Let us begin with the sacred account of the dhatri and tulasi, whose greatness is extolled in the Kartika Mahatmya of the Padma Purana. It is said that one who adorns his body always with the dhatri fruit, tulasi clay, and earth from Dvaraka is regarded as liberated while still living in this world. If a person bathes with water mixed with dhatri fruit and tulasi leaves, such ablution is considered equal in merit to bathing in the holy Ganga herself. When one worships the gods with dhatri leaves and fruits, the reward is as great as worshipping with golden flowers of many kinds. During the auspicious month of Kartika, when the sun resides in Libra, all sages, gods, and sacrificial rites are believed to dwell constantly at the dhatri tree. Yet, it is also warned that if someone plucks tulasi or dhatri leaves in Kartika, specifically on the twelfth day, he is condemned by the wise and falls to hell. However, if one eats food beneath the shade of the dhatri tree in Kartika, all sin arising from contact with food is destroyed for him. Moreover, the worship of Vishnu at the root of the dhatri tree during Kartika ensures that the devotee is honored in all Vishnu temples. The four-faced Brahma himself cannot fully describe the greatness of dhatri and tulasi, though he can for the bow-bearing god. Those who hear or devoutly recite the origin of dhatri and tulasi, having cast off their sins, ascend to heaven with their ancestors and dwell in the finest celestial palaces. Thus concludes the one hundred and fifth chapter, named 'The Greatness of Dhatri and Tulasi,' as narrated in the Kartika Mahatmya, within the Uttara Khanda of the glorious Padma Mahapurana, in the dialogue between Sri Krishna and Satyabhama. Now, let us turn to the wondrous tale recounted in the one hundred and eleventh chapter. King Prithu, amazed by what he had heard, 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 the power of those two rivers, or of that region itself? Tell me, O knower of dharma, for I am greatly amazed." The sage Narada replied, "Krishna, the Lord with a dark form, is truly Maheśvara, who appeared from the river Veṇī. Even the four-faced Brahma cannot describe the power of their union. Still, I will recount its origin; listen well. In the interval of the Cākṣuṣa Manvantara, Manu's father, the god Brahma, existed. On the beautiful peak of Mount Sahya, Brahma prepared to perform a sacrifice, assembling all the hosts of gods and gathering the necessary materials. Accompanied by Hari and Hara, Brahma ascended to the summit, and in a moment, groups of sages led by Bhṛgu, with Brahma as the deity, gathered there. They assembled for the consecration ritual, and at the urging of the sages, Vishnu summoned his senior wife, Svā. As thunder rolled, Bhṛgu spoke to Vishnu, saying, 'O Vishnu, Svā 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 Svā does not come quickly, let Gāyatrī be appointed here.' But Bhṛgu objected, 'She is not his wife in this meritorious act.' Rudra also agreed with Vishnu's words. Hearing Bhṛgu's words, Gāyatrī, the wife of Brahma, was then seated on his right side, and the consecration ritual was performed. As they conducted the ritual according to the prescribed method, Svā arrived at the sacrificial ground. Seeing Gāyatrī consecrated together with Brahma, Svā, overcome by jealousy and anger toward her co-wife, spoke: '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.' Narada continued: Hearing that curse, Gāyatrī trembled; rising up, though restrained by the gods, she cursed Svā 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.' All the gods, led by Shiva and Vishnu, cried out in distress, fearing the ruin of the three worlds. They 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 happen? At that time, indeed, the three worlds would certainly go to ruin; therefore, since a lack of discernment has occurred, let this curse be withdrawn.' Svarā replied, 'Because the Lord of the Gaṇas was not worshipped at the beginning of the sacrifice, O best of gods, therefore this obstacle, born of my anger, has truly arisen. Nor indeed do my words ever become untrue; therefore, you all, with your own portions, become dull and flow as rivers. We two, as co-wives, also with our own portions, shall become rivers here, O gods, flowing westward.' Narada said: Hearing these words, Brahma, Vishnu, and Maheśvara became dull and turned into rivers by their own portions at that time. Vishnu became the river Krishna, Maheśvara the river Veṇī, and Brahma became the river Kakudminī-Ganga, each separately at that time. The wise gods, having made their own and their fathers' portions dull, became separate excellent rivers from the peaks of Mount Sahya. With divine portions, the foremost rivers flowed eastward; and Gāyatrī and Svarā at that time flowed westward. By yogic power, the two rivers became known as Sāvitrī; there, Brahma established both Hari and Hara at the sacrifice. The two gods, of great and surpassing strength, became rivers by name. O king, I am not able to describe the greatness of those two rivers. Brahma and the other gods went with their own portions, and the rivers remain. Thus, these sacred events reveal the profound mysteries of dhatri and tulasi, and the divine origins of the rivers, as told in the glorious Padma Mahapurana.