Devibhagavatapurana 9.24: caturviṃśo'dhyāyaḥ | tulasīmāhātmyena saha śālagrāmamahattvavarṇanam

9.24.1

nārada uvāca |
nārāyaṇaśca bhagavānvīryādhānaṃ cakāra ha |
tulasyāṃ kena rūpeṇa tanme vyākhyātumarhasi ||

Nârada said:-- How did Nârâyana impregnate Tulasî? Kindly describe all that in detail.

9.24.2

śrīnārāyaṇa uvāca |
nārāyaṇaśca bhagavāndevānāṃ sādhaneṣu ca |
śaṅkhacūḍasya kavacaṃ gahītvā viṣṇumāyayā ||

Nârâyana said:-- For accomplishing the ends of the Devas, Bhagavân Hari assumed the Vaisnavî Mâyâ, took the Kavacha from S’ankhachûda and assuming his form, went to the house of Tulasî. Dundubhis (celestial drums) were sounded at Her door, shouts of victory were proclaimed and Tulasî was informed. The chaste Tulasî, hearing that sound very gladly looked out on the royal road from the window. Then for auspicious observances, She offered riches to the Brâhmins; then She gave wealth to the panegyrists (or bards attached to the courts of princes), to the beggars, and the other chanters of hymns. That time Bhagavân Nârâyana alighted from His chariot and went to the house of the Devî Tulasî, built of invaluable gems, looking exceedingly artistic and beautiful. Seeing her dear husband before her, She became very glad and washed his feet and shed tears of joy and bowed down to Him. Then She, impelled by love, made him take his seat on the beautiful jewel throne and giving him sweet scented betels with camphor, began to say:-- “Today my life has been crowned with success. For I am seeing again my lord returned from the battle.” Then she cast smiling glances askance at him and with her body filled with rapturous joy lovingly asked him the news of the war in sweet words:--

9.24.3

punarvidhāya tadrūpaṃ jagāma tatsatīgṛham |
pātivratasya nāśena śaṅkhacūḍajighāṃsayā ||

9.24.4

dundubhiṃ vādayāmāsa tulasīdvārasannidhau |
jayaśabdaṃ ca taddvāre bodhayāmāsa sundarīm ||

9.24.5

tacchrutvā ca ravaṃ sādhvī paramānandasaṃyutā |
rājamārge gavākṣeṇa dadarśa paramādarāt ||

9.24.6

brāhmaṇebhyo dhanaṃ dattvā kārayāmāsa maṅgalam |
vandibhyo bhikṣukebhyaśca vācibhyaśca dhanaṃ dadau ||

9.24.7

avaruhya rathāddevo devyāśca bhavanaṃ yayau |
amūlyaratnanirmāṇaṃ sundaraṃ sumanoharam ||

9.24.8

dṛṣṭvā ca purataḥ kāntaṃ sā taṃ kāntaṃ mudānvitā |
tatpādaṃ kṣālayāmāsa nanāma ca ruroda ca ||

9.24.9

ratnasiṃhāsane ramye vāsayāmāsa kāmukī |
tāmbūlaṃ ca dadau tasmai karpūrādisuvāsitam ||

9.24.10

adya me saphalaṃ janma jīvanaṃ ca babhūva ha |
raṇe gataṃ ca prāṇeśaṃ paśyantyāśca punargṛhe ||

9.24.11

sasmitā sakaṭākṣaṃ ca sakāmā pulakāṅkitā |
papraccha raṇavṛttāntaṃ kāntaṃ madhurayā girā ||

9.24.12

tulasyuvāca |
asaṅkhyaviśvasaṃhartrā sārdhamājau tava prabho |
kathaṃ babhūva vijayastanme brūhi kṛpānidhe ||

O Thou, the Ocean of mercy! Now tell me of your heroic valour, how you have come out victorious in war with Mahâdeva who destroys countless universes. Hearing Tulasî’s word, the Lord of Laksmî, in the guise of S’ankhachûda, spoke these nectar-like words with a smiling countenance.

9.24.13

tulasīvacanaṃ śrutvā prahasya kamalāpatiḥ |
śaṅkhacūḍasya rūpeṇa tāmuvācāmṛtaṃ vacaḥ ||

9.24.14

śrībhagavānuvāca |
āvayoḥ samaraḥ kānte pūrṇamabdaṃ babhūva ha |
nāśo babhūva sarveṣāṃ dānavānāṃ ca kāmini ||

O Dear! Full one Samvatsara the war lasted betwixt us. All the Daityas were killed. Then Brahmâ Himself came and mediated. Peace, then, was brought about and by the command of Brahmâ, I gave over to the Devas their rights. When I returned to my home, S’iva went back to His S’ivaloka. Thus saying, Hari, the Lord of the world, slept and then engaged in sexual intercourse with her. But the chaste Tulasî, finding this time her experience quite different from what She used to enjoy before, argued all the time within herself and at last questioned him:--

9.24.15

prītiñca kārayāmāsa brahmā ca svayamāvayoḥ |
devānāmadhikāraśca pradattastasya cājñayā ||

9.24.16

mayāgataṃ svabhavanaṃ śivalokaṃ śivo gataḥ |
ityuktvā jagatāṃ nāthaḥ śayanaṃ ca cakāra ha ||

9.24.17

reme ramāpatistatra rāmayā saha nārada |
sā sādhvī sukhasambhogādākarṣaṇavyatikramāt ||

9.24.18

sarvaṃ vitarkayāmāsa kastvamevetyuvāca sā |
tulasyuvāca |
ko vā tvaṃ vada māyeśa bhuktāhaṃ māyayā tvayā ||

Who are you? O Magician! By spreading your magic, you have enjoyed me. As you have taken my chastity, I will curse you. Bhagavân Nârâyana, hearing Tulasî’s words and being afraid of the curse, assumed His real beautiful figure. The Devî then saw the Eternal Lord of the Devas before her. He was of a deep blue colour like fresh rain-clouds and with eyes like autumnal lotuses and with playful Lîlâs equivalent to tens and tens of millions of Love personified and adorned with jewels and ornaments. His face was smiling and gracious; and he wore his yellow-coloured robe. The love-stricken Tulasî, seeing That Lovely Form of Vâsudeva, immediately fell senseless; and at the next moment, regaining consciousness, she began to speak.

9.24.19

dūrīkṛtaṃ matsatītvaṃ yadatastvāṃ śapāmi he |
tulasīvacanaṃ śrutvā hariḥ śāpabhayena ca ||

9.24.20

dadhāra līlayā brahman sumūrtiṃ sumanoharām |
dadarśa purato devī devadevaṃ sanātanam ||

9.24.21

navīnanīradaśyāmaṃ śaratpaṅkajalocanam |
koṭikandarpalīlābhaṃ ratnabhūṣaṇabhūṣitam ||

9.24.22

īṣaddhāsyaṃ prasannāsyaṃ śobhitaṃ pītavāsasam |
taṃ dṛṣṭvā kāminī kāmaṃ mūrcchāṃ samprāpa līlayā ||

9.24.23

punaśca cetanāṃ prāpya punaḥ sā tamuvāca ha |
tulasyuvāca |
he nātha te dayā nāsti pāṣāṇasadṛśasya ca ||

O Lord! Thou art like a stone. Thou hast no mercy. By hypocrisy Thou hast destroyed my chastity, my virtue and for that reason didst kill my husband. O Lord! Thou had no mercy; Thy heart is like a stone. So Let Thee be turned into a stone. Those who declare Thee as a saint, are no doubt mistaken. Why didst Thou for the sake of others, kill without any fault, another Bhakta of Thine. Thus speaking, Tulasî overpowered with grief and sorrow, cried aloud and repeatedly gave vent to lamentations. Seeing her thus very distressed, Nârâyana, the Ocean of Mercy, spoke to her to cheer her up according to the rules of Dharma.

9.24.24

chalena dharmabhaṅgena mama svāmī tvayā hataḥ |
pāṣāṇahṛdayastvaṃ hi dayāhīno yataḥ prabho ||

9.24.25

tasmātpāṣāṇarūpastvaṃ bhave deva bhavādhunā |
ye vadanti ca sādhuṃ tvāṃ te bhrāntā hi na saṃśayaḥ ||

9.24.26

bhakto vināparādhena parārthe ca kathaṃ hataḥ |
bhṛśaṃ ruroda śokārtā vilalāpa muhurmuhuḥ ||

9.24.27

tataśca karuṇāṃ dṛṣṭvā karuṇārasasāgaraḥ |
nayena tāṃ bodhayitumuvāca kamalāpatiḥ ||

9.24.28

śrībhagavānuvāca |
tapastvayā kṛtaṃ bhadre madarthe bhārate ciram |
tvadarthe śaṅkhacūḍaśca cakāra suciraṃ tapaḥ ||

O Honoured One! For a long time you performed tapasyâ in this Bhârata, to get Me. S’ankhachûda, too, performed tapasyâ for a long time to get you. By that tapas, S’ankhachûda got you as wife. Now it is highly incumbent to award you also with the fruit that you asked for. Therefore I have done this. Now quit your this terestrial body and assume a Divine Body and marry Me. O Râme! Be like Laksmî. This body of yours will be known by the name of Gandakî, a very virtuous, pure and pellucid stream in this holy land of Bhârata. Your hairs will be turned into sacred trees and as they will be born of you, you will be known by the name of Tulasî. All the three worlds will perform their Pûjâs with the leaves and flowers of this Tulasî. Therefore, O Fair-faced One! This Tulasî will be reckoned as the chief amongst all flowers and leaves. In Heavens, earth, and the nether regions, and before Me, O Fair One, you will reign as the chief amongst trees and flowers. In the region of Goloka, on the banks of the river Virajâ, in the Râsa circle (the celestial ball dance,) where all amorous sentiments are played in Vrindârana forest, in Bhândîra forest, in Champaka forest, in the beautiful Chandana (Sandal Forests and in the groves of Mâdhavî, Ketakî, Kunda, Mallikâ, and Mâlatî, in the sacred places you will live and bestow the highest religious merits. All the Tîrthas will reside at the bottom of the Tulasî tree and so religious merits will accrue to all. O Fair-faced One!

There I and all the Devas will wait in expectation of the falling of a Tulasî leaf. Anybody who will be initiated and installed with the Tulasî leaves water, will get all the fruits of being initiated in all the sacrifices. Whatever pleasure Hari gets when thousands and thousands of jars filled with water are offered to him, the same pleasure He will get when one Tulasî leaf will be offered to Him. Whatever fruits are acquired by giving Ayuta cows as presents, those will be also acquired by giving Tulasî leaves. Especially if one gives Tulasî leaves in the month of Kârtik, one gets the fruits same as above mentioned. If one drinks or gets the Tulasî leaf water at the momentous Time of Death, one becomes freed of all sins and is worshipped in the Visnu Loka. He who drinks daily the Tulasî leaf water certainly gets the fruit of one lakh horse sacrifices. He who plucks or culls the Tulasî leaf by his own hand and holding it on his body, quits his life in a Tîrath, goes to Visnu Loka. Whoever holds in his neck the garland made up of Tulasî wood, gets certainly the fruit of horse sacrifices at every step. He who does not keep his word, holding the Tulasî leaf in his hand, goes to the Kâlasûtra Hell as long as the Sun and Moon last. He who gives false evidence in the presence of the Tulasî leaf, goes to the Kumbhîpâka Hell for the life-periods of fourteen Indras.

He who drinks or gets a bit of the Tulasî leaf water at the time of death, certainly goes to Vaikuntha, ascending on a car made up of jewels. Those who pluck or cull the Tulasî leaves in the Full Moon night, on the twelfth lunar day, on the passing of the sun from one sign to another, the mid-day, or on the twilights, on the night, while applying oil on their bodies, on the impurity periods, and while putting on night dresses, verily eat off the Nârâyana’s head. O Chaste One! The Tulasî leaf kept in the night, is considered sacred. It is considered good in S’râddha, vow ceremony, in the making over of any gift, in the installation of any image or in worshipping any Deva. Again, the Tulasî leaf fallen on the ground or fallen in water or offered to Visnu, if washed out can be used in holy and other purposes. Thus, O Good One! You will remain as tree in this earth and will remain in Goloka as the Presiding Deity thereof and will enjoy daily the sport with Krisna. And also you will be the Presiding Deity of the river Gandakî and thus bestow religious merits in Bhârata; you will be the wife of the Salt Ocean, which is My part. You are very chaste; in Vaikuntha you will enjoy me as Râma lives with Me. And as for Me, I will be turned into stone by your curse; I will remain in India close to the bank of the river Gandakî.

Millions and millions of insects with their sharp teeth will make rings, (the convolutions in the S’âlagrâma or sacred stones), on the cavities of the mountains there, representing Me. Of these stones, those that have one door (entrance hole), four convolutions, adorned by the garland of wild flowers (having a mark like this) and which look like fresh rain-cloud, are called Laksmî Nârâyana Mûrtis (forms). And those that have one door, four convolutions and look like fresh rain-clouds but no garlands are called Laksmî Jânardana Chakras (discus). Those that have two doors, four convolutions, and decked with mark like cow’s hoof and void of the garland mark are called Raghunâtha chakras. Those that are very small in size, with two Chakras and look like fresh rain clouds and void of the garland marks are named Vâmana Chakras. Those that that are very small in size, with two Chakras and the garland mark added, know then to be the S’rîdhara Chakras. These always bring in prosperity to the household. Those that are big, circular, void of garland mark, with two circular Chakras, are known as Dâmodara forms. Those that are mediocre in size, with two Chakras and marked as if struck by an arrow, having marks of arrows and bow-cases are known as Rana-Râmas. Those that are middling, with seven Chakras, having marks of an umbrella and ornaments, are called Râjarâjes’varas. They bestow the royal Laksmî to persons.

Those that have twice seven chakras, and are big, looking like fresh rain-clouds are named Anantas. They bestow four fold fruits (Dharma, wealth, desire and liberation). Those that are in their forms like a ring, with two chakras, beautiful, looking like rain-clouds, having cow-hoof marks and of mediocre size are named Madhusûdanas. Those that have one Chakra are called Sudars’anas. Those that have their Chakras hidden are called Gadâdharas. Those that have two Chakras, looking horse-faced, are known as Hayagrîvas. O Chaste One! Those that have their mouths very wide and extended, with two Chakras, and very terrible, are known as Narasimhas. They excite Vairâgyas to all who serve them. Those that have two Chakras, mouths extended and with garland marks (elliptical marks) are called Laksmî Nrisinghas. They always bless the householders who worship them. Those that have two Chakras near their doors (faces), that look even and beautiful, and with marks manifested are known as Vâsudevas. They yield all sorts of fruits. Those that have their Chakras fine and their forms like fresh rain-clouds and have many fine hole marks within their wide gaping facets are called Pradyumnas. They yield happiness to every householder. Those that have their faces of two Chakras stuck together and their backs capacious, are known as Sankarsanas. They always bring in happiness to the householders. Those that look yellow, round and very beautiful are Anirudhas.

The sages say, they give happiness to the householder. Where there is the S’âlagrâma stone there exists S’rî Hari Himself; and where there is Hari, Laksmî and all the Tîrthas dwell there. Worshipping S’âlagrâm S’ilâ, destroys the Brahmahatyâ (killing a Brâhmin) and any other sin whatsoever. In worshipping the S’âlagrâma stone looking like an umbrella, kingdoms are obtained; in worshipping circular S’ilâs, great prosperity is obtained; in worshipping cart-shaped stones, miseries arise; and in worshipping stones, whose ends look like spears (S’ûlas), death inevitably follows. Those whose facets are distorted, bring in poverty; and yellow stones bring in various evils and afflictions. Those whose Chakras look broken, bring in diseases; and those whose Chakras are rent asunder bring in death certainly. Observing vows, making gifts, installing images, doing S’râddhas, worshipping the Devas, all these become highly exalted, if done before the S'âlagrâma S’ilâ. One acquires the merits of bathing in all the Tîrthas and in being initiated in all the sacrifices, if one worships the Sâlagrâma S’ilâ. What more than this, that the merits acquired by all the sacrifices, all the Tîrthas, all vows, all austerities and reading all the Vedas are all acquired by duly worshipping by the holy S’âlagrâma S’ilâ.

He who performs his Abhis’eka ceremony always with S’âlagrâma water (being sprinkled with S’âlagrâma water at the initiation and Installation ceremonies), acquires the religious merits of performing all sorts of gifts and circumambulating the whole earth. All the Devas are, no doubt, pleased with him who thus worships daily the S’âlagrâma. What more than this, that all the Tîrthas want to have his touch. He becomes a Jîvanmukta (liberated while living) and becomes very holy; ultimately he goes to the region of S’rî Hari and remains in Hari’s service there and dwells with him for countless Prakritic dissolutions. Every sin, like Brahmâ Hatyâ, flies away from him as serpents do at the sight of Garuda. The Devî Vasundharâ (the Earth) becomes purified by the touch of the dust of his feat. At his birth, all his predecessors (a lakh in number), are saved. He who gets the S’âlagrâma S’ilâ water during the time of his death, he is freed of all his sins and goes to the Visnu Loka and gets Nirvâna; he becomes freed entirely from the effects of Karma and he gets, no doubt, dissolved and diluted for ever in (the feet of) Visnu. He who tells lies, holding S’âlagrâma in his hands, goes to the Kumbhîpâka Hell for the life-period of Brahmâ. If one does not keep his word, uttered with the S’âlagrâma stone in his hand, one goes to the Asipatra Hell for one lakh manvantaras.

He who worships the S’âlagrâma stone without offering Tulasî leaves on it or separates the Tulasî leaves from the stone, will have to suffer separation from his wife in his next birth. So if one does not offer the Tulasî leaves in the conchshell, for seven births he remains without his wife and he becomes diseased. He who preserves the S’âlagrâma stone, the Tulasî and the conchshell, in one place, becomes very learned and becomes dear to Nârâyana. Look! He who casts his semen once in his wife, suffers intense pain, no doubt, at each other’s separation. So you become dear to S’ankhachûda for one Manvantara. Now, what wonder! That you will suffer pain, at his bereavement. O Nârada! Thus saying, S’rî Hari desisted. Tulasî quitted her mortal coil and assumed a divine form, began to remain in the breast of S’rî Hari like S’rî Laksmî Devî. Hari also went with her to Vaikuntha. Thus Laksmî, Sarasvatî, Gangâ, and Tulasî, all the four came so very dear to Hari and are recognised as Îs’varîs. On the other hand, the mortal coil of Tulasî, no sooner quitted by Tulasî, became transformed into the river Gandakî. Bhagavân Hari, too, became also converted into a holy mountain, on the banks thereof, yielding religious merits to the people. The insects cut and fashion many pieces out of that mountain. Of them, those that fall into the river, yield fruits undoubtedly. And those pieces that fall on the ground become yellow coloured; they are not at all fit for worship. O Nârada!

Thus I have spoken to you everything. What more do you want to hear now? Say. Here ends the Twenty-fourth Chapter of the Ninth Book on the glory of Tulasî in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

9.24.29

kṛtvā tvāṃ kāminīṃ so'pi vijahāra ca tatkṣaṇāt |
adhunā dātumucitaṃ tavaiva tapasaḥ phalam ||

9.24.30

idaṃ śarīraṃ tyaktvā ca divyadehaṃ vidhāya ca |
rāme rama mayā sārdhaṃ tvaṃ ramāsadṛśī bhava ||

9.24.31

iyaṃ tanurnadīrūpā gaṇḍakīti ca viśrutā |
pūtā supuṇyadā nṝṇāṃ puṇye bhavatu bhārate ||

9.24.32

tava keśasamūhaśca puṇyavṛkṣo bhaviṣyati |
tulasīkeśasambhūtā tulasīti ca viśrutā ||

9.24.33

triṣu lokeṣu puṣpāṇāṃ patrāṇāṃ devapūjane |
pradhānarūpā tulasī bhaviṣyati varānane ||

9.24.34

svarge martye ca pātāle goloke mama sannidhau |
bhava tvaṃ tulasī vṛkṣavarā puṣpeṣu sundarī ||

9.24.35

goloke virajātīre rāse vṛndāvane vane |
bhāṇḍīre campakavane ramye candanakānane ||

9.24.36

mādhavīketakīkundamālikāmālatīvane |
vāsaste'traiva bhavatu puṇyasthāneṣu puṇyadaḥ ||

9.24.37

tulasītarumūleṣu puṇyadeśeṣu puṇyadam |
adhiṣṭhānaṃ ca tīrthānāṃ sarveṣāṃ ca bhaviṣyati ||

9.24.38

tatraiva sarvadevānāṃ mamādhiṣṭhānameva ca |
tulasīpatrapatanaprāptaye ca varānane ||

9.24.39

sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ |
tulasīpatratoyena yo'bhiṣekaṃ samācaret ||

9.24.40

sudhāghaṭasahasrāṇāṃ yā tuṣṭistu bhaveddhareḥ |
sā ca tuṣṭirbhavennūnaṃ tulasīpatradānataḥ ||

9.24.41

gavāmayutadānena yatphalaṃ tatphalaṃ bhavet |
tulasīpatradānena tatphalaṃ kārtike sati ||

9.24.42

tulasīpatratoyaṃ ca mṛtyukāle ca yo labhet |
mucyate sarvapāpebhyo viṣṇuloke mahīyate ||

9.24.43

nityaṃ yastulasītoyaṃ bhuṅkte bhaktyā ca mānavaḥ |
lakṣāśvamedhajaṃ puṇyaṃ samprāpnoti sa mānavaḥ ||

9.24.44

tulasīṃ svakare kṛtvā dhṛtvā dehe ca mānavaḥ |
prāṇāṃstyajati tīrtheṣu viṣṇulokaṃ sa gacchati ||

9.24.45

tulasīkāṣṭhanirmāṇamālāṃ gṛhṇāti yo naraḥ |
pade pade'śvamedhasya labhate niścitaṃ phalam ||

9.24.46

tulasīṃ svakare kṛtvā svīkāraṃ yo na rakṣati |
sa yāti kālasūtraṃ ca yāvaccandradivākarau ||

9.24.47

karoti mithyāśapathaṃ tulasyā yo'tra mānavaḥ |
sa yāti kumbhīpākaṃ ca yāvadindrāścaturdaśa ||

9.24.48

tulasītoyakaṇikāṃ mṛtyukāle ca yo labhet |
ratnayānaṃ samāruhya vaikuṇṭhe prāpyate dhruvam ||

9.24.49

pūrṇimāyāmamāyāṃ ca dvādaśyāṃ ravisaṅkrame |
tailābhyaṅgaṃ ca kṛtvā ca madhyāhne niśi sandhyayoḥ ||

9.24.50

aśauce'śucikāle ye rātrivāso'nvitā narāḥ |
tulasīṃ ye vicinvanti te chindanti hareḥ śiraḥ ||

9.24.51

trirātraṃ tulasīpatraṃ śuddhaṃ paryuṣitaṃ sati |
śrāddhe vrate ca dāne ca pratiṣṭhāyāṃ surārcane ||

9.24.52

bhūgataṃ toyapatitaṃ yaddattaṃ viṣṇave sati |
śuddhaṃ ca tulasīpatraṃ kṣālanādanyakarmaṇi ||

9.24.53

vṛkṣādhiṣṭhātṛdevī yā goloke ca nirāmaye |
kṛṣṇena sārdhaṃ nityaṃ ca nityakrīḍāṃ kariṣyasi ||

9.24.54

nadyadhiṣṭhātṛdevī yā bhārate ca supuṇyadā |
lavaṇodasya sā patnī madaṃśasya bhaviṣyati ||

9.24.55

tvaṃ ca svayaṃ mahāsādhvī vaikuṇṭhe mama sannidhau |
ramāsamā ca rāmā ca bhaviṣyasi na saṃśayaḥ ||

9.24.56

ahaṃ ca śailarūpeṇa gaṇḍakītīrasannidhau |
adhiṣṭhānaṃ kariṣyāmi bhārate tava śāpataḥ ||

9.24.57

koṭisaṅkhyāstatra kīṭāstīkṣṇadaṃṣṭrāvarāyudhaiḥ |
tacchilākuhare cakraṃ kariṣyanti madīyakam ||

9.24.58

ekadvāraṃ catuścakraṃ vanamālāvibhūṣitam |
navīnanīradākāraṃ lakṣmīnārāyaṇābhidham ||

9.24.59

ekadvāraṃ catuścakraṃ navīnanīradopamam |
lakṣmījanārdano jñeyo rahito vanamālayā ||

9.24.60

dvāradvaye catuścakraṃ goṣpadena virājitam |
raghunāthābhidhaṃ jñeyaṃ rahitaṃ vanamālayā ||

9.24.61

atikṣudraṃ dvicakraṃ ca navīnajaladaprabham |
tadvāmanābhidhaṃ jñeyaṃ rahitaṃ vanamālayā ||

9.24.62

atikṣudraṃ dvicakraṃ ca vanamālāvibhūṣitam |
vijñeyaṃ śrīdharaṃ rūpaṃ śrīpradaṃ gṛhiṇā sadā ||

9.24.63

sthūlaṃ ca vartulākāraṃ rahitaṃ vanamālayā |
dvicakraṃ sphuṭamatyantaṃ jñeyaṃ dāmodarābhidham ||

9.24.64

madhyamaṃ vartulākāraṃ dvicakraṃ bāṇavikṣatam |
raṇarāmābhidhaṃ jñeyaṃ śaratūṇasamanvitam ||

9.24.65

madhyamaṃ saptacakrañca chatrabhūṣaṇabhūṣitam |
rājarājeśvaraṃ jñeyaṃ rājasampatpradaṃ nṛṇām ||

9.24.66

dvisaptacakraṃ sthūlaṃ ca navanīradasuprabham |
anantākhyaṃ ca vijñeyaṃ caturvargaphalapradam ||

9.24.67

cakrākāraṃ dvicakraṃ ca saśrīkaṃ jaladaprabham |
sagoṣpadaṃ madhyamaṃ ca vijñeyaṃ madhusūdanam ||

9.24.68

sudarśanaṃ caikacakraṃ guptacakraṃ gadādharam |
dvicakraṃ hayavaktrābhaṃ hayagrīvaṃ prakīrtitam ||

9.24.69

atīva vistṛtāsyaṃ ca dvicakraṃ vikaṭaṃ sati |
narasiṃhaṃ suvijñeyaṃ sadyo vairāgyadaṃ nṛṇām ||

9.24.70

dvicakraṃ vistṛtāsyaṃ ca vanamālāsamanvitam |
lakṣmīnṛsiṃhaṃ vijñeyaṃ gṛhiṇāṃ ca sukhapradam ||

9.24.71

dvāradeśe dvicakraṃ ca saśrīkaṃ ca samaṃ sphuṭam |
vāsudevaṃ tu vijñeyaṃ sarvakāmaphalapradam ||

9.24.72

pradyumnaṃ sūkṣmacakraṃ ca navīnanīradaprabham |
suṣiracchidrabahulaṃ gṛhiṇā ca sukhapradam ||

9.24.73

dve cakre caikalagne ca pṛṣṭhaṃ yatra tu puṣkalam |
saṅkarṣaṇaṃ suvijñeyaṃ sukhadaṃ gṛhiṇāṃ sadā ||

9.24.74

aniruddhaṃ tu pītābhaṃ vartulaṃ cātiśobhanam |
sukhapradaṃ gṛhasthānāṃ pravadanti manīṣiṇaḥ ||

9.24.75

śālagrāmaśilā yatra tatra sannihito hariḥ |
tatraiva lakṣmīrvasati sarvatīrthasamanvitā ||

9.24.76

yāni kāni ca pāpāni brahmahatyādikāni ca |
tāni sarvāṇi naśyanti śālagrāmaśilārcanāt ||

9.24.77

chatrākāre bhavedrājyaṃ vartule ca mahāśriyaḥ |
duḥkhañca śakaṭākāre śūlāgre maraṇaṃ dhruvam ||

9.24.78

vikṛtāsye ca dāridryaṃ piṅgale hānireva ca |
bhagnacakre bhavedvyādhirvidīrṇe maraṇaṃ dhruvam ||

9.24.79

vrataṃ dānaṃ pratiṣṭhā ca śrāddhaṃ ca devapūjanam |
śālagrāmasya sānnidhyātpraśastaṃ tadbhavediti ||

9.24.80

sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ |
sarvayajñeṣu tīrtheṣu vrateṣu ca tapaḥsu ca ||

9.24.81

pāṭhe caturṇāṃ vedānāṃ tapasāṃ karaṇe sati |
tatpuṇyaṃ labhate nūnaṃ śālagrāmaśilārcanāt ||

9.24.81.p1

(śālagrāmaśilātoyairyo'bhiṣekaṃ sadā caret |
sarvadāneṣu yatpuṇyaṃ pradakṣiṇaṃ bhuvo yathā ||

9.24.82

śālagrāmaśilātoyaṃ nityaṃ bhuṅkte ca yo naraḥ |
surepsitaṃ prasādaṃ ca labhate nātra saṃśayaḥ ||

9.24.83

tasya sparśaṃ ca vāñchanti tīrthāni nikhilāni ca |
jīvanmukto mahāpūto'pyante yāti hareḥ padam ||

9.24.84

tatraiva hariṇā sārdhamasaṅkhyaṃ prākṛtaṃ layam |
yāsyatyeva hi dāsye ca niyukto dāsyakarmaṇi ||

9.24.85

yāni kāni ca pāpāni brahmahatyāsamāni ca |
taṃ dṛṣṭvā ca palāyante vainateyādivoragāḥ ||

9.24.86

tatpādarajasā devī sadyaḥpūtā vasundharā |
puṃsāṃ lakṣaṃ tatpitṝṇāṃ nistarettasya janmataḥ ||

9.24.87

śālagrāmaśilātoyaṃ mṛtyukāle ca yo labhet |
sarvapāpavinirmukto viṣṇulokaṃ sa gacchati ||

9.24.88

nirvāṇamuktiṃ labhate karmabhogātpramucyate |
viṣṇoḥ pade pralīnaśca bhaviṣyati na saṃśayaḥ ||

9.24.89

śālagrāmaśilāṃ dhṛtvā mithyāvākyaṃ vadettu yaḥ |
sa yāti kumbhīpāke ca yāvadvai brahmaṇo vayaḥ ||

9.24.90

śālagrāmaśilāṃ dhṛtvā svīkāraṃ yo na pālayet |
sa prayātyasipatraṃ ca lakṣamanvantarāvadhi ||

9.24.91

tulasīpatravicchedaṃ śālagrāme karoti yaḥ |
tasya janmāntare kānte strīvicchedo bhaviṣyati ||

9.24.92

tulasīpatravicchedaṃ śaṅkhe yo hi karoti ca |
bhāryāhīno bhavetso'pi rogī ca saptajanmasu ||

9.24.93

śālagrāmaṃ ca tulasīṃ śaṅkhaṃ caikatra eva ca |
yo rakṣati mahājñānī sa bhavecchrīhareḥ priyaḥ ||

9.24.94

sakṛdeva hi yo yasyāṃ vīryādhānaṃ karoti ca |
tadvicchede tasya duḥkhaṃ bhavedeva parasparam ||

9.24.95

tvaṃ priyā śaṅkhacūḍasya caikamanvantarāvadhi |
śaṅkhena sārdhaṃ tvadbhedaḥ kevalaṃ duḥkhadastathā ||

9.24.96

ityuktvā śrīharistāṃ ca virarāma ca nārada |
sā ca dehaṃ parityajya divyarūpaṃ vidhāya ca ||

9.24.97

yathā śrīśca tathā sā cāpyuvāsa harivakṣasi |
sa jagāma tayā sārdhaṃ vaikuṇṭhaṃ kamalāpatiḥ ||

9.24.98

lakṣmīḥ sarasvatī gaṅgā tulasī cāpi nārada |
hareḥ priyāścatasraśca babhūvurīśvarasya ca ||

9.24.99

sadyastaddehajātā ca babhūva gaṇḍakī nadī |
īśvaraḥ so'pi śailaśca tattīre puṇyado nṛṇām ||

9.24.100

kurvanti tatra kīṭāśca śilāṃ bahuvidhāṃ mune |
jale patanti yā yāśca phaladāstāśca niścitam ||

9.24.101

sthalasthāḥ piṅgalā jñeyāścopatāpādraveriti |
ityevaṃ kathitaṃ sarvaṃ kiṃ bhūyaḥ śrotumicchasi ||

9.24.101.c1

iti śrīmaddevībhāgavate mahāpurāṇe'ṣṭādaśasāhasryāṃ saṃhitāyāṃ navamaskandhe nārāyaṇanāradasaṃvāde tulasīmāhātmyena saha śālagrāmamahattvavarṇanaṃ nāma caturviṃśo'dhyāyaḥ ||