The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes the greatness of tulasi and dhatri which is chapter 24 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the twenty-fourth chapter of the Kriyayogasara-Khanda (Section on Essence of Yoga by Works) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Disclaimer: These are translations of Sanskrit texts and are not necessarily approved by everyone associated with the traditions connected to these texts. Consult the source and original scripture in case of doubt.

Chapter 24 - The Greatness of Tulasī and Dhātrī

[Sanskrit text for this chapter is available]

Sūta said:

1-2. Jaimini, being very much pleased on hearing the fruit of the Ekādaśī (vow), spoke, with the palms of his hands joined, these (words) to lord Kṛṣṇa Dvaipāyana (i.e. Vyāsa): “Through your grace I have heard the greatness of god Viṣṇu. (Now) tell me about the greatness of tulasī which destroys the sins of the listeners.”

Vyāsa said:

3-6. O brāhmaṇa, this revered tulasī should always be worshipped by all deities like Indra. It gives the fruit of the four goals of human life. To the good tulasī is difficult to be obtained in heaven, in the mortal world and in the nether world. Devotion to it secures the four goals of human life. O best one, at that place only where one tulasī-plant stands, all gods like Brahmā, Viṣṇu and Śiva dwell. Always Keśava dwells in the middle of the leaf, Prajāpati at the tip of the leaf, and Śiva at the foot-stalk of the leaf of tulasī.

7-10. Lakṣmī, Sarasvatī, so also Gāyatrī and Caṇḍikā, likewise all other wives of (other) gods dwell in the leaves of that (tulasī-plant). These, viz. Indra, Agni, Śamana, Nairṛti, so also Varuṇa, Vāyu and Kubera dwell in the branch of the tulasī-plant. All planets like the Sun, the Viśvedevas,[1] Vasus,[2] all sages and all divine sages, so also all the holy places that are there in the crores of universes and on the earth, live by resorting to (i.e. in) the tulasī plant.

11-17. He who devoutly worships tulasī, has worshipped the holy places, so also all gods like Brahmā. Viṣṇu just at that moment destroys (the sin of) the murder of a brāhmaṇa remaining in the body of those who remove the masses of grass at the root of tulasī. O best brāhmaṇa, by sprinkling the tulasī plant with fragrant and cold water in summer a man would obtain eternal bliss. He who gives it moonlight or an umbrella, especially in summer, is freed from all sins. A man who would everyday sprinkle the tulasī plant with continuous streams in Vaiśākha obtains the fruit of a horse-sacrifice. He who would sprinkle the tulasī plant with water from the hand stretched out and hollowed also obtains heaven after being freed from all sins. O brāhmaṇa sage, in the house of that man who would sometime sprinkle the tulasī plant with milk, Lakṣmī is steady.

18-22. O brāhmaṇa sage, listen to the fruit of the merit of him who would smear the root of the tulasī plant with cow-dung. For as many thousands of kalpas as the dust particles removed from there, he rejoices with Viṣṇu, O Jaimini. He who would place a lamp at the root of the tulasī plant at twilight, goes along with a crore (members) of his family to Viṣṇu’s abode. Viṣṇu would always protect him who protects the tulasī plant from cows, dogs, asses, men and children. There is no doubt that he who devoutly plants a tulasī plant, obtains the highest liberation after death.

23. That best devout man who would see the tulasī plant in the morning uninterruptedly obtains the fruit of seeing Viṣṇu.

24. The life, strength, fame, wealth, progeny of one who would devoutly salute the tulasī plant, grow.

25. By remembering tulasī, all sin perishes. The diseases of men perish on just touching the tulasī (plant).

26-27. The sin in the body of him who eats the auspicious tulasī leaf, removing all sins, perishes at that moment (only). In the body of the man who wears a rosary made of tulasī wood there is no sin. This is the truth that I tell.

28. There is no doubt that he who bears on his head the water dropped from the leaves of tulasī, obtains the religious merit due to a bath in Gaṅgā.

29. A man having devoutly worshipped the auspicious tulasī with dūrvās, sacred rice grains, flowers, offerings of eatables, would obtain the fruit of the worship (offered) to Viṣṇu.

30. O brāhmaṇas(?), what is the use of worshipping Viṣṇu’s feet to him who has sometime worshipped revered tulasī, giving the highest nectar of piety, material welfare and sensual enjoyment, with offerings of eatables, flowers, excellent incense and ghee-lamps?

31. O brāhmaṇa, Viṣṇu is pleased with them who plant tulasī pleasing Viṣṇu and fit to be worshipped by gods, at places free from blemishes; and Mura’s enemy, the lord of the three worlds, quickly gives them the highest position.

32. Whatever auspicious act—a sacrifice, a vow, honouring the dead ancestors, worship of Viṣṇu, giving gifts—and other auspicious act(s) that men perform at the blemishless root of tulasi—all those indeed become inexhaustible.

33. O best brāhmaṇa, all that pious act which a man does on the earth without tulasī, dear to Viṣṇu, becomes fruitless. The god of gods, the lotus-eyed one (i.e. Viṣṇu) is also not pleased.

34. A man who, with devotion, sees the auspicious, pure tulasī during pilgrimages, quickly gets the fruit of the pilgrimages through Viṣṇu’s grace. This statement is very firm.

35-36. Ananta (i.e. Viṣṇu), the only lord of the world, abandoning fragrant flowers like mandāra, kunda, lotus, gladly accepts even dry tulasī full of virtues and the security for the destruction of sins. Hari (i.e. Viṣṇu) to whom tulasī is dear always snatches the wealth of those wicked men who, through ignorance, uproot a tulasī (plant) purifying like the nectar-giving creeping plant, and place it on the ground. This is the truth.

37. Viṣṇu quickly snatches the wealth of those men who always urinate or excrete or put dirt at the root of tulasī, the abode of gods, and thus collect sins.

38-42. “I am collecting (the leaves of) you for worshipping Viṣṇu. I am collecting (the leaves of) you since even with flowers like (those of) pārijāta, so also with sandal etc., put without you Viṣṇu is not satisfied. O holy one, without you every act is fruitless. Therefore, O goddess Tulasī, I am collecting (the leaves of) you. Grant me a boon. O leader of the world, pardon me that pain which is produced in your heart due to (your leaves) being plucked. O Tulasī I salute you.” A devotee of Viṣṇu, joining the palms of his hands recites these two hymns and then clapping twice collects tulasī leaves in such a way that the tulasī branch does not shake, O best brāhmaṇa.

43. When at the time of plucking a leaf, a branch of goddess (Tulasī) would be broken, then anguish is produced in the heart of Viṣṇu, Tulasī’s lord.

44. Viṣṇu, the destroyer of (the demons) Madhu and Kaiṭabha should be worshipped even with every old leaf fallen from the tip of a branch.

45. He who would worship lord Viṣṇu with tender tulasī leaves, quickly gets whatever he desires with (i.e. in) his heart.

Jaimini said:

46. O best brāhmaṇa, what (other) tree is like that of tulasī? I desire to know it. O son of Satyavatī, (please) tell it.

Vyāsa said:

47-51. O brāhmaṇa, as tulasī is always most dear to Viṣṇu, so is dhātrī, destroying all sins. O best brāhmaṇa, all those deities who dwell in the plant after having reached it, stay at the root of āmalakī. O best brāhmaṇa, holy places like Gaṅgā dwell just there where pure dhātrī, most dear to Viṣṇu, remains. That act, auspicious or inauspicious, which is done by men at the root of āmalakī, would certainly become inexhaustible, O brāhmaṇa. He who would worship Viṣṇu with pure, fresh leaves of dhātrī, is freed from mass of sins and secures absorption into Viṣṇu.

52-56. O Jaimini, that place where there would be neither dhātrī nor tulasī is impure. (A man) does not obtain the fruit -of his act (performed there). All the (pious) acts done by him in his hermitage where the auspicious dhātrī or tulasī does not exist indeed become fruitless. O brāhmaṇa, (in the house) of him, which is without dhātrī and tulasī, poverty and sin (remain) and by that Kali is pleased. The wise should look upon that place where there is neither tulasī nor dhātrī as a cremation ground, O best brāhmaṇa. All gods dwell there where dhātri and tulasī exist. All sin exists there where there is neither a leaf of dhātrī nor of tulasī.

57-60. Viṣṇu, along with Lakṣmī, would remain by resorting to the body of the wise man who would wear a rosary of dhātrī-fruits. All deities live by resorting to the body of the intelligent man who would wear a garland of dhātrī wood. All the act, auspicious or inauspicious, which a man wearing a garland (i.e. rosary) of dhātrī fruits does, is said to be inexhaustible. The entire sin remaining in the body of that man knowing the entire nature of Brahman, who eats the dhātri fruit, perishes.

61-63. O best brāhmaṇa, I (shall) tell (you) the greatness destroying all sins (of the man) who would wear a rosary of the dhātrī fruits. Listen (to it). Even if he by chance dies in a cremation ground, he obtains the religious merit due to a bath in Gaṅgā. There is no doubt about it. Seeing him, all sinners are instantly freed from very fierce heaps of sins, (committed) even during hundreds of crores of existences.

64-66. There is no doubt, O best brāhmaṇa, that he who-everyday takes a lump of the dhātri fruit would obtain religious merit everyday and store it. There is no doubt that he who harms the dhātri tree, the resort of all gods, gives blows on the body of Viṣṇu. Dhātrī is full of all gods. It is especially dear to Viṣṇu. Even Brahmā cannot correctly describe its virtues.

67. That man who, having known the entire truth, has devotion for dhātrī and tulasī, enjoys all pleasures, and then in the end obtains liberation due to Viṣṇu’s grace.


Footnotes and references:


Viśvedeva (Viśvedevāḥ)—Name of a particular group of deities ten in number and supposed to be sons of Viśvā; their names are: Vasu, Satya, Kratu, Dakṣa, Kāla, Kāma, Dhṛti, Kuru, Purūravas, and Mādravas.


Vasu (Vasavaḥ)—Vasus are a class of deities. They are eight in number: Āpa, Dhruva, Soma, Dhara or Dhava, Anila, Anala, Pratyūṣa, and Prabhāsa.

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