In the sacred dialogue between Śrī Kṛṣṇa and Satyabhāmā, within the glorious Padma Purāṇa, a wondrous tale unfolds. It begins with the cry of a newborn so powerful that gods, demons, and mighty serpents trembled in fear. The ocean, witnessing this astonishing event, addressed Brahmā: “O Brahmā, this child was born in the river Gaṅgā; he is my son.” The ocean beseeched Brahmā, the teacher of the world, to perform the birth rites for this remarkable child. As the ocean spoke, Nārada explained, the child—son of the ocean—seized Brahmā’s water-pot and shook it repeatedly. As he did so, water poured from his eyes, and Brahmā, after managing to free his pot, spoke to the ocean. Brahmā declared, “Because this water was held by him with his eyes, he shall be known as Jalandhara.” Brahmā then foretold: “Now he is a youth, accomplished in all weapons and missiles; he will be invulnerable to all beings except Rudra. He will now return to the place from which he arose.” Having spoken, Brahmā summoned Śukra and installed him as the kingdom’s ruler. After bidding farewell to the lord of the rivers, Brahmā departed, concealing himself from view. At that time, the ocean, his eyes blooming with joy upon seeing his son, requested Vṛndā, the daughter of Kālanemi, to be Jalandhara’s wife. The Asuras, led by Kālanemi, joyfully gave their daughter in marriage. With these excellent friends and accompanied by Śukra, Jalandhara ruled the earth, powerful and triumphant. Thus ends the ninety-sixth chapter, “The Description of the Birth of Jālandhara,” in the Kartika Māhātmya of the Uttara Khanda, within the glorious Padma Purāṇa. Later, Nārada spoke of the origin and greatness of three sacred trees. From the seeds cast upon the earth, three trees arose: the dhātrī, the mālatī, and the tulasī. The dhātrī is remembered as arising from Dhātrī, the mālatī from Mā, and the tulasī from Gaurī. Each embodies a distinct quality: darkness, purity, and passion. Upon seeing the two trees in feminine form, Viṣṇu was enchanted by the extraordinary beauty of Vṛndā. Overwhelmed by desire, he gazed at them, and tulasī and dhātrī returned his gaze with passion. From the seed offered by Lakṣmī through her own power, women arose, and among them, one was filled with jealousy. She was called Barbarī, greatly condemned by Mādhava, but dhātrī and tulasī always brought delight to him. Forgetting his sorrow, Viṣṇu, together with dhātrī and tulasī, joyfully returned to Vaikuṇṭha, honored by all the gods. Therefore, in the Kartika observance, worship of Viṣṇu is prescribed at the root of the tulasī plant, for she is remembered as the giver of delight. Nārada explained further: the house in which a tulasī grove stands becomes like a holy place, and the servants of Yama do not enter there. The tulasī grove removes all sins, bestows merit, and fulfills desires. Those who plant it do not see the sun god. The sight of the Narmadā, bathing in the Gaṅgā, and association with a tulasī grove are remembered as equal in sanctity. By planting, caring for, watering, seeing, and touching tulasī, one’s sins accumulated through speech, mind, and body are burned away. He who worships Hari and Hara with tulasī flowers does not return to the womb; he attains liberation, without doubt. The holy places such as Puṣkara, rivers like Gaṅgā, and the gods beginning with Vāsudeva all reside in the tulasī leaf. If one departs from life adorned with a cluster of tulasī flowers, he attains union with Viṣṇu—this is true, true, O best of kings. If someone dies with tulasī clay applied to his body, even Yama cannot behold him, though he be burdened with hundreds of sins. If a man wears sandalwood made from tulasī wood, sin does not touch his body, even while he acts in this world. Wherever there is shade from a grove of tulasī, offerings to the ancestors should be made there, for what is given is imperishable. Whoever gives offerings beneath the shade of the dhātrī tree brings satisfaction to his ancestors dwelling in hell. Whoever places dhātrī fruit on his head, hands, mouth, and body should be understood as Hari himself. He whose body bears dhātrī fruit, tulasī clay, and earth from Dvārakā is called liberated while living. If a man bathes with water mixed with dhātrī fruit and tulasī leaves, it is regarded as equal to bathing in the Gaṅgā. Worshipping the gods with dhātrī leaves and fruits grants the fruit of worship with golden flowers. In Kartika, all sages, gods, and sacrifices reside at the dhātrī tree when the sun is in Libra. However, if a man plucks tulasī or dhātrī leaves in Kartika on the twelfth day, he goes to hell, condemned by the wise. Whoever eats food beneath the dhātrī tree’s shade in Kartika has all sins arising from contact with food destroyed. Worshipping Viṣṇu at the root of the dhātrī tree in Kartika ensures that one is worshipped in all Viṣṇu temples. Even the four-faced Brahmā cannot describe the greatness of dhātrī and tulasī as he can for the bow-bearing god. Whoever hears or devoutly recites the origin of dhātrī and tulasī, having cast off sin, goes to heaven with his ancestors, dwelling in the finest celestial palaces. Thus ends the one hundred and fifth chapter, “The Greatness of Dhatri and Tulasi,” in the Kartika Māhātmya of the Uttara Khanda, within the glorious Padma Purāṇa, in the dialogue between Śrī Kṛṣṇa and Satyabhāmā.