The Origin of Tulasi and Dhatri

Verse 1 (padma.6.105.1)

नारद उवाच। क्षिप्तेभ्यस्तत्रबीजेभ्यो वनस्पत्यस्त्रयोभवन् । धात्री च मालती चैव तुलसी च नृपोत्तम

nārada uvāca kṣiptebhyastatrabījebhyo vanaspatyastrayobhavan dhātrī ca mālatī caiva tulasī ca nṛpottama

Narada said: From the seeds sown there, three plants sprang up — O best of kings, the amla (dhatri), malati, and tulasi.

Verse 2 (padma.6.105.2)

धात्र्युद्भवा स्मृता धात्री माभवा मालती स्मृता । गौरीभवा च तुलसी तमः सत्त्व रजोगुणाः

dhātryudbhavā smṛtā dhātrī mābhavā mālatī smṛtā gaurībhavā ca tulasī tamaḥ sattva rajoguṇāḥ

The amla was understood to be born of Dhatri (Sarasvati); the malati was understood to be born of Ma (Lakshmi); and the tulasi was understood to be born of Gauri — these correspond respectively to the gunas of tamas, sattva, and rajas.

Verse 3 (padma.6.105.3)

स्त्रीरूपिण्यौ वनस्पत्यौ दृष्ट्वा विष्णुस्तदा नृप । उत्तस्थौ संभ्रमाद्वृंदारूपातिशयमोहितः

strīrūpiṇyau vanaspatyau dṛṣṭvā viṣṇustadā nṛpa uttasthau saṁbhramādvṛṁdārūpātiśayamohitaḥ

O king, seeing those plants in womanly form, Vishnu, in confusion, rose up, still bewildered by the excessive memory of Vrinda's form.

Verse 4 (padma.6.105.4)

ददर्श तास्तदा मोहात्कामासक्तेन चेतसा । तं चापि तुलसीधात्र्यौ रागेणैवावलोकताम्

dadarśa tāstadā mohātkāmāsaktena cetasā taṁ cāpi tulasīdhātryau rāgeṇaivāvalokatām

In his bewilderment, with a mind clinging to desire, he gazed upon them. And Tulasi and Dhatri too gazed upon him with the very same longing.

Verse 5 (padma.6.105.5)

यच्चलक्ष्म्यापुराबीजंमाययैवसमर्पितम् । तस्मात्तदुद्भवानारीतस्मिन्नीर्ष्यायुताभवत्

yaccalakṣmyāpurābījaṁmāyayaivasamarpitam tasmāttadudbhavānārītasminnīrṣyāyutābhavat

Since that seed had, in former times, been offered by Lakshmi only through her illusive power, the woman born of it (Malati) became filled with jealousy toward him.

Verse 6 (padma.6.105.6)

अतःसाबर्बरीत्याख्यामाधवस्यातिगर्हिता । धात्रीतुलस्यैतद्रा गात्तस्यप्रीतिप्रदेसदा

ataḥsābarbarītyākhyāmādhavasyātigarhitā dhātrītulasyaitadrā gāttasyaprītipradesadā

Therefore, exceedingly reproached in Madhava's eyes, she became known by the name 'Barbari.' Dhatri and Tulasi, because of this affection of theirs, remained ever dear to him.

Verse 7 (padma.6.105.7)

ततो विस्मृतदुःखोऽसौ विष्णुस्ताभ्यां सहैव तु । वैकुंठमगमद्धृष्टः सर्वदेवनमस्कृतः

tato vismṛtaduḥkho'sau viṣṇustābhyāṁ sahaiva tu vaikuṁṭhamagamaddhṛṣṭaḥ sarvadevanamaskṛtaḥ

Then, forgetting his sorrow, that Vishnu, rejoicing, went together with those two to Vaikuntha, saluted by all the gods.

Verse 8 (padma.6.105.8)

कार्तिकोद्यापने विष्णोस्तस्मात्पूजा विधीयते । तुलसीमूलदेशे तु प्रीतिदा सा यतः स्मृता

kārtikodyāpane viṣṇostasmātpūjā vidhīyate tulasīmūladeśe tu prītidā sā yataḥ smṛtā

Therefore, in the concluding rite of Kartika, Vishnu is worshipped at the site of the tulasi's root, since she has been remembered as the one who gives him delight.

Verse 9 (padma.6.105.9)

तुलसीकाननं राजन्गृहे यस्यावतिष्ठते । तद्गृहं तीर्थरूपं तु नायांति यमकिंकराः

tulasīkānanaṁ rājangṛhe yasyāvatiṣṭhate tadgṛhaṁ tīrtharūpaṁ tu nāyāṁti yamakiṁkarāḥ

O king, whatever house has a grove of tulasi standing within it becomes a sacred ford in form; the servants of Yama do not come there.

Verse 10 (padma.6.105.10)

सर्वपापहरं पुण्यं कामदं तुलसीवनम् । रोपयंति नरश्रेष्ठा न तेपश्यंति भास्करिम्

sarvapāpaharaṁ puṇyaṁ kāmadaṁ tulasīvanam ropayaṁti naraśreṣṭhā na tepaśyaṁti bhāskarim

The grove of tulasi removes all sins, bestows merit, and fulfills desires. Those excellent men who plant it do not behold Yama, the sun's son.

Verse 11 (padma.6.105.11)

दर्शनं नर्मदायास्तु गंगास्नानं तथैव च । तुलसीवनसंसर्गः सममेतत्त्रयं स्मृतम्

darśanaṁ narmadāyāstu gaṁgāsnānaṁ tathaiva ca tulasīvanasaṁsargaḥ samametattrayaṁ smṛtam

The sight of the Narmada, bathing in the Ganga, and contact with a grove of tulasi — these three are remembered as bestowing equal merit.

Verse 12 (padma.6.105.12)

रोपणात्पालनात्सेकाद्दर्शनात्स्पर्शनान्नृणाम् । तुलसी दहते पापं वाङ्मनःकाय संचितम्

ropaṇātpālanātsekāddarśanātsparśanānnṛṇām tulasī dahate pāpaṁ vāṅmanaḥkāya saṁcitam

By planting, tending, watering, beholding, and touching the tulasi, the sin accumulated by men through speech, mind, and body is burnt away.

Verse 13 (padma.6.105.13)

तुलसीमंजरीभिर्यः कुर्याद्धरिहरार्चनम् । न स गर्भगृहं याति मुक्तिभागी न संशयः

tulasīmaṁjarībhiryaḥ kuryāddhariharārcanam na sa garbhagṛhaṁ yāti muktibhāgī na saṁśayaḥ

Whoever worships Hari and Hara with sprigs of tulasi does not enter the womb again; he is undoubtedly a sharer in liberation.

Verse 14 (padma.6.105.14)

पुष्करादीनि तीर्थानि गंगाद्याः सरितस्तथा । वासुदेवादयो देवास्तिष्ठंति तुलसीदले

puṣkarādīni tīrthāni gaṁgādyāḥ saritastathā vāsudevādayo devāstiṣṭhaṁti tulasīdale

The sacred fords beginning with Pushkara, the rivers beginning with the Ganga, and the gods beginning with Vasudeva — all dwell within a leaf of tulasi.

Verse 15 (padma.6.105.15)

तुलसीमंजरीयुक्तो यदि प्राणान्विमुंचति । विष्णोः सायुज्यमाप्नोति सत्यं सत्यं नृपोत्तम

tulasīmaṁjarīyukto yadi prāṇānvimuṁcati viṣṇoḥ sāyujyamāpnoti satyaṁ satyaṁ nṛpottama

If one relinquishes his life-breath together with a sprig of tulasi, he attains union with Vishnu — O best of kings, this is true, truly true.

Verse 16 (padma.6.105.16)

तुलसीमृत्तिकालिप्तो यस्तु प्राणान्विमुचंति । यमोऽपि नेक्षितुं शक्तो युक्तं पापशतैरपि

tulasīmṛttikālipto yastu prāṇānvimucaṁti yamo'pi nekṣituṁ śakto yuktaṁ pāpaśatairapi

Whoever relinquishes his life-breath anointed with the earth of tulasi — even Yama himself is unable to look upon him, even if he be burdened with a hundred sins.

Verse 17 (padma.6.105.17)

तुलसीकाष्ठजं यस्तु चंदनं धारयेन्नरः । तद्देहं नस्पृशेत्पापं क्रियमाणमपीह यत्

tulasīkāṣṭhajaṁ yastu caṁdanaṁ dhārayennaraḥ taddehaṁ naspṛśetpāpaṁ kriyamāṇamapīha yat

Whatever man wears a garland fashioned from the wood of tulasi, as if it were sandalwood, his body is not touched even by sin currently being committed.

Verse 18 (padma.6.105.18)

तुलसीविपिनच्छाया यत्र यत्र भवेन्नृप । तत्र श्राद्धं प्रकर्त्तव्यं पितॄणां दत्तमक्षयम्

tulasīvipinacchāyā yatra yatra bhavennṛpa tatra śrāddhaṁ prakarttavyaṁ pitṝṇāṁ dattamakṣayam

O king, wherever the shade of a tulasi grove falls, there the shraddha rite should be performed; whatever is given to the ancestors there becomes imperishable.

Verse 19 (padma.6.105.19)

धात्रीछायासु यः कुर्यात्पिंडदानं नृपोत्तम । तृप्तिं च यांति पितरस्तस्य ये नरके स्थिताः

dhātrīchāyāsu yaḥ kuryātpiṁḍadānaṁ nṛpottama tṛptiṁ ca yāṁti pitarastasya ye narake sthitāḥ

O best of kings, whoever offers the pinda in the shade of the amla tree — even whatever ancestors of his may be dwelling in hell attain satisfaction.

Verse 20 (padma.6.105.20)

मूर्ध्नि पाणौ मुखे चैव देहे च नृपसत्तम । धत्ते धात्रीफलं यस्तु स विज्ञेयो हरिः स्वयम्

mūrdhni pāṇau mukhe caiva dehe ca nṛpasattama dhatte dhātrīphalaṁ yastu sa vijñeyo hariḥ svayam

O best of kings, whoever bears the amla fruit upon his head, in his hand, in his mouth, and upon his body should be known as Hari himself.

Verse 21 (padma.6.105.21)

धात्रीफलं च तुलसीमृत्तिका द्वारकोद्भवा । यस्य देहे स्थिता नित्यं स जीवन्मुक्त उच्यते

dhātrīphalaṁ ca tulasīmṛttikā dvārakodbhavā yasya dehe sthitā nityaṁ sa jīvanmukta ucyate

Whoever ever bears upon his body the amla fruit, the earth of tulasi, and the stone born of Dvaraka, is called liberated while yet living.

Verse 22 (padma.6.105.22)

धात्रीफलविमिश्रैस्तु तुलसीदलमिश्रितैः । जलैः स्नाति नरस्तस्य गंगास्नानफलं स्मृतम्

dhātrīphalavimiśraistu tulasīdalamiśritaiḥ jalaiḥ snāti narastasya gaṁgāsnānaphalaṁ smṛtam

Whatever man bathes with water mixed with amla fruit and tulasi leaves, his merit is remembered as equal to that of bathing in the Ganga.

Verse 23 (padma.6.105.23)

देवार्चनं नरः कुर्याद्धात्रीपत्रैः फलैरपि । सुवर्णपुष्पैर्विविधैरर्चनस्याप्नुयात्फलम्

devārcanaṁ naraḥ kuryāddhātrīpatraiḥ phalairapi suvarṇapuṣpairvividhairarcanasyāpnuyātphalam

A man should worship the deity with amla leaves and fruits; by this he obtains the fruit of worship performed with various golden flowers.

Verse 24 (padma.6.105.24)

तीर्थानि मुनयो देवा यज्ञाः सर्वेऽपि कार्तिके । नित्यं धात्रीं समाश्रित्य तिष्ठंत्यर्के तुलाश्रिते

tīrthāni munayo devā yajñāḥ sarve'pi kārtike nityaṁ dhātrīṁ samāśritya tiṣṭhaṁtyarke tulāśrite

In Kartika, when the sun is in the sign of Libra, all sacred fords, sages, gods, and sacrifices ever dwell, taking refuge in the amla tree.

Verse 25 (padma.6.105.25)

द्वादश्यां तुलसीपत्रं धात्रीपत्रं तु कार्तिके । लुनाति स नरो गच्छेन्निरयानतिगर्हितान्

dvādaśyāṁ tulasīpatraṁ dhātrīpatraṁ tu kārtike lunāti sa naro gacchennirayānatigarhitān

Whatever man, on the twelfth day, plucks a tulasi leaf or an amla leaf in Kartika goes to the most reprehensible hells.

Verse 26 (padma.6.105.26)

धात्रीछायां समाश्रित्य कार्तिकेऽन्नं भुनक्ति यः । अन्नसंसर्गजं पापमावर्षं तस्य नश्यति

dhātrīchāyāṁ samāśritya kārtike'nnaṁ bhunakti yaḥ annasaṁsargajaṁ pāpamāvarṣaṁ tasya naśyati

Whoever, in Kartika, eats food taking refuge in the shade of the amla tree — the sin arising from the contamination of food is destroyed for him for a full year.

Verse 27 (padma.6.105.27)

धात्रीमूले तु यो विष्णुं कार्तिकेऽर्चयते नरः । विष्णुक्षेत्रेषु सर्वेषु पूजितस्तेन सर्वदा

dhātrīmūle tu yo viṣṇuṁ kārtike'rcayate naraḥ viṣṇukṣetreṣu sarveṣu pūjitastena sarvadā

Whatever man worships Vishnu at the root of the amla tree in Kartika, worship is thereby ever performed by him in all the sacred places of Vishnu.

Verse 28 (padma.6.105.28)

धात्रीतुलस्योर्माहात्म्यमपिदेवश्चतुर्मुखः । न समर्थो भवेद्वक्तुं यथा देवस्यशार्ङ्गिणः

dhātrītulasyormāhātmyamapidevaścaturmukhaḥ na samartho bhavedvaktuṁ yathā devasyaśārṅgiṇaḥ

Even the four-faced Brahma himself is unable to describe the glory of the amla and the tulasi, just as he is unable to describe the glory of the Sharnga-bearing god (Vishnu).

Verse 29 (padma.6.105.29)

धात्री तुलस्युद्भवकारणं च शृणोति यः श्रावयते च भक्त्या । विधूतपाप्मा सह पूर्वजैश्च स्वर्गं व्रजत्यग्र्यविमानसंस्थः

dhātrī tulasyudbhavakāraṇaṁ ca śṛṇoti yaḥ śrāvayate ca bhaktyā vidhūtapāpmā saha pūrvajaiśca svargaṁ vrajatyagryavimānasaṁsthaḥ

Whoever, with devotion, hears or recites this account of the origin of the amla and the tulasi, becomes cleansed of sin and, together with his forefathers, seated upon an excellent celestial chariot, goes to heaven.