Chapter 115 - Aśvattha and Vaṭa Praised as Gods in Disguise

[Sanskrit text for this chapter is available]

Sūta said

1-4. Speaking like this to Satyabhāmā, very dear to him, Vāsudeva went to his mother’s house to offer evening prayer, etc. This Kārtika is said to be powerful like this, destroying sins, always making one dear to Viṣṇu and always giving pleasures and salvation. Keeping awake (in honour) of Viṣṇu, bathing in the morning, using Tulasī (leaves etc.), concluding the vow, and offering light—these are the vows (to be observed) in Kārtika. The Kārtika-vow is complete with these five vows. The fruit that one gets is said to be pleasures and salvation.

The sages said:

5-7. O Raumaharṣaṇa, this religious act of Kārtika is said to be dear to Viṣṇu, giving great fruit, properly purifying and destroying sins. When it comes, it should be necessarily observed duly by men desiring salvation, or desiring enjoyments. If this is so, how should a man observing a vow, who is in a difficulty, who is in an impervious forest, or is suffering from diseases, observe the auspicious Kārtika vow?

Sūta said:

8-20. O best sages, listen. I shall tell all about it as to how it should be observed, since it is extremely fruitful. In a temple of Viṣṇu or Śiva, or in any other temple in the absence of a temple of Viṣṇu or Śiva, a man should keep awake (in honour) of Viṣṇu. If a man is in an impervious forest to which he might have gone by day, he should observe it under the root of an Aśvattha tree or even in Tulasī-groves. A man, by singing (songs) mainly containing Viṣṇu’s names, near Viṣṇu, obtains the fruit of presenting a thousand cows. A man playing upon a musical instrument will obtain the fruit of a Vājapeya (sacrifice), and a dancer that of bathing at all holy places. A man who gives wealth will obtain all this religious merit of them. He would get one-sixth portion by praising and seeing (the deity). O (sages), if one who is in a calamity, does not get a watery (place) for bathing, or one is diseased, he should purify himself with (the recital of) the names of Viṣṇu. He who after observing the vow is unable to conclude it (duly), should, according to his capacity, feed brāhmaṇas for the (proper) completion of the vow. Since it gives great fruit, it should never be abandoned by men. Brāhmaṇas are the form of Viṣṇu whose form is not manifest on the earth. By their being pleased he is well pleased on the earth. If he is not able to present a lamp, he should light others’ lamps. Or he should carefully protect them from wind etc. In the absence of Tulasī he should worship a brāhmaṇa, Viṣṇu’s devotee, since Viṣṇu is always present in his devotees. In the absence of all (this) the observer of the vow should serve brāhmaṇas, cows and worship Aśvattha and Vaṭa trees for the completion of the vow.

The sages said:

21. How do you equate Aśvattha and Vaṭa trees with a cow and a brāhmaṇa? How do you take them to be more venerable than all (other) trees?

Sūta said:

22-23. There is no doubt that lord Viṣṇu is of the form of Aśvattha, Vaṭa is Rudra’s form, and Palāśa has taken up Brahmā’s form. Seeing, worshipping and serving them is said to remove sins. These certainly destroy grief, diseases and the wicked.

The sages said:

24. O you omniscient one, tell (us) how Brahmā, Viṣṇu and Śiva became trees. We have a great doubt about it.

Sūta said:

25-26. Formerly, it is said, gods sent Agni in a brāhmaṇa’s form to create an obstacle when Śiva and Pārvatī were cohabiting. Then that Pārvatī, trembling and angry due to being deprived of the sexual pleasure, angrily cursed the gods.

Pārvatī said:

27-29. Even these worms and insects know the sexual pleasure. O gods, you will obtain the condition of plants due to having obstructed it.

Thus that Pārvatī of an angry mind, cursed the gods. Therefore, all hosts of gods have become trees. Therefore, O chief sages, both these Viṣṇu and Śiva have become Aśvattha and Vaṭa (trees). Aśvattha has become fit to be touched on a Saturday and not fit to be touched (on other days) due to contact of Śani with Viṣṇu.