r'^''''''''r'

TULAS UPANIAD
the Upaniad glorifying
rmat Tulas Dev
from a collection of Upaniads

Edited by His Holiness Bhakti Virambha Mdhava Svm
2 Tulas Upaiad
Table of Contents
TYPOGRAPHY ..................................................................................................................... 3
MAGALCARAA............................................................................................................ 4
1. Homage to the Spiritual Master ....................................................................................... 4
2. Homage to rmat Tulas Dev ........................................................................................ 4
INTRODUCTION ................................................................................................................ 5
INVOCATION ..................................................................................................................... 6
TEXT 1 ............................................................................................................................... 14
TEXT 2 ............................................................................................................................... 14
TEXT 3 ............................................................................................................................... 16
TEXT 4 ............................................................................................................................... 17
TEXT 5 ............................................................................................................................... 18
TEXTS 6-7 .......................................................................................................................... 20
TEXT 8 ............................................................................................................................... 21
TEXT 9 ............................................................................................................................... 22
TEXT 10 ............................................................................................................................. 23
TEXT 11 ............................................................................................................................. 24
TEXT 12 ............................................................................................................................. 26
TEXT 13 ............................................................................................................................. 26
TEXT 14 ............................................................................................................................. 27
The disciplic succession .................................................................................................... 33
Phala-ruti* ........................................................................................................................ 34
CONCLUSION ................................................................................................................... 35
APPENDIX 1 Additional information................................................................................ 36
Magalcaraa ..................................................................................................................... 36
Glossary ............................................................................................................................. 37
Literary Works ................................................................................................................... 41
Original sources ................................................................................................................. 42
Tulas Upaiad 3
COPYRIGHT
2011-2012 Bhakti Virambha Mdhava Svm
www.bvmadhavaswami.com
mail-to: bvmadhavswami@gmail.com
TYPOGRAPHY
The following typing conventions are utilized in this text.
Devanagari script is generally used only for the text of the original Sanskrit scripture
which is the main subject matter of the text (i.e. the Tulas-stotra), but not for the Sanskrit
quotes. However Devanagari is also used for quotes in Hindi language.
Italic is used for all Sanskrit quotes and terms used in the text as well as for the names of
the scriptures and writings mentioned or quoted.
Asterisk (*) marks those terms for which explanations can be found in the Glossary.
Short explanations for practically all names mentioned in the text can also be found in the
Glossary.
All Vedic scriptures and other writings (with their authors) quoted or otherwise
mentioned in the text are listed in the Literary Works section of the Glossary.
Either bold italic or ALL CAPS are used by the editor to emphasize some points of high
importance.
When quotes are very long extending to several paragraphs they are usually put
without quotation marks but indented on the left. Also stories narrated from the first
person are formatted in the same way to avoid ambiguity. This paragraph is formatted
as described to serve as an example.
4 Tulas Upaiad
MAGALCARAA
1. Homage to the Spiritual Master
vande r-guru-deva ta
karu-varulayam
yat-kp-lava-leena
pmaro py amaryate
I bow unto the bona fide spiritual master, that veritable ocean of compassion, a tiny
fraction of whose mercy can immortalize even a vile outcaste.
EDITORS NOTES
With this verse the editor offers his obeisances to his guru* and all predecessors in the
disciplic succession as well as all other superiors. The source of this verse is not yet found.
In the following verse all the three purposes of magalcraa are served (see Appendix 1
for details): rmat* Tulas Dev is defined to be the objective of this work; obeisances are
offered to Her; and the blessing are listed for one who serves Her in various ways.
2. Homage to rmat Tulas Dev
y d nikhilgha-sagha-aman sp vapu-pvan
rogm abhivandit nirasin siktntaka-trsin
pratysatti-vidhyin bhagavata kasya samropit
nyast tac-carae vimukti-phalad tasyai tulasyai nama
I offer my humble obeisances to rmat Tulas Dev, by seeing whom all of ones sinful
reactions are destroyed; by whose touch, ones body becomes purified; by whose
glorification, ones illnesses are cured; by watering whom, ones fear of the wrath of Lord
Yamarja* is quelled; by planting whom, one attains Kas* association; and by offering
whose leaves at the lotus feet of Lord Ka, one attains liberation in the form of pure
devotional service.
EDITORS NOTES
This verse from Skanda Pura, Avant-khaa is quoted in the Bhakti-rsmta-sindhu
(1.2.203) and Hari-bhakti-vilsa (9.104). In the Hari-bhakti-vilsa it is entitled prama-
vkyam, the mantra* for offering obeisances.
rla* Vivantha Cakravart hkura* comments on ropit nityam, grown regularly
(daily) from the next verse of the Bhakti-rsmta-sindhu (1.2.204), ropiteti ruha janmani
prdurbhve ity asya ij-anta-rpam. tath ca pratidina tasy patra-majary-di-
prdurbhva-prayojako bhaviyatti ttparyrtha, na tu pratyaham utpdayiyatty artha.
Ropit is causative participle form of the root ruh in the meaning of sprouting seeds
(planting) and making them visible (growing). Saropit means one should plant, thus, the
meaning is that every day one should handle the rmat Tulas Devs plant form in such a
way that there will be leaves and buds available every day, not that one should plant them
everyday.
Although Shes always pleased to offer these items even if the plant form is neglected by
us, yet that fact doesnt diminish that we should expertly care for Her.
How much more Shell be pleased to provide these items if She IS cared for expertly by us.
Tulas Upaiad 5
INTRODUCTION
The readers may often take these puric* references as listed below as exaggeration, or
some fantasy, but these simply state the possibilities and benefits one can reap if one
performs them with devotion. The Lord and His energy is bhva-grhThey accept the
mentality of any service performed.
Bhagavad-gt (2.40) enjoins us all,
nehbhikrama-no sti
pratyavyo na vidyate
sv-alpam apy asya dharmasya
tryate mahato bhayt
In this endeavor there is no loss or diminution, and a little advancement on this path can
protect one from the most dangerous type of fear.
The editors guru writes in His commentary: Activity in Ka consciousness, or acting
for the benefit of Ka without expectation of sense gratification, is the highest
transcendental quality of work. Even a small beginning of such activity finds no
impediment, nor can that small beginning be lost at any stage. Any work begun on the
material plane has to be completed, otherwise the whole attempt becomes a failure. But any
work begun in Ka consciousness has a permanent effect, even though not finished. The
performer of such work is therefore not at a loss even if his work in Ka consciousness is
incomplete. One percent done in Ka consciousness bears permanent results, so that the
next beginning is from the point of two percent, whereas in material activity without a
hundred percent success there is no profit. Ajmila performed his duty in some percentage
of Ka consciousness, but the result he enjoyed at the end was a hundred percent, by the
grace of the Lord. For those who need to see more- the dictionary definition of
dimunition=reduction in the size, extent, or importance of something.
Thus even any service to the Lord or His energies can invoke the awarding of these
benefits even if slightly done by the performer. The Lord and His energies are so kind to one
and all.
That being the casewhod be foolish enough to abandon the attempt thinking these
evidences below to be exaggerations? No! We should all try our best to devotionally apply
these instructions concretely in our miserable lives, if even in a slight way we stand the
chance of gaining a drop of these benefits described herein.
6 Tulas Upaiad
INVOCATION
' r'^'''''''' =''!^''!''!' !
atha tulasy-upaniada vykhysyma
athanow; tulas-upaniadamthe Tulas Upaniad; vykhysymawe shall discuss.
Now we shall discuss the Tulas Upaniad (the Upaniad* glorifying rmat Tulasi Dev
from a collection of Upaniads).
'! `'' ! '='!f`' ! 'r'! r'^'' ='r'! !
'''! ''' ! =''''! '!` ! '!!''! `^'`' !
nrada i
atharvgira chanda
amt tulas devat
sudh bjam
vasudh akti
nryaa klakam
nradaNrada Muni; ithe sage; atharva-agirathe meter of the hymns of Atharva
Veda; chandathe meter; amtimmortal; tulasrmat Tulas Dev; devatthe deity;
sudhnectar; bjamthe origin; vasudhthe Earth; aktithe energy; nryaaLord
Nryaa; klakamthe pin.
The sage of this Upaniad is Nrada Muni*. The meter used for this Upaniad is the
meter of the hymns of Atharva Veda. The deity of this Upaniad is eternal rmat Tulas
Dev. The bja* of this Upaniad is the word nectar. The Earth is the akti of this
Upaniad. Lord Nryaa* is the klaka of this Upaniad.
EDITORS NOTES
In the beginning of many Vedic texts some important aspects of them are mentioned, of
which the following six are listed in this Upaniad:
i the speaker; a sage through whom the Vedic text is revealed.
Chandas the meter of the verse part of the scripture.
Devat the deity; the form of the Lord or a demigod to whom the text is dedicated.
Bja the seed, origin; a letter, syllable, word, or statement that constitutes the final
conclusion of the text, and from which the whole text unfolds.
akti the personification of one of the energies of the Lord or the goddess to whom the
text refers.
Klaka the pin; the inner, central, most important point of the text about which it all
revolves.
It is quite appropriate that the bja (seed) here is the word nectar because in the first
verse rmat Tulas Dev is addressed as amte (the vocative form of feminine amt) which
means immortal, but if used in the masculine gender can also mean the celestial nectar of
immortality which was churned from the milk ocean from which rmat Tulas Dev is also
stated to be born, kra-sgara-kanyake.
From the Milk ocean all disirable items for the benefit of human society were generated.
Tulas Upaiad 7
'''!'! '''!'='''''! `='*`''! '''''! '!'=''!!! `^''6r'!
'' !!''`r'!''r'!='!''r''''''r'!''r''+'!!! =''!='` =''!='8'+'!
'r''''''6!` '!'!r''!'''!'!'` '''!'!r''='''+'=''!!!'!'!'`
'=''!'r'''!'!'` ='``!''!'''` +''!!r='''''! '!'''!6!?''!'!'`
'^''8''''!'6!''!''+'''` '!!r'''!!r''^''!'!'` '' =' =' ' =''!='! +'='r' !
ym yma-vapur-dhar k-svarp yajur-man brahmtharva-pr kalpa-hast
pura-pahitm amtoddhavm amta-rasa-majarm anantm ananta-rasa-bhoga-d
vaiav viu-vallabh mtyu-janma-nibarha darant ppa-nin sparant
pavanm abhivandand roga-nin sevann mtyu-nin vaikuhrcand vipad-dhantr
bhakat vayuna-prad prdakiyd dridrya-nin mla-ml-lepann mah-ppa-
bhajin ghra-tarpad antar-mala-nin ya eva veda sa vaiavo bhavati
ymma lady possessing particular characteristics of female beauty; yma-vapudark
complexion; dharmpossessing; kthe g Veda; svarpmwhose body; yajuthe
Yajur Veda; manmwhose mind; brahma-atharvathe transcendental Atharva Veda;
prmwhose life air; kalparitual; hastmwhose hands; puraby Puras; pahitm
described; amtaimperishable; uddhavmwhose joy; amtaof eternal; rasa
transcendental mellows; majarmthe bud; anantmthe unlimited; anantaof
unlimited; rasatranscendental mellows; bhogathe enjoyment; dmthe giver; vaiavm
devoted to Lord Viu; viuof Lord Viu; vallabhmthe beloved; mtyu-janmaof
(the cycle of) death and birth; nibarhamthe destroyer; darantdue to seeing (Her);
ppaof sins; ninmthe destroyer; sparantdue to touching (Her); pavanmthe
savior; abhivandantdue to saluting (Her) with respect; rogaof diseases; ninmthe
destroyer; sevantdue to serving (Her); mtyuof death; ninmthe destroyer;
vaikuhathe Lord of Vaikuha; arcantdue to worshiping (using Her leaves); vipatof
misfortune; hantrmthe destroyer; bhakatdue to eating (Her leaves); vayunaof
wisdom; pradmthe giver; prdaksiytdue to circumambulating Her; dridrya
poverty; ninmthe destroyer; mlafrom Her roots; mtsoil; lepantdue to smearing
(over ones body); mahgreat; ppasins; bhajinmwho smashes; ghraby smelling;
tarpatdue to satisfaction; antainternal; malaimpurity; ninmthe destroyer; ya
who; evamthus; vedaknows; sahe; vaiavaa devotee of Lord Viu; bhavati
is.
He is a devotee of Lord Viu* who knows about Her that: (1) She is a ym woman, (2)
She has a blackish body, (3) g Veda is Her body, (4) Yajur Veda is Her mind, (5)
transcendental Atharva Veda is Her life air, (6) ritual is Her hands, (7) She is described
by the Puras*, (8) Her joy is imperishable, (9) She is the bud of eternal transcendental
mellows, (10) She is unlimited, (11) She gives the enjoyment of unlimited transcendental
mellows, (12) She is devoted to Lord Viu, (13) She is Lord Vius beloved, (14) She
destroys the cycle of birth and death, (15) She destroys the sins of those who see Her,
(16) She saves those who touch Her, (17) She removes the diseases of those who offer
obeisances with respectful prayers to Her, (18) She removes the debilitating effects of
death of those who serve Her, (19) She removes the misfortune of those who use Her
8 Tulas Upaiad
leaves in worship of the Lord of Vaikuha*, (20) She gives wisdom to those who eat Her
leaves, (21) She destroys the poverty of those who circumambulate Her, (22) She
smashes even the great sins of those who smear the soil from Her roots over their bodies,
(23) She destroys the internal impurity of those who become satisfied by smelling Her.
EDITORS NOTES
ymm. In rmad-Bhgavatam (10.53.51) rmat Rukmi Dev* is also described as
ym. In this regard rla Vivantha Cakravart* quotes in his commentary the following
verse to define this kind of woman:
ta-kle bhaved uo
ua-kle tu tal
stanau su-kahinau yasy
s ym parikrtit
A woman is called ym when Her breasts are very firm and when someone in Her
presence feels warm in the winter and cool in the summer.
yma-vapur-dharm. In his r Vnddevy-aaka (1) Vivantha Cakravart hkura
describes rmat Vnd Dev*, who appears in the earth as rmat Tulas Dev, in the
following way:
ggeya-cmpeya-taid-vinindi-
roci-pravha-snapittma-vnde
bandhka-bandhu-dyuti-divya-vso
vnde numas te cararavindam
O rmat Vnd Dev, I offer my respectful obeisances to Your lotus feet. You are bathed
in Your own splendor, which defeats the effulgence of gold, the campaka* flower, and
lightning. The luster of Your transcendental garments is like the bandhka* flower. One
senior God-brother of the editor mentioned that bandhka is red hibiscus.
This seems to contradict the statement that rmat Tulas Devs body is blackish. One
should understand in such cases that it is only an apparent contradiction due to ones
limited knowledge. It can only be resolved by direct divine vision for a person purified by
lifelong bhajana*. The editor thinks that any such complexion controversy may be part of
rmat Vnd Devs strategy to capture attention of all people on the planet. Thus for those
of the northern hemisphere the meditation may be on Her having white complexion,
whereas if those in the southern hemisphere meditate on Her as being blackish, for them
thats good.
pura-pahitm. The following Puras* are known to describe rmat Tulas Dev:
Padma, Brahma-vaivarta, Bhaviya, Bhgavata, Nrada (in its section called Hari-bhakti-
sudhodaya which is nowadays only available as a separate text), iva, Skanda. Garga-sahit
also provides some stories about Her.
Vaiav can be translated also as belonging to Lord Viu or more specifically as the
energy of Lord Viu.
rmat Tulas Devs service is one of our only good fortunes, one of five boats for
liberation.
Tulas Upaiad 9
tulas brhma gvo
viur ekda khaga
paca pravahanye
bhavbdhau majjat nm
O Garua*, worshiping rmat Tulas Dev, serving the Brhmaa* Devotees of the Lord,
protecting and serving the Cow, worshiping Lord Viu, and observing Ekda* are the five
boats for men who are drowning in the ocean of repeated birth and death.
viur ekda gt
tulas vipra-dhenava
asre durga-sasre
a-pad mukti-dyin
Lord Viu, Ekda, the Bhagavad-Gt, rmat Tulas Dev, Devotees, and Cowsthese
six are the means of attaining liberation from this worthless cycle of birth and death. They
are known as apad or six-steps. (Garua Pura 2.2.23-24)
And the Garua Pura Saroddhra (8.26) says,
ekda-vrata gt
gagmbu- tulas -dalam
vio pdmbu-nmni
marae mukti-dni ca
Ekda, the Gt, the water of Goddess Gag Dev *, the leaves of rmat Tulas Dev,
the water from the lotus feet of Lord Viu and His holy namesall these are six things that
are the givers of liberation at the time of death.
The combination of ingredients from these three lokas* have eight different items which
saintly persons should strive to increase throughout their lives tangibly in our otherwise
miserable lives.
1) Ekda
2) Brhmaas
3) Cows
4) Tulas (dalamrmat Tulas Devs leaf thrown in the mouth at the time of death.
One may provide this for any dying animal also)
5) Gt
6) Ganges water
7) Lord Vius caramta*
8) nmni=The Lords Holy Names softly chanted daily without the 10 offenses mentioned
in scriptures:
sat nind nmna paramam apardha vitanute
yata khyti yta katham u sahate tad-vigarhm
ivasya r-vior ya iha gua-nmdi-sakala
dhiy bhinna payet sa khalu hari-nm-hita-kara
[The ten offenses against the Holy Name are:] (1) To blaspheme the devotees who have
dedicated their lives for propagating the holy name of the Lord. (2) To consider the names
10 Tulas Upaiad
of demigods like Lord iva* or Lord Brahm* to be equal to, or independent of, the name of
Lord Viu.
guror avaj ruti-stra-nindana
tathrtha-vdo hari-nmni kalpanam
nmno bald yasya hi ppa-buddhir
na vidyate tasya yamair hi uddhi
(3) To disobey the orders of the spiritual master. (4) To blaspheme the Vedic literature
or literature in pursuance of the Vedic version. (5) To consider the glories of chanting Hare
Ka to be imagination. (6) To give some interpretation on the holy name of the Lord. (7)
To commit sinful activities on the strength of the holy name of the Lord.
dharma-vrata-tyga-hutdi-sarva-
subha-kriy smyam api pramda
araddadhne vimukhepy avati
ya copadea iva-nmpardha
(8) To consider the chanting of Hare Ka one of the auspicious ritualistic activities
offered in the Vedas as fruitive activities (karma-ka*). (9) To instruct a faithless person
about the glories of the holy name. Note that one of the meanings for the Sanskrit
pramda is madness. If one thinks that the chanting of the Lords holy names is equal to
mundane pious activities, then one certainly must be crazy or mad to think such.
rutvpi nma-mhtmy
yah prti rahito dhama
aha-mamdi-paramo
nmni so py apardha-kt
(10) To not have complete faith in the chanting of the holy names and to maintain
material attachments, even after understanding so many instructions on this matter.
(Padma Pura 4.25.15-18)
=''! ' 9!r' ! B! ''! `''!r' ! !''! ' '''!r' ! ''='!! ' =''='r' ! ''
=''='r' ' =''!6! +'='r' !
vth na chindyt
dv pradakia kuryt
rtry na spet
parvi na vicinvet
yadi vicinvati sa viu-h bhavati
vthuselessly; na chindytone should not cut; dvupon seeing (Her); pradakiam
kurytone should circumambulate; rtrymat night; na spetone should not touch;
parvijoints (of branches); na vicinvetone should not part; yadiif; vicinvatiparts;
sahe; viu-hwho hurts Lord Viu; bhavatiis.
Tulas Upaiad 11
One should not whimsically cut rmat Tulas Devs plant form. Upon seeing Her one
should circumambulate Her. One should not touch Her at night. One should not break or
part Her branches. If one does break or part Her branches, by that he hurts Lord Viu*.
EDITORS NOTES
Usually the word spet would mean just he should touch. Therefore the alternative
reading ym instead of rtrym does not seem to fit well. Still, although it doesnt make
much sense here because it was already stated above that She is sparant pavan, She saves
those who touch Her, here a more specific meaning of this verb can be used: to touch so
as to hurt, to injure, to harm.
It is stated in the Viu Smti:
patr cayane vipra
bhagn kh yad bhavet
tad hdi vyath vior
dyate tulas-pate
kara-tla-traya dattv
cinuyat tulas-dalam
yath na kampate kh
tulasya divyasattama
O best of divine Brhmaas*, if when picking rmat Tulas Devs leaves one breaks the
branches, Lord Viu feels pain in His heart. One should clap the hands three times before
picking rmat Tulas Devs leaves and pick in such a way that the branches do not shake.
The word divyasattama is noteworthy, that means best of divine Brhmaas. This
instruction was given to a high class intellectual. Similarly, the readers should not fail to
grasp the significance of this instruction mentioned in this loka*.
Logically speaking too it makes sense. One can just imagine a scenario, if one is strolling
with ones spouse and around a corner a child on a bicycle comes who doesnt see the
spouse and smashes into the spouses hand breaking the spouses fingers, one can only
envision what will the male spouses reaction? No one could fault the man who punches the
kid out for that. So similarly Lord Vius heart pain seeing His Beloveds branch broken.
The editor has seen that when accidentally one only half-broke a branch, the devotees will
carefully tie with string the half-broken part, hoping that it may heal.
Cinuyat tulas-dalam means that cropping the top bud is allowed as per Tulas-stotra (8)
by r Puarka dsa*:
tulasy pallava vio
irasy ropita kalau
ropayati sarvi
reysi nara-mastake
In this age of Kali*, when a bud sprout of rmat Tulas Dev is offered on the head of
Lord Viu* then it is the same as receiving all the blessings on the worshipers head.
Its a pyramid investment schemewithout scam!
Verse from r Caitanya-Caritmta (Antya 6.297) states precisely how one should collect
rmat Tulas Devs flowers:
12 Tulas Upaiad
dui-dike dui-patra madhye komala majar
ei-mata aa-majar dibe raddh kari
With faith and love, you should offer eight soft rmat Tulas Devs flowers, each with
two leaves, one on each side of each flower.
Pruning only in extreme emergencies:
1. The editors guru* gave permission to His female disciple, Bhavatri Dev das to
prune back a rmat Tulas Dev plant whose roots had been attacked by insects.
2. rmat Tulas Devs plants who are suffering from root rot, immediately (extremely
rareperhaps one in a thousand instances) after repotting. In fresh soil She may then
only with great care be trimmed back to a level that whose trimmed back branches the
limited roots can support.
These are the only two instances that the editor knows when one is allowed to prune back
rmat Tulas Devs plant. Shes NEVER-EVER to be trimmed back in winter like one does
rose bushes.
If other extenuating circumstances exist wherein the readers deem emergencies to prune
Her, they are advised to contact by email the editorial team, who will work with the
responder on this issue.
'r'^''' ='!6! ! =''!'''!'' ='!6! ! 'r'!'' ='!6! !
r-tulasyai svh
viu-priyyai svh
amtyai svh
r-tulasyaito rmat Tulas Dev; svhoblations; viu-priyyaito Her who is dear to
Lord Viu; svhoblations; amtyaito Her who is immortal (i.e. goddess); svh
oblations.
Oblations are offered unto rmat Tulas Dev! Oblations are offered unto Her who is
dear to Lord Viu*! Oblations are offered unto Her who is immortal!
EDITORS NOTES
This appears to be useable whenever one does fire sacrifices, to offer oblations unto Her.
The Amarakoa dictionary (3.4.8) gives the following explanation of the word svh: svh
deva-havir-dne, meaning that it is used at the time of offering oblations unto the demigods
during a fire sacrifice. Svh is the wife of the fire demigod Agni*, who brings the offering to
the enjoyer of the offering and She also brings the blessings back to the offerer.
'r'^''' ='16
=''!'''!'' '''6 !
r'?'! 'r'! ''!''!r' !!
r-tulasyai vidmahe
viu-priyyai dhmahi
tan no amt pracodayt
Tulas Upaiad 13
r-tulasyairmat Tulas Dev; vidmahelet us understand; viu-priyyaion Her who
is dear to Lord Viu; dhmahilet us meditate; tattherefore; naus; amtShe who is
immortal; pracodaytmay inspire.
Let us understand rmat Tulas Dev, and let us meditate on Her who is dear to Lord
Viu. May She, the immortal goddess, inspire us.
EDITORS NOTES
This verse looks very much like a typical Gyatr* mantra* which usually should have the
following characteristics:
(1) It usually starts with a special syllable called bja (the seed). In case of akti-tattva to
which rmat Tulas Dev also belongs the bja should be rm. It should be noted that bja is
not a necessary part of a Gyatr mantrafor instance, there is no bja in the brahma-gyatr
as it appears in the g Veda.
(2) It should be written in the proper gyatr meter consisting of three lines of eight
syllables each, not counting bja. Although in the first line of this verse one syllable is
missing, it may still be accepted. Indeed, another example of seven-syllable first line is in
gaura-gyatr.
(3) Its first line often ends with vidmahe.
(4) Its second line often ends with dhmahi.
(5) Its third line often ends with pracodayt.
One might argue, Is it possible that the first syllable r here has the wrong reading and
should be rm instead? The answer is that it is unlikely as the first line is already too short
consisting of only seven syllables instead of eight, and if we took the first syllable to act as
bja which is not counted as a part of the first line then there would be only six syllables
remaining thus breaking the meter too much.
So, although this mantra does not have bja syllable, and has only seven syllables in the
first line instead of eight, it still looks too much like a Gyatr mantra and may be counted as
such.
One might also ask, Then should we add bja while we chant this mantra? The
understanding of the editor is that yes, the bja rm may be added by a worshiper in front of
r-tulasyai etc. while chanting this verse as a Gyatr mantra. However, as it is stated in the
Padma Pura,
sampradya-vihn ye
mantrs te niphal mat
If one chants this mantra without being initiated in a bona fide disciplic succession, it
will not have effect. Even if the reader wished to chant it as a Gyatr for morning rmat
Tulas Devs pj*, he would have to get it approved by his spiritual master first, without
which this remains a meditation verse, much like any verse glorifying rmat Tulas Dev is
meditated on.
The conclusion is that one is free to chant this verse as it is to glorify rmat Tulas Dev,
but if someone wants to use it as a Gyatr mantra while offering pj to rmat Tulas Dev,
he has to first get the approval of his spiritual master and then chant it by adding the bja
syllable rm in front of it.
14 Tulas Upaiad
TEXT 1
'r'''r'*`''!' 'r'r=''!''' !
r=' '!' ''!!r''!!`''` !! !!
amte mta-rpsi
amtatva-pradyini
tva mm uddhara sasrt
kra-sgara-kanyake
amteO immortal, or Goddess; amta-rpwhose form is eternal; siYou are; amtatva
immortality; pradyinithe giver; tvamYou are; mmme; uddharaplease lift;
sasrtfrom the cycle of birth and death; kraof milk; sgaraof the ocean; kanyake
O daughter.
O Goddess, Your form is eternal, and You are able to bestow immortality to others.
Please lift me from the ocean of material existence, O daughter of the milk ocean.
EDITORS NOTES
The Tulas-stava from the Padma Pura (1.61.33) mentions rmat Tulas Devs origin
from the churning of the milk ocean:
prasda dev deve
prasda hari-vallabhe
kroda-mathanodbhte
tulas tv nammy aham
O Goddess, O controller of the demigods, please be kind to me. O beloved of Lord Hari*,
please be merciful to me. O rmat Tulas Dev who appeared during the churning of the
milk ocean, I offer obeisances unto You.
TEXT 2
''^' r=' '!' '`'' '! ''' !
='!+'''6r'!+''! '! ='^'!`'' ^'+' !! !!
r-sakhi tva sadnande
mukundasya sad priye
varadbhaya-hastbhy
m vilokaya durlabhe
rof rmat Lakm Dev; sakhiO friend; tvamYou are; sadalways; nandeO
blissful; mukundasyato Lord Mukunda, the bestower of liberation; sadalways; priye
dear; vara-dgranting benedictions; abhayagiving fearlessness; hastbhymwith
(Your) hands; mmme; vilokayaplease watch over; durlabheO You who are difficult to
attain.
O friend of rmat Lakm Dev*, O eternally blissful one! You are always dear to Lord
Mukunda*, and You are difficult to attain. Please watch over me with Your generous
hands bestowing fearlessness.
Tulas Upaiad 15
EDITORS NOTES
r-sakhi. She is always very friendly to Her co-wives (like Goddess Gag* and Goddess
Sarasvat*): as mentioned in the Brahma-vaivarta Pura (2.22.30), after Lord Viu
reconciled the co-wives differences rmat Tulas Dev sat by the sides of Her co-wives and
was happy.
Here rmat Tulas Dev is glorified as a friend of r. r usually refers to rmat Lakm
Dev, but also to rmat Rdhr*: indeed, even nowadays many devotees call Her rj, and
rla Bilvamagala hkura also addresses Her as Jayar in his Ka-karmta.
In r Rdh-sahasra-nma-stotra (55) we find the name Tulasy-adhiht-dev which
means The Goddess who is the mistress of rmat Tulas Dev. Elsewhere in the same
stotra (105) She is called Tulas-toik, One who pleases rmat Tulas Dev.. Although
not everyone is happy with your 'boss' rmat Tulas Dev is happy with rmat Rdhr
Her boss.
In his Gtval (Rdhaka 8.7) rla Bhaktivinoda hkura* states,
um, ram, saty, ac, candr, rukmin
rdha-avatra sabe,mnya-v
The Vedic scriptures declare that the Goddesses Um*, Ram*, Saty*, ac*, Candr*, and
Rukmi* are all personal expansions of rmat Rdhr.
sadnande. She is well known as happy and cheerful in nature and highly glorified by
Lord Hari in the eight names of rmat Tulas Dev given in the Brahma-vaivarta Pura
(Prakti-khaa 22.23) as Nandin, She gladdens one upon being seen:
vive yat-prpti-mtrea
bhaktynando bhaved dhruvam
nandin tena vikhyt
s prt bhavit hi me
Only due to contact with Her can the bliss of devotion to the Lord be truly experienced.
May She who is known as Nandin because of that be pleased with Me.
In rla Bhaktivinoda hkuras aragati (Bhakti-anukula section, bhajana* 3 uddha
bhakata, verse 7) he sings,
Tulas dekhi, juya prna
mdhava-toan jni
The sight of rmat Tulas Dev soothes my soul, for I know She gives pleasure to Lord
Mdhava*.
The Lords name Mukunda means one who grants liberation.
namas tulasi kalyi
namo viu-priye ubhe
namo moka-prade devi
nama sampat-pradyike
Prostrations to you, rmat Tulas Dev, you are virtuous and dear to Lord Viu*, You
are the giver of wealth and liberation. (r Puarka dsas* Tulas-stotra, 2)
16 Tulas Upaiad
amte mta-rpsi
amtatva-pradyini
tva mm uddhara sasrt
kra-sgara-kanyake
O Goddess, Your form is eternal, and You are able to bestow immortality to others.
Please lift me from the ocean of material existence, O daughter of the milk ocean. (Tulas
Upaniad 1)
Naturally since She also is famous as moka-prad, and amtatva-pradyin, She who
grants liberation.
Having such quality as She does, its no surprise to anyone that Shes so dear to the Lord.
varadbhaya-hastbhym. The deities in South India are always depicted having one hand
in bhaya-mudr* gesture, which means come without fear, and varada-mudr, offering
benedictions to the worshiper. So similarly, this loka* denotes that rmat Tulas-Dev may
also be depicted as such.
durlabhe. The readers may ask, How is She difficult to attain?
A lecturer in Cross Maidan Mumbai 1991 said (in Hindi), H
+l H , U l ?? ngan me Tulas k kua aur fridge mei a, kaise hindu hote
hai?, On the balcony they are keeping a Tulas plant to advertise to the unknowing public,
just see how religious I am, but within his refrigerator hes keeping eggs, what kind of
Hindu is that?
If one wants to see what ones values are: look no farther then inside his refrigerator
youll find out exactly what they are like!
TEXT 3
=''=''*`''!' =''r=' ' =''!'!'' !
r'^'''r'^'*`''!' r'^'!`!`'+''' !! !!
avka-vka-rpsi
vkatva me vinaya
tulasy atula-rpsi
tul-koi-nibhe jare
avkanon-tree; vkaand tree; rpwhose form; asiYou are; vkatvamstate of a
tree (ignorance); memy; vinayaplease destroy; tulasiO rmat Tulas Dev; atula-
rpwhose form is unequaled; asiYou are; tul-koiten million piles of gold; nibheO
You who resemble (or who is as valuable); ajareO eternally young one.
O rmat Tulas Dev, You are ever young, Your form is unequaled and resembles ten
million piles of gold. You have both tree and non-tree forms. Please destroy my tree-like
ignorance.
EDITORS NOTES
The ignorance of trees is described in rmad-Bhgavatam (4.22.33):
arthendriyrthbhidhyna
sarvrthpahnavo nm
Tulas Upaiad 17
bhraito jna-vijnd
yenviati mukhyatm
For human society, constantly thinking of how to earn money and apply it for sense
gratification brings about the destruction of everyones interests. When one becomes devoid
of knowledge and devotional service, he enters into species of life like those of trees and
stones.
avka-vka-rpsi. You have both tree and non-tree forms, is significant. In Tulas-
stava (Padma Pura, Si-khaa 61.28) She is also glorified as being situated everywhere
and not being limited to Her form.
It's logicalthe Lord is situated everywhere in everythinghow His divine spouse is not
similarly endowed? She must be.
In loka* 4 the same is confirmed. harir eko sti nnyath, She can only be comparable to
Her LordHer eternal spouse.
tul-koi-nibhe jare. Investor possession of gold anytimeespecially during times of
recessionary periods, is considered to always be a safe investment haven option. Thus
having Her service and company at any time is a safe investment haven for one and for all.
TEXT 4
r'^' r='r'^'!''! 6 6`!'r' '!'''! !
r=''=' '!r'! ''!' r=''=' =''!='8'+'! !! !!
atule tv atuly hi
harir eko sti nnyath
tvam eva jagat dhtr
tvam eva viu-vallabh
atuleO unequaled; tubut; atulymin the unequaled; hisurely; harithe Lord;
ekaalone; astiis present; na anyathnot otherwise; tvamYou are; evacertainly;
jagatmof the universe; dhtrthe nurse, or mother; tvamYou; evacertainly; viu-
vallabhLord Vius beloved.
You are unequaled, and surely only the Lord is present in such unequaled entities. You
are certainly the mother of the whole universe, and You are Lord Vius* beloved.
EDITORS NOTES
r Puarka dsa* makes a similar statement in his Tulas-stotra (1) which might have
been inspired by this verse:
jagaddhtri namas tubhya
vio ca priya-vallabhe
yato brahmdayo dev
si-sthity-anta-krina
O mother of the universe, O dearmost beloved of Lord Viu by whose order the
demigods create, maintain, and annihilate this world, obeisances to You!
Asti nnyath means certainly, not otherwise meaning there is simply no other
conclusionno other way to understand it.
18 Tulas Upaiad
The word eva has two basic meanings, only and certainly, and although rmat Tulas
Dev is not the only person that is called a jagat-dhtr or viu-vallabh, still the restrictive
meaning only of eva can also be used here, implying that there may be some doubt about
others (like Goddess Gag*, Goddess Durg*, Goddess Yamun*, and Goddess Lakm*)
being universal mothers or beloveds of Lord Viu, but for rmat Tulas Dev there is no
doubt.
TEXT 5
r=''=' '''=''! r=''=' '!'!''' !
r='!''!''! =''8''r=''^' =''!='''' !! ' !!
tvam eva sura-sasevy
tvam eva moka-dyin
tvac-chyy vasel lakms
tvan-mle viur avyaya
tvamYou are; evacertainly; suraby demigods; sasevythe object of worship; tvam
You; evacertainly; mokaof liberation; dyinthe giver; tvatYour; chyymin
the shadow; vasetlives; lakmrmat Lakm Dev; tvatYour; mlein the root;
viuLord Viu; avyayaimperishable.
You indeed are the object of worship for all the demigods, and the bestower of liberation.
In Your shadow rmat Lakm Dev* lives, and in Your root imperishable Lord Viu* is
residing.
EDITORS NOTES
r Puarka* also calls Her moka-prad (Tulas-stotra, 2) which means the bestower of
liberation.
Regarding the glories of rmat Tulas Devs shadow it is stated in the Garua Pura
Sroddhra (9.6):
tulas-viapa-cchy
yatrsti bhava-tpah
tatraiva maran mukti
sarvad dna-durlabh
Wherever there is the shade of the rmat Tulas Devs plant form, which removes the
pain of material existence, there is always liberation from death. Such liberation is difficult
to obtain by giving gifts.
The editor wishes to give three stories of how rmat Tulas Devs shade personally
benefited him.
In 1973 in Atlanta, the Hare Ka movement was staying in an old rented house on
24 North East Peachtree street. The readers should know from USA history that in the
1860s during the USA civil war, the whole City of Atlantas houses were heavily burnt
due to efforts on both sides during the ill-fated war. Massive hand-to-hand combat
caused many deaths for both sides and subsequent ghosts whichas ghosts generally
doattack one and all nearby them the ghosts come across.
Tulas Upaiad 19
So very heavily ghostly haunted Atlanta Hare Ka Brahmacr* rama* was that.
The resident devotees advised due to fear of ghoststhey advised one to avoid the
mode hole storage place where the brahmacrs sleeping gear was stored in the
daytime. Boasting, Whos afraid of ghostsnot I?" thus I often resorted to that room
to hide out where I thought the temple commander might not find me (who naturally
of course was looking for the young 17-year-old bhakta* to engage him in some fruitful
service). Sure enough, no later than drifting off to an afternoon nap, the ghosts would
come out to attack anyone there.
I remember the feeling of being awoken with the ghost attacking onesitting on the
chest like a 100 kg sack of potatoes being thrust on ones chest knocking the wind out
of ones lungs.
I'm being attacked, Lord Nsihadeva! one calls outas the subtle hand covers
ones mouth stopping the movement of the breath... Ha, ha, ha! I remember the ghost
saying, Ive got you now! Then one thinks, Hare Ka! and one feels the grip of
the ghost lessening. Then one summons all his strength to utter, Hare Krsna! Then
the ghost leaves, but youre wide awake. Good luck falling back asleep! There was 20 of
us at night sleeping in that rama room, and invariably, 1-2 of us would get attacked
every night. Robbing us of 1-2 hours out of 6 hours of precious sleep.
His Grace Balavanta dsa (now retired and residing in Jacksonville Fla, at the time
our Temple President) was concerned that the heavy winter wind might open up a flap
of the flimsy 5-micron plastic with a piece of wood then another flimsy 5-micron
plastic sheetinghousing rmat Tulas Devs half-moon-shaped very long
greenhouse. It has been shifted last I remember now situated at the new temple
location. The Nectar of Devotion says that sometimes one sleeps in the temple room to
guard the Deity as a friend would. Balavanta Prabhu thus thinking would have a
different brahmacr on rotation basis sleep in rmat Tulas Devs house ostensibly to
protect Her. Whos protecting whom? r Puarka dsas Tulas-stotra (5) says, She
protects all living entities.
I still remember snuggling inside situated on top of Her rocks below Her leaves at 9
pm in my USA army surplus olive-green sleeping bag we had bought for $1, with
chicken down coming in your mouth nightly, and when you re-awoke at 3 am there
was not only no ghosts troubling you, but there was a happy dream state. Mangala-rati*,
rmad-Bhgavatam classes, Guru-pj* krtans*, Harinma* sakrtana*. I was meditating,
What could possibly be the cause? I was thinking of the strange dichotomyon the
one hand, in the rama only ghosts, but here only happiness? Ah! Then the realization
dawned on meits the shade of Her leaves!
It is stated in the Hari-bhakti-vilsa (9.155),
ki ca
ananya-daran prtar
ye payanti tapo-dhana
aho-rtra-kta ppa
tat-kat praharanti te
20 Tulas Upaiad
It is also said: O sage whose wealth is austerity, they who see rmat Tulas Dev when
they first open their eyes in the morning become from that moment free from all the sins of
all their days and nights.
This loka* proves that His Grace rman* Balavanta dsas idea of a different brahmacr
sleeping in rotation to protect rmat Tulas Dev had more benefits than he knew about.
Those readers with memories of those times can contact the editor with comments to add
for upgrades.
Once while chanting his japa* in rdhma Mypura* the side lamp from the founder-
crya s * vyssana* area strikes rmat Tulas Devs plant form thus casting and
illuminating the senior mens japa area with Her divine shadow. I made an experiment
allowing Her shadow land on my body. In due course of time, I felt much more
focused, as if ones japa felt like it was increased 80%.
Certainly, its offensive to step over Her shadowbeing non-different from Her, yet one
can take shelter of Her shadow. Clearly these are two different things.
The editor had an opportunity to confirm unambiguously Garua Pura Sroddhra
(9.6) while serving in October-November, 2007, where he was staying for one month to
assist-serving at the departure of a very dear god-brother, Nirgua Ka dsa at rdhma
Mypur who was dying of a very aggressive spinal cancerwho gloriously left his body in
November 3rd, 2007, 13:20.
Early in the month of October, following the instructions of that verse, a small very
young new rmat Tulas Devs plant was placed above the body of the afflicted
patient, and when She was removed for swapping Her outside to provide 10 minute
interval, the patient complained that the before-mentioned pain came roaring back.
When She returned to the place we had Her, the patient affirmed unambiguously that
the very heavy pain was reducedthus proving the truth of the Sanskrit loka.
TEXTS 6-7
''r'!6='r'! '='! ''!!''?'!! !
'''^' '='r''!' '''''' '='r'! !! !!
''' =''!!U!! r'^''` r'! ''!''6' !
r'^'' ''^' '!+' ''!''6!! '''' !! ~ !!
samantd devat sarv
siddha-craa-pannag
yan-mle sarva-trthni
yan-madhye brahma-devat
yad-agre veda-stri
tulas t nammy aham
tulasi r-sakhi ubhe
ppa-hrii puya-de
samanttall around; devatdemigods; sarvall; siddhathe inhabitants of Siddha-
loka; craathe inhabitants of Craa-loka; pannagthe celestial serpents; yatin
Tulas Upaiad 21
whose; mleroot; sarvaall; trthniplaces of pilgrimage; yatin whose; madhye
middle; brahma-devatLord Brahm and the demigods; yadin whose; agretop; veda-
strithe Vedic scriptures; tulasm tmunto that rmat Tulas Dev; nammioffer
respects; ahamI; tulasiO rmat Tulas Dev; r-sakhiO friend of rmat Lakm
Dev; ubheO auspicious one; ppaof sins; hriidestroyer; puyaof pious merits; de
O bestower.
Around You all the upadevas* such as the denizens of Siddha-loka*, Craa-loka*, and the
celestial serpents are situated. I offer my respects to that rmat Tulas Dev in whose
root all places of pilgrimage are situated, in whose middle Lord Brahm* and the
demigods stay, and in whose top the Vedic scriptures rest. O rmat Tulas Dev, O
friend of rmat Lakm Dev*, You are all-auspicious, and You dispel sins and bestow
the merits of pious activity.
EDITORS NOTES
In Padma Pura its stated, yan-mle sarva-trthni, yad-agre sarva-devat. Herein we see
above mentioned loka*, yan-madhye brahma-devat, that the demigods are situated in the
middle of rmat Tulas Dev.
r Puarka dsa* in his Tulas-stotra (9) is found by the editor to adopt a diplomatic
stance. Hes not taking sides in the controversy, He claims, The demigods are there.
In Sanskrit language there is no intellectual property rights, if you like ityou steal it!
Thus he stole part of the ending of loka 7 and beginning of loka 8 cutting and pasting both
to make verbatim his loka 15. Alliteration in Sanskrit stresses the importance of the verse,
please note.
TEXT 8
''r' '!'r' '!!''!''''' !
'!'!'''!r' ='!='''='!'' !! < !!
namas te nrada-nute
nryaa-mana-priye
brahmnandru-sajte
vndvana-nivsini
namaobeisances; teto You; nrada-nuteO You whom Nrada Muni praises;
nryaa-manato the mind of Lord Nryaa; priyeO You who are dear; brahmaof
the Absolute Truth; nandaof bliss; rufrom the tears; sajteO You who are born;
vndvana-nivsiniO denizen of Vndvana.
Obeisances to You! Nrada Muni praises You; You are dear to the mind of Lord
Nryaa*; You are born from His tears of transcendental bliss; and Your residence is in
Vndvana*.
EDITORS NOTES
Regarding Her residence in Vndvana Lord Hari* states in the Brahma-vaivarta Pura
(2.22.19),
pur babhva y dev
hyday vndvane vane
22 Tulas Upaiad
tena vndvan khyt
subhag t bhajmy aham
I worship the auspicious Goddess who is known as Vndvan because previously She
remained in the forest of the transcendental Vndvana.
Elsewhere in the same Pura* (4.17.193-253) r Nryaa i* in answer to request of
Nrada Muni explains the origins of the name Vndvana:
1. Place where rmat Vnd Dev* performed austerities and thus attained Lord Ka as
Her husband (195-209);
2. Place where rmat Tulas Dev, also known as Vnd, performed austerities (210-
217);
3. Place belonging to r Rdh* who is also known as rmat Vnd Dev (218-221), one
of the 16 names of r Rdh (222-253).
TEXT 9
'='!='''=''''! 'r'!'''''' !
r=' '!' `^''!! '6!''!''!''r'!r' !! !!
sarvvayava-sapre
amtopaniad-rase
tva mm uddhara kalyi
mah-ppbdhi-dustart
sarvain all; avayavaparts; sapreO You who are complete; amtaimmortal;
upaniat-raseO nectar of the Upaniads; tvamYou; mmme; uddharaplease deliver;
kalyiO virtuous one; mahof great; ppasins; abdhithe ocean; dustartdifficult
to pass.
O immortal nectar of the Upaniads, You are complete in all Your parts. O virtuous one,
please deliver me from the vast dangerous ocean of great sins.
EDITORS NOTES
sarvvayava-sapre, complete in all Your parts. It is stated in the Hari-bhakti-vilsa
(7.263) quoting from the Vyu Pura:
tulas-rahit pj
na ghti sad hari
kha v sparayet tatra
no cet tan nmato yajet
The Supreme Lord Hari* never accepts anyones worship without rmat Tulas Dev.
Therefore, if rmat Tulas Devs leaves are not available then one can use rmat Tulas
Devs wood to touch the Supreme Lord's body. If even rmat Tulas Devs wood is not
available, one should chant the name of rmat Tulas Dev while worshiping Lord r
Hari.
It also states,
yo hi bhgavato bhtv
kalau tulasi-candanam
Tulas Upaiad 23
nrpayati sad vior
na sa bhgavato nara
A devotee of the Lord cannot be considered an actual devotee if he does not offer rmat
Tulas Devs wood paste to Lord Viu*. (Hari-bhakti-vilsa 6.326)
It is stated in the Prahlda Sahit:
yo dadti harer dhpam
tulas-kha-vahnin
ata-kratu-sama puya
goyuta labhate phala
One who offers an incense made from rmat Tulas Devs wood obtains the merit of
performing one hundred sacrifices and giving ten thousand cows in charity. (quoted from
Hari-bhakti-vilsa 8.26)
tulas-pavakenaiva
dpa ya kurute hare
dpa-laka-sahasr
puya bhavati daityaja
O son of Daitya*, a person who offers a lamp that burns rmat Tulas Devs wood
achieves the merit of offering thousands and millions of ordinary lamps. (quoted from
Hari-bhakti-vilsa 8.54)
It is also stated in the Garua Pura Saroddhra (10.20),
iti samprrthayitvgni
cit tatraiva krayet
rkhaa-tulas-khai
palvattha-drubhi
Having thus prayed to the fire, he (the son of the departed) should make there a funeral
pyre with sandal wood, rmat Tulas Devs wood, and the wood of P ala * and Avattha*.
amtopaniad-rase. Aside from Her being referred to in this Upaniad, She is also
mentioned in other ones, such as Vsudeva Upaniad and Tripd-vibhti-mah-nryaa
Upaniad.
mah-ppbdhi-dustart. She is the famous deliverer of all persons from their sinfulness,
mentioned numerous times in the Puras*.
TEXT 10
'='''!''' ''!''!'! '!''N' r=''=' 6 !
='!'! ' `''!! ' ''r'!! r=' '! ''' !! !!
sarvem api ppn
pryacitta tvam eva hi
devn ca ca
pit tva sad priye
24 Tulas Upaiad
sarvemof all; apieven; ppnmsins; pryacittamatonement; tvamYou; eva hi
certainly; devnmto the demigods; caand; mto the sages; caand; pitmto
the forefathers; tvamYou are; sadalways; priyedear.
Your service is certainly atonement for all sins. You are always dear to the demigods, the
sages, and the forefathers.
EDITORS NOTES
Regarding pryacitta tvam eva hi, it is stated in the Hari-bhakti-vilsa (4.334-335),
tulas-kha-sambht
yo ml vahate nara
pryacitta na tasysti
nauca tasya vigrahe
tulas-kha-sambht
iraso yasya bhaam
bhvo kare ca martyasya
dehe tasya sad hari
There is no need to perform atonement, either after the death or otherwise, for a sinful
person who may have circumstantially worn rmat Tulas Devs neck beads while doing
something sinful. Factually, that so-called sinful person They do not become
contaminated at any stage in his life. r Hari* resides in the body of a person whose neck
and arms are decorated with ornaments made of rmat Tulas Devs wood.
But that fact that rmat Tulas Dev purifies one who wears Her wooden neckbeads, does
not authorize anyones committing any sinful activity.
The statement that rmat Tulas Dev is dear to demigods and other respectable
personalities suggests that She must be similarly dear to all persons of this world. In the
Skanda Pura (2.22.20-21) the Lord Himself gives the following explanation of rmat
Tulas Devs names Viva-pjit and Viva-pvan in His stotra*:
asakhyeu ca viveu
pjit y nirantaram
tena viva-pjitkhy
jagat-pjy bhajmy aham
asakhyni ca vivni
pavitri yay sad
t viva-pvan dev
virahea smarmy aham
She is incessantly worshiped in innumerable universes, and therefore is called Viva-
pjit. I offer my respects to Her who is worshiped by the whole universe. I remember in
separation this Goddess, by whom the innumerable universes are purified, and who
therefore is called Viva-pvan.
Tulas Upaiad 25
TEXT 11
=''! 'r'^''` =''! ''''' '! '`='r' !
=''! +'='r' r'! ''r'!! '!''!r' !! !!
vin r-tulas vipr
ye pi rddha prakurvate
vth bhavati tac-chrddha
pit nopagacchati
vinwithout; r-tulasmrmat Tulas Dev; vipra Brhmaa; yewho; apieven;
rddhamthe ceremony of worshiping the forefathers; prakurvateperforms; vth
useless; bhavatiis; tatthat; rddhamrddha ceremony; pitmto the forefathers;
na upagacchatidoes not reach.
If a Brhmaa* worships forefathers without rmat Tulas Dev (after offering to the
Supreme Lord), such worship is useless, and the forefathers get no benefit from it.
EDITORS NOTES
Regarding the statements of the verses 11-14 it should be noted that it is an offense to
offer the leaves, wood, etc. of rmat Tulas Dev to anyone without first offering them to
Lord Viu*. In the Hari-bhakti-vilsa (7.263-264) r Gopla Bhaa Gosvm* quotes from
the Vyu Pura:
tulas-rahit pj
na ghti sad hari
kha v sparayet tatra
no cet tan nmato yajet
tulas-dalam dya
yo nya deva prapjayet
brahma-h sa hi go-ghna ca
sa eva guru-talpa-ga
The Supreme Lord Hari* never accepts anyones worship without rmat Tulas Dev.
Therefore, if rmat Tulas Devs leaves are not available then one can use rmat Tulas
Devs wood to touch the Supreme Lord's body. If even rmat Tulas Devs wood is not
available, one should chant the name of rmat Tulas Dev while worshiping Lord r Hari.
If somebody worships demigods with rmat Tulas Dev, they get the sin of killing a
Brhmaa, a Cow and enjoying the wife of his own spiritual master.
Thus, one should first offer rmat Tulas Devs leaves or wood to the Supreme Lord
(Lord Ka or His personal expansions) and then only to the forefathers, demigods, or
other personalities.
In 1975, the editors guru in his room told the temple president of Ka Balarma Mandir
in Vndvana* that he was emphatic that rmat Tulas Dev can only be offered to Viu-
Tattva*. And he specifically said that any item offered to the spiritual master must first be
offered to the Deities, then only it can go to the spiritual master.
In the matter of particularly the worship of forefathers, the Hari-bhakti-vilsa (9.304-305)
also quotes from Puruottama Khaa of the Skanda Pura:
26 Tulas Upaiad
anndya rddha-kle tu
patitdyair nirkitam
tulas-dala-mirea
salilenbhiicayet
tad-anna uddhatm eti
vior naivedya-miritam
vior naivedya-ea tu
tasmd deya dvijtmanm
pie caiva vieena
pit tptim icchat
If food becomes contaminated due to being gazed upon by low-class people during the
time of performing the rddha* ceremony, one should purify it by sprinkling water with
rmat Tulas Devs leaves. When food is mixed with the remnants of the Lords food, it
becomes sanctified. That is why Brhmaas should always be offered the Lords remnants of
food. If one is serious about pleasing his forefathers, he should offer them oblations of mah-
prasda*.
TEXT 12
r'^''''''r''' '' '''! `!r' =' !
!' '! +'='r'''! =''! 'r'` ' ' !! !!
tulas-patram utsjya
yadi pj karoti vai
sur s bhavet pj
viu-prti-kar na ca
tulas-patrama leaf of rmat Tulas Dev; utsjyarejecting; yadiif; pjma ceremony
of worship; karotiperforms; vaiindeed; surdemoniac; ssuch; bhavetis (to be
considered); pjworship; viu-prtipleasure for Lord Viu; karcreate; nadoes
not; caalso.
If leaves of rmat Tulas Dev (first offered to Lord Hari) are not used for a ceremony of
worship, then such worship is to be considered demoniac, and it does not please Lord
Viu*.
EDITORS NOTES
It stated in the Garua Pura (as quoted from the Hari-bhakti-vilsa 7.262),
tulas vin y kriyate na pj
snna na tad yat tulas vin ktam
bhukta na tad yat tulas vin kta
pta na tad yat tulas vin ktam
Worship of the Lord without rmat Tulas Dev does not count as worship, bathing the
Lord without rmat Tulas Dev does not count as bathing, offering food without rmat
Tulas Dev does not count as eating (by the Lord), and offering a drink to the Lord without
rmat Tulas Dev does not count as drinking.
Tulas Upaiad 27
TEXT 13
''7' !' ''' r'' '! =' ='r'!''' !
r'''! '!'' '!''?' `''!'^''` =''! !! !!
yaja dna japa trtha
rddha vai devatrcanam
tarpaa mrjana cnyan
na kuryt tulas vin
yajama sacrifice; dnamgiving a donation; japamchanting of sacred mantras; trtham
a place of pilgrimage; rddhama raddha ceremony; vaiindeed; devatof a
demigod; arcanamthe worship; tarpaamoffering; mrjanamcleaning; ca anyatand
other activities; na kurytshould not be performed; tulasm vinwithout rmat Tulas
Dev.
No sacrifice, rddha* ceremony, or demigod worship should be performed, no donation
given, no mantra* chanted, no place of pilgrimage visited, no offering made, no cleaning
or any other activity done without rmat Tulas Dev (after offering to Lord Hari*).
EDITORS NOTES
Regarding cleaning it stated in the Hari-bhakti-vilsa (7.297),
harer guha yad yas tu
tulas-dala-vipruai
trisandhya prokayed bhakty
mah-ppai pramucyate
rmat Tulas Devs leaves offered on the head of Lord Mdhava* completely destroy all
of the reactions to ones contemptible sinful activities. A person who devotedly cleanses the
temple of Lord Hari three times a day by sprinkling water mixed with rmat Tulas Devs
leaves is freed from the reactions to all kinds of grave sins.
It is also stated in the Bhad-Viu Pura (quoted in the Hari-bhakti-vilsa 9.12),
trthdhika yaja-atc ca pvana
jala sad keava-di-sasthitam
chinatti ppa tulas-vimirita
vieata cakra-il-vinirmitam
Water mixed with anything from rmat Tulas Dev that has been glanced over by Lord
Keava* and especially water that was used to bathe the lagrma-il* is more sanctified
than the water of all the holy places of pilgrimage and more purifying than the performance
of hundreds of sacrifices because it destroys all sinful reactions.
28 Tulas Upaiad
TEXT 14
r'^''!`'!+' ''' '='!''!''` !
=' ' =' '' `Nr' ='' H'''!''' !! !!
tulas-dru-maibhi
japa sarvrtha-sdhaka
eva na veda ya kacit
sa vipra vapacdhama
tulas-dru(made) of wood of rmat Tulas Devs plant; maibhiwith beads; japa
chanting of the mantra; sarvaof all; arthabeneficial (including, but not limited to
wealth-bestowing) purposes; sdhakawho fulfills; evamthus; na vedadoes not know;
yawho; kacitsomeone; sathat; vipraBrhmaa; vapacadog-eater; adhama
the lowest.
By chanting the mantra on beads made of the wood of rmat Tulas Devs plant (after
offering to Lord Hari*) all purposes are fulfilled. One who does not know this is no better
than the lowest dog-eater, even if he is a Brhmaa*.
EDITORS NOTES
On the necessity of first offering beads made of rmat Tulas Devs wood to Lord Hari as
well as the glories of wearing and chanting on them the following quotes can be found in
the Bhakti-rasmta-sindhu and the Hari-bhakti-vilsa.
In the Padma Pura it is stated:
ye kaha-lagna-tulas-nalink-ml
te vaiav bhuvanam u pavitrayanti
Persons who put rmat Tulas Devs beads on the neck are to be understood as the
devotees of Lord Viu in this world. Their presence makes the world purified, and
anywhere they remain, they make that place as good as Vaikuha*. (Bhakti-rasmta-
sindhu 1.2.122)
In the Skanda Pura it is stated:
tulas-mlikoraska
speyur na yamodbha
Persons on whose necks and breasts there are rmat Tulas Devs beads, are never
approached by the Yamadtas*. (Bhakti-rasmta-sindhu 1.2.123)
Elsewhere in the Skanda Pura it is also stated:
sannivedyaiva haraye
tulas-kha-sambhavm
ml pact svaya dhatte
sa vai bhgavatottama
haraye nrpayed yas tu
tulas-kha-sambhavm
ml dhatte svaya mha
sa yti naraka dhruvam
Tulas Upaiad 29
One who prepares a string of rmat Tulas Devs beads, offers it to r Hari and then
puts it on his body is a topmost Vaiava*. However, if one wears beads without first offering
them to the Lord, he will surely traverse the path to hell. (Hari-bhakti-vilsa 4.309-310)
It should be noted in this regard that if one didnt offer to the Viu-Tattva* Deity
beforehand, the rmat Tulas Devs wood necklace, one has to only take it off, cleanse with
cow dung, or use Gag* water to purify it, Then offer it again to the Viu-Tattva Deity (in
a temple or ones place of residence) and put it back on.
tulas-kha-ghaitair
maibhir japa-mlik
sarva-karmai sarvem
psitrtha-phala-prad
Chanting on a japa-ml* made of rmat Tulas Devs beads fulfills all types of desires
that are the results of all kinds of pious activities. (Hari-bhakti-vilsa 17.112)
In the Gautamya-tantra it is also stated:
puarka-bhav ml
gopla-manu-siddhi-d
malaky bhav ml
sarva-siddhi-prad mat
tulas-sambhav y tu
s moka tanute cirt
Beads made of lotus seeds award one perfection in the chanting of the Gopla mantra*,
beads made of malak * fruits are considered to empower one with all kinds of mystic
perfections, and beads made of rmat Tulas Devs wood soon award one liberation from
material bondage. (Hari-bhakti-vilsa 17.113)
In a conversation between Lord Brahm* and his son, Nrada Muni*, from the Krttika-
mhtmya section of K-khaa of the Skanda Pura it is stated:
tulas-mttik-pura
lale yasya dyate
deha na spati ppa
kriyamas tu nrada
O Nrada Muni, one whose forehead is decorated with tilaka* made of clay from the base
of a rmat Tulas Devs plant cannot come under the influence of sinful reaction, even if
he commits sin repeatedly by force of circumstances. (Hari-bhakti-vilsa 4.243)
In the Agastya-sahit it is stated:
nirmlya-tulas-ml-
yukto ya crcayed dharim
yad yat karoti tat sarvam
ananta-phalada bhavet
By engaging in the worship of the Supreme Lord and performing other ritualistic
activities after putting on a garland of rmat Tulas Dev that was offered to the Lord, one
achieves unlimited benefit. (Hari-bhakti-vilsa 4.319)
30 Tulas Upaiad
Herein, anyone can see that anyone can wear offered garlands made from rmat Tulas
Devs flowers or leaves on ones body.
In this regard it is stated in r Caitanya-caritmta (Antya 13.134),
mahprabhura datta ml mananera kle
prasda-kara saha bndhi lena gale
When rla Raghuntha Bhaa Gosvm* was absorbed in remembrance of Lord Ka, he
would take the rmat Tulas Devs garland and the prasda* of Lord Jaganntha* given to him
by r Caitanya Mahprabhu*, bind them together and wear them on his neck.
The readers should not fail to note that they should do the same.
The Supreme Lord has said, in the Viu-dharmottara:
tulas-kha-ml ca
kaha-sth vahate tu ya
apy aauco py ancro
mm evaiti na saaya
A person who wears rmat Tulas Devs neckbeadseven if he is impure or sinful
will eventually attain My shelter. There is no doubt about it. (Hari-bhakti-vilsa 4.322)
r Mrkaeya* Muni has said in the Garua Pura:
tulas-kha-ml tu
preta-rjasya dtak
dv nayanti drea
vtoddhta yath dalam
tulas-kha-mlbhir
bhito bhramate yadi
dusvapna durnimitta ca
na bhaya astraja kvacit
Just by seeing the rmat Tulas Devs wood beads on a persons neck, the Yamadtas*
flee to a distant place. A person who wanders here and there after putting on rmat Tulas
Dev wood neckbeads has nothing to fear from an accident, bad dreams, or weapons.
(Hari-bhakti-vilsa 4.337-338)
This loka* confirms that by keeping rmat Tulas Devs beads on the neck (what to
speak of engaging in the loving service of rmat Tulas Dev) one will be safe and sound
wherever one will go. The Gag-sahasra-nma-stotra in the benefits at the end of the lokas
makes a similar statement.
The ghostly afflicted may ask, what should I do if Im still haunted by ghosts?
In rdhma Mypur* in the 1970s the editor remembers the pjrs* coming around the
editors gurus evening classes at dusk, with billowing frankincense incense, the Purua-skta*
chanting, blowing conch shells, as these three things help keep away ghosts.
In addition, one may keep a rmat Tulas Devs plant where one rests, spiritualizing
ones mind before rest, if the ghosts still come, one can suspend a rmat Tulas Devs plant
hung by a rope swing directly above the afflicted persons bed. Ladies may do this for
mitigation of such pains as labor pains when giving birth to a child. The editor would also
chant the Tulas-kavaca for attaining Her protection as well.
Tulas Upaiad 31
The afflicted may contact the editor if they experience different means for success.
In this regard there are several statements in the Hari-bhakti vilsa:
tatraiva dhruva-carite
tulas yasya bhavane
praty-aha paripjyate
tad-ghe nopasarpanti
kadcid yama-kikar
In the K-khaa, wherein the discussion of the activities, of Dhruva Rja in Dhruva-
carita, it is said: Lord Yamarjas*, servants will never enter a home where rmat Tulas
Dev is worshiped every day. (Hari-bhakti-vilsa 9.134)
paricry ca ye tasya
rakaybala-bandhanai
urito haris tais tu
ntra kry vicra
Those who worship rmat Tulas Dev and protect Her by arranging a water-trench to
circle Her base, worship Lord Ka with these deeds. Of this there is no doubt. (Hari-
bhakti-vilsa 9.147) Keeping a water berm.(1 meter circumference x 8 cm high mounded
dirt) This is referring when one grows rmat Tulas Dev outdoors in warm climes.
nvaj jtu krysy
vka-bhvn manibhi
yath hi vsudevasya
vaikuha-bhoga-vigraha
lagrma-il-rpa
sthvara bhuvi dyate
tath lakmyaikam pann
tulas bhoga-vigrah
apara sthvara rpa
bhuvi loka-hitya vai
sp d rakit ca
mah-ptaka-nin
As they should not commit the offense of thinking Lord Vsudeva* is an ordinary person
who happens to be enjoying in Vaikuha*, or the offense of thinking that the lagrma-
il* is an ordinary stone, so the wise should not commit the offense of thinking that
rmat Tulas Dev is an ordinary tree. rmat 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. (Hari-bhakti-vilsa 9.148-150)
This is a very interesting point, as Her service is non-different than Lord Kas service.
She should be treated on par as good or preferably even better than we worship the Deities
everywhere.
32 Tulas Upaiad
ki ca
ananya-daran prtar
ye payanti tapo-dhana
aho-rtra-kta ppa
tat-kat praharanti te
It is also said: O sage whose wealth is austerity, they who see rmat Tulas Dev when
they first open their eyes in the morning become from that moment free from all the sins of
all their days and nights. (Hari-bhakti-vilsa 9.155). This and the following verse prove that
its Ok to have a rmat Tulas Dev plant near where one rests.
tulas-knane yas tu
muhrtam api viramet
janma-koi-ktt ppn
mucyate ntra saaya
A person who for even a moment rests in a rmat Tulas Devs plant forest becomes
freed from the sins of ten million births. Of this there is no doubt. (Hari-bhakti-vilsa
9.158)
Tulas Upaiad 33
The disciplic succession
1r''!6 +'!='!' '!! '!!''!
'! '!''`!+''
''`!''! ='=''!'!''
='=''!' '!`!''
'!`! ='!'='!''
='!'='! ''+''
''''! ''+'' '!' !
ity ha bhagavn brahma nryaa
brahm nrada-sanakdibhya
sanakdayo vedavysya
vedavysa ukya
uko vmadevya
vmadevo munibhya
munayo manubhya procu
itithus; hatells; bhagavnthe Supreme Lord, the reservoir of all opulences;
brahmamto Lord Brahm, spiritually minded; nryaaNryaa, the Supreme Lord,
the resting place of all living entities; brahmLord Brahm, the architect of the universe;
nrada-sanaka-dibhyato the preceptor Nrada Muni, the bestower of higher human
qualities, and the four Kumras headed by Sanaka; sanaka-dayathe four Kumras;
vedavysyato Vysadeva, the incarnation of the Lord who is the compiler of Vedic
knowledge; vedavysaVysadeva; ukyato his son ukadeva Gosvm, whose touch is
like the beak of a parrot that makes fruit more relishable; ukaukadeva; vmadevya
to the sage Vmadeva; vmadevaVmadeva; munibhyato an assembly of sages;
munayathe sages; manubhyato the Manus, the fathers of mankind; procu
explained.
Thus spoke the Supreme Lord Nryaa* to Lord Brahm*, who in turn retold this to
Nrada Muni* and the four Kumras*. The four Kumras had passed this knowledge to
rla Vysadeva*, and he taught it to his son ukadeva Gosvm*. From ukadeva,
Vmadeva* had heard this and repeated in the assembly of sages, who explained it to the
Manus*.
EDITORS NOTES
Although unknown to todays mass of saintly persons, this verse further displays how
bona-fide this ancient Upaniad* is, which has been carefully brought down lovingly in
disciplic succession as above mentioned. The editor hopes that in the same vein it may be
passed down to the subsequent generations. As the saying goes, If the child is good, the
parents are shinier.
34 Tulas Upaiad
Phala-ruti*
'' =' =' ' U6r''!''! ''''r' !
' ='6r''!''! ''''r' !
' '6r''!''! ''''r' !
' '6!+'''!r''''r' !
' '6!^'!r''''r' !
6!r' ='``'='!'!r' ='``'='!'!r' !
ya eva veda sa str-hatyy pramucyate
sa vra-hatyy pramucyate
sa brahma-hatyy pramucyate
sa mah-bhayt pramucyate
sa mah-dukht pramucyate
dehnte vaikuham avpnoti vaikuham avpnoti
yaone who; evamthus; vedaknows; sahe; strof a woman; hatyyfrom (the
sin of) killing; pramucyateis relieved; sahe; vraof a hero; hatyyfrom (the sin
of) killing; pramucyateis relieved; sahe; brahmaof a Brhmaa; hatyyfrom (the
sin of) killing; pramucyateis relieved; sahe; mahfrom great; bhaytfear;
pramucyateis relieved; sahe; mahfrom great; dukhtmisery; pramucyateis
relieved; dehaof the body; anteat the end (i.e. after death); vaikuhamthe Vaikuha;
avpnotiattains.
One who knows the truth of this, is relieved of the sin of killing a woman, a hero, or a
Brhmaa*. He is also saved from the great fear of material existence, and from the great
suffering caused by ignorance, and upon leaving this body surely attains the Vaikuha*.
EDITORS NOTES
Thus loving and serving rmat Tulas Dev will cause the worshiper to be freed from all
reactions to sinful activities, as it is stated in Text 10, pryacitta tvam eva hi.
1r'''''''r' !!
ity upaniat
itithus; upaniatUpaniad.
These are the contents of the Upaniad.
1r' r'^''''''''r''!F'!
iti tulasy-upaniat sampt
itithus; tulas-upaniatthe Tulas Upaniad; samptis finished.
Thus ends the Tulas Upaniad.
Tulas Upaiad 35
CONCLUSION
bhagavatys tulasys tu
mhtmymta-sgare
lobht krditum icchmi
kudras tat kamyat tvay
O Goddess, rmat Tulas Dev, although I am most insignificant, I am trying to plunge
into the nectarean ocean of Your glories, out of intense eagerness. Please forgive my
offenses.
EDITORS NOTES
This verse is from the Hari-bhakti-vilsa (9.105).
The editor has exhaustively tried to provide the reader with the best research and
evidences that we are presently able to obtain. It is hoped that this will invoke the pleasure
and blessings of r Gurudeva, the Supreme Lord, along with rmat Tulas Dev and Her
servants.
If one is somehow not able or desirous to make concrete efforts to apply these
instructions tangibly in ones life,
1) They may not have faith in these instructions;
2) They are too deeply distracted by the illusory energy to take full or partial advantage of
them.
As Benjamin Franklin, one of the USA founding fathers, quipped,
A man convinced against his will is of the same opinion still.
36 Tulas Upaiad
APPENDIX 1
Additional information
Magalcaraa
rla Gopiparaadhana Prabhu writes in his commentary to the Tattva-sandarbha of rla
Jva Gosvm*:
The word magala-caraa literally means an enactment of auspiciousness, usually
in the form of a sanctifying poetic invocation. Literary tradition in India dictated that
authors begin their serious works with one or more verses of magalcaraa. The
often-cited reasons for this convention are two: first, that such prayers help remove
obstacles to assure the successful completion of a book; and second, that cultured
authorities have set such a precedent. As mentioned in the Govinda-bhya-skma-k
(1.1.1), nirvighnyai tat-prtaye icra-pariprpta-...magalam carati: To remove
obstacles and assure the completion of a work, one should offer an auspicious
invocation, following the precedent of the cultured. And even if inferior writers get
mediocre results by following the tradition, great authors use the magalcaraa to
summarize a books message concisely and establish at the very outset an elevated level
of discourse.
rla Kadsa Kavirja Gosvm, after offering his magalcraa at the start of r
Caitanya-caritmta (di 1.22), lists the purposes an invocation serves:
se magalcaraa haya tri-vidha prakra
vastu-nirdea, rvda, namaskra
The magalcaraa may do three things: define the objective, offer benedictions,
and offer obeisances.
Tulas Upaiad 37
Glossary
cryaspiritual master who teaches by his own example, and who sets the proper
religious example for all human beings
Agnidemigod in charge of fire
malaksee Dhtr
rama1. hermitage of a sage; 2. one of the four spiritual orders in Vedic societies
Avatthaa sacred tree
Bandhkared hibiscus flower
Bhajanaworship, service
Bhaktadevotee
Bhaktidevotion
Bhaktivinoda hkuracrya* in the line of Gauya* Vaiavas* to which the editor also
belongs; the author of many important books
Bja(lit. seed, origin) a letter, syllable, word, or statement that constitutes the final
conclusion of the text, and from which the whole text unfolds
Brahmthe first created living being and secondary creator of the material universe; the
presiding deity of the mode of passion
Brahmacrthe first spiritual order in Vedic society; celibate student
Brhmaathe first, intellectual and priestly, social order in Vedic society
Caitanya MahprabhuLord Ka* in the aspect of His own devotee; appeared in
Navadvpa, West Bengal, and taught pure love of God by inaugurating the
congregational chanting of the holy names of the Lord; is understood by Gauya*
Vaiavas to be Lord Ka Himself; the Golden Avatra of the Supreme Personality of
Godhead who descended into the material world 500 years ago at rdhma Mypura*
Campakaa kind of flower
Candrname of a river
Craa-lokaone of the heavenly planets
Caramtawater used to bathe a Deity form of the Lord
Daityabelonging to a particular demoniac family
Dhtrsacred tree very dear to Lord Viu*; also known as malak*, eng. a.k.a. Indian
Gooseberry
Durgthe personification of the material energy; see also Prvat
Ekdathe eleventh day of waning and waxing moon when one should avoid eating
grains; fasting whilst performing spiritual practices, such as remaing without sleep
whilst simultaneously performing spiritual activities, and rememberance of the Lord
thoughout the night, is very auspicious on that day and very pleasing to the Lordthe
readers are thus encouraged to put your best foot forward i.e. try to increase ones
spiritual activities on that day and night
Gagone of the wives of Lord Nryaa*; incarnates in the material world as the sacred
river Gag
Garuadevotee carrier of Lord Viu* in the form of a huge bird
Gauyapertaining to Gaua-dea, West Bengal
Gauya Vaiava Sapradyaauthorized Vaiava* disciplic succession of bona fide
spiritual masters coming through Lord Brahm*, rla Madhvcrya, and Lord r
Caitanya Mahprabhu*; the Vaiava followers in that tradition
38 Tulas Upaiad
Gaurga (Gaura)(lit. whose complexion is golden) name of Lord r Caitanya
Mahprabhu*
Gyatrspecial secret mantra received from ones spiritual master during initiation
ceremony and to be chanted three times a day (at dawn, dusk, and noon)
Gopla Bhaa Gosvmone of the principal followers of r Caitanya Mahprabhu*
Guruspiritual master, preceptor
Guru-pjceremony of worshiping the spiritual master
Harisee Ka or Viu
Harinmathe holy name of Lord Hari*
Harinma sakrtanaloud congregational chanting of the holy names of the Lord
Indrathe king of demigods
Jagannthaspecial form of Lord Ka* worshiped in Jaganntha Pr
Japasoft repeatedly recitation of a mantra*
Japa-mlbeads meant for counting mantras* during japa*
Jva Gosvman crya* in the line of Gauya* Vaiavas* to which the editor also
belongs; the author of very many important books
Kali-yugathe Age of Quarrel and Hypocrisy; the fourth and last age in the cycle of a
mah-yuga; this is the present age in which we are now living, it began 5,000 years ago
and lasts for a total of 432,000 years, it is characterized by irreligious practice and
stringent material miseries
Karma-kathe division of the Vedas which deals with fruitive activities performed for
the purpose of gradual purification of the grossly entangled materialist; the path of
fruitive work
Kavaca(lit. armor) a protective hymn dedicated to some deity
Keava(lit. the killer of the Kei demon) see Ka or Viu
Krtanasee Harinma sakrtana
Kathe original, two-armed form of the Supreme Lord, who is the origin of all
expansions
Kumrasfour celibate sons of Lord Brahm* who chose to remain 5-year-old boys;
founders of one of the four authentic Vaiava* disciplic successions
Lakmthe goddess of fortune, the wife of Lord Viu*; an expansion of rmat
Rdhr*
Mdhavaname of Lord Ka* meaning the husband of the goddess of fortune
Mah-prasdafood remnants directly transferred from the Deitys plate
Mangala-ratithe first Deity worship ceremony of the day performed in the early morning
Mantrasacred verse for meditation, sacrifice or prayer
Manuprogenitor of the human race
Mrkaeya isage who received the benediction to live for seven kalpas (days of Lord
Brahm*)
Mypurathe town near Navadvipa in West Bengal where Lord r Caitanya
Mahprabhu* appeared
Mudrgesture or mode of arm(s) or fingers, used in rituals
Mukundaname of the Lord meaning the bestower of liberation
Nrada Munia pure devotee of the Lord, one of the sons of Lord Brahm*, who travels
throughout the universes in his eternal body, glorifying devotional service while
delivering the science of bhakti*
Tulas Upaiad 39
Nryaaan expansion of Lord Ka*; the presiding Deity of the Vaikuha* planets
Nryaa ian expansion of the Lord in the form of a sage
Palaa kind of tree
Prvatdemigoddess, wife of Lord iva*, the personification of material energy
Phala-rutidescription of the benefits of chanting a given sacred text often found at the
end of such texts
Prasda(lit. mercy) the remnants of food taken by the Lord
Pjworship ceremony
Pjrpriest performing pj*
Puarka dsamedieval South-Indian Vaiava* poet
Pura(lit. very old) the eighteen major and eighteen minor ancient literatures within
the smti section of the Vedic scriptures compiled rla Vysadeva* that are histories of
this and other planets; there are eighteen mah-puras, of these, the greatest is the
Bhgavata Pura, also called rmad-Bhgavatam
Purua-sktahymn glorifying the Supreme Personality of Godhead
Rdh(r)Lord Kas* most intimate consort; the personification of the internal,
pleasure potency of Lord Ka, His feminine counterpart
Raghuntha Bhaa Gosvmone of the principal followers of r Caitanya Mahprabhu*
Ramname of rmat Lakm Dev*
isage
Rukmithe chief among the 16,108 wives of Lord Ka*
Rpa Gosvmone of the principal followers of r Caitanya Mahprabhu*
acwife of Lord Indra*
lagrma-ilworshipable Deity of Lord Nryaa* in the form of a stone from the river
Gaak
Sapradyaa disciplic succession of spiritual masters, along with the followers in that
tradition, through which spiritual knowledge is transmitted
Santana Gosvmone of the principal followers of r Caitanya Mahprabhu*
Sakrtanasee Harima* sakrtana
Sarasvatone of the wives of Lord Nryaa*; incarnates in the material world as the
Goddess of knowledge and the wife of Lord Brahm*, and as the sacred river Sarasvat
Satyname of many goddesses and other femails
Siddha-lokaone of the heavenly planets
ivathe superintendent of the mode of ignorance; takes charge of destroying the universe
at the time of annihilation; considered the greatest Vaiava*, or devotee of Lord
Ka*
lokaSanskrit verse
rddhaspecial worship ceremony offered to ones forefathers to deliver them from
inauspicious conditions
rla, rmanrespectful title for a male person meaning endowed with the blessings of
r, the goddess of fortune and consort of Lord Viu*
rmatrespectful title for a lady
Stavaglorification, prayer
Stotrahymn, glorification
ukadeva Gosvmson of rla Vysadeva*; one of the main speakers of rmad-
Bhgavatam
40 Tulas Upaiad
Tilaka(lit. ornament) marks drawn on the 12 parts of a devotees body
Umname of rmat Prvat Dev*
Upadevacategory of secondary demigods
Upaniadspecial kind of text found in the Vedas
Vaikuha(lit. [the place] bereft of anxiety) planets in the spiritual world
Vaiavaa devotee of Lord Viu* or Ka*
Vmadevasage; the speaker of many hymns of the g Veda
Vsudevaname of Lord Ka*
Viu(lit. the all-pervading God) the Supreme Personality of Godhead in His four-
armed expansion in Vaikuha*; a plenary expansion of r Ka*; supervises the
maintenance of the created universe
Viu-Tattvaprimary expansion of Lord Ka* having full status as Godhead
Vivantha Cakravart hkuracrya* in the line of Gauya* Vaiavas* to which the
editor also belongs; the author of many important books
Vnda gop in Goloka Vndvana* who is directing the pastimes of Lord Ka*; expands
in the material world in the form of rmat Tulas Dev
Vndvana1. Lord Kas* eternal abode, where He fully manifests His quality of
sweetness; also known as Goloka; 2. the village on this earth in which He enacted His
childhood pastimes five thousand years ago
Vysadevaincarnation of the Lord who divided and compiled the Vedas to be used during
Kali-yuga*
Vyssanaspecial honorary seat offered to a speaker of sacred texts who thus represents
rla Vysadeva*
Yamadtamessenger of Lord Yamarja*
Yamarjathe demigod in charge of punishing the sinful
Yamundaughter of the Sun-god and sister of Lord Yamarja*; appears on the earth as the
sacred river Yamun (Klind); in the earthly pastimes of Lord Ka* becomes one of
His 16,108 wives
Literary Works
Agastya-sahit
AmarakoaSanskrit dictionary by Amarasiha
Atharva Veda
Bhagavad-gt
Bhgavata Purasame as rmad-Bhgavatam
Bhaviya Pura
Brahma-vaivarta Pura
Gag-sahasra-nma-stotra
Garga Sahit
Garua Pura
Garua Pura Saroddhraa compilation of quotes from mostly Garua Pura regarding
death and Vedic rites for the departed
Gautamya-tantra
Gtval by rla Bhaktivinoda hkura
Hari-bhakti-sudhodayastated to be a part of Nrada Pura, but nowadays only awailable
as a separate text
Tulas Upaiad 41
Hari-bhakti-vilsa
Mahbhrata
Nrada Pura
Padma Pura
Prahlda Sahit
g Veda
aragati by rla Bhaktivinoda hkura
iva Pura
Skanda Pura
r Caitanya-Caritmta
r Rdh-sahasra-nma-stotra
r r Rdh-Kojjvala-kusuma-keli by Raghuntha dsa Gosvm
r Vnddevy-aaka by Vivantha Cakravart hkura
rmad-Bhgavatam
ikaka by r Caitanya Mahprabhu
Tripd-vibhti-mah-nryaa Upaniad
Tulas-kavaca
Tulas-stotra by r Puarka dsa
Vsudeva Upaniad
Viu-dharmottara
Viu Smti
Yajur-veda
Original sources
1. UPANIAT-SAGRAHA, containing 188 Upaniads, edited with Sanskrit Introduction
by prof. J.L. Shastri; Motilal Banarsidas Publishers Private Limited, Delhi, 2006
'''''r''6 ! ' '!'' +'!!''!''r' ''"r''!'!'!!U!! ='''''!'`'''!
^''+''`''! ' ''^'"``r'' '''!r''!r'^'!^' ''!'!' ''^''!' '!1='` ^''
`" ! 8' !
2. lagrma-kosha, by Prof. S.K. Ramachandra Rao, 2 volumes; Sri Satguru Publications, A
Division of India Book Centre; Second Revised Edition; Delhi, 2009; ISBN 81-7030-904-2
(Set)
3. 112 Upanishad (Sanskrit Text with English Translation) 2 Volume Set, by K.L Joshi, O.N.
Bimali, Bindiya Trivedi (Eds.); Parimal Publications, Delhi, 2007; ISBN 81-7110-243-0
4. Un-published Upanishads, edited by the pandits of Adyar Library under the supervision
of Dr. C. Kuhnan Raja, Hon. Director of Adyar Library; Published for the Adyar Library
(Theosophical Society), 1933; Printed by A.K. Sitarama Sastri, at the Vasanta Press, Adyar,
Madras
'`!'!r'! ''''' ! "''!''r'`!^''''''"r' '''!r'! ! "!`'
`''!''6!'!'' 'r''=''r'! ! "''!''r'`!^'''!' '```r'!N