In the sacred dialogue between Śrī Kṛṣṇa and Satyabhāmā, within the Uttarakhaṇḍa of the Padma Mahāpurāṇa, the greatness of the Śālagrāma stone and the auspicious dhātrī tree is revealed with warmth and reverence. Kṛṣṇa describes the wondrous qualities of the Śālagrāma stones. The black stone is smooth and bestows both success and fame, while the pale one burns away sins and grants fathers the blessing of sons. The blue stone brings wealth, the red one brings disease, the rough stone causes anxiety, and the crooked stone brings poverty. Each Śālagrāma is associated with divine forms: Sudarshana is the first, Lakshmi-Narayana the second, Achyuta the third, Janardana the fourth, Vasudeva the fifth, Pradyumna the sixth, Sankarshana the seventh, and Purushottama the eighth. The ninth is a nine-fold array, the tenth is of its own nature, the eleventh is Aniruddha, and the twelfth is of twelve forms. Beyond these, the wheels seen upon the stones are called infinite; even if a Śālagrāma is broken or damaged, there is no fault. Whoever desires a particular form should worship that form with devotion. Whoever carries the lord of mountains—the Śālagrāma stone—on his shoulder, gains control over all in the three worlds, both moving and unmoving, for wherever a Śālagrāma resides, there Hari himself is present. Giving, reciting, and bathing in the presence of a Śālagrāma is a hundred times more meritorious than at Vārāṇasī, Kurukṣetra, Prayāga, Naimiṣa, or Puṣkara. The merit is a crore-fold, and the fruit as great as at Vārāṇasī; even the gravest sin, such as killing a Brahmin, is quickly burned away by worship of the Śālagrāma stone. Wherever the god arising from Śālagrāma is worshipped, there also dwells the lord of Dvārāvatī. When the Śālagrāma stone and the god of Dvārāvatī are worshipped together, liberation is assured for all: celibates, householders, forest-dwellers, and mendicants alike. The food offered to Viṣṇu must be eaten without hesitation. In the worship of the Śālagrāma stone, there are no mantras, no recitation, nor meditation—no hymns or ritual conduct. Yet, before the Śālagrāma stone, a svastika should be made with reverence, especially in the month of Kārtika, for it purifies up to the seventh generation. Whoever makes even a tiny circle before Keśava, with clay, metal, or other materials, dwells in heaven for a kalpa of millions of years. If one worships the Agnihotra for a full year in Kārtika, making a svastika together, there is no doubt of attaining merit. Even in cases of forbidden union or eating what should not be eaten, such sins are destroyed by making a circle at Hari’s abode. Any woman who daily makes a circle before Keśava never becomes a widow for seven births. Thus concludes the chapter called 'The Greatness of Śālagrāma,' spoken by Kṛṣṇa to Satyabhāmā. Then Īśvara speaks: Whoever, taking shelter in the shade of the dhātrī tree, offers a rice-ball in secret, by Mādhava’s grace, his ancestors attain liberation. Any man who wears the fruit of the dhātrī tree on his head, hand, mouth, or body, adorned with the dhātrī fruit, becomes Nārāyaṇa by eating food made from it. Any Vaiṣṇava who wears the dhātrī fruit becomes dear to the gods—and even more so to humans—especially one who never abandons a garland of tulasī or dhātrī. As long as a man wears a garland of dhātrī around his neck, Keśava abides in his body. The triad of dhātrī fruit, tulasī earth, and that which arises in Dvārakā—if present in a home—makes life fruitful. For as many days as one wears a garland of dhātrī in the age of Kali, for that many thousands of yugas he will dwell in Vaikuṇṭha. Whoever wears a pair of garlands made of dhātrī and tulasī at the neck will dwell in heaven for ten million kalpas. He who, with controlled senses, worships the Śālagrāma stone with devotion, offering each flower as if it were an aśvamedha sacrifice, attains great merit. As Viṣṇu is foremost among the gods, so is tulasī among flowers. Whoever worships the Lord Garuḍa-bannered daily with tulasī is freed from the suffering of birth, old age, and disease, and attains liberation, especially when worshipping with a tulasī garland in the month of Kārtika. The garland made of syllables, which Śauri carefully cleans, is offered along with sandalwood, camphor, aguru, and saffron. Ketakī flowers and the offering of lamps are always dear to Keśava. Whoever gives ketakī flowers in Kārtika during the Kali age, and offers lamps, saves a hundred families. Lotuses, tulasī, ketakī, and muni flowers are especially auspicious, and on the fifth day of Kārtika, the offering of lamps brings great merit. Whoever, with a ketakī garland, arranges a pavilion of flowers in Kārtika, is granted a dwelling in heaven by Keśava, the Lord Garuḍa-bannered. Madhusūdana is exceedingly pleased for a thousand years with one who worships Hṛṣīkeśa with ketakī flowers. That house becomes holy where Keśava is worshipped—even with damanaka flowers—when the spring season arrives. By such worship, one attains the fruit of devotion. Whoever worships Janārdana with agastya flowers, even by seeing him, the fire of hell is destroyed. Even penance does not accomplish what Hari, pleased, grants. Whatever is done by Mahāsena, adorned with muni flowers, abandoning all other flowers, to Keśava with muni flowers, is supremely auspicious. Thus, the greatness of Śālagrāma and the dhātrī tree, the merits of tulasī, ketakī, and other sacred offerings, and the boundless fruits of worship in Kārtika are lovingly extolled, guiding all devotees to liberation and heavenly blessings.