The Glory of Tulasi

Verse 1 (padma.1.60.1)

स्कंदउवाच- अपरस्यापि पृच्छामि फलस्य पूततां तरोः। सर्वलोकहितार्थाय वद नो जगदीश्वर

skaṁdauvāca- aparasyāpi pṛcchāmi phalasya pūtatāṁ taroḥ sarvalokahitārthāya vada no jagadīśvara

Skanda said: I ask also about another tree's purifying fruit. For the benefit of all the worlds, tell us, O Lord of the Universe.

Verse 2 (padma.1.60.2)

ईश्वर उवाच- धात्रीफलं परं पूतं सर्वलोकेषु विश्रुतम्। यस्य रोपान्नरो नारी मुच्यते जन्मबंधनात्

īśvara uvāca- dhātrīphalaṁ paraṁ pūtaṁ sarvalokeṣu viśrutam yasya ropānnaro nārī mucyate janmabaṁdhanāt

Ishvara said: The amalaki fruit is supremely pure, renowned in all the worlds. By planting it, a man or woman is freed from the bondage of rebirth.

Verse 3 (padma.1.60.3)

पावनं वासुदेवस्य फलं प्रीतिकरं शुभम्। अस्य भक्षणमात्रेण मुच्यते सर्वकल्मषात्

pāvanaṁ vāsudevasya phalaṁ prītikaraṁ śubham asya bhakṣaṇamātreṇa mucyate sarvakalmaṣāt

It is a purifying fruit, dear to Vasudeva, auspicious. By merely eating it, one is freed from all sin.

Verse 4 (padma.1.60.4)

भक्षणे च भवेदायुः पाने वै धर्मसंचयः। अलक्ष्मीनाशनं स्नाने सर्वैश्वर्यमवाप्नुयात्

bhakṣaṇe ca bhavedāyuḥ pāne vai dharmasaṁcayaḥ alakṣmīnāśanaṁ snāne sarvaiśvaryamavāpnuyāt

By eating it, long life results; by drinking its juice, accumulation of dharma; by bathing in it, the destruction of misfortune — one obtains every kind of prosperity.

Verse 5 (padma.1.60.5)

यस्मिन्गृहे महासेन धात्री तिष्ठति सर्वदा। तस्मिन्गृहे न गच्छंति प्रेता दैतेय राक्षसाः

yasmingṛhe mahāsena dhātrī tiṣṭhati sarvadā tasmingṛhe na gacchaṁti pretā daiteya rākṣasāḥ

O Mahasena, in whatever house the amalaki always stands, into that house ghosts, daityas and rakshasas never enter.

Verse 6 (padma.1.60.6)

न गंगा न गया चैव न काशी न च पुष्करम्। एकैव हि नृणां धात्री संप्राप्ते हरिवासरे

na gaṁgā na gayā caiva na kāśī na ca puṣkaram ekaiva hi nṛṇāṁ dhātrī saṁprāpte harivāsare

Not the Ganga, not Gaya, not Kashi, not Pushkara — the amalaki alone, when Hari's day arrives, suffices for men.

Verse 7 (padma.1.60.7)

एकादश्यां पक्षयुगे धात्रीस्नानं करोति यः। सर्वपापक्षयं यांति विष्णुलोके महीयते

ekādaśyāṁ pakṣayuge dhātrīsnānaṁ karoti yaḥ sarvapāpakṣayaṁ yāṁti viṣṇuloke mahīyate

Whoever bathes with amalaki on the Ekadashi of both fortnights — all his sins are destroyed, and he is honored in the world of Vishnu.

Verse 8 (padma.1.60.8)

धात्रीफलं सदा सेव्यं भक्षणे स्नान एव च। नियतं पारणे विष्णोः स्नानमात्रे हरेर्दिने

dhātrīphalaṁ sadā sevyaṁ bhakṣaṇe snāna eva ca niyataṁ pāraṇe viṣṇoḥ snānamātre harerdine

The amalaki fruit should always be used, in eating and in bathing; it is prescribed for the breaking of the fast of Vishnu's vow, and for mere bathing on Hari's day.

Verse 9 (padma.1.60.9)

संयते पारणे चैव धात्र्येकस्पर्शने नरः। भुक्त्वा तु लंघयेद्यस्तु एकादश्यां सितासिते

saṁyate pāraṇe caiva dhātryekasparśane naraḥ bhuktvā tu laṁghayedyastu ekādaśyāṁ sitāsite

In the controlled parana, by merely touching the amalaki, a man gains merit. Whoever, having eaten, then fasts on the Ekadashi, bright or dark—

Verse 10 (padma.1.60.10)

एकेनैवोपवासेन कृतेन तु षडानन। सप्तजन्मकृतात्पापान्मुच्यते नात्र संशयः

ekenaivopavāsena kṛtena tu ṣaḍānana saptajanmakṛtātpāpānmucyate nātra saṁśayaḥ

—O Six-Faced One, by even a single such fast performed, one is freed from sins committed across seven births; there is no doubt in this.

Verse 11 (padma.1.60.11)

अक्षयं लभते स्वर्गं विष्णुसायुज्यमाव्रजेत्। तस्मात्सर्वप्रयत्नेन धात्रीव्रतं समाचर

akṣayaṁ labhate svargaṁ viṣṇusāyujyamāvrajet tasmātsarvaprayatnena dhātrīvrataṁ samācara

He obtains imperishable heaven, and attains union with Vishnu himself. Therefore, with every effort, observe the amalaki vow.

Verse 12 (padma.1.60.12)

धात्रीद्रवेण सततं यस्य केशाः सुरंजिताः। न पिबेत्स पुनर्मातुः स्तनं कश्चित्षडानन

dhātrīdraveṇa satataṁ yasya keśāḥ suraṁjitāḥ na pibetsa punarmātuḥ stanaṁ kaścitṣaḍānana

O Six-Faced One, whoever's hair is ever well-colored with amalaki juice never again drinks at his mother's breast — is never reborn.

Verse 13 (padma.1.60.13)

धात्रीदर्शनसंस्पर्शान्नाम्न उच्चारणेपि वा। वरदः संमुखो विष्णुः संतुष्टो भवति प्रियः

dhātrīdarśanasaṁsparśānnāmna uccāraṇepi vā varadaḥ saṁmukho viṣṇuḥ saṁtuṣṭo bhavati priyaḥ

By the sight and touch of the amalaki, or even by the mere utterance of its name, Vishnu, the boon-giver, stands before one, well pleased and gracious.

Verse 14 (padma.1.60.14)

धात्रीफलं च यत्रास्ते तत्र तिष्ठति केशवः। तत्र ब्रह्मा स्थिरा पद्मा तस्मात्तां तु गृहे न्यसेत्

dhātrīphalaṁ ca yatrāste tatra tiṣṭhati keśavaḥ tatra brahmā sthirā padmā tasmāttāṁ tu gṛhe nyaset

Wherever the amalaki fruit is present, there Keshava dwells; there Brahma, and Padma too abide steadily. Therefore, one should keep it in the house.

Verse 15 (padma.1.60.15)

अलक्ष्मीर्नश्यते तत्र यत्र धात्री प्रतिष्ठति। संतुष्टास्सर्वदेवाश्च न त्यजंति क्षणं मुदा

alakṣmīrnaśyate tatra yatra dhātrī pratiṣṭhati saṁtuṣṭāssarvadevāśca na tyajaṁti kṣaṇaṁ mudā

Misfortune is destroyed wherever the amalaki is established. All the gods, well pleased, joyfully do not depart from there even for a moment.

Verse 16 (padma.1.60.16)

धात्रीफलेन नैवेद्यं यो ददाति महाधनम्। तस्य तुष्टो भवेद्विष्णुर्नान्यैः क्रतुशतैरपि

dhātrīphalena naivedyaṁ yo dadāti mahādhanam tasya tuṣṭo bhavedviṣṇurnānyaiḥ kratuśatairapi

Whoever offers naivedya of amalaki fruit — for him Vishnu becomes pleased, as he is not even by a hundred other great sacrifices.

Verse 17 (padma.1.60.17)

स्नात्वा धात्रीद्रवेणैव पूजयेद्यस्तु माधवम्। सोभीष्टफलमाप्नोति यद्वा मनसि वर्तते

snātvā dhātrīdraveṇaiva pūjayedyastu mādhavam sobhīṣṭaphalamāpnoti yadvā manasi vartate

Whoever, having bathed with amalaki juice, worships Madhava, attains whatever fruit is desired, whatever dwells in his mind.

Verse 18 (padma.1.60.18)

तथैव लक्षणं स्मृत्वा पूजयित्वा फलेन तु। सुवर्णशतसाहस्रं फलमेति नरोत्तमः

tathaiva lakṣaṇaṁ smṛtvā pūjayitvā phalena tu suvarṇaśatasāhasraṁ phalameti narottamaḥ

Likewise, remembering this rule and worshipping with the fruit, the best of men attains the merit equal to a hundred thousand pieces of gold.

Verse 19 (padma.1.60.19)

या गतिर्ज्ञानिनां स्कंद मुनीनां योगसेविनाम्। गतिं तां समवाप्नोति धात्रीसेवा रतो नरः

yā gatirjñānināṁ skaṁda munīnāṁ yogasevinām gatiṁ tāṁ samavāpnoti dhātrīsevā rato naraḥ

O Skanda, whatever destiny belongs to the wise, to sages devoted to yoga — that same destiny is attained by a man devoted to the service of the amalaki.

Verse 20 (padma.1.60.20)

तीर्थसेवाभिगमने व्रतैश्च विविधैस्तथा। सा गतिर्लभ्यते पुंसां धात्रीफलसुसेवया

tīrthasevābhigamane vrataiśca vividhaistathā sā gatirlabhyate puṁsāṁ dhātrīphalasusevayā

Whatever destiny is obtained through going on pilgrimage to sacred fords, and through various vows — that same destiny is obtained by men through the devoted service of the amalaki fruit.

Verse 21 (padma.1.60.21)

प्रीतिश्च सर्वदेवानां देवीनां नो गणस्य च। संमुखा वरदा स्नाने धात्रीफलनिषेवणे

prītiśca sarvadevānāṁ devīnāṁ no gaṇasya ca saṁmukhā varadā snāne dhātrīphalaniṣevaṇe

The love of all the gods, of the goddesses, and of my own ganas is gained; they stand before one, granting boons, through bathing and the devoted use of the amalaki fruit.

Verse 22 (padma.1.60.22)

ग्रहा दुष्टाश्च ये केचिदुग्राश्च दैत्यराक्षसाः। सर्वे न दुष्टतां यांतिधात्रीफल सुसेवनात्

grahā duṣṭāśca ye kecidugrāśca daityarākṣasāḥ sarve na duṣṭatāṁ yāṁtidhātrīphala susevanāt

Whatever evil planets there are, and fierce daityas and rakshasas — none of them can work harm through the devoted use of the amalaki fruit.

Verse 23 (padma.1.60.23)

सर्वयज्ञेषु कार्येषु शस्तं चामलकीफलम्। सर्वदेवस्य पूजायां वर्जयित्वा रविं सुत

sarvayajñeṣu kāryeṣu śastaṁ cāmalakīphalam sarvadevasya pūjāyāṁ varjayitvā raviṁ suta

In all sacrificial rites, the amalaki fruit is praised; in the worship of all the gods it is used, except — O son — for the sun-god.

Verse 24 (padma.1.60.24)

तस्माद्रविदिने तात सप्तम्यां च विशेषतः। धात्रीफलानि सततं दूरतः परिवर्जयेत्

tasmādravidine tāta saptamyāṁ ca viśeṣataḥ dhātrīphalāni satataṁ dūrataḥ parivarjayet

Therefore, my son, on Sunday, and especially on the Saptami, the amalaki fruit should always be avoided, kept far away.

Verse 25 (padma.1.60.25)

यस्तु स्नाति तथाश्नाति धात्रीं च रविवासरे। आयुर्वित्तं कलत्रं च सर्वं तस्य विनश्यति

yastu snāti tathāśnāti dhātrīṁ ca ravivāsare āyurvittaṁ kalatraṁ ca sarvaṁ tasya vinaśyati

Whoever bathes with, or eats, amalaki on a Sunday — his lifespan, wealth, and wife, all of it, are destroyed.

Verse 26 (padma.1.60.26)

संक्रान्तौ च भृगोर्वारे षष्ठ्यां प्रतिपिदि ध्रुवम्। नवम्यां चाप्यमायां च धात्रीं दूरात्परित्यजेत्

saṁkrāntau ca bhṛgorvāre ṣaṣṭhyāṁ pratipidi dhruvam navamyāṁ cāpyamāyāṁ ca dhātrīṁ dūrātparityajet

At the sankranti, on Friday, on the sixth day, on the first day of the fortnight — certainly — and on the ninth day, and on the new moon, one should abandon the amalaki, keeping it far away.

Verse 27 (padma.1.60.27)

नासिकाकर्णतुंडेषु मृतस्य चिकुरेषु वा। तिष्ठेद्धात्रीफलं यस्य स याति विष्णुमंदिरम्

nāsikākarṇatuṁḍeṣu mṛtasya cikureṣu vā tiṣṭheddhātrīphalaṁ yasya sa yāti viṣṇumaṁdiram

He in whose nose, ears, mouth, or hair the amalaki fruit is placed at death goes to the very temple of Vishnu.

Verse 28 (padma.1.60.28)

धात्रीसंपर्कमात्रेण मृतो यात्यच्युतालयम्। सर्वपापक्षयस्तस्य स्वर्गं याति रथेन तु

dhātrīsaṁparkamātreṇa mṛto yātyacyutālayam sarvapāpakṣayastasya svargaṁ yāti rathena tu

By mere contact with the amalaki, one who dies goes to the abode of Achyuta. All his sin is destroyed, and he goes to heaven by chariot.

Verse 29 (padma.1.60.29)

धात्रीद्रवं नरो लिप्त्वा यस्तु स्नानं समाचरेत्। पदेपदेश्वमेधस्य फलं प्राप्नोति धार्मिकः

dhātrīdravaṁ naro liptvā yastu snānaṁ samācaret padepadeśvamedhasya phalaṁ prāpnoti dhārmikaḥ

That righteous man who, having applied amalaki juice, performs his bathing, obtains at every step the merit of an Ashvamedha sacrifice.

Verse 30 (padma.1.60.30)

अस्य दर्शनमात्रेण ये वै पापिष्ठजंतवः। सर्वे ते प्रपलायंते ग्रहा दुष्टाश्च दारुणाः

asya darśanamātreṇa ye vai pāpiṣṭhajaṁtavaḥ sarve te prapalāyaṁte grahā duṣṭāśca dāruṇāḥ

By the mere sight of it, all wicked creatures, evil planets, and terrible beings flee away.

Verse 31 (padma.1.60.31)

पुरैकः पुल्कसः स्कंद मृगयार्थं वनं गतः। मृगपक्षिगणान्हत्वा तृषया परिपीडितः

puraikaḥ pulkasaḥ skaṁda mṛgayārthaṁ vanaṁ gataḥ mṛgapakṣigaṇānhatvā tṛṣayā paripīḍitaḥ

Formerly, O Skanda, a certain Pulkasa hunter went to the forest to hunt. Having killed deer and flocks of birds, tormented by thirst—

Verse 32 (padma.1.60.32)

क्षुधयामलकीवृक्षं पुरः पीनफलान्वितम्। दृष्ट्वा संरुह्य सहसा चखाद फलमुत्तमम्

kṣudhayāmalakīvṛkṣaṁ puraḥ pīnaphalānvitam dṛṣṭvā saṁruhya sahasā cakhāda phalamuttamam

—and by hunger, seeing before him an amalaki tree laden with plump fruit, he suddenly climbed it and ate its excellent fruit.

Verse 33 (padma.1.60.33)

ततो दैवात्सवृक्षाग्रान्निपपात महीतले। वेदनागाढसंविद्धः पंचत्वमगमत्तदा

tato daivātsavṛkṣāgrānnipapāta mahītale vedanāgāḍhasaṁviddhaḥ paṁcatvamagamattadā

Then, by fate, he fell from the very top of the tree to the ground; struck through with intense pain, he then met his death.

Verse 34 (padma.1.60.34)

ततः प्रेतगणाः सर्वे रक्षोभूतगणास्तथा। तनुं वोढुं मुदा सर्वे ये वै शमनसेवकाः

tataḥ pretagaṇāḥ sarve rakṣobhūtagaṇāstathā tanuṁ voḍhuṁ mudā sarve ye vai śamanasevakāḥ

Then all the hosts of pretas and rakshasa-bhutas, and also all the servants of Yama, gladly came to carry off his body—

Verse 35 (padma.1.60.35)

न शक्नुवंति चांडालं मृतं द्रष्टुं महाबलाः। अन्योन्यं विग्रहस्तेषां ममायमिति भाषताम्

na śaknuvaṁti cāṁḍālaṁ mṛtaṁ draṣṭuṁ mahābalāḥ anyonyaṁ vigrahasteṣāṁ mamāyamiti bhāṣatām

—yet those mighty ones could not even bear to look upon the dead outcaste. A quarrel arose among them, each saying 'he is mine'—

Verse 36 (padma.1.60.36)

ग्रहीतुं चापि नेतुं च न शक्तास्ते परस्परम्। ततस्ते तु समालोक्य गता मुनिगणान्प्रति

grahītuṁ cāpi netuṁ ca na śaktāste parasparam tataste tu samālokya gatā munigaṇānprati

—yet none of them was able to seize him or carry him off. Then, upon reflection, they went to a company of sages.

Verse 37 (padma.1.60.37)

प्रेता ऊचुः- किमर्थं मुनयो धीराश्चांडालं पापकारिणम्। प्रेक्षितुं न वयं शक्ता न चापि यमसेवकाः

pretā ūcuḥ- kimarthaṁ munayo dhīrāścāṁḍālaṁ pāpakāriṇam prekṣituṁ na vayaṁ śaktā na cāpi yamasevakāḥ

The pretas said: O steadfast sages, why is it that we cannot even look upon this sinful outcaste — nor can even Yama's own servants?

Verse 38 (padma.1.60.38)

म्रियंते पातिता ये च स्थिरैर्युद्धपराङ्मुखाः। साहसैः पातिता भीता वज्राग्निकाष्ठपीडिताः

mriyaṁte pātitā ye ca sthirairyuddhaparāṅmukhāḥ sāhasaiḥ pātitā bhītā vajrāgnikāṣṭhapīḍitāḥ

We recognize those who die by being felled, who flee from battle, who are felled by acts of violence, who die in terror, tormented by thunderbolt, fire, or wood—

Verse 39 (padma.1.60.39)

सिंहव्याघ्रहता मर्त्या व्याघ्रैर्वा जलजंतुभिः। जलस्थलस्थिताः प्रेताः वृक्षपर्वतपातिताः

siṁhavyāghrahatā martyā vyāghrairvā jalajaṁtubhiḥ jalasthalasthitāḥ pretāḥ vṛkṣaparvatapātitāḥ

—mortals killed by lions or tigers, or by water-creatures, pretas established in water or on land, those fallen from trees or mountains—

Verse 40 (padma.1.60.40)

पशुपक्षिहता ये च कारागारे गरे मृताः। आत्मघातमृता ये च श्राद्धादिकर्मवर्जिताः

paśupakṣihatā ye ca kārāgāre gare mṛtāḥ ātmaghātamṛtā ye ca śrāddhādikarmavarjitāḥ

—those killed by animals or birds, those who die in prison or by poison, those who die by suicide, those deprived of shraddha and other proper rites—

Verse 41 (padma.1.60.41)

गूढकर्ममृता धूर्ता गुरुविप्रनृपद्विषः। पाषंडाः कौलिकाः क्रूरा गरदाः कूटसाक्षिणः

gūḍhakarmamṛtā dhūrtā guruvipranṛpadviṣaḥ pāṣaṁḍāḥ kaulikāḥ krūrā garadāḥ kūṭasākṣiṇaḥ

—cheats who die through secret deeds, haters of guru, brahmin, or king, heretics, those of debased conduct, the cruel, poisoners, false witnesses—

Verse 42 (padma.1.60.42)

आशौचान्नस्य भोक्तारः प्रेतभोग्या न संशयः। ममायमिति भाषंतो नेतुं तं च न शक्नुमः

āśaucānnasya bhoktāraḥ pretabhogyā na saṁśayaḥ mamāyamiti bhāṣaṁto netuṁ taṁ ca na śaknumaḥ

—and eaters of food polluted by impurity — such become the very food of pretas, without doubt. Though we say 'he is mine,' we are unable even to carry off this one.

Verse 43 (padma.1.60.43)

आदित्य इव दुष्प्रेक्ष्यः किंवा कस्य प्रभावतः। मुनय ऊचुः- अनेन भक्षितं प्रेताः पक्वं चामलकीफलम्

āditya iva duṣprekṣyaḥ kiṁvā kasya prabhāvataḥ munaya ūcuḥ- anena bhakṣitaṁ pretāḥ pakvaṁ cāmalakīphalam

He is hard to look upon like the very sun — by whose power is this? The sages said: O pretas, this man ate a ripe amalaki fruit.

Verse 44 (padma.1.60.44)

तत्संगं यांति तस्यैव फलानि प्रचुराणि च। तेनैव कारणेनायं दुष्प्रेक्ष्यो भवतां ध्रुवम्

tatsaṁgaṁ yāṁti tasyaiva phalāni pracurāṇi ca tenaiva kāraṇenāyaṁ duṣprekṣyo bhavatāṁ dhruvam

By that connection, its abundant fruits of merit have come to him. For that very reason he is certainly unbearable to look upon for you.

Verse 45 (padma.1.60.45)

वृक्षाग्रपतितस्याथ प्राणः स्नेहान्न च त्यजेत्। नायं चारेण सूर्यस्य न चान्ये पापकारिणः

vṛkṣāgrapatitasyātha prāṇaḥ snehānna ca tyajet nāyaṁ cāreṇa sūryasya na cānye pāpakāriṇaḥ

Even his life-breath, from the very love the fruit's merit engendered, did not depart at his fall from the treetop in the ordinary way. He does not belong to the province of the sun, nor to any other doer of sin.

Verse 46 (padma.1.60.46)

धात्रीभक्षणमात्रेण पापात्पूतो व्रजेद्दिवम्। प्रेता ऊचुः- पृच्छामो वो ह्यविज्ञानान्न वयं निंदकाः क्वचित्

dhātrībhakṣaṇamātreṇa pāpātpūto vrajeddivam pretā ūcuḥ- pṛcchāmo vo hyavijñānānna vayaṁ niṁdakāḥ kvacit

By the mere eating of the amalaki, purified from sin, he shall go to heaven. The pretas said: We ask you out of our own ignorance; we are not reviling this in any way.

Verse 47 (padma.1.60.47)

विष्णुलोकाद्विमानं तु यावन्नैवात्र गच्छति। उच्यतां मुनिशार्दूला वो द्रुतं मनसि स्थितम्

viṣṇulokādvimānaṁ tu yāvannaivātra gacchati ucyatāṁ muniśārdūlā vo drutaṁ manasi sthitam

Until a celestial car comes here from the world of Vishnu for him — O tigers among sages, tell us swiftly what is in your mind.

Verse 48 (padma.1.60.48)

यावद्द्विजा न घोषंति वेदमंत्रादिकल्पितम्। घोष्यंते यत्र वेदाश्च मंत्राणि विविधानि च

yāvaddvijā na ghoṣaṁti vedamaṁtrādikalpitam ghoṣyaṁte yatra vedāśca maṁtrāṇi vividhāni ca

As long as brahmins do not proclaim aloud the Vedic mantras and the rites ordained by them — where the Vedas are proclaimed, and various mantras—

Verse 49 (padma.1.60.49)

पुराणस्मृतयो यत्र क्षणं स्थातुं न शक्नुमः। यज्ञहोमजपस्थानदेवतार्चनकर्मणाम्

purāṇasmṛtayo yatra kṣaṇaṁ sthātuṁ na śaknumaḥ yajñahomajapasthānadevatārcanakarmaṇām

—and the Puranas and Smritis are recited, we cannot remain even for a moment. At places of sacrifice, oblation, japa, and the rites of worshipping the gods—

Verse 50 (padma.1.60.50)

पुरतो वै न तिष्ठामस्तस्माद्वृत्तं समुच्यताम्। किं वै कृत्वा प्रेतयोनिं लभंते हि नरा द्विजाः

purato vai na tiṣṭhāmastasmādvṛttaṁ samucyatām kiṁ vai kṛtvā pretayoniṁ labhaṁte hi narā dvijāḥ

—we cannot stand before them. Therefore, tell us fully what has happened. O brahmins, by doing what do men come to be born in the preta condition?

Verse 51 (padma.1.60.51)

श्रोतुमिच्छामहे सम्यक्कथं वै विकृतं वपुः। द्विजा ऊचुः- शीतवातातपक्लेशैः क्षुत्पिपासाविशेषकैः

śrotumicchāmahe samyakkathaṁ vai vikṛtaṁ vapuḥ dvijā ūcuḥ- śītavātātapakleśaiḥ kṣutpipāsāviśeṣakaiḥ

We wish to hear this fully — how does one's body become so disfigured? The brahmins said: By the afflictions of cold, wind, and heat, by the particular pangs of hunger and thirst—

Verse 52 (padma.1.60.52)

अन्यैरपि च दुःखैर्ये पीडिताः कूटसाक्षिणः। वधबंधप्रमीताश्च प्रेतास्ते निरयं गताः

anyairapi ca duḥkhairye pīḍitāḥ kūṭasākṣiṇaḥ vadhabaṁdhapramītāśca pretāste nirayaṁ gatāḥ

—and by other sorrows too, those who are afflicted, false witnesses, and those who died by execution or imprisonment — such pretas go to hell.

Verse 53 (padma.1.60.53)

छिद्रान्वेषपरा ये च द्विजानां कर्मघातिनः। तथैव च गुरूणां च ते प्रेताश्चापुनर्भवाः

chidrānveṣaparā ye ca dvijānāṁ karmaghātinaḥ tathaiva ca gurūṇāṁ ca te pretāścāpunarbhavāḥ

Those devoted to seeking out others' faults, those who ruin the sacred rites of brahmins, and likewise of their gurus — such become pretas without return.

Verse 54 (padma.1.60.54)

दीयमाने द्विजाग्र्ये तु दातारं प्रतिविध्यति। चिरं प्रेतत्वमाश्रित्य नरकान्न निवर्तते

dīyamāne dvijāgrye tu dātāraṁ pratividhyati ciraṁ pretatvamāśritya narakānna nivartate

Whoever, when a gift is being given to a foremost brahmin, obstructs the giver — takes on the state of a preta for a long time, and does not return from hell.

Verse 55 (padma.1.60.55)

परस्य वाऽत्मनो वा गां कृत्वा पीडनवाहने। न पालयंति ये मूढास्ते प्रेताः कर्मजा भुवि

parasya vā'tmano vā gāṁ kṛtvā pīḍanavāhane na pālayaṁti ye mūḍhāste pretāḥ karmajā bhuvi

Those fools who use another's cow, or their own, for burdensome labor, and do not care for it properly — become pretas on earth through their own deeds.

Verse 56 (padma.1.60.56)

हीनप्रतिज्ञाश्चासत्यास्तथा भग्नव्रता नराः। नलिनीदलभुक्ताश्च ते प्रेताः कर्मजा भुवि

hīnapratijñāścāsatyāstathā bhagnavratā narāḥ nalinīdalabhuktāśca te pretāḥ karmajā bhuvi

Men who fail their vows, who are untruthful, whose observances are broken, and who eat off lotus-leaves — become pretas on earth through their own deeds.

Verse 57 (padma.1.60.57)

विक्रीणन्ति सुतां शुद्धां स्त्रियं साध्वीमकंटकाम्। पितृव्यमातुलादेश्च ते प्रेताः कर्मजा भुवि

vikrīṇanti sutāṁ śuddhāṁ striyaṁ sādhvīmakaṁṭakām pitṛvyamātulādeśca te pretāḥ karmajā bhuvi

Those who sell their own pure daughter, a virtuous and blameless woman, or defy the command of their paternal or maternal uncle — become pretas on earth through their own deeds.

Verse 58 (padma.1.60.58)

एते चान्ये च बहवः प्रेता जाताः स्वकर्मभिः। प्रेता ऊचुः- न भवंति कथं प्रेताः कर्मणा केन वा द्विजाः

ete cānye ca bahavaḥ pretā jātāḥ svakarmabhiḥ pretā ūcuḥ- na bhavaṁti kathaṁ pretāḥ karmaṇā kena vā dvijāḥ

These and many others become pretas through their own deeds. The pretas said: By what deeds, O brahmins, do men not become pretas?

Verse 59 (padma.1.60.59)

हिताय वदनस्तूर्णं सर्वलोकहितं परम्। द्विजा ऊचुः- येन चैव कृतं स्नानं जले तीर्थस्य धीमता

hitāya vadanastūrṇaṁ sarvalokahitaṁ param dvijā ūcuḥ- yena caiva kṛtaṁ snānaṁ jale tīrthasya dhīmatā

Speak swiftly for our benefit, the supreme benefit of all beings. The brahmins said: By whatever wise man has bathed in the water of a sacred ford—

Verse 60 (padma.1.60.60)

नमस्कृतं परं लिगं न प्रेतो जायते नरः। एकादश्यामुपोष्यैव द्वादश्यां च विशेषतः

namaskṛtaṁ paraṁ ligaṁ na preto jāyate naraḥ ekādaśyāmupoṣyaiva dvādaśyāṁ ca viśeṣataḥ

—and paid homage to the supreme Linga, that man is not born a preta. By fasting on Ekadashi, and especially on Dvadashi—

Verse 61 (padma.1.60.61)

पूजयित्वा हरिं मर्त्याः प्रेतत्वं न व्रजंति वै। वेदाक्षरप्रसूतैश्च स्तोत्रमंत्रादिभिस्तथा

pūjayitvā hariṁ martyāḥ pretatvaṁ na vrajaṁti vai vedākṣaraprasūtaiśca stotramaṁtrādibhistathā

—and worshipping Hari, mortals never come to the state of a preta. Through hymns, mantras and the like, born of the very syllables of the Veda—

Verse 62 (padma.1.60.62)

देवानां पूजने रक्ता न वै प्रेता भवंति ते। श्रुत्वा पौराणिकं वाक्यं दिव्यं च धर्मसंहितम्

devānāṁ pūjane raktā na vai pretā bhavaṁti te śrutvā paurāṇikaṁ vākyaṁ divyaṁ ca dharmasaṁhitam

—those devoted to the worship of the gods do not become pretas. By hearing the divine words of the Puranas and the compendiums of dharma—

Verse 63 (padma.1.60.63)

पाठयित्वा पठित्वा च पिशाचत्वं न गच्छति। व्रतैश्च विविधैः पूताः पद्माक्षधारणैस्तथा

pāṭhayitvā paṭhitvā ca piśācatvaṁ na gacchati vrataiśca vividhaiḥ pūtāḥ padmākṣadhāraṇaistathā

—by teaching them and by reciting them, one does not come to the state of a pisacha. Purified by various vows, and by wearing lotus-seed beads—

Verse 64 (padma.1.60.64)

जप्त्वा पद्माक्षमालायां प्रेतत्वं नैव गच्छति। धात्रीफलद्रवैः स्नात्वा नित्यं तद्भक्षणे रताः

japtvā padmākṣamālāyāṁ pretatvaṁ naiva gacchati dhātrīphaladravaiḥ snātvā nityaṁ tadbhakṣaṇe ratāḥ

—and by reciting japa on a garland of lotus-seed beads, one never comes to the state of a preta. Bathing with amalaki fruit-juice, and ever devoted to eating it—

Verse 65 (padma.1.60.65)

तेन विष्णुं सुसंपूज्य न गछंति पिशाचताम्। प्रेता ऊचुः- सतां संदर्शनात्पुण्यमिति पौराणिका विदुः

tena viṣṇuṁ susaṁpūjya na gachaṁti piśācatām pretā ūcuḥ- satāṁ saṁdarśanātpuṇyamiti paurāṇikā viduḥ

—and thereby worshipping Vishnu well, one does not go to the state of a pisacha. The pretas said: The tellers of the Puranas know that merit comes from the sight of the virtuous—

Verse 66 (padma.1.60.66)

तस्माद्वो दर्शनं जातं हितं नः कर्तुमर्हथ। प्रेतभावाद्यथामुक्तिः सर्वेषां नो भविष्यति

tasmādvo darśanaṁ jātaṁ hitaṁ naḥ kartumarhatha pretabhāvādyathāmuktiḥ sarveṣāṁ no bhaviṣyati

—therefore this sight of you has come to us; you should do us good. Tell us by what means liberation from the preta state shall come to all of us.

Verse 67 (padma.1.60.67)

व्रतोपदेशकं धीरा युष्माकं शरणागताः। ततो दयालवः सर्वे तानूचुर्द्विजसत्तमाः

vratopadeśakaṁ dhīrā yuṣmākaṁ śaraṇāgatāḥ tato dayālavaḥ sarve tānūcurdvijasattamāḥ

'O steadfast ones, you are the teachers of the sacred vow; we have come for refuge to you.' Then all those most compassionate, foremost of brahmins, said to them:

Verse 68 (padma.1.60.68)

धात्रीणां भक्षणं शीघ्रं कुर्वतां मुक्तिहेतवे। प्रेता ऊचुः। धात्रीणां दर्शने विप्रा वयं स्थातुं न शक्नुमः

dhātrīṇāṁ bhakṣaṇaṁ śīghraṁ kurvatāṁ muktihetave pretā ūcuḥ dhātrīṇāṁ darśane viprā vayaṁ sthātuṁ na śaknumaḥ

'Eat amalaki fruits swiftly, for the sake of liberation.' The pretas said: O brahmins, we are unable even to remain in the presence of amalaki fruits—

Verse 69 (padma.1.60.69)

कथं तेषां फलानां च शक्ता वै भक्षणेधुना। द्विजा ऊचुः- अस्माकं वचनेनात्र धात्रीणां भक्षणं शिवम्

kathaṁ teṣāṁ phalānāṁ ca śaktā vai bhakṣaṇedhunā dvijā ūcuḥ- asmākaṁ vacanenātra dhātrīṇāṁ bhakṣaṇaṁ śivam

—how then are we now able to eat those fruits? The brahmins said: By our very word, the eating of amalaki here becomes auspicious—

Verse 70 (padma.1.60.70)

फलिष्यति परं लोकं तस्माद्गंतुं समर्हथ। अथ तेभ्यो वरं लब्ध्वा धात्रीवृक्षं पिशाचकैः

phaliṣyati paraṁ lokaṁ tasmādgaṁtuṁ samarhatha atha tebhyo varaṁ labdhvā dhātrīvṛkṣaṁ piśācakaiḥ

—and it shall bear fruit as the supreme world attained; therefore you are able to go there. Then, having obtained this boon from them, the pisachas—

Verse 71 (padma.1.60.71)

समारुह्य फलं प्राप्य भक्षितं लीलया तदा। ततो देवालयात्तूर्णं रथं पीनसुशोभनम्

samāruhya phalaṁ prāpya bhakṣitaṁ līlayā tadā tato devālayāttūrṇaṁ rathaṁ pīnasuśobhanam

—climbed the amalaki tree, obtained the fruit, and ate it with ease. Then, swiftly from the abode of the gods, a splendid, magnificent chariot—

Verse 72 (padma.1.60.72)

आगतं तं समारुह्य सचांडालपिशाचकाः। गतास्ते त्रिदिवं पुत्र व्रतैर्यज्ञैः सुदुर्लभम्

āgataṁ taṁ samāruhya sacāṁḍālapiśācakāḥ gatāste tridivaṁ putra vratairyajñaiḥ sudurlabham

—came, and, mounting it, they, together with the outcaste, went to the triple heaven, my son, a heaven hard to attain even through vows and sacrifices.

Verse 73 (padma.1.60.73)

स्कंद उवाच-। धात्रीभक्षणमात्रेण पुण्यं लब्ध्वा दिवं गताः। तद्भक्षिणः कथं स्वर्गं न गच्छंति नरादयः

skaṁda uvāca- dhātrībhakṣaṇamātreṇa puṇyaṁ labdhvā divaṁ gatāḥ tadbhakṣiṇaḥ kathaṁ svargaṁ na gacchaṁti narādayaḥ

Skanda said: By the mere eating of amalaki, having obtained merit, they went to heaven. Why then do not all eaters of it — men and others — go to heaven?

Verse 74 (padma.1.60.74)

ईश्वर उवाच- पूर्वं ते ज्ञानलोपाच्च न जानंति हिताहितम्। उच्छिष्टं श्वभिरुत्स्पृष्टं श्लेष्ममूत्रं शकृत्तु वा

īśvara uvāca- pūrvaṁ te jñānalopācca na jānaṁti hitāhitam ucchiṣṭaṁ śvabhirutspṛṣṭaṁ śleṣmamūtraṁ śakṛttu vā

Ishvara said: Formerly, through their loss of proper knowledge, they do not know what is beneficial and what is not. Leftover food touched by dogs, mucus, urine, or excrement—

Verse 75 (padma.1.60.75)

मत्वा च मोहिताः श्रेष्ठं प्रेतादंति सदैव हि। शकृच्छौचजलं वांतं बलिसूकरकुक्कुटैः

matvā ca mohitāḥ śreṣṭhaṁ pretādaṁti sadaiva hi śakṛcchaucajalaṁ vāṁtaṁ balisūkarakukkuṭaiḥ

—deluded, considering these excellent, pretas ever eat them indeed. Water used for cleaning excrement, vomit, and food touched by crows, pigs, or fowls—

Verse 76 (padma.1.60.76)

मृतके सूतके जप्यं न त्यक्तं येन केनचित्। तस्यान्नं च जलं प्रेताः खादंति तु सदैव हि

mṛtake sūtake japyaṁ na tyaktaṁ yena kenacit tasyānnaṁ ca jalaṁ pretāḥ khādaṁti tu sadaiva hi

—and by whomever, during death-impurity or birth-impurity, japa was not abandoned as it should have been — his food and water, pretas ever eat indeed.

Verse 77 (padma.1.60.77)

दुर्दांता गृहिणी यस्य शुचिसंयमवर्जिता। गुरुनिःसारिता दुष्टा संति प्रेताश्च तत्र वै

durdāṁtā gṛhiṇī yasya śucisaṁyamavarjitā guruniḥsāritā duṣṭā saṁti pretāśca tatra vai

Whoever's wife is unruly, devoid of purity and self-restraint, wicked, cast out by the guru — there too pretas indeed abide.

Verse 78 (padma.1.60.78)

अपुङ्गवाः कुलैर्जात्या बलोत्साहविवर्जिताः। बधिराश्च कृशा दीनाः पिशाचाः कर्मजातयः

apuṅgavāḥ kulairjātyā balotsāhavivarjitāḥ badhirāśca kṛśā dīnāḥ piśācāḥ karmajātayaḥ

Not foremost by lineage or birth, devoid of strength and vigor, deaf, emaciated, wretched — such are the pisachas, born of their own deeds.

Verse 79 (padma.1.60.79)

क्षणं च मंगलं नास्ति दुःखैर्देहयुता भृशम्। तेनैव विकृताकाराः सर्वभोगविवर्जिताः

kṣaṇaṁ ca maṁgalaṁ nāsti duḥkhairdehayutā bhṛśam tenaiva vikṛtākārāḥ sarvabhogavivarjitāḥ

Not for a moment do they know auspiciousness, their bodies ever joined with sorrow. By that very cause their forms are disfigured, and they are deprived of every enjoyment.

Verse 80 (padma.1.60.80)

नग्नका रोगसंतप्ता मृता रूक्षा मलीमसाः। एते चान्ये च दुःखार्ताः सदैव प्रेतजातयः

nagnakā rogasaṁtaptā mṛtā rūkṣā malīmasāḥ ete cānye ca duḥkhārtāḥ sadaiva pretajātayaḥ

Naked, tormented by disease, dead, rough, unclean — these and others, ever afflicted with sorrow, are the classes of pretas.

Verse 81 (padma.1.60.81)

तेन कर्मविपाकेन जायंते काममीदृशाः। पितृमातृगुरूणां च देवनिंदापराश्च ये

tena karmavipākena jāyaṁte kāmamīdṛśāḥ pitṛmātṛgurūṇāṁ ca devaniṁdāparāśca ye

By the ripening of such deeds, they are born, willy-nilly, in this state. Those devoted to reviling their fathers, mothers, gurus and the gods—

Verse 82 (padma.1.60.82)

पाषंडाः कौलिकाः पापास्ते प्रेताः कर्मजा भुवि। गलपाशैर्जलैः शस्त्रैर्गरलैरात्मघातकाः

pāṣaṁḍāḥ kaulikāḥ pāpāste pretāḥ karmajā bhuvi galapāśairjalaiḥ śastrairgaralairātmaghātakāḥ

—heretics, of debased conduct, sinful — become pretas on earth through their deeds. Those who kill themselves by hanging, by water, by weapons, or by poison—

Verse 83 (padma.1.60.83)

इहलोके च ते प्रेताश्चांडालादिषु संभवाः। अंत्यजाः पतिताश्चैव पापरोगमृताश्च ये

ihaloke ca te pretāścāṁḍālādiṣu saṁbhavāḥ aṁtyajāḥ patitāścaiva pāparogamṛtāśca ye

—in this world become pretas, born again among outcastes and the like. Those born as the lowest of castes, the fallen, and those who die of a sin-caused disease—

Verse 84 (padma.1.60.84)

अंत्यजैर्घातिता युद्धे ते प्रेता निश्चिता भुवि। महापातकसंयुक्ता विवाहे च बहिष्कृताः

aṁtyajairghātitā yuddhe te pretā niścitā bhuvi mahāpātakasaṁyuktā vivāhe ca bahiṣkṛtāḥ

—those killed in battle by outcastes, become pretas without doubt on earth. Those bound up with great sins, and those excluded from marriage—

Verse 85 (padma.1.60.85)

शौर्यात्साहसिका ये च ते प्रेताः कर्मजा भुवि। राजद्रोहकरा ये च पितॄणां द्रोहचिंतकाः

śauryātsāhasikā ye ca te pretāḥ karmajā bhuvi rājadrohakarā ye ca pitṝṇāṁ drohaciṁtakāḥ

—those who act recklessly out of pride in their valor — these become pretas on earth through their deeds. Those who commit treason against the king, those who plot harm against their own ancestors—

Verse 86 (padma.1.60.86)

ध्यानाध्ययनहीनाश्च व्रतैर्देवार्चनादिभिः। अमंत्राः स्नानहीनाश्च गुरुस्त्रीगमने रताः

dhyānādhyayanahīnāśca vratairdevārcanādibhiḥ amaṁtrāḥ snānahīnāśca gurustrīgamane ratāḥ

—those devoid of meditation and study, of vows, of worship of the gods and the rest, without mantras, without proper bathing, devoted to relations with their guru's wife—

Verse 87 (padma.1.60.87)

तथैव चांत्यजस्त्रीषु दुर्गतासु च संगताः। मृताः क्रूरोपवासेन म्लेच्छदेशस्थिता मृताः

tathaiva cāṁtyajastrīṣu durgatāsu ca saṁgatāḥ mṛtāḥ krūropavāsena mlecchadeśasthitā mṛtāḥ

—and likewise those united with outcaste women, or with women of ill-fortune; those who die through cruel fasting; those who die while dwelling in the land of mlechchhas—

Verse 88 (padma.1.60.88)

म्लेच्छभाषायुताशुद्धास्तथाम्लेच्छोपजीविनः। अनुवर्तंति ये म्लेच्छान्स्त्रीधनैरुपजीवकाः

mlecchabhāṣāyutāśuddhāstathāmlecchopajīvinaḥ anuvartaṁti ye mlecchānstrīdhanairupajīvakāḥ

—those impure through use of the mlechchha tongue, and those who live off mlechchhas, those who follow mlechchhas, those who live off the wealth of women—

Verse 89 (padma.1.60.89)

स्त्रियो यैश्च न रक्ष्यंते ते प्रेता नात्र संशयः। क्षुधासंतप्तदेहं तु श्रांतं विप्रं गृहागतम्

striyo yaiśca na rakṣyaṁte te pretā nātra saṁśayaḥ kṣudhāsaṁtaptadehaṁ tu śrāṁtaṁ vipraṁ gṛhāgatam

—and those by whom women are not protected — these become pretas, without doubt. A brahmin whose body is tormented by hunger, exhausted, who comes to one's house—

Verse 90 (padma.1.60.90)

गुणपुण्यातिथिं त्यक्त्वा पिशाचत्वं व्रजंति ते। विक्रीणंति च वै गाश्च म्लेच्छेषु च गवाशिषु

guṇapuṇyātithiṁ tyaktvā piśācatvaṁ vrajaṁti te vikrīṇaṁti ca vai gāśca mleccheṣu ca gavāśiṣu

—if that virtuous and meritorious guest is turned away, they go to the state of a pisacha. Those who sell cows to mlechchhas, and to eaters of beef—

Verse 91 (padma.1.60.91)

प्रेतलोके सुखं स्थित्वा ते च यांत्यपुनर्भवम्। अशौचाभ्यंतरे ये च जाताश्च पशवो मृताः

pretaloke sukhaṁ sthitvā te ca yāṁtyapunarbhavam aśaucābhyaṁtare ye ca jātāśca paśavo mṛtāḥ

—dwelling for a time in comparative ease in the preta-world, they then go to a state from which there is no return. Those animals born and dying within the period of ritual impurity—

Verse 92 (padma.1.60.92)

चिरं प्रेताः पिशाचाश्च मृता जाताः पुनः पुनः। जातकर्ममुखैश्चैव संस्कारैर्ये विविर्जिताः

ciraṁ pretāḥ piśācāśca mṛtā jātāḥ punaḥ punaḥ jātakarmamukhaiścaiva saṁskārairye vivirjitāḥ

—for a long time become pretas and pisachas, dying and being born again and again. Those deprived of the samskaras beginning with the jatakarma—

Verse 93 (padma.1.60.93)

एकैकस्मिश्च संस्कारे प्रेतत्वं परिहीयते। स्नानसंध्यासुरार्चाभिर्वेदयज्ञव्रताक्षरैः

ekaikasmiśca saṁskāre pretatvaṁ parihīyate snānasaṁdhyāsurārcābhirvedayajñavratākṣaraiḥ

—remain pretas, but with each single samskara properly performed, the preta-state is diminished. Through bathing, sandhya-worship, worship of the gods, and the syllables of Vedic sacrifice and vows—

Verse 94 (padma.1.60.94)

आजन्मवर्जिताः पापास्ते प्रेताश्चापुनर्भवाः। भोजनोच्छिष्टपात्राणि यानि देहमलानि च

ājanmavarjitāḥ pāpāste pretāścāpunarbhavāḥ bhojanocchiṣṭapātrāṇi yāni dehamalāni ca

—those sinful ones who from birth are devoid of these become pretas without escape. Vessels left over from a meal, and bodily impurities—

Verse 95 (padma.1.60.95)

निपातयंति ये तीर्थे ते प्रेता नात्र संशयः। दानमानार्चनैर्नैव यैर्विप्रा भुवि तर्पिताः

nipātayaṁti ye tīrthe te pretā nātra saṁśayaḥ dānamānārcanairnaiva yairviprā bhuvi tarpitāḥ

—those who let fall into a sacred ford become pretas, without doubt in this. Those by whom brahmins on this earth are never gratified with gifts, honor, and worship—

Verse 96 (padma.1.60.96)

पितरो गुरवश्चैव प्रेतास्ते कर्मजा भृशम्। पतिं त्यक्त्वा च या नार्यो वसंति चेतरैर्जनैः

pitaro guravaścaiva pretāste karmajā bhṛśam patiṁ tyaktvā ca yā nāryo vasaṁti cetarairjanaiḥ

—nor their own parents and gurus — become pretas exceedingly, through their own deeds. Those women who, abandoning their husband, live with other men—

Verse 97 (padma.1.60.97)

प्रेतलोके चिरं स्थित्वा जायंते चांत्ययोनिषु। पतिं च वंचयित्वा या विषयेंद्रियमोहिताः

pretaloke ciraṁ sthitvā jāyaṁte cāṁtyayoniṣu patiṁ ca vaṁcayitvā yā viṣayeṁdriyamohitāḥ

—dwell long in the preta-world, and are then born in the lowest wombs. Those women who, deceiving their husband, deluded by sense-objects and the senses—

Verse 98 (padma.1.60.98)

मिष्टं चादंति याः पापास्तास्तु प्रेताश्चिरं भुवि। विण्मूत्रभक्षका ये च ब्रह्मस्व भक्षणे रताः

miṣṭaṁ cādaṁti yāḥ pāpāstāstu pretāściraṁ bhuvi viṇmūtrabhakṣakā ye ca brahmasva bhakṣaṇe ratāḥ

—eat sweets in secret — such sinful women remain pretas for long on this earth. Those who eat excrement and urine, and those devoted to consuming a brahmin's wealth—

Verse 99 (padma.1.60.99)

अभक्ष्यभक्षकाश्चान्ये ते प्रेताश्चापुनर्भवाः। बलाद्ये परवस्तूनि गृह्णंति न ददत्यपि

abhakṣyabhakṣakāścānye te pretāścāpunarbhavāḥ balādye paravastūni gṛhṇaṁti na dadatyapi

—and others who eat forbidden food — these become pretas without escape. Those who forcibly seize others' property and never give in return—

Verse 100 (padma.1.60.100)

अतिथीनवमन्यंते प्रेता निरयमास्थिताः। तस्मादामलकीं भुक्त्वा स्नात्वा तस्य द्रवेण च

atithīnavamanyaṁte pretā nirayamāsthitāḥ tasmādāmalakīṁ bhuktvā snātvā tasya draveṇa ca

—and who disrespect guests — such pretas remain in hell. Therefore, having eaten the amalaki, and bathed with its juice—

Verse 101 (padma.1.60.101)

सर्वपापाद्विनिर्मुक्तो विष्णुलोके महीयते। तस्मात्सर्वप्रयत्नेन सेवयामलकीं शिवाम्

sarvapāpādvinirmukto viṣṇuloke mahīyate tasmātsarvaprayatnena sevayāmalakīṁ śivām

—one becomes freed from all sin and is honored in the world of Vishnu. Therefore, with every effort, devotedly serve the auspicious amalaki.

Verse 102 (padma.1.60.102)

य इदं शृणुयान्नित्यं पुण्याख्यानमिदं शुभम्। सर्वपाप प्रपूतात्मा विष्णुलोके महीयते

ya idaṁ śṛṇuyānnityaṁ puṇyākhyānamidaṁ śubham sarvapāpa prapūtātmā viṣṇuloke mahīyate

Whoever daily hears this auspicious, meritorious account, his soul purified of all sin, is honored in the world of Vishnu.

Verse 103 (padma.1.60.103)

श्रावयेत्सततं लोके वैष्णवेषु विशेषतः। स याति विष्णुसायुज्यमिति पौराणिका विदुः

śrāvayetsatataṁ loke vaiṣṇaveṣu viśeṣataḥ sa yāti viṣṇusāyujyamiti paurāṇikā viduḥ

Whoever continually causes it to be heard in the world, especially among Vaishnavas, attains union with Vishnu — thus do the tellers of the Puranas know.

Verse 104 (padma.1.60.104)

स्कंद उवाच- महीरुह फलं ज्ञातं प्रपूतं द्विविधं प्रभो। इदानीं श्रोतुमिच्छामि पत्रं पुष्पं सुमोक्षदम्

skaṁda uvāca- mahīruha phalaṁ jñātaṁ prapūtaṁ dvividhaṁ prabho idānīṁ śrotumicchāmi patraṁ puṣpaṁ sumokṣadam

Skanda said: O lord, the twofold purifying fruit of trees has been made known. Now I wish to hear of that leaf and flower which grants excellent liberation.

Verse 105 (padma.1.60.105)

ईश्वर उवाच- सर्वेभ्यः पत्रपुष्पेभ्यः सत्तमा तुलसी शिवा। सर्वकामप्रदा शुद्धा वैष्णवी विष्णुसुप्रिया

īśvara uvāca- sarvebhyaḥ patrapuṣpebhyaḥ sattamā tulasī śivā sarvakāmapradā śuddhā vaiṣṇavī viṣṇusupriyā

Ishvara said: Among all leaves and flowers, the most excellent is the auspicious Tulasi. She grants every desire, is pure, of Vishnu's own nature, exceedingly dear to Vishnu.

Verse 106 (padma.1.60.106)

भुक्तिमुक्तिप्रदा मुख्या सर्वलोकपरा शुभा। यामाश्रित्य गताः स्वर्गमक्षयं मुनिसत्तमाः

bhuktimuktipradā mukhyā sarvalokaparā śubhā yāmāśritya gatāḥ svargamakṣayaṁ munisattamāḥ

She grants both enjoyment and liberation, foremost, transcending all the worlds, auspicious. Taking refuge in her, the greatest of sages have gone to imperishable heaven.

Verse 107 (padma.1.60.107)

हितार्थं सर्वलोकानां विष्णुनारोपिता पुरा। तुलसीपत्रपुष्पं च सर्वधर्मप्रतिष्ठितम्

hitārthaṁ sarvalokānāṁ viṣṇunāropitā purā tulasīpatrapuṣpaṁ ca sarvadharmapratiṣṭhitam

For the benefit of all the worlds, she was planted by Vishnu himself in ancient times. The leaf and flower of Tulasi are established in all dharma.

Verse 108 (padma.1.60.108)

यथा विष्णोः प्रियालक्ष्मीर्यथाहं प्रिय एव च। तथेयं तुलसीदेवी चतुर्थो नोपपद्यते

yathā viṣṇoḥ priyālakṣmīryathāhaṁ priya eva ca tatheyaṁ tulasīdevī caturtho nopapadyate

As Lakshmi is dear to Vishnu, and as I myself am equally dear to him, so too is this goddess Tulasi; there is no fourth to equal them.

Verse 109 (padma.1.60.109)

तुलसीपत्रमेकं तु शतहेमफलप्रदम्। नान्यैः पुष्पैस्तथापत्रैर्नान्यैर्गंधानुलेपनैः

tulasīpatramekaṁ tu śatahemaphalapradam nānyaiḥ puṣpaistathāpatrairnānyairgaṁdhānulepanaiḥ

A single Tulasi leaf bestows the merit of a hundred gifts of gold. Not by any other flowers or leaves, nor by any other fragrant unguents—

Verse 110 (padma.1.60.110)

तुष्यते दैत्यहा विष्णुस्तुलस्याश्च दलैर्विना। अनेन पूजितो येन हरिर्नित्यं पराशया

tuṣyate daityahā viṣṇustulasyāśca dalairvinā anena pūjito yena harirnityaṁ parāśayā

—is Vishnu, slayer of the daityas, pleased, as he is without the leaves of Tulasi. By whomever Hari is thus worshipped, ever with supreme devotion—

Verse 111 (padma.1.60.111)

तेन दत्तं हुतं ज्ञातं कृतं यज्ञव्रतादिकम्। जन्मजन्मनि भासित्वं सुखं भाग्यं यशः श्रियं

tena dattaṁ hutaṁ jñātaṁ kṛtaṁ yajñavratādikam janmajanmani bhāsitvaṁ sukhaṁ bhāgyaṁ yaśaḥ śriyaṁ

—by him has been given every gift, offered every oblation, known every knowledge, performed every sacrifice and vow. Birth after birth he obtains radiance, happiness, good fortune, fame, prosperity—

Verse 112 (padma.1.60.112)

कुलं शीलं कलत्रं च पुत्रं दुहितरं तथा। धनं राज्यमरोगत्वं ज्ञानं विज्ञानमेव च

kulaṁ śīlaṁ kalatraṁ ca putraṁ duhitaraṁ tathā dhanaṁ rājyamarogatvaṁ jñānaṁ vijñānameva ca

—good family, good character, a wife, a son, and likewise a daughter, wealth, kingship, freedom from disease, knowledge, and understanding as well—

Verse 113 (padma.1.60.113)

वेदवेदांगशास्त्रं च पुराणागमसंहिताः। सर्वं करगतं मन्ये तुलस्याभ्यर्चने हरेः

vedavedāṁgaśāstraṁ ca purāṇāgamasaṁhitāḥ sarvaṁ karagataṁ manye tulasyābhyarcane hareḥ

—the Vedas, the Vedangas, the Shastras, the Puranas, the Agamas, the Samhitas — I consider all of it as if held in one's very hand, through the worship of Hari with Tulasi.

Verse 114 (padma.1.60.114)

यथा गंगा पवित्रांगी सुरलोके विमोक्षदा। यथा भागीरथी पुण्या तथैवं तुलसी शिवा

yathā gaṁgā pavitrāṁgī suraloke vimokṣadā yathā bhāgīrathī puṇyā tathaivaṁ tulasī śivā

As the Ganga, pure of limb, grants liberation in the world of the gods; as the meritorious Bhagirathi does the same — so too does the auspicious Tulasi.

Verse 115 (padma.1.60.115)

किं च गंगाजले नैव किंच पुष्करसेवया। तुलसीदलमिश्रेण जलेनैव प्रमोद्यते

kiṁ ca gaṁgājale naiva kiṁca puṣkarasevayā tulasīdalamiśreṇa jalenaiva pramodyate

Indeed, Vishnu is not so delighted even by Ganga water, nor even by service at Pushkara, as he is by water mixed with a Tulasi leaf alone.

Verse 116 (padma.1.60.116)

माधवः संमुखो यस्य जन्मजन्मसुधीमतः। तस्य श्रद्धा भवेछ्रुत्वा तुलस्या हरिमर्चितुम्

mādhavaḥ saṁmukho yasya janmajanmasudhīmataḥ tasya śraddhā bhavechrutvā tulasyā harimarcitum

For that wise man to whom Madhava stands revealed birth after birth, faith arises, upon hearing of this, to worship Hari with Tulasi.

Verse 117 (padma.1.60.117)

यो मंजरीदलैरेव तुलस्या विष्णुमर्चयेत्। तस्य पुण्यफलं स्कन्द कथितुं नैव शक्यते

yo maṁjarīdalaireva tulasyā viṣṇumarcayet tasya puṇyaphalaṁ skanda kathituṁ naiva śakyate

Whoever worships Vishnu with the very buds and leaves of Tulasi — O Skanda, the merit of that man cannot even be described.

Verse 118 (padma.1.60.118)

तत्र केशवसान्निध्यं यत्रास्ति तुलसीवनम्। तत्र ब्रह्मा च कमला सर्वदेवगणैः सह

tatra keśavasānnidhyaṁ yatrāsti tulasīvanam tatra brahmā ca kamalā sarvadevagaṇaiḥ saha

Wherever there is a grove of Tulasi, there is the very presence of Keshava; there too are Brahma and Kamala, together with all the hosts of gods.

Verse 119 (padma.1.60.119)

तस्मात्तां संनिकृष्टे तु सदा देवीं प्रपूजयेत्। स्तोत्रमंत्रादिकं यद्वा सर्वमानंत्यमश्नुते

tasmāttāṁ saṁnikṛṣṭe tu sadā devīṁ prapūjayet stotramaṁtrādikaṁ yadvā sarvamānaṁtyamaśnute

Therefore one should always worship that goddess close at hand. Whatever hymns, mantras and the like are recited near her attain boundlessness.

Verse 120 (padma.1.60.120)

ये च प्रेताश्च कूश्मांडाः पिशाचा ब्रह्मराक्षसाः। भूतदैत्यादयस्तत्र पलायंते सदैव हि

ye ca pretāśca kūśmāṁḍāḥ piśācā brahmarākṣasāḥ bhūtadaityādayastatra palāyaṁte sadaiva hi

Whatever pretas, kushmandas, pisachas, brahmarakshasas, bhutas, daityas and the like there are — they always flee from that place.

Verse 121 (padma.1.60.121)

अलक्ष्मीर्नाशिनी घूर्णा या डाकिन्यादि मातरः। सर्वाः संकोचितां यांति दृष्ट्वा तु तुलसीदलं

alakṣmīrnāśinī ghūrṇā yā ḍākinyādi mātaraḥ sarvāḥ saṁkocitāṁ yāṁti dṛṣṭvā tu tulasīdalaṁ

Misfortune, the wandering destructive spirits, the Dakinis and other mother-spirits — all of them shrink away upon seeing a Tulasi leaf.

Verse 122 (padma.1.60.122)

ब्रह्महत्यादयः पापव्याधयः पापसंभवाः। कुमंत्रिणा कृता ये च सर्वे नश्यंति तत्र वै

brahmahatyādayaḥ pāpavyādhayaḥ pāpasaṁbhavāḥ kumaṁtriṇā kṛtā ye ca sarve naśyaṁti tatra vai

Sins beginning with brahmin-slaying, sin-born diseases, and whatever has been wrought by an evil sorcerer — all are destroyed there indeed.

Verse 123 (padma.1.60.123)

भूतले वापि तं येन हर्यर्थं तुलसीवनम्। कृतं क्रतुशतं तेन विधिवत्प्रियदक्षिणम्

bhūtale vāpi taṁ yena haryarthaṁ tulasīvanam kṛtaṁ kratuśataṁ tena vidhivatpriyadakṣiṇam

By whomever, upon this earth, a Tulasi grove is made for Hari's sake — by him a hundred sacrifices, duly performed with pleasing dakshina, are thereby accomplished.

Verse 124 (padma.1.60.124)

हरिलिंगेषु चान्येषु सालग्रामशिलासु च। तुलसीग्रहणं कृत्वा विष्णोः सायुज्यमाव्रजेत्

hariliṁgeṣu cānyeṣu sālagrāmaśilāsu ca tulasīgrahaṇaṁ kṛtvā viṣṇoḥ sāyujyamāvrajet

Taking up Tulasi before the Hari-lingas and other images, and before the Shaligrama stones, one attains union with Vishnu.

Verse 125 (padma.1.60.125)

नंदंति पुरुषास्तस्य माधवार्थे क्षितौ तु यः। तुलसीं रोपयेद्धीरः स याति माधवालयम्

naṁdaṁti puruṣāstasya mādhavārthe kṣitau tu yaḥ tulasīṁ ropayeddhīraḥ sa yāti mādhavālayam

Men rejoice on his account — that steadfast man who, for Madhava's sake, plants Tulasi upon this earth; he goes to the very abode of Madhava.

Verse 126 (padma.1.60.126)

पूजयित्वा हरिं देवं निर्माल्यं तुलसीदलम्। धारयेद्यः स्वशीर्षे तु पापात्पूतो दिवं व्रजेत्

pūjayitvā hariṁ devaṁ nirmālyaṁ tulasīdalam dhārayedyaḥ svaśīrṣe tu pāpātpūto divaṁ vrajet

Having worshipped the god Hari, whoever bears upon his own head the offered Tulasi leaf, purified from sin, goes to heaven.

Verse 127 (padma.1.60.127)

पूजने कीर्त्तने ध्याने रोपणे धारणे कलौ। तुलसी दहते पापं र्स्वर्गं मोक्षं ददाति च

pūjane kīrttane dhyāne ropaṇe dhāraṇe kalau tulasī dahate pāpaṁ rsvargaṁ mokṣaṁ dadāti ca

In worship, in praise, in meditation, in planting, and in wearing, in this Kali age, Tulasi burns away sin and grants both heaven and liberation.

Verse 128 (padma.1.60.128)

उपदेशं दिशेदस्याः स्वयमाचरते पुनः

upadeśaṁ diśedasyāḥ svayamācarate punaḥ

Whoever teaches this instruction concerning her, and again himself practices it—

Verse 129 (padma.1.60.129)

स याति परमं स्थानं माधवस्य निकेतनम्। हरेः प्रियकरं यच्च तन्मे प्रियतरं भवेत्

sa yāti paramaṁ sthānaṁ mādhavasya niketanam hareḥ priyakaraṁ yacca tanme priyataraṁ bhavet

—he goes to the supreme abode, the very dwelling of Madhava. Whatever is pleasing to Hari becomes dearer still to me.

Verse 130 (padma.1.60.130)

सर्वेषामपि देवानां देवीनां च समंततः। श्राद्धेषु यज्ञकार्येषु पर्णमेकं षडानन

sarveṣāmapi devānāṁ devīnāṁ ca samaṁtataḥ śrāddheṣu yajñakāryeṣu parṇamekaṁ ṣaḍānana

Of all the gods and goddesses everywhere, in shraddha rites and sacrificial works — O Six-Faced One, a single Tulasi leaf suffices—

Verse 131 (padma.1.60.131)

तस्मात्सर्वप्रयत्नेन तुलसीसेवनं कुरु। तुलसी सेविता येन तेन सर्वं तु सेवितम्

tasmātsarvaprayatnena tulasīsevanaṁ kuru tulasī sevitā yena tena sarvaṁ tu sevitam

—therefore, with every effort, perform the service of Tulasi. By whomever Tulasi is served, by him everything indeed has been served.

Verse 132 (padma.1.60.132)

गुरुं विप्रं देवतीर्थं तस्मात्सेवय षण्मुख। शिखायां तुलसीं कृत्वा यस्तु प्राणान्परित्यजेत्

guruṁ vipraṁ devatīrthaṁ tasmātsevaya ṣaṇmukha śikhāyāṁ tulasīṁ kṛtvā yastu prāṇānparityajet

It is as though the guru, the brahmin, the gods, and the sacred fords are all served — therefore serve her, O Six-Faced One. Whoever, having placed Tulasi upon his topknot, gives up his life-breaths—

Verse 133 (padma.1.60.133)

दुष्कृतौघाद्विनिर्मुक्तः स्वर्गमेति निरामयम्। राजसूयादिभिर्यज्ञैर्व्रतैश्च विविधैर्यमैः

duṣkṛtaughādvinirmuktaḥ svargameti nirāmayam rājasūyādibhiryajñairvrataiśca vividhairyamaiḥ

—becomes freed from the flood of his misdeeds and attains an untroubled heaven. Whatever destiny is attained by the steadfast through the Rajasuya and other sacrifices, through various vows and restraints—

Verse 134 (padma.1.60.134)

या गतिः प्राप्यते धीरैः तुलसीसेविनां भवेत्। तुलसीदलेन चैकेन पूजयित्वा हरिं नरः

yā gatiḥ prāpyate dhīraiḥ tulasīsevināṁ bhavet tulasīdalena caikena pūjayitvā hariṁ naraḥ

—that same destiny belongs to the servants of Tulasi. A man, having worshipped Hari with even a single Tulasi leaf—

Verse 135 (padma.1.60.135)

वैष्णवत्वमवाप्नोति किमन्यैः शास्त्रविस्तरैः। न पिबेत्स पयो मातुस्तुलस्याः कोटिसंख्यकैः

vaiṣṇavatvamavāpnoti kimanyaiḥ śāstravistaraiḥ na pibetsa payo mātustulasyāḥ koṭisaṁkhyakaiḥ

—attains the very state of a Vaishnava; what need of other elaborate scriptures? Whoever worships with ten million Tulasi leaves never again drinks his mother's milk—

Verse 136 (padma.1.60.136)

अर्चितः केशवो येन शाखामृदुलपल्लवैः। भावयेत्पुरुषान्मर्त्यः शतशोथ सहस्रशः

arcitaḥ keśavo yena śākhāmṛdulapallavaiḥ bhāvayetpuruṣānmartyaḥ śataśotha sahasraśaḥ

—by whom Keshava is worshipped with the tender young leaves of her branches. Such a mortal uplifts hundreds and thousands of other men through his example.

Verse 137 (padma.1.60.137)

पूजयित्वा हरिं नित्यं कोमलैस्तुलसीदलैः। प्रधानतो गुणास्तात तुलस्या गदिता मया

pūjayitvā hariṁ nityaṁ komalaistulasīdalaiḥ pradhānato guṇāstāta tulasyā gaditā mayā

Worshipping Hari daily with tender Tulasi leaves — my son, I have thus told the principal virtues of Tulasi.

Verse 138 (padma.1.60.138)

निखिलं पुरुकालेन गुणं वक्तुं न शक्नुमः। यस्त्विदं शृणुयान्नित्यमाख्यानं पुण्यसंचयम्

nikhilaṁ purukālena guṇaṁ vaktuṁ na śaknumaḥ yastvidaṁ śṛṇuyānnityamākhyānaṁ puṇyasaṁcayam

I am unable to tell the whole of her virtue even in a very long time. Whoever daily hears this account, this accumulation of merit—

Verse 139 (padma.1.60.139)

पूर्वजन्मकृतात्पापान्मुच्यते जन्मबंधनात्। सकृत्पठनमात्रेण वह्निष्टोमफलं लभेत्

pūrvajanmakṛtātpāpānmucyate janmabaṁdhanāt sakṛtpaṭhanamātreṇa vahniṣṭomaphalaṁ labhet

—is freed from sins done in former births, from the very bondage of rebirth. By the mere recitation of it even once, one obtains the merit of the Agnishtoma sacrifice.

Verse 140 (padma.1.60.140)

न तस्य व्याधयः पुत्र मूर्खत्वं न कदाचन। सर्वदा जयमाप्नोति न गच्छेत्स पराजयं

na tasya vyādhayaḥ putra mūrkhatvaṁ na kadācana sarvadā jayamāpnoti na gacchetsa parājayaṁ

For him, my son, there is never disease nor foolishness. He always obtains victory, and never goes down to defeat.

Verse 141 (padma.1.60.141)

लेखस्तिष्ठेद्गृहे यस्य तस्य लक्ष्मीः प्रवर्तते। न चाधयो न च प्रेता न शोको नावमानना

lekhastiṣṭhedgṛhe yasya tasya lakṣmīḥ pravartate na cādhayo na ca pretā na śoko nāvamānanā

In whosever house this writing remains, for him Lakshmi flourishes; neither mental anguish, nor pretas, nor sorrow, nor disrespect—

Verse 142 (padma.1.60.142)

न तिष्ठंति क्षणं तत्र यत्रेयं वर्तते लिपिः

na tiṣṭhaṁti kṣaṇaṁ tatra yatreyaṁ vartate lipiḥ

—remain even for a moment in that place where this writing exists.