Chapter 60 - In Praise of Tulasī

[Sanskrit text for this chapter is available]

Skanda said:

1. I am asking about (the importance of) the fruit of another tree also. O lord of the world, tell me about it for the good of all the worlds.

The lord. said:

2. The dhātrī^[1] fruit is very pure and is well-known in all the worlds, by planting which (i.e. it) a man or a woman is free from the bondage of birth.

3. This fruit of Vāsudeva is pure, is pleasing and auspicious. Merely by eating it a man is free from all sins.

4. (Long) life would be (obtained) by eating it; religious merit would be accumulated by drinking (the juice of) it; misfortune would be destroyed by (taking) a bath (after applying its tenacious paste to one’s body); and one would get all prosperity.

5. O Mahāsena (i.e. Kārtikeya), evil spirits, demons and goblins do not go (i.e. haunt) that house where dhātrī (tree) always stands.

6-7 Not the Ganges, not Gayā, neither Kāśī nor Puṣkara (is able to remove all sins of men); it is dhātrī only (that removes all sins). All the sins of him who bathes (after applying the tenacious paste of dhātrī to his body) when the day sacred to Viṣṇu has approached (i.e. on the day sacred to Viṣṇu), on the eleventh day of each of the two fortnights, perish, and he is honoured in Viṣṇu’s heaven.

8. The fruit of dhātrī should always be used in food or at bath; it should certainly be used to the satisfaction of'Viṣṇu (i.e. to satisfy Viṣṇu), or at the time of just bathing on a day sacred to Hari (i.e. Viṣṇu).

9-10. When a man breaks his fast of the eleventh day of each fortnight (by) just touching dhātrī, when the feast is ready and then eating (other food), then, O Kārtikeya, he is free from the sins committed during seven births just by observing one fast. There is no doubt about this.

11. He obtains (i.e. lives in) heaven eternally and is absorbed into viṣṇu. Therefore, with all effort, observe the dhātrī vow.

12. O Kārtikeya, he whose hair is always well-tinged with dhātri juice, would never again suck his mother’s breasts (i.e. would never be reborn).

13. By seeing or touching dhātri or even by uttering its name, Viṣṇu, the granter of boons, being pleased, is well disposed to him.

14. Viṣṇu dwells there, and also Brahmā; Lakṣmī also is steady in that house where there is the fruit of dhātrī; therefore a man should plant it in his house.

15. Misfortune perishes (from) that place where dhātrī stands. All gods are pleased; and being glad do not leave (him even) for a moment.

16. Viṣṇu would be pleased with him who offers a rich offering of eatables^[2] along with a dhātri fruit to a deity; and not by hundreds of other sacrifices.

17. He, who, after bathing with (i.e. after applying) the juice of the dhātrī fruit (to his body), worships Viṣṇu, gets the desired fruit, or obtains whatever he has in his mind.

18. In the same way, the best man, having remembered the distinctive mark (of the deity) and having worshipped it with a dhātrī fruit, gets the fruit of a hundred thousand (coins of) gold.

19. O Skanda, the man who is engaged in serving dhātri, gets the same position as the learned or the meditating sages have.

20. That position, which is had by resorting to or visiting sacred places or by observing various vows is obtained by men by means of serving dhātrī well.

21. He gets the love of all gods, goddesses and of my attendants also. (All these) the granters of boons, are well-disposed to him when he bathes with (i.e. after applying the paste of) the fruit of dhātrī or after worshipping it.

22. By properly worshipping the dhātrī fruit, those planets that are wicked, and the fierce demons and goblins, do not become (i.e. cease to be) wicked.

23. O son, except (in the worship of) the Sun, the āmalakī fruit is recommended in all sacrifices and rites and in the worship of every god.

24. Therefore, O son, one should avoid from a distance (i.e. keep away from) the dhātrī fruits on a Sunday and especially on the seventh day (of a fortnight).

25. Everything—life, wealth and wife—of him who bathes with (the paste of) the fruit of dhātrī or eats it on a Sunday, perishes.

26. One should also certainly avoid from a distance (i.e. keep away from) dhātrī on a Saṃkrānti, a Thursday, the sixth day, the first day, the ninth day of every fortnight and on the new-moon day.

27. That dead man (i.e. the dead body of a man) in whose nose, ear or mouth or hair of the head a dhātrī fruit is (placed), goes to the abode of Viṣṇu.

28. A dead man, merely by contact with a dhātrī fruit goes to Viṣṇu’s abode. All his sins perish; and he goes to heaven in a chariot.

29. The religious man who bathes after besmearing his body with the juice of a dhātrī fruit, obtains the fruit of a horse-sacrifice at every step.

30. Merely on seeing it all the most sinful beings, wicked and fierce planets run away.

31-36. O Skanda, formerly a pulkasa^[3] went to a forest for hunting; after having killed the flocks of beasts and birds he was oppressed with thirst and hunger. Seeing in front of him an āmalakī tree full of large fruits he at once climbed it and ate the best fruit. Then through (ill) luck he fell on the ground from the top of the tree. Due to the pain of the deep wound he then died. Then all the very powerful hosts of evil spirits and the hosts of demons and ghosts and Yama’s servants could not comfortably carry or see that dead cāṇḍāla. Saying, ‘this is mine’ they started fighting among themselves. They could not even seize one another. Then after having reflected they went to the groups of sages.

The evil spirits said:

37-43a. O wise sages, why were we or the servants of Yama not able to see the sinful cāṇḍāla? All those viz. who, with their faces turned away from battle, die after being overthrown by the determined ones, who have sunk due to rash acts, who are timid, who are oppressed by a destructive weapon, fire or wood, or those men who are killed by lions, tigers or by aquatic animals, also the evil spirits living in water or on ground or fallen from trees and mountains, or those who are killed by beasts and birds or who have died in prisons or due to poison, those who have died by committing suicide, or those who have missed the rites like śrāddha, or those who have died due to secret acts, also rogues and haters of preceptors, brāhmaṇas and kings, heretics, followers of the left-hand Śākta ritual,^[4] those who were cruel, who have administered poison, who were false witnesses, who have eaten impure food—are to be eaten by the evil spirits. There is no doubt about this. We, who have been saying ‘this is mine’, are not able to carry that (cāṇḍāla). Why and due to whose prowess is he difficult to look at like the sun?

The sages said:

43b-44. O evil spirits, he has eaten a ripe āmalakī fruit. Many fruits due to it are going along with him (i.e. he has earned great religious merit which now accompanies him). For that reason only he has certainly become difficult to look at.

45-46a. The life-principle of him who has fallen from the top of a tree would not leave him due to affection (for the body). He and also others who commit sinful deeds would go to heaven, not due to the movement of the Sun, but only after being purified by eating a dhātrī (fruit).

The evil spirits said:

46b. We are asking you through ignorance. We are not at all censurers.

47-48a. O best sages, tell us quickly what is in your mind, till an aeroplane does not come here from Viṣṇu’s world, and till the brāhmaṇas do not loudly recite whatever is designed by them like the Vedic hymns.

48b-5la. We are not able to remain even for a moment at that place where the Vedas, various sacred hymns, Purāṇas and Smṛtis are loudly recited. We do not remain (present) in front of places of sacrifices, offerings, mutterings, and of the worship of deities. Therefore (please) tell us the account. O brāhmaṇas, doing which (deeds) do men obtain the birth of (i.e. are born as) evil spirits? We desire to hear about it correctly. How (i.e. why) is the body deformed?

The brāhmaṇas said:

51b-52. The false witnesses and those who died after killing or binding (someone) being troubled by the distresses like cold, wind, heat and especially by hunger and thirst, and also oppressed by other troubles, (becoming) evil spirits, have gone to hell.

53. Those evil spirits who sought the weakpoints of others and also who destroyed the work of brāhmaṇas and their preceptors, become evil spirits not to be born again (i.e. they ete rnally live as evil spirits).

54. That man who strikes the giver of gifts to the best brāhmaṇa, resorts for a long time to the state of an evil spirit and never returns from hell.

55. Those fools who oppress or drive their own or another’s cow, are born as evil spirits on the earth as a result of their deeds.

56. Those truthful men who fail to keep their promise and also those men who have violated their vow and have eaten the lotus-petals, are born as evil spirits on the earth as a result of their deeds.

57. Those who sell their own pure, chaste, innocent daughter or that of their paternal or maternal uncle, are born as evil spirits on the earth.

58a. These and many others are born as evil spirits due to their deeds.

Thee evil spirits said:

58b-59a. O brāhmaṇas, (please) tell us quickly for our good that which is beneficial to all the worlds, viz. how (i.e. for which reason) or by (performing) which deed men do not become evil spirits.

The brāhmaṇas said:

59b-60a. The wise man who bathes in the water of a sacred place or salutes a great idol (of a deity) is not born as an evil spirit.

60b-61a. Men after having fasted on the eleventh day (of a fortnight) and having worshipped Viṣṇu (i.e. those men who fast on the eleventh day of a fortnight and worship Viṣṇu) especially on the twelfth day (of that fortnight), do not become evil spirits.

6lb-62a. Those (men) who are attached to the worship of deities with the Vedic hymns and eulogies and sacred hymns, do not become evil spirits.

62b-63a. A man after having heard, recited to others or to himself (i.e. who recites to others or to himself) divine passages from the Purāṇas agreeing with religious precepts, does not become an evil spirit.

63b-64a. Similarly, men purified by various vows and by wearing rudrākṣas or lotuses, after muttering (i.e. who mutter sacred names of a deity) on (i.e. by counting the beads of) a rudrākṣa rosary, do not become evil spirits.

64b-65a. Those who after having daily bathed (i.e. who bathe) with the juice of (i.e. after besmearing their body with paste of) dhātrī fruit, are attached to eating (i.e. eat) it, have thereby worshipped Viṣṇu well and (so) do not become evil spirits.

The evil spirits said:

65b-67. Those who are well-versed in the Purāṇas know chat religious merit is obtained by seeing (i.e. meeting) the good. So (now) we have met (i.e. have been lucky to meet) you. (Please) do whatever is good for us, so that all of us will be free from this state of evil spirits. O wise ones, we have submitted ourselves to you; (please) instruct us in the performance of a vow.

68a. Then all the kind, best brāhmaṇas said to them: “Quickly eat the dhātrī fruits for obtaining release.”

The evil spirits said:

68b-69a. O brāhmaṇas, we cannot stand the sight of the dhātrī trees. How then shall we be able to eat their fruits?

The brāhmaṇas said:

69b-70a. Because we are telling it, the auspicious eating of the dhātrī fruits will fructify in (the form of) reaching the other world. Therefore deserve yourselves to go to heaven.

70b-71a. Then having obtained a boon from them, the evil spirits climbed up the dhātrī tree, obtained the fruits and sportively ate them.

71 b-72. Then having got into a big, very beautiful chariot that had quickly come from the abode of gods, the cāṇḍāla evil spirits went to heaven, very difficult to obtain by means of vows of sons and sacrifices.

Skanda said:

73. The evil spirits obtained religious merit and went to heaven merely after eating the dhātrī (fruits). (Then) how (is it that) men etc. who eat them do not go to heaven?

The lord said:

74-76. Due to their former loss of knowledge, they do not understand what is beneficial to them and what is not. The evil spirits, being deluded, look upon leavings of food or (food etc.) touched by dogs, and also phlegm, urine or excrement as excellent, and always eat them, and also the excrement, urine or substances vomited by cocks. The evil spirits always eat the food of him who has not given up muttering (sacred hymns) during the period of mourning or of impurity caused by a child-birth in the family.

77. The evil spirits live there (i.e. in the house) of him, whose wife is hard to be subdued, is void of purity and restraint, is expelled by the elders and is wicked.

78-79. Those who are not eminent due to being born in (certain) families, who are without power and energy, who are deaf, weak, and poor are born as evil spirits due to their deeds. Even for a moment they do not enjoy prosperity as they are extremely connected with unhappiness. Therefore they have deformed figures and are void of all pleasures.

80. The evil spirits are naked, troubled with diseases, rough and dirty. They are always afflicted with these or other miseries.

81-82a. It may be that due to the ripening of that Karma (i.e. those actions) they are born like these. Those who are busy in censuring their father, mother, preceptors or deities, and also those who are heretics, who are followers of the left-hand Śākta ritual or are sinful, are born as evil spirits.

82b-83a. Those, who have committed suicide by putting a noose round their neck, or by water (i.e. by throwing themselves into water), or with weapons or by (drinking) poisons, become evil spirits in this world, or are born in (the castes) like cāṇḍāla.

83b-85a. Those, who are low-born, fallen, or who have died of a sinful disease, and those who are killed by the lowborn ones in a battle, are certainly (born as) evil spirits on the earth. Those who are full of (i.e. who have committed) great sins^[5], who are excluded in marriages (i.e. are not married), who are rash due to bravery, are born as evil spirits as a result of their deeds.

85b-89a. Those, who have committed high treason, or who have thought of being treacherous to their parents, or who are void of meditation and study and also of vows, and worship of gods etc., are without (i.e. those who do not recite) prayers, those who do not bathe or those who are interested in approaching their preceptor’s wife, those who keep company with vicious, low-born women, or those who have died due to severe fasts, who have died while staying in a mleccha country, those impure ones who are endowed with (i.e. speak) the language of the mlecchas, those who derive their livelihood from the mlecchas, those who imitate the mlecchas, those who live on a woman’s wealth, those who do not protect women, are born as evil spirits. There is no doubt about this.

89b-90a. Those, who abandon (i.e. dismiss without entertaining) a brāhmaṇa—an auspicious guest due to his religious merit—who is fatigued, whose body is tormented due to hunger and who has come to their house, are born as evil spirits.

90b-9la. Those, who sell cows to mlecchas and to those who eat (the flesh of) cows, rather live in the world of the evil spirits and are not reborn (i.e. live there eternally).

9lb-92. Those who are internally impure and the dead beasts are born as evil spirits. Those who are void of any sacraments like rites after birth etc. are born and die as evil spirits and goblins (again and again) for a long time.

93. By every sacrament like a bath, morning, noon and evening prayers, worship of gods, and Vedic words and words about sacrifices being born as an evil spirit is avoided.

94-95a. Those, who are without (i.e. who do not undergo) any sacrament, are sinful; such evil spirits are not born again (i.e. live as evil spirits eternally). Those, who cause (or allow) people) to throw the leavings of food and utensils used for eating food, filthy things (like urine, excrement) of the body into sacred places, become evil spirits. There is no doubt about this.

95b-97a. Those, who have no t gratified brāhmaṇas, manes and preceptors by making offerings and honouring them, are very much born as evil spirits due to their deeds. Those women who, having forsaken their husbands, live with other men, live for a long time in the world of the evil spirits, and are born in low castes.

97b-98a. Also those, who, being deluded by (enjoyments) of senses, deceive their husbands, those who eat savory food are sinful, and live for a long time on the earth as evil spirits.

98b-99a. Those, who eat excrement and (drink) urine, those who are intent upon using up the wealth of a brāhmṇna or those who eat prohibited food become evil spirits and are not born again (i.e. eternally live as evil beings).

99b-100a. Those who forcibly snatch the things of others and do not give them (back), and those who insult guests are born as evil spiṛiis living in hell.

100b-101a. Therefore, having eaten (i.e. one who eats) the āmalakī fruit, and having bathed (i.e. one who bathes) with its juice (i.e. after applying the paste of the āmalakī fruits to the body), one is free from all sins, and is honoured in Viṣṇu’s heaven.

101lb. Therefore, with all efforts serve the auspicious āmalakī.

102-103. He, who would, everyday listen to this auspicious meritorious account, has all his sins purified and is honoured in Viṣṇu’s world. Those, who are well-versed in the Purāṇas, know that he who would narrate this account especially to Viṣṇu’s devotees, is absorbed in Viṣṇu.

Skanda said:

104. O lord, I have understood the two kinds of the very pure fruit of tree. Now I desire to hear about the leaves and flowers that easily give (i.e. lead to) liberation.

The lord said:

105. Of all leaves and flowers the auspicious Tulasī, which grants (i.e. satisfies) all desires, which belongs to and is very much liked by Viṣṇu, is the best.

106. Tulasī gives enjoyments and liberation, is the chief, greatest in all worlds and auspicious, resorting to which the best sages have eternally gone to heaven.

107. She (i.e. the Tulasī plant) was formerly planted by Viṣṇu for the good of all the worlds. The leaf and flower of Tulasī are valued in all good works.

108. As Lakṣmī is dear to Viṣṇu or as I am dear (to him), in the same way this goddess Tulasī is (dear to him); a fourth one is not to be obtained.

109-110a. One Tulasī leaf gives a hundred(coins of) gold. Without Tulasī leaves, Viṣṇu, the demon-killer, is not pleased. He is not pleased with other flowers and leaves and applications of sandal etc.

l10b-111a. He, who, with the hope of final beatitude, has worshipped Hari with this (i.e. a Tulasī leaf), has indeed given (gifts), offered oblations, obtained knowledge and performed sacrifices or observed vows etc.

111b-113. I think that by Viṣṇu’s worship with Tulasī leaf brightness, happiness, fame, wealth, (noble) family, (good) character, (good) wife, (good) son, (good) daughter, wealth, kingdom, health, knowledge and special knowledge, Vedas, Vedāṅgas, science, Purāṇas, sacred texts, are in his hand birth after birth.

114. As Gaṅgā of a charming form grants liberation in heaven, or as Bhāgīrathī is auspicious, so is auspicious Tulasī.

115. What is the use the water of Ganges and what is the use of resorting to Puṣkara? He gets delight with water mixed with Tulasī leaf only.

116. That intelligent man, to whom Viṣṇu is favourable in every birth, has faith in worshipping Viṣṇu with Tulasī (leaves).

117. O Skanda, it is not possible to narrate the fruit of merit of him who would worship Viṣṇu with the sprouts and leaves of Tulasī.

118. There is the proximity of Viṣṇu, where there is Tulasī grove. Brahmā also (lives) there, and also Lakṣmī with all the hosts of gods.

119. Therefore a man should always worship that deity (which is) in proximity. All those panegyrics and hymns etc. become eternal (when recited in the proximity of Tulasī).

120. All the evil spirits, goblins, ghosts of brāhmaṇas, ghosts, demons etc. always run away (from) there.

121. The mothers like Alakṣmī, Nāśnī, Ghūrṇā, Ḍākinī^[6], get frightened after seeing the Tulasī leaf.

122. There (and then) only all sins like the murder of a brāhmaṇa, sinful diseases due to sins, committed through bad advice, perish.

123. He, who has planted a grove of Tulasī for Viṣṇu on the earth, has duly performed a hundred sacrifice in which dakṣiṇā (fee paid to brāhmaṇas) is dear.

124. By putting Tulasī on Viṣṇu-idols, and also on Śālagrāma stones^[7], one would be absorbed with Viṣṇu.

125. The men (i.e. relatives) of the wise man who would plant a Tulasī plant for Viṣṇu on the earth, are happy; he goes to Viṣṇu’s abode.

126. He, who, after having worshipped Viṣṇu, puts the remaining of the Tulasī leaf on his own head, is purified and would go to heaven.

127. In the Kaliyuga Tulasī burns one’s sin, and gives one (i.e. takes one to) heaven and salvation on (i.e. by) worshipping it, narrating (its account), meditating upon it, planting it and putting its (leaves etc.) (on one’s person).

128-129. He who teaches about it, and himself practises it, goes to the highest place, viz. Viṣṇu’s abode. That which pleases Viṣṇu is dearer to me.

130. O Skanda, the leaf (of Tulasī) is equal to all gods and goddesses in śrāddhas and sacrifices.

131. Therefore serve Tulasī with all effort. He, who has served Tulasī, has served everyone like his preceptor, a brāhmaṇa or a sacred place.

132-133a. Therefore, O Skanda, serve (the Tulasī). He who would cast his life while keeping Tulasī on the tuft of hair on his head, is free from a stream of sins and goes to the happy heaven.

133b-134a. That (high) position which the wise obtain by means of sacrifices like Rājasūya, vows and various restraints is obtained by those who serve Tulasī.

134b-135. A man obtains the position of Viṣṇu by worshipping Viṣṇu just with one leaf; what is the use of (giving) the minute details of the sacred precepts?

136. He, who has worshipped Viṣṇu with a crore of soft Tulasī leaves, would not drink the milk of his mother (i.e. would not suck his mother’s breasts, i.e. would not be born).

137. A man should enliven thousands of men, by worshipping Viṣṇu everyday with delicate Tulasī leaves. O child, I have told you the main qualities of Tulasī.

138. I am unable to describe all the qualities even with (i.e. even after spending) a long time. He who would daily listen to this account—the collection of religious merit, is free from the sin committed in the previous birth, and from the bondage of birth.

139. One would get the fruit of agniṣṭoma by reciting it even once.

140. Such a man does not contract diseases, nor does he have ignorance, O son. He always gets success; he is never defeated.

141-142. The wealth of him, in whose house there is a writing (i.e. the written account), thrives. Mental agonies, evil spirits, griefs, or insult do not remain, even for a moment, at that place where there is such a written account.

Footnotes and references:

[1]:

Dhātrī—Amalaka tree; Emblic Myrobalan.

[2]:

Naivedya—An offering of eatables presented to a deity or idol.

[3]:

Pulkasa—Name of a degraded mixed caste, the offspring of a niṣāda by a śūdra woman.

[4]:

Kaulika—A follower of the left-hand Śākta ritual.

[5]:

Mahāpātaka—Great sins. These are five: killing a brāhmaṇa; drinking wine or liquor; theft; cohabitation with the wife of one’s teacher; keeping company with one who commits any one of these four sins.

[6]:

Dākinī—A female imp attending Kālī (feeding on human flesh).

[7]:

Śālagrāma—Name of a sacred stone worshipped by the Vaiṣṇavas and supposed to be pervaded by Viṣṇu. It is a black stone which contains a fossil, ammonite and is chiefly found near the Śālagrāma village on the Gaṇḍakī river.