यस्य नादेन संत्रस्ता देवासुरमहोरगाः । समुद्र उवाच- भो ब्रह्मन्सिधुगंगायां जातोऽयं मम पुत्रकः
By whose cry the gods, demons, and great serpents were terrified; the ocean said: 'O Brahmā, he was born in the river Gaṅgā, he is my son.'
जातकर्मादि संस्कारान्कुरुष्वास्य जगद्गुरो । नारद उवाच- इत्थं वदति पाथोधौ स बालः सागरात्मजः
Perform for him the birth and other rites, O teacher of the world; Nārada said: Thus, as the ocean spoke, that child, the son of the ocean—
ब्रह्माणमग्रहीत्कूर्चे विधुन्वंतं मुहुर्मुहुः । धुन्वतस्तस्य कूर्चं तु नेत्राभ्यामागमज्जलम् । कथंचिन्मुक्तकूर्चोऽथ ब्रह्मा प्रोवाच सागरम्
He seized Brahmā’s water-pot, shaking it again and again; as he shook the water-pot, water came forth from his eyes; somehow freeing the pot, Brahmā then spoke to the ocean.
ब्रह्मोवाच- नेत्राभ्यां विधृतं यस्मादनेनैतज्जलं मम । तस्माज्जलंधर इति ख्यातो नाम्ना भवत्यसौ
Brahmā said: Because this water was held by him with his eyes, therefore he shall be known by the name Jalandhara.
अधुनैवैष तरुणः सर्वशस्त्रास्त्रपारगः । अवध्यः सर्वभूतानां विना रुद्रं भविष्यति
Now he is a youth, accomplished in all weapons and missiles; he will be invulnerable to all beings except Rudra.
याति यत्र समुद्भूतस्तत्रेदानीं गमिष्यति
He will now go to the place from which he arose.
नारद उवाच- इत्युक्त्वा शुक्रमाहूय राज्ये तं चाभ्यषेचयत् । आमंत्र्य सरितां नाथं ब्रह्मांतर्द्धानमन्वगात्
Nārada said: Having spoken thus, he summoned Śukra and installed him in the kingdom; after bidding farewell to the lord of the rivers, Brahmā departed, concealing himself.
अथ तद्दर्शनोत्फुल्लनयनः सागरस्तदा । कालनेमिसुतां वृंदां तद्भार्यार्थमयाचत
Then, at that time, the ocean, his eyes blooming upon seeing him, requested Vṛndā, the daughter of Kālanemi, to be his wife.
ते कालनेमिप्रमुखास्ततोऽसुरास्तस्मै सुतां तां प्रददुः प्रहर्षिताः । स चापि तान्प्राप्यसुहृद्वरान्वशी शशास गां शुक्रसहायवान्बली
Then the Asuras, led by Kālanemi, joyfully gave him their daughter; and having obtained those excellent friends, he ruled the earth, powerful and accompanied by Śukra.
इति श्रीपाद्मे महापुराणे पंचपंचाशत्सहस्रसंहितायामुत्तरखंडे कार्तिकमाहात्म्ये श्रीकृष्णसत्यभामासंवादे जालंधरोत्पत्तिवर्णनंनाम षण्णवतितमोऽध्यायः
Thus ends the ninety-sixth chapter, called 'The Description of the Birth of Jālandhara', in the dialogue between Śrī Kṛṣṇa and Satyabhāmā, within the Kartika Māhātmya, in the Uttara Khanda of the glorious Padma Mahāpurāṇa, comprising fifty-five thousand verses.
नारद उवाच। क्षिप्तेभ्यस्तत्रबीजेभ्यो वनस्पत्यस्त्रयोभवन् । धात्री च मालती चैव तुलसी च नृपोत्तम
Nārada said: From the seeds that were cast there, three trees arose: the dhātrī, the mālatī, and the tulasī, O best of kings.
धात्र्युद्भवा स्मृता धात्री माभवा मालती स्मृता । गौरीभवा च तुलसी तमः सत्त्व रजोगुणाः
The dhātrī is remembered as arising from Dhātrī, the mālatī from Mā, and the tulasī from Gaurī; they possess the qualities of darkness, purity, and passion.
स्त्रीरूपिण्यौ वनस्पत्यौ दृष्ट्वा विष्णुस्तदा नृप । उत्तस्थौ संभ्रमाद्वृंदारूपातिशयमोहितः
Seeing the two trees in feminine form, Viṣṇu, O king, rose up in confusion, greatly enchanted by the extraordinary beauty of Vṛndā.
ददर्श तास्तदा मोहात्कामासक्तेन चेतसा । तं चापि तुलसीधात्र्यौ रागेणैवावलोकताम्
Then, overwhelmed by delusion and his mind attached to desire, he beheld them; and tulasī and dhātrī, too, gazed at him with passion.
यच्चलक्ष्म्यापुराबीजंमाययैवसमर्पितम् । तस्मात्तदुद्भवानारीतस्मिन्नीर्ष्यायुताभवत्
The seed formerly offered by Lakṣmī through her own power, from that arose the women, and among them, one became filled with jealousy.
अतःसाबर्बरीत्याख्यामाधवस्यातिगर्हिता । धात्रीतुलस्यैतद्रा गात्तस्यप्रीतिप्रदेसदा
Therefore, she was called Barbarī, greatly condemned by Mādhava; but dhātrī and tulasī always gave him delight.
ततो विस्मृतदुःखोऽसौ विष्णुस्ताभ्यां सहैव तु । वैकुंठमगमद्धृष्टः सर्वदेवनमस्कृतः
Then, forgetting his sorrow, Viṣṇu, together with those two, joyfully went to Vaikuṇṭha, honored by all the gods.
कार्तिकोद्यापने विष्णोस्तस्मात्पूजा विधीयते । तुलसीमूलदेशे तु प्रीतिदा सा यतः स्मृता
Therefore, in the Kartika observance, the worship of Viṣṇu is prescribed at the root of the tulasī plant, for she is remembered as the giver of delight.
तुलसीकाननं राजन्गृहे यस्यावतिष्ठते । तद्गृहं तीर्थरूपं तु नायांति यमकिंकराः
O king, the house in which a tulasī grove stands becomes like a holy place; the servants of Yama do not enter there.
सर्वपापहरं पुण्यं कामदं तुलसीवनम् । रोपयंति नरश्रेष्ठा न तेपश्यंति भास्करिम्
The tulasī grove removes all sins, bestows merit and fulfills desires; those excellent men who plant it do not see the sun god.
दर्शनं नर्मदायास्तु गंगास्नानं तथैव च । तुलसीवनसंसर्गः सममेतत्त्रयं स्मृतम्
The sight of the Narmadā, bathing in the Gaṅgā, and association with a tulasī grove—these three are remembered as equal.
रोपणात्पालनात्सेकाद्दर्शनात्स्पर्शनान्नृणाम् । तुलसी दहते पापं वाङ्मनःकाय संचितम्
By planting, caring for, watering, seeing, and touching it, tulasī burns away the sins accumulated by speech, mind, and body in people.
तुलसीमंजरीभिर्यः कुर्याद्धरिहरार्चनम् । न स गर्भगृहं याति मुक्तिभागी न संशयः
He who worships Hari and Hara with tulasī flowers does not go to the womb; he attains liberation, without doubt.
पुष्करादीनि तीर्थानि गंगाद्याः सरितस्तथा । वासुदेवादयो देवास्तिष्ठंति तुलसीदले
The holy places such as Puṣkara, the rivers like Gaṅgā, and the gods beginning with Vāsudeva, all reside in the tulasī leaf.
तुलसीमंजरीयुक्तो यदि प्राणान्विमुंचति । विष्णोः सायुज्यमाप्नोति सत्यं सत्यं नृपोत्तम
If one departs from life adorned with a cluster of tulasi flowers, he attains union with Vishnu—this is true, true, O best of kings.
तुलसीमृत्तिकालिप्तो यस्तु प्राणान्विमुचंति । यमोऽपि नेक्षितुं शक्तो युक्तं पापशतैरपि
If someone dies with tulasi clay applied to his body, even Yama is unable to behold him, though he be burdened with hundreds of sins.
तुलसीकाष्ठजं यस्तु चंदनं धारयेन्नरः । तद्देहं नस्पृशेत्पापं क्रियमाणमपीह यत्
If a man wears sandalwood made from tulasi wood, sin does not touch his body, even while he acts in this world.
तुलसीविपिनच्छाया यत्र यत्र भवेन्नृप । तत्र श्राद्धं प्रकर्त्तव्यं पितॄणां दत्तमक्षयम्
Wherever there is shade from a grove of tulasi, O king, there one should perform offerings to the ancestors; what is given there is imperishable.
धात्रीछायासु यः कुर्यात्पिंडदानं नृपोत्तम । तृप्तिं च यांति पितरस्तस्य ये नरके स्थिताः
O best of kings, whoever gives offerings beneath the shade of the dhatri tree, his ancestors dwelling in hell find satisfaction.
मूर्ध्नि पाणौ मुखे चैव देहे च नृपसत्तम । धत्ते धात्रीफलं यस्तु स विज्ञेयो हरिः स्वयम्
O foremost king, whoever places dhatri fruit on his head, hands, mouth, and body, he should be understood as Hari himself.