Skandapurana 15.43

Prahlāda said: / Sāvitrī, Bhavānī, Durgā, and Sarasvatī: / whoever, possessed of all desires, worships them with tulasī leaves,

or having taken a tulasī leaf worships Viṣṇu with devotion— / everything has been worshiped by him, including gods, asuras, and humans.

[And those] who worship the Great Lord on the fourteenth day, the Grandfather on the full moon day, / and Gaṇādhipa with tulasī on the seventh day—

Water from a conch is superior even to the best of sacred fords; water from [the Lord's] feet is superior even to the best of sacred fords; / the remnant of food offering equals ten million sacrifices; the remnant of floral offering equals vows and donations.

The man who eats day by day the remnant of Mukunda's meal / gains, with every mouthful of boiled rice, merit exceeding a hundred Cāndrāyaṇa penances.

The man who constantly eats Murāri's food offering mixed with tulasī, / especially with the water from Viṣṇu's feet, obtains the merit of ten thousand million sacrifices.

He who at the time of ancestral rites devotedly gives to the ancestors what was left over from Hari's meal, / by that alone, from the ball mixed with good sesame seeds, the ancestors remain well satisfied for ten million kalpas.

He who rings a bell at the time of the ritual of bathing and worshipping / before Vāsudeva obtains the fruit of [donating] ten million cows.

The bell embodies all musical instruments, and is always dear to Keśava; / from ringing it, a man gains the meritorious fruit of ten million sacrifices.

In the absence of musical instruments, at the time of worship, / men should always ring a bell, since it embodies all instruments.

He who offers to Hari sandalwood paste produced from tulasī wood / burns away all sin accumulated across hundreds of previous lives.

[If] he places sandalwood paste from tulasī wood upon the ancestral balls, / satisfaction arises for the ancestors just as through an ancestral rite at Gayā.

Sandalwood paste from tulasī wood is desired by all the gods, / and especially by the ancestors; in the Kali age, it is always dear to Hari.

Those who, having become devotees of Hari, do not always offer to Viṣṇu / sandalwood paste from tulasī wood, are not [true] devotees in the Kali age.

He whose body is cremated by a fire of tulasī wood, / even though seized by Yama, goes to the realm of Viṣṇu.

If indeed there is a single piece of tulasī wood amidst the [funeral] wood, / at the time of cremation he becomes freed from tens of billions of sins.

Seeing a man being cremated by a fire of tulasī wood, / Janārdana is pleased by them as if through a thousand tens of millions of births.

[Seeing] a man being cremated by a fire of tulasī wood, / all the hosts of gods standing in aerial chariots shower handfuls of flowers.

Delighted apsarases dance and sing with sweet voices / wherever, O lord of the daityas, a fire of tulasī wood burns.

Content, Viṣṇu gazes [upon him] together with Śambhu.

Taking that man by the hand himself before [them], Śauri / wipes away his sins while the denizens of heaven look on, / and makes a great festival accompanied by shouts of 'Victory!'

Sūta said: / Hearing the māhātmya pertaining to Dvārakā spoken by Prahlāda, / all the seers were exceedingly delighted, and likewise Bali, the lord of the daityas.

Then, having all praised him, Prahlāda, the foremost of daityas, / they set out to go to Dvārakā to see Kṛṣṇa's lotus-face.

Then the sages of strict vows, together with Bali, / having arrived at Dvārakā and bathed in the Gomatī according to rule,

having seen and worshipped Kṛṣṇa, having performed the pilgrimage according to rule, / and having given gifts in abundance, became accomplished in their purpose.

They went to their own places, and Bali returned to Pātāla; / and having bowed swiftly to Prahlāda, he considered himself fulfilled.

Thus ends the forty-third chapter, named 'The description of the procedure of the pilgrimage to Dvārakā undertaken by the twice-born with Bali, following the conclusion of the dialogue between Prahlāda and the twice-born, preceded by the description of the greatness of tulasī leaves and wood along with the declaration of fruits from hearing the Dvārakā-māhātmya and so on', in the Dvārakāmāhātmya, the fourth [sub-section] in the Prabhāsakhaṇḍa, the seventh [section] of the Skanda Mahāpurāṇa consisting of eighty-one thousand verses.