O best of kings, listen with devotion to the tale of the sacred dhatri and tulasi, whose greatness is sung by the wise. The sight of the holy Narmada, bathing in the purifying waters of the Ganga, and the company of a grove of tulasi—these three, it is remembered, are equal in sanctity. Indeed, by planting, tending, watering, seeing, and even touching the tulasi plant, the sins amassed through speech, mind, and body are burned away in people. Those who worship Hari and Hara with tulasi flowers are freed from the cycle of birth; they do not return to the womb but attain liberation, beyond all doubt. For within the humble tulasi leaf reside all the sacred places such as Pushkara, the holy rivers like the Ganga, and the gods beginning with Vasudeva. If one departs from this world adorned with a cluster of tulasi flowers, it is certain—true, true, O best of kings—that he attains union with Vishnu. Even if a person, burdened with hundreds of sins, leaves his body with tulasi clay applied to it, Yama himself cannot behold him. Furthermore, if a man wears sandalwood made from tulasi wood, sin does not touch his body, even as he moves about in this world. Wherever the shade of a tulasi grove falls, O king, that is the place where one should offer oblations to the ancestors; what is offered there is imperishable. Similarly, O best of kings, whoever offers oblations beneath the shade of the dhatri tree brings satisfaction to his ancestors, even those dwelling in hell. The one who places dhatri fruit upon his head, hands, mouth, and body should be understood as none other than Hari himself. Whoever bears dhatri fruit, tulasi clay, and earth from Dvaraka upon his body is called liberated while living. Bathing with water mixed with dhatri fruit and tulasi leaves is regarded as equal to bathing in the Ganga. Worshipping the gods with dhatri leaves and fruits bestows the merit of worship with all manner of golden flowers. In the sacred month of Kartika, when the sun is in Libra, all sages, gods, and sacrifices reside constantly at the dhatri tree. Yet, if a person plucks tulasi or dhatri leaves on the twelfth day of Kartika, he is condemned by the wise and goes to hell. Whoever eats food beneath the shade of the dhatri tree in Kartika has all sin arising from contact with food destroyed. If a man worships Vishnu at the root of the dhatri tree during Kartika, he is always worshipped in all Vishnu temples. Even the four-faced god, Brahma, cannot fully describe the greatness of dhatri and tulasi, though he can for the bow-bearing god. Whoever hears or devoutly recites the origin of dhatri and tulasi, casting off sin, ascends to heaven with his ancestors, dwelling in the finest celestial palaces. Thus concludes the one hundred and fifth chapter, named 'The Greatness of Dhatri and Tulasi,' from the Kartika Mahatmya in the Uttara Khanda of the glorious Padma Mahapurana, in the dialogue between Sri Krishna and Satyabhama. Now, O king, hear further of wondrous events. Prithu, filled with amazement, asked: "You have told me that quarrel was created from the body of a merchant by the hosts of Shiva and Vishnu on the bank of the Krishna river. Is this power due to those rivers, or to that region itself? Please tell me, O knower of dharma." Narada replied: "Krishna, the dark-hued Lord, is truly the god Maheshvara, who appeared from the river Veni; even the four-faced Brahma cannot describe the power of their union. Nevertheless, I will recount its origin; listen attentively. In the interval of the Cakshusha Manvantara, Manu's father, the god Brahma, existed. Upon the beautiful peak of Mount Sahya, he prepared to perform a great sacrifice, gathering all the hosts of gods and arranging the sacrificial materials. Accompanied by Hari and Hara, Brahma ascended to the summit of the mountain. In a moment, groups of sages led by Bhrigu, with Brahma as the deity, assembled there. Together, they prepared for the consecration ritual. At the urging of the sages, Vishnu summoned his senior wife, Sva. Yet, as thunder rolled, Bhrigu spoke to Vishnu: 'O Vishnu, Sva whom you have called is not coming quickly. The proper time is passing, and the consecration must be performed—what should be done?' Vishnu replied, 'If Sva does not come quickly, let Gayatri be appointed here.' But it was pointed out, 'She is not his wife in this meritorious act.' Rudra, too, agreed with Vishnu's words. Hearing Bhrigu's counsel, Gayatri, the wife of Brahma, was seated on his right side, and the consecration ritual was performed. As the ritual proceeded according to the prescribed method, Sva arrived at the sacrificial ground. Seeing Gayatri consecrated together with Brahma, Sva, overcome by jealousy and anger toward her co-wife, spoke harsh words: 'Where the unworthy are honored and the worthy are neglected, there will be three things: famine, death, and fear. You have seated this younger wife of mine in my place; therefore, you all shall become dull-witted and take on various forms. And because she sat on my seat to the right, let her always be invisible to people and take the form of a river.' Hearing this curse, Gayatri trembled. Rising up, though restrained by the gods, she cursed Sva in return: 'Just as Brahma is your husband, so he is also mine; since you have cursed me without cause, you too become a river.' Then, all the gods, led by Shiva and Vishnu, cried out in distress, fearing that the three worlds would go to ruin because of these curses. The gods pleaded: 'O goddess, by you we have all now been cursed, including Brahma and the others; if we all become dull-witted and rivers here, what will become of us?