HBV 9

Text 1
sa pras�datu caitanya-
devo yasya pras�data�
mah�-pras�da-j�t�rha�
sadya� sy�d adhamo 'py aham
sa�-He; pras�datu-may be pleased; caitanyadeva�-Lord Caitanya; yasya-of whom;

pras�data�-by the mercy; mah�-pras�da-great mercy; j�ta-born; arha�-worthy; sadya�-
suddenly; sy�t-is; adhama�-fallen; api-although; aham-I.
May Lord Caitanyadeva be merciful to me. Even though I am fallen, may He be

merciful to me.
Text 2
atha �a�khodaka� tac

k��a-d��i-sudhok�itam
vai��avebhya� prad�y�bhi-
vandya m�rdhani dh�rayet
atha-now; �a�kha-of a conchshell; udakam-water; tat-that; k��a-of Lord K��a;

d��i-sight; sudh�-nectar; uk�itam-sprinkled; vai��avebhya�-to the Vai��avas;
prad�ya-giving; abhivandya-bowing down; m�rdhani-on the head; dh�rayet-should
place.
One should offer to the Lord water in a conchshell. When by Lord K��a's
glance the water is transformed into nectar, one should sprinkle it on the
Vai��avas, offer obeisances to it, and sprinkle it on one's own head.
Text 3
�a�khodaka-m�h�tmya�
sk�nde brahma-n�rada-samv�de
�a�khodaka� harer bhaktir

nirm�lya� p�dayor jalam
candana� dh�pa-�e�a� tu
brahma-haty�pah�rakam
�a�khodaka-m�h�tmyam-the glories of the conchell-water; sk�nde-in the Skanda

Pur��a; brahma-n�rada-samv�de-in a conversation of Brashma and Narada; �a�khodakam-
the concshell water; hare�-of Lord K��a; bhakti�-devotion; nirm�lyam-flower
remnants; p�dayo�-of the feet; jalam-waster; candanam-sandal paste; dh�pa-incense;
�e�am-tremnants; tu-indeed; brahma-haty�-of the sin of br�hma�a murder; apah�rakam-
removing.
The Glories of Water Offered in a Conchshell
In the Skanda Pur��a, in a conversation of Brahma� and N�rada, it is said:
"Devotion to Lord Hari and the remnants of offerings to Lord Hari of water
offered in a conchshell, flowers, water offered at His feet, sandal paste, and
incense, all remove the sin of murdering a br�hma�a."
Text 4
tatraiva �a�kha-m�h�tmye
�a�kha-sthita� tu yat toya�
bhr�mita� ke�avopari
vandate �iras� nitya�
ga�g�-sn�nena tasya kim
tatra-there; eva-indeed; �a�kha-m�h�tmye-in the �a�kha-m�h�tmys; �a�kha-

sthitam-situated in a conchshell; tu-indeed; yat-what; toyam-water; bhr�mitam-
circled; ke�avopari-over Lord K��a; vandate-bows down; �iras�-with the head;
nityam-regularly; ga�g�-sn�nena-by bathing in the Ga�g�; tasya-of him; kim-what is
the need?
In the Skanda Pur��a, �a�kha-m�h�tmya, it is said:
"Why should a person who regularly bows his head before the conchshell-water
circled over Lord Ke�ava be very interested to bathe in the Ga�g�?
Text 5
na d�ho na klamo n�rtir

narak�gni-bhaya� na hi
yasya �a�khodaka� m�rdhni
k��a-d��y�valokitam
na-not; daha�-fire; na-not; klama�-fatiugue; na-not; �rti�--suffering;

narak�gni-bhayam-fear of the fires of hell; na-not; hi-indeed; yasya-of whom;
�a�khodakam-conchshell water; m�rdhni-on the herad; k��a-d��y�valokitam-seen by
Lord K��a.
"A person who places on his head the conchshell-water seen by Lord K��a does
not experience fever, fatigue, suffering, or the fear of hellfire.
Text 6
na grah� na ca ku�ma��
pi��coraga-rak�ak��
d��v� �a�khodaka� m�rdhni
vidravanti di�o da�a
na-not; grah�-grahas; na-not; ca-and; ku�ma��-kusmandas; pi��ca-witches;

uraga-snakes; rak�ak��-cannibals; d��v�-seeing; �a�khodakam-conchshell water;
m�rdhni-on the head; vidravanti-flee; di�a�-in the directions; da�a-ten.
"Ghosts, demons, witches, snakes, and cannibals do not trouble him. Seeing the
Lord's conchshell water on his head, they flee in the ten directions.
Text 7
k��a-m�rdhni bhr�mita� tu
jala� tac-cha�kha-sa�sthitam
k�tv� m�rdhany av�pnoti
mukti� vi��o� pras�data�
k��a-of Lord K��a; m�rdhni-on the head; bhr�mitam-circled; tu-indeed; jalam-

water; tac-cha�kha-sa�sthitam-in the conchshell; k�tv�-soing; m�rdhani-on the head;
av�pnoti-attains; muktim-liberation; vi��o�-of Lord Vi��u; pras�data�-by the mercy.
"A person who places on his head the conchshell water circled over Lord K��a
attains liberation by the Lord's mercy.
Text 8
bhr�mayitv� harer m�rdhni

mandira� �a�kha-v�ri��
prok�ayed vai��avo yas tu
n��ubha� tad-g�he bhavet
bhr�mayitv�-circiling; hare�-of Lord K��a; m�rdhni-on the head; mandiram-the

temple; �a�kha-v�rin�-with conchshell water; prok�ayet-sprinkles; vai��ava�-
Vai��ava; ya�-who; tu-indeed; na-not; a�ubham-inauspiciousness; tad-g�he-in his
home; bhavet-will be.
"Nothing inauspicious will happen in the home of a Vai��ava who circles

conchshell-water over Lord Hari's head and then sprinkles it in the temple.
Text 9
n�r�jana-jala� yatra
yatra p�dodaka� hare�
ti��hati muni-��rd�la
vardhante tatra sampada�
n�r�jana-offered in arati; jalam-water; yatra yatra-wherever; p�dodakam-water

that washed the Lord's feet; hare�-of Lord Hari; ti��hati-stays; muni-of sages;
��rd�la-O tiger; vardhante-increases; tatra-there; sampada�-good fortune.
"O tiger of sages, prosperity and good fortune will stay in any place where
there is water that has washed Lord Hari's feet or water offered to Lord Hari
during �rati."
Text 10
tatraiv�gre
n�r�jana-jala� vi��or
yasya g�tr��i sa�sp��et
yaj��vabh�ta-lak�a�a�
sn�naja� labhate phalam
tatra-there; eva-indeed; agre-in the beginning; n�r�jana-jalam-water from

arati; vi��o�-of Lord Vi��u; yasya-of whom; g�tr��i-the limbs; sa�sp��et-touches;
yaj��vabh�ta-lak�a�am-the nature of an avabhrta bath in a yajna; sn�najam-born from
the bath; labhate-attains; phalam-the result.
In the Skanda Pur��a it is also said:
"Whoever touches to his limbs the �rati-water of Lord Vi��u attains the result
of an avabh�ta bath."
Text 11
tatraiva �r�-�ivoktau
p�dodakena devasya
haty�yuta-samanvita�
�udhyate n�tra sandehas
tath� �a�khodakena hi
tatra-there; eva-indeed; �r�-�ivoktau-in the statement of Lord �iva;
p�dodakena-with the weater from the feet; devasya-of the Lord; haty�-of murders;
ayuta-ten thousand; samanvita�-with; �udhyate-is purified; na-not; atra-here;
sandeha�-doubt; tath�-so; �a�khodakena-with conchsell-water; hi-indeed.
In the Skanda Pur��a, Lord �iva explains:
"Even a sinner who has committed ten thousand murders will become purified by
touching the Lord's conchshell-water or the water that has washed the Lord's feet.
Of this there is no doubt."
Text 12
b�had-vi��u-pur��e ca
t�rth�dhika� yaj�a-�at�c ca p�vana�

jala� sad� ke�ava-d��i-sa�sthitam
chinatti p�pa� tulas�-vimi�rita�
vi�e�ata� cakra-�il�-vinirmitam
b�had-vi��u-pur��e-in the Vi��u Pur��a; ca-and; t�rth�dhikam-more than

pilgrimages; yaj�a-�at�t-than a hundred yajnas; ca-and; p�vanam-purifying; jalam-
water; sad�-always; ke�ava-d��i-sa�sthitam-seen by Lord K��a; chinatti-cuts;
p�pam-sin; tulas�-vimi�ritam-mixed with tulas�; vi�e�ata�-specifically; cakra-
cakra; �il�-stone; vinirmitam-done.
In the Vi��u Pur��a it is said:
"the water seen by Lord K��a is a more purifying that a hundred yaj�as and a
host of pilgrimages. The water, mixed with tulas� leaves, that has washed the
��lagr�ma-�ila� cuts apart all sins."
Text 13
atha t�rtha-dh�ra�a�
k��a-p�d�bja-t�rtha� ca
vai��avebhya� prad�ya hi
svaya� bhakty�bhivandy�dau
p�tv� �irasi dh�rayet
atha-now; t�rtha-dh�ra�am-the water that has washed the Lord's feet; k��a-
p�d�bja-t�rtham-the lotus feet of Lord K��a; ca-and; vai��avebhya�-to the
Vai��avas; prad�ya-giving; hi-indeed; svayam-personally; bhakty�-with devotion;
abhivandya-bowing; �dau-in the beginning; p�tv�-drinking; �irasi-on the head;
dh�rayet-should place.
The Water That Has Washed the Lord's Feet
One should give to the devotees the water that has washed the Lord's feet.
With devotion one should offer obeisances to that water, drink it, and sprinkle it
on one's head.
Text 14
tasya mantra-vidhi� ca pr�k

pr�ta�-sn�na-prasa�gata�
likhito hy adhun� p�ne
vi�e�o likhyate kiy�n
tasya-of that; mantra-vidhi�-the way of chanting the mantra; ca-and; pr�k-
first; pr�ta�-sn�na-prasa�gata�-at early morning bath; likhita�-written; hi-indeed;
adhun�-now; p�ne-in drinking; vi�e�a�-specifically; likhyate-is written; kiy�n-how
much?
How much can be written about drinking this water that has washed the Lord's
feet! Now I will give the mantra for honoring the water of the Lord's early-morning
bath.
Text 15
sa cokta�
o� cara�a� pavitra� vitata� pur��a�

yena p�tas tarati du�k�t�ni
tena pavitre�a �uddhena p�t�
api p�pm�nam ar�ti� tarema
sa-it; ca-and; ukta�-said; om-O�; cara�am-feed; pavitram-poure; vitatam-

manifested; pur��am-ancient; yena-by which; p�ta�-purified; tarati-crosses;
du�k�t�ni-sins; tena-by it; pavitre�a-pure; �uddhena-pure; p�t�-pure; api-also;
p�pm�nam-of sins; ar�tim-the enemy; tarema-we cross.
The Mantra
"O�. The sacred water that has washed the Lord's feet and that is famous from
ancient times washes away all sins. Purified by that sacred water, we will will
escape the hostile world of birth and death, the home of sins.
Text 16
lokasya dv�ram �rcayat pavitram� jyoti�mat vibhr�jam�nam� mahas tad am�tasya

dh�r� bahudh� doham�nam� cara�am� loke sudhit�m� dadh�tu. iti.
lokasya-of the world; dv�ram-the door; arcayat-should worship; pavitram-

sacred; jyoti�mat-with effulgence; vibhr�jam�nam-shining; maha�-splendor; tad
-that; dh�r�-stream; bahudh�-in many ways; doham�nam-milking; cara�am-feet; loke-in
the world; sudhit�m-nectar; dadh�tu-may give; iti-thus.
"The splendid and sacred stream of nectar that has washed the Lord feet is the
door to the spiritual world. Running in many swelling streams, it floods the world
with nectar."
Text 17
ima� mantra� samucc�rya

sarva-du��a-grah�paham
pr��n�y�t prok�ayed deha�
putra-mitra-parigraham
imam-this; mantram-mantra; samucc�rya-reciting; sarva-du��a-graha-all sins;

apaham-removing; pr��n�y�t-should drink; prok�ayet-should sprinkle; deham-the body;
putra-mitra-parigraham-family, children, and friends.
Reciting this mantra, one should drink the water that has washed the Lord's
feet, sprinkle it on his body, and sprinkle it on his wife, children, family, and
friends.
Text 18
ki� ca
vi��o� p�dodaka� p�ta�

ko�i-haty�gha-n��anam
tad ev��a-gu�a� p�pa�
bh�mau bindu-nip�tan�t
kim� ca-furthermore; vi��o�-of Lord Vi��u; p�da-feet; udakam-water; p�tam-

drunk; ko�i-haty�gha-n��anam-destroying millions of sins; tat-that; eva-indeed;
a��a-gu�am-eight times; p�pam-of sin; bh�mau-on the earth; bindu-of drops;
nip�tan�t-by the falling.
It is also said:
"By drinking the water that has washed Lord Vi��u's feet one atones for ten
million murders and other sins. Sprinkling that water is even more effective than
drinking it. Sprinkling it destroys sins eight times more than drinking it."
Text 19
atha �r�-cara�odaka-p�na-m�h�tmya�
p�dme gautam�mbar��a-samv�de
hare� sn�n�va�e�as tu
jala� yasodare sthitam
ambar��a pra�amyoccai�
p�da-p��u� prag�hyat�m
atha-now; �r�-cara�a-of the Lord's feet; udaka-of the water; p�na-drinking;

m�h�tmyam-the glory; p�dme-in the Padma Pur��a; gautama-ambar��a-of Gautama Muni
and King Ambarisa; samv�de-ina conversation; hare�-of Lord Hari; sn�na-bathing;
ava�e�a�-remnant; tu-indeed; jalam-water; yasya-of whom; udare-in the stomach;
sthitam-is situated; ambari�a-O King Ambarisa; pra�amya-bowing; uccai�-greatly;
p�da-p��u�-the dust; prag�hyat�m-should be taken.
The Glory of Drinking the Water That Has Washed the Lord's Feet
In the Padma Pur��a, Gautama Muni tells King Ambar��a:
"O King Ambar��a, please bow down before a person who places in his stomach
the water that has washed the Lord 's feet. You should touch the dust from that
devotee's feet."
Text 20
tatraiva devad�ta-viku��ala-samv�de
ye pibanti nar� nitya�

��lagr�ma-�il�-jalam
pa�ca-gavya-sahasrais tu
sevitai� ki� prayojanam
tatra-there; eva-indeed; devad�ta-viku��ala-samv�de-in a conversation of

Devaduta and Vikundala; ye-who; pibanti-drink; nar�-people; nityam-regularly;
��lagr�ma-�il�-jalam-the water that has washed the ��lagr�ma-�il�; pa�ca-gavya-
sahasrai�-with a thousand panca-gavyas; tu-indeed; sevitai�-served; kim-what?;
prayojanam-is the need.
In the Padma Pur��a, in a conversation of Devad�ta and Viku��ala, it is said:
"Why should they who regularly drink the water that has washed the ��lagr�ma-
�ila� think drinking a thousand pa�ca-gavyas is very important?"
Text 21
ko�i-t�rtha-sahasrais tu
sevitai� ki� prayojanam
nitya� yadi pibet punay�
ko�i-t�rtha-sahasrai�-with ten million pilgrimages; tu-indeed; sevitai�-

served; kim-what?; prayojanam-need; nityam-regularly; yadi-if; pibet-drink; pu�yam-
sacred; ��lagr�ma-�il�-jalam-water that has washed the ��lagr�ma-�il�.
�ila� think ten million pilgirmages are very important?
Text 22
��lagr�ma-�il�-toya�
ya� pibed bindun� samam
m�tu� stanya� punar naiva
na pibed bhakti-bh�n� nara�
��lagr�ma-�il�-toyam-water that has washed the ��lagr�ma-�il�; ya�-who; pibet-

drinks; bindun�-with a drop; samam-equal; matu�-of a mother; stanyam-the breast
milk; puna�-again; na-not; eva-indeed; na-not; pibet-drinks; bhakti-bh�k-devotee;
nara�-person.
"A devotee who drinks even a single drop of water that has washed the
��lagr�ma-�ila� will never again drink a mother's milk."
Text 23
ki� ca
dahanti narak�n sarv�n

garbha-v�sa� ca d�ru�am
p�ta� yasi tu sad� nitya�
kim� ca-furthermore; dahanti-burn; narak�n-hells; sarv�n-all; garbha-v�sam-

residence in the womb; ca-and; d�ru�am-terrible; p�tam-drunk; yai�-by whom; tu-
indeed; sad�-regularly; nityam-always; ��lagr�ma-�il�-jalam-��lagr�ma-�il�-water
that has washed the ��lagr�ma-�il�.
It is also said:
"By regularly drinking water that has washed the ��lagr�ma-�ila� one burns
away that chance that in the future he live in hell or enter the horrible prison of
a mother's womb."
Text 24
tatraiva �r�-yama-dh�mraketu-samv�de
bindu-m�tra� tu ya� pibet
sarva-p�pai� pramucyeta
bhakti-m�rge k�todyama�
tatra-there; eva-indeed; �r�-yama-dh�mraketu-samv�de-in a conversation of �r�

Yama and �r� Dhumraketu; ��lagr�ma-�il�-toyam-water that has washed the ��lagr�ma-
�il�; bindu-a drop; m�tram-oly; tu-indeed; ya�-who; pibet-drinks; sarva-p�pai�-from
all sins; pramucyeta-freed; bhakti-m�rge-on the path of devotional service;
k�todyama�-endeavoring.
In the Padma Pur��a, in a conversation of �r� Yama and �r� Dh�mraketu, it is

said:
"A person who drinks a single drop of the water that has washed the ��lagr�ma-
�ila� become free from all sins. He becomes advanced on the path of devotional
service."
Text 25
tatraiva pulastya-bhag�ratha-samv�de
p�dodakasya m�h�tmya�
bhag�ratha vad�mi te
p�vana� sarva-t�rthebhyo
haty�-ko�i-vin��akam
tatra-there; eva-indeed; pulastya-bhag�ratha-samv�de-in a conversatio of

Pulastya and Bhagiratha; p�dodakasya-of the water that has washed the feet;
m�h�tmyam-the glory; bhag�ratha-O King Bhagiratha; vad�mi-I tell; te-to you;
p�vanam-purifying; sarva-t�rthebhya�-than all holy places; haty�-of murders; ko�i-
ten million; vin��akam-destroying.
In the Padma Pur��a, Pulastya Muni tells King Bhag�ratha:
"O King Bhag�ratha, I will tell you the glories of the water that has washed
Lord Hari's feet. That water is more purifying than all holy places. That water
kills the sinful reactions of ten million murders."
Text 26
dh�te �irasi p�te ca

sarv�s tu�yanti devat��
pr�ya�citta� tu p�p�n��
kalau p�dodaka� hare�
dh�te-held; �irasi-on the head; p�te-drunk; ca-and; sarv��-all; tu�yanti-are

satisfied; devata�-the demigods; pr�ya�cittam-atonement; tu-indeed; p�p�n�m-of
sins; kalau-in Kali-yuga; p�dodakam-the water that has washed the feet; hare�-of
Lord Hari.
"In Kali-yuga the water that has washed Lord Hari's feet is the atonement for
all sins. When a person drinks that water or places it on his head, all the
demigods become pleased with him."
Texts 27 and 28
ki� ca
tribhi� s�rasvata� toya�
sapt�hena tu n�rmadam
sadya� pun�ti g��geya�
dar�an�d eva y�munam
punanty et�ni toy�ni

sn�na-dar�ana-k�rtanai�
pun�ti smara��d eva
kalau p�dodaka� hare�
kim� ca-furthermore; tribhi�-with three; s�rasvatam-of the Sarasvati; toyam-

water; sapt�hena-wityh seven days; tu-indeed; n�rmadam-of the Narmada; sadya�-at
once; pun�ti-purifies; ga�geyam-of the Ga�g�; dar�an�t-by seeing; eva-indeed;
y�munam-of the Yamun�; punanti-purify; et�ni-they; toy�ni-water; sn�na-dar�ana-
k�rtanai�-by bathing, seeing, or gloi\rifying; pun�ti-purifies; smara��t-by
remembering; eva-indeed; kalau-in kali-yuga; p�dodakam-the water that has washed
the feet; hare�-of Lord Hari.
It is also said:
"The same result attained by bathing for three days in the Sarasvat�, seven
days in the Narmad�, or once in the Ga�g�, or by simply seeing the Yamun�, or by
seeing, glorifying, and bathing in all these sacred rivers, is attained in Kali-
yuga by simply remembering the water that has washed the Lord Hari's feet."
Text 29
ki� ca
arcitai� ko�ibhir li�gair

nitya� yat kriyate phalam
tat phala� �ata-s�hasra�
p�te p�dodake hare�
kim� ca-furthermore; arcitai�-worshiped; ko�ibhi�-ten million; li�gai�-�iva-

li�gas; nityam-regularly; yat-what; kriyate-done; phalam-piety; tat-that; phalam-
result; �ata-s�hasram-100,000 times; p�te-drunk; p�dodake-the water that has washed
the feet; hare�-of Lord Hari.
It is also said:
"By once drinking the water that has washed the feet of Lord Hari one attains
a hundred thousand times the pious benefit of daily worshiping ten million �iva-
li�gas.
Text 30
a�ucir v� dur�c�ro
mah�-p�taka-samyuta�
sp��v� p�dodaka� vi��o�
sad� �udhyati m�nava�
a�uci�-impure; v�-or; dur�c�ra�-misbehaved; mah�-p�taka-samyuta�a great

sinner; sp��v�-touching; p�dodakam-the water that has washed the feet; vi��o�-of
Lord Vi��u; sad�-eternally; �udhyati-is purified; m�nava�a person.
"Whether impure, or ill-behaved, or a great sinner, anyone who once touches

the water that has washed Lord Vi��u's feet becomes eternally purified.
Text 31
p�pa-ko�i-yuto yas tu
m�tyu-kale �iro-mukhe
dehe p�dodaka� tasya
na pray�ti yam�layam
p�pa-ko�i-yuta�-committed millions of sins; ya�-who; tu-indeed; m�tyu-kale-at

the time of death; �iro-mukhe-on his head; dehe-on his body; p�dodakam-the water
that has washed the feet; tasya-of him; na-not; pray�ti-goes; yam�layam-to the
abode of Yamar�ja.
"Anyone, even if he has committed many millions of sins, who at the time of
his death places on his head or his body the water that has washed Lord Vi��u's
feet will not go to Yama's abode.
Text 32
na d�na� na havir ye��

sv�dhy�yo na sur�rcanam
te 'pi p�dodaka� p�tv�
pray�nti param�� gatim
na-not; d�nam-charity; na-not; havi�-yajna; ye��m-of whom; sv�dhy�ya�-study;

na-not; sur�rcanam-worship of the demigods; te-they; api-even; p�dodakam-the water
that has washed the feet; p�tv�-drinkiong; pray�nti-go; param�m-to the supreme;
gatim-abode.
"They who, even though they never gave any charity, performed any yaj�as,
studied the Vedas, or worshiped the demigods, have one drunk the water that has
washed Lord Hari's feet, will go to the Lord's supreme abode.
Text 33
k�rttike k�rttik�-yoge
ki� kari�yati pu�kare
nitya� ca pu�kara� tasya
yasya p�dodaka� hare�
k�rttike-in the month of K�rttika; k�rttik�-yoge-with the star Krttika; kim-

what?; kari�yati-will do; pu�kare-at Puskara; nityam-always; ca-and; pu�karam-
Puskara; tasya-of him; yasya-of whom; p�dodakam-the water that has washed the feet;
hare�-of Lord Hari.
"Why would a person who has once drunk the water that has washed Lord Hari's
feet be very interested to stay at Pu�kara-t�rtha during the month of K�rttika,
when the star K�ttika� is prominent?
Text 34
vi��kh�-�k�a-samyukt�
vai��kh� hi kari�yati
pi��rake mah�-t�rthe
ujj�yiny�� bhag�ratha
vi��kh�-�k�a-samyukt�-with the star visakha; vai��kh�the month of Visakha; hi-

what; kari�yati-will do; pi��rake-at POindaraka; mah�-t�rthe-the great holy place;
ujj�yiny�m-in Ujjain; bhag�ratha-O King Bhagiratha.
feet be very interested to stay at Pi��raka-t�rtha during the month of Vai��kh�,
when the star Vi��kh� is prominent?
Text 35
m�gha-m�se pray�ge tu
sn�na� ki� kari�yati
pray�ga� satata� tasya
m�gha-m�se-in the month of Magha; pray�ge-at Prayaga; tu-indeed; sn�nam-bath;

kim-what?; kari�yati-will do; pray�gam-Prayaga; satatam-always; tasya-of him;
yasya-of whom; p�dodakam-the water that has washed the feet; hare�-of Lord Hari.
feet be very interested to bathe at Pray�ga during the month of M�gha?
Text 36
prabodha-v�sare pr�pte
mathur�y�� ca tasya kim
nitya� ca y�muna� sn�na�
prabodha-v�sare-probodhini ek�da��; pr�pte-attained; mathur�y�m-in Mathur�;

ca-and; tasya-of him; kim-what?; nityam-always; ca-and; y�munam-in the Yamuna;
sn�nam-bath; yasya-of whom; p�dodakam-the water from the feet; hare�-of Lord Hari.
feet be very interested to bathe in the Yamuna� at Mathur� during the prabodhin�
ek�da��?
Text 37
k��y�m uttara-v�hiny��
ga�g�y�� tu m�tasya kim
yasya p�dodaka� vi��or
mukhe caiv�vati��hate
k��y�m-in Varanasi; uttara-v�hiny�m-most sacred; ga�g�y�m-in the Ganga; tu-

indeed; m�tasya-corpse; kim-what?; yasya-of whom; p�dodakam-water from the feet;
vi��o�-of Lord Hari; mukhe-in the mouth; ca-and; eva-indeed; avati��hate-is
situated.
feet be very interested to have his dead body placed in the most sacred Ga�ga� at
V�r��as�?"
Text 38
ki� ca
hitv� p�dodaka� vi��or

yo 'nya-t�rth�ni gacchati
anargha� ratnam uts�jya
lo��ra� v��chati durmati�
kim� ca-furthermore; hitv�-leaving; p�dodakam-the water from the feet; vi��o�-
of Lord Vi��u; ya�-who; anya-t�rth�ni-to other holy places; gacchati-goes;
anargham-priceless; ratnam-jewel; uts�jya-rejecdting; lo��ram-a clod of earth;
v��chati-desires; durmati�-fool.
It is also said:
"A person who leaves behind the water that has washed Lord Vi��u's feet and
goes on pilgrimage to many holy places is a fool who has left behind a priceless
gem to search for clumps of earth.
Text 39
kuruk�etra-samo de�o
bindu� p�dodaka� mata�
kuruk�etra-sama�-equal to Kuruksetra; de�a�-place; bindu�-drop; p�dodakam-

water from the feet; mata�-considered.
"Any place where a drop of the water that has washed Lord Vi��u's feet falls
is sacred like Kuruk�etra.
Text 40
pated yatr�k�aya� pu�ya�

nitya� bhavati tad-g�he
gay�-pi��-sama� pu�ya�
putr��m api j�yate
patet-falls; yatra-where; ak�ayam-eternal; pu�yam-piety; nityam-always;

bhavati-is; tad-g�he-in his home; gay�-pi��-samam-equal to offering pinda at Gaya;
pu�yam-piety; putr��m-of sons; api-also; j�yate-is born.
"Any home where there is always water that has washed Lord Vi��u's feet falls
is sacred always. The sons born in that home will always offer pi��a at Gay�.
Text 41
p�dodakena devasya
ye kuryu� pit�-tarpa�am
n�sur�� bhaya� tasya
pret�-janya� ca r�k�asam
p�dodakena-with the water of the feet; devasya-of the Supreme Personality of

Godhead; ye-who; kuryu�-do; pitr�-tarpa�am-pitr-tarpana; na-not; asur��m-of the
demons; bhayam-fear; tasya-of him; pret�-janyam-of ghosts; ca-and; r�k�asam-of
cannibals.
"A person who offers pitr�-tarpa�a with water that has washed Lord Hari's feet
need never fear demons, ghosts, or cannibals.
Text 42
na rogasya bhaya� caiva

n�sti vighna-k�ta� bhayam
na du�� naiva ghor�k��
sv�pa-dottha-bhaya� na hi
na-not; rogasya-of disease; bhayam-fear; ca-and; eva-indeed; na-not; asti-is;

vighna-k�tam-created by obstacles; bhayam-fear; na-not; du��-wicked; na-not� eva-
indeed; ghor�k��-with horrible eyes; sv�pa-dottha-bhayam-fears born from
nightmares; na-not; hi-indeed.
"He need never fear diseases, obstacles, nightmares, or wicked men with
fearful eyes.
Text 43
grah�� p�� na kurvanti

caur� na�yanti d�ru��
ki� tasya t�rtha-gamane
devar�� ca dar�ane
grah��-ghosts; p��m-trouble; na-not; kurvanti-do; caur�-theives; na�yanti-

perish; d�ru��-terrible; kim-what?; tasya-of him; t�rtha-gamane-pilgrimage;
devar��m-of the demigods and sages; ca-and; dar�ane-in seeing.
"Ghosts will not trouble him. Thieves that try to ro� him will perish. What to
him are pilgrimages or the audience of demigods and sages?
Text 44
yasya p�dodaka� m�rdhni

��lagr�ma-�ilodbhavam
pr�to bhavati marta��a�
pr�to bhavati ke�ava�
brahm� bhavati su-pr�ta�
pr�to bhavati �a�kara�
yasya-of whom; p�dodakam-the water from the feet; m�rdhni-on the head;
��lagr�ma-�ilodbhavam-from the ��lagr�ma-�il�; pr�ta�-pleased; bhavati-is;
marta��a�-the sun-god; pr�ta�-pleased; bhavati-is; ke�ava�Lord K��a; brahm�-
Brahm�; bhavati-is; su-pr�ta�-very pleased; pr�ta�-pleased; bhavati-is; �a�kara�-
Lord �iva.
"Lord K��a is pleased with a person who places on his head the water that has
washed the ��lagr�ma-�il�. �iva is pleased with him. Brahma� is pleased with him.
S�rya is pleased with him.
Text 45
ya� pa�het ke�av�grata�
sa y�ti parama� sth�na�
yatra devo jan�rdana�
p�dodakasya-of the water that has washed the feet; m�h�tmyam-the glories; ya�-
who; pa�het-recites; ke�av�grata�-in the presence of Lord K��a; sa-he; y�ti-goes;
paramam-to the supreme; sth�nam-abode; yatra-where; deva�-the Lord; jan�rdana�-
K��a.
"A person who before the Deity of Lord K��a chants the glories of the water
that has washed the Lord's feet goes to the spiritual world where Lord K��a always
stays."
Text 46
brahm��a-pur��e �r�-brahma-n�rada-samv�de
pr�ya�citta� yadi pr�pta�
k�cchra� v� tv agha-mar�a�am
so 'pi p�dodaka� p�tv�
�uddhi� pr�pnoti tat-k�a��t
brahm��a-pur��e �r�-brayhma-n�rada-samv�de-in the Brahm��a Pur��a, in a

conversation of Lord Brahma� and N�rada Muni; pr�ya�cittam-atonement; yadi-if;
pr�ptam-attained; k�cchram-difficulty; v�-or; tv-indeed; agha-mar�a�am-the crushing
of sins; sa�-he; api-even; p�dodakam-the waster from the feet; p�tv�-drinking;
�uddhim-purity; pr�pnoti-attains; tat-k�a��t-at that moment.
In the Brahm��a Pur��a, in a conversation of Lord Brahma� and N�rada Muni, it

is said:
"A person who drinks the water that has washed Lord Hari's feet at once
becomes pure. He has performed severe penance. He has crushed all his sins.
Text 47
a�auca� naiva vidyeta

s�take m�take 'pi ca
ye�� p�dodak� m�rdhni
pr��ana� ye ca kurvate
a�aucam-impure; na-not; eva-indeed; vidyeta-becomes; s�take-in birth; m�take-

in death; api-even; ca-and; ye��m-of whom; p�dodakm-the water from the feet;
m�rdhni-on the head; pr��anam-drinking; ye-who; ca-and; kurvate-do.
"A person who at the time of birth and the time of death drinks the water that
has washed Lord Hari's feet and places that water on his head becomes completely
pure.
Text 48
anta-k�le 'pi yasyeha

d�yate p�dayor jalam
so 'pi sad-gatim �pnoti
sad-�c�rair bahi�-k�ta�
anta-k�le-at the last moment; api-also; yasya-of whom; iha-here; d�yate-is

given; p�dayo�-of the feet; jalam-the water; sa� api-he; sad-gatim-the spiritula
world; �pnoti-attains; sad-�c�rai�-with saintly deeds; bahi�-k�ta�-outside.
"A person who at the moment of death receives the water that has washed Lord
Hari's feet goes to the spiritual world even if he lived far away from any pious
deeds.
Text 49
apeya� pibate yas tu

bhu�kte ya� c�py abhojanam
agamy�gaman� ye vai
p�p�c�r�� ca ye nar��
te 'pi p�jy� bhavanty ��u
sadya� p�d�mbu-sevan�t
apeyam-not to be drunk; pibate-drinks; ya�-who; tu-indeed; bhu�kte�eats; ya�-

who; ca-and; api-also; abhojanam-not to be eaten; agamy�-women who should not be
approached; gaman�-approaching; ye-who; vai-indeed; p�p�c�r��-sinners; ca-and; ye-
who; nar��-people; te�they; api-also; p�jy�-to be worshiped; bhavanti-are; ��u-at
once; sadya�-suddenly; p�d�mbu-sevan�t-by serving the water that has washed the
Lord's feet.
"Even they who drink what should not be drunk, eat what should not be eaten,
approach women who should not be approached, and commit a host of sinful deeds,
become at once worshipable if they honor the water that has washed Lord Hari's
feet."
Text 50
ki� ca
apavitra� yad-anna� sy�t

p�n�ya� c�pi p�pin�m
bhuktv� p�tv� vi�uddha� sy�t
p�tv� p�dodaka� hare�
kim� ca-furthermore; apavitram-impure; yad-annam-whose food; sy�t-is; p�n�yam-

drink; ca-and; api-and; p�pin�m-of sinners; bhuktv�-eating; p�tv�-drinking;
vi�uddha�-pure; sy�t-is; p�tv�-drinking; p�dodakam-the water from the feet; hare�-
of Lord Hari.
It is also said:
"Sinners who eat and drink impure things become purified by drinking the water
that has washed Lord Hari's feet.
Text 51
tapta-k�cchr�t pa�ca-gavy�n
mah�-k�cchr�d vi�i�yate
c�ndr�ya��t p�ra-k�cchr�t
par�k�d api suvrata
k�ya-�uddhir bhavaty ��u
p�tv� p�dodaka� hare�
t�pta-k�cchr�t-from severe austerities; pa�ca-gavy�t-from panca-gavya; mah�-

k�cchr�t-from great troubles; vi�i�yate-is distinguished; c�ndr�ya��t-from
candrayana; p�ra-k�cchr�t-very difficult; parak�t-great; api-even; suvrata-O
saintly one; k�ya-�uddhi�-purification of the body; bhavati-is; ��u-at once; p�tv�-
drinking; p�dodakam-the water that has washed the feet; hare�-of Lord Hari.
"O saintly one, drinking the water that has washed Lord Hari's feet is more
purifying that performing pa�ca-gavya, tapta-k�cchra, c�ndr�ya�a, p�ra-k�cchra, or
par�ka-vrata. By drinking the water that has washed Lord Hari's feet one's body
becomes completely pure.
Text 52
aguru� ku�kuma� c�pi

karp�ra� c�nulepanam
vi��u-p�d�mbu-samlagna�
tad vai p�vana-p�vanam
agurum-aguru; ku�kumam-kunkuma; ca-and; api-and; karp�ram-camphor; ca-and;

anulepanam-sandal; vi��u-p�d�mbu-samlagnam-the water from Lord Vi��u's feet; tat-
that; vai-indeed; p�vana-p�vanam-the most purifying.
"Touched by the water that has washed Lord Vi��u's feet, aguru, ku�kuma,
camphor, and sandal paste become supremely purifying.
Text 53
d��i-p�ta� tu yat toya�

vi��un� prabhavi��un�
tad vai p�pa-hara� putra
ki� puna� padayor jalam
d��i-by seeing; p�tam-purified; tu-indeed; yat-what; toyam-water; vi��un�-by

Lord Vi��u; prabhavi��un�-all-powerful; tat-that; vai-indeed; p�pa-sins; haram-
removing; putra-O son; kim-what?; puna�-again; padayo�-of the feet; jalam-water.
"My son, water that all-powerful Lord Vi��u has glanced upon has the power to
remove all sins. What, then, can be said of the water that has washed His feet?
Text 54
etad-artham aha� putra

�iras� vi��u-tat-para�
dh�ray�mi pib�my adya
m�h�tmya� vidita� mama
etad-artham-for tyhis purpose; aham-I; putra-O son; �iras�-with the head;

vi��u-tat-para�-devoted to Lord Vi��u; dh�ray�mi-I hold; pib�mi-I drink; adya-now;
m�h�tmyam-the glory; viditam-known; mama-of me.
"My son, that is why I, who am a devotee of Lord Vi��u, drink that water and
place it on my head. Now you have learned from me about the glories of the water
that has washed Lord Vi��u's feet.
Text 55
priyas tvam agraja� putras

tad-artha� gadita� may�
rahasya� me tv anarhasya
na vaktavya� kad�cana
priya�-dear; tvam-you; agraja�-first-born; putra�-son; tad-artham-for that

reason; gaditam-spoken; maya-by me; rahasyam-secret; me-of me; tv-indeed;
anarhasya-unworthy; na-not; vaktavyam-to be spoken; kad�cana-ever.
"You are my first son and you are very dear to me. That is why I have told you
this secret knowledge. Please do not repeat it to anyone who is unworthy.
Text 56
dh�rayasva sad� m�rdhni

pr��ana� kuru nitya�a�
janma-m�tyu-jara-du�khair
mok�a� y�syasi putraka
dh�rayasva-please hold; sad�-always; m�rdhni-on the head; pr��anam-drinking;

kuru-do; nitya�a�-always; janma-birth; m�tyu-death; jar�-old-age; du�khai�-with
suffering; mok�am-freedom; yasyasi-you will attain; putraka-O son.
"Always place this water on your head. Always drink this water. My son, in
this way you will become free from birth, death, and old-age."
Texts 57 and 58
vi��u-dharmottare
sadya� phala-prada� pu�ya�

sarva-p�pa-vin��anam
sarva-ma�gala-ma�galya�
sarva-du�kha-vin��anam
du�svapna-n��ana� pu�ya�
vi��u-p�dodaka� �ubham
sarvopadrava-h�nt�ra�
sarva-vy�dhi-vin��anam
vi��u-dharmottare-in the Vi��u-dharma Pur��a, Uttara-kha��a; sadya�-at once;

phala-pradam-giving the result; pu�yam-pious; sarva-p�pa-all sins; vin��anam-
destroying; sarva-ma�gala-ma�galyam-all-auspiciousness; sarva-du�kha-vin��anam-
destroying all sufferings; du�svapna-n��anam-destruction of nightmares; pu�yam-
piety; vi��u-p�dodakam-water that has wasehd Lord Vi��u;s feet; �ubham-beautiful;
sarvopadrava-h�nt�ram-removing all obstacles; sarva-vy�dhi-vin��anam-destroying all
diseases.
In the Vi��u-dharma Pur��a, Uttara-kha��a, it is said:
"The beautiful water that has washed Lord Vi��u's feet quickly brings great
auspiciousness and the benefits of pious deeds, destroys all sins, nightmares,
obstacles, diseases, and sufferings, . . .
Text 59
sarvotp�ta-pra�amana�
sarva-p�pa-niv�ra�am
sarva-kaly��a-sukhada�
sarva-k�ma-phala-pradam
sarvotp�ta-pra�amanam-quells all calamities; sarva-p�pa-niv�ra�am�removes all

sins; sarva-kaly��a-sukhadam-brings all-auspicious happiness; sarva-k�ma-phala-
pradam-fulfills all desires.
. . . stops all calamities, removes all sins, brings all-auspicious happiness,

fulfills all desires, . . .
Text 60
sarva-siddhi-prada� dhanya�
sarva-dharma-vivardhanam
sarva-�atru-pra�amana�
sarva-bhoga-prad�yakam
sarva-siddhi-pradam-gives all perfection; dhanyam-glorious; sarva-dharma-

vivardhanam�increases all piety; sarva-�atru-pra�amanam-quiets all enemies; sarva-
bhoga-prad�yakam-gives all pleasures.
. . . brings all perfections, glories, piety, and pleasures, and quiets all
enemies.
Text 61
sarva-t�rthasya phala-da�
m�rdhni p�d�mbu-dh�ra�am
pray�gasya prabh�sasya
pu�karasya ca sevane
p�th�dakasya t�rthasya
�c�nto labhate phalam
sarva-t�rthasya-of all holy places; phala-dam-giving the results; m�rdhni-on

the head; p�d�mbu-dh�ra�am-the water from the lotus feet; pray�gasya-of Prayaga;
prabh�sasya-of Prabhasa; pu�karasya-of Puskara; ca-and; sevane-in service;
p�th�dakasya-of the water; t�rthasya-from the feet; �c�nta�-sipping; labhate-
attains; phalam-the result.
"A person who places on his head the water that has washed Lord Hari's feet
attains the benefit of all pilgrimages. A person who sips some of the water that
has washed Lord Hari's feet attains the benefit of going on pilgrimage to Pray�ga,
Prabh�sa, and Pu�kara.
Text 62
cakra-t�rtha� phala� y�d�k

t�d�k p�d�mbu-dh�ra��t
sarasvaty�� gay�y�� ca
gatv� yat pr�pnuy�t phalam
tat phala� labhate �re��ham�
m�rdhni p�d�mbu-dh�ra��t
cakra-t�rtham-Cakra-tirtha; phalam-result; y�d�k-as; t�d�k-that; p�d�mbu-

dh�ra��t-by placing on one;s head the water that has washed Lord Hari's feet;
sarasvaty�m-in the Sarasvati; gay�y�m-in Gaya; ca-and; gatv�-going; yat-what;
pr�pnuy�t-attains; phalam-result; tat-that; phalam-result; labhate-attains;
�re��ham-best; m�rdhni-on the head; p�d�mbu-dh�ra��t-by accepting the water from
the Lord's feet.
"By placing on one's head the water that has washed Lord Hari's feet one
attains the benefit of going on pilgrimage to Cakra-t�rtha and Gay�, and bathing in
the Sarasvat�."
Text 63
sk�nde
devo j�n�ti �a�kara�
vi��u-p�da-cyut� ga�g�
�iras� yena dh�rit�
sth�na� naiv�sti p�pasya
dehin�� deha-madhyata�
sk�nde-in the Skanda Pur��a; p�dodakasya-of the water that has washed the
Lord';s feet; m�h�tmyam-the glorty; deva�-the Lord; j�n�ti-knows; �a�kara�-�iva;
vi��u-of Lord Vi��u; p�da-from the feet; cyut�-fallen; ga�g�-the Ga�g�; �iras�-by
the head; yena-by which; dh�rit�-held; sth�nam-abode; na-not; eba-indeed; asti-is;
p�pasya-of sin; dehin�m-of the embodies souls; deha-madhyata�-in the midst of
bodies.
In the Skanda Pur��a it is said:

"Lord �iva, who carries on his head the Ga�g�, which flows from Lord Vi��u's
feet, well knows the glory of the water that has washed Lord Vi��u's feet. That is
why sin can never touch him.
Texts 64 and 65
sa-b�hy�bhyantara� yasya
vy�pta� p�dodakena vai
p�doda� vi��u-naivedya�
udare yasya ti��hati
n��raya� labhate p�pa�

svayam eva vina�yati
mah�-p�pa-graha-grasto
vy�pto roga-�atair yadi
sa-b�hy�bhyantaram-within and without; yasya-of whom; vy�ptam-pervaded;

p�dodakena-with the water of the feet; vai-indeed; p�dodam-the water of the feet;
vi��u-naivedyam-food offered to Lord Vi��u; udare-in the stomach; yasya-of whom;
ti��hati-stays; na-not; ��rayam-shelter; labhate-attains; p�pam-sin; svayam-
personally; eva-indeed; vina�yati-perishes; mah�-p�pa-graha-grasta�-haunted by
great sins; vy�pta�-pervaded; roga-�atai�-by hundreds of diseases; yadi-if.
"When a person places on his head and in his stomach the water that has washed
Lord Vi��u's feet, and when he places in his stomach the remnants of food offered
to Lord Vi��u, sin cannot make its home in him. Even if he is haunted by many great
sins, and even if he is tormented by hundreds of diseases, all his sins perish.
Texts 66 and 67
hare� p�dodaka� p�tv�

mucyate n�tra sa��aya�
�iras� ti��hate ye��
nitya� p�dodaka� hare�
ki� kari�yati te loke

t�rtha-ko�i-manorathai�
ayam eva paro dharma
idam eva para� tapa�
idam eva para� t�rtham�
vi��u-p�d�mbu yat pibet
hare�-of Lord Hari; p�dodakam-the water that has washed the feet; p�tv�-
drinking; mucyate-is released; na-not; atra-here; sa��aya�-doubt; �iras�-with the
head; ti��hate-stands; ye��m-of whom; nityam-always; p�dodakam-the water of the
feet; hare�-of Lord Hari; kim-why?; kari�yati-will do; te-they; loke-in the world;
t�rtha-ko�i-manorathai�-with the desire for millions of pilgrimages; ayam-this;
eva-indeed; para�-supreme; dharma-piety; idam-this; eva-indeed; param-supreme;
tapa�-austerity; idam-this; eva-indeed; param-supreme; t�rtham-pilgirmage; vi��u-
p�d�mbu-the water that has washed Lord Vi��u's feet; yat-what; pibet-drinks.
"A person who drinks the water that has washed Lord Hari's feet becomes
liberated. Of this there is no doubt. Why would they who place on their heads the
water that has washed Lord Hari's feet be very interested to go on millions of
pilgrimages? To drink the water that has washed Lord Vi��u's feet is the greatest
pilgrimage, the greatest pious act, the greatest austerity."
Text 68
tatraiva �r�-�ivoma-samv�de
vilaya� y�nti p�p�ni

p�te p�dodake hare�
ki� punar vi��u-p�doda�
��lagr�ma-�il�-cyutam
tatra-there; eva-indeed; �r�-�ivoma-samv�de-in a conversation of Lord �iva and

Um�; vilayam-to destruction; y�nti-go; p�p�ni-sins; p�te-when drunk; p�dodake-the
water of the feet; hare�-of Lord Hari; kim-what?; puna�-more; vi��u-p�dodam-the
water of Lord Vi��u's feet; ��lagr�ma-�il�-cyutam-faleen from the ��lagr�ma-�il�.
In the Skanda Pur��a Lord �iva tells Goddess Um�:
"When a person drinks the water that has washed Lord Hari's feet, all his sins
perish. What, then, can be said when a person drinks the water that has washed the
��lagr�ma-�il�?
Text 69
vi�e�ena haret p�pa�

brahma-haty�dika� priye
p�te p�dodake vi��or
yadi pr��air vimucyate
hatv� yama-bha��n sarv�n
vai��ava� lokam �pnuy�t
vi�e�ena-specifically; haret-removes; p�pam-sin; brahma-haty�dikam-beginning

with the murder of a br�hma�a; priye-O beloved; p�te-drunk; p�dodake-the water of
the feet; vi��o�-of Lord Vi��u; yadi-if; pra�ai�-with life; vimucyate-released;
hatv�-killing; yama-bha��n-from the soldiers of Yama; sarv�n-all; vai��avam-of Lord
Vi��u; lokam-the world; �pnuy�t-attains.
"O beloved, the act of drinking the water that has washed Lord Vi��u's feet
removes all sins, beginning with the sin of killing a br�hma�a. When a person who
has drunk this water dies, he defeats Yama's soldiers and goes to the world of Lord
Vi��u."
Text 70
tatraiva �r�-�iva-k�rttikeya-samv�de �r�-��lagr�ma-�il�-m�h�tmye
chinnas tena mah�-sena

garbh�v�sa� su-d�ru�a�
p�t�� yena sad� vi��o�
tatraiva �r�-�iva-k�rttikeya-samv�de �r�-��lagr�ma-�il�-m�h�tmye-in the Skanda

Pur��a, in the �r� ��lagr�ma-�il�-m�h�tmya, Lord �iva tells K�rttikeya; chinna�-
broken; tena-by that; mah�-sena-O great general; garbh�v�sa�-living in a mother's
womb; su-d�ru�a�-very terrible; p�t�m-drunk; yena-by whom; sad�-regularly; vi��o�-
of Lord Vi��u; ��lagr�ma-�il�-jalam-the water of the ��lagr�ma-�il�.
In the Skanda Pur��a, in the �r� ��lagr�ma-�il�-m�h�tmya, Lord �iva tells

K�rttikeya:
"O great general, they who regularly drink the water that has washed the
��lagr�ma-�il� are rescued from having again to enter a mother's womb.
Text 71
ye pibanti nar� nitya�

pa�ca-gavya-sahasrais tu
pr��itai� ki� prayojanam
ye-who; pibanti-drink; nar�-people; nityam-regularly; ��lagr�ma-�il�-jalam-the

water of the ��lagr�ma-�il�; pa�ca-gavya-sahasrai�-with a thousand panca-gavyas;
tu-indeed; pr��itai�-drunk; kim-what?; prayojanam-is the need.
�il� be very interested to drink a thousand pa�ca-gavyas?
Text 72
pr�ya�citte samutpanne
ki� d�nai� kim upo�a�ai�
c�ndr�ya�ai� ca t�rthai� ca
p�tv� p�dodaka� �uci
pr�ya�citte-atonement; samutpanne-performed; kim-what?; d�nai�with charity;

kim-what?; upo�a�ai�-with fasting; c�ndr�ya�ai�-with candrayana; ca-and; t�rthai�-
with pilgrimages; ca-and; p�tv�-having drunk; p�dodakam-the water that has washed
the feet; �uci-sacred.
"What need is there for charity, fasting, c�ndr�ya�a-vrata, and pilgrimages

for a person who already atoned for his sins by drinking the sacred water that has
washed Lord Vi��u's feet?"
Text 73
b�han-n�radiye lubdhakopakhy�n�rambhe
hari-p�dodaka� yas tu
k�a�a-m�tra� ca dh�rayet
sa sn�ta� sarva-t�rthesu
vi��o� priyataras tath�
b�han-n�radiye lubdhakopakhy�n�rambhe-in the N�rada Pur��a, in the beginning

of the hunter's story; hari-p�dodakam-the water that has washed Lord Hari's feet;
ya�-who; tu-indeed; k�a�a-m�tram-for a single moment; ca-and; dh�rayet-holds; sa-
he; sn�ta�-bathed; sarva-t�rthesu-in all holy rivers; vi��o�-of Lord Vi��u;
priyatara�-very dear; tath�-so.
In the N�rada Pur��a, in the beginning of the hunter's story, it is said:
"A person who for a single moment places on his head the water that has washed
Lord Hari's feet has bathed in all holy rivers. He is very dear to Lord Vi��u.
Text 74
ak�la-m�tyu-�amana�
sarva-vy�dhi-vin��anam
sarva-du�khopa�amana�
hari-p�dodaka� �ubham
ak�la-untimely; m�tyu-death; �amanam-making quiet; sarva-vy�dhi-

vin��anam�destroying all diseases; sarva-du�khopa�amanam-quieting all sufferings;
hari-p�dodakam-the water that has washed Lord Hari's feet; �ubham-sacred.
"The sacred water that has washed Lord Hari's feet stops untimely death, all
diseases, and all sufferings."
Text 75
tatraiva tad-up�khy�n�nte
hari-p�dodaka-spar��l
lubdhako vita-kalma�a�
divya� vim�n�m �ruhya
munim enam ath�brav�t
tatra-there; eva-indeed; tad-up�khy�n�nte-at the end of the story; hari-

p�dodaka-spar��l-by touching th water that has washed Lord Hari's feet; lubdhaka�-
the hunter; vita-kalma�a�-freed of sins; divyam-celestial; vim�n�m-airplane;
�ruhya-climbing; munim-sage; enam-to the; atha-then; abrav�t-said.
In the N�rada Pur��a, at the end of the hunter's story, it is said:
"By touching the water that had washed Lord Hari's feet, the hunter became at
once free of all sins. Entering the celestial airplane, he said to the sage:
Text 76
hari-p�dodaka� yasm�n
mayi tva� k�iptav�n mune
pr�pito 'smi tvay� tasm�t
tad vi��o� parama� padam
hari-p�dodakam-the water that has washed Lord Hari's feet; yasm�n-because;

mayi-on me; tvam-you; k�iptav�n-thrown; mune-O sage; pr�pita�-attained; asmi-I
have; tvay�-by you; tasm�t-therefore; tat-that; vi��o�-of Lord Vi��u; paramam-the
supreme; padam-abode.
{.sy 168� `O sage, it is because you sprinkled on me the water that washed
Lord Hari's feet that I am now about to enter Lord Vi��u's supreme abode.� "
Text 77
hari-bhakti-sudhodaye
p�da� p�rva� kila sp��v�

ga�g�bh�t smart�-mok�a-d�
vi��o� sadyas tu tat-sa�g�
p�d�mbu katham ��yate
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; p�dam-foot; p�rvam-before;

kila-indeed; sp��v�-touching; ga�g�-the Ga�g�; abh�t-was; smart�-to they who
remember; mok�a-liberation; d�-giving; vi��o�-of Lord Vi��u; sadya�-at once; tu-
indeed; tat-sa�g�-touching that; p�d�mbu-the water of the feet; katham-why?;
��yate-is glorified.
In the Hari-bhakti-sudhodaya it is said:
"In ancient times the Ga�ga� touched Lord Vi��u's foot. The Ga�ga� gives
liberation to they who think of her. Why should the water that has washed Lord
Vi��u's feet be glorified in this way? Why should it be thought more purifying that
the Ga�g�?
Text 78
t�pa-tray�nalo yo 'sau
na ��myet sakal�bdhibhi�
druta� ��myati so 'lpena
�r�mad-vi��u-pad�mbun�
t�pa-sufferings; traya-three; anala�-fire; ya�-which; asau-that; na-not;

��myet-remembers; sakala-all; abdhibhi�-by oceans; drutam-at once; ��myati-
extinguishes; sa�-that; alpena-small; �r�mad-vi��u-pad�mbun�-with the water that
has washed Lord Vi��u's feet.
"The fire of the threefold material miseries, a fire all the oceans in the
world cannot extinguish, is extinguished at once by a single drop of the water that
has washed Lord Vi��u's feet.
Text 79
yuddh�str�bhedya-kavaca�
bhav�gni-stambhanau�adham
sarv��gai� sarvath� dh�rya�
p�dya� �uci-pada� sad�
yuddh�stra-by weapons; abhedya-unbreakable; kavacam-armor; bhava-of birth and

death; agni-the fever; stambhana-stopping; au�adham-medicine; sarv��gai�-with all
limbs; sarvath�-in all respects; dh�ryam-to be held; p�dyam-the water of the feet;
�uci-pada�-sacred; sad�-always.
"One should always place on all his limbs the water that has washed Lord
hari's feet, water that is an armor invincible to all weapons, water that is a
medicine to cure the fever of repeated birth and death.
Text 80
am�tatv�vaha� nitya�
vi��u-p�d�mbu ya� pibet
sa pibaty am�ta� nitya�
m�se m�se tu devat��
am�tatva-immortality; avaham-bringing; nityam-always; vi��u-p�d�mbu-the water

that has washed Lord Vi��u's feet; ya�-who; pibet�drinks; sa-he; pibati-drinks;
am�tam-nectar; nityam-daily; m�se-month; m�se-after month; tu-indeed; devat��-a
demigod.
"Every month the demigods drink nectar, but still they do not become immortal.
It is they who regularly drink the water that has washed Lords Vi��u's feet who
attain immortality.
Text 81
m�h�tmyam iyad ity asya

vakt� yo 'pi sa nirbhaya�
nanv anargha-ma�er m�lya�
kalpayann agham a�nute
m�h�tmyam-glory; iyat-attain; iti-thus; asya-of him; vakt�-the speaker; ya�-

who; api-also; sa-he; nirbhaya�-fearless; nanv-indeed; anargha-ma�e�-of a priceless
jewel; m�lyam-price; kalpayann-considering; agham-sin; a�nute-attain.
"A person who glorifies the water that has washed Lord Vi��u's feet becomes
fearless. A person who tries to set a limit on the value of the priceless gem of
that water commits a sin."
Text 82
anyatr�pi
sa brahmac�r� sa vrat�
��ram� ca sad�-�uci�
vi��u-p�dodaka� yasya
mukhe �irasi vigrahe
anyatra-in another place; api-also; sa-he; brahmac�r�-brahmacari; sa-he;

vrat�-following vows; ��ram�-following the asrmas; ca-and; sad�-�uci�-always pure;
vi��u-p�dodakam-the water that has washed Lord Vi��u's feet; yasya-of whom; mukhe-
in the mouth; �irasi-on the head; vigrahe-on the body.
In another place it is said:
"A person who places the water that has washed Lord Vi��u's feet on his head,
on his body, and in his mouth is always pure. He is a brahmac�r�. He is a follower
of vows. He is a follower of var��rama.
Text 83
janma-prabh�ti-p�p�n��
praya�citta� yad�cchati
��lagr�ma-�il�-v�ri
p�pa-har� ni�evyat�m
janma-from birth; prabh�ti-beginning; p�p�n�m-of sins; praya�cittam-atonement;

yadi-if; icchati-desires; ��lagr�ma-�il�-v�ri-the water that has washed the
��lagr�ma-�il�; p�pa-har�-removing sins; ni�evyat�m-should be served.
"If a person wishes to become free from all the sins committed since the time
of his birth, he should honor the water that has washed the ��lagr�ma-�il�, water
that removes all sins."
Text 84
ata eva tejodravi�a-pa�car�tre �r�-brahma�oktam�
p��ha-pra��l�d udaka�
p�thag �d�ya putraka
si�cayen m�rdhni bhakt�n��
sarva-t�rtha-maya� hi tat. iti.
ata eva-therefore; tejodravi�a-pa�car�tre �r�-brahma�oktam-in the Tejodravi�a-

pa�car�tra, �r� Brahma� explains; p��ha-of the feet; pra��l�t-flowing in a current;
udakam-the water; p�thag-specifically; �d�ya-taking; putraka-O son; si�cayet-should
sprinkle; m�rdhni-on th ehead; bhakt�n�m-of the devotees; sarva-t�rtha-mayam-
consiting of all holy places; hi-indeed; tat-that; iti-thus.
In the Tejodravi�a-pa�car�tra, �r� Brahma� explains:
"My son, a person should take the water that has washed Lord Hari's feet and
sprinkle it over the Vai��avas� heads. That water contains within it all holy
places."
Text 85
vikhy�ta� sarva-��strata�
likhitu� �aknuy�t ko hi
sindh�rm�n ga�ayann api
p�dodakasya-of the water that has washed the feet; m�h�tmyam-the glory;
vikhy�tam-famous; sarva-��strata�-in all the scriptures; likhitum-to write;
�aknuy�t-may be able; ka�-who?; hi-indeed; sindh�rm�n-the waves in the ocean;
ga�ayann-counting; api-even.
The glories of the water that has washed Lord Vi��u's feet are described in
all the scriptures. What person, even if he has the power to count all the waves in
the ocean, has the power to write about them all.
Text 86
vi�e�ata� ca p�doda�
tulas�-dala-samyutam
�a�khe k�tv� vai��avebhyo
dattv� pr�gvat pibet svayam
vi�e�ata�-specifically; ca-and; p�dodam-the water of the feet; tulas�-dala-

samyutam-with tulas� leaves; �a�khe-in a conchshell; k�tv�-doing; vai��avebhya�-to
the Vai��avas; dattv�-offered; pr�gvat-as before; pibet-should drink; svayam-
personally.
One should offer to Lord Hari water mixed with tulas� leaves in a conchshell.
One should then offer the remnants of this water to the Vai��avas and one should
then also drink it himself.
Text 87
atha �a�kha-k�ta-p�dodaka-m�h�tmya�
sk�nde �r�-brahma-n�rada-samv�de
k�tv� p�dodaka� �a�khe

vai��av�n�� m�h�tman�m
yo dady�t tulas�-mi�ra�
c�ndr�ya�a-�ata� labhet
atha-now; �a�kha-k�ta-p�dodaka-m�h�tmyam-the Glories of Water Offered in a

Conchshell; sk�nde-in the Skanda Pur��a; �r�-brahma-n�rada-samv�de-in a
conversation of �r� Brahma and �r� Narada; k�tv�-doing; p�dodakam-water fo thew
feet; �a�khe-in a conchshell; vai��av�n�m-of the Vai��avas; m�h�tman�m-great souls;
ya�-who; dady�t-offers; tulas�-mi�ram-mixed with tulas� leaves; c�ndr�ya�a-�atam-a
hundred candrayanas; labhet-attains.
The Glories of Water Offered in a Conchshell
In the Skanda Pur��a, in a conversation of �r� Brahma� and �r� N�rada, it is

said:
"A person who offers to Lord Hari water mixed with tulas� leaves in a
conchshell, and then offers the remnants of this water to the saintly-hearted
Vai��avas attains the pious benefit of a hundred c�ndr�ya�as.
Text 88
g�h�tv� k��a-p�d�mbu
�a�khe k�tv� tu vai��ava�
yo vahet �iras� nitya�
sa munis tapasottama�
g�h�tv�-taking; k��a-p�d�mbu-the water of Lord K��a's feet; �a�khe-in a

conchshell; k�tv�-doing; tu-indeed; vai��ava�-Vai��ava; ya�-who; vahet-should
carry; �iras�-on his head; nityam-always; sa-he; muni�-sage; tapasottama�-the most
austere.
"A Vai��ava who regularly places on his head the water offered in a conchshell
to Lord K��a is the most austere of saintly sages.
Text 89
p�dme devad�ta-viku��ala-samv�de
yadi �a�kha-bh�ta� pibet
haty�-ko�i-vin��a� ca
kurute n�tra sa��aya�
p�dme devad�ta-viku��ala-samv�de-in the Padma Pur��a, in a conversation of

Devad�ta and Viku��ala; ��lagr�ma-�il�-toyam-the water of the ��lagr�ma-�il�; yadi-
if; �a�kha-bh�tam-in a conchshell; pibet-drinks; haty�-ko�i-vin��am-the destruction
of ten million murders; ca-and; kurute-does; na-not; atra-here; sa��aya�-doubt.
"A person who drinks the water that has washed the ��lagr�ma-�il� destroys the
sinful reactions of ten million murders. Of this there is no doubt."
Text 90
agastya-sa�hit�ya�
tulas�-dala-v�sitam
ye pibanti punas te��
stanya-p�na� na vidyate. iti.
agastya-sa�hit�yam-in the Agastya-sa�hit�; ��lagr�ma-�il�-toyam-the water of

the ��lagr�ma-�il�; tulas�-dala-v�sitam-scented with a tulas� leaf; ye-who;
pibanti-drink; puna�-again; te��m-of them; stanya-p�nam-the drinking of a mother's
milk; na-not; vidyate-is; iti-thus.
In the Agastya-sa�hit�
"A person who drinks the water mixed the tulas� leaves that has washed the
��lagr�ma-�il� will never again drink from a mother's breast."
Text 91
�r�-vi��or vai��av�n�� ca
p�vana� cara�odakam
sarva-t�rtha-maya� p�tv�
kury�d �camana� na hi
�r�-vi��o�-of �r� Vi��u; vai��av�n�m-of the Vai��avas; ca-and; p�vanam-

purifying; cara�odakam-water from the feet; sarva-t�rtha-mayam-consisting of all
holy places; p�tv�-drinking; kury�t-should do; �camanam-sipping; na-not; hi-indeed.
"A person who drinks the water that has washed the feet of Lord Vi��u and the
Vai��avas, supremely purifying water that contains within it all sacred rivers,
need never drink any other sacred water to become purified.
Text 92
tad ukta� sk�nde �ivena
vi��o� p�dodaka� p�tv�

pa�c�d a�uci-�a�kay�
�c�mati ca yo moh�d
brahma-h� sa nigadyate
tat-that; uktam-said; sk�nde-in the Skanda Pur��a; �ivena-by Lord �iva;

vi��o�-of Lord Vi��u; p�dodakam-the water that has washed the feet; p�tv�-drinking;
pa�c�t-after; a�uci-impurity; �a�kay�-with anxiety; �c�mati-sips; ca-and; ya�-who;
moh�t-our of bewilderment; brahma-h�-the killing of a br�hma�a; sa-he; nigadyate-is
said.
In the Skanda Pur��a, Lord �iva explains:
"A person who after drinking the water that has washed Lord Vi��u's feet
worries that he is still impure is a sinner. He is the killer of a br�hma�a."
Text 93
�ruti� ca
bhagav�n pavitram. bhagavat-p�dau pavitram. bhagavat-p�dodaka� pavitram. na

tat-p�na �caman�yam. yath� hi soma iti.
�ruti�-the �ruti-sastra; ca-and; bhagav�n-the Supreme Personality of Godhead;

pavitram-pure; bhagavat-p�dau-the feet of the Supreme Personality of Godhead;
pavitram-pure; bhagavat-padodakam-the water that has washed the feet of the Supreme
Personality of Godhead; pavitram-pure; na-not; tat-p�na-drinking that; �caman�yam-
to be spat out; yath�-as; hi-indeed; soma�soma; iti-thus.
The �ruti-��stra explains:
"The Supreme Personality of Godhead is supremely purifying.

The feet of the Supreme Personality of Godhead are supremely purifying.
The water that has washed the feet of the Supreme Personality of Godhead is
supremely purifying. One should not drink that water and then spit it out. It is
purifying like soma."
Text 94
saupar�e ca
vi��u-p�dodaka� p�tv�
bhakta-p�dodaka� tath�
ya �c�mati sammoh�d
brahma-h� sa nigadyate. iti.
saupar�e-in the Garu�a Pur��a; ca-and; vi��u-p�dodakam-the water of Lord

Vi��u's feet; p�tv�-drinking; bhakta-p�dodakam-the water of the devotees� feet;
tath�-so; ya-who; �c�mati-spits; sammoh�t-out of illusion; brahma-h�-a killer of a
br�hma�a; sa-he; nigadyate-is called; iti-thus.
In the Garu�a Pur��a it is said:
"A person who first sips and then foolishly spits out the water that has
washed the feet of Lord Vi��u or the Vai��avas is sinful like the killer of a
br�hma�a."
Text 95
tata� �uddha� paya�-p�r�a�

gandha-pu�p�k�at�nvitam
adharopari sannyasec
cha�kha� bhagavad-agrata�
tata�-then; �uddham-pure; paya�-p�r�am-water; gandha-pu�p�k�at�nvitam-with

scents and flowers and whole grains of rice; adhara-lips; upari-above; sannyasec-
should offer; �a�kham-conchshell; bhagavad-agrata�-in the presence of the Lord.
Then one should offer to the lips of the Deity a conchshell filled with pure
water in which are scents, flowers, and unbroken grains of rice.
Text 96
atha �r�-bhagavad-agrata� �a�kha-sth�pana-m�h�tamya�
sk�nde brahma-n�rada-samv�de �a�kha-m�h�tmye
purato v�sudevasya
sa-pu�pa� sa-jal�k�atam
�a�kham abhyarcita� pa�yet
tasya lak�m�r na durlabh�
atha-then; �r�-bhagavad-agrata�-in the presence opf the Supreme Personality of

Godhead; �a�kha-sth�pana-m�h�tamyam-the glories of offering a conchshell; sk�nde-in
the Skanda Pur��a; brahma-n�rada-samv�de-in a conversation of Brahma and Narada;
�a�kha-m�h�tmye-in the Sankha-mahatmya; purata�-in the presence; v�sudevasya�of
Lord K��a; sa-pu�pam-with flowers; sa-jala-with water; ak�atam-with unbroklen
grains of rice; �a�kham-conchshell; abhyarcitam-worshiped; pa�yet-should see;
tasya-of him; lak�m��-opulence; na-not; durlabh�-difficult to obtain.
In the Skanda Pur��a, �a�kha-m�h�tmya, in a conversation of Brahma and N�rada,

it is said:
"For a person who looks on as a conchshell filled with water in which are
scents, flowers, and unbroken grains of rice, is offered to the Deity, opulence and
prosperity are not difficult to obtain.
Text 97
sa-pu�pa� v�ri-ja� yasya

durv�k�ata-samanvitam
purato v�sudevasya
tasya �r�� sarvato-mukhi. iti.
sa-pu�pam-with flowers; v�ri-jam-a conchshell; yasya-of whom; durv�-druva

grass; ak�ata-unbroken grains of rice; samanvitam-with; purata�-in the presence;
v�sudevasya-of Lorrd K��a; tasya-of him; �r��-opulence; sarvato-mukhi�is
everywhere; iti-thus.
"At every turn opulence and prosperity rush to meet a person who offers to the
Deity of Lord K��a a conchshell filled with water in which are d�rva� grass,
flowers, and unbroken grains of rice.
Text 98
bh�tv�tha bhaktim�n �r�mat-

tulasy� k�nane prabhum
samp�jy�bhyarcayet t�� ca
�r�-k��a-cara�a-priy�m
bh�tv�-becoming; atha-then; bhaktim�n-a devotee; �r�mat-glorious; tulasy�-of

Tulas�; k�nane-in the forest; prabhum-the Lord; samp�jya-worshiping; abhyarcayet-
should worship; t�m-her; ca-and; �r�-k��a-cara�a-priy�m-dear to the lotus feet of
the Supreme Personality of Godhead.
"A devotee should go to a glorious Tulas� forest and worship Tulas�-dev�, who
is dear to Lord K��a's feet.
Text 99
atha �r�-tulas�-vana-p�j�
pr�gvat tv arghya� tato 'bhyarcya

gandha-pu�p�k�at�din�
stutv� bhagavat�� ta� ca
pra�amet pr�rthya da��avat
atha-now; �r�-tulas�-vana-p�j�-the worship of the Tulas� forest; pr�gvat-as

before; tv-indeed; arghyam-arghya; tata�-then; abhyarcya-worshiping; gandha-
pu�p�k�at�din�-with scents, flowers, unroken grains fo rice, and other things;
stutv�-offering prayers; bhagavat�m-to the goddess; tam-to her; ca-and; pra�amet-
should bow down; pr�rthya-pffering prayers; da��avat-like a stick.
The worship of the Beautiful Tulas� Forest
As before, one should offer arghya with scents, flowers, unbroken grains of
rice, and other things. Then one should glorify Tulas�-dev�, bow down like a stick
(da��avat) before her, and make some request.
Text 100
ath�rghya-mantra�
�riya� �riye �riy�v�se

nitya� �r�dhara-satk�te
bhakty� datta� may� devi
arghya� g�h�a namo 'stu te
atha-then; arghya-mantra�-the arghya mantra; �riya�-of the goddess of fortune;

�riye-to the goddess of fortune; �riy�v�se-the home of the goddess of fortune;
nityam-always; �r�dhara-of the husband of the goddess of fortune; satk�te-honored;
bhakty�-with devotion; dattam-given; may�-by me; devi-o goddess; arghyam-arghya;
g�h�a-please accept; nama�-obeisances; astu-are; te-to you.
The Mantra For Offering Arghya
"O goddess, O glory of the goddess of fortune, O home of the goddess of

fortune, O object of worship for the goddess of fortune's husband, please accept
this arghya I offer to you with devotion. I offer my respectful obeisances to you."
Text 101
p�j�-mantra�
nirmit� tva� pur� devair

arcit� tva� sur�surai�
tulasi hara me p�pa�
p�j�� g�h�a namo 'stu te
p�j�-for worship; mantra�-the mantra; nirmit�-created; tvam-you; pur�-before;

devai�-by the demigods; arcit�-worshiped; tvam-you; sur�surai�-by the suras and
asuras; tulasi-O Tulas�; hara-please remove; me-of me; p�pam-the sin; p�j�m-
worship; g�h�a-please accept; nama�-obeisances; astu-are; te-unto you.
The Mantra For Worshiping Tulas�-dev�
"In ancient times you were planted by the demigods. You are worshiped by the
suras and asuras. O Tulas�, please remove my sins. Please accept the worship I
offer you. I offer my respectful obeisances to you."
Text 102
stuti� ca
mah�-pras�da-janan�
sarva-saubhagya-vardhin�
�dhi-vy�dhi-har� nitya�
tulasi tva� namo 'stu te
stuti�-glorification; ca-and; mah�-pras�da-janan�-the mother of great mercy;

sarva-saubhagya-vardhin�-in the increaser of all good fortune; �dhi-vy�dhi-har�-the
remover of all diseases and anxieties; nityam-always; tulasi-O Tulas�; tvam-you;
nama�-obesiances; astu-are; te-to you.
A Prayer Chanting the Glories of Tulas�-dev�
"You are the mother of great mercy. You grant all good fortune. You remove
diseases and anxieties. O Tulas�-dev�, again and again I offer my respectful
obeisances to you."
Text 103
pr�rthan�
�riya� dehi ya�o dehi

k�rtim �yus tath� sukham
bala� pu��i� tath� dharma�
tulasi tva� pras�da me
pr�rthan�-request; �riyam-wealth; dehi-please give; ya�a�-fame; dehi-please
give; k�rtim-glory; �yu�-long life; tath�-so; sukham-happiness; balam-strength;
pu��im-properity; tath�-so; dharmam-piety; tulas�-O Tulas�; tvam-you; pras�da-
please be merciful; me-to me.
A Prayer Filled With Requests
"Please give me wealth. Please give me fame, glory, long life, happiness,
strength, prosperity, and piety. O Tulas�-dev�, please be merciful to me."
Text 104
pra��ma-v�kyam
avant�-kha��e
y� d�� nikhil�gha-sa�gha-�aman� sp�� vapu�-p�van�

rog��m abhivandit� nirasin� sikt�ntaka-tr�sin�
praty�satti-vidh�yin� bhagavata� k��asya samropit�
nyast� tac-cara�e vimukti-phalad� tasyai tulasyai nama�
pra��ma-v�kyam-words for bowing down; avant�-kha��e-in the Avanti-khanda; y�-

who; d��-seen; nikhil�gha-all sins; sa�gha-multitude; �aman�-pacifying; sp��-
touched; vapu�-p�van�-purifying the body; rog��m-of diseases; abhivandit�-bowed
down; nirasin�-expellling; sikt�-watered; antaka-death; tr�sin�-terrifying;
praty�satti-vidh�yin�-giving nearness; bhagavata�-to the Supreme Personality of
Godhead; k��asya-Lord K��a; samropit�-planted; nyast�-placed; tac-cara�e-at the
feet; vimukti-phalad�-giving liberation; tasyai-to her; tulasyai-Tulas�-dev�;
nama�-obeisances.
Words to Recite While Offering Obeisances to Tulas�-dev�
In the Avant�-kha��a it is said:
"I offer my respectful obeisances to Tulas�-dev�. When someone sees her, she
destroys all his sins. When someone touches her, she purifies his body. When
someone offers obeisances to her, she cures his diseases. When someone waters her,
she makes Yamar�ja afraid of him. When someone plants her, she brings him near to
Lord K��a. When someone places her at Lord K��a's feet, she gives him liberation.
Text 105
bhagavaty�s tulasy�s tu
m�h�tmy�m�ta-s�gare
lobh�t k�rditum icch�mi
k�udras tat k�amyat�� tvay�
bhagavaty��-of Goddess; tulasy��-Tulas�; tu-indeed; m�h�tmy�m�ta-s�gare-in the

ocean of the nectar glories; lobh�t-out of greed; k�rditum-to jump; icch�mi-I wish;
k�udra�-tiny; tat-that; k�amyat�m-to be forgiven; tvay�-by you.
"Even though I am only a tiny creature, I still yearn to dive into the nectar
ocean of Goddess Tulas�'s glories. O goddess, please forgive me."
Text 106
atha tulas�-vana-p�ja-m�h�tmya�
sk�nde
�rava�a-dv�da��-yoge
��lagr�ma-�il�rcane
yat phala� sa�game prokta�
tulas�-p�janena tat
atha-now; tulas�-vana-p�ja-m�h�tmyam-the Glories of Worshiping the Tulas�

Forest; sk�nde-in the Skanda Pur��a; �rava�a-dv�da��-yoge-on sravana-dvadasi;
��lagr�ma-�il�rcane-in thwe worship of the ��lagr�ma-�il�; yat-what; phalam-result;
sa�game-in the contact; proktam-said; tulas�-of Tulas�; p�janena-by the worship;
tat-that.
The Glories of Worshiping the Tulas� Forest
"By worshiping Tulas�-dev� one attains the same result that is obtained by
worshiping the ��lagr�ma-�ila� on �rava�a� dv�da��."
Text 107
g�ru�e
dh�tr�-phalena yat pu�ya�

jayanty�� samupo�a�e
khagendra bhavate n��
g�ru�e-in the Garu�a Pur��a; dh�tr�-phalena-by the dhatri fruit; yat-what;

pu�yam-piety; jayanty�m-on Jayanti; samupo�a�e-fasting; khagendra-O king of birds;
bhavate-is; n��m-of the people; tulas�-p�janena-by worshipign Tulas�; tat-that.
"O king of birds, by worshiping Tulas�-dev� one attains the same result as one
attains by honoring the dh�tr� fruit or by fasting on Janm��am�.
Text 108
pray�ga-sn�na-niratau
k��y�� pr��a-vimok�a�e
yat phala� vihita� devais
pray�ga-sn�na-niratau-bathing at Prayaga; k��y�m-at Varanasi; pr��a-vimok�a�e-

dying; yat-what; phalam-result; vihitam-placed; devai�-by the devas; tulas�-
p�janena-�y worshiping Tulas�-0dev�; tat-that.
"O king of birds, the demigods say that by worshiping Tulas�-dev� one attains
the same result as one attains by bathing at Pray�ga or dying at V�r��as�."
Text 109
agastya-sa�hit�y��
catur��m api var��

��ram�� vi�e�ata�
str�� ca puru��n�� ca
p�jite��a� dad�ti hi
agastya-sa�hit�y�m-in the Agastya-sa�hit�; catur��m-four; api-indeed;
var��m-of varnas; ��ram��m-of asramas; vi�e�ata�-specifically; str��m-of women;
ca-and; puru��n�m-of men; ca-and; p�jita-worshiped; i��am-desired; dad�ti-gives;
hi-thus.
In the Agastya-sa�hit� it is said:
"When she is properly worshiped, Tulas�-dev� fulfills the desires of the men
and women of the four var�as and ��ramas.
Text 110
tulas� ropit� sikt�

d�� sp�� ca p�vayet
�r�dhit� prayatnena
sarva-k�ma-phala-prad�
tulas�-Tulas�; ropit�-planted; sikt�-watered; d��-seen; sp��touched; ca-

and; p�vayet-purifies; �r�dhit�-worshiped; prayatnena-with care; sarva-k�ma-phala-
prad�-fulfilling all desires.
"When she is planted, watered, seen, or touched, Tulas�-dev� brings

purification. When she is worshiped she fulfills all desires.
Text 111
ki� ca
pradak�in�� bhramitv� ye
namaskurvanti nitya�a�
na te�� durita� ki�cid
ak��nam ava�i�yate
kim� ca-furthermore; pradak�in�m-circumambulation; bhramitv�-going around; ye-

who; namaskurvanti-bow down; nitya�a�-regularly; na-not; te��m-of them; duritam-
sin; ki�cit-anything; ak��nam-great; ava�i�yate-remains.
It is also said:
"They who regularly circumambulate Tulas�-dev� and bow down before her become
free from sin.
Text 112
b�han-n�rad�ye yaj�adhvajop�khy�n�nte
p�jyam�n� ca tulas�
yasya ve�mani ti��hati
tasya sarv��i srey��si
vardhante 'har ahar dvij��
b�han-n�rad�ye yaj�adhvajop�khy�n�nte-in the N�rada Pur��a, at the end of

Yaj�adhvaja's story; p�jyam�n�-worshiped; ca-and; tulas�-Tulas�; yasya-of whom;
ve�mani-in the home; ti��hati-stays; tasya-of him; sarv��i-all; srey��si-good;
vardhante-increases; ahar aha�-day after day; dvij��-O br�hma�as.
In the N�rada Pur��a, at the end of Yaj�adhvaja's story, it is said:

"A person who worships Tulas�-dev� in his home finds that his good fortune
increases day by day."
Text 113
ata eva p�dme devad�ta-viku��ala-samv�de
pak�e pak�e tu sampr�pte

dv�da�y�� vai�ya-sattama
brahm�dayo 'pi kurvanti
tulas�-vana-p�janam
ata eva-therefore; p�dme devad�ta-viku��ala-samv�de-in the Padma Pur��a, in a

conversation of Devad�ta and Viku��ala; pak�e pak�e-fortnight after fortnight; tu-
indeed; sampr�pte-attained; dv�da�y�m-on dvadasi; vai�ya-sattama-O best of vaisyas;
brahm�daya�-headed by Brahm�; api-even; kurvanti-do; tulas�-vana-p�janam-worship of
the Tulas� forest.
"O best of vai�yas, dv�da�� after dv�da��, the demigods headed by Brahma�
worship the Tulas� forest."
Text 114
ata eva �r�-tulas�-stuti-mahim�
ananya-manas� nitya�
tulas�� stauti yo nara�
pit�-deva-manu�y�n��
priyo bhavati sarvad�
ata eva-therefore; �r�-tulas�-stuti-mahim�-the glory of offering prayers to

Tulas�; ananya-manas�-with unwavering mind; nityam-regularly; tulas�m-Tulas�;
stauti-praises; ya�-who; nara�-a person; pitr�-deva-manu�y�n�m-of the pitas, devas,
and human beings; priya�-dear; bhavati-is; sarvad�-in all respects.
The Glories of Offering Prayers Praising Tulas�
A person who with an unwavering heart glorifies Tulas� with prayers becomes
very dear to the devas, pit�s, and human beings.
Text 115
atha tulas�-vana-m�h�tmya�
sk�nde
rati� badhn�ti n�nyatra

tulas�-k�nana� vin�
deva-devo jagat-sv�m�
kali-k�le vi�e�ata�
atha-now; tulas�-vana-m�h�tmyam-the glories of the Tulas� fgorest; sk�nde-in

the Skanda Pur��a; ratim-love; badhn�ti-does; na-not; anyatra-in any other object;
tulas�-k�nanam-Tulas� forest; vin�-without; deva-deva�-the master of the demigods;
jagat-sv�m�-the master of the universe; kali-k�le-at the time of Kali; vi�e�ata�-
specifically.
The Glory of the Tulas� Forest
"In the age of Kali, Lord Hari, the master of the universes and demigods, is
especially pleased by a Tulas� forest and by nothing else.
Text 116
hitv� t�rtha-sahasr��i
sarv�n api �iloccay�n
tulas�-k�nane nitya�
kalau ti��hati ke�ava�
hitv�-leaving aside; t�rtha-sahasr��i-thousands of holy places; sarv�n-all;

api-even; �iloccay�n-mountains; tulas�-k�nane-in a Tulas� forest; nityam-always;
kalau-in kali-yuga; ti��hati-stays; ke�ava�-Lord K��a.
"Avoiding a thousand holy places and the chains of sacred mountains, in Kali-
yuga Lord K��a stays always in a Tulas� forest.
Text 117
nir�k�it� narair yais tu

tulas�-vana-v��ik�
ropit� yai� ca vidhin�
sapr�pta� parama� padam
nir�k�it�-seen; narai�-by people; yai�-who; tu-indeed; tulas�-vana-v��ik�-the

Tulas� forest; ropit�-planted; yai�-by whom; ca-and; vidhin�-properlu; sapr�ptam-
attained; paramam-the supreme; padam-abode.
"They who see or plant a Tulas� forest attain the Lord's supreme abode.
Text 118
na dh�tr� sa-phal� yatra

na vi��us tulas�-vanam
tat �ma��na-sama� sth�na�
santi yatra na vai��av��
na-not; dh�tr�-dhatri; sa-phal�-with fruit; yatra-where; na-not; vi��u�-Lord

Vi��u; tulas�-vanam�a Tulas� forest; tat-that; �ma��na-samam-like a crematorioum;
sth�nam-plance; santi-are; yatra�where; na-no; vai��av��-Vai��avas.
"Any place where there is no Deity of Lord Vi��u, no fruit-bearing dh�tr�

tree, no Tulas� forest, or no Vai��avas is like a cremation-ground.
Text 119
ke�av�rthe kalau ye tu
ropayant�ha bh�-tale
ki� kari�yaty asantu��o
yamo 'pi saha ki�karai�
ke�ava-of Lord K��a; arthe-for the sake; kalau-in kali-yuga; ye-who; tu-
indeed; ropayanti-plant; iha-here; bh�-tale-on the earth; kim-what?; kari�yati-will
do; asantu��a�-displeased; yama�-yamar�ja; api-even; saha-with; ki�karai�-his
servants.
"Even if they are displeased with him, what can Yamar�ja and his servants do
to a person who in this world has planted a Tulas� forest for Lord K��a's sake.
Texts 120 and 121
tulasy� ropa�a� k�rya�

�rava�ena vi�e�ata�
apar�dha-sahasr��i
k�amate puru�ottama�
dev�laye�u sarve�u
pu�ya-k�etre�u yo nara�
v�payet tulas�� pu�y��
tat t�rtha� cakra-p��ina�
tulasy��-of Tulas�; ropa�am-planting; k�ryam-to be done; �rava�ena-bythe star

Sravana; vi�e�ata�-specifically; apar�dha-sahasr��i-thousands of offenses; k�amate-
forguves; puru�ottama�-the Supreme Personality of Godhead; dev�laye�u-in temples;
sarve�u-all; pu�ya-k�etre�u-in holy places; ya�-who; nara�-a person; v�payet-
plants; tulas�m-Tulas�; pu�y�m-sacred; tat-that; t�rtham-place; cakra-p��ina�-to
Lord K��a.
"One should plant Tulas� at the time of the star �rava�a. The Supreme
Personality of Godhead forgives a thousand offenses for one who plants Tulas� in
holy places and temples. Wherever Tulas� is planted, that place becomes sacred to
Lord Vi��u.
Text 122
gha�air yantra-gha��bhi� ca
si�cita� tulas�-vanam
jala-dh�r�bhir viprendra
pr��ita� bhuvana-trayam
gha�ai�-with pitchers; yantra-gha��bhi�-with watering devices; ca-and;

si�citam-watered; tulas�-vanam-the Tulas� forest; jala-dh�r�bhi�-with streams of
water; viprendra-O king of br�hma�as; pr��itam-pleased; bhuvana-trayam-the three
worlds.
"O king of br�hma�as, he pleases the three worlds who, with streams of water
from pitchers and other watering devices, waters a Tulas� forest."
Text 123
tatraiva �r�-brahma-n�rada-samv�de
tulas�-gandham �d�ya
yatra gacchati m�ruta�
di�o da�a ca p�t�� syur
bh�ta-gr�ma� catur-vidha�
tatraiva �r�-brahma-n�rada-samv�de-in the Skanda Pur��a, in a conversation of

Brahma� and N�rada; tulas�-gandham-the scent of Tulas�; �d�ya-taking; yatra-where;
gacchati-goes; m�ruta�-breeze; di�a�-directions; da�a-ten; ca-and; p�t��-purified;
syu�-are; bh�ta-gr�ma�-living entities; catur-vidha�-four kinds.
In the Skanda Pur��a, in a conversation of Brahma� and N�rada, it is said:

"When a breeze picks up the scent of Tulas� and carries that scent in the ten
directions, the four kinds of living entities there all become purified.
Text 124
tulas�-k�nanodbh�t�
ch�y� yatra bhaved dvija
tatra �r�ddha� prad�tavya�
pit�� t�pti-hetave
tulas�-k�nanodbh�t�-born from aTulas� forest; ch�y�-shade; yatra-where;

bhavet-is; dvija-O d; tatra-there; �r�ddham-sraddha; prad�tavyam-should be given;
pit��m-to the pitas; t�pti-hetave-for satisfaction.
"O br�hma�a, offerings of �r�ddha to please the pit�s should be given in the
shade of a Tulas� forest.
Text 125
tulas�-b�ja-nikara�
patate yatra n�rada
pi��a-d�na� k�ta� tatra
pit�� dattam ak�ayam
tulas�-b�ja-nikara�-Tulas� seeds; patate-fall; yatra-where; n�rada�O Narada;

pi��a-d�nam-offering of pinda; k�tam-done; tatra-theer; pit��m-to the pitas;
dattam-given; ak�ayam-without failure.
"O N�rada, to be perfectly successful, pi��a offerings to the pit�s should be

presented in a place where Tulas� seeds have fallen."
Text 126
tatraiv�gre
d�� sp�� tath� dhy�t�

k�rtit� namit� �rut�
ropit� sevit� nitya�
p�jit� tulas� �ubh�
tatra-there; eva-indeed; agre-in the beginning; d��-seen; sp��-touched;

tath�-so; dhy�t�-remembered; k�rtit�-praised; namit�-bowed before; �rut�-heard;
ropit�-planted; sevit�-served; nityam-regularly; p�jit�-worshiped; tulas�Tulas�;
�ubh�-auspicious.
"When she is regularly seen, touched, remembered, glorified, bowed before,

heard about, planted, served, or worshiped, Tulas�-dev� brings great
auspiciousness.
Text 127
navadh� tulas�� nitya�

ye bhajanti dine dine
yuga-ko�i-sahasr��i
te vasanti harer g�he
navadh�-in nine ways; tulas�m-Tulas�; nityam-regularly; ye-who; bhajanti-

worship; dine-day; dine-after day; yuga-ko�i-sahasr��i-ten billion yugas; te-they;
vasanti-reside; hare�-of Lord Hari; g�he-in the home.
"They who daily worship Tulas�-dev� in these nine ways reside in Lord Hari's
spiritual realm for ten billion yugas.
Text 128
ropit� tulas� y�vat

kurute m�la-vist�ram
t�vat ko�i-sahasra� tu
tanoti suk�ta� kalau
ropit�-planted; tulas�-Tulas�; y�vat-as; kurute-does; m�la-vist�ram�spreading

of roots; t�vat-so; ko�i-sahasram-ten billion; tu-indeed; tanoti-spread; suk�tam-
pious deeds; kalau-in Kali-yuga.
"As each new root appears on Tulas�-dev�, the person in Kali-yuga who planted
her earns ten billion pious deeds.
Text 129
y�vac ch�kh�-pra��kh�bhir
b�ja-pu�pai� phalair mune
ropit� tulas� pumbhir
vardhate vasudh�-tale
y�vat-as; ��kh�-pra��kh�bhi�-with branches and su�-braqnches; b�ja-pu�pai�-

with seeds and flowers; phalai�-with fruits; mune-O sage; ropit�-planted; tulas�-
Tulas�; pumbhi�-by people; vardhate-prosper; vasudh�-tale-on the earth.
"As each new branch, twig, seed, flower, and fruit appears on Tulas�-dev�, the
human being who planted her gains a host of pious descendants.
Text 130
kule te�� tu ye j�t�

ye bhavi�yanti ye m�t��
�kalpa� yuga-s�hasra�
te�� v�so harer g�he
kule-in the family; te��m-of them; tu-indeed; ye-who; j�t�-born; ye-who;

bhavi�yanti-will be; ye-who; m�t��-died; �kalpam-to the kalpa; yuga-yugas;
s�hasram-a thousand; te��m-of them; v�sa�-resieence; hare�-of Lord Hari; g�he-in
the home.
"All who were born in his family and all who will be born in his family,
beginning with the start of the kalpa and extending a thousand yugas into the
future, will reside in Lord Hari's transcendental abode."
Text 131
tatraiva c�vant�-kha��e
tulas� ye vicinvanti
dhany�s tat-kara-pallav��
ke�av�rthe kalau ye ca
ropayant�ha bh�-tale
tatra-there; eva-indeed; ca-and; avant�-kha��e-in the Avant�-kha��a; tulas�-
Tulas�; ye-who; vicinvanti-collect; dhany��-fortunate; tat-kara-pallav��-leaves;
ke�av�rthe-for Lord K��a; kalau-in Kali-yuga; ye-who; ca-and; ropayanti-plant;
iha-here; bh�-tale-ojn the earth.
In the Avant�-kha��a it is said:
"They are very fortunate who in Kali-yuga plant Tulas�, pick her leaves, and
offer them to Lord K��a.
Text 132
sn�ne d�ne tath� dhy�ne

pr��ane ke�av�rcane
tulas� dahate p�pa�
ropa�e k�rtane kalau
sn�ne-in bathing; d�ne-in giving; tath�-so; dhy�ne-in remembering; pr��ane-in

eating; ke�av�rcane-in the worship of Lord K��a; tulas�-Tulas�; dahate-burns;
p�pam-sins; ropa�e-in planting; k�rtane-in praising; kalau-in Kali-yuga.
"In Kali-yuga when she is planted, glorified, bathed, given in charity,

remembered, offered to Lord K��a, and when the remnants of her offered leaves are
eaten, Tulas�-dev� burs away all sins.
Text 133
k��-kha��e sva-d�t�n prati �r�-yam�nu��sane
tulasy-ala�k�t� ye ye
tulas�-n�ma-j�pak��
tulas�-vana-p�l� ye
te ty�jy� d�rato bha��
k��-kha��e-in the kasi-khanda; sva-d�t�n-own messengers; prati-to; �r�-

yam�nu��sane-in the instruction of Yamaraja; tulasi-with Tulas�; ala�k�t�-
decorated; ye ye-whoever; tulas�-n�ma-j�pak��-chanting the name of Tulas�; tulas�-
vana-p�l�-protecting a Tulas� forest; ye-who; te-they; ty�jy�-left alone; d�rata�-
far away; bha��-O soldiers.
In the K��-kha��a, Yamar�ja teaches his messengers:
"O my soldiers, you should stay far away from anyone who has been decorated
with Tulas�, who has chanted Tulas�'s names, or who has protected a Tulas� forest.
Text 134
tatraiva dhruva-carite
tulas� yasya bhavane

praty-aha� parip�jyate
tad-g�he nopasarpanti
kad�cid yama-ki�kar��
tatra-there; eva-indeed; dhruva-carite-in the Dhruva-carita; tulas�-Tulas�;

yasya-of whom; bhavane-in the home; praty-aham-every day; parip�jyate-is worshiped;
tad-g�he-in his home; na-not; upasarpanti-approahces; kad�cit-ever; yama-ki�kar��-
Yama's servants.
In the K��-kha��a, Dhruva-carita, it is said:
"Yama's servants will never enter a home where Tulas� is worshiped every day."
Text 135
p�dme devad�ta-viku��ala-samv�de
na pa�yanti yama� vai�ya

tulas�-vana-ropa��t
sarva-p�pa-hara� sarva-
k�mada� tulas�-vanam
p�dme devad�ta-viku��ala-samv�de-in the Padma Pur��a, in a conversation of

Devad�ta and Viku��ala; na-not; pa�yanti-see; yamam-Yama; vai�y�-O Vaisya; tulas�-
vana-ropa��t-because of planting a Tulas� forest; sarva-p�pa-haram-removing all
sins; sarva-all; k�ma-desires; dam-fulfilling; tulas�-vanam-Tulas� forest.
"O noble vai�ya, they who plant a Tulas� forest will not see Yamar�ja. A
Tulas� forest removes all sins and grants all desires.
Text 136
tulas�-k�nana� vai�ya
g�he yasmi�s tu ti��hate
tad-g�ha� t�rthi-bh�ta� hi
no y�nti yama-ki�kar��
tulas�-k�nanam-a Tulas� forest; vai�ya-O vaisya; g�he-in the home; yasmi��-in

which; tu-indeed; ti��hate-stays; tad-g�ham-that home; t�rthi-bh�tam-a holy place;
hi-indeed; na-not; u-indeed; y�nti-go; yama-ki�kar��-Yama's servants.
"A person who keeps a Tulas� forest there transforms his home into a holy
place. Yamar�ja's servants will never enter that home.
Text 137
t�vad var�a-sahasr��i
y�vad b�ja-dal�ni ca
vasanti devaloke tu
tulas�� ropayanti ye
t�vat-so; var�a-sahasr��i-for a thousand years; y�vat-so; b�ja-dal�ni-seeds

and leaves; ca-and; vasanti-resides; devaloke-in Devaloka; tu-indeed; tulas�m-
Tulas�; ropayanti-plant; ye-they.
"They who plant Tulas� stay, for each seed and leaf, a thousand years in
Devaloka.
Text 138
tulas�-gandham �ghr�ya
pitaras tu��a-m�nas��
pray�nti garu��r��has
tat pada� cakra-p��ina�
tulas�-gandham-the scent of Tulas�; �ghr�ya-smelling; pitara�-pitas; tu��a-

m�nas��-pleased at heart; pray�nti-go; garu��r��ha�-riding on Garu�a; tat-that;
padam-abode; cakra-p��ina�-of Lord Hari.
"When they smell the scent of Tulas�, the pit�s become happy at heart. Riding
on Garu�a, they go to Lord Hari's spiritual abode.
Text 139
dar�ana� narmad�y�s tu
ga�g�-sn�na� vi�� vara
tulas�-dala-sa�spar�a�
samam etat traya� sm�tam
dar�anam-the sight; narmad�y��-of the Narmada; tu-indeed; ga�g�-sn�nam-bathing

in the Ganga; vi��m-of vaisyas; vara-O best; tulas�-Tulas�; dala-leaf; sa�spar�a�-
touching; samam-equal; etat-these; trayam-three; sm�tam-considered.
"Seeing the Narmad�, bathing in the Ga�g�, and touching a Tulas� leaf are
three equally pious actions."
Text 140
ropa��t p�lan�t sek�d

dar�an�t spar�an�n n��m
tulas� dahate p�pa�
v��-mana�-k�ya-sa�citam
ropa��t-from planting; p�lan�t-from protecting; sek�t-from watering; dar�an�t-

from seeintg; spar�an�n-from touching; n��m-of people; tulas�-Tulas�; dahate-
burns; p�pam-sin; v�k-words; mana�-mind; k�ya-body; sa�citam-performed.
"When the people plant, protect, water, see, or touch her, Tulas� burns away
any sins they may have committed with their bodies, minds, or words.
Text 141
amra-v�k�a-sahasre�a
pippal�n�� atena ca
yat phala� hi tad ekena
tulas�-vi�apena tu
amra-v�k�a-sahasre�a-of a thousand mango trees; pippal�n�m-of pippala trees;

�atena-with a hundred; ca-and; yat-what; phalam-fruit; hi�indeed; tat-that; ekena-
with one; tulas�-vitapena-a single branch of a Tulas� tree; tu-indeed.
"A single branch of Tulas� is equal to a hundred pippala trees or a thousand

mango trees.
Text 142
vi��u-p�jana-samyuktas
tulas�� yas tu ropayet
yug�yuta-da�aika� sa
ropako ramate divi
vi��u-p�jana-samyukta�-engaged in the worship,of Lord Vi��u; tulas�m-Tulas�;

ya�-who; tu-indeed; ropayet-plants; yug�yuta-ten thousand yugas; da�a-ten; ekam-
one; sa-he; ropaka�-planter; ramate-enjoys; divi-in heaven.
"A Vai��ava who plants a Tulas� tree enjoys in Devaloka for a hundred thousand
yugas."
Text 143
tatraiva vai��kha-m�h�tmye
pu�kar�d�ni t�rth�ni
ga�g�dy�� saritas tath�
v�sudev�dayo dev�
vasanti tulas�-dale
tatra-there; eva-indeed; vai��kha-m�h�tmye-in the Vaisakha-mahatmya;

pu�kar�d�ni-beginnign wuth Puskara; t�rth�ni-holy places; ga�g�dy��-beginning with
the Ganga; sarita�-holy rivers; tath�-so; v�sudev�daya�-beginning with Lord k;
dev�-Deities; vasanti-reside; tulas�-dale-in a Tulas� leaf.
In the Padma Pur��a, Vai��kha-m�h�tmya, it is said:
"Pu�kara and all other holy places, the Ga�ga� and all other holy rivers, as
well as Lord K��a and all other Deities reside in every Tulas� leaf.
Text 144
d�ridrya-du�kha-rog�rti-
p�p�ni su-bah�ny api
tulas� harato k�ipra�
rog�n iva har�tak�
d�ridrya-poverty; du�kha-suffering; roga-disease; arti-torment; p�p�ni-sins;

su-bah�ni-very many; api-also; tulas�-Tulas�; harati-removes; k�ipram-at once;
rog�n-diseases; iva-as; har�tak�-haritaki.
"As the har�tak� cures diseases, so Tulas� quickly removes poverty, suffering,
disease, and sin."
Text 145
tatraiva k�rttika-m�h�tmye
yad-g�he tulas� bh�ti

rak��bhir jala-secanai�
tad-g�he yamad�t�� ca
d�rato varjayanti hi
tatra-there; eva-indeed; k�rttika-m�h�tmye-in the Karttika-mahatmya; yad-g�he-

in whose home; tulas�-Tulas�; bh�ti-is; rak��bhi�-with protection; jala-secanai�-
with watering; tad-g�he-in that home; yamad�t��-the messengers of Yama; ca-and;
d�rata�-far away; varjayanti-avoid; hi-indeed.
In the Padma Pur��a, K�rttika-m�h�tmya, it is said:
"The messengers of Yamar�ja stay far away from any home where Tulas�-dev� is
protected and watered.
Text 146
tulasy�s tarpa�a� ye ca
pit�n uddi�ya m�nav��
kurvanti te�� pitaras
t�pt� var��yuta� jalai�
tulasy��-of Tulas�; tarpa�am-tarpana; ye-who; ca-and; pit�n-to the pitas;

uddi�ya-in relation to; m�nav��-people; kurvanti-do; te��m-of them; pitara�-the
pitas; t�pt�-pleased; var��yutam-for ten thousand years; jalai�-with water.
"When they are given the remnants of an offering of water and Tulas�, the
pit�s are pleased as if they were offered water for ten thousand years.
Text 147
paric�ry�� ca ye tasya
rak�ay�bala-bandhanai�
�u�r��ito haris tais tu
n�tra k�ry� vic�ra��
paric�ry�m-worship; ca-and; ye-who; tasya-of Him; rak�ay�-with protection;

�b�la-bandhanai�-with a trench; �u�r��ita�-worshiped; hari�-Lord K��a; tai�-by
them; tu-indeed; na-not; atra-here; k�ry�-to be done; vic�ra��-doubt.
"They worship Tulas� and protect her by arranging a water-trench to circle her
base, worship Lord K��a with these deeds. Of this there is no doubt.
Texts 148-150
n�vaj�� j�tu k�ry�sy�

v�k�a-bh�v�n man��ibhi�
yath� hi v�sudevasya
vaiku��ha-bhoga-vigraha�
��lagr�ma-�il�-r�pa�
sth�vara� bhuvi d��yate
tath� lak�myaikam �pann�
tulas� bhoga-vigrah�
apara� sth�vara� r�pa�

bhuvi loka-hit�ya vai
sp�� d�� rak�it� ca
mah�-p�taka-n��in�
na-not; avaj��-offense; j�tu-ever; k�ry�-should be done; asy��-of her; v�k�a-

bh�v�n-thinking to be a tree; man��ibhi�-by the wise; yath�-as; hi-indeed;
v�sudevasya-of Lord V�sudeva; vaiku��ha-bhoga-vigraha�-enjoying in Vaiku��ha;
��lagr�ma-�il�-r�pam-the form of the ��lagr�ma-�il�; sth�varam-a stone; bhuvi-on
the earth; d��yate-is seen; tath�-so; lak�myaikam-oneness with the goddess of
fortune; �pann�-attained; tulas�-Tulas�; bhoga-vigrah�-Tulas� form; aparam-another;
sth�varam-immobile; r�pam-form; bhuvi-on the earth; loka-hit�ya-for the benefit of
the people; vai-indeed; sp��-touched; d��-seen; rak�it�-protected; ca-and;
mah�-p�taka-n��in�-destroying great sins.
"As they should not commit the offense of thinking Lord V�sudeva is an
ordinary person who happens to be enjoying in Vaiku��ha, or the offense of thinking
that the ��lagr�ma-�il� is an ordinary stone, so the wise should not commit the
offense of thinking that Tulas�-dev� is an ordinary tree. Tulas�-dev� is an
incarnation of the goddess of fortune, and she appears as a tree in order to
benefit the people of the world. When she is seen, touched, or protected, she
destroys the greatest sins."
Text 151
vi��os trailokya-n�thasya
r�masya janak�tmaj�
priy� tathaiva tulas�
sarva-lokaika-p�van�
agastya-sa�hit�y�m-in the Agastya-sa�hit�; vi��o�-of Lord Vi��u; trailokya-

n�thasya-the master of the three worlds; r�masya�of Lord R�ma; janak�tmaj�-the
daughter of King Janaka; priy�-beloved; tath�-so; eva-indeed; tulas�-Tulas�; sarva-
lokaika-p�van�-the purifier of all the worlds.
"As S�ta�-dev� is dear to Lord R�ma, the all-pervading master of the three
worlds, so Tulas�-dev�, the purifier of all the worlds, is also dear to Him.
Text 152
tulas�-v��ik� yatra
pu�p�ntara-�at�v�t�
�obhate r�ghavas tatra
s�tay� sahita� svayam
tulas�-v��ik�-a Tulas� forest; yatra-where; pu�p�ntara-�at�v�t�-with hundreds

of other flowers; �obhate-is beautiful; r�ghava�-Lord R�ma; tatra-there; s�tay�-
S�t#; sahitam-with; svayam-personally.
"Lord R�ma personally stayed with S�ta�-dev� in a forest filled with Tulas�
and with hundreds of other flowers
Text 153
tulas�-vipinasy�pi
samant�t p�vana� sthalam
kro�a-m�tra� bhavaty eva
g��geyasyaiva p�thasa�
tulas�-vipinasya-of a Tulas� tree; api-even; samant�t-everywhere; p�vanam-

purifying; sthalam-place; kro�a-m�tram-two miles; bhavati-is; eva-indeed;
g��geyasya-of the Ganga shore; eva-indeed; p�thasa�-from the water.
"A single Tulas� plant purifies every place for two miles around. It is as if
the entire area had been flooded by the Ga�g�.
Text 154
tulas�-sannidhau pr��n
ye tyajanti mun��vara
na te�� naraka-kles��
pray�nti parama� padam
tulas�-Tulas�; sannidhau-near; pr��n-life; ye-who; tyajanti-abandon;

mun��vara-O king of sages; na-not; te��m-of them; naraka-kles��-the suffering of
hell; pray�nti-they go; paramam-to the supreme; padam-abode.
"O king of the sages, they who die near Tulas� do not suffer in hell. They go
to the spiritual world."
Text 155
ki� ca
ananya-dar�an�� pr�tar
ye pa�yanti tapo-dhana
aho-r�tra-k�ta� p�pa�
tat-k�a��t praharanti te
kim� ca-furthermore; ananya-dar�an��-without seeing anything else; pr�ta�-in

the morning; ye-who; pa�yanti-see; tapo-dhana-O sages whose wealth is austerity;
aha�-day; r�tra-and night; k�tam-done; p�pam-sin; tat-k�a��t-from that moment;
praharanti-remove; te-they.
It is also said:
"O sage whose wealth is austerity, they who see Tulas� when they first open
their eyes in the morning become from that moment free from all the sins of all
their days and nights."
Text 156
g�ru�e
k�ta� yena mah�-bh�ga

tulas�-vana-ropa�am
muktis tena bhaved datt�
pr��in�� vinat�-suta
g�ru�e-in the Garu�a Pur��a; k�tam-done; yena-by whom; mah�-bh�ga-O very

fortunate one; tulas�-vana-ropa�am-the planting of a �ulas� forest; mukti�-
liberation; tena-by him; bhavet-may be; datt�-given; pr��in�m-of living entities;
vinat�-suta-O son of Vinat�.
"O fortunate Garu�a, O son of Vinat�, a person who plants a Tulas� forest
attains liberation.
Text 157
tulas� v�pit� yena

pu�y�r�me vane g�he
pak��ndra tena satyokta�
lok�� sapta prati��it��
tulas�-Tulas�; v�pit�-planted; yena-by whom; pu�y�r�me-in a pleasant garned;

vane-in a forest; g�he-in a home; pak��ndra-O king of birds; tena-by him;
satyoktam-in truth; lok��-worlds; sapta-seven; prati��it��-established.
"O king of birds, a person who plants a Tulas� tree in a beautiful garden, in
a forest, or in his home has done a very important deed. It is as if he has created
the seven worlds.
Text 158
tulas�-k�nane yas tu
muh�rtam api vi�ramet
janma-ko�i-k�t�t p�p�n
mucyate n�tra sa��aya�
tulas�-Tulas�; k�nane-in a forest; ya�-one who; tu-indeed; muh�rtam-for a

moment; api-even; vi�ramet-rests; janma-ko�i-ten million births; k�t�t-done; p�p�n-
from the sins; mucyate-is freed; na-not; atra-here; sa��aya�-doubt.
"A person who for even a moment rests in a Tulas� forest becomes freed from
the sins of ten million births. Of this there is no doubt.
Text 159
pradak�in�� ya� kurute

pa�han n�ma-sahasrakam
yaj��yuta-phala� labhet
pradak�in�m-circumambulation; ya�-who; kurute-does; pa�han-reciting; n�ma-

sahasrakam-the thousand names; tulas�-k�nane-in the Tulas� forest; nityam-
regularly; yaj�a-of yajnas; ayuta-ten thousand; phalam-results;{.fn 2. In Ch�ndogya
Upani�ad (5.10.3) it is said that they who perform pious deeds travel on the path
to the pit�s. Thus when it is said that all (sarve) go to Candraloka, the meaning
is that all who have qualified themselves in these ways go to Candraloka.
Here someone may object: Is it not so that without first going to Candraloka
it is not possible for sinners to attain a new material body? This is the reason:
Because (without first going to Candraloka) it is not possible to offer the fifth
libation (by which one attains a new body). Therefore, in order to attain a new
material body, all must first go to Candraloka.
If this objection is raised, then the author of the s�tras gives the following
reply.
S�tra 19
na t�t�ye tathopalabdhe�
na-not; t�t�ye-in the third; tath�-so; upalabdhe�-because of the perception.
Not so in the third, for it is so perceived.
Purport by �r�la Baladeva Vidy�bh��a�a
In the third place there is no need to offer the fifth libation to attain a
new material body. Why not? The s�tra explains: "tathopalabdhe�" (because it is so
perceived). This means: "Because the �ruti-��stra affirms that it is so." In the
Ch�ndogya Upani�ad the following question is posed:
yath�sau loko na samp�ryate
"Do you know why the world never becomes filled?"
The answer is given (Ch�ndogya Upani�ad 5.10.8):
athaitayo� pathor na katare�a ca t�n�m�ni k�udr��y asak�d av�tt�ni bh�t�ni j�vanti

j�yasva mriyasvety etat t�t�ya� sth�nam. ten�sau loko na samp�ryate.
"There are these two paths and there is also another path, where many tiny
creatures live, and where they are ordered: `Now you must be born.� and `Now you
must die.� It is because of this third place that the world never becomes filled."
Aside from the worlds of the devas and the worlds of the pit�s, there is
another, a third world, the home of tiny creatures like mosquitoes, insects, and
worms, creatures who do not go to the higher worlds, but are simply again and again
ordered: "Now you must be born." and "Now you must die." In this way they are born
again and again and they die again and again. That is the meaning. Their abode is
this third world. It is said that sinners take birth in the bodies of these insects
and other lower creatures. Their place is the third world because it is different
from the first and second worlds: Brahmaloka and Dyuloka. Because they have not
attained true knowledge and thus become able to travel to the world of the devas,
and because they have not performed pious deeds and thus become able to travel to
the world of the pit�s, they become tiny creatures like mosquitoes and insects and
they stay in a third world. That is why the other worlds do not become filled to
overflowing. These creatures neither rise to nor descend from the celestial worlds
of Dyuloka, and for that reason Dyuloka does not become overfilled. They stay in a
third world, where they do not offer the fifth oblation in order to attain a new
body.
S�tra 20
smaryate 'pi ca loke
smaryate-affirmed in the �m�ti-��stra; api-and; ca-also; loke-in the world.
The Sm�ti-��stras affirm that it is also in this world.
In this world also some pious persons, Dro�a and Dh��adyumna are two
examples, also attain new bodies without offering a fifth oblation. This is
described in the Sm�ti-��stras. The words "api ca" (and also) hint that there are
other examples also.
S�tra 21
dar�an�c ca
dar�an�t-from seeing; ca-also.
From seeing also.
In the Ch�ndogya Upani�ad (6.3.1) it is said:
te�� khalv e�� bh�t�n�� tr��y eva b�j�ni bhavanti. a��a-ja� j�va-jam udbhi-jam.
"Living beings are born in one of three ways. Some are born from an egg, some
are born live, and some are plants sprouting from a seed."
The �ruti-��stra affirms that plants sprouting from a seed and tiny creatures
born from perspiration take birth without the fifth oblation. They neither ascend
to nor descend from Candraloka. They are born from water without the fifth
oblation. This view is not contradicted by the scriptures.
Here someone may object: The passage you quoted from Ch�ndogya Upani�ad
mentioned three kinds of birth but did not mention birth from perspiration.
The author of the s�tras now gives his
please hear the pious result attained by a person who protects Tulas� with a wooden
fence or a hedge of thorns.
Text 168
y�vad din�ni santi��het

ka��ak�vara�a� prabho
kula-traya-yutas t�vat
ti��hed brahma-pade yugam
y�vat-as; din�ni-days; santi��het-stays; ka��ak�vara�am-thorn hedge; prabha�-O

king; kula-traya-yuta�-with three generations; t�vat-so long; ti��het-stays; brahma
(5.10.5):
athaitam ev�dhv�nam punar nivartante yathetam �k��asm �k��d v�yu� bhavati v�yur
bh�tv� dh�mo bhavati dh�mo bh�tv� abhra� bhavaty abhra� bh�tv� megho bhavati megho
bh�tv� pravar�ati
"He returns by this path. First he becomes ether. From ether he becomes air.
Having become air he becomes smoke. Having become smoke he becomes moist. Having
become mist he becomes a cloud. Having become a cloud, he becomes rain."
Sa��aya (doubt): Is the descent literally like this, or is it not like this?
P�rvapak�a (the opponent speaks): This account of the descending soul becoming
ether and other things is is to be accepted literally. During its descent does the
soul become completely identical with these various things, or does it become only
similar to them? If the soul becomes only similar, then a secondary interpretation
of the passage must be accepted. For this reason it should be understood that the
soul becomes completely identical with these different things.
Siddh�nta (conclusion): In the following words the author of the s�tras gives
His conclusion.
S�tra 23
tat-sv�bh�vy�pattir upapatte�
tat-of them; sv�bh�vya-similarity; �patti�-attainment; upapatte�-because of

being reasonable.
It is similar to them, for that is reasonable.
This passage should be interpreted to mean that the soul becomes similar to
these things. Why is that? The s�tra explains: "upapatte�" (for that is
reasonable). On Candraloka the soul attains a a body suitable for enjoyment.
However, when the time for enjoyment comes to an end, that body perishes in the
fire of grief, just as mist perishes in the sunlight. Thus deprived of its external
body, the soul becomes like ether. Then the soul comes under the control of air.
Then the soul comes into contact with smoke and the other things. That is a
reasonable explanation of these events. This is so because it is not possible for
one thing to become another, and also because if it did indeed become ether or
these other things, it would not be possible for the soul to continue its descent.
.fn 6
Adhikara�a 5
The Passage From Ether to Rain Is Quick
Introduction by �r�la Baladeva Vidy�bh��a�a
Sa��aya (doubt): Is the soul's descent from ether to rain accomplished quickly
or slowly?
P�rvapak�a (the opponent speaks): No outside force pushes it, so the soul must
proceed very slowly.
Siddh�nta (conclusion): In the following words the author of the s�tras gives
His conclusion.
S�tra 24
n�ti-cire�a vi�e��t
na-not; ati-very; cire�a-for long; vi�e��t-because of something specific.
Not for very long, because of something specific.
The soul's descent from ether and the other things does not take a long time.
Why is that? The s�tra explains: "vi�e��t" (because of something specific). The
specific thing here is a specific statement that the passage through rice and other
grains is very difficult. Because this part of the passage is singled out as
especially difficult it may be inferred that the other parts of the passage are
quickly accomplished.
the fifth oblation. This view is not contradicted by the scriptures.
Here someone may object: The passage you quoted from Ch�ndogya Upani�ad
mentioned three kinds of birth but did not mention birth from perspiration.
The author of the s�tras now gives his
come ether of the other things in its descent, but merely comes into contact
with them, so the fallen soul merely comes into contact with the rice and other
species. That is the meaning. As when it enters the ether the descending soul is
not yet experiencing the specific results of various pious and impious deeds, so
when it falls down in the rain the soul is grah��-planets; tath�-so.
"When a person places Tulas� earth on his head, all obstacles that trouble him
perish. All the planets become auspicious for him.
Text 186
tulas�-m�ttik� yatra
k��ha� patra� ca ve�mani
ti��hate muni-��rd�la
ni�cala� vai��ava� padam
tulas�-m�ttik�-Tulas� earth; yatra-where; k��ham-wood; patram-leaf; ca-and;

ve�mani-ijn the home; ti��hate-stays; muni-��rd�la-O tiger of the sages; ni�calam-
eternal; vai��avam-of Lord Vi��u; padam-the abode.
"O tiger of sages, a person who keeps Tulas�'s earth, wood, and leaves
transforms his home into the eternal world of Lord Vi��u."
Text 187
tatraiv�nyatra
ma�gal�rtha� ca do�a-ghna�
pavitr�rtha� dvijottama
tulas�-m�la-samlagna�
m�ttik�m �vahed budha�
tatra-there; eva-indeed; anyatra-in another place; ma�gal�rtham-for

auspiciousness; ca-and; do�a-ghnam-destroying faults; pavitr�rtham-for
purification; dvijottama-O best of br�hma�as; tulas�-m�la-samlagnam-touching
Tulas�'s roots; m�ttik�m-earth; �vahet-should carry; budha�-wise.
"O best of the br�hma�as, in order to create auspiciousness, drive away

faults, and bring purification, a wise man should carry with him some of the earth
that has touched Tulas�-dev�'s roots.
Text 188
tan-m�la-m�ttik�� yo vai
dh�rayi�yati mastake
tasya tu��o var�n k�m�n
pradad�ti jan�rdana�
tan-m�la-m�ttik�m-the earth fropm Tulas�'s roots; ya�-who; vai-indeed;

dh�rayi�yati-will place; mastake-on the head; tasya-of him; tu��a�-pleased; var�n-
boons; k�m�n-desires; pradad�ti-gives; jan�rdana�-Lord K��a.
"Lord K��a is pleased with whoever places the earth from Tulas�'s roots on
his head. Lord K��a grants him anything he may desire."
Text 189
b�han-n�rad�ye ga�g�-prasa�ge
tulas�-m�la-sambh�t�
hari-bhakta-padodbhav�
ga�godbhav� ca m�l-lekh�
nayaty acyuta-r�pat�m
b�han-n�rad�ye-in the narada Pur��a; ga�g�-prasa�ge-in connection with the

Ganga; tulas�-m�la-sambh�t�-from Tulas�'s roots; hari-bhakta-padodbhav�-from Lord
Hari's devotees; ga�godbhav�-from the Gang�; ca-and; m�l-lekh�-earth; nayati-
brings; acyuta-r�pat�m-an eternal form.
In the N�rada Pur��a's description of the Ga�g�, it is said:

"A person who touches the earth that has touched Tulas�, Lord Hari's devotees,
or the Ga�g�, attains an eternal spiritual form."
Text 190
g�ru�e
yad-g�he tulas�-k��ha�
patra� su�kam ath�rdrakam
bhavate naiva p�pa� tad-
g�he sa�kramate kalau
g�ru�e-in the Garu�a Pur��a; yad-g�he-in whose home; tulas�-k��ham-Tulas�

wood; patram-leaf; su�kam-dry; atha-then; ardrakam-moist; bhavate-is; na-not; eva-
indeed; p�pam-sin; tat-of him; g�he-in the home; sa�kramate-enters; kalau-in Kali-
yuga.
"When in the Kali-yuga a person keeps in his home Tulas� wood and Tulas�
leaves, either dry or moist, sin cannot enter his home."
Text 191
�r�-prahl�da-sa�hit�y�� tath� vi��u-dharmottare� pi
patra� pu�pa� phala� k��ha�

tvak-��kh�-pallav��kuram
tulas�-sambhava� m�la�
p�vana� m�ttik�dy api
�r�-prahl�da-sa�hit�y�m� tath� vi��u-dharmottare-in both the �r� Prahl�da-

sa�hit� and the �r� Vi��u-dharma Pur��a, Uttara-kha��a; api-also; patram-leaf;
pu�pam-flower; phalam-fruit; k��ham-wood; tvak-bark; ��kh�-branches; pallava-
twigs; a�kuram�-sprout; tulas�-sambhavam-from Tulas�; m�lam-root; p�vanam-
purifying; m�ttik�di-beginning with earth; api-even.
In both the �r� Prahl�da-sa�hit� and the �r� Vi��u-dharma Pur��a, Uttara-
kha��a, it is said:
"Tulas�'s leaves, flowers, fruits, wood, bark, branches, twigs, sprouts,

roots, and earth are all supremely purifying.
Text 192
homa� kurvanti ye vipr�s

tulas�-k��ha-vahnin�
lave lave bhavet pu�ya�
agni��oma-�atodbhavam
homam-yajna; kurvanti-do; ye-who; vipr��-br�hma�as; tulas�-k��ha-vahnin�-with

fire lit with Tulas� wood; lave-moment; lave-after moment; bhavet-is; pu�yam-piety;
agni��oma-�atodbhavam-equal to a hundred agnistomas.
"br�hma�as who offer homa with a fire burning with Tulas� wood attain at every
moment the piety of offering a hundred agni��oma-yaj�as.
Text 193
naivedya� pacate yas tu
meru-tulya� bhaved anna�
tad datta� ke�av�ya hi
naivedyam-an offering fo food; pacate-cooks; ya�-who; tu-indeed; tulas�-

k��ha-vahnin�-with a fire burning with Tulas� wood; meru-tulyam-equal to Mount
Meru; bhavet-is; annam-food; tat-that; dattam-given; ke�av�ya-to Lord K��a; hi-
indeed.
"When someone, using a fire burning with Tulas� wood, cooks an offering of
food to give to Lord Ke�ava, that offering becomes like a great Mount Meru of food.
Text 194
�ar�ra� dahyate ye��

na te�� punar �v�ttir
vi��ulok�t katha�cana
�ar�ram-body; dahyate-is burning; ye��m-of whom; tulas�-k��ha-vahnin�-with a

fire of Tulas� wood; na-not; te��m-of them; puna�-again; �v�tti�-return;
vi��ulok�t-from Vi��uloka; katha�cana-ever.
"A person whose dead body burns in a fire of Tulas� wood goes to Vi��uloka. He
never returns to this world.
Text 195
grasto yadi mah�-p�pair

agamy�gaman�dikai�
m�ta� �udhyati dahena
grasta�-haunted; yadi-if; mah�-p�pai�-by great sins; agamy�gaman�dikai�-

beginning with approaching a woman who should not be approached; m�ta�-dead;
�udhyati-is purified; dahena-by burning; tulas�-k��ha-vahnin�-in a fire of Tulas�
wood.
"Even if he was haunted by many great sins beginning with the sin of
approaching a woman who should not be approached, a person who dies and is cremated
in a fire of Tulas� wood becomes completely pure.
Text 196
t�rtha� yadi na sampr�pta�

sm�tir v� k�rtana� hare�
tulas�-k��ha-dagdhasya
m�tasya na punar bhava�
t�rtham-holy place; yadi-if; na-not; sampr�ptam-attained; sm�ti�-memory; v�-

of; k�rtanam-chanting the glories; hare�-of Lord K�s��a; tulas�-of Tulas�; k��ha-
with the wood; dagdhasya-burned; m�tasya-dead; na-not; puna�-again; bhava�-birth.
"Even if a person never went on pilgrimage to any holy places, never meditated
on Lord Hari, and never chanted Lord Hari's glories, if when he dies he is cremated
in a fire of Tulas� wood, he will not take birth again.
Text 197
yady eka� tulas�-k��ha�

madhye k��ha-cayasya hi
daha-k�le bhaven mukti�
p�pa-ko�i-yutasya ca
yadi-if; ekam-one; tulas�-k��ham-Tulas� wood; madhye-in the middle; k��ha-

cayasya-of much wood; hi-indeed; daha-k�le-at the time of burning; bhavet-is;
mukti�-liberation; p�pa-ko�i-yutasya-committed ten million sins; ca-and.
"A person who commits ten million sins, dies, and is cremated in a fire where
among much other wood there is a single piece of Tulas�, attains liberation.
Text 198
janma-ko�i-sahasrais tu
to�ito yair jan�rdana�
dahyante te jan� loke
janma-ko�i-sahasrai�-ten billion births; tu-indeed; to�ita�-pleased; yai�-by

whom; jan�rdana�-Lord K��a; dahyante-burn; te-they; jan�-persons; loke-in this
world; tulas�-k��ha-vahnin�-in a fire of Tulas� wood.
"They who die and then are cremated in a fire burning with Tulas� wood please
Lord Hari as if they had performed pious deeds for ten billion births.
Text 199
ya� kury�t tulas�-k��hair

ak�a-m�l�� su-r�pi��m
ka��ha-m�l�� ca yantena
k�ta� tasy�k�aya� bhavet
agastya-sa�hit�y�m-in the Agastya-sa�hit�; ya�-who; kury�t-does; tulas�-

k��hai�-with Tulas� wood; ak�a-m�l�m-japa beads; su-r�pi��m-beautiful; ka��ha-
m�l�m-neck beads; ca-and; yantena-cearefully; k�tam-done; tasya-of him; ak�ayam-
eternal; bhavet-is.
"A person who carefully makes beautiful japa beads or neck beads out of Tulas�
wood attains a benefit that is eternal.
Text 200
atha tulas�-patra-dh�ra�a-m�h�tmya�
sk�nde �r�-brahma-n�rada-samv�de
yasya n�bhi-sthita� patra�

mukhe �irasi kar�ayo�
tulas�-sambhava� nitya�
t�rthais tasya makhai� ca kim
atha-now; tulas�-patra-dh�ra�a-m�h�tmyam-the Glories of Honoring a Tulas�

Leaf; sk�nde-in the Skanda Pur��a; �r�-brahma-n�rada-samv�de-in a convesration of
�r� Brahma and �r� Narada; yasya-of whom; n�bhi-sthitam-onm the navel; patram-leaf;
mukhe-on the mouth; �irasi-on the head; kar�ayo�-on the ears; tulas�-sambhavam-born
from Tulas�; nityam-always; t�rthai�-with holy places; tasya-of him; makhai�-with
yajnas; ca-and; kim-what is the use?
The Glories of Honoring a Tulas� Leaf
"What is the use of many pilgrimages and yaj�as for a person who places on his
mouth, head, ears, and navel, a Tulas� leaf offered to Lord Hari?"
Text 201
tatraiv�nyatra
�atrughna� ca supu�ya� ca
�r�-kara� roga-n��anam
k�tv� dharmam av�pnoti
�iras� tulas�-dalam
tatra-there; eva-indeed; anyatra-in another place; �atrughnam-killing enemies;

ca-and; supu�yam-very pious; ca-and; �r�-karam-bringing opulences; roga-diseases;
n��anam-destroying; k�tv�-doing; dharmam-piety; av�pnoti-attains; �iras�by the
head; tulas�-dalam-a Tulas� leaf.
"A person who places on his head a Tulas� leaf offered to Lord Hari attains
purity, piety, wealth, and the destruction of all diseases. He vanquishes his
enemies.
Text 202
ya� ka�cid vai��avo loke

mithy�c�ro 'py an��ram�
pun�ti sakal�l lok�n
�iras� tulas�� vahan
ya�-who; ka�cit-someone; vai��ava�-a Vai��ava; loke-in the world; mithy�c�ra�-

a lier; api-even; an��ram�-not following varnasrama; pun�ti-purifies; sakal�n-all;
lok�n-worlds; �iras�-with the head; tulas�m-Tulas�; vahan-carrying.
"A person who rejects var��rama and is addicted to telling lies, but
nevertheless worships Lord Vi��u and places on his head a Tulas� leaf offered to
Lord Vi��u, purifies all the worlds."
Text 203
b�han-n�rad�ye �r�-yama-bhag�ratha-samv�de
kar�ena dh�rayed yas tu

tulas�� satata� nara�
tat-k��ha� v�pi r�jendra
tasya n�sty upap�takam
b�han-n�rad�ye-in the Narada Pur��a; �r�-yama-bhag�ratha-samv�de-in a

conversation of Yama and Bhagiratha; kar�ena-with the ear; dh�rayet-holds; ya�-who;
tu-indeed; tulas�m-Tulas�; satatam-always; nara�-a person; tat-k��ham-Tulas� wood;
v�-or; api-also; r�jendra-O great king; tasya-of him; na-not; asti-is; upap�takam-
sin.
In the N�rada Pur��a, �r� Yama tells King Bhag�ratha:
"O great king, a person who regularly touches to his ear a Tulas� leaf or a
portion of Tulas� wood, is never touched by sin.
Text 204
hari-bhakti-sudhodaye vai��ava-vipram� prati yamad�t�n�m uktau
kasm�d iti na j�n�mas

tulasy� hi priyo hari�
gacchanta� tulas�-hasta�
rak�ann ev�nugacchati
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; vai��ava-vipram-a Vai��ava

br�hma�a; prati-to; yamad�t�n�m-of the Yamadutas; uktau-in the words; kasm�t-how?;
iti-thus; na-not; j�n�ma�-we know; tulasy�-of Tulas�; hi-indeed; priya�-dear;
hari�-Lord Hari; gacchantam-going; tulas�-hastam-Tulas� in the hand; rak�ann-
protecting; eva-indeed; anugacchati-follows.
In the Hari-bhakti-sudhodaya, the messengers of Yamar�ja tell a Vai��ava

br�hma�a:
"We did not understand. Lord Hari loves Tulas�-dev�. When a person carries
Tulas� in his hand, Lord Hari follows him and gives him all protection.
Text 205
pur��ntare ca
ya� k�tv� tulas�-patra�

�iras� vi��u-tat-para�
karoti dharma-k�ry��i
phalam �pnoti c�k�ayam
pur��ntare-in another Pur��a; ca-and; ya�-who; k�tv�-doing; tulas�-patram-a

Tulas� leaf; �iras�-with the head; vi��u-tat-para�-a Vai��ava; karoti-does; dharma-
k�ry��i-pious deeds; phalam-result; �pnoti-attains; ca-and; ak�ayam-eternal.
In another Pur��a it is said:
"By placing a Tulas� leaf to his head, a Vai��ava performs a host of pious
deeds. He attains a result that is eternal."
Text 206
garu�a-pur��e
mukhe tu tulas�-patra�
d��v� �irasi kar�ayo�
kurute bh�skaris tasya
du�k�tasya tu m�rjanam
garu�a-pur��e-in the Garu�a Pur��a; mukhe-in the mouth; tu-indeed; tulas�-

patram-a t leaf; d��v�-seeing; �irasi-on the head; kar�ayo�-on the ears; kurute-
does; bh�skari�-Yama; tasya-of him; du�k�tasya-impiety; tu-indeed; m�rjanam-
cleansing.
"When he sees that a person has touched a Tulas� leaf to his mouth, head, or
ears, from his book Yamar�ja at once erases all his sins.
Text 207
tri-k�la� vinat�-putra
pr��ayet tulas�� yadi
vi�i�yate k�ya-�uddhis
c�ndr�ya�a-�ata� vin�
tri-k�lam-three times; vinat�-putra-O Garu�a; pr��ayet-eats; tulas�m-Tulas�;

yadi-if; vi�i�yate-is distinguished; k�ya-of the body; �uddhi�-purity; c�ndr�ya�a-
�atam-a hundred candrasyana-vratas; vin�-without.
"O son of Vinat�, if he eats a Tulas� leaf at sunrise, noon and sunset, a
person becomes very pure. He does not need to perform a hundred c�ndr�ya�a-vratas.
Text 208
sk�nde �r�-va�i��ha-mandh�t�-samv�de
c�ndr�ya��t tapta-k�cchr�t
brahma-kurch�t ku�odak�t
vi�i�yate k�ya-�uddhis
tulas�-patra-bhak�a��t
sk�nde �r�-va�i��ha-mandh�tr�-samv�de-in the Skanda Pur��a, �r� Va�i��ha Muni

tells King Mandh�t�; c�ndr�ya��t-than candrayana; tapta-k�cchr�t-than great
austerities; brahma-kurch�t-brahma-kurcha; ku�odak�t�kusodaka; vi�i�yate-better;
k�ya-�uddhi�-purity; tulas�-patra-bhak�a��t-from eating a Tulas� leaf.
In the Skanda Pur��a, �r� Va�i��ha Muni tells King Mandh�t�:
"By eating a Tulas� leaf one becomes very pure. More pure than if he had
followed the c�ndr�ya�a-vrata, tapta-k�cchra-vrata, brahma-kurcha-vrata, or
ku�odaka-vrata.
Text 209
tath� ca tulas�-patra-
bhak�a��d bh�va-varjita�
p�po 'pi sad-gati� pr�pta
ity etad api vi�rutam
tath�-so; ca-and; tulas�-patra-a Tulas� leaf; bhak�a��t--by eating; bh�va-

varjita�-without spiritual love; p�pa�-a sinner; api-even; sad-gatim-the spiritual
world; pr�pta-attained; iti-thus; etat-this; api-also; vi�rutam-heard.
"It is well known that simply by eating a Tulas� leaf offered to the Lord,
even a sinner who has no spiritual love will attain the abode of the Lord."
Text 210
tath� ca sk�nde �r�-brahm� n�radam� prati kathite am�ta-s�roddhare

lubdhakop�khy�n�nte yamad�t�n prati �r�-vi��ud�t�n�m� vacanam�
k�ir�bdhau mathyam�ne hi
tulas� k�ma-r�pi��
utp�dit� mah�-bh�g�
lokoddh�ra�a-hetave
tath�-so; ca-and; sk�nde-in the Skanda Pur��a; �r�-brahm�-�r� Brahma; n�radam-

Narada; prati-to; kathite-spoken; am�ta-s�roddhare-in ther Amrta-saroddhara;
lubdhakop�khy�n�nte-at the end of the hunter;s stor; yamad�t�n-the yamadutas;
prati-to; �r�-vi��ud�t�n�m-of the �r� Vi��ud�tas; vacanam-the words; k�ir�bdhau-in
the milk ocean; mathyam�ne-churned; hi-indeed; tulas�-Tulas�; k�ma-r�pi��-who has
the power to assume any form at will; utp�dit�-born; mah�-bh�g�-very fortunate and
beautiful; lokoddh�ra�a-hetave-to deliver the worlds.
In the Skanda Pur��a, where �r� Brahm� speaks this verse to �r� N�rada, as
well as in the Am�ta-s�roddhara, where, at the end of the hunter's story, the �r�
Vi��ud�tas speak this verse to the Yamad�tas, it is said:
"As the milk ocean was being churned, beautiful Tulas�, who has the power to
assume any form at will, and whose purpose was to deliver all the worlds, suddenly
appeared.
Text 211
yasy�� smara�a-m�tre�a
dar�an�t k�rtan�d api
vilaya� y�nti p�p�ni
ki� punar vi��u-p�jan�t
yasy��-of whom; smara�a-by remembering; m�tre�a-simply; dar�an�t-by seeing;

k�rtan�t-by glorifying; api-also; vilayam-to destruction; y�nti-go; p�p�ni-sins;
kim-what?; puna�-more; vi��u-p�jan�t-by worshiping Lord Vi��u.
"When she is remembered, seen, or glorified, sins race to destruction. How

much more, then, are sins destroyed when Lord Vi��u Himself is worshiped?
Text 212
j�ta-r�pa-maya� pu�pa�
padmar�ga-maya� �ubham
hitv� tu ratna-j�t�ni
g�h��ti tulas�-dalam
j�ta-r�pa-mayam-made of gold; pu�pam-flower; padmar�ga-mayam-made of rubies;

�ubham-beautiful; hitv�-offering; tu-indeed; ratna-j�t�ni-made of jewels; g�h��ti-
accepts; tulas�-dalam-a Tulas� leaf.
"Lord Vi��u will push aside a flower of gold, a flower of rubies, or a flower
of many jewels, and choose instead a single Tulas� leaf.
Text 213
bhak�ita� lubdhaken�pi
patra� tulas�-sambhavam
pa�c�d di��ntam �panno
bhasm�-bh�ta� kalevaram
bhak�itam-eaten; lubdhakena-by a hunter; api-even; patram-leaf; tulas�-

sambhavam-Tulas�; pa�c�t-after; di��ntam-death; �panna�-attained; bhasm�-bh�tam-
burned to ashes; kalevaram-body.
"Even a cruel hunter who eats a Tulas� leaf at the time of death burns all his
sins to ashes.
Text 214
sit�sita� yath� n�ra�

sarva-p�pa-k�ay�vaham
tath� ca tulas�-patra�
pr��ita� sarva-k�ma-dam
sita-white; asitam-black; yath�-as; n�ram-water; sarva-p�pa-k�ay�vaham-removes

sins; tath�-so; ca-and; tulas�-patram-a Tulas� leaf; pr��itam-eaten; sarva-k�ma-
dam-fulfills all desires.
As the Ga�ga� and the Yamuna� was away all sins, so does eating a Tulas� leaf.
Eating a Tulas� leaf bring the fulfillment of all desires.
Text 215
yath� j�ta-balo vahnir

dahate k�nan�dikam
pr��ita� tulas�-patra�
yath� dahati p�takam
yath�-as; j�ta-bala�-powerful; vahni�-fire; dahate-burns;

k�nan�dikam�beginning with a forest; pr��itam-eaten; tulas�-Tulas�; patram-leaf;
yath�-as; dahati-burns; p�takam-sins.
"As a great fire burns away a forest and many other things, so eating a Tulas�
leaf burns away sins.
Text 216
yath� bhakti-rato nitya�

naro dahati p�takam
tulas�-bhak�a��t tat tad
dahate p�pa-sa�cayam
yath�-as; bhakti-rata�-a devotee; nityam-always; nara�-a person; dahati-burns;

p�takam-sin; tulas�-Tulas�; bhak�a��t-by eating; tat-that; tat-that; dahate-burns;
p�pa-sa�cayam-a multitude of sins.
"By serving Lord Vi��u, a person burns away his sins. In the same way, by
eating a Tulas� leaf, a person burns away a great multitude of sins.
Text 217
c�ndr�ya�a-sahasrasya
par�k�� atasya ca
na tulya� j�yate pu�ya�
tulas�-patra-bhak�a��t
c�ndr�ya�a-sahasrasya-of a thousand candrayanas; par�k��m-of parakas;

�atasya-of a hundred; ca-and; na-not; tulyam-equality; j�yate-is born; pu�yam-
piety; tulas�-patra-bhak�a��t-by eating a Tulas� leaf.
"A thousand c�ndr�ya�a-vratas and a hundred par�ka-vratas do not bring piety
equal to what is attained by eating a Tulas� leaf.
Text 218
k�tv� p�pa-sahasr��i
p�rve vayasi m�nava�
tulas�-bhak�a��n mucyet
�rutam etat pur� hare�
k�tv�-doing; p�pa-sahasr��i-a thousand sins; p�rve-in the first; vayasi-age;

m�nava�-a person; tulas�-bhak�a��n-by eating a Tulas� leaf; mucyet-is released;
�rutam-heard; etat-that; pur�-before; hare�-from Lord Hari.
"I heard Lord Hari say that a person who eats a Tulas� leaf becomes free form
a thousands sins committed in his youth.
Text 219
t�vat ti��hanti p�p�ni

dehin�� yama-ki�kar��
y�van na tulas�-patra�
mukhe �irasi ti��hati
t�vat-so; ti��hanti-stand; p�p�ni-sins; dehin�m-of the embodied beings; yama-

ki�kar��-the servnats of Yamar�ja; y�van-as; na-not; tulas�-Tulas�; patram-leaf;
mukhe-in the mouth; �irasi-on the head; ti��hati-stays.
"When a person places a Tulas� leaf on his mouth or on his head, neither sins
nor Yama's servants can again approach him.
Text 220
am�t�d utthit� dh�tr�

tulas� vi��u-vallabh�
sm�t� sa�k�rtit� dhy�t�
pr��it� sarva-k�ma-d�
am�t�t-from nectar; utthit�-arisen; dh�tr�-dhatri; tulas�-Tulas�; vi��u-

vallabh�-dear to Lord Vi��u; sm�t�-remembered; sa�k�rtit�-glorified; dhy�t�-
meditated; pr��it�-eaten; sarva-k�ma-d�-fulfilling all desires.
"The dh�tr� fruit was manifested from nectar. The Tulas� plant is dear to Lord
Vi��u. When they are remembered, praised, meditated on, or eaten, they fulfill all
desires.
Text 221
tatraiva �r�-yama� prati �r�-bhagavad-v�kya�
dh�tr�-phala� ca tulas�
m�tyu-k�le bhaved yadi
mukhe yasya �ire dehe
durgatir n�sti tasya vai
tatra-there; eva-indeed; �r�-yamam-�r� Yama; prati-to; �r�-bhagavad-v�kyam-the

words of the Supreme Personality of Godhead; dh�tr�-phalam-the dhatri fruit; ca-
and; tulas�-Tulas�; m�tyu-k�le-at the time fo death; bhavet-may be; yadi-if; mukhe-
on the mouth; yasya-of whom; �ire-on the head; dehe�on the body; durgati�-trouble;
na-not; asti-is; tasya-of him; vai-indeed.
In the Skanda Pur��a, the Supreme Personality of Godhead tells Yamar�ja:
"A person who places Tulas� or the dh�tr� fruit on his mouth, head, or body at
the moment of his death does not attain an inauspicious destination.
Text 222
yukto yadi mah�-p�pai�

suk�ta� n�rjita� kvacit
tath�pi d�yate mok�as
tulas� bhak�it� yadi
yukta�-endowed; yadi-if; mah�-p�pai�-with great sins; suk�tam-piety; na-not;

arjitam-earned; kvacit-ever; tath�pi-still; d�yate-is given; mok�a�-liberation;
tulas�-Tulas�; bhak�it�-eaten; yadi-if.
"Even a great sinner who has not done a single pious deed will attain
liberation if he eats a Tulas� leaf.
Text 223
lubdhaken�tma-dehena
bhak�ita� tulas�-dalam
sampr�pto mat-pada� n�na�
k�tv� pr��asya samk�ayam
lubdhakena-by the hunter; �tma-dehena-his own body; bhak�itam-eaten; tulas�-

dalam-Tulas� leaf; sampr�pta�-attained; mat-padam-My abode; n�nam-indeed; k�tv�-
doing; pr��asya-of the life; samk�ayam-death.
"That hunter ate a Tulas� leaf, and therefore when he died he went to My
abode."
Text 224
pur��ntare ca
upo�ya dv�da�� uddh��

p�ra�e tulas�-dalam
pr��ayed yadi viprendra
a�vamedh��aka� labhet. iti.
pur��a-Pur��a; antare-in another; ca-and; upo�ya-fasting; dv�da��m-on dvadasi;

�uddh�m-pure; p�ra�e-on breaking the fast; tulas�-dalam-a Tulas� leaf; pr��ayet-
eats; yadi-if; viprendra-O king of br�hma�as; a�vamedh��akam-eight asvamedha-
yajanas; labhet-attains; iti-thus.
In another Pur��a it is said:
"A person who fasts on a pure dv�da��, and then on the next day breaks his
fast by eating a Tulas� leaf, attains the result of eight a�vamedha-yaj�as.
Text 225
tathaiva tulas�-spars�t
k��a-cakre�a rak�ita�
brahma-bandhur iti khy�to
hari-bhakti-sudhodaye
tath�-so; eva-indeed; tulas�-spars�t-by touchign Tulas�; k��a-cakre�a-by Lord

K��a's cakra; rak�ita�-"rotected; brahma-bandhu�-a br�hma�a's friend; iti-thus;
khy�ta�-famous; hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya.
"A brahma-bandhu who ate a Tulas� leaf was protected by Lord K��a's cakra.
This story is famous in the Hari-bhakti-sudhodaya.
Text 226
ata evokta�
ki� citram asy�� patita� tulasy�

dala� jala� v� patita� pun�te
lagn�dhibh�la-sthalam �lav�la-
m�t-sn�p� k�tsn�gha-vin��an�ya. iti.
ata eva-therefore; uktam-said; kim-what?; citram-wonder; asy��-of this;

patitam-fallen; tulasy�-of Tulas�; dalam-a leaf; jalam-water; v�-or; patitam-
fallen; pun�te-purifies; lagn�dhibh�la-sthalam-on the forehead; �lav�la-around the
roots; m�t-earth; sn�p�-bathing; k�tsna-all; agha-sins; vin��an�ya-for destruction;
iti-thus.
It is also said:
"How wonderful it is! A fallen Tulas� leaf, some water placed on Tulas�, or
some earth from Tulas�'s roots placed on one's forehead destroy every sin."
Text 227
�r�mat-tulasy�� patrasya
m�h�tmya� yady ap�d��am
tath�pi vai��avais tan na
gr�hya� k��rpa�a� vin�
�r�mat-tulasy��-of �r� Tulas�; patrasya-of a leaf; m�h�tmyam-the glory; yadi-

if; api-evem; �d��am-like this; tath�pi-nevertheless; vai��avai�-by the Vai��avas;
tan-that; na-not; gr�hyam-to be tasken; k��rpa�am-being offered to Lord K��a;
vin�-without.
Even though Tulas�'s leaves are glorious in this way, the Vai��avas will never
accept them unless they are first offered to Lord K��a.
Text 228
k��a-priyatv�t sarvatra
�r�-tulasy�� prasa�gata�
sa�k�rtyam�na� dh�try�� ca
m�h�tmya� likhyate 'dhun�
k��a-priyatv�t-because of being dear to K��a; sarvatra-everywhere; �r�-

tulasy��-of �r� Tulas�; prasa�gata�-by the touch; sa�k�rtyam�nam-being glorified;
dh�try��-of dhatri; ca-and; m�h�tmyam-glory; likhyate-is written; adhun�-now.
Because she is very dear to Lord K��a, �r� Tulas�-dev� is glorified in all
the scriptures. Now we will write about the glories of the dh�tr� fruit.
Text 229
atha dh�tr�-m�h�tmya� sk�nde brahma-n�rada-samv�de dh�tr�-cch�y�� sam��ritya

yo 'rcayec cakra-p��inam
pu�pe pu�pe 'svamedhasya
phala� pr�pnoti m�nava�
Text 230
tatraiv�gre dh�tr�-cch�y�� tu sa�sprsya

kury�t pi��a� tu yo mune
mukti� pray�nti pitara�
pras�d�n m�dhavasya ca
Text 231
m�rdhni ghr��e mukhe caiva

dehe ca muni-sattama
dhatte dh�tr�-phala� yas tu
sa m�h�tm� su-durlabha�
Text 232
dh�tr�-phala-vilipt��go
dh�tr�-phala-vibh��ita�
dh�tr�-phala-k�taharo
naro n�r�ya�o bhavet
Text 233

dhatte dh�tr�-phala� mune
priyo bhavati dev�n��
manu�y�n�� tu k� kath�
Text 234

mithy�caro 'pi duysta-dhi�
pun�ti sakal�l lok�n
dh�tr�-phala-dal�nvita�
Text 235
dh�tr�-phal�ni yo nitya�
vahate kara-sampu�e
tasya n�r�ya�o devo
varam eka� prayacchati
Text 236
dh�t�-phala� ca bhoktavya�
kad�cit kara-sampu��t
ya�a� �riyam av�pnoti
pras�d�c cakra-p��ina�
Text 237
dh�tr�-phala� ca tulas�
m�ttik� dvarakodbhava
saphala� j�vita� tasya
tritaya� yasya ve�m�ni
Text 238
dh�tr�-phalais tu sammi�ra�
pibate vahate yas tu
t�rtha-ko�i-phala� labhet
Text 239
yasmin g�he bhavet toya�

dh�tr�-phalai� ca viprendra
g��geyai� ki� prayojanam
Text 240
tulas�-dala-naivedya�
dh�try� yasya phala� g�he
kavaca� vai��ava� tasya
sarva-p�pa-vin�sanam
Text 241
brahma-pura�e ca dh�tr�-phal�ni tulas�

hy anta-k�le bhaved yadi
mukhe caiva �irasy a�ge
p�taka� n�sti tasya vai
Text 242
k�tv� tu bhagavat-p�ja�
na t�rtha� sn�nam �caret
na ca devalayopeta
'sprsya-sa�sprsan�din�
Text 243
atha sn�na-vi�e�a-k�la� sm�ty-artha-sare na sn�y�d utsave t�rthe

ma�galya� vinivartya ca
anuvrajya suh�d-bandhun
arcayitve��a-devat�m
Text 244
vi��u-sm�tau ca vi�v-alaya-smipa-sth�n
vi��u-sev�rtham �gat�n
candal�n patit�n v�pi
sp��v� na sn�nam �caret
Text 245
deva-yatra-vivahe�u
yaj�opakara�e�u ca
utsave�u ca sarve�u
sp��asp��ir na vidyate
Text 246
eva� prata� samabhyarcya

�r�-k��a� tad-an�ntaram
��str�bhy�s�� dvija� sakty�
kury�d vipro vi�e�ata�
Text 247
yad ukta� �ruti-sm�ti ubhe netre

vipr�� parik�rtite
ekena vikala� kano
dv�bhy�m andha� prak�rtita�
Text 248
ki� ca kaurme vyasa-git�y�� yo 'nyatra kurute yatna�

anadhitya �ruti� dvija�
sa sa-mudho na sambhasyo
veda-bahyo dvijatibhi�
Text 249
na veda-pa�ha-m�tre�a
santu�yed e�a vai dvija�
yathokt�c�ra-h�nas tu
pa�ke gaur iva sidati
Text 250
yo 'dhitya vidhivad veda�

ved�rtha� na vic�rayet
sa candha� �udra-kalpas tu
pad�rtha� na pr�p�dyate. iti.
Text 251
ato 'dhitanvaha� vidv�n

athadhy�pya ca vai��ava�
samarpya tac ca k��ya
yatena nija-v�ttaye
Text 252
v�ttau satya� ca ��uy�t

sadh�n sa�gatya sat-katham
Text 253
atha v�tti-sampad�na� saptama-skandhe rt�m�t�bhy�� j�veta

m�tena pr�m�tena v�
satyan�t�bhy�m api v�
na sva-v�ttya kad�cana
Text 254
rtam u�cha-sila� prokta�

am�ta� sy�d ayacitam
m�ta� tu nitya� yacna sy�t
pr�m�ta� karsana� sm�tam
Text 255
satyan�ta� tu vanijya�
sva-v�ttir nica-sevanam
Text 256
�tmano nica-lok�n��
sevana� v�tti-siddhaye
nitara� nindyate sadbhir
vai��avasya vi�e�ata�
Text 256
tad ukta� seva sva-v�ttir yair ukt�

na samyak tair udah�tam
svacchanda-carita� kva sva
vikritasu� kva sevaka�
Text 258
pani-k�ty�tmana� pr��n
ye vartante dvijadhama�
te�� dur�tman�m anna�
bhuktv� c�ndr�ya�a� caret. iti.
Text 259
�ukla-v�tter asiddhau ca
bhojy�nn�n �udra-vargata�
tathaiva gr�hy�gr�hy�ni
jan�y�c chastrato budha�
Text 260
�ukla-v�tti� ca �r�-vi��u-dharmottare t�t�ya-kha��e pratigrahena yal labdha�

yajyata� �i�yatas tath�
gu��nvitebhyo viprasya
�ukla� tat tri-vidha� sm�tam
Text 261
yuddhopakar�l labdha� ca
dand�c ca vyavaharata�
k�atriyasya dhana� �ukla�
tri-vidha� parik�rtitam
Text 262
krsi-vanijya-go-rak�a�
k�tv� �ukla� tath� visa�
dvija-su�rusay� labdha�
�ukla� �udrasya k�rtitam
Text 263
kram�gata� pr�ti-d�na�
pr�pta� ca saha bharyay�
avi�e�ena sarve��
dhana� �ukla� prak�rtitam
Text 264
atha gr�hy�gr�hy�ni kaurme tatraiva nady�c chudrasya vipro 'nna�

moh�d v� yadi k�mata�
na �udra-yoni� vrajati
yas tu bhu�kte hy anapadi
Text 265
du�k�ta� h8i manu�yasya

sarvam anne prati��hitam
yo yasy�nna� samasn�ti
sa tasyasn�ti kilbisam
Text 266
ardhika� kula-mitra� ca
sva-gop�la� ca napita�
ete �udre�u bhojy�nn�
dattv� sv-alpa-pana� budhai�
Text 267
pay�s�� sneha-pakva� yad

gorasa� caiva saktava�
pinyaka� caiva taila� ca
�udr�d gr�hya� tathaiva ca
Text 268
a�gira� gorasa� caiva saktu�� ca

taila-pinyakam eva ca
apup�n bhak�ayec chudr�t
yat ki�cit payas� k�tam
Text 269
atri-sm�tau sva-sutaya� ca yo bhu�kte

sa bhu�kte p�thivi-m�l�m
narendra-bhavane bhuktv�
vi��h�y�� j�yate krmi�
Text 270
anyatra ca da�a-napita-gop�la-
kula-mitr�rdha-sirina�
bhojy�nna� �udra-varge 'mi
tath�tma-vinivedaka�
Text 271
madhudaka� phala� m�la�

edha�sya-bhaya-dak�in�
abhyudyat�ni tv et�ni
gr�hy�ny api nik��ata�
Text 272
khala-k�etra-gata� dhanya�
kupa-vapi�u yaj-jalam
agr�hy�d api tad-gr�hya�
yac ca go��ha-gata� paya�
Text 273
pan�ya� pay�s�� bhak�ya�

gh�ta� lavanam eva ca
hasta-datta� na g�hn�y�t
tulya� go-ma�sa-bhak�a�ai�
Text 274
manu-sm�tau samudra� saindhava� caiva

lavane param�dbhute
pratyak�e pai tu gr�hye
nisedhas tv anya-gocara�
Text 275
ayasenaiva patre�a
yad annam upan�yate
bhokt� tad vit-sama� bhu�kte
dat� ca naraka� vrajet
Text 276
go-rak�ak�n vanijak�n
tath� karuka-silina�
prosy�n vardhusika�� caiva
vipr�n �udravad �caret
Text 277
kaurme ca tatraiva trna� k��ha� phala� pu�pa�

prakasa� vai harer budha�
dharm�rtha� kevala� vipra
hy anyath� patito bhavet
Text 278
tila-mudga-yav�d�n��
mu��ir gr�hya pathi sthitai�
k�udh�rthair n�nyath� vipra
dharma-vidbhir iti sthiti�
Text 279
vai��av�n�� hi bhoktavya�
pr�rthy�nna� vai��avai� sad�
avai��av�n�m anna� tu
parivarjyam amedhyavat
Text 280
tath� ca p�dme devad�ta-viku��ala-samv�de pr�rthayed vai��av�d anna�
prayatnena vicak�a�a�
sarva-p�pa-vi�udhy-artha�
tad-abhave jala� pibet
Text 281
n�rad�ye mah�-p�taka-samyukto
vrajed vai��ava-mandiram
yacayed annam am�ta�
tad-abhave jala� pibet
Text 282
vi��u-sm�tau srotriy�nna� vai��av�nna�

huta-�e�a� ca yad-dhavi�
anakh�t sodhayet p�pa�
tusagni� kanaka� yath�
Text 283
sk�nde markandeya-bhag�ratha-samv�de �uddha� bhagavatasy�nna�

�uddha� bhag�rathi-jalam
�uddha� vi��u-para� citta�
�uddham ekad�si-vratam
Text 284
avai��ava-g�he bhuktv�
pitv� v� j�anato 'pi v�
�uddhi� c�ndr�ya�e prokt�
i��apurta� v�tha sad�
Text 285
�r�-prahlada-vakye ca ke�av�rca g�he yasya

na ti��hati mahi-pate
tasy�nna� naiva bhoktavya�
abhak�yena sama� sm�tam
Text 286
kecid v�tty-anapek�asya
japa-�r�ddhavata� prabho
vi�vas tasy�disanty asmin
k�le 'pi k�tino japam
Text 287
atha madhy�hnika-k�ty�ni madhy�hne sn�nata� p�rva�

pu�p�dy ah�tya v� svayam
bh�ty�din� v� samp�dya
kury�n madhy�hniki� kriya�
Text 288
sn�nasaktau ca madhy�hne
sn�nam �carya mantrikam
yathokta� bhagavat-p�ja�
sakta� cet pragvad �caret
Text 289
atha vai��ava-vaisvadev�di-vidhi� tata� k��arpitenaiva

�uddhenanena vai��ava�
vaisvadev�dika� daiva�
karma paitra� ca sadhayet
Text 290
tad ukta� sasthe dina-vibhage tu

kury�t pa�ca mah�-makh�n
daivo homena yaj�a sy�t
bhautas tu bali-d�nata�
Text 291
paitro vipr�nna-danena
paitre�a balin�thav�
ki�cid anna-prad�n�d v�
tarpa��d v� catur-vidha�
Text 292
nr-yaj�o 'tithi-satkar�t
hanta-kare�a cambun�
brahma-yaj�o veda-japat
pura�a-pa�hanena v�
Text 293
tan-nityat� kaurme ak�tv� tu dvija� pa�ca

mah�-yaj��n dvijottama�
bhu�jita cet su-mudh�tm�
tiryag-yoni� na gacchati
Text 294
atha vai��ava-�r�ddha-vidhi� pr�pte �r�ddha-dine 'pi prag

anna� bhagavate 'rpayet
tac-chesenaiva kurv�ta
�r�ddha� bhagavato nara�
Text 295
yac ca sm�tau g�hagni-�isu-dev�n��

yat�n�� brahmacarin�m
pit�-pako na datavyo
y�vat pi��n na nirvapet. iti.
Text 296
idrk sam�nya-vacana�
vi�e�a-vacana-vrajai�
�ruti-sm�ti-pura��di-
varttibhir badhyate dhruvam
Text 297
tath� ca p�dme vi��or nivedit�nnena

yastavya� devat�ntaram
pit�bhya� c�pi tad deya�
tad ananty�ya kalpate
Text 298
mok�a-dharme n�radoktau satvata� vidhim asth�ya

prak surya-mukha-nisrtam
p�jay�m �sa devesa�
tac-chesena pitamah�n
Text 299
brahmanda-pura�e ya� �r�ddha-k�le hari-bhukta-�e�a�

dad�ti bhakty� pit�-devat�n�m
tenaiva pi��a�s tulas�-vimi�r�n
akalpa-ko�i� pitara� su-t�pta�
Text 300
sk�nde dev�n pit�n samuddi�ya

yad vi��or viniveditam
t�n uddi�ya tath� kury�t
prad�n�� tasya caiva hi
Text 301
pray�nti t�ptim atula�

sodakena tu tena vai
mukunda-gatra-lagnena
brahman�n�� vilepanam
Text 302
candanena tu pi��n��
kartavya� pit�-t�ptaye
dev�n�� ca pit�� ca
j�yate t�pti-rak�ay�
Text 303
eva� k�te mahi-p�la

ma bhavet sa��aya� kvacit
Text 304
tatraiva �r�-puru�ottama-kha��e ann�dya� �r�ddha-k�le tu

patit�dyair nir�k�itam
tulas�-dala-mi�re�a
salilen�bhisi�cayet
Text 305
tad-�nna� �uddhatam eti

vi��or naivedya-mi�ritam
vi��or naivedya-�e�a� tu
tasm�d deya� dvij�tman�m
pi��e caiva vi�e�ena
pit�� t�ptim icchat�
Text 306
tatraiva �r�-brahma-n�rada-samv�de pit�n uddi�ya yai� p�j�

ke�avasya k�t� narai�
tyaktv� te naraki� pida�
mukti� y�nti mah�-mune
Text 307
dhanyas te m�nava loke

kali-k�le vi�e�ata�
ye kurvanti harer nitya�
pit�-artha� p�jana� mune
Text 308
ki� dattair bahubhir pi��air

gaya-�r�ddh�dibhir mune
yair arcito harir bhakty�
pit�-artha� ca dine dine
Text 309
yam uddi�ya hare� p�j�

kriyate muni-pu�gava
uddh�tya narakavas�t
ta� nayet parama� padam
Text 310
yo dad�ti hare� sth�na�

pit�n uddi�ya n�rada
kartavya� hi pit�� yat
tat k�ta� tena bho dvija
Text 311
�rutau ca eka eva n�r�ya� asit. na brahma. neme dy�va-pr�thivyau. sarve devah.
sarve pitarah. sarve manu�yah, vi��una asitam asn�nti. vi��unaghr�ta� jighranti.
vi��una pita� pibantiu. tasm�d vidhva�so vi��upah�ta� bhak�ayeyuh. iti.
Text 312
ata evokta� �r�-bhagavat� vi��u-dharme pr��ebhyo juhuy�d �nna�

man-niveditam uttamam
t�pyanti sarvada pr��
man-nivedita-bhak�a��t
Text 313
tasm�t sarva-prayatnena
pradeya� man-niveditam
mam�pi h�daya-sthasya
pit�� ca vi�e�ata�
Text 314
ki� ca tatraiv�nyatra bhak�ya� bhojya� ca yat ki�cid

anivedy�gra-bhoktari
na deya� pit�-devebhya�
prayacitti yato bhavet
Text 315
svarg�dau kathito devair

agra-bhug bhagav�n hari�
yaj�a-bhaga-bhujo devas
tatas tena prakalpita�
Text 316
pradak�in�m-ya� kurute
pa�han n�ma sahasrakam
yaj��yuta-phala� labhet

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Text 1

sa�-He; pras�datu-may be pleased; caitanyadeva�-Lord Caitanya; yasya-of whom;

May Lord Caitanyadeva be merciful to me. Even though I am fallen, may He be

atha �a�khodaka� tac

atha-now; �a�kha-of a conchshell; udakam-water; tat-that; k���a-of Lord K���a;

�a�khodaka� harer bhaktir

�a�khodaka-m�h�tmyam-the glories of the conchell-water; sk�nde-in the Skanda

The Glories of Water Offered in a Conchshell

In the Skanda Pur��a, in a conversation of Brahma� and N�rada, it is said:

tatra-there; eva-indeed; �a�kha-m�h�tmye-in the �a�kha-m�h�tmys; �a�kha-

In the Skanda Pur��a, �a�kha-m�h�tmya, it is said:

na d�ho na klamo n�rtir

na-not; daha�-fire; na-not; klama�-fatiugue; na-not; �rti�--suffering;

na-not; grah�-grahas; na-not; ca-and; ku�ma����-kusmandas; pi��ca-witches;

k���a-of Lord K���a; m�rdhni-on the head; bhr�mitam-circled; tu-indeed; jalam-

bhr�mayitv� harer m�rdhni

bhr�mayitv�-circiling; hare�-of Lord K���a; m�rdhni-on the head; mandiram-the

"Nothing inauspicious will happen in the home of a Vai��ava who circles

n�r�jana-offered in arati; jalam-water; yatra yatra-wherever; p�dodakam-water

tatra-there; eva-indeed; agre-in the beginning; n�r�jana-jalam-water from

In the Skanda Pur��a it is also said:

In the Skanda Pur��a, Lord �iva explains:

t�rth�dhika� yaj�a-�at�c ca p�vana�

b�had-vi��u-pur��e-in the Vi��u Pur��a; ca-and; t�rth�dhikam-more than

In the Vi��u Pur��a it is said:

The Water That Has Washed the Lord's Feet

tasya mantra-vidhi� ca pr�k

o� cara�a� pavitra� vitata� pur��a�

sa-it; ca-and; ukta�-said; om-O�; cara�am-feed; pavitram-poure; vitatam-

lokasya dv�ram �rcayat pavitram� jyoti�mat vibhr�jam�nam� mahas tad am�tasya

lokasya-of the world; dv�ram-the door; arcayat-should worship; pavitram-

ima� mantra� samucc�rya

imam-this; mantram-mantra; samucc�rya-reciting; sarva-du��a-graha-all sins;

vi��o� p�dodaka� p�ta�

kim� ca-furthermore; vi��o�-of Lord Vi��u; p�da-feet; udakam-water; p�tam-

atha-now; �r�-cara�a-of the Lord's feet; udaka-of the water; p�na-drinking;

In the Padma Pur��a, Gautama Muni tells King Ambar��a:

ye pibanti nar� nitya�

tatra-there; eva-indeed; devad�ta-viku��ala-samv�de-in a conversation of

In the Padma Pur��a, in a conversation of Devad�ta and Viku��ala, it is said:

ko�i-t�rtha-sahasrai�-with ten million pilgrimages; tu-indeed; sevitai�-

��lagr�ma-�il�-toyam-water that has washed the ��lagr�ma-�il�; ya�-who; pibet-

dahanti narak�n sarv�n

kim� ca-furthermore; dahanti-burn; narak�n-hells; sarv�n-all; garbha-v�sam-

tatra-there; eva-indeed; �r�-yama-dh�mraketu-samv�de-in a conversation of �r�

In the Padma Pur��a, in a conversation of �r� Yama and �r� Dh�mraketu, it is

tatra-there; eva-indeed; pulastya-bhag�ratha-samv�de-in a conversatio of

In the Padma Pur��a, Pulastya Muni tells King Bhag�ratha:

dh�te �irasi p�te ca

dh�te-held; �irasi-on the head; p�te-drunk; ca-and; sarv��-all; tu�yanti-are

punanty et�ni toy�ni

kim� ca-furthermore; tribhi�-with three; s�rasvatam-of the Sarasvati; toyam-

arcitai� ko�ibhir li�gair

kim� ca-furthermore; arcitai�-worshiped; ko�ibhi�-ten million; li�gai�-�iva-

a�uci�-impure; v�-or; dur�c�ra�-misbehaved; mah�-p�taka-samyuta�a great

"Whether impure, or ill-behaved, or a great sinner, anyone who once touches

p�pa-ko�i-yuta�-committed millions of sins; ya�-who; tu-indeed; m�tyu-kale-at

na d�na� na havir ye���

na-not; d�nam-charity; na-not; havi�-yajna; ye��m-of whom; sv�dhy�ya�-study;

k�rttike-in the month of K�rttika; k�rttik�-yoge-with the star Krttika; kim-

vi��kh�-�k�a-samyukt�-with the star visakha; vai��kh�the month of Visakha; hi-

m�gha-m�se-in the month of Magha; pray�ge-at Prayaga; tu-indeed; sn�nam-bath;

prabodha-v�sare-probodhini ek�da��; pr�pte-attained; mathur�y�m-in Mathur�;

atha-now; �a�kha-of a conchshell; udakam-water; tat-that; k��a-of Lord K��a;

na-not; grah�-grahas; na-not; ca-and; ku�ma��-kusmandas; pi��ca-witches;

k��a-of Lord K��a; m�rdhni-on the head; bhr�mitam-circled; tu-indeed; jalam-

bhr�mayitv�-circiling; hare�-of Lord K��a; m�rdhni-on the head; mandiram-the

na d�na� na havir ye��

grah�� p�� na kurvanti

grah��-ghosts; p��m-trouble; na-not; kurvanti-do; caur�-theives; na�yanti-

brahm��a-pur��e �r�-brayhma-n�rada-samv�de-in the Brahm��a Pur��a, in a

In the Brahm��a Pur��a, in a conversation of Lord Brahma� and N�rada Muni, it

d��i-p�ta� tu yat toya�

d��i-by seeing; p�tam-purified; tu-indeed; yat-what; toyam-water; vi��un�-by

p�da� p�rva� kila sp��v�