatitude, has worshipped Hari with this (i.e. a Tulasī leaf), has indeed given (gifts), offered oblations, obtained knowledge and performed sacrifices or observed vows etc.

111b-113. I think that by Viṣṇu’s worship with Tulasī leaf brightness, happiness, fame, wealth, (noble) family, (good) character, (good) wife, (good) son, (good) daughter, wealth, kingdom, health, knowledge and special knowledge, Vedas, Vedāṅgas , science, Purāṇas, sacred texts, are in his hand birth after birth.

114. As Gaṅgā of a charming form grants liberation in heaven, or as Bhāgīrathī is auspicious, so is auspicious Tulasī.

115. What is the use the water of Ganges and what is the use of resorting to Puṣkara? He gets delight with water mixed with Tulasī leaf only.

116. That intelligent man, to whom Viṣṇu is favourable in every birth, has faith in worshipping Viṣṇu with Tulasī (leaves).

117. O Skanda, it is not possible to narrate the fruit of merit of him who would worship Viṣṇu with the sprouts and leaves of Tulasī.

118. There is the proximity of Viṣṇu, where there is Tulasī grove. Brahmā also (lives) there, and also Lakṣmī with all the hosts of gods.

119. Therefore a man should always worship that deity (which is) in proximity. All those panegyrics and hymns etc. become eternal (when recited in the proximity of Tulasī).

120. All the evil spirits, goblins, ghosts of brāhmaṇas, ghosts, demons etc. always run away (from) there.

121. The mothers like Alakṣmī , Nāśnī, Ghūrṇā, Ḍākinī [6] , get frightened after seeing the Tulasī leaf.

122. There (and then) only all sins like the murder of a brāhmaṇa, sinful diseases due to sins, committed through bad advice, perish.

123. He, who has planted a grove of Tulasī for Viṣṇu on the earth, has duly performed a hundred sacrifice in which dakṣiṇā (fee paid to brāhmaṇas) is dear.

124. By putting Tulasī on Viṣṇu-idols, and also on Śālagrāma stones [7] , one would be absorbed with Viṣṇu.

125. The men (i.e. relatives) of the wise man who would plant a Tulasī plant for Viṣṇu on the earth, are happy; he goes to Viṣṇu’s abode.

126. He, who, after having worshipped Viṣṇu, puts the remaining of the Tulasī leaf on his own head, is purified and would go to heaven.

127. In the Kaliyuga Tulasī burns one’s sin, and gives one (i.e. takes one to) heaven and salvation on (i.e. by) worshipping it, narrating (its account), meditating upon it, planting it and putting its (leaves etc.) (on one’s person).

128-129. He who teaches about it, and himself practises it, goes to the highest place, viz. Viṣṇu’s abode. That which pleases Viṣṇu is dearer to me.

130. O Skanda, the leaf (of Tulasī) is equal to all gods and goddesses in śrāddhas and sacrifices.

131. Therefore serve Tulasī with all effort. He, who has served Tulasī, has served everyone like his preceptor, a brāhmaṇa or a sacred place.

132-133a. Therefore, O Skanda, serve (the Tulasī). He who would cast his life while keeping Tulasī on the tuft of hair on his head, is free from a stream of sins and goes to the happy heaven.

133b-134a. That (high) position which the wise obtain by means of sacrifices like Rājasūya , vows and various restraints is obtained by those who serve Tulasī.

134b-135. A man obtains the position of Viṣṇu by worshipping Viṣṇu just with one leaf; what is the use of (giving) the minute details of the sacred precepts?

136. He, who has worshipped Viṣṇu with a crore of soft Tulasī leaves, would not drink the milk of his mother (i.e. would not suck his mother’s breasts, i.e. would not be born).

137. A man should enliven thousands of men, by worshipping Viṣṇu everyday with delicate Tulasī leaves. O child, I have told you the main qualities of Tulasī.

138. I am unable to describe all the qualities even with (i.e. even after spending) a long time. He who would daily listen to this account—the collection of religious merit, is free from the sin committed in the previous birth, and from the bondage of birth.

139. One would get the fruit of agniṣṭoma by reciting it even once.

140. Such a man does not contract diseases, nor does he have ignorance, O son. He always gets success; he is never defeated.

141-142. The wealth of him, in whose house there is a writing (i.e. the written account), thrives. Mental agonies, evil spirits, griefs, or insult do not remain, even for a moment, at that place where there is such a written account.

[1]: [1] : Dhātrī—Amalaka tree; Emblic Myrobalan.

[2]: [2] : Naivedya—An offering of eatables presented to a deity or idol.

[3]: [3] : Pulkasa—Name of a degraded mixed caste, the offspring of a niṣāda by a śūdra woman.

[4]: [4] : Kaulika—A follower of the left-hand Śākta ritual.

[5]: [5] : Mahāpātaka—Great sins. These are five: killing a brāhmaṇa; drinking wine or liquor; theft; cohabitation with the wife of one’s teacher; keeping company with one who commits any one of these four sins.

[6]: [6] : Dākinī—A female imp attending Kālī (feeding on human flesh).

[7]: [7] : Śālagrāma—Name of a sacred stone worshipped by the Vaiṣṇavas and supposed to be pervaded by Viṣṇu. It is a black stone which contains a fossil, ammonite and is chiefly found near the Śālagrāma village on the Gaṇḍakī river.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14062, revision 334572 (2022-04-06T03:26:33Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364183.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.