Uttara-khaṇḍa · Chapter 105
Sourceनारद उवाच। क्षिप्तेभ्यस्तत्रबीजेभ्यो वनस्पत्यस्त्रयोभवन् । धात्री च मालती चैव तुलसी च नृपोत्तम १। धात्र्युद्भवा स्मृता धात्री माभवा मालती स्मृता । गौरीभवा च तुलसी तमः सत्त्व रजोगुणाः २। स्त्रीरूपिण्यौ वनस्पत्यौ दृष्ट्वा विष्णुस्तदा नृप । उत्तस्थौ संभ्रमाद्वृंदारूपातिशयमोहितः ३। ददर्श तास्तदा मोहात्कामासक्तेन चेतसा । तं चापि तुलसीधात्र्यौ रागेणैवावलोकताम् ४। यच्चलक्ष्म्यापुराबीजंमाययैवसमर्पितम् । तस्मात्तदुद्भवानारीतस्मिन्नीर्ष्यायुताभवत् ५। अतःसाबर्बरीत्याख्यामाधवस्यातिगर्हिता । धात्रीतुलस्यैतद्रा गात्तस्यप्रीतिप्रदेसदा ६। ततो विस्मृतदुःखोऽसौ विष्णुस्ताभ्यां सहैव तु । वैकुंठमगमद्धृष्टः सर्वदेवनमस्कृतः ७। कार्तिकोद्यापने विष्णोस्तस्मात्पूजा विधीयते । तुलसीमूलदेशे तु प्रीतिदा सा यतः स्मृता ८। तुलसीकाननं राजन्गृहे यस्यावतिष्ठते । तद्गृहं तीर्थरूपं तु नायांति यमकिंकराः ९। सर्वपापहरं पुण्यं कामदं तुलसीवनम् । रोपयंति नरश्रेष्ठा न तेपश्यंति भास्करिम् १०। दर्शनं नर्मदायास्तु गंगास्नानं तथैव च । तुलसीवनसंसर्गः सममेतत्त्रयं स्मृतम् ११। रोपणात्पालनात्सेकाद्दर्शनात्स्पर्शनान्नृणाम् । तुलसी दहते पापं वाङ्मनःकाय संचितम् १२। तुलसीमंजरीभिर्यः कुर्याद्धरिहरार्चनम् । न स गर्भगृहं याति मुक्तिभागी न संशयः १३। पुष्करादीनि तीर्थानि गंगाद्याः सरितस्तथा । वासुदेवादयो देवास्तिष्ठंति तुलसीदले १४। तुलसीमंजरीयुक्तो यदि प्राणान्विमुंचति । विष्णोः सायुज्यमाप्नोति सत्यं सत्यं नृपोत्तम १५। तुलसीमृत्तिकालिप्तो यस्तु प्राणान्विमुचंति । यमोऽपि नेक्षितुं शक्तो युक्तं पापशतैरपि १६। तुलसीकाष्ठजं यस्तु चंदनं धारयेन्नरः । तद्देहं नस्पृशेत्पापं क्रियमाणमपीह यत् १७। तुलसीविपिनच्छाया यत्र यत्र भवेन्नृप । तत्र श्राद्धं प्रकर्त्तव्यं पितॄणां दत्तमक्षयम् १८। धात्रीछायासु यः कुर्यात्पिंडदानं नृपोत्तम । तृप्तिं च यांति पितरस्तस्य ये नरके स्थिताः १९। मूर्ध्नि पाणौ मुखे चैव देहे च नृपसत्तम । धत्ते धात्रीफलं यस्तु स विज्ञेयो हरिः स्वयम् २०। धात्रीफलं च तुलसीमृत्तिका द्वारकोद्भवा । यस्य देहे स्थिता नित्यं स जीवन्मुक्त उच्यते २१। धात्रीफलविमिश्रैस्तु तुलसीदलमिश्रितैः । जलैः स्नाति नरस्तस्य गंगास्नानफलं स्मृतम् २२। देवार्चनं नरः कुर्याद्धात्रीपत्रैः फलैरपि । सुवर्णपुष्पैर्विविधैरर्चनस्याप्नुयात्फलम् २३। तीर्थानि मुनयो देवा यज्ञाः सर्वेऽपि कार्तिके । नित्यं धात्रीं समाश्रित्य तिष्ठंत्यर्के तुलाश्रिते २४। द्वादश्यां तुलसीपत्रं धात्रीपत्रं तु कार्तिके । लुनाति स नरो गच्छेन्निरयानतिगर्हितान् २५। धात्रीछायां समाश्रित्य कार्तिकेऽन्नं भुनक्ति यः । अन्नसंसर्गजं पापमावर्षं तस्य नश्यति २६। धात्रीमूले तु यो विष्णुं कार्तिकेऽर्चयते नरः । विष्णुक्षेत्रेषु सर्वेषु पूजितस्तेन सर्वदा २७। धात्रीतुलस्योर्माहात्म्यमपिदेवश्चतुर्मुखः । न समर्थो भवेद्वक्तुं यथा देवस्यशार्ङ्गिणः २८। धात्री तुलस्युद्भवकारणं च शृणोति यः श्रावयते च भक्त्या । विधूतपाप्मा सह पूर्वजैश्च स्वर्गं व्रजत्यग्र्यविमानसंस्थः २९। इति श्रीपाद्मेमहापुराणे पंचपंचाशत्सहस्रसंहितायामुत्तरखंडे कार्तिकमाहात्म्ये श्रीकृष्णसत्यभामासंवादे धात्रीतुलस्योर्माहात्म्यंनाम पंचाधिकशततमोऽध्यायः१०५।
nārada uvāca| kṣiptebhyastatrabījebhyo vanaspatyastrayobhavan | dhātrī ca mālatī caiva tulasī ca nṛpottama 1| dhātryudbhavā smṛtā dhātrī mābhavā mālatī smṛtā | gaurībhavā ca tulasī tamaḥ sattva rajoguṇāḥ 2| strīrūpiṇyau vanaspatyau dṛṣṭvā viṣṇustadā nṛpa | uttasthau saṃbhramādvṛṃdārūpātiśayamohitaḥ 3| dadarśa tāstadā mohātkāmāsaktena cetasā | taṃ cāpi tulasīdhātryau rāgeṇaivāvalokatām 4| yaccalakṣmyāpurābījaṃmāyayaivasamarpitam | tasmāttadudbhavānārītasminnīrṣyāyutābhavat 5| ataḥsābarbarītyākhyāmādhavasyātigarhitā | dhātrītulasyaitadrā gāttasyaprītipradesadā 6| tato vismṛtaduḥkho'sau viṣṇustābhyāṃ sahaiva tu | vaikuṃṭhamagamaddhṛṣṭaḥ sarvadevanamaskṛtaḥ 7| kārtikodyāpane viṣṇostasmātpūjā vidhīyate | tulasīmūladeśe tu prītidā sā yataḥ smṛtā 8| tulasīkānanaṃ rājangṛhe yasyāvatiṣṭhate | tadgṛhaṃ tīrtharūpaṃ tu nāyāṃti yamakiṃkarāḥ 9| sarvapāpaharaṃ puṇyaṃ kāmadaṃ tulasīvanam | ropayaṃti naraśreṣṭhā na tepaśyaṃti bhāskarim 10| darśanaṃ narmadāyāstu gaṃgāsnānaṃ tathaiva ca | tulasīvanasaṃsargaḥ samametattrayaṃ smṛtam 11| ropaṇātpālanātsekāddarśanātsparśanānnṛṇām | tulasī dahate pāpaṃ vāṅmanaḥkāya saṃcitam 12| tulasīmaṃjarībhiryaḥ kuryāddhariharārcanam | na sa garbhagṛhaṃ yāti muktibhāgī na saṃśayaḥ 13| puṣkarādīni tīrthāni gaṃgādyāḥ saritastathā | vāsudevādayo devāstiṣṭhaṃti tulasīdale 14| tulasīmaṃjarīyukto yadi prāṇānvimuṃcati | viṣṇoḥ sāyujyamāpnoti satyaṃ satyaṃ nṛpottama 15| tulasīmṛttikālipto yastu prāṇānvimucaṃti | yamo'pi nekṣituṃ śakto yuktaṃ pāpaśatairapi 16| tulasīkāṣṭhajaṃ yastu caṃdanaṃ dhārayennaraḥ | taddehaṃ naspṛśetpāpaṃ kriyamāṇamapīha yat 17| tulasīvipinacchāyā yatra yatra bhavennṛpa | tatra śrāddhaṃ prakarttavyaṃ pitṝṇāṃ dattamakṣayam 18| dhātrīchāyāsu yaḥ kuryātpiṃḍadānaṃ nṛpottama | tṛptiṃ ca yāṃti pitarastasya ye narake sthitāḥ 19| mūrdhni pāṇau mukhe caiva dehe ca nṛpasattama | dhatte dhātrīphalaṃ yastu sa vijñeyo hariḥ svayam 20| dhātrīphalaṃ ca tulasīmṛttikā dvārakodbhavā | yasya dehe sthitā nityaṃ sa jīvanmukta ucyate 21| dhātrīphalavimiśraistu tulasīdalamiśritaiḥ | jalaiḥ snāti narastasya gaṃgāsnānaphalaṃ smṛtam 22| devārcanaṃ naraḥ kuryāddhātrīpatraiḥ phalairapi | suvarṇapuṣpairvividhairarcanasyāpnuyātphalam 23| tīrthāni munayo devā yajñāḥ sarve'pi kārtike | nityaṃ dhātrīṃ samāśritya tiṣṭhaṃtyarke tulāśrite 24| dvādaśyāṃ tulasīpatraṃ dhātrīpatraṃ tu kārtike | lunāti sa naro gacchennirayānatigarhitān 25| dhātrīchāyāṃ samāśritya kārtike'nnaṃ bhunakti yaḥ | annasaṃsargajaṃ pāpamāvarṣaṃ tasya naśyati 26| dhātrīmūle tu yo viṣṇuṃ kārtike'rcayate naraḥ | viṣṇukṣetreṣu sarveṣu pūjitastena sarvadā 27| dhātrītulasyormāhātmyamapidevaścaturmukhaḥ | na samartho bhavedvaktuṃ yathā devasyaśārṅgiṇaḥ 28| dhātrī tulasyudbhavakāraṇaṃ ca śṛṇoti yaḥ śrāvayate ca bhaktyā | vidhūtapāpmā saha pūrvajaiśca svargaṃ vrajatyagryavimānasaṃsthaḥ 29| iti śrīpādmemahāpurāṇe paṃcapaṃcāśatsahasrasaṃhitāyāmuttarakhaṃḍe kārtikamāhātmye śrīkṛṣṇasatyabhāmāsaṃvāde dhātrītulasyormāhātmyaṃnāma paṃcādhikaśatatamo'dhyāyaḥ105|
English translation
Nārada said :
1-15. O best king, from the seeds that were thrown (i.e. sown) there, three plants came up: Dhātrī , Mālatī and Tulasī . Dhātri is said to have come up from Dhātrī (the earth), Mālatī from Lakṣmī , and Tulasī from Gaurī (having) the qualities (constituents viz.) sattva (goodness), rajas (activity) and tamas (darkness, ignorance). O king, Viṣṇu , deluded by the excellence of Vṛndā ’s beauty, seeing the herbs in the form of women got up in confusion. Then, with his mind attached to (i.e. full of) passion, he saw them. Tulasī and Dhātrī also looked at him with love only. Since formerly Lakṣmī gave the seed deceptively, therefore, the woman who came up from it, became jealous of him. Therefore, she is called Barbarī (i.e. low), and is very much condemned by Viṣṇu. Due to his love for them Dhātrī and Tulasī have always delighted him. Then Viṣṇu, forgetting his grief, went to Vaikuṇṭha with them. He was delighted and was saluted by all gods. Therefore, Viṣṇu’s worship is ordained at the time of the conclusion of the Kārtika (vow), since it is said always to cause delight (when done) at the root of Tulasī. O king, the house of him in whose house stands a Tulasī-grove, is of the nature of a holy place. Yama ’s servants do not come (there). Those best men who plant a Tulasī-grove which destroys all sins, which is auspicious, which satisfies desires, never see (Yama) the Sun’s son. The three, viz. seeing (i.e. visiting) Narmadā , bathing in Gaṅgā , and contact with Tulasī-grove, are said to be equivalent. Due to men’s planting, protecting, sprinkling, seeing and touching Tulasī, Tulasī removes their sin committed through speech, mind and body. He who would worship Viṣṇu with Tulasī-blossoms, does not go to the abode of embryo (i.e. is not reborn), and gets salvation. There is no doubt about this. In the Tulasī-leaf live holy places like Puṣkara , so also rivers like Gaṅgā and gods like Viṣṇu. O best king, if a man dies with a Tulasī-leaf (on his person), he obtains absorption with Viṣṇu. This is the truth (and the only) truth.
16-29. Even Yama cannot look at him, even though he is full of hundreds of sins, who dies with Tulasī-clay smeared (on his body). He who would put on the sandal from Tulasī-wood, great sin, though committed by him, does not touch his body. O king, a man should offer śrāddha wherever there would be the shade of a Tulasī-grove. (Śrāddha) offered there becomes inexhaustible for the manes of the dead ancestors. The dead ancestors in hell, of him who offers piṇḍas under the shade of a Tulasī-plant, are gratified, O best king. He who keeps the Dhātrī-fruit on his head, in his hand, in his mouth, on his body, should be known to be Viṣṇu himself, O best king. He on whose body the Dhātrī-fruit or clay (from the root) of Tulasī from Dvārakā always remains, is called ‘liberated while alive.’ The fruit for that man who bathes with water mixed with Dhātrī-fruits or with Tulasī-leaves, is said to be like that of a bath in Gaṅgā. The man who would worship the deities with Dhātrī-leaves or Dhātrī-fruits, would obtain the fruit of worshipping them with various flowers (made) of gold. In Kārtika when the Sun has resorted to the Libra sign of the Zodiac , holy places, sages, deities, sacrifices always remain resorted to the Dhātrī. One who plucks a Tulasī-leaf on the twelfth day, and a Dhātrī-fruit in Kārtika, would go to very condemned hells. The sin due to contact with (prohibited) food, of the man who eats under the shade of a Dhātrī plant in Kārtika, perishes for the (whole) year. One who worships Viṣṇu (while sitting) at the root of a Dhātrī plant in Kārtika, has always worshipped at all places sacred to Viṣṇu. Even the god ( Brahmā ) having four mouths would not be able to narrate the greatness of Dhātrī and Tulasī as of god Viṣṇu. One who devoutly listens to or causes (others) to listen to the cause of the origin of Dhātrī and Tulasī, has his sins shaken off, and he, seated in an excellent aeroplane with his ancestors, goes to heaven.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14066, revision 336556 (2022-04-24T08:30:39Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365684.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.