धात्रीफलं च तुलसीमृत्तिका द्वारकोद्भवा । यस्य देहे स्थिता नित्यं स जीवन्मुक्त उच्यते
He whose body always bears dhatri fruit, tulasi clay, and earth from Dvaraka is called liberated while living.
धात्रीफलविमिश्रैस्तु तुलसीदलमिश्रितैः । जलैः स्नाति नरस्तस्य गंगास्नानफलं स्मृतम्
If a man bathes with water mixed with dhatri fruit and tulasi leaves, it is regarded as equal to bathing in the Ganga.
देवार्चनं नरः कुर्याद्धात्रीपत्रैः फलैरपि । सुवर्णपुष्पैर्विविधैरर्चनस्याप्नुयात्फलम्
If a man worships the gods with dhatri leaves and fruits, he obtains the fruit of worship with various golden flowers.
तीर्थानि मुनयो देवा यज्ञाः सर्वेऽपि कार्तिके । नित्यं धात्रीं समाश्रित्य तिष्ठंत्यर्के तुलाश्रिते
In Kartika, all the sages, gods, and sacrifices constantly reside at the dhatri tree, when the sun is in Libra.
द्वादश्यां तुलसीपत्रं धात्रीपत्रं तु कार्तिके । लुनाति स नरो गच्छेन्निरयानतिगर्हितान्
If a man plucks tulasi leaves and dhatri leaves in Kartika on the twelfth day, he goes to hell, condemned by the wise.
धात्रीछायां समाश्रित्य कार्तिकेऽन्नं भुनक्ति यः । अन्नसंसर्गजं पापमावर्षं तस्य नश्यति
Whoever eats food beneath the shade of the dhatri tree in Kartika, all sin arising from contact with food is destroyed for him.
धात्रीमूले तु यो विष्णुं कार्तिकेऽर्चयते नरः । विष्णुक्षेत्रेषु सर्वेषु पूजितस्तेन सर्वदा
If a man worships Vishnu at the root of the dhatri tree in Kartika, he is always worshipped in all Vishnu temples.
धात्रीतुलस्योर्माहात्म्यमपिदेवश्चतुर्मुखः । न समर्थो भवेद्वक्तुं यथा देवस्यशार्ङ्गिणः
Even the four-faced god cannot describe the greatness of dhatri and tulasi, as he can for the bow-bearing god.
धात्री तुलस्युद्भवकारणं च शृणोति यः श्रावयते च भक्त्या । विधूतपाप्मा सह पूर्वजैश्च स्वर्गं व्रजत्यग्र्यविमानसंस्थः
Whoever hears or devoutly recites the origin of dhatri and tulasi, having cast off sin, goes to heaven with his ancestors, dwelling in the finest celestial palaces.
इति श्रीपाद्मेमहापुराणे पंचपंचाशत्सहस्रसंहितायामुत्तरखंडे कार्तिकमाहात्म्ये श्रीकृष्णसत्यभामासंवादे धात्रीतुलस्योर्माहात्म्यंनाम पंचाधिकशततमोऽध्यायः
Thus ends the one hundred and fifth chapter named 'The Greatness of Dhatri and Tulasi,' in the Kartika Mahatmya, in the Uttara Khanda of the glorious Padma Mahapurana, in the dialogue between Sri Krishna and Satyabhama, within the fifty-five-thousand section.
पृथुरुवाच। कृष्णवेण्यातटाद्यस्मात्शिवविष्णुगणैः पुरा । वणिक्शरीरात्कलहा निर्मिता कथिता त्वया
Prithu said: You have told me that quarrel was created from the body of a merchant by the Shiva and Vishnu hosts, on the bank of the Krishna river.
प्रभावोऽयं तयोर्नद्योः किंवा क्षेत्रस्य तस्य वा । तन्मे कथय धर्मज्ञ विस्मयोऽत्र महान्मम
Is this the power of those two rivers, or of that region itself? Tell me, O knower of dharma, for I am greatly amazed by this.
नारद उवाच। कृष्णा कृष्णतनुः साक्षाद्वेण्या देवो महेश्वरः । तत्संगमप्रभावं तु नालं वक्तुं चतुर्मुखः
Nārada said: Krishna, the Lord with a dark form, is truly the god Maheśvara, who appeared from the river Veṇī; even the four-faced Brahmā is unable to describe the power of their union.
तथापि तत्समुत्पत्तिं कीर्तयिष्यामि तच्छृणु । चाक्षुषस्यांतरे पूर्वं मनोर्देवः पितामहः
Still, I will recount its origin; listen to this. In the interval of the Cākṣuṣa Manvantara, Manu's father, the god Brahmā, existed.
सह्याद्रिशिखरे रम्ये यजनायोद्यतोऽभवत् । स कृत्वा यज्ञसंभारान्सर्वदेवगणैर्वृतः
On the beautiful peak of Mount Sahya, he prepared to perform a sacrifice, having assembled all the hosts of gods and arranged the sacrificial materials.
युक्तो हरिहराभ्यां च तद्गिरेः शिखरं ययौ । भृग्वादयो मुनिगणा मुहूर्ते ब्रह्मदैवते
Accompanied by Hari and Hara, he went to the summit of that mountain; and in a moment, groups of sages led by Bhṛgu, along with Brahmā as the deity, gathered there.
तस्य दीक्षाविधानाय समाजं तत्र चक्रिरे । अथ ज्येष्ठां स्वरां पत्नीं विष्णुराह्वयत द्विजैः
There, for the purpose of the consecration ritual, they assembled together; then, at the urging of the sages, Viṣṇu summoned his senior wife, Svā.
साशनैराययौ तावद्भृगुर्विष्णुमुवाच ह । भृगुरुवाच। विष्णो स्वरा त्वयाहूता आयाति न हि सत्वरा
At that moment, as thunder rolled, Bhṛgu spoke to Viṣṇu: 'O Viṣṇu, Svā whom you have called is not coming quickly.'
मुहूर्त्तातिक्रमश्चायं कार्यो दीक्षाविधिः कथम् । विष्णुरुवाच। नायाति चेत्स्वरा शीघ्रं गायत्र्यत्र विधीयताम्
'The proper time is passing, and the consecration must be performed—what should be done?' Viṣṇu said: 'If Svā does not come quickly, let Gāyatrī be appointed here.'
एषापि न भवत्यस्य भार्या किं पुण्यकर्मणि । नारद उवाच। एवमेव हि रुद्रोऽपि विष्णोर्वाक्यममोदत
'But she is not his wife in this meritorious act.' Nārada said: In the same way, Rudra also agreed with Viṣṇu's words.
तच्छ्रुत्वा स भृगुर्वाक्यं गायत्रीं ब्रह्मणस्तदा । निवेश्य दक्षिणे भागे दीक्षाविधिमथाकरोत्
Hearing Bhṛgu's words, Gāyatrī, the wife of Brahmā, was then seated on his right side, and the consecration ritual was performed.
यावद्दीक्षाविधिं तस्य विधेश्चक्रुर्विधानतः । तावदभ्याययौ तत्र स्वरा यज्ञस्थले नृप
As they were performing the consecration ritual according to the prescribed method, at that moment, Svā arrived there at the sacrificial ground, O King.
ततस्तां दीक्षितां दृष्ट्वा गायत्रीं ब्रह्मणा सह । सपत्नीर्षापरा क्रोधात्स्वरा वचनमब्रवीत्
Then, seeing Gāyatrī consecrated together with Brahmā, Svā, overcome by jealousy and anger toward her co-wife, spoke these words.
स्वरोवाच। अपूज्या यत्र पूज्यन्ते पूज्यानां च व्यतिक्रमः । त्रीणि तत्र भविष्यंति दुर्भिक्षं मरणं भयम्
Svā said: 'Where the unworthy are honored and the worthy are neglected, there will be three things: famine, death, and fear.'
ममासने कनिष्ठेयं भवद्भिः सन्निवेशिता । तस्मात्सर्वे जडीभूता नानारूपा भविष्यथ
'You have seated this younger wife of mine in my place; therefore, you all shall become dull-witted and take on various forms.'
इदं च दक्षिणेभागे ह्युपविष्टा मदासने । तस्माल्लोकैः सदाऽदृश्या तनुर्वहतु निम्नगा
'And because she sat on my seat to the right, let her always be invisible to people and take the form of a river.'
नारद उवाच। ततस्तच्छापमाकर्ण्य गायत्री कंपिता तदा । समुत्थायाशपद्देवैर्वार्यमाणापि तां स्वराम्
Nārada said: Then, hearing that curse, Gāyatrī trembled; rising up, though restrained by the gods, she cursed Svā in return.
तव भर्त्ता यथा ब्रह्मा ममाप्येष तथा खलु । वृथाशपस्त्वं यस्मान्मां भव त्वमपि निम्नगा
'Just as Brahmā is your husband, so he is also mine; since you have cursed me without cause, you too become a river.'
नारद उवाच। ततो हाहाकृताः सर्वे शिवविष्णुमुखाः सुराः । तदा लोकत्रयं ह्येतद्विनाशं यास्यति ध्रुवम्
Nārada said: Then all the gods, led by Śiva and Viṣṇu, cried out in distress, for surely the three worlds would go to ruin because of this.
देवा ऊचुः । देवि सर्वे वयं शप्ता ब्रह्माद्या यत्त्वयाधुना । यदि सर्वे जडीभूता भविष्यामोऽत्र निम्नगाः
The gods said: 'O goddess, by you we have all now been cursed, including Brahmā and the others; if we all become dull-witted and rivers here, what will happen?'