The Glory of the Ashvattha in the Story of Paijavana

Verse 1 (skanda.6.247.1)

पैजवन उवाच । श्रीः कथं तुलसीरूपा बिल्ववृक्षे च पार्वती । एतच्च विस्तरेण त्वं मुने तत्त्वं वद प्रभो

paijavana uvāca śrīḥ kathaṁ tulasīrūpā bilvavṛkṣe ca pārvatī etacca vistareṇa tvaṁ mune tattvaṁ vada prabho

Paijavana said: O sage, O lord, how did Shri (Lakshmi) come to be in the form of Tulasi, and Parvati in the Bilva tree? Tell me this truth in detail.

Verse 2 (skanda.6.247.2)

गालव उवाच । पुरा दैवासुरे युद्धे दानवा बलदर्पिताः । देवान्निजघ्नुः संग्रामे घोररूपाः सुदारुणाः

gālava uvāca purā daivāsure yuddhe dānavā baladarpitāḥ devānnijaghnuḥ saṁgrāme ghorarūpāḥ sudāruṇāḥ

Galava said: Long ago, in the war between gods and demons, the danavas, arrogant with the pride of strength, terrible and dreadful in form, slew the gods in that battle.

Verse 3 (skanda.6.247.3)

देवाश्च भयसंविग्ना ब्रह्माणं शरणं ययुः । ते स्तुत्वा पितरं नत्वा वृहस्पतिपुरःसराः

devāśca bhayasaṁvignā brahmāṇaṁ śaraṇaṁ yayuḥ te stutvā pitaraṁ natvā vṛhaspatipuraḥsarāḥ

The gods, agitated with fear, went for refuge to Brahma; with Brihaspati leading them, they praised and bowed before the Grandsire.

Verse 4 (skanda.6.247.4)

तस्थुः प्रांजलयः सर्वे तानुवाच पितामहः । किमर्थं म्लानवदना अस्मद्गेहमुपागताः

tasthuḥ prāṁjalayaḥ sarve tānuvāca pitāmahaḥ kimarthaṁ mlānavadanā asmadgehamupāgatāḥ

All of them stood with joined palms; the Grandsire said to them: Why have you, with faces downcast, come to my abode?

Verse 5 (skanda.6.247.5)

कारणं कथ्यतामाशु वह्नीन्द्रवसुभिर्युताः । देवा ऊचुः । दैत्यैः पराजितास्तात संगरेऽद्भुतकारिभिः

kāraṇaṁ kathyatāmāśu vahnīndravasubhiryutāḥ devā ūcuḥ daityaiḥ parājitāstāta saṁgare'dbhutakāribhiḥ

Together with Agni, Indra, and the Vasus, tell me the reason quickly. The gods said: O father, we have been defeated in battle by the daityas, who performed astonishing feats,

Verse 6 (skanda.6.247.6)

वयं सर्वे पराक्रांता अतस्त्वां शरणं गताः । त्राह्यस्मान्देवदेवेश शरणं समुपागतान्

vayaṁ sarve parākrāṁtā atastvāṁ śaraṇaṁ gatāḥ trāhyasmāndevadeveśa śaraṇaṁ samupāgatān

and we are all overpowered; therefore we have come to you for refuge. Protect us, O Lord of the gods, we who have taken refuge in you.

Verse 7 (skanda.6.247.7)

तच्छ्रुत्वा भगवान्प्राह ब्रह्मा लोकपितामहः । मया न शक्यते कर्त्तुं पक्षः कस्य जनस्य च

tacchrutvā bhagavānprāha brahmā lokapitāmahaḥ mayā na śakyate karttuṁ pakṣaḥ kasya janasya ca

Hearing this, the blessed Brahma, grandsire of the worlds, said: It is not possible for me to take the side of any one party.

Verse 8 (skanda.6.247.8)

वक्ष्याम्युपायं सद्धर्माश्रितानां भवतां पुरः । एकदा शिवभक्तानां विवादः सुमहानभूत् । समं केशवभक्तैश्च परस्परजिगीषया । ततस्तु भगवान्रुद्रः स्वभक्तानां च पश्यताम्

vakṣyāmyupāyaṁ saddharmāśritānāṁ bhavatāṁ puraḥ ekadā śivabhaktānāṁ vivādaḥ sumahānabhūt samaṁ keśavabhaktaiśca parasparajigīṣayā tatastu bhagavānrudraḥ svabhaktānāṁ ca paśyatām

I shall tell a remedy before you who are established in true dharma. Once a great dispute arose between the devotees of Shiva and the devotees of Keshava, each side wishing to prevail over the other. Then the blessed Rudra, in the very sight of his own devotees,

Verse 9 (skanda.6.247.9)

ऐक्यं विष्णुगणैः कुर्वन्दध्रे रूपं महाद्भुतम् । तदा हरिहराख्यं च देहार्द्धाभ्यां दधार सः

aikyaṁ viṣṇugaṇaiḥ kurvandadhre rūpaṁ mahādbhutam tadā hariharākhyaṁ ca dehārddhābhyāṁ dadhāra saḥ

made himself one with the hosts of Vishnu and assumed a most wondrous form. Then, with half of each body, he bore the form called Hari-Hara.

Verse 10 (skanda.6.247.10)

हरश्चैवार्द्धदेहेन विष्णुरर्द्धेन चाभवत् । एकतो विष्णुचिह्नानि हरचिह्नानि चैकतः

haraścaivārddhadehena viṣṇurarddhena cābhavat ekato viṣṇucihnāni haracihnāni caikataḥ

Hara remained Hara in one half of the body, and Vishnu became Vishnu in the other half. On one side were the marks of Vishnu, and on the other the marks of Hara.

Verse 11 (skanda.6.247.11)

एकतो वैनतेयश्च वृषभश्चान्यतोऽभवत् । वामतो मेघवर्णाभो देहोऽश्मनिचयोपमः

ekato vainateyaśca vṛṣabhaścānyato'bhavat vāmato meghavarṇābho deho'śmanicayopamaḥ

On one side was Garuda, son of Vinata, and on the other the bull. On the left, the body was the colour of a cloud, like a heap of dark stone.

Verse 12 (skanda.6.247.12)

कर्पूरगौरः सव्ये तु समजायत वै तदा । द्वयोरैक्यसमं विश्वं विश्वमैक्यमवर्त्तत

karpūragauraḥ savye tu samajāyata vai tadā dvayoraikyasamaṁ viśvaṁ viśvamaikyamavarttata

and on the right it became fair as camphor. In the union of these two, the whole universe became one, and the universe itself turned into that very union.

Verse 13 (skanda.6.247.13)

विभेदमतयो नष्टाः श्रुतिस्मृत्यर्थबाधकाः । पाखंडिनो हैतुकाश्च सर्वे विस्मयमागमन्

vibhedamatayo naṣṭāḥ śrutismṛtyarthabādhakāḥ pākhaṁḍino haitukāśca sarve vismayamāgaman

The divisive doctrines that obstructed the meaning of the shrutis and smritis perished; the heretics and the logicians, all of them, were struck with wonder.

Verse 14 (skanda.6.247.14)

स्वंस्वं मार्गं परित्यज्य ययुर्निर्वाणपद्धतिम् । मंदरे पवतश्रेष्ठे सा मूर्तिर्नित्यसंस्तुता

svaṁsvaṁ mārgaṁ parityajya yayurnirvāṇapaddhatim maṁdare pavataśreṣṭhe sā mūrtirnityasaṁstutā

Abandoning their own separate paths, they proceeded upon the road to liberation. On Mount Mandara, best of mountains, that combined form is eternally praised,

Verse 15 (skanda.6.247.15)

प्रमथाद्यैर्गणैश्चैव वर्त्ततेऽद्यापि निश्चला । सृष्टिस्थित्यंतकर्त्री सा विश्वबीजमनंतका

pramathādyairgaṇaiścaiva varttate'dyāpi niścalā sṛṣṭisthityaṁtakartrī sā viśvabījamanaṁtakā

worshipped by the Pramathas and other hosts, and it remains there unmoving to this day — that which creates, sustains, and destroys the universe, the endless seed of all creation.

Verse 16 (skanda.6.247.16)

महेशविष्णुसंयुक्ता सा स्मृता पापनाशिनी । योगिध्येया सदापूज्य सत्त्वाधारगुणातिगा

maheśaviṣṇusaṁyuktā sā smṛtā pāpanāśinī yogidhyeyā sadāpūjya sattvādhāraguṇātigā

United of Mahesha and Vishnu, that form is remembered as the destroyer of sin — meditated upon by yogis, ever worthy of worship, the support of sattva, and transcending the gunas.

Verse 17 (skanda.6.247.17)

मुमुक्षवोऽपि तां ध्यात्वा प्रयांति परमं पदम् । चातुर्मास्ये विशेषेण ध्यात्वा मर्त्यो ह्यमानुषः

mumukṣavo'pi tāṁ dhyātvā prayāṁti paramaṁ padam cāturmāsye viśeṣeṇa dhyātvā martyo hyamānuṣaḥ

Even those seeking liberation attain the supreme state by meditating upon it. Especially during Chaturmasya, a mortal who meditates upon it becomes more than human,

Verse 18 (skanda.6.247.18)

तत्र गच्छंति ये तेषां स देवः संविधास्यति । इत्युक्त्वा भगवांस्तेषां तत्रैवांतरधीयत

tatra gacchaṁti ye teṣāṁ sa devaḥ saṁvidhāsyati ityuktvā bhagavāṁsteṣāṁ tatraivāṁtaradhīyata

and that god himself will provide for those who go there. Having said this, the Lord vanished right there before them.

Verse 19 (skanda.6.247.19)

तेऽपि वह्निमुखा देवाः प्रजग्मुर्मंदराचलम् । बभ्रमुस्तत्र तत्रैव विचिन्वाना महेश्वरम्

te'pi vahnimukhā devāḥ prajagmurmaṁdarācalam babhramustatra tatraiva vicinvānā maheśvaram

The gods, with Agni at their head, then set out for Mount Mandara. They wandered here and there, searching for Maheshvara,

Verse 20 (skanda.6.247.20)

पार्वतीं बिल्ववृक्षस्थां लक्ष्मीं च तुलसीगताम् । आदौ सर्वं वृक्षमयं पूर्वं विश्वमजायत

pārvatīṁ bilvavṛkṣasthāṁ lakṣmīṁ ca tulasīgatām ādau sarvaṁ vṛkṣamayaṁ pūrvaṁ viśvamajāyata

and for Parvati dwelling in the Bilva tree, and Lakshmi present in the Tulasi. In the beginning, the whole universe was first created wholly composed of trees.

Verse 21 (skanda.6.247.21)

एते वृक्षा महाश्रेष्ठाः सर्वे देवांशसंभवाः । एतेषां स्पर्शनादेव सर्वपापैः प्रमुच्यते

ete vṛkṣā mahāśreṣṭhāḥ sarve devāṁśasaṁbhavāḥ eteṣāṁ sparśanādeva sarvapāpaiḥ pramucyate

These trees are supremely excellent, all of them born from a portion of the gods; merely by touching them, one is freed from all sins,

Verse 22 (skanda.6.247.22)

चातुर्मास्ये विशेषेण महापापौघहारिणः । यदा तेनैव ददृशुर्देवास्त्रिभुवनेश्वरम्

cāturmāsye viśeṣeṇa mahāpāpaughahāriṇaḥ yadā tenaiva dadṛśurdevāstribhuvaneśvaram

and especially during Chaturmasya they remove the whole mass of great sin. When, by that very means, the gods beheld the Lord of the three worlds,

Verse 23 (skanda.6.247.23)

तदाकाशभवा वाणीं प्राह देवान्यथार्थतः । ईश्वरः सर्वभूतानां कृपया वृक्षमाश्रितः

tadākāśabhavā vāṇīṁ prāha devānyathārthataḥ īśvaraḥ sarvabhūtānāṁ kṛpayā vṛkṣamāśritaḥ

then a voice arising from the sky spoke truthfully to the gods: The Lord of all beings, out of compassion, has taken refuge in a tree.

Verse 24 (skanda.6.247.24)

चातुर्मास्येऽथ संप्राप्ते सर्वभूतदयाकरः । अश्वत्थोऽतः सदा सेव्यो मंदवारे विशेषतः

cāturmāsye'tha saṁprāpte sarvabhūtadayākaraḥ aśvattho'taḥ sadā sevyo maṁdavāre viśeṣataḥ

When Chaturmasya arrives, he becomes compassionate to all beings. Therefore the Ashvattha (peepal) should always be served, especially on Saturday.

Verse 25 (skanda.6.247.25)

नित्यमश्वत्थसंस्पर्शात्पापं याति सहस्रधा । दुग्धेन तर्पणं ये वै तिलमिश्रेण भक्तितः

nityamaśvatthasaṁsparśātpāpaṁ yāti sahasradhā dugdhena tarpaṇaṁ ye vai tilamiśreṇa bhaktitaḥ

By constant touch of the Ashvattha, sin departs a thousandfold. Those who devotedly offer libation to it with milk mixed with sesame,

Verse 26 (skanda.6.247.26)

सेचनं वा करिष्यंति तृप्तिस्तत्पूर्वजेषु च । दर्शनादेव वृक्षस्य पातकं तु विनश्यति

secanaṁ vā kariṣyaṁti tṛptistatpūrvajeṣu ca darśanādeva vṛkṣasya pātakaṁ tu vinaśyati

or who water it, thereby satisfy their ancestors as well; and merely by the sight of that tree, sin is destroyed.

Verse 27 (skanda.6.247.27)

पिप्पलः पूजितो ध्यातो दृष्टः सेवित एव वा । पापरोगविनाशाय चातुर्मास्ये विशेषतः । अश्वत्थं पूजितं सिक्तं सर्वभूतसुखावहम्

pippalaḥ pūjito dhyāto dṛṣṭaḥ sevita eva vā pāparogavināśāya cāturmāsye viśeṣataḥ aśvatthaṁ pūjitaṁ siktaṁ sarvabhūtasukhāvaham

The Pippala, whether worshipped, meditated upon, seen, or served — especially during Chaturmasya — destroys sin and disease. The Ashvattha, when worshipped and watered, brings happiness to all beings,

Verse 28 (skanda.6.247.28)

सर्वामयहरं चैव सर्वपापौघहारिणम् । ये नराः कीर्तयिष्यंति नामाप्यश्वत्थवृक्षजम्

sarvāmayaharaṁ caiva sarvapāpaughahāriṇam ye narāḥ kīrtayiṣyaṁti nāmāpyaśvatthavṛkṣajam

removes every illness and takes away the whole flood of sin. Those men who shall praise even the mere name born of the Ashvattha tree,

Verse 29 (skanda.6.247.29)

न तेषां यमलोकस्य भयं मार्गे प्रजायते । कुंकुमैश्चंदनैश्चैव सुलिप्तं यश्च कारयेत

na teṣāṁ yamalokasya bhayaṁ mārge prajāyate kuṁkumaiścaṁdanaiścaiva suliptaṁ yaśca kārayeta

for them no fear of the world of Yama arises upon their path. And whoever causes it to be well anointed with saffron and sandalwood,

Verse 30 (skanda.6.247.30)

तस्य तापत्रयाभावो वैकुंठे गणता भवेत् । दुःस्वप्नं दुष्टचिंताञ्च दुष्टज्वरपराभवान्

tasya tāpatrayābhāvo vaikuṁṭhe gaṇatā bhavet duḥsvapnaṁ duṣṭaciṁtāñca duṣṭajvaraparābhavān

for him the threefold suffering ceases, and he attains a place among the hosts of Vaikuntha. Evil dreams, wicked thoughts, and defeats caused by malignant fever —

Verse 31 (skanda.6.247.31)

विलयं नय पापानि पिप्पल त्वं हरिप्रिय । मंत्रेणानेन ये देवाः पूजयिष्यंति पिप्पलम्

vilayaṁ naya pāpāni pippala tvaṁ haripriya maṁtreṇānena ye devāḥ pūjayiṣyaṁti pippalam

"Dissolve away these sins, O Pippala, beloved of Hari" — with this mantra, those who shall worship the Pippala,

Verse 32 (skanda.6.247.32)

ततस्तेषां धर्मराजो जायते वाक्यकारकः । अश्वत्थो वचनेनापि प्रोक्तो ज्ञानप्रदो नृणाम्

tatasteṣāṁ dharmarājo jāyate vākyakārakaḥ aśvattho vacanenāpi prokto jñānaprado nṛṇām

for them Dharmaraja becomes one who honours their word. Even the mere utterance of the Ashvattha's name is declared to bestow knowledge upon men,

Verse 33 (skanda.6.247.33)

श्रुतो हरति पापं च जन्मादि मरणावधि । अश्वत्थसेवनं पुण्यं चातुर्मास्ये विशेषतः

śruto harati pāpaṁ ca janmādi maraṇāvadhi aśvatthasevanaṁ puṇyaṁ cāturmāsye viśeṣataḥ

merely heard, it removes sin from birth up to death. Service to the Ashvattha is meritorious, especially during Chaturmasya.

Verse 34 (skanda.6.247.34)

सुप्ते देवे वृक्षमध्यमास्थाय भगवान्प्रभुः । जलं पृथ्वीगतं सर्वं प्रपिबन्निव सेवते

supte deve vṛkṣamadhyamāsthāya bhagavānprabhuḥ jalaṁ pṛthvīgataṁ sarvaṁ prapibanniva sevate

When the god sleeps, the blessed Lord, taking his abode in the midst of the tree, dwells there as though drinking in all the water that lies within the earth.

Verse 35 (skanda.6.247.35)

जलं विष्णुर्जलत्वेन विष्णुरेव रसो महान् । तस्माद्वृक्षगतो विष्णुश्चातुर्मास्येऽघनाशनः

jalaṁ viṣṇurjalatvena viṣṇureva raso mahān tasmādvṛkṣagato viṣṇuścāturmāsye'ghanāśanaḥ

Water is Vishnu in the form of water; Vishnu alone is the great essence. Therefore Vishnu, present in the tree, destroys sin during Chaturmasya.

Verse 36 (skanda.6.247.36)

सर्वभूतगतो विष्णुराप्याययति वै जगत् । तथाश्वत्थगतं विष्णुं यो नमस्येन्न नारकी

sarvabhūtagato viṣṇurāpyāyayati vai jagat tathāśvatthagataṁ viṣṇuṁ yo namasyenna nārakī

Vishnu, present in all beings, indeed nourishes the world. Likewise, whoever bows to Vishnu present in the Ashvattha does not go to hell.

Verse 37 (skanda.6.247.37)

अश्वत्थं रोपयेद्यस्तु पृथिव्यां प्रयतो नरः । तस्य पापसहस्राणि विलयं यांति तत्क्षणात्

aśvatthaṁ ropayedyastu pṛthivyāṁ prayato naraḥ tasya pāpasahasrāṇi vilayaṁ yāṁti tatkṣaṇāt

Whatever disciplined man plants an Ashvattha in the earth, for him a thousand sins dissolve away that very instant.

Verse 38 (skanda.6.247.38)

अश्वत्थः सर्ववृक्षाणां पवित्रो मंगलान्वितः । मुक्तिदो रोपितो ध्यातश्चातुर्मास्येऽघनाशनः

aśvatthaḥ sarvavṛkṣāṇāṁ pavitro maṁgalānvitaḥ muktido ropito dhyātaścāturmāsye'ghanāśanaḥ

The Ashvattha, among all trees, is the most pure and endowed with auspiciousness; when planted or meditated upon it bestows liberation, and during Chaturmasya it destroys sin.

Verse 39 (skanda.6.247.39)

अश्वत्थे चरणं दत्त्वा ब्रह्महत्या प्रजायते । निष्कारणं संकुथित्वा नरके पच्यते ध्रुवम्

aśvatthe caraṇaṁ dattvā brahmahatyā prajāyate niṣkāraṇaṁ saṁkuthitvā narake pacyate dhruvam

By setting one's foot upon the Ashvattha, the sin of killing a brahmin is incurred. And having harmed it without cause, one is certainly cooked in hell.

Verse 40 (skanda.6.247.40)

मूले विष्णुः स्थितो नित्यं स्कंधे केशव एव च । नारायणस्तु शाखासु पत्रेषु भगवान्हरिः

mūle viṣṇuḥ sthito nityaṁ skaṁdhe keśava eva ca nārāyaṇastu śākhāsu patreṣu bhagavānhariḥ

Vishnu ever abides in the root, and Keshava in the trunk; Narayana dwells in the branches, and the blessed Hari in the leaves.

Verse 41 (skanda.6.247.41)

फलेऽच्युतो न संदेहः सर्वदेवैः समन्वितः । चातुर्मास्ये विशेषेण द्रुमपूजी स मुक्तिभाक्

phale'cyuto na saṁdehaḥ sarvadevaiḥ samanvitaḥ cāturmāsye viśeṣeṇa drumapūjī sa muktibhāk

In the fruit is Achyuta, without doubt, accompanied by all the gods. He who, especially during Chaturmasya, worships this tree becomes a sharer in liberation.

Verse 42 (skanda.6.247.42)

तस्मात्सर्वप्रयत्नेन सदैवाश्वत्थसेवनम् । यः करोति नरो भक्त्या पापं याति दिनोद्भवम्

tasmātsarvaprayatnena sadaivāśvatthasevanam yaḥ karoti naro bhaktyā pāpaṁ yāti dinodbhavam

Therefore one should, with all effort, always serve the Ashvattha. Whatever man does so with devotion, the sin born of that day departs from him.

Verse 43 (skanda.6.247.43)

स एव विष्णुर्द्रुम एव मूर्तो महात्मभिः सेवितपुण्यमूलः । यस्याश्रयः पापसहस्रहंता भवेन्नृणां कामदुघो गुणाढ्यः

sa eva viṣṇurdruma eva mūrto mahātmabhiḥ sevitapuṇyamūlaḥ yasyāśrayaḥ pāpasahasrahaṁtā bhavennṛṇāṁ kāmadugho guṇāḍhyaḥ

He indeed is Vishnu, embodied as this tree, its sacred root served by great souls. Whoever takes refuge in it becomes a destroyer of a thousand sins, and for men it becomes, rich in virtues, a bestower of every wish.